Ductor dubitantium, or, The rule of conscience in all her generall measures serving as a great instrument for the determination of cases of conscience : in four books / by Jeremy Taylor ...
         Ductor dubitantium
         Taylor, Jeremy, 1613-1667.
      
       
         
           1660
        
      
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             Ductor dubitantium, or, The rule of conscience in all her generall measures serving as a great instrument for the determination of cases of conscience : in four books / by Jeremy Taylor ...
             Ductor dubitantium
             Taylor, Jeremy, 1613-1667.
          
           2 v. : port.
           
             Printed by James Flesher for Richard Royston ...,
             London :
             1660.
          
           
             "Of humane laws, the 3rd. book" and "Of nature and causes of good and evil, the 4th book" each has special t.p. and separate pagination.
             First ed. Cf. NUC pre-1956.
             Published later as: The rule of conscience.
             Reproduction of original in Huntington Library (books 1 and 2), Harvard University Library (books 3 and 4).
          
        
      
    
     
       
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           Conscience -- Early works to 1800.
           Casuistry -- Early works to 1800.
           Christian ethics -- Early works to 1800.
        
      
    
     
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               DUCTOR
               DUBITANTIUM
               or
               The
               RULE
               of
               CONSCIENCE
               In
               lumine
               tuc
               ,
               Domine
               ,
               videbimus
               ,
               lumen
               .
            
          
        
      
       
         
         
           
             DVCTOR
             DVBITANTIVM
          
           ,
           OR
           THE
           RULE
           OF
           CONSCIENCE
           In
           all
           her
           generall
           measures
           ;
           Serving
           as
           a
           great
           Instrument
           for
           the
           determination
           of
           CASES
           of
           CONSCIENCE
           .
           In
           Four
           Books
           .
        
         
           By
           JEREMY
           TAYLOR
           ,
           D.
           D.
           
        
         
           
             Prov.
             14.
             8.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
        
         
           LONDON
           ,
           Printed
           by
           
             James
             Flesher
          
           ,
           for
           
             Richard
             Royston
          
           at
           the
           Angel
           in
           Ivy-lane
           ,
           1660.
           
        
      
       
         
         
         
           TO
           THE
           MOST
           SACRED
           MAJESTY
           OF
           CHARLES
           II.
           KING
           of
           GREAT
           BRITAINE
           ,
           FRANCE
           and
           IRELAND
           ,
           Defender
           of
           the
           Faith
           ,
           &c.
           
        
         
           
             Great
             Sir
             ,
          
        
         
           THE
           circles
           of
           the
           Divine
           Providence
           turn
           themselves
           upon
           the
           affairs
           of
           the
           world
           so
           ,
           that
           every
           spondel
           of
           the
           wheels
           may
           mark
           out
           those
           Vertues
           which
           we
           are
           then
           to
           exercise
           ;
           and
           every
           new
           event
           in
           the
           Oeconomy
           of
           God
           is
           God's
           finger
           to
           point
           out
           to
           us
           by
           what
           instances
           he
           will
           be
           served
           .
           We
           have
           been
           sorely
           smitten
           and
           for
           a
           long
           time
           ;
           for
           (
           that
           I
           may
           use
           the
           words
           of
           the
           Prophet
           )
           
             Alas
             ,
             for
             that
             day
             was
             great
             ,
             so
             that
             none
             was
             like
             it
             ,
             it
             was
             even
             the
             time
             of
             Jacob's
             trouble
          
           ;
           and
           then
           ,
           Faith
           and
           Patience
           ,
           and
           all
           the
           passive
           Graces
           of
           Religion
           were
           in
           their
           own
           season
           .
           But
           since
           God
           hath
           left
           off
           to
           smite
           us
           with
           an
           iron
           rod
           ,
           and
           hath
           once
           more
           said
           unto
           these
           Nations
           ,
           
           
             They
             shall
             serve
             the
             
             Lord
             their
             God
             ,
             and
             David
             their
             King
             whom
             I
             have
             raised
             up
             unto
             them
          
           ;
           Now
           our
           duty
           stands
           on
           the
           Sunny
           side
           ;
           it
           is
           our
           work
           to
           rejoice
           in
           God
           and
           in
           
             God's
             Anointed
          
           ,
           and
           to
           be
           glad
           ,
           and
           worthily
           to
           accept
           of
           our
           Prosperity
           is
           all
           our
           business
           :
           for
           so
           good
           a
           God
           we
           serve
           ,
           that
           he
           hath
           made
           it
           our
           Duty
           to
           be
           happy
           ,
           and
           we
           cannot
           please
           him
           unless
           we
           be
           infinitely
           pleased
           our selves
           .
           It
           was
           impossible
           to
           live
           without
           our
           King
           ;
           but
           as
           Slaves
           live
           ,
           that
           is
           ,
           such
           who
           are
           civilly
           dead
           ,
           and
           persons
           condemn'd
           to
           metalls
           :
           we
           lived
           to
           the
           lusts
           and
           insolency
           of
           others
           ,
           but
           not
           at
           all
           to
           our selves
           ,
           to
           our
           own
           Civil
           or
           Religious
           comforts
           .
           But
           now
           our
           joys
           are
           mere
           and
           unmixt
           ;
           for
           that
           we
           may
           doe
           our
           duty
           and
           have
           our
           reward
           at
           once
           ,
           God
           hath
           sent
           your
           Majesty
           amongst
           us
           ,
           that
           we
           may
           feel
           the
           pleasures
           of
           Obedience
           ,
           and
           reap
           the
           fruits
           of
           that
           Government
           which
           God
           loves
           and
           uses
           ,
           which
           He
           hath
           constituted
           and
           adorned
           ,
           which
           He
           hath
           restored
           to
           us
           by
           a
           conjugation
           of
           miracles
           ,
           by
           the
           work
           of
           his
           hand
           and
           the
           light
           of
           his
           countenance
           ,
           by
           changing
           the
           hearts
           of
           Men
           ,
           and
           scattering
           the
           people
           that
           delight
           in
           War
           ,
           by
           infatuating
           their
           Counsels
           and
           breaking
           their
           Cords
           asunder
           ;
           that
           is
           ,
           which
           He
           himself
           hath
           wrought
           amongst
           us
           by
           himself
           alone
           ,
           and
           therefore
           will
           bless
           and
           will
           never
           interrupt
           :
           only
           we
           must
           be
           carefull
           never
           to
           provoke
           him
           any
           more
           by
           our
           Vnthankfulness
           and
           infidel
           Apostasie
           .
        
         
           But
           now
           ,
           Great
           Sir
           ,
           be
           pleas'd
           to
           give
           me
           leave
           in
           the
           throngs
           of
           those
           that
           rejoice
           to
           see
           the
           goodness
           of
           God
           to
           his
           servant
           Job
           ,
           in
           imitation
           of
           them
           who
           presented
           him
           with
           ,
           everyman
           ,
           an
           ear-ring
           of
           Gold
           ,
           and
           a
           piece
           of
           Silver
           ,
           
           or
           a
           Lambe
           *
           ,
           to
           bring
           also
           my
           Offering
           ,
           the
           signification
           of
           my
           joy
           .
           For
           though
           it
           be
           but
           two
           Books
           which
           
           like
           the
           Widows
           two
           mites
           make
           up
           but
           a
           contemptible
           Summe
           ;
           yet
           because
           it
           is
           all
           I
           have
           ,
           your
           Majesty
           may
           be
           pleased
           to
           accept
           :
           and
           so
           much
           the
           rather
           ,
           because
           it
           is
           also
           an
           expression
           of
           that
           part
           of
           the
           duty
           of
           my
           Calling
           which
           hath
           fallen
           to
           my
           share
           .
           For
           your
           Majesty
           ,
           like
           the
           King
           in
           the
           Gospel
           ,
           hath
           been
           in
           a
           far
           Country
           ,
           and
           some
           of
           your
           Citizens
           sent
           after
           you
           ,
           
           and
           said
           ,
           
             Nolumus
             hunc
             regnare
          
           ;
           but
           God
           hath
           caused
           you
           to
           return
           and
           reign
           :
           and
           if
           your
           Majesty
           should
           by
           that
           example
           call
           us
           to
           render
           an
           account
           of
           our
           Talents
           ,
           I
           can
           only
           say
           ,
           that
           amongst
           those
           many
           Excellent
           persons
           who
           have
           greatly
           improv'd
           theirs
           ,
           I
           was
           willing
           to
           negotiate
           and
           to
           labour
           .
           What
           fruit
           will
           from
           hence
           accrue
           to
           Souls
           is
           wholly
           in
           the
           hands
           of
           God
           :
           but
           this
           semination
           and
           culture
           was
           much
           wanting
           in
           the
           Reformed
           Churches
           .
           For
           though
           in
           all
           things
           else
           the
           Goodness
           of
           God
           hath
           made
           us
           to
           abound
           ,
           and
           our
           Cup
           to
           run
           over
           ;
           yet
           our
           labours
           have
           been
           hitherto
           unimploied
           in
           the
           description
           of
           the
           Rules
           of
           Conscience
           and
           
             Casuistical
             Theology
          
           .
           In
           which
           because
           I
           have
           now
           made
           some
           attempt
           ,
           if
           the
           production
           be
           not
           unworthy
           ,
           I
           am
           sure
           it
           is
           not
           improper
           to
           lay
           it
           at
           the
           feet
           of
           your
           Majesty
           .
           For
           your
           Majesty
           being
           by
           God
           appointed
           
             Custos
             utriusque
             Tabulae
          
           ,
           since
           like
           Moses
           you
           are
           from
           God
           descended
           to
           us
           with
           the
           two
           Tables
           of
           the
           Law
           in
           your
           hand
           ,
           and
           that
           you
           will
           best
           govern
           by
           the
           arguments
           and
           compulsory
           of
           Conscience
           ,
           and
           this
           alone
           is
           the
           greatest
           firmament
           of
           Obedience
           ;
           whatsoever
           can
           be
           the
           measure
           of
           Conscience
           
             est
             res
             Fisci
          
           ,
           is
           part
           of
           your
           own
           propriety
           ,
           and
           enters
           into
           your
           Exchequer
           .
        
         
           Be
           pleased
           therefore
           ,
           Gracious
           Sir
           ,
           to
           accept
           this
           instance
           of
           my
           duty
           to
           God
           ,
           to
           your
           Majesty
           ,
           and
           to
           your
           
           Great
           Charge
           ,
           the
           Church
           of
           England
           .
           There
           are
           in
           it
           many
           things
           intended
           for
           the
           service
           ,
           but
           nothing
           to
           disserve
           any
           of
           these
           great
           interests
           .
           Those
           Cases
           that
           concern
           the
           Power
           and
           Offices
           of
           Ecclesiastical
           Superiors
           and
           Supreme
           ,
           were
           (
           though
           in
           another
           manner
           )
           long
           since
           done
           by
           the
           incomparable
           Mr
           Hooker
           ,
           
           and
           the
           learned
           Archbishop
           of
           Spalato
           :
           but
           their
           labours
           were
           unhappily
           lost
           ,
           and
           never
           saw
           the
           light
           .
           And
           though
           I
           cannot
           attain
           to
           the
           strength
           of
           these
           Champions
           of
           David
           and
           Guardians
           of
           the
           Temple
           ;
           yet
           since
           their
           portion
           of
           work
           is
           fallen
           into
           my
           hand
           ,
           I
           have
           heartily
           endeavoured
           to
           supply
           that
           loss
           ;
           though
           with
           no
           other
           event
           ,
           but
           as
           charitable
           passengers
           by
           their
           little
           ,
           but
           well-meaning
           ,
           alms
           repair
           the
           breaches
           of
           his
           fortune
           who
           was
           greatly
           undone
           by
           War
           or
           Fire
           .
           But
           therefore
           I
           humbly
           beg
           your
           Majesties
           pardon
           in
           all
           things
           where
           my
           weaknesses
           make
           me
           to
           despair
           of
           your
           more
           Gracious
           acceptance
           :
           and
           here
           I
           am
           therefore
           to
           be
           confident
           ,
           because
           your
           Mercy
           is
           ,
           as
           your
           Majesty
           ,
           this
           day
           in
           her
           exaltation
           ,
           and
           is
           felt
           by
           all
           your
           Subjects
           ;
           and
           therefore
           humbly
           to
           be
           hoped
           for
           by
        
         
           
             Great
             Sir
             ,
          
           
             
               Your
               Majesties
            
             most
             dutifull
             and
             most
             obedient
             Subject
             Jeremy
             Taylor
             .
          
        
      
       
         
         
           THE
           PREFACE
           .
        
         
           THE
           Reformation
           of
           Religion
           in
           the
           Western
           Churches
           hath
           been
           so
           violently
           ,
           so
           laboriously
           ,
           so
           universally
           oppos'd
           by
           Evil
           Spirits
           and
           Evil
           Men
           ,
           by
           willfulness
           and
           ignorance
           ,
           by
           prejudice
           and
           interest
           ,
           by
           error
           and
           partiality
           ;
           and
           it self
           also
           hath
           been
           done
           so
           imperfectly
           in
           some
           places
           ,
           and
           so
           unskilfully
           in
           some
           others
           ,
           because
           the
           thick
           and
           long-incumbent
           darkness
           had
           made
           it
           impossible
           to
           behold
           the
           whole
           Light
           in
           all
           its
           splendour
           ;
           that
           it
           was
           found
           to
           be
           work
           enough
           for
           the
           Ministers
           of
           Religion
           to
           convince
           the
           Gain-sayers
           ,
           to
           oppose
           their
           witty
           arts
           by
           the
           advantageous
           representment
           of
           wise
           truths
           ,
           so
           to
           keep
           the
           people
           from
           their
           temptations
           .
           But
           since
           there
           were
           not
           found
           many
           able
           to
           doe
           this
           but
           such
           which
           had
           other
           cures
           to
           attend
           ,
           the
           conduct
           of
           souls
           in
           their
           publick
           and
           private
           charges
           ,
           and
           the
           consequent
           necessity
           of
           preaching
           and
           catechising
           ,
           visiting
           the
           sick
           ,
           and
           their
           publick
           daily
           offices
           ;
           it
           was
           the
           less
           wonder
           that
           in
           the
           Reformed
           Churches
           there
           hath
           been
           so
           great
           a
           scarcity
           of
           Books
           of
           Cases
           of
           Conscience
           :
           though
           it
           is
           not
           to
           be
           denied
           but
           the
           careless
           and
           needless
           neglect
           of
           receiving
           private
           Confessions
           hath
           been
           too
           great
           a
           cause
           of
           our
           not
           providing
           materials
           apt
           for
           so
           pious
           and
           useful
           a
           ministration
           .
           But
           besides
           this
           ,
           it
           is
           certain
           that
           there
           was
           a
           necessity
           of
           labouring
           to
           other
           purposes
           then
           formerly
           :
           and
           this
           necessity
           was
           present
           and
           urgent
           ;
           and
           the
           hearts
           and
           heads
           of
           men
           ran
           to
           quench
           that
           fire
           ,
           &
           left
           
             the
             government
             of
             the
             house
          
           more
           loosely
           ,
           till
           they
           could
           discern
           whether
           the
           house
           would
           be
           burnt
           or
           no
           by
           the
           flames
           of
           contention
           which
           then
           brake
           out
           :
           only
           
             this
             duty
          
           was
           supplied
           by
           excellent
           preachings
           ,
           by
           private
           conferences
           ,
           by
           admonitions
           and
           answers
           given
           when
           some
           more
           pious
           and
           religious
           persons
           came
           to
           Confessions
           ,
           and
           as
           they
           were
           upon
           particular
           occasions
           requir'd
           and
           invited
           .
           But
           for
           any
           publick
           provisions
           of
           books
           of
           Casuistical
           Theology
           ,
           we
           were
           almost
           wholly
           unprovided
           ,
           and
           ,
           like
           the
           children
           of
           Israel
           in
           the
           days
           of
           Saul
           and
           Jonathan
           ,
           we
           were
           forc'd
           to
           go
           down
           to
           the
           forges
           of
           the
           Philistims
           to
           sharpen
           every
           man
           his
           Share
           and
           his
           Coulter
           ,
           his
           Axe
           and
           his
           Mattock
           .
           We
           had
           
           Swords
           and
           Spears
           of
           our
           own
           ,
           enough
           for
           defence
           ,
           and
           more
           then
           enough
           for
           disputation
           :
           but
           in
           this
           more
           necessary
           part
           of
           the
           Conduct
           of
           Consciences
           we
           did
           receive
           our
           answers
           from
           abroad
           ,
           till
           we
           found
           that
           our
           old
           needs
           were
           sometimes
           very
           ill
           supplied
           ,
           and
           new
           necessities
           did
           every
           day
           arise
           .
        
         
           Some
           of
           the
           Lutherans
           have
           indeed
           done
           something
           in
           this
           kind
           which
           is
           well
           ;
           
             Balduinus
             ,
             Bidenbachius
             ,
             Dedekanus
             ,
             Konig
             ,
          
           and
           the
           Abbreviator
           of
           Gerard
           :
           Some
           essays
           also
           have
           been
           made
           by
           others
           ;
           
             Alstedius
             ,
             Amesius
             ,
             Perkins
          
           ,
           and
           the
           late
           Eloquent
           and
           Reverend
           Bishop
           of
           Norwich
           .
           But
           yet
           our
           needs
           remain
           ;
           and
           we
           cannot
           be
           well
           supplied
           out
           of
           the
           Roman
           store-houses
           :
           for
           though
           there
           the
           staple
           is
           ,
           and
           very
           many
           excellent
           things
           expos'd
           to
           view
           ;
           yet
           we
           have
           found
           the
           Merchants
           to
           be
           deceivers
           ,
           and
           the
           wares
           too
           often
           falsified
           .
        
         
           For
           1.
           if
           we
           consider
           what
           heaps
           of
           prodigious
           propositions
           and
           rules
           of
           Conscience
           their
           Doctors
           have
           given
           us
           ,
           we
           shall
           soon
           perceive
           that
           there
           are
           so
           many
           boxes
           of
           poison
           in
           their
           Repositories
           under
           the
           same
           paintings
           and
           specious
           titles
           ,
           that
           as
           it
           will
           be
           impossible
           for
           
             every
             man
          
           to
           distinguish
           their
           ministeries
           of
           health
           from
           the
           methods
           of
           death
           ;
           so
           it
           will
           be
           unsafe
           for
           
             any
             man
          
           to
           venture
           indiscriminately
           .
           For
           who
           can
           safely
           trust
           that
           guide
           that
           teaches
           him
           ,
           [
           
             a
             That
             it
             is
             no
             deadly
             sin
             to
             steal
             ,
             or
             privately
             against
             his
             will
             and
             without
             his
             knowledge
             to
             take
             a
             thing
             from
             him
             who
             is
             ready
             to
             give
             it
             if
             he
             were
             ask'd
             ,
             but
             will
             not
             endure
             to
             have
             it
             taken
             without
             asking
             ;
             That
             it
             is
             no
             theft
             *
             privately
             to
             take
             a
             thing
             that
             is
             not
             great
             from
             our
             Father
             ;
             b
             that
             he
             who
             sees
             an
             innocent
             punish'd
             for
             what
             himself
             hath
             done
             ,
             he
             in
             the
             mean
             time
             who
             did
             it
             ,
             holding
             his
             peace
             ,
             is
             not
             bound
             to
             restitution
             ;
             c
             That
             he
             who
             falls
             into
             fornication
             ,
             if
             he
             goes
             to
             confession
             ,
             may
             the
             same
             day
             in
             which
             he
             did
             fornicate
             receive
             the
             Communion
             ;
             
             That
             Communion
             is
             Manducation
             ,
             and
             therefore
             requires
             not
             attention
             ;
             
             That
             he
             who
             being
             in
             deadly
             sin
             receives
             the
             H.
             Communion
             commits
             but
             one
             sin
             ,
             viz.
             that
             against
             the
             dignity
             of
             the
             Sacrament
             ;
             and
             that
             the
             omission
             of
             confession
             is
             no
             distinct
             sin
             ,
             meaning
             ,
             amongst
             them
             who
             believe
             confession
             to
             be
             of
             Divine
             institution
             ?
          
           ]
           
           As
           bad
           or
           worse
           are
           those
           affirmatives
           and
           doctrines
           of
           repentance
           .
           
           [
           
             A
             dying
             man
             is
             not
             tied
             to
             be
             contrite
             for
             his
             sins
             ;
             but
             confession
             and
             attrition
             are
             sufficient
             :
          
           ]
           and
           that
           we
           may
           know
           what
           is
           meant
           by
           attrition
           ,
           we
           are
           told
           [
           
             
               it
               is
               a
               sorrow
               for
               temporal
               evil
               ,
            
             
             
               disgrace
               or
               loss
               of
               health
               ,
               sent
               by
               God
               as
               a
               punishment
               ,
               or
               feared
               to
               be
               sent
            
             ;
          
           ]
           this
           alone
           is
           enough
           for
           Salvation
           ,
           if
           the
           dying
           man
           do
           but
           confess
           to
           the
           
           Priest
           ,
           though
           he
           have
           liv'd
           wickedly
           all
           his
           life-time
           .
           And
           that
           we
           need
           not
           think
           the
           matter
           of
           confession
           to
           be
           too
           great
           a
           burden
           ,
           we
           are
           told
           ,
           [
           
             He
             that
             examines
             his
             Conscience
             before
             confession
             ,
             sins
             if
             he
             be
             too
             diligent
             and
             carefull
             .
             ]
             But
             as
             for
             the
             precept
             of
             having
             a
             contrite
             and
             a
             broken
             heart
             [
             It
             binds
             not
             but
             in
             the
             article
             or
             danger
             of
             death
             :
             
             nor
             then
             ,
             but
             when
             we
             cannot
             have
             the
             Sacrament
             of
             penance
             .
          
           ]
           To
           these
           may
           be
           added
           those
           contradictions
           of
           severity
           for
           the
           securing
           of
           a
           holy
           life
           :
           that
           [
           
             If
             a
             man
             purpose
             at
             the
             present
             to
             sin
             no
             more
             ,
             though
             at
             the
             same
             time
             he
             believes
             he
             shall
             sin
             again
             ,
             (
             that
             is
             ,
             that
             he
             will
             break
             his
             purpose
             ,
             )
             yet
             that
             purpose
             is
             good
             enough
             :
             
             That
             it
             is
             not
             very
             certain
             whether
             he
             that
             hath
             attrition
             does
             receive
             grace
             ,
             though
             he
             does
             not
             formally
             resolve
             to
             sin
             no
             more
             :
          
           ]
           meaning
           ,
           that
           it
           is
           probable
           ,
           that
           it
           is
           not
           necessary
           to
           make
           any
           such
           resolution
           of
           leaving
           their
           sin
           ;
           they
           are
           not
           certain
           it
           is
           so
           ,
           nor
           certain
           that
           it
           is
           otherwise
           ;
           that
           is
           ,
           they
           find
           no
           Commandment
           for
           these
           things
           :
           It
           may
           be
           they
           are
           counsell'd
           and
           advis'd
           in
           Scripture
           ,
           
           but
           that
           is
           no
           great
           matter
           ;
           for
           [
           
             It
             is
             no
             sin
             not
             to
             correspond
             with
             the
             Divine
             inspirations
             exhorting
             us
             to
             Counsels
             .
          
           ]
           Adde
           to
           these
           ,
           that
           [
           
             To
             detract
             from
             our
             Neighbours
             fame
             before
             a
             consciencious
             ,
             silent
             and
             a
             good
             Man
             ,
             is
             no
             deadly
             sin
             :
             
             To
             dispense
             with
             our
             vows
             in
             a
             year
             of
             Jubile
             is
             valid
             ,
             though
             the
             condition
             of
             obtaining
             that
             Jubilee
             be
             not
             performed
             .
          
           ]
           Thus
           men
           amongst
           them
           have
           leave
           to
           sin
           ,
           and
           the
           may
           live
           in
           it
           as
           long
           as
           their
           life
           lasts
           without
           repentance
           ;
           and
           that
           repentance
           in
           the
           sum
           of
           affairs
           is
           nothing
           but
           to
           call
           to
           the
           Priest
           to
           absolve
           them
           ;
           provided
           you
           be
           sorrowfull
           for
           the
           evil
           you
           feel
           or
           fear
           God
           will
           send
           on
           you
           :
           but
           contrition
           ,
           or
           sorrow
           proceeding
           from
           the
           love
           of
           God
           is
           not
           at
           all
           necessary
           ;
           
           [
           
             neither
             is
             it
             necessary
             that
             our
             sorrow
             be
             thought
             to
             be
             contrition
             ;
             neither
             is
             it
             necessary
             that
             attrition
             should
             goe
             before
             confession
             ,
             
             but
             will
             serve
             if
             it
             be
             sometime
             after
             ;
             and
             if
             you
             confess
             none
             but
             venial
             sins
             ,
             it
             is
             sufficient
             if
             you
             be
             sorrowfull
             for
             one
             of
             them
             ;
             and
             the
             case
             is
             the
             same
             for
             mortal
             sins
             formerly
             confessed
             .
          
           ]
           But
           I
           am
           ashamed
           of
           this
           heap
           of
           sad
           stories
           :
           If
           I
           should
           amass
           together
           what
           themselves
           have
           collected
           in
           their
           books
           ,
           it
           would
           look
           like
           a
           libel
           :
           but
           who
           is
           pleased
           with
           variety
           of
           such
           sores
           may
           enter
           into
           the
           Hospitals
           themselves
           ,
           and
           walk
           and
           look
           til
           he
           be
           weary
           .
        
         
           2.
           
           But
           not
           only
           with
           the
           evil
           matter
           of
           their
           propositions
           ;
           but
           we
           have
           reason
           to
           be
           offended
           with
           the
           strange
           manner
           of
           their
           answerings
           .
           I
           shall
           not
           need
           to
           instance
           in
           that
           kind
           of
           argument
           
           which
           is
           but
           too
           frequent
           among
           those
           who
           prevail
           more
           by
           their
           authority
           then
           their
           reason
           ,
           of
           proving
           propositions
           by
           similitudes
           and
           analogies
           .
           
           I
           remember
           that
           
             Gregory
             Sayr
          
           saies
           that
           all
           the
           Precepts
           of
           the
           Moral
           Law
           are
           to
           be
           reduc'd
           to
           the
           Decalogue
           ;
           because
           as
           all
           natural
           things
           are
           reduc'd
           to
           ten
           Praediments
           ,
           so
           it
           is
           expedient
           that
           all
           kinds
           of
           vertues
           &
           vice
           be
           reduc'd
           to
           the
           ten
           Commandments
           .
           And
           Bessaeus
           infers
           seven
           Sacraments
           from
           the
           number
           of
           the
           Planets
           ,
           and
           the
           seven
           ears
           of
           full
           corn
           in
           Egypt
           ,
           &
           seven
           water-pots
           changed
           into
           wine
           (
           though
           there
           were
           but
           six
           ,
           )
           because
           as
           the
           wine
           fill'd
           
             six
             water-pots
          
           ,
           so
           the
           Sacrament
           of
           the
           Eucharist
           fills
           the
           other
           six
           ,
           and
           it self
           makes
           the
           seventh
           ;
           and
           that
           therefore
           peradventure
           the
           Sacraments
           are
           called
           
             Vessels
             of
             grace
          
           .
           But
           this
           I
           look
           upon
           as
           a
           want
           of
           better
           arguments
           in
           a
           weak
           cause
           ,
           manag'd
           by
           careless
           and
           confident
           persons
           ;
           and
           note
           it
           only
           as
           a
           fault
           ,
           that
           the
           Guides
           of
           Consciences
           should
           speak
           many
           things
           when
           they
           can
           prove
           but
           few
           .
        
         
           3.
           
           That
           which
           I
           suppose
           to
           be
           of
           greatest
           Consideration
           is
           ,
           that
           the
           Casuists
           of
           the
           Roman
           Church
           take
           these
           things
           for
           resolution
           and
           answer
           to
           questions
           of
           Conscience
           which
           are
           spoken
           by
           an
           authority
           that
           is
           not
           sufficient
           ;
           and
           they
           admit
           of
           Canons
           ,
           and
           the
           Epistles
           of
           Popes
           for
           authentick
           warranties
           ,
           which
           are
           suspicious
           whether
           ever
           they
           were
           written
           by
           them
           to
           whose
           authority
           only
           they
           do
           pretend
           ;
           and
           they
           quote
           sayings
           of
           the
           old
           Doctors
           ,
           which
           are
           contradicted
           by
           others
           of
           equal
           learning
           and
           reputation
           ,
           and
           all
           cited
           in
           their
           own
           Canon
           Law
           ;
           and
           have
           not
           any
           sufficient
           means
           to
           ascertain
           themselves
           what
           is
           binding
           in
           very
           many
           cases
           argued
           in
           their
           Canons
           ,
           and
           Decretal
           epistles
           ,
           and
           Bulls
           of
           Popes
           .
           Nay
           they
           must
           needs
           be
           at
           a
           loss
           in
           their
           conduct
           of
           Consciences
           ,
           especially
           in
           all
           inquiries
           and
           articles
           of
           faith
           ,
           when
           they
           chuse
           such
           foundations
           ,
           which
           themselves
           know
           to
           be
           weak
           and
           tottering
           ;
           and
           yet
           lay
           the
           greatest
           load
           upon
           such
           foundations
           ,
           and
           tie
           the
           Conscience
           with
           the
           hardest
           ligature
           ,
           where
           it
           is
           certain
           they
           can
           give
           no
           security
           .
           For
           it
           is
           not
           agreed
           in
           the
           Church
           of
           Rome
           ,
           neither
           can
           they
           tell
           upon
           whose
           authority
           they
           may
           finally
           rely
           :
           
             they
             cannot
             tell
             who
             is
             the
             visible
             Head
             of
             the
             Church
             :
          
           for
           they
           are
           not
           sure
           the
           Pope
           is
           ;
           because
           a
           Council
           may
           be
           superior
           to
           him
           ,
           and
           whether
           it
           be
           or
           no
           it
           is
           not
           resolved
           :
           And
           therefore
           either
           they
           must
           change
           their
           Principle
           ,
           and
           rely
           only
           upon
           Scriptures
           and
           right
           Reason
           and
           Universal
           Testimonies
           ,
           or
           give
           no
           answer
           to
           the
           Conscience
           in
           very
           many
           cases
           of
           the
           greatest
           concernment
           ;
           for
           by
           all
           other
           measures
           their
           questions
           are
           indeterminable
           .
           But
           the
           authority
           of
           man
           
           they
           make
           to
           be
           their
           foundation
           :
           and
           yet
           if
           their
           allegations
           were
           allowed
           to
           be
           good
           argument
           ,
           it
           would
           serve
           them
           but
           to
           very
           few
           purposes
           ,
           since
           the
           Doctors
           ,
           whose
           affirmative
           is
           the
           decision
           of
           the
           Case
           ,
           are
           so
           infinitely
           divided
           .
        
         
           4.
           
           This
           to
           me
           ,
           and
           to
           very
           many
           wise
           men
           ,
           looks
           like
           a
           very
           great
           Objection
           :
           but
           I
           find
           that
           they
           who
           are
           most
           concerned
           in
           it
           account
           it
           none
           ;
           For
           the
           Roman
           Casuists
           profess
           it
           ;
           and
           yet
           do
           not
           suppose
           that
           the
           Consequent
           of
           this
           should
           be
           ,
           that
           
             the
             case
             is
             difficult
          
           ,
           and
           
             the
             men
             not
             to
             be
             relied
             upon
             ,
          
           and
           
             the
             Conscience
             to
             be
             otherwise
             informed
             ,
          
           and
           
             that
             we
             ought
             to
             walk
             the
             more
             warily
             ,
          
           but
           therefore
           
             the
             Conscience
             is
             at
             liberty
          
           ,
           and
           
             the
             question
             in
             order
             to
             practice
             hath
             no
             difficulty
             ;
             hard
          
           in
           the
           case
           ,
           but
           easie
           in
           the
           action
           ;
           for
           by
           this
           means
           they
           entertain
           all
           interests
           ,
           and
           comply
           with
           all
           perswasions
           ,
           and
           send
           none
           away
           Unsatisfied
           .
           For
           Uncertain
           answers
           make
           with
           them
           no
           Uncertain
           resolution
           ;
           for
           they
           teach
           us
           ,
           that
           in
           such
           cases
           we
           may
           follow
           either
           part
           :
           and
           therefore
           they
           studiously
           keep
           up
           this
           Academical
           or
           rather
           Sceptick
           Theology
           ,
           
           
             Alii
             aiunt
             ,
             alii
             negant
             ;
             utrumque
             probabile
             .
          
           And
           upon
           this
           account
           ,
           although
           with
           greatest
           severity
           they
           bind
           on
           mens
           perswasions
           the
           doctrines
           of
           meats
           and
           carnal
           ordinances
           ,
           yet
           they
           have
           left
           them
           loose
           enough
           when
           it
           comes
           to
           the
           Conscience
           ,
           so
           loose
           that
           the
           precept
           is
           become
           ridiculous
           :
           for
           what
           can
           it
           be
           otherwise
           ,
           when
           they
           teach
           ,
           
           
             that
             the
             Fast
             is
             not
             broken
             by
             drinking
             of
             water
             or
             wine
             ,
             nay
             though
             we
             eate
             something
             that
             our
             drink
             may
             not
             hurt
             us
             ;
             nor
             the
             usual
             collation
             at
             night
             if
             it
             be
             taken
             in
             the
             morning
             ;
             nor
             if
             the
             Butler
             or
             the
             Cook
             lick
             his
             fingers
             ;
             nor
             if
             we
             eat
             egs
             or
             milk-meats
             ,
             so
             it
             be
             not
             in
             the
             holy
             time
             of
             Lent
             ;
             nor
             if
             after
             dinner
             awhile
             you
             eate
             something
             at
             the
             entreaty
             of
             a
             friend
             ;
             nor
             if
             you
             upon
             a
             reasonable
             cause
             eate
             before
             your
             time
             ?
             in
             all
             these
             cases
             you
             eat
             and
             fast
             at
             the
             same
             time
             .
          
           All
           these
           things
           are
           derivatives
           from
           the
           contrary
           opinions
           of
           some
           easy
           ,
           gentle
           Doctors
           ;
           and
           the
           effect
           of
           this
           stratagem
           is
           seen
           in
           things
           of
           greater
           consequence
           .
           
           For
           [
           
             we
             are
             free
             from
             our
             vow
             ,
             or
             from
             a
             Commandement
             ,
             if
             it
             be
             a
             probable
             opinion
             of
             the
             Doctors
             that
             we
             are
             free
          
           ;
           ]
           and
           [
           it
           is
           probable
           ,
           if
           it
           be
           the
           opinion
           of
           one
           grave
           Doctor
           :
           ]
           That
           is
           ,
           in
           effect
           ,
           plainly
           ,
           
             If
             it
             be
             probable
          
           [
           in
           the
           doctrine
           ,
           ]
           
             it
             is
             certain
          
           [
           in
           practice
           ;
           ]
           and
           it
           is
           probable
           if
           any
           one
           of
           their
           Doctors
           says
           it
           .
        
         
           5.
           
           And
           the
           mischief
           of
           this
           is
           further
           yet
           discernible
           ,
           if
           we
           consider
           that
           they
           determine
           
             their
             greatest
             and
             most
             Mysterious
             cases
          
           oftentimes
           by
           no
           other
           argument
           but
           the
           saying
           of
           some
           few
           of
           their
           Writers
           .
           I
           shall
           give
           but
           one
           instance
           of
           it
           ;
           but
           it
           shall
           be
           
           something
           remarkable
           .
           The
           question
           was
           ,
           
             Whether
             the
             Pope
             can
             dispense
             in
             the
             law
             of
             God
             ?
          
           The
           inquiry
           is
           not
           concerning
           a
           dish
           of
           whey
           ,
           
           but
           of
           a
           considerable
           affair
           ;
           upon
           which
           the
           right
           or
           the
           wrong
           of
           many
           thousand
           Consciences
           amongst
           them
           do
           depend
           .
           It
           is
           answered
           
             [
             That
             one
             opinion
             of
             the
             Catholicks
             says
             ,
             that
             the
             Pope
             can
             dispense
             in
             all
             things
             of
             the
             Law
             of
             God
             ,
             excepting
             the
             articles
             of
             faith
             .
             ]
             The
             proof
             is
             this
             ,
             So
             Panormitan
             speaks
             ,
             
               in
               cap.
               proposuit
               ,
               de
               concess
               .
               praebend
               ,
               n.
            
             20.
             citing
             
               Innocentius
               in
               cap.
               cum
               ad
               Monasterium
               ,
               de
               statu
               Monachorum
            
             ;
             where
             he
             saies
             ,
             that
             without
             cause
             the
             Pope
             cannot
             dispense
             in
             things
             of
             Divine
             right
             ;
             intimating
             that
             with
             cause
             he
             may
             .
             And
             the
             same
             is
             the
             opinion
             of
             
               Felinus
               in
               cap.
               Quae
               in
               Eccles.
               de
               const
               .
               n.
            
             19
             ,
             &
             20.
             where
             amongst
             other
             things
             he
             saith
             ,
             that
             the
             Pope
             when
             he
             hath
             cause
             can
             change
             the
             usual
             form
             of
             baptisme
             ,
             and
             make
             it
             lawfull
             to
             baptize
             in
             the
             Name
             of
             the
             Trinity
             ,
             which
             he
             reports
             out
             of
             
               Innocentius
               cap.
            
             1.
             
               de
               baptis
               .
               in
               fine
               num
               .
            
             11.
             
             Yea
             the
             same
             Felinus
             is
             bold
             to
             affirm
             
               in
               cap.
            
             1.
             
               de
               const
               .
               n.
            
             23.
             that
             the
             Pope
             with
             one
             word
             can
             create
             a
             Priest
             ,
             without
             any
             other
             solemnity
             ,
             saying
             ,
             Be
             thou
             a
             Priest
             ;
             which
             he
             reports
             out
             of
             
               Innocentius
               in
               cap.
            
             1.
             
             
               Sacra
               Unct.
            
             The
             same
             Felinus
             adds
             further
             that
             the
             Pope
             with
             his
             word
             alone
             can
             make
             a
             Bishop
             ;
             and
             he
             cites
             
               Angelus
               in
               l.
            
             2.
             
             
               C.
               de
               crim
               .
               Sacrilegii
               ;
               &
               in
               l.
            
             1.
             
             
               C.
               de
               Sententiam
               passis
            
             .
             The
             same
             sentence
             is
             held
             by
             
               Decius
               ,
               consil
            
             .
             112.
             n
             3.
             
               in
               fine
               ;
               &
               in
               dict
               .
               cap.
               Quae
               in
               Eccles.
               n.
            
             25.
             
               &
               seq
               .
               aliàs
               n.
            
             44
             ,
             &
             45.
             
               in
               Novis
               .
               Allegantur
               etiam
               alii
               Juristae
               in
               cap.
            
             2.
             
               de
               translat
               .
               Episcopi
               ;
               &
               in
               l.
               Manumissiones
               .
               ff
               .
               de
               just
               .
               &
               jure
               ;
               &
               in
               l.
            
             2.
             
             
               C.
               de
               servit
            
             .
             &c.
             
          
        
         
           Here
           is
           a
           rare
           way
           of
           probation
           :
           for
           these
           allegations
           are
           not
           only
           a
           testimonial
           that
           these
           Catholick
           authors
           are
           of
           that
           opinion
           ;
           but
           it
           is
           intended
           to
           represent
           ,
           that
           this
           opinion
           is
           not
           against
           the
           Catholick
           faith
           ;
           that
           Popes
           and
           great
           Lawyers
           are
           of
           it
           ;
           and
           therefore
           that
           it
           is
           safe
           ,
           &
           it
           may
           be
           followed
           ,
           or
           be
           let
           alone
           :
           but
           yet
           this
           is
           sufficient
           to
           determine
           the
           doubting
           Conscience
           of
           a
           subject
           ,
           or
           to
           be
           propounded
           to
           him
           as
           that
           on
           which
           he
           may
           with
           security
           and
           indemnity
           rely
           .
           The
           thing
           is
           affirm'd
           by
           Felinus
           ,
           and
           for
           this
           he
           quotes
           Innocentius
           ;
           and
           the
           same
           is
           the
           opinion
           of
           Decius
           ,
           and
           for
           this
           opinion
           divers
           other
           Lawyers
           are
           alleged
           .
           Now
           when
           this
           or
           the
           like
           happens
           to
           be
           in
           a
           question
           of
           so
           great
           Concernment
           as
           this
           ,
           it
           is
           such
           a
           dry
           story
           ,
           such
           an
           improbable
           proof
           ,
           so
           unsatisfying
           an
           answer
           to
           the
           Conscience
           ,
           that
           the
           great
           determination
           of
           all
           those
           questions
           and
           practices
           which
           can
           depend
           upon
           so
           Universall
           an
           article
           as
           this
           ,
           and
           a
           warranty
           to
           doe
           actions
           which
           their
           adversaries
           say
           are
           abhorrent
           from
           the
           
           law
           of
           Nature
           and
           common
           honestly
           ,
           shall
           in
           their
           finall
           resort
           rest
           upon
           the
           saying
           of
           one
           or
           two
           persons
           ,
           who
           having
           boldly
           spoken
           a
           foolish
           thing
           ,
           have
           passed
           without
           condemnation
           by
           those
           Superiors
           for
           whose
           interest
           they
           have
           been
           bold
           to
           tell
           so
           great
           a
           lie
           .
        
         
           In
           Conclusion
           ,
           the
           effect
           of
           these
           Uncertain
           principles
           and
           Unsteady
           Conduct
           of
           questions
           is
           this
           ;
           that
           though
           by
           violence
           and
           force
           they
           have
           constrain'd
           and
           thrust
           their
           Churches
           into
           an
           Union
           of
           faith
           ,
           like
           beasts
           into
           a
           pound
           ,
           yet
           they
           have
           made
           their
           cases
           of
           Conscience
           and
           the
           actions
           of
           their
           lives
           Unstable
           as
           the
           face
           of
           the
           Waters
           ,
           and
           Unmeasurable
           as
           the
           dimensions
           of
           the
           Moon
           :
           by
           which
           means
           their
           Confessors
           shall
           be
           enabled
           to
           answer
           according
           to
           every
           mans
           humor
           ,
           and
           no
           man
           shall
           depart
           sad
           from
           their
           Penitential
           chairs
           ,
           and
           themselves
           shall
           take
           or
           give
           leave
           to
           any
           thing
           :
           concerning
           which
           I
           refer
           the
           Reader
           to
           the
           books
           and
           letters
           written
           by
           their
           parties
           of
           Port-royal
           ,
           and
           to
           their
           own
           weak
           answers
           and
           vindications
           .
        
         
           If
           I
           were
           willing
           by
           accusing
           others
           to
           get
           reputation
           to
           my
           own
           ,
           or
           the
           Undertakings
           of
           any
           of
           our
           perswasion
           or
           communion
           ,
           I
           could
           give
           very
           many
           instances
           of
           their
           Unjustice
           and
           partialities
           in
           determining
           matters
           and
           questions
           of
           justice
           which
           concern
           the
           Church
           and
           their
           Ecclesiastical
           persons
           ;
           as
           if
           what
           was
           just
           amongst
           the
           reprobates
           of
           the
           laity
           were
           hard
           measure
           if
           done
           to
           an
           Ecclesiastick
           ,
           and
           that
           there
           were
           two
           sorts
           of
           justice
           ,
           the
           one
           for
           Seculars
           &
           the
           other
           for
           Church-men
           ;
           of
           which
           their
           own
           books
           *
           give
           but
           too
           many
           instances
           .
           I
           could
           also
           remark
           that
           the
           Monks
           and
           Friers
           are
           
             iniquiores
             in
             Matrimonium
          
           ,
           and
           make
           inquiries
           into
           Matrimonial
           causes
           with
           an
           impure
           curiosity
           ,
           and
           make
           answers
           sometimes
           with
           spite
           and
           envy
           ,
           sometimes
           with
           licentiousnesse
           ;
           that
           their
           distinction
           of
           Sins
           
             Mortal
             and
             Venial
          
           hath
           intricated
           and
           confounded
           almost
           all
           the
           Certainty
           &
           answers
           of
           Moral
           Theology
           :
           but
           nothing
           of
           this
           is
           fitted
           to
           my
           intention
           ,
           which
           is
           only
           to
           make
           it
           evident
           that
           it
           was
           necessary
           that
           Cases
           of
           Conscience
           should
           be
           written
           over
           a
           new
           ,
           and
           established
           upon
           better
           principles
           ,
           and
           proceed
           in
           more
           sober
           and
           satisfying
           methods
           :
           nothing
           being
           more
           requisite
           then
           that
           we
           should
           all
           
             be
             instructed
             ,
             and
             throughly
             prepared
             to
             every
             good
             work
          
           ;
           that
           we
           should
           
             have
             a
             conscience
             void
             of
             offence
             both
             towards
             God
             and
             towards
             man
          
           ;
           that
           we
           should
           be
           able
           
             to
             separate
             the
             vile
             from
             the
             precious
             ,
          
           and
           know
           what
           to
           chuse
           and
           what
           to
           avoid
           ;
           that
           
             we
             may
             have
             our
             senses
             exercised
             to
             discern
             between
             good
             and
             evil
             ,
          
           that
           we
           may
           
             not
             call
             good
             evil
             ,
             or
             evil
             good
             .
          
           For
           since
           obedience
           is
           the
           love
           
           of
           God
           ,
           and
           to
           doe
           well
           is
           the
           life
           of
           religion
           ,
           and
           the
           end
           of
           faith
           is
           the
           death
           of
           sin
           and
           the
           life
           of
           righteousnesse
           ;
           nothing
           is
           more
           necessary
           then
           that
           we
           be
           rightly
           informed
           in
           all
           morall
           notices
           ;
           because
           in
           these
           things
           an
           Error
           leads
           on
           to
           evil
           actions
           ,
           to
           the
           choice
           of
           sin
           ,
           and
           the
           expresse
           displeasure
           of
           God
           ;
           otherwise
           then
           it
           happens
           in
           speculation
           and
           ineffective
           notices
           and
           schoole-questions
           .
        
         
           And
           indeed
           upon
           this
           consideration
           I
           was
           alwaies
           confident
           ,
           that
           though
           the
           questions
           of
           the
           Schoole
           were
           nice
           and
           subtle
           ,
           difficult
           and
           very
           often
           good
           for
           nothing
           ;
           yet
           that
           in
           
             Moral
             Theology
          
           I
           should
           have
           found
           so
           perfect
           an
           accord
           ,
           so
           easie
           determination
           of
           questions
           ,
           that
           it
           would
           have
           been
           harder
           to
           find
           out
           questions
           then
           answers
           ;
           and
           the
           great
           difficulty
           in
           books
           of
           this
           subject
           would
           be
           to
           put
           the
           great
           number
           of
           inquiries
           into
           order
           and
           method
           .
           I
           was
           not
           deceived
           in
           the
           ground
           &
           reason
           of
           my
           conjecture
           ;
           because
           I
           knew
           that
           
             in
             promptu
             &
             facili
             est
             aeternitas
             ,
          
           God
           had
           made
           the
           way
           to
           heaven
           plain
           and
           simple
           ,
           and
           what
           was
           necessary
           did
           ly
           open
           ,
           and
           the
           lines
           of
           duty
           were
           to
           be
           read
           by
           every
           eye
           ,
           or
           heard
           and
           learn'd
           by
           all
           understandings
           ;
           and
           therefore
           it
           is
           certain
           that
           all
           practical
           truths
           are
           to
           be
           found
           out
           without
           much
           contention
           and
           dispute
           ,
           because
           Justice
           and
           obedience
           to
           God
           in
           all
           morall
           conversation
           is
           Natural
           to
           us
           ,
           just
           as
           Logick
           and
           discourse
           is
           .
           But
           when
           I
           came
           to
           look
           a
           little
           nearer
           ,
           I
           found
           that
           Men
           were
           willing
           enough
           to
           be
           tied
           up
           to
           believe
           the
           Unactive
           propositions
           of
           the
           Doctors
           ,
           but
           would
           keep
           a
           liberty
           of
           pleasing
           themselves
           in
           matters
           of
           life
           and
           conversation
           :
           in
           the
           former
           they
           would
           easily
           be
           govern'd
           by
           leading
           Men
           ;
           but
           in
           the
           latter
           they
           would
           not
           obey
           God
           himself
           ,
           and
           without
           great
           regret
           would
           not
           be
           confin'd
           to
           strictnesse
           and
           severity
           in
           their
           Cases
           of
           Conscience
           .
           Some
           would
           ;
           but
           many
           would
           not
           .
           They
           that
           would
           ,
           gave
           laws
           unto
           themselves
           ,
           and
           they
           could
           easily
           be
           Governed
           ;
           but
           they
           that
           would
           not
           ,
           were
           ready
           to
           trample
           upon
           their
           yoke
           ,
           if
           it
           were
           made
           gentle
           and
           easie
           for
           their
           neck
           .
           But
           this
           was
           the
           least
           part
           of
           the
           evil
           .
        
         
           For
           besides
           this
           ,
           Moral
           Theology
           was
           made
           a
           trade
           for
           the
           house
           ,
           and
           an
           art
           of
           the
           Schools
           :
           and
           as
           nothing
           is
           more
           easie
           then
           Natural
           Logick
           ,
           and
           yet
           nothing
           harder
           then
           Sophistical
           ,
           so
           it
           is
           in
           Moral
           Theology
           ;
           what
           God
           had
           made
           plain
           ,
           Men
           have
           intricated
           ;
           and
           
             the
             easie
             Commandement
          
           is
           wrapped
           up
           in
           
             uneasie
             learning
          
           ;
           and
           by
           the
           new
           methods
           ,
           a
           Simple
           and
           Uncrafty
           Man
           cannot
           be
           
             wise
             unto
             salvation
          
           ;
           which
           is
           but
           small
           comfort
           to
           him
           that
           stands
           in
           the
           place
           of
           the
           Idiot
           and
           Unlearned
           .
           Sometimes
           
           a
           severe
           Commandement
           is
           expounded
           by
           the
           sense
           of
           ease
           and
           liberty
           ,
           and
           the
           liberty
           is
           established
           in
           Rule
           ;
           but
           because
           the
           Rule
           is
           not
           true
           in
           some
           hundreds
           of
           cases
           ,
           a
           conscientious
           Man
           does
           not
           know
           how
           to
           make
           use
           of
           it
           :
           and
           if
           the
           Commandement
           be
           kept
           close
           to
           the
           sense
           of
           strictnesse
           and
           severity
           ,
           there
           are
           so
           many
           outlets
           and
           escapes
           found
           out
           ,
           that
           few
           men
           think
           themselves
           obliged
           .
           *
           Thus
           in
           the
           Rule
           [
           
             Spoliatum
             ante
             omnia
             restituendum
          
           ]
           which
           is
           an
           excellent
           measure
           of
           Conscience
           in
           many
           cases
           ,
           and
           certainly
           can
           have
           no
           direct
           abatement
           in
           the
           duty
           ,
           and
           the
           party
           obliged
           can
           only
           be
           relieved
           by
           equity
           in
           the
           manner
           of
           doing
           it
           ;
           yet
           of
           this
           plain
           and
           easie
           Rule
           ,
           Gabrielius
           brings
           no
           lesse
           then
           threescore
           and
           ten
           limitations
           :
           and
           to
           make
           all
           questions
           of
           that
           Nature
           and
           the
           Rule
           of
           Conscience
           infinite
           and
           indeterminable
           ,
           Menochius
           hath
           seven
           hundred
           ninety
           and
           eight
           questions
           concerning
           Possession
           ;
           and
           
             who
             is
             sufficient
             for
             these
             things
             ?
          
           *
           There
           is
           a
           Rule
           amongst
           the
           Lawyers
           which
           very
           much
           relates
           to
           the
           Conscience
           of
           those
           men
           who
           are
           engaged
           in
           suits
           and
           sentences
           of
           Law
           in
           all
           Countries
           which
           are
           rul'd
           by
           the
           Civil
           law
           ,
           
             In
             quolibet
             actu
             requiritur
             citatio
          
           .
           Of
           this
           Rule
           Porcius
           brings
           an
           hundred
           and
           sixteen
           ampliations
           ,
           and
           an
           hundred
           and
           four
           and
           twenty
           limitations
           .
           Maranta
           enumerates
           forty
           cases
           in
           which
           [
           A
           Negative
           ought
           to
           be
           proved
           :
           ]
           and
           Socinus
           sets
           down
           eight
           hundred
           and
           two
           fallencies
           (
           that
           's
           the
           word
           of
           the
           law
           )
           concerning
           the
           contestation
           of
           suits
           and
           actions
           at
           law
           .
           Many
           more
           might
           be
           reckoned
           even
           in
           the
           interpreters
           of
           the
           Civil
           law
           ,
           and
           in
           the
           measures
           we
           derive
           from
           thence
           .
           But
           if
           any
           man
           thinks
           it
           better
           in
           the
           Canon
           law
           ,
           which
           is
           supposed
           to
           be
           as
           great
           a
           rule
           of
           our
           Conscience
           
             in
             the
             matter
             of
             Religion
          
           as
           the
           other
           is
           of
           Justice
           ;
           I
           shall
           only
           say
           ,
           that
           the
           very
           title
           of
           the
           Canon
           law
           was
           
             Concordantia
             Discordantiarum
          
           ,
           a
           tying
           of
           contradictions
           together
           in
           one
           string
           :
           and
           when
           you
           begin
           to
           look
           into
           the
           interpreters
           of
           the
           Decretum
           ,
           
           which
           is
           the
           best
           part
           of
           the
           Canon
           law
           ,
           Simoncellus
           tells
           us
           that
           the
           word
           Decretum
           hath
           five
           and
           twenty
           significations
           .
           So
           that
           there
           is
           a
           wood
           before
           your
           doores
           ,
           and
           a
           labyrinth
           within
           the
           wood
           ,
           and
           locks
           and
           barrs
           to
           every
           door
           within
           that
           labyrinth
           ;
           and
           after
           all
           we
           are
           like
           to
           meet
           with
           Unskilfull
           guides
           ;
           and
           yet
           of
           all
           things
           in
           the
           world
           ,
           in
           these
           things
           an
           error
           is
           the
           most
           intolerable
           .
        
         
           But
           thus
           the
           Enemy
           of
           Mankind
           hath
           prevailed
           upon
           us
           while
           we
           were
           earnest
           in
           disputations
           about
           things
           less
           concerning
           :
           Then
           he
           was
           watchfull
           and
           busie
           to
           interweave
           evil
           and
           uncertain
           principles
           into
           our
           Moral
           institutions
           ,
           to
           intangle
           what
           was
           
           plain
           ,
           to
           divide
           what
           was
           simple
           ,
           to
           make
           an
           art
           of
           what
           was
           written
           in
           the
           tables
           of
           our
           hearts
           with
           the
           finger
           of
           God.
           When
           a
           Gentleman
           was
           commending
           Dr.
           Fisher
           Bishop
           of
           Rochester
           his
           great
           pains
           in
           the
           confutation
           of
           Luther's
           books
           ,
           the
           wise
           Prelate
           said
           heartily
           ,
           that
           he
           wish'd
           he
           had
           spent
           all
           that
           time
           in
           prayer
           and
           meditation
           which
           he
           threw
           away
           upon
           such
           useless
           wranglings
           .
           For
           that
           was
           the
           wisdom
           of
           the
           Ancients
           .
           
           
             Antiqua
             Sapientia
             nihil
             aliud
             quam
             facienda
             &
             vitanda
             praecepit
             :
             Et
             tunc
             meliores
             erant
             viri
             .
             Postquam
             docti
             prodierunt
             ,
             boni
             desunt
             .
             Simplex
             enim
             illa
             &
             aperta
             virtus
             in
             obscuram
             &
             solertem
             scientiam
             versa
             est
             ;
             docemurque
             disputare
             ,
             non
             vivere
             .
          
           Our
           fore-Fathers
           taught
           their
           children
           what
           to
           do
           and
           what
           to
           avoid
           ;
           and
           then
           Men
           were
           better
           .
           But
           when
           Men
           did
           strive
           to
           become
           learned
           ,
           they
           did
           not
           care
           so
           much
           to
           become
           good
           ;
           they
           then
           were
           taught
           to
           dispute
           rather
           then
           to
           live
           .
           To
           this
           purpose
           I
           understand
           that
           excellent
           saying
           of
           Solomon
           ,
           
           
             Of
             making
             many
             books
             there
             is
             no
             end
             ,
             and
             much
             study
             is
             a
             weariness
             of
             the
             flesh
             .
             Let
             us
             hear
             the
             conclusion
             of
             the
             whole
             matter
             .
             Fear
             God
             and
             keep
             his
             Commandements
             ;
             for
             this
             is
             the
             whole
             duty
             of
             man.
          
           Meaning
           ,
           that
           books
           which
           serve
           to
           any
           other
           purpose
           are
           a
           laborious
           vanity
           ,
           consumptive
           of
           our
           time
           and
           health
           to
           no
           purpose
           :
           nothing
           else
           being
           to
           any
           purpose
           but
           such
           things
           as
           teach
           us
           to
           fear
           God
           ,
           and
           how
           to
           keep
           his
           Commandements
           .
           All
           books
           ,
           and
           all
           learning
           which
           ministers
           to
           this
           end
           ,
           partakes
           of
           the
           goodnesse
           of
           the
           end
           ;
           but
           that
           which
           promotes
           it
           not
           ,
           is
           not
           to
           be
           regarded
           :
           and
           therefore
           the
           Chaldee
           Paraphrast
           reades
           these
           words
           into
           an
           advise
           of
           making
           many
           books
           tending
           to
           holinesse
           .
           
             Fili
             mi
             ,
             monitus
             esto
             ut
             facias
             libros
             sapientiae
             plurimos
             ,
             adeò
             ut
             non
             sit
             finis
             ;
             &
             ut
             studeas
             verbis
             Legis
             ,
             conspiciasque
             defatigationem
             carnis
             .
          
           Make
           books
           of
           wisdom
           very
           many
           ,
           and
           study
           in
           the
           words
           of
           the
           Law
           till
           thou
           mayest
           see
           the
           wearinesse
           of
           thy
           flesh
           .
           
             Beata
             aetas
             quae
             in
             vita
             hominum
             regenda
             totam
             disputandi
             rationem
             posuit
             ,
          
           Blessed
           are
           the
           times
           in
           which
           men
           learn
           to
           dispute
           well
           that
           they
           may
           live
           the
           better
           .
           And
           truly
           it
           were
           much
           to
           be
           wished
           that
           men
           would
           doe
           so
           now
           ;
           endeavouring
           to
           teach
           the
           waies
           of
           Godlinesse
           in
           sincerity
           ;
           to
           shew
           to
           men
           the
           right
           paths
           of
           Salvation
           ;
           to
           describe
           the
           right
           and
           plain
           measures
           of
           Simplicity
           ,
           Christian
           Charity
           ,
           Chastity
           ,
           Temperance
           and
           Justice
           ;
           to
           unwind
           the
           intanglements
           of
           Art
           ,
           and
           to
           strip
           Moral
           Theology
           of
           all
           its
           Visors
           ;
           to
           detract
           all
           the
           falshoods
           and
           hypocrisies
           of
           crafty
           men
           ;
           to
           confute
           all
           the
           false
           principles
           of
           evil
           Teachers
           ,
           who
           by
           uncertain
           and
           deceitfull
           grounds
           teach
           men
           to
           walk
           confidently
           upon
           trap-doors
           and
           pit-falls
           ,
           and
           preach
           doctrines
           so
           dangerous
           and
           
           false
           ,
           that
           if
           their
           Disciples
           should
           live
           according
           to
           the
           consequents
           of
           such
           doctrines
           ,
           without
           doubt
           they
           must
           perish
           everlastingly
           .
        
         
           It
           is
           a
           great
           work
           and
           too
           heavy
           for
           one
           mans
           shoulders
           ;
           but
           some
           body
           must
           begin
           ;
           and
           yet
           no
           man
           ever
           would
           ,
           if
           he
           can
           be
           affrighted
           with
           the
           consideration
           of
           any
           difficulty
           in
           the
           world
           .
           But
           I
           have
           laid
           aside
           all
           considerations
           of
           my self
           ,
           and
           with
           an
           intire
           dependence
           upon
           God
           for
           help
           ,
           I
           have
           begun
           an
           institution
           of
           Morall
           Theology
           ,
           and
           established
           it
           upon
           such
           principles
           and
           instruments
           of
           probation
           which
           every
           man
           allows
           ,
           and
           better
           then
           which
           we
           have
           none
           imparted
           to
           us
           .
           I
           affirm
           nothing
           but
           upon
           grounds
           of
           Scripture
           ,
           or
           Universall
           Tradition
           ,
           or
           right
           Reason
           discernable
           by
           every
           disinterest
           person
           ,
           where
           the
           questions
           are
           of
           great
           concern
           ,
           and
           can
           admit
           these
           probations
           :
           Where
           they
           cannot
           ,
           I
           take
           the
           next
           best
           ;
           the
           laws
           of
           wise
           Commonwealths
           and
           the
           sayings
           of
           wise
           men
           ,
           the
           results
           of
           fame
           and
           the
           Proverbs
           of
           the
           Ancient
           ,
           the
           Precedents
           of
           holy
           persons
           and
           the
           great
           examples
           of
           Saints
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
           He
           that
           is
           well
           instructed
           will
           require
           in
           every
           kind
           of
           argument
           and
           disputation
           no
           other
           proof
           or
           subtilty
           then
           the
           subject
           matter
           will
           bear
           .
           For
           it
           were
           ridiculous
           for
           a
           Mathematician
           to
           goe
           about
           to
           perswade
           with
           eloquence
           ,
           or
           an
           Orator
           to
           pretend
           to
           demonstrations
           .
           But
           Morall
           Theology
           is
           a
           collective
           Body
           of
           all
           wisdome
           ,
           whereof
           some
           things
           are
           demonstrable
           and
           many
           are
           probable
           ,
           and
           other
           things
           are
           better
           then
           their
           contraries
           ;
           and
           they
           are
           to
           be
           proved
           accordingly
           ,
           every
           thing
           in
           its
           proportion
           and
           capacity
           .
           And
           therefore
           here
           I
           make
           use
           of
           all
           the
           Brocardics
           ,
           or
           rules
           of
           interpreters
           ;
           that
           is
           ,
           not
           only
           what
           is
           established
           regularly
           in
           law
           ,
           but
           what
           is
           concluded
           wise
           and
           reasonable
           by
           the
           best
           interpreters
           .
           
             Socinus
             ,
             Duennas
             ,
             Azo
             ,
             Gabrielius
             ,
             Damasus
             ,
          
           and
           divers
           other
           great
           Lawyers
           attempted
           this
           way
           in
           the
           interpretation
           of
           the
           Civil
           and
           Canon
           law
           .
           I
           intermeddle
           not
           in
           the
           question
           ,
           whether
           they
           did
           well
           or
           ill
           ,
           but
           leave
           the
           contest
           as
           it
           lies
           between
           Duarenus
           and
           Balduinus
           who
           blame
           them
           ,
           and
           Wesenbech
           and
           Gribaldus
           who
           are
           their
           confident
           Advocates
           .
           But
           in
           the
           discourses
           of
           Conscience
           ,
           whatsoever
           is
           right
           reason
           ,
           though
           taken
           from
           any
           faculty
           or
           science
           ,
           is
           also
           of
           use
           and
           efficacy
           .
           Because
           whatever
           can
           guide
           the
           actions
           or
           discourses
           ,
           or
           be
           the
           businesse
           or
           the
           conduct
           of
           any
           man
           ,
           does
           belong
           to
           Conscience
           and
           its
           
           measures
           ;
           and
           what
           is
           true
           in
           any
           Science
           ;
           is
           true
           in
           Conscience
           .
        
         
           I
           do
           not
           say
           that
           what
           is
           true
           or
           allowed
           in
           
             humane
             laws
          
           is
           also
           true
           or
           allowed
           in
           the
           Divine
           ;
           because
           though
           God
           does
           justly
           and
           wisely
           ,
           yet
           men
           doe
           not
           alwaies
           so
           ;
           and
           what
           is
           true
           in
           Sciences
           is
           not
           alwaies
           understood
           to
           be
           true
           in
           Civil
           laws
           .
           
             Qualis
             causa
             ,
             talis
             effectus
          
           ,
           saith
           the
           Philosopher
           ,
           The
           cause
           and
           the
           effect
           are
           of
           the
           same
           nature
           .
           But
           the
           Lawyer
           saies
           ,
           this
           is
           not
           alwaies
           true
           .
           For
           Manumission
           ,
           which
           is
           a
           cause
           of
           liberty
           ,
           is
           of
           the
           Civil
           law
           and
           positive
           institution
           ;
           but
           Liberty
           ,
           which
           is
           the
           effect
           of
           it
           ,
           is
           of
           the
           law
           of
           Nature
           .
           Now
           although
           the
           Philosopher
           understands
           his
           Rule
           of
           
             Natural
             causes
             and
             effects
          
           ,
           or
           those
           causes
           which
           are
           artificial
           ,
           but
           operate
           by
           the
           way
           of
           Nature
           ,
           and
           intends
           it
           not
           at
           all
           to
           be
           perswasive
           in
           matters
           of
           positive
           and
           legal
           institution
           ;
           yet
           this
           truth
           and
           all
           other
           truths
           must
           prevail
           in
           Conscience
           ,
           because
           they
           are
           emanations
           from
           the
           fountain
           of
           truth
           ;
           from
           whence
           nothing
           can
           derive
           that
           is
           not
           alwaies
           true
           ,
           and
           in
           all
           senses
           true
           where
           they
           are
           intended
           to
           perswade
           or
           teach
           .
           But
           then
           the
           truths
           of
           Philosophy
           must
           be
           used
           in
           the
           measures
           of
           Conscience
           by
           the
           intentions
           of
           Philosophy
           ,
           and
           not
           be
           carried
           on
           to
           a
           disparate
           matter
           ,
           and
           without
           cause
           be
           indifferently
           applied
           ,
           the
           same
           words
           to
           things
           of
           another
           nature
           .
           *
           There
           is
           a
           Rule
           in
           Philosophy
           ,
           
             Incorporalia
             sunt
             individua
          
           :
           from
           hence
           Ho●●oman
           argues
           ,
           Therefore
           Dominion
           ,
           Heritage
           ,
           Ususfructus
           ,
           or
           the
           use
           of
           a
           thing
           by
           him
           that
           is
           not
           the
           Lord
           ,
           are
           individual
           ,
           because
           they
           are
           incorporeal
           .
           Now
           this
           will
           deceive
           him
           that
           trusts
           upon
           it
           :
           not
           because
           what
           is
           true
           in
           one
           place
           is
           not
           true
           alwaies
           and
           every
           where
           ;
           but
           because
           these
           words
           applied
           to
           other
           matters
           ,
           and
           the
           words
           signifying
           other
           intentions
           ,
           they
           abuse
           the
           unwary
           hearer
           ,
           but
           instruct
           not
           .
           But
           because
           the
           questions
           of
           Conscience
           doe
           relate
           to
           all
           matters
           ,
           therefore
           to
           these
           all
           Arts
           and
           Sciences
           do
           minister
           .
           
             Res
             fisci
             est
             ubicunque
             natat
          
           ,
           Whatsoever
           swims
           upon
           any
           water
           belongs
           to
           this
           Exchequer
           ;
           that
           is
           ,
           
           saith
           S.
           
             Austin
             ,
             Christianus
             Domini
             sui
             esse
             intelligit
             ,
             ubicunque
             invenerit
             veritatem
             ,
          
           If
           it
           be
           truth
           ,
           wheresoever
           it
           be
           found
           ,
           the
           Christian
           knows
           it
           is
           his
           Lords
           goods
           :
           and
           therefore
           I
           have
           prov'd
           and
           adorn'd
           some
           truths
           with
           the
           wise
           sayings
           of
           Philosophers
           and
           Poets
           ,
           
           
             ut
             Deo
             serviat
             quicquid
             puer
             utile
             didici
             ,
          
           that
           ,
           according
           to
           the
           expression
           of
           the
           same
           Saint
           ,
           whatsoever
           being
           a
           child
           I
           learned
           which
           can
           profit
           ,
           may
           be
           brought
           in
           to
           serve
           and
           pay
           homage
           to
           God.
           But
           still
           they
           are
           to
           be
           understood
           according
           to
           the
           sense
           and
           meaning
           of
           their
           proper
           Art
           where
           they
           dwell
           .
           And
           though
           there
           is
           great
           need
           of
           skill
           in
           all
           those
           Sciences
           
           from
           whence
           we
           derive
           notices
           in
           order
           to
           the
           conduct
           of
           Conscience
           ;
           and
           that
           it
           will
           be
           hard
           for
           any
           man
           to
           pretend
           to
           be
           Master
           of
           all
           those
           things
           which
           must
           be
           us'd
           in
           these
           discourses
           ;
           yet
           I
           who
           will
           not
           pretend
           to
           that
           ,
           have
           yet
           taken
           as
           good
           a
           course
           as
           I
           could
           to
           inform
           my self
           ,
           though
           not
           in
           the
           whole
           System
           of
           every
           art
           in
           the
           whole
           circle
           which
           I
           have
           here
           occasionally
           us'd
           ,
           yet
           I
           have
           been
           carefull
           to
           understand
           those
           few
           things
           which
           I
           have
           thence
           drawn
           in
           as
           auxiliaries
           :
           and
           lest
           I
           should
           yet
           fail
           ,
           I
           have
           taken
           another
           course
           by
           way
           of
           caution
           and
           defence
           ,
           that
           I
           may
           be
           right
           and
           sure
           in
           the
           reflexe
           ,
           if
           I
           had
           cause
           to
           doubt
           of
           any
           thing
           in
           the
           direct
           notice
           .
        
         
           For
           I
           have
           propounded
           to
           my self
           general
           measures
           to
           be
           as
           boundaries
           to
           the
           determination
           of
           doubts
           and
           the
           answer
           of
           questions
           ;
           which
           so
           long
           as
           I
           do
           observe
           ,
           my
           error
           will
           be
           very
           innocent
           ,
           if
           any
           happens
           .
           For
           1.
           
           In
           hard
           and
           intricate
           questions
           I
           take
           that
           which
           is
           easie
           and
           intelligible
           ,
           and
           concerning
           which
           it
           will
           be
           easie
           to
           judge
           whether
           it
           be
           right
           or
           wrong
           .
           2.
           
           In
           odious
           things
           ,
           and
           matters
           of
           burden
           and
           envy
           ,
           I
           take
           that
           part
           which
           is
           least
           ,
           unlesse
           there
           be
           evident
           reason
           to
           the
           contrary
           .
           3.
           
           In
           favours
           I
           alwaies
           chuse
           the
           largest
           sense
           ,
           when
           any
           one
           is
           bettered
           by
           that
           sense
           ,
           and
           no
           man
           is
           the
           worse
           .
           4.
           
           In
           things
           and
           questions
           relating
           to
           men
           I
           give
           those
           answers
           that
           take
           away
           scruples
           ,
           and
           bring
           peace
           and
           a
           quiet
           mind
           .
           5.
           
           In
           things
           relating
           to
           God
           I
           alwaies
           chuse
           to
           speak
           that
           thing
           which
           to
           him
           is
           most
           honourable
           .
           6.
           
           In
           matters
           of
           duty
           I
           alwaies
           chuse
           that
           which
           is
           most
           holy
           .
           7.
           
           In
           doubts
           I
           chuse
           what
           is
           safest
           .
           8.
           
           In
           probabilities
           I
           prefer
           that
           which
           is
           the
           more
           reasonable
           ,
           never
           allowing
           to
           any
           one
           a
           leave
           of
           chusing
           that
           which
           is
           confessedly
           the
           lesse
           reasonable
           in
           the
           whole
           conjunction
           of
           circumstances
           and
           relative
           considerations
           .
        
         
           Upon
           the
           account
           of
           these
           principles
           I
           hope
           to
           serve
           God
           and
           the
           good
           of
           Souls
           .
           For
           these
           being
           the
           points
           of
           my
           compasse
           ,
           which
           way
           soever
           I
           sail
           ,
           I
           shall
           not
           suffer
           shipwrack
           :
           and
           if
           at
           anytime
           I
           goe
           about
           ,
           which
           I
           have
           avoided
           as
           much
           as
           my
           infirmities
           will
           permit
           ,
           yet
           at
           last
           ,
           and
           in
           the
           whole
           ,
           I
           arrive
           where
           I
           ought
           to
           be
           .
           For
           indeed
           in
           this
           whole
           affair
           I
           have
           proceeded
           with
           great
           fear
           ;
           as
           knowing
           that
           he
           who
           writes
           Cases
           of
           Conscience
           ,
           does
           in
           a
           manner
           give
           lawes
           to
           all
           that
           do
           believe
           him
           :
           and
           no
           man
           perswades
           more
           vehemently
           then
           he
           that
           tells
           you
           ,
           
             This
             ,
             God
             forbids
             ;
             This
             ,
             God
             commands
          
           ;
           and
           therefore
           I
           knew
           that
           to
           be
           mistaken
           here
           was
           very
           evil
           ,
           and
           might
           do
           much
           evil
           ;
           but
           to
           be
           carelesse
           ,
           or
           prejudicate
           ,
           or
           partiall
           ,
           or
           flattering
           ,
           or
           
           oppressive
           with
           severity
           ,
           or
           unsafe
           with
           gentleness
           ,
           was
           criminal
           in
           the
           cause
           as
           well
           as
           mischievous
           in
           the
           event
           :
           and
           the
           greatest
           security
           which
           I
           have
           that
           I
           have
           not
           spoken
           unsafely
           in
           any
           mans
           case
           ,
           is
           because
           I
           have
           prayed
           much
           ,
           and
           laboured
           much
           that
           I
           might
           not
           at
           all
           minister
           to
           error
           or
           schisme
           ,
           to
           folly
           or
           vanity
           ,
           but
           to
           the
           glory
           of
           God
           ,
           and
           to
           the
           good
           of
           Souls
           :
           and
           I
           have
           so
           determined
           every
           Case
           that
           I
           have
           here
           presented
           ,
           as
           I
           my self
           would
           practise
           ,
           as
           I
           would
           account
           at
           the
           day
           of
           judgment
           ,
           through
           the
           mercies
           of
           God
           in
           Jesus
           Christ
           ,
           and
           the
           integrity
           and
           simplicity
           of
           my
           Conscience
           :
           and
           therefore
           I
           desire
           that
           my
           Reader
           will
           use
           the
           same
           caution
           and
           ingenuity
           before
           he
           condemns
           any
           conclusion
           ,
           and
           consider
           ,
           that
           as
           in
           these
           things
           it
           was
           impossible
           to
           please
           every
           man
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           so
           I
           design'd
           to
           please
           no
           man
           but
           as
           he
           is
           a
           lover
           of
           truth
           ,
           and
           a
           lover
           of
           his
           own
           soul.
           
        
         
           The
           style
           that
           I
           here
           use
           is
           according
           as
           it
           happens
           ,
           sometimes
           plain
           ,
           sometimes
           closer
           :
           the
           things
           which
           I
           bring
           are
           sometimes
           new
           ,
           and
           sometimes
           old
           ;
           they
           are
           difficult
           and
           they
           are
           easie
           ;
           sometimes
           adorn'd
           with
           cases
           ,
           and
           the
           cases
           specificated
           in
           stories
           ,
           and
           sometimes
           in
           stead
           of
           a
           story
           I
           recite
           an
           apologue
           ,
           and
           disguise
           a
           true
           narrative
           with
           other
           names
           ,
           that
           I
           may
           not
           discover
           the
           person
           whose
           case
           I
           discourse
           of
           :
           and
           in
           all
           things
           I
           mind
           the
           matter
           ;
           and
           suppose
           truth
           alone
           and
           reason
           and
           the
           piety
           of
           the
           decision
           to
           be
           the
           best
           ornament
           ;
           and
           indeed
           sometimes
           the
           thing
           it self
           will
           not
           be
           handled
           otherwise
           .
           
             Ornari
             res
             ipsa
             negat
             ,
             contenta
             doceri
             .
          
        
         
           I
           was
           here
           to
           speak
           to
           the
           Understanding
           ,
           not
           to
           winne
           the
           affections
           ;
           to
           convince
           ,
           not
           to
           exhort
           :
           and
           where
           I
           had
           no
           certainty
           in
           a
           case
           ,
           or
           that
           the
           parts
           of
           a
           question
           were
           too
           violently
           contended
           for
           ,
           without
           sufficient
           evidence
           on
           either
           side
           ,
           I
           have
           not
           been
           very
           forward
           to
           give
           my
           final
           sentence
           ;
           but
           my
           opinion
           and
           my
           reason
           ;
           
             Per
             verbum
             FORTE
             respondent
             saepe
             periti
             .
             
          
           And
           yet
           I
           hope
           that
           in
           some
           cases
           it
           will
           be
           found
           ,
           that
           though
           I
           am
           not
           fierce
           ,
           positive
           and
           decretory
           ,
           yet
           the
           case
           it self
           is
           sufficiently
           declared
           ,
           so
           that
           he
           who
           hath
           occasion
           to
           use
           it
           ,
           may
           upon
           those
           accounts
           determine
           himself
           .
           For
           the
           Modesty
           of
           him
           that
           teaches
           is
           not
           alwaies
           an
           argument
           that
           he
           is
           uncertain
           in
           his
           proposition
           .
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           saith
           Ulpian
           .
           When
           the
           Antients
           said
           ,
           
             I
             suppose
             ,
             I
             think
             ,
             It
             seems
             ,
          
           they
           did
           not
           alwaies
           mean
           that
           they
           were
           uncertain
           ;
           but
           they
           sometimes
           intended
           it
           for
           a
           modest
           ,
           but
           a
           direct
           affirmative
           :
           and
           so
           I
           doe
           in
           some
           few
           Cases
           where
           there
           is
           great
           reason
           on
           one
           side
           ,
           and
           a
           great
           prejudice
           on
           the
           other
           :
           I
           give
           my
           reasons
           ,
           and
           lay
           down
           the
           Case
           and
           all
           its
           allays
           ,
           and
           leave
           it
           to
           prevail
           without
           my
           sentence
           by
           its
           own
           strength
           .
           And
           for
           this
           I
           hope
           no
           man
           will
           be
           offended
           at
           me
           :
           if
           he
           be
           ,
           it
           is
           because
           I
           was
           not
           willing
           to
           offend
           him
           ;
           but
           I
           was
           desirous
           to
           instruct
           ,
           to
           comfort
           ,
           to
           determin
           and
           to
           establish
           him
           that
           needs
           .
        
         
           I
           have
           studiously
           avoided
           all
           questions
           that
           are
           curious
           and
           unprofitable
           ;
           such
           ,
           I
           mean
           ,
           which
           are
           only
           trials
           of
           witt
           ,
           but
           neither
           ministers
           of
           Justice
           nor
           Religion
           .
           Such
           was
           that
           which
           was
           brought
           before
           the
           Lawyers
           and
           all
           the
           learned
           men
           of
           Athens
           ,
           with
           great
           noises
           to
           little
           purpose
           .
           A
           Gentleman
           of
           Aegina
           dying
           left
           three
           daughters
           .
           The
           one
           was
           beauteous
           and
           wanton
           ;
           the
           second
           a
           lover
           of
           wine
           and
           gay
           pleasures
           ;
           and
           the
           third
           a
           good
           spinster
           ,
           and
           a
           great
           follower
           of
           Country
           houswifry
           .
           He
           made
           the
           Mother
           of
           these
           daughters
           to
           be
           his
           Heir
           upon
           this
           condition
           ,
           that
           she
           should
           divide
           all
           his
           estate
           between
           his
           daughters
           equally
           ;
           but
           in
           such
           a
           manner
           ,
           that
           what
           they
           received
           they
           should
           neither
           possesse
           nor
           enjoy
           ,
           and
           as
           soon
           as
           ever
           they
           had
           quitted
           their
           portions
           they
           should
           pay
           each
           of
           them
           to
           their
           Mother
           ten
           thousand
           Philippics
           .
           The
           Mother
           runs
           to
           Athens
           ,
           consults
           the
           Lawyers
           and
           Philosophers
           how
           this
           Will
           should
           be
           fulfilled
           ;
           but
           they
           know
           not
           ,
           as
           supposing
           one
           part
           to
           crosse
           another
           ,
           and
           altogether
           to
           be
           impossible
           ;
           for
           if
           the
           whole
           estate
           be
           divided
           amongst
           them
           ,
           how
           is
           it
           that
           they
           shall
           not
           enjoy
           it
           ?
           and
           if
           they
           do
           not
           ,
           how
           shall
           they
           pay
           their
           Mother
           her
           assignment
           ?
           The
           Mother
           therefore
           finding
           no
           help
           there
           ,
           contrives
           it
           thus
           her self
           .
           To
           the
           pretty
           wanton
           she
           gives
           rich
           clothes
           ,
           smooth
           Eunuchs
           ,
           soft
           beds
           ,
           sweet
           perfumes
           ,
           silver
           lavatories
           ,
           and
           all
           things
           which
           she
           suppos'd
           might
           please
           her
           lust
           ,
           and
           consume
           her
           portion
           .
           To
           the
           drinking
           girle
           she
           provides
           vessels
           of
           rich
           wines
           ,
           a
           house
           well
           furnished
           ,
           and
           all
           things
           fitted
           for
           expensive
           entertainments
           .
           But
           to
           the
           Country
           houswife
           ,
           a
           good
           farm
           ,
           plowmen
           and
           a
           great
           stock
           ,
           many
           horses
           and
           some
           cows
           ,
           some
           Men-servants
           and
           a
           great
           many
           Maidens
           ,
           a
           kennel
           of
           hounds
           and
           a
           few
           swine
           ;
           supposing
           this
           was
           no
           very
           probable
           way
           for
           her
           to
           thrive
           ,
           but
           the
           likeliest
           way
           to
           do
           her
           Husbands
           will
           ;
           because
           the
           lust
           of
           the
           first
           ,
           and
           the
           thirst
           and
           debauchery
           of
           the
           second
           ,
           and
           the
           ill-contrived
           
           stock
           of
           the
           third
           would
           consume
           all
           their
           portions
           .
           But
           all
           this
           while
           she
           considered
           not
           how
           when
           they
           grew
           poor
           ,
           she
           should
           receive
           her
           share
           .
           But
           at
           last
           ,
           a
           wiser
           Man
           then
           was
           in
           the
           Schools
           of
           Athens
           advis'd
           her
           thus
           ;
           Give
           to
           the
           Drunken
           maiden
           the
           rich
           garments
           ,
           the
           jewels
           and
           the
           Eunuchs
           ;
           and
           because
           she
           loves
           them
           not
           ,
           she
           will
           sell
           them
           all
           for
           old
           wines
           of
           Chios
           :
           To
           the
           Wanton
           give
           fields
           and
           cattel
           ,
           oxen
           and
           ploughs
           ,
           hinds
           and
           swine
           ;
           and
           she
           will
           quickly
           sell
           them
           that
           she
           may
           entertain
           her
           Lovers
           :
           But
           if
           you
           give
           vessels
           of
           wine
           to
           the
           Country
           girl
           ,
           she
           knows
           not
           what
           to
           doe
           with
           them
           ,
           and
           therefore
           will
           sell
           them
           to
           the
           Merchant
           for
           ready
           money
           .
           Thus
           shall
           neither
           of
           them
           enjoy
           their
           portion
           ;
           but
           by
           selling
           it
           ,
           they
           shall
           be
           enabled
           to
           pay
           the
           money
           to
           their
           Mother
           .
           This
           was
           a
           Riddle
           ,
           rather
           then
           a
           Case
           of
           Law
           of
           Conscience
           ;
           and
           so
           are
           many
           others
           ,
           which
           I
           therefore
           resolved
           to
           lay
           aside
           ,
           and
           trouble
           no
           mans
           Conscience
           or
           head
           with
           them
           ;
           as
           supposing
           that
           the
           answer
           of
           the
           dul
           Diodorus
           mention'd
           in
           the
           Greek
           Epigram
           is
           sufficient
           for
           such
           curiosities
           ,
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           It
           is
           so
           ,
           or
           it
           is
           not
           so
           ;
           it
           must
           be
           done
           this
           way
           ,
           or
           some
           other
           ;
           the
           thing
           in
           question
           is
           yours
           ,
           or
           some
           bodies
           else
           :
           but
           make
           the
           Judge
           your
           friend
           ,
           and
           I
           will
           warrant
           your
           cause
           ,
           provided
           it
           be
           just
           ;
           but
           look
           you
           to
           that
           .
           A
           slight
           answer
           to
           an
           intricate
           and
           useless
           question
           is
           a
           fit
           cover
           for
           such
           a
           dish
           ;
           a
           cabbage
           leaf
           is
           good
           enough
           to
           cover
           a
           pot
           of
           mushromes
           :
           but
           I
           have
           taken
           a
           shorter
           way
           ,
           and
           laid
           them
           all
           aside
           ;
           remembring
           the
           saying
           of
           Frier
           
             John
             Annias
          
           to
           
             Nicolaus
             de
             Lyra
             ;
             Testimonium
             Dei
             lucidum
             est
             ,
             nec
             egent
             literae
             Divinae
             plicis
             ,
          
           The
           things
           of
           God
           are
           plain
           and
           easie
           :
           and
           therefore
           I
           have
           rejected
           every
           thing
           that
           is
           not
           usefull
           and
           intelligible
           ;
           chusing
           only
           to
           make
           such
           inquiries
           by
           which
           we
           may
           become
           better
           ,
           and
           promoted
           in
           something
           of
           our
           duty
           ;
           
             
               Quid
               sumus
               ,
               &
               quidnam
               victuri
               gignimur
               ,
               ordo
            
             
               Quis
               datus
               ,
               aut
               metae
               quam
               mollis
               flexus
               ,
               &
               unde
               ,
            
             
               Quis
               modus
               argento
               ,
               quid
               fas
               optare
               ,
               quid
               asper
            
             
               Utile
               nummus
               habet
               ,
               patriae
               ,
               charísque
               propinquis
            
             
               Quantum
               elargiri
               deceat
               ,
               quem
               te
               Deus
               esse
            
             
               Jussit
               ,
               &
               humanâ
               quâ
               parte
               locatus
               es
               in
               re
               :
            
          
           viz.
           That
           we
           may
           be
           taught
           how
           to
           know
           what
           God
           requires
           of
           us
           ,
           instructed
           to
           salvation
           ,
           and
           fitted
           to
           every
           good
           work
           .
        
         
         
           But
           now
           I
           shall
           desire
           that
           he
           who
           reads
           my
           Book
           will
           not
           expect
           this
           Book
           to
           be
           a
           collective
           body
           of
           particular
           Cases
           of
           Conscience
           ;
           for
           I
           find
           that
           they
           are
           infinite
           ,
           and
           my
           life
           is
           not
           so
           ;
           and
           I
           shall
           never
           live
           to
           write
           them
           all
           ,
           or
           to
           understand
           them
           all
           :
           and
           if
           I
           should
           write
           some
           and
           not
           all
           ,
           I
           should
           profit
           I
           know
           not
           whom
           ,
           and
           doe
           good
           but
           to
           a
           very
           few
           ,
           and
           that
           by
           chance
           too
           ;
           and
           it
           may
           be
           that
           their
           cases
           being
           changed
           by
           circumstances
           would
           not
           be
           fitted
           by
           my
           indefinite
           answers
           .
           I
           therefore
           resolved
           upon
           another
           way
           ;
           which
           although
           No
           Man
           before
           me
           hath
           trod
           in
           writing
           Cases
           of
           Conscience
           ,
           yet
           I
           cannot
           say
           it
           is
           new
           ;
           for
           I
           took
           my
           pattern
           from
           Tribonianus
           the
           Lawyer
           ,
           who
           out
           of
           the
           lawes
           of
           the
           old
           Romans
           collected
           some
           choice
           Rules
           which
           give
           answer
           to
           very
           many
           Cases
           that
           happen
           .
           And
           after
           I
           had
           considered
           and
           tried
           many
           others
           ,
           I
           found
           this
           most
           reasonable
           ,
           most
           usefull
           and
           most
           comprehensive
           of
           all
           matters
           relating
           to
           my
           present
           Undertaking
           .
           For
           I
           intend
           here
           to
           offer
           to
           the
           world
           
             a
             General
             instrument
          
           of
           
             Morall
             Theology
          
           ,
           by
           the
           rules
           and
           measures
           of
           which
           ,
           the
           guides
           of
           Souls
           may
           determine
           the
           particulars
           that
           shall
           be
           brought
           before
           them
           ;
           and
           those
           who
           love
           to
           inquire
           ,
           may
           also
           find
           their
           duty
           so
           described
           ,
           that
           unlesse
           their
           duties
           be
           complicated
           with
           Laws
           ,
           and
           civil
           Customes
           ,
           and
           secular
           interests
           ,
           men
           that
           are
           wise
           may
           guide
           themselves
           in
           all
           their
           proportions
           of
           Conscience
           :
           but
           if
           their
           case
           be
           indeed
           involved
           ,
           they
           need
           the
           conduct
           of
           a
           Spiritual
           Guide
           to
           untie
           the
           intrigue
           ,
           and
           state
           the
           question
           ,
           and
           applie
           the
           respective
           Rules
           to
           the
           several
           parts
           of
           it
           ;
           for
           though
           I
           have
           set
           them
           down
           all
           in
           their
           proper
           places
           relating
           to
           their
           severall
           matters
           ,
           yet
           when
           a
           question
           requires
           the
           reason
           of
           many
           Rules
           ,
           it
           is
           not
           every
           hand
           that
           can
           applie
           them
           :
           Men
           will
           for
           ever
           need
           a
           living
           guide
           ;
           and
           a
           wise
           Guide
           of
           Souls
           will
           by
           some
           of
           these
           Rules
           be
           enabled
           to
           answer
           most
           Cases
           that
           shall
           occur
           .
        
         
           For
           although
           I
           have
           not
           given
           answers
           to
           every
           doubt
           ;
           yet
           have
           I
           told
           what
           we
           are
           to
           doe
           when
           any
           doubt
           arises
           ;
           I
           have
           conducted
           the
           doubting
           Conscience
           by
           such
           Rules
           which
           in
           all
           doubts
           will
           declare
           her
           duty
           :
           and
           therefore
           if
           the
           matter
           of
           the
           doubt
           be
           in
           the
           reception
           of
           the
           Sacrament
           of
           the
           Eucharist
           ,
           or
           in
           wearing
           cloths
           ,
           or
           in
           eating
           ,
           the
           Rule
           is
           the
           same
           and
           applicable
           to
           every
           matter
           .
           I
           have
           not
           disputed
           whether
           Sumptuary
           lawes
           be
           actually
           obligatory
           to
           us
           in
           England
           or
           Ireland
           ;
           but
           I
           have
           told
           by
           what
           measures
           we
           shall
           know
           concerning
           all
           laws
           ,
           whether
           they
           be
           obligatory
           or
           no
           ,
           
           in
           any
           place
           ,
           and
           to
           every
           person
           .
           I
           have
           not
           expounded
           all
           the
           laws
           of
           God
           ,
           but
           I
           have
           told
           by
           what
           rules
           they
           are
           to
           be
           expounded
           and
           understood
           .
           But
           because
           these
           Rules
           have
           influence
           upon
           all
           particulars
           ,
           I
           have
           by
           way
           of
           instance
           and
           illustration
           determined
           very
           many
           special
           Cases
           :
           and
           I
           was
           a
           little
           curious
           to
           chuse
           such
           which
           are
           the
           matter
           of
           our
           usual
           inquiries
           ;
           and
           have
           been
           very
           studious
           to
           draw
           in
           to
           particular
           Scrutiny
           most
           of
           the
           principal
           and
           noblest
           questions
           of
           Christendom
           which
           could
           relate
           to
           the
           matter
           of
           my
           Rule
           ;
           provided
           that
           they
           were
           practicall
           and
           did
           minister
           to
           good
           manners
           ;
           having
           that
           of
           Lactantius
           in
           my
           mind
           ,
           
             Non
             tam
             de
             rebus
             humanis
             bene
             meretur
             qui
             scientiam
             bene
             dicendi
             affert
             ,
             quam
             qui
             piè
             &
             innocenter
             docet
             vivere
             .
          
           He
           best
           deserves
           of
           mankind
           who
           teaches
           men
           to
           live
           well
           rather
           then
           to
           talk
           well
           :
           and
           therefore
           the
           wiser
           Greeks
           preferred
           Philosophers
           before
           Orators
           .
           
             Illi
             enim
             rectè
             vivendi
             Doctores
             sunt
             existimandi
             ,
             quod
             est
             longe
             praestabilius
             .
          
           It
           is
           better
           to
           be
           a
           Doctor
           of
           good
           life
           ,
           then
           of
           eloquent
           or
           learned
           speaking
           :
           for
           there
           are
           but
           few
           who
           are
           capable
           of
           eloquence
           ,
           but
           to
           live
           well
           is
           the
           duty
           of
           all
           :
           and
           I
           have
           alwaies
           been
           pleased
           with
           the
           saying
           of
           Jupiter
           to
           Pallas
           in
           the
           apologue
           ,
           when
           he
           kissed
           her
           cheek
           for
           chusing
           the
           fruitfull
           Olive
           .
           
             
               —
               Nam
               quod
               facimus
               ,
               id
               nisi
               utile
               est
               ,
            
             
               Stulta
               omnis
               atque
               inanis
               inde
               est
               gloria
               ;
            
          
           unlesse
           it
           does
           good
           &
           makes
           us
           better
           ,
           it
           is
           not
           worth
           the
           using
           :
           and
           therefore
           it
           hath
           been
           no
           small
           part
           of
           my
           labour
           not
           only
           to
           doe
           what
           was
           necessary
           ,
           but
           to
           lay
           aside
           what
           was
           uselesse
           and
           unfit
           ,
           at
           least
           what
           I
           thought
           so
           .
        
         
           In
           this
           manner
           by
           the
           Divine
           assistance
           I
           have
           described
           a
           Rule
           of
           Conscience
           :
           in
           the
           performance
           of
           which
           I
           shall
           make
           no
           excuses
           for
           my
           own
           infirmities
           ,
           or
           to
           guard
           my self
           from
           the
           censure
           of
           the
           Curious
           or
           the
           Scorners
           .
           I
           have
           with
           all
           humility
           and
           simplicity
           desired
           to
           serve
           God
           ,
           and
           to
           minister
           to
           his
           Church
           ,
           and
           I
           hope
           he
           will
           accept
           me
           :
           and
           for
           the
           rest
           ,
           I
           have
           laid
           it
           all
           at
           his
           most
           holy
           feet
           ,
           and
           therefore
           will
           take
           no
           further
           care
           concerning
           my self
           in
           it
           .
           Only
           I
           am
           desirous
           that
           now
           I
           have
           attempted
           to
           describe
           a
           General
           Rule
           ,
           they
           who
           find
           it
           defective
           would
           be
           pleased
           to
           make
           this
           more
           perfect
           by
           adding
           their
           own
           Symbol
           ;
           which
           is
           much
           easier
           then
           to
           erect
           that
           building
           which
           needs
           but
           some
           addition
           to
           make
           it
           usefull
           to
           all
           its
           purposes
           and
           intentions
           .
           But
           if
           any
           man
           ,
           like
           a
           bird
           sitting
           upon
           a
           tree
           ,
           shall
           foul
           the
           fruit
           and
           dishonour
           it
           ,
           that
           it
           may
           be
           unfit
           for
           food
           ,
           I
           
           shall
           be
           sorrowfull
           for
           him
           that
           does
           so
           ,
           and
           troubled
           ,
           that
           the
           good
           which
           I
           intended
           to
           every
           one
           ,
           should
           be
           lost
           to
           any
           one
           .
           But
           I
           shall
           have
           the
           Prophet's
           comfort
           if
           I
           have
           done
           my
           duty
           in
           righteousnesse
           and
           humility
           :
           
           
             though
             I
             labour
             in
             vain
             and
             spend
             my
             strength
             for
             nought
             ,
             yet
             surely
             my
             judgment
             is
             with
             the
             Lord
             ,
             and
             my
             work
             is
             with
             my
             God.
             
          
        
         
           I
           know
           not
           whether
           I
           shall
           live
           to
           adde
           Matter
           to
           this
           Form
           ,
           that
           is
           ,
           to
           write
           a
           particular
           explication
           of
           all
           the
           precepts
           of
           Christian
           Religion
           ;
           which
           will
           be
           a
           full
           design
           of
           
             all
             special
             cases
          
           and
           questions
           of
           Conscience
           measurable
           by
           this
           
             General
             Rule
          
           .
           If
           I
           doe
           not
           ,
           I
           hope
           God
           will
           excite
           some
           other
           to
           doe
           it
           ;
           but
           whoever
           does
           it
           ,
           he
           will
           doe
           it
           with
           so
           much
           the
           more
           profit
           ,
           by
           how
           much
           he
           does
           dispute
           the
           lesse
           :
           and
           I
           remember
           that
           Socrates
           and
           Sozomen
           tell
           that
           Aelius
           the
           Heretick
           was
           counted
           an
           Atheist
           
             propter
             eristicum
             loquendi
             &
             disputandi
             modum
             ,
          
           because
           he
           taught
           no
           part
           of
           religion
           but
           he
           minc'd
           it
           into
           questions
           and
           chop'd
           it
           into
           
             Aristotle's
             Logick
          
           .
           The
           simple
           and
           rational
           way
           of
           teaching
           God's
           Commandements
           as
           it
           is
           most
           easie
           ,
           so
           it
           is
           most
           usefull
           ;
           and
           all
           the
           cases
           that
           will
           occur
           will
           the
           most
           easily
           be
           answered
           by
           him
           that
           considers
           and
           tell
           in
           what
           Cases
           they
           bind
           ,
           and
           in
           what
           they
           bind
           not
           :
           which
           is
           the
           duty
           of
           him
           that
           explicates
           ,
           and
           may
           be
           delivered
           by
           way
           of
           plain
           rule
           and
           easie
           commentary
           .
        
         
           But
           this
           I
           shall
           advertise
           ;
           That
           the
           Preachers
           may
           retrench
           infinite
           numbers
           of
           Cases
           of
           Conscience
           if
           they
           will
           more
           earnestly
           preach
           and
           exhort
           to
           simplicity
           and
           love
           ;
           for
           the
           want
           of
           these
           is
           the
           great
           multiplier
           of
           Cases
           .
           Men
           do
           not
           serve
           God
           with
           honesty
           and
           heartinesse
           ,
           and
           they
           do
           not
           love
           him
           greatly
           ;
           but
           stand
           upon
           tearms
           with
           him
           ,
           and
           study
           how
           much
           is
           lawfull
           ,
           how
           far
           they
           may
           goe
           ,
           and
           which
           is
           their
           utmost
           step
           of
           lawfull
           ,
           being
           afraid
           to
           doe
           more
           for
           God
           and
           for
           their
           Souls
           then
           is
           simply
           and
           indispensably
           necessary
           ;
           and
           oftentimes
           they
           tie
           religion
           and
           their
           own
           lusts
           together
           ,
           and
           the
           one
           intangles
           the
           other
           ,
           and
           both
           are
           made
           lesse
           discernible
           ,
           and
           lesse
           practicable
           .
           *
           But
           the
           good
           Man
           understands
           the
           things
           of
           God
           ;
           not
           only
           because
           God's
           Spirit
           by
           secret
           immissions
           of
           light
           does
           properly
           instruct
           him
           ;
           but
           because
           he
           hath
           a
           way
           of
           determining
           his
           Cases
           of
           Conscience
           which
           will
           never
           fail
           him
           .
           For
           if
           the
           question
           be
           put
           to
           him
           whether
           it
           be
           fit
           for
           him
           to
           give
           a
           shilling
           to
           the
           poor
           ;
           he
           answers
           that
           it
           is
           not
           only
           fit
           ,
           but
           necessary
           to
           doe
           so
           much
           at
           least
           ,
           and
           to
           make
           it
           sure
           ,
           he
           will
           give
           two
           :
           and
           in
           matter
           of
           duty
           he
           takes
           to
           himself
           the
           greater
           share
           ;
           in
           privileges
           and
           divisions
           of
           right
           ,
           he
           is
           content
           with
           the
           least
           :
           
           and
           in
           questions
           of
           priority
           and
           dignity
           he
           alwaies
           prevails
           by
           cession
           ,
           and
           ever
           is
           Superior
           by
           sitting
           lowest
           ,
           and
           gets
           his
           will
           ,
           first
           by
           chusing
           what
           God
           wills
           ,
           and
           then
           what
           his
           neighbour
           imposes
           or
           desires
           .
           But
           when
           Men
           have
           no
           love
           to
           God
           ,
           and
           desire
           but
           just
           to
           save
           their
           Souls
           ,
           and
           weigh
           grains
           and
           scruples
           ,
           and
           give
           to
           God
           no
           more
           then
           they
           must
           needs
           ,
           they
           shall
           multiply
           Cases
           of
           Consciences
           to
           a
           number
           which
           no
           books
           will
           contain
           ,
           and
           to
           a
           difficulty
           that
           no
           learning
           can
           answer
           .
        
         
           The
           multiplication
           also
           of
           Laws
           and
           Ceremonies
           of
           Religion
           does
           exceedingly
           multiply
           questions
           of
           practice
           ;
           and
           there
           were
           among
           the
           Jews
           by
           reason
           of
           their
           numerous
           rites
           many
           more
           then
           were
           at
           first
           among
           the
           Christians
           .
           For
           we
           find
           the
           Apostles
           only
           exhorting
           to
           humility
           ,
           to
           piety
           towards
           parents
           ,
           to
           obedience
           to
           Magistrates
           ,
           to
           charity
           and
           justice
           ;
           and
           the
           Christians
           who
           meant
           well
           understood
           well
           ,
           and
           needed
           no
           books
           of
           Conscience
           but
           the
           Rule
           ,
           and
           the
           Commandement
           .
           But
           when
           Error
           crept
           in
           ,
           Truth
           became
           difficult
           and
           hard
           to
           be
           understood
           :
           and
           when
           the
           Rituals
           of
           the
           Church
           and
           her
           laws
           became
           numerous
           ,
           then
           Religion
           was
           hard
           to
           be
           practised
           :
           and
           when
           Men
           set
           up
           new
           interests
           ,
           then
           the
           laws
           of
           Conscience
           were
           so
           many
           ,
           that
           as
           the
           laws
           of
           the
           old
           Romans
           ;
           
             
               —
               verba
               minantia
               fixo
            
             
               Aere
               legebantur
               —
            
          
           which
           at
           first
           were
           nailed
           in
           a
           brasse-plate
           upon
           a
           wall
           ,
           became
           at
           last
           so
           numerous
           and
           filled
           so
           many
           volumes
           ,
           that
           their
           very
           Compendium
           made
           a
           large
           Digest
           ;
           so
           are
           these
           ,
           too
           many
           to
           be
           considered
           ,
           or
           perfectly
           to
           be
           understood
           ;
           and
           therefore
           either
           they
           must
           be
           cut
           off
           by
           simplicity
           and
           an
           honest
           heart
           ,
           and
           contempt
           of
           the
           world
           ,
           and
           our
           duty
           must
           look
           for
           no
           measures
           but
           love
           and
           the
           lines
           of
           the
           easie
           Commandement
           ,
           or
           else
           we
           can
           have
           no
           peace
           and
           no
           security
           .
           But
           with
           these
           there
           is
           not
           only
           collateral
           security
           ,
           but
           very
           often
           a
           direct
           wisdom
           .
           Because
           he
           that
           endeavours
           to
           keep
           a
           good
           Conscience
           and
           hath
           an
           honest
           mind
           ,
           besides
           that
           he
           will
           enquire
           after
           his
           duty
           sufficiently
           ,
           he
           will
           be
           able
           to
           tell
           very
           much
           of
           it
           himself
           :
           for
           God
           will
           assist
           him
           ,
           and
           cause
           that
           
             his
             own
             mind
             shall
             tell
             him
             more
             then
             seven
             Watchmen
             that
             fit
             in
             a
             tower
          
           ;
           and
           if
           he
           misse
           ,
           he
           is
           next
           to
           an
           excuse
           ,
           and
           God
           is
           ready
           to
           pardon
           him
           :
           and
           therefore
           in
           what
           sect
           of
           Christianity
           soever
           any
           man
           is
           ingaged
           ,
           
             if
             he
             have
             an
             honest
             heart
             ,
             and
             a
             good
             Conscience
             ,
          
           though
           he
           be
           in
           darknesse
           ,
           he
           will
           find
           his
           way
           out
           ,
           or
           grope
           his
           way
           within
           ;
           he
           shall
           be
           guided
           ,
           or
           he
           shall
           be
           pardon'd
           ;
           
           God
           will
           pity
           him
           ,
           and
           find
           some
           way
           for
           his
           remedy
           ;
           and
           if
           it
           be
           necessary
           ,
           will
           bring
           him
           out
           .
        
         
           But
           however
           it
           comes
           to
           passe
           ,
           yet
           now
           that
           the
           inquiries
           of
           Conscience
           are
           so
           extreamly
           numerous
           ,
           Men
           may
           be
           pleased
           to
           observe
           that
           Theology
           is
           not
           every
           mans
           trade
           ;
           and
           that
           it
           requires
           more
           wisdom
           and
           ability
           to
           take
           care
           of
           Souls
           ,
           then
           those
           Men
           who
           now-adays
           run
           under
           the
           formidable
           burden
           of
           the
           Preachers
           office
           can
           bring
           from
           the
           places
           of
           their
           education
           and
           first
           imploiment
           .
           Which
           thing
           I
           doe
           not
           observe
           that
           by
           it
           I
           might
           bring
           reputation
           to
           the
           office
           of
           the
           Clergy
           ;
           for
           God
           is
           their
           portion
           and
           lot
           ,
           and
           as
           he
           hath
           given
           them
           work
           enough
           ,
           so
           he
           hath
           given
           them
           honour
           enough
           ,
           though
           the
           world
           despise
           them
           :
           but
           I
           speak
           it
           for
           their
           sakes
           who
           doe
           what
           they
           ought
           not
           ,
           and
           undertake
           what
           they
           cannot
           perform
           ;
           and
           consequently
           doe
           more
           hurt
           to
           themselves
           and
           others
           then
           possibly
           they
           imagine
           ;
           which
           it
           were
           better
           they
           should
           amend
           ,
           then
           be
           put
           to
           answer
           for
           it
           before
           Him
           who
           loves
           Souls
           better
           then
           he
           loved
           his
           life
           ,
           and
           therefore
           would
           not
           intrust
           them
           to
           the
           conduct
           of
           such
           persons
           ,
           who
           have
           need
           to
           be
           taught
           the
           plain
           things
           of
           salvation
           ,
           and
           learn
           to
           doe
           justice
           and
           charity
           ,
           and
           the
           proper
           things
           of
           a
           holy
           religion
           .
        
         
           Concerning
           my self
           I
           shall
           make
           no
           request
           to
           my
           Reader
           ,
           but
           that
           he
           will
           charitably
           believe
           I
           mean
           well
           ,
           and
           have
           done
           my
           best
           .
           If
           any
           Man
           be
           troubled
           that
           he
           hath
           expected
           this
           Nothing
           so
           long
           ;
           I
           cannot
           make
           him
           other
           answer
           ,
           but
           that
           I
           am
           afraid
           it
           is
           now
           too
           soon
           ;
           and
           I
           blesse
           God
           that
           I
           had
           abilities
           of
           health
           and
           leisure
           now
           at
           last
           to
           finish
           it
           :
           but
           I
           should
           have
           been
           much
           longer
           ,
           if
           God
           had
           not
           by
           the
           piety
           of
           one
           of
           his
           Servants
           provided
           for
           me
           a
           comfortable
           retirement
           and
           opportunity
           of
           leisure
           :
           which
           if
           I
           have
           improved
           to
           God's
           glory
           ,
           or
           to
           the
           comfort
           and
           institution
           of
           any
           one
           ,
           He
           and
           I
           both
           have
           our
           ends
           ,
           and
           God
           will
           have
           his
           Glory
           ;
           and
           that
           's
           a
           good
           Conclusion
           ,
           and
           to
           that
           I
           humbly
           dedicate
           my
           Book
           .
        
         
           
             From
             my
             Study
             in
             Portmore
             in
             Kilultagh
             ,
             
               October
               5.
               1659.
               
            
          
        
      
       
         
           
           
           
             A
             TABLE
             Of
             the
             TITLES
             of
             the
             Chapters
             ,
             and
             the
             Rules
             of
             the
             FIRST
             BOOK
             .
          
           
             Of
             COnscience
             ,
             the
             kinds
             of
             it
             ,
             and
             the
             generall
             Rules
             of
             conducting
             them
             .
          
           
             
               CHAP.
               I.
               The
               Rule
               of
               Conscience
               in
               general
               .
            
             
               RULE
               .
               1.
               
               Conscience
               is
               the
               mind
               of
               a
               man
               ,
               governed
               by
               a
               Rule
               ,
               and
               measured
               by
               the
               proportions
               of
               good
               and
               evil
               in
               order
               to
               practice
               .
               Pag.
               1.
               
            
             
               2.
               
               The
               Duty
               and
               Offices
               of
               Conscience
               are
               to
               dictate
               and
               to
               testifie
               or
               bear
               witness
               ,
               to
               accuse
               or
               excuse
               ,
               to
               loose
               or
               bind
               .
               11
            
             
               3.
               
               Be
               carefull
               that
               Prejudice
               or
               Passion
               ,
               Fancy
               and
               Affection
               ,
               Error
               or
               Illusion
               ,
               be
               not
               mistaken
               for
               Conscience
               .
               26
            
             
               4.
               
               The
               Conscience
               of
               a
               Vitious
               man
               is
               an
               Evil
               Judge
               and
               an
               imperfect
               rule
               .
               30
            
             
               5.
               
               All
               Consciences
               are
               to
               walk
               by
               the
               same
               rule
               ,
               and
               that
               which
               is
               just
               to
               one
               is
               so
               to
               all
               in
               the
               like
               Circumstances
               .
               32
            
             
               6.
               
               In
               Conscience
               that
               which
               is
               first
               is
               truest
               ,
               easiest
               and
               most
               usefull
               .
               34
            
             
               7.
               
               Conscience
               by
               its
               several
               habitudes
               and
               relations
               and
               tendencies
               toward
               its
               proper
               object
               is
               divided
               into
               several
               kinds
               .
               35
            
          
           
             
               CHAP.
               II.
               Of
               the
               Right
               or
               Sure
               Conscience
               .
            
             
               1.
               
               A
               Right
               Conscience
               is
               that
               which
               guides
               our
               actions
               by
               right
               and
               proportion'd
               means
               to
               a
               right
               end
               .
               38
            
             
               2.
               
               In
               a
               right
               Conscience
               the
               practical
               judgment
               ,
               that
               is
               the
               last
               determination
               to
               an
               action
               ,
               ought
               to
               be
               sure
               and
               evident
               .
               38
            
             
               3.
               
               The
               practical
               judgment
               of
               a
               right
               Conscience
               is
               alwaies
               agreeable
               to
               the
               speculative
               determination
               of
               the
               understanding
               .
               40
            
             
               4.
               
               A
               Judgment
               of
               Nature
               or
               Inclination
               is
               not
               sufficient
               to
               make
               a
               sure
               Conscience
               .
               62
            
             
               5.
               
               When
               two
               motives
               concur
               to
               the
               determination
               of
               an
               action
               ,
               whereof
               one
               is
               vertuous
               and
               the
               other
               secular
               ,
               a
               Right
               Conscience
               is
               not
               prejudic'd
               by
               the
               mixture
               .
               64
            
             
               6.
               
               An
               argument
               not
               sufficient
               nor
               competent
               ,
               though
               it
               do
               perswade
               us
               to
               a
               thing
               in
               it
               
               self
               good
               ,
               is
               not
               the
               ground
               of
               a
               right
               ,
               nor
               a
               sufficient
               warrant
               for
               a
               sure
               Conscience
               .
               73
            
             
               7.
               
               A
               Conscience
               determined
               by
               the
               counsil
               of
               wise
               men
               ,
               even
               against
               its
               own
               inclinations
               ,
               may
               be
               sure
               and
               right
               .
               80
            
             
               8.
               
               He
               that
               sins
               against
               a
               right
               and
               a
               sure
               Conscience
               ,
               what
               ever
               the
               instance
               be
               ,
               commits
               a
               great
               sin
               ,
               but
               not
               a
               double
               one
               .
               81
            
             
               9.
               
               The
               goodnesse
               of
               an
               object
               is
               not
               made
               by
               Conscience
               ,
               but
               is
               accepted
               ,
               declared
               and
               published
               by
               it
               ,
               and
               made
               personally
               obligatory
               .
               95
            
          
           
             
               CHAP.
               III.
               Of
               the
               Confident
               or
               erroneous
               Conscience
               .
            
             
               1.
               
               AN
               erroneous
               Conscience
               commands
               us
               to
               doe
               what
               we
               ought
               to
               omit
               ,
               or
               to
               omit
               what
               we
               ought
               to
               doe
               ,
               or
               to
               doe
               it
               otherwise
               then
               we
               should
               .
               99
            
             
               2.
               
               An
               erroneous
               Conscience
               binds
               us
               to
               Obedience
               ,
               but
               not
               so
               as
               a
               right
               Conscience
               does
               .
               102
            
             
               3.
               
               A
               Conscience
               erring
               vincibly
               or
               culpably
               is
               an
               unavoidable
               cause
               of
               sin
               ,
               whether
               it
               be
               resisted
               or
               complied
               with
               .
               109
            
             
               4.
               
               It
               is
               a
               greater
               sin
               to
               doe
               a
               good
               action
               against
               our
               Conscience
               ,
               then
               to
               doe
               an
               evil
               action
               in
               obedience
               to
               it
               .
               111
            
             
               5.
               
               It
               is
               not
               lawfull
               to
               delight
               in
               an
               evil
               action
               (
               after
               the
               discovery
               of
               our
               error
               )
               which
               we
               did
               innocently
               in
               our
               erroneous
               Conscience
               .
               112
            
             
               6.
               
               An
               innocent
               or
               invincibly
               erring
               Conscience
               is
               to
               be
               obeyed
               even
               against
               the
               known
               Commandements
               of
               a
               Superiour
               .
               113
            
             
               7.
               
               The
               Error
               of
               an
               abused
               Conscience
               ought
               to
               be
               reformed
               sometimes
               by
               the
               command
               of
               the
               Will
               ,
               but
               ordinarily
               by
               a
               contrary
               reason
               .
               116
            
             
               8.
               
               The
               Error
               of
               a
               Conscience
               is
               not
               alwaies
               to
               be
               opened
               to
               the
               erring
               person
               by
               the
               Guides
               of
               Souls
               ,
               or
               any
               other
               charitable
               adviser
               .
               117
            
          
           
             
               CHAP.
               IV.
               Of
               the
               Probable
               or
               thinking
               Conscience
               .
            
             
               1.
               
               A
               Probable
               Conscience
               is
               an
               imperfect
               assent
               to
               an
               uncertain
               proposition
               ,
               in
               which
               one
               part
               is
               indeed
               clearly
               and
               fully
               chosen
               ,
               but
               with
               an
               explicit
               or
               implicit
               notice
               that
               the
               contrary
               is
               also
               fairly
               eligible
               .
               119
            
             
               2.
               
               A
               Conscience
               that
               is
               at
               first
               and
               in
               its
               own
               nature
               probable
               may
               be
               made
               certain
               by
               accumulation
               of
               many
               probabilities
               operating
               the
               same
               perswasion
               .
               124
            
             
               3.
               
               Of
               two
               Opinions
               equally
               probable
               upon
               the
               account
               of
               their
               proper
               reasons
               ,
               one
               may
               be
               safer
               then
               another
               .
               144
            
             
               4.
               
               An
               Opinion
               that
               is
               speculatively
               probable
               is
               not
               alwaies
               practically
               the
               same
               .
               144
            
             
               5.
               
               The
               greater
               probability
               destroys
               the
               less
               .
               146
            
             
               6.
               
               When
               two
               Opinions
               seem
               equally
               probable
               the
               last
               determination
               is
               to
               be
               made
               by
               accidents
               ,
               circumstances
               and
               collateral
               inducements
               .
               150
            
             
               7.
               
               It
               is
               not
               lawfull
               to
               change
               our
               practicall
               sentence
               about
               the
               same
               object
               ,
               while
               the
               
               same
               probability
               remains
               .
               154
            
             
               8.
               
               An
               Opinion
               relying
               upon
               very
               slender
               probability
               is
               not
               to
               be
               followed
               ,
               except
               in
               the
               cases
               of
               great
               necessity
               or
               great
               charity
               .
               154
            
             
               9.
               
               Multitude
               of
               Authors
               is
               not
               ever
               the
               most
               probable
               inducement
               ,
               nor
               doth
               it
               in
               all
               cases
               make
               a
               safe
               and
               sure
               Conscience
               .
               156
            
             
               10.
               
               In
               following
               the
               Authority
               of
               men
               ,
               no
               rule
               can
               be
               antecedently
               given
               for
               the
               choice
               of
               the
               persons
               ,
               but
               the
               choice
               is
               wholly
               to
               be
               conducted
               by
               prudence
               and
               according
               to
               the
               subject
               matter
               .
               162
            
             
               11.
               
               He
               that
               hath
               given
               assent
               to
               one
               part
               of
               a
               probable
               opinion
               ,
               may
               lawfully
               depose
               that
               Conscience
               and
               that
               opinion
               upon
               confidence
               of
               the
               sentence
               of
               another
               .
               168
            
             
               12.
               
               He
               that
               enquires
               of
               several
               Doctors
               ,
               untill
               he
               find
               one
               answering
               according
               to
               his
               mind
               ,
               cannot
               by
               that
               enquiry
               make
               his
               Conscience
               safe
               ;
               but
               according
               to
               the
               subject
               matter
               ,
               and
               other
               circumstances
               he
               may
               .
               171
            
             
               13.
               
               He
               that
               is
               asked
               concerning
               a
               case
               that
               is
               on
               either
               side
               probable
               ,
               may
               answer
               against
               his
               own
               opinion
               if
               the
               contrary
               be
               probable
               ,
               or
               more
               safe
               ,
               or
               more
               expedient
               ,
               or
               more
               favourable
               .
               172
            
             
               14.
               
               When
               the
               Guide
               of
               Souls
               is
               of
               a
               different
               opinion
               from
               his
               charge
               or
               penitent
               ,
               he
               is
               not
               bound
               to
               exact
               conformity
               to
               his
               own
               opinion
               that
               is
               but
               probable
               ,
               but
               may
               proceed
               according
               to
               the
               Conscience
               of
               the
               Penitent
               .
               173
            
             
               15.
               
               The
               sentence
               and
               arbitrement
               of
               a
               prudent
               and
               good
               man
               ,
               though
               it
               be
               of
               it self
               but
               probable
               ,
               yet
               is
               more
               then
               a
               probable
               warranty
               to
               actions
               otherwise
               undeterminable
               .
               ibid.
               
            
          
           
             
               CHAP.
               V.
               Of
               a
               Doubtfull
               Conscience
               .
            
             
               1.
               
               A
               Doubtfull
               Conscience
               assents
               to
               neither
               side
               of
               the
               question
               ,
               and
               brings
               no
               direct
               obligation
               .
               174
            
             
               2.
               
               A
               negative
               doubt
               neither
               binds
               to
               action
               nor
               inquiry
               nor
               repentance
               ,
               but
               it
               binds
               only
               to
               caution
               and
               observance
               .
               175
            
             
               3.
               
               A
               privative
               doubt
               cannot
               of
               it self
               hinder
               a
               man
               from
               acting
               what
               he
               is
               moved
               to
               by
               an
               extrinsick
               argument
               or
               inducement
               that
               is
               in
               it self
               prudent
               or
               innocent
               .
               177
            
             
               4.
               
               In
               doubts
               of
               right
               or
               Law
               we
               are
               alwaies
               bound
               to
               enquire
               :
               but
               in
               doubts
               of
               fact
               not
               alwaies
               .
               178
            
             
               5.
               
               In
               doubts
               the
               safer
               part
               is
               to
               be
               chosen
               .
               180
            
             
               6.
               
               It
               is
               lawfull
               for
               the
               Conscience
               to
               proceed
               to
               action
               against
               a
               doubt
               that
               is
               merely
               speculative
               .
               184
            
             
               7.
               
               Every
               dictate
               and
               judgment
               of
               the
               Conscience
               ,
               though
               it
               be
               little
               and
               less
               material
               ,
               is
               sufficient
               ,
               and
               may
               be
               made
               use
               of
               for
               the
               deposition
               of
               a
               doubt
               .
               187
            
             
               8.
               
               When
               two
               precepts
               contrary
               to
               each
               other
               meet
               together
               about
               the
               same
               question
               ,
               that
               is
               to
               be
               preferred
               which
               binds
               most
               .
               188
            
          
           
             
               CHAP.
               VI.
               Of
               the
               Scrupulous
               Conscience
               .
            
             
               1.
               
               A
               Scruple
               is
               a
               great
               trouble
               of
               mind
               proceeding
               from
               a
               little
               motive
               and
               a
               
               
               
               
               
               
               
               
               great
               indisposition
               ,
               by
               which
               the
               Conscience
               ,
               though
               sufficiently
               determined
               by
               proper
               arguments
               ,
               dares
               not
               proceed
               to
               action
               ,
               or
               if
               it
               does
               ,
               it
               cannot
               rest
               .
               208
            
             
               2.
               
               A
               Conscience
               sufficiently
               instructed
               by
               its
               proper
               ●●guments
               of
               perswasion
               may
               without
               sin
               proceed
               to
               action
               against
               the
               Scruple
               ,
               and
               its
               weaker
               arguments
               or
               stronger
               tremblings
               .
               213
            
             
               3.
               
               He
               that
               is
               troubled
               with
               scruples
               ought
               to
               relie
               upon
               the
               judgment
               of
               a
               prudent
               Guide
               .
               ibid.
               
            
             
               4.
               
               When
               a
               Doubt
               is
               resolved
               in
               the
               entrance
               of
               an
               action
               ,
               we
               must
               judge
               of
               our
               action
               afterwards
               by
               the
               same
               measures
               as
               before
               ;
               for
               he
               that
               changes
               his
               measures
               ,
               turns
               his
               doubt
               into
               a
               Scruple
               .
               ibid.
               
            
             
               5.
               
               A
               Scrupulous
               Conscience
               is
               to
               be
               cured
               by
               remedies
               proper
               to
               the
               disease
               and
               to
               the
               man.
               215
            
          
        
         
           
             SECOND
             BOOK
             .
             Of
             Divine
             Laws
             ,
             and
             all
             Collaterall
             Obligations
             .
          
           
             
               CHAP.
               I.
               Of
               the
               Law
               of
               Nature
               in
               Generall
               .
            
             
               1.
               
               THE
               Law
               of
               Nature
               is
               the
               Universall
               Law
               of
               the
               world
               ,
               or
               the
               Law
               of
               Mankind
               ,
               concerning
               common
               necessities
               ,
               to
               which
               we
               are
               inclined
               by
               Nature
               ,
               invited
               by
               consent
               ,
               prompted
               by
               reason
               ;
               but
               is
               bound
               upon
               us
               only
               by
               the
               commands
               of
               God.
               220
            
             
               2.
               
               The
               Law
               of
               Nature
               is
               the
               foundation
               of
               all
               Laws
               ,
               and
               the
               measure
               of
               their
               obligation
               .
               243
            
             
               3.
               
               The
               first
               or
               greatest
               band
               of
               the
               Law
               of
               Nature
               is
               fear
               of
               punishment
               .
               244
            
             
               4.
               
               The
               second
               band
               of
               Vertue
               is
               Love
               ,
               and
               its
               proper
               and
               consequent
               deliciousness
               .
               247
            
             
               5.
               
               The
               Imperfection
               of
               some
               provisions
               in
               civil
               Laws
               are
               supplied
               by
               the
               natural
               obligation
               remaining
               upon
               persons
               civily
               incapable
               .
               251
            
             
               6.
               
               Sins
               against
               the
               Law
               of
               Nature
               are
               greater
               or
               less
               ,
               not
               by
               that
               proportion
               ,
               but
               by
               the
               greatness
               of
               the
               matter
               ,
               and
               the
               evil
               consequent
               or
               the
               malice
               of
               the
               Sinner
               .
               258
            
             
               7.
               
               Actions
               which
               are
               forbidden
               by
               the
               Law
               of
               Nature
               either
               for
               defect
               of
               power
               ,
               or
               for
               the
               incapacity
               of
               the
               matter
               ,
               are
               not
               only
               unlawfull
               but
               also
               void
               .
               260
            
             
               8.
               
               When
               an
               act
               is
               forbidden
               by
               the
               Law
               of
               Nature
               for
               the
               turpitude
               and
               undecency
               that
               it
               hath
               in
               the
               matter
               of
               the
               Action
               ,
               the
               Act
               is
               also
               void
               when
               the
               turpitude
               remains
               or
               hath
               a
               perpetual
               cause
               .
               262
            
             
               9.
               
               The
               Law
               of
               Nature
               can
               be
               dispensed
               with
               by
               the
               Divine
               power
               .
               263
            
             
               10.
               
               The
               Law
               of
               Nature
               cannot
               be
               dispensed
               with
               by
               any
               Humane
               power
               .
               269
            
             
               11.
               
               That
               the
               Obligation
               to
               a
               naturall
               Law
               does
               cease
               in
               any
               particular
               ,
               is
               not
               to
               the
               presumed
               in
               every
               one
               ,
               but
               is
               to
               be
               declared
               by
               the
               publick
               voice
               .
               274
            
             
             
               12.
               
               The
               Exactness
               of
               naturall
               Laws
               is
               capable
               of
               interpretation
               ,
               and
               may
               be
               allayed
               by
               Equity
               and
               Piety
               and
               Necessity
               .
               275
            
          
           
             
               CHAP.
               II.
               Of
               the
               Law
               of
               Nature
               as
               it
               is
               drawn
               up
               in
               the
               Christian
               Law.
               
            
             
               1.
               
               WHen
               the
               Law
               of
               Jesus
               Christ
               was
               established
               ,
               the
               Old
               Testament
               or
               the
               Law
               of
               Moses
               did
               no
               longer
               oblige
               the
               Conscience
               .
               275
            
             
               2.
               
               The
               Ceremoniall
               Law
               of
               Moses
               is
               wholly
               void
               .
               280
            
             
               3.
               
               The
               Judicial
               Law
               of
               Moses
               is
               annull'd
               or
               abrogated
               ,
               and
               retains
               no
               obliging
               power
               either
               in
               whole
               or
               in
               part
               over
               any
               Christian
               Prince
               ,
               Commonwealth
               or
               person
               .
               286
            
             
               4.
               
               The
               ten
               Commandments
               of
               Moses
               ,
               commonly
               called
               the
               Morall
               Law
               ,
               is
               not
               a
               perfect
               Digest
               of
               the
               Law
               of
               Nature
               .
               318
            
             
               5.
               
               All
               the
               Explications
               of
               the
               Morall
               Law
               that
               are
               found
               in
               the
               Prophets
               and
               other
               H.
               writers
               of
               the
               Old
               Testament
               are
               to
               be
               accounted
               as
               parts
               of
               the
               Morall
               Law
               ,
               and
               equally
               oblige
               the
               Conscience
               .
               323
            
             
               6.
               
               Every
               thing
               in
               the
               Decalogue
               is
               not
               obligatory
               to
               Christians
               ,
               is
               not
               a
               part
               of
               the
               Morall
               Law
               or
               Naturall
               .
               324
            
             
               The
               measures
               of
               difference
               to
               discern
               between
               Morall
               precepts
               and
               precepts
               not
               Morall
               in
               all
               the
               Laws
               of
               God.
               367
            
             
               7.
               
               There
               is
               no
               state
               of
               men
               or
               things
               but
               is
               to
               be
               guided
               by
               the
               proportion
               of
               some
               Rule
               or
               Precept
               in
               the
               Christian
               Law.
               372
            
          
           
             
               CHAP.
               III.
               Of
               the
               Interpretation
               and
               Obligation
               of
               the
               Laws
               of
               JESUS
               CHRIST
               .
            
             
               1.
               
               IN
               Negative
               precepts
               the
               Affirmatives
               are
               commanded
               ,
               and
               in
               the
               Affirmative
               commandments
               the
               Negative
               are
               included
               .
               389
            
             
               2.
               
               When
               a
               Negative
               and
               an
               Affirmative
               seem
               opposite
               in
               any
               sense
               ,
               the
               Affirmative
               is
               to
               be
               expounded
               by
               the
               Negative
               ,
               not
               the
               Negative
               by
               the
               Affirmative
               .
               395
            
             
               3.
               
               In
               the
               Affirmative
               and
               Negative
               precepts
               of
               Christ
               ,
               not
               only
               what
               is
               in
               the
               words
               of
               the
               Commandment
               ,
               but
               whatsoever
               is
               symbolicall
               or
               alike
               ,
               is
               equally
               forbidden
               or
               commanded
               .
               396
            
             
               4.
               
               When
               any
               thing
               is
               forbidden
               by
               the
               Laws
               of
               Jesus
               Christ
               ,
               all
               those
               things
               are
               forbidden
               also
               which
               follow
               from
               that
               forbidden
               action
               ,
               or
               for
               whose
               sake
               it
               was
               forbidden
               .
               402
            
             
               5.
               
               The
               Laws
               of
               Jesus
               Christ
               are
               the
               measures
               of
               the
               Spirit
               ,
               and
               are
               alwaies
               to
               be
               extended
               to
               a
               spiritual
               signification
               .
               404
            
             
               Whatsoever
               is
               an
               Elicit
               or
               Imperate
               Act
               of
               vertue
               ,
               whether
               it
               be
               acted
               by
               the
               soul
               or
               by
               the
               body
               ,
               is
               an
               act
               of
               spiritual
               religion
               .
               408
            
             
               All
               acts
               of
               vertue
               are
               to
               be
               preferred
               before
               the
               Instruments
               of
               it
               ;
               and
               that
               which
               exercises
               it
               before
               that
               which
               signifies
               it
               ;
               and
               the
               inward
               Act
               before
               the
               outward
               .
               410
            
             
               6.
               
               The
               Imperate
               Acts
               or
               outward
               expressions
               of
               one
               Commandement
               must
               not
               contradict
               the
               Elicit
               Acts
               of
               another
               .
               411
            
             
             
               7.
               
               When
               any
               thing
               is
               forbidden
               by
               the
               Laws
               of
               Christ
               ,
               all
               those
               things
               also
               by
               which
               we
               come
               to
               that
               sin
               are
               understood
               to
               be
               by
               the
               same
               Law
               forbidden
               .
               414
            
             
               8.
               
               The
               Suppositive
               Propositions
               with
               the
               supervening
               advices
               of
               our
               B.
               Saviour
               are
               alwaies
               equivalent
               to
               matter
               of
               Duty
               ,
               and
               are
               by
               Interpretation
               a
               Commandement
               .
               417
            
             
               9.
               
               The
               Institution
               of
               a
               Rite
               or
               Sacrament
               by
               our
               B.
               Saviour
               is
               a
               direct
               Law
               ,
               and
               passes
               a
               proper
               obligation
               in
               its
               whole
               integrity
               .
               420
            
             
               10.
               
               If
               the
               sense
               of
               a
               Law
               be
               dubious
               ,
               we
               are
               sometimes
               to
               expound
               it
               by
               Liberty
               ,
               sometimes
               by
               Restraint
               .
               432
            
             
               11.
               
               The
               positive
               Laws
               of
               Jesus
               Christ
               cannot
               be
               dispensed
               with
               by
               any
               Humane
               power
               .
               440
            
             
               12.
               
               Not
               every
               thing
               that
               is
               in
               the
               Doctrines
               and
               Sermons
               of
               Jesus
               Christ
               was
               intended
               to
               bind
               as
               a
               Law
               or
               Commandement
               .
               448
            
             
               13.
               
               Some
               things
               may
               be
               used
               in
               the
               service
               of
               God
               which
               are
               not
               commanded
               in
               any
               Law
               ,
               nor
               explicitly
               commended
               in
               any
               doctrine
               of
               Jesus
               Christ.
               454
            
             
               14.
               
               The
               Christian
               Law
               both
               of
               Faith
               and
               Manners
               is
               fully
               contained
               in
               the
               H.
               Scriptures
               ,
               and
               from
               thence
               only
               can
               the
               Conscience
               have
               divine
               warrant
               and
               authority
               .
               472
            
             
               15.
               
               In
               the
               Law
               of
               Christ
               there
               is
               no
               precept
               that
               ministers
               wholy
               to
               the
               Law
               of
               Moses
               ,
               but
               for
               a
               time
               only
               and
               less
               principally
               .
               519
            
             
               16.
               
               The
               Laws
               of
               Jesus
               Christ
               are
               to
               be
               interpreted
               to
               the
               Sense
               of
               a
               present
               Obedience
               according
               to
               the
               subject
               matter
               .
               520
            
             
               17.
               
               Because
               the
               Laws
               of
               Jesus
               Christ
               were
               delivered
               in
               Sermons
               to
               a
               single
               person
               or
               a
               definite
               number
               of
               hearers
               ,
               we
               are
               curiously
               to
               enquire
               and
               wisely
               to
               understand
               when
               those
               persons
               were
               only
               personally
               concerned
               ,
               and
               when
               they
               were
               representatives
               of
               the
               whole
               Church
               .
               540
            
             
               18.
               
               Evangelicall
               Laws
               given
               to
               one
               concerning
               the
               duty
               of
               another
               do
               in
               that
               very
               relation
               concern
               them
               both
               ,
               but
               in
               differing
               degrees
               .
               546
            
             
               19.
               
               Custome
               is
               no
               sufficient
               Interpreter
               of
               the
               Laws
               of
               Jesus
               Christ.
               548
            
             
               20.
               
               The
               measure
               of
               perfection
               and
               obedience
               required
               of
               Christians
               is
               greater
               then
               that
               of
               the
               Jews
               even
               in
               morall
               duties
               common
               to
               them
               and
               us
               .
               554
            
          
        
         
           
           
             THE
             SECOND
             VOLVME
             .
             THIRD
             BOOK
             .
             Of
             Humane
             Laws
             ,
             &c.
             
          
           
             
               CHAP.
               I.
               Of
               Humane
               Laws
               in
               general
               .
            
             
               1.
               
               THE
               Conscience
               is
               properly
               and
               directly
               ,
               actively
               and
               passively
               under
               pains
               of
               sin
               and
               punishment
               obliged
               to
               obey
               the
               Laws
               of
               men
               .
               3
            
             
               Rules
               whereby
               to
               conjecture
               at
               the
               gravity
               or
               lessening
               of
               the
               Sin
               of
               disobedience
               to
               humane
               Laws
               .
            
             
               2.
               
               Humane
               Laws
               doe
               not
               oblige
               the
               Conscience
               to
               an
               active
               obedience
               ,
               when
               there
               is
               an
               imminent
               danger
               ,
               or
               an
               intolerable
               or
               very
               grievous
               evil
               in
               the
               obedience
               .
               26
            
             
               3.
               
               The
               Laws
               of
               our
               Superiour
               that
               are
               not
               just
               and
               good
               do
               not
               bind
               the
               Conscience
               .
               32
            
             
               4.
               
               A
               Law
               that
               is
               founded
               on
               a
               false
               presumption
               does
               not
               oblige
               the
               Conscience
               .
               37
            
             
               5.
               
               Humane
               Laws
               do
               bind
               the
               Conscience
               to
               or
               from
               an
               act
               in
               secret
               as
               well
               as
               in
               publick
               .
               40
            
             
               6.
               
               Humane
               Laws
               before
               sufficient
               promulgation
               do
               not
               oblige
               the
               Conscience
               .
               44
            
             
               7.
               
               That
               a
               Law
               should
               oblige
               the
               Conscience
               does
               not
               depend
               upon
               the
               acceptation
               of
               the
               Law
               by
               the
               people
               .
               46
            
             
               8.
               
               Humane
               Laws
               of
               indifferent
               matter
               do
               not
               oblige
               the
               Conscience
               of
               the
               Subjects
               out
               of
               the
               Dominions
               of
               the
               Superiour
               .
               49
            
             
               9.
               
               Obedience
               to
               Laws
               is
               to
               be
               paid
               according
               to
               what
               is
               commanded
               ,
               not
               according
               to
               what
               is
               best
               .
               51
            
          
           
             
               CHAP.
               II.
               Of
               Laws
               Penall
               and
               Tributary
               .
            
             
               1.
               
               IT
               is
               lawfull
               for
               Christian
               Magistrates
               to
               make
               Penall
               Laws
               not
               only
               pecuniary
               and
               of
               restraint
               ,
               but
               of
               loss
               of
               member
               and
               life
               it self
               .
               53
            
             
               2.
               
               Penall
               do
               sometimes
               oblige
               the
               guilty
               person
               to
               the
               suffering
               the
               punishment
               even
               before
               the
               sentence
               and
               declaration
               of
               the
               Judge
               .
               59.
               
            
             
               In
               what
               cases
               the
               Criminall
               is
               to
               be
               his
               own
               Executioner
               .
               63.
               
            
             
               Signes
               by
               which
               we
               may
               judge
               when
               the
               Criminall
               is
               condemned
               
                 ipso
                 facto
              
               .
               67
            
             
               3.
               
               Penalties
               imposed
               by
               the
               Judge
               must
               be
               suffered
               and
               submitted
               to
               ,
               but
               may
               not
               after
               such
               sentence
               be
               inflicted
               by
               the
               hands
               of
               the
               condemned
               .
               71
            
             
               4.
               
               He
               that
               hath
               suffered
               the
               punishment
               is
               not
               discharged
               in
               Conscience
               ,
               unless
               he
               also
               repent
               of
               the
               disobedience
               .
               79
            
             
               5.
               
               It
               is
               not
               lawfull
               for
               a
               guilty
               person
               to
               defend
               
               himself
               by
               calumny
               or
               a
               lye
               ,
               from
               the
               penalty
               of
               the
               Law
               ,
               though
               it
               be
               the
               sentence
               of
               death
               .
               82
            
             
               6.
               
               It
               is
               not
               lawfull
               for
               private
               Christians
               without
               publick
               authority
               to
               punish
               malefactors
               ,
               but
               they
               may
               require
               it
               of
               the
               Magistrate
               in
               some
               cases
               .
               107
            
             
               7.
               
               It
               is
               not
               lawfull
               to
               punish
               one
               for
               the
               offence
               of
               another
               merely
               and
               wholly
               .
               117
            
             
               8.
               
               The
               Laws
               of
               Tribute
               are
               Morall
               Laws
               and
               not
               Penall
               ,
               except
               it
               be
               by
               accident
               ;
               and
               therefore
               do
               oblige
               the
               Conscience
               to
               an
               active
               obedience
               .
               124
            
             
               9.
               
               The
               Laws
               of
               tribute
               have
               the
               same
               conditions
               ,
               causes
               ,
               powers
               and
               measures
               with
               other
               Laws
               of
               government
               .
               125
            
             
               10.
               
               Tribute
               and
               custome
               ,
               which
               are
               due
               ,
               are
               to
               ●e
               paid
               ,
               whether
               they
               be
               demanded
               or
               no.
               127
            
          
           
             
               CHAP.
               III.
               Of
               Kings
               ,
               Princes
               and
               all
               Supreme
               Civill
               Powers
               ,
               and
               their
               Laws
               in
               Speciall
               .
            
             
               1.
               
               THE
               Supreme
               power
               in
               every
               Republic
               is
               universal
               ,
               absolute
               and
               unlimited
               .
               130
            
             
               2.
               
               The
               Supreme
               power
               is
               superior
               to
               the
               Civill
               Laws
               ,
               but
               not
               wholy
               free
               from
               them
               .
               138
            
             
               3.
               
               It
               is
               not
               lawfull
               for
               Subjects
               to
               rebell
               or
               to
               take
               up
               arms
               against
               the
               Supreme
               power
               of
               the
               Nation
               ,
               upon
               any
               pretence
               whatsoever
               .
               149.
               
            
             
               4.
               
               The
               Supreme
               civil
               power
               is
               also
               supreme
               Governour
               over
               all
               persons
               and
               in
               all
               Causes
               Ecclesiasticall
               .
               160
            
             
               5.
               
               Kings
               have
               a
               legislative
               power
               in
               the
               affairs
               of
               Religion
               and
               the
               Church
               .
               174
            
             
               6.
               
               The
               Supreme
               civil
               power
               hath
               a
               power
               of
               coercion
               over
               every
               person
               in
               the
               whole
               Order
               Ecclesiasticall
               .
               178
            
             
               7.
               
               The
               Supreme
               civil
               power
               hath
               Jurisdiction
               in
               causes
               not
               only
               Ecclesiasticall
               but
               Internal
               and
               Spirituall
               .
               199
            
             
               8.
               
               The
               Supreme
               civil
               power
               is
               to
               govern
               in
               causes
               Ecclesiasticall
               by
               the
               means
               and
               measures
               of
               Christ's
               institution
               ,
               that
               is
               by
               the
               assistance
               and
               ministeries
               of
               Ecclesiastical
               persons
               .
               207
            
          
           
             
               CHAP.
               IV.
               Of
               the
               power
               of
               the
               Church
               in
               Canons
               and
               Censures
               ,
               with
               their
               obligations
               and
               powers
               over
               the
               Conscience
               .
            
             
               1.
               
               THE
               whole
               power
               which
               Christ
               hath
               left
               in
               ordinary
               to
               his
               Church
               is
               merely
               spiritual
               .
               211
            
             
               2.
               
               The
               Church
               hath
               power
               to
               make
               Laws
               ,
               and
               to
               give
               Commands
               obliging
               the
               Conscience
               ,
               that
               is
               ,
               tying
               the
               Subject
               to
               obedience
               under
               the
               penalty
               of
               committing
               or
               incurring
               the
               Divine
               displeasure
               .
               220
            
             
               3.
               
               The
               Church
               hath
               power
               to
               make
               laws
               in
               all
               things
               of
               necessary
               duty
               by
               a
               direct
               power
               and
               a
               divine
               authority
               .
               224
            
             
             
               4.
               
               The
               Church
               hath
               power
               to
               make
               Laws
               in
               such
               things
               which
               are
               helps
               and
               apt
               ministeries
               and
               advantages
               of
               necessary
               duty
               .
               226
            
             
               
                 The
                 Rule
              
               [
               The
               Accessory
               follows
               the
               nature
               of
               the
               Principall
               ]
               explicated
               .
               227
            
             
               5.
               
               When
               the
               Canons
               or
               Rules
               of
               Ecclesiasticall
               Rulers
               are
               confirmed
               by
               the
               Supreme
               civill
               power
               ,
               they
               oblige
               the
               Conscience
               by
               a
               double
               obligation
               .
               234
            
             
               §
               .
               II.
               Of
               Censures
               Ecclesiasticall
               .
               6.
               
               Kings
               and
               Princes
               are
               tied
               by
               the
               ties
               of
               religion
               ,
               not
               of
               power
               ,
               to
               keep
               the
               Laws
               of
               the
               Church
               .
               237
            
             
               7.
               
               It
               is
               not
               lawfull
               for
               the
               Ecclesiasticall
               power
               to
               excommunicate
               Christian
               Princes
               or
               the
               supreme
               civil
               power
               .
               240
            
             
               8.
               
               Ecclesiastical
               censures
               are
               to
               be
               inflicted
               by
               the
               consent
               and
               concurrence
               of
               the
               supreme
               civil
               power
               .
               247
            
             
               9.
               
               Excommunication
               inflicted
               upon
               a
               light
               cause
               binds
               externally
               but
               not
               internally
               :
               but
               if
               it
               be
               inflicted
               upon
               an
               unjust
               cause
               it
               binds
               not
               at
               all
               .
               255
            
             
               10.
               
               It
               is
               not
               lawfull
               to
               communicate
               with
               those
               whom
               the
               Church
               hath
               by
               a
               just
               sentence
               excommunicated
               .
               260
            
             
               §
               .
               III.
               Of
               Canons
               Ecclesiastical
               .
               11.
               
               The
               Canons
               of
               the
               Apostles
               which
               are
               of
               order
               and
               externall
               government
               do
               oblige
               the
               Conscience
               by
               being
               accepted
               in
               severall
               Churches
               ,
               not
               by
               their
               first
               establishment
               .
               266
            
             
               12.
               
               All
               those
               ritualls
               which
               were
               taught
               to
               the
               Apostles
               concerning
               ministeries
               ,
               which
               were
               of
               divine
               institution
               ,
               do
               oblige
               all
               Christendome
               to
               their
               observation
               .
               269
            
             
               13.
               
               In
               the
               Rules
               which
               the
               Apostles
               gave
               to
               the
               Churches
               in
               things
               indifferent
               ,
               the
               Church
               hath
               a
               liberty
               ,
               but
               it
               is
               not
               to
               be
               used
               but
               for
               great
               reason
               ,
               great
               necessity
               ,
               and
               for
               the
               edification
               of
               their
               people
               committed
               to
               their
               charge
               .
               272
            
             
               14.
               
               The
               Canons
               of
               the
               antient
               Generall
               &
               Provinciall
               Councils
               are
               then
               laws
               to
               the
               Conscience
               when
               they
               are
               bound
               upon
               us
               by
               the
               authority
               of
               the
               respective
               Governours
               of
               Churches
               .
               285
            
             
               15.
               
               The
               Laudable
               customs
               of
               the
               Catholick
               Church
               which
               are
               in
               present
               observation
               do
               oblige
               the
               Conscience
               of
               all
               Christians
               .
               287
            
             
               16.
               
               The
               Decrees
               and
               Canons
               of
               the
               Bishops
               of
               Rome
               oblige
               the
               Conscience
               of
               none
               but
               his
               own
               subjects
               .
               298
            
             
               §
               .
               IV.
               Of
               the
               matter
               and
               conditions
               of
               Ecclesiasticall
               Laws
               required
               to
               the
               obligation
               of
               Conscience
               .
               17.
               
               Ecclesiasticall
               Laws
               that
               are
               merely
               such
               cannot
               be
               universall
               and
               perpetuall
               .
               301
            
             
               18.
               
               Ecclesiasticall
               Laws
               of
               ceremonies
               and
               externall
               observances
               do
               not
               bind
               the
               Conscience
               beyond
               the
               cases
               of
               contempt
               and
               scandall
               .
               313
            
             
               19.
               
               Ecclesiasticall
               Laws
               must
               be
               charitable
               and
               easie
               ;
               and
               when
               they
               are
               not
               ,
               they
               oblige
               not
               .
               315
            
             
               20.
               
               Ecclesiasticall
               Laws
               must
               ever
               promote
               the
               service
               of
               God
               and
               the
               good
               of
               Souls
               ,
               but
               must
               never
               put
               a
               snare
               or
               stumbling-block
               to
               Consciences
               .
               323
            
             
             
               §
               .
               V.
               Of
               Ecclesiasticall
               Laws
               of
               Faith.
               21.
               
               The
               Catholick
               Church
               is
               a
               witness
               of
               Faith
               and
               a
               record
               of
               all
               necessary
               truths
               ;
               but
               not
               the
               Mistress
               and
               Ruler
               of
               our
               Creed
               ,
               that
               is
               ,
               cannot
               make
               any
               laws
               of
               Faith.
               350
            
             
               22.
               
               The
               Decrees
               of
               Generall
               Councils
               are
               of
               great
               use
               in
               the
               conduct
               of
               Conscience
               ,
               but
               not
               the
               proper
               measure
               or
               last
               determination
               of
               matters
               of
               belief
               .
               353
            
             
               23.
               
               Subscription
               to
               articles
               and
               forms
               of
               conf●ssion
               in
               any
               Particular
               Church
               is
               wholly
               of
               Politicall
               consideration
               .
               356
            
          
           
             
               CHAP.
               V.
               Of
               Laws
               Domestick
               ,
               or
               the
               power
               which
               Fathers
               of
               Families
               have
               to
               bind
               the
               Consciences
               of
               their
               Relatives
               .
            
             
               1.
               
               CHildren
               are
               bound
               to
               obey
               the
               Laws
               and
               Commandments
               of
               their
               Parents
               in
               all
               things
               Domesticall
               ,
               and
               in
               all
               actions
               personall
               relating
               to
               the
               familie
               ,
               or
               done
               within
               it
               .
               359
            
             
               2.
               
               Fathers
               have
               a
               power
               to
               chastise
               their
               offending
               children
               ,
               but
               not
               a
               power
               of
               life
               and
               death
               .
               364
            
             
               3.
               
               A
               Father
               hath
               power
               over
               the
               goods
               and
               persons
               of
               his
               children
               so
               as
               to
               be
               maintained
               by
               them
               .
               366
            
             
               4.
               
               The
               Fathers
               power
               doe●
               not
               extend
               to
               matter
               of
               Religion
               and
               perswasions
               of
               Faith.
               369
            
             
               5.
               
               The
               Fathers
               power
               over
               the
               children
               can
               remit
               an
               injury
               done
               to
               them
               without
               their
               leave
               or
               consent
               .
               371
            
             
               6.
               
               A
               Fathers
               authority
               cannot
               abide
               after
               his
               death
               ,
               but
               the
               Sons
               piety
               to
               his
               Father
               must
               and
               may
               pass
               upon
               him
               some
               indirect
               obligations
               .
               372
            
             
               7.
               
               Neither
               the
               Fathers
               authority
               nor
               his
               Sons
               piety
               can
               oblige
               them
               to
               do
               an
               action
               against
               the
               Laws
               of
               God
               ,
               or
               of
               the
               Fathers
               ,
               or
               our
               just
               superiours
               .
               374
            
             
               8.
               
               It
               is
               not
               lawfull
               for
               Children
               to
               enter
               into
               any
               lasting
               course
               of
               life
               against
               the
               will
               or
               approbation
               of
               their
               Fathers
               or
               parents
               .
               378
            
          
           
             
               CHAP.
               VI.
               Of
               the
               Interpretation
               ,
               Diminution
               and
               Abrogation
               of
               Humane
               Laws
               .
            
             
               §
               .
               I.
               Of
               Equity
               .
               1.
               
               WHen
               the
               Letter
               of
               the
               Law
               is
               burdensome
               and
               unjust
               ,
               the
               meaning
               and
               charity
               of
               the
               Law
               does
               only
               oblige
               the
               Conscience
               .
               398
            
             
               §
               .
               II.
               Of
               Judiciall
               Interpretation
               .
               2.
               
               When
               the
               power
               that
               made
               the
               Law
               does
               interpret
               the
               Law
               ,
               the
               Interpretation
               is
               authenticall
               ,
               and
               obliges
               the
               Conscience
               as
               much
               as
               the
               Law
               ,
               and
               can
               release
               the
               bond
               of
               Conscience
               so
               far
               as
               the
               Interpretation
               extends
               as
               much
               as
               if
               the
               Law
               were
               abrogated
               .
               407
            
             
               §
               .
               III.
               A
               contrary
               or
               ceasing
               reason
               .
               3
               .
               A
               Law
               made
               for
               a
               particular
               reason
               ,
               when
               the
               reason
               wholly
               ceases
               ,
               does
               no
               longer
               oblige
               the
               Conscience
               .
               411
            
             
               §
               .
               IV.
               Dispensation
               .
               4
               .
               The
               Legislator
               hath
               authority
               to
               dispense
               in
               
               his
               own
               Laws
               for
               any
               cause
               that
               himself
               prudently
               shall
               judge
               to
               be
               reasonable
               ,
               so
               that
               no
               distinct
               interest
               be
               prejudic'd
               or
               injur'd
               .
               423
            
             
               §
               .
               V.
               Commutation
               .
               5
               .
               The
               same
               power
               that
               can
               dispense
               can
               also
               commute
               a
               Duty
               :
               and
               as
               in
               the
               first
               it
               eases
               ,
               so
               in
               the
               latter
               it
               binds
               the
               Conscience
               .
               426
            
             
               §
               .
               VI.
               Contrary
               Customes
               .
               6
               .
               A
               Custome
               can
               interpret
               a
               Law
               ,
               but
               can
               never
               abrogate
               it
               without
               the
               consent
               of
               the
               supreme
               power
               .
               427
            
             
               §
               .
               VII
               .
               Abrogation
               .
               7.
               
               Abrogation
               of
               a
               Law
               by
               a
               competent
               ,
               that
               is
               ,
               the
               Supreme
               power
               ,
               may
               be
               just
               and
               reasonable
               ,
               though
               the
               Law
               it self
               be
               neither
               unreasonable
               nor
               unjust
               .
               431
            
          
        
         
           
             FOURTH
             BOOK
             .
             Of
             the
             Nature
             and
             Causes
             of
             Good
             and
             Evil.
             
          
           
             
               CHAP.
               I.
               Of
               the
               Efficient
               Causes
               of
               all
               Humane
               Actions
               good
               or
               evil
               .
            
             
               §
               .
               I.
               Of
               Choice
               and
               Election
               voluntary
               and
               involuntary
               .
               1.
               
               AN
               action
               is
               neither
               good
               nor
               evil
               ,
               unless
               it
               be
               voluntary
               and
               chosen
               .
               437
            
             
               2.
               
               The
               virtuall
               and
               interpretative
               consent
               of
               the
               will
               is
               imputed
               to
               Good
               or
               Evil.
               455
            
             
               Rules
               of
               conducting
               our
               Sports
               and
               Recreations
               .
               473
            
             
               3.
               
               The
               Act
               of
               the
               will
               alone
               ,
               although
               no
               externall
               action
               or
               event
               do
               follow
               ,
               is
               imputed
               to
               Good
               or
               Evil
               by
               God
               and
               men
               .
               480
            
             
               4.
               
               An
               Involuntary
               effect
               proceeding
               form
               a
               voluntary
               cause
               is
               imputed
               to
               the
               Agent
               as
               if
               it
               were
               voluntary
               and
               directly
               chosen
               .
               489
            
             
               §
               .
               II.
               Of
               the
               Diminutions
               of
               voluntary
               Actions
               ;
               and
               first
               of
               Ignorance
               ,
               and
               its
               influence
               into
               the
               morality
               of
               Humane
               Actions
               .
               5.
               
               Nothing
               is
               good
               or
               bad
               but
               what
               we
               know
               ,
               or
               concerning
               which
               we
               can
               deliberate
               .
               493
            
             
               6.
               
               Ignorance
               does
               alwaies
               excuse
               the
               fact
               ,
               or
               diminish
               the
               malignity
               of
               it
               ,
               or
               change
               the
               kind
               or
               nature
               of
               the
               Sin.
               500
            
             
               §
               .
               III.
               Of
               Fear
               and
               Violence
               ,
               and
               how
               these
               can
               make
               an
               action
               Involuntary
               .
               7.
               
               Fear
               that
               makes
               our
               reason
               useless
               ,
               and
               suffers
               us
               not
               to
               consider
               ,
               leaves
               the
               actions
               it
               produces
               free
               from
               crime
               ,
               even
               though
               it self
               be
               culpable
               .
               511
            
          
           
             
               CHAP.
               II.
               Of
               the
               Finall
               cause
               of
               Humane
               actions
               ,
               and
               its
               influence
               or
               causality
               of
               Good
               and
               Evil.
               
            
             
               1.
               
               IN
               every
               good
               Action
               the
               means
               and
               the
               end
               must
               be
               Symbolicall
               ;
               so
               that
               a
               good
               Action
               done
               for
               an
               evil
               end
               ,
               and
               an
               evil
               Action
               done
               for
               a
               good
               end
               ,
               are
               alike
               Criminall
               .
               517
            
             
               2.
               
               To
               do
               an
               action
               of
               it self
               lawfull
               for
               temporall
               regards
               ,
               for
               ends
               of
               profit
               ,
               pleasure
               ,
               or
               honour
               ,
               is
               not
               unlawfull
               ,
               except
               it
               be
               accidentally
               .
               520
            
             
               3.
               
               The
               end
               and
               intention
               of
               a
               Law
               is
               under
               the
               Commandement
               as
               much
               as
               the
               Action
               it self
               commanded
               in
               order
               to
               the
               end
               .
               525
            
          
        
      
       
         
         
           A
           Table
           of
           Questions
           solemnly
           handled
           and
           under
           distinct
           Titles
           .
        
         
           
             1.
             
             WHether
             it
             be
             in
             any
             case
             ,
             or
             in
             what
             case
             it
             is
             lawfull
             to
             chuse
             the
             Conclusion
             before
             the
             Premisses
             .
             Pag.
             28
          
           
             2.
             
             Whether
             one
             may
             believe
             a
             Proposition
             which
             he
             cannot
             prove
             .
             ibid.
             
          
           
             3.
             
             Whether
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             may
             be
             corrupted
             .
             31.
             n.
             2.
             
          
           
             4.
             
             How
             far
             the
             Conscience
             may
             be
             corrupted
             .
             31.
             n.
             3
          
           
             5.
             
             Of
             what
             use
             
               RIGHT
               REASON
            
             ought
             to
             be
             in
             religion
             .
             42.
             n.
             8
          
           
             6.
             
             Whether
             they
             that
             enter
             into
             H.
             Orders
             are
             bound
             principally
             to
             design
             the
             glory
             of
             God.
             65
          
           
             7.
             
             Whether
             it
             be
             lawfull
             to
             perswade
             a
             man
             to
             believe
             a
             truth
             by
             arguments
             which
             himself
             judges
             insufficient
             .
             73
          
           
             8.
             
             Whether
             it
             be
             lawfull
             for
             a
             good
             end
             for
             preachers
             to
             affright
             men
             with
             Panick
             terrors
             ,
             and
             to
             create
             fears
             that
             have
             no
             ground
             ;
             as
             to
             tell
             them
             ,
             If
             they
             be
             liars
             their
             faces
             will
             be
             deformed
             .
             78.
             n.
             12
          
           
             9.
             
             Whether
             a
             Judge
             must
             give
             sentence
             according
             to
             the
             evidence
             of
             those
             witnesses
             whom
             he
             knows
             false
             ,
             or
             according
             to
             his
             Conscience
             ,
             though
             contrary
             to
             a
             legal
             process
             .
             82.
             n.
             5.
             
          
           
             10.
             
             Whether
             a
             false
             and
             abused
             Conscience
             can
             oblige
             us
             to
             pursue
             the
             error
             .
             102.
             n.
             3
          
           
             11.
             
             Whether
             obedience
             to
             a
             Conscience
             erring
             vincibly
             or
             culpably
             be
             a
             double
             sin
             in
             the
             action
             and
             the
             principle
             .
          
           
             12.
             
             A
             Discourse
             to
             prove
             that
             the
             RELIGION
             of
             
               JESUS
               CHRIST
            
             is
             from
             God.
             124
          
           
             13.
             
             Whether
             it
             be
             lawfull
             to
             severall
             persons
             to
             use
             probable
             arguments
             contradictory
             to
             one
             another
             for
             ends
             in
             themselves
             lawfull
             .
             154
          
           
             14.
             
             How
             the
             Ignorant
             and
             vulgar
             people
             shall
             proceed
             ,
             when
             the
             Teachers
             are
             divided
             in
             opinion
             .
             159
          
           
             15.
             
             When
             the
             Authority
             of
             Divines
             is
             to
             be
             followed
             ,
             when
             that
             of
             Lawyers
             .
             165
          
           
             16.
             
             Whether
             it
             be
             lawfull
             to
             advise
             ,
             determine
             or
             petition
             another
             to
             a
             lesser
             sin
             ,
             that
             thereby
             he
             may
             avoid
             a
             greater
             .
             189
          
           
             17.
             
             Whether
             it
             be
             lawfull
             for
             a
             wife
             that
             she
             may
             live
             with
             some
             degree
             of
             comfort
             to
             connive
             at
             her
             Husbands
             stolen
             pleasures
             ,
             and
             what
             is
             the
             Womans
             duty
             ,
             and
             most
             prudent
             course
             in
             this
             case
             .
             190
          
        
         
           
             LIB
             .
             II.
             
          
           
             18.
             
             Whether
             a
             will
             not
             sufficiently
             ratified
             according
             to
             the
             Civil
             Law
             be
             valid
             to
             the
             injury
             of
             any
             of
             the
             Legatees
             .
             254
          
           
             19.
             
             Whether
             we
             under
             the
             Gospel
             are
             still
             bound
             to
             abstain
             from
             blood
             and
             things
             strangled
             .
             281
          
           
             20.
             
             Whether
             the
             Judiciall
             Law
             of
             mutuall
             abstinence
             in
             the
             daies
             of
             womens
             separation
             obliges
             Christians
             .
             287
          
           
             21.
             
             Whether
             Cosen-Germans
             may
             marry
             one
             another
             .
             301
          
           
             22.
             
             Whether
             it
             be
             against
             the
             Law
             of
             Nations
             to
             doe
             so
             .
             309
          
           
             23.
             
             Whether
             it
             be
             lawfull
             to
             make
             a
             picture
             or
             Image
             of
             God.
             331
          
           
             24.
             
             Whether
             it
             be
             lawfull
             for
             Christians
             to
             worship
             God
             by
             an
             Image
             .
             337
          
           
           
             25.
             
             How
             we
             are
             to
             celebrate
             the
             Lords
             day
             .
             363
          
           
             26.
             
             Whether
             it
             is
             lawfull
             for
             a
             Prince
             to
             permit
             any
             thing
             for
             the
             publick
             necessities
             of
             the
             people
             ,
             which
             is
             forbidden
             by
             the
             Laws
             of
             Jesus
             Christ.
             374
          
           
             27.
             
             Of
             the
             measures
             of
             War
             by
             Christ's
             Law.
             377
          
           
             28.
             
             Whether
             the
             precedents
             of
             the
             Old
             Testament
             are
             a
             Law
             to
             them
             that
             go
             to
             war.
             380
          
           
             29.
             
             Of
             the
             Negative
             measures
             of
             Examples
             in
             the
             Old
             Testament
             .
             ibid.
             
          
           
             30.
             
             Of
             the
             Example
             of
             Christ.
             383
          
           
             31.
             
             Of
             the
             use
             of
             Examples
             in
             the
             Old
             and
             New
             Testament
             .
             386
          
           
             32.
             
             Of
             the
             Positive
             measures
             of
             Examples
             ,
             and
             which
             may
             be
             safely
             followed
             .
             387
          
           
             33.
             
             Why
             the
             Law
             of
             Moses
             consisted
             of
             Negatives
             all
             but
             one
             .
             ibid.
             
          
           
             34.
             
             In
             what
             cases
             the
             stricter
             sense
             of
             the
             Laws
             of
             Christ
             is
             to
             be
             followed
             .
             432
          
           
             35.
             
             When
             the
             Laws
             of
             Christ
             are
             to
             be
             expounded
             to
             a
             sense
             of
             ease
             and
             liberty
             .
             433
          
           
             36.
             
             Who
             are
             truly
             and
             innocently
             weak
             and
             to
             be
             complied
             with
             .
             437
          
           
             37.
             
             What
             are
             the
             notes
             of
             difference
             between
             counsels
             and
             commands
             Evangelicall
             .
             452
          
           
             38.
             
             Whether
             we
             are
             to
             require
             from
             Scripture
             a
             warrant
             for
             every
             action
             we
             doe
             in
             common
             life
             .
             454
          
           
             39.
             
             Whether
             in
             matters
             of
             religion
             we
             may
             use
             any
             thing
             for
             which
             we
             have
             no
             express
             word
             in
             Scripture
             .
             457
          
           
             40.
             
             Of
             Will-worship
             .
             ibid.
             
          
           
             41.
             
             What
             voluntary
             or
             uncommanded
             actions
             are
             lawful
             or
             commendable
             .
             459
          
           
             42.
             
             Whether
             there
             be
             any
             ,
             or
             what
             are
             those
             rules
             by
             which
             we
             may
             discern
             tradition
             .
             493
          
           
             43.
             
             Whether
             or
             no
             and
             how
             far
             a
             Negative
             argument
             from
             Scripture
             is
             to
             prevail
             .
             501
          
           
             44.
             
             Whether
             there
             may
             be
             any
             new
             Articles
             of
             Faith
             ,
             or
             that
             the
             Creed
             of
             the
             Church
             may
             so
             increase
             that
             what
             was
             sufficient
             to
             salvation
             in
             one
             age
             cannot
             serve
             in
             another
             .
             508
          
           
             45.
             
             At
             what
             time
             precisely
             is
             every
             sinner
             bound
             to
             repent
             of
             his
             Sins
             ,
             so
             that
             if
             he
             does
             not
             repent
             at
             that
             time
             ,
             he
             commits
             a
             new
             sin
             .
             523
          
           
             46.
             
             Whether
             a
             man
             is
             bound
             to
             repent
             not
             only
             the
             first
             time
             ,
             but
             every
             time
             he
             thinks
             of
             his
             Sin.
             537
          
           
             47.
             
             Whether
             the
             Customs
             of
             Jews
             or
             Gentiles
             or
             indifferently
             of
             many
             nations
             be
             a
             just
             presumption
             ,
             that
             the
             thing
             so
             practis'd
             is
             agreeable
             to
             the
             Law
             of
             Nature
             ,
             or
             is
             any
             waies
             to
             be
             suppos'd
             to
             be
             consonant
             to
             the
             will
             of
             God.
             551
          
        
         
           
             LIB
             .
             III.
             
          
           
             48.
             
             Whether
             the
             Laws
             of
             Men
             oblige
             the
             Conscience
             .
             p.
             3.
             
          
           
             49.
             
             Of
             Christian
             Liberty
             .
             17
          
           
             50.
             
             The
             difference
             of
             Divine
             and
             Humane
             Laws
             in
             their
             obligation
             .
             23
          
           
             51.
             
             Whether
             Humane
             Laws
             can
             command
             or
             forbid
             inward
             actions
             .
             41
          
           
             52.
             
             Whether
             it
             be
             lawfull
             to
             kill
             ones
             self
             to
             prevent
             a
             cruell
             death
             inflicted
             by
             his
             Enemies
             .
             72
          
           
             53.
             
             Whether
             in
             suffering
             the
             punishment
             annexed
             to
             penall
             Laws
             the
             Conscience
             is
             discharged
             without
             repentance
             .
             79
          
           
             54.
             
             Whether
             it
             can
             in
             any
             case
             be
             lawfull
             to
             tell
             a
             lie
             .
             83
          
           
             55.
             
             Whether
             it
             be
             lawfull
             to
             use
             restrictions
             and
             mentall
             reservations
             ,
             so
             that
             what
             we
             utter
             is
             false
             ,
             but
             joined
             with
             something
             within
             does
             integrate
             a
             truth
             and
             make
             up
             an
             answer
             .
             97
          
           
           
             56.
             
             Whether
             it
             be
             lawfull
             to
             equivocate
             or
             use
             words
             of
             doubtfull
             signification
             with
             a
             purpose
             to
             deceive
             ,
             or
             knowing
             that
             they
             will
             deceive
             ,
             and
             in
             what
             case
             it
             is
             so
             .
             100
          
           
             57.
             
             Whether
             it
             be
             lawfull
             by
             false
             signs
             ,
             by
             actions
             and
             pretences
             of
             action
             to
             deceive
             others
             for
             any
             good
             end
             ,
             and
             in
             what
             cases
             it
             is
             so
             .
             104
          
           
             58.
             
             Whether
             it
             be
             lawfull
             for
             a
             Christian
             to
             require
             of
             the
             Magistrate
             that
             his
             offending
             Brother
             may
             be
             punished
             .
             114
          
           
             59.
             
             Whether
             it
             be
             lawfull
             for
             the
             supreme
             Prince
             or
             Magistrate
             to
             aliene
             his
             Princely
             rights
             ,
             or
             to
             give
             away
             any
             parts
             of
             his
             Kingdome
             .
             137
          
           
             60.
             
             Whether
             a
             Prince
             is
             subject
             to
             the
             Laws
             which
             he
             makes
             .
             138
          
           
             61.
             
             What
             Laws
             they
             are
             from
             which
             a
             Prince
             is
             freed
             ;
             what
             is
             the
             right
             or
             prerogative
             of
             the
             Supreme
             Power
             .
             145
          
           
             62.
             
             Whether
             it
             be
             lawfull
             for
             Subjects
             to
             take
             up
             arms
             against
             the
             Supreme
             power
             .
             150
          
           
             63.
             
             In
             what
             sense
             the
             service
             of
             God
             is
             to
             be
             preferred
             before
             every
             thing
             else
             .
             180
          
           
             64.
             
             Which
             are
             to
             be
             preferred
             ,
             and
             which
             are
             better
             ,
             things
             spirituall
             or
             temporall
             .
             183
          
           
             65.
             
             Whether
             are
             to
             be
             preferred
             ,
             Spirituall
             or
             temporall
             persons
             .
             186
          
           
             66.
             
             Whether
             the
             eminency
             of
             the
             spirituall
             calling
             ,
             and
             the
             consequent
             prelation
             of
             spirituall
             persons
             can
             exempt
             them
             from
             secular
             coercion
             ,
             and
             make
             them
             superiour
             to
             Princes
             .
             188
          
           
             67.
             
             Whether
             is
             to
             be
             obeyed
             ,
             the
             Prince
             or
             the
             Bishop
             ,
             if
             they
             command
             contrary
             things
             .
             191
          
           
             68.
             
             Whether
             in
             the
             civill
             affairs
             and
             causes
             of
             the
             Ecclesiasticall
             power
             and
             persons
             the
             presumption
             ought
             to
             lie
             for
             the
             King
             or
             for
             the
             Church
             .
             198
          
           
             69.
             
             Whether
             the
             supreme
             Civill
             power
             hath
             authority
             to
             convene
             and
             dissolve
             Synods
             Ecclesiasticall
             .
             203
          
           
             70.
             
             Whether
             the
             Supreme
             Civill
             power
             hath
             a
             power
             of
             externall
             judgment
             in
             matters
             of
             faith
             .
             205
          
           
             71.
             
             Whether
             the
             Guides
             of
             Souls
             have
             a
             proper
             and
             spirituall
             power
             to
             enjoin
             Penances
             or
             Ecclesiasticall
             Satisfactions
             to
             a
             Prince
             that
             hath
             sinned
             publickly
             .
             244
          
           
             72.
             
             Of
             the
             Lent
             Fast
             &
             the
             weekly
             fasting
             .
             273
          
           
             73.
             
             The
             Lent
             Fast
             is
             not
             a
             Tradition
             or
             Canon
             Apostolicall
             .
             275
          
           
             74.
             
             Whether
             Ecclesiastical
             Laws
             may
             be
             perpetuall
             .
             303
          
           
             75.
             
             What
             persons
             are
             tied
             to
             the
             observation
             of
             Ecclesiasticall
             fasts
             ,
             and
             in
             what
             cases
             .
             317
          
           
             76.
             
             Of
             Musick
             in
             Churches
             .
             329
          
           
             77.
             
             Of
             the
             Marriage
             of
             Bishops
             and
             Priests
             .
             332
          
           
             78.
             
             Whether
             it
             can
             be
             lawfull
             to
             subscribe
             what
             he
             does
             not
             believe
             to
             be
             true
             .
             358
          
           
             79.
             
             Whether
             it
             be
             lawfull
             for
             children
             to
             enter
             into
             any
             religious
             vow
             or
             state
             without
             the
             consent
             of
             their
             Parents
             .
             378
          
           
             80.
             
             Whether
             they
             may
             lawfully
             marry
             without
             or
             against
             their
             parents
             consent
             .
             381
          
           
             81.
             
             Of
             Exemption
             from
             the
             power
             of
             Fathers
             .
             390
          
           
             82.
             
             Whether
             if
             the
             Grand-father
             be
             alive
             and
             the
             Son
             in
             his
             power
             ,
             it
             be
             sufficient
             to
             legitimate
             the
             marriage
             of
             the
             Son
             ,
             if
             the
             Grand-father
             consent
             ,
             though
             the
             Father
             be
             not
             asked
             .
             391
          
           
             83.
             
             Whether
             if
             the
             Parents
             have
             consented
             and
             authorized
             the
             treaty
             of
             marriage
             ,
             till
             the
             affections
             of
             the
             children
             are
             irrevocably
             engaged
             ,
             and
             afterwards
             recall
             their
             consent
             ,
             the
             children
             are
             bound
             to
             obey
             their
             Parents
             .
             392
          
           
             
             84.
             
             Whether
             Mothers
             have
             the
             same
             authority
             ever
             their
             children
             as
             their
             Fathers
             have
             .
             393
          
           
             85.
             
             VVhether
             the
             power
             of
             Parents
             is
             such
             that
             they
             can
             compell
             a
             Son
             or
             Daughter
             to
             marry
             whom
             or
             when
             they
             will.
             394
          
           
             86.
             
             Whether
             the
             Law
             obliges
             no
             more
             ,
             when
             its
             reason
             ceaseth
             .
             411
          
           
             87.
             
             Whether
             in
             some
             case
             the
             Subject
             is
             so
             quitted
             from
             the
             obligation
             of
             the
             Law
             that
             he
             may
             use
             his
             liberty
             without
             asking
             the
             will
             of
             the
             Superior
             .
             417
          
           
             88.
             
             Whether
             the
             obligation
             of
             the
             Law
             doth
             extend
             it self
             to
             all
             cases
             that
             have
             the
             same
             or
             an
             equall
             reason
             ,
             though
             the
             case
             be
             not
             comprehended
             directly
             in
             the
             Law.
             419
          
           
             89.
             
             Whether
             it
             be
             a
             just
             and
             prudent
             cause
             to
             take
             a
             thing
             quite
             away
             because
             it
             has
             been
             abused
             .
             432
          
           
             90.
             
             Whether
             every
             action
             of
             our
             life
             ought
             to
             be
             directed
             by
             a
             right
             Conscience
             ,
             or
             a
             well-perswaded
             will
             :
             Or
             ,
             Are
             not
             some
             Actions
             ,
             not
             only
             in
             their
             whole
             kind
             ,
             but
             in
             their
             Circumstances
             and
             Limitations
             also
             ,
             merely
             indifferent
             ?
             444
          
           
             91.
             
             Whether
             is
             it
             necessary
             that
             for
             the
             doing
             of
             good
             we
             have
             an
             express
             act
             of
             volition
             ?
             that
             is
             ,
             May
             not
             the
             will
             be
             indifferent
             ,
             though
             the
             actions
             are
             not
             ?
             450
          
           
             92.
             
             Upon
             whom
             doth
             the
             greater
             portion
             of
             the
             guilt
             lie
             ,
             upon
             him
             that
             commands
             a
             sin
             ,
             or
             him
             that
             sins
             in
             obedience
             ?
             458
          
           
             93.
             
             How
             farre
             it
             can
             be
             lawfull
             to
             permit
             a
             sin
             .
             464
          
           
             94.
             
             Whether
             to
             make
             and
             provide
             the
             instruments
             which
             usually
             minister
             to
             sin
             ,
             makes
             us
             also
             guilty
             .
             467
          
           
             95.
             
             Whether
             it
             be
             lawfull
             to
             play
             at
             Cards
             or
             Dice
             .
             469
          
           
             96.
             
             Whether
             the
             Sin
             of
             the
             Action
             be
             distinct
             from
             that
             of
             the
             Affection
             .
             481
          
           
             97.
             
             Of
             the
             identity
             and
             diversity
             respectively
             of
             actions
             internall
             and
             externall
             ,
             and
             the
             multiplication
             of
             sins
             by
             them
             .
             483
          
           
             98.
             
             What
             degrees
             of
             guiltiness
             are
             contracted
             by
             the
             beginnings
             and
             desires
             of
             wickedness
             which
             are
             imperfect
             and
             unfinished
             .
             486
          
           
             99.
             
             Whether
             a
             mad
             man
             may
             be
             punished
             for
             a
             fact
             he
             did
             in
             his
             health
             .
             491
          
           
             100.
             
             Of
             what
             things
             a
             man
             may
             be
             innocently
             ignorant
             ,
             and
             what
             not
             .
             494
          
           
             101.
             
             What
             diligence
             is
             necessary
             that
             our
             ignorance
             may
             be
             innocent
             .
             496
          
           
             102.
             
             What
             is
             a
             probable
             ignorance
             .
             497
          
           
             103.
             
             Whether
             drunkennesse
             does
             excuse
             ,
             or
             extenuate
             ,
             or
             aggravate
             the
             crimes
             which
             it
             occasions
             .
             505
          
           
             104.
             
             What
             morality
             is
             in
             those
             actions
             which
             are
             done
             by
             a
             man
             that
             is
             abused
             into
             ignorance
             by
             the
             fraud
             of
             another
             .
             509
          
           
             105.
             
             Whether
             it
             be
             lawfull
             to
             serve
             God
             for
             any
             end
             less
             then
             himself
             ,
             for
             riches
             ,
             honour
             ,
             &c.
             523
          
           
             106.
             
             In
             what
             sense
             it
             is
             true
             that
             God
             must
             be
             served
             purely
             for
             his
             own
             sake
             ,
             and
             vertue
             pursued
             for
             vertues
             sake
             .
             524
          
        
         
           
             QUESTIONS
             more
             briefly
             handled
             .
          
           
             1.
             
             WHether
             a
             man
             can
             be
             wholly
             without
             Conscience
             .
             lib.
             1.
             cap.
             1.
             rul
             .
             1.
             n.
             5.
             
          
           
             2.
             
             From
             whence
             Conscience
             hath
             the
             power
             to
             torment
             a
             man.
             l.
             1.
             c.
             1.
             r.
             2.
             n.
             18.
             p.
             20.
             
          
           
             3.
             
             Why
             is
             the
             Conscience
             more
             afraid
             in
             some
             sins
             then
             others
             ?
             l.
             1.
             c.
             1.
             r.
             2.
             n.
             21.
             p.
             21.
             
          
           
             4.
             
             Whether
             Ecclesiasticks
             ever
             ought
             to
             leave
             one
             Church
             for
             another
             .
             l.
             1.
             c.
             1.
             r.
             5.
             n.
             23.
             p.
             69.
             
          
           
           
             5.
             
             Whether
             it
             be
             lawfull
             to
             use
             
               argumenta
               ad
               hominem
               .
               l.
            
             1.
             c.
             2.
             r.
             6.
             n.
             10.
             p.
             75.
             
          
           
             6.
             
             Whether
             a
             Conscience
             invincibly
             erring
             is
             to
             be
             obeyed
             against
             the
             known
             commands
             of
             our
             Superiour
             .
             l.
             1.
             c.
             3.
             r.
             6.
             p.
             114.
             
          
           
             7.
             
             Whether
             the
             Error
             of
             a
             Conscience
             may
             be
             laid
             down
             upon
             an
             argument
             less
             probable
             then
             that
             which
             first
             produced
             the
             error
             .
             l.
             1.
             c.
             3.
             r.
             7.
             n.
             2.
             p.
             116.
             
          
           
             8.
             
             Whether
             a
             morall
             demonstration
             be
             a
             sufficient
             ground
             of
             certainty
             in
             duties
             .
             l.
             1.
             c.
             4.
             r.
             2.
             n.
             2.
             p.
             121.
             
          
           
             9.
             
             Whether
             when
             two
             probable
             opinions
             are
             practically
             compared
             ,
             it
             is
             lawfull
             to
             reject
             that
             which
             is
             more
             probable
             .
             l.
             1.
             c.
             4.
             r.
             5.
             n.
             3.
             p.
             148.
             
          
           
             10.
             
             VVhether
             when
             two
             opinions
             seem
             equally
             probable
             ,
             the
             understanding
             ought
             to
             chuse
             neither
             .
             l.
             1.
             c.
             4.
             r.
             6.
             n.
             1.
             p.
             150.
             
          
           
             11.
             
             Whether
             the
             lesser
             evil
             in
             respect
             of
             the
             greater
             hath
             the
             nature
             of
             good
             ,
             and
             whether
             it
             may
             be
             lawfully
             chosen
             ,
             if
             necessity
             force
             to
             chuse
             one
             .
             l.
             1.
             c.
             5.
             r.
             8.
             n.
             25.
             p.
             199.
             
          
           
             12.
             
             Whether
             the
             Christian
             Law
             be
             a
             collected
             body
             of
             the
             Laws
             of
             Nature
             .
             l.
             2.
             c.
             1.
             r.
             1.
             n.
             40.
             p.
             235.
             
          
           
             13.
             
             Whether
             it
             be
             lawfull
             to
             serve
             God
             with
             intuition
             of
             reward
             .
             l.
             2.
             c.
             1.
             r.
             4.
             n.
             9.
             p.
             250.
             
          
           
             14.
             
             Whether
             the
             Divine
             power
             can
             dispense
             with
             the
             Law
             of
             Nature
             .
             l.
             2.
             c.
             1.
             r.
             9.
             p.
             263.
             
          
           
             15.
             
             How
             God
             dispenseth
             with
             his
             Laws
             .
             l.
             2.
             c.
             1.
             r.
             9.
             n.
             3.
             p.
             264.
             
          
           
             16.
             
             What
             Laws
             of
             Nature
             can
             be
             dispensed
             with
             .
             l.
             2.
             c.
             1.
             r.
             9.
             n.
             10.
             p.
             267.
             
          
           
             17.
             
             
               Whether
               it
               be
               rightly
               said
            
             ,
             Per
             Jus
             Gentium
             &
             Civile
             aliquid
             detrahitur
             de
             Jure
             Naturali
             .
             l.
             2.
             c.
             1.
             r.
             10.
             n.
             2.
             p.
             269.
             
          
           
             18.
             
             Whether
             the
             Pope
             can
             dispense
             with
             the
             Law
             of
             Nature
             .
             l.
             2.
             c.
             1.
             r.
             10.
             n.
             9.
             p.
             271.
             
          
           
             19.
             
             Whether
             Abraham
             were
             brother
             to
             Sarah
             .
             l.
             2.
             c.
             2.
             r.
             3.
             n.
             31.
             p.
             300
             ,
             305.
             
          
           
             20.
             
             
               What
               is
               meant
            
             Levit.
             xviii
             .
             6.
             by
             ,
             None
             of
             you
             ;
             and
             ,
             Near
             of
             kin
             to
             you
             .
             l.
             2.
             c.
             2.
             r.
             3.
             n.
             36
             ,
             39.
             p.
             302.
             
          
           
             21.
             
             Whether
             Christ
             gave
             any
             new
             precepts
             which
             were
             not
             in
             the
             Mosaicall
             Digest
             .
             319.
             
          
           
             22.
             
             Whether
             that
             which
             we
             call
             the
             second
             Commandment
             be
             a
             distinct
             Commandment
             ,
             or
             an
             explication
             only
             of
             the
             first
             .
             325.
             
          
           
             23.
             
             Whether
             it
             is
             well
             to
             divide
             the
             tenth
             Commandment
             into
             two
             .
             327.
             
          
           
             24.
             
             Whether
             it
             be
             lawfull
             to
             make
             an
             image
             .
             330.
             
          
           
             25.
             
             Whether
             Spirituall
             persons
             should
             be
             exempt
             from
             Secular
             Jurisdiction
             .
             l.
             2.
             c.
             2.
             r.
             6.
             n.
             67.
             p.
             368.
             
          
           
             26.
             
             Whether
             an
             example
             out
             of
             the
             Old
             Testament
             be
             sufficient
             warrant
             for
             us
             .
             l.
             2.
             c.
             2.
             r.
             7.
             n.
             26.
             p.
             380.
             
          
           
             27.
             
             Whether
             in
             the
             Law
             of
             Moses
             ,
             the
             Affirmative
             Laws
             are
             included
             in
             the
             Negative
             .
             l.
             2.
             c.
             3.
             r.
             1.
             n.
             7.
             p.
             391.
             
          
           
             28.
             
             Whether
             the
             Arguments
             of
             an
             old
             Heretick
             new
             made
             use
             of
             still
             increase
             the
             account
             of
             the
             first
             sin
             .
             l.
             2.
             c.
             3.
             r.
             4.
             n.
             6.
             p.
             404.
             
          
           
             29.
             
             Whether
             marriage
             be
             an
             universall
             Commandment
             .
             l.
             2.
             c.
             3.
             r.
             9.
             n.
             2.
             p.
             420.
             
          
           
             30.
             
             Whether
             the
             Lords
             Supper
             be
             to
             be
             administred
             to
             all
             in
             both
             kinds
             .
             l.
             2.
             c.
             3.
             r.
             9.
             n.
             5.
             p.
             421.
             
          
           
             31.
             
             Whether
             in
             the
             Holy
             Eucharist
             whole
             Christ
             be
             received
             under
             each
             kind
             .
             l.
             2.
             c.
             3.
             r.
             9.
             n.
             26.
             p.
             427.
             
          
           
             32.
             
             Whether
             the
             blood
             is
             received
             in
             the
             Bread
             by
             concomitance
             .
             l.
             2.
             c.
             3.
             r.
             9.
             n.
             26.
             p.
             429.
             
          
           
             33.
             
             Whether
             a
             power
             of
             dispensing
             with
             the
             positive
             laws
             of
             Christ
             be
             intrusted
             with
             any
             man
             or
             society
             of
             men
             ,
             to
             the
             Pope
             or
             any
             other
             .
             l.
             2.
             c.
             3.
             r.
             11.
             n.
             6.
             p.
             441.
             
          
           
             34.
             
             Whether
             it
             be
             lawfull
             to
             break
             the
             vow
             and
             bonds
             of
             marriage
             to
             enter
             into
             a
             religious
             house
             .
             l.
             2.
             c.
             3.
             r.
             11.
             n.
             9.
             p.
             443.
             
          
           
             35.
             
             Whether
             a
             Supplie
             of
             duty
             is
             to
             be
             made
             in
             any
             case
             ,
             or
             ,
             whether
             it
             be
             not
             better
             in
             some
             cases
             to
             doe
             something
             of
             the
             duty
             then
             nothing
             when
             we
             cannot
             doe
             all
             .
             l.
             2.
             c.
             3.
             r.
             11.
             n.
             17.
             p.
             446.
             
          
           
             36.
             
             Whether
             it
             be
             as
             great
             a
             sin
             to
             teach
             for
             necessary
             doctrines
             the
             prohibitions
             of
             men
             as
             the
             injunctions
             .
             l.
             2.
             c.
             3.
             r.
             13.
             n.
             20.
             p.
             463.
             
          
           
             37.
             
             What
             Superstition
             is
             .
             l.
             2.
             c.
             3.
             r.
             13.
             n.
             26.
             p.
             466.
             
          
           
             38.
             
             Whether
             the
             Sacrifice
             of
             Abel
             was
             will-worship
             .
             l.
             2.
             c.
             3.
             r.
             13.
             n.
             27.
             p.
             467.
             
          
           
             
             39.
             
             Whether
             whatsoever
             is
             taught
             us
             by
             naturall
             reason
             is
             bound
             upon
             us
             by
             a
             naturall
             law
             .
             l.
             2.
             c.
             3.
             r.
             13.
             n.
             28.
             p.
             467.
             
               &
               c.
            
             1.
             r.
             1.
             n.
             30.
             p.
             230.
             
          
           
             40.
             
             Whether
             the
             Holy
             Scriptures
             contain
             the
             whole
             will
             of
             God.
             l.
             2.
             c.
             3.
             r.
             14.
             n.
             2.
             p.
             473.
             
          
           
             41.
             
             What
             is
             the
             use
             of
             Traditions
             .
             l.
             2.
             c.
             3.
             r.
             14.
             n.
             13.
             p.
             483.
             
          
           
             42.
             
             Whether
             Tradition
             after
             the
             consignation
             of
             the
             Canon
             of
             Scriptures
             be
             of
             any
             use
             in
             Questions
             of
             Faith
             or
             manners
             .
             l.
             2.
             c.
             3.
             r.
             14.
             n.
             23.
             p.
             487.
             
          
           
             43.
             
             Whether
             Traditions
             can
             be
             proved
             out
             of
             Scripture
             .
             l.
             2.
             c.
             3.
             r.
             14.
             n.
             38.
             p.
             494.
             
          
           
             44.
             
             Whether
             the
             belief
             of
             the
             Catholick
             Church
             is
             a
             sufficient
             argument
             to
             prove
             a
             Tradition
             to
             be
             Apostolicall
             .
             l.
             2.
             c.
             3.
             r.
             14.
             n.
             39.
             p.
             495.
             
          
           
             45.
             
             Whether
             a
             Council
             or
             the
             Doctors
             of
             the
             Church
             can
             give
             sufficient
             Authority
             to
             Tradition
             .
             l.
             2.
             c.
             3.
             r.
             14.
             n.
             42.
             p.
             499.
             
          
           
             46.
             
             What
             Authority
             an
             uninterrupted
             Succession
             from
             Apostolicall
             men
             can
             give
             to
             a
             Tradition
             .
             l.
             2.
             c.
             3.
             r.
             14.
             n.
             43.
             p.
             500.
             
          
           
             47.
             
             Whether
             it
             be
             lawfull
             to
             defer
             Baptisme
             till
             near
             death
             .
             l.
             2.
             c.
             3.
             r.
             16.
             n.
             1.
             p.
             521.
             
          
           
             48.
             
             Whether
             a
             man
             be
             bound
             to
             weep
             as
             often
             as
             he
             thinks
             of
             his
             sin
             .
             l.
             2.
             c.
             3.
             r.
             16.
             n.
             36.
             p.
             539.
             
          
           
             49.
             
             Whether
             the
             Bishop
             that
             ordeins
             ,
             or
             he
             that
             is
             ordeined
             ,
             or
             they
             that
             chuse
             do
             sin
             ,
             if
             the
             Bishop
             be
             unfit
             .
             l.
             2.
             c.
             3.
             r.
             18.
             n.
             1.
             p.
             547.
             
          
           
             50.
             
             Whether
             Christian
             Liberty
             extend
             to
             the
             freeing
             from
             all
             humane
             Laws
             made
             concerning
             ceremonies
             .
             l.
             3.
             c.
             1.
             r.
             1.
             n.
             28.
             p.
             18.
             
          
           
             51.
             
             Whether
             Humane
             Laws
             bind
             to
             their
             observation
             with
             the
             danger
             of
             life
             .
             l.
             3.
             c.
             1.
             r.
             2.
             n.
             2.
             p.
             27.
             
          
           
             52.
             
             Whether
             a
             Law
             that
             binds
             under
             pain
             of
             mortall
             sin
             does
             also
             bind
             to
             obedience
             though
             death
             attend
             it
             .
             l.
             3.
             c.
             1.
             r.
             2.
             n.
             10.
             p.
             28.
             
          
           
             53.
             
             When
             the
             Supreme
             power
             can
             bind
             to
             the
             observation
             of
             his
             Laws
             though
             with
             danger
             of
             death
             .
             l.
             3.
             c.
             1.
             r.
             2.
             n.
             12.
             p.
             29.
             
          
           
             54.
             
             Whether
             Laws
             have
             their
             binding
             power
             from
             the
             consent
             of
             the
             people
             .
             l.
             3.
             c.
             1.
             r.
             7.
             n.
             5.
             p.
             47.
             
          
           
             55.
             
             Whether
             when
             a
             Law
             is
             refused
             by
             the
             greater
             part
             of
             the
             people
             ,
             single
             persons
             are
             excused
             .
             l.
             3.
             c.
             1.
             r.
             7.
             n.
             9.
             p.
             49.
             
          
           
             56.
             
             Whether
             for
             a
             lawfull
             Magistrate
             to
             put
             a
             malefactor
             to
             death
             
               flagrante
               crimine
            
             be
             against
             charity
             .
             l.
             3.
             c.
             2.
             r.
             1.
             n.
             4.
             p.
             54.
             
          
           
             57.
             
             VVhether
             a
             liee
             may
             be
             told
             to
             another
             for
             the
             benefit
             of
             a
             third
             person
             .
             l.
             3.
             c.
             2.
             r.
             5.
             n.
             12.
             p.
             87.
             
          
           
             58.
             
             Whether
             a
             lie
             may
             be
             told
             to
             save
             ones
             good
             name
             and
             prevent
             disgrace
             .
             l.
             3.
             c.
             2.
             r.
             5.
             n.
             17.
             p.
             92.
             
          
           
             59.
             
             VVhether
             a
             Generall
             may
             tell
             a
             lye
             and
             use
             stratagems
             .
             l.
             3.
             c.
             2.
             r.
             5.
             n.
             19.
             p.
             93.
             
          
           
             60.
             
             Whether
             a
             Prince
             is
             to
             be
             accounted
             a
             private
             person
             ,
             when
             he
             proceeds
             not
             according
             to
             the
             sentence
             and
             methods
             of
             Law.
             l.
             3.
             c.
             2.
             r.
             6.
             n.
             11.
             p.
             111.
             
          
           
             61.
             
             Whether
             Judiciall
             duells
             are
             lawfull
             .
             l.
             3.
             c.
             2.
             r.
             6.
             n.
             12.
             p.
             112.
             
          
           
             62.
             
             Whether
             it
             be
             lawfull
             for
             Christians
             to
             goe
             to
             law
             one
             with
             another
             .
             l.
             3.
             c.
             2.
             r.
             6.
             n.
             18.
             p.
             115.
             
          
           
             63.
             
             Whether
             it
             be
             lawfull
             to
             punish
             one
             for
             another
             of
             persons
             conjoined
             by
             Contract
             .
             l.
             3.
             c.
             2.
             r.
             7.
             n.
             5.
             p.
             118.
             
          
           
             64.
             
             Whether
             it
             be
             lawfull
             to
             imprison
             or
             torment
             insolvent
             Debtors
             .
             l.
             3.
             c.
             2.
             r.
             7.
             n.
             5.
             p.
             118.
             
          
           
             65.
             
             Whether
             persons
             affianced
             by
             Nature
             may
             be
             lawfully
             punished
             one
             for
             another
             .
             l.
             3.
             c.
             2.
             r.
             7.
             n.
             11.
             p.
             121.
             
          
           
             66.
             
             Whether
             persons
             affianced
             by
             Crime
             may
             be
             punished
             one
             for
             another
             .
             l.
             3.
             c.
             2.
             r.
             7.
             n.
             12.
             p.
             122.
             
          
           
             67.
             
             Whether
             it
             be
             unlawfull
             to
             deny
             tribute
             on
             pretence
             it
             is
             unjust
             .
             l.
             3.
             c.
             2.
             r.
             10.
             n.
             3.
             p.
             128.
             
          
           
             68.
             
             What
             the
             Bishops
             are
             to
             doe
             ,
             if
             the
             Civill
             power
             forbid
             that
             any
             invocation
             of
             the
             H.
             Ghost
             be
             made
             in
             the
             publick
             Liturgies
             .
             l.
             3.
             c.
             3.
             r.
             6.
             n.
             29.
             p.
             196.
             
          
           
             69.
             
             Whether
             it
             be
             lawfull
             for
             the
             Spirituall
             power
             by
             spirituall
             censures
             to
             punish
             those
             actions
             which
             the
             Civil
             power
             permits
             .
             l.
             3.
             c.
             3.
             r.
             6.
             n.
             32.
             p.
             197.
             
          
           
             70.
             
             How
             to
             know
             which
             is
             the
             Accessory
             and
             which
             the
             Principall
             .
             l.
             3.
             c.
             4.
             r.
             4.
             n.
             6.
             p.
             227.
             
          
           
           
             71.
             
             In
             what
             sense
             the
             Accessory
             does
             follow
             the
             nature
             of
             the
             Principall
             .
             l.
             3.
             c.
             4.
             r.
             4.
             n.
             12.
             p.
             229.
             
          
           
             72.
             
             Whether
             the
             Bishops
             can
             give
             Laws
             which
             properly
             and
             immediately
             bind
             the
             transgressors
             under
             sin
             .
             l.
             3.
             c.
             4.
             r.
             4.
             n.
             23.
             p.
             233.
             
          
           
             73.
             
             In
             what
             cases
             Excommunication
             may
             be
             lawfully
             inflicted
             .
             l.
             3.
             c.
             4.
             r.
             9.
             n.
             6.
             p.
             257.
             
          
           
             74.
             
             VVhether
             such
             sentences
             in
             Law
             as
             declare
             a
             man
             Excommunicate
             
               ipso
               facto
            
             be
             unlawfull
             .
             l.
             3.
             c.
             4.
             r.
             9.
             n.
             11
             ,
             12.
             p.
             259.
             
          
           
             75.
             
             
               VVhat
               is
               meant
               by
               that
               word
               of
               our
               Saviours
               ,
            
             teaching
             for
             doctrines
             the
             Commandments
             of
             men
             .
             l.
             3.
             c.
             4.
             r.
             17.
             n.
             8.
             p.
             303.
             
          
           
             76.
             
             VVhether
             Bishops
             and
             Priests
             may
             marry
             after
             Ordination
             .
             l.
             3.
             c.
             4.
             r.
             20.
             n.
             24.
             p.
             343.
             
          
           
             77.
             
             When
             the
             Law
             expresly
             names
             the
             punishment
             ,
             whether
             there
             can
             be
             any
             relief
             by
             Equity
             or
             Interpretation
             .
             l.
             3.
             c.
             6.
             r.
             1.
             n.
             17.
             p.
             406.
             
          
           
             78.
             
             VVhether
             a
             Custome
             can
             abrogate
             a
             Law.
             l.
             3.
             c.
             6.
             r.
             6.
             n.
             4
             ,
             5
             ,
             6
             ,
             7.
             p.
             429.
             
          
           
             79.
             
             VVhèther
             the
             VVill
             be
             free
             in
             it's
             actions
             .
             l.
             4.
             c.
             1.
             r.
             1.
             n.
             2
             ,
             3.
             p.
             440.
             
          
        
      
       
         
           First
           Volume
           Contains
           BOOK
           FIRST
           ,
           OF
           CONSCIENCE
           IN
           GENERAL
           ,
           viz.
           
             the
             Right
             ,
             Confident
             or
             Erroneous
             ,
             Probable
             or
             Thinking
             ,
             Doubtfull
             and
             Scrupulous
             Conscience
             .
          
           (
           Page
           1.
           
        
         
           SECOND
           BOOK
           ,
           OF
           LAWS
           DIVINE
           ,
           viz.
           
             the
             Laws
             of
             Nature
             ,
             Moses
             and
             Christ
             ,
             and
             all
             Collateral
             Obligations
             .
          
           (
           pag.
           220.
           
        
         
           Second
           Volume
           Contains
           BOOK
           THIRD
           ,
           OF
           HUMANE
           LAWS
           ,
           
             Their
             Obligation
             and
             Relaxation
             ,
             and
             of
             the
             Collaterall
             ,
             Indirect
             and
             Accidental
             bands
             of
             Conscience
             .
          
           (
           pag.
           1.
           
        
         
           BOOK
           FOURTH
           ,
           OF
           THE
           NATURE
           AND
           CAUSES
           OF
           GOOD
           And
           EVIL
           ,
           
             Their
             Limits
             and
             Circumstances
             ,
             Aggravations
             and
             Diminutions
             .
          
           (
           pag.
           437.
           
        
      
       
         
         
         
           
             
               NON
               MAGNA
               LOQVIMVR
               .
               SED
               VIVIMVS
               ▪
               NIHIL
               OPINIONIS
               GRATIA
               .
               OMNIA
               CONSCENTIAE
               FACIAM
            
          
        
      
    
     
       
         
           
           
             DVCTOR
             DVBITANTIVM
             ,
             OR
             ,
             The
             Rule
             of
             Conscience
             .
          
           
             THE
             FIRST
             BOOK
             .
             Of
             Conscience
             ,
             the
             kindes
             of
             it
             ,
             and
             the
             general
             Rules
             of
             conducting
             them
             .
          
           
             
               CHAP.
               I.
               The
               Rule
               of
               Conscience
               in
               general
               .
            
             
               
                 RULE
                 1.
                 
                 Conscience
                 is
                 the
                 minde
                 of
                 a
                 Man
                 governed
                 by
                 a
                 Rule
                 ,
                 and
                 measured
                 by
                 the
                 proportions
                 of
                 good
                 and
                 evil
                 ,
                 in
                 order
                 to
                 practice
                 ;
                 viz.
                 to
                 conduct
                 all
                 our
                 relations
                 ,
                 and
                 all
                 our
                 entercourse
                 between
                 God
                 ,
                 our
                 Neighbours
                 ,
                 and
                 our Selves
                 :
                 that
                 is
                 ,
                 in
                 all
                 moral
                 actions
                 .
              
               
                 GOD
                 governs
                 the
                 world
                 by
                 several
                 attributes
                 and
                 emanations
                 from
                 himself
                 .
                 
                 The
                 nature
                 of
                 things
                 is
                 supported
                 by
                 his
                 power
                 ,
                 the
                 events
                 of
                 things
                 are
                 ordered
                 by
                 his
                 providence
                 ,
                 and
                 the
                 actions
                 of
                 reasonable
                 creatures
                 are
                 governed
                 by
                 Laws
                 ,
                 and
                 these
                 Laws
                 are
                 put
                 into
                 a
                 mans
                 soul
                 or
                 minde
                 as
                 into
                 a
                 Treasury
                 or
                 Repository
                 :
                 some
                 in
                 his
                 very
                 nature
                 ,
                 some
                 by
                 after
                 actions
                 ,
                 by
                 education
                 and
                 positive
                 sanction
                 ,
                 
                 by
                 learning
                 and
                 custome
                 :
                 so
                 that
                 it
                 was
                 well
                 said
                 of
                 S.
                 
                   Bernard
                   ,
                   Conscientia
                   candor
                   est
                   lucis
                   aeternae
                   ,
                   &
                   speculum
                   sine
                   macula
                   Dei
                   Majestatis
                   ,
                   &
                   imago
                   bonitatis
                   illius
                   .
                
                 Conscience
                 is
                 the
                 brightness
                 and
                 splendor
                 of
                 the
                 eternal
                 light
                 ,
                 a
                 spotless
                 mirror
                 of
                 the
                 Divine
                 Majesty
                 ,
                 and
                 the
                 image
                 of
                 the
                 goodness
                 of
                 God.
                 It
                 is
                 higher
                 which
                 Tatianus
                 said
                 of
                 Conscience
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Conscience
                   is
                   God
                   unto
                   us
                
                 ;
                 which
                 saying
                 he
                 had
                 from
                 Menander
                 ,
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                
                 and
                 it
                 had
                 in
                 it
                 this
                 truth
                 ,
                 That
                 God
                 who
                 is
                 every
                 where
                 in
                 several
                 manners
                 ,
                 hath
                 the
                 appellative
                 of
                 his
                 own
                 attributes
                 and
                 effects
                 in
                 the
                 several
                 manners
                 of
                 his
                 presence
                 .
                 
                   Jupiter
                   est
                   quodcunque
                   vides
                   ,
                   quocunque
                   moveris
                   .
                
              
               
               
                 That
                 providence
                 which
                 governs
                 all
                 the
                 world
                 is
                 nothing
                 else
                 but
                 God
                 present
                 by
                 his
                 providence
                 :
                 
                 and
                 God
                 is
                 in
                 our
                 hearts
                 by
                 his
                 Laws
                 :
                 he
                 rules
                 in
                 us
                 by
                 his
                 Substitu●e
                 our
                 conscience
                 .
                 God
                 sits
                 there
                 and
                 gives
                 us
                 laws
                 ;
                 and
                 as
                 God
                 said
                 to
                 Moses
                 ,
                 
                 
                   I
                   have
                   made
                   thee
                   a
                   God
                   to
                   Pharaoh
                   ,
                
                 that
                 is
                 ,
                 to
                 give
                 him
                 Laws
                 ,
                 and
                 to
                 minister
                 in
                 the
                 exec●tion
                 of
                 those
                 Laws
                 ,
                 and
                 to
                 inflict
                 angry
                 sentences
                 upon
                 him
                 ;
                 so
                 hath
                 God
                 done
                 to
                 us
                 .
                 He
                 hath
                 given
                 us
                 Conscience
                 to
                 be
                 in
                 Gods
                 stead
                 to
                 us
                 ,
                 to
                 give
                 us
                 Laws
                 ,
                 and
                 to
                 exact
                 obedience
                 to
                 those
                 Laws
                 ,
                 to
                 punish
                 them
                 that
                 prevaricate
                 ,
                 and
                 to
                 reward
                 the
                 obedient
                 .
                 And
                 therefore
                 Conscience
                 is
                 called
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   The
                   Houshold
                   Guardian
                   ,
                   The
                   Domestick
                   God
                   ,
                   The
                   Spirit
                   or
                   Angel
                   of
                   the
                   place
                   :
                
                 and
                 when
                 we
                 call
                 god
                 to
                 witness
                 ,
                 we
                 onely
                 mean
                 ,
                 that
                 our
                 conscience
                 is
                 right
                 ,
                 and
                 that
                 God
                 and
                 Gods
                 Vicar
                 ,
                 
                 our
                 conscience
                 knows
                 it
                 .
                 So
                 
                   Lactantius
                   :
                   Meminerit
                   Deum
                   se
                   habere
                   testem
                   ,
                   id
                   est
                   ,
                   ut
                   ego
                   arbitror
                   ,
                   mentem
                   suam
                   ,
                   quâ
                   nihil
                   homini
                   dedit
                   Deus
                   ipse
                   divinius
                   .
                
                 Let
                 him
                 remember
                 that
                 he
                 hath
                 God
                 for
                 his
                 witness
                 ,
                 that
                 is
                 ,
                 as
                 I
                 suppose
                 ,
                 his
                 mind
                 ;
                 then
                 which
                 God
                 hath
                 given
                 to
                 man
                 nothing
                 that
                 is
                 more
                 divine
                 .
                 In
                 summe
                 ,
                 
                   It
                   is
                   the
                   image
                   of
                   God
                
                 ;
                 and
                 as
                 in
                 the
                 mysterious
                 Trinity
                 ,
                 we
                 adore
                 the
                 
                   will
                   ,
                   memory
                
                 and
                 understanding
                 ,
                 and
                 Theology
                 contemplates
                 
                   three
                   persons
                
                 in
                 the
                 
                   analogies
                   ,
                   proportions
                
                 and
                 correspondencies
                 of
                 them
                 :
                 so
                 in
                 this
                 also
                 we
                 see
                 plainly
                 that
                 Conscience
                 is
                 
                   that
                   likeness
                   of
                   God
                
                 in
                 which
                 he
                 was
                 pleased
                 to
                 make
                 man.
                 For
                 although
                 conscience
                 be
                 primarly
                 founded
                 in
                 the
                 understanding
                 ,
                 as
                 it
                 is
                 the
                 Lawgiver
                 ,
                 and
                 Dictator
                 ;
                 and
                 the
                 rule
                 and
                 dominion
                 of
                 conscience
                 
                   fundatur
                   in
                   intellectu
                
                 ,
                 is
                 established
                 in
                 the
                 understanding
                 part
                 ;
                 yet
                 it
                 is
                 also
                 Memory
                 ,
                 when
                 it
                 accuses
                 or
                 excuses
                 ,
                 when
                 it
                 makes
                 joyful
                 and
                 sorrowful
                 ;
                 and
                 there
                 is
                 in
                 it
                 some
                 mixture
                 of
                 will
                 ,
                 as
                 I
                 shall
                 discourse
                 in
                 the
                 sequel
                 ;
                 so
                 that
                 conscience
                 is
                 a
                 result
                 of
                 all
                 ,
                 
                   of
                   Understanding
                   ,
                   Will
                
                 ,
                 and
                 Memory
                 .
              
               
                 But
                 these
                 high
                 and
                 great
                 expressions
                 are
                 better
                 in
                 the
                 Spirit
                 then
                 in
                 the
                 letter
                 ;
                 
                 they
                 have
                 in
                 them
                 some●hing
                 of
                 institution
                 ,
                 and
                 some●hing
                 of
                 design
                 ,
                 they
                 tell
                 us
                 that
                 Conscience
                 is
                 a
                 guard
                 and
                 a
                 guide
                 ,
                 a
                 rule
                 and
                 a
                 law
                 set
                 over
                 us
                 by
                 God
                 ,
                 and
                 they
                 are
                 spoken
                 to
                 m●ke
                 us
                 afraid
                 to
                 sin
                 against
                 our
                 conscience
                 ,
                 because
                 by
                 so
                 doing
                 we
                 sin
                 against
                 God
                 ;
                 he
                 having
                 put
                 a
                 double
                 bridle
                 upon
                 us
                 ,
                 society
                 and
                 solitude
                 ,
                 that
                 is
                 ,
                 company
                 ,
                 and
                 our selves
                 ,
                 or
                 rather
                 ,
                 God
                 and
                 Man
                 ;
                 it
                 being
                 now
                 impossible
                 for
                 us
                 to
                 sin
                 in
                 any
                 circumstances
                 ,
                 but
                 we
                 shall
                 have
                 a
                 reprover
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 as
                 Hierocles
                 said
                 well
                 ;
                 that
                 neith●r
                 company
                 may
                 g●ve
                 countena●ce
                 or
                 excuse
                 to
                 sin
                 ,
                 or
                 solitariness
                 may
                 give
                 confidence
                 or
                 warranty
                 ;
                 for
                 ●s
                 we
                 are
                 ashamed
                 to
                 sin
                 in
                 company
                 ,
                 so
                 we
                 ought
                 to
                 fear
                 our
                 conscience
                 ,
                 which
                 is
                 Gods
                 Watchman
                 and
                 Intelligencer
                 .
              
               
                 To
                 which
                 purpose
                 it
                 was
                 soberly
                 spoken
                 of
                 Tertullian
                 ,
                 
                 
                   Conscientia
                   optima
                   testis
                   Divinitatis
                
                 ;
                 
                 our
                 conscience
                 is
                 the
                 best
                 argument
                 in
                 the
                 world
                 to
                 prove
                 there
                 is
                 a
                 God
                 :
                 For
                 conscience
                 is
                 Gods
                 deputy
                 ;
                 and
                 the
                 inferiour
                 must
                 suppose
                 a
                 superiour
                 ;
                 and
                 God
                 and
                 our
                 conscience
                 are
                 like
                 relative
                 terms
                 ,
                 it
                 not
                 being
                 imaginable
                 why
                 some
                 persons
                 in
                 some
                 cases
                 should
                 be
                 am●z'd
                 and
                 troubled
                 in
                 their
                 minds
                 for
                 their
                 having
                 done
                 a
                 secret
                 turp●tude
                 ,
                 o●
                 cruelty
                 ;
                 but
                 that
                 conscience
                 is
                 present
                 with
                 a
                 message
                 from
                 God
                 ,
                 and
                 the
                 men
                 feel
                 inward
                 causes
                 of
                 fear
                 ,
                 when
                 they
                 are
                 secure
                 from
                 without
                 ;
                 that
                 is
                 ,
                 they
                 are
                 forc'd
                 to
                 fear
                 God
                 ,
                 when
                 they
                 are
                 safe
                 from
                 men
                 .
                 And
                 it
                 is
                 impossible
                 that
                 any
                 man
                 should
                 be
                 an
                 Atheist
                 ,
                 if
                 he
                 have
                 any
                 conscience
                 :
                 and
                 for
                 this
                 reason
                 it
                 is
                 ,
                 there
                 have
                 been
                 so
                 few
                 Atheists
                 in
                 the
                 world
                 ,
                 because
                 it
                 is
                 so
                 hard
                 for
                 men
                 to
                 lose
                 their
                 conscience
                 wholly
                 .
              
               
               
                 Quest.
                 
              
               
                 SOme
                 dispute
                 whether
                 it
                 be
                 possible
                 or
                 no
                 for
                 any
                 man
                 to
                 be
                 totally
                 without
                 conscience
                 .
                 
                 Tertullians
                 sentence
                 in
                 this
                 article
                 is
                 this
                 ,
                 
                   Potest
                   obumbrari
                   quia
                   non
                   est
                   Deus
                   :
                   extingui
                   non
                   potest
                   quia
                   à
                   Deo
                   est
                   .
                
                 It
                 is
                 not
                 God
                 ,
                 and
                 therefore
                 may
                 be
                 clouded
                 :
                 but
                 it
                 is
                 from
                 God
                 ,
                 and
                 therefore
                 cannot
                 be
                 destroyed
                 .
                 But
                 I
                 know
                 a
                 man
                 may
                 wholly
                 lose
                 the
                 use
                 of
                 his
                 reason
                 ;
                 some
                 men
                 are
                 mad
                 ,
                 and
                 some
                 are
                 natural
                 fools
                 ,
                 and
                 some
                 are
                 sots
                 ,
                 and
                 stupid
                 ;
                 such
                 men
                 as
                 these
                 lose
                 their
                 conscience
                 ,
                 as
                 they
                 lose
                 their
                 reason
                 :
                 and
                 as
                 some
                 mad
                 men
                 may
                 have
                 a
                 fancy
                 that
                 there
                 is
                 no
                 Sun
                 ;
                 so
                 some
                 fools
                 may
                 say
                 there
                 is
                 no
                 God
                 ;
                 and
                 as
                 they
                 can
                 believe
                 that
                 ,
                 so
                 they
                 can
                 lose
                 their
                 conscience
                 ,
                 and
                 believe
                 this
                 .
                 But
                 as
                 he
                 that
                 hath
                 reason
                 or
                 his
                 eyes
                 cannot
                 deny
                 but
                 there
                 is
                 such
                 a
                 thing
                 as
                 the
                 Sun
                 ,
                 so
                 neither
                 can
                 he
                 that
                 hath
                 conscience
                 deny
                 there
                 is
                 a
                 God.
                 For
                 as
                 the
                 Sun
                 is
                 present
                 by
                 his
                 light
                 which
                 we
                 see
                 daily
                 ,
                 so
                 is
                 God
                 by
                 our
                 conscience
                 which
                 we
                 feel
                 continually
                 :
                 we
                 feel
                 one
                 as
                 certainly
                 as
                 the
                 other
                 .
              
               
                 But
                 it
                 is
                 to
                 be
                 observed
                 ,
                 
                 that
                 conscience
                 is
                 sometimes
                 taken
                 for
                 the
                 
                   practical
                   intellective
                
                 faculty
                 ;
                 so
                 we
                 say
                 the
                 law
                 of
                 nature
                 ,
                 and
                 the
                 fear
                 of
                 God
                 is
                 
                   written
                   in
                   the
                   conscience
                
                 of
                 every
                 man.
                 
              
               
                 2.
                 
                 Sometimes
                 it
                 is
                 taken
                 for
                 the
                 habitual
                 perswasion
                 and
                 belief
                 of
                 the
                 principles
                 written
                 there
                 ;
                 so
                 we
                 say
                 ,
                 He
                 is
                 a
                 good
                 man
                 ,
                 and
                 
                   makes
                   conscience
                   of
                   his
                   ways
                
                 .
                 And
                 thus
                 we
                 also
                 say
                 ,
                 and
                 it
                 is
                 true
                 ,
                 that
                 a
                 wicked
                 person
                 is
                 of
                 a
                 profligate
                 and
                 
                   lost
                   conscience
                
                 .
                 He
                 
                   hath
                   no
                   conscience
                   in
                   him
                
                 .
                 That
                 is
                 ,
                 he
                 hath
                 lost
                 the
                 habit
                 ,
                 or
                 that
                 usual
                 perswasion
                 and
                 recourse
                 to
                 conscience
                 by
                 which
                 good
                 men
                 govern
                 their
                 actions
                 .
              
               
                 3.
                 
                 Or
                 the
                 word
                 conscience
                 is
                 used
                 effectively
                 ,
                 for
                 any
                 single
                 operation
                 and
                 action
                 of
                 conscience
                 :
                 so
                 we
                 speak
                 of
                 particulars
                 ,
                 
                   I
                   make
                   a
                   conscience
                   of
                   taking
                   up
                   arms
                
                 in
                 this
                 cause
                 .
                 Of
                 the
                 first
                 and
                 last
                 acceptation
                 of
                 the
                 word
                 Conscience
                 ,
                 there
                 is
                 no
                 doubt
                 ;
                 for
                 the
                 
                   last
                   may
                
                 ,
                 and
                 the
                 
                   first
                   can
                   never
                
                 be
                 lost
                 :
                 But
                 for
                 the
                 second
                 ,
                 it
                 may
                 be
                 lost
                 more
                 or
                 less
                 ,
                 as
                 any
                 other
                 habit
                 can
                 ;
                 though
                 this
                 with
                 more
                 difficulty
                 then
                 any
                 thing
                 else
                 ,
                 because
                 it
                 is
                 founded
                 so
                 immediately
                 in
                 nature
                 ,
                 and
                 is
                 so
                 exercised
                 in
                 all
                 the
                 actions
                 and
                 entercourses
                 of
                 our
                 life
                 ,
                 and
                 is
                 so
                 assisted
                 by
                 the
                 grace
                 of
                 God
                 ,
                 that
                 it
                 is
                 next
                 to
                 impossible
                 to
                 lose
                 the
                 habit
                 intirely
                 ;
                 and
                 that
                 faculty
                 that
                 shall
                 to
                 eternal
                 ages
                 doe
                 the
                 offices
                 which
                 are
                 the
                 last
                 ,
                 and
                 such
                 as
                 suppose
                 some
                 preceding
                 actions
                 ,
                 I
                 mean
                 to
                 torment
                 and
                 afflict
                 them
                 for
                 not
                 having
                 obeyed
                 the
                 former
                 acts
                 of
                 dictate
                 and
                 command
                 ,
                 cannot
                 be
                 supposed
                 to
                 die
                 in
                 the
                 principle
                 ,
                 when
                 it
                 shall
                 be
                 eternal
                 in
                 the
                 emanation
                 ;
                 for
                 
                   the
                   worm
                   shall
                   never
                   die
                
                 .
              
               
                 For
                 ,
                 
                 that
                 men
                 doe
                 things
                 against
                 their
                 conscience
                 ,
                 is
                 no
                 otherwise
                 then
                 as
                 they
                 doe
                 things
                 against
                 their
                 reason
                 ;
                 but
                 a
                 man
                 may
                 as
                 well
                 cease
                 to
                 be
                 a
                 man
                 ,
                 as
                 to
                 be
                 wholly
                 without
                 conscience
                 .
                 For
                 the
                 drunkard
                 will
                 be
                 sober
                 ,
                 and
                 his
                 conscience
                 will
                 be
                 awake
                 next
                 morning
                 :
                 This
                 is
                 a
                 perpetual
                 pulse
                 ,
                 and
                 though
                 it
                 may
                 be
                 interrupted
                 ,
                 yet
                 if
                 the
                 man
                 be
                 alive
                 ,
                 it
                 will
                 beat
                 before
                 he
                 dies
                 ;
                 and
                 so
                 long
                 as
                 we
                 beleeve
                 a
                 God
                 ,
                 so
                 long
                 our
                 conscience
                 will
                 at
                 least
                 teach
                 us
                 ,
                 if
                 it
                 does
                 not
                 also
                 smite
                 us
                 :
                 But
                 as
                 God
                 sometimes
                 lets
                 a
                 man
                 go
                 on
                 in
                 sin
                 and
                 does
                 not
                 punish
                 him
                 ,
                 so
                 does
                 conscience
                 ;
                 but
                 in
                 this
                 case
                 ,
                 unless
                 the
                 man
                 be
                 smitten
                 and
                 awakened
                 before
                 he
                 dies
                 ,
                 both
                 God
                 &
                 the
                 conscience
                 reserve
                 their
                 wrath
                 to
                 be
                 inflicted
                 in
                 hell
                 .
                 It
                 is
                 one
                 and
                 the
                 same
                 thing
                 ;
                 
                   Gods
                   wrath
                   ,
                   and
                   an
                   evil
                   guilty
                   conscience
                   :
                
                 For
                 by
                 the
                 same
                 hand
                 by
                 which
                 God
                 gives
                 his
                 law
                 ,
                 by
                 the
                 same
                 he
                 punishes
                 them
                 that
                 transgress
                 the
                 law
                 .
                 God
                 gave
                 the
                 old
                 law
                 
                   by
                   the
                   ministery
                   of
                   Angels
                
                 ,
                 
                 and
                 when
                 the
                 people
                 broke
                 it
                 ,
                 
                   he
                   sent
                   evil
                   angels
                   among
                   
                   them
                
                 ;
                 now
                 God
                 gives
                 us
                 a
                 law
                 in
                 our
                 consciences
                 ,
                 and
                 there
                 he
                 hath
                 established
                 the
                 penalty
                 ;
                 This
                 is
                 the
                 
                   worm
                   that
                   never
                   dies
                
                 ;
                 let
                 it
                 be
                 trod
                 upon
                 never
                 so
                 much
                 here
                 ,
                 it
                 will
                 turn
                 again
                 .
                 It
                 cannot
                 die
                 here
                 ,
                 and
                 it
                 shall
                 be
                 alive
                 for
                 ever
                 .
              
               
                 But
                 by
                 explicating
                 the
                 parts
                 of
                 the
                 Rule
                 ,
                 we
                 shall
                 the
                 best
                 understand
                 the
                 Nature
                 ,
                 Use
                 ,
                 and
                 Offices
                 of
                 Conscience
                 .
                 
                   Conscience
                   is
                   the
                   minde
                   of
                   a
                   Man
                   —
                
              
               
                 When
                 God
                 sent
                 the
                 B.
                 Jesus
                 into
                 the
                 world
                 to
                 perfect
                 all
                 righteousness
                 ,
                 
                 and
                 to
                 teach
                 the
                 world
                 all
                 his
                 Fathers
                 will
                 ,
                 
                 it
                 was
                 said
                 ,
                 and
                 done
                 ,
                 
                   I
                   will
                   give
                   my
                   laws
                   in
                   your
                   hearts
                   ,
                
                 
                 
                   and
                   in
                   your
                   mindes
                   will
                   I
                   write
                   them
                
                 ;
                 that
                 is
                 ,
                 you
                 shall
                 be
                 governed
                 by
                 the
                 law
                 of
                 natural
                 and
                 essential
                 equity
                 and
                 reason
                 ,
                 by
                 that
                 law
                 which
                 is
                 put
                 into
                 every
                 mans
                 nature
                 :
                 and
                 besides
                 this
                 ,
                 whatsoever
                 else
                 shall
                 be
                 superinduc'd
                 shall
                 be
                 written
                 in
                 your
                 minds
                 by
                 the
                 Spirit
                 ,
                 who
                 shall
                 write
                 all
                 the
                 laws
                 of
                 Christianity
                 in
                 the
                 Tables
                 of
                 your
                 consciences
                 .
                 He
                 shall
                 make
                 you
                 to
                 understand
                 them
                 ,
                 to
                 perceive
                 their
                 relish
                 ,
                 to
                 remember
                 them
                 because
                 you
                 love
                 them
                 ,
                 and
                 because
                 you
                 need
                 them
                 ,
                 and
                 cannot
                 be
                 happy
                 without
                 them
                 :
                 he
                 shall
                 call
                 them
                 to
                 your
                 minde
                 ,
                 and
                 inspire
                 new
                 arguments
                 and
                 inducements
                 to
                 their
                 observation
                 ,
                 and
                 make
                 it
                 all
                 as
                 naturall
                 to
                 us
                 ,
                 as
                 what
                 we
                 were
                 born
                 with
                 .
              
               
                 
                   Our
                   minde
                   being
                   thus
                   furnished
                   with
                   a
                   holy
                   Rule
                   ,
                
                 
                 
                   and
                   conducted
                   by
                   a
                   divine
                   Guide
                   ,
                   is
                   called
                
                 Conscience
                 ;
                 
                   and
                   is
                   the
                   same
                   thing
                   which
                   in
                   Scripture
                   is
                   sometimes
                   called
                   ,
                
                 The
                 heart
                 *
                 ;
                 
                   there
                   being
                   in
                   the
                   Hebrew
                   tongue
                   ,
                   no
                   proper
                   word
                   for
                
                 Conscience
                 ,
                 
                   but
                   in
                   stead
                   of
                   it
                   they
                   use
                   the
                   word
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 heart
                 ;
                 Oftententimes
                 also
                 thine
                 own
                 heart
                 knoweth
                 ,
                 
                 
                   that
                   is
                   ,
                   thy
                   conscience
                   knoweth
                   ,
                   that
                   thou
                   they
                   self
                   hast
                   cursed
                   others
                   :
                   so
                   in
                   the
                   New
                   Testament
                   ,
                
                 Beloved
                 ,
                 if
                 our
                 hearts
                 condemne
                 us
                 not
                 ,
                 then
                 have
                 we
                 peace
                 towards
                 God
                 ;
                 viz.
                 
                   If
                   in
                   our
                   own
                   consciences
                   we
                   are
                   not
                   condemned
                   .
                   Sometimes
                   it
                   is
                   called
                
                 Spirit
                 *
                 ,
                 
                   the
                   third
                   ingredient
                   of
                   the
                   constitution
                   of
                   a
                   Christian
                   ;
                   the
                
                 Spirit
                 ,
                 
                   distinct
                   from
                
                 Soul
                 and
                 Body
                 .
                 
                   For
                   as
                   our
                   Body
                   shall
                   be
                   spiritual
                   in
                   the
                   resurrection
                   ,
                   therefore
                   because
                   all
                   its
                   offices
                   shall
                
                 intirely
                 
                   minister
                   to
                   the
                   spirit
                   ,
                   and
                   converse
                   with
                   spirits
                   ,
                   so
                   may
                   that
                   part
                   of
                   the
                   soul
                   which
                   is
                   wholly
                   furnished
                   ,
                   taught
                   and
                   conducted
                   by
                   the
                   spirit
                   of
                   grace
                   ,
                   and
                   whose
                   work
                   it
                   is
                   wholly
                   to
                   serve
                   the
                   spirit
                   ,
                   by
                   a
                   just
                   proportion
                   of
                   reason
                   be
                   called
                
                 the
                 Spirit
                 .
                 
                 
                   This
                   is
                   that
                   which
                   is
                   affirmed
                   by
                   S.
                
                 Paul
                 ,
                 The
                 word
                 of
                 God
                 sharper
                 then
                 a
                 two
                 edged
                 sword
                 ,
                 dividing
                 the
                 soul
                 and
                 the
                 spirit
                 ;
                 
                   that
                   is
                   ,
                   the
                   soul
                   is
                
                 the
                 spirit
                 
                   separated
                   by
                   the
                   word
                   of
                   God
                   ,
                   instructed
                   by
                   it
                   ,
                   and
                   by
                   relation
                   to
                   it
                   ,
                   is
                   called
                   ,
                
                 the
                 spirit
                 .
                 
                 
                   And
                   this
                   is
                   the
                   sense
                   of
                
                 Origen
                 ,
                 
                   Testimonio
                   sanè
                   conscientiae
                   uti
                   Apostolus
                   dicit
                   eos
                   qui
                   descriptam
                   continent
                   in
                   cordibus
                   legem
                   ,
                   &c.
                   
                   The
                   Apostle
                   says
                   ,
                   that
                   they
                   use
                   the
                   testimony
                   of
                   conscience
                   ,
                   who
                   have
                   the
                   law
                   written
                   in
                   their
                   hearts
                   .
                   Hence
                   it
                   is
                   necessary
                   to
                   enquire
                   what
                   that
                   is
                   which
                   the
                   Apostle
                   cals
                   conscience
                   ,
                   whether
                   it
                   be
                   any
                   other
                   substance
                   then
                   the
                   heart
                   or
                   soul
                   ?
                   For
                   of
                   this
                   it
                   is
                   otherwhere
                   said
                   ,
                   that
                   it
                   reprehends
                   ,
                   but
                   is
                   not
                   reprehended
                   ,
                   and
                   that
                   it
                   judges
                   a
                   man
                   ,
                   but
                   it self
                   is
                   judged
                   of
                   no
                   man
                   :
                   as
                   John
                   saith
                   ,
                   If
                   our
                   conscience
                   condemne
                   us
                   not
                   ,
                   then
                   have
                   we
                   confidence
                   towards
                   God.
                   And
                   again
                   ,
                   Paul
                   himself
                   saith
                   in
                   another
                   place
                   ,
                   Our
                   glorying
                   is
                   this
                   ,
                   even
                   the
                   testimony
                   of
                   our
                   conscience
                   ;
                   because
                   therefore
                   I
                   see
                   so
                   great
                   a
                   liberty
                   of
                   it
                   ,
                   that
                   in
                   good
                   things
                   it
                   is
                   always
                   glad
                   and
                   rejoyces
                   ,
                   but
                   in
                   evil
                   things
                   it
                   is
                   not
                   reproved
                   ,
                   but
                   reproves
                   and
                   corrects
                   the
                   soul
                   it self
                   to
                   which
                   it
                   does
                   adhere
                   :
                   I
                   doe
                   suppose
                   that
                   this
                   is
                   the
                   very
                   spirit
                   which
                   by
                   the
                   Apostle
                   is
                   said
                   to
                   be
                   with
                   the
                   soul
                   ,
                   as
                   a
                   paedagogue
                   and
                   
                   social
                   Governour
                   ,
                   that
                   it
                   may
                   admonish
                   the
                   soul
                   of
                   better
                   things
                   ,
                   and
                   chastise
                   her
                   for
                   her
                   faults
                   and
                   reprove
                   her
                   :
                   Because
                   no
                   man
                   knows
                   the
                   things
                   of
                   a
                   man
                   but
                   the
                   spirit
                   of
                   a
                   man
                   which
                   is
                   in
                   him
                   ;
                   and
                   that
                   is
                   the
                   spirit
                   of
                   our
                   conscience
                   ,
                   concerning
                   which
                   ,
                   he
                   saith
                   ,
                   That
                   spirit
                   gives
                   testimony
                   to
                   our
                   spirit
                   .
                
                 
                   So
                   far
                
                 Origen
                 .
              
               
                 Thus
                 ,
                 
                 Conscience
                 is
                 the
                 Minde
                 ,
                 and
                 God
                 
                   writing
                   his
                   laws
                   in
                   our
                   mindes
                
                 is
                 ,
                 informing
                 our
                 conscience
                 ,
                 and
                 furnishing
                 it
                 with
                 laws
                 and
                 rules
                 ,
                 and
                 measures
                 ,
                 and
                 it
                 is
                 called
                 by
                 S.
                 Paul
                 ,
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   the
                   law
                   of
                   the
                   minde
                
                 ;
                 and
                 though
                 it
                 is
                 once
                 made
                 a
                 distinct
                 thing
                 from
                 the
                 minde
                 (
                 as
                 in
                 those
                 words
                 ,
                 
                 
                   Their
                   mindes
                   and
                   consciences
                   are
                   defiled
                
                 )
                 yet
                 it
                 happens
                 in
                 this
                 word
                 as
                 in
                 divers
                 others
                 ,
                 that
                 it
                 is
                 sometimes
                 taken
                 largely
                 ,
                 sometimes
                 specifically
                 and
                 more
                 determinately
                 :
                 The
                 minde
                 is
                 all
                 the
                 whole
                 understanding
                 part
                 ,
                 it
                 is
                 the
                 memory
                 ;
                 so
                 
                   Peter
                   called
                   to
                   minde
                   the
                   word
                   that
                   Jesus
                   spake
                   ,
                
                 
                 that
                 is
                 ,
                 he
                 remembred
                 it
                 .
                 It
                 is
                 ,
                 the
                 signification
                 or
                 meaning
                 ,
                 the
                 purpose
                 or
                 
                   resolution
                   .
                   No
                   man
                   knoweth
                   the
                   minde
                   of
                   the
                   spirit
                   ,
                
                 
                 
                   but
                   the
                   spirit
                
                 .
                 
                 It
                 is
                 the
                 discursive
                 or
                 reasoning
                 part
                 ;
                 
                 
                   Mary
                   cast
                   in
                   her
                   minde
                   what
                   manner
                   of
                   salutation
                   this
                   should
                   be
                   .
                
                 It
                 is
                 the
                 assenting
                 and
                 determining
                 part
                 ;
                 
                 
                   let
                   every
                   man
                   be
                   fully
                   perswaded
                   in
                   his
                   own
                   minde
                   :
                
                 and
                 it
                 is
                 also
                 taken
                 for
                 Conscience
                 ,
                 or
                 that
                 Treasure
                 of
                 rules
                 which
                 are
                 in
                 order
                 to
                 practice
                 .
                 And
                 therefore
                 when
                 S.
                 Paul
                 intended
                 to
                 express
                 the
                 anger
                 of
                 God
                 punishing
                 evil
                 men
                 with
                 evil
                 consciences
                 and
                 false
                 perswasions
                 in
                 order
                 to
                 criminal
                 actions
                 and
                 evil
                 worshippings
                 ,
                 he
                 said
                 ,
                 
                   God
                   gave
                   them
                   over
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   a
                   reprobate
                   minde
                
                 ,
                 
                 that
                 is
                 ,
                 to
                 a
                 conscience
                 evil
                 perswaded
                 ,
                 furnished
                 with
                 false
                 practical
                 principles
                 ;
                 but
                 the
                 return
                 to
                 holiness
                 ,
                 and
                 the
                 improvement
                 of
                 a
                 holy
                 conscience
                 is
                 called
                 ,
                 
                 
                   a
                   being
                   renewed
                   in
                   the
                   spirit
                   of
                   our
                   minde
                   ,
                
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   the
                   renovation
                   of
                   the
                   minde
                
                 .
              
               
                 Now
                 there
                 are
                 two
                 ways
                 by
                 which
                 God
                 reigns
                 in
                 the
                 minde
                 of
                 a
                 man
                 ,
                 
                 1.
                 
                 Faith
                 ,
                 and
                 2.
                 
                 
                   Conscience
                   .
                   Faith
                
                 contains
                 all
                 the
                 treasures
                 of
                 Divine
                 knowledge
                 and
                 speculation
                 .
                 Conscience
                 is
                 the
                 treasury
                 of
                 divine
                 Commandements
                 and
                 rules
                 in
                 practical
                 things
                 .
                 Faith
                 tells
                 us
                 
                   why
                   ;
                   Conscience
                
                 tells
                 us
                 what
                 we
                 are
                 to
                 doe
                 .
                 Faith
                 is
                 the
                 measure
                 of
                 our
                 
                   perswasions
                   ;
                   Conscience
                
                 is
                 the
                 measure
                 of
                 our
                 actions
                 .
                 And
                 as
                 Faith
                 is
                 a
                 gift
                 of
                 God
                 ,
                 so
                 is
                 Conscience
                 ;
                 that
                 is
                 ,
                 as
                 the
                 understanding
                 of
                 a
                 man
                 is
                 taught
                 by
                 the
                 Spirit
                 of
                 God
                 in
                 Scripture
                 ,
                 what
                 to
                 beleeve
                 ,
                 how
                 to
                 distinguish
                 truth
                 from
                 errors
                 ;
                 so
                 is
                 the
                 Conscience
                 instructed
                 to
                 distinguish
                 good
                 and
                 evil
                 ,
                 how
                 to
                 please
                 God
                 ,
                 how
                 to
                 doe
                 justice
                 and
                 charity
                 to
                 our
                 neighbour
                 ,
                 and
                 how
                 to
                 treat
                 our selves
                 ;
                 so
                 that
                 when
                 the
                 revelations
                 of
                 Christ
                 and
                 the
                 Commandements
                 of
                 God
                 are
                 fully
                 recorded
                 in
                 our
                 mindes
                 ,
                 then
                 we
                 are
                 
                   perfectly
                   instructed
                   to
                   every
                   good
                   work
                   .
                
              
               
                 
                   Governed
                   by
                   a
                   Rule
                
                 —
              
               
                 S.
                 Bernard
                 comparing
                 the
                 Conscience
                 to
                 a
                 house
                 ,
                 
                 says
                 it
                 stands
                 upon
                 seven
                 pillars
                 .
                 
                 1.
                 
                 Good
                 will.
                 2.
                 
                 Memory
                 of
                 Gods
                 benefits
                 .
                 3.
                 
                 A
                 clean
                 heart
                 .
                 4.
                 
                 A
                 free
                 spirit
                 .
                 5.
                 
                 A
                 right
                 soul.
                 6.
                 
                 A
                 devout
                 minde
                 .
                 7.
                 
                 An
                 enlightned
                 reason
                 .
                 These
                 indeed
                 are
                 some
                 of
                 them
                 the
                 fruits
                 and
                 effects
                 ,
                 some
                 of
                 them
                 are
                 the
                 annexes
                 and
                 appendages
                 of
                 
                   a
                   good
                   conscience
                
                 ,
                 but
                 not
                 the
                 foundations
                 or
                 pillars
                 upon
                 which
                 Conscience
                 is
                 built
                 .
                 For
                 as
                 for
                 the
                 first
              
               
                 
                   Good
                   will.
                
                 
              
               
                 Conscience
                 relies
                 not
                 at
                 all
                 upon
                 the
                 will
                 directly
                 .
                 
                 For
                 though
                 a
                 Conscience
                 is
                 good
                 ,
                 or
                 
                   bad
                   ,
                   pure
                
                 or
                 impure
                 ;
                 and
                 so
                 the
                 Doctors
                 of
                 
                   Mystick
                   Theology
                
                 divide
                 and
                 handle
                 it
                 ,
                 yet
                 a
                 conscience
                 is
                 not
                 made
                 so
                 by
                 the
                 
                   will
                   ,
                   formally
                
                 ,
                 but
                 by
                 
                 the
                 understanding
                 .
                 For
                 that
                 is
                 
                   a
                   good
                   conscience
                
                 ,
                 which
                 is
                 rightly
                 taught
                 in
                 the
                 word
                 of
                 life
                 ;
                 that
                 is
                 
                   impure
                   and
                   defiled
                
                 ,
                 which
                 hath
                 entertained
                 evil
                 and
                 ungodly
                 principles
                 ;
                 such
                 is
                 theirs
                 ,
                 who
                 follow
                 false
                 lights
                 ,
                 evil
                 teachers
                 ,
                 
                   men
                   of
                   corrupt
                   minds
                
                 .
                 For
                 the
                 conscience
                 is
                 a
                 Judge
                 and
                 a
                 Guide
                 ,
                 a
                 Monitor
                 and
                 a
                 Witness
                 ,
                 which
                 are
                 offices
                 of
                 the
                 knowing
                 ,
                 not
                 of
                 the
                 choosing
                 faculty
                 .
                 
                   Spiritum
                   correctorem
                   ,
                   &
                   paedagogum
                   animae
                   ,
                
                 so
                 Origen
                 a
                 calls
                 it
                 .
                 
                   The
                   instructor
                   of
                   the
                   soul
                   ,
                   the
                   spirit
                   ,
                
                 
                 
                   the
                   corrector
                   .
                   Naturale
                   judicatorium
                
                 ,
                 or
                 
                   naturalis
                   vis
                   judicandi
                
                 ,
                 so
                 S.
                 
                   Basil.
                   The
                   natural
                   power
                   of
                   judging
                   ,
                
                 or
                 
                   natures
                   judgement
                   seat
                   .
                   Lucem
                   intellectus
                   nostri
                   ,
                
                 so
                 Damascen
                 cals
                 it
                 ,
                 
                   The
                   light
                   of
                   our
                   understanding
                
                 .
                 The
                 conscience
                 does
                 accuse
                 or
                 excuse
                 a
                 man
                 before
                 God
                 ,
                 which
                 the
                 will
                 cannot
                 .
                 If
                 it
                 could
                 ,
                 we
                 should
                 all
                 stand
                 upright
                 at
                 doomesday
                 ,
                 or
                 at
                 least
                 those
                 would
                 be
                 acquitted
                 ,
                 who
                 fain
                 would
                 doe
                 well
                 ,
                 but
                 miss
                 ,
                 who
                 do
                 the
                 things
                 they
                 love
                 not
                 ,
                 and
                 love
                 those
                 they
                 doe
                 not
                 ;
                 that
                 is
                 ,
                 
                   they
                   who
                   strive
                   to
                   enter
                   in
                   ,
                   but
                   shall
                   not
                   be
                   able
                   .
                
                 But
                 to
                 accuse
                 or
                 excuse
                 is
                 the
                 office
                 of
                 a
                 faculty
                 which
                 can
                 neither
                 will
                 nor
                 choose
                 ,
                 that
                 is
                 ,
                 of
                 the
                 conscience
                 ;
                 which
                 is
                 properly
                 a
                 record
                 ,
                 a
                 book
                 ,
                 and
                 a
                 judgement
                 seat
                 .
              
               
                 But
                 I
                 said
                 ,
                 
                 
                   Conscience
                   relies
                   not
                   upon
                   the
                   will
                   [
                   directly
                   ]
                
                 yet
                 it
                 cannot
                 be
                 denied
                 ,
                 but
                 the
                 will
                 hath
                 force
                 upon
                 the
                 conscience
                 collaterally
                 and
                 indirectly
                 .
                 For
                 the
                 evil
                 will
                 perverts
                 the
                 understanding
                 ,
                 and
                 makes
                 it
                 beleeve
                 false
                 principles
                 ;
                 
                   deceiving
                   and
                   being
                   deceived
                
                 is
                 the
                 lot
                 of
                 false
                 Prophets
                 ;
                 and
                 they
                 that
                 are
                 
                   given
                   over
                   to
                   beleeve
                   a
                   lie
                   ,
                
                 will
                 live
                 in
                 a
                 lie
                 ,
                 and
                 doe
                 actions
                 relative
                 to
                 that
                 false
                 doctrine
                 which
                 evil
                 manners
                 first
                 perswaded
                 and
                 introduc'd
                 .
                 For
                 although
                 it
                 cannot
                 be
                 that
                 Hereticks
                 should
                 sin
                 in
                 the
                 article
                 against
                 the
                 actual
                 light
                 of
                 their
                 consciences
                 ,
                 because
                 he
                 that
                 wittingly
                 and
                 willingly
                 sins
                 against
                 a
                 known
                 truth
                 is
                 not
                 properly
                 a
                 Heretick
                 but
                 a
                 Blasphemer
                 ,
                 and
                 sins
                 against
                 the
                 Holy
                 Ghost
                 ;
                 and
                 he
                 that
                 sees
                 a
                 Heretick
                 run
                 to
                 the
                 stake
                 or
                 to
                 the
                 gallows
                 ,
                 or
                 the
                 Donatist
                 kill
                 himself
                 ,
                 or
                 the
                 Circumcellian
                 break
                 his
                 own
                 neck
                 with
                 as
                 much
                 confidence
                 to
                 bear
                 witness
                 to
                 his
                 heresie
                 ,
                 as
                 any
                 of
                 the
                 blessed
                 Martyrs
                 to
                 give
                 testimony
                 to
                 Christianity
                 it self
                 ,
                 cannot
                 but
                 think
                 he
                 heartily
                 beleeves
                 ,
                 what
                 so
                 willingly
                 he
                 dies
                 for
                 ;
                 yet
                 either
                 hereticks
                 do
                 sin
                 voluntarily
                 ,
                 and
                 so●
                 distinguish
                 from
                 simple
                 errors
                 ,
                 or
                 else
                 they
                 are
                 the
                 same
                 thing
                 ,
                 and
                 either
                 every
                 simple
                 error
                 is
                 damnable
                 ,
                 or
                 no
                 heresie
                 .
                 It
                 must
                 therefore
                 be
                 observed
                 ,
                 that
              
               
                 The
                 will
                 of
                 man
                 is
                 cause
                 of
                 its
                 actions
                 either
                 mediately
                 or
                 immediately
                 .
                 
                 Some
                 are
                 the
                 next
                 products
                 of
                 our
                 will
                 ;
                 such
                 are
                 
                   Pride
                   ,
                   Ambition
                   ,
                   Prejudice
                
                 ,
                 and
                 these
                 blinde
                 the
                 understanding
                 ,
                 and
                 make
                 an
                 evil
                 and
                 a
                 corrupted
                 conscience
                 ,
                 making
                 it
                 an
                 incompetent
                 judge
                 of
                 truth
                 and
                 error
                 ,
                 good
                 and
                 evil
                 .
                 So
                 that
                 the
                 corruption
                 of
                 conscience
                 in
                 a
                 heretick
                 is
                 voluntary
                 in
                 the
                 principle
                 ,
                 but
                 miserable
                 and
                 involuntary
                 in
                 the
                 product
                 ;
                 it
                 may
                 proceed
                 from
                 the
                 will
                 efficiently
                 ,
                 but
                 it
                 is
                 formally
                 a
                 depravation
                 of
                 the
                 understanding
                 .
              
               
                 And
                 therefore
                 our
                 wils
                 also
                 must
                 be
                 humble
                 and
                 apt
                 ,
                 
                 and
                 desirous
                 to
                 learn
                 ,
                 and
                 willing
                 to
                 obey
                 .
                 
                   Obedite
                   &
                   intelligetis
                
                 ,
                 by
                 humility
                 and
                 obedience
                 we
                 shall
                 be
                 best
                 instructed
                 .
                 Not
                 that
                 by
                 this
                 means
                 the
                 conscience
                 shall
                 receive
                 direct
                 aids
                 ,
                 but
                 because
                 by
                 this
                 means
                 it
                 will
                 be
                 left
                 in
                 its
                 own
                 aptnesses
                 and
                 dispositions
                 ,
                 and
                 when
                 it
                 is
                 not
                 hindred
                 ,
                 the
                 word
                 of
                 God
                 will
                 enter
                 and
                 dwel
                 upon
                 the
                 conscience
                 .
                 And
                 in
                 this
                 sense
                 it
                 is
                 that
                 some
                 say
                 that
                 
                   [
                   Conscience
                   is
                   the
                   inclination
                   and
                   propension
                   of
                   the
                   will
                   corresponding
                   to
                   practical
                   knowledge
                   ]
                   Will
                
                 and
                 Conscience
                 are
                 like
                 the
                 
                   cognati
                   sensus
                
                 ,
                 the
                 Touch
                 and
                 the
                 Tast
                 ;
                 or
                 the
                 Teeth
                 and
                 the
                 Eares
                 ,
                 affected
                 and
                 assisted
                 by
                 some
                 common
                 objects
                 ,
                 whose
                 effect
                 is
                 
                 united
                 in
                 matter
                 and
                 some
                 reall
                 events
                 ,
                 and
                 distinguished
                 by
                 their
                 formalities
                 ,
                 or
                 metaphysical
                 beings
                 .
              
               
                 
                   2.
                   
                   Memory
                   of
                   Gods
                   benefits
                   ,
                
              
               
                 Is
                 indeed
                 a
                 good
                 ingagement
                 to
                 make
                 us
                 dutiful
                 ,
                 
                 and
                 so
                 may
                 incline
                 the
                 will
                 ;
                 but
                 it
                 hath
                 no
                 other
                 force
                 upon
                 the
                 conscience
                 but
                 that
                 it
                 re-minds
                 us
                 of
                 a
                 special
                 obligation
                 to
                 thankfulness
                 ,
                 which
                 is
                 a
                 new
                 and
                 proper
                 tie
                 of
                 duty
                 ;
                 but
                 it
                 works
                 onely
                 by
                 a
                 principle
                 that
                 is
                 already
                 in
                 the
                 conscience
                 ,
                 
                   viz.
                   that
                   we
                   are
                   specially
                   oblig'd
                   to
                   our
                   gracious
                   lords
                
                 ;
                 and
                 the
                 obedience
                 that
                 is
                 due
                 to
                 God
                 as
                 our
                 lord
                 doubles
                 upon
                 us
                 by
                 love
                 and
                 zeal
                 when
                 we
                 remember
                 him
                 to
                 be
                 our
                 bountiful
                 Patron
                 ,
                 and
                 our
                 gracious
                 Father
                 .
              
               
                 
                   3.
                   
                   A
                   clean
                   heart
                
                 ,
              
               
                 May
                 be
                 an
                 effect
                 and
                 emanation
                 from
                 a
                 holy
                 Conscience
                 ;
                 
                 but
                 conscience
                 in
                 it self
                 may
                 be
                 either
                 good
                 or
                 bad
                 ,
                 or
                 it
                 may
                 be
                 good
                 when
                 the
                 heart
                 is
                 not
                 clean
                 ,
                 as
                 it
                 is
                 in
                 all
                 the
                 worst
                 men
                 who
                 actually
                 sin
                 against
                 conscience
                 ,
                 doing
                 that
                 which
                 conscience
                 forbids
                 them
                 .
                 In
                 these
                 men
                 the
                 principles
                 are
                 holy
                 ,
                 the
                 instruction
                 perfect
                 ,
                 the
                 law
                 remaining
                 ,
                 the
                 perswasions
                 uncancell'd
                 ;
                 but
                 against
                 all
                 this
                 torrent
                 ,
                 there
                 is
                 a
                 whirlwinde
                 of
                 passions
                 and
                 filthy
                 resolutions
                 ,
                 and
                 wilfulness
                 ,
                 which
                 corrupt
                 the
                 heart
                 ,
                 while
                 as
                 yet
                 the
                 head
                 is
                 uncorrupted
                 in
                 the
                 direct
                 rules
                 of
                 conscience
                 .
                 But
                 yet
                 sometimes
                 a
                 clean
                 conscience
                 and
                 a
                 clean
                 heart
                 are
                 the
                 same
                 ;
                 and
                 a
                 good
                 conscience
                 is
                 taken
                 for
                 holiness
                 ,
                 so
                 S.
                 Paul
                 uses
                 the
                 word
                 ,
                 
                 
                   holding
                   faith
                   and
                   a
                   good
                   conscience
                   ,
                   which
                   some
                   having
                   put
                   away
                   have
                   made
                   shipwrack
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 so
                 
                   Clemens
                   Alexandrinus
                
                 explicates
                 the
                 place
                 ;
                 they
                 have
                 by
                 infidelity
                 polluted
                 their
                 divine
                 and
                 holy
                 conscience
                 :
                 but
                 S.
                 Paul
                 seems
                 to
                 argue
                 otherwise
                 ,
                 and
                 that
                 they
                 laying
                 aside
                 a
                 good
                 conscience
                 fell
                 into
                 infidelity
                 ;
                 their
                 hearts
                 and
                 conscience
                 were
                 first
                 corrupted
                 ,
                 and
                 then
                 they
                 turn'd
                 hereticks
                 .
                 But
                 this
                 sense
                 of
                 a
                 good
                 conscience
                 is
                 that
                 which
                 in
                 
                   Mystick
                   Divinity
                
                 is
                 more
                 properly
                 handled
                 ,
                 in
                 which
                 sense
                 also
                 it
                 is
                 sometimes
                 used
                 in
                 the
                 law
                 .
                 
                   Idem
                   est
                   conscientia
                   quod
                   vir
                   bonus
                   intrinsecè
                   ,
                
                 said
                 Ungarellus
                 a
                 out
                 of
                 Baldus
                 b
                 ;
                 and
                 from
                 thence
                 Aretine
                 c
                 gathered
                 this
                 conclusion
                 ,
                 that
                 
                   if
                   any
                   thing
                   be
                   committed
                   to
                   the
                   conscience
                   of
                   any
                   one
                   ,
                   they
                   must
                   stand
                   to
                   his
                   determination
                   &
                   ab
                   eâ
                   appellari
                   non
                   potest
                   ;
                   there
                   lies
                   no
                   appeal
                   ,
                   quia
                   vir
                   bonus
                   pro
                   quo
                   sumitur
                   conscientia
                   non
                   potest
                   mentiri
                   &
                   falsum
                   dicere
                   vel
                   judicare
                   .
                
                 A
                 good
                 man
                 ,
                 for
                 whom
                 the
                 word
                 conscience
                 is
                 used
                 ,
                 cannot
                 lie
                 ,
                 or
                 give
                 a
                 false
                 judgement
                 or
                 testimony
                 :
                 of
                 this
                 sort
                 of
                 conscience
                 it
                 is
                 said
                 by
                 
                   Ben
                   Sirach
                
                 ,
                 
                 
                   Bonam
                   substantiam
                   habet
                   cui
                   non
                   est
                   peccatum
                   in
                   conscientiâ
                   .
                
                 It
                 is
                 a
                 mans
                 wealth
                 to
                 have
                 no
                 sin
                 in
                 our
                 conscience
                 .
                 But
                 in
                 our
                 present
                 and
                 future
                 discourses
                 ,
                 the
                 word
                 conscience
                 is
                 understood
                 in
                 the
                 Philosophical
                 sense
                 ,
                 not
                 in
                 the
                 Mystical
                 ,
                 that
                 is
                 ,
                 not
                 for
                 the
                 conscience
                 as
                 it
                 is
                 invested
                 with
                 the
                 accidents
                 of
                 good
                 or
                 bad
                 ,
                 but
                 as
                 it
                 abstracts
                 from
                 both
                 ,
                 but
                 is
                 capable
                 of
                 either
                 .
              
               
                 
                   4.
                   
                   A
                   free
                   spirit
                
                 ,
              
               
                 Is
                 the
                 blessing
                 and
                 effect
                 of
                 an
                 obedient
                 will
                 to
                 a
                 well
                 instructed
                 conscience
                 ,
                 
                 and
                 more
                 properly
                 and
                 peculiarly
                 to
                 the
                 grace
                 of
                 chastity
                 ,
                 to
                 honesty
                 and
                 simplicity
                 ;
                 a
                 slavish
                 ,
                 t●morous
                 ,
                 a
                 childish
                 and
                 a
                 trifling
                 spirit
                 being
                 the
                 punishment
                 inflicted
                 upon
                 David
                 before
                 he
                 repented
                 of
                 his
                 fact
                 with
                 Bathsheba
                 .
                 But
                 there
                 is
                 also
                 a
                 freedom
                 which
                 is
                 properly
                 the
                 privilege
                 ,
                 or
                 the
                 affection
                 of
                 conscience
                 ,
                 and
                 is
                 of
                 great
                 usefulness
                 to
                 all
                 its
                 nobler
                 operations
                 ;
                 and
                 that
                 is
                 ,
                 a
                 being
                 clear
                 from
                 prejudice
                 and
                 prepossession
                 ,
                 a
                 pursuing
                 of
                 truths
                 with
                 holy
                 purposes
                 ,
                 an
                 inquiring
                 after
                 them
                 with
                 a
                 single
                 eye
                 ,
                 not
                 infected
                 with
                 any
                 sickness
                 or
                 unreasonableness
                 .
                 This
                 is
                 the
                 same
                 thing
                 with
                 that
                 which
                 he
                 distinctly
                 
                 
                 
                 
                 
                 cals
                 
                   [
                   A
                   right
                   soul
                
                 ]
                 To
                 this
                 is
                 appendant
                 also
                 ,
                 that
                 the
                 conscience
                 cannot
                 be
                 constrained
                 ,
                 it
                 is
                 of
                 it self
                 
                   a
                   free
                   spirit
                
                 ,
                 and
                 is
                 subject
                 to
                 no
                 commands
                 ,
                 but
                 those
                 of
                 reason
                 and
                 religion
                 .
                 God
                 onely
                 is
                 the
                 Lord
                 of
                 our
                 conscience
                 ,
                 and
                 the
                 conscience
                 is
                 not
                 to
                 subject
                 it self
                 any
                 more
                 to
                 the
                 Empire
                 of
                 sin
                 ,
                 to
                 the
                 law
                 of
                 Moses
                 ,
                 to
                 a
                 servile
                 spirit
                 ,
                 but
                 to
                 the
                 laws
                 of
                 God
                 alone
                 ,
                 and
                 the
                 obedience
                 of
                 Jesus
                 ,
                 willingly
                 ,
                 chearfully
                 ,
                 and
                 
                   in
                   all
                   instances
                
                 ,
                 whether
                 the
                 Commandement
                 be
                 conveyed
                 by
                 the
                 holy
                 Jesus
                 ,
                 or
                 by
                 his
                 Vicegerents
                 .
                 But
                 of
                 this
                 I
                 shall
                 afterwards
                 give
                 particular
                 accounts
                 .
              
               
                 
                   5.
                   
                   A
                   devout
                   minde
                
                 ,
              
               
                 May
                 procure
                 more
                 light
                 to
                 the
                 conscience
                 ,
                 
                 and
                 assistances
                 from
                 the
                 spirit
                 of
                 wisdome
                 in
                 cases
                 of
                 difficulty
                 ,
                 and
                 is
                 a
                 good
                 remedy
                 against
                 a
                 doubting
                 and
                 a
                 scrupulous
                 conscience
                 ;
                 but
                 this
                 is
                 but
                 indirect
                 ,
                 and
                 by
                 the
                 intermission
                 of
                 other
                 more
                 immediate
                 and
                 proper
                 entercourses
                 .
              
               
                 6.
                 
                 
                 But
                 the
                 last
                 is
                 perfectly
                 the
                 foundation
                 of
                 conscience
                 .
              
               
                 
                   An
                   enlightned
                   Reason
                
                 .
              
               
                 To
                 which
                 if
                 we
                 adde
                 what
                 S.
                 Bernard
                 before
                 cals
                 a
                 
                   right
                   soul
                
                 ,
                 that
                 is
                 ,
                 
                   an
                   honest
                   heart
                
                 ,
                 full
                 of
                 simplicity
                 and
                 hearty
                 attention
                 ,
                 and
                 ready
                 assent
                 ,
                 we
                 have
                 all
                 that
                 by
                 which
                 the
                 conscience
                 is
                 informed
                 and
                 reformed
                 ,
                 instructed
                 and
                 preserved
                 in
                 its
                 just
                 measures
                 ,
                 strengths
                 ,
                 and
                 relations
                 .
                 For
                 the
                 
                   Rule
                   of
                   Conscience
                
                 is
                 all
                 that
                 notice
                 of
                 things
                 and
                 rules
                 by
                 which
                 God
                 would
                 have
                 good
                 and
                 evil
                 to
                 be
                 measured
                 ,
                 that
                 is
                 ,
                 the
                 will
                 of
                 God
                 communicated
                 to
                 us
                 by
                 any
                 means
                 ,
                 by
                 reason
                 ,
                 and
                 by
                 enlightning
                 ,
                 that
                 is
                 ,
                 natural
                 and
                 instructed
                 .
                 So
                 that
                 conscience
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 it
                 is
                 principled
                 by
                 creation
                 ,
                 and
                 it
                 is
                 instructed
                 or
                 illuminated
                 in
                 the
                 regeneration
                 .
                 For
                 God
                 being
                 the
                 fountain
                 of
                 all
                 good
                 ,
                 and
                 good
                 being
                 nothing
                 but
                 a
                 conformity
                 to
                 him
                 ,
                 or
                 to
                 his
                 will
                 ,
                 what
                 measures
                 he
                 makes
                 ,
                 are
                 to
                 limit
                 us
                 .
                 No
                 man
                 can
                 make
                 measures
                 of
                 good
                 and
                 evil
                 ,
                 any
                 more
                 then
                 he
                 can
                 make
                 the
                 good
                 it self
                 .
                 Men
                 sometimes
                 give
                 the
                 instance
                 in
                 which
                 the
                 good
                 is
                 measured
                 ;
                 but
                 the
                 measure
                 it self
                 is
                 the
                 will
                 of
                 God.
                 For
                 therefore
                 it
                 is
                 good
                 to
                 obey
                 humane
                 laws
                 ,
                 because
                 it
                 is
                 Gods
                 will
                 we
                 should
                 ;
                 and
                 although
                 the
                 man
                 makes
                 the
                 law
                 to
                 which
                 we
                 are
                 to
                 give
                 obedience
                 ,
                 yet
                 that
                 is
                 not
                 the
                 rule
                 .
                 The
                 rule
                 is
                 the
                 Commandement
                 of
                 God
                 ,
                 for
                 by
                 it
                 obedience
                 is
                 made
                 a
                 duty
                 .
              
               
                 
                   Measured
                   by
                   the
                   proportions
                   of
                   good
                   and
                   evil
                   —
                
              
               
                 That
                 is
                 ,
                 
                 of
                 that
                 which
                 God
                 hath
                 declared
                 to
                 be
                 good
                 or
                 evil
                 respectively
                 ,
                 the
                 conscience
                 is
                 to
                 be
                 informed
                 .
                 God
                 hath
                 taken
                 care
                 that
                 his
                 laws
                 shall
                 be
                 published
                 to
                 all
                 his
                 subjects
                 ,
                 he
                 hath
                 written
                 them
                 where
                 they
                 must
                 needs
                 read
                 them
                 ,
                 not
                 in
                 tables
                 of
                 stone
                 or
                 phylacteries
                 on
                 the
                 forehead
                 ,
                 but
                 in
                 a
                 secret
                 Table
                 :
                 The
                 conscience
                 or
                 minde
                 of
                 a
                 man
                 is
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 preserver
                 of
                 the
                 Court
                 Rols
                 of
                 heaven
                 .
                 But
                 I
                 added
                 this
                 clause
                 ,
                 to
                 the
                 former
                 of
                 
                   [
                   a
                   Rule
                
                 ]
                 because
                 the
                 express
                 line
                 of
                 Gods
                 rule
                 is
                 not
                 the
                 adequate
                 measure
                 of
                 conscience
                 :
                 but
                 there
                 are
                 analogies
                 and
                 proportions
                 ,
                 and
                 commensurations
                 of
                 things
                 with
                 things
                 ,
                 which
                 make
                 the
                 measure
                 full
                 and
                 equal
                 .
                 For
                 he
                 does
                 not
                 always
                 keep
                 a
                 good
                 conscienee
                 who
                 keeps
                 onely
                 the
                 words
                 of
                 a
                 Divine
                 law
                 ,
                 but
                 the
                 proportions
                 also
                 and
                 the
                 reasons
                 of
                 it
                 ,
                 the
                 similitudes
                 and
                 correspondencies
                 in
                 like
                 instances
                 ,
                 are
                 the
                 measures
                 of
                 conscience
                 .
              
               
                 The
                 whole
                 measure
                 and
                 rule
                 of
                 conscience
                 ,
                 
                 The
                 law
                 of
                 God
                 ,
                 or
                 Gods
                 will
                 ,
                 signified
                 to
                 us
                 by
                 nature
                 ,
                 or
                 revelation
                 ,
                 and
                 by
                 the
                 several
                 manners
                 and
                 
                 times
                 and
                 parts
                 of
                 its
                 communication
                 it
                 hath
                 obtained
                 several
                 names
                 .
                 The
                 law
                 of
                 Nature
                 .
                 *
                 The
                 consent
                 of
                 Nations
                 .
                 *
                 Right
                 Reason
                 .
                 *
                 The
                 Decalogue
                 .
                 *
                 The
                 Sermon
                 of
                 Christ.
                 *
                 The
                 Canons
                 of
                 the
                 Apostles
                 .
                 *
                 The
                 laws
                 Ecclesiastical
                 and
                 Civil
                 of
                 Princes
                 and
                 Governours
                 .
                 *
                 Fame
                 ,
                 or
                 the
                 publick
                 reputation
                 of
                 things
                 ,
                 expressed
                 by
                 Proverbs
                 and
                 other
                 instances
                 and
                 measures
                 of
                 publick
                 honesty
                 .
                 This
                 is
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                
                 so
                 Euripides
                 cals
                 it
                 ,
                 all
                 the
                 rule
                 that
                 teaches
                 us
                 good
                 or
                 evil
                 .
                 These
                 being
                 the
                 full
                 measures
                 of
                 right
                 and
                 wrong
                 ,
                 of
                 lawful
                 and
                 unlawful
                 ,
                 will
                 be
                 the
                 Rule
                 of
                 Conscience
                 ,
                 and
                 the
                 subject
                 of
                 the
                 present
                 Books
                 .
              
               
                 
                   In
                   order
                   to
                   practice
                
                 —
              
               
                 In
                 this
                 ,
                 
                 conscience
                 differs
                 from
                 knowledge
                 ,
                 which
                 is
                 in
                 order
                 to
                 speculation
                 ,
                 and
                 ineffective
                 notices
                 .
                 And
                 it
                 differs
                 from
                 faith
                 ,
                 because
                 although
                 faith
                 is
                 also
                 in
                 order
                 to
                 practice
                 ,
                 yet
                 not
                 directly
                 and
                 immediately
                 :
                 it
                 is
                 a
                 collection
                 of
                 propositions
                 ,
                 the
                 belief
                 of
                 which
                 makes
                 it
                 necessary
                 to
                 live
                 well
                 ,
                 and
                 reasonable
                 and
                 chosen
                 .
                 But
                 before
                 the
                 propositions
                 of
                 faith
                 pass
                 into
                 action
                 ,
                 they
                 must
                 be
                 transmitted
                 through
                 another
                 principle
                 ,
                 and
                 that
                 is
                 conscience
                 .
                 That
                 Jesus
                 Christ
                 is
                 the
                 Son
                 of
                 God
                 ,
                 and
                 our
                 Lord
                 ,
                 and
                 our
                 Master
                 ,
                 is
                 a
                 proposition
                 of
                 faith
                 ,
                 and
                 from
                 thence
                 if
                 we
                 pass
                 on
                 to
                 practice
                 ,
                 we
                 first
                 take
                 in
                 another
                 proposition
                 ;
                 
                   If
                   he
                   be
                   our
                   lord
                   ,
                   where
                   is
                   his
                   fear
                   ?
                
                 and
                 this
                 is
                 a
                 sentence
                 ,
                 or
                 virtual
                 proposition
                 of
                 conscience
                 .
                 And
                 from
                 hence
                 we
                 may
                 understand
                 the
                 full
                 meaning
                 of
                 the
                 word
                 
                   [
                   Conscience
                   .
                
                 ]
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 and
                 Conscientia
                 ,
                 and
                 so
                 our
                 English
                 word
                 Conscience
                 have
                 in
                 them
                 Science
                 or
                 Knowledge
                 :
                 the
                 seat
                 of
                 it
                 is
                 the
                 Understanding
                 ,
                 the
                 act
                 of
                 it
                 is
                 Knowing
                 ,
                 but
                 there
                 must
                 be
                 a
                 knowing
                 of
                 more
                 together
                 .
              
               
                 
                   Hugo
                   de
                   S.
                   Victore
                
                 says
                 ,
                 that
                 
                   Conscientia
                   est
                   cordis
                   scientia
                   ,
                   Conscience
                   is
                   the
                   knowledge
                   of
                   the
                   heart
                   .
                
                 It
                 is
                 so
                 ,
                 but
                 certainly
                 this
                 was
                 not
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 original
                 of
                 the
                 word
                 .
                 But
                 there
                 is
                 truth
                 in
                 the
                 following
                 period
                 .
                 
                   Cor
                   noscit
                   se
                   &
                   alia
                   .
                   Quando
                   autem
                   se
                   noscit
                   appellatur
                   conscientia
                   ,
                   quando
                   praeter
                   se
                   ,
                   alia
                   noscit
                   ,
                   appellatur
                   scientia
                   .
                
                 Knowledge
                 hath
                 for
                 its
                 object
                 any
                 thing
                 without
                 ;
                 but
                 when
                 the
                 heart
                 knows
                 it self
                 ,
                 then
                 it
                 is
                 conscience
                 .
                 So
                 it
                 is
                 used
                 in
                 Authors
                 sacred
                 and
                 prophane
                 .
                 
                   Nihil
                   mihi
                   conscius
                   sum
                
                 ,
                 saith
                 S.
                 Paul
                 ;
                 I
                 know
                 nothing
                 by
                 my self
                 ;
                 
                   ut
                   alios
                   lateas
                   ,
                   tute
                   tibi
                   conscius
                   eris
                   :
                
                 and
                 
                   
                     —
                     hic
                     murus
                     aheneus
                     esto
                     ,
                  
                   
                     Nil
                     conscire
                     sibi
                     —
                  
                
                 so
                 Cicero
                 to
                 
                   Marcus
                   Rutilius
                
                 uses
                 it
                 ;
                 
                   Cùm
                   &
                   mihi
                   conscius
                   essem
                   quanti
                   te
                   facerem
                
                 ;
                 When
                 I
                 my self
                 was
                 conscious
                 to
                 my self
                 how
                 much
                 I
                 did
                 value
                 thee
                 .
                 But
                 this
                 acception
                 of
                 the
                 word
                 conscience
                 is
                 true
                 ,
                 but
                 not
                 full
                 and
                 adequate
                 ;
                 for
                 it
                 onely
                 signifies
                 conscience
                 as
                 it
                 is
                 a
                 Witness
                 ,
                 not
                 as
                 a
                 Guide
                 .
                 Therefore
                 it
                 is
                 more
                 reasonable
                 which
                 Aquinas
                 and
                 the
                 Schoolmen
                 generally
                 use
                 :
                 that
                 conscience
                 is
                 a
                 conjunction
                 of
                 the
                 universal
                 practical
                 law
                 with
                 the
                 particular
                 moral
                 action
                 :
                 and
                 so
                 it
                 is
                 
                   scientia
                   cum
                   rebus
                   facti
                
                 ,
                 and
                 then
                 it
                 takes
                 in
                 that
                 which
                 is
                 called
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 the
                 general
                 repository
                 of
                 moral
                 principles
                 or
                 measures
                 of
                 good
                 ,
                 and
                 the
                 particular
                 cases
                 as
                 reduced
                 to
                 practice
                 .
                 Such
                 as
                 was
                 the
                 case
                 of
                 S.
                 Peter
                 when
                 he
                 denied
                 his
                 Lord
                 :
                 He
                 knew
                 that
                 he
                 ought
                 not
                 to
                 have
                 done
                 it
                 ,
                 and
                 his
                 conscience
                 being
                 sufficiently
                 taught
                 his
                 duty
                 to
                 his
                 Lord
                 ,
                 he
                 also
                 knew
                 that
                 he
                 had
                 done
                 it
                 ,
                 and
                 then
                 there
                 followed
                 a
                 remorse
                 ,
                 a
                 biting
                 ,
                 or
                 gnawing
                 of
                 his
                 spirit
                 ,
                 grief
                 ,
                 and
                 shame
                 ,
                 and
                 a
                 consequent
                 weeping
                 :
                 when
                 
                 all
                 these
                 acts
                 meet
                 together
                 ,
                 it
                 is
                 the
                 full
                 process
                 of
                 conscience
                 .
              
               
                 1.
                 
                 The
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 the
                 first
                 act
                 of
                 conscience
                 ,
                 S.
                 Hierome
                 cals
                 
                   Scintillam
                   conscientiae
                
                 ,
                 the
                 spark
                 or
                 fire
                 put
                 into
                 the
                 heart
                 of
                 man.
                 
              
               
                 2.
                 
                 The
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 is
                 specifically
                 called
                 conscience
                 of
                 the
                 deed
                 done
                 ,
                 is
                 the
                 bringing
                 fuel
                 to
                 this
                 fire
                 .
              
               
                 3.
                 
                 And
                 when
                 they
                 are
                 thus
                 laid
                 together
                 ,
                 they
                 will
                 either
                 shine
                 or
                 burn
                 ,
                 acquit
                 or
                 condemne
                 .
                 But
                 this
                 complication
                 of
                 acts
                 is
                 conscience
                 .
                 The
                 first
                 is
                 Science
                 ,
                 
                   practical
                   science
                
                 ;
                 but
                 annex
                 the
                 second
                 :
                 or
                 it
                 and
                 the
                 third
                 ,
                 and
                 then
                 it
                 is
                 conscience
                 .
                 When
                 Davids
                 heart
                 smote
                 him
                 ,
                 that
                 is
                 ,
                 upon
                 his
                 adultery
                 and
                 murder
                 ,
                 his
                 conscience
                 thus
                 discours'd
                 .
                 Adultery
                 and
                 Murder
                 are
                 high
                 violations
                 of
                 the
                 Divine
                 Law
                 ,
                 they
                 provoke
                 God
                 to
                 anger
                 ,
                 without
                 whom
                 I
                 cannot
                 live
                 ,
                 whose
                 anger
                 is
                 worse
                 then
                 death
                 .
                 This
                 is
                 practical
                 knowledge
                 ,
                 or
                 the
                 principles
                 of
                 conscience
                 ;
                 but
                 the
                 following
                 acts
                 made
                 it
                 up
                 into
                 conscience
                 .
                 For
                 he
                 remembred
                 that
                 he
                 had
                 betrayed
                 Uriah
                 and
                 humbled
                 Bathsheba
                 ,
                 and
                 then
                 he
                 begs
                 of
                 God
                 for
                 pardon
                 ;
                 standing
                 condemn'd
                 in
                 his
                 own
                 breast
                 ,
                 he
                 hopes
                 to
                 be
                 forgiven
                 by
                 Gods
                 sentence
                 .
                 But
                 the
                 whole
                 process
                 of
                 conscience
                 is
                 in
                 two
                 practical
                 Syllogisms
                 ,
                 in
                 which
                 the
                 method
                 is
                 ever
                 this
                 .
                 The
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 Repository
                 of
                 practical
                 principles
                 begins
                 ,
                 and
                 where
                 that
                 leaves
                 ,
                 the
                 conscience
                 or
                 the
                 witness
                 and
                 Judge
                 of
                 moral
                 actions
                 begins
                 ,
                 like
                 Jacob
                 laying
                 
                   hold
                   upon
                   his
                   elder
                   brothers
                   heel
                   .
                
                 The
                 first
                 is
                 this
                 :
                 
                   
                     Whatsoever
                     is
                     injurious
                     ought
                     not
                     to
                     be
                     done
                     ,
                  
                   
                     But
                     to
                     commit
                     adultery
                     is
                     injurious
                     ,
                  
                   
                     Therefore
                     it
                     ought
                     not
                     to
                     be
                     done
                     :
                  
                
                 This
                 is
                 the
                 Rule
                 of
                 conscience
                 ,
                 or
                 the
                 first
                 act
                 of
                 conscience
                 as
                 it
                 is
                 a
                 Rule
                 and
                 a
                 Guide
                 ,
                 and
                 is
                 taken
                 for
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 practical
                 repository
                 .
                 But
                 when
                 an
                 action
                 is
                 done
                 or
                 about
                 to
                 be
                 done
                 ,
                 conscience
                 takes
                 the
                 conclusion
                 of
                 the
                 former
                 Syllogism
                 ,
                 and
                 applies
                 it
                 to
                 her
                 particular
                 case
                 .
                 
                   
                     Adultery
                     ought
                     not
                     to
                     be
                     done
                     ,
                  
                   
                     This
                     action
                     I
                     go
                     about
                     ,
                     or
                     which
                     I
                     have
                     done
                     ,
                     is
                     adultery
                     ,
                  
                   
                     Therefore
                     it
                     ought
                     not
                     to
                     be
                     done
                     ,
                     or
                     to
                     have
                     been
                     done
                     .
                  
                
                 This
                 is
                 the
                 full
                 proceeding
                 of
                 this
                 Court
                 ;
                 after
                 which
                 many
                 consequent
                 solemnities
                 and
                 actions
                 do
                 pass
                 ,
                 of
                 sentence
                 ,
                 and
                 preparatory
                 torments
                 and
                 execution
                 .
              
               
                 But
                 this
                 I
                 am
                 to
                 admonish
                 ,
                 
                 that
                 although
                 this
                 which
                 I
                 have
                 thus
                 defin'd
                 ,
                 is
                 the
                 proper
                 and
                 full
                 sence
                 of
                 the
                 word
                 Conscience
                 according
                 to
                 art
                 and
                 proper
                 acceptation
                 ,
                 
                 yet
                 in
                 Scripture
                 it
                 is
                 used
                 indifferently
                 for
                 an
                 act
                 of
                 conscience
                 ,
                 
                 or
                 any
                 of
                 its
                 parts
                 ,
                 
                 and
                 does
                 not
                 always
                 signify
                 in
                 its
                 latitude
                 and
                 integrity
                 ,
                 
                 but
                 yet
                 it
                 all
                 tends
                 to
                 the
                 same
                 signification
                 ;
                 
                 and
                 though
                 the
                 name
                 be
                 given
                 to
                 the
                 faculty
                 ,
                 
                 to
                 the
                 habit
                 ,
                 
                 to
                 the
                 act
                 ,
                 
                 to
                 the
                 object
                 ,
                 to
                 the
                 effect
                 ,
                 to
                 every
                 emanation
                 from
                 the
                 minde
                 in
                 things
                 practical
                 ,
                 yet
                 still
                 it
                 supposes
                 the
                 same
                 thing
                 :
                 viz.
                 that
                 conscience
                 is
                 the
                 guide
                 of
                 all
                 our
                 moral
                 actions
                 ;
                 and
                 by
                 giving
                 the
                 name
                 to
                 so
                 many
                 acts
                 and
                 parts
                 and
                 effluxes
                 from
                 it
                 ,
                 it
                 warrants
                 the
                 definition
                 of
                 it
                 when
                 it
                 is
                 united
                 in
                 its
                 own
                 proper
                 and
                 integral
                 constitution
                 .
              
               
                 
                   To
                   conduct
                   all
                   our
                   relations
                   and
                   entercourses
                   between
                   God
                   ,
                   our
                   Neighbours
                   and
                   our Selves
                   ;
                   that
                   is
                   ,
                   in
                   all
                   moral
                   actions
                   .
                
              
               
                 This
                 is
                 the
                 final
                 cause
                 of
                 conscience
                 :
                 
                 and
                 by
                 this
                 it
                 is
                 distinguished
                 from
                 prudence
                 ,
                 which
                 is
                 also
                 a
                 practical
                 knowledge
                 and
                 reduc'd
                 to
                 particular
                 and
                 circumstantiate
                 actions
                 .
                 But
                 1.
                 
                 Prudence
                 consists
                 in
                 the
                 things
                 of
                 the
                 world
                 ,
                 or
                 relative
                 to
                 the
                 world
                 ;
                 Conscience
                 in
                 the
                 things
                 of
                 God
                 ,
                 or
                 relating
                 to
                 him
                 .
                 
                 2.
                 
                 Prudence
                 is
                 about
                 affairs
                 as
                 they
                 are
                 of
                 advantage
                 or
                 disadvantage
                 :
                 conscience
                 is
                 imployed
                 about
                 them
                 as
                 they
                 are
                 honest
                 or
                 dishonest
                 .
                 3.
                 
                 Prudence
                 regards
                 the
                 circumstances
                 of
                 actions
                 whether
                 moral
                 or
                 civil
                 :
                 conscience
                 only
                 regards
                 moral
                 actions
                 in
                 their
                 substance
                 or
                 essential
                 proprieties
                 .
                 4.
                 
                 Prudence
                 intends
                 to
                 doe
                 actions
                 dexterously
                 and
                 prosperously
                 :
                 conscience
                 is
                 to
                 conduct
                 them
                 justly
                 and
                 according
                 to
                 the
                 Commandement
                 .
                 5.
                 
                 There
                 are
                 many
                 actions
                 in
                 which
                 prudence
                 is
                 all
                 at
                 all
                 concerned
                 as
                 being
                 wholly
                 indifferent
                 to
                 this
                 or
                 that
                 for
                 matter
                 of
                 advantage
                 ;
                 but
                 there
                 is
                 no
                 action
                 but
                 must
                 pass
                 under
                 the
                 file
                 and
                 censure
                 of
                 Conscience
                 ;
                 for
                 if
                 we
                 can
                 suppose
                 any
                 action
                 in
                 all
                 its
                 circumstances
                 to
                 be
                 wholly
                 indifferent
                 to
                 good
                 or
                 bad
                 ;
                 yet
                 none
                 is
                 so
                 to
                 lawful
                 or
                 unlawful
                 ,
                 the
                 very
                 indifferent
                 ,
                 being
                 therefore
                 lawful
                 because
                 it
                 is
                 indifferent
                 ,
                 and
                 therefore
                 to
                 be
                 considered
                 by
                 conscience
                 ,
                 either
                 actually
                 or
                 habitually
                 :
                 For
                 in
                 this
                 sense
                 even
                 our
                 natural
                 actions
                 in
                 their
                 time
                 and
                 place
                 ,
                 are
                 also
                 moral
                 ,
                 and
                 where
                 they
                 are
                 not
                 primarily
                 moral
                 ,
                 yet
                 they
                 come
                 under
                 conscience
                 ,
                 as
                 being
                 permitted
                 ,
                 and
                 innocent
                 ;
                 but
                 where
                 ever
                 they
                 are
                 relative
                 to
                 another
                 person
                 ,
                 they
                 put
                 on
                 some
                 more
                 degrees
                 of
                 morality
                 ,
                 and
                 are
                 of
                 proper
                 cognisance
                 in
                 this
                 Court.
                 
                 
                   
                     Qui
                     didicit
                     patriae
                     quid
                     debeat
                     ,
                     &
                     quid
                     amicis
                     :
                  
                   
                     Quo
                     sit
                     amore
                     parens
                     ,
                     
                     quo
                     Frater
                     amandus
                     ,
                     &
                     Hospes
                     :
                  
                   
                     Quid
                     sit
                     Conscripti
                     ,
                     quid
                     Judicis
                     officium
                     :
                     quae
                  
                   
                     Partes
                     in
                     bellum
                     missi
                     Ducis
                     :
                     ille
                     profectò
                  
                   
                     Reddere
                     personae
                     scit
                     convenientiae
                     cuique
                     .
                  
                
                 That
                 is
                 the
                 full
                 effect
                 of
                 conscience
                 ,
                 to
                 conduct
                 all
                 our
                 relations
                 ,
                 all
                 our
                 moral
                 actions
                 .
              
            
             
               
                 RULE
                 2.
                 
                 The
                 duty
                 and
                 offices
                 of
                 Conscience
                 are
                 to
                 dictate
                 ,
                 and
                 to
                 testify
                 or
                 bear
                 witness
                 ;
                 to
                 accuse
                 or
                 excuse
                 ;
                 to
                 loose
                 or
                 binde
                 .
              
               
                 THE
                 first
                 and
                 last
                 are
                 the
                 direct
                 acts
                 and
                 offices
                 of
                 Conscience
                 :
                 the
                 o●her
                 are
                 reflex
                 or
                 consequent
                 actions
                 ,
                 but
                 direct
                 offices
                 .
                 The
                 first
                 act
                 which
                 is
                 ,
              
               
                 
                   To
                   dictate
                
              
               
                 Is
                 of
                 that
                 which
                 Divines
                 call
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 the
                 phylactery
                 ,
                 the
                 keeper
                 of
                 the
                 records
                 of
                 the
                 laws
                 ,
                 and
                 by
                 it
                 we
                 are
                 taught
                 our
                 duty
                 :
                 God
                 having
                 written
                 it
                 in
                 our
                 hearts
                 by
                 Nature
                 and
                 by
                 the
                 Spirit
                 ,
                 leaves
                 it
                 there
                 ,
                 ever
                 plac'd
                 before
                 the
                 eye
                 of
                 conscience
                 as
                 S.
                 Bernara
                 cals
                 it
                 )
                 to
                 be
                 read
                 and
                 used
                 for
                 directions
                 in
                 all
                 cases
                 of
                 dispute
                 ,
                 
                 or
                 question
                 or
                 action
                 :
                 this
                 is
                 that
                 which
                 S.
                 Paul
                 cals
                 
                   the
                   work
                   of
                   the
                   law
                   written
                   in
                   our
                   hearts
                   ,
                
                 and
                 therefore
                 it
                 is
                 ,
                 that
                 to
                 sin
                 against
                 our
                 conscience
                 is
                 so
                 totally
                 inexcusable
                 ,
                 and
                 according
                 to
                 the
                 degree
                 of
                 that
                 violence
                 which
                 is
                 done
                 against
                 the
                 conscience
                 ,
                 puts
                 on
                 degrees
                 .
                 For
                 conscience
                 dictates
                 whatsoever
                 it
                 is
                 perswaded
                 of
                 ,
                 and
                 will
                 not
                 suffer
                 a
                 man
                 to
                 do
                 otherwise
                 then
                 it
                 suggests
                 and
                 tels
                 us
                 :
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                
                 said
                 Achilles
                 of
                 Hector
                 when
                 he
                 was
                 violently
                 angry
                 with
                 him
                 ;
                 I
                 would
                 my
                 conscience
                 would
                 give
                 me
                 leave
                 to
                 eat
                 thy
                 very
                 flesh
                 .
              
               
               
                 It
                 s
                 universal
                 dictates
                 are
                 ever
                 the
                 most
                 certain
                 ,
                 and
                 those
                 are
                 the
                 first
                 principles
                 of
                 justice
                 and
                 religion
                 ;
                 and
                 whatsoever
                 else
                 can
                 be
                 infallibly
                 and
                 immediately
                 inferr'd
                 from
                 thence
                 ,
                 are
                 her
                 dictates
                 also
                 ,
                 but
                 not
                 primely
                 and
                 directly
                 ,
                 but
                 transmitted
                 by
                 the
                 hands
                 of
                 reason
                 .
                 The
                 same
                 reason
                 also
                 there
                 is
                 in
                 clear
                 revelation
                 .
                 For
                 whatsoever
                 is
                 put
                 into
                 the
                 conscience
                 immediately
                 by
                 God
                 ,
                 is
                 plac'd
                 there
                 to
                 the
                 same
                 purpose
                 ,
                 and
                 with
                 the
                 same
                 efficiency
                 and
                 perswasion
                 as
                 is
                 all
                 that
                 which
                 is
                 natural
                 .
                 And
                 the
                 conscience
                 properly
                 dictates
                 nothing
                 else
                 ,
                 but
                 
                   prime
                   natural
                   reason
                
                 ,
                 and
                 
                   immediate
                   revelation
                
                 ;
                 whatsoever
                 ●●es
                 after
                 these
                 two
                 ,
                 is
                 reach'd
                 forth
                 to
                 us
                 by
                 
                   two
                   hands
                
                 ,
                 one
                 whereof
                 alone
                 is
                 ministred
                 by
                 conscience
                 .
                 The
                 reason
                 is
                 this
                 :
                 Because
                 all
                 that
                 law
                 by
                 which
                 God
                 governs
                 is
                 written
                 in
                 our
                 hearts
                 ,
                 put
                 there
                 by
                 God
                 immediately
                 ,
                 that
                 is
                 antecedently
                 to
                 all
                 our
                 actions
                 ,
                 because
                 it
                 is
                 that
                 by
                 which
                 all
                 our
                 actions
                 are
                 to
                 be
                 guided
                 ,
                 even
                 our
                 discoursings
                 and
                 arguings
                 are
                 to
                 be
                 guided
                 by
                 conscience
                 ,
                 if
                 the
                 argument
                 be
                 moral
                 :
                 now
                 the
                 ways
                 by
                 which
                 God
                 speaks
                 to
                 us
                 immediately
                 ,
                 are
                 onely
                 Nature
                 and
                 the
                 
                   Spirit
                   :
                   Nature
                
                 is
                 that
                 principle
                 which
                 taught
                 all
                 men
                 from
                 the
                 beginning
                 until
                 now
                 ;
                 all
                 that
                 prime
                 practical
                 reason
                 which
                 is
                 perfective
                 of
                 humane
                 nature
                 ,
                 and
                 in
                 which
                 all
                 mankinde
                 agrees
                 .
                 Either
                 the
                 perfections
                 ,
                 or
                 the
                 renovations
                 ,
                 or
                 the
                 superadditions
                 to
                 this
                 are
                 taught
                 us
                 by
                 the
                 
                   Holy
                   Spirit
                
                 ,
                 and
                 all
                 this
                 being
                 written
                 in
                 the
                 conscience
                 by
                 the
                 finger
                 of
                 God
                 is
                 brought
                 forth
                 upon
                 all
                 occasions
                 of
                 action
                 ;
                 and
                 whatsoever
                 is
                 done
                 against
                 any
                 thing
                 so
                 plac'd
                 ,
                 is
                 directly
                 and
                 violently
                 against
                 the
                 conscience
                 ;
                 but
                 when
                 from
                 thence
                 reason
                 spins
                 a
                 longer
                 thred
                 ,
                 and
                 draws
                 it
                 out
                 from
                 the
                 clue
                 of
                 natural
                 principles
                 or
                 express
                 revelation
                 ,
                 that
                 also
                 returns
                 upon
                 the
                 conscience
                 and
                 is
                 plac'd
                 there
                 as
                 light
                 upon
                 a
                 wall
                 ,
                 but
                 not
                 as
                 the
                 stones
                 that
                 are
                 there
                 :
                 but
                 yet
                 whatever
                 is
                 done
                 against
                 that
                 light
                 is
                 also
                 against
                 conscience
                 but
                 not
                 so
                 as
                 the
                 other
                 .
                 Just
                 as
                 it
                 is
                 in
                 nature
                 and
                 accident
                 .
                 To
                 eat
                 poison
                 ,
                 and
                 filthiness
                 is
                 against
                 every
                 mans
                 health
                 and
                 stomack
                 ;
                 but
                 if
                 by
                 an
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 a
                 propriety
                 of
                 temper
                 or
                 an
                 evil
                 habit
                 ,
                 or
                 accidental
                 inordination
                 ,
                 wine
                 ,
                 or
                 fish
                 makes
                 a
                 man
                 sick
                 ,
                 then
                 these
                 are
                 against
                 his
                 nature
                 too
                 ,
                 but
                 not
                 so
                 as
                 poison
                 is
                 ,
                 or
                 stones
                 .
                 Whatever
                 comes
                 into
                 the
                 
                   conscience
                   primarily
                
                 ,
                 or
                 
                   consequently
                   ▪
                   right
                
                 or
                 wrong
                 ,
                 is
                 brought
                 forth
                 upon
                 occasion
                 of
                 action
                 ,
                 and
                 is
                 part
                 of
                 her
                 dictate
                 :
                 but
                 as
                 a
                 man
                 speaks
                 some
                 things
                 of
                 his
                 own
                 knowledge
                 ,
                 some
                 things
                 by
                 hearsay
                 ;
                 so
                 does
                 conscience
                 ,
                 somethings
                 she
                 tels
                 from
                 God
                 and
                 her self
                 ,
                 some
                 things
                 from
                 reason
                 and
                 her self
                 ,
                 or
                 other
                 accidental
                 notices
                 :
                 Those
                 and
                 these
                 do
                 integrate
                 and
                 complete
                 her
                 sermons
                 ,
                 but
                 they
                 have
                 several
                 influence
                 and
                 obligation
                 according
                 to
                 their
                 proper
                 efficiency
                 .
                 But
                 of
                 this
                 I
                 shall
                 give
                 f●ll
                 accounts
                 in
                 the
                 second
                 Book
                 .
              
               
                 
                   To
                   testifie
                
                 .
              
               
                 Conscience
                 bears
                 witness
                 of
                 our
                 actions
                 ;
                 
                 so
                 S.
                 
                   Paul
                   ,
                   their
                   conscience
                   bearing
                   witness
                   :
                
                 and
                 in
                 this
                 sense
                 ,
                 
                 conscience
                 is
                 a
                 practical
                 memory
                 .
                 For
                 as
                 the
                 practical
                 knowledge
                 ,
                 or
                 notices
                 subjected
                 in
                 the
                 understanding
                 make
                 the
                 understanding
                 to
                 be
                 conscience
                 ;
                 so
                 the
                 actions
                 of
                 our
                 life
                 recorded
                 in
                 the
                 memory
                 and
                 brought
                 forth
                 to
                 practical
                 judgements
                 ,
                 change
                 the
                 memory
                 also
                 into
                 conscience
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 Man
                 differing
                 from
                 brute
                 beasts
                 by
                 the
                 use
                 of
                 reason
                 ,
                 it
                 is
                 not
                 likely
                 he
                 should
                 be
                 a
                 stranger
                 to
                 his
                 own
                 actions
                 as
                 the
                 beasts
                 are
                 ,
                 but
                 that
                 the
                 evil
                 which
                 is
                 done
                 should
                 be
                 recalled
                 to
                 their
                 minde
                 with
                 the
                 signification
                 of
                 some
                 displeasure
                 .
                 
                 So
                 Polybius
                 discourses
                 of
                 the
                 reason
                 and
                 the
                 manner
                 of
                 conscience
                 .
              
               
               
                 Every
                 
                   knowing
                   faculty
                
                 is
                 the
                 seat
                 of
                 conscience
                 .
                 
                 and
                 the
                 same
                 faculty
                 when
                 it
                 is
                 furnished
                 with
                 speculative
                 notions
                 retains
                 its
                 natural
                 and
                 proper
                 name
                 of
                 Understanding
                 ,
                 or
                 Memory
                 ;
                 but
                 as
                 the
                 same
                 is
                 instructed
                 with
                 notices
                 in
                 order
                 to
                 judgements
                 practical
                 ,
                 so
                 it
                 takes
                 the
                 
                   Christian
                   name
                
                 of
                 Conscience
                 ,
                 The
                 Voltitive
                 or
                 
                   choosing
                   faculty
                
                 cannot
                 ,
                 but
                 the
                 intellectual
                 may
                 .
                 And
                 this
                 is
                 that
                 Book
                 which
                 at
                 Doomsday
                 shall
                 be
                 brought
                 forth
                 and
                 laid
                 open
                 to
                 all
                 the
                 world
                 .
                 The
                 Memory
                 chang'd
                 into
                 Conscience
                 preserves
                 the
                 notices
                 of
                 some
                 things
                 ,
                 and
                 shall
                 be
                 reminded
                 of
                 others
                 ,
                 and
                 shall
                 doe
                 that
                 work
                 intirely
                 and
                 perfectly
                 ,
                 which
                 now
                 it
                 does
                 imperfectly
                 and
                 by
                 parts
                 ,
                 according
                 to
                 the
                 words
                 of
                 S.
                 Paul
                 ,
                 
                 
                   Then
                   shall
                   we
                   know
                   as
                   we
                   are
                   known
                   ,
                
                 that
                 is
                 ,
                 as
                 God
                 knows
                 us
                 now
                 ,
                 so
                 then
                 shall
                 we
                 see
                 and
                 know
                 our selves
                 .
                 
                 
                   Nullum
                   theatrum
                   virtuti
                   conscientiâ
                   majus
                
                 ,
                 shall
                 then
                 be
                 highly
                 verified
                 .
                 Our
                 conscience
                 will
                 be
                 the
                 great
                 Scene
                 or
                 Theatre
                 upon
                 which
                 shall
                 be
                 represented
                 all
                 our
                 actions
                 good
                 and
                 bad
                 .
                 It
                 is
                 Gods
                 Book
                 ,
                 
                 the
                 Book
                 of
                 life
                 or
                 death
                 .
                 According
                 to
                 the
                 words
                 of
                 S.
                 
                   Bernard
                   ,
                   Ex
                   his
                   quae
                   scripta
                   erunt
                   in
                   libris
                   nostris
                   judicabimur
                   :
                   &
                   ideò
                   scribi
                   debent
                   secundùm
                   exemplar
                   libri
                   vitae
                   ,
                   &
                   si
                   sic
                   scripti
                   non
                   sunt
                   ,
                   saltem
                   corrigendi
                   sunt
                   .
                
                 We
                 shall
                 be
                 judged
                 by
                 that
                 which
                 is
                 written
                 in
                 our
                 own
                 books
                 (
                 the
                 books
                 of
                 conscience
                 )
                 and
                 therefore
                 they
                 ought
                 to
                 be
                 written
                 according
                 to
                 the
                 copy
                 of
                 the
                 book
                 of
                 life
                 ;
                 and
                 if
                 they
                 be
                 not
                 so
                 written
                 ,
                 yet
                 they
                 ought
                 to
                 be
                 so
                 corrected
                 .
              
               
                 Consequently
                 to
                 these
                 the
                 conscience
                 does
                 
              
               
                 
                   Accuse
                   or
                   Excuse
                
                 .
              
               
                 So
                 S.
                 Paul
                 joyns
                 them
                 as
                 consequent
                 to
                 the
                 former
                 ;
                 
                 
                   Their
                   conscience
                   bearing
                   witness
                   ,
                   and
                   their
                   thoughts
                   in
                   the
                   mean
                   time
                   accusing
                   or
                   excusing
                   one
                   another
                   .
                   Si
                   optimorum
                   consiliorum
                   atque
                   factorum
                   testis
                   in
                   omni
                   vita
                   nobis
                   conscientia
                   fuerit
                   ,
                
                 
                 
                   sine
                   ullo
                   metu
                   summa
                   cum
                   honestate
                   vivemus
                   .
                
                 If
                 our
                 conscience
                 be
                 the
                 witness
                 that
                 in
                 our
                 life
                 we
                 do
                 good
                 deeds
                 ,
                 and
                 follow
                 sober
                 counsels
                 ,
                 we
                 shall
                 live
                 in
                 great
                 honesty
                 and
                 without
                 fear
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 said
                 
                   Hierocles
                   ,
                   God
                   hath
                   constituted
                   a
                   most
                   righteous
                   and
                   domestick
                   Judge
                   ,
                   the
                   Conscience
                   and
                   right
                   Reason
                
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Every
                   man
                   ought
                   most
                   of
                   all
                   to
                   fear
                   himself
                   ,
                   because
                   it
                   is
                   impossible
                   but
                   we
                   should
                   know
                   what
                   we
                   have
                   done
                   amiss
                   ,
                   and
                   it
                   concerns
                   us
                   also
                   to
                   make
                   righteous
                   judgement
                   ,
                   for
                   we
                   cannot
                   escape
                   our selves
                   .
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 said
                 
                   Isocrates
                   .
                   Etsi
                   à
                   caeteris
                   silentium
                   est
                   ,
                   tamen
                   ipse
                   sibimet
                   censcius
                   est
                   posse
                   se
                   meritò
                   increpari
                   ,
                
                 so
                 Apuleius
                 renders
                 it
                 .
                 Though
                 others
                 hold
                 their
                 peace
                 ,
                 yet
                 there
                 is
                 one
                 within
                 that
                 will
                 not
                 .
                 
                   
                     Nec
                     facile
                     est
                     placidam
                     ac
                     pacatam
                     degere
                     vitam
                     ,
                  
                   
                     Qui
                     violat
                     factis
                     communia
                     foedera
                     pacis
                     :
                     
                  
                   
                     Etsi
                     fallit
                     enim
                     Divum
                     genus
                     ,
                     Humanúmque
                     ;
                  
                   
                     Perpetuò
                     tamen
                     id
                     fore
                     clam
                     diffidere
                     debet
                     .
                  
                
                 It
                 is
                 hard
                 to
                 be
                 concealed
                 from
                 God
                 and
                 man
                 too
                 ,
                 and
                 although
                 we
                 think
                 our selves
                 safe
                 for
                 a
                 while
                 ,
                 yet
                 we
                 have
                 something
                 within
                 that
                 tels
                 us
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 he
                 that
                 does
                 any
                 thing
                 is
                 espied
                 ,
                 and
                 cannot
                 doe
                 it
                 privately
                 .
                 
                   Quîcum
                   in
                   tenebris
                
                 ?
                 was
                 the
                 old
                 Proverb
                 ;
                 
                   Who
                   was
                   with
                   you
                   in
                   the
                   dark
                   ?
                
                 And
                 therefore
                 it
                 was
                 that
                 Epicurus
                 affirm'd
                 it
                 to
                 be
                 impossible
                 for
                 a
                 man
                 to
                 be
                 concealed
                 always
                 .
                 Upon
                 the
                 mistake
                 of
                 which
                 he
                 was
                 accused
                 by
                 Plutarch
                 and
                 others
                 ,
                 to
                 have
                 supposed
                 it
                 lawful
                 to
                 doe
                 any
                 injustice
                 secretly
                 ;
                 whereas
                 his
                 design
                 was
                 to
                 obstruct
                 that
                 gate
                 of
                 iniquity
                 ,
                 and
                 to
                 make
                 men
                 beleeve
                 that
                 
                 even
                 that
                 sin
                 which
                 was
                 committed
                 most
                 secretly
                 ,
                 would
                 some
                 time
                 or
                 other
                 be
                 discovered
                 and
                 brought
                 to
                 punishment
                 ;
                 all
                 which
                 is
                 to
                 be
                 done
                 by
                 the
                 ex
                 raregular
                 events
                 of
                 providence
                 ,
                 and
                 the
                 certain
                 accusations
                 and
                 discoveries
                 of
                 Conscience
                 .
              
               
                 For
                 Conscience
                 is
                 the
                 Looking-glass
                 of
                 the
                 soul
                 ,
                 
                 so
                 it
                 was
                 called
                 by
                 Pe●ipha●●s
                 in
                 Plautus
                 ;
                 
                 
                   
                     Non
                     oris
                     causâ
                     modò
                     homines
                     aequum
                     fuit
                  
                   
                     Sibi
                     habere
                     speculum
                     ,
                     ubi
                     os
                     contemplarent
                     suum
                     ;
                  
                   
                     Sed
                     qui
                     perspicere
                     possent
                     cor
                     sapientiae
                     :
                  
                   
                     Igitur
                     perspicere
                     possent
                     ut
                     cordis
                     copiam
                  
                   
                     Ubi
                     id
                     inspexissent
                     ,
                     cogitarent
                     postea
                  
                   
                     Vitam
                     ut
                     vixissent
                     olim
                     in
                     adolescentia
                     .
                  
                
                 And
                 a
                 man
                 looking
                 into
                 his
                 Conscience
                 ,
                 instructed
                 with
                 
                   the
                   word
                   of
                   God
                
                 ,
                 its
                 proper
                 rule
                 ,
                 
                 is
                 by
                 S.
                 James
                 compar'd
                 to
                 a
                 
                   man
                   beholding
                   his
                   natural
                   face
                   in
                   a
                   glass
                
                 ;
                 and
                 that
                 the
                 Apostle
                 describes
                 Conscience
                 in
                 that
                 similitude
                 ,
                 is
                 to
                 be
                 gathered
                 from
                 the
                 word
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   verbum
                   insitum
                   ,
                   the
                   ingraffed
                   word
                   ,
                
                 the
                 word
                 of
                 God
                 written
                 in
                 our
                 hearts
                 ,
                 which
                 who
                 so
                 looks
                 on
                 ,
                 and
                 compares
                 his
                 actions
                 with
                 his
                 rule
                 ,
                 may
                 see
                 what
                 he
                 is
                 :
                 but
                 he
                 that
                 neglects
                 this
                 word
                 and
                 follows
                 not
                 this
                 rule
                 ,
                 did
                 indeed
                 see
                 his
                 face
                 ,
                 but
                 hath
                 forgotten
                 what
                 manner
                 of
                 man
                 he
                 was
                 ,
                 that
                 is
                 ,
                 what
                 he
                 was
                 fram'd
                 in
                 the
                 works
                 of
                 the
                 new
                 Creation
                 ,
                 when
                 he
                 was
                 newly
                 form'd
                 and
                 
                   created
                   unto
                   righteousness
                   and
                   true
                   holiness
                   .
                
              
               
                 This
                 accusation
                 and
                 watchfulness
                 ,
                 
                 and
                 vocal
                 ,
                 clamorous
                 guards
                 of
                 Conscience
                 are
                 in
                 perpetual
                 attendance
                 ,
                 and
                 though
                 they
                 may
                 sleep
                 ,
                 yet
                 they
                 are
                 quickly
                 awakened
                 ,
                 and
                 make
                 the
                 evil
                 man
                 restless
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 said
                 Epicurus
                 ,
                 which
                 is
                 very
                 well
                 rendred
                 by
                 
                   Seneca
                   ,
                   Ideo
                   non
                   prodest
                   latentibus
                   ,
                   quòd
                   latendi
                   etiamsi
                   felicitatem
                   habeant
                   ,
                   fiduciam
                   non
                   habent
                   .
                
                 They
                 that
                 live
                 unjustly
                 ,
                 always
                 live
                 miserably
                 and
                 fearfully
                 ;
                 because
                 although
                 their
                 crime
                 be
                 secret
                 ,
                 yet
                 they
                 cannot
                 be
                 confident
                 that
                 it
                 shall
                 be
                 so
                 :
                 meaning
                 ,
                 that
                 because
                 their
                 conscience
                 does
                 accuse
                 them
                 ,
                 they
                 perceive
                 they
                 are
                 discovered
                 ,
                 and
                 previous
                 to
                 an
                 eye
                 ,
                 which
                 what
                 effect
                 it
                 will
                 have
                 in
                 the
                 publication
                 of
                 the
                 crime
                 here
                 and
                 hereafter
                 ,
                 is
                 not
                 matter
                 of
                 knowledge
                 ,
                 but
                 cannot
                 choose
                 but
                 be
                 matter
                 of
                 fear
                 for
                 ever
                 .
                 
                   
                     —
                     
                     fiet
                     adulter
                  
                   
                     Publicus
                     ,
                     &
                     poenas
                     metuet
                     quascunque
                     mariti
                  
                   
                     Irati
                     debent
                     ,
                     nec
                     erit
                     felicior
                     astro
                  
                   
                     Martis
                     ,
                     ut
                     in
                     laqueos
                     nunquam
                     incidat
                     —
                  
                
                 If
                 any
                 chance
                 makes
                 the
                 fact
                 private
                 ,
                 yet
                 no
                 providence
                 or
                 watchfulness
                 can
                 give
                 security
                 ,
                 because
                 within
                 there
                 dwels
                 a
                 principle
                 of
                 fear
                 that
                 can
                 never
                 die
                 ,
                 till
                 repentance
                 kills
                 it
                 .
                 And
                 therefore
                 Chilon
                 in
                 Laërtius
                 said
                 upon
                 this
                 account
                 ,
                 that
                 loss
                 is
                 rather
                 to
                 be
                 chosen
                 then
                 filthy
                 gain
                 ;
                 because
                 that
                 loss
                 brings
                 sorrow
                 but
                 once
                 ,
                 but
                 injustice
                 brings
                 a
                 perpetual
                 fear
                 and
                 pain
                 .
                 
                   
                     Anne
                     magìs
                     Siculi
                     gemuerunt
                     aera
                     juvenci
                     ,
                     
                  
                   
                     Et
                     magìs
                     auratis
                     pendens
                     laquearibus
                     ensis
                  
                   
                     Purpureas
                     subter
                     cervices
                     terruit
                     ?
                     Imus
                     ,
                  
                   
                     Imus
                     praecipites
                     ,
                     quam
                     si
                     sibi
                     dicat
                     ,
                     &
                     intus
                  
                   
                     Palleat
                     infelix
                     quod
                     proxima
                     nesciat
                     Uxor
                     .
                  
                
                 The
                 wife
                 that
                 lies
                 by
                 his
                 side
                 knows
                 not
                 at
                 what
                 the
                 guilty
                 man
                 looks
                 pale
                 ,
                 but
                 something
                 that
                 is
                 within
                 the
                 bosome
                 knows
                 ;
                 and
                 no
                 pompousness
                 of
                 condition
                 can
                 secure
                 the
                 man
                 ,
                 and
                 no
                 witty
                 cruelty
                 can
                 equal
                 the
                 torment
                 .
                 For
                 
                 that
                 also
                 ,
                 although
                 it
                 be
                 not
                 directly
                 the
                 office
                 of
                 conscience
                 ,
                 yet
                 it
                 is
                 the
                 act
                 and
                 effect
                 of
                 conscience
                 ;
                 when
                 it self
                 is
                 injur'd
                 ,
                 it
                 will
                 never
                 let
                 any
                 thing
                 else
                 be
                 quiet
                 .
              
               
                 
                   To
                   loose
                   or
                   binde
                
                 ,
              
               
                 Is
                 the
                 reflex
                 act
                 of
                 conscience
                 .
                 
                 Upon
                 viewing
                 the
                 records
                 ,
                 or
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 Legislative
                 part
                 of
                 conscience
                 ,
                 it
                 binds
                 to
                 duty
                 ;
                 upon
                 viewing
                 the
                 act
                 ,
                 it
                 binds
                 to
                 punishment
                 ,
                 or
                 consigns
                 to
                 comfort
                 ;
                 and
                 in
                 both
                 regards
                 it
                 is
                 called
                 by
                 
                   Origen
                   ,
                   affectuum
                   corrector
                   ,
                   atque
                   animae
                   paedagogus
                   ,
                
                 the
                 corrector
                 of
                 the
                 affections
                 ,
                 and
                 the
                 teacher
                 of
                 the
                 soul.
                 Which
                 kinde
                 of
                 similitude
                 Epictetus
                 in
                 Stobaeus
                 followed
                 also
                 ,
                 
                   Parentes
                   pueros
                   nos
                   paedagogo
                   tradiderunt
                   ,
                   qui
                   ubique
                   observaret
                   ne
                   laederemur
                   ,
                   Deus
                   autem
                   clam
                   viros
                   insitae
                   conscientiae
                   custodiendos
                   tradidit
                   ;
                   quae
                   quidem
                   custodia
                   nequaquam
                   contemnenda
                   est
                   .
                
                 As
                 our
                 parents
                 have
                 delivered
                 us
                 to
                 a
                 guardian
                 who
                 did
                 watch
                 lest
                 we
                 did
                 or
                 suffered
                 mischief
                 ;
                 so
                 hath
                 God
                 committed
                 us
                 to
                 the
                 custody
                 of
                 our
                 conscience
                 that
                 is
                 planted
                 within
                 us
                 ;
                 and
                 this
                 custody
                 is
                 at
                 no
                 hand
                 to
                 be
                 neglected
                 .
              
               
                 
                   The
                   binding
                   to
                   duty
                
                 is
                 so
                 an
                 effect
                 of
                 conscience
                 ,
                 
                 that
                 is
                 cannot
                 be
                 separated
                 from
                 it
                 ;
                 but
                 
                   the
                   binding
                   to
                   punishment
                
                 is
                 an
                 act
                 of
                 conscience
                 also
                 as
                 it
                 is
                 a
                 Judge
                 ,
                 and
                 is
                 intended
                 to
                 affright
                 a
                 sinner
                 ,
                 and
                 to
                 punishment
                 :
                 but
                 it
                 is
                 such
                 a
                 punishment
                 as
                 is
                 the
                 beginning
                 of
                 hell
                 torments
                 ,
                 and
                 unless
                 the
                 wound
                 be
                 cured
                 will
                 never
                 end
                 till
                 eternity
                 it self
                 shall
                 go
                 into
                 a
                 grave
                 :
                 
                   Illo
                   nocens
                   se
                   damnat
                   quo
                   peccat
                   die
                   ,
                   
                
                 the
                 same
                 day
                 that
                 a
                 man
                 sins
                 ,
                 on
                 the
                 same
                 day
                 he
                 is
                 condem'd
                 ;
                 and
                 when
                 Menelaus
                 in
                 the
                 Tragedy
                 did
                 ask
                 ,
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ;
                
                 what
                 disease
                 kill'd
                 poor
                 O●estes
                 ?
                 he
                 was
                 answer'd
                 ,
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                
                 His
                 disease
                 was
                 nothing
                 but
                 an
                 evil
                 conscience
                 ;
                 he
                 had
                 done
                 vile
                 things
                 ,
                 and
                 had
                 an
                 amazed
                 spirit
                 that
                 distracted
                 him
                 ,
                 and
                 so
                 he
                 died
                 .
                 
                   Curas
                   ultrices
                   Virgil
                
                 cals
                 the
                 wounds
                 of
                 an
                 evil
                 conscience
                 ,
                 
                 
                   Revenging
                   cares
                   .
                   Nihil
                   est
                   miserius
                   quàm
                   animus
                   hominis
                   conscius
                   ,
                
                 said
                 he
                 in
                 the
                 Comedy
                 ;
                 nothing
                 is
                 more
                 miserable
                 then
                 an
                 evil
                 conscience
                 ,
                 and
                 the
                 being
                 pain'd
                 with
                 it
                 ,
                 is
                 called
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 be
                 choked
                 or
                 strangled
                 with
                 an
                 evil
                 conscience
                 ;
                 by
                 S
                 ▪
                 Chrysostome
                 (
                 who
                 in
                 his
                 22.
                 
                 Homily
                 upon
                 the
                 first
                 Epistle
                 to
                 the
                 Corinthians
                 ,
                 speaks
                 much
                 and
                 excellently
                 to
                 the
                 same
                 purpose
                 ;
                 )
                 and
                 there
                 are
                 some
                 that
                 fancy
                 that
                 this
                 was
                 the
                 cause
                 of
                 Judas
                 death
                 ;
                 The
                 horrors
                 of
                 his
                 conscience
                 were
                 such
                 that
                 his
                 spirits
                 were
                 confounded
                 ,
                 and
                 restless
                 ,
                 and
                 uneasy
                 ;
                 and
                 striving
                 to
                 go
                 from
                 their
                 prison
                 stopp'd
                 at
                 the
                 gates
                 of
                 emanation
                 ,
                 and
                 stifled
                 him
                 .
                 It
                 did
                 that
                 ,
                 or
                 as
                 bad
                 ;
                 it
                 either
                 choak'd
                 him
                 ,
                 or
                 brought
                 him
                 to
                 a
                 haltar
                 ,
                 as
                 it
                 hath
                 done
                 many
                 besides
                 him
                 .
                 And
                 although
                 I
                 may
                 truly
                 say
                 as
                 he
                 did
                 ,
                 
                   
                     Non
                     mihi
                     si
                     linguae
                     centum
                     —
                  
                   
                     Omnia
                     poenarum
                     percurrere
                     nomina
                     possem
                     ,
                  
                
                 no
                 tongue
                 is
                 able
                 to
                 express
                 the
                 evils
                 which
                 are
                 felt
                 by
                 a
                 troubled
                 conscience
                 ,
                 or
                 a
                 wounded
                 spirit
                 ,
                 yet
                 the
                 heads
                 of
                 them
                 are
                 visible
                 and
                 notorious
                 to
                 all
                 men
                 .
              
               
                 1.
                 
                 
                 The
                 first
                 is
                 that
                 which
                 Nazianzen
                 cals
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 accusations
                 and
                 vexings
                 of
                 a
                 man
                 when
                 he
                 is
                 in
                 misery
                 ;
                 then
                 when
                 he
                 needs
                 most
                 comfort
                 ,
                 he
                 shall
                 by
                 his
                 evil
                 conscience
                 be
                 most
                 disquieted
                 .
                 A
                 sickness
                 awakes
                 a
                 dull
                 sleeping
                 conscience
                 ,
                 and
                 when
                 it
                 is
                 awaken'd
                 it
                 will
                 make
                 that
                 the
                 man
                 shall
                 not
                 sleep
                 .
                 
                 So
                 Antiochus
                 when
                 his
                 Lieutenant
                 Lysias
                 was
                 beaten
                 
                 by
                 the
                 Jews
                 ,
                 he
                 fell
                 sick
                 with
                 grief
                 ,
                 and
                 then
                 his
                 conscience
                 upbraided
                 him
                 ;
                 
                   but
                   now
                
                 (
                 said
                 he
                 )
                 
                   I
                   remember
                   the
                   evils
                   that
                   I
                   did
                   at
                   Jerusalem
                   ;
                   quia
                   invenerunt
                   me
                   mala
                   ista
                   ,
                
                 so
                 the
                 
                   Latin
                   Bible
                
                 reads
                 it
                 ;
                 
                   because
                   these
                   evils
                   now
                   have
                   found
                   me
                   out
                   .
                
                 For
                 when
                 a
                 man
                 is
                 prosperous
                 ,
                 it
                 is
                 easie
                 for
                 him
                 to
                 stop
                 the
                 mouth
                 of
                 conscience
                 ,
                 to
                 bribe
                 or
                 to
                 abuse
                 it
                 ,
                 to
                 fill
                 it
                 with
                 noise
                 ,
                 and
                 to
                 divert
                 it
                 with
                 business
                 ,
                 to
                 outvie
                 it
                 with
                 temporal
                 gayeties
                 ,
                 or
                 to
                 be
                 flattered
                 into
                 weak
                 opinions
                 and
                 sentences
                 ;
                 but
                 when
                 a
                 man
                 is
                 smitten
                 of
                 God
                 ,
                 and
                 devested
                 of
                 all
                 the
                 outsides
                 and
                 hypocrisies
                 of
                 sin
                 ,
                 and
                 that
                 conscience
                 is
                 disintangled
                 from
                 its
                 fetters
                 and
                 foolish
                 pretensions
                 ,
                 then
                 it
                 speaks
                 its
                 own
                 sense
                 ,
                 it
                 ever
                 speaks
                 loudest
                 when
                 the
                 man
                 is
                 poor
                 ,
                 or
                 sick
                 ,
                 or
                 miserable
                 .
                 This
                 was
                 well
                 explicated
                 by
                 S.
                 
                   Ambrose
                   ,
                   Dum
                   sumus
                   in
                   quadam
                   delinquendi
                   libidine
                   ,
                   nebulis
                   quibusdam
                   conscientiae
                   mens
                   obducitur
                   ,
                   nè
                   videat
                   eorum
                   quae
                   concupiscit
                   deformitatem
                   .
                   Sed
                   cùm
                   omnis
                   nebula
                   transierit
                   ,
                   gravia
                   tormenta
                   exercentur
                   in
                   quodam
                   malè
                   conscii
                   secretario
                   .
                
                 A
                 man
                 is
                 sometimes
                 so
                 surpris'd
                 with
                 the
                 false
                 fires
                 and
                 glarings
                 of
                 temptation
                 ,
                 that
                 he
                 cannot
                 see
                 the
                 secret
                 turpitude
                 and
                 deformity
                 .
                 But
                 when
                 the
                 cloud
                 and
                 vail
                 is
                 off
                 ,
                 then
                 comes
                 the
                 tormentor
                 from
                 within
                 :
                 
                   
                     —
                     acuúntque
                     metum
                     mortalibus
                     agris
                     ,
                     
                  
                   
                     Si
                     quando
                     lethum
                     horrificum
                     ,
                     morbósque
                     Deûm
                     Rex
                  
                   
                     Molitur
                     ,
                     meritas
                     aut
                     bello
                     territat
                     urbes
                     .
                  
                
                 Then
                 the
                 calamity
                 swels
                 ,
                 and
                 conscience
                 increases
                 the
                 trouble
                 ,
                 when
                 God
                 sends
                 warre
                 ,
                 or
                 sickness
                 ,
                 or
                 death
                 .
                 It
                 was
                 Sauls
                 case
                 ,
                 when
                 he
                 lost
                 that
                 fatal
                 battel
                 in
                 which
                 the
                 Ark
                 was
                 taken
                 ,
                 he
                 called
                 to
                 the
                 
                   Amalekite
                   ,
                   Sta
                   super
                   me
                   &
                   interfice
                   me
                   ,
                
                 fall
                 upon
                 me
                 and
                 slay
                 me
                 ;
                 
                   quoniam
                   tenent
                   me
                   angustiae
                   ,
                   I
                   am
                   in
                   a
                   great
                   straìt
                   .
                
                 He
                 was
                 indeed
                 ;
                 for
                 his
                 son
                 was
                 slain
                 ,
                 and
                 his
                 army
                 routed
                 ,
                 and
                 his
                 enemies
                 were
                 round
                 about
                 :
                 But
                 then
                 conscience
                 stept
                 in
                 and
                 told
                 him
                 of
                 the
                 evil
                 that
                 he
                 had
                 done
                 in
                 causing
                 fourscore
                 of
                 the
                 Lords
                 Priests
                 to
                 be
                 slain
                 ;
                 and
                 therefore
                 Abulensis
                 reads
                 the
                 words
                 thus
                 ,
                 
                   Fall
                   upon
                   me
                   and
                   slay
                   me
                   ,
                   quoniam
                   tenent
                   me
                   or
                   ae
                   vestimenti
                   Sacerdotalis
                   ,
                
                 I
                 am
                 intangled
                 in
                 the
                 fringes
                 of
                 the
                 Priests
                 garments
                 .
                 
                   Videbatur
                   sibi
                   Saul
                   quòd
                   propinquus
                   morti
                   videret
                   Sacerdotes
                   Dei
                   accusantes
                   eum
                   in
                   judicio
                   coram
                   Deo.
                
                 He
                 thought
                 he
                 saw
                 the
                 Priests
                 of
                 the
                 Lord
                 accusing
                 him
                 before
                 God.
                 And
                 this
                 hath
                 been
                 an
                 old
                 opinion
                 of
                 the
                 world
                 ,
                 that
                 in
                 the
                 days
                 of
                 their
                 calamity
                 wicked
                 persons
                 are
                 accus'd
                 by
                 those
                 whom
                 they
                 have
                 injur'd
                 .
                 Not
                 much
                 unlike
                 to
                 which
                 is
                 that
                 of
                 Plato
                 ,
                 describing
                 the
                 torments
                 of
                 wicked
                 souls
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   They
                   roar
                   and
                   cry
                   out
                   .
                   Some
                   calling
                   on
                   them
                   whom
                   they
                   kill'd
                   ,
                   some
                   on
                   those
                   they
                   have
                   calumniated
                   ;
                   and
                   calling
                   they
                   pray
                   them
                   whom
                   they
                   have
                   injured
                   to
                   give
                   them
                   pardon
                   .
                
                 Then
                 every
                 bush
                 is
                 a
                 wild
                 beast
                 ,
                 and
                 every
                 shadow
                 is
                 a
                 ghost
                 ,
                 and
                 every
                 gloworm
                 is
                 a
                 dead
                 mans
                 candle
                 ,
                 and
                 every
                 lantern
                 is
                 a
                 spirit
                 .
                 
                   
                     —
                     pallidúmque
                     visâ
                  
                   
                     Matris
                     lampade
                     respicit
                     Neronem
                     .
                  
                
                 When
                 Nero
                 was
                 distressed
                 ,
                 he
                 saw
                 his
                 mothers
                 tapor
                 and
                 grew
                 pale
                 with
                 it
                 .
              
               
                 2.
                 
                 The
                 second
                 effect
                 is
                 shame
                 ,
                 
                 which
                 conscience
                 never
                 fails
                 to
                 inflict
                 secretly
                 ,
                 there
                 being
                 a
                 secret
                 turpitude
                 and
                 baseness
                 in
                 sin
                 ,
                 which
                 cannot
                 be
                 better
                 express'd
                 then
                 by
                 its
                 opposition
                 and
                 contradiction
                 to
                 conscience
                 .
                 Conscience
                 when
                 it
                 is
                 right
                 makes
                 a
                 man
                 bold
                 ;
                 
                   qui
                   ambulat
                   simpliciter
                   ,
                   ambulat
                   confidenter
                   ,
                   he
                   that
                   walks
                   honestly
                   ,
                   walks
                   confidently
                   ,
                
                 because
                 he
                 hath
                 innocence
                 and
                 he
                 hath
                 reason
                 on
                 his
                 side
                 .
                 But
                 he
                 that
                 sins
                 ,
                 sins
                 against
                 reason
                 ,
                 in
                 which
                 the
                 honour
                 and
                 the
                 nobleness
                 of
                 a
                 man
                 does
                 consist
                 ;
                 and
                 therefore
                 shame
                 
                 must
                 needs
                 come
                 in
                 the
                 destitution
                 of
                 them
                 .
                 For
                 as
                 by
                 reason
                 men
                 naturally
                 rule
                 ,
                 so
                 when
                 they
                 are
                 fallen
                 from
                 it
                 ,
                 unless
                 by
                 some
                 accidental
                 courages
                 they
                 be
                 supported
                 ,
                 they
                 fall
                 into
                 the
                 stare
                 of
                 slaves
                 and
                 sneaking
                 people
                 .
                 And
                 upon
                 this
                 account
                 it
                 was
                 that
                 Plato
                 said
                 ,
                 
                   Si
                   scirem
                   Deos
                   mihi
                   condonaturos
                   ,
                   &
                   homines
                   ignoraturos
                   ,
                   adhuc
                   peccare
                   erubescerem
                   propter
                   solam
                   peccati
                   turpitudinem
                   .
                
                 If
                 I
                 were
                 sure
                 God
                 would
                 pardon
                 me
                 ,
                 and
                 men
                 would
                 not
                 know
                 my
                 sin
                 ,
                 yet
                 I
                 should
                 be
                 ashamed
                 to
                 sin
                 ,
                 because
                 of
                 its
                 essential
                 baseness
                 :
                 The
                 Mistresses
                 of
                 our
                 vile
                 affections
                 are
                 so
                 ugly
                 ,
                 we
                 cannot
                 endure
                 to
                 kiss
                 them
                 but
                 through
                 a
                 vail
                 ;
                 either
                 the
                 vail
                 of
                 excuse
                 ,
                 or
                 pretence
                 ,
                 or
                 darkness
                 ;
                 something
                 to
                 hide
                 their
                 ugliness
                 ;
                 and
                 yet
                 even
                 these
                 also
                 are
                 so
                 thin
                 that
                 the
                 filthiness
                 and
                 shame
                 is
                 not
                 hid
                 .
                 
                   Bona
                   conscientia
                   turbam
                   advocat
                   ,
                   mala
                   autem
                   in
                   solitudine
                   anxia
                   atque
                   sollicita
                   est
                   ,
                
                 said
                 Seneca
                 .
                 An
                 evil
                 conscience
                 is
                 asham'd
                 of
                 light
                 ,
                 and
                 afraid
                 of
                 darkness
                 ;
                 and
                 therefore
                 nothing
                 can
                 secure
                 it
                 .
                 But
                 being
                 asham'd
                 before
                 Judges
                 ,
                 and
                 assemblies
                 ,
                 it
                 flies
                 from
                 them
                 into
                 solitudes
                 ,
                 and
                 when
                 it
                 is
                 there
                 ,
                 the
                 shame
                 is
                 chang'd
                 into
                 fear
                 ,
                 and
                 therefore
                 from
                 thence
                 it
                 runs
                 abroad
                 into
                 societies
                 of
                 merry
                 criminals
                 ,
                 and
                 drinking
                 sanctuaries
                 ,
                 which
                 is
                 nothing
                 but
                 a
                 shutting
                 the
                 eyes
                 ,
                 and
                 hiding
                 the
                 head
                 ,
                 while
                 the
                 body
                 is
                 exposed
                 to
                 a
                 more
                 certain
                 danger
                 .
                 It
                 cannot
                 be
                 avoided
                 ,
                 it
                 was
                 and
                 is
                 and
                 will
                 eternal●y
                 be
                 true
                 ,
                 
                   Perjurii
                   poena
                   Divina
                   exitium
                
                 ,
                 
                 
                   humana
                   dedecus
                   esto
                
                 .
                 Which
                 S
                 Paul
                 perfectly
                 renders
                 ,
                 
                   The
                   things
                   whereof
                   ye
                   are
                   now
                   ashamed
                
                 ;
                 
                 
                   the
                   end
                   of
                   these
                   things
                   is
                   death
                   .
                
                 Death
                 is
                 the
                 punishment
                 which
                 God
                 inflicts
                 ,
                 and
                 shame
                 is
                 that
                 which
                 comes
                 from
                 man.
                 
              
               
                 3.
                 
                 There
                 is
                 another
                 effect
                 which
                 cannot
                 be
                 well
                 told
                 by
                 him
                 that
                 feels
                 it
                 ,
                 
                 or
                 by
                 him
                 that
                 sees
                 it
                 ,
                 what
                 it
                 is
                 ;
                 because
                 it
                 is
                 a
                 thing
                 without
                 limit
                 and
                 without
                 order
                 .
                 It
                 is
                 a
                 distraction
                 of
                 minde
                 ,
                 indeterminate
                 ,
                 divided
                 thoughts
                 ,
                 flying
                 every
                 thing
                 ,
                 and
                 pursuing
                 nothing
                 .
                 It
                 was
                 the
                 case
                 of
                 Nebuchadnezzar
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 his
                 thoughts
                 troubled
                 him
                 .
                 
                 
                   Varios
                   vultus
                   ,
                   disparilésque
                   sensus
                
                 ;
                 like
                 the
                 Sophisters
                 who
                 in
                 their
                 pursuit
                 of
                 vainglory
                 displeased
                 the
                 people
                 ,
                 and
                 were
                 hissed
                 from
                 their
                 Pulpits
                 ;
                 nothing
                 could
                 amaze
                 them
                 more
                 ;
                 they
                 were
                 troubled
                 like
                 men
                 of
                 a
                 disturbed
                 conscience
                 .
                 The
                 reason
                 ,
                 is
                 ,
                 they
                 are
                 fallen
                 into
                 an
                 evil
                 condition
                 which
                 they
                 did
                 not
                 expect
                 ;
                 they
                 are
                 abus'd
                 in
                 their
                 hopes
                 ,
                 they
                 are
                 fallen
                 into
                 a
                 sad
                 state
                 of
                 things
                 ,
                 but
                 they
                 know
                 not
                 yet
                 what
                 it
                 is
                 ,
                 nor
                 where
                 they
                 are
                 ,
                 nor
                 whither
                 it
                 will
                 bear
                 them
                 ,
                 nor
                 how
                 to
                 get
                 out
                 of
                 it
                 .
                 This
                 indeed
                 is
                 commonly
                 the
                 first
                 part
                 of
                 the
                 great
                 evil
                 ;
                 shame
                 goes
                 along
                 with
                 the
                 sin
                 ,
                 in
                 the
                 very
                 acting
                 it
                 ,
                 but
                 as
                 soon
                 as
                 it
                 is
                 acted
                 ,
                 then
                 begins
                 this
                 confusion
                 ,
                 
                   
                     —
                     nefas
                     tandem
                     incipiunt
                     sentire
                     peractis
                  
                   
                     Criminibus
                     —
                  
                
                 they
                 thought
                 of
                 nothing
                 but
                 pleasure
                 before
                 ,
                 but
                 as
                 soon
                 as
                 they
                 have
                 finished
                 ,
                 then
                 they
                 begin
                 to
                 tast
                 the
                 wormwood
                 and
                 the
                 
                   colliquintida
                   ;
                   perfecto
                   demum
                   scelere
                   ,
                   magnitudo
                   ejus
                   intellecta
                   est
                   ,
                
                 
                 said
                 Tacitus
                 .
                 While
                 they
                 were
                 doing
                 it
                 ,
                 they
                 thought
                 it
                 little
                 ,
                 or
                 they
                 thought
                 it
                 none
                 ,
                 because
                 their
                 fancy
                 and
                 their
                 passion
                 rul'd
                 ;
                 but
                 when
                 that
                 is
                 satisfied
                 and
                 burst
                 with
                 a
                 filthy
                 plethory
                 ,
                 then
                 they
                 understand
                 how
                 great
                 their
                 sin
                 is
                 ,
                 but
                 are
                 distracted
                 in
                 their
                 thoughts
                 ,
                 for
                 they
                 understand
                 not
                 how
                 great
                 their
                 calamity
                 shall
                 be
                 .
                 
                   Occultum
                   quatìente
                   animum
                   tortore
                   flagellum
                   ,
                
                 the
                 secret
                 tormentor
                 shakes
                 the
                 minde
                 ,
                 and
                 dissolves
                 it
                 into
                 indiscrimination
                 and
                 confusion
                 .
                 The
                 man
                 is
                 like
                 one
                 taken
                 in
                 a
                 lie
                 ,
                 or
                 surpris'd
                 in
                 a
                 shameful
                 act
                 of
                 lust
                 ,
                 or
                 theft
                 ;
                 at
                 first
                 he
                 knows
                 not
                 what
                 to
                 say
                 ,
                 or
                 think
                 ,
                 or
                 do
                 ,
                 and
                 his
                 spirits
                 huddle
                 together
                 ,
                 and
                 fain
                 would
                 go
                 some
                 where
                 ,
                 but
                 
                   they
                   know
                   not
                   whither
                
                 ,
                 and
                 doe
                 something
                 ,
                 but
                 
                   they
                   know
                   not
                   what
                
                 .
              
               
               
                 This
                 confusion
                 and
                 first
                 amazement
                 of
                 the
                 conscience
                 in
                 some
                 vile
                 natures
                 ,
                 
                 and
                 baser
                 persons
                 proceeds
                 to
                 impudence
                 ,
                 and
                 hardness
                 of
                 face
                 .
                 
                   —
                   frontémque
                   à
                   crimine
                   sumunt
                   .
                
                 when
                 they
                 are
                 discover'd
                 they
                 rub
                 their
                 foreheads
                 hard
                 ,
                 and
                 consider
                 it
                 cannot
                 be
                 worse
                 ,
                 and
                 therefore
                 in
                 their
                 way
                 they
                 make
                 the
                 best
                 of
                 it
                 ;
                 that
                 is
                 ,
                 they
                 will
                 not
                 submit
                 to
                 the
                 judgement
                 of
                 conscience
                 ,
                 nor
                 suffer
                 her
                 infliction
                 ,
                 but
                 take
                 the
                 fortune
                 of
                 the
                 Banditi
                 ,
                 or
                 of
                 an
                 outlaw
                 ,
                 rather
                 then
                 by
                 the
                 rule
                 of
                 subjects
                 suffer
                 the
                 penalty
                 of
                 the
                 Law
                 ,
                 and
                 the
                 severity
                 of
                 the
                 Judge
                 .
                 But
                 Conscience
                 hath
                 no
                 hand
                 in
                 this
                 ,
                 and
                 whatsoever
                 of
                 this
                 nature
                 happens
                 ,
                 it
                 is
                 in
                 despite
                 of
                 conscience
                 ;
                 and
                 if
                 it
                 proceeds
                 upon
                 that
                 method
                 ,
                 it
                 goes
                 on
                 to
                 obstinacy
                 ,
                 hardness
                 of
                 heart
                 ,
                 a
                 resolution
                 never
                 to
                 repent
                 ,
                 a
                 hatred
                 of
                 God
                 ,
                 and
                 reprobation
                 .
                 For
                 if
                 conscience
                 be
                 permitted
                 to
                 do
                 its
                 work
                 ,
                 this
                 confusion
                 when
                 it
                 comes
                 to
                 be
                 stated
                 ,
                 and
                 that
                 the
                 man
                 hath
                 time
                 to
                 consider
                 ,
                 it
                 passes
                 on
                 to
                 fear
                 ;
                 and
                 that
                 is
                 properly
                 the
                 next
                 effect
                 .
              
               
                 4.
                 
                 An
                 evil
                 or
                 a
                 guilty
                 conscience
                 is
                 dispos'd
                 for
                 fear
                 ,
                 
                 shame
                 and
                 fear
                 cannot
                 be
                 far
                 asunder
                 :
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                   
                
                 Sin
                 makes
                 us
                 asham'd
                 before
                 men
                 ,
                 and
                 afraid
                 of
                 God
                 :
                 an
                 evil
                 conscience
                 makes
                 man
                 a
                 coward
                 ,
                 timorous
                 as
                 a
                 child
                 in
                 a
                 Churchporch
                 at
                 midnight
                 ;
                 it
                 makes
                 the
                 strongest
                 men
                 to
                 tremble
                 like
                 to
                 keepers
                 of
                 the
                 house
                 of
                 an
                 old
                 mans
                 Tabernacle
                 .
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                
                 said
                 Menander
                 ,
                 No
                 strength
                 of
                 body
                 ,
                 no
                 confidence
                 of
                 spirit
                 is
                 a
                 defensative
                 against
                 an
                 evil
                 conscience
                 which
                 will
                 intimidate
                 the
                 courage
                 of
                 the
                 most
                 perfect
                 Warriour
                 .
                 
                   
                     Qui
                     terret
                     ,
                     plus
                     iste
                     timet
                     ,
                     sors
                     ista
                     tyrannis
                  
                   
                     Convenit
                     ,
                     invideant
                     claris
                     ,
                     fortésque
                     trucident
                     ,
                  
                   
                     Muniti
                     gladiis
                     vivant
                     ,
                     septíque
                     venenis
                  
                   
                     Ancipites
                     habeant
                     arces
                     ,
                     trepidíque
                     minentur
                     .
                  
                
                 So
                 Claudian
                 describes
                 the
                 state
                 of
                 Tyrants
                 and
                 injurious
                 persons
                 ,
                 
                 they
                 do
                 evil
                 and
                 fear
                 worse
                 ,
                 they
                 oppress
                 brave
                 men
                 ,
                 and
                 are
                 afraid
                 of
                 mean
                 fellows
                 ;
                 they
                 are
                 encompassed
                 with
                 swords
                 ,
                 and
                 dwell
                 amongst
                 poysons
                 ,
                 they
                 have
                 towers
                 with
                 back
                 doors
                 and
                 many
                 outlets
                 ,
                 and
                 they
                 threaten
                 much
                 ,
                 but
                 themselves
                 are
                 most
                 afraid
                 .
                 We
                 read
                 of
                 Belteshazzar
                 ,
                 his
                 knees
                 beat
                 against
                 each
                 other
                 upon
                 the
                 arrest
                 made
                 on
                 him
                 by
                 the
                 hand
                 on
                 the
                 wall
                 ,
                 which
                 wrote
                 the
                 sentence
                 of
                 God
                 in
                 a
                 strange
                 character
                 ,
                 because
                 he
                 would
                 not
                 reade
                 the
                 writing
                 in
                 his
                 conscience
                 .
                 This
                 fear
                 is
                 very
                 great
                 and
                 very
                 lasting
                 even
                 in
                 this
                 world
                 :
                 and
                 is
                 rarely
                 well
                 describ'd
                 by
                 Lucretius
                 :
                 
                   
                     Cerberus
                     &
                     Furiae
                     —
                  
                   
                     —
                     neque
                     sunt
                     usquam
                     ,
                     neque
                     possunt
                     esse
                     profectò
                     :
                     
                  
                   
                     Sed
                     metus
                     in
                     vitâ
                     poenarum
                     pro
                     malefactis
                  
                   
                     Est
                     insignibus
                     insignis
                     ;
                     scelerísque
                     luela
                  
                   
                     Carcer
                     ,
                     &
                     horribilis
                     de
                     saxo
                     jacta
                     deorsum
                     ,
                  
                   
                     Verbera
                     ,
                     Carnifices
                     ,
                     robur
                     ,
                     pix
                     ,
                     lumina
                     ,
                     taedae
                     ,
                  
                   
                     Quae
                     tamen
                     etsi
                     absunt
                     ,
                     &
                     mens
                     sibi
                     conscia
                     facti
                  
                   
                     Praemetuens
                     adhibet
                     stimulos
                     ,
                     torretque
                     flagellis
                     ;
                  
                
                 Which
                 description
                 of
                 the
                 evil
                 and
                 intollerable
                 pains
                 and
                 fears
                 of
                 conscience
                 is
                 exceeded
                 by
                 the
                 Author
                 of
                 the
                 wisdome
                 of
                 
                   Solomon
                   ,
                   Indisciplinatae
                   animae
                   erraverunt
                
                 .
                 
                 That
                 is
                 the
                 ground
                 of
                 their
                 misery
                 ;
                 
                   The
                   souls
                   were
                   refractory
                   to
                   discipline
                   ,
                   and
                   have
                   erred
                   .
                   They
                   oppress
                   the
                   holy
                   Nation
                   .
                
                 The
                 effect
                 was
                 ,
                 
                   they
                   became
                   
                   Prisoners
                   of
                   darkness
                   ,
                   and
                   fettered
                   with
                   the
                   bands
                   of
                   a
                   long
                   night
                   ;
                   fugitive
                   perp●tuae
                   providentiae
                   ●acuerunt
                   ,
                   they
                   became
                   outlaws
                   from
                   the
                   divine
                   providence
                   .
                   And
                   while
                   they
                   supposed
                   to
                   lie
                   had
                   in
                   their
                   secret
                   sins
                   ,
                   they
                   were
                   scattered
                   under
                   ●
                   dark
                   vail
                   of
                   forgetfulness
                   ;
                   paventes
                   horrendè
                   ,
                   &
                   cum
                   admiratione
                   nimia
                   perturbati
                   ,
                   they
                   did
                   fear
                   horribly
                   ,
                   and
                   disturbed
                   with
                   a
                   wonderful
                   amazement
                   .
                   For
                   neither
                   might
                   the
                   corner
                   that
                   held
                   them
                   keep
                   them
                   from
                   fear
                   ,
                   but
                   a
                   sound
                   descending
                   did
                   trouble
                   them
                   ;
                   &
                   personae
                   tristes
                   apparentes
                   pavorem
                   illis
                   praestabant
                   ,
                   sad
                   appar●tions
                   did
                   affright
                   them
                   ;
                   a
                   fire
                   appeared
                   to
                   them
                   very
                   formidable
                   ;
                   &
                   timore
                   percussi
                   ejus
                   quae
                   non
                   videbatur
                   faciei
                   ;
                   they
                   were
                   affrighted
                   with
                   the
                   apprehensions
                   of
                   what
                   they
                   saw
                   not
                   :
                
                 and
                 all
                 the
                 way
                 in
                 that
                 excellent
                 description
                 ,
                 there
                 is
                 nothing
                 but
                 fear
                 ,
                 and
                 affrightment
                 ,
                 horrid
                 amazement
                 and
                 confusion
                 ;
                 
                   pleni
                   timore
                
                 ,
                 and
                 
                   tremebund
                   :
                   peribant
                   ,
                   full
                   of
                   fear
                   ,
                   and
                   they
                   perished
                   trembling
                
                 ;
                 and
                 then
                 follows
                 the
                 philosophy
                 and
                 rational
                 account
                 of
                 all
                 this
                 .
                 
                   Frequenter
                   enim
                   praeoccupant
                   pessima
                   redarguente
                   conscientiâ
                   .
                   When
                   their
                   conscience
                   reproves
                   them
                   ,
                   they
                   are
                   prepossess'd
                   with
                   fearful
                   expectations
                   .
                   For
                   wickedness
                   condemn'd
                   by
                   her
                   own
                   witness
                   is
                   very
                   timorous
                   .
                   Cùm
                   enim
                   sit
                   timida
                   nequitia
                   ,
                   dat
                   testimonium
                   condemnata
                   :
                   Conscience
                   gives
                   witness
                   and
                   gives
                   sentence
                   ,
                   and
                   when
                   wickedness
                   is
                   condemn'd
                   it
                   is
                   full
                   of
                   affrightment
                   .
                
                 For
                 
                   fear
                   is
                   praesumptionis
                   adjutorium
                
                 ,
                 the
                 allay
                 of
                 confidence
                 and
                 praesumption
                 ,
                 and
                 the
                 promoter
                 of
                 its
                 own
                 apprehensions
                 ,
                 and
                 
                   betrays
                   the
                   succours
                   that
                   reason
                   yeelds
                   .
                
                 For
                 indeed
                 in
                 this
                 case
                 ,
                 no
                 reason
                 can
                 dispute
                 a
                 man
                 out
                 of
                 his
                 misery
                 ,
                 for
                 there
                 is
                 nothing
                 left
                 to
                 comfort
                 the
                 conscience
                 ,
                 so
                 long
                 as
                 it
                 is
                 devested
                 of
                 its
                 innocence
                 .
                 The
                 Prophet
                 Jeremy
                 instances
                 this
                 in
                 the
                 case
                 of
                 Pashur
                 who
                 oppressed
                 the
                 Prophets
                 of
                 the
                 Lord
                 ,
                 putting
                 them
                 in
                 Prison
                 and
                 forbidding
                 them
                 to
                 preach
                 in
                 the
                 name
                 of
                 the
                 Lord
                 :
                 
                   Thy
                   name
                   shall
                   be
                   no
                   more
                   called
                   Pashur
                   but
                   Magor
                   Missabib
                   ,
                
                 
                 
                   [
                   that
                   is
                   ,
                   fear
                   round
                   about
                   ]
                   for
                   I
                   will
                   make
                   thee
                   a
                   terror
                   unto
                   thy self
                   .
                
              
               
                 This
                 fear
                 of
                 its
                 own
                 nature
                 is
                 apt
                 to
                 increase
                 ,
                 
                 for
                 indeed
                 it
                 may
                 be
                 infinite
                 .
                 
                   
                     Nec
                     videt
                     intereà
                     quis
                     terminus
                     esse
                     malorum
                  
                   
                     Possit
                     ,
                     
                     nec
                     quae
                     sit
                     poenarum
                     denique
                     finis
                     :
                  
                   
                     Atque
                     eadem
                     metuunt
                     magis
                     ,
                     haec
                     nè
                     in
                     morte
                     gravescant
                     .
                  
                   
                     Hinc
                     Acherusia
                     fit
                     stultorum
                     denique
                     vita
                     .
                  
                
                 He
                 that
                 fears
                 in
                 this
                 case
                 ,
                 knows
                 not
                 the
                 greatness
                 and
                 measure
                 of
                 the
                 evil
                 which
                 he
                 fears
                 ;
                 it
                 may
                 arrive
                 to
                 infinite
                 ,
                 and
                 it
                 may
                 be
                 any
                 thing
                 ,
                 and
                 it
                 may
                 be
                 every
                 thing
                 ,
                 and
                 therefore
                 there
                 is
                 ,
              
               
                 5.
                 
                 
                   An
                   appendant
                   perpetuity
                   and
                   restlesness
                
                 ;
                 
                 a
                 man
                 of
                 an
                 evil
                 conscience
                 is
                 never
                 at
                 quiet
                 .
                 
                 
                   Impietas
                   enim
                   malum
                   infinitum
                   est
                   ,
                   quod
                   nunquam
                   extingui
                   potest
                   ,
                
                 said
                 Philo
                 :
                 He
                 is
                 put
                 to
                 so
                 many
                 shifts
                 to
                 excuse
                 his
                 crime
                 before
                 men
                 ,
                 and
                 cannot
                 excuse
                 it
                 to
                 God
                 or
                 to
                 himself
                 ,
                 and
                 then
                 he
                 is
                 forc'd
                 to
                 use
                 arts
                 of
                 forgetfulness
                 ,
                 that
                 he
                 may
                 not
                 remember
                 his
                 sorrow
                 ;
                 he
                 runs
                 to
                 weakness
                 for
                 excuse
                 ,
                 and
                 to
                 sin
                 for
                 a
                 comfort
                 ,
                 and
                 to
                 the
                 methods
                 and
                 paths
                 of
                 hell
                 for
                 sanctuary
                 ,
                 and
                 rols
                 himself
                 in
                 his
                 uneasy
                 chains
                 of
                 fire
                 ,
                 and
                 changes
                 from
                 side
                 to
                 side
                 upon
                 his
                 gridiron
                 till
                 the
                 flesh
                 drop
                 from
                 the
                 bones
                 on
                 every
                 side
                 .
                 This
                 is
                 the
                 Poets
                 vultur
                 ,
                 
                   
                     Immortale
                     jecur
                     tundens
                     ,
                     faecundáque
                     poenis
                  
                   
                     Viscera
                     ,
                     rimatúrque
                     epulis
                     ,
                     habitátque
                     sub
                     alto
                  
                   
                     Pectore
                     ,
                     nec
                     fibris
                     requies
                     datur
                     ulla
                     renatis
                     .
                  
                
                 It
                 gnaws
                 perpetually
                 ,
                 and
                 consumes
                 not
                 ,
                 being
                 like
                 the
                 fire
                 of
                 hell
                 ,
                 it
                 does
                 never
                 devour
                 ,
                 but
                 torments
                 for
                 ever
                 .
              
               
               
                 6.
                 
                 This
                 fear
                 and
                 torment
                 ,
                 
                 which
                 is
                 inflicted
                 by
                 conscience
                 does
                 not
                 only
                 increase
                 at
                 our
                 death
                 ,
                 but
                 after
                 death
                 is
                 the
                 beginning
                 of
                 hell
                 .
                 For
                 these
                 are
                 the
                 fire
                 of
                 hell
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 I
                 am
                 tormented
                 in
                 this
                 flame
                 ,
                 so
                 said
                 Dives
                 when
                 he
                 was
                 in
                 torments
                 ;
                 that
                 is
                 ,
                 he
                 had
                 the
                 torments
                 of
                 an
                 evil
                 conscience
                 ,
                 for
                 hell
                 it self
                 is
                 not
                 to
                 be
                 opened
                 till
                 the
                 day
                 of
                 judgement
                 ;
                 but
                 the
                 sharpest
                 pain
                 is
                 usually
                 expressed
                 by
                 fire
                 ,
                 and
                 particularly
                 the
                 troubles
                 of
                 minde
                 are
                 so
                 signified
                 .
                 
                   Urit
                   animum
                   meum
                   ;
                   This
                   burns
                   ,
                
                 that
                 is
                 ,
                 this
                 exceedingly
                 troubles
                 my
                 minde
                 ;
                 and
                 
                   uro
                   hominem
                
                 in
                 the
                 Comedy
                 ,
                 I
                 vex
                 him
                 sufficiently
                 ,
                 I
                 burn
                 him
                 ;
                 
                   loris
                   non
                   ureris
                
                 ,
                 thou
                 art
                 not
                 tormented
                 with
                 scourgings
                 .
                 
                   
                     Poena
                     autem
                     vehemens
                     ,
                     
                     &
                     multò
                     saevior
                     illis
                  
                   
                     Quos
                     &
                     Caeditius
                     gravis
                     invenit
                     ,
                     &
                     Rhadamanthus
                     ,
                  
                   
                     Nocte
                     diéque
                     suum
                     gestare
                     in
                     pectore
                     testem
                     .
                  
                
                 This
                 is
                 a
                 part
                 of
                 hell
                 fire
                 ,
                 the
                 smoke
                 of
                 it
                 ascends
                 night
                 and
                 day
                 ;
                 and
                 it
                 is
                 a
                 preparatory
                 to
                 the
                 horrible
                 sentence
                 of
                 Doomsday
                 ,
                 as
                 the
                 being
                 tormented
                 in
                 prison
                 is
                 ,
                 to
                 the
                 day
                 of
                 condemnation
                 and
                 execution
                 .
                 The
                 conscience
                 in
                 the
                 state
                 of
                 separation
                 does
                 accuse
                 perpetually
                 ,
                 and
                 with
                 an
                 insupportable
                 amazement
                 fears
                 the
                 revelation
                 of
                 the
                 day
                 of
                 the
                 Lord.
                 
                   
                     Et
                     cum
                     fateri
                     Furia
                     jusserit
                     verum
                     ,
                  
                   
                     Cogente
                     clamet
                     conscientiá
                     scripsi
                     .
                     
                  
                
                 The
                 fury
                 within
                 will
                 compel
                 him
                 to
                 confess
                 ,
                 and
                 then
                 he
                 is
                 prepared
                 for
                 the
                 horrible
                 sentence
                 ,
                 as
                 they
                 who
                 upon
                 the
                 rack
                 accuse
                 themselves
                 ,
                 and
                 then
                 they
                 are
                 carried
                 to
                 execution
                 .
                 
                 Menippus
                 in
                 Lucian
                 says
                 that
                 the
                 souls
                 of
                 them
                 that
                 are
                 dead
                 are
                 accused
                 by
                 the
                 shadows
                 of
                 their
                 bodies
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 these
                 he
                 says
                 are
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   worthy
                   of
                   belief
                
                 ,
                 because
                 they
                 are
                 always
                 present
                 ,
                 and
                 never
                 parted
                 from
                 the
                 bodies
                 ;
                 meaning
                 that
                 a
                 mans
                 conscience
                 which
                 is
                 inseparable
                 as
                 a
                 shadow
                 ,
                 is
                 a
                 strong
                 accuser
                 and
                 a
                 perfect
                 witness
                 :
                 and
                 this
                 will
                 never
                 leave
                 them
                 till
                 it
                 carries
                 them
                 to
                 hell
                 ,
                 and
                 then
                 the
                 fear
                 is
                 chang'd
                 into
                 despair
                 ,
                 and
                 indignation
                 ,
                 and
                 hatred
                 of
                 God
                 ,
                 and
                 eternal
                 blasphemy
                 .
                 This
                 is
                 the
                 full
                 progress
                 of
                 an
                 evil
                 conscience
                 ,
                 in
                 its
                 acts
                 of
                 binding
                 .
              
               
                 Quest.
                 
              
               
                 BUT
                 if
                 it
                 be
                 inquired
                 by
                 what
                 instrument
                 conscience
                 does
                 thus
                 torment
                 a
                 man
                 ,
                 
                 and
                 take
                 vengeance
                 of
                 him
                 for
                 his
                 sins
                 ,
                 whether
                 it
                 hath
                 a
                 proper
                 efficiency
                 in
                 it self
                 ,
                 and
                 that
                 it
                 gives
                 torment
                 ,
                 as
                 it
                 understands
                 ,
                 by
                 an
                 exercise
                 of
                 some
                 natural
                 power
                 ;
                 *
                 or
                 whether
                 it
                 be
                 by
                 an
                 act
                 of
                 God
                 inflicting
                 it
                 ,
                 *
                 or
                 by
                 opinion
                 and
                 fancy
                 ,
                 *
                 by
                 being
                 perswaded
                 of
                 some
                 future
                 events
                 which
                 shall
                 be
                 certainly
                 consequent
                 to
                 the
                 sin
                 ,
                 or
                 by
                 Religion
                 and
                 belief
                 ,
                 *
                 or
                 lastly
                 by
                 deception
                 and
                 meer
                 illusion
                 ,
                 and
                 upon
                 being
                 affrighted
                 with
                 bugbears
                 ?
                 I
                 answer
                 ,
              
               
                 That
                 it
                 does
                 or
                 may
                 afflict
                 a
                 man
                 by
                 all
                 these
                 .
                 
                 For
                 its
                 nature
                 is
                 to
                 be
                 inquisitive
                 and
                 busie
                 ,
                 querulous
                 and
                 complaining
                 ;
                 and
                 to
                 doe
                 so
                 is
                 as
                 natural
                 to
                 it
                 ,
                 as
                 for
                 a
                 man
                 to
                 be
                 grieved
                 when
                 any
                 thing
                 troubles
                 him
                 .
                 But
                 because
                 men
                 have
                 a
                 thousand
                 little
                 arts
                 to
                 stifle
                 the
                 voice
                 of
                 conscience
                 ,
                 or
                 at
                 least
                 that
                 themselves
                 may
                 not
                 hear
                 it
                 ;
                 God
                 oftentimes
                 awakens
                 a
                 man
                 by
                 a
                 sudden
                 dash
                 of
                 thunder
                 and
                 lightning
                 ,
                 and
                 makes
                 the
                 conscience
                 sick
                 ,
                 and
                 troublesome
                 ;
                 just
                 as
                 upon
                 other
                 accidents
                 a
                 man
                 is
                 made
                 sad
                 ,
                 or
                 hardned
                 ,
                 or
                 impudent
                 ,
                 or
                 foolish
                 ,
                 or
                 restless
                 :
                 and
                 sometimes
                 every
                 dream
                 ,
                 or
                 sad
                 story
                 that
                 the
                 man
                 hath
                 heard
                 ,
                 the
                 flying
                 of
                 birds
                 ,
                 and
                 the
                 hissing
                 of
                 serpents
                 ,
                 or
                 the
                 fall
                 of
                 waters
                 ,
                 or
                 the
                 beating
                 of
                 a
                 watch
                 ,
                 or
                 the
                 noise
                 of
                 a
                 cricket
                 ,
                 or
                 a
                 superstitious
                 tale
                 ,
                 is
                 suffered
                 to
                 doe
                 the
                 man
                 a
                 mischief
                 and
                 to
                 increase
                 his
                 fear
                 .
                 
                 
                   
                     —
                     Ergo
                     exercentur
                     poenis
                     ,
                     veterúmque
                     malorum
                  
                   
                     Supplicia
                     expendunt
                     .
                  
                
                 This
                 the
                 Poets
                 and
                 Priests
                 expressed
                 by
                 their
                 
                   Adrastea
                   ,
                   Nemesis
                   ,
                   Minos
                   ,
                   Aeacus
                
                 and
                 Rhadamanth
                 ,
                 not
                 that
                 these
                 things
                 were
                 real
                 ,
                 
                   —
                   neque
                   sunt
                   usquam
                   ,
                   neque
                   possunt
                   esse
                   profectò
                   ,
                
                 said
                 one
                 of
                 them
                 ;
                 but
                 yet
                 to
                 their
                 pains
                 and
                 fears
                 they
                 gave
                 names
                 ,
                 and
                 they
                 put
                 on
                 persons
                 ,
                 and
                 a
                 phantastick
                 cause
                 may
                 have
                 a
                 real
                 event
                 ,
                 and
                 therefore
                 must
                 come
                 from
                 some
                 further
                 principle
                 :
                 and
                 if
                 an
                 evil
                 man
                 be
                 affrighted
                 with
                 a
                 meteor
                 or
                 a
                 bird
                 ,
                 by
                 the
                 chattering
                 of
                 swallows
                 (
                 like
                 the
                 young
                 Greek
                 in
                 Plutarch
                 )
                 or
                 by
                 his
                 own
                 shadow
                 (
                 as
                 Orestes
                 was
                 )
                 it
                 is
                 no
                 sign
                 that
                 the
                 fear
                 is
                 vain
                 ,
                 but
                 that
                 God
                 is
                 the
                 Author
                 of
                 conscience
                 ,
                 and
                 will
                 beyond
                 the
                 powers
                 of
                 nature
                 ,
                 and
                 the
                 arts
                 of
                 concealment
                 set
                 up
                 a
                 Tribunal
                 ,
                 and
                 a
                 Gibbet
                 ,
                 and
                 a
                 Rack
                 in
                 the
                 Court
                 of
                 Conscience
                 .
                 And
                 therefore
                 we
                 finde
                 this
                 evil
                 threatned
                 by
                 God
                 to
                 fall
                 upon
                 sinners
                 .
                 
                 
                   They
                   that
                   are
                   left
                   alive
                   of
                   you
                   in
                   the
                   land
                   of
                   your
                   captivity
                   ,
                   I
                   will
                   send
                   fainting
                   in
                   their
                   hearts
                   ,
                   in
                   the
                   land
                   of
                   their
                   enemy
                   ,
                   and
                   the
                   sound
                   of
                   a
                   leaf
                   shall
                   chace
                   them
                   :
                
                 
                 and
                 again
                 
                   The
                   Lord
                   shall
                   give
                   thee
                   there
                   a
                   trembling
                   heart
                   ,
                   and
                   failing
                   of
                   eyes
                   ,
                   and
                   sorrow
                   of
                   minde
                   ,
                   and
                   thy
                   life
                   shall
                   hang
                   in
                   doubt
                   before
                   thee
                   ,
                   and
                   thou
                   shalt
                   fear
                   day
                   and
                   night
                   ,
                   and
                   shalt
                   have
                   no
                   assurance
                   of
                   thy
                   life
                   :
                
                 and
                 this
                 very
                 fear
                 ends
                 in
                 death
                 it self
                 ;
                 it
                 is
                 a
                 mortal
                 fear
                 sometimes
                 ;
                 for
                 when
                 the
                 Prophet
                 Isaiah
                 had
                 told
                 concerning
                 Jerusalem
                 ,
                 
                 
                   Thy
                   slain
                   men
                   are
                   not
                   slain
                   with
                   the
                   sword
                   ,
                   nor
                   dead
                   in
                   battle
                
                 ;
                 to
                 the
                 inquiry
                 of
                 those
                 who
                 ask
                 how
                 then
                 were
                 they
                 slain
                 ?
                 the
                 answer
                 is
                 made
                 by
                 a
                 learned
                 gloss
                 upon
                 the
                 place
                 ,
                 
                   Homines
                   hi
                   non
                   expectato
                   adventu
                   hostis
                   ,
                   velut
                   transfossi
                   exanimantur
                   metu
                   :
                
                 They
                 were
                 dead
                 with
                 fear
                 ,
                 slain
                 with
                 the
                 affrightments
                 of
                 their
                 own
                 conscience
                 ,
                 as
                 if
                 they
                 were
                 transfixed
                 by
                 the
                 spear
                 of
                 their
                 enemies
                 .
                 
                 
                   Quid
                   ergo
                   nos
                   à
                   Diis
                   immortalibus
                   divinitùs
                   expectemus
                   ,
                   nisi
                   errationibus
                   finem
                   faciamus
                   ,
                
                 said
                 
                   Q.
                   Metellus
                
                 in
                 
                   A.
                   Gellius
                
                 :
                 There
                 is
                 no
                 avoiding
                 punishment
                 ,
                 unless
                 we
                 will
                 avoid
                 sin
                 ;
                 since
                 even
                 a
                 shadow
                 as
                 well
                 as
                 substances
                 may
                 become
                 a
                 Nemesis
                 ,
                 when
                 it
                 is
                 let
                 loose
                 by
                 God
                 ,
                 and
                 conducted
                 by
                 conscience
                 .
              
               
                 But
                 the
                 great
                 instrument
                 of
                 bringing
                 this
                 to
                 pass
                 is
                 that
                 certainty
                 of
                 perswasion
                 which
                 is
                 natural
                 in
                 all
                 men
                 ,
                 
                 and
                 is
                 taught
                 to
                 all
                 men
                 ,
                 and
                 is
                 in
                 the
                 sanction
                 of
                 all
                 laws
                 expresly
                 affirmed
                 by
                 God
                 ,
                 that
                 evil
                 shall
                 be
                 to
                 them
                 that
                 doe
                 evil
                 ;
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                
                 
                   He
                   that
                   dishonours
                   God
                   shall
                   not
                   escape
                   punishment
                   :
                
                 both
                 in
                 this
                 life
                 ,
                 
                   
                   
                     Ultrix
                     Erinnys
                     impio
                     dignum
                     parat
                  
                   
                     Lethum
                     Tyranno
                     —
                  
                
                 and
                 after
                 this
                 life
                 ,
                 for
                 so
                 they
                 reckon'd
                 ,
                 that
                 
                   Adulterers
                   ,
                   Rebels
                
                 ,
                 and
                 Traytors
                 should
                 be
                 kept
                 in
                 prisons
                 in
                 fearful
                 expectation
                 of
                 horrid
                 pains
                 ;
                 
                   
                     Quíque
                     ob
                     adulterium
                     caesi
                     ,
                     quíque
                     arma
                     secuti
                  
                   
                     Impia
                     ,
                     nec
                     veriti
                     Dominorum
                     fallere
                     dextras
                     ,
                  
                   
                     Inclusi
                     poenam
                     expectant
                     —
                  
                
                 all
                 this
                 is
                 our
                 conscience
                 ,
                 which
                 in
                 this
                 kind
                 of
                 actions
                 and
                 events
                 ,
                 is
                 nothing
                 but
                 the
                 certain
                 expectation
                 and
                 fear
                 of
                 the
                 Divine
                 vengeance
                 .
              
               
                 Quest.
                 
              
               
                 BUT
                 then
                 why
                 is
                 the
                 conscience
                 more
                 afraid
                 in
                 some
                 sins
                 then
                 in
                 others
                 ,
                 
                 since
                 in
                 sins
                 of
                 the
                 greatest
                 malignity
                 we
                 finde
                 great
                 difference
                 of
                 fear
                 and
                 apprehension
                 ,
                 when
                 because
                 they
                 are
                 of
                 extreme
                 malignity
                 there
                 can
                 be
                 no
                 difference
                 in
                 their
                 demerit
                 ?
              
               
                 I
                 answer
                 ;
                 
                 Although
                 all
                 sins
                 be
                 damnable
                 ,
                 yet
                 not
                 onely
                 in
                 the
                 several
                 degrees
                 of
                 sin
                 ,
                 but
                 in
                 the
                 highest
                 of
                 all
                 there
                 is
                 great
                 difference
                 ;
                 partly
                 proceeding
                 
                 from
                 the
                 Divine
                 threatnings
                 ,
                 partly
                 from
                 fame
                 and
                 opinion
                 ,
                 partly
                 from
                 other
                 causes
                 .
              
               
                 For
                 1.
                 there
                 are
                 some
                 sins
                 which
                 are
                 called
                 
                   peccata
                   clamantia
                   ,
                   crying
                   sins
                
                 ;
                 that
                 is
                 ,
                 such
                 which
                 cry
                 aloud
                 for
                 vengeance
                 ;
                 such
                 which
                 God
                 not
                 onely
                 hath
                 specially
                 threatned
                 with
                 horrid
                 plagues
                 ,
                 but
                 such
                 which
                 doe
                 seldome
                 escape
                 vengeance
                 in
                 this
                 life
                 ,
                 but
                 for
                 their
                 particular
                 mischief
                 are
                 hedged
                 about
                 with
                 thorns
                 lest
                 by
                 their
                 frequency
                 they
                 become
                 intolerable
                 .
                 Such
                 are
                 
                   Sacrilege
                   ,
                   Oppression
                   of
                   widows
                   and
                   Orphans
                   ,
                   Murder
                   ,
                   Sodomy
                   ,
                
                 and
                 the
                 like●
                 Now
                 if
                 any
                 man
                 fals
                 into
                 any
                 of
                 these
                 crimes
                 ,
                 he
                 sees
                 an
                 Angel
                 with
                 a
                 sword
                 drawn
                 stand
                 before
                 him
                 ;
                 he
                 remembers
                 the
                 angry
                 words
                 of
                 God
                 ,
                 and
                 cals
                 to
                 minde
                 that
                 so
                 few
                 have
                 escaped
                 a
                 severe
                 judgement
                 here
                 ,
                 that
                 Gods
                 anger
                 did
                 converse
                 with
                 men
                 ,
                 and
                 was
                 cloth'd
                 with
                 our
                 circumstances
                 ,
                 and
                 walk'd
                 round
                 about
                 us
                 ;
                 and
                 less
                 then
                 all
                 this
                 is
                 enough
                 to
                 scare
                 an
                 evil
                 conscience
                 .
              
               
                 But
                 2.
                 there
                 are
                 some
                 certain
                 defensatives
                 and
                 natural
                 guards
                 which
                 God
                 hath
                 plac'd
                 in
                 men
                 against
                 some
                 sins
                 ;
                 such
                 as
                 are
                 a
                 natural
                 abhorrency
                 against
                 unnatural
                 lusts
                 .
                 A
                 natural
                 pity
                 against
                 Murder
                 ,
                 and
                 Oppression
                 :
                 the
                 double
                 hedge
                 of
                 sacredness
                 and
                 religion
                 against
                 Sacrilege
                 .
                 He
                 therefore
                 that
                 commits
                 any
                 of
                 these
                 sins
                 does
                 so
                 much
                 violence
                 to
                 those
                 defensatives
                 ,
                 which
                 were
                 plac'd
                 either
                 in
                 or
                 upon
                 his
                 heart
                 ,
                 that
                 such
                 an
                 act
                 is
                 a
                 natural
                 disease
                 ,
                 and
                 vexes
                 the
                 conscience
                 not
                 onely
                 by
                 a
                 moral
                 but
                 by
                 a
                 natural
                 instrument
                 .
              
               
                 3.
                 
                 There
                 are
                 in
                 these
                 crying
                 sins
                 certain
                 accidents
                 and
                 appendages
                 of
                 horror
                 which
                 are
                 apt
                 to
                 amaze
                 a
                 mans
                 minde
                 :
                 as
                 in
                 Murder
                 there
                 is
                 the
                 circumstance
                 and
                 state
                 of
                 death
                 ,
                 which
                 when
                 a
                 man
                 sees
                 and
                 sees
                 alone
                 ,
                 and
                 sees
                 that
                 himself
                 hath
                 acted
                 ,
                 it
                 must
                 needs
                 affright
                 him
                 ;
                 since
                 naturally
                 most
                 men
                 abhorre
                 to
                 be
                 alone
                 with
                 a
                 dead
                 corpse
                 ;
                 so
                 also
                 in
                 Oppression
                 of
                 widows
                 ,
                 a
                 man
                 mee●s
                 with
                 so
                 many
                 sad
                 spectacles
                 ,
                 and
                 hears
                 so
                 many
                 groans
                 ,
                 and
                 clamorous
                 complaints
                 ,
                 such
                 importunities
                 ,
                 and
                 such
                 prayers
                 ,
                 and
                 such
                 fearful
                 cursings
                 ,
                 and
                 perpetual
                 weepings
                 ,
                 that
                 if
                 a
                 man
                 were
                 to
                 use
                 any
                 artifice
                 to
                 trouble
                 a
                 mans
                 spirit
                 ,
                 he
                 could
                 not
                 dress
                 his
                 Scene
                 with
                 more
                 advantage
                 .
              
               
                 4.
                 
                 Fame
                 hath
                 a
                 great
                 influence
                 into
                 this
                 effect
                 ,
                 and
                 there
                 cannot
                 easily
                 be
                 a
                 great
                 shame
                 amongst
                 men
                 ,
                 but
                 there
                 must
                 be
                 a
                 great
                 fear
                 of
                 vengeance
                 from
                 God
                 ;
                 and
                 the
                 shame
                 does
                 but
                 antidate
                 the
                 Divine
                 anger
                 ,
                 and
                 the
                 man
                 feels
                 himself
                 entring
                 into
                 it
                 ,
                 when
                 he
                 is
                 enwrapped
                 within
                 the
                 other
                 .
                 A
                 man
                 committing
                 a
                 foul
                 sin
                 ,
                 which
                 hath
                 a
                 special
                 dishonour
                 and
                 singular
                 disreputation
                 among
                 men
                 ,
                 is
                 like
                 a
                 wolf
                 espied
                 amongst
                 the
                 sheep
                 :
                 The
                 outcry
                 and
                 noises
                 among
                 the
                 shepherds
                 make
                 him
                 flie
                 for
                 his
                 life
                 ,
                 when
                 he
                 hears
                 a
                 vengeance
                 comming
                 .
                 And
                 besides
                 in
                 this
                 case
                 ,
                 it
                 is
                 a
                 great
                 matter
                 that
                 he
                 perceives
                 all
                 the
                 world
                 hates
                 him
                 for
                 his
                 crime
                 ,
                 and
                 that
                 which
                 every
                 one
                 decries
                 must
                 needs
                 be
                 very
                 hateful
                 and
                 formidable
                 ,
                 and
                 prepar'd
                 for
                 trouble
                 .
              
               
                 5.
                 
                 It
                 cannot
                 be
                 denied
                 ,
                 but
                 Opinion
                 also
                 hath
                 some
                 hand
                 in
                 this
                 affair
                 ;
                 and
                 some
                 men
                 are
                 affrighted
                 from
                 their
                 cradle
                 in
                 some
                 instances
                 ,
                 and
                 permitted
                 or
                 conniv'd
                 at
                 in
                 others
                 ;
                 and
                 the
                 fears
                 of
                 childhood
                 are
                 not
                 shaken
                 from
                 the
                 conscience
                 in
                 old
                 age
                 :
                 as
                 we
                 see
                 the
                 perswasions
                 of
                 childhood
                 in
                 moral
                 actions
                 are
                 permanent
                 ,
                 so
                 is
                 the
                 fear
                 and
                 hope
                 which
                 were
                 the
                 sanction
                 and
                 establishment
                 of
                 those
                 perswasions
                 .
                 Education
                 and
                 Society
                 ,
                 and
                 Country
                 Customes
                 ,
                 and
                 States
                 of
                 life
                 ,
                 and
                 the
                 Religion
                 or
                 Sect
                 of
                 the
                 mans
                 professing
                 ,
                 have
                 influence
                 into
                 their
                 portions
                 of
                 this
                 effect
                 .
              
               
                 The
                 consequent
                 of
                 this
                 discourse
                 is
                 this
                 ;
                 That
                 we
                 cannot
                 take
                 any
                 direct
                 accounts
                 of
                 the
                 greatness
                 or
                 horror
                 of
                 a
                 sin
                 by
                 the
                 affrightment
                 of
                 conscience
                 .
                 For
                 it
                 is
                 with
                 the
                 affrightments
                 of
                 conscience
                 as
                 it
                 is
                 in
                 temporal
                 judgements
                 ;
                 sometimes
                 they
                 come
                 not
                 at
                 all
                 ,
                 and
                 when
                 they
                 doe
                 ,
                 they
                 come
                 
                 irregularly
                 ,
                 and
                 when
                 they
                 doe
                 not
                 ,
                 the
                 man
                 does
                 not
                 escape
                 .
                 But
                 in
                 some
                 sins
                 God
                 does
                 strike
                 more
                 frequently
                 then
                 in
                 others
                 ,
                 and
                 in
                 some
                 sins
                 men
                 usually
                 are
                 more
                 affrighted
                 then
                 in
                 others
                 .
                 The
                 outward
                 judgement
                 and
                 the
                 inward
                 fear
                 are
                 intended
                 to
                 be
                 deleteries
                 of
                 the
                 sin
                 ,
                 and
                 instruments
                 of
                 repentance
                 ;
                 but
                 as
                 some
                 great
                 sins
                 escape
                 the
                 rod
                 of
                 God
                 in
                 this
                 life
                 ,
                 so
                 are
                 such
                 sinners
                 oftentimes
                 free
                 from
                 great
                 affrightments
                 .
                 But
                 as
                 he
                 who
                 is
                 not
                 smitten
                 of
                 God
                 ,
                 yet
                 knows
                 that
                 he
                 is
                 always
                 liable
                 to
                 Gods
                 anger
                 ,
                 and
                 if
                 he
                 repents
                 not
                 ,
                 it
                 will
                 certainly
                 fall
                 upon
                 him
                 hereafter
                 :
                 so
                 it
                 is
                 in
                 conscience
                 ,
                 he
                 that
                 fears
                 not
                 ,
                 hath
                 never
                 the
                 less
                 cause
                 to
                 fear
                 ,
                 but
                 oftentimes
                 a
                 greater
                 ,
                 and
                 therefore
                 is
                 to
                 suspect
                 and
                 alter
                 his
                 condition
                 ,
                 as
                 being
                 of
                 a
                 deep
                 and
                 secret
                 danger
                 :
                 and
                 he
                 that
                 does
                 fear
                 ,
                 must
                 alter
                 his
                 condition
                 ,
                 as
                 being
                 highly
                 troublesome
                 .
                 But
                 in
                 both
                 cases
                 ,
                 conscience
                 does
                 the
                 work
                 of
                 a
                 Monitor
                 and
                 a
                 Judge
                 .
                 In
                 some
                 cases
                 ,
                 conscience
                 is
                 like
                 an
                 eloquent
                 and
                 a
                 fair
                 spoken
                 Judge
                 ,
                 which
                 declaims
                 not
                 against
                 the
                 criminal
                 ,
                 but
                 condemnes
                 him
                 justly
                 :
                 In
                 others
                 ,
                 the
                 Judge
                 is
                 more
                 angry
                 ,
                 and
                 affrights
                 the
                 prisoner
                 more
                 ,
                 but
                 the
                 event
                 is
                 the
                 same
                 .
                 For
                 in
                 those
                 sins
                 where
                 the
                 conscience
                 affrights
                 ,
                 and
                 in
                 those
                 in
                 which
                 she
                 affrights
                 not
                 ,
                 supposing
                 the
                 sins
                 equal
                 but
                 of
                 differing
                 natures
                 ,
                 there
                 is
                 no
                 other
                 difference
                 ;
                 but
                 that
                 conscience
                 is
                 a
                 Clock
                 ,
                 which
                 in
                 one
                 man
                 strikes
                 aloud
                 and
                 gives
                 warning
                 ,
                 and
                 in
                 another
                 the
                 hand
                 points
                 silently
                 to
                 the
                 figure
                 ,
                 but
                 strikes
                 not
                 ;
                 but
                 by
                 this
                 he
                 may
                 as
                 surely
                 see
                 what
                 the
                 other
                 hears
                 ,
                 viz.
                 that
                 his
                 hours
                 pass
                 away
                 ,
                 and
                 death
                 hastens
                 ,
                 and
                 after
                 death
                 comes
                 judgement
                 .
              
               
                 But
                 by
                 the
                 measures
                 of
                 binding
                 ,
                 
                 we
                 may
                 judge
                 of
                 the
                 loosing
                 ,
                 or
                 absolution
                 ,
                 which
                 is
                 part
                 of
                 the
                 judgement
                 of
                 conscience
                 ,
                 and
                 this
                 is
                 the
                 greatest
                 pleasure
                 in
                 the
                 world
                 .
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                
                 a
                 good
                 conscience
                 is
                 the
                 most
                 certain
                 ,
                 clearest
                 ,
                 and
                 undisturbed
                 felicity
                 .
                 
                   Lectulus
                   respersus
                   floribus
                   bona
                   est
                   conscientia
                   ,
                
                 
                 
                   bonis
                   refect
                   a
                   operibus
                
                 .
                 No
                 bed
                 so
                 soft
                 ,
                 no
                 flowers
                 so
                 sweet
                 ,
                 so
                 florid
                 and
                 delicious
                 as
                 a
                 good
                 conscience
                 ,
                 in
                 which
                 springs
                 all
                 that
                 is
                 delectable
                 ,
                 all
                 that
                 may
                 sustain
                 and
                 recreate
                 our
                 spirits
                 .
                 
                   Nullâ
                   re
                   tam
                   laetari
                   soleo
                   quàm
                   officiorum
                   meorum
                   conscienti●
                   .
                
                 I
                 am
                 pleased
                 in
                 nothing
                 so
                 much
                 as
                 in
                 the
                 remembrances
                 and
                 conscience
                 of
                 my
                 duty
                 ,
                 said
                 Cicero
                 .
                 Upon
                 this
                 pillow
                 and
                 on
                 this
                 bed
                 ,
                 Christ
                 slept
                 soundly
                 in
                 a
                 storm
                 ,
                 and
                 S.
                 Peter
                 in
                 Prison
                 so
                 fast
                 that
                 the
                 brightness
                 of
                 an
                 Angel
                 could
                 not
                 awake
                 him
                 ,
                 or
                 make
                 him
                 to
                 rise
                 up
                 without
                 a
                 blow
                 on
                 his
                 side
                 .
                 This
                 refreshed
                 the
                 sorrows
                 of
                 Hezekiah
                 when
                 he
                 was
                 smitten
                 with
                 the
                 plague
                 ,
                 and
                 not
                 only
                 brought
                 pleasure
                 for
                 what
                 was
                 past
                 ,
                 and
                 so
                 doubled
                 the
                 good
                 of
                 it
                 ,
                 
                   Vivere
                   bis
                   vitâ
                   posse
                   priore
                   frui
                   ;
                
                 but
                 it
                 also
                 added
                 something
                 to
                 the
                 number
                 of
                 his
                 years
                 ,
                 
                   Ampliat
                   aetatis
                   spacium
                   sibi
                   vir
                   bonus
                   —
                
                 And
                 this
                 made
                 Paul
                 and
                 Silas
                 sing
                 in
                 Prison
                 and
                 in
                 an
                 Earthquake
                 ;
                 and
                 that
                 I
                 may
                 summe
                 up
                 all
                 the
                 good
                 things
                 in
                 the
                 world
                 ,
                 I
                 borrow
                 the
                 expression
                 of
                 S.
                 
                   Bernard
                   ,
                   Bona
                   conscientia
                   non
                   solùm
                   sufficit
                   ad
                   solatium
                   sed
                   etiam
                   ad
                   coronam
                   :
                
                 It
                 is
                 here
                 a
                 perpetual
                 comfort
                 ,
                 it
                 will
                 be
                 hereafter
                 an
                 eternal
                 crown
                 .
              
               
                 25.
                 
                 This
                 very
                 thing
                 Epicurus
                 observ'd
                 wisely
                 ,
                 and
                 in
                 his
                 great
                 design
                 for
                 pleasure
                 commended
                 Justice
                 as
                 the
                 surest
                 instrument
                 to
                 procure
                 it
                 .
                 So
                 
                   Antiphon
                   ,
                   Conscium
                   esse
                   sibi
                   in
                   vitâ
                   nullius
                   criminis
                   ,
                   multum
                   voluptatis
                   parit
                   :
                
                 and
                 Cato
                 in
                 
                   Cicero
                   ,
                   Conscientia
                   benè
                   actae
                   vitae
                   multorúmque
                   benefactorum
                   recordatio
                   jucundissima
                   est
                   :
                
                 Nothing
                 is
                 a
                 greater
                 pleasure
                 then
                 a
                 good
                 conscience
                 ;
                 for
                 there
                 is
                 peace
                 and
                 no
                 disturbance
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 :
                 Quietness
                 is
                 the
                 best
                 
                 fruit
                 ,
                 and
                 that
                 grows
                 onely
                 upon
                 the
                 tree
                 in
                 the
                 midst
                 of
                 Paradise
                 ,
                 upon
                 the
                 stock
                 of
                 a
                 holy
                 Heart
                 or
                 Conscience
                 .
                 Onely
                 care
                 is
                 to
                 be
                 taken
                 ,
                 that
                 boldness
                 be
                 not
                 mistaken
                 for
                 peace
                 ,
                 and
                 hardness
                 of
                 heart
                 for
                 a
                 good
                 conscience
                 .
                 It
                 is
                 easie
                 to
                 observe
                 the
                 difference
                 ,
                 and
                 no
                 man
                 can
                 be
                 innocently
                 abused
                 in
                 this
                 affair
                 .
                 Peace
                 is
                 the
                 fruit
                 of
                 a
                 holy
                 conscience
                 .
                 But
                 no
                 man
                 can
                 say
                 ,
                 I
                 am
                 at
                 peace
                 ,
                 therefore
                 I
                 have
                 a
                 holy
                 conscience
                 .
                 But
                 ,
                 I
                 have
                 lived
                 innocently
                 ,
                 or
                 I
                 walk
                 carefully
                 with
                 my
                 God
                 ,
                 and
                 I
                 have
                 examined
                 my
                 conscience
                 severely
                 ,
                 and
                 that
                 accuses
                 me
                 not
                 ;
                 therefore
                 this
                 peace
                 is
                 a
                 holy
                 peace
                 ,
                 and
                 no
                 illusion
                 .
                 A
                 man
                 may
                 argue
                 thus
                 :
                 I
                 am
                 in
                 health
                 ,
                 and
                 therefore
                 the
                 sleep
                 I
                 take
                 is
                 natural
                 and
                 healthful
                 .
                 But
                 not
                 thus
                 :
                 I
                 am
                 heavy
                 to
                 sleep
                 ,
                 therefore
                 I
                 am
                 in
                 health
                 ,
                 for
                 his
                 dulness
                 may
                 be
                 a
                 lethargy
                 .
                 A
                 man
                 may
                 be
                 quiet
                 ,
                 because
                 he
                 inquires
                 not
                 ,
                 or
                 because
                 he
                 understands
                 not
                 ,
                 or
                 because
                 he
                 cares
                 not
                 ,
                 or
                 because
                 he
                 is
                 abused
                 in
                 the
                 notices
                 of
                 his
                 condition
                 .
                 But
                 the
                 true
                 peace
                 of
                 conscience
                 is
                 thus
                 to
                 be
                 discerned
                 .
              
               
                 
                   Signs
                   of
                   true
                   peace
                
                 .
              
               
                 1.
                 
                 Peace
                 of
                 conscience
                 is
                 a
                 rest
                 after
                 a
                 severe
                 inquiry
                 .
                 When
                 Hezekiah
                 was
                 upon
                 his
                 deathbed
                 as
                 he
                 supposed
                 ,
                 he
                 examined
                 his
                 state
                 of
                 life
                 ,
                 and
                 found
                 it
                 had
                 been
                 innocent
                 in
                 the
                 great
                 lines
                 and
                 periods
                 of
                 it
                 ;
                 and
                 he
                 was
                 justly
                 confident
                 .
              
               
                 2.
                 
                 Peace
                 of
                 conscience
                 can
                 never
                 be
                 in
                 wicked
                 persons
                 ,
                 of
                 notorious
                 evil
                 lives
                 .
                 It
                 is
                 a
                 fruit
                 of
                 holiness
                 ,
                 and
                 therefore
                 what
                 quietness
                 soever
                 is
                 in
                 persons
                 of
                 evil
                 lives
                 ,
                 it
                 is
                 to
                 be
                 attributed
                 to
                 any
                 other
                 cause
                 ,
                 rather
                 than
                 innocence
                 ;
                 and
                 therefore
                 is
                 to
                 be
                 called
                 any
                 thing
                 rather
                 than
                 
                   just
                   peace
                   .
                   The
                   adulterous
                   woman
                   eateth
                   and
                   wipeth
                   her
                   mouth
                   ,
                
                 
                 
                   and
                   saith
                   ,
                   I
                   have
                   done
                   no
                   wickedness
                   .
                
                 And
                 
                   Pilate
                   washed
                   his
                   hands
                
                 ,
                 when
                 he
                 was
                 dipping
                 them
                 in
                 the
                 most
                 innocent
                 ,
                 the
                 best
                 and
                 purest
                 bloud
                 of
                 the
                 world
                 .
                 But
                 S.
                 Paul
                 had
                 peace
                 ,
                 because
                 he
                 really
                 had
                 
                   fought
                   a
                   good
                   fight
                
                 .
                 And
                 it
                 is
                 but
                 a
                 fond
                 way
                 to
                 ask
                 a
                 sign
                 how
                 to
                 discern
                 ,
                 when
                 the
                 Sun
                 shines
                 .
                 If
                 the
                 Sun
                 shines
                 we
                 may
                 easily
                 perceive
                 it
                 ,
                 and
                 then
                 the
                 beams
                 we
                 see
                 are
                 the
                 Sunbeams
                 ;
                 but
                 it
                 is
                 not
                 a
                 sure
                 argument
                 to
                 say
                 ,
                 I
                 see
                 a
                 light
                 ,
                 therefore
                 the
                 Sun
                 shines
                 ;
                 for
                 he
                 may
                 espy
                 onely
                 a
                 tallow
                 candle
                 ,
                 or
                 a
                 gloworm
                 .
              
               
                 3.
                 
                 That
                 rest
                 which
                 is
                 onely
                 in
                 the
                 days
                 of
                 prosperity
                 ,
                 is
                 not
                 a
                 just
                 and
                 a
                 holy
                 peace
                 ,
                 but
                 that
                 which
                 is
                 in
                 the
                 days
                 of
                 sorrow
                 and
                 affliction
                 .
                 The
                 noise
                 and
                 madness
                 of
                 wine
                 ,
                 
                 the
                 transportations
                 of
                 prosperity
                 ,
                 the
                 forgetfulness
                 of
                 riches
                 ,
                 and
                 the
                 voice
                 of
                 flatterers
                 outcry
                 conscience
                 ,
                 and
                 put
                 it
                 to
                 silence
                 ;
                 and
                 there
                 is
                 no
                 reason
                 to
                 commend
                 a
                 womans
                 silence
                 and
                 modesty
                 when
                 her
                 mouth
                 is
                 stop'd
                 .
                 But
                 in
                 the
                 days
                 of
                 sorrow
                 ,
                 then
                 conscience
                 is
                 vocal
                 ,
                 and
                 her
                 muffler
                 is
                 off
                 ;
                 
                   
                     —
                     Invigilant
                     animo
                     ,
                     
                     scelerísque
                     patrati
                  
                   
                     Supplicium
                     exercent
                     curae
                     ,
                     tunc
                     plurima
                     versat
                  
                   
                     Pessimus
                     in
                     dubiis
                     augur
                     timor
                     —
                  
                
                 and
                 then
                 a
                 man
                 naturally
                 searches
                 every
                 where
                 for
                 comfort
                 ;
                 and
                 if
                 his
                 heart
                 then
                 condemnes
                 him
                 not
                 ,
                 it
                 is
                 great
                 oddes
                 but
                 it
                 is
                 a
                 holy
                 peace
                 .
              
               
                 4.
                 
                 Peace
                 of
                 minde
                 is
                 not
                 to
                 be
                 used
                 as
                 a
                 sign
                 that
                 God
                 hath
                 pardoned
                 our
                 sins
                 ,
                 but
                 is
                 onely
                 of
                 use
                 in
                 questions
                 of
                 particular
                 fact
                 .
                 What
                 evils
                 have
                 I
                 done
                 ?
                 what
                 good
                 have
                 I
                 done
                 ?
                 The
                 peace
                 that
                 comes
                 after
                 this
                 examination
                 is
                 holy
                 and
                 good
                 .
                 But
                 if
                 I
                 have
                 peace
                 in
                 these
                 particulars
                 ,
                 then
                 
                   have
                   I
                   peace
                   towards
                   God
                   also
                   ,
                
                 as
                 to
                 these
                 particulars
                 :
                 But
                 whether
                 I
                 have
                 pardon
                 for
                 other
                 sins
                 which
                 I
                 have
                 committed
                 ,
                 is
                 another
                 consideration
                 ,
                 and
                 is
                 always
                 more
                 uncertain
                 .
                 But
                 even
                 here
                 also
                 a
                 peace
                 of
                 conscience
                 is
                 a
                 blessing
                 that
                 is
                 
                 given
                 to
                 all
                 holy
                 penitents
                 more
                 or
                 less
                 ,
                 at
                 some
                 time
                 or
                 other
                 ,
                 according
                 as
                 their
                 repentance
                 proceeds
                 ,
                 and
                 their
                 hope
                 is
                 exercised
                 :
                 But
                 it
                 is
                 not
                 to
                 be
                 judged
                 of
                 by
                 sense
                 ,
                 and
                 ease
                 ,
                 but
                 by
                 its
                 proper
                 causes
                 :
                 It
                 never
                 comes
                 but
                 after
                 fear
                 ,
                 and
                 labour
                 ,
                 and
                 prayers
                 ,
                 and
                 watchfulness
                 ,
                 and
                 assiduity
                 ;
                 and
                 then
                 what
                 succeeds
                 is
                 a
                 blessing
                 ,
                 and
                 a
                 fair
                 indication
                 of
                 a
                 bigger
                 .
              
               
                 5.
                 
                 True
                 peace
                 of
                 conscience
                 is
                 always
                 joyned
                 with
                 a
                 holy
                 fear
                 ;
                 a
                 fear
                 to
                 offend
                 ,
                 and
                 a
                 fear
                 of
                 the
                 Divine
                 displeasure
                 for
                 what
                 we
                 have
                 offended
                 ;
                 and
                 the
                 reason
                 is
                 ,
                 because
                 all
                 peace
                 that
                 is
                 so
                 allayed
                 is
                 a
                 peace
                 after
                 enquiry
                 ,
                 a
                 peace
                 obtained
                 by
                 just
                 instruments
                 ,
                 relying
                 upon
                 proper
                 grounds
                 ;
                 it
                 is
                 rational
                 ,
                 and
                 holy
                 ,
                 and
                 humble
                 ;
                 neither
                 carelesness
                 ,
                 nor
                 presumption
                 is
                 in
                 it
                 .
              
               
                 6.
                 
                 True
                 peace
                 of
                 conscience
                 relies
                 not
                 upon
                 popular
                 noises
                 ,
                 and
                 is
                 not
                 a
                 sleep
                 procured
                 by
                 the
                 tongues
                 of
                 flatterers
                 ,
                 or
                 opinions
                 of
                 men
                 ,
                 but
                 is
                 a
                 peace
                 from
                 within
                 ,
                 
                 relying
                 upon
                 God
                 and
                 its
                 own
                 just
                 measures
                 .
                 It
                 is
                 an
                 excellent
                 discourse
                 which
                 Seneca
                 hath
                 ,
                 
                   Est
                   aliquando
                   gratus
                   qui
                   ingratus
                   videtur
                   ,
                   quae
                   mala
                   interpres
                   opinio
                   in
                   contrarium
                   deducit
                   .
                   Hic
                   quid
                   aliud
                   sequitur
                   ,
                   quàm
                   ipsam
                   conscientiam
                   quae
                   etiam
                   obruta
                   delectat
                   ,
                   quae
                   concioni
                   ac
                   samae
                   reclamat
                   ,
                   &
                   in
                   se
                   omnia
                   reponit
                   ,
                   &
                   cùm
                   ingentem
                   ex
                   altera
                   parte
                   turbam
                   contra
                   sentientium
                   aspexit
                   ,
                   non
                   numerat
                   suffragia
                   ,
                   sed
                   unâ
                   sententiâ
                   vincit
                   ?
                
                 
                   Some
                   men
                   are
                   thankful
                   ,
                   who
                   yet
                   seem
                   unthankful
                   ,
                   being
                   wronged
                   by
                   evil
                   interpretation
                   .
                   But
                   such
                   a
                   man
                   what
                   else
                   does
                   he
                   follow
                   but
                   his
                   conscience
                   ,
                   which
                   pleases
                   him
                   ,
                   though
                   it
                   be
                   overborn
                   with
                   slander
                   ,
                   and
                   when
                   she
                   sees
                   a
                   multitude
                   of
                   men
                   that
                   think
                   otherwise
                   ,
                   she
                   regards
                   not
                   ,
                   nor
                   reckons
                   suffrages
                   by
                   the
                   poll
                   ,
                   but
                   is
                   victorious
                   by
                   her
                   single
                   sentence
                   ?
                
                 But
                 the
                 excellency
                 and
                 great
                 effect
                 of
                 this
                 peace
                 he
                 afterwards
                 describes
                 :
                 
                   Si
                   verò
                   bonam
                   fidem
                   perfidiae
                   suppliciis
                   affici
                   videt
                   ,
                   non
                   descendit
                   è
                   fastigio
                   ,
                   sed
                   supra
                   poenam
                   suam
                   consistit
                   .
                   Habeo
                   inquit
                   quod
                   volui
                   ,
                   quod
                   petii
                   .
                   Non
                   poenitet
                   ,
                   nec
                   poenitebit
                   :
                   nec
                   ullâ
                   iniquitate
                   me
                   eò
                   fortuna
                   perducet
                   ,
                   ut
                   hanc
                   vocem
                   audiam
                   ,
                   Quid
                   mihi
                   volui
                   ?
                   Quid
                   mihi
                   nunc
                   prodest
                   bona
                   voluntas
                   ?
                   prodest
                   &
                   in
                   equuleo
                   ,
                   prodest
                   &
                   in
                   igne
                   ,
                   qui
                   si
                   singulis
                   membris
                   admoveatur
                   ,
                   &
                   paul●tim
                   unum
                   corpus
                   circumeat
                   ;
                   licèt
                   ipsum
                   corpus
                   plenum
                   bonâ
                   conscientiâ
                   stillet
                   ,
                   placebit
                   ìllì
                   ìgnis
                   per
                   quem
                   bona
                   fides
                   collucebit
                   .
                
                 A
                 good
                 conscience
                 loses
                 nothing
                 of
                 its
                 confidence
                 and
                 peace
                 for
                 all
                 the
                 tortures
                 of
                 the
                 world
                 .
                 The
                 rack
                 ,
                 the
                 fire
                 shall
                 not
                 make
                 it
                 to
                 repent
                 and
                 say
                 ,
                 what
                 have
                 I
                 purchas'd
                 ?
                 But
                 its
                 excellency
                 and
                 integrity
                 shall
                 be
                 resplendent
                 in
                 the
                 very
                 flames
                 .
                 And
                 this
                 is
                 the
                 meaning
                 of
                 the
                 Proverb
                 used
                 by
                 the
                 Levantines
                 ,
                 
                   Heaven
                   and
                   Hell
                   are
                   seated
                   in
                   the
                   heart
                   of
                   man.
                
                 As
                 his
                 conscience
                 is
                 ,
                 so
                 he
                 is
                 happy
                 ,
                 or
                 extremely
                 miserable
                 .
                 
                   What
                   other
                   men
                   say
                   of
                   us
                   ,
                
                 
                 
                   is
                   no
                   more
                   then
                   what
                   other
                   men
                   dream
                   of
                   us
                   ,
                
                 said
                 S.
                 
                   Gregory
                   Nazìanzene
                
                 ;
                 It
                 is
                 our
                 conscience
                 that
                 accuses
                 or
                 condemnes
                 to
                 all
                 real
                 events
                 and
                 purposes
                 .
              
               
                 And
                 now
                 all
                 this
                 is
                 nothing
                 but
                 a
                 perswasion
                 partly
                 natural
                 ,
                 
                 partly
                 habitual
                 ,
                 of
                 this
                 proposition
                 which
                 all
                 the
                 Nations
                 ,
                 and
                 all
                 the
                 men
                 in
                 the
                 world
                 have
                 always
                 entertained
                 as
                 the
                 band
                 of
                 all
                 their
                 Religion
                 ,
                 and
                 private
                 transactions
                 of
                 justice
                 and
                 decency
                 ,
                 
                   Deum
                   Remuneratorem
                   esse
                
                 ,
                 that
                 God
                 is
                 a
                 just
                 Rewarder
                 of
                 all
                 actions
                 .
                 
                 I
                 summe
                 up
                 the
                 premises
                 in
                 the
                 words
                 of
                 the
                 Orator
                 ;
                 
                   Magna
                   vis
                   est
                   conscientiae
                   ,
                   Judices
                   ,
                   &
                   magna
                   in
                   utramque
                   partem
                   :
                   ut
                   neque
                   timeant
                   qui
                   nihil
                   commiserint
                   ,
                   &
                   poenam
                   semper
                   ante
                   oculos
                   versari
                   putent
                   ,
                   qui
                   peccarint
                   .
                
                 On
                 either
                 side
                 conscience
                 is
                 mighty
                 and
                 powerful
                 ,
                 to
                 secure
                 the
                 innocent
                 ,
                 and
                 to
                 afflict
                 the
                 criminal
                 .
              
               
                 But
                 beyond
                 these
                 offices
                 now
                 described
                 ,
                 
                 Conscience
                 does
                 sometimes
                 only
                 
                   [
                   Counsell
                
                 ]
                 a
                 thing
                 to
                 be
                 done
                 ;
                 that
                 is
                 ,
                 according
                 to
                 its
                 instruction
                 ,
                 so
                 it
                 ministers
                 to
                 holiness
                 .
                 If
                 God
                 hath
                 put
                 a
                 law
                 into
                 our
                 minds
                 ,
                 conscience
                 will
                 force
                 
                 〈◊〉
                 ●●●nce
                 ,
                 or
                 make
                 us
                 to
                 suffer
                 for
                 our
                 disobedience
                 ;
                 but
                 if
                 a
                 proposition
                 tending
                 to
                 holiness
                 and
                 its
                 advantages
                 be
                 intrusted
                 to
                 the
                 conduct
                 of
                 conscience
                 ,
                 then
                 it
                 presses
                 it
                 by
                 all
                 its
                 proper
                 inducements
                 ,
                 by
                 which
                 it
                 was
                 laid
                 up
                 there
                 ,
                 and
                 leaves
                 the
                 spirit
                 of
                 a
                 man
                 to
                 his
                 liberty
                 ;
                 but
                 if
                 it
                 be
                 not
                 followed
                 ,
                 it
                 upbraids
                 our
                 weaknesses
                 ,
                 and
                 chides
                 our
                 follies
                 ,
                 and
                 reproves
                 our
                 despi●●●
                 holy
                 degrees
                 ,
                 and
                 greater
                 excellencies
                 of
                 glory
                 laid
                 up
                 for
                 loving
                 and
                 willing
                 spirits
                 .
                 Such
                 as
                 is
                 that
                 of
                 
                   Clemens
                   Alexandrinus
                
                 in
                 the
                 matter
                 of
                 an
                 Evangelical
                 Counsel
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 He
                 that
                 does
                 so
                 and
                 so
                 ,
                 sins
                 not
                 ;
                 for
                 he
                 is
                 not
                 forbidden
                 by
                 the
                 law
                 of
                 the
                 Gospel
                 ;
                 but
                 yet
                 he
                 fals
                 short
                 of
                 the
                 perfection
                 that
                 is
                 designed
                 and
                 propounded
                 to
                 voluntary
                 and
                 obedient
                 persons
                 .
                 To
                 summe
                 up
                 this
                 .
              
               
                 When
                 S.
                 Paul
                 had
                 reproved
                 the
                 endless
                 genealogies
                 of
                 the
                 Gnosticks
                 and
                 Platonists
                 ,
                 
                 making
                 c●rcles
                 of
                 the
                 same
                 things
                 ,
                 or
                 of
                 divers
                 whose
                 difference
                 they
                 understood
                 not
                 ;
                 as
                 
                   Intelligence
                   ,
                   Fear
                   ,
                   Majesty
                   ,
                   Foundation
                   ,
                   Wisdome
                   ,
                   Magnificence
                   ,
                   Mercy
                   ,
                   Victory
                   ,
                   Kingdome
                   ,
                   Foundation
                   ,
                   God
                   ,
                
                 and
                 such
                 unintelligible
                 stuff
                 which
                 would
                 make
                 fools
                 stare
                 ,
                 and
                 wise
                 men
                 at
                 a
                 loss
                 ;
                 he
                 subjoyns
                 a
                 short
                 ,
                 
                 but
                 a
                 more
                 discernible
                 genealogy
                 ,
                 
                 and
                 conjugation
                 of
                 things
                 to
                 our
                 purpose
                 .
                 
                 
                   The
                   end
                   of
                   the
                   Commandement
                   is
                   love
                   out
                   of
                   a
                   pure
                   heart
                   ,
                
                 
                 
                   and
                   a
                   good
                   conscience
                
                 ,
                 
                 
                   and
                   faith
                   unfeigned
                
                 :
                 that
                 is
                 ,
                 out
                 of
                 
                   an
                   unfeigned
                   faith
                
                 proceeds
                 
                   a
                   good
                   conscience
                
                 ;
                 that
                 is
                 ,
                 
                   abstinence
                   from
                   sin
                
                 ;
                 and
                 from
                 thence
                 comes
                 
                   purity
                   of
                   heart
                
                 ,
                 or
                 a
                 separation
                 from
                 the
                 trifling
                 regards
                 of
                 the
                 world
                 ,
                 and
                 all
                 affections
                 to
                 sin
                 ;
                 and
                 these
                 all
                 end
                 in
                 charity
                 :
                 that
                 is
                 ,
                 in
                 peace
                 ,
                 and
                 joy
                 ,
                 and
                 the
                 fruition
                 and
                 love
                 of
                 God
                 ,
                 in
                 Unions
                 and
                 Contemplations
                 in
                 the
                 bosome
                 of
                 Eternity
                 .
                 So
                 that
                 faith
                 is
                 the
                 first
                 mover
                 in
                 the
                 understanding
                 part
                 ,
                 and
                 the
                 next
                 is
                 conscience
                 ,
                 and
                 they
                 both
                 purify
                 the
                 heart
                 from
                 false
                 perswasions
                 ,
                 and
                 evil
                 affections
                 ;
                 and
                 then
                 they
                 joyn
                 to
                 the
                 production
                 of
                 love
                 and
                 of
                 felicity
                 .
              
               
                 Thus
                 farre
                 is
                 the
                 Nature
                 and
                 Offices
                 of
                 Conscience
                 :
                 It
                 will
                 concern
                 us
                 next
                 ,
                 to
                 consider
                 by
                 what
                 General
                 measures
                 we
                 are
                 to
                 treat
                 our
                 Conscience
                 that
                 it
                 may
                 be
                 useful
                 to
                 us
                 in
                 all
                 the
                 intentions
                 of
                 it
                 ,
                 and
                 in
                 the
                 designs
                 of
                 God.
                 
              
            
             
               
                 RULE
                 3.
                 
                 Be
                 careful
                 that
                 prejudice
                 or
                 passion
                 ,
                 fancy
                 and
                 affection
                 ,
                 error
                 or
                 illusion
                 ,
                 be
                 not
                 mistaken
                 for
                 Conscience
                 .
              
               
                 NOthing
                 is
                 more
                 usual
                 ,
                 
                 then
                 to
                 pretend
                 Conscience
                 to
                 all
                 the
                 actions
                 of
                 men
                 which
                 are
                 publick
                 ,
                 and
                 whose
                 nature
                 cannot
                 be
                 concealed
                 .
                 If
                 arms
                 be
                 taken
                 up
                 in
                 a
                 violent
                 warre
                 ;
                 inquire
                 of
                 both
                 sides
                 ,
                 why
                 they
                 ingage
                 on
                 that
                 part
                 respectively
                 ?
                 they
                 answer
                 ,
                 because
                 of
                 their
                 Conscience
                 .
                 Ask
                 a
                 Schismatick
                 why
                 he
                 refuses
                 to
                 joyn
                 in
                 the
                 Communion
                 of
                 the
                 Church
                 ?
                 he
                 tels
                 you
                 ,
                 it
                 is
                 against
                 his
                 Conscience
                 :
                 And
                 the
                 disobedient
                 refuse
                 to
                 submit
                 to
                 Laws
                 ;
                 and
                 they
                 also
                 in
                 many
                 cases
                 pretend
                 Conscience
                 .
                 Nay
                 ,
                 some
                 men
                 suspect
                 their
                 brother
                 of
                 a
                 crime
                 and
                 are
                 perswaded
                 (
                 as
                 they
                 say
                 )
                 in
                 Conscience
                 that
                 he
                 did
                 it
                 :
                 and
                 their
                 Conscience
                 tels
                 them
                 that
                 Titius
                 did
                 steal
                 their
                 goods
                 ,
                 or
                 that
                 Caia
                 〈◊〉
                 an
                 adulteress
                 .
                 And
                 so
                 Suspicion
                 ,
                 and
                 Jealousie
                 ,
                 and
                 Disobedience
                 ,
                 and
                 Rebellion
                 
                 are
                 become
                 Conscience
                 ;
                 in
                 which
                 there
                 is
                 neither
                 knowledge
                 ,
                 nor
                 revelation
                 ,
                 nor
                 truth
                 ,
                 nor
                 charity
                 ,
                 nor
                 reason
                 ,
                 nor
                 religion
                 .
                 
                   Quod
                   volumus
                   sanctum
                   est
                
                 ,
                 was
                 the
                 Proverb
                 of
                 Tichonius
                 and
                 the
                 Donatists
                 .
                 
                   
                     Nemo
                     suae
                     mentis
                     motus
                     non
                     aestimat
                     aequos
                     ,
                     
                  
                   
                     Quódque
                     volunt
                     homines
                     se
                     bene
                     velle
                     putant
                     .
                  
                
              
               
                 
                   Every
                   mans
                   way
                   seems
                   right
                   in
                   his
                   own
                   eyes
                
                 ;
                 and
                 what
                 they
                 think
                 is
                 not
                 against
                 Conscience
                 ,
                 they
                 think
                 or
                 pretend
                 to
                 think
                 ,
                 it
                 is
                 an
                 effect
                 of
                 Conscience
                 ,
                 and
                 so
                 their
                 fond
                 perswasions
                 and
                 fancies
                 are
                 made
                 sacred
                 ,
                 and
                 Conscience
                 is
                 pretended
                 ,
                 and
                 themselves
                 and
                 every
                 man
                 else
                 is
                 abused
                 .
                 But
                 in
                 these
                 cases
                 and
                 the
                 like
                 ,
                 men
                 have
                 found
                 a
                 sweetness
                 in
                 it
                 to
                 serve
                 their
                 ends
                 upon
                 Religion
                 ,
                 and
                 because
                 Conscience
                 is
                 
                   the
                   Religious
                   Understanding
                
                 ,
                 or
                 
                   the
                   Minde
                   of
                   a
                   man
                   as
                   it
                   stands
                   dres'd
                   in
                   and
                   for
                   Religion
                   ,
                
                 they
                 think
                 that
                 some
                 sacredness
                 or
                 authority
                 passes
                 upon
                 their
                 passion
                 or
                 design
                 ,
                 if
                 they
                 call
                 it
                 Conscience
                 .
              
               
                 But
                 by
                 this
                 Rule
                 it
                 is
                 intended
                 that
                 we
                 should
                 observe
                 the
                 strict
                 measures
                 of
                 Conscience
                 .
                 
                 For
                 an
                 illusion
                 may
                 make
                 a
                 Conscience
                 ,
                 that
                 is
                 ,
                 may
                 oblige
                 by
                 its
                 directive
                 and
                 compulsive
                 power
                 .
                 Conscience
                 is
                 like
                 a
                 King
                 whose
                 power
                 and
                 authority
                 is
                 regular
                 ,
                 whatsoever
                 counsel
                 he
                 follows
                 .
                 And
                 although
                 he
                 may
                 command
                 fond
                 things
                 ,
                 being
                 abused
                 by
                 flatterers
                 ,
                 or
                 mis-information
                 ,
                 yet
                 the
                 commandement
                 issues
                 from
                 a
                 just
                 authority
                 ,
                 and
                 therefore
                 equally
                 passes
                 into
                 a
                 Law
                 ;
                 so
                 it
                 is
                 in
                 Conscience
                 .
                 If
                 error
                 ,
                 or
                 passion
                 dictates
                 the
                 King
                 is
                 mis-informed
                 ,
                 but
                 the
                 inferiors
                 are
                 bound
                 to
                 obey
                 ;
                 and
                 we
                 may
                 no
                 more
                 disobey
                 our
                 Conscience
                 commanding
                 of
                 evil
                 things
                 ,
                 then
                 we
                 may
                 disobey
                 our
                 King
                 injoyning
                 things
                 imprudent
                 and
                 inconvenient
                 .
                 But
                 therefore
                 this
                 Rule
                 gives
                 caution
                 to
                 observe
                 the
                 information
                 and
                 inducement
                 ,
                 and
                 if
                 we
                 can
                 discern
                 the
                 abuse
                 ,
                 then
                 the
                 evil
                 is
                 avoided
                 .
                 For
                 this
                 Governour
                 [
                 Conscience
                 ]
                 is
                 tied
                 to
                 Laws
                 ,
                 as
                 Kings
                 are
                 to
                 the
                 Laws
                 of
                 God
                 and
                 Nations
                 ,
                 to
                 Justice
                 and
                 Charity
                 ;
                 and
                 a
                 mans
                 Conscience
                 cannot
                 be
                 malicious
                 :
                 his
                 Will
                 may
                 ,
                 but
                 if
                 the
                 error
                 be
                 discovered
                 ,
                 
                   the
                   Conscience
                
                 ,
                 that
                 is
                 ,
                 
                   the
                   practical
                   understanding
                
                 cannot
                 .
                 For
                 it
                 is
                 impossible
                 for
                 a
                 man
                 to
                 beleeve
                 what
                 himselfe
                 finds
                 to
                 be
                 an
                 error
                 :
                 and
                 when
                 we
                 perceive
                 our
                 Conscience
                 to
                 be
                 misguided
                 ,
                 the
                 deception
                 is
                 at
                 an
                 end
                 .
                 And
                 therefore
                 to
                 make
                 up
                 this
                 Rule
                 complete
                 ,
                 
                   we
                   ought
                   to
                   be
                   strict
                   and
                   united
                   to
                   our
                   rule
                   ,
                
                 for
                 by
                 that
                 onely
                 we
                 can
                 be
                 guided
                 ,
                 and
                 by
                 the
                 proportions
                 to
                 it
                 we
                 can
                 discern
                 right
                 and
                 wrong
                 ,
                 when
                 we
                 walk
                 safely
                 ,
                 and
                 when
                 we
                 walk
                 by
                 false
                 fires
                 .
                 Concerning
                 which
                 ,
                 besides
                 the
                 direct
                 survey
                 of
                 the
                 rule
                 and
                 action
                 ,
                 and
                 the
                 comparing
                 each
                 other
                 ,
                 we
                 may
                 in
                 cases
                 of
                 doubt
                 and
                 suspicion
                 be
                 helped
                 by
                 the
                 following
                 measures
                 .
              
               
                 
                   Advices
                   for
                   the
                   practice
                   of
                   the
                   former
                   Rule
                   .
                
              
               
                 1.
                 
                 We
                 are
                 to
                 suspect
                 our
                 Conscience
                 to
                 be
                 mis-informed
                 when
                 we
                 are
                 not
                 willing
                 to
                 inquire
                 into
                 the
                 particulars
                 .
                 
                 He
                 that
                 searches
                 ,
                 desires
                 to
                 finde
                 ,
                 and
                 so
                 farre
                 takes
                 the
                 right
                 course
                 ;
                 for
                 truth
                 can
                 never
                 hurt
                 a
                 man
                 ,
                 though
                 it
                 may
                 prejudice
                 his
                 vice
                 ,
                 and
                 his
                 affected
                 folly
                 .
                 In
                 the
                 inquiries
                 after
                 truth
                 ,
                 every
                 man
                 should
                 have
                 a
                 travellers
                 indifferency
                 ,
                 wholly
                 careless
                 whether
                 this
                 or
                 that
                 be
                 the
                 right
                 way
                 ,
                 so
                 he
                 may
                 finde
                 it
                 .
                 For
                 we
                 are
                 not
                 to
                 choose
                 the
                 way
                 because
                 it
                 looks
                 fair
                 ,
                 but
                 because
                 it
                 leads
                 surely
                 .
                 And
                 to
                 this
                 purpose
                 ,
                 the
                 most
                 hearty
                 and
                 particular
                 inquest
                 is
                 most
                 prudent
                 and
                 effective
                 .
                 But
                 we
                 are
                 afraid
                 of
                 truth
                 when
                 we
                 will
                 not
                 enquire
                 ,
                 that
                 is
                 ,
                 when
                 the
                 truth
                 is
                 against
                 our
                 interest
                 or
                 passion
                 ,
                 our
                 lust
                 or
                 folly
                 ,
                 that
                 is
                 ,
                 seemingly
                 against
                 us
                 ,
                 in
                 the
                 present
                 indisposition
                 of
                 our
                 affairs
                 .
              
               
               
                 2.
                 
                 He
                 that
                 resolves
                 upon
                 the
                 conclusion
                 before
                 the
                 premises
                 ,
                 
                 inquiring
                 into
                 particulars
                 to
                 confirm
                 his
                 opinion
                 at
                 aventures
                 ,
                 not
                 to
                 shake
                 it
                 if
                 it
                 be
                 false
                 ,
                 or
                 to
                 establish
                 it
                 onely
                 in
                 case
                 it
                 be
                 true
                 ,
                 unless
                 he
                 be
                 defended
                 by
                 chance
                 ,
                 is
                 sure
                 to
                 mistake
                 ,
                 or
                 at
                 least
                 can
                 never
                 be
                 sure
                 whether
                 he
                 does
                 or
                 no.
                 
              
               
                 This
                 is
                 to
                 be
                 understood
                 in
                 all
                 cases
                 to
                 be
                 so
                 unless
                 the
                 
                   particular
                   unknown
                
                 be
                 secured
                 by
                 a
                 general
                 that
                 is
                 known
                 .
                 He
                 that
                 beleeves
                 Christs
                 advocation
                 and
                 intercession
                 for
                 us
                 in
                 heaven
                 upon
                 the
                 stock
                 of
                 Scripture
                 ,
                 cannot
                 be
                 prejudic'd
                 by
                 this
                 rule
                 ,
                 although
                 in
                 the
                 inquiries
                 of
                 probation
                 ,
                 and
                 arguments
                 of
                 the
                 doctrine
                 ,
                 he
                 resolve
                 to
                 beleeve
                 nothing
                 that
                 shall
                 make
                 against
                 his
                 Conclusion
                 ;
                 because
                 he
                 is
                 ascertain'd
                 by
                 a
                 proposition
                 that
                 cannot
                 fail
                 him
                 .
                 The
                 reason
                 of
                 this
                 exception
                 is
                 this
                 ,
                 because
                 in
                 all
                 discourses
                 which
                 are
                 not
                 perfectly
                 demonstrative
                 ,
                 there
                 is
                 one
                 lame
                 supporter
                 ,
                 which
                 must
                 be
                 help'd
                 out
                 by
                 the
                 better
                 leg
                 ;
                 and
                 the
                 weaker
                 part
                 does
                 its
                 office
                 well
                 enough
                 ,
                 if
                 it
                 can
                 bring
                 us
                 to
                 a
                 place
                 where
                 we
                 may
                 rest
                 our selves
                 and
                 rely
                 .
                 He
                 that
                 cannot
                 choose
                 for
                 himself
                 ,
                 hath
                 chosen
                 well
                 enough
                 if
                 he
                 can
                 choose
                 one
                 that
                 can
                 choose
                 for
                 him
                 ;
                 and
                 when
                 he
                 hath
                 ,
                 he
                 may
                 prudently
                 rely
                 upon
                 such
                 a
                 person
                 in
                 all
                 particulars
                 ,
                 where
                 he
                 himself
                 cannot
                 judge
                 ,
                 and
                 the
                 other
                 can
                 ,
                 or
                 he
                 thinks
                 he
                 can
                 ,
                 and
                 cannot
                 well
                 know
                 the
                 contrary
                 .
                 It
                 is
                 easier
                 to
                 judge
                 of
                 the
                 general
                 lines
                 of
                 duty
                 ,
                 then
                 of
                 minutes
                 and
                 particulars
                 :
                 and
                 Travellers
                 that
                 are
                 not
                 well
                 skill'd
                 in
                 all
                 the
                 little
                 turnings
                 of
                 the
                 ways
                 ,
                 may
                 confidently
                 rely
                 upon
                 a
                 Guide
                 whom
                 they
                 choose
                 out
                 of
                 the
                 natives
                 of
                 the
                 place
                 ;
                 and
                 if
                 he
                 understands
                 the
                 coast
                 of
                 the
                 Country
                 ,
                 he
                 may
                 well
                 harden
                 his
                 face
                 against
                 any
                 vile
                 person
                 that
                 goes
                 about
                 wittily
                 to
                 perswade
                 him
                 he
                 must
                 goe
                 the
                 contrary
                 way
                 ,
                 though
                 he
                 cannot
                 answer
                 his
                 arguments
                 to
                 the
                 contrary
                 .
                 A
                 man
                 may
                 prudently
                 and
                 piously
                 hold
                 a
                 conclusion
                 which
                 he
                 cannot
                 defend
                 against
                 a
                 witty
                 adversary
                 ,
                 if
                 he
                 have
                 one
                 strong
                 hold
                 upon
                 which
                 he
                 may
                 rely
                 for
                 the
                 whole
                 question
                 ;
                 because
                 he
                 derives
                 his
                 conclusion
                 from
                 the
                 best
                 ground
                 he
                 hath
                 ,
                 and
                 takes
                 the
                 wisest
                 course
                 he
                 can
                 ,
                 and
                 uses
                 the
                 best
                 means
                 he
                 can
                 get
                 ,
                 and
                 chooses
                 the
                 safest
                 ways
                 that
                 are
                 in
                 his
                 power
                 .
                 No
                 man
                 is
                 bound
                 to
                 do
                 better
                 then
                 his
                 best
                 .
              
               
                 3.
                 
                 Illusion
                 cannot
                 be
                 distinguished
                 from
                 Conscience
                 ,
                 
                 if
                 in
                 our
                 search
                 we
                 take
                 a
                 wrong
                 course
                 and
                 use
                 incompetent
                 instruments
                 .
                 He
                 that
                 will
                 choose
                 to
                 follow
                 the
                 multitude
                 which
                 easily
                 erres
                 ,
                 rather
                 then
                 the
                 wise
                 Guides
                 of
                 souls
                 ;
                 and
                 a
                 man
                 that
                 is
                 his
                 partner
                 in
                 the
                 Question
                 rather
                 then
                 him
                 that
                 is
                 dis-interess'd
                 ,
                 and
                 them
                 that
                 speak
                 by
                 chance
                 ,
                 rather
                 then
                 them
                 who
                 have
                 studied
                 the
                 Question
                 ,
                 and
                 a
                 man
                 of
                 another
                 Profession
                 ,
                 rather
                 then
                 him
                 whose
                 office
                 and
                 imployment
                 it
                 is
                 to
                 answer
                 ,
                 hath
                 no
                 reason
                 to
                 be
                 confident
                 he
                 shall
                 be
                 well
                 instructed
                 .
                 
                 
                   John
                   Nider
                
                 tels
                 an
                 apologue
                 well
                 enough
                 to
                 this
                 purpose
                 :
                 Two
                 brethren
                 travelling
                 together
                 ,
                 whereof
                 one
                 was
                 esteemed
                 wise
                 ,
                 and
                 the
                 other
                 little
                 better
                 then
                 a
                 fool
                 ,
                 came
                 to
                 a
                 place
                 where
                 the
                 way
                 parted
                 .
                 The
                 foolish
                 brother
                 espying
                 one
                 of
                 them
                 to
                 be
                 fair
                 and
                 pleasant
                 ,
                 and
                 the
                 other
                 dirty
                 and
                 uneaven
                 ,
                 would
                 needs
                 go
                 that
                 way
                 ,
                 though
                 his
                 wiser
                 brother
                 told
                 him
                 ,
                 that
                 in
                 all
                 reason
                 that
                 must
                 needs
                 be
                 the
                 wrong
                 way
                 ;
                 but
                 he
                 followed
                 his
                 own
                 eyes
                 ,
                 not
                 his
                 brothers
                 reason
                 :
                 and
                 his
                 brother
                 being
                 more
                 kinde
                 then
                 wise
                 ,
                 though
                 against
                 his
                 reason
                 ,
                 followed
                 his
                 foolish
                 brother
                 ;
                 they
                 went
                 on
                 till
                 they
                 fell
                 into
                 the
                 hands
                 of
                 theeves
                 ,
                 who
                 robb'd
                 them
                 and
                 imprisoned
                 them
                 ,
                 till
                 they
                 could
                 redeem
                 themselves
                 with
                 a
                 summe
                 of
                 money
                 .
                 These
                 brothers
                 accuse
                 each
                 other
                 before
                 the
                 King
                 as
                 author
                 of
                 each
                 others
                 evil
                 .
                 The
                 wiser
                 complained
                 that
                 his
                 brother
                 would
                 not
                 obey
                 him
                 ,
                 though
                 he
                 was
                 known
                 to
                 be
                 wiser
                 ,
                 and
                 spake
                 reason
                 .
                 The
                 other
                 complain'd
                 of
                 him
                 for
                 following
                 him
                 that
                 was
                 a
                 fool
                 ,
                 affirming
                 that
                 he
                 would
                 have
                 return'd
                 back
                 if
                 he
                 had
                 seen
                 his
                 wise
                 brother
                 confident
                 ,
                 
                 and
                 to
                 have
                 followed
                 his
                 own
                 reason
                 .
                 The
                 King
                 condemn'd
                 them
                 both
                 ;
                 the
                 fool
                 because
                 he
                 did
                 not
                 follow
                 the
                 direction
                 of
                 the
                 wise
                 ,
                 and
                 the
                 wise
                 because
                 he
                 did
                 follow
                 the
                 wilfulness
                 of
                 the
                 fool
                 .
                 So
                 will
                 God
                 deal
                 with
                 us
                 at
                 the
                 day
                 of
                 Judgement
                 in
                 the
                 scrutinies
                 of
                 Conscience
                 .
                 If
                 appetite
                 refuses
                 to
                 follow
                 reason
                 ,
                 and
                 reason
                 does
                 not
                 refuse
                 to
                 follow
                 appetite
                 ,
                 they
                 have
                 both
                 of
                 them
                 taken
                 incompetent
                 courses
                 ,
                 and
                 shall
                 perish
                 together
                 .
                 It
                 was
                 wisely
                 said
                 of
                 Brutus
                 to
                 Cicero
                 ,
                 
                 
                   Malo
                   tuum
                   judicium
                   ,
                   quàm
                   ex
                   alter
                   a
                   parte
                   omnium
                   istorum
                   .
                   Tu
                   enim
                   à
                   certo
                   sensu
                   &
                   vero
                   judicas
                   de
                   nobis
                   ,
                   quod
                   isti
                   nè
                   faciant
                   ,
                   summâ
                   mal●volentiâ
                   &
                   livore
                   impediuntur
                   .
                
                 I
                 preferre
                 thy
                 judgement
                 singly
                 ,
                 before
                 all
                 theirs
                 ,
                 because
                 thou
                 judgest
                 by
                 intuition
                 of
                 the
                 thing
                 ;
                 they
                 cannot
                 doe
                 that
                 ,
                 being
                 hindred
                 by
                 envy
                 and
                 ill
                 will.
                 The
                 particulars
                 of
                 reducing
                 this
                 advice
                 to
                 practice
                 in
                 all
                 speciall
                 cases
                 ,
                 I
                 shall
                 afterwards
                 enumerate
                 ;
                 for
                 the
                 present
                 ,
                 I
                 say
                 this
                 onely
                 ,
                 that
                 a
                 man
                 may
                 consent
                 to
                 an
                 evil
                 authority
                 ,
                 and
                 rest
                 in
                 a
                 false
                 perswasion
                 ,
                 and
                 be
                 conducted
                 by
                 an
                 abused
                 conscience
                 ,
                 so
                 long
                 as
                 the
                 
                   Legislative
                   Reason
                
                 is
                 not
                 conjoyn'd
                 to
                 the
                 
                   Judge
                   Conscience
                
                 ,
                 that
                 is
                 ,
                 while
                 by
                 unapt
                 instruments
                 we
                 suffer
                 our
                 perswasions
                 to
                 be
                 determined
                 .
              
               
                 4.
                 
                 That
                 determination
                 is
                 to
                 be
                 suspected
                 that
                 does
                 apparently
                 serve
                 an
                 interest
                 ,
                 
                 and
                 but
                 obscurely
                 serve
                 a
                 pious
                 end
                 ,
                 
                   Utile
                   quod
                   nobis
                   do
                   tibi
                   consilium
                   ,
                   
                
                 when
                 that
                 appears
                 ,
                 and
                 nothing
                 else
                 appears
                 ,
                 the
                 resolution
                 or
                 councel
                 is
                 to
                 be
                 considered
                 warily
                 before
                 it
                 be
                 pursued
                 .
                 It
                 is
                 a
                 great
                 allay
                 to
                 the
                 confidence
                 of
                 the
                 bold
                 talkers
                 in
                 the
                 Church
                 of
                 Rome
                 ,
                 and
                 hinders
                 their
                 gain
                 and
                 market
                 of
                 proselytes
                 from
                 among
                 the
                 wise
                 and
                 pious
                 very
                 much
                 ;
                 that
                 most
                 of
                 their
                 propositions
                 for
                 which
                 they
                 contend
                 so
                 earnestly
                 against
                 the
                 other
                 parts
                 of
                 Christendome
                 ,
                 do
                 evidently
                 serve
                 the
                 ends
                 of
                 covetousness
                 and
                 ambition
                 ,
                 of
                 power
                 and
                 riches
                 ,
                 and
                 therefore
                 stand
                 vehemently
                 suspected
                 of
                 design
                 and
                 art
                 ,
                 rather
                 then
                 of
                 piety
                 or
                 truth
                 of
                 the
                 article
                 ,
                 or
                 designs
                 upon
                 heaven
                 .
                 I
                 instance
                 in
                 the
                 Popes
                 power
                 over
                 Princes
                 and
                 all
                 the
                 world
                 ;
                 his
                 power
                 of
                 dispensation
                 ;
                 the
                 exemption
                 of
                 the
                 Clergy
                 from
                 jurisdiction
                 of
                 secular
                 Princes
                 ;
                 the
                 doctrine
                 of
                 Purgatory
                 and
                 Indulgencies
                 ,
                 by
                 which
                 once
                 the
                 Friers
                 were
                 set
                 awork
                 to
                 raise
                 a
                 portion
                 for
                 a
                 Lady
                 ,
                 the
                 Neece
                 of
                 Pope
                 Leo
                 the
                 tenth
                 ;
                 the
                 doctrine
                 of
                 Transubstantiation
                 ,
                 by
                 the
                 effects
                 and
                 consequence
                 of
                 which
                 ,
                 the
                 Priests
                 are
                 made
                 greater
                 then
                 Angels
                 ,
                 and
                 next
                 to
                 God
                 ;
                 and
                 so
                 is
                 also
                 that
                 heap
                 of
                 doctrines
                 ,
                 by
                 the
                 particulars
                 of
                 which
                 the
                 Ecclesiastical
                 power
                 is
                 far
                 advanced
                 beyond
                 the
                 authority
                 of
                 any
                 warrant
                 from
                 Scripture
                 ,
                 and
                 is
                 made
                 highly
                 instrumental
                 for
                 procuring
                 absolute
                 obedience
                 to
                 the
                 Papacy
                 .
                 In
                 these
                 things
                 every
                 man
                 with
                 half
                 an
                 eye
                 can
                 see
                 the
                 temporal
                 advantage
                 ;
                 but
                 how
                 piety
                 and
                 truth
                 shall
                 thrive
                 in
                 the
                 mean
                 while
                 ,
                 no
                 eye
                 hath
                 yet
                 been
                 so
                 illuminate
                 as
                 to
                 perceive
                 .
                 It
                 was
                 the
                 advice
                 of
                 
                   Ben
                   Sirach
                
                 ,
                 
                 
                   Consult
                   not
                   with
                   a
                   woman
                   touching
                   her
                   of
                   whom
                   she
                   is
                   jealous
                   ,
                   neither
                   with
                   a
                   coward
                   in
                   matters
                   of
                   warre
                   ,
                   nor
                   with
                   a
                   Merchant
                   concerning
                   exchange
                   ,
                   nor
                   with
                   a
                   buyer
                   of
                   selling
                   ,
                   nor
                   with
                   an
                   envious
                   man
                   of
                   thankfulness
                   ,
                   nor
                   with
                   an
                   unmerciful
                   man
                   touching
                   kindness
                   ,
                   nor
                   with
                   the
                   slothful
                   for
                   any
                   work
                   ,
                   nor
                   with
                   the
                   hireling
                   for
                   a
                   year
                   of
                   finishing
                   work
                   ,
                   nor
                   with
                   an
                   idle
                   servant
                   of
                   much
                   business
                   ;
                   hearken
                   not
                   unto
                   these
                   in
                   any
                   matter
                   of
                   counsel
                   .
                
                 These
                 will
                 counsel
                 by
                 their
                 interest
                 ,
                 not
                 for
                 thy
                 advantage
                 .
              
               
                 But
                 it
                 is
                 possible
                 that
                 both
                 truth
                 and
                 interest
                 may
                 be
                 conjoyn'd
                 ;
                 and
                 when
                 a
                 Priest
                 preaches
                 to
                 the
                 people
                 the
                 necessity
                 of
                 paying
                 Tithes
                 ,
                 where
                 they
                 are
                 by
                 Law
                 appointed
                 ,
                 or
                 when
                 a
                 poor
                 man
                 pleads
                 for
                 charity
                 ,
                 or
                 a
                 man
                 in
                 debt
                 urges
                 the
                 excellency
                 of
                 forgetfulness
                 ;
                 the
                 truth
                 which
                 they
                 discourse
                 of
                 ,
                 cannot
                 be
                 prejudiced
                 by
                 their
                 proper
                 concernments
                 .
                 For
                 if
                 the
                 proposition
                 
                 serves
                 the
                 ends
                 in
                 Religion
                 ,
                 in
                 providing
                 for
                 their
                 personal
                 necessities
                 ,
                 their
                 need
                 makes
                 the
                 instances
                 still
                 the
                 more
                 religious
                 ,
                 and
                 the
                 things
                 may
                 otherwise
                 be
                 proved
                 .
                 But
                 when
                 the
                 end
                 of
                 piety
                 is
                 obscure
                 ,
                 or
                 the
                 truth
                 of
                 the
                 proposition
                 is
                 uncertain
                 ,
                 then
                 observe
                 the
                 biass
                 ;
                 and
                 if
                 the
                 mans
                 zeal
                 be
                 bigger
                 then
                 the
                 certainty
                 of
                 the
                 proposition
                 ,
                 it
                 is
                 to
                 be
                 estimated
                 by
                 the
                 interest
                 ,
                 and
                 to
                 be
                 used
                 accordingly
                 .
              
               
                 But
                 this
                 is
                 not
                 to
                 prejudice
                 him
                 that
                 gives
                 the
                 counsel
                 ,
                 for
                 although
                 the
                 
                   Counsel
                   is
                   to
                   be
                   suspected
                
                 ,
                 yet
                 
                   the
                   man
                   is
                   not
                
                 ,
                 unless
                 by
                 some
                 other
                 indications
                 he
                 betray
                 himself
                 .
                 For
                 he
                 may
                 be
                 heartily
                 and
                 innocently
                 perswaded
                 of
                 the
                 thing
                 he
                 counsels
                 ,
                 and
                 the
                 more
                 easily
                 and
                 aptly
                 beleeve
                 that
                 against
                 which
                 himself
                 did
                 less
                 watch
                 ,
                 because
                 he
                 quickly
                 perceiv'd
                 it
                 could
                 not
                 be
                 against
                 himself
                 .
              
               
                 
                   Adde
                   to
                   this
                   ,
                   the
                   Counsel
                   is
                   the
                   less
                   to
                   be
                   suspected
                   if
                   it
                   be
                   ask'd
                   ,
                   then
                   if
                   it
                   be
                   offer'd
                   .
                   But
                   this
                   is
                   a
                   consideration
                   of
                   Prudence
                   ,
                   not
                   of
                   Conscience
                   directly
                   .
                
              
               
                 5.
                 
                 If
                 the
                 proposition
                 serve
                 or
                 maintain
                 a
                 vice
                 ,
                 
                 or
                 lessen
                 a
                 vertue
                 ,
                 it
                 is
                 certainly
                 not
                 Conscience
                 ,
                 but
                 error
                 and
                 abuse
                 ;
                 because
                 no
                 truth
                 of
                 God
                 can
                 serve
                 Gods
                 Enemy
                 directly
                 ,
                 or
                 by
                 its
                 own
                 force
                 and
                 perswasion
                 .
                 But
                 
                   this
                   is
                   to
                   be
                   understood
                   onely
                   in
                   case
                   ,
                   the
                   answer
                   does
                   directly
                   minister
                   to
                   sin
                   ,
                
                 not
                 if
                 it
                 does
                 so
                 onely
                 
                   accidentally
                   .
                   Q.
                   Furius
                
                 is
                 married
                 to
                 Valeria
                 ,
                 but
                 she
                 being
                 fierce
                 and
                 imperious
                 ,
                 quarrelsome
                 and
                 loud
                 ,
                 and
                 he
                 peevish
                 and
                 fretful
                 ,
                 turns
                 her
                 away
                 that
                 he
                 might
                 have
                 peace
                 and
                 live
                 in
                 patience
                 .
                 But
                 being
                 admonished
                 by
                 Hortensius
                 the
                 Orator
                 to
                 take
                 her
                 again
                 ,
                 he
                 asked
                 counsel
                 of
                 the
                 Priests
                 ,
                 and
                 they
                 advise
                 him
                 to
                 receive
                 her
                 .
                 He
                 answers
                 ,
                 that
                 then
                 he
                 cannot
                 live
                 innocently
                 ,
                 but
                 in
                 a
                 perpetual
                 state
                 of
                 temptation
                 ,
                 in
                 which
                 he
                 daily
                 fals
                 .
                 The
                 Priest
                 replies
                 ,
                 that
                 it
                 is
                 his
                 own
                 fault
                 ;
                 let
                 him
                 learn
                 patience
                 ,
                 and
                 prudence
                 ;
                 for
                 his
                 fault
                 in
                 this
                 instance
                 is
                 no
                 warranty
                 to
                 make
                 him
                 neglect
                 a
                 duty
                 in
                 another
                 ;
                 and
                 he
                 answered
                 rightly
                 .
                 If
                 he
                 had
                 counsell'd
                 him
                 to
                 drink
                 intemperately
                 to
                 make
                 him
                 forget
                 his
                 sorrow
                 ,
                 or
                 to
                 break
                 her
                 bones
                 to
                 make
                 her
                 silent
                 ,
                 or
                 to
                 keep
                 company
                 with
                 harlots
                 to
                 vex
                 her
                 into
                 compliance
                 ,
                 his
                 counsel
                 had
                 ministred
                 directly
                 to
                 sin
                 ,
                 and
                 might
                 not
                 be
                 received
                 .
              
               
                 6.
                 
                 Besides
                 the
                 evidence
                 of
                 the
                 thing
                 ,
                 
                 and
                 a
                 direct
                 conformity
                 to
                 the
                 Rule
                 ,
                 to
                 be
                 judg'd
                 by
                 every
                 sober
                 person
                 ,
                 or
                 by
                 himself
                 in
                 his
                 wits
                 ,
                 there
                 is
                 ordinarily
                 no
                 other
                 collateral
                 assurance
                 ,
                 but
                 an
                 honest
                 hearty
                 endevour
                 in
                 our
                 proportion
                 ,
                 to
                 make
                 as
                 wise
                 inquiries
                 as
                 we
                 can
                 ,
                 and
                 to
                 get
                 the
                 best
                 helps
                 which
                 are
                 to
                 be
                 had
                 by
                 us
                 ,
                 and
                 to
                 obey
                 the
                 best
                 we
                 doe
                 make
                 use
                 of
                 .
                 To
                 which
                 (
                 because
                 a
                 deception
                 may
                 tacitly
                 creep
                 upon
                 our
                 very
                 simplicity
                 )
                 if
                 we
                 adde
                 a
                 hearty
                 prayer
                 ,
                 we
                 shall
                 certainly
                 be
                 guided
                 thorough
                 the
                 labyrinth
                 ,
                 and
                 secured
                 against
                 our selves
                 ,
                 
                 and
                 our
                 own
                 secret
                 follies
                 .
                 This
                 is
                 the
                 counsel
                 of
                 the
                 son
                 of
                 
                   Sirach
                   ;
                   Above
                   all
                   this
                   ;
                   pray
                   to
                   the
                   most
                   high
                   ,
                   that
                   he
                   will
                   direct
                   thy
                   way
                   in
                   truth
                   .
                
              
            
             
               
                 RULE
                 4.
                 
                 The
                 Conscience
                 of
                 a
                 vicious
                 man
                 is
                 an
                 evil
                 Judge
                 ,
                 and
                 an
                 imperfect
                 Rule
                 .
              
               
                 THat
                 I
                 mean
                 the
                 Superiour
                 and
                 Inferiour
                 part
                 of
                 Conscience
                 ,
                 
                 is
                 therefore
                 plain
                 ,
                 because
                 the
                 Rule
                 notes
                 how
                 the
                 acts
                 of
                 Conscience
                 may
                 be
                 made
                 invalid
                 both
                 as
                 it
                 is
                 a
                 Ruler
                 ,
                 and
                 as
                 it
                 is
                 a
                 Judge
                 .
                 But
                 according
                 to
                 the
                 several
                 offices
                 this
                 truth
                 hath
                 some
                 variety
                 .
              
               
               
                 1.
                 
                 The
                 superiour
                 part
                 of
                 Conscience
                 ,
                 
                 or
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 repository
                 of
                 practical
                 principles
                 (
                 which
                 for
                 use
                 and
                 brevity
                 sake
                 ,
                 I
                 shall
                 call
                 the
                 phylactery
                 )
                 or
                 the
                 Keeper
                 of
                 Records
                 ;
                 that
                 is
                 ,
                 that
                 part
                 which
                 contains
                 in
                 it
                 all
                 the
                 natural
                 and
                 reasonable
                 principles
                 of
                 good
                 actions
                 ,
                 (
                 such
                 as
                 are
                 ,
                 
                   God
                   is
                   to
                   be
                   worshipped
                   ,
                   Doe
                   to
                   others
                   as
                   they
                   should
                   doe
                   to
                   thee
                   ,
                   The
                   pledge
                   is
                   to
                   be
                   restored
                   ,
                   By
                   doing
                   harm
                   to
                   others
                   thou
                   must
                   not
                   procure
                   thy
                   own
                   good
                   ,
                
                 and
                 the
                 like
                 )
                 is
                 always
                 a
                 certain
                 and
                 regular
                 Judge
                 in
                 the
                 prime
                 principles
                 of
                 reason
                 and
                 religion
                 ,
                 so
                 long
                 as
                 a
                 man
                 is
                 in
                 his
                 wits
                 ,
                 and
                 hath
                 the
                 natural
                 use
                 of
                 reason
                 .
                 For
                 those
                 things
                 which
                 are
                 first
                 imprinted
                 ,
                 which
                 are
                 universal
                 principles
                 ,
                 which
                 are
                 consented
                 to
                 by
                 all
                 men
                 without
                 a
                 Teacher
                 ,
                 those
                 which
                 Aristotle
                 cals
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 those
                 are
                 always
                 the
                 last
                 removed
                 ,
                 and
                 never
                 without
                 the
                 greatest
                 violence
                 and
                 perturbation
                 in
                 the
                 world
                 .
                 But
                 it
                 is
                 possible
                 for
                 a
                 man
                 to
                 forget
                 his
                 Name
                 and
                 his
                 Nature
                 :
                 a
                 Lycanthropy
                 made
                 Nebuchadnezar
                 to
                 doe
                 so
                 ,
                 and
                 a
                 Fever
                 made
                 a
                 learned
                 Greek
                 doe
                 so
                 :
                 but
                 so
                 long
                 as
                 a
                 mans
                 reason
                 is
                 whole
                 ,
                 not
                 destroyed
                 by
                 its
                 proper
                 disease
                 ;
                 that
                 is
                 ,
                 so
                 long
                 as
                 a
                 man
                 hath
                 the
                 use
                 of
                 reason
                 ,
                 and
                 can
                 and
                 will
                 discourse
                 ,
                 so
                 long
                 his
                 conscience
                 will
                 teach
                 him
                 the
                 general
                 precepts
                 of
                 duty
                 ;
                 for
                 they
                 are
                 imprinted
                 in
                 his
                 nature
                 ,
                 and
                 there
                 is
                 
                   nothing
                   natural
                
                 to
                 the
                 soul
                 ,
                 if
                 reason
                 be
                 not
                 ;
                 and
                 
                   no
                   reason
                
                 is
                 ,
                 unless
                 its
                 first
                 principles
                 be
                 ,
                 and
                 those
                 
                   first
                   principles
                   are
                   most
                   provided
                   for
                   ,
                
                 which
                 are
                 the
                 most
                 perfective
                 of
                 a
                 man
                 ,
                 and
                 necessary
                 to
                 his
                 well
                 being
                 ,
                 and
                 
                   those
                   are
                   such
                   which
                   concern
                   the
                   entercourse
                   between
                   God
                   and
                   Man
                   ,
                
                 and
                 between
                 men
                 in
                 the
                 first
                 and
                 greatest
                 lines
                 of
                 their
                 society
                 .
                 The
                 very
                 opening
                 of
                 this
                 chain
                 is
                 a
                 sufficient
                 proof
                 ,
                 it
                 is
                 not
                 necessary
                 to
                 intricate
                 it
                 by
                 offering
                 more
                 testimony
                 .
              
               
                 2.
                 
                 But
                 then
                 these
                 general
                 principles
                 are
                 either
                 to
                 be
                 considered
                 as
                 they
                 are
                 habitually
                 incumbent
                 on
                 the
                 minde
                 ,
                 
                 or
                 as
                 actually
                 applied
                 to
                 practice
                 .
                 In
                 the
                 former
                 sense
                 they
                 can
                 never
                 be
                 totally
                 extinguished
                 ,
                 for
                 they
                 are
                 natural
                 and
                 will
                 return
                 when
                 ever
                 a
                 man
                 ceases
                 from
                 suffering
                 his
                 greatest
                 violence
                 ;
                 and
                 those
                 violences
                 which
                 are
                 so
                 destructive
                 of
                 nature
                 as
                 this
                 must
                 be
                 ,
                 that
                 makes
                 a
                 man
                 forget
                 his
                 being
                 ,
                 will
                 fall
                 off
                 upon
                 every
                 accident
                 and
                 change
                 .
                 
                   Difficile
                   est
                   personam
                   diu
                   sustinere
                
                 .
                 But
                 then
                 when
                 these
                 principles
                 come
                 to
                 be
                 applied
                 to
                 practice
                 ,
                 a
                 strong
                 vice
                 and
                 a
                 malicious
                 heart
                 can
                 draw
                 a
                 veil
                 over
                 them
                 ,
                 that
                 they
                 shall
                 not
                 then
                 appear
                 to
                 disorder
                 the
                 sensual
                 resolution
                 .
                 A
                 short
                 madness
                 ,
                 and
                 a
                 violent
                 passion
                 ,
                 or
                 a
                 fit
                 of
                 drunkenness
                 ,
                 can
                 make
                 a
                 man
                 securely
                 sin
                 by
                 incogitancy
                 ,
                 even
                 when
                 the
                 action
                 is
                 in
                 the
                 matter
                 of
                 an
                 universal
                 principle
                 .
                 No
                 man
                 can
                 be
                 brought
                 to
                 that
                 pass
                 ,
                 as
                 to
                 beleeve
                 that
                 God
                 ought
                 not
                 to
                 be
                 honoured
                 ;
                 but
                 supposing
                 there
                 is
                 a
                 God
                 ,
                 it
                 is
                 unavoidable
                 ,
                 that
                 this
                 God
                 must
                 be
                 honoured
                 :
                 but
                 a
                 transient
                 and
                 unnatural
                 violence
                 intervening
                 in
                 a
                 particular
                 case
                 ,
                 suspends
                 the
                 application
                 of
                 that
                 principle
                 ,
                 and
                 makes
                 the
                 man
                 not
                 to
                 consider
                 his
                 Rule
                 ;
                 and
                 there
                 he
                 omits
                 to
                 worship
                 and
                 honour
                 this
                 God
                 in
                 many
                 particulars
                 to
                 which
                 the
                 principle
                 is
                 applicable
                 .
                 But
                 this
                 Discourse
                 is
                 coincident
                 with
                 that
                 Question
                 ,
                 
                 Whether
                 Conscience
                 may
                 be
                 totally
                 lost
                 ?
                 of
                 which
                 I
                 have
                 already
                 given
                 accounts
                 .
                 That
                 and
                 this
                 will
                 give
                 light
                 to
                 each
                 other
                 .
              
               
                 3.
                 
                 But
                 further
                 ,
                 there
                 are
                 also
                 some
                 principles
                 which
                 are
                 indeed
                 naturally
                 known
                 ,
                 
                 that
                 is
                 ,
                 by
                 principles
                 of
                 natural
                 reason
                 :
                 but
                 because
                 they
                 are
                 not
                 the
                 immediate
                 principles
                 of
                 our
                 creation
                 and
                 proper
                 being
                 ,
                 they
                 have
                 the
                 same
                 truth
                 ,
                 and
                 the
                 same
                 seat
                 ,
                 and
                 the
                 same
                 certainty
                 ;
                 but
                 not
                 the
                 same
                 
                   prime
                   evidence
                
                 ,
                 and
                 connaturality
                 to
                 the
                 soul
                 ;
                 and
                 therefore
                 these
                 may
                 be
                 lost
                 ,
                 or
                 obscured
                 to
                 all
                 purposes
                 of
                 usefulness
                 ,
                 and
                 their
                 contradictories
                 may
                 be
                 admitted
                 into
                 the
                 rule
                 of
                 Conscience
                 .
                 Of
                 this
                 nature
                 ,
                 I
                 reckon
                 ,
                 that
                 
                   Fornication
                   ,
                   violent
                   and
                   
                   craf●y
                   contracts
                   with
                   many
                   arts
                   of
                   deception
                   ,
                   and
                   overreaching
                   our
                   Brother
                   ,
                   theft
                   ,
                   in●●st
                   in
                   some
                   kindes
                   ,
                   drunkenness
                   ,
                
                 and
                 the
                 like
                 ,
                 
                   are
                   to
                   be
                   avoided
                
                 .
                 For
                 concerning
                 these
                 ,
                 it
                 is
                 certain
                 that
                 some
                 whole
                 Nations
                 have
                 so
                 abused
                 their
                 Conscience
                 by
                 evil
                 manners
                 ,
                 that
                 the
                 Law
                 in
                 their
                 minde
                 hath
                 been
                 cancell'd
                 ,
                 and
                 these
                 things
                 have
                 pass'd
                 for
                 lawful
                 .
                 And
                 to
                 this
                 day
                 ,
                 that
                 Duels
                 may
                 be
                 fought
                 by
                 private
                 persons
                 and
                 authority
                 ,
                 is
                 a
                 thing
                 so
                 practised
                 by
                 a
                 whole
                 sort
                 of
                 men
                 ,
                 that
                 it
                 is
                 beleev'd
                 ,
                 and
                 the
                 practice
                 ,
                 and
                 the
                 beleef
                 of
                 the
                 lawfulness
                 of
                 it
                 are
                 interchangeably
                 daughter
                 and
                 mother
                 to
                 each
                 other
                 .
                 These
                 are
                 such
                 of
                 whom
                 the
                 Apostle
                 speaks
                 ,
                 
                 they
                 are
                 
                   given
                   over
                   to
                   beleeve
                   a
                   lie
                   ,
                
                 they
                 are
                 delivered
                 
                   to
                   a
                   reprobate
                   minde
                
                 .
                 And
                 this
                 often
                 happens
                 ,
                 and
                 particularly
                 in
                 those
                 cases
                 wherein
                 one
                 sin
                 is
                 inferr'd
                 by
                 another
                 naturally
                 ,
                 or
                 morally
                 ,
                 or
                 by
                 withdrawing
                 of
                 the
                 Divine
                 grace
                 .
              
               
                 4.
                 
                 Wherever
                 the
                 Superiour
                 or
                 the
                 Ruling
                 part
                 of
                 Conscience
                 is
                 an
                 imperfect
                 Rule
                 ;
                 
                 in
                 the
                 same
                 cases
                 the
                 Inferior
                 is
                 an
                 evil
                 Judge
                 ,
                 that
                 is
                 ,
                 acquits
                 the
                 criminal
                 ,
                 or
                 condemnes
                 the
                 innocent
                 ,
                 calling
                 good
                 evil
                 ,
                 and
                 evil
                 good
                 :
                 which
                 is
                 to
                 be
                 understood
                 when
                 the
                 perswasion
                 of
                 the
                 erring
                 conscience
                 is
                 permanent
                 and
                 hearty
                 ,
                 not
                 sudden
                 ,
                 and
                 by
                 the
                 rapid
                 violence
                 of
                 a
                 passion
                 ;
                 for
                 in
                 this
                 case
                 the
                 conscience
                 condemnes
                 as
                 soon
                 as
                 that
                 is
                 acted
                 ,
                 to
                 which
                 before
                 the
                 action
                 it
                 was
                 cousened
                 and
                 betrayed
                 :
                 but
                 it
                 proceeds
                 onely
                 in
                 abiding
                 and
                 lasting
                 errors
                 .
                 And
                 this
                 is
                 the
                 cause
                 why
                 so
                 many
                 orders
                 of
                 persons
                 continue
                 in
                 a
                 course
                 of
                 sin
                 with
                 delight
                 ,
                 and
                 uninterrupted
                 pleasure
                 ,
                 thinking
                 
                   Rebellion
                   to
                   be
                   a
                   just
                   defence
                   ,
                   Sacrilege
                   a
                   lawful
                   title
                   ,
                
                 while
                 other
                 men
                 that
                 are
                 otherwise
                 and
                 justly
                 perswaded
                 wonder
                 at
                 their
                 peace
                 ,
                 and
                 hate
                 their
                 practices
                 .
                 Our
                 blessed
                 Lord
                 foretold
                 concerning
                 the
                 Persecutors
                 of
                 the
                 Church
                 ,
                 that
                 they
                 should
                 
                   think
                   they
                   did
                   God
                   good
                   service
                   .
                
                 But
                 such
                 men
                 have
                 an
                 evil
                 portion
                 ,
                 they
                 sing
                 in
                 the
                 fire
                 ,
                 and
                 go
                 dancing
                 to
                 their
                 graves
                 ,
                 and
                 sleep
                 on
                 till
                 they
                 be
                 awakened
                 in
                 hell
                 .
                 And
                 on
                 the
                 other
                 side
                 ,
                 this
                 is
                 because
                 of
                 superstition
                 ,
                 and
                 scruples
                 ,
                 and
                 sometimes
                 of
                 despairing
                 and
                 unreasonable
                 fears
                 ,
                 when
                 the
                 Conscience
                 is
                 abused
                 by
                 thinking
                 that
                 to
                 be
                 a
                 sin
                 ,
                 which
                 is
                 none
                 .
              
            
             
               
                 RULE
                 5.
                 
                 All
                 Consciences
                 are
                 to
                 walk
                 by
                 the
                 same
                 Rule
                 ,
                 and
                 that
                 which
                 is
                 just
                 to
                 one
                 ,
                 is
                 so
                 to
                 all
                 ,
                 in
                 the
                 like
                 circumstances
                 .
              
               
                 IF
                 all
                 men
                 were
                 governed
                 by
                 the
                 same
                 Laws
                 ,
                 
                 and
                 had
                 the
                 same
                 interest
                 ,
                 and
                 the
                 same
                 degrees
                 of
                 understanding
                 ,
                 they
                 would
                 perceive
                 the
                 truth
                 of
                 this
                 Conclusion
                 .
                 But
                 men
                 are
                 infinitely
                 differenced
                 by
                 their
                 own
                 acts
                 and
                 relations
                 ,
                 by
                 their
                 Understandings
                 and
                 proper
                 Oeconomy
                 ,
                 by
                 their
                 superinduc'd
                 differences
                 and
                 orders
                 ,
                 by
                 interest
                 and
                 mistake
                 ,
                 by
                 ignorance
                 and
                 malice
                 ,
                 by
                 sects
                 and
                 deceptions
                 .
                 And
                 this
                 makes
                 that
                 two
                 men
                 may
                 be
                 damned
                 for
                 doing
                 two
                 contradictories
                 :
                 as
                 a
                 Jew
                 may
                 perish
                 for
                 not
                 keeping
                 of
                 his
                 Sabbath
                 ,
                 and
                 a
                 Christian
                 for
                 keeping
                 it
                 ;
                 an
                 Iconoclast
                 for
                 breaking
                 images
                 ,
                 and
                 another
                 for
                 worshipping
                 them
                 :
                 for
                 eating
                 ,
                 and
                 for
                 not
                 eating
                 ;
                 for
                 receiving
                 the
                 holy
                 Communion
                 ,
                 and
                 for
                 not
                 receiving
                 it
                 ;
                 for
                 comming
                 to
                 Church
                 ,
                 or
                 staying
                 at
                 home
                 .
              
               
                 But
                 this
                 variety
                 is
                 not
                 directly
                 of
                 Gods
                 making
                 ,
                 
                 but
                 of
                 Mans.
                 God
                 commands
                 us
                 to
                 walk
                 by
                 the
                 same
                 rule
                 ,
                 and
                 to
                 this
                 end
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   
                   be
                   of
                   the
                   same
                   minde
                
                 ;
                 and
                 this
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 exactness
                 of
                 our
                 Conscience
                 ;
                 which
                 precept
                 were
                 impossible
                 to
                 be
                 observed
                 ,
                 if
                 there
                 were
                 not
                 one
                 rule
                 ,
                 and
                 this
                 rule
                 also
                 very
                 easy
                 .
                 For
                 some
                 men
                 have
                 but
                 a
                 small
                 portion
                 of
                 reason
                 and
                 discretion
                 ,
                 and
                 they
                 cannot
                 help
                 it
                 ;
                 and
                 yet
                 the
                 precept
                 is
                 incumbent
                 upon
                 them
                 all
                 alike
                 ;
                 and
                 therefore
                 as
                 the
                 rule
                 is
                 one
                 ,
                 so
                 it
                 is
                 plain
                 and
                 easy
                 ,
                 and
                 written
                 in
                 every
                 mans
                 heart
                 ;
                 and
                 as
                 every
                 mans
                 reason
                 is
                 the
                 same
                 thing
                 ,
                 so
                 is
                 every
                 mans
                 conscience
                 ;
                 and
                 this
                 comes
                 to
                 be
                 altered
                 ,
                 just
                 as
                 that
                 .
              
               
                 Neither
                 is
                 the
                 unity
                 of
                 the
                 Rule
                 prejudic'd
                 by
                 the
                 infinite
                 difference
                 of
                 cases
                 .
                 For
                 as
                 a
                 river
                 springing
                 from
                 the
                 mountains
                 of
                 the
                 East
                 is
                 tempted
                 by
                 the
                 levels
                 of
                 the
                 ground
                 and
                 the
                 uneasiness
                 of
                 its
                 passage
                 ,
                 
                 to
                 make
                 some
                 turns
                 backward
                 toward
                 its
                 head
                 ,
                 even
                 while
                 it
                 intends
                 Westward
                 ;
                 so
                 are
                 the
                 cases
                 of
                 Conscience
                 branch'd
                 out
                 into
                 instances
                 ,
                 sometimes
                 of
                 contrary
                 proceedings
                 ,
                 who
                 are
                 to
                 be
                 determin'd
                 to
                 cross
                 effects
                 ,
                 but
                 still
                 upon
                 the
                 same
                 account
                 .
                 For
                 in
                 all
                 things
                 of
                 the
                 world
                 the
                 obligation
                 is
                 uniform
                 ,
                 and
                 it
                 is
                 of
                 the
                 same
                 perswasion
                 .
              
               
                 The
                 case
                 is
                 this
                 :
              
               
                 Autolycus
                 robb'd
                 the
                 gardens
                 of
                 Trebonius
                 ,
                 
                 and
                 ask'd
                 him
                 forgiveness
                 and
                 had
                 it
                 .
                 But
                 when
                 Trebonius
                 was
                 chosen
                 Consul
                 ,
                 and
                 Autolycus
                 robb'd
                 him
                 again
                 ,
                 and
                 was
                 taken
                 by
                 others
                 ,
                 and
                 as
                 a
                 theef
                 brought
                 before
                 him
                 ,
                 he
                 ask'd
                 forgiveness
                 again
                 ;
                 but
                 Trebonius
                 condemn'd
                 him
                 to
                 the
                 Gallies
                 :
                 for
                 he
                 who
                 being
                 a
                 private
                 man
                 was
                 bound
                 to
                 forgive
                 a
                 repenting
                 trespasser
                 ,
                 being
                 a
                 Magistrate
                 was
                 bound
                 not
                 to
                 forgive
                 him
                 ;
                 and
                 both
                 these
                 were
                 upon
                 the
                 same
                 account
                 .
                 A
                 man
                 may
                 forgive
                 an
                 injury
                 done
                 to
                 himself
                 ,
                 because
                 it
                 is
                 his
                 own
                 right
                 ,
                 and
                 he
                 may
                 alone
                 meddle
                 in
                 it
                 ;
                 but
                 an
                 injury
                 done
                 to
                 the
                 Common-wealth
                 ,
                 She
                 onely
                 could
                 forgive
                 ,
                 not
                 her
                 Minister
                 .
                 So
                 ,
              
               
                 He
                 that
                 fasted
                 upon
                 a
                 Saturday
                 in
                 Ionia
                 or
                 Smyrna
                 was
                 a
                 Schismatick
                 ;
                 and
                 so
                 was
                 he
                 who
                 did
                 not
                 fast
                 at
                 Milan
                 or
                 Rome
                 upon
                 the
                 same
                 day
                 ,
                 both
                 upon
                 the
                 same
                 reason
                 ;
                 
                   
                     Cùm
                     fueris
                     Romae
                     ,
                     Romano
                     vivito
                     more
                     ,
                  
                   
                     Cùm
                     fueris
                     alibi
                     ,
                     vivito
                     sicut
                     ibi
                     .
                  
                
                 because
                 he
                 was
                 to
                 conform
                 to
                 the
                 custome
                 of
                 Smyrna
                 ,
                 as
                 well
                 as
                 to
                 that
                 of
                 Milan
                 ,
                 in
                 the
                 respective
                 Diocesses
                 .
              
               
                 To
                 kill
                 a
                 man
                 in
                 some
                 cases
                 defiles
                 a
                 land
                 ;
                 
                 in
                 others
                 it
                 cleanses
                 it
                 ,
                 and
                 puts
                 away
                 bloud
                 from
                 the
                 people
                 :
                 and
                 it
                 was
                 plain
                 in
                 the
                 case
                 of
                 circumcision
                 .
                 S.
                 Paul
                 did
                 it
                 ,
                 and
                 did
                 it
                 not
                 ;
                 both
                 because
                 he
                 ought
                 ,
                 and
                 because
                 he
                 ought
                 not
                 ;
                 and
                 all
                 upon
                 the
                 same
                 account
                 and
                 law
                 of
                 charity
                 .
                 And
                 therefore
                 all
                 inquiries
                 ,
                 and
                 all
                 contentions
                 ,
                 and
                 questions
                 should
                 be
                 relations
                 to
                 the
                 Rule
                 ,
                 and
                 be
                 tried
                 by
                 nothing
                 but
                 a
                 plain
                 measure
                 of
                 Justice
                 and
                 Religion
                 ,
                 and
                 not
                 stand
                 or
                 fall
                 by
                 relations
                 to
                 separate
                 propositions
                 and
                 distinct
                 regards
                 .
                 For
                 that
                 is
                 one
                 and
                 easy
                 ;
                 these
                 are
                 infinite
                 ,
                 uncertain
                 ,
                 and
                 contradictory
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 It
                 is
                 a
                 very
                 great
                 cause
                 of
                 mischief
                 not
                 to
                 be
                 able
                 to
                 deduce
                 general
                 propositions
                 ,
                 and
                 fit
                 them
                 to
                 particular
                 cases
                 ,
                 
                 said
                 Arrianus
                 .
                 But
                 because
                 all
                 men
                 cannot
                 ,
                 therefore
                 there
                 will
                 be
                 an
                 eternal
                 necessity
                 of
                 spiritual
                 guides
                 ,
                 whose
                 imployment
                 ,
                 and
                 the
                 business
                 of
                 their
                 life
                 must
                 be
                 to
                 make
                 themselves
                 able
                 
                   respondere
                   de
                   jure
                
                 ,
                 to
                 answer
                 in
                 matters
                 of
                 law
                 ,
                 and
                 they
                 also
                 must
                 be
                 truly
                 informed
                 in
                 the
                 matters
                 of
                 fact
                 .
              
            
             
               
               
                 RULE
                 6.
                 
                 In
                 Conscience
                 that
                 which
                 is
                 first
                 is
                 truest
                 ,
                 easiest
                 ,
                 and
                 most
                 useful
                 .
              
               
                 THere
                 are
                 some
                 practices
                 ,
                 
                 which
                 at
                 the
                 first
                 sight
                 ,
                 and
                 by
                 the
                 very
                 name
                 and
                 nature
                 of
                 the
                 things
                 themselves
                 ,
                 seem
                 as
                 directly
                 unreasonable
                 and
                 against
                 a
                 Commandement
                 ,
                 as
                 any
                 other
                 thing
                 of
                 the
                 foulest
                 reproach
                 ;
                 and
                 yet
                 object
                 the
                 sin
                 to
                 the
                 owners
                 ,
                 and
                 they
                 will
                 tell
                 so
                 many
                 fine
                 stories
                 ,
                 and
                 struggle
                 ,
                 and
                 distinguish
                 ,
                 and
                 state
                 the
                 question
                 in
                 a
                 new
                 manner
                 ,
                 and
                 chop
                 it
                 into
                 fragments
                 ,
                 and
                 disguise
                 the
                 whole
                 affair
                 ,
                 that
                 they
                 do
                 not
                 onely
                 content
                 and
                 beleeve
                 themselves
                 ,
                 but
                 also
                 lessen
                 the
                 confidence
                 of
                 the
                 adversary
                 ,
                 and
                 make
                 a
                 plain
                 rule
                 an
                 uneasy
                 lesson
                 .
                 I
                 instance
                 in
                 the
                 question
                 of
                 images
                 ,
                 the
                 making
                 of
                 some
                 of
                 which
                 ,
                 and
                 the
                 worshipping
                 of
                 any
                 ,
                 does
                 at
                 the
                 first
                 sight
                 as
                 plainly
                 dash
                 against
                 the
                 second
                 Commandement
                 ,
                 as
                 adultery
                 does
                 against
                 the
                 sixth
                 .
                 But
                 if
                 you
                 examine
                 the
                 practice
                 of
                 the
                 Roman
                 Church
                 ,
                 and
                 estimate
                 them
                 by
                 the
                 more
                 wary
                 determination
                 of
                 the
                 Article
                 in
                 Trent
                 ,
                 and
                 weigh
                 it
                 by
                 the
                 distinctions
                 and
                 laborious
                 devices
                 of
                 its
                 Patrons
                 ,
                 and
                 beleeve
                 their
                 pretences
                 and
                 shews
                 ,
                 it
                 must
                 needs
                 be
                 that
                 you
                 will
                 abate
                 something
                 of
                 the
                 reproof
                 ;
                 and
                 yet
                 all
                 the
                 while
                 the
                 worship
                 of
                 images
                 goes
                 forward
                 :
                 and
                 if
                 you
                 lay
                 the
                 Commandement
                 over
                 against
                 the
                 devices
                 and
                 distinctions
                 ,
                 it
                 will
                 not
                 be
                 easy
                 to
                 tell
                 what
                 the
                 Commandement
                 does
                 mean
                 ;
                 and
                 yet
                 because
                 it
                 was
                 given
                 to
                 the
                 meanest
                 understandings
                 ,
                 and
                 was
                 fitted
                 for
                 them
                 ,
                 either
                 the
                 Conscience
                 is
                 left
                 without
                 a
                 clear
                 rule
                 ,
                 or
                 that
                 sense
                 is
                 to
                 be
                 followed
                 which
                 stands
                 nearest
                 the
                 light
                 ,
                 that
                 which
                 is
                 next
                 to
                 the
                 natural
                 and
                 proper
                 sense
                 of
                 the
                 words
                 .
                 For
                 it
                 is
                 certain
                 God
                 put
                 no
                 disguises
                 upon
                 his
                 own
                 Commandements
                 ,
                 and
                 the
                 words
                 are
                 meant
                 plainly
                 and
                 heartily
                 ;
                 and
                 the
                 further
                 you
                 remove
                 from
                 their
                 first
                 sense
                 ,
                 the
                 more
                 you
                 have
                 lost
                 the
                 purpose
                 of
                 your
                 rule
                 .
                 In
                 matters
                 of
                 conscience
                 ,
                 that
                 is
                 the
                 best
                 sense
                 which
                 every
                 wise
                 man
                 takes
                 in
                 before
                 he
                 hath
                 sullied
                 his
                 understanding
                 with
                 the
                 disguises
                 of
                 sophisters
                 ,
                 and
                 interessed
                 persons
                 ;
                 for
                 then
                 they
                 speak
                 without
                 prejudice
                 and
                 art
                 ,
                 that
                 is
                 ,
                 so
                 as
                 they
                 should
                 speak
                 ,
                 who
                 intend
                 to
                 guide
                 wise
                 men
                 ,
                 and
                 all
                 men
                 .
              
               
                 But
                 this
                 is
                 to
                 be
                 understood
                 otherwise
                 ,
                 
                 when
                 the
                 first
                 sense
                 of
                 the
                 words
                 hath
                 in
                 its
                 letter
                 a
                 prejudice
                 open
                 and
                 easy
                 to
                 be
                 seen
                 ;
                 such
                 as
                 is
                 that
                 of
                 
                   putting
                   out
                   the
                   right
                   eie
                
                 ,
                 or
                 
                   cutting
                   off
                   the
                   hand
                
                 .
                 The
                 face
                 is
                 a
                 vizor
                 and
                 a
                 metaphor
                 ,
                 and
                 the
                 heart
                 of
                 it
                 onely
                 is
                 the
                 Commandement
                 ,
                 and
                 that
                 is
                 to
                 be
                 understood
                 by
                 the
                 measures
                 of
                 this
                 rule
                 ,
                 that
                 is
                 ,
                 the
                 prime
                 and
                 most
                 natural
                 signification
                 is
                 the
                 best
                 ,
                 that
                 which
                 is
                 of
                 nearest
                 correspondency
                 to
                 the
                 metaphor
                 and
                 the
                 design
                 of
                 the
                 Speaker
                 ,
                 and
                 the
                 occasion
                 and
                 matter
                 of
                 the
                 discourse
                 .
              
               
                 But
                 in
                 all
                 things
                 where
                 the
                 precept
                 is
                 given
                 in
                 the
                 proper
                 style
                 of
                 laws
                 ,
                 
                 and
                 the
                 vail
                 is
                 off
                 ,
                 and
                 the
                 words
                 are
                 plain
                 ,
                 he
                 that
                 takes
                 the
                 first
                 sense
                 is
                 the
                 likeliest
                 to
                 be
                 well
                 guided
                 .
                 If
                 a
                 war
                 be
                 commenced
                 between
                 a
                 King
                 and
                 his
                 People
                 ,
                 he
                 that
                 is
                 willing
                 to
                 reade
                 his
                 duty
                 ,
                 may
                 see
                 it
                 in
                 the
                 words
                 of
                 Christ
                 and
                 of
                 three
                 Apostles
                 ,
                 and
                 it
                 is
                 easy
                 to
                 know
                 our
                 duty
                 ;
                 but
                 when
                 we
                 are
                 ingaged
                 against
                 our
                 Prince
                 ,
                 it
                 is
                 certain
                 we
                 are
                 hugely
                 put
                 to
                 it
                 to
                 make
                 it
                 lawful
                 ,
                 and
                 when
                 our
                 conscience
                 must
                 struggle
                 for
                 its
                 rule
                 ,
                 it
                 is
                 not
                 so
                 well
                 as
                 when
                 it
                 takes
                 that
                 which
                 lies
                 easy
                 before
                 us
                 .
                 Truth
                 is
                 easy
                 ,
                 error
                 is
                 intricate
                 and
                 hard
                 .
                 If
                 none
                 but
                 witty
                 men
                 could
                 understand
                 their
                 duty
                 ,
                 the
                 ignorant
                 and
                 
                 ideot
                 could
                 not
                 be
                 saved
                 ;
                 but
                 in
                 the
                 event
                 of
                 things
                 it
                 will
                 be
                 sound
                 ,
                 that
                 this
                 mans
                 Conscience
                 was
                 better
                 guided
                 while
                 simplicity
                 held
                 the
                 taper
                 ,
                 then
                 by
                 all
                 the
                 false
                 fires
                 of
                 art
                 ,
                 and
                 witty
                 distinctions
                 .
                 
                   Qui
                   ambulat
                   simpliciter
                   ,
                   ambulat
                   confidenter
                   ,
                
                 saith
                 Solomon
                 .
                 It
                 is
                 safer
                 to
                 walk
                 upon
                 plain
                 ground
                 ,
                 then
                 with
                 tricks
                 and
                 devices
                 to
                 dance
                 upon
                 the
                 ropes
                 .
              
            
             
               
                 RULE
                 7.
                 
                 Conscience
                 by
                 its
                 several
                 habitudes
                 and
                 relations
                 ,
                 or
                 tendencies
                 toward
                 its
                 proper
                 object
                 ,
                 is
                 divided
                 into
                 several
                 kindes
                 .
              
               
                 COnscience
                 in
                 respect
                 of
                 its
                 information
                 ,
                 
                 or
                 as
                 it
                 relates
                 to
                 its
                 object
                 ,
                 taken
                 materially
                 ,
                 and
                 in
                 the
                 nature
                 of
                 the
                 thing
                 ,
                 is
                 either
                 True
                 or
                 
                   False
                   ,
                   Right
                
                 or
                 
                   Wrong
                   .
                   True
                
                 when
                 it
                 is
                 rightly
                 informed
                 ,
                 and
                 proceeds
                 justly
                 .
                 False
                 when
                 it
                 is
                 deceived
                 .
                 Between
                 these
                 as
                 participating
                 of
                 either
                 extreme
                 ,
                 stands
                 the
                 
                   probable
                   Conscience
                
                 ;
                 which
                 if
                 we
                 consider
                 as
                 it
                 relates
                 to
                 its
                 object
                 ,
                 is
                 sometimes
                 right
                 ,
                 and
                 sometimes
                 wrong
                 ,
                 and
                 so
                 may
                 be
                 reduc'd
                 to
                 either
                 ,
                 according
                 as
                 it
                 is
                 in
                 the
                 event
                 of
                 things
                 .
                 For
                 in
                 two
                 contradictories
                 which
                 are
                 both
                 probable
                 ,
                 as
                 if
                 one
                 be
                 ,
                 both
                 are
                 ,
                 if
                 one
                 part
                 be
                 true
                 ,
                 the
                 other
                 is
                 false
                 ;
                 and
                 the
                 conscience
                 of
                 the
                 several
                 men
                 holding
                 the
                 opposite
                 parts
                 ,
                 must
                 be
                 so
                 too
                 ,
                 that
                 is
                 ,
                 right
                 and
                 wrong
                 ,
                 deceiv'd
                 and
                 not
                 deceiv'd
                 respectively
                 .
                 The
                 division
                 then
                 of
                 Conscience
                 in
                 respect
                 of
                 its
                 object
                 is
                 tripartite
                 .
              
               
                 For
                 in
                 all
                 questions
                 ,
                 
                 if
                 notice
                 can
                 be
                 certainly
                 had
                 ,
                 he
                 that
                 gets
                 the
                 notice
                 ,
                 hath
                 a
                 
                   True
                   Conscience
                
                 :
                 He
                 that
                 misses
                 it
                 ,
                 hath
                 a
                 False
                 or
                 
                   Erring
                   Conscience
                
                 .
                 But
                 if
                 the
                 notices
                 that
                 can
                 be
                 had
                 be
                 uncertain
                 ,
                 imperfectly
                 revealed
                 ,
                 or
                 weakly
                 transmitted
                 ,
                 or
                 understood
                 by
                 halfs
                 ,
                 or
                 not
                 well
                 represented
                 ;
                 because
                 the
                 understanding
                 cannot
                 be
                 sure
                 ,
                 the
                 conscience
                 can
                 be
                 but
                 probable
                 .
                 But
                 according
                 as
                 the
                 understanding
                 is
                 fortunate
                 ,
                 or
                 the
                 man
                 wise
                 and
                 diligent
                 ,
                 and
                 honest
                 enough
                 to
                 take
                 the
                 right
                 side
                 of
                 the
                 probability
                 ,
                 so
                 the
                 conscience
                 takes
                 its
                 place
                 in
                 the
                 Extreme
                 ,
                 and
                 is
                 reduc'd
                 to
                 Right
                 or
                 Wrong
                 accordingly
                 .
              
               
                 But
                 to
                 be
                 Right
                 or
                 Wrong
                 ,
                 
                 is
                 wholly
                 extrinsecal
                 to
                 the
                 formal
                 obligation
                 of
                 Conscience
                 ,
                 as
                 it
                 is
                 a
                 Judge
                 and
                 a
                 Guide
                 ,
                 and
                 to
                 the
                 consequent
                 duty
                 of
                 the
                 Man.
                 For
                 an
                 
                   erring
                   conscience
                
                 binds
                 as
                 much
                 as
                 the
                 
                   right
                   conscience
                   ,
                   directly
                
                 and
                 immediately
                 ,
                 and
                 collaterally
                 more
                 ;
                 that
                 is
                 ,
                 the
                 man
                 who
                 hath
                 an
                 
                   erring
                   conscience
                
                 is
                 tied
                 to
                 more
                 and
                 other
                 duties
                 ,
                 then
                 he
                 that
                 is
                 in
                 the
                 right
                 .
                 The
                 conscience
                 binds
                 because
                 it
                 is
                 heartily
                 perswaded
                 ,
                 not
                 because
                 it
                 is
                 truly
                 informed
                 ;
                 not
                 because
                 it
                 is
                 right
                 ,
                 but
                 because
                 it
                 thinks
                 so
                 .
              
               
                 It
                 does
                 indeed
                 concern
                 the
                 duty
                 of
                 Conscience
                 ,
                 
                 and
                 its
                 felicity
                 ,
                 to
                 see
                 that
                 it
                 be
                 rightly
                 instructed
                 ,
                 but
                 as
                 to
                 the
                 consequence
                 of
                 the
                 action
                 ,
                 it
                 is
                 all
                 one
                 :
                 this
                 must
                 follow
                 whatsoever
                 goes
                 before
                 .
                 And
                 therefore
                 although
                 it
                 concerns
                 the
                 man
                 as
                 much
                 as
                 his
                 felicity
                 ,
                 and
                 all
                 his
                 hopes
                 comes
                 to
                 ,
                 to
                 take
                 care
                 that
                 his
                 conscience
                 be
                 not
                 abused
                 in
                 the
                 matter
                 of
                 duty
                 ;
                 yet
                 a
                 Right
                 and
                 a
                 
                   Wrong
                   conscience
                
                 are
                 not
                 made
                 distinct
                 Guides
                 and
                 different
                 Judges
                 .
                 Since
                 therefore
                 we
                 are
                 to
                 consider
                 and
                 treat
                 of
                 Conscience
                 ,
                 as
                 it
                 is
                 the
                 Guide
                 of
                 our
                 actions
                 ,
                 and
                 Judge
                 of
                 our
                 persons
                 ,
                 we
                 are
                 to
                 take
                 it
                 in
                 other
                 aspects
                 ,
                 then
                 by
                 a
                 direct
                 face
                 towards
                 its
                 object
                 ;
                 the
                 relation
                 to
                 which
                 alone
                 ,
                 cannot
                 diversify
                 its
                 
                 kinde
                 ,
                 so
                 much
                 as
                 to
                 become
                 an
                 universal
                 Rule
                 to
                 us
                 in
                 all
                 cases
                 and
                 emergencies
                 .
              
               
                 Now
                 because
                 intellectual
                 habits
                 imployed
                 about
                 the
                 same
                 general
                 object
                 ,
                 have
                 no
                 way
                 to
                 make
                 them
                 of
                 different
                 natures
                 ,
                 but
                 by
                 their
                 formal
                 tendencies
                 ,
                 and
                 different
                 manners
                 of
                 being
                 affected
                 with
                 the
                 same
                 object
                 ;
                 we
                 are
                 in
                 order
                 to
                 the
                 perfect
                 division
                 and
                 assignation
                 of
                 the
                 kinds
                 of
                 conscience
                 ,
                 to
                 consider
                 the
                 Right
                 Conscience
                 ,
                 either
                 as
                 it
                 is
                 Sure
                 ,
                 or
                 as
                 it
                 is
                 onely
                 Confident
                 ,
                 but
                 
                   not
                   Sure.
                
                 For
                 
                   an
                   Erring
                   conscience
                
                 and
                 
                   the
                   Unerring
                
                 are
                 the
                 same
                 Judge
                 ,
                 and
                 the
                 same
                 Guide
                 ,
                 as
                 to
                 the
                 Authority
                 ,
                 and
                 Perswasion
                 ,
                 and
                 as
                 to
                 the
                 effect
                 upon
                 the
                 person
                 :
                 but
                 yet
                 they
                 differ
                 infinitely
                 in
                 their
                 Rule
                 ;
                 and
                 the
                 persons
                 under
                 their
                 conduct
                 differ
                 as
                 much
                 in
                 their
                 state
                 and
                 condition
                 .
                 But
                 our
                 Conscience
                 is
                 not
                 a
                 good
                 Guide
                 unless
                 we
                 be
                 truly
                 informed
                 and
                 know
                 it
                 .
                 For
                 if
                 we
                 be
                 
                   truly
                   informed
                
                 and
                 
                   know
                   it
                   not
                
                 ,
                 it
                 is
                 an
                 uncertain
                 and
                 an
                 
                   imperfect
                   Guide
                
                 .
                 But
                 if
                 we
                 be
                 confident
                 and
                 yet
                 deceived
                 ,
                 the
                 uncertainty
                 and
                 haesitation
                 is
                 taken
                 off
                 ,
                 but
                 we
                 are
                 still
                 very
                 miserable
                 .
                 For
                 we
                 are
                 like
                 an
                 erring
                 Traveller
                 ,
                 who
                 being
                 out
                 of
                 the
                 way
                 ,
                 and
                 thinking
                 himself
                 right
                 ,
                 spurs
                 his
                 horse
                 and
                 runs
                 full
                 speed
                 :
                 
                   he
                   that
                   comes
                   behinde
                   ,
                   is
                   nearer
                   to
                   his
                   journeys
                   end
                   .
                
              
               
                 That
                 therefore
                 is
                 the
                 first
                 kinde
                 of
                 Conscience
                 ;
                 
                 
                   The
                   Right
                   Sure
                   Conscience
                
                 ;
                 and
                 this
                 alone
                 is
                 fit
                 to
                 be
                 our
                 Guide
                 ;
                 but
                 this
                 alone
                 is
                 not
                 our
                 Judge
                 .
              
               
                 2.
                 
                 Opposite
                 to
                 this
                 is
                 the
                 Confident
                 or
                 
                   Erring
                   Conscience
                
                 ;
                 
                 that
                 is
                 ,
                 such
                 which
                 indeed
                 is
                 mis-informed
                 ,
                 but
                 yet
                 assents
                 to
                 its
                 object
                 with
                 the
                 same
                 confidence
                 as
                 does
                 the
                 Right
                 and
                 Sure
                 ;
                 but
                 yet
                 upon
                 differing
                 grounds
                 ,
                 motives
                 ,
                 and
                 inducements
                 :
                 which
                 because
                 they
                 are
                 always
                 criminal
                 ,
                 although
                 the
                 assent
                 is
                 peremptory
                 and
                 confident
                 ,
                 yet
                 the
                 deception
                 is
                 voluntary
                 and
                 vicious
                 in
                 its
                 cause
                 ;
                 and
                 therefore
                 the
                 present
                 confidence
                 cannot
                 warrant
                 the
                 action
                 ,
                 it
                 onely
                 makes
                 the
                 sinner
                 bold
                 .
                 So
                 that
                 these
                 two
                 differ
                 in
                 their
                 manner
                 of
                 entring
                 into
                 the
                 assent
                 ;
                 the
                 one
                 entring
                 by
                 the
                 door
                 ,
                 the
                 other
                 by
                 the
                 breaches
                 of
                 the
                 wall
                 .
                 Good
                 will
                 ,
                 and
                 Bad
                 ,
                 Vertue
                 and
                 Vice
                 ,
                 Duty
                 and
                 Sin
                 ,
                 keeping
                 the
                 several
                 keys
                 of
                 the
                 perswasion
                 and
                 consent
                 .
              
               
                 This
                 
                   Erring
                   Conscience
                
                 I
                 therefore
                 affirm
                 to
                 be
                 always
                 Voluntary
                 and
                 Vicious
                 in
                 its
                 principle
                 ,
                 
                 because
                 all
                 Gods
                 laws
                 are
                 plain
                 in
                 all
                 matter
                 of
                 necessary
                 duty
                 :
                 and
                 when
                 all
                 men
                 are
                 to
                 be
                 guided
                 ,
                 learned
                 and
                 unlearned
                 ,
                 the
                 Rule
                 is
                 plain
                 and
                 easy
                 ,
                 because
                 it
                 is
                 necessary
                 it
                 should
                 be
                 so
                 .
                 But
                 therefore
                 if
                 there
                 happen
                 any
                 invincible
                 ignorance
                 ,
                 or
                 involuntary
                 deception
                 ,
                 it
                 is
                 there
                 where
                 the
                 Rule
                 is
                 not
                 plain
                 ,
                 and
                 then
                 the
                 Matter
                 is
                 but
                 probable
                 ,
                 and
                 then
                 the
                 Conscience
                 is
                 according
                 .
                 And
                 this
                 makes
                 the
                 third
                 kinde
                 of
                 Conscience
                 ,
                 in
                 respect
                 of
                 the
                 different
                 manner
                 of
                 being
                 affected
                 with
                 the
                 object
                 .
              
               
                 3.
                 
                 
                   The
                   Probable
                   Conscience
                
                 is
                 made
                 by
                 that
                 manner
                 of
                 assent
                 to
                 the
                 object
                 ,
                 
                 which
                 is
                 indeed
                 
                   without
                   fear
                
                 ,
                 but
                 
                   not
                   without
                   imperfection
                
                 .
                 The
                 thing
                 it self
                 is
                 of
                 that
                 nature
                 ,
                 that
                 it
                 cannot
                 properly
                 make
                 faith
                 or
                 certainty
                 of
                 adherence
                 ;
                 and
                 the
                 understanding
                 considers
                 it
                 as
                 it
                 is
                 represented
                 without
                 any
                 prejudice
                 or
                 prepossession
                 ;
                 and
                 then
                 the
                 thing
                 must
                 be
                 beleeved
                 as
                 it
                 deserves
                 and
                 no
                 more
                 :
                 but
                 because
                 it
                 does
                 not
                 deserve
                 a
                 
                   full
                   assent
                
                 ,
                 it
                 hath
                 but
                 
                   an
                   imperfect
                   one
                
                 ;
                 but
                 it
                 is
                 perfect
                 enough
                 in
                 its
                 kinde
                 ,
                 that
                 is
                 ,
                 it
                 is
                 as
                 much
                 as
                 it
                 ought
                 to
                 be
                 ,
                 as
                 much
                 as
                 the
                 thing
                 deserves
                 .
                 These
                 are
                 all
                 the
                 kinds
                 of
                 Conscience
                 that
                 are
                 perfect
                 .
              
               
                 4.
                 
                 But
                 sometimes
                 the
                 state
                 and
                 acts
                 of
                 conscience
                 are
                 imperfect
                 ;
                 
                 as
                 the
                 vision
                 of
                 an
                 evil
                 eye
                 ,
                 or
                 the
                 motion
                 of
                 a
                 broken
                 arm
                 ,
                 or
                 the
                 act
                 of
                 an
                 imperfect
                 
                 or
                 abused
                 understanding
                 :
                 so
                 the
                 conscience
                 in
                 some
                 cases
                 is
                 carried
                 to
                 its
                 object
                 but
                 with
                 an
                 imperfect
                 assent
                 ,
                 and
                 operates
                 with
                 a
                 lame
                 and
                 deficient
                 principle
                 :
                 and
                 the
                 causes
                 of
                 it
                 are
                 the
                 vicious
                 or
                 abused
                 affections
                 ,
                 accidents
                 or
                 incidents
                 to
                 the
                 Conscience
                 .
                 Sometimes
                 it
                 happens
                 that
                 the
                 arguments
                 of
                 both
                 the
                 sides
                 in
                 a
                 question
                 seem
                 so
                 indifferent
                 ,
                 that
                 the
                 conscience
                 being
                 affrighted
                 and
                 abused
                 by
                 fear
                 and
                 weakness
                 dares
                 not
                 determine
                 ,
                 and
                 consequently
                 dares
                 not
                 doe
                 any
                 thing
                 ;
                 and
                 if
                 it
                 be
                 constrain'd
                 to
                 act
                 ,
                 it
                 is
                 determin'd
                 from
                 without
                 ,
                 not
                 by
                 it self
                 ,
                 but
                 by
                 accidents
                 and
                 perswasion
                 ,
                 by
                 importunity
                 or
                 force
                 ,
                 by
                 interest
                 or
                 fear
                 :
                 and
                 what
                 ever
                 the
                 ingredient
                 be
                 ,
                 yet
                 when
                 it
                 does
                 act
                 ,
                 it
                 acts
                 with
                 fear
                 ,
                 because
                 it
                 reflects
                 upon
                 it self
                 ,
                 and
                 considers
                 it
                 hath
                 no
                 warrant
                 ,
                 and
                 therefore
                 whatever
                 it
                 does
                 becomes
                 a
                 sin
                 .
                 This
                 is
                 the
                 calamity
                 of
                 
                   a
                   doubting
                   Conscience
                
                 .
                 *
                 This
                 doubting
                 does
                 not
                 always
                 proceed
                 from
                 the
                 equality
                 of
                 the
                 parts
                 of
                 the
                 question
                 ,
                 but
                 sometimes
                 wholly
                 from
                 want
                 of
                 knowing
                 any
                 thing
                 of
                 it
                 :
                 as
                 if
                 we
                 were
                 put
                 to
                 declare
                 whether
                 there
                 were
                 more
                 men
                 or
                 women
                 in
                 the
                 world
                 ?
                 whether
                 the
                 number
                 of
                 the
                 starres
                 were
                 even
                 or
                 odde
                 ?
                 sometimes
                 from
                 inconsideration
                 ,
                 sometimes
                 from
                 surprise
                 ,
                 sometimes
                 from
                 confusion
                 and
                 disease
                 ;
                 but
                 from
                 what
                 principle
                 soever
                 it
                 be
                 ,
                 there
                 is
                 always
                 some
                 fear
                 in
                 it
                 .
                 
                   This
                   Conscience
                   can
                   neither
                   be
                   a
                   good
                   Guide
                   ,
                   nor
                   a
                   good
                   Judge
                   :
                
                 we
                 cannot
                 doe
                 any
                 thing
                 by
                 its
                 conduct
                 ,
                 nor
                 be
                 judg'd
                 by
                 it
                 ;
                 for
                 all
                 that
                 can
                 be
                 done
                 before
                 or
                 after
                 it
                 ,
                 is
                 not
                 by
                 it
                 ,
                 but
                 by
                 the
                 suppletories
                 of
                 the
                 perfect
                 conscience
                 .
              
               
                 5.
                 
                 A
                 less
                 degree
                 of
                 this
                 evil
                 ,
                 
                 is
                 that
                 which
                 by
                 the
                 Masters
                 of
                 moral
                 Theology
                 is
                 called
                 ,
                 
                   The
                   scrupulous
                   Conscience
                
                 ,
                 which
                 is
                 not
                 a
                 distinct
                 kinde
                 of
                 conscience
                 as
                 is
                 usually
                 supposed
                 ,
                 but
                 differs
                 from
                 the
                 
                   doubting
                   Conscience
                
                 only
                 in
                 the
                 degrees
                 of
                 the
                 evil
                 .
                 The
                 doubt
                 is
                 less
                 ,
                 and
                 the
                 fear
                 is
                 not
                 so
                 violent
                 as
                 to
                 make
                 it
                 unlawful
                 to
                 doe
                 any
                 thing
                 :
                 something
                 of
                 the
                 doubt
                 is
                 taken
                 off
                 ,
                 and
                 the
                 man
                 can
                 proceed
                 to
                 action
                 
                   without
                   sin
                
                 ,
                 but
                 
                   not
                   without
                   trouble
                
                 ;
                 he
                 is
                 uneasy
                 and
                 timorous
                 even
                 when
                 he
                 is
                 most
                 innocent
                 ;
                 and
                 the
                 causes
                 of
                 this
                 ,
                 are
                 not
                 onely
                 portions
                 of
                 the
                 same
                 weaknesses
                 which
                 cause
                 the
                 
                   doubting
                   Conscience
                
                 ;
                 but
                 sometimes
                 Superstition
                 ,
                 and
                 Melancholy
                 ,
                 and
                 Pusillanimity
                 and
                 
                   mean
                   opinions
                   of
                   God
                
                 are
                 ingredients
                 into
                 this
                 imperfect
                 assent
                 :
                 and
                 in
                 such
                 cases
                 ,
                 although
                 the
                 scrupulous
                 man
                 may
                 act
                 without
                 sin
                 ,
                 and
                 produce
                 his
                 part
                 of
                 the
                 determination
                 ,
                 yet
                 his
                 scruple
                 is
                 not
                 innocent
                 ,
                 but
                 sometimes
                 criminal
                 ,
                 but
                 always
                 calamitous
                 .
                 This
                 is
                 like
                 
                   a
                   mote
                   in
                   the
                   eye
                
                 ,
                 but
                 a
                 doubt
                 is
                 like
                 
                   a
                   beam
                
                 .
              
               
                 
                   This
                   Conscience
                   may
                   be
                   a
                   right
                   Guide
                   ,
                
                 
                 
                   but
                   dares
                   not
                   be
                   a
                   Judge
                   :
                
                 it
                 is
                 like
                 a
                 Guide
                 in
                 the
                 dark
                 that
                 knows
                 the
                 way
                 ,
                 but
                 fears
                 every
                 bush
                 ;
                 and
                 because
                 he
                 may
                 erre
                 ,
                 thinks
                 he
                 does
                 .
                 The
                 effect
                 of
                 this
                 imperfection
                 is
                 nothing
                 but
                 a
                 heartless
                 and
                 uncomfortable
                 proceeding
                 in
                 our
                 duty
                 ,
                 and
                 what
                 else
                 the
                 Devil
                 can
                 make
                 of
                 it
                 ,
                 by
                 heightning
                 the
                 evil
                 and
                 abusing
                 the
                 man
                 ,
                 who
                 sits
                 upon
                 a
                 sure
                 foundation
                 ,
                 but
                 dares
                 not
                 trust
                 it
                 :
                 he
                 cannot
                 rely
                 upon
                 that
                 ,
                 which
                 yet
                 he
                 cannot
                 disbeleeve
                 .
              
               
                 6.
                 
                 There
                 are
                 some
                 other
                 affections
                 of
                 Conscience
                 ,
                 
                 and
                 accidental
                 appendages
                 ;
                 but
                 because
                 they
                 doe
                 not
                 vary
                 the
                 manner
                 of
                 its
                 being
                 affected
                 with
                 its
                 proper
                 object
                 ,
                 they
                 cannot
                 diversity
                 Conscience
                 into
                 several
                 kinds
                 ,
                 as
                 it
                 is
                 a
                 Guide
                 and
                 Judge
                 of
                 Humane
                 actions
                 .
                 But
                 because
                 they
                 have
                 no
                 direct
                 influence
                 upon
                 our
                 souls
                 ,
                 and
                 relate
                 not
                 to
                 duty
                 ,
                 but
                 are
                 to
                 be
                 conducted
                 by
                 rules
                 of
                 the
                 other
                 kinds
                 ,
                 I
                 shall
                 here
                 onely
                 enumerate
                 their
                 kinds
                 ,
                 and
                 permit
                 to
                 Preachers
                 to
                 discourse
                 of
                 their
                 natures
                 ,
                 and
                 collateral
                 obligations
                 to
                 duty
                 ,
                 of
                 their
                 remedies
                 and
                 assistances
                 ,
                 their
                 advantages
                 and
                 disadvantages
                 respectively
                 .
                 These
                 also
                 are
                 five
                 :
                 1.
                 
                 
                   The
                   tender
                   Conscience
                
                 .
                 2.
                 
                 
                   The
                   hardned
                   or
                   obdurate
                
                 .
                 3.
                 
                 
                   The
                   quiet
                
                 .
                 4.
                 
                 
                   The
                   restless
                   or
                   disturbed
                
                 .
                 5.
                 
                 And
                 lastly
                 ,
                 
                   The
                   perverse
                   Conscience
                
                 .
                 
                 Concerning
                 which
                 ,
                 I
                 shall
                 at
                 present
                 say
                 this
                 onely
                 :
                 That
                 the
                 two
                 first
                 are
                 seated
                 principally
                 in
                 the
                 Will
                 ,
                 but
                 have
                 a
                 mixture
                 of
                 Conscience
                 ,
                 as
                 Docibility
                 hath
                 of
                 Understanding
                 .
                 The
                 two
                 next
                 are
                 seated
                 in
                 the
                 fancy
                 ,
                 or
                 the
                 affections
                 ,
                 and
                 are
                 not
                 properly
                 plac'd
                 in
                 the
                 Conscience
                 ,
                 any
                 more
                 then
                 love
                 or
                 desire
                 ;
                 but
                 yet
                 from
                 Conscience
                 they
                 have
                 their
                 birth
                 .
                 And
                 for
                 the
                 last
                 ,
                 it
                 is
                 a
                 heap
                 of
                 irregular
                 principles
                 ,
                 and
                 irregular
                 defects
                 ,
                 and
                 is
                 the
                 same
                 in
                 Conscience
                 ,
                 as
                 deformìty
                 is
                 in
                 the
                 body
                 ,
                 or
                 peevishness
                 in
                 the
                 affections
                 .
              
            
          
           
             
               CHAP.
               II.
               Of
               the
               Right
               or
               Sure
               Conscience
               .
            
             
               
                 RULE
                 1.
                 
                 A
                 right
                 Conscience
                 is
                 that
                 which
                 guides
                 our
                 actions
                 by
                 right
                 and
                 proportion'd
                 means
                 to
                 a
                 right
                 end
                 .
              
               
                 
                   THE
                   end
                
                 is
                 ,
                 Gods
                 glory
                 ,
                 or
                 any
                 honest
                 purpose
                 of
                 Justice
                 or
                 Religion
                 ,
                 Charity
                 or
                 Civil
                 conversation
                 .
                 Whatsoever
                 is
                 good
                 for
                 us
                 ,
                 or
                 our
                 neighbours
                 ,
                 in
                 any
                 sense
                 perfective
                 of
                 our
                 being
                 as
                 God
                 purposed
                 it
                 ,
                 all
                 that
                 is
                 our
                 end
                 .
                 
                   The
                   means
                
                 ought
                 to
                 be
                 such
                 as
                 are
                 apt
                 instruments
                 to
                 procure
                 it
                 .
                 If
                 a
                 man
                 intends
                 to
                 live
                 a
                 severe
                 life
                 ,
                 and
                 to
                 attend
                 Religion
                 ,
                 his
                 End
                 is
                 just
                 and
                 fair
                 ,
                 and
                 so
                 far
                 
                   his
                   Conscience
                   is
                   right
                
                 :
                 but
                 if
                 his
                 Conscience
                 suggest
                 to
                 him
                 ,
                 that
                 he
                 to
                 obtain
                 his
                 end
                 should
                 erect
                 Colleges
                 of
                 Women
                 ;
                 and
                 in
                 the
                 midst
                 of
                 Feasts
                 ,
                 and
                 Songs
                 ,
                 and
                 Society
                 ,
                 he
                 should
                 Preach
                 the
                 Melancholy
                 Lectures
                 of
                 the
                 Cross
                 ,
                 
                   it
                   is
                   not
                   right
                
                 ;
                 because
                 the
                 end
                 is
                 reach'd
                 at
                 by
                 a
                 contrary
                 hand
                 .
                 But
                 when
                 it
                 tels
                 him
                 ,
                 that
                 to
                 obtain
                 continence
                 he
                 must
                 fast
                 and
                 pray
                 ,
                 watch
                 diligently
                 ,
                 and
                 observe
                 prudently
                 ,
                 labour
                 and
                 read
                 ,
                 and
                 deny
                 his
                 appetite
                 in
                 its
                 daily
                 attempts
                 upon
                 him
                 ,
                 then
                 it
                 is
                 
                   a
                   right
                   Conscience
                
                 .
                 For
                 
                   a
                   right
                   Conscience
                
                 is
                 nothing
                 but
                 
                   right
                   Reason
                
                 reduc'd
                 to
                 practise
                 ,
                 and
                 conducting
                 Moral
                 actions
                 .
                 Now
                 all
                 that
                 
                   right
                   Reason
                
                 can
                 be
                 defin'd
                 by
                 ,
                 is
                 the
                 propounding
                 a
                 good
                 end
                 ,
                 and
                 good
                 means
                 to
                 the
                 end
                 .
              
            
             
               
                 RULE
                 2.
                 
                 In
                 a
                 right
                 Conscience
                 ,
                 the
                 practical
                 judgement
                 ,
                 that
                 is
                 ,
                 the
                 last
                 determination
                 to
                 an
                 action
                 ,
                 ought
                 to
                 be
                 sure
                 and
                 evident
                 .
              
               
                 THIS
                 is
                 plain
                 in
                 all
                 the
                 great
                 lines
                 of
                 duty
                 ,
                 
                 in
                 actions
                 determinable
                 by
                 the
                 prime
                 principles
                 of
                 natural
                 Reason
                 ,
                 or
                 Divine
                 revelation
                 ;
                 but
                 it
                 is
                 true
                 also
                 in
                 all
                 actions
                 conducted
                 by
                 a
                 right
                 and
                 perfect
                 Conscience
                 .
                 This
                 relies
                 upon
                 all
                 that
                 account
                 on
                 which
                 it
                 is
                 forbidden
                 to
                 doe
                 actions
                 of
                 danger
                 ,
                 or
                 doubt
                 ,
                 lest
                 we
                 perish
                 in
                 the
                 danger
                 ,
                 which
                 are
                 to
                 be
                 handled
                 in
                 their
                 proper
                 place
                 .
                 But
                 for
                 the
                 present
                 we
                 are
                 to
                 observe
                 ,
                 that
                 in
                 the
                 question
                 of
                 actions
                 ,
                 whose
                 rule
                 is
                 not
                 notorious
                 and
                 primely
                 evident
                 ,
                 there
                 is
                 or
                 may
                 be
                 a
                 double
                 judgement
                 .
              
               
               
                 The
                 first
                 judges
                 the
                 thing
                 probable
                 by
                 reason
                 of
                 the
                 differing
                 opinions
                 of
                 men
                 wise
                 and
                 pious
                 ;
                 
                 but
                 in
                 this
                 there
                 is
                 a
                 fear
                 or
                 suspicion
                 of
                 the
                 contrary
                 ,
                 and
                 therefore
                 in
                 
                   the
                   direct
                   act
                
                 nothing
                 is
                 certain
                 .
                 2.
                 
                 But
                 there
                 is
                 also
                 a
                 
                   reflex
                   act
                   of
                   judgement
                
                 ;
                 which
                 upon
                 consideration
                 that
                 it
                 is
                 certain
                 that
                 a
                 probable
                 action
                 may
                 lawfully
                 be
                 done
                 ;
                 or
                 else
                 ,
                 that
                 that
                 which
                 is
                 but
                 probable
                 in
                 the
                 nature
                 of
                 the
                 thing
                 (
                 so
                 farre
                 as
                 we
                 perceive
                 it
                 )
                 may
                 yet
                 by
                 the
                 superadding
                 of
                 some
                 circumstances
                 ,
                 and
                 prudential
                 considerations
                 ,
                 or
                 by
                 equity
                 ,
                 or
                 necessity
                 become
                 more
                 then
                 probable
                 in
                 the
                 particular
                 ;
                 although
                 (
                 I
                 say
                 )
                 the
                 Conscience
                 be
                 uncertain
                 in
                 the
                 direct
                 act
                 ,
                 yet
                 it
                 may
                 be
                 certain
                 ,
                 right
                 ,
                 and
                 determin'd
                 in
                 the
                 reflex
                 and
                 second
                 act
                 of
                 judgement
                 ;
                 and
                 if
                 it
                 be
                 ,
                 it
                 is
                 innocent
                 and
                 safe
                 ,
                 it
                 is
                 that
                 which
                 we
                 call
                 the
                 
                   Right-sure
                   Conscience
                
                 .
              
               
                 For
                 in
                 moral
                 things
                 there
                 cannot
                 ordinarily
                 be
                 a
                 demonstrative
                 ,
                 
                 or
                 Mathematical
                 certainty
                 ;
                 and
                 in
                 Morality
                 we
                 call
                 that
                 certain
                 ,
                 that
                 is
                 ,
                 a
                 thing
                 to
                 be
                 followed
                 and
                 chosen
                 ,
                 which
                 oftentimes
                 is
                 but
                 
                   very
                   highly
                   probable
                
                 ;
                 and
                 many
                 things
                 doe
                 not
                 attain
                 that
                 degree
                 ;
                 and
                 therefore
                 ,
                 because
                 it
                 is
                 very
                 often
                 impossible
                 ,
                 it
                 is
                 certainly
                 not
                 necessary
                 that
                 
                   the
                   direct
                   judgement
                
                 should
                 be
                 sure
                 and
                 evident
                 in
                 all
                 cases
                 .
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Science
                 is
                 of
                 those
                 things
                 which
                 can
                 be
                 demonstrated
                 ;
                 but
                 prudence
                 [
                 and
                 conscience
                 ]
                 of
                 things
                 which
                 are
                 thus
                 ,
                 or
                 may
                 be
                 otherwise
                 .
                 But
                 if
                 it
                 be
                 not
                 supplied
                 in
                 the
                 reflex
                 and
                 second
                 act
                 of
                 judgement
                 ,
                 so
                 that
                 the
                 conscience
                 be
                 either
                 
                   certain
                   in
                   the
                   object
                
                 ,
                 or
                 
                   in
                   the
                   act
                
                 ,
                 the
                 whole
                 progress
                 is
                 a
                 danger
                 ,
                 and
                 the
                 product
                 is
                 criminal
                 ;
                 the
                 conscience
                 is
                 doubtful
                 ,
                 and
                 the
                 action
                 is
                 a
                 sin
                 .
              
               
                 It
                 is
                 in
                 this
                 as
                 is
                 usually
                 taught
                 concerning
                 the
                 Divine
                 knowledge
                 of
                 things
                 contingent
                 ;
                 
                 which
                 although
                 they
                 are
                 in
                 their
                 own
                 nature
                 fallible
                 and
                 contingent
                 ,
                 yet
                 are
                 known
                 certainly
                 and
                 infallibly
                 by
                 God
                 ,
                 and
                 according
                 to
                 the
                 nature
                 of
                 the
                 things
                 ,
                 even
                 beyond
                 what
                 they
                 are
                 in
                 their
                 natural
                 ,
                 proper
                 ,
                 and
                 next
                 causes
                 :
                 and
                 there
                 is
                 a
                 rare
                 ,
                 and
                 secret
                 expression
                 of
                 Christs
                 incarnation
                 used
                 by
                 S.
                 
                   Paul
                   [
                   in
                   whom
                   dwelleth
                   all
                   the
                   fulness
                   of
                   the
                   Godhead
                   bodily
                
                 ]
                 that
                 is
                 ,
                 the
                 manner
                 is
                 contrary
                 to
                 the
                 thing
                 ;
                 the
                 Godhead
                 that
                 is
                 wholly
                 incorp●real
                 dwels
                 in
                 him
                 corporally
                 .
                 After
                 the
                 like
                 manner
                 of
                 signification
                 is
                 the
                 present
                 certainty
                 I
                 speak
                 of
                 .
                 If
                 it
                 be
                 
                   not
                   certain
                   in
                   the
                   object
                
                 ,
                 it
                 must
                 be
                 
                   certain
                   in
                   the
                   faculty
                
                 ,
                 that
                 is
                 ,
                 at
                 least
                 it
                 must
                 be
                 a
                 certain
                 perswasion
                 ,
                 though
                 of
                 an
                 uncertain
                 article
                 :
                 and
                 we
                 must
                 be
                 certain
                 and
                 fully
                 perswaded
                 that
                 the
                 thing
                 may
                 be
                 done
                 by
                 us
                 lawfully
                 ,
                 though
                 whether
                 the
                 thing
                 it self
                 be
                 lawful
                 ,
                 is
                 at
                 most
                 but
                 highly
                 probable
                 .
              
               
                 So
                 that
                 in
                 effect
                 it
                 comes
                 but
                 to
                 this
                 :
                 
                 The
                 knowledge
                 that
                 is
                 here
                 required
                 ,
                 is
                 but
                 the
                 fulness
                 of
                 perswasion
                 ,
                 which
                 is
                 and
                 ought
                 to
                 be
                 in
                 
                   a
                   Right
                   Conscience
                
                 :
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   I
                   know
                   and
                   am
                   perswaded
                   in
                   the
                   Lord
                   Jesus
                
                 ;
                 so
                 S.
                 Paul.
                 Our
                 knowledge
                 here
                 ,
                 which
                 is
                 but
                 
                   in
                   part
                
                 ,
                 must
                 yet
                 be
                 
                   a
                   full
                   confidence
                
                 for
                 the
                 matters
                 of
                 duty
                 .
                 The
                 Conclusions
                 then
                 are
                 these
                 :
              
               
                 1.
                 
                 There
                 must
                 be
                 a
                 certainty
                 of
                 adherence
                 in
                 the
                 actions
                 of
                 a
                 right
                 Conscience
                 .
              
               
                 2.
                 
                 It
                 must
                 also
                 for
                 the
                 matter
                 of
                 it
                 too
                 ,
                 at
                 least
                 be
                 on
                 the
                 right
                 side
                 of
                 the
                 probability
                 .
              
               
                 The
                 conscience
                 must
                 be
                 confident
                 ,
                 and
                 it
                 must
                 also
                 have
                 reason
                 enough
                 so
                 to
                 be
                 ;
                 or
                 at
                 least
                 ,
                 so
                 much
                 as
                 can
                 secure
                 the
                 confidence
                 from
                 illusion
                 ;
                 although
                 possibly
                 the
                 Confidence
                 may
                 be
                 greater
                 then
                 the
                 Evidence
                 ,
                 and
                 the
                 Conclusion
                 bigger
                 then
                 the
                 Premises
                 .
                 Thus
                 the
                 good
                 simple
                 man
                 that
                 about
                 the
                 time
                 of
                 the
                 Nicene
                 Councel
                 confuted
                 the
                 stubborn
                 and
                 subtle
                 Philosopher
                 
                 by
                 a
                 confident
                 saying
                 over
                 his
                 Creed
                 :
                 and
                 the
                 holy
                 and
                 innocent
                 ideot
                 ,
                 or
                 plain
                 easy
                 people
                 of
                 the
                 Laity
                 ,
                 that
                 cannot
                 prove
                 Christianity
                 by
                 any
                 demonstrations
                 ,
                 but
                 by
                 that
                 of
                 a
                 holy
                 life
                 ,
                 and
                 obedience
                 unto
                 death
                 ;
                 they
                 beleeve
                 it
                 so
                 ,
                 that
                 they
                 put
                 all
                 their
                 hopes
                 upon
                 it
                 ,
                 and
                 will
                 most
                 willingly
                 prove
                 it
                 again
                 by
                 dying
                 for
                 it
                 ,
                 if
                 God
                 shall
                 call
                 them
                 .
                 This
                 is
                 one
                 of
                 the
                 excellencies
                 of
                 faith
                 ;
                 and
                 in
                 all
                 cases
                 where
                 the
                 mercies
                 of
                 God
                 have
                 conducted
                 the
                 man
                 into
                 the
                 right
                 ,
                 it
                 is
                 not
                 subject
                 to
                 illusion
                 .
                 But
                 for
                 that
                 particular
                 ,
                 I
                 mean
                 ,
                 that
                 we
                 be
                 in
                 the
                 right
                 ,
                 we
                 are
                 to
                 take
                 all
                 that
                 care
                 which
                 God
                 hath
                 put
                 into
                 our
                 power
                 ;
                 of
                 which
                 I
                 have
                 already
                 said
                 something
                 ,
                 and
                 shall
                 give
                 fuller
                 accounts
                 in
                 its
                 proper
                 place
                 .
              
            
             
               
                 RULE
                 3.
                 
                 The
                 practical
                 judgement
                 of
                 a
                 right
                 Conscience
                 is
                 always
                 agreeable
                 to
                 the
                 speculative
                 determination
                 of
                 the
                 Understanding
                 .
              
               
                 THIS
                 Rule
                 is
                 intended
                 against
                 those
                 whose
                 understanding
                 is
                 right
                 in
                 the
                 proposition
                 ,
                 
                 and
                 yet
                 declines
                 in
                 the
                 application
                 ;
                 it
                 is
                 true
                 in
                 thesi
                 ,
                 but
                 not
                 in
                 hypothesi
                 ;
                 it
                 is
                 not
                 true
                 when
                 it
                 comes
                 to
                 be
                 their
                 case
                 :
                 and
                 so
                 it
                 is
                 in
                 all
                 that
                 sin
                 against
                 their
                 conscience
                 ,
                 and
                 use
                 little
                 arts
                 to
                 evade
                 the
                 clamor
                 of
                 the
                 sin
                 .
                 They
                 are
                 right
                 in
                 the
                 rule
                 ,
                 and
                 crooked
                 in
                 the
                 measuring
                 ;
                 whose
                 folly
                 is
                 apparent
                 in
                 this
                 ,
                 because
                 they
                 deny
                 in
                 particular
                 what
                 they
                 affirm
                 in
                 the
                 general
                 ;
                 and
                 it
                 is
                 true
                 in
                 all
                 ,
                 but
                 not
                 in
                 
                   some
                   .
                   David
                
                 was
                 redargued
                 wittily
                 by
                 Nathan
                 upon
                 this
                 account
                 ;
                 he
                 laid
                 the
                 case
                 in
                 a
                 remote
                 Scene
                 :
                 Tìtius
                 ,
                 or
                 Sempronius
                 ,
                 a
                 certain
                 rich
                 man
                 ,
                 I
                 know
                 not
                 who
                 ,
                 some
                 body
                 or
                 other
                 
                   robb'd
                   the
                   poor
                   man
                   of
                   his
                   Ewe
                   lamb
                   .
                
                 Therefore
                 said
                 David
                 he
                 shall
                 die
                 who
                 ever
                 he
                 be
                 .
                 Yea
                 ,
                 but
                 you
                 are
                 the
                 man
                 :
                 what
                 then
                 ?
                 shall
                 he
                 die
                 still
                 ?
                 This
                 is
                 a
                 new
                 arrest
                 ;
                 it
                 could
                 not
                 be
                 denied
                 ,
                 his
                 own
                 mouth
                 had
                 already
                 given
                 the
                 sentence
                 .
              
               
                 And
                 this
                 is
                 an
                 usual
                 ,
                 
                 but
                 a
                 most
                 effective
                 Art
                 to
                 make
                 the
                 conscience
                 right
                 in
                 the
                 particular
                 ,
                 by
                 propounding
                 the
                 case
                 separate
                 from
                 its
                 own
                 circumstances
                 ,
                 and
                 then
                 to
                 remove
                 it
                 to
                 its
                 own
                 place
                 is
                 no
                 hard
                 matter
                 .
                 It
                 was
                 an
                 ingenious
                 device
                 of
                 Erasistratus
                 the
                 Physician
                 ,
                 
                 of
                 which
                 Appian
                 tells
                 :
                 
                   When
                   yong
                   Antiochus
                   almost
                   died
                   for
                   love
                   of
                   Stratonica
                   his
                   Father
                   Seleucus
                   his
                   Wife
                   ,
                   the
                   Physician
                   told
                   the
                   passionate
                   and
                   indulgent
                   Father
                   ,
                   that
                   his
                   son
                   was
                   sick
                   of
                   a
                   disease
                   ,
                   which
                   he
                   had
                   indeed
                   discovered
                   ,
                   but
                   found
                   it
                   also
                   to
                   be
                   incurable
                   .
                   Seleucus
                   with
                   sorrow
                   asking
                   what
                   it
                   was
                   ?
                   Erasistratus
                   answered
                   ,
                   He
                   loves
                   my
                   wife
                   .
                   But
                   then
                   the
                   old
                   Kings
                   hopes
                   began
                   to
                   revive
                   ,
                   and
                   he
                   turn'd
                   wooer
                   in
                   the
                   behalf
                   of
                   his
                   son
                   ,
                   begging
                   of
                   the
                   Physician
                   who
                   was
                   his
                   Counsellor
                   and
                   his
                   friend
                   ,
                   for
                   pity
                   sake
                   ,
                   for
                   friendship
                   and
                   humanity
                   to
                   give
                   his
                   wife
                   in
                   exchange
                   or
                   redemption
                   for
                   the
                   yong
                   Kings
                   life
                   .
                   Erasistratus
                   replied
                   ,
                   Sir
                   you
                   ask
                   a
                   thing
                   too
                   unreasonable
                   and
                   great
                   ;
                   and
                   though
                   you
                   are
                   his
                   Father
                   ,
                   your self
                   would
                   not
                   do
                   it
                   ,
                   if
                   it
                   were
                   your
                   own
                   case
                   ;
                   and
                   therefore
                   why
                   should
                   I
                   ?
                   when
                   Seleucus
                   swore
                   by
                   all
                   his
                   Country
                   gods
                   that
                   he
                   would
                   doe
                   it
                   as
                   willingly
                   as
                   he
                   would
                   live
                   ;
                   Erasistratus
                   drew
                   the
                   curtain
                   of
                   the
                   device
                   ,
                   and
                   applied
                   it
                   to
                   him
                   ,
                   by
                   telling
                   ,
                   that
                   the
                   cure
                   of
                   his
                   son
                   depended
                   upon
                   his
                   giving
                   the
                   Queen
                   Stratonica
                   to
                   him
                   ,
                   which
                   he
                   did
                   ;
                   and
                   afterwords
                   made
                   it
                   as
                   lawful
                   as
                   he
                   could
                   ,
                   by
                   a
                   Law
                   postnate
                   to
                   that
                   insolent
                   example
                   ,
                   and
                   confirm'd
                   it
                   by
                   military
                   suffrages
                   .
                
              
               
               
                 In
                 all
                 cases
                 we
                 are
                 to
                 consider
                 the
                 rule
                 ,
                 
                 not
                 the
                 relation
                 ;
                 the
                 law
                 ,
                 not
                 the
                 person
                 :
                 for
                 if
                 it
                 be
                 one
                 thing
                 in
                 the
                 proposition
                 ,
                 and
                 another
                 in
                 the
                 assumption
                 ,
                 it
                 must
                 be
                 false
                 in
                 one
                 place
                 or
                 the
                 other
                 ,
                 and
                 then
                 the
                 Conscience
                 is
                 but
                 an
                 ill
                 Guide
                 ,
                 and
                 an
                 ill
                 Judge
                 .
              
               
                 This
                 rule
                 is
                 not
                 to
                 extend
                 to
                 the
                 exception
                 of
                 particular
                 cases
                 ;
                 
                 nor
                 to
                 take
                 away
                 privileges
                 ,
                 pardons
                 ,
                 equity
                 .
                 For
                 that
                 which
                 is
                 fast
                 in
                 the
                 proposition
                 ,
                 may
                 become
                 loose
                 in
                 the
                 particular
                 by
                 many
                 intervening
                 causes
                 ,
                 of
                 which
                 I
                 am
                 to
                 give
                 account
                 in
                 its
                 due
                 place
                 .
                 For
                 the
                 present
                 ,
                 this
                 is
                 certain
                 ,
                 that
                 ,
                 
                   Whatsoever
                   particular
                   is
                   of
                   the
                   same
                   account
                   with
                   the
                   general
                   ,
                   not
                   separate
                   ,
                   or
                   let
                   loose
                   by
                   that
                   hand
                   which
                   first
                   bound
                   it
                   ,
                   is
                   to
                   be
                   estimated
                   as
                   the
                   general
                   .
                
                 But
                 this
                 Rule
                 is
                 to
                 goe
                 further
                 also
                 .
              
               
                 For
                 hitherto
                 ,
                 I
                 have
                 called
                 the
                 act
                 of
                 particular
                 Conscience
                 directing
                 to
                 a
                 single
                 and
                 circumstantiate
                 action
                 by
                 the
                 name
                 of
                 
                   Practical
                   judgement
                
                 :
                 
                 and
                 the
                 general
                 dictate
                 of
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 Phylactery
                 ,
                 or
                 upper
                 Conscience
                 ,
                 teaching
                 the
                 kinds
                 of
                 good
                 actions
                 ,
                 by
                 the
                 name
                 of
                 
                   Speculative
                   judgement
                
                 .
                 But
                 the
                 rule
                 also
                 is
                 true
                 ,
                 and
                 so
                 to
                 be
                 understood
                 ,
                 when
                 practical
                 and
                 speculative
                 are
                 taken
                 in
                 their
                 first
                 and
                 proper
                 sense
                 .
                 If
                 in
                 Philosophy
                 we
                 discourse
                 that
                 the
                 True
                 God
                 ,
                 being
                 a
                 Spirit
                 without
                 shape
                 or
                 figure
                 ,
                 cannot
                 be
                 represented
                 by
                 an
                 image
                 ;
                 although
                 this
                 be
                 onely
                 a
                 speculation
                 ,
                 and
                 demonstrable
                 in
                 natural
                 Philosophy
                 ,
                 and
                 no
                 rule
                 of
                 Conscience
                 ;
                 yet
                 when
                 Conscience
                 is
                 to
                 make
                 a
                 judgement
                 concerning
                 the
                 picturing
                 of
                 God
                 the
                 Father
                 ,
                 it
                 must
                 not
                 determine
                 practically
                 against
                 that
                 speculation
                 .
                 *
                 
                   That
                   an
                   idol
                   is
                   nothing
                
                 ,
                 is
                 demonstrable
                 in
                 Metaphysicks
                 ;
                 and
                 therefore
                 that
                 we
                 are
                 to
                 make
                 nothing
                 of
                 it
                 ,
                 is
                 a
                 practical
                 truth
                 :
                 and
                 although
                 the
                 first
                 proposition
                 be
                 not
                 directly
                 plac'd
                 in
                 the
                 upper
                 region
                 of
                 conscience
                 ,
                 but
                 is
                 one
                 of
                 the
                 prime
                 Metaphysical
                 propositions
                 ,
                 
                   not
                   properly
                   Theological
                
                 ,
                 according
                 to
                 those
                 words
                 of
                 S.
                 
                   Paul
                   ,
                   Concerning
                   things
                   sacrific'd
                   to
                   idols
                   ,
                
                 
                 
                   we
                   know
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   that
                   we
                   all
                   have
                   knowledge
                   ;
                   and
                   we
                   know
                   that
                   an
                   idol
                   is
                   nothing
                   in
                   the
                   world
                
                 ;
                 meaning
                 ,
                 that
                 this
                 knowledge
                 needs
                 no
                 revelation
                 to
                 attest
                 it
                 ;
                 we
                 by
                 our
                 own
                 reason
                 and
                 principles
                 of
                 demonstration
                 know
                 that
                 ;
                 yet
                 ,
                 the
                 lower
                 ,
                 or
                 particular
                 practical
                 Conscience
                 must
                 never
                 determine
                 against
                 that
                 extrinsecal
                 ,
                 and
                 therefore
                 (
                 as
                 to
                 Conscience
                 )
                 accidental
                 measure
                 .
              
               
                 For
                 whatsoever
                 is
                 true
                 in
                 one
                 Science
                 ,
                 
                 is
                 true
                 also
                 in
                 another
                 ,
                 and
                 when
                 we
                 have
                 wisely
                 speculated
                 concerning
                 the
                 dimensions
                 of
                 bodies
                 ,
                 their
                 circumscriptions
                 ,
                 the
                 acts
                 of
                 sense
                 ,
                 the
                 certainty
                 of
                 their
                 healthful
                 perceptions
                 ,
                 the
                 commensuration
                 of
                 a
                 place
                 and
                 a
                 body
                 :
                 we
                 must
                 not
                 esteem
                 these
                 to
                 be
                 unconcerning
                 propositions
                 ,
                 if
                 ever
                 we
                 come
                 to
                 use
                 them
                 in
                 Divinity
                 :
                 and
                 therefore
                 we
                 must
                 not
                 worship
                 that
                 which
                 our
                 senses
                 tell
                 us
                 to
                 be
                 a
                 thing
                 below
                 worship
                 ;
                 nor
                 beleeve
                 that
                 infinite
                 which
                 we
                 see
                 measured
                 ;
                 nor
                 esteem
                 that
                 greater
                 then
                 the
                 heavens
                 which
                 I
                 see
                 and
                 feel
                 goes
                 into
                 my
                 mouth
                 .
                 
                   If
                   Philosophy
                   gives
                   a
                   skin
                   ,
                   Divinity
                   does
                   not
                   flea
                   it
                   off
                   :
                
                 and
                 truth
                 cannot
                 be
                 contrary
                 to
                 truth
                 ;
                 and
                 God
                 would
                 not
                 
                   in
                   Nature
                
                 teach
                 us
                 any
                 thing
                 to
                 misguide
                 us
                 in
                 the
                 regions
                 of
                 Grace
                 .
              
               
                 
                   The
                   Caution
                
                 for
                 conducting
                 this
                 proposition
                 is
                 onely
                 this
                 :
                 
                 That
                 we
                 be
                 as
                 sure
                 of
                 our
                 speculation
                 ,
                 as
                 of
                 any
                 other
                 rule
                 which
                 we
                 ordinarily
                 follow
                 ;
                 and
                 that
                 we
                 do
                 not
                 take
                 
                   vain
                   Philosophy
                
                 ,
                 for
                 
                   true
                   speculations
                
                 .
                 He
                 that
                 guides
                 his
                 conscience
                 by
                 a
                 principle
                 of
                 Zeno's
                 Philosophy
                 ,
                 because
                 he
                 hath
                 been
                 bred
                 in
                 the
                 Sto●cal
                 sect
                 ,
                 and
                 resolves
                 to
                 understand
                 his
                 Religion
                 to
                 the
                 
                 sense
                 of
                 his
                 Masters
                 Theoremes
                 ,
                 does
                 ill
                 .
                 The
                 Christian
                 Religion
                 suffered
                 much
                 prejudice
                 at
                 first
                 by
                 the
                 weak
                 disputings
                 of
                 the
                 Greeks
                 ;
                 and
                 they
                 would
                 not
                 admit
                 a
                 Religion
                 against
                 the
                 Academy
                 ,
                 or
                 the
                 Cynicks
                 ,
                 or
                 the
                 Athenian
                 Schools
                 ;
                 and
                 the
                 Christian
                 Schools
                 drew
                 some
                 of
                 their
                 articles
                 thorough
                 the
                 limbecks
                 of
                 Plato's
                 Philosophy
                 ,
                 and
                 to
                 this
                 day
                 the
                 relish
                 remains
                 upon
                 some
                 of
                 them
                 .
                 
                 And
                 Baronius
                 complains
                 of
                 Origen
                 ,
                 that
                 ,
                 
                   In
                   Paganorum
                   commentis
                   enutritus
                   ,
                   eaque
                   propagare
                   in
                   animo
                   habens
                   ,
                   divinas
                   se
                   utique
                   Scripturas
                   interpretari
                   simulavit
                   :
                   ut
                   hoc
                   modo
                   nefariam
                   doctrinam
                   suam
                   sacrarum
                   liter
                   arum
                   monumentis
                   malignè
                   admiscens
                   ,
                   Paganicum
                   &
                   Manich●icum
                   errorem
                   suum
                   atque
                   Arrianam
                   vesaniam
                   induceret
                   .
                
                 He
                 mingled
                 the
                 Gentile
                 Philosophy
                 with
                 Christian
                 Religion
                 ,
                 and
                 by
                 analogy
                 to
                 that
                 ,
                 expounded
                 this
                 ,
                 and
                 how
                 many
                 Disciples
                 he
                 had
                 ,
                 all
                 the
                 world
                 knows
                 .
                 Nay
                 not
                 onely
                 from
                 the
                 doctrine
                 ,
                 but
                 from
                 the
                 practises
                 and
                 rites
                 of
                 the
                 Pagan
                 Religion
                 ,
                 many
                 Christians
                 did
                 derive
                 their
                 rites
                 ,
                 and
                 they
                 in
                 time
                 gave
                 authority
                 and
                 birth
                 to
                 some
                 docrines
                 ,
                 
                   Vigilias
                   anniversarias
                   habes
                   apud
                   Suetonium
                
                 .
                 
                 
                   Lustralem
                   aquam
                   ,
                   aspersionem
                   sepulchrorum
                   ,
                   lumina
                   in
                   iisdem
                   parare
                   ,
                   Sabbatho
                   lucernam
                   accendere
                   ,
                   cereos
                   in
                   populum
                   distribuere
                   .
                
                 The
                 staff
                 ,
                 the
                 ring
                 ,
                 the
                 Mitre
                 ,
                 and
                 many
                 other
                 customes
                 ,
                 some
                 good
                 ,
                 some
                 onely
                 tolerable
                 ,
                 the
                 Christians
                 took
                 from
                 the
                 Gentiles
                 ;
                 and
                 what
                 effect
                 it
                 might
                 have
                 ,
                 and
                 what
                 influence
                 it
                 hath
                 had
                 in
                 some
                 doctrines
                 ,
                 is
                 too
                 notorious
                 to
                 dissemble
                 .
                 
                   Thomas
                   Aquìnas
                
                 did
                 a
                 little
                 change
                 the
                 Scene
                 ,
                 and
                 blended
                 Aristotle
                 so
                 with
                 School
                 Divinity
                 ,
                 that
                 something
                 of
                 the
                 purity
                 was
                 lost
                 ,
                 while
                 much
                 of
                 our
                 Religion
                 was
                 exacted
                 and
                 conducted
                 by
                 the
                 rules
                 of
                 a
                 mistaken
                 Philosophy
                 .
                 But
                 if
                 their
                 speculations
                 had
                 been
                 right
                 ,
                 Christianity
                 would
                 at
                 first
                 have
                 entred
                 without
                 reproof
                 ,
                 as
                 being
                 the
                 most
                 reasonable
                 Religion
                 of
                 the
                 world
                 ,
                 and
                 most
                 consonant
                 to
                 the
                 wisest
                 and
                 most
                 sublime
                 speculations
                 ;
                 and
                 it
                 would
                 also
                 have
                 continued
                 pure
                 ,
                 if
                 it
                 had
                 been
                 still
                 drawn
                 from
                 the
                 fountains
                 of
                 our
                 Saviour
                 thorough
                 the
                 limbecks
                 of
                 the
                 Evangelists
                 and
                 Apostles
                 ,
                 without
                 the
                 mixture
                 of
                 the
                 salt
                 waters
                 of
                 that
                 Philosophy
                 ,
                 which
                 every
                 Physician
                 and
                 witty
                 man
                 now
                 adays
                 thinks
                 he
                 hath
                 reason
                 and
                 observation
                 enough
                 easily
                 to
                 reprove
                 .
                 But
                 men
                 have
                 resolved
                 to
                 verify
                 their
                 Sect
                 rather
                 then
                 the
                 truth
                 ;
                 but
                 if
                 of
                 this
                 particular
                 we
                 be
                 careful
                 ,
                 we
                 must
                 then
                 also
                 verify
                 every
                 speculation
                 in
                 all
                 things
                 where
                 it
                 can
                 relate
                 to
                 practice
                 ,
                 and
                 is
                 not
                 altered
                 by
                 circumstances
                 .
              
               
                 As
                 a
                 appendage
                 ,
                 
                 and
                 for
                 the
                 fuller
                 explication
                 of
                 this
                 Rule
                 ,
                 it
                 is
                 a
                 worthy
                 inquiry
                 which
                 is
                 by
                 some
                 men
                 made
                 ,
                 concerning
                 the
                 use
                 of
                 our
                 reason
                 in
                 our
                 Religion
                 .
                 For
                 some
                 men
                 finding
                 reason
                 to
                 be
                 that
                 guide
                 which
                 God
                 hath
                 given
                 us
                 ,
                 and
                 concreated
                 with
                 us
                 ,
                 know
                 that
                 Religion
                 which
                 is
                 superinduc'd
                 ,
                 and
                 comes
                 after
                 it
                 ,
                 cannot
                 prejudice
                 that
                 noblest
                 part
                 of
                 this
                 Creation
                 .
                 But
                 then
                 ,
                 because
                 some
                 articles
                 which
                 are
                 said
                 to
                 be
                 of
                 faith
                 ,
                 cannot
                 be
                 made
                 to
                 appear
                 consonant
                 to
                 their
                 reason
                 ,
                 they
                 stick
                 to
                 this
                 ,
                 and
                 let
                 that
                 go
                 .
                 Here
                 is
                 a
                 just
                 cause
                 of
                 complaint
                 .
                 But
                 therefore
                 others
                 say
                 ,
                 that
                 reason
                 is
                 a
                 good
                 guide
                 in
                 things
                 reasonable
                 and
                 humane
                 ,
                 but
                 our
                 reason
                 is
                 blinde
                 in
                 things
                 Divine
                 ,
                 and
                 therefore
                 is
                 of
                 little
                 or
                 no
                 use
                 in
                 Religion
                 .
                 Here
                 we
                 are
                 to
                 beleeve
                 ,
                 not
                 to
                 dispute
                 .
                 There
                 are
                 on
                 both
                 sides
                 fair
                 pretences
                 ,
                 which
                 when
                 we
                 have
                 examined
                 ,
                 we
                 may
                 finde
                 what
                 part
                 of
                 truth
                 each
                 side
                 aims
                 at
                 ,
                 and
                 joyn
                 them
                 both
                 in
                 practise
                 .
                 
                   They
                   that
                   speak
                   against
                   reason
                   ,
                   speak
                   thus
                   .
                
              
               
                 1.
                 
                 There
                 is
                 to
                 every
                 state
                 and
                 to
                 every
                 part
                 of
                 man
                 given
                 a
                 proportionable
                 light
                 to
                 guide
                 him
                 in
                 that
                 way
                 where
                 he
                 ought
                 ,
                 
                 and
                 is
                 appointed
                 to
                 walk
                 .
                 In
                 the
                 darknesses
                 of
                 this
                 world
                 ,
                 and
                 in
                 the
                 actions
                 of
                 common
                 life
                 ,
                 the
                 Sun
                 and
                 Moon
                 in
                 their
                 proper
                 seasons
                 are
                 to
                 give
                 us
                 light
                 :
                 In
                 the
                 actions
                 of
                 humane
                 
                 entercourse
                 ,
                 and
                 the
                 notions
                 tending
                 to
                 it
                 ,
                 reason
                 is
                 our
                 eye
                 ,
                 and
                 to
                 it
                 are
                 notices
                 proportion'd
                 ,
                 down
                 from
                 nature
                 and
                 experience
                 ,
                 even
                 from
                 all
                 the
                 principles
                 with
                 which
                 our
                 rational
                 faculties
                 usually
                 doe
                 converse
                 .
                 But
                 because
                 a
                 man
                 is
                 design'd
                 to
                 the
                 knowledge
                 of
                 God
                 ,
                 and
                 of
                 things
                 spiritual
                 ,
                 there
                 must
                 spring
                 a
                 new
                 light
                 from
                 heaven
                 ,
                 and
                 he
                 must
                 have
                 new
                 capacities
                 ,
                 and
                 new
                 illuminations
                 ;
                 that
                 is
                 ,
                 new
                 eyes
                 ,
                 and
                 a
                 new
                 light
                 :
                 For
                 here
                 the
                 eye
                 of
                 Reason
                 is
                 too
                 weak
                 ,
                 and
                 the
                 natural
                 man
                 is
                 not
                 capable
                 of
                 the
                 things
                 of
                 the
                 Spirit
                 ,
                 because
                 they
                 are
                 spiritually
                 discerned
                 .
                 Faith
                 is
                 the
                 eye
                 ,
                 and
                 the
                 Holy
                 Spirit
                 gives
                 the
                 light
                 ,
                 and
                 the
                 word
                 of
                 God
                 is
                 the
                 lantern
                 ,
                 and
                 the
                 spiritual
                 not
                 the
                 rational
                 man
                 can
                 perceive
                 the
                 things
                 of
                 God.
                 
                   Secreta
                   Dei
                   ,
                   Deo
                   meo
                   ,
                   &
                   filiis
                   domus
                   ejus
                   .
                
                 God
                 and
                 Gods
                 secret
                 ones
                 onely
                 know
                 Gods
                 secrets
                 .
              
               
                 2.
                 
                 And
                 therefore
                 we
                 finde
                 in
                 Holy
                 Scripture
                 that
                 to
                 obey
                 God
                 ,
                 
                 and
                 to
                 love
                 him
                 ,
                 is
                 the
                 way
                 to
                 understand
                 the
                 mysteries
                 of
                 the
                 kingdome
                 .
                 
                   Obedite
                   &
                   intelligetis
                
                 ,
                 If
                 ye
                 will
                 obey
                 ,
                 then
                 shall
                 ye
                 understand
                 :
                 and
                 it
                 was
                 a
                 rare
                 saying
                 of
                 our
                 blessed
                 Saviour
                 ,
                 
                 and
                 is
                 of
                 great
                 use
                 and
                 confidence
                 to
                 all
                 who
                 inquire
                 after
                 the
                 truth
                 of
                 God
                 ,
                 in
                 the
                 midst
                 of
                 these
                 sad
                 divisions
                 of
                 Christendome
                 ;
                 If
                 any
                 man
                 will
                 doe
                 his
                 will
                 he
                 shall
                 know
                 whether
                 the
                 doctrine
                 be
                 of
                 God
                 or
                 no.
                 It
                 is
                 not
                 fineness
                 of
                 discourse
                 ,
                 nor
                 the
                 sharpness
                 of
                 arguments
                 ,
                 or
                 the
                 witty
                 rencontres
                 of
                 disputing
                 men
                 that
                 can
                 penetrate
                 into
                 the
                 mysteries
                 of
                 faith
                 :
                 the
                 poor
                 humble
                 man
                 that
                 prays
                 ,
                 and
                 inquires
                 simply
                 ,
                 and
                 listens
                 attentively
                 ,
                 and
                 sucks
                 in
                 greedily
                 ,
                 and
                 obeys
                 diligently
                 ,
                 he
                 is
                 the
                 man
                 that
                 shall
                 know
                 the
                 minde
                 of
                 the
                 Spirit
                 .
                 And
                 therefore
                 S.
                 Paul
                 observes
                 that
                 the
                 Sermons
                 of
                 the
                 Cross
                 were
                 
                   foolishness
                   to
                   the
                   Greeks
                
                 ;
                 and
                 consequently
                 ,
                 by
                 way
                 of
                 upbraiding
                 ,
                 he
                 inquires
                 ,
                 
                 
                   Where
                   is
                   the
                   wise
                   man
                   ,
                   where
                   is
                   the
                   Scribe
                   ,
                   where
                   is
                   the
                   disputer
                   of
                   the
                   world
                   ?
                   God
                   hath
                   made
                   the
                   wisdome
                   of
                   the
                   world
                   foolishness
                
                 ;
                 that
                 is
                 ,
                 God
                 hath
                 confounded
                 reason
                 ,
                 that
                 faith
                 may
                 come
                 in
                 her
                 place
                 .
              
               
                 3.
                 
                 For
                 there
                 are
                 some
                 things
                 in
                 our
                 Religion
                 so
                 mysterious
                 ,
                 that
                 they
                 are
                 above
                 all
                 our
                 reason
                 ;
                 
                 and
                 well
                 may
                 we
                 admire
                 but
                 cannot
                 understand
                 them
                 :
                 and
                 therefore
                 the
                 Spirit
                 of
                 God
                 is
                 sent
                 into
                 the
                 world
                 to
                 bring
                 our
                 understanding
                 into
                 the
                 obedience
                 of
                 Christ
                 ;
                 
                 we
                 must
                 obey
                 and
                 not
                 enquire
                 ,
                 and
                 every
                 proud
                 thought
                 must
                 be
                 submitted
                 to
                 him
                 who
                 is
                 the
                 wisdome
                 of
                 the
                 Father
                 ,
                 who
                 hath
                 in
                 the
                 holy
                 Scriptures
                 taught
                 us
                 all
                 his
                 Fathers
                 will.
                 
              
               
                 4.
                 
                 And
                 therefore
                 as
                 to
                 this
                 nothing
                 can
                 be
                 added
                 from
                 the
                 stock
                 of
                 nature
                 ,
                 
                 or
                 principles
                 of
                 naturall
                 reason
                 ,
                 so
                 if
                 it
                 did
                 need
                 a
                 supply
                 ,
                 reason
                 could
                 ill
                 doe
                 it
                 .
                 For
                 the
                 object
                 of
                 our
                 faith
                 must
                 be
                 certain
                 and
                 infallible
                 ;
                 but
                 no
                 mans
                 reason
                 is
                 so
                 ,
                 and
                 therefore
                 to
                 put
                 new
                 wine
                 into
                 broken
                 bottles
                 is
                 no
                 gain
                 ,
                 or
                 real
                 advantage
                 ;
                 and
                 although
                 right
                 reason
                 is
                 not
                 to
                 be
                 gainsaid
                 ,
                 yet
                 what
                 is
                 right
                 reason
                 is
                 so
                 uncertain
                 ,
                 that
                 in
                 the
                 midst
                 of
                 all
                 disputes
                 ,
                 every
                 man
                 pretends
                 to
                 it
                 ,
                 but
                 who
                 hath
                 it
                 no
                 man
                 can
                 tell
                 ,
                 and
                 therefore
                 it
                 cannot
                 be
                 a
                 guide
                 or
                 measure
                 of
                 faith
                 .
              
               
                 5.
                 
                 But
                 above
                 all
                 ,
                 
                 if
                 we
                 will
                 pretend
                 to
                 reason
                 in
                 Religion
                 ,
                 we
                 have
                 but
                 one
                 great
                 reason
                 that
                 we
                 can
                 be
                 obliged
                 to
                 ;
                 and
                 that
                 is
                 ,
                 to
                 beleeve
                 that
                 whatsoever
                 God
                 hath
                 said
                 is
                 true
                 :
                 so
                 that
                 our
                 biggest
                 reason
                 in
                 Religion
                 ,
                 is
                 to
                 submit
                 our
                 reason
                 ,
                 that
                 is
                 ,
                 not
                 to
                 use
                 our
                 reason
                 in
                 particular
                 inquiries
                 ,
                 but
                 to
                 captivate
                 it
                 in
                 the
                 whole
                 .
                 And
                 if
                 there
                 be
                 any
                 particular
                 inquiries
                 ,
                 let
                 them
                 seem
                 what
                 they
                 will
                 to
                 my
                 reason
                 it
                 matters
                 not
                 ;
                 I
                 am
                 to
                 follow
                 God
                 ,
                 not
                 man
                 ;
                 I
                 may
                 be
                 deceived
                 by
                 my self
                 ,
                 but
                 never
                 by
                 God.
                 It
                 is
                 therefore
                 sufficient
                 to
                 me
                 that
                 it
                 is
                 in
                 the
                 Scriptures
                 .
                 I
                 will
                 inquire
                 no
                 further
                 .
                 This
                 therefore
                 is
                 a
                 
                 concluding
                 argument
                 ;
                 
                   This
                   is
                   in
                   Scripture
                   ,
                   therefore
                   this
                   is
                   true
                   :
                
                 and
                 
                   this
                   is
                   against
                   Scripture
                   ,
                   therefore
                   it
                   is
                   absurd
                   ,
                   and
                   unreasonable
                   .
                
              
               
                 6.
                 
                 After
                 all
                 ,
                 experience
                 is
                 our
                 competent
                 guide
                 warning
                 to
                 us
                 :
                 
                 For
                 we
                 see
                 when
                 witty
                 men
                 use
                 their
                 reason
                 against
                 God
                 that
                 gave
                 it
                 ,
                 they
                 in
                 pursuit
                 of
                 reason
                 go
                 beyond
                 Religion
                 ;
                 and
                 when
                 by
                 reason
                 they
                 look
                 for
                 God
                 ,
                 they
                 miss
                 him
                 ;
                 for
                 he
                 is
                 not
                 to
                 be
                 found
                 but
                 by
                 faith
                 ,
                 which
                 when
                 they
                 dispute
                 for
                 ,
                 they
                 finde
                 not
                 ;
                 because
                 she
                 is
                 built
                 and
                 perswaded
                 by
                 other
                 mediums
                 ,
                 then
                 all
                 Schools
                 of
                 Philosophy
                 to
                 this
                 day
                 have
                 taught
                 .
                 And
                 it
                 was
                 because
                 of
                 reason
                 ,
                 that
                 the
                 Religion
                 of
                 Jesus
                 was
                 so
                 long
                 oppos'd
                 and
                 hinder'd
                 to
                 possess
                 the
                 world
                 .
                 The
                 Philosophers
                 would
                 use
                 their
                 reason
                 ,
                 and
                 their
                 reason
                 would
                 not
                 admit
                 this
                 new
                 Religion
                 :
                 and
                 therefore
                 S.
                 Paul
                 being
                 to
                 remove
                 every
                 stone
                 that
                 hindered
                 ,
                 bad
                 them
                 to
                 beware
                 of
                 
                   vain
                   Philosophy
                
                 ;
                 which
                 does
                 not
                 distniguish
                 one
                 kinde
                 of
                 Philosophy
                 from
                 another
                 ,
                 but
                 marks
                 all
                 Philosophy
                 .
                 It
                 is
                 all
                 vain
                 ,
                 when
                 the
                 enquiries
                 are
                 into
                 religious
                 mysteries
                 .
              
               
                 7.
                 
                 For
                 is
                 it
                 not
                 certain
                 that
                 some
                 principles
                 of
                 reason
                 are
                 against
                 some
                 principles
                 of
                 faith
                 and
                 Scripture
                 ?
                 
                 and
                 it
                 is
                 but
                 reason
                 ,
                 that
                 we
                 should
                 hear
                 reason
                 where
                 ever
                 we
                 finde
                 it
                 ;
                 and
                 yet
                 we
                 are
                 to
                 have
                 no
                 entercourse
                 with
                 Devils
                 ,
                 though
                 we
                 were
                 sure
                 they
                 would
                 tell
                 us
                 of
                 hidden
                 treasures
                 ,
                 or
                 secrets
                 of
                 Philosophy
                 :
                 and
                 upon
                 this
                 account
                 it
                 is
                 that
                 all
                 Genethliacal
                 predictions
                 ,
                 and
                 Judicial
                 Astrology
                 is
                 decried
                 by
                 all
                 religious
                 persons
                 ;
                 for
                 though
                 there
                 be
                 great
                 pretensions
                 of
                 reason
                 and
                 art
                 ,
                 yet
                 they
                 being
                 against
                 religion
                 and
                 revelation
                 are
                 intolerable
                 .
                 In
                 these
                 and
                 the
                 like
                 cases
                 ,
                 reason
                 must
                 put
                 on
                 her
                 muffler
                 ,
                 and
                 we
                 must
                 be
                 wholly
                 conducted
                 by
                 revelation
                 .
              
               
                 These
                 are
                 the
                 pretences
                 against
                 the
                 use
                 of
                 reason
                 in
                 questions
                 of
                 Religion
                 ;
                 
                 concerning
                 which
                 the
                 same
                 account
                 may
                 be
                 given
                 ,
                 as
                 is
                 by
                 the
                 Pyrrhonians
                 and
                 Scepticks
                 concerning
                 their
                 arguments
                 against
                 the
                 certainty
                 of
                 sciences
                 .
                 These
                 reasons
                 are
                 like
                 Physick
                 ,
                 which
                 if
                 it
                 uncertainly
                 purges
                 out
                 the
                 Humor
                 ,
                 it
                 most
                 certainly
                 purges
                 out
                 it self
                 :
                 and
                 these
                 arguments
                 either
                 cannot
                 prevail
                 against
                 the
                 use
                 of
                 reason
                 in
                 Religion
                 ,
                 or
                 if
                 they
                 doe
                 ,
                 they
                 prevail
                 against
                 themselves
                 :
                 For
                 either
                 it
                 is
                 against
                 Religion
                 to
                 rely
                 upon
                 reason
                 in
                 Religion
                 ,
                 or
                 it
                 is
                 not
                 :
                 If
                 it
                 be
                 not
                 ,
                 then
                 reason
                 may
                 without
                 danger
                 to
                 Religion
                 be
                 safely
                 relied
                 upon
                 in
                 all
                 such
                 enquiries
                 .
                 But
                 if
                 it
                 be
                 against
                 Religion
                 to
                 rely
                 upon
                 reason
                 ,
                 then
                 certainly
                 these
                 reasons
                 intended
                 to
                 prove
                 it
                 so
                 ,
                 are
                 not
                 to
                 be
                 relied
                 upon
                 ;
                 or
                 else
                 this
                 is
                 no
                 question
                 of
                 Religion
                 .
                 For
                 if
                 this
                 be
                 a
                 question
                 of
                 Religion
                 ,
                 why
                 are
                 so
                 many
                 reasons
                 us'd
                 in
                 it
                 ?
                 If
                 it
                 be
                 no
                 question
                 of
                 Religion
                 ,
                 then
                 we
                 may
                 for
                 all
                 these
                 reasons
                 to
                 the
                 contrary
                 ,
                 still
                 use
                 our
                 reason
                 in
                 Religion
                 without
                 prejudice
                 to
                 it
                 .
                 And
                 if
                 these
                 reasons
                 conclude
                 right
                 ,
                 then
                 we
                 may
                 for
                 these
                 reasons
                 sake
                 trust
                 the
                 proposition
                 which
                 says
                 ,
                 that
                 in
                 Religion
                 reason
                 is
                 to
                 be
                 us'd
                 ;
                 but
                 if
                 these
                 reasons
                 doe
                 not
                 conclude
                 right
                 ,
                 then
                 there
                 is
                 no
                 danger
                 ,
                 but
                 that
                 reason
                 may
                 still
                 be
                 us'd
                 ,
                 these
                 arguments
                 to
                 the
                 contrary
                 notwithstanding
                 .
              
               
                 But
                 there
                 is
                 more
                 in
                 it
                 then
                 so
                 .
                 
                 This
                 foregoing
                 discourse
                 ,
                 or
                 to
                 the
                 like
                 purpose
                 ,
                 is
                 used
                 by
                 two
                 sorts
                 of
                 persons
                 ;
                 The
                 one
                 is
                 by
                 those
                 ,
                 who
                 in
                 destitution
                 of
                 particular
                 arguments
                 ,
                 make
                 their
                 last
                 recourse
                 unto
                 authority
                 of
                 men
                 .
                 For
                 by
                 how
                 much
                 more
                 they
                 press
                 their
                 own
                 peremptory
                 affirmative
                 ,
                 by
                 so
                 much
                 the
                 less
                 will
                 they
                 endure
                 your
                 reasons
                 and
                 arguments
                 for
                 the
                 negative
                 .
                 But
                 to
                 these
                 men
                 I
                 shall
                 onely
                 say
                 ,
                 Let
                 God
                 be
                 true
                 ,
                 and
                 every
                 man
                 a
                 liar
                 :
                 and
                 therefore
                 if
                 we
                 trust
                 men
                 concerning
                 God
                 ,
                 we
                 doe
                 not
                 trust
                 God
                 concerning
                 men
                 ;
                 that
                 is
                 ,
                 if
                 we
                 speak
                 of
                 God
                 as
                 men
                 please
                 ,
                 we
                 doe
                 not
                 think
                 of
                 men
                 
                 as
                 God
                 hath
                 taught
                 us
                 ;
                 
                   viz.
                   That
                   they
                   are
                   weak
                   ,
                   and
                   that
                   they
                   are
                   liars
                   :
                
                 and
                 they
                 who
                 have
                 by
                 artifices
                 ,
                 and
                 little
                 devices
                 ,
                 acquir'd
                 to
                 themselves
                 a
                 reputation
                 ,
                 take
                 the
                 less
                 care
                 for
                 proving
                 what
                 they
                 say
                 ,
                 by
                 how
                 much
                 the
                 greater
                 credulity
                 that
                 is
                 ,
                 by
                 which
                 men
                 have
                 given
                 themselves
                 up
                 to
                 be
                 possess'd
                 by
                 others
                 .
                 And
                 if
                 I
                 would
                 have
                 my
                 saying
                 to
                 prevail
                 whether
                 it
                 be
                 right
                 or
                 wrong
                 ,
                 I
                 shall
                 the
                 less
                 endure
                 that
                 any
                 man
                 should
                 use
                 his
                 own
                 reason
                 against
                 me
                 .
                 And
                 this
                 is
                 one
                 of
                 the
                 great
                 evils
                 for
                 which
                 the
                 Church
                 of
                 Rome
                 hath
                 given
                 Christendome
                 a
                 great
                 cause
                 to
                 complain
                 of
                 her
                 ,
                 who
                 not
                 onely
                 presses
                 men
                 to
                 beleeve
                 or
                 to
                 submit
                 to
                 what
                 she
                 says
                 upon
                 her
                 own
                 authority
                 ,
                 without
                 enduring
                 them
                 to
                 examine
                 whether
                 she
                 says
                 true
                 or
                 no
                 ,
                 but
                 also
                 requires
                 as
                 great
                 an
                 assent
                 to
                 what
                 she
                 cannot
                 prove
                 ,
                 as
                 to
                 what
                 she
                 can
                 ;
                 requiring
                 an
                 adherence
                 not
                 less
                 then
                 the
                 greatest
                 ,
                 even
                 to
                 those
                 things
                 which
                 she
                 onely
                 pretends
                 to
                 be
                 able
                 to
                 prove
                 by
                 prudential
                 motives
                 .
                 Indeed
                 in
                 these
                 cases
                 if
                 they
                 can
                 obtain
                 of
                 men
                 to
                 bring
                 their
                 faith
                 ,
                 they
                 are
                 safe
                 ;
                 but
                 to
                 come
                 accompanied
                 with
                 their
                 reason
                 too
                 ,
                 that
                 is
                 dangerous
                 .
              
               
                 The
                 other
                 sort
                 of
                 men
                 ,
                 
                 is
                 of
                 those
                 who
                 doe
                 the
                 same
                 thing
                 under
                 another
                 cover
                 ;
                 for
                 they
                 not
                 having
                 obtain'd
                 the
                 advantages
                 of
                 Union
                 or
                 Government
                 ,
                 cannot
                 pretend
                 to
                 a
                 privileged
                 authority
                 ,
                 but
                 resolving
                 to
                 obtrude
                 their
                 fancies
                 upon
                 the
                 world
                 ,
                 and
                 yet
                 not
                 being
                 able
                 to
                 prove
                 what
                 they
                 say
                 ,
                 pretend
                 the
                 Spirit
                 of
                 God
                 to
                 be
                 the
                 author
                 of
                 all
                 their
                 theoremes
                 .
                 If
                 they
                 could
                 prove
                 him
                 to
                 be
                 their
                 author
                 ,
                 the
                 thing
                 were
                 at
                 an
                 end
                 ,
                 and
                 all
                 the
                 world
                 were
                 bound
                 to
                 lay
                 their
                 necks
                 under
                 that
                 pleasant
                 yoke
                 ;
                 but
                 because
                 they
                 cannot
                 prove
                 any
                 thing
                 ,
                 therefore
                 it
                 is
                 that
                 they
                 pretend
                 the
                 Spirit
                 for
                 every
                 thing
                 :
                 and
                 if
                 the
                 noise
                 of
                 so
                 sacred
                 a
                 Name
                 will
                 perswade
                 you
                 ,
                 you
                 are
                 within
                 the
                 snare
                 ;
                 if
                 it
                 will
                 not
                 ,
                 you
                 are
                 within
                 their
                 hatred
                 .
                 But
                 it
                 is
                 impossible
                 that
                 these
                 men
                 can
                 prevail
                 ,
                 because
                 there
                 are
                 so
                 many
                 of
                 them
                 ;
                 It
                 is
                 as
                 if
                 there
                 were
                 twenty
                 Mountebanks
                 in
                 the
                 Piazza
                 ,
                 and
                 all
                 saying
                 they
                 had
                 the
                 onely
                 Antidote
                 in
                 the
                 world
                 for
                 Poison
                 ;
                 and
                 that
                 what
                 was
                 not
                 theirs
                 ,
                 was
                 not
                 at
                 all
                 ,
                 and
                 yet
                 all
                 pretend
                 severally
                 .
                 For
                 all
                 men
                 cannot
                 have
                 the
                 Spirit
                 ,
                 unless
                 all
                 men
                 speak
                 the
                 same
                 thing
                 :
                 It
                 were
                 possible
                 that
                 even
                 in
                 Union
                 they
                 might
                 be
                 deceivers
                 ;
                 but
                 in
                 Division
                 they
                 cannot
                 be
                 right
                 ;
                 and
                 therefore
                 since
                 all
                 these
                 men
                 pretend
                 the
                 Spirit
                 ,
                 and
                 yet
                 all
                 speak
                 severall
                 things
                 and
                 contradictory
                 ,
                 they
                 doe
                 well
                 to
                 desire
                 of
                 us
                 not
                 to
                 use
                 our
                 reason
                 ,
                 for
                 if
                 we
                 doe
                 ,
                 they
                 can
                 never
                 hope
                 to
                 prevail
                 ;
                 if
                 we
                 doe
                 not
                 ,
                 they
                 may
                 perswade
                 ,
                 as
                 they
                 meet
                 with
                 fools
                 ,
                 that
                 were
                 not
                 possess'd
                 before
                 .
              
               
                 Between
                 these
                 two
                 there
                 is
                 a
                 third
                 that
                 pretends
                 to
                 no
                 authority
                 on
                 one
                 hand
                 ,
                 
                 nor
                 Enthusiasm
                 on
                 the
                 other
                 ;
                 but
                 offers
                 to
                 prove
                 what
                 he
                 says
                 ,
                 but
                 desires
                 not
                 his
                 arguments
                 to
                 be
                 examined
                 by
                 reason
                 ,
                 upon
                 pretence
                 that
                 he
                 urges
                 Scripture
                 ;
                 that
                 is
                 in
                 effect
                 ,
                 he
                 must
                 interpret
                 it
                 ;
                 but
                 your
                 reason
                 shall
                 not
                 be
                 judge
                 whether
                 he
                 says
                 right
                 or
                 wrong
                 :
                 for
                 if
                 you
                 judge
                 his
                 interpretation
                 ,
                 he
                 says
                 you
                 judge
                 of
                 his
                 argument
                 ,
                 and
                 make
                 reason
                 Umpire
                 in
                 questions
                 of
                 faith
                 :
                 and
                 thus
                 his
                 sect
                 is
                 continued
                 ,
                 and
                 the
                 systemes
                 of
                 Divinity
                 rely
                 upon
                 a
                 certain
                 number
                 of
                 propositions
                 from
                 generation
                 to
                 generation
                 ,
                 and
                 the
                 Scholar
                 shall
                 be
                 no
                 wiser
                 then
                 his
                 Master
                 for
                 ever
                 ;
                 because
                 he
                 is
                 taught
                 to
                 examine
                 the
                 doctrines
                 of
                 his
                 Master
                 by
                 his
                 Masters
                 arguments
                 ,
                 and
                 by
                 no
                 other
                 .
                 In
                 effect
                 ,
                 they
                 all
                 agree
                 in
                 this
                 ,
                 they
                 would
                 rule
                 all
                 the
                 world
                 by
                 Religion
                 ,
                 and
                 they
                 would
                 have
                 no
                 body
                 wiser
                 then
                 themselves
                 ,
                 but
                 be
                 fools
                 and
                 slaves
                 ,
                 till
                 their
                 turn
                 come
                 to
                 use
                 others
                 as
                 bad
                 as
                 they
                 have
                 been
                 used
                 themselves
                 :
                 and
                 therefore
                 as
                 the
                 wolves
                 offered
                 peace
                 to
                 the
                 sheep
                 upon
                 condition
                 they
                 would
                 put
                 away
                 their
                 dogs
                 ;
                 so
                 doe
                 these
                 men
                 allow
                 us
                 to
                 be
                 Christians
                 
                 and
                 Disciples
                 ,
                 if
                 we
                 will
                 lay
                 aside
                 our
                 reason
                 ,
                 which
                 is
                 that
                 guard
                 of
                 our
                 souls
                 ,
                 whereby
                 alone
                 we
                 can
                 be
                 defended
                 against
                 their
                 tyrannies
                 and
                 pretensions
                 .
              
               
                 That
                 I
                 may
                 therefore
                 speak
                 close
                 to
                 the
                 enquiry
                 ,
                 
                 I
                 premise
                 these
                 considerations
                 :
              
               
                 1.
                 
                 It
                 is
                 a
                 weak
                 and
                 a
                 trifling
                 principle
                 ,
                 which
                 supposes
                 faith
                 and
                 reason
                 to
                 be
                 opposite
                 :
                 For
                 faith
                 is
                 but
                 one
                 way
                 ,
                 by
                 which
                 our
                 reason
                 is
                 instructed
                 ,
                 and
                 acquires
                 the
                 proper
                 notices
                 of
                 things
                 .
                 For
                 our
                 reason
                 or
                 understanding
                 apprehends
                 things
                 three
                 several
                 ways
                 :
                 The
                 first
                 is
                 called
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 the
                 first
                 notices
                 of
                 things
                 abstract
                 ,
                 of
                 principles
                 and
                 the
                 
                   primò
                   intelligibilia
                
                 ;
                 such
                 as
                 are
                 ,
                 
                   The
                   whole
                   is
                   greater
                   then
                   the
                   half
                   of
                   the
                   whole
                   ;
                   Good
                   is
                   to
                   be
                   chosen
                   ;
                   God
                   is
                   to
                   be
                   loved
                   :
                   Nothing
                   can
                   be
                   and
                   not
                   be
                   at
                   the
                   same
                   time
                
                 ;
                 for
                 these
                 are
                 objects
                 of
                 the
                 simple
                 understanding
                 ,
                 congenite
                 notices
                 ,
                 concreated
                 with
                 the
                 understanding
                 .
                 The
                 second
                 is
                 called
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 discourse
                 ,
                 that
                 is
                 ,
                 such
                 consequents
                 and
                 emanations
                 which
                 the
                 understanding
                 draws
                 from
                 her
                 first
                 principles
                 .
                 And
                 the
                 third
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 that
                 is
                 ,
                 such
                 things
                 which
                 the
                 understanding
                 assents
                 to
                 upon
                 the
                 report
                 ,
                 testimony
                 ,
                 and
                 affirmation
                 of
                 others
                 ,
                 viz.
                 by
                 arguments
                 extrinsecal
                 to
                 the
                 nature
                 of
                 the
                 thing
                 ,
                 and
                 by
                 collateral
                 and
                 indirect
                 principles
                 .
                 For
                 example
                 ,
                 I
                 naturally
                 know
                 
                   that
                   an
                   idol
                   or
                   a
                   false
                   God
                   is
                   nothing
                
                 ;
                 this
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 the
                 act
                 of
                 abstract
                 and
                 immaterial
                 reason
                 .
                 From
                 hence
                 I
                 inferre
                 ,
                 that
                 
                   an
                   idol
                   is
                   not
                   to
                   be
                   worshipped
                   :
                
                 This
                 my
                 reason
                 knows
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 illation
                 and
                 inference
                 ,
                 from
                 the
                 first
                 principle
                 .
                 But
                 therefore
                 that
                 
                   all
                   monuments
                   of
                   idolatry
                   are
                   to
                   be
                   destroyed
                
                 was
                 known
                 to
                 the
                 Jews
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 for
                 it
                 was
                 not
                 primely
                 known
                 ,
                 nor
                 by
                 the
                 direct
                 force
                 of
                 any
                 thing
                 that
                 was
                 primely
                 known
                 ;
                 but
                 I
                 know
                 it
                 from
                 God
                 by
                 the
                 testimony
                 of
                 Moses
                 ,
                 into
                 the
                 notice
                 of
                 which
                 I
                 am
                 brought
                 by
                 collateral
                 arguments
                 ,
                 by
                 tradition
                 ,
                 by
                 miracle
                 ,
                 by
                 voices
                 from
                 heaven
                 ,
                 and
                 the
                 like
                 .
              
               
                 2.
                 
                 These
                 three
                 ways
                 of
                 knowing
                 ,
                 are
                 in
                 all
                 faculties
                 sacred
                 and
                 prophane
                 :
                 
                 for
                 faith
                 and
                 reason
                 doe
                 not
                 divide
                 Theology
                 and
                 Philosophy
                 ,
                 but
                 in
                 every
                 Science
                 reason
                 hath
                 notices
                 all
                 these
                 ways
                 .
                 For
                 in
                 natural
                 Philosophy
                 there
                 are
                 
                   prime
                   principles
                
                 ,
                 and
                 there
                 are
                 conclusions
                 drawn
                 from
                 thence
                 ,
                 and
                 propositions
                 which
                 we
                 beleeve
                 from
                 the
                 authority
                 of
                 Plato
                 ,
                 or
                 Socrates
                 ,
                 or
                 Aristotle
                 ;
                 and
                 so
                 it
                 is
                 in
                 Theology
                 ;
                 for
                 every
                 thing
                 in
                 Scripture
                 is
                 not
                 in
                 the
                 divided
                 sense
                 ,
                 
                   a
                   matter
                   of
                   faith
                
                 :
                 That
                 the
                 Sun
                 is
                 to
                 rule
                 the
                 day
                 ,
                 the
                 Moon
                 and
                 the
                 Stars
                 to
                 govern
                 the
                 night
                 ,
                 I
                 see
                 and
                 feel
                 ;
                 That
                 
                   God
                   is
                   good
                
                 ,
                 that
                 
                   he
                   is
                   one
                
                 ,
                 are
                 prime
                 principles
                 :
                 that
                 
                   nothing
                   but
                   good
                   is
                   to
                   be
                   spoken
                   of
                   this
                   good
                   God
                   ,
                
                 reason
                 draws
                 by
                 a
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 discourse
                 and
                 illation
                 :
                 but
                 
                   that
                   this
                   good
                   God
                   will
                   chastise
                   his
                   sons
                   and
                   servants
                   ,
                
                 and
                 that
                 afflictions
                 sent
                 upon
                 us
                 are
                 the
                 issues
                 of
                 his
                 goodness
                 ,
                 or
                 that
                 
                   this
                   one
                   God
                   ,
                   is
                   also
                   three
                   in
                   person
                   ,
                
                 this
                 is
                 known
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 by
                 beleef
                 ;
                 for
                 it
                 is
                 not
                 a
                 prime
                 truth
                 ,
                 nor
                 yet
                 naturally
                 inferred
                 from
                 a
                 prime
                 truth
                 ,
                 but
                 told
                 by
                 God
                 ,
                 and
                 therefore
                 is
                 an
                 object
                 of
                 faith
                 ;
                 reason
                 knows
                 it
                 by
                 testimony
                 ,
                 and
                 by
                 indirect
                 and
                 collateral
                 probations
                 .
              
               
                 3.
                 
                 Reason
                 knows
                 all
                 things
                 as
                 they
                 are
                 to
                 be
                 known
                 ,
                 
                 and
                 enters
                 into
                 its
                 notices
                 by
                 instruments
                 fitted
                 to
                 the
                 nature
                 of
                 things
                 .
                 Our
                 stock
                 of
                 principles
                 is
                 more
                 limited
                 then
                 our
                 stock
                 of
                 words
                 ;
                 and
                 as
                 there
                 are
                 more
                 things
                 then
                 words
                 ,
                 so
                 there
                 are
                 more
                 ways
                 of
                 knowing
                 ,
                 then
                 by
                 principles
                 direct
                 and
                 natural
                 .
                 Now
                 as
                 God
                 teaches
                 us
                 many
                 things
                 by
                 natural
                 principles
                 ,
                 many
                 by
                 experience
                 ,
                 many
                 at
                 first
                 ,
                 many
                 more
                 in
                 time
                 ;
                 some
                 by
                 the
                 rules
                 of
                 one
                 faculty
                 ,
                 some
                 by
                 the
                 rules
                 of
                 another
                 ;
                 so
                 there
                 are
                 some
                 things
                 which
                 descend
                 upon
                 us
                 immediately
                 from
                 heaven
                 ,
                 and
                 they
                 communicate
                 with
                 no
                 principle
                 ,
                 with
                 no
                 matter
                 ,
                 with
                 no
                 conclusion
                 here
                 below
                 .
                 Now
                 as
                 in
                 the
                 other
                 things
                 we
                 
                 must
                 come
                 to
                 notices
                 of
                 things
                 ,
                 by
                 deriving
                 them
                 from
                 their
                 proper
                 fountains
                 ;
                 so
                 must
                 we
                 doe
                 in
                 these
                 .
                 He
                 that
                 should
                 goe
                 to
                 revelation
                 to
                 prove
                 that
                 nine
                 and
                 nine
                 makes
                 eighteen
                 ,
                 would
                 be
                 a
                 fool
                 ;
                 and
                 he
                 would
                 be
                 no
                 less
                 ,
                 that
                 goes
                 about
                 to
                 prove
                 a
                 Trinity
                 of
                 persons
                 by
                 natural
                 reason
                 .
                 Every
                 thing
                 must
                 be
                 derived
                 from
                 its
                 own
                 fountain
                 .
                 But
                 because
                 these
                 things
                 which
                 are
                 derivatives
                 from
                 heaven
                 ,
                 and
                 communicate
                 not
                 at
                 all
                 with
                 principles
                 of
                 Philosophy
                 ,
                 or
                 Geometry
                 ,
                 yet
                 have
                 their
                 proper
                 fountains
                 ,
                 and
                 these
                 fountains
                 are
                 too
                 high
                 for
                 us
                 to
                 search
                 into
                 their
                 bottome
                 ,
                 we
                 must
                 plainly
                 take
                 all
                 emanations
                 from
                 them
                 ,
                 just
                 as
                 they
                 descend
                 .
                 For
                 in
                 this
                 case
                 ,
                 all
                 that
                 is
                 to
                 be
                 done
                 ,
                 is
                 to
                 enquire
                 from
                 whence
                 they
                 come
                 .
                 If
                 they
                 come
                 from
                 natural
                 principles
                 ,
                 I
                 search
                 for
                 them
                 by
                 direct
                 arguments
                 :
                 If
                 they
                 come
                 from
                 higher
                 ,
                 I
                 search
                 for
                 them
                 by
                 indirect
                 arguments
                 ;
                 that
                 is
                 ,
                 I
                 enquire
                 onely
                 for
                 matter
                 of
                 fact
                 ,
                 whether
                 they
                 come
                 thence
                 or
                 no.
                 But
                 here
                 my
                 reason
                 is
                 set
                 on
                 work
                 ;
                 first
                 ,
                 I
                 enquire
                 into
                 the
                 testimony
                 or
                 ways
                 of
                 probation
                 ,
                 if
                 they
                 be
                 worth
                 beleeving
                 in
                 what
                 they
                 say
                 ,
                 my
                 reason
                 sucks
                 it
                 in
                 .
                 As
                 if
                 I
                 be
                 told
                 that
                 God
                 said
                 
                   [
                   there
                   are
                   three
                   and
                   one
                   in
                   heaven
                   ]
                
                 I
                 ask
                 ,
                 who
                 said
                 it
                 ?
                 is
                 he
                 credible
                 ,
                 why
                 ?
                 If
                 I
                 finde
                 that
                 all
                 things
                 satisfy
                 my
                 reason
                 ,
                 I
                 beleeve
                 him
                 saying
                 that
                 God
                 said
                 so
                 ;
                 and
                 then
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 faith
                 enters
                 .
                 I
                 beleeve
                 the
                 thing
                 also
                 ,
                 not
                 because
                 I
                 can
                 prove
                 it
                 directly
                 ,
                 for
                 I
                 cannot
                 ,
                 but
                 I
                 can
                 prove
                 it
                 indirectly
                 ;
                 testimony
                 and
                 authority
                 is
                 my
                 argument
                 ,
                 and
                 that
                 is
                 sufficient
                 .
                 The
                 Apostles
                 entred
                 into
                 much
                 of
                 their
                 faith
                 by
                 their
                 senses
                 ,
                 they
                 saw
                 many
                 articles
                 of
                 their
                 Creed
                 ;
                 but
                 as
                 they
                 which
                 saw
                 and
                 beleeved
                 were
                 blessed
                 ,
                 so
                 they
                 which
                 see
                 not
                 ,
                 but
                 are
                 argued
                 and
                 disputed
                 into
                 their
                 faith
                 ,
                 and
                 beleeve
                 what
                 they
                 finde
                 reasonable
                 to
                 beleeve
                 ,
                 shall
                 have
                 the
                 reward
                 of
                 their
                 faith
                 ,
                 while
                 they
                 wisely
                 follow
                 their
                 reason
                 .
              
               
                 4.
                 
                 Now
                 in
                 all
                 this
                 ,
                 
                 here
                 is
                 no
                 difference
                 in
                 my
                 reason
                 ,
                 save
                 that
                 as
                 it
                 does
                 not
                 prove
                 a
                 Geometrical
                 proposition
                 by
                 moral
                 Philosophy
                 ,
                 so
                 neither
                 does
                 it
                 prove
                 a
                 revelation
                 by
                 a
                 natural
                 argument
                 ,
                 but
                 into
                 one
                 and
                 the
                 other
                 it
                 enters
                 by
                 principles
                 proper
                 to
                 the
                 inquisition
                 ;
                 and
                 faith
                 and
                 reason
                 are
                 not
                 opposed
                 at
                 all
                 .
                 Faith
                 and
                 
                   natural
                   reason
                
                 are
                 several
                 things
                 ,
                 and
                 Arithmetical
                 and
                 Moral
                 reasons
                 are
                 as
                 differing
                 ,
                 but
                 it
                 is
                 reason
                 that
                 carries
                 me
                 to
                 objects
                 of
                 faith
                 ,
                 and
                 faith
                 is
                 my
                 reason
                 so
                 disposed
                 ,
                 so
                 used
                 ,
                 so
                 instructed
                 .
              
               
                 
                   The
                   result
                   of
                   these
                   propositions
                   is
                   this
                   one
                   :
                
              
               
                 That
                 into
                 the
                 greatest
                 mysteriousness
                 of
                 our
                 Religion
                 ,
                 
                 and
                 the
                 deepest
                 articles
                 of
                 faith
                 we
                 enter
                 by
                 our
                 reason
                 :
                 Not
                 that
                 we
                 can
                 prove
                 every
                 one
                 of
                 them
                 by
                 natural
                 reason
                 ,
                 for
                 to
                 say
                 that
                 ,
                 were
                 as
                 vain
                 ,
                 as
                 to
                 say
                 we
                 ought
                 to
                 prove
                 them
                 by
                 Arithmetick
                 or
                 Rules
                 of
                 Musick
                 ;
                 but
                 whosoever
                 beleeves
                 wisely
                 and
                 not
                 by
                 chance
                 ,
                 enters
                 into
                 his
                 faith
                 by
                 the
                 hand
                 of
                 reason
                 ;
                 that
                 is
                 ,
                 he
                 hath
                 causes
                 and
                 reasons
                 why
                 he
                 beleeves
                 .
                 He
                 indeed
                 that
                 hath
                 reasons
                 insufficient
                 and
                 incompetent
                 ,
                 beleeves
                 indeed
                 not
                 wisely
                 ,
                 but
                 for
                 some
                 reason
                 or
                 other
                 he
                 does
                 it
                 ;
                 but
                 he
                 that
                 hath
                 none
                 ,
                 does
                 not
                 beleeve
                 at
                 all
                 :
                 For
                 the
                 understanding
                 is
                 a
                 rational
                 faculty
                 ,
                 and
                 therefore
                 every
                 act
                 of
                 the
                 understanding
                 is
                 an
                 act
                 of
                 the
                 rational
                 faculty
                 ,
                 and
                 that
                 is
                 an
                 act
                 of
                 reason
                 ;
                 as
                 vision
                 is
                 of
                 the
                 visive
                 faculty
                 :
                 And
                 faith
                 ,
                 which
                 is
                 an
                 act
                 or
                 habit
                 of
                 the
                 understanding
                 consenting
                 to
                 certain
                 propositions
                 for
                 the
                 authority
                 of
                 the
                 speaker
                 ,
                 is
                 also
                 as
                 much
                 an
                 act
                 of
                 reason
                 ,
                 as
                 to
                 discourse
                 in
                 a
                 proposition
                 of
                 Aristotle
                 .
                 For
                 faith
                 assenting
                 to
                 a
                 proposition
                 for
                 a
                 reason
                 drawn
                 
                   à
                   testimonio
                
                 ,
                 is
                 as
                 very
                 a
                 discourse
                 ,
                 as
                 to
                 assent
                 to
                 a
                 proposition
                 for
                 a
                 reason
                 drawn
                 from
                 the
                 nature
                 of
                 things
                 .
                 It
                 is
                 not
                 less
                 an
                 act
                 of
                 reason
                 ,
                 because
                 it
                 uses
                 another
                 topick
                 .
                 And
                 all
                 this
                 is
                 plain
                 and
                 certain
                 ,
                 when
                 we
                 discourse
                 of
                 
                   faith
                   formally
                
                 in
                 its
                 proper
                 and
                 natural
                 capacity
                 ,
                 that
                 is
                 ,
                 as
                 it
                 is
                 a
                 reception
                 of
                 propositions
                 
                   à
                   testimonie
                
                 .
              
               
               
                 Indeed
                 if
                 we
                 consider
                 faith
                 as
                 it
                 is
                 a
                 habit
                 infused
                 by
                 God
                 ,
                 
                 and
                 by
                 Gods
                 holy
                 Spirit
                 ,
                 so
                 there
                 is
                 something
                 more
                 in
                 it
                 then
                 thus
                 :
                 For
                 so
                 ,
                 faith
                 is
                 a
                 vital
                 principle
                 ,
                 a
                 magazine
                 of
                 secret
                 truths
                 ,
                 which
                 we
                 could
                 never
                 have
                 found
                 out
                 by
                 natural
                 reason
                 ,
                 that
                 is
                 ,
                 by
                 all
                 that
                 reason
                 which
                 is
                 born
                 with
                 us
                 ,
                 and
                 by
                 all
                 that
                 reason
                 that
                 grows
                 with
                 us
                 ,
                 and
                 by
                 all
                 secular
                 experiences
                 and
                 conversations
                 with
                 the
                 world
                 ;
                 but
                 of
                 such
                 things
                 which
                 God
                 onely
                 teaches
                 ,
                 by
                 ways
                 supernatural
                 and
                 divine
                 .
              
               
                 Now
                 here
                 is
                 the
                 close
                 and
                 secret
                 of
                 the
                 Question
                 ,
                 
                 Whether
                 or
                 no
                 faith
                 in
                 this
                 sense
                 ,
                 and
                 materially
                 taken
                 ,
                 be
                 contrary
                 to
                 our
                 worldly
                 or
                 natural
                 reason
                 ,
                 or
                 whether
                 is
                 any
                 or
                 all
                 the
                 propositions
                 of
                 faith
                 to
                 be
                 exacted
                 ,
                 interpreted
                 ,
                 and
                 understood
                 according
                 to
                 this
                 reason
                 materially
                 taken
                 ?
                 that
                 is
                 ,
                 are
                 not
                 our
                 reasons
                 which
                 we
                 rightly
                 follow
                 in
                 natural
                 Philosophy
                 ,
                 in
                 Metaphysicks
                 ,
                 in
                 other
                 Arts
                 and
                 Sciences
                 ,
                 sometimes
                 contrary
                 to
                 faith
                 ?
                 and
                 if
                 they
                 be
                 ,
                 whether
                 shall
                 be
                 followed
                 ?
                 or
                 can
                 it
                 in
                 any
                 sense
                 be
                 an
                 article
                 of
                 faith
                 ,
                 if
                 it
                 be
                 contrary
                 to
                 right
                 reason
                 ?
                 I
                 answer
                 to
                 this
                 ,
                 by
                 several
                 propositions
                 .
              
               
                 1.
                 
                 
                   Right
                   Reason
                
                 (
                 meaning
                 our
                 right
                 reason
                 ,
                 
                 or
                 humane
                 reason
                 )
                 
                   is
                   not
                   the
                   affirmative
                   or
                   positive
                   measure
                   of
                   things
                   Divine
                   ,
                
                 or
                 of
                 articles
                 and
                 mysteries
                 of
                 faith
                 ;
                 and
                 the
                 reasons
                 are
                 plain
                 :
                 1.
                 
                 Because
                 many
                 of
                 them
                 depend
                 upon
                 the
                 free
                 will
                 of
                 God
                 ,
                 for
                 which
                 ,
                 till
                 he
                 gives
                 us
                 reasons
                 ,
                 we
                 are
                 to
                 be
                 still
                 and
                 silent
                 ,
                 admiring
                 the
                 secret
                 ,
                 and
                 adoring
                 the
                 wisdome
                 ,
                 and
                 expecting
                 till
                 the
                 curtain
                 be
                 drawn
                 ,
                 or
                 till
                 Elias
                 come
                 and
                 tell
                 us
                 all
                 things
                 .
                 But
                 he
                 that
                 will
                 inquire
                 and
                 pry
                 into
                 the
                 reason
                 of
                 the
                 Mystery
                 ,
                 and
                 because
                 he
                 cannot
                 perceive
                 it
                 ,
                 will
                 disbeleeve
                 the
                 thing
                 ,
                 or
                 undervalue
                 it
                 ,
                 and
                 say
                 it
                 is
                 not
                 at
                 all
                 ,
                 because
                 he
                 does
                 not
                 understand
                 the
                 reason
                 of
                 it
                 ,
                 and
                 why
                 it
                 should
                 be
                 so
                 ,
                 may
                 as
                 well
                 say
                 that
                 his
                 Prince
                 does
                 not
                 raise
                 an
                 Army
                 in
                 time
                 of
                 peace
                 ,
                 because
                 he
                 doe
                 not
                 know
                 a
                 reason
                 why
                 he
                 should
                 ;
                 or
                 that
                 God
                 never
                 did
                 suffer
                 a
                 brave
                 Prince
                 to
                 die
                 ignobly
                 ,
                 because
                 it
                 was
                 a
                 thousand
                 pities
                 he
                 should
                 .
                 There
                 is
                 a
                 
                   ragione
                   di
                   stato
                
                 ,
                 and
                 a
                 
                   ragione
                   di
                   regno
                
                 ,
                 and
                 
                   a
                   ragione
                   di
                   cielo
                
                 ,
                 after
                 which
                 none
                 but
                 fools
                 will
                 inquire
                 ,
                 and
                 none
                 but
                 the
                 humble
                 shall
                 ever
                 finde
                 .
              
               
                 Who
                 can
                 tell
                 why
                 the
                 Devil
                 ,
                 
                 who
                 is
                 a
                 wise
                 and
                 intelligent
                 creature
                 ,
                 should
                 so
                 spitefully
                 ,
                 and
                 for
                 no
                 end
                 but
                 for
                 mischief
                 ,
                 tempt
                 so
                 many
                 souls
                 to
                 ruine
                 ,
                 when
                 he
                 knows
                 it
                 can
                 doe
                 him
                 no
                 good
                 ,
                 no
                 pleasure
                 ,
                 but
                 phantastick
                 ?
                 or
                 who
                 can
                 tell
                 why
                 he
                 should
                 be
                 delighted
                 in
                 a
                 pleasure
                 that
                 can
                 be
                 nothing
                 but
                 phantastick
                 ,
                 when
                 he
                 knows
                 things
                 by
                 intuition
                 ,
                 not
                 by
                 phantasm
                 ,
                 and
                 hath
                 no
                 low
                 conceit
                 of
                 things
                 as
                 we
                 have
                 ?
                 or
                 why
                 he
                 should
                 doe
                 so
                 many
                 things
                 against
                 God
                 ,
                 whom
                 he
                 knows
                 he
                 cannot
                 hurt
                 ,
                 and
                 against
                 souls
                 ,
                 whose
                 ruine
                 cannot
                 adde
                 one
                 moment
                 of
                 pleasure
                 to
                 him
                 ?
                 and
                 if
                 it
                 makes
                 any
                 change
                 ,
                 it
                 is
                 infinitely
                 to
                 the
                 worse
                 :
                 That
                 these
                 things
                 are
                 so
                 ,
                 our
                 Religion
                 tels
                 us
                 ;
                 but
                 our
                 reason
                 cannot
                 reach
                 it
                 why
                 it
                 is
                 so
                 ,
                 or
                 how
                 :
                 Whose
                 reason
                 can
                 give
                 an
                 account
                 why
                 ,
                 or
                 understand
                 it
                 to
                 be
                 reasonable
                 ,
                 that
                 God
                 should
                 permit
                 evil
                 for
                 good
                 ends
                 ,
                 when
                 he
                 hates
                 that
                 evil
                 ,
                 and
                 can
                 produce
                 that
                 good
                 without
                 that
                 evil
                 ?
                 and
                 yet
                 that
                 he
                 does
                 so
                 we
                 are
                 taught
                 by
                 our
                 Religion
                 :
                 Whose
                 reason
                 can
                 make
                 it
                 intelligible
                 ,
                 that
                 God
                 who
                 delights
                 not
                 in
                 the
                 death
                 of
                 a
                 sinner
                 ,
                 but
                 he
                 and
                 his
                 Christ
                 ,
                 and
                 all
                 their
                 Angels
                 rejoyce
                 infinitely
                 in
                 the
                 salvation
                 of
                 a
                 sinner
                 ,
                 yet
                 that
                 he
                 should
                 not
                 cause
                 that
                 every
                 sinner
                 should
                 be
                 saved
                 ,
                 working
                 in
                 him
                 a
                 mighty
                 and
                 a
                 prevailing
                 grace
                 ,
                 without
                 which
                 grace
                 he
                 shall
                 not
                 in
                 the
                 event
                 of
                 things
                 be
                 saved
                 ,
                 and
                 yet
                 this
                 grace
                 is
                 wholly
                 his
                 own
                 production
                 .
                 
                 
                   
                     —
                     Omnipotens
                     hominem
                     cùm
                     gratia
                     salvat
                  
                   
                     Ipsa
                     suum
                     consummat
                     opus
                     ,
                     
                     cui
                     tempus
                     agendì
                  
                   
                     Semper
                     adest
                     quae
                     gesta
                     velit
                     ,
                     non
                     moribus
                     illi
                  
                   
                     Fit
                     mora
                     ,
                     non
                     causis
                     anceps
                     suspenditur
                     ullis
                     .
                  
                
              
               
                 Why
                 does
                 not
                 he
                 work
                 in
                 us
                 all
                 to
                 will
                 and
                 to
                 doe
                 ,
                 not
                 onely
                 that
                 we
                 can
                 will
                 ,
                 but
                 that
                 we
                 shall
                 will
                 ?
                 for
                 if
                 the
                 actual
                 willing
                 be
                 any
                 thing
                 ,
                 it
                 is
                 his
                 creation
                 ;
                 we
                 can
                 create
                 nothing
                 ,
                 we
                 cannot
                 will
                 unless
                 he
                 effect
                 it
                 in
                 us
                 ,
                 and
                 why
                 he
                 does
                 not
                 doe
                 that
                 which
                 so
                 well
                 pleases
                 him
                 ,
                 and
                 for
                 the
                 want
                 of
                 the
                 doing
                 of
                 which
                 he
                 is
                 so
                 displeased
                 ,
                 and
                 yet
                 he
                 alone
                 is
                 to
                 doe
                 it
                 some
                 way
                 or
                 other
                 ;
                 humane
                 reason
                 cannot
                 give
                 a
                 wise
                 or
                 a
                 probable
                 account
                 .
              
               
                 
                   Nam
                   priùs
                   immites
                   populos
                   urbésque
                   rebelles
                   ,
                
                 
                   Vincente
                   obstantes
                   animos
                   pietate
                   ,
                   
                   subegìt
                   ;
                
                 
                   Non
                   hoc
                   consilio
                   tantùm
                   hortatúque
                   benigno
                
                 
                   Suadens
                   atque
                   docens
                   ,
                   quasi
                   normam
                   legis
                   haberet
                
                 
                   Gratia
                   ,
                   sed
                   mutans
                   intus
                   mentem
                   atque
                   reformans
                   ,
                
                 
                   Vásque
                   novum
                   ex
                   fracto
                   fingens
                   ,
                   virtute
                   creandi
                   .
                
                 
                   Non
                   istud
                   monitus
                   legis
                   ,
                   non
                   verba
                   prophetae
                   ,
                
                 
                   Non
                   praestata
                   sibi
                   praestat
                   natura
                   ,
                   sed
                   unus
                
                 
                   Quod
                   fecit
                   reficit
                   .
                   Percurrat
                   Apostolus
                   orbem
                   ,
                
                 
                   Praedicet
                   ,
                   hortetur
                   ,
                   plantet
                   ,
                   riget
                   ,
                   increpet
                   ,
                   instet
                   ,
                
                 
                   Quáque
                   viam
                   verbo
                   reseratam
                   invenerit
                   ,
                   intret
                   ;
                
                 
                   Ut
                   tamen
                   his
                   studiis
                   auditor
                   promoveatur
                
                 
                   Non
                   doctor
                   neque
                   discipulus
                   ,
                   sed
                   gratia
                   sola
                
                 
                   Efficit
                   —
                
              
               
                 Where
                 is
                 the
                 wise
                 Discourser
                 ,
                 that
                 can
                 tell
                 how
                 it
                 can
                 be
                 ,
                 that
                 God
                 foreknows
                 certainly
                 what
                 I
                 shall
                 doe
                 ten
                 years
                 hence
                 ,
                 and
                 yet
                 it
                 is
                 free
                 to
                 me
                 at
                 that
                 time
                 ,
                 to
                 will
                 or
                 not
                 to
                 will
                 ,
                 to
                 doe
                 or
                 not
                 to
                 doe
                 that
                 thing
                 ?
                 Where
                 is
                 the
                 discerning
                 Searcher
                 of
                 secrets
                 ,
                 that
                 can
                 give
                 the
                 reason
                 why
                 God
                 should
                 determine
                 for
                 so
                 many
                 ages
                 before
                 ,
                 that
                 Judas
                 should
                 betray
                 Christ
                 ,
                 and
                 yet
                 that
                 God
                 should
                 kill
                 him
                 eternally
                 for
                 effecting
                 the
                 Divine
                 purpose
                 ,
                 and
                 fore-determined
                 counsel
                 ?
                 Well
                 may
                 we
                 wonder
                 that
                 God
                 should
                 wash
                 a
                 soul
                 with
                 water
                 ,
                 and
                 with
                 bread
                 and
                 wine
                 nourish
                 us
                 up
                 to
                 immortality
                 ,
                 and
                 make
                 real
                 impresses
                 upon
                 our
                 spirits
                 by
                 the
                 bloud
                 of
                 the
                 vine
                 ,
                 and
                 the
                 kidneys
                 of
                 wheat
                 ;
                 but
                 who
                 can
                 tell
                 why
                 he
                 should
                 choose
                 such
                 mean
                 instruments
                 to
                 effect
                 such
                 glorious
                 promises
                 ?
                 since
                 even
                 the
                 greatest
                 things
                 of
                 this
                 world
                 had
                 not
                 been
                 disproportionable
                 instruments
                 to
                 such
                 effects
                 ,
                 nor
                 yet
                 too
                 great
                 for
                 our
                 understanding
                 ;
                 and
                 that
                 we
                 are
                 fain
                 to
                 stoop
                 to
                 make
                 these
                 mean
                 elements
                 be
                 even
                 with
                 our
                 faith
                 ,
                 and
                 with
                 our
                 understanding
                 .
                 Who
                 can
                 divine
                 ,
                 and
                 give
                 us
                 the
                 cause
                 ,
                 or
                 understand
                 the
                 reason
                 ,
                 why
                 God
                 should
                 give
                 us
                 so
                 great
                 rewards
                 for
                 such
                 nothings
                 ,
                 and
                 yet
                 damne
                 men
                 for
                 such
                 insignificant
                 mischiefs
                 ,
                 for
                 thoughts
                 ,
                 for
                 words
                 ,
                 for
                 secret
                 wishes
                 ,
                 that
                 effect
                 no
                 evil
                 abroad
                 ,
                 but
                 onely
                 might
                 have
                 done
                 ,
                 or
                 it
                 may
                 be
                 were
                 resolved
                 to
                 be
                 unactive
                 ?
                 For
                 if
                 the
                 goodness
                 of
                 God
                 be
                 so
                 overflowing
                 in
                 some
                 cases
                 ,
                 we
                 in
                 our
                 reason
                 should
                 not
                 expect
                 ,
                 that
                 in
                 such
                 a
                 great
                 goodness
                 ,
                 there
                 should
                 be
                 so
                 great
                 an
                 aptness
                 to
                 destroy
                 men
                 greatly
                 for
                 little
                 things
                 :
                 and
                 if
                 all
                 mankinde
                 should
                 joyn
                 in
                 search
                 ,
                 it
                 could
                 never
                 be
                 told
                 ,
                 why
                 God
                 should
                 adjudge
                 the
                 Heathen
                 or
                 the
                 Israelites
                 to
                 an
                 eternal
                 hell
                 ,
                 of
                 which
                 he
                 never
                 gave
                 them
                 warning
                 ,
                 nor
                 created
                 fears
                 great
                 enough
                 ,
                 to
                 produce
                 caution
                 equal
                 to
                 their
                 danger
                 ;
                 and
                 who
                 can
                 give
                 a
                 reason
                 why
                 for
                 temporal
                 and
                 transient
                 actions
                 of
                 sin
                 ,
                 the
                 world
                 is
                 to
                 expect
                 never
                 ceasing
                 torments
                 in
                 hell
                 to
                 eternal
                 ages
                 ?
                 That
                 these
                 things
                 are
                 thus
                 ,
                 we
                 are
                 taught
                 in
                 Scripture
                 ,
                 but
                 here
                 our
                 reason
                 is
                 not
                 instructed
                 to
                 tell
                 why
                 or
                 
                 how
                 ;
                 and
                 therefore
                 our
                 reason
                 is
                 not
                 the
                 positive
                 measure
                 of
                 mysteries
                 ,
                 and
                 we
                 must
                 beleeve
                 what
                 we
                 can
                 not
                 understand
                 .
              
               
                 Thus
                 are
                 they
                 to
                 be
                 blamed
                 ,
                 who
                 make
                 intricacies
                 and
                 circles
                 in
                 mysterious
                 articles
                 ,
                 
                 because
                 they
                 cannot
                 wade
                 thorough
                 them
                 ;
                 it
                 is
                 not
                 to
                 be
                 understood
                 why
                 God
                 should
                 send
                 his
                 holy
                 Son
                 from
                 his
                 bosome
                 to
                 redeem
                 us
                 ,
                 to
                 pay
                 our
                 price
                 ;
                 nor
                 to
                 be
                 told
                 why
                 God
                 should
                 exact
                 a
                 price
                 of
                 himself
                 for
                 his
                 own
                 creature
                 ;
                 nor
                 to
                 be
                 made
                 intelligible
                 to
                 us
                 ,
                 why
                 he
                 who
                 loved
                 us
                 so
                 well
                 ,
                 as
                 to
                 send
                 his
                 Son
                 to
                 save
                 us
                 ,
                 should
                 at
                 the
                 same
                 time
                 so
                 hate
                 us
                 ,
                 as
                 to
                 resolve
                 to
                 damne
                 us
                 ,
                 unless
                 his
                 Son
                 should
                 come
                 and
                 save
                 us
                 .
                 But
                 the
                 Socinians
                 who
                 conclude
                 that
                 this
                 was
                 not
                 thus
                 ,
                 because
                 they
                 know
                 not
                 how
                 it
                 can
                 be
                 thus
                 ,
                 are
                 highly
                 to
                 be
                 reproved
                 for
                 their
                 excess
                 in
                 the
                 inquiries
                 of
                 reason
                 ,
                 not
                 where
                 she
                 is
                 not
                 a
                 competent
                 Judge
                 ,
                 but
                 where
                 she
                 is
                 not
                 competently
                 instructed
                 ;
                 and
                 that
                 is
                 the
                 second
                 reason
                 .
              
               
                 2.
                 
                 The
                 reason
                 of
                 man
                 is
                 a
                 right
                 Judge
                 always
                 when
                 she
                 is
                 truly
                 informed
                 ;
                 
                 but
                 in
                 many
                 things
                 she
                 knows
                 nothing
                 but
                 the
                 face
                 of
                 the
                 article
                 :
                 the
                 mysteries
                 of
                 faith
                 are
                 oftentimes
                 like
                 Cherubims
                 heads
                 placed
                 over
                 the
                 Propitiatory
                 ,
                 where
                 you
                 may
                 see
                 a
                 clear
                 and
                 a
                 bright
                 face
                 and
                 golden
                 wings
                 ,
                 but
                 there
                 is
                 no
                 body
                 to
                 be
                 handled
                 ;
                 there
                 is
                 light
                 and
                 splendor
                 upon
                 the
                 brow
                 ,
                 but
                 you
                 may
                 not
                 grasp
                 it
                 ;
                 and
                 though
                 you
                 see
                 the
                 revelation
                 clear
                 ,
                 and
                 the
                 article
                 plain
                 ,
                 yet
                 the
                 reason
                 of
                 it
                 we
                 cannot
                 see
                 at
                 all
                 ;
                 that
                 is
                 ,
                 the
                 whole
                 knowledge
                 which
                 we
                 can
                 have
                 here
                 is
                 dark
                 and
                 obscure
                 ;
                 
                   We
                   see
                   as
                   in
                   a
                   glass
                   darkly
                   ,
                
                 saith
                 S.
                 Paul
                 ,
                 that
                 is
                 ,
                 we
                 can
                 see
                 what
                 ,
                 but
                 not
                 why
                 ,
                 and
                 what
                 we
                 doe
                 see
                 is
                 the
                 least
                 part
                 of
                 that
                 which
                 does
                 not
                 appear
                 ;
                 but
                 in
                 these
                 cases
                 our
                 understanding
                 is
                 to
                 submit
                 ,
                 and
                 wholly
                 to
                 be
                 obedient
                 ,
                 but
                 not
                 to
                 inquire
                 further
                 .
                 
                   Delicata
                   est
                   illa
                   obedientia
                   quae
                   causas
                   quaerit
                   .
                
                 If
                 the
                 understanding
                 will
                 not
                 consent
                 to
                 a
                 revelation
                 ,
                 until
                 it
                 see
                 a
                 reason
                 of
                 the
                 proposition
                 ,
                 it
                 does
                 not
                 obey
                 at
                 all
                 ,
                 for
                 it
                 will
                 not
                 submit
                 ,
                 till
                 it
                 cannot
                 choose
                 .
                 In
                 these
                 cases
                 ,
                 Reason
                 and
                 Religion
                 are
                 like
                 Leah
                 and
                 Rachel
                 :
                 Reason
                 is
                 fruitful
                 indeed
                 ,
                 and
                 brings
                 forth
                 the
                 first-born
                 ,
                 but
                 she
                 is
                 blear-ey'd
                 ,
                 and
                 oftentimes
                 knows
                 not
                 the
                 secrets
                 of
                 her
                 Lord
                 ;
                 but
                 Rachel
                 produces
                 two
                 children
                 ,
                 Faith
                 and
                 Piety
                 ,
                 and
                 Obedience
                 is
                 Midwife
                 to
                 them
                 both
                 ,
                 and
                 Modesty
                 is
                 the
                 Nurse
                 .
              
               
                 From
                 hence
                 it
                 follows
                 ,
                 
                 that
                 we
                 cannot
                 safely
                 conclude
                 thus
                 ,
                 
                   This
                   is
                   agreeable
                   to
                   right
                   reason
                   ,
                   therefore
                   this
                   is
                   so
                   in
                   Scripture
                   ,
                
                 or
                 
                   in
                   the
                   counsel
                   of
                   God
                
                 ;
                 not
                 that
                 one
                 reason
                 can
                 be
                 against
                 another
                 ,
                 when
                 all
                 things
                 are
                 equal
                 ,
                 but
                 that
                 the
                 state
                 of
                 things
                 ,
                 and
                 of
                 discourses
                 is
                 imperfect
                 ;
                 and
                 though
                 it
                 be
                 right
                 reason
                 in
                 such
                 a
                 constitution
                 of
                 affairs
                 ,
                 yet
                 it
                 is
                 not
                 so
                 in
                 others
                 ;
                 that
                 a
                 man
                 may
                 repel
                 force
                 by
                 force
                 ,
                 is
                 right
                 reason
                 ,
                 and
                 a
                 natural
                 right
                 ,
                 but
                 yet
                 it
                 follows
                 not
                 ,
                 that
                 it
                 can
                 be
                 lawful
                 for
                 a
                 private
                 Christian
                 to
                 doe
                 it
                 ,
                 or
                 that
                 Christ
                 hath
                 not
                 forbidden
                 us
                 to
                 strike
                 him
                 that
                 strikes
                 us
                 :
                 The
                 reason
                 of
                 the
                 difference
                 is
                 this
                 ;
                 In
                 nature
                 it
                 is
                 just
                 that
                 it
                 be
                 so
                 ,
                 because
                 we
                 are
                 permitted
                 onely
                 to
                 natures
                 provisions
                 ,
                 and
                 she
                 hath
                 made
                 us
                 equal
                 ,
                 and
                 the
                 condition
                 of
                 all
                 men
                 indifferent
                 ;
                 and
                 therefore
                 we
                 have
                 the
                 same
                 power
                 over
                 another
                 ,
                 that
                 he
                 hath
                 over
                 us
                 ;
                 besides
                 ,
                 we
                 will
                 doe
                 it
                 naturally
                 ,
                 and
                 till
                 a
                 Law
                 forbad
                 it
                 ,
                 it
                 could
                 not
                 be
                 amiss
                 ,
                 and
                 there
                 was
                 no
                 reason
                 in
                 nature
                 to
                 restrain
                 it
                 ,
                 but
                 much
                 to
                 warrant
                 it
                 .
                 But
                 since
                 the
                 Law
                 of
                 God
                 hath
                 forbidden
                 it
                 ,
                 he
                 hath
                 made
                 other
                 provisions
                 for
                 our
                 indempnity
                 ,
                 and
                 where
                 he
                 permits
                 us
                 to
                 be
                 defenceless
                 (
                 as
                 in
                 cases
                 of
                 Martyrdome
                 and
                 the
                 like
                 )
                 he
                 hath
                 promised
                 a
                 reward
                 to
                 make
                 infinite
                 amends
                 :
                 So
                 that
                 
                   we
                   may
                   repel
                   force
                   by
                   force
                   ,
                
                 says
                 
                   Nature
                   ,
                   we
                   may
                   not
                
                 ,
                 says
                 Christ
                 ,
                 and
                 yet
                 they
                 are
                 not
                 two
                 contradictory
                 propositions
                 .
                 For
                 nature
                 says
                 
                 we
                 may
                 ,
                 when
                 otherwise
                 we
                 have
                 no
                 security
                 ,
                 and
                 no
                 reward
                 for
                 suffering
                 ;
                 but
                 Christ
                 hath
                 given
                 both
                 the
                 defence
                 of
                 Laws
                 and
                 Authority
                 ,
                 and
                 the
                 reward
                 of
                 heaven
                 ,
                 and
                 therefore
                 in
                 this
                 case
                 it
                 is
                 reasonable
                 .
                 And
                 thus
                 we
                 cannot
                 conclude
                 ,
                 This
                 man
                 is
                 a
                 wicked
                 man
                 because
                 he
                 is
                 afflicted
                 ,
                 or
                 his
                 cause
                 is
                 evil
                 because
                 it
                 does
                 not
                 thrive
                 ;
                 although
                 it
                 be
                 right
                 reason
                 ,
                 that
                 good
                 men
                 ought
                 to
                 be
                 happy
                 and
                 prosperous
                 ;
                 because
                 although
                 reason
                 says
                 right
                 in
                 it
                 ,
                 yet
                 no
                 reason
                 can
                 wisely
                 conclude
                 ,
                 that
                 therefore
                 so
                 it
                 should
                 be
                 in
                 this
                 world
                 ,
                 when
                 faith
                 and
                 reason
                 too
                 tell
                 us
                 it
                 may
                 be
                 better
                 hereafter
                 .
                 The
                 result
                 is
                 this
                 ,
                 every
                 thing
                 that
                 is
                 above
                 our
                 understanding
                 ,
                 is
                 not
                 therefore
                 to
                 be
                 suspected
                 or
                 disbeleeved
                 ,
                 neither
                 is
                 any
                 thing
                 to
                 be
                 admitted
                 that
                 is
                 against
                 Scripture
                 ,
                 though
                 it
                 be
                 agreeable
                 to
                 right
                 reason
                 ,
                 until
                 all
                 information
                 is
                 brought
                 in
                 ,
                 by
                 which
                 the
                 sentence
                 is
                 to
                 be
                 made
                 .
              
               
                 For
                 as
                 it
                 happens
                 in
                 dreams
                 and
                 madness
                 ,
                 
                 where
                 the
                 argument
                 is
                 good
                 ,
                 and
                 the
                 discourse
                 reasonable
                 oftentimes
                 ;
                 but
                 because
                 it
                 is
                 inferred
                 from
                 weak
                 phantasms
                 ,
                 and
                 trifling
                 and
                 imperfect
                 notices
                 of
                 things
                 ,
                 and
                 obscure
                 apprehensions
                 ,
                 therefore
                 it
                 is
                 not
                 onely
                 desultorious
                 and
                 light
                 ,
                 but
                 insignificant
                 ,
                 and
                 farre
                 from
                 ministring
                 to
                 knowledge
                 :
                 so
                 it
                 is
                 in
                 our
                 reason
                 as
                 to
                 matters
                 of
                 Religion
                 ,
                 it
                 argues
                 well
                 and
                 wisely
                 ,
                 but
                 because
                 it
                 is
                 from
                 trifling
                 ,
                 or
                 false
                 ,
                 or
                 uncertain
                 principles
                 ,
                 and
                 unsure
                 information
                 ,
                 it
                 oftentimes
                 is
                 but
                 a
                 witty
                 nothing
                 :
                 reason
                 is
                 an
                 excellent
                 limbeck
                 ,
                 and
                 will
                 extract
                 rare
                 quintessences
                 ,
                 but
                 if
                 you
                 put
                 in
                 nothing
                 but
                 mushromes
                 ,
                 or
                 eggeshels
                 ,
                 or
                 the
                 juice
                 of
                 coloquintida
                 ,
                 or
                 the
                 filthy
                 gingran
                 ,
                 you
                 must
                 expect
                 productions
                 accordingly
                 ,
                 useless
                 or
                 unpleasant
                 ,
                 dangerous
                 or
                 damnable
                 .
              
               
                 2.
                 
                 Although
                 
                   right
                   reason
                
                 is
                 not
                 the
                 positive
                 and
                 affirmative
                 measure
                 of
                 any
                 article
                 ,
                 
                 yet
                 
                   it
                   is
                   the
                   negative
                   measure
                   of
                   every
                   one
                   .
                
                 So
                 that
                 ,
                 whatsoever
                 is
                 contradictory
                 to
                 right
                 reason
                 ,
                 is
                 at
                 no
                 hand
                 to
                 be
                 admitted
                 as
                 a
                 mystery
                 of
                 faith
                 ,
                 and
                 this
                 is
                 certain
                 upon
                 an
                 infinite
                 account
                 .
              
               
                 1.
                 
                 Because
                 nothing
                 can
                 be
                 true
                 and
                 false
                 at
                 the
                 same
                 time
                 ,
                 
                 otherwise
                 it
                 would
                 follow
                 that
                 there
                 could
                 be
                 two
                 truths
                 contrary
                 to
                 each
                 other
                 :
                 for
                 if
                 the
                 affirmative
                 be
                 true
                 ,
                 and
                 the
                 negative
                 true
                 too
                 ,
                 then
                 the
                 affirmative
                 is
                 true
                 and
                 is
                 not
                 true
                 ,
                 which
                 were
                 a
                 perfect
                 contradiction
                 ,
                 and
                 we
                 were
                 bound
                 to
                 beleeve
                 a
                 lie
                 ,
                 and
                 hate
                 a
                 truth
                 ;
                 and
                 yet
                 at
                 the
                 same
                 time
                 ,
                 obey
                 what
                 we
                 hate
                 ,
                 and
                 consent
                 to
                 what
                 we
                 disbeleeve
                 :
                 No
                 man
                 can
                 serve
                 two
                 such
                 Masters
                 .
              
               
                 2.
                 
                 Out
                 of
                 truth
                 nothing
                 can
                 follow
                 but
                 truth
                 ;
                 
                 whatsoever
                 therefore
                 is
                 truth
                 ,
                 this
                 is
                 therefore
                 safe
                 to
                 be
                 followed
                 ,
                 because
                 no
                 error
                 can
                 be
                 the
                 product
                 of
                 it
                 .
                 It
                 follows
                 therefore
                 ,
                 that
                 by
                 beleeving
                 one
                 truth
                 ,
                 no
                 man
                 can
                 be
                 tied
                 to
                 disbeleeve
                 another
                 .
                 Whatsoever
                 therefore
                 is
                 contrary
                 to
                 right
                 reason
                 ,
                 or
                 to
                 a
                 certain
                 truth
                 in
                 any
                 faculty
                 ,
                 cannot
                 be
                 a
                 truth
                 ,
                 for
                 one
                 truth
                 is
                 not
                 contrary
                 to
                 another
                 :
                 if
                 therefore
                 any
                 proposition
                 be
                 said
                 to
                 be
                 the
                 doctrine
                 of
                 Scripture
                 ,
                 and
                 confessed
                 to
                 be
                 against
                 right
                 reason
                 ,
                 it
                 is
                 certainly
                 not
                 the
                 doctrine
                 of
                 Scripture
                 ,
                 because
                 it
                 cannot
                 be
                 true
                 ,
                 and
                 yet
                 be
                 against
                 what
                 is
                 true
                 .
              
               
                 3.
                 
                 All
                 truths
                 are
                 emanations
                 and
                 derivatives
                 from
                 God
                 ,
                 
                 and
                 therefore
                 whatsoever
                 is
                 contrary
                 to
                 any
                 truth
                 ,
                 in
                 any
                 faculty
                 whatsoever
                 ,
                 is
                 against
                 the
                 truth
                 of
                 God
                 ,
                 and
                 God
                 cannot
                 be
                 contrary
                 to
                 himself
                 ;
                 for
                 as
                 God
                 is
                 one
                 ,
                 so
                 truth
                 is
                 one
                 ;
                 for
                 truth
                 is
                 Gods
                 eldest
                 daughter
                 ,
                 and
                 so
                 like
                 himself
                 ,
                 that
                 God
                 may
                 as
                 well
                 be
                 multiplied
                 ,
                 as
                 abstracted
                 truth
                 .
              
               
               
                 4.
                 
                 And
                 for
                 this
                 reason
                 God
                 does
                 not
                 onely
                 prove
                 our
                 Religion
                 ,
                 
                 and
                 Jesus
                 Christ
                 prove
                 his
                 Mission
                 by
                 Miracles
                 ,
                 by
                 Holiness
                 ,
                 by
                 verification
                 of
                 Prophecies
                 ,
                 and
                 prediction
                 of
                 future
                 Contingencies
                 ,
                 and
                 voices
                 from
                 heaven
                 ,
                 and
                 apparition
                 of
                 Angels
                 ,
                 and
                 Resurrection
                 from
                 the
                 grave
                 ,
                 and
                 fulfilling
                 all
                 that
                 was
                 said
                 of
                 him
                 by
                 the
                 Prophets
                 ,
                 that
                 our
                 faith
                 might
                 enter
                 into
                 us
                 by
                 discourse
                 ,
                 and
                 dwell
                 by
                 love
                 ,
                 and
                 be
                 nursed
                 and
                 supported
                 by
                 reason
                 :
                 but
                 also
                 God
                 is
                 pleased
                 to
                 verify
                 his
                 own
                 proceedings
                 ,
                 and
                 his
                 own
                 propositions
                 ,
                 by
                 discourses
                 meerly
                 like
                 ours
                 ,
                 when
                 we
                 speak
                 according
                 to
                 right
                 reason
                 .
                 Thus
                 God
                 convinces
                 the
                 peevish
                 people
                 that
                 spake
                 evil
                 of
                 him
                 ,
                 
                 by
                 arguing
                 concerning
                 the
                 justice
                 of
                 his
                 ways
                 ,
                 and
                 exposes
                 his
                 proceedings
                 to
                 be
                 argued
                 by
                 the
                 same
                 measures
                 and
                 proportions
                 by
                 which
                 he
                 judges
                 us
                 ,
                 and
                 we
                 judge
                 one
                 another
                 .
              
               
                 5.
                 
                 For
                 indeed
                 how
                 can
                 it
                 be
                 possibly
                 otherwise
                 ?
                 
                 how
                 can
                 we
                 confess
                 God
                 to
                 be
                 just
                 if
                 we
                 understand
                 it
                 not
                 ?
                 but
                 how
                 can
                 we
                 understand
                 him
                 so
                 ,
                 but
                 by
                 the
                 measures
                 of
                 justice
                 ?
                 and
                 how
                 shall
                 we
                 know
                 that
                 ,
                 if
                 there
                 be
                 two
                 Justices
                 ,
                 one
                 that
                 we
                 know
                 ,
                 and
                 one
                 that
                 we
                 know
                 not
                 ,
                 one
                 contrary
                 to
                 another
                 ?
                 if
                 they
                 be
                 contrary
                 ,
                 they
                 are
                 not
                 justice
                 ;
                 for
                 justice
                 can
                 be
                 no
                 more
                 opposed
                 by
                 justice
                 ,
                 then
                 truth
                 to
                 truth
                 :
                 if
                 they
                 be
                 not
                 contrary
                 ,
                 then
                 that
                 which
                 we
                 understand
                 to
                 be
                 just
                 in
                 us
                 ,
                 is
                 just
                 in
                 God
                 ,
                 and
                 that
                 which
                 is
                 just
                 once
                 ,
                 is
                 just
                 for
                 ever
                 in
                 the
                 same
                 case
                 ,
                 and
                 circumstances
                 :
                 and
                 indeed
                 how
                 is
                 it
                 that
                 we
                 are
                 in
                 all
                 things
                 of
                 excellency
                 and
                 vertue
                 to
                 be
                 like
                 God
                 ,
                 and
                 to
                 be
                 meek
                 like
                 Christ
                 ,
                 
                   to
                   be
                   humble
                   as
                   he
                   is
                   humble
                   ,
                
                 and
                 to
                 
                   be
                   pure
                   like
                   God
                
                 ,
                 to
                 be
                 just
                 after
                 his
                 example
                 ,
                 to
                 be
                 
                   merciful
                   as
                   our
                   heavenly
                   Father
                   is
                   merciful
                   ?
                
                 If
                 there
                 is
                 but
                 one
                 Mercy
                 ,
                 and
                 one
                 Justice
                 ,
                 and
                 one
                 Meekness
                 ,
                 then
                 
                   the
                   measure
                
                 of
                 these
                 ,
                 and
                 the
                 reason
                 is
                 eternally
                 the
                 same
                 .
                 If
                 there
                 be
                 two
                 ,
                 either
                 they
                 are
                 not
                 essential
                 to
                 God
                 ,
                 or
                 else
                 not
                 imitable
                 by
                 us
                 :
                 And
                 then
                 how
                 can
                 we
                 
                   glorify
                   God
                
                 ,
                 and
                 
                   speak
                   honour
                   of
                   his
                   Name
                
                 ,
                 and
                 
                   exalt
                   his
                   justice
                
                 ,
                 and
                 
                   magnify
                   his
                   truth
                
                 ,
                 and
                 sincerity
                 ,
                 and
                 simplicity
                 ,
                 if
                 truth
                 ,
                 and
                 simplicity
                 ,
                 and
                 justice
                 ,
                 and
                 mercy
                 in
                 him
                 is
                 not
                 that
                 thing
                 which
                 we
                 understand
                 ,
                 and
                 which
                 we
                 are
                 to
                 imitate
                 ?
                 
                   To
                   give
                   an
                   example
                
                 .
                 I
                 have
                 promised
                 to
                 give
                 my
                 friend
                 a
                 100.
                 pounds
                 on
                 the
                 Calends
                 of
                 March
                 :
                 The
                 day
                 comes
                 ,
                 and
                 he
                 expects
                 the
                 donative
                 ;
                 but
                 I
                 send
                 him
                 answer
                 ,
                 that
                 I
                 did
                 promise
                 so
                 by
                 an
                 open
                 promise
                 and
                 signification
                 ,
                 and
                 I
                 had
                 an
                 inclination
                 to
                 doe
                 so
                 ;
                 but
                 I
                 have
                 also
                 a
                 secret
                 will
                 to
                 keep
                 my
                 money
                 ,
                 and
                 instead
                 of
                 that
                 to
                 give
                 him
                 a
                 100.
                 blows
                 upon
                 his
                 back
                 :
                 if
                 he
                 reproaches
                 me
                 for
                 an
                 unjust
                 and
                 a
                 false
                 person
                 ;
                 I
                 have
                 nothing
                 to
                 answer
                 ,
                 for
                 I
                 beleeve
                 he
                 would
                 hardly
                 take
                 it
                 for
                 good
                 paiment
                 to
                 be
                 answered
                 with
                 a
                 distinction
                 ,
                 and
                 told
                 ;
                 I
                 have
                 two
                 wils
                 ,
                 
                   an
                   open
                
                 ,
                 and
                 
                   a
                   secret
                   will
                
                 ,
                 and
                 they
                 are
                 contrary
                 to
                 each
                 other
                 :
                 he
                 would
                 tell
                 me
                 that
                 I
                 were
                 a
                 false
                 person
                 for
                 having
                 two
                 wills
                 ,
                 and
                 those
                 two
                 wills
                 were
                 indeed
                 but
                 one
                 ,
                 nothing
                 but
                 a
                 will
                 to
                 deceive
                 and
                 abuse
                 him
                 .
                 Now
                 this
                 is
                 reason
                 ,
                 right
                 reason
                 ,
                 the
                 reason
                 of
                 all
                 the
                 world
                 ,
                 the
                 measure
                 of
                 all
                 mankinde
                 ,
                 the
                 measure
                 that
                 God
                 hath
                 given
                 us
                 to
                 understand
                 ,
                 and
                 to
                 walk
                 ,
                 to
                 live
                 ,
                 and
                 to
                 practise
                 by
                 .
                 And
                 we
                 cannot
                 understand
                 what
                 is
                 meant
                 by
                 hypocrisy
                 ,
                 and
                 dissembling
                 ,
                 if
                 to
                 speak
                 one
                 thing
                 and
                 not
                 to
                 mean
                 it
                 ,
                 be
                 not
                 that
                 hypocrisy
                 .
                 Now
                 put
                 case
                 God
                 should
                 call
                 us
                 to
                 give
                 him
                 the
                 glory
                 of
                 his
                 justice
                 and
                 sincerity
                 ,
                 of
                 the
                 truth
                 of
                 his
                 promises
                 ,
                 and
                 the
                 equity
                 of
                 his
                 ways
                 ,
                 and
                 should
                 tell
                 us
                 .
                 That
                 we
                 perish
                 by
                 our
                 own
                 fault
                 ,
                 and
                 if
                 we
                 will
                 die
                 ,
                 it
                 is
                 because
                 we
                 will
                 ,
                 not
                 because
                 we
                 must
                 ;
                 because
                 we
                 choose
                 it
                 ,
                 not
                 because
                 he
                 forces
                 us
                 ;
                 for
                 he
                 calls
                 us
                 ,
                 and
                 offers
                 us
                 life
                 and
                 salvation
                 ,
                 and
                 gives
                 us
                 powers
                 ,
                 and
                 time
                 and
                 advantages
                 ,
                 and
                 desires
                 it
                 really
                 ,
                 and
                 endevours
                 it
                 passionately
                 ,
                 and
                 effects
                 it
                 materially
                 ,
                 so
                 farre
                 as
                 it
                 concerns
                 his
                 portion
                 :
                 This
                 is
                 a
                 certain
                 evidence
                 of
                 his
                 truth
                 and
                 justice
                 ;
                 But
                 if
                 we
                 can
                 reply
                 and
                 say
                 ,
                 It
                 is
                 true
                 ,
                 O
                 God
                 ,
                 that
                 thou
                 dost
                 call
                 us
                 ,
                 but
                 dost
                 never
                 intend
                 we
                 should
                 come
                 ,
                 that
                 thy
                 open
                 will
                 is
                 loving
                 
                 and
                 plausible
                 ,
                 but
                 thy
                 secret
                 will
                 is
                 cruell
                 ,
                 decretory
                 and
                 destructive
                 to
                 us
                 whom
                 thou
                 hast
                 reprobated
                 ;
                 that
                 thy
                 open
                 will
                 is
                 ineffective
                 ,
                 but
                 thy
                 secret
                 will
                 onely
                 is
                 operative
                 ,
                 and
                 productive
                 of
                 a
                 material
                 event
                 ,
                 and
                 therefore
                 although
                 we
                 are
                 taught
                 to
                 say
                 ,
                 Thou
                 art
                 just
                 ,
                 and
                 true
                 in
                 all
                 thy
                 sayings
                 ,
                 yet
                 certainly
                 it
                 is
                 not
                 that
                 justice
                 which
                 thou
                 hast
                 commanded
                 us
                 to
                 imitate
                 and
                 practise
                 ,
                 it
                 is
                 not
                 that
                 sincerity
                 which
                 we
                 can
                 safely
                 use
                 to
                 one
                 another
                 ,
                 and
                 therefore
                 either
                 we
                 men
                 are
                 not
                 just
                 when
                 we
                 think
                 we
                 are
                 ,
                 or
                 else
                 thou
                 art
                 not
                 just
                 who
                 doest
                 and
                 speakest
                 contrary
                 things
                 ,
                 or
                 else
                 there
                 are
                 two
                 contrary
                 things
                 which
                 may
                 be
                 called
                 justice
                 .
              
               
                 For
                 let
                 it
                 be
                 considered
                 as
                 to
                 the
                 present
                 instance
                 ;
                 
                 God
                 cannot
                 have
                 two
                 wills
                 ,
                 it
                 is
                 against
                 the
                 unity
                 of
                 God
                 ,
                 and
                 the
                 simplicity
                 of
                 God.
                 If
                 there
                 were
                 two
                 Divine
                 wills
                 ,
                 there
                 were
                 two
                 Gods
                 ;
                 and
                 if
                 it
                 be
                 one
                 will
                 ,
                 then
                 it
                 cannot
                 at
                 the
                 same
                 time
                 will
                 contrary
                 things
                 ;
                 and
                 if
                 it
                 does
                 not
                 ,
                 then
                 when
                 God
                 says
                 one
                 thing
                 ,
                 and
                 yet
                 he
                 wills
                 it
                 not
                 ,
                 it
                 is
                 because
                 he
                 onely
                 wills
                 to
                 say
                 it
                 ,
                 and
                 not
                 to
                 doe
                 it
                 ;
                 and
                 if
                 to
                 say
                 this
                 thing
                 of
                 the
                 good
                 ,
                 the
                 just
                 ,
                 the
                 true
                 ,
                 the
                 righteous
                 Judge
                 of
                 all
                 the
                 world
                 be
                 not
                 blasphemy
                 ,
                 I
                 know
                 not
                 what
                 is
                 .
              
               
                 The
                 purpose
                 of
                 this
                 instance
                 is
                 to
                 exemplify
                 ,
                 
                 that
                 in
                 all
                 vertues
                 and
                 excellencies
                 there
                 is
                 a
                 perfect
                 unity
                 :
                 and
                 because
                 all
                 is
                 originally
                 and
                 essentially
                 in
                 God
                 ,
                 and
                 from
                 him
                 derived
                 to
                 us
                 ,
                 and
                 all
                 our
                 good
                 ,
                 our
                 mercy
                 ,
                 our
                 truth
                 ,
                 our
                 justice
                 is
                 but
                 an
                 imitation
                 of
                 his
                 ,
                 it
                 follows
                 demonstratively
                 ,
                 that
                 what
                 is
                 unjust
                 in
                 men
                 ,
                 and
                 what
                 is
                 falshood
                 in
                 our
                 entercourses
                 ,
                 is
                 therefore
                 false
                 or
                 unjust
                 ,
                 because
                 it
                 is
                 contrary
                 to
                 the
                 eternal
                 pattern
                 :
                 and
                 therefore
                 whatsoever
                 our
                 reason
                 does
                 rightly
                 call
                 unjust
                 ,
                 or
                 hypocrisy
                 ,
                 or
                 falshood
                 must
                 needs
                 be
                 infinitely
                 farre
                 from
                 God
                 ;
                 and
                 those
                 propositions
                 which
                 asperse
                 God
                 with
                 any
                 thing
                 of
                 this
                 nature
                 ,
                 are
                 so
                 farre
                 from
                 being
                 the
                 word
                 of
                 God
                 ,
                 or
                 an
                 article
                 of
                 faith
                 ,
                 or
                 a
                 mystery
                 of
                 religion
                 ,
                 that
                 it
                 is
                 blasphemous
                 and
                 false
                 ,
                 hateful
                 to
                 God
                 and
                 good
                 men
                 .
              
               
                 In
                 these
                 things
                 there
                 is
                 the
                 greater
                 certainty
                 ,
                 
                 because
                 there
                 is
                 the
                 less
                 variety
                 and
                 no
                 mystery
                 ;
                 these
                 things
                 which
                 in
                 God
                 we
                 adore
                 as
                 Attributes
                 ,
                 being
                 the
                 lines
                 of
                 our
                 Duty
                 ,
                 the
                 limits
                 and
                 scores
                 we
                 are
                 to
                 walk
                 by
                 ;
                 therefore
                 as
                 our
                 reason
                 is
                 here
                 best
                 instructed
                 ,
                 so
                 it
                 cannot
                 easily
                 be
                 deceived
                 ,
                 and
                 we
                 can
                 better
                 tell
                 what
                 is
                 right
                 reason
                 in
                 these
                 things
                 ,
                 then
                 in
                 questions
                 not
                 so
                 immediately
                 relative
                 to
                 duty
                 and
                 morality
                 .
              
               
                 But
                 yet
                 this
                 Rule
                 also
                 holds
                 in
                 every
                 thing
                 where
                 reason
                 is
                 ,
                 
                 or
                 can
                 be
                 right
                 ;
                 but
                 with
                 some
                 little
                 difference
                 of
                 expression
                 ,
                 but
                 generally
                 thus
                 :
              
               
                 1.
                 
                 Whatsoever
                 right
                 reason
                 says
                 cannot
                 be
                 done
                 ,
                 
                 we
                 cannot
                 pretend
                 from
                 Scripture
                 ,
                 that
                 it
                 belongs
                 to
                 Gods
                 Almightiness
                 to
                 doe
                 it
                 ;
                 it
                 is
                 no
                 part
                 of
                 the
                 Divine
                 Omnipotency
                 ,
                 to
                 doe
                 things
                 contradictory
                 ;
                 for
                 that
                 is
                 not
                 to
                 be
                 done
                 which
                 is
                 not
                 ,
                 and
                 it
                 is
                 no
                 part
                 of
                 power
                 to
                 doe
                 that
                 which
                 is
                 not
                 an
                 act
                 or
                 effect
                 of
                 power
                 .
                 Now
                 in
                 every
                 contradictory
                 ,
                 one
                 part
                 is
                 a
                 non-entity
                 ,
                 a
                 nothing
                 ,
                 and
                 therefore
                 by
                 power
                 cannot
                 be
                 produced
                 ;
                 and
                 to
                 suppose
                 it
                 producible
                 or
                 possible
                 to
                 be
                 effected
                 by
                 an
                 Almighty
                 power
                 ,
                 is
                 to
                 suppose
                 an
                 Almighty
                 power
                 to
                 be
                 no
                 power
                 ,
                 or
                 to
                 doe
                 that
                 which
                 is
                 not
                 the
                 effect
                 of
                 power
                 .
              
               
                 But
                 I
                 need
                 say
                 no
                 more
                 of
                 this
                 ,
                 
                 for
                 all
                 men
                 grant
                 it
                 ,
                 and
                 all
                 sects
                 and
                 varieties
                 of
                 Christians
                 indevour
                 to
                 clear
                 their
                 articles
                 from
                 inferring
                 contradictions
                 ,
                 as
                 implicitely
                 confessing
                 ,
                 that
                 it
                 cannot
                 be
                 true
                 to
                 which
                 any
                 thing
                 that
                 is
                 
                 true
                 is
                 contradictory
                 .
                 Onely
                 some
                 men
                 are
                 forced
                 by
                 their
                 interest
                 and
                 opinions
                 to
                 say
                 ,
                 that
                 although
                 to
                 humane
                 reason
                 some
                 of
                 their
                 articles
                 seem
                 to
                 have
                 in
                 them
                 contradictions
                 ,
                 yet
                 it
                 is
                 the
                 defect
                 of
                 their
                 reason
                 ,
                 and
                 their
                 faith
                 is
                 the
                 more
                 excellent
                 ,
                 by
                 how
                 much
                 reason
                 is
                 more
                 at
                 a
                 loss
                 .
                 So
                 doe
                 the
                 Lutherans
                 about
                 the
                 Ubiquity
                 of
                 Christs
                 body
                 ,
                 and
                 the
                 Papists
                 about
                 Transubstantiation
                 ,
                 and
                 the
                 Calvinists
                 about
                 absolute
                 Reprobation
                 ,
                 as
                 being
                 resolved
                 upon
                 the
                 propositions
                 ,
                 though
                 heaven
                 and
                 earth
                 confute
                 them
                 .
                 For
                 if
                 men
                 can
                 be
                 safe
                 from
                 argument
                 with
                 such
                 a
                 little
                 artifice
                 as
                 this
                 ,
                 then
                 no
                 error
                 can
                 be
                 confuted
                 ,
                 then
                 there
                 is
                 nothing
                 so
                 absurd
                 but
                 may
                 be
                 maintained
                 ,
                 and
                 a
                 mans
                 reason
                 is
                 useless
                 in
                 inquiry
                 and
                 in
                 probation
                 ;
                 and
                 (
                 which
                 is
                 to
                 me
                 very
                 considerable
                 )
                 no
                 man
                 can
                 in
                 any
                 article
                 be
                 a
                 heretick
                 or
                 sin
                 against
                 his
                 conscience
                 .
                 For
                 to
                 speak
                 against
                 the
                 words
                 of
                 Scripture
                 ,
                 is
                 not
                 directly
                 against
                 our
                 conscience
                 ,
                 there
                 are
                 many
                 ways
                 to
                 escape
                 ,
                 by
                 interpretation
                 or
                 authority
                 ;
                 but
                 to
                 profess
                 an
                 article
                 against
                 our
                 reason
                 ,
                 is
                 immediately
                 against
                 our
                 conscience
                 ;
                 for
                 reason
                 and
                 conscience
                 dwell
                 under
                 the
                 same
                 roof
                 ,
                 and
                 eat
                 the
                 same
                 portions
                 of
                 meat
                 ,
                 and
                 drink
                 the
                 same
                 chalice
                 :
                 The
                 authority
                 of
                 Scripture
                 is
                 superinduced
                 ,
                 but
                 right
                 reason
                 is
                 the
                 eternal
                 word
                 of
                 God
                 ;
                 
                   The
                   kingdome
                   of
                   God
                   that
                   is
                   within
                   us
                
                 ;
                 and
                 the
                 best
                 portions
                 of
                 Scripture
                 ,
                 even
                 the
                 Law
                 of
                 Jesus
                 Christ
                 ,
                 which
                 in
                 moral
                 things
                 is
                 the
                 eternal
                 law
                 of
                 Nature
                 ,
                 is
                 written
                 in
                 our
                 hearts
                 ,
                 is
                 reason
                 ,
                 and
                 
                   that
                   wisdome
                
                 to
                 which
                 we
                 cannot
                 choose
                 but
                 assent
                 ,
                 and
                 therefore
                 in
                 whatsoever
                 he
                 goes
                 against
                 his
                 reason
                 ,
                 he
                 must
                 needs
                 goe
                 against
                 his
                 conscience
                 ,
                 because
                 he
                 goes
                 against
                 that
                 ,
                 by
                 which
                 he
                 supposes
                 God
                 did
                 intend
                 to
                 govern
                 him
                 ,
                 reason
                 not
                 having
                 been
                 placed
                 in
                 us
                 as
                 a
                 snare
                 and
                 a
                 temptation
                 ,
                 but
                 as
                 a
                 light
                 and
                 a
                 starre
                 to
                 lead
                 us
                 by
                 day
                 and
                 night
                 .
                 It
                 is
                 no
                 wonder
                 that
                 men
                 maintain
                 absurd
                 propositions
                 ,
                 who
                 will
                 not
                 hear
                 great
                 reason
                 against
                 them
                 ,
                 but
                 are
                 willing
                 to
                 take
                 excuses
                 and
                 pretences
                 for
                 the
                 justification
                 of
                 them
                 .
              
               
                 2.
                 
                 This
                 is
                 not
                 to
                 be
                 understood
                 ,
                 
                 as
                 if
                 God
                 could
                 doe
                 nothing
                 but
                 what
                 we
                 can
                 with
                 our
                 reason
                 comprehend
                 or
                 know
                 how
                 .
                 For
                 God
                 can
                 doe
                 every
                 thing
                 ,
                 but
                 we
                 cannot
                 understand
                 every
                 thing
                 :
                 and
                 therefore
                 infinite
                 things
                 there
                 are
                 ,
                 or
                 may
                 be
                 ,
                 which
                 our
                 reason
                 cannot
                 master
                 ;
                 they
                 are
                 above
                 our
                 understanding
                 ,
                 but
                 are
                 to
                 be
                 entertained
                 by
                 faith
                 .
                 It
                 is
                 not
                 to
                 be
                 said
                 or
                 beleeved
                 that
                 God
                 can
                 doe
                 what
                 right
                 reason
                 says
                 cannot
                 be
                 :
                 but
                 it
                 must
                 be
                 said
                 and
                 beleeved
                 that
                 God
                 can
                 doe
                 those
                 things
                 to
                 which
                 our
                 understanding
                 cannot
                 by
                 all
                 its
                 powers
                 ministred
                 here
                 below
                 ,
                 attain
                 .
                 For
                 since
                 God
                 is
                 omnipotent
                 ,
                 unless
                 we
                 were
                 omniscient
                 ,
                 we
                 could
                 not
                 understand
                 all
                 that
                 he
                 can
                 doe
                 ;
                 but
                 although
                 we
                 know
                 but
                 little
                 ,
                 yet
                 we
                 know
                 some
                 propositions
                 which
                 are
                 truths
                 taught
                 us
                 by
                 God
                 ,
                 and
                 they
                 are
                 the
                 measures
                 whereby
                 we
                 are
                 to
                 speak
                 and
                 beleeve
                 concerning
                 the
                 works
                 of
                 God.
                 
              
               
                 For
                 it
                 is
                 to
                 be
                 considered
                 ,
                 
                 whatsoever
                 is
                 above
                 our
                 understanding
                 ,
                 is
                 not
                 against
                 it
                 :
                 supra
                 and
                 secundùm
                 may
                 consist
                 together
                 in
                 several
                 degrees
                 :
                 Thus
                 we
                 understand
                 the
                 Divine
                 power
                 of
                 working
                 miracles
                 ,
                 and
                 we
                 beleeve
                 and
                 know
                 God
                 hath
                 done
                 many
                 :
                 and
                 although
                 we
                 know
                 not
                 how
                 our
                 dead
                 bones
                 shall
                 live
                 again
                 ,
                 yet
                 our
                 reason
                 tels
                 us
                 ,
                 that
                 it
                 is
                 within
                 the
                 power
                 of
                 God
                 to
                 effect
                 it
                 ;
                 and
                 therefore
                 our
                 faith
                 need
                 not
                 be
                 troubled
                 to
                 beleeve
                 it
                 .
                 But
                 if
                 a
                 thing
                 be
                 against
                 our
                 understanding
                 ,
                 it
                 is
                 against
                 the
                 work
                 of
                 God
                 ,
                 and
                 against
                 a
                 truth
                 of
                 God
                 ,
                 and
                 therefore
                 is
                 no
                 part
                 ,
                 and
                 it
                 can
                 be
                 no
                 effect
                 of
                 the
                 Divine
                 power
                 :
                 Many
                 things
                 in
                 nature
                 are
                 above
                 our
                 understanding
                 ,
                 and
                 no
                 wonder
                 if
                 many
                 things
                 in
                 grace
                 are
                 so
                 too
                 ;
                 
                   The
                   peace
                   of
                   God
                   passeth
                   all
                   understanding
                   ,
                
                 yet
                 we
                 feel
                 something
                 of
                 it
                 ,
                 and
                 hope
                 for
                 more
                 ,
                 and
                 long
                 for
                 all
                 ,
                 and
                 beleeve
                 what
                 we
                 yet
                 cannot
                 perceive
                 .
                 But
                 I
                 consider
                 further
                 :
              
               
               
                 There
                 are
                 some
                 things
                 in
                 reason
                 which
                 are
                 certainly
                 true
                 ,
                 
                 and
                 some
                 things
                 which
                 reason
                 does
                 infallibly
                 condemne
                 :
                 our
                 blessed
                 Saviours
                 argument
                 was
                 certain
                 ,
                 
                   A
                   spirit
                   hath
                   not
                   flesh
                   and
                   bones
                   as
                   ye
                   perceive
                   me
                   to
                   have
                
                 ;
                 therefore
                 
                   I
                   am
                   no
                   spirit
                
                 :
                 and
                 S.
                 Johns
                 argument
                 was
                 certain
                 ,
                 
                   That
                   which
                   we
                   have
                   seen
                   with
                   our
                   eyes
                   ,
                   and
                   heard
                   with
                   our
                   ears
                   ,
                   and
                   which
                   our
                   hands
                   have
                   handled
                   of
                   the
                   word
                   of
                   life
                   ,
                   that
                   we
                   preach
                   ,
                
                 that
                 is
                 ,
                 we
                 are
                 to
                 beleeve
                 what
                 we
                 see
                 and
                 hear
                 and
                 feel
                 ;
                 and
                 as
                 this
                 is
                 true
                 in
                 the
                 whole
                 Religion
                 ,
                 so
                 it
                 is
                 true
                 in
                 every
                 article
                 of
                 it
                 .
                 If
                 
                   right
                   sense
                
                 and
                 
                   right
                   reason
                
                 tell
                 us
                 clearly
                 ,
                 that
                 is
                 ,
                 tell
                 us
                 so
                 that
                 there
                 is
                 no
                 absurdness
                 ,
                 or
                 contradiction
                 ,
                 or
                 unreasonableness
                 in
                 it
                 ,
                 we
                 are
                 to
                 beleeve
                 it
                 ,
                 as
                 we
                 are
                 to
                 beleeve
                 God
                 ;
                 and
                 if
                 an
                 Angel
                 from
                 heaven
                 should
                 tell
                 us
                 any
                 thing
                 against
                 these
                 propositions
                 ,
                 I
                 doe
                 not
                 doubt
                 but
                 we
                 would
                 reject
                 him
                 .
                 Now
                 if
                 we
                 inquire
                 what
                 things
                 are
                 certainly
                 true
                 or
                 false
                 ;
                 I
                 must
                 answer
                 that
                 in
                 the
                 first
                 place
                 I
                 reckon
                 ,
                 prime
                 principles
                 and
                 contradictions
                 .
                 In
                 the
                 next
                 place
                 ,
                 those
                 things
                 which
                 are
                 manifestly
                 absurd
                 :
                 but
                 if
                 it
                 be
                 asked
                 further
                 ,
                 which
                 things
                 are
                 manifestly
                 absurd
                 ,
                 and
                 what
                 it
                 is
                 to
                 be
                 manifestly
                 absurd
                 ?
                 there
                 can
                 no
                 more
                 answer
                 be
                 given
                 to
                 this
                 ,
                 then
                 to
                 him
                 who
                 asks
                 ,
                 how
                 shall
                 I
                 know
                 whether
                 I
                 am
                 in
                 light
                 or
                 in
                 darkness
                 ?
                 If
                 therefore
                 it
                 be
                 possible
                 for
                 men
                 to
                 dote
                 in
                 such
                 things
                 as
                 these
                 ,
                 their
                 reason
                 is
                 useless
                 in
                 its
                 greatest
                 force
                 and
                 highest
                 powers
                 :
                 It
                 must
                 therefore
                 be
                 certain
                 ,
                 that
                 if
                 the
                 parts
                 of
                 a
                 contradiction
                 ,
                 or
                 a
                 right
                 reason
                 be
                 put
                 in
                 bar
                 against
                 a
                 proposition
                 ,
                 it
                 must
                 not
                 pretend
                 to
                 be
                 an
                 article
                 of
                 faith
                 ;
                 and
                 to
                 pretend
                 Gods
                 omnipotency
                 against
                 it
                 ,
                 is
                 to
                 pretend
                 his
                 power
                 against
                 his
                 truth
                 .
                 God
                 can
                 deliver
                 us
                 from
                 our
                 enemies
                 ,
                 when
                 to
                 humane
                 reason
                 it
                 seems
                 impossible
                 ,
                 that
                 is
                 ,
                 when
                 we
                 are
                 destitute
                 of
                 all
                 natural
                 help
                 ,
                 and
                 proper
                 causes
                 and
                 probabilities
                 of
                 escape
                 ,
                 by
                 what
                 we
                 see
                 or
                 feel
                 ;
                 that
                 is
                 ,
                 when
                 it
                 
                   is
                   impossible
                   to
                   men
                
                 ,
                 it
                 may
                 be
                 
                   possible
                   with
                   God
                
                 ;
                 but
                 then
                 the
                 faith
                 which
                 beleeves
                 that
                 God
                 can
                 doe
                 it
                 ,
                 is
                 also
                 very
                 right
                 reason
                 :
                 and
                 if
                 we
                 hope
                 he
                 will
                 doe
                 it
                 ,
                 there
                 is
                 more
                 then
                 faith
                 in
                 it
                 ,
                 but
                 there
                 is
                 nothing
                 in
                 it
                 beyond
                 reason
                 ,
                 except
                 love
                 also
                 be
                 there
                 .
              
               
                 The
                 result
                 is
                 this
                 :
                 
                 1.
                 
                 Our
                 reason
                 is
                 below
                 many
                 of
                 the
                 works
                 ,
                 and
                 below
                 all
                 the
                 power
                 of
                 God
                 ,
                 and
                 therefore
                 cannot
                 perceive
                 all
                 that
                 God
                 hath
                 ,
                 or
                 can
                 ,
                 or
                 will
                 doe
                 ,
                 no
                 more
                 then
                 an
                 Owl
                 can
                 stare
                 upon
                 the
                 body
                 of
                 the
                 Sun
                 ,
                 or
                 tel
                 us
                 what
                 strange
                 things
                 are
                 in
                 that
                 immense
                 globe
                 of
                 fire
                 .
                 But
                 when
                 any
                 thing
                 that
                 is
                 possible
                 is
                 revealed
                 ,
                 reason
                 can
                 consent
                 ;
                 but
                 if
                 reason
                 cannot
                 consent
                 to
                 it
                 when
                 it
                 is
                 told
                 of
                 it
                 ,
                 then
                 it
                 is
                 nothing
                 ,
                 it
                 hath
                 no
                 being
                 ,
                 it
                 hath
                 no
                 possibility
                 ;
                 whatsoever
                 is
                 in
                 our
                 understanding
                 is
                 in
                 being
                 :
                 for
                 that
                 which
                 is
                 not
                 ,
                 is
                 not
                 intelligible
                 ,
                 and
                 to
                 what
                 reason
                 cannot
                 consent
                 ,
                 in
                 that
                 no
                 being
                 can
                 be
                 supposed
                 .
              
               
                 2.
                 
                 Not
                 onely
                 what
                 is
                 impossible
                 to
                 reason
                 is
                 possible
                 in
                 faith
                 ,
                 
                 but
                 if
                 any
                 thing
                 be
                 really
                 absurd
                 or
                 unreasonable
                 ,
                 that
                 is
                 ,
                 against
                 some
                 truth
                 ,
                 in
                 which
                 humane
                 reason
                 is
                 really
                 instructed
                 ,
                 that
                 is
                 a
                 sufficient
                 presumption
                 against
                 a
                 proposition
                 ,
                 that
                 it
                 cannot
                 be
                 an
                 article
                 of
                 faith
                 .
                 For
                 even
                 this
                 very
                 thing
                 (
                 I
                 mean
                 )
                 an
                 avoiding
                 of
                 an
                 absurdity
                 ,
                 or
                 an
                 inconvenience
                 ,
                 is
                 the
                 onely
                 measure
                 and
                 rule
                 of
                 interpreting
                 very
                 many
                 places
                 of
                 Scripture
                 .
                 For
                 why
                 does
                 not
                 every
                 Christian
                 pull
                 out
                 his
                 right
                 eye
                 ,
                 or
                 cut
                 off
                 his
                 hand
                 ,
                 and
                 leg
                 ,
                 that
                 he
                 might
                 enter
                 into
                 heaven
                 halt
                 and
                 blinde
                 ?
                 why
                 doe
                 not
                 we
                 beleeve
                 that
                 Christ
                 is
                 a
                 door
                 ,
                 and
                 a
                 vine
                 ,
                 and
                 a
                 stone
                 ,
                 since
                 these
                 things
                 are
                 dogmatically
                 affirmed
                 in
                 Scripture
                 ?
                 but
                 that
                 we
                 expound
                 Scriptures
                 as
                 we
                 confute
                 them
                 who
                 deny
                 principles
                 ,
                 by
                 declaring
                 that
                 such
                 senses
                 ,
                 or
                 opinions
                 introduce
                 evil
                 and
                 foolish
                 consequents
                 ,
                 against
                 some
                 other
                 truth
                 in
                 some
                 faculty
                 or
                 other
                 in
                 which
                 humane
                 reason
                 is
                 rightly
                 taught
                 .
                 Now
                 the
                 measure
                 and
                 the
                 limit
                 of
                 this
                 ,
                 is
                 that
                 very
                 thing
                 which
                 is
                 the
                 reason
                 of
                 this
                 ,
                 and
                 all
                 the
                 preceding
                 discourse
                 ,
                 
                 
                   One
                   truth
                   cannot
                   be
                   against
                   another
                
                 ;
                 if
                 therefore
                 your
                 opinion
                 or
                 interpretation
                 be
                 against
                 a
                 truth
                 ,
                 it
                 is
                 false
                 ,
                 and
                 no
                 part
                 of
                 faith
                 .
                 A
                 commandement
                 cannot
                 be
                 against
                 a
                 revelation
                 ,
                 a
                 privilege
                 cannot
                 be
                 against
                 a
                 promise
                 ,
                 a
                 threatning
                 cannot
                 mean
                 against
                 an
                 article
                 ,
                 a
                 right
                 cannot
                 be
                 against
                 a
                 duty
                 ;
                 for
                 all
                 reason
                 ,
                 and
                 all
                 right
                 ,
                 and
                 all
                 truth
                 ,
                 and
                 all
                 faith
                 ,
                 and
                 all
                 commandements
                 are
                 from
                 God
                 ,
                 and
                 therefore
                 partake
                 of
                 his
                 unity
                 and
                 his
                 simplicity
                 .
              
               
                 3.
                 
                 This
                 is
                 to
                 be
                 enlarged
                 with
                 this
                 advice
                 ,
                 
                 that
                 in
                 all
                 questions
                 of
                 the
                 sense
                 of
                 Scripture
                 ,
                 the
                 ordinary
                 way
                 is
                 to
                 be
                 presumed
                 before
                 the
                 extraordinary
                 ,
                 and
                 if
                 the
                 plain
                 way
                 be
                 possible
                 ,
                 and
                 reasonable
                 ,
                 and
                 useful
                 ,
                 and
                 the
                 extraordinary
                 of
                 no
                 other
                 use
                 ,
                 but
                 to
                 make
                 wonder
                 and
                 strangeness
                 to
                 the
                 beleef
                 of
                 the
                 understanding
                 ,
                 we
                 are
                 to
                 presume
                 for
                 that
                 ,
                 and
                 to
                 let
                 this
                 alone
                 ,
                 because
                 that
                 hath
                 the
                 advantage
                 of
                 reason
                 ,
                 it
                 being
                 more
                 reasonable
                 that
                 God
                 will
                 keep
                 the
                 methods
                 of
                 his
                 own
                 creation
                 ,
                 and
                 bring
                 us
                 to
                 him
                 by
                 ways
                 with
                 which
                 we
                 are
                 acquainted
                 ,
                 and
                 by
                 which
                 we
                 can
                 better
                 understand
                 our
                 way
                 to
                 him
                 ,
                 then
                 that
                 he
                 will
                 doe
                 a
                 miracle
                 to
                 no
                 purpose
                 ,
                 and
                 without
                 necessity
                 ;
                 God
                 never
                 doing
                 any
                 thing
                 for
                 the
                 ostentation
                 ,
                 but
                 very
                 many
                 things
                 for
                 the
                 manifestation
                 of
                 his
                 power
                 ,
                 for
                 his
                 wisdome
                 and
                 his
                 power
                 declare
                 each
                 other
                 ,
                 and
                 in
                 every
                 thing
                 where
                 he
                 shews
                 his
                 mightiness
                 ,
                 he
                 also
                 shews
                 his
                 wisdome
                 ,
                 that
                 is
                 ,
                 he
                 never
                 does
                 any
                 thing
                 without
                 great
                 reason
                 .
                 And
                 therefore
                 the
                 Romans
                 doctrine
                 of
                 the
                 holy
                 Sacrament
                 suffers
                 an
                 intolerable
                 prejudice
                 ,
                 because
                 it
                 supposes
                 daily
                 heaps
                 and
                 conjugations
                 of
                 miracles
                 ,
                 wholly
                 to
                 no
                 purpose
                 ;
                 since
                 the
                 real
                 body
                 can
                 be
                 taken
                 by
                 them
                 to
                 whom
                 it
                 does
                 not
                 good
                 ;
                 and
                 all
                 the
                 good
                 can
                 be
                 conveyed
                 to
                 us
                 ,
                 though
                 the
                 body
                 be
                 onely
                 taken
                 in
                 a
                 spiritual
                 sense
                 ;
                 all
                 the
                 good
                 being
                 conveyed
                 by
                 moral
                 instruments
                 ,
                 and
                 to
                 spiritual
                 effect
                 ;
                 and
                 therefore
                 the
                 ordinary
                 way
                 ,
                 and
                 the
                 sense
                 which
                 the
                 Church
                 of
                 England
                 gives
                 ,
                 is
                 infinitely
                 to
                 be
                 preferred
                 ,
                 because
                 it
                 supposes
                 no
                 violences
                 and
                 effects
                 of
                 miracles
                 ,
                 no
                 cramps
                 and
                 convulsions
                 to
                 reason
                 :
                 and
                 a
                 man
                 may
                 receive
                 the
                 holy
                 Sacrament
                 ,
                 and
                 discourse
                 of
                 all
                 its
                 effects
                 ,
                 and
                 mysteriousnesses
                 ,
                 though
                 he
                 doe
                 not
                 talk
                 like
                 a
                 mad
                 man
                 ,
                 or
                 a
                 man
                 going
                 out
                 of
                 his
                 wits
                 ,
                 and
                 a
                 stranger
                 to
                 all
                 the
                 Reason
                 and
                 Philosophy
                 of
                 the
                 world
                 ;
                 and
                 therefore
                 it
                 is
                 remarkable
                 ,
                 that
                 there
                 is
                 in
                 our
                 faith
                 no
                 article
                 ,
                 but
                 what
                 is
                 possible
                 to
                 be
                 effected
                 by
                 the
                 ordinary
                 power
                 of
                 God
                 ;
                 That
                 a
                 Virgin
                 should
                 conceive
                 is
                 so
                 possible
                 to
                 Gods
                 power
                 ,
                 that
                 is
                 possible
                 in
                 nature
                 say
                 the
                 Arabians
                 ;
                 but
                 however
                 ,
                 he
                 that
                 made
                 the
                 Virgin
                 out
                 of
                 nothing
                 ,
                 can
                 make
                 her
                 produce
                 something
                 out
                 of
                 something
                 :
                 and
                 for
                 the
                 resurrection
                 of
                 the
                 dead
                 ,
                 it
                 is
                 certainly
                 less
                 then
                 the
                 Creation
                 ,
                 and
                 it
                 is
                 like
                 that
                 which
                 we
                 see
                 every
                 year
                 ,
                 in
                 the
                 resurrection
                 of
                 plants
                 and
                 dead
                 corn
                 ,
                 and
                 is
                 in
                 many
                 degrees
                 imitable
                 by
                 Art
                 ,
                 which
                 can
                 out
                 of
                 ashes
                 raise
                 a
                 flower
                 .
                 And
                 for
                 all
                 the
                 other
                 articles
                 of
                 our
                 Creed
                 ,
                 they
                 are
                 so
                 far
                 from
                 being
                 miraculous
                 and
                 strange
                 to
                 reason
                 ,
                 that
                 the
                 greatest
                 wonder
                 is
                 ,
                 that
                 our
                 beleef
                 is
                 so
                 simple
                 and
                 facile
                 ,
                 and
                 that
                 we
                 shall
                 receive
                 so
                 great
                 and
                 prodigious
                 events
                 hereafter
                 ,
                 by
                 instruments
                 so
                 fitted
                 to
                 the
                 weakest
                 capacities
                 of
                 men
                 here
                 below
                 .
                 Indeed
                 some
                 men
                 have
                 so
                 scorn'd
                 the
                 simplicity
                 of
                 the
                 Gospel
                 ,
                 that
                 because
                 they
                 thought
                 it
                 honourable
                 to
                 have
                 every
                 thing
                 strange
                 and
                 unintelligible
                 ,
                 they
                 have
                 put
                 in
                 devices
                 and
                 dreams
                 of
                 miracles
                 of
                 their
                 own
                 ,
                 and
                 have
                 so
                 explicated
                 them
                 ,
                 that
                 as
                 without
                 many
                 miracles
                 they
                 could
                 not
                 be
                 verified
                 ,
                 so
                 without
                 one
                 ,
                 they
                 can
                 hardly
                 be
                 understood
                 .
                 That
                 which
                 is
                 easy
                 to
                 reason
                 ,
                 and
                 most
                 intelligible
                 ,
                 is
                 more
                 like
                 the
                 plainness
                 ,
                 and
                 truth
                 ,
                 and
                 innocence
                 ,
                 and
                 wisdome
                 of
                 the
                 Gospel
                 ,
                 then
                 that
                 which
                 is
                 bones
                 to
                 Philosophy
                 ,
                 and
                 iron
                 to
                 the
                 teeth
                 of
                 babes
                 .
              
               
                 But
                 this
                 is
                 to
                 be
                 practised
                 with
                 caution
                 ;
                 
                 for
                 every
                 mans
                 reason
                 is
                 not
                 right
                 ,
                 and
                 every
                 mans
                 reason
                 is
                 not
                 to
                 be
                 trusted
                 :
                 and
                 therefore
                 ,
              
               
               
                 4.
                 
                 As
                 absurd
                 foolish
                 things
                 are
                 not
                 to
                 be
                 obtruded
                 ,
                 under
                 the
                 pretence
                 of
                 being
                 mysteries
                 ,
                 so
                 neither
                 must
                 mistaken
                 Philosophy
                 ,
                 and
                 false
                 notices
                 of
                 things
                 be
                 pretended
                 for
                 reason
                 .
                 There
                 are
                 mistakes
                 on
                 all
                 hands
                 ,
                 some
                 Christians
                 explicate
                 their
                 mysteries
                 ,
                 and
                 mince
                 them
                 into
                 so
                 many
                 minutes
                 ,
                 and
                 niceties
                 ,
                 and
                 speak
                 of
                 them
                 more
                 then
                 they
                 are
                 taught
                 ,
                 more
                 then
                 is
                 said
                 in
                 the
                 Scriptures
                 ,
                 or
                 the
                 first
                 Creeds
                 ,
                 that
                 the
                 article
                 which
                 in
                 its
                 own
                 simplicity
                 was
                 indeed
                 mysterious
                 ,
                 and
                 not
                 to
                 be
                 comprehended
                 by
                 our
                 dark
                 and
                 less
                 instructed
                 reason
                 ,
                 but
                 yet
                 was
                 not
                 impossible
                 to
                 be
                 beleeved
                 ,
                 is
                 made
                 impossible
                 to
                 be
                 understood
                 by
                 the
                 appendages
                 ,
                 and
                 exposed
                 to
                 scorn
                 and
                 violences
                 by
                 hereticks
                 and
                 misbeleevers
                 ;
                 so
                 is
                 the
                 Incarnation
                 of
                 the
                 Son
                 of
                 God
                 ,
                 the
                 mysterious
                 Trinity
                 ,
                 the
                 presence
                 of
                 Christ
                 in
                 the
                 holy
                 Sacrament
                 .
                 For
                 so
                 long
                 as
                 the
                 mysteries
                 are
                 signified
                 in
                 simple
                 ,
                 wise
                 ,
                 and
                 general
                 terms
                 ,
                 reason
                 can
                 espy
                 no
                 particular
                 impossibilities
                 in
                 them
                 :
                 but
                 when
                 men
                 will
                 explicate
                 what
                 they
                 cannot
                 understand
                 ,
                 and
                 intricate
                 what
                 they
                 pretend
                 to
                 explicate
                 ,
                 and
                 superinduce
                 new
                 clauses
                 to
                 the
                 article
                 ,
                 and
                 by
                 entring
                 within
                 the
                 cloud
                 ,
                 doe
                 less
                 see
                 the
                 light
                 ,
                 they
                 finde
                 reason
                 amazed
                 ,
                 where
                 she
                 could
                 easily
                 have
                 submitted
                 ,
                 and
                 clouds
                 brought
                 upon
                 the
                 main
                 article
                 ,
                 and
                 many
                 times
                 the
                 body
                 it self
                 is
                 supposed
                 to
                 be
                 a
                 phantasm
                 ,
                 because
                 of
                 its
                 tinsel
                 and
                 fairy
                 dressing
                 :
                 and
                 on
                 the
                 other
                 side
                 ,
                 he
                 that
                 would
                 examine
                 an
                 article
                 of
                 faith
                 ,
                 by
                 a
                 proposition
                 in
                 Philosophy
                 ,
                 must
                 be
                 careful
                 that
                 his
                 Philosophy
                 be
                 as
                 right
                 as
                 he
                 pretends
                 .
                 For
                 as
                 it
                 will
                 be
                 hard
                 to
                 expect
                 ,
                 that
                 right
                 reason
                 should
                 submit
                 to
                 a
                 false
                 article
                 ,
                 upon
                 pretence
                 it
                 is
                 revealed
                 ,
                 so
                 it
                 will
                 be
                 as
                 hard
                 to
                 distrust
                 an
                 article
                 ,
                 because
                 it
                 is
                 against
                 a
                 false
                 proposition
                 ,
                 which
                 I
                 was
                 taught
                 in
                 those
                 Schools
                 of
                 learning
                 who
                 speak
                 things
                 by
                 custome
                 ,
                 or
                 by
                 chance
                 ,
                 or
                 because
                 they
                 are
                 taught
                 ,
                 and
                 because
                 they
                 are
                 not
                 suffered
                 to
                 be
                 examined
                 .
                 Whoever
                 offers
                 at
                 a
                 reproof
                 of
                 reason
                 ,
                 must
                 be
                 sure
                 that
                 he
                 is
                 right
                 in
                 the
                 article
                 ,
                 and
                 that
                 must
                 be
                 upon
                 the
                 strength
                 of
                 stronger
                 reason
                 ;
                 and
                 he
                 that
                 offers
                 by
                 reason
                 to
                 reprove
                 a
                 pretended
                 article
                 ,
                 must
                 be
                 sure
                 his
                 reason
                 must
                 be
                 greater
                 then
                 the
                 reverence
                 of
                 that
                 pretension
                 .
              
               
                 And
                 therefore
                 holy
                 Scriptures
                 command
                 us
                 in
                 those
                 cases
                 to
                 such
                 purposes
                 ,
                 
                 as
                 not
                 onely
                 teach
                 us
                 what
                 to
                 doe
                 in
                 it
                 ,
                 but
                 also
                 confirm
                 the
                 main
                 inquiry
                 ;
                 for
                 therefore
                 we
                 are
                 commanded
                 to
                 
                   try
                   all
                   things
                
                 :
                 Suppose
                 that
                 be
                 meant
                 that
                 we
                 try
                 them
                 by
                 Scriptures
                 ;
                 how
                 can
                 we
                 so
                 try
                 them
                 ,
                 but
                 by
                 comparing
                 line
                 with
                 line
                 ,
                 by
                 considering
                 the
                 consequents
                 of
                 every
                 pretence
                 ,
                 the
                 analogy
                 of
                 faith
                 ,
                 the
                 measures
                 of
                 justice
                 ,
                 the
                 laws
                 of
                 nature
                 ,
                 essential
                 right
                 ,
                 and
                 prime
                 principles
                 ?
                 and
                 all
                 this
                 is
                 nothing
                 but
                 by
                 making
                 our
                 faith
                 the
                 
                   limit
                   of
                   our
                   reason
                
                 ,
                 in
                 matters
                 of
                 duty
                 to
                 God
                 ;
                 and
                 
                   reason
                   the
                   minister
                   of
                   faith
                
                 ,
                 and
                 things
                 that
                 concern
                 our
                 duty
                 .
                 The
                 same
                 is
                 intended
                 by
                 those
                 other
                 words
                 of
                 another
                 Apostle
                 ,
                 
                   Beloved
                   ,
                   beleeve
                   not
                   every
                   spirit
                   ,
                   but
                   try
                   if
                   the
                   spirits
                   be
                   of
                   God
                
                 ;
                 how
                 can
                 this
                 be
                 tried
                 ?
                 by
                 Scripture
                 ?
                 yea
                 ;
                 but
                 how
                 if
                 the
                 Question
                 be
                 of
                 the
                 sense
                 of
                 Scripture
                 ,
                 as
                 it
                 is
                 generally
                 at
                 this
                 day
                 ?
                 Then
                 it
                 must
                 be
                 tried
                 by
                 something
                 extrinsecal
                 to
                 the
                 Question
                 ,
                 and
                 whasoever
                 you
                 can
                 call
                 to
                 judgement
                 ,
                 reason
                 must
                 still
                 be
                 your
                 Sollicitor
                 and
                 your
                 Advocate
                 and
                 your
                 Judge
                 ;
                 onely
                 reason
                 is
                 not
                 always
                 the
                 Law
                 ,
                 sometimes
                 it
                 is
                 ,
                 for
                 so
                 our
                 blessed
                 Saviour
                 was
                 pleased
                 to
                 say
                 ,
                 
                   Why
                   of
                   your selves
                   doe
                   you
                   not
                   judge
                   that
                   which
                   is
                   reasonable
                   ?
                
                 for
                 so
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 there
                 is
                 used
                 ,
                 
                 that
                 which
                 is
                 fitting
                 and
                 consonant
                 to
                 reason
                 ;
                 and
                 in
                 proportion
                 to
                 this
                 it
                 was
                 ,
                 that
                 so
                 much
                 of
                 the
                 Religion
                 of
                 Jesus
                 was
                 clothed
                 with
                 Parables
                 ,
                 as
                 if
                 the
                 theoremes
                 and
                 propositions
                 themselves
                 were
                 clothed
                 with
                 flesh
                 and
                 bloud
                 ,
                 and
                 conversed
                 after
                 the
                 manner
                 of
                 men
                 ,
                 to
                 whom
                 reason
                 is
                 the
                 Law
                 ,
                 and
                 the
                 Rule
                 ,
                 the
                 Guide
                 and
                 the
                 Judge
                 ,
                 the
                 measure
                 of
                 good
                 and
                 evil
                 for
                 this
                 life
                 ,
                 and
                 for
                 that
                 which
                 is
                 to
                 come
                 .
                 The
                 consequent
                 is
                 this
                 :
              
               
               
                 He
                 that
                 says
                 thus
                 ,
                 
                   This
                   doctrine
                   is
                   against
                   the
                   word
                   of
                   God
                   ,
                   and
                   therefore
                   it
                   is
                   absurd
                   and
                   against
                   reason
                   ,
                
                 may
                 as
                 it
                 fals
                 out
                 say
                 true
                 ;
                 but
                 his
                 proposition
                 will
                 be
                 of
                 no
                 use
                 ,
                 because
                 reason
                 is
                 before
                 revelation
                 ,
                 and
                 that
                 this
                 is
                 revealed
                 by
                 God
                 ,
                 must
                 be
                 proved
                 by
                 reason
                 .
                 But
                 ,
              
               
                 He
                 that
                 says
                 ,
                 
                 
                   This
                   is
                   absurd
                   ,
                   or
                   this
                   is
                   against
                   reason
                   ,
                   therefore
                   this
                   is
                   against
                   the
                   word
                   of
                   God
                   ,
                
                 if
                 he
                 says
                 true
                 in
                 the
                 antecedent
                 ,
                 says
                 true
                 in
                 the
                 consequent
                 ,
                 and
                 the
                 argument
                 is
                 useful
                 in
                 the
                 whole
                 ,
                 it
                 being
                 the
                 best
                 way
                 to
                 interpret
                 difficult
                 Scriptures
                 ,
                 and
                 to
                 establish
                 right
                 senses
                 ,
                 and
                 to
                 confute
                 confident
                 heresies
                 .
                 For
                 when
                 both
                 sides
                 agree
                 that
                 these
                 are
                 the
                 words
                 of
                 God
                 ,
                 and
                 the
                 question
                 of
                 faith
                 is
                 concerning
                 the
                 meaning
                 of
                 the
                 words
                 ,
                 nothing
                 is
                 an
                 article
                 of
                 faith
                 ,
                 or
                 a
                 part
                 of
                 the
                 religion
                 ,
                 but
                 what
                 can
                 be
                 proved
                 by
                 reasons
                 to
                 be
                 the
                 sense
                 and
                 intentions
                 of
                 God.
                 Reason
                 is
                 never
                 to
                 be
                 pretended
                 against
                 the
                 clear
                 sense
                 of
                 Scripture
                 ,
                 because
                 by
                 reason
                 it
                 is
                 that
                 we
                 came
                 to
                 perceive
                 that
                 to
                 be
                 the
                 clear
                 sense
                 of
                 Scripture
                 .
                 And
                 against
                 Reason
                 ,
                 reason
                 cannot
                 be
                 pretended
                 ;
                 but
                 against
                 the
                 words
                 of
                 Scripture
                 produced
                 in
                 a
                 question
                 ,
                 there
                 may
                 be
                 great
                 cause
                 to
                 bring
                 reason
                 ;
                 for
                 nothing
                 seems
                 plainer
                 then
                 those
                 words
                 of
                 S.
                 
                   James
                   ,
                   Above
                   all
                   things
                   my
                   brethren
                   ,
                   swear
                   not
                   at
                   all
                
                 ;
                 and
                 yet
                 reason
                 interposes
                 and
                 tels
                 us
                 ,
                 that
                 plain
                 words
                 must
                 not
                 be
                 understood
                 against
                 plain
                 reason
                 and
                 plain
                 necessity
                 :
                 For
                 if
                 oaths
                 before
                 Magistrates
                 were
                 not
                 permitted
                 and
                 allowed
                 ,
                 it
                 were
                 necessary
                 to
                 examine
                 all
                 men
                 by
                 torture
                 ;
                 and
                 yet
                 neither
                 so
                 could
                 they
                 so
                 well
                 be
                 secured
                 of
                 truth
                 as
                 they
                 can
                 by
                 swearing
                 .
                 What
                 is
                 more
                 plain
                 then
                 the
                 words
                 of
                 S.
                 Paul
                 ?
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 mortify
                 or
                 kill
                 
                   your
                   members
                   ,
                   that
                   are
                   upon
                   the
                   earth
                
                 ;
                 and
                 yet
                 reason
                 tels
                 us
                 ,
                 that
                 we
                 must
                 not
                 hurt
                 or
                 destroy
                 one
                 limb
                 ,
                 and
                 where
                 ever
                 the
                 effect
                 would
                 be
                 intolerable
                 ,
                 there
                 the
                 sense
                 is
                 still
                 unreasonable
                 ;
                 and
                 therefore
                 not
                 a
                 part
                 of
                 faith
                 ,
                 so
                 long
                 as
                 it
                 is
                 an
                 enemy
                 to
                 reason
                 ,
                 which
                 is
                 the
                 elder
                 sister
                 ,
                 and
                 the
                 guide
                 and
                 guardian
                 of
                 the
                 yonger
                 .
              
               
                 For
                 as
                 when
                 the
                 Tables
                 of
                 the
                 Law
                 were
                 broken
                 by
                 Moses
                 ,
                 
                 God
                 would
                 make
                 no
                 new
                 ones
                 ,
                 but
                 bade
                 Moses
                 provide
                 some
                 stones
                 of
                 his
                 own
                 ,
                 and
                 he
                 would
                 write
                 them
                 over
                 :
                 so
                 it
                 is
                 in
                 our
                 Religion
                 ,
                 when
                 God
                 with
                 the
                 finger
                 of
                 his
                 Spirit
                 ,
                 writes
                 the
                 Religion
                 and
                 the
                 Laws
                 of
                 Jesus
                 Christ
                 ,
                 he
                 writes
                 them
                 in
                 the
                 tables
                 of
                 our
                 reason
                 ,
                 that
                 is
                 ,
                 
                   in
                   the
                   tables
                   of
                   our
                   hearts
                   .
                   Homo
                   cordatus
                   ,
                
                 a
                 wise
                 ,
                 rational
                 man
                 ,
                 sober
                 ,
                 and
                 humble
                 ,
                 and
                 discursive
                 hath
                 the
                 best
                 faith
                 ,
                 but
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 (
                 as
                 S.
                 Paul
                 cals
                 them
                 )
                 
                   the
                   unreasonable
                
                 ,
                 they
                 are
                 such
                 who
                 
                   have
                   no
                   faith
                
                 ,
                 
                 2
                 Thess.
                 3.
                 2.
                 
                 For
                 the
                 Christian
                 Religion
                 is
                 called
                 by
                 S.
                 Paul
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   a
                   reasonable
                   worship
                
                 ;
                 
                 and
                 the
                 word
                 of
                 God
                 is
                 called
                 by
                 S.
                 Peter
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   the
                   reasonable
                
                 and
                 
                   uncrafty
                   milk
                
                 ;
                 it
                 is
                 full
                 of
                 reason
                 ,
                 but
                 it
                 hath
                 no
                 tricks
                 ,
                 it
                 is
                 rational
                 ,
                 but
                 
                   not
                   crafty
                
                 ,
                 it
                 is
                 wise
                 and
                 holy
                 :
                 And
                 he
                 that
                 pretends
                 there
                 are
                 some
                 things
                 in
                 our
                 Religion
                 ,
                 which
                 right
                 reason
                 cannot
                 digest
                 and
                 admit
                 ,
                 makes
                 it
                 impossible
                 to
                 reduce
                 Atheists
                 ,
                 or
                 to
                 convert
                 Jews
                 and
                 Heathens
                 But
                 if
                 reason
                 invites
                 them
                 in
                 ,
                 reason
                 can
                 entertain
                 them
                 all
                 the
                 day
                 .
              
               
                 And
                 now
                 to
                 the
                 arguments
                 brought
                 against
                 the
                 use
                 of
                 reason
                 ;
                 thē
                 answers
                 may
                 easily
                 be
                 gathered
                 from
                 the
                 premises
                 :
              
               
                 To
                 the
                 first
                 I
                 answer
                 ,
                 
                 That
                 reason
                 is
                 the
                 eye
                 of
                 the
                 soul
                 in
                 all
                 things
                 ,
                 natural
                 ,
                 moral
                 and
                 religious
                 ;
                 and
                 faith
                 is
                 the
                 light
                 of
                 that
                 eye
                 ,
                 in
                 things
                 pertaining
                 to
                 God
                 ;
                 for
                 it
                 is
                 true
                 ,
                 that
                 
                   naturall
                   reason
                
                 cannot
                 teach
                 us
                 the
                 things
                 of
                 God
                 ,
                 that
                 is
                 ,
                 reason
                 instructed
                 onely
                 by
                 this
                 world
                 ,
                 which
                 S.
                 Paul
                 cals
                 
                   the
                   natural
                   man
                
                 ,
                 cannot
                 discern
                 the
                 things
                 of
                 the
                 Spirit
                 ,
                 for
                 they
                 are
                 
                   spiritually
                   discerned
                
                 :
                 that
                 is
                 ,
                 that
                 they
                 are
                 taught
                 and
                 perceived
                 by
                 the
                 aids
                 of
                 Gods
                 Spirit
                 ,
                 by
                 revelation
                 
                 and
                 divine
                 assistances
                 and
                 grace
                 :
                 but
                 though
                 
                   natural
                   reason
                
                 cannot
                 ,
                 yet
                 it
                 is
                 false
                 to
                 say
                 that
                 
                   reason
                   cannot
                
                 ;
                 for
                 
                   reason
                   illuminated
                
                 can
                 
                   perceive
                   the
                   things
                   of
                   God
                
                 ;
                 that
                 is
                 ,
                 when
                 reason
                 is
                 taught
                 in
                 that
                 faculty
                 ,
                 under
                 that
                 Master
                 ,
                 and
                 by
                 those
                 rules
                 which
                 are
                 proper
                 for
                 spiritual
                 things
                 ,
                 then
                 reason
                 can
                 doe
                 all
                 its
                 intentions
                 .
              
               
                 To
                 the
                 second
                 I
                 answer
                 ,
                 
                 that
                 therefore
                 humility
                 and
                 piety
                 are
                 the
                 best
                 dispositions
                 ,
                 to
                 the
                 understanding
                 the
                 secrets
                 of
                 the
                 Gospel
                 :
              
               
                 1.
                 
                 Because
                 these
                 doe
                 remove
                 those
                 prejudices
                 and
                 obstructions
                 which
                 are
                 bars
                 and
                 fetters
                 to
                 reason
                 ;
                 and
                 the
                 humble
                 man
                 does
                 best
                 understand
                 ,
                 because
                 the
                 proud
                 man
                 will
                 not
                 inquire
                 ,
                 or
                 he
                 will
                 not
                 labour
                 ,
                 or
                 he
                 will
                 not
                 understand
                 any
                 proposition
                 that
                 makes
                 it
                 necessary
                 for
                 him
                 to
                 lay
                 aside
                 his
                 imployment
                 or
                 his
                 vanity
                 ,
                 his
                 interest
                 or
                 his
                 vice
                 .
              
               
                 2.
                 
                 These
                 are
                 indeed
                 excellent
                 dispositions
                 to
                 understanding
                 ,
                 the
                 best
                 
                   moral
                   instruments
                
                 ,
                 but
                 not
                 the
                 
                   best
                   natural
                
                 :
                 If
                 you
                 are
                 to
                 dispute
                 against
                 a
                 Heathen
                 ,
                 a
                 good
                 reason
                 will
                 sooner
                 convince
                 him
                 then
                 an
                 humble
                 thought
                 ;
                 If
                 you
                 be
                 to
                 convert
                 a
                 Jew
                 ,
                 an
                 argument
                 from
                 the
                 old
                 Prophets
                 is
                 better
                 to
                 him
                 then
                 three
                 or
                 four
                 acts
                 of
                 a
                 gracious
                 comportment
                 .
              
               
                 3.
                 
                 Sometimes
                 by
                 way
                 of
                 blessing
                 and
                 reward
                 .
                 God
                 gives
                 understanding
                 to
                 good
                 persons
                 ,
                 which
                 to
                 the
                 evil
                 he
                 denies
                 ,
                 but
                 this
                 which
                 effects
                 any
                 thing
                 by
                 way
                 of
                 Divine
                 blessing
                 ,
                 is
                 not
                 to
                 be
                 supposed
                 the
                 best
                 natural
                 instrument
                 .
                 Thus
                 the
                 Divines
                 say
                 that
                 the
                 fire
                 of
                 hell
                 shall
                 torment
                 souls
                 ,
                 
                   tanquam
                   instrumentum
                   Divinae
                   voluntatis
                
                 ,
                 as
                 the
                 instrument
                 in
                 the
                 hand
                 of
                 a
                 voluntary
                 ,
                 and
                 almighty
                 agent
                 ,
                 but
                 not
                 as
                 a
                 thing
                 apportioned
                 properly
                 to
                 such
                 an
                 event
                 ,
                 for
                 the
                 worm
                 of
                 conscience
                 is
                 more
                 apt
                 to
                 that
                 purpose
                 .
              
               
                 4.
                 
                 And
                 when
                 we
                 compare
                 
                   man
                   with
                   man
                
                 ,
                 so
                 it
                 is
                 true
                 that
                 the
                 pious
                 man
                 should
                 be
                 sooner
                 instructed
                 then
                 the
                 impious
                 ,
                 
                   caeteris
                   paribus
                
                 ,
                 but
                 if
                 we
                 compare
                 discourse
                 and
                 
                   piety
                   ,
                   reason
                
                 &
                 humility
                 ,
                 they
                 excel
                 each
                 other
                 in
                 their
                 several
                 kinds
                 ,
                 as
                 wooll
                 is
                 better
                 then
                 a
                 diamond
                 ,
                 and
                 yet
                 a
                 diamond
                 is
                 to
                 be
                 preferred
                 before
                 a
                 bag
                 of
                 wool
                 ;
                 they
                 operate
                 to
                 the
                 same
                 purpose
                 of
                 understanding
                 in
                 several
                 manners
                 :
                 And
                 whereas
                 it
                 is
                 said
                 in
                 the
                 argument
                 ,
                 that
                 
                   the
                   doctrine
                   of
                   the
                   Cross
                   was
                   foolishness
                   to
                   the
                   Greeks
                   ,
                
                 it
                 is
                 true
                 ,
                 but
                 nothing
                 to
                 the
                 present
                 question
                 .
                 For
                 therefore
                 it
                 was
                 foolishness
                 to
                 them
                 ,
                 because
                 they
                 had
                 not
                 been
                 taught
                 in
                 the
                 secrets
                 of
                 God
                 ,
                 they
                 were
                 not
                 instructed
                 how
                 God
                 would
                 by
                 a
                 way
                 so
                 contrary
                 to
                 flesh
                 and
                 bloud
                 ,
                 cause
                 the
                 spirits
                 of
                 just
                 men
                 to
                 be
                 made
                 perfect
                 .
                 And
                 they
                 who
                 were
                 wise
                 by
                 Plato's
                 Philosophy
                 ,
                 and
                 onely
                 well
                 skill'd
                 in
                 Aristotle
                 ,
                 could
                 doe
                 nothing
                 in
                 the
                 Schools
                 of
                 Jesus
                 ,
                 because
                 they
                 were
                 not
                 instructed
                 in
                 those
                 truths
                 by
                 which
                 such
                 proceedings
                 were
                 to
                 be
                 measured
                 ;
                 but
                 still
                 ,
                 reason
                 is
                 the
                 great
                 wheel
                 ,
                 though
                 according
                 as
                 the
                 motion
                 was
                 intended
                 ,
                 new
                 weights
                 must
                 be
                 proportioned
                 accordingly
                 .
              
               
                 The
                 third
                 objection
                 presses
                 upon
                 the
                 point
                 of
                 duty
                 ,
                 
                 and
                 because
                 the
                 Scripture
                 requires
                 obedience
                 of
                 understanding
                 ,
                 and
                 submitting
                 our
                 most
                 imperious
                 faculties
                 ,
                 therefore
                 reason
                 is
                 to
                 be
                 excluded
                 :
                 To
                 this
                 I
                 answer
                 ,
                 that
                 we
                 must
                 submit
                 our
                 understanding
                 to
                 God
                 ,
                 is
                 very
                 true
                 ,
                 but
                 that
                 is
                 onely
                 when
                 God
                 speaks
                 .
                 But
                 because
                 we
                 heard
                 him
                 not
                 ,
                 and
                 are
                 onely
                 told
                 that
                 God
                 did
                 speak
                 ,
                 our
                 reason
                 must
                 examine
                 whether
                 it
                 be
                 fit
                 to
                 beleeve
                 them
                 that
                 tell
                 us
                 so
                 ;
                 for
                 some
                 men
                 have
                 spoken
                 falsly
                 ,
                 and
                 we
                 have
                 great
                 reason
                 to
                 beleeve
                 God
                 ,
                 when
                 all
                 the
                 reason
                 in
                 the
                 world
                 commands
                 us
                 to
                 suspect
                 the
                 offerings
                 of
                 some
                 men
                 :
                 and
                 although
                 we
                 ought
                 for
                 the
                 greatest
                 reasons
                 submit
                 to
                 God
                 ,
                 yet
                 we
                 must
                 judge
                 and
                 discern
                 the
                 sayings
                 of
                 God
                 ,
                 from
                 the
                 pretences
                 of
                 men
                 ;
                 and
                 how
                 that
                 can
                 be
                 done
                 without
                 using
                 out
                 reason
                 in
                 the
                 inquiries
                 of
                 Religion
                 
                 is
                 not
                 yet
                 discovered
                 ,
                 but
                 for
                 the
                 obedience
                 of
                 understanding
                 ,
                 it
                 consists
                 in
                 these
                 particulars
                 .
              
               
                 
                   The
                   particulars
                   in
                   which
                   obedience
                   of
                   Understanding
                   consists
                   .
                
              
               
                 1.
                 
                 That
                 we
                 submit
                 to
                 God
                 onely
                 and
                 not
                 to
                 man
                 ;
                 
                 that
                 is
                 ,
                 to
                 God
                 where
                 ever
                 it
                 appears
                 reasonable
                 to
                 be
                 beleeved
                 that
                 he
                 hath
                 spoken
                 ,
                 but
                 never
                 to
                 man
                 unless
                 he
                 hath
                 authority
                 from
                 reason
                 or
                 religion
                 to
                 command
                 our
                 conformity
                 .
              
               
                 2.
                 
                 That
                 those
                 things
                 which
                 by
                 the
                 abuse
                 and
                 pretence
                 of
                 reason
                 are
                 passed
                 into
                 a
                 fictitious
                 and
                 usurped
                 authority
                 ,
                 
                 make
                 no
                 part
                 of
                 our
                 Religion
                 ;
                 for
                 because
                 we
                 are
                 commanded
                 to
                 submit
                 our
                 understanding
                 to
                 God
                 ,
                 therefore
                 we
                 must
                 
                   call
                   no
                   man
                   Master
                   upon
                   earth
                
                 ;
                 therefore
                 it
                 is
                 certain
                 that
                 we
                 must
                 not
                 beleeve
                 the
                 reports
                 or
                 opinions
                 of
                 men
                 against
                 a
                 revelation
                 of
                 God.
                 He
                 that
                 communicates
                 with
                 holy
                 bread
                 onely
                 ,
                 and
                 gives
                 not
                 the
                 chalice
                 to
                 all
                 Gods
                 people
                 that
                 require
                 the
                 holy
                 Communion
                 ,
                 does
                 openly
                 adhere
                 to
                 a
                 fond
                 custome
                 and
                 authority
                 of
                 abused
                 men
                 ,
                 and
                 leaves
                 the
                 express
                 ,
                 clearest
                 ,
                 undeniable
                 institution
                 of
                 God.
                 
              
               
                 3.
                 
                 When
                 reason
                 and
                 revelation
                 seem
                 to
                 disagree
                 ,
                 
                 let
                 us
                 so
                 order
                 our selves
                 that
                 so
                 long
                 as
                 we
                 beleeve
                 this
                 to
                 be
                 a
                 revelation
                 ,
                 no
                 pretence
                 of
                 reason
                 may
                 change
                 our
                 beleef
                 from
                 it
                 :
                 if
                 right
                 or
                 sufficient
                 reason
                 can
                 perswade
                 us
                 that
                 this
                 is
                 not
                 a
                 revelation
                 ,
                 well
                 and
                 good
                 ;
                 but
                 if
                 reason
                 leaves
                 us
                 in
                 the
                 actual
                 perswasion
                 that
                 it
                 is
                 so
                 ,
                 we
                 must
                 force
                 our
                 reason
                 to
                 comply
                 with
                 this
                 ,
                 since
                 no
                 reason
                 does
                 force
                 us
                 to
                 quit
                 this
                 wholly
                 ;
                 and
                 if
                 we
                 cannot
                 quit
                 our
                 reason
                 or
                 satisfie
                 it
                 ,
                 let
                 us
                 carry
                 our selves
                 with
                 modesty
                 ,
                 and
                 confess
                 the
                 revelation
                 ,
                 though
                 with
                 profession
                 of
                 our
                 ignorance
                 and
                 unskilfulness
                 to
                 reconcile
                 the
                 two
                 litigants
                 .
              
               
                 4.
                 
                 That
                 whatsoever
                 is
                 clearly
                 and
                 plainly
                 told
                 us
                 ,
                 
                 we
                 obey
                 it
                 ,
                 and
                 rest
                 in
                 it
                 ,
                 and
                 not
                 measure
                 it
                 by
                 the
                 rules
                 of
                 folly
                 and
                 weak
                 Philosophy
                 ,
                 or
                 the
                 sayings
                 of
                 men
                 in
                 which
                 error
                 may
                 be
                 ingredient
                 ;
                 but
                 when
                 things
                 are
                 unequal
                 ,
                 that
                 is
                 ,
                 when
                 we
                 can
                 doubt
                 concerning
                 our
                 reason
                 ,
                 and
                 cannot
                 doubt
                 concerning
                 the
                 revelation
                 ,
                 we
                 make
                 no
                 question
                 but
                 preferre
                 this
                 before
                 that
                 .
              
               
                 5.
                 
                 That
                 in
                 particular
                 inquiries
                 ,
                 
                 we
                 so
                 order
                 our selves
                 as
                 to
                 make
                 this
                 the
                 general
                 measure
                 ,
                 that
                 we
                 never
                 doe
                 violence
                 to
                 the
                 word
                 of
                 God
                 ,
                 or
                 suspect
                 that
                 ,
                 but
                 resolve
                 rather
                 to
                 call
                 our selves
                 liars
                 ,
                 then
                 that
                 Religion
                 should
                 receive
                 detriment
                 ;
                 and
                 rather
                 quit
                 our
                 arguments
                 then
                 hazard
                 an
                 article
                 ;
                 that
                 is
                 ,
                 that
                 
                   when
                   all
                   things
                   are
                   equal
                
                 ,
                 we
                 rather
                 preferre
                 the
                 pretence
                 of
                 revelation
                 ,
                 then
                 the
                 pretences
                 of
                 reason
                 ,
                 for
                 the
                 reverence
                 of
                 that
                 and
                 the
                 suspicion
                 of
                 this
                 .
                 Beyond
                 this
                 we
                 can
                 doe
                 no
                 more
                 .
              
               
                 To
                 the
                 fourth
                 I
                 answer
                 ,
                 
                 that
                 it
                 is
                 true
                 ,
                 reason
                 is
                 fallible
                 ,
                 or
                 rather
                 to
                 speak
                 properly
                 ,
                 ratiocination
                 ,
                 or
                 the
                 using
                 of
                 reason
                 is
                 subject
                 to
                 abuse
                 and
                 deception
                 ;
                 for
                 reason
                 it self
                 is
                 not
                 fallible
                 :
                 but
                 if
                 reason
                 ,
                 that
                 is
                 ,
                 reasonings
                 be
                 fallible
                 ,
                 so
                 are
                 the
                 pretences
                 of
                 revelation
                 subject
                 to
                 abuse
                 ;
                 and
                 what
                 are
                 we
                 now
                 the
                 nearer
                 ?
                 Some
                 reasons
                 are
                 but
                 probable
                 ,
                 and
                 some
                 are
                 certain
                 and
                 confessed
                 ,
                 and
                 so
                 it
                 is
                 in
                 the
                 sense
                 of
                 Scriptures
                 ,
                 some
                 are
                 plain
                 and
                 need
                 no
                 interpreter
                 ,
                 no
                 discourse
                 ,
                 no
                 art
                 ,
                 no
                 reasonings
                 to
                 draw
                 out
                 their
                 sense
                 ;
                 but
                 many
                 are
                 intricate
                 and
                 obscure
                 ,
                 secret
                 and
                 mysterious
                 ;
                 and
                 to
                 use
                 a
                 fallible
                 reasoning
                 to
                 draw
                 out
                 an
                 obscure
                 and
                 uncertain
                 sense
                 of
                 Scripture
                 ,
                 is
                 sometimes
                 
                 the
                 best
                 way
                 we
                 have
                 ,
                 and
                 then
                 we
                 must
                 make
                 the
                 best
                 of
                 it
                 we
                 can
                 :
                 but
                 the
                 use
                 of
                 reasoning
                 is
                 not
                 onely
                 to
                 finde
                 out
                 truth
                 the
                 best
                 we
                 can
                 ,
                 but
                 sometimes
                 we
                 are
                 as
                 sure
                 of
                 it
                 ;
                 as
                 of
                 light
                 ;
                 but
                 then
                 and
                 always
                 our
                 reason
                 (
                 such
                 as
                 it
                 is
                 )
                 must
                 lead
                 us
                 into
                 such
                 proportions
                 of
                 faith
                 as
                 they
                 can
                 :
                 according
                 as
                 our
                 reason
                 or
                 motives
                 are
                 ,
                 so
                 ordinary
                 is
                 the
                 degree
                 our
                 faith
                 .
              
               
                 To
                 the
                 fifth
                 I
                 need
                 give
                 no
                 other
                 answer
                 but
                 this
                 ,
                 
                 that
                 it
                 confesses
                 the
                 main
                 question
                 :
                 For
                 if
                 this
                 be
                 the
                 greatest
                 reason
                 in
                 the
                 world
                 ,
                 
                   God
                   hath
                   said
                   it
                   ,
                   therefore
                   it
                   is
                   true
                   ,
                
                 it
                 follows
                 ,
                 that
                 all
                 our
                 faith
                 relies
                 upon
                 this
                 one
                 reason
                 ;
                 but
                 because
                 this
                 reason
                 is
                 of
                 no
                 use
                 to
                 us
                 till
                 the
                 minor
                 proposition
                 be
                 proved
                 ,
                 and
                 that
                 it
                 appear
                 that
                 God
                 hath
                 said
                 it
                 ,
                 and
                 that
                 in
                 the
                 inquiry
                 after
                 that
                 ,
                 we
                 are
                 to
                 use
                 all
                 our
                 reason
                 ;
                 the
                 consequent
                 is
                 ,
                 that
                 in
                 the
                 first
                 and
                 last
                 ,
                 reason
                 lends
                 legs
                 of
                 faith
                 ,
                 and
                 nothing
                 can
                 be
                 wisely
                 beleeved
                 ,
                 but
                 what
                 can
                 by
                 some
                 rational
                 inducement
                 be
                 proved
                 .
                 As
                 for
                 the
                 last
                 proposition
                 in
                 the
                 objection
                 ,
                 
                   This
                   is
                   against
                   Scripture
                   ,
                   therefore
                   it
                   is
                   absurd
                   and
                   unreasonable
                   ,
                
                 I
                 have
                 already
                 made
                 it
                 appear
                 to
                 be
                 an
                 imprudent
                 and
                 useless
                 affirmative
                 .
              
               
                 The
                 sixth
                 Objection
                 complains
                 of
                 them
                 that
                 by
                 weak
                 reasonings
                 lose
                 their
                 Religion
                 ,
                 
                 but
                 this
                 is
                 nothing
                 against
                 right
                 reasoning
                 :
                 For
                 because
                 Mountebanks
                 and
                 old
                 women
                 kill
                 men
                 by
                 vile
                 Physick
                 ,
                 therefore
                 is
                 it
                 true
                 ,
                 that
                 the
                 wise
                 discourses
                 of
                 Physicians
                 cannot
                 minister
                 to
                 health
                 ?
                 half-witted
                 people
                 talk
                 against
                 God
                 ,
                 and
                 make
                 objections
                 against
                 Religion
                 ,
                 and
                 themselves
                 have
                 not
                 wit
                 or
                 will
                 enough
                 to
                 answer
                 them
                 and
                 they
                 intending
                 to
                 make
                 reason
                 to
                 be
                 
                   the
                   positive
                   and
                   affirmative
                   measure
                   of
                   Religion
                   ,
                
                 are
                 wholly
                 mistaken
                 ,
                 and
                 abuse
                 themselves
                 and
                 others
                 .
                 2.
                 
                 We
                 are
                 not
                 to
                 exact
                 every
                 thing
                 in
                 Religion
                 according
                 to
                 our
                 weak
                 reasonings
                 ;
                 but
                 whatsoever
                 is
                 certain
                 in
                 reason
                 ,
                 Religion
                 cannot
                 contradict
                 that
                 ;
                 but
                 what
                 is
                 uncertain
                 ,
                 or
                 imperfect
                 ,
                 Religion
                 oftentimes
                 does
                 instruct
                 and
                 amend
                 it
                 .
                 But
                 there
                 are
                 many
                 mysteries
                 of
                 Religion
                 contrary
                 to
                 reason
                 ,
                 corrupted
                 with
                 evil
                 manners
                 ,
                 and
                 many
                 are
                 contrary
                 to
                 reason
                 ,
                 corrupted
                 with
                 false
                 propositions
                 ;
                 now
                 these
                 men
                 make
                 objections
                 ,
                 which
                 upon
                 their
                 own
                 principles
                 they
                 can
                 never
                 answer
                 :
                 but
                 that
                 which
                 seems
                 impossible
                 to
                 vicious
                 persons
                 is
                 reason
                 to
                 good
                 men
                 ,
                 and
                 that
                 which
                 children
                 and
                 fools
                 cannot
                 answer
                 ,
                 amongst
                 wise
                 men
                 hath
                 no
                 difficulty
                 ;
                 and
                 
                   the
                   ignorant
                   ,
                   and
                   the
                   unstable
                   ,
                   wrest
                   some
                   Scriptures
                   to
                   their
                   own
                   damnation
                   :
                
                 but
                 concerning
                 the
                 new
                 Atheists
                 that
                 pretend
                 to
                 wit
                 ,
                 it
                 is
                 not
                 their
                 reason
                 ,
                 but
                 their
                 want
                 of
                 reason
                 that
                 makes
                 them
                 such
                 ,
                 for
                 if
                 either
                 they
                 had
                 more
                 learning
                 ,
                 or
                 did
                 beleeve
                 themselves
                 to
                 have
                 less
                 ,
                 they
                 could
                 never
                 be
                 Atheists
                 .
              
               
                 To
                 the
                 last
                 I
                 answer
                 ,
                 
                 that
                 it
                 is
                 reason
                 we
                 should
                 hear
                 reason
                 whereever
                 we
                 finde
                 it
                 ,
                 if
                 there
                 be
                 no
                 greater
                 evil
                 brought
                 by
                 the
                 teacher
                 then
                 he
                 can
                 bring
                 good
                 ;
                 But
                 if
                 an
                 heretick
                 preaches
                 good
                 things
                 ,
                 it
                 is
                 not
                 always
                 lawful
                 to
                 hear
                 them
                 ,
                 unless
                 when
                 we
                 are
                 out
                 of
                 danger
                 of
                 his
                 abuses
                 also
                 .
                 And
                 thus
                 truth
                 from
                 the
                 devil
                 may
                 be
                 heard
                 ,
                 if
                 we
                 were
                 out
                 of
                 his
                 danger
                 ;
                 but
                 because
                 he
                 tels
                 truth
                 to
                 evil
                 purposes
                 ,
                 and
                 makes
                 wise
                 sayings
                 to
                 become
                 craft
                 ,
                 it
                 is
                 not
                 safe
                 to
                 hear
                 him
                 .
                 2.
                 
                 But
                 besides
                 this
                 ,
                 although
                 it
                 is
                 lawful
                 to
                 beleeve
                 a
                 truth
                 which
                 the
                 devil
                 tels
                 us
                 ,
                 yet
                 it
                 is
                 not
                 lawful
                 to
                 goe
                 to
                 School
                 to
                 the
                 devil
                 ,
                 or
                 to
                 make
                 inquiries
                 of
                 him
                 ,
                 because
                 he
                 that
                 does
                 so
                 ,
                 makes
                 him
                 his
                 Master
                 ,
                 and
                 gives
                 something
                 of
                 Gods
                 portion
                 to
                 Gods
                 enemy
                 .
                 As
                 for
                 Judicial
                 Astrology
                 and
                 Genethliacal
                 predictions
                 ,
                 for
                 my
                 part
                 I
                 therefore
                 reprove
                 them
                 ,
                 not
                 because
                 their
                 reason
                 is
                 against
                 Religion
                 ,
                 for
                 certainly
                 it
                 cannot
                 be
                 ;
                 but
                 because
                 I
                 think
                 they
                 have
                 not
                 reason
                 enough
                 in
                 what
                 they
                 say
                 ;
                 they
                 goe
                 upon
                 weak
                 principles
                 which
                 they
                 cannot
                 prove
                 ;
                 they
                 reduce
                 them
                 to
                 practice
                 by
                 impossible
                 mediums
                 :
                 
                 they
                 draw
                 conclusions
                 with
                 artless
                 and
                 unskilful
                 heads
                 ,
                 they
                 argue
                 about
                 things
                 with
                 which
                 they
                 have
                 little
                 conversation
                 ,
                 they
                 cannot
                 makes
                 scientifical
                 progress
                 in
                 their
                 profession
                 ,
                 but
                 out
                 of
                 greediness
                 to
                 doe
                 something
                 ;
                 they
                 usually
                 ,
                 at
                 least
                 are
                 justly
                 suspected
                 to
                 take
                 in
                 auxiliaries
                 from
                 the
                 spirits
                 of
                 Darkness
                 ;
                 they
                 have
                 always
                 spoken
                 uncertainty
                 ,
                 and
                 most
                 part
                 falsly
                 ;
                 and
                 have
                 always
                 lived
                 scandalously
                 in
                 their
                 profession
                 :
                 they
                 have
                 by
                 all
                 Religions
                 been
                 cried
                 down
                 ,
                 trusted
                 by
                 none
                 but
                 fools
                 ,
                 and
                 superstitious
                 people
                 ;
                 and
                 therefore
                 although
                 the
                 art
                 may
                 be
                 very
                 lawful
                 ,
                 if
                 the
                 starres
                 were
                 upon
                 the
                 earth
                 ,
                 or
                 the
                 men
                 were
                 in
                 heaven
                 ,
                 if
                 they
                 had
                 skill
                 in
                 what
                 they
                 profess
                 ,
                 and
                 reason
                 in
                 all
                 their
                 pretences
                 ,
                 and
                 after
                 all
                 that
                 their
                 principles
                 were
                 certain
                 ,
                 and
                 that
                 the
                 starres
                 did
                 really
                 signify
                 future
                 events
                 ,
                 and
                 that
                 those
                 events
                 were
                 not
                 overruled
                 by
                 every
                 thing
                 in
                 heaven
                 and
                 in
                 earth
                 ,
                 by
                 God
                 ,
                 and
                 by
                 our
                 own
                 will
                 and
                 wisdome
                 ,
                 yet
                 because
                 here
                 is
                 so
                 little
                 reason
                 ,
                 and
                 less
                 certainty
                 ,
                 and
                 nothing
                 but
                 confidence
                 and
                 illusion
                 ,
                 therefore
                 it
                 is
                 that
                 Religion
                 permits
                 them
                 not
                 ;
                 and
                 it
                 is
                 not
                 the
                 reason
                 in
                 this
                 art
                 ,
                 that
                 is
                 against
                 Religion
                 ,
                 but
                 the
                 folly
                 or
                 the
                 knavery
                 of
                 it
                 ,
                 and
                 the
                 dangerous
                 and
                 horrid
                 consequents
                 ,
                 which
                 they
                 feel
                 that
                 run
                 a
                 whoring
                 after
                 such
                 Idols
                 of
                 imagination
                 .
              
            
             
               
                 RULE
                 4.
                 
                 A
                 judgement
                 of
                 nature
                 ,
                 or
                 inclination
                 ,
                 is
                 not
                 sufficient
                 to
                 make
                 a
                 sure
                 Conscience
                 .
              
               
                 BEcause
                 this
                 Rule
                 is
                 of
                 good
                 use
                 ,
                 
                 not
                 onely
                 for
                 making
                 judgement
                 concerning
                 the
                 states
                 of
                 some
                 men
                 ,
                 but
                 also
                 in
                 order
                 to
                 many
                 practices
                 ,
                 it
                 will
                 not
                 be
                 lost
                 labour
                 to
                 consider
                 ,
                 that
                 there
                 are
                 three
                 degrees
                 of
                 practical
                 judgement
                 .
              
               
                 The
                 first
                 is
                 called
                 an
                 inclination
                 ,
                 
                 or
                 the
                 first
                 natural
                 consonancy
                 between
                 the
                 faculty
                 or
                 disposition
                 of
                 man
                 ,
                 and
                 some
                 certain
                 actions
                 .
                 All
                 men
                 are
                 naturally
                 pitiful
                 in
                 some
                 degree
                 ,
                 unless
                 their
                 nature
                 be
                 lame
                 and
                 imperfect
                 :
                 As
                 we
                 say
                 all
                 men
                 naturally
                 can
                 see
                 ,
                 and
                 it
                 is
                 true
                 ,
                 if
                 they
                 have
                 good
                 eyes
                 :
                 so
                 all
                 men
                 naturally
                 are
                 pitiful
                 ,
                 unless
                 they
                 have
                 no
                 bowels
                 :
                 But
                 some
                 more
                 ,
                 some
                 less
                 .
                 And
                 therefore
                 there
                 is
                 in
                 their
                 natures
                 a
                 conveniency
                 ,
                 or
                 agreeing
                 between
                 their
                 dispositions
                 and
                 acts
                 of
                 charity
                 .
                 In
                 the
                 first
                 or
                 lowest
                 sort
                 there
                 is
                 
                   an
                   aptness
                   to
                   it
                
                 .
                 2.
                 
                 In
                 the
                 sweeter
                 and
                 better
                 natures
                 there
                 is
                 
                   a
                   virtual
                   charity
                
                 .
                 3.
                 
                 But
                 in
                 those
                 that
                 consider
                 and
                 choose
                 ,
                 and
                 observe
                 the
                 Commandement
                 ,
                 or
                 the
                 proportions
                 of
                 right
                 reason
                 ,
                 there
                 is
                 in
                 these
                 onely
                 a
                 
                   formal
                   ,
                   deliberative
                   ,
                   compound
                   or
                   practical
                   judgement
                   .
                
              
               
                 Now
                 concerning
                 the
                 first
                 sort
                 ,
                 
                 that
                 is
                 ,
                 
                   the
                   natural
                   disposition
                
                 or
                 
                   first
                   propensity
                
                 ,
                 it
                 is
                 but
                 a
                 remote
                 disposition
                 towards
                 
                   a
                   right
                   conscience
                
                 and
                 
                   a
                   practical
                   judgement
                
                 ;
                 because
                 it
                 may
                 be
                 rescinded
                 ,
                 or
                 diverted
                 by
                 a
                 thousand
                 accidents
                 ,
                 and
                 is
                 nothing
                 else
                 but
                 a
                 relique
                 of
                 the
                 shipwrack
                 which
                 Adam
                 and
                 all
                 the
                 world
                 have
                 made
                 ,
                 and
                 may
                 pass
                 into
                 nothing
                 as
                 suddenly
                 as
                 it
                 came
                 .
                 He
                 that
                 sees
                 two
                 Cocks
                 fight
                 ,
                 though
                 he
                 have
                 no
                 interest
                 in
                 either
                 ,
                 will
                 assist
                 one
                 of
                 them
                 at
                 least
                 by
                 an
                 ineffective
                 pity
                 and
                 desire
                 :
                 but
                 this
                 passes
                 no
                 further
                 then
                 to
                 natural
                 effects
                 ,
                 or
                 the
                 changes
                 or
                 affections
                 of
                 a
                 load-stone
                 ;
                 it
                 may
                 produce
                 something
                 in
                 nature
                 ,
                 but
                 nothing
                 in
                 manners
                 .
              
               
                 Concerning
                 the
                 second
                 ,
                 
                 that
                 is
                 ,
                 
                   a
                   virtual
                   judgement
                
                 ,
                 that
                 is
                 ,
                 a
                 natural
                 inclination
                 passing
                 forth
                 into
                 habit
                 or
                 custome
                 ,
                 and
                 delight
                 in
                 the
                 actions
                 of
                 some
                 vertues
                 ;
                 
                 it
                 is
                 certain
                 that
                 it
                 is
                 one
                 part
                 of
                 the
                 grace
                 of
                 God
                 ,
                 and
                 a
                 more
                 promoted
                 and
                 immediate
                 disposition
                 to
                 the
                 vertue
                 of
                 its
                 kinde
                 then
                 the
                 former
                 .
                 Some
                 men
                 are
                 naturally
                 very
                 merciful
                 ,
                 and
                 some
                 are
                 abstemious
                 ,
                 and
                 some
                 are
                 continent
                 :
                 and
                 these
                 in
                 the
                 course
                 of
                 their
                 life
                 take
                 in
                 every
                 argument
                 and
                 accidental
                 motive
                 ,
                 and
                 the
                 disposition
                 swells
                 ,
                 and
                 the
                 nature
                 is
                 confirm'd
                 .
                 But
                 still
                 it
                 is
                 but
                 nature
                 .
                 The
                 man
                 ,
                 it
                 may
                 be
                 ,
                 is
                 chast
                 ,
                 because
                 he
                 hates
                 the
                 immodesty
                 of
                 those
                 addresses
                 which
                 prepare
                 to
                 uncleanness
                 ;
                 or
                 he
                 loves
                 his
                 quiet
                 ,
                 or
                 fears
                 the
                 accidents
                 of
                 his
                 Enemy-crime
                 ;
                 or
                 there
                 was
                 a
                 terror
                 infus'd
                 into
                 him
                 by
                 the
                 sight
                 of
                 a
                 sad
                 spectacle
                 ,
                 the
                 evil
                 reward
                 of
                 an
                 adulterous
                 person
                 .
                 
                   —
                   quosdam
                   moechos
                   dum
                   Mugilis
                   intrat
                   .
                
                 Concerning
                 this
                 kinde
                 of
                 virtual
                 judgement
                 or
                 confirm'd
                 nature
                 ,
                 I
                 have
                 two
                 things
                 to
                 say
                 :
              
               
                 1.
                 
                 That
                 this
                 virtual
                 judgement
                 can
                 produce
                 love
                 or
                 hatred
                 to
                 certain
                 objects
                 ,
                 
                 ineffective
                 complacencies
                 or
                 disrelishes
                 respectively
                 ,
                 proper
                 antipathies
                 and
                 aversations
                 from
                 a
                 whole
                 kinde
                 of
                 objects
                 ;
                 such
                 as
                 was
                 that
                 hatred
                 that
                 Tamerlan
                 had
                 to
                 Zercon
                 ,
                 or
                 some
                 men
                 to
                 Cats
                 .
                 And
                 thus
                 much
                 we
                 cannot
                 deny
                 to
                 be
                 produc'd
                 by
                 the
                 operation
                 and
                 simple
                 apprehension
                 of
                 our
                 senses
                 by
                 pictures
                 and
                 all
                 impressions
                 of
                 fancy
                 :
                 
                 
                   Cum
                   opinamur
                   difficile
                   aliquid
                   aut
                   terribile
                   statim
                   compatimur
                   .
                   Secundùm
                   imaginem
                   autem
                   similiter
                   nos
                   habemus
                   .
                
                 We
                 finde
                 effects
                 and
                 impresses
                 according
                 to
                 the
                 very
                 images
                 of
                 things
                 we
                 see
                 ,
                 and
                 by
                 their
                 prime
                 apprehensions
                 ;
                 and
                 therefore
                 much
                 rather
                 may
                 these
                 
                   actus
                   imperati
                
                 ,
                 or
                 more
                 natural
                 and
                 proper
                 effects
                 and
                 affections
                 of
                 will
                 be
                 entertain'd
                 or
                 produc'd
                 respectively
                 .
                 Men
                 at
                 first
                 sight
                 fall
                 in
                 love
                 with
                 women
                 ,
                 and
                 that
                 against
                 their
                 reason
                 and
                 resolution
                 ,
                 and
                 counsel
                 ,
                 and
                 interest
                 ,
                 and
                 they
                 cannot
                 help
                 it
                 ;
                 and
                 so
                 they
                 may
                 doe
                 with
                 some
                 actions
                 of
                 virtue
                 .
                 And
                 as
                 in
                 the
                 first
                 case
                 they
                 are
                 rather
                 miserable
                 then
                 vicious
                 ;
                 so
                 in
                 this
                 they
                 are
                 rather
                 fortunate
                 then
                 vertuous
                 :
                 and
                 they
                 may
                 be
                 commended
                 as
                 we
                 praise
                 a
                 fair
                 face
                 ,
                 or
                 a
                 strong
                 arm
                 ,
                 an
                 athletick
                 health
                 ,
                 or
                 a
                 good
                 constitution
                 ;
                 and
                 it
                 is
                 indeed
                 a
                 very
                 good
                 disposition
                 and
                 a
                 facilitation
                 of
                 a
                 vertuous
                 choice
                 .
                 But
                 ,
              
               
                 2.
                 
                 This
                 
                   virtual
                   judgement
                
                 ,
                 
                 which
                 is
                 nothing
                 but
                 
                   nature
                   confirm'd
                
                 by
                 accidents
                 ,
                 is
                 not
                 a
                 state
                 of
                 good
                 by
                 which
                 a
                 man
                 is
                 acceptable
                 to
                 God.
                 Neither
                 is
                 it
                 a
                 sufficient
                 principle
                 of
                 
                   a
                   good
                   life
                
                 ,
                 nor
                 indeed
                 of
                 
                   the
                   actions
                   of
                   its
                   own
                   kinde
                   .
                
                 1.
                 
                 Not
                 of
                 good
                 life
                 ,
                 because
                 it
                 may
                 be
                 in
                 a
                 single
                 instance
                 ;
                 and
                 it
                 can
                 never
                 be
                 in
                 all
                 .
                 The
                 man
                 that
                 is
                 
                   good
                   natur'd
                
                 ,
                 that
                 is
                 ,
                 
                   naturally
                   meek
                
                 ,
                 and
                 loving
                 ,
                 goes
                 the
                 furthest
                 upon
                 this
                 account
                 ;
                 but
                 without
                 the
                 conjunction
                 of
                 other
                 vertues
                 it
                 is
                 a
                 great
                 way
                 off
                 from
                 that
                 good
                 state
                 whither
                 naturally
                 it
                 can
                 but
                 tend
                 and
                 incline
                 :
                 and
                 we
                 see
                 some
                 good
                 things
                 are
                 made
                 to
                 serve
                 some
                 evil
                 ;
                 and
                 by
                 temperance
                 ,
                 and
                 a
                 moderate
                 diet
                 ,
                 some
                 preserve
                 their
                 health
                 ,
                 that
                 they
                 may
                 not
                 preserve
                 their
                 chastity
                 :
                 and
                 they
                 may
                 be
                 habitually
                 proud
                 ,
                 because
                 they
                 are
                 naturally
                 chast
                 :
                 and
                 then
                 this
                 chastity
                 is
                 no
                 virtue
                 ,
                 but
                 a
                 disposition
                 and
                 an
                 aptness
                 onely
                 .
                 In
                 this
                 sense
                 that
                 of
                 S.
                 James
                 may
                 be
                 affirmed
                 ,
                 
                   He
                   that
                   offends
                   in
                   one
                   ,
                   is
                   guilty
                   of
                   all
                
                 ;
                 that
                 is
                 ,
                 if
                 his
                 inclinations
                 ,
                 and
                 his
                 accidentally
                 acquird
                 habits
                 be
                 such
                 as
                 to
                 admit
                 a
                 mixture
                 ,
                 they
                 are
                 not
                 genuine
                 and
                 gracious
                 :
                 such
                 are
                 these
                 that
                 are
                 the
                 effects
                 of
                 a
                 nature
                 fitted
                 towards
                 a
                 particular
                 virtue
                 .
                 It
                 must
                 be
                 a
                 higher
                 principle
                 that
                 makes
                 an
                 intire
                 piety
                 ;
                 nature
                 and
                 the
                 habits
                 growing
                 upon
                 her
                 stock
                 ,
                 cannot
                 doe
                 it
                 .
                 Alexander
                 was
                 a
                 continent
                 Prince
                 ,
                 and
                 the
                 captive
                 beauties
                 of
                 Persia
                 were
                 secur'd
                 by
                 it
                 in
                 their
                 Honours
                 ;
                 but
                 by
                 rage
                 he
                 destroyed
                 his
                 friend
                 ,
                 and
                 by
                 drunkenness
                 he
                 destroyed
                 himself
                 .
              
               
                 2.
                 
                 But
                 neither
                 is
                 this
                 virtual
                 judgement
                 a
                 sufficient
                 principle
                 of
                 the
                 actions
                 
                 of
                 its
                 own
                 kinde
                 ;
                 for
                 this
                 natural
                 strength
                 is
                 nothing
                 but
                 an
                 uneasiness
                 and
                 unaptness
                 to
                 suffer
                 by
                 common
                 temptations
                 ;
                 but
                 place
                 the
                 man
                 where
                 he
                 can
                 be
                 tempted
                 ,
                 and
                 this
                 good
                 disposition
                 secures
                 him
                 not
                 ,
                 because
                 there
                 may
                 be
                 something
                 in
                 nature
                 bigger
                 then
                 it
                 .
              
               
                 It
                 remains
                 then
                 ,
                 
                 that
                 to
                 the
                 constitution
                 of
                 a
                 Right
                 and
                 Sure
                 Conscience
                 ,
                 there
                 is
                 requir'd
                 
                   a
                   formal
                   judgement
                
                 ,
                 that
                 is
                 ,
                 a
                 deliberation
                 of
                 the
                 understanding
                 ,
                 and
                 a
                 choice
                 of
                 the
                 wi●l
                 ,
                 that
                 being
                 instructed
                 ,
                 and
                 this
                 inclined
                 by
                 
                   the
                   grace
                   of
                   God
                   :
                   tantóque
                   laudabilior
                   munificentia
                   nostra
                   fore
                   videbatur
                   ,
                   quòd
                   ad
                   illam
                   non
                   impetu
                   quodam
                   sed
                   consilio
                   trahebamur
                   ,
                
                 
                 said
                 Secundus
                 :
                 then
                 it
                 is
                 right
                 and
                 good
                 ,
                 then
                 when
                 it
                 is
                 not
                 violent
                 ,
                 necessary
                 ,
                 or
                 natural
                 ,
                 but
                 when
                 it
                 is
                 chosen
                 .
                 This
                 makes
                 
                   a
                   Right
                   and
                   Sure
                   Conscience
                
                 ,
                 because
                 the
                 grace
                 of
                 God
                 hath
                 an
                 universal
                 influence
                 into
                 all
                 the
                 course
                 of
                 our
                 actions
                 .
                 
                   For
                   he
                   that
                   said
                   ,
                   Doe
                   not
                   kill
                   ,
                   said
                   also
                   ,
                   Doe
                   not
                   steal
                   :
                
                 and
                 if
                 he
                 obeys
                 in
                 one
                 instance
                 ,
                 for
                 that
                 reason
                 must
                 obey
                 in
                 all
                 ,
                 or
                 be
                 condemn'd
                 by
                 himself
                 ,
                 and
                 then
                 the
                 Conscience
                 is
                 right
                 in
                 the
                 principle
                 and
                 fountain
                 ,
                 though
                 defil'd
                 in
                 the
                 issue
                 and
                 emanation
                 .
                 For
                 he
                 that
                 is
                 condemn'd
                 by
                 his
                 own
                 Conscience
                 ,
                 hath
                 the
                 law
                 written
                 and
                 the
                 characters
                 still
                 fair
                 ,
                 legible
                 ,
                 and
                 read
                 ;
                 but
                 then
                 the
                 fault
                 is
                 in
                 something
                 else
                 ;
                 
                   the
                   will
                
                 is
                 corrupted
                 .
                 The
                 summe
                 is
                 this
                 :
              
               
                 It
                 is
                 not
                 enough
                 that
                 the
                 Conscience
                 be
                 taught
                 by
                 nature
                 ,
                 
                 but
                 it
                 must
                 be
                 taught
                 by
                 God
                 ,
                 conducted
                 by
                 reason
                 ,
                 made
                 operative
                 by
                 discourse
                 ,
                 assisted
                 by
                 choice
                 ,
                 instructed
                 by
                 laws
                 and
                 
                   sober
                   principles
                
                 :
                 and
                 then
                 it
                 is
                 Right
                 ,
                 and
                 it
                 may
                 be
                 Sure.
                 
              
            
             
               
                 RULE
                 5.
                 
                 When
                 two
                 motives
                 concurre
                 to
                 the
                 determination
                 of
                 an
                 action
                 ,
                 whereof
                 one
                 is
                 vertuous
                 ,
                 and
                 the
                 other
                 secular
                 ,
                 a
                 Right
                 Conscience
                 is
                 not
                 prejudic'd
                 by
                 that
                 mixture
                 .
              
               
                 HE
                 that
                 fasts
                 to
                 punish
                 himself
                 for
                 his
                 sins
                 ,
                 
                 and
                 at
                 the
                 same
                 time
                 intends
                 his
                 health
                 ,
                 though
                 it
                 will
                 be
                 very
                 often
                 impossible
                 for
                 him
                 to
                 tell
                 himself
                 which
                 was
                 the
                 final
                 and
                 prevailing
                 motive
                 and
                 ingredient
                 into
                 the
                 perswasion
                 ,
                 yet
                 it
                 is
                 no
                 detriment
                 to
                 his
                 conscience
                 ;
                 the
                 religious
                 motive
                 alone
                 did
                 suffice
                 to
                 make
                 it
                 to
                 be
                 an
                 act
                 of
                 a
                 good
                 conscience
                 ;
                 and
                 if
                 the
                 mix●ure
                 of
                 the
                 other
                 could
                 change
                 this
                 ,
                 it
                 could
                 not
                 be
                 lawful
                 to
                 use
                 ,
                 or
                 in
                 any
                 degree
                 to
                 be
                 perswaded
                 by
                 the
                 promises
                 of
                 those
                 temporal
                 blessings
                 which
                 are
                 reco●ded
                 in
                 both
                 Testaments
                 ,
                 and
                 to
                 which
                 there
                 is
                 a
                 natural
                 desire
                 ,
                 and
                 proper
                 inclination
                 .
                 But
                 this
                 also
                 is
                 with
                 some
                 difference
                 .
              
               
                 2.
                 
                 If
                 the
                 secular
                 ingredient
                 be
                 the
                 stronger
                 ,
                 
                 it
                 is
                 in
                 the
                 same
                 degree
                 as
                 it
                 prevails
                 over
                 the
                 vertuous
                 or
                 religious
                 ,
                 
                   a
                   diminution
                
                 of
                 the
                 worthiness
                 of
                 the
                 action
                 ;
                 but
                 if
                 it
                 be
                 a
                 secular
                 blessing
                 under
                 a
                 promise
                 ,
                 it
                 does
                 not
                 alter
                 
                   the
                   whole
                   kinde
                   of
                   the
                   action
                   .
                
                 The
                 reason
                 is
                 this
                 :
                 Because
                 whatever
                 God
                 hath
                 promised
                 ,
                 is
                 therefore
                 desirable
                 and
                 good
                 ,
                 because
                 he
                 hath
                 promised
                 it
                 ,
                 or
                 he
                 hath
                 promised
                 it
                 because
                 it
                 is
                 of
                 it self
                 good
                 ,
                 and
                 useful
                 to
                 us
                 ;
                 and
                 therefore
                 whatever
                 we
                 may
                 innocently
                 desire
                 ,
                 we
                 may
                 innocently
                 intend
                 :
                 but
                 if
                 it
                 be
                 
                 mingled
                 with
                 a
                 religious
                 and
                 spiritual
                 interest
                 ,
                 it
                 ought
                 not
                 to
                 sit
                 down
                 in
                 the
                 highest
                 place
                 ,
                 because
                 a
                 more
                 worthy
                 is
                 there
                 present
                 ,
                 lest
                 we
                 be
                 found
                 to
                 be
                 passionate
                 for
                 the
                 things
                 of
                 this
                 life
                 ,
                 and
                 indifferent
                 for
                 God
                 and
                 for
                 Religion
                 .
              
               
                 3.
                 
                 If
                 the
                 secular
                 or
                 temporal
                 ingredient
                 be
                 not
                 under
                 a
                 promise
                 ,
                 
                 and
                 yet
                 be
                 the
                 prime
                 and
                 chief
                 motive
                 ,
                 the
                 whole
                 case
                 is
                 altered
                 :
                 the
                 conscience
                 is
                 not
                 right
                 ,
                 it
                 is
                 natural
                 inclination
                 ,
                 
                   not
                   conscience
                
                 ,
                 it
                 is
                 sense
                 or
                 interest
                 ,
                 
                   not
                   duty
                
                 .
                 *
                 He
                 that
                 gives
                 alms
                 with
                 a
                 purpose
                 to
                 please
                 his
                 Prince
                 ,
                 who
                 is
                 charitable
                 and
                 religious
                 ,
                 although
                 his
                 purpose
                 be
                 innocent
                 ,
                 yet
                 because
                 it
                 is
                 an
                 end
                 which
                 God
                 hath
                 not
                 encouraged
                 by
                 propounding
                 it
                 as
                 a
                 reward
                 of
                 charity
                 the
                 whole
                 deliberation
                 is
                 turn'd
                 to
                 be
                 a
                 secular
                 action
                 ,
                 and
                 passes
                 without
                 a
                 reward
                 .
                 Our
                 
                   blessed
                   Saviour
                
                 hath
                 by
                 an
                 instance
                 of
                 his
                 own
                 ,
                 determin'd
                 this
                 case
                 .
                 
                   When
                   thou
                   makest
                   a
                   feast
                   call
                   not
                   the
                   rich
                   ,
                
                 who
                 can
                 make
                 thee
                 recompence
                 ,
                 but
                 
                   call
                   the
                   poor
                   ,
                   and
                   thou
                   shalt
                   have
                   reward
                   in
                   heaven
                   .
                
                 To
                 call
                 the
                 rich
                 to
                 a
                 feast
                 is
                 no
                 sin
                 ,
                 but
                 to
                 call
                 them
                 is
                 to
                 lose
                 the
                 reward
                 of
                 charity
                 ,
                 by
                 changing
                 the
                 whole
                 nature
                 of
                 the
                 action
                 from
                 charity
                 to
                 civility
                 ,
                 from
                 Religion
                 to
                 prudence
                 .
              
               
                 And
                 this
                 hath
                 not
                 other
                 exception
                 or
                 variety
                 in
                 it
                 ,
                 
                 but
                 when
                 the
                 mixture
                 is
                 of
                 a
                 thing
                 that
                 is
                 so
                 purely
                 natural
                 ,
                 that
                 it
                 is
                 also
                 necessary
                 :
                 Thus
                 to
                 eat
                 upon
                 a
                 festival
                 day
                 to
                 satisfy
                 a
                 long
                 hunger
                 ,
                 to
                 be
                 honestly
                 imployed
                 to
                 get
                 a
                 living
                 ,
                 doe
                 not
                 cease
                 to
                 be
                 religious
                 ,
                 though
                 that
                 which
                 is
                 temporal
                 be
                 the
                 first
                 and
                 the
                 greatest
                 cause
                 of
                 the
                 action
                 or
                 undertaking
                 .
                 But
                 the
                 reason
                 of
                 this
                 difference
                 (
                 if
                 any
                 be
                 apprehended
                 )
                 is
                 because
                 this
                 natural
                 end
                 
                   is
                   also
                   a
                   duty
                
                 ,
                 and
                 tacitly
                 under
                 a
                 promise
                 .
              
               
                 Quest.
                 
              
               
                 IT
                 is
                 usually
                 requir'd
                 ,
                 
                 that
                 all
                 that
                 enter
                 into
                 the
                 holy
                 Offices
                 of
                 the
                 Ministery
                 should
                 so
                 primely
                 and
                 principally
                 design
                 the
                 glory
                 of
                 God
                 ,
                 that
                 all
                 other
                 considerations
                 should
                 scarce
                 be
                 ingredients
                 into
                 the
                 resolution
                 ,
                 and
                 yet
                 if
                 it
                 be
                 inquired
                 how
                 far
                 this
                 is
                 obligatory
                 ,
                 and
                 observe
                 how
                 little
                 it
                 is
                 attended
                 to
                 in
                 the
                 first
                 preparations
                 to
                 the
                 Order
                 ,
                 the
                 very
                 needs
                 of
                 most
                 men
                 will
                 make
                 the
                 Question
                 material
                 .
              
               
                 But
                 I
                 answer
                 to
                 the
                 Question
                 ,
                 
                 in
                 proportion
                 to
                 the
                 sense
                 of
                 the
                 present
                 Rule
                 .
              
               
                 1.
                 
                 Where
                 ever
                 a
                 religious
                 act
                 by
                 Gods
                 appointment
                 may
                 serve
                 a
                 temporal
                 end
                 and
                 a
                 spiritual
                 ,
                 to
                 attend
                 either
                 is
                 lawful
                 ;
                 but
                 it
                 is
                 still
                 more
                 excellent
                 ,
                 by
                 how
                 much
                 preference
                 and
                 greater
                 zeal
                 ,
                 we
                 more
                 serve
                 the
                 more
                 excellent
                 .
                 Therefore
                 although
                 it
                 be
                 better
                 to
                 undertake
                 the
                 sacred
                 function
                 wholly
                 for
                 ends
                 spiritual
                 ,
                 yet
                 it
                 is
                 lawful
                 to
                 enter
                 into
                 it
                 with
                 
                   an
                   actual
                   design
                
                 to
                 make
                 that
                 calling
                 the
                 means
                 of
                 our
                 natural
                 and
                 necessary
                 support
                 .
                 The
                 reason
                 is
                 :
              
               
                 Because
                 it
                 is
                 lawfull
                 to
                 intend
                 what
                 God
                 hath
                 offered
                 and
                 propounded
                 .
                 
                 The
                 end
                 which
                 God
                 hath
                 made
                 ,
                 cannot
                 be
                 evil
                 ,
                 and
                 therefore
                 it
                 cannot
                 be
                 evil
                 to
                 choose
                 that
                 instrument
                 to
                 that
                 end
                 ,
                 which
                 by
                 Gods
                 appointment
                 is
                 to
                 minister
                 to
                 that
                 end
                 .
                 Now
                 since
                 
                   God
                   hath
                   ordained
                   that
                   they
                   who
                   preach
                   the
                   Gospel
                   should
                   live
                   of
                   the
                   Gospel
                   ,
                
                 it
                 cannot
                 be
                 unlawful
                 to
                 design
                 that
                 in
                 order
                 to
                 this
                 .
              
               
                 2.
                 
                 If
                 our
                 temporal
                 support
                 and
                 maintenance
                 be
                 the
                 first
                 and
                 immediate
                 design
                 ,
                 
                 it
                 makes
                 not
                 the
                 whole
                 undertaking
                 to
                 be
                 unlawful
                 .
                 For
                 all
                 callings
                 ,
                 and
                 all
                 states
                 ,
                 and
                 all
                 actions
                 ,
                 are
                 to
                 be
                 directed
                 or
                 done
                 to
                 the
                 glory
                 of
                 God
                 ;
                 according
                 to
                 that
                 saying
                 of
                 S.
                 
                   Paul
                   ,
                   Whether
                   ye
                   eat
                   or
                   drink
                   ,
                   or
                   whatsoever
                   ye
                   doe
                   ,
                   
                   all
                   to
                   the
                   glory
                   of
                   God
                   :
                
                 and
                 that
                 one
                 calling
                 should
                 be
                 more
                 for
                 Gods
                 glory
                 then
                 another
                 ,
                 is
                 by
                 reason
                 of
                 the
                 matter
                 and
                 imployment
                 ;
                 but
                 in
                 every
                 one
                 ,
                 for
                 its
                 portion
                 still
                 ,
                 Gods
                 glory
                 must
                 be
                 the
                 principal
                 ,
                 and
                 yet
                 no
                 man
                 questions
                 but
                 it
                 is
                 lawful
                 for
                 any
                 man
                 to
                 bring
                 his
                 son
                 up
                 to
                 the
                 most
                 gainful
                 trade
                 ,
                 if
                 in
                 other
                 things
                 there
                 be
                 no
                 objection
                 :
                 and
                 therefore
                 why
                 this
                 may
                 not
                 be
                 the
                 first
                 moving
                 consideration
                 in
                 the
                 susception
                 of
                 ,
                 or
                 designation
                 to
                 the
                 calling
                 Ecclesiastical
                 ,
                 cannot
                 have
                 any
                 reason
                 in
                 the
                 nature
                 of
                 the
                 thing
                 :
                 For
                 if
                 in
                 all
                 things
                 Gods
                 glory
                 must
                 be
                 the
                 principal
                 end
                 ,
                 and
                 yet
                 in
                 some
                 Callings
                 the
                 temporal
                 advantage
                 is
                 the
                 first
                 mover
                 ,
                 then
                 it
                 may
                 be
                 so
                 in
                 all
                 ;
                 the
                 intention
                 of
                 Gods
                 glory
                 notwithstanding
                 :
                 for
                 if
                 it
                 hinders
                 not
                 in
                 that
                 ,
                 it
                 hinders
                 not
                 in
                 this
                 .
                 But
                 yet
                 ,
              
               
                 3.
                 
                 
                 It
                 is
                 a
                 great
                 imperfection
                 actually
                 to
                 think
                 of
                 nothing
                 but
                 the
                 temporal
                 advantages
                 ,
                 of
                 which
                 God
                 hath
                 in
                 that
                 Calling
                 made
                 provisions
                 ;
                 but
                 I
                 say
                 ,
                 it
                 is
                 not
                 always
                 a
                 sin
                 to
                 make
                 them
                 the
                 
                   first
                   mover
                
                 in
                 the
                 designing
                 the
                 person
                 to
                 that
                 Calling
                 .
              
               
                 But
                 therefore
                 this
                 is
                 onely
                 tolerable
                 in
                 those
                 persons
                 ,
                 
                 who
                 at
                 great
                 distance
                 design
                 the
                 Calling
                 ;
                 as
                 when
                 they
                 first
                 study
                 to
                 make
                 themselves
                 capable
                 of
                 it
                 ,
                 then
                 it
                 is
                 tolerable
                 ,
                 because
                 they
                 are
                 bound
                 to
                 provide
                 for
                 themselves
                 in
                 all
                 just
                 ways
                 ,
                 and
                 standing
                 at
                 so
                 great
                 distances
                 from
                 it
                 ,
                 cannot
                 behold
                 the
                 beauties
                 which
                 are
                 
                   in
                   interiori
                   demo
                
                 ;
                 the
                 duty
                 which
                 is
                 on
                 them
                 ,
                 is
                 to
                 doe
                 that
                 which
                 is
                 their
                 proper
                 work
                 ,
                 that
                 is
                 ,
                 to
                 fit
                 themselves
                 with
                 abilities
                 and
                 skill
                 to
                 conduct
                 it
                 ,
                 and
                 therefore
                 their
                 intention
                 must
                 be
                 fitted
                 accordingly
                 ,
                 and
                 move
                 by
                 the
                 most
                 powerful
                 and
                 prevailing
                 motive
                 ,
                 so
                 it
                 be
                 lawful
                 .
                 He
                 that
                 applies
                 himself
                 to
                 learn
                 letters
                 ,
                 hath
                 an
                 intention
                 proportionable
                 to
                 his
                 person
                 and
                 capacity
                 when
                 he
                 first
                 enters
                 ,
                 and
                 as
                 he
                 grows
                 in
                 powers
                 ,
                 so
                 must
                 he
                 also
                 in
                 purposes
                 ;
                 so
                 that
                 as
                 he
                 passes
                 on
                 to
                 perfection
                 ,
                 he
                 may
                 also
                 have
                 intentions
                 more
                 noble
                 and
                 more
                 perfect
                 :
                 and
                 a
                 man
                 in
                 any
                 Calling
                 may
                 first
                 design
                 to
                 serve
                 that
                 end
                 that
                 stands
                 next
                 him
                 ,
                 and
                 yet
                 when
                 he
                 is
                 possest
                 of
                 that
                 ,
                 look
                 on
                 further
                 to
                 the
                 intention
                 of
                 the
                 thing
                 ,
                 and
                 its
                 own
                 utmost
                 capacity
                 .
                 But
                 therefore
                 ,
              
               
                 4.
                 
                 Whoever
                 does
                 actually
                 enter
                 into
                 Orders
                 ,
                 
                 must
                 take
                 care
                 that
                 his
                 principal
                 end
                 be
                 the
                 glory
                 of
                 God
                 ,
                 and
                 the
                 good
                 of
                 souls
                 .
                 The
                 reasons
                 are
                 these
                 :
              
               
                 1.
                 
                 Because
                 no
                 man
                 is
                 fit
                 for
                 that
                 Office
                 ,
                 
                 but
                 he
                 that
                 is
                 spiritual
                 in
                 his
                 person
                 ,
                 as
                 well
                 as
                 his
                 Office
                 :
                 he
                 must
                 be
                 a
                 despiser
                 of
                 the
                 world
                 ,
                 a
                 light
                 to
                 others
                 ,
                 an
                 example
                 to
                 the
                 flock
                 ,
                 a
                 great
                 denier
                 of
                 himself
                 ,
                 of
                 a
                 celestial
                 minde
                 ,
                 he
                 must
                 minde
                 heavenly
                 things
                 ;
                 with
                 which
                 dispositions
                 it
                 cannot
                 consist
                 ,
                 that
                 he
                 who
                 is
                 called
                 to
                 the
                 lot
                 of
                 God
                 ,
                 should
                 place
                 his
                 chief
                 affections
                 in
                 secular
                 advantages
                 .
              
               
                 2.
                 
                 This
                 is
                 that
                 of
                 which
                 the
                 Apostle
                 was
                 a
                 glorious
                 precedent
                 ,
                 
                 
                   We
                   seek
                   not
                   yours
                
                 ,
                 
                 
                   but
                   you
                   ;
                   for
                   the
                   Parents
                   lay
                   up
                   for
                   the
                   children
                   ,
                   not
                   children
                   for
                   their
                   Parents
                   :
                
                 meaning
                 ,
                 that
                 between
                 the
                 spiritual
                 and
                 the
                 natural
                 paternity
                 ,
                 there
                 is
                 so
                 much
                 proportion
                 ,
                 that
                 when
                 it
                 is
                 for
                 the
                 good
                 of
                 the
                 children
                 ,
                 they
                 must
                 all
                 quit
                 their
                 temporal
                 advantages
                 ;
                 but
                 because
                 this
                 is
                 to
                 be
                 done
                 for
                 the
                 spiritual
                 ,
                 it
                 follows
                 ,
                 this
                 must
                 be
                 chief
                 .
              
               
                 And
                 this
                 I
                 suppose
                 is
                 also
                 enjoyned
                 by
                 another
                 Apostle
                 ,
                 
                 
                   Feeding
                   the
                   flock
                   of
                   God
                
                 ,
                 
                 
                   not
                   for
                   filthy
                   lucre
                   sake
                
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 that
                 is
                 ,
                 but
                 
                   of
                   a
                   prompt
                   ,
                   ready
                   minde
                
                 ;
                 a
                 minde
                 moved
                 by
                 intrinsick
                 arguments
                 of
                 fair
                 design
                 ,
                 not
                 drawn
                 by
                 the
                 outward
                 cords
                 of
                 vanity
                 and
                 gain
                 .
              
               
               
                 3.
                 
                 
                 The
                 work
                 of
                 the
                 Calling
                 being
                 principally
                 and
                 immediately
                 for
                 the
                 good
                 of
                 souls
                 ,
                 and
                 for
                 the
                 glory
                 of
                 God
                 ,
                 it
                 cannot
                 be
                 pursued
                 as
                 the
                 nature
                 of
                 the
                 work
                 requires
                 ,
                 if
                 that
                 be
                 not
                 principally
                 intended
                 ,
                 which
                 is
                 principally
                 to
                 be
                 procured
                 ;
                 All
                 that
                 which
                 is
                 necessary
                 in
                 order
                 to
                 it
                 must
                 also
                 be
                 taken
                 care
                 of
                 :
                 Thus
                 the
                 Ministers
                 of
                 Religion
                 may
                 attend
                 their
                 health
                 ,
                 and
                 must
                 look
                 to
                 their
                 necessary
                 support
                 ,
                 and
                 may
                 defend
                 themselves
                 against
                 all
                 impediments
                 of
                 their
                 offices
                 in
                 just
                 and
                 proportionable
                 ways
                 :
                 but
                 because
                 all
                 these
                 have
                 further
                 purposes
                 ,
                 although
                 they
                 standing
                 nearest
                 may
                 be
                 first
                 regarded
                 by
                 an
                 
                   actual
                   care
                
                 ,
                 at
                 
                   some
                   times
                
                 ,
                 and
                 
                   in
                   some
                   circumstances
                
                 ,
                 and
                 
                   by
                   actual
                   attention
                
                 ;
                 yet
                 habitually
                 ,
                 and
                 principally
                 ,
                 and
                 constantly
                 ,
                 the
                 glory
                 of
                 God
                 ,
                 and
                 the
                 good
                 of
                 souls
                 must
                 be
                 in
                 the
                 heart
                 ,
                 and
                 in
                 the
                 purpose
                 of
                 every
                 action
                 .
              
               
                 But
                 the
                 principality
                 and
                 preheminence
                 of
                 this
                 intention
                 is
                 no
                 otherwise
                 to
                 be
                 judged
                 of
                 ,
                 
                 either
                 by
                 our selves
                 or
                 others
                 ,
                 then
                 by
                 these
                 following
                 significations
                 .
              
               
                 1.
                 
                 No
                 man
                 can
                 in
                 any
                 sense
                 principally
                 ,
                 
                 that
                 is
                 ,
                 as
                 he
                 ought
                 ,
                 intend
                 the
                 good
                 of
                 souls
                 ,
                 who
                 enters
                 into
                 the
                 sacred
                 Ministery
                 without
                 those
                 just
                 measures
                 of
                 preparation
                 and
                 disposition
                 ,
                 which
                 are
                 required
                 by
                 the
                 Church
                 ,
                 and
                 the
                 nature
                 of
                 the
                 thing
                 it self
                 ;
                 that
                 is
                 ,
                 that
                 he
                 be
                 well
                 instructed
                 in
                 the
                 holy
                 Scriptures
                 ,
                 and
                 be
                 fit
                 to
                 teach
                 ,
                 to
                 exhort
                 ,
                 to
                 reprove
                 .
                 For
                 he
                 who
                 undertakes
                 a
                 work
                 which
                 can
                 serve
                 Gods
                 ends
                 and
                 his
                 own
                 in
                 several
                 capacities
                 ,
                 and
                 is
                 not
                 sufficiently
                 instructed
                 to
                 serve
                 the
                 ends
                 of
                 God
                 ,
                 it
                 is
                 apparent
                 that
                 what
                 he
                 undertakes
                 is
                 for
                 his
                 own
                 end
                 .
              
               
                 2.
                 
                 His
                 intentions
                 cannot
                 be
                 right
                 ,
                 who
                 by
                 any
                 indirect
                 arts
                 does
                 enter
                 ,
                 for
                 that
                 which
                 does
                 not
                 begin
                 at
                 God
                 ,
                 cannot
                 be
                 for
                 God
                 :
                 
                   Non
                   enim
                   ambitione
                   ,
                   vel
                   pretio
                   ,
                   sed
                   probatae
                   vitae
                   &
                   disciplinarum
                   testimonio
                   ,
                   ad
                   honoris
                   &
                   Sacerdotii
                   insignia
                   oportet
                   promoveri
                   ,
                
                 said
                 the
                 Emperour
                 Theodosius
                 .
                 He
                 therefore
                 who
                 symoniacally
                 enters
                 ,
                 fixes
                 his
                 eye
                 and
                 heart
                 upon
                 that
                 which
                 he
                 values
                 to
                 be
                 worth
                 money
                 ,
                 not
                 upon
                 the
                 spiritual
                 imployment
                 ,
                 between
                 which
                 and
                 money
                 there
                 can
                 be
                 no
                 more
                 proportion
                 ,
                 then
                 between
                 contemplation
                 and
                 a
                 cartrope
                 ;
                 they
                 are
                 not
                 things
                 of
                 the
                 same
                 nature
                 ;
                 and
                 he
                 that
                 comes
                 into
                 the
                 field
                 with
                 an
                 Elephant
                 ,
                 cannot
                 be
                 supposed
                 to
                 intend
                 to
                 hunt
                 a
                 hare
                 :
                 neither
                 can
                 he
                 be
                 supposed
                 to
                 intend
                 principally
                 the
                 ministery
                 of
                 souls
                 ,
                 who
                 comes
                 to
                 that
                 office
                 instructed
                 onely
                 with
                 a
                 bag
                 of
                 money
                 .
              
               
                 3.
                 
                 He
                 may
                 be
                 supposed
                 principally
                 to
                 intend
                 the
                 Ministery
                 of
                 souls
                 ,
                 
                 and
                 in
                 it
                 the
                 glory
                 of
                 God
                 ,
                 who
                 so
                 attends
                 to
                 the
                 execution
                 of
                 his
                 office
                 ,
                 that
                 it
                 doe
                 really
                 and
                 sufficiently
                 minister
                 to
                 the
                 thing
                 .
                 For
                 since
                 the
                 Calling
                 is
                 by
                 God
                 really
                 designed
                 to
                 that
                 end
                 ,
                 and
                 if
                 the
                 Ministers
                 be
                 not
                 wanting
                 to
                 themselves
                 ,
                 they
                 are
                 sufficiently
                 enabled
                 and
                 assisted
                 to
                 that
                 purpose
                 ;
                 he
                 that
                 zealously
                 and
                 wisely
                 ministers
                 in
                 the
                 office
                 ,
                 hath
                 given
                 a
                 most
                 real
                 testimony
                 of
                 his
                 fair
                 intention
                 ,
                 because
                 he
                 does
                 that
                 thing
                 so
                 as
                 those
                 intentions
                 onely
                 can
                 be
                 effected
                 .
                 The
                 thing
                 it self
                 is
                 sufficient
                 for
                 the
                 end
                 if
                 God
                 blesses
                 it
                 ;
                 he
                 therefore
                 that
                 does
                 the
                 thing
                 ,
                 does
                 actuate
                 the
                 intention
                 of
                 God
                 ,
                 and
                 sanctifies
                 his
                 own
                 :
                 But
                 this
                 is
                 to
                 be
                 understood
                 with
                 the
                 addition
                 of
                 the
                 following
                 caution
                 .
              
               
                 4.
                 
                 
                 He
                 may
                 be
                 confident
                 that
                 his
                 intentions
                 for
                 Gods
                 glory
                 and
                 the
                 good
                 of
                 souls
                 are
                 right
                 and
                 principal
                 ,
                 who
                 so
                 conjoyns
                 his
                 other
                 lesser
                 ends
                 with
                 the
                 conduct
                 of
                 the
                 greater
                 ,
                 that
                 they
                 shall
                 always
                 be
                 made
                 to
                 give
                 place
                 to
                 the
                 greater
                 .
                 That
                 is
                 ,
                 who
                 still
                 pursues
                 the
                 interest
                 of
                 souls
                 ,
                 and
                 the
                 work
                 of
                 his
                 Ministery
                 ,
                 when
                 the
                 hopes
                 of
                 maintenance
                 ,
                 or
                 honour
                 ,
                 or
                 secular
                 regards
                 doe
                 
                 fail
                 .
                 For
                 he
                 that
                 for
                 carnal
                 or
                 secular
                 regards
                 will
                 either
                 quit
                 or
                 neglect
                 his
                 Ministery
                 ,
                 it
                 is
                 certain
                 ,
                 his
                 carnal
                 or
                 secular
                 ends
                 were
                 his
                 chief
                 motive
                 and
                 incentive
                 in
                 the
                 work
                 .
                 It
                 was
                 the
                 case
                 of
                 Demas
                 who
                 was
                 S.
                 Pauls
                 Minister
                 and
                 work-fellow
                 in
                 the
                 service
                 of
                 the
                 Gospel
                 ,
                 
                 but
                 he
                 left
                 him
                 ,
                 because
                 
                   he
                   loved
                   the
                   present
                   world
                
                 ;
                 concerning
                 which
                 ,
                 it
                 is
                 to
                 be
                 considered
                 ,
                 that
                 this
                 lapse
                 and
                 recession
                 of
                 Demas
                 from
                 the
                 assistances
                 of
                 S.
                 Paul
                 ,
                 did
                 not
                 proceed
                 from
                 that
                 love
                 of
                 the
                 wo●ld
                 which
                 S.
                 John
                 speaks
                 of
                 ,
                 
                 and
                 is
                 criminal
                 ,
                 and
                 forbidden
                 to
                 all
                 Christians
                 ,
                 which
                 
                   whosoever
                   hath
                   ,
                   the
                   love
                   of
                   the
                   Father
                   dwels
                   not
                   in
                   him
                   ,
                
                 but
                 is
                 to
                 be
                 understood
                 of
                 such
                 a
                 love
                 ,
                 which
                 to
                 other
                 Christians
                 is
                 not
                 unlawful
                 ,
                 but
                 was
                 in
                 those
                 times
                 especially
                 )
                 inconsistent
                 with
                 the
                 duty
                 of
                 Evangelists
                 ,
                 in
                 those
                 great
                 necessities
                 of
                 the
                 Church
                 :
                 Demas
                 was
                 a
                 good
                 man
                 ,
                 but
                 weak
                 in
                 his
                 spirit
                 ,
                 and
                 too
                 secular
                 in
                 his
                 relations
                 ,
                 but
                 he
                 returned
                 to
                 his
                 station
                 ,
                 and
                 did
                 the
                 work
                 of
                 an
                 Evangelist
                 ,
                 a
                 while
                 after
                 ,
                 as
                 appears
                 in
                 the
                 Epistle
                 to
                 the
                 Colossians
                 and
                 Philemon
                 ;
                 but
                 for
                 the
                 present
                 he
                 was
                 too
                 blame
                 .
                 For
                 he
                 would
                 secure
                 his
                 relations
                 and
                 his
                 interests
                 with
                 too
                 great
                 a
                 caution
                 and
                 diligence
                 ,
                 and
                 leave
                 the
                 other
                 ,
                 to
                 attend
                 this
                 .
                 Such
                 as
                 now
                 adays
                 is
                 too
                 great
                 case
                 of
                 our
                 estates
                 ,
                 secular
                 negotiations
                 ,
                 merchandizes
                 ,
                 civil
                 imployments
                 ,
                 not
                 ministring
                 directly
                 unto
                 Religion
                 ,
                 and
                 the
                 advantages
                 of
                 its
                 ministration
                 .
                 For
                 our
                 great
                 King
                 the
                 Lord
                 Jesus
                 ,
                 hath
                 given
                 to
                 all
                 Christians
                 some
                 imployment
                 ,
                 but
                 to
                 some
                 more
                 ,
                 to
                 some
                 less
                 ,
                 and
                 in
                 their
                 own
                 proportion
                 they
                 must
                 give
                 a
                 return
                 :
                 and
                 in
                 a
                 Minister
                 of
                 the
                 Gospel
                 ,
                 every
                 inordination
                 of
                 carefulness
                 ,
                 and
                 every
                 excess
                 of
                 attendance
                 to
                 secular
                 affairs
                 ,
                 and
                 every
                 unnecessary
                 avocation
                 from
                 ,
                 o●
                 neglect
                 of
                 his
                 great
                 work
                 is
                 criminal
                 ,
                 and
                 many
                 things
                 are
                 excesses
                 in
                 them
                 ,
                 which
                 are
                 not
                 in
                 others
                 ,
                 because
                 the
                 Ministerial
                 office
                 requires
                 more
                 attendance
                 and
                 conversation
                 with
                 spiritual
                 things
                 ,
                 then
                 that
                 of
                 others
                 .
              
               
                 5.
                 
                 If
                 ever
                 the
                 Minister
                 of
                 holy
                 things
                 ,
                 
                 for
                 hope
                 or
                 fear
                 ,
                 for
                 gain
                 or
                 interest
                 descit
                 his
                 station
                 ,
                 when
                 he
                 is
                 persecuted
                 ,
                 or
                 when
                 he
                 is
                 not
                 persecuted
                 ,
                 it
                 is
                 too
                 much
                 to
                 be
                 presumed
                 ,
                 that
                 he
                 did
                 not
                 begin
                 for
                 God
                 ,
                 who
                 for
                 man
                 will
                 quit
                 Gods
                 service
                 .
                 They
                 that
                 wander
                 till
                 they
                 finde
                 a
                 rich
                 seat
                 ,
                 doe
                 all
                 that
                 they
                 doe
                 for
                 the
                 riches
                 of
                 the
                 place
                 ,
                 not
                 for
                 the
                 employment
                 :
                 
                   Si
                   non
                   ubi
                   sed●as
                   locus
                   est
                   ,
                   est
                   ubi
                   ambules
                   ,
                
                 said
                 he
                 in
                 the
                 Comedy
                 ;
                 the
                 calling
                 of
                 these
                 men
                 is
                 not
                 fixed
                 but
                 ambulatory
                 :
                 and
                 if
                 that
                 which
                 fixes
                 them
                 be
                 temporal
                 advantages
                 ,
                 then
                 that
                 which
                 moved
                 them
                 principally
                 is
                 not
                 spiritual
                 employment
                 .
              
               
                 For
                 it
                 is
                 considerable
                 ,
                 
                 that
                 if
                 it
                 be
                 unlawful
                 to
                 undertake
                 the
                 holy
                 Calling
                 ,
                 without
                 a
                 Divine
                 vocation
                 to
                 it
                 ,
                 then
                 to
                 forsake
                 it
                 without
                 a
                 Divine
                 permission
                 must
                 be
                 criminal
                 .
                 He
                 that
                 calls
                 to
                 come
                 ,
                 calls
                 to
                 continue
                 ,
                 where
                 the
                 need
                 is
                 lasting
                 ,
                 and
                 the
                 office
                 perpetual
                 .
                 But
                 to
                 leave
                 the
                 Calling
                 when
                 the
                 revenue
                 is
                 gone
                 ,
                 to
                 quit
                 the
                 Altar
                 when
                 it
                 hath
                 no
                 offering
                 ,
                 to
                 let
                 the
                 souls
                 wander
                 ,
                 when
                 they
                 bring
                 no
                 gifts
                 ,
                 is
                 to
                 despise
                 the
                 Religion
                 ,
                 and
                 to
                 love
                 onely
                 the
                 fat
                 of
                 the
                 sacrifices
                 :
                 For
                 the
                 Altar
                 indeed
                 does
                 sanctify
                 the
                 gift
                 ,
                 but
                 not
                 the
                 gift
                 the
                 Altar
                 ;
                 and
                 he
                 hath
                 but
                 a
                 light
                 opinion
                 of
                 an
                 eternal
                 Crown
                 of
                 glory
                 ,
                 or
                 thinks
                 God
                 but
                 an
                 ill
                 paymaster
                 ,
                 that
                 will
                 not
                 doe
                 him
                 service
                 upon
                 the
                 stock
                 of
                 his
                 promises
                 ,
                 and
                 will
                 not
                 feed
                 the
                 flock
                 ,
                 though
                 he
                 have
                 no
                 other
                 reward
                 but
                 to
                 be
                 feasted
                 in
                 the
                 eternal
                 Supper
                 of
                 the
                 Lamb
                 :
                 Who
                 are
                 hirelings
                 ,
                 but
                 they
                 who
                 fly
                 when
                 the
                 Wolf
                 comes
                 ?
                 and
                 woe
                 be
                 to
                 that
                 Evangelist
                 who
                 upon
                 any
                 secular
                 regard
                 neglects
                 to
                 preach
                 the
                 Gospel
                 ;
                 woe
                 be
                 to
                 him
                 ,
                 to
                 whom
                 it
                 shall
                 be
                 said
                 at
                 the
                 day
                 of
                 Judgement
                 ,
                 
                   I
                   was
                   hungry
                   ,
                   and
                   my
                   flock
                   was
                   hungry
                   ,
                
                 and
                 
                   ye
                   fed
                   neither
                   it
                   nor
                   me
                   .
                
              
               
                 But
                 this
                 is
                 to
                 be
                 understood
                 with
                 these
                 liberties
                 :
              
               
                 1.
                 
                 That
                 it
                 be
                 no
                 prejudice
                 to
                 those
                 Ecclesiasticks
                 ,
                 
                 who
                 in
                 time
                 of
                 Persecution
                 ,
                 
                 doe
                 so
                 attend
                 to
                 their
                 Ministeries
                 ,
                 that
                 no
                 material
                 part
                 of
                 it
                 be
                 omitted
                 ,
                 or
                 slightly
                 performed
                 ,
                 and
                 yet
                 take
                 from
                 it
                 such
                 portions
                 of
                 time
                 as
                 are
                 necessary
                 for
                 their
                 labour
                 ,
                 or
                 support
                 by
                 any
                 just
                 and
                 honest
                 imployment
                 .
                 Thus
                 S.
                 Paul
                 wrought
                 in
                 the
                 Trade
                 of
                 a
                 Tent-maker
                 ,
                 because
                 he
                 would
                 not
                 be
                 a
                 burthen
                 to
                 the
                 Church
                 of
                 Corinth
                 ;
                 and
                 when
                 the
                 Church
                 is
                 stripp'd
                 naked
                 of
                 her
                 robes
                 ,
                 and
                 the
                 bread
                 of
                 proposition
                 are
                 stollen
                 from
                 her
                 table
                 by
                 Souldiers
                 ,
                 there
                 is
                 no
                 peradventure
                 but
                 the
                 Ecclesiastical
                 offices
                 are
                 so
                 to
                 be
                 attended
                 to
                 ,
                 that
                 the
                 natural
                 duty
                 and
                 necessity
                 be
                 not
                 neglected
                 .
              
               
                 2.
                 
                 That
                 it
                 be
                 no
                 prejudice
                 to
                 Ecclesiasticks
                 in
                 the
                 days
                 of
                 peace
                 or
                 war
                 ,
                 
                 to
                 change
                 their
                 station
                 from
                 Bishoprick
                 to
                 Bishoprick
                 ,
                 from
                 Church
                 to
                 Church
                 ,
                 where
                 God
                 ,
                 or
                 the
                 Church
                 ,
                 where
                 Charity
                 or
                 Necessity
                 ,
                 where
                 Prudence
                 or
                 Obedience
                 calls
                 .
                 Indeed
                 it
                 hath
                 been
                 fiercely
                 taught
                 ,
                 that
                 Ecclesiasticks
                 ought
                 never
                 ,
                 and
                 upon
                 no
                 pretence
                 to
                 desert
                 their
                 Church
                 ,
                 and
                 goe
                 to
                 another
                 any
                 more
                 then
                 a
                 man
                 may
                 forsake
                 his
                 wife
                 ;
                 and
                 for
                 this
                 a
                 Decretal
                 of
                 
                   P.
                   Euaristus
                
                 is
                 pretended
                 ,
                 and
                 is
                 recorded
                 in
                 the
                 Canon
                 Law.
                 
                   c.
                   Sicut
                   vir
                   .
                   Can.
                
                 7.
                 q.
                 1.
                 
                 
                   Sicut
                   vir
                   non
                   debet
                   adulterare
                   uxorem
                   suam
                   ,
                   it
                   a
                   nec
                   Episcopus
                   Ecclesiam
                   suam
                   ,
                   ut
                   illam
                   dimittat
                   ad
                   quam
                   fuit
                   sacratus
                   :
                
                 and
                 therefore
                 when
                 Eusebius
                 the
                 Bishop
                 of
                 Caesarea
                 was
                 called
                 to
                 be
                 Bishop
                 of
                 Antioch
                 ,
                 he
                 refused
                 it
                 pertinaciously
                 ,
                 and
                 for
                 it
                 was
                 highly
                 commended
                 by
                 the
                 Emperour
                 ;
                 and
                 S.
                 Hierome
                 in
                 his
                 Epistle
                 to
                 Oceanus
                 tels
                 ,
                 
                   In
                   Nicaenâ
                   Synodo
                   à
                   Patribus
                   decretum
                   est
                   ,
                   nè
                   de
                   alia
                   in
                   aliam
                   Ecclesiam
                   Episcopus
                   transferatur
                   ,
                   n●
                   virginalis
                   pauperculae
                   societate
                   contemptâ
                   ditioris
                   adulterae
                   quaerat
                   amplexus
                   .
                
                 Something
                 indeed
                 like
                 it
                 was
                 decreed
                 by
                 the
                 fifteenth
                 and
                 sixteenth
                 Canons
                 of
                 the
                 Nicene
                 Councel
                 ;
                 and
                 it
                 was
                 an
                 usual
                 punishment
                 amongst
                 the
                 holy
                 Primitives
                 ,
                 
                   Careat
                   Cathedrâ
                   propriâ
                   qui
                   ambit
                   alienam
                   .
                
                 But
                 these
                 things
                 though
                 they
                 be
                 true
                 and
                 right
                 ,
                 yet
                 are
                 not
                 a
                 contradictory
                 to
                 the
                 present
                 case
                 .
                 For
                 ,
              
               
                 1.
                 
                 
                 Euaristus
                 (
                 it
                 is
                 clear
                 )
                 forbad
                 translations
                 and
                 removes
                 from
                 Church
                 to
                 Church
                 ,
                 
                   ambitus
                   causâ
                
                 ,
                 for
                 ambition
                 or
                 covetousness
                 ,
                 and
                 therefore
                 it
                 is
                 by
                 him
                 expresly
                 permitted
                 in
                 their
                 proper
                 cases
                 and
                 limits
                 ;
                 that
                 is
                 ,
                 [
                 
                   in
                   inevitabili
                   necessitate
                   ,
                   aut
                   Apostolicâ
                   ,
                   vel
                   regulari
                   mutatione
                
                 ]
                 when
                 there
                 is
                 inevitable
                 necessity
                 ,
                 or
                 the
                 command
                 and
                 authority
                 of
                 a
                 superiour
                 power
                 :
                 and
                 yet
                 upon
                 perusal
                 of
                 the
                 Decree
                 I
                 finde
                 ,
                 that
                 Euaristus
                 his
                 intent
                 was
                 ,
                 that
                 a
                 Bishop
                 should
                 not
                 thrust
                 his
                 Church
                 from
                 him
                 by
                 way
                 of
                 divorce
                 ,
                 and
                 excommunication
                 ,
                 and
                 take
                 another
                 ,
                 as
                 appears
                 not
                 onely
                 by
                 the
                 corresponding
                 part
                 of
                 the
                 Decree
                 ,
                 
                   viz.
                   That
                   neither
                   must
                   the
                   Church
                   take
                   in
                   another
                   Bishop
                   or
                   Husband
                   upon
                   him
                   to
                   whom
                   already
                   she
                   is
                   espoused
                
                 ;
                 but
                 by
                 the
                 expression
                 used
                 in
                 the
                 beginning
                 of
                 it
                 ,
                 
                   dimittere
                   Ecclesiam
                   Episcopus
                   non
                   debet
                
                 ;
                 and
                 it
                 is
                 compared
                 to
                 the
                 adultery
                 of
                 a
                 man
                 that
                 puts
                 away
                 his
                 wife
                 ,
                 and
                 marries
                 another
                 ;
                 and
                 also
                 it
                 appears
                 more
                 yet
                 by
                 the
                 gloss
                 ,
                 which
                 seems
                 to
                 render
                 the
                 same
                 sense
                 of
                 it
                 ,
                 and
                 wholly
                 discourses
                 of
                 the
                 unlawfulness
                 to
                 excommunicate
                 a
                 Church
                 or
                 a
                 City
                 ,
                 lest
                 the
                 innocent
                 should
                 suffer
                 with
                 the
                 criminal
                 :
                 for
                 when
                 a
                 Church
                 is
                 excommunicated
                 ,
                 though
                 all
                 those
                 persons
                 die
                 upon
                 whom
                 the
                 sentence
                 fell
                 ,
                 yet
                 the
                 Church
                 is
                 the
                 same
                 under
                 other
                 persons
                 their
                 successors
                 ,
                 and
                 therefore
                 all
                 the
                 way
                 it
                 does
                 injustice
                 ,
                 by
                 involving
                 the
                 new
                 arising
                 innocents
                 ,
                 and
                 at
                 last
                 is
                 wholly
                 unjust
                 by
                 including
                 all
                 and
                 onely
                 innocent
                 persons
                 .
                 But
                 which
                 way
                 soever
                 this
                 Decree
                 be
                 understood
                 ,
                 it
                 comes
                 not
                 home
                 to
                 a
                 prohibition
                 of
                 our
                 case
                 .
              
               
                 2.
                 
                 As
                 for
                 Eusebius
                 ,
                 
                 it
                 is
                 a
                 clear
                 case
                 he
                 imposed
                 upon
                 the
                 good
                 Emperour
                 ,
                 who
                 knew
                 not
                 the
                 secret
                 cause
                 of
                 Eusebius
                 his
                 denial
                 to
                 remove
                 from
                 Caesarea
                 to
                 Antioch
                 .
                 For
                 he
                 having
                 engaged
                 the
                 Emperour
                 before
                 time
                 to
                 write
                 in
                 his
                 
                 behalf
                 ,
                 that
                 he
                 might
                 be
                 permitted
                 to
                 enjoy
                 that
                 Bishoprick
                 ,
                 was
                 not
                 willing
                 to
                 seem
                 guilty
                 of
                 levity
                 and
                 easiness
                 of
                 change
                 .
                 But
                 that
                 was
                 not
                 all
                 ,
                 he
                 was
                 a
                 secret
                 favourer
                 of
                 the
                 Arrians
                 ,
                 and
                 therefore
                 was
                 unwilling
                 to
                 goe
                 to
                 that
                 Church
                 where
                 his
                 predecessor
                 Eustathius
                 had
                 been
                 famous
                 for
                 opposing
                 that
                 pest
                 .
              
               
                 3.
                 
                 To
                 that
                 of
                 S.
                 Jerome
                 out
                 of
                 the
                 Nicene
                 Council
                 ,
                 I
                 answer
                 ,
                 That
                 the
                 prohibition
                 is
                 onely
                 of
                 such
                 ,
                 as
                 
                   without
                   authority
                   ,
                   upon
                   their
                   own
                   head
                   ,
                   for
                   their
                   own
                   evil
                   purposes
                   ,
                
                 and
                 
                   with
                   injury
                   to
                   their
                   own
                   Churches
                
                 did
                 it
                 :
                 and
                 of
                 covetousness
                 it
                 is
                 ,
                 that
                 S.
                 Jerome
                 notes
                 and
                 reproves
                 the
                 practice
                 :
                 To
                 despise
                 our
                 charge
                 because
                 it
                 is
                 poor
                 ,
                 is
                 to
                 love
                 the
                 money
                 more
                 then
                 the
                 souls
                 ,
                 and
                 therefore
                 this
                 is
                 not
                 to
                 be
                 done
                 by
                 any
                 one
                 of
                 his
                 own
                 choice
                 ;
                 but
                 if
                 it
                 be
                 done
                 by
                 the
                 command
                 or
                 election
                 of
                 our
                 Superiour
                 ,
                 it
                 is
                 to
                 be
                 presumed
                 it
                 is
                 for
                 the
                 advantage
                 of
                 the
                 Church
                 in
                 matter
                 of
                 direct
                 reason
                 ,
                 or
                 collateral
                 assistance
                 ,
                 and
                 therefore
                 hath
                 in
                 it
                 no
                 cause
                 of
                 reproof
                 .
              
               
                 And
                 to
                 this
                 purpose
                 the
                 whole
                 affair
                 is
                 very
                 excellently
                 stated
                 by
                 the
                 14.
                 
                 
                 Canon
                 of
                 the
                 Apostles
                 ;
                 
                   A
                   Bishop
                   must
                   not
                   leave
                   his
                   own
                   Parish
                   or
                   Diocess
                   ,
                   and
                   invade
                   that
                   of
                   another
                   man
                   ,
                   nisi
                   forte
                   quis
                   cum
                   rationabili
                   causa
                   compellatur
                   ,
                   tanquam
                   qui
                   possit
                   ,
                   ibidem
                   constitutus
                   plus
                   lucri
                   conferre
                   ,
                   &
                   in
                   causa
                   religionis
                   aliquid
                   profectûs
                   prospicere
                   .
                
                 If
                 there
                 be
                 a
                 reasonable
                 cause
                 he
                 may
                 ;
                 and
                 the
                 cause
                 is
                 reasonable
                 ,
                 if
                 by
                 going
                 he
                 may
                 doe
                 more
                 good
                 ,
                 or
                 advantage
                 to
                 Religion
                 :
                 but
                 of
                 this
                 he
                 is
                 not
                 to
                 be
                 Judge
                 himself
                 ,
                 but
                 must
                 be
                 judged
                 by
                 his
                 Superiours
                 ;
                 
                   &
                   hoc
                   non
                   à
                   semetipso
                   pertentet
                   ,
                   sed
                   multorum
                   Episcoporum
                   judicio
                   ,
                   &
                   maxima
                   supplicatione
                   perficiat
                
                 ;
                 he
                 must
                 not
                 doe
                 it
                 on
                 his
                 own
                 head
                 ,
                 but
                 by
                 the
                 sentence
                 and
                 desire
                 of
                 the
                 Bishops
                 .
              
               
                 There
                 needs
                 no
                 more
                 to
                 be
                 added
                 to
                 this
                 ,
                 
                 but
                 that
                 if
                 a
                 greater
                 revenue
                 be
                 annexed
                 to
                 another
                 charge
                 ,
                 and
                 that
                 it
                 be
                 
                   in
                   rem
                   Ecclesiae
                
                 ,
                 that
                 the
                 more
                 worthy
                 person
                 should
                 be
                 advanced
                 thither
                 ,
                 to
                 enable
                 his
                 better
                 ministeries
                 by
                 those
                 secular
                 assistances
                 which
                 our
                 infirmity
                 needs
                 ,
                 there
                 is
                 nothing
                 to
                 be
                 said
                 against
                 it
                 ,
                 but
                 that
                 if
                 he
                 be
                 the
                 man
                 he
                 is
                 taken
                 for
                 ,
                 he
                 knows
                 how
                 to
                 use
                 those
                 advantages
                 to
                 Gods
                 glory
                 ,
                 and
                 the
                 good
                 of
                 souls
                 ,
                 and
                 the
                 services
                 of
                 the
                 Church
                 ;
                 and
                 if
                 he
                 does
                 so
                 ,
                 his
                 intentions
                 are
                 to
                 be
                 presumed
                 pure
                 and
                 holy
                 ,
                 because
                 the
                 good
                 of
                 souls
                 is
                 the
                 principal
                 .
              
               
                 Upon
                 the
                 supposition
                 of
                 these
                 causes
                 ,
                 
                 we
                 finde
                 that
                 the
                 practice
                 of
                 the
                 ancient
                 Bishops
                 and
                 Clerks
                 in
                 their
                 translations
                 was
                 approved
                 .
                 Origen
                 did
                 first
                 serve
                 God
                 in
                 the
                 Church
                 of
                 Alexandria
                 ,
                 afterwards
                 he
                 went
                 to
                 Caesarea
                 ,
                 to
                 Antioch
                 ,
                 to
                 Tyre
                 ,
                 and
                 S.
                 
                   Gregory
                   Nazianzen
                
                 changed
                 his
                 Episcopal
                 See
                 eight
                 times
                 .
                 Nay
                 the
                 Apostles
                 themselves
                 did
                 so
                 :
                 S.
                 Peter
                 was
                 first
                 Bishop
                 of
                 Antioch
                 ,
                 afterwards
                 of
                 Rome
                 :
                 and
                 the
                 necessity
                 and
                 utility
                 of
                 the
                 Churches
                 called
                 S.
                 Paul
                 to
                 an
                 ambulatory
                 Government
                 and
                 Episcopacy
                 ,
                 though
                 at
                 last
                 he
                 also
                 was
                 fixed
                 at
                 Rome
                 ,
                 and
                 he
                 removed
                 Timothy
                 and
                 Titus
                 from
                 Church
                 to
                 Church
                 as
                 the
                 need
                 and
                 uses
                 of
                 the
                 Church
                 required
                 .
                 But
                 in
                 this
                 ,
                 our
                 call
                 must
                 be
                 from
                 God
                 ,
                 or
                 from
                 our
                 Superiours
                 ,
                 not
                 from
                 levity
                 or
                 pride
                 ,
                 covetousness
                 ,
                 or
                 negligence
                 .
                 Concerning
                 which
                 ,
                 who
                 please
                 further
                 to
                 be
                 satisfied
                 ,
                 may
                 read
                 S.
                 Athanasius
                 his
                 Epistle
                 to
                 Dracontius
                 ,
                 of
                 old
                 ;
                 and
                 of
                 late
                 ,
                 
                   Chytraeus
                   in
                   Epistolis
                   p
                
                 150.
                 
                 &
                 678.
                 and
                 
                   Conradus
                   Porta
                
                 in
                 his
                 Formalia
                 .
                 This
                 onely
                 ;
                 If
                 every
                 man
                 were
                 indispensably
                 tied
                 to
                 abide
                 where
                 he
                 is
                 first
                 called
                 to
                 minister
                 ,
                 then
                 it
                 were
                 not
                 lawful
                 for
                 an
                 inferiour
                 Minister
                 to
                 desire
                 the
                 good
                 work
                 of
                 a
                 Bishop
                 ;
                 which
                 because
                 it
                 is
                 not
                 to
                 be
                 administred
                 in
                 the
                 same
                 place
                 or
                 charge
                 ,
                 according
                 to
                 the
                 universal
                 discipline
                 of
                 the
                 Church
                 for
                 very
                 
                 many
                 ages
                 ,
                 must
                 suppose
                 that
                 there
                 can
                 be
                 a
                 reasonable
                 cause
                 to
                 change
                 our
                 charges
                 ,
                 because
                 the
                 Apostle
                 commends
                 that
                 desire
                 which
                 supposes
                 that
                 change
                 .
              
               
                 These
                 being
                 the
                 limits
                 and
                 measures
                 of
                 the
                 Rule
                 ,
                 
                 it
                 would
                 be
                 very
                 good
                 if
                 we
                 were
                 able
                 to
                 discern
                 concerning
                 the
                 secrets
                 of
                 our
                 intentions
                 ,
                 and
                 the
                 causes
                 of
                 actions
                 .
                 It
                 is
                 true
                 ,
                 that
                 because
                 men
                 confound
                 their
                 actions
                 and
                 deliberations
                 ,
                 it
                 will
                 be
                 impossible
                 to
                 tell
                 in
                 many
                 cases
                 what
                 motive
                 is
                 the
                 principal
                 ingredient
                 .
                 
                 
                   Sed
                   ut
                   tunc
                   communibus
                   magis
                   commodis
                   quam
                   privatae
                   jactantiae
                   studebamus
                   ,
                   quum
                   intentionem
                   ,
                   effectúmque
                   muneris
                   nostri
                   vellemus
                   intelligi
                   ;
                   ita
                   nunc
                   in
                   ratione
                   edendi
                   ,
                   veremur
                   nè
                   fortè
                   non
                   aliorum
                   utilitatibus
                   ,
                   sed
                   propriae
                   laudi
                   servisse
                   videamur
                   .
                
                 It
                 is
                 hard
                 for
                 a
                 wise
                 and
                 a
                 gallant
                 man
                 ,
                 who
                 does
                 publick
                 actions
                 of
                 greatest
                 worthiness
                 deserving
                 honour
                 ,
                 to
                 tell
                 certainly
                 whether
                 he
                 is
                 more
                 pleased
                 in
                 the
                 honours
                 that
                 men
                 doe
                 him
                 ,
                 or
                 in
                 the
                 knowledge
                 that
                 he
                 hath
                 done
                 them
                 benefits
                 .
                 But
                 yet
                 in
                 very
                 many
                 cases
                 ,
                 we
                 may
                 at
                 least
                 guess
                 probably
                 which
                 is
                 the
                 prevailing
                 ingredient
                 ,
                 
                 by
                 these
                 following
                 measures
                 ;
                 besides
                 those
                 which
                 I
                 have
                 noted
                 and
                 applied
                 to
                 the
                 special
                 case
                 of
                 undertaking
                 the
                 calling
                 Ecclesiastical
                 .
              
               
                 
                   Signes
                   of
                   difference
                   ,
                   whereby
                   we
                   may
                   in
                   a
                   mixt
                   and
                   complicated
                   intention
                   ,
                   discern
                   which
                   is
                   the
                   principal
                   ingredient
                   .
                
              
               
                 1.
                 
                 Whatsoever
                 came
                 in
                 after
                 the
                 determination
                 was
                 made
                 ,
                 
                 though
                 it
                 adde
                 much
                 the
                 greater
                 confidence
                 ,
                 and
                 makes
                 the
                 resolution
                 sharper
                 and
                 more
                 active
                 ,
                 yet
                 it
                 is
                 not
                 to
                 be
                 reckoned
                 as
                 the
                 prevailing
                 ingredient
                 ;
                 for
                 though
                 it
                 adde
                 degrees
                 ,
                 yet
                 the
                 whose
                 determination
                 was
                 perfected
                 before
                 .
                 The
                 widow
                 Fulvia
                 was
                 oppressed
                 by
                 Attillius
                 ;
                 she
                 complains
                 to
                 Secundus
                 the
                 Lawyer
                 .
                 He
                 considers
                 whether
                 he
                 should
                 be
                 Advocate
                 for
                 his
                 friend
                 Attilius
                 ,
                 or
                 for
                 the
                 oppressed
                 Fulvia
                 ;
                 and
                 at
                 last
                 determines
                 on
                 the
                 side
                 of
                 piety
                 and
                 charity
                 ,
                 and
                 resolves
                 to
                 releeve
                 the
                 Widow
                 ,
                 but
                 with
                 some
                 abatement
                 of
                 his
                 spirit
                 and
                 confidence
                 ,
                 because
                 it
                 is
                 against
                 his
                 friend
                 :
                 but
                 Charity
                 prevails
                 .
                 As
                 he
                 goes
                 to
                 Court
                 he
                 meets
                 with
                 Caninius
                 ,
                 who
                 gloriously
                 commends
                 the
                 advocation
                 ,
                 and
                 by
                 superadding
                 that
                 spurre
                 made
                 his
                 diffidence
                 and
                 imperfect
                 resolution
                 ,
                 confident
                 and
                 clear
                 .
                 In
                 this
                 case
                 the
                 whole
                 action
                 is
                 to
                 be
                 attributed
                 to
                 Piety
                 ,
                 not
                 to
                 the
                 love
                 of
                 Fame
                 ;
                 for
                 this
                 onely
                 added
                 some
                 moments
                 ,
                 but
                 that
                 made
                 the
                 determination
                 .
              
               
                 2.
                 
                 When
                 the
                 determination
                 is
                 almost
                 made
                 ,
                 
                 and
                 wants
                 some
                 weight
                 to
                 finish
                 it
                 ,
                 whatsoever
                 then
                 supervenes
                 and
                 casts
                 the
                 scales
                 ,
                 is
                 not
                 to
                 be
                 accounted
                 the
                 prevailing
                 ingredient
                 ,
                 but
                 that
                 which
                 made
                 most
                 in
                 the
                 suspension
                 and
                 time
                 of
                 deliberation
                 ,
                 and
                 brought
                 it
                 forward
                 .
                 It
                 is
                 like
                 buying
                 and
                 selling
                 :
                 not
                 the
                 last
                 Maravidis
                 that
                 was
                 stood
                 upon
                 was
                 the
                 greatest
                 argument
                 of
                 parting
                 with
                 the
                 goods
                 ;
                 but
                 that
                 farthing
                 added
                 to
                 the
                 bigger
                 summe
                 ,
                 made
                 it
                 bigge
                 enough
                 :
                 and
                 a
                 childs
                 finger
                 may
                 thrust
                 a
                 load
                 forward
                 ,
                 which
                 being
                 haled
                 by
                 mighty
                 men
                 stands
                 still
                 for
                 want
                 of
                 a
                 little
                 assistance
                 .
              
               
                 3.
                 
                 
                 That
                 is
                 the
                 prevailing
                 ingredient
                 in
                 the
                 determination
                 which
                 is
                 most
                 valued
                 ,
                 not
                 which
                 most
                 pleases
                 ;
                 that
                 which
                 is
                 rationally
                 preferred
                 ,
                 not
                 that
                 which
                 delights
                 the
                 senses
                 .
                 If
                 the
                 man
                 had
                 rather
                 lose
                 the
                 sensual
                 then
                 ,
                 the
                 intellectual
                 good
                 ,
                 though
                 in
                 that
                 his
                 fancy
                 is
                 more
                 delighted
                 ,
                 yet
                 this
                 is
                 the
                 stronger
                 ,
                 and
                 greater
                 in
                 the
                 Divine
                 acceptance
                 ,
                 though
                 possibly
                 in
                 nature
                 it
                 be
                 less
                 active
                 ,
                 because
                 less
                 pleasing
                 to
                 those
                 faculties
                 ,
                 which
                 whether
                 we
                 will
                 or
                 no
                 ,
                 will
                 be
                 very
                 much
                 concerned
                 in
                 all
                 the
                 entercourses
                 of
                 this
                 life
                 .
                 *
                 He
                 that
                 
                 keeps
                 a
                 festival
                 in
                 gratitude
                 and
                 spiritual
                 joy
                 to
                 doe
                 God
                 glory
                 ,
                 and
                 to
                 give
                 him
                 thanks
                 ,
                 and
                 in
                 the
                 preparation
                 to
                 the
                 action
                 is
                 hugely
                 pleas'd
                 by
                 considering
                 the
                 musick
                 ,
                 the
                 company
                 ,
                 the
                 festivity
                 and
                 innocent
                 refreshments
                 ,
                 and
                 in
                 his
                 fancy
                 ,
                 leaps
                 at
                 this
                 but
                 his
                 resolution
                 walks
                 on
                 by
                 that
                 ,
                 hath
                 not
                 spoil'd
                 the
                 regularity
                 of
                 his
                 Conscience
                 by
                 the
                 intertexture
                 of
                 the
                 sensual
                 with
                 the
                 spiritual
                 ,
                 so
                 long
                 as
                 it
                 remains
                 innocent
                 .
                 For
                 though
                 this
                 flames
                 brightest
                 ,
                 yet
                 the
                 other
                 burns
                 hottest
                 ,
                 and
                 will
                 last
                 longer
                 then
                 the
                 other
                 .
                 But
                 of
                 this
                 there
                 is
                 no
                 other
                 sign
                 ,
                 but
                 that
                 first
                 we
                 be
                 infinitely
                 careful
                 to
                 prescribe
                 measures
                 and
                 limits
                 to
                 the
                 secular
                 joy
                 ,
                 that
                 it
                 may
                 be
                 perfectly
                 
                   subordinate
                   to
                
                 ,
                 and
                 
                   complying
                   with
                
                 the
                 spiritual
                 and
                 religious
                 :
                 and
                 secondly
                 ,
                 if
                 we
                 are
                 willing
                 to
                 suppress
                 the
                 light
                 flame
                 ,
                 rather
                 then
                 extinguish
                 the
                 solid
                 fire
                 .
              
               
                 4.
                 
                 
                 Then
                 the
                 holy
                 and
                 pious
                 ingredient
                 is
                 overpowred
                 by
                 the
                 mixture
                 of
                 the
                 secular
                 ,
                 when
                 an
                 instrument
                 toward
                 the
                 end
                 is
                 chosen
                 more
                 proportionable
                 to
                 this
                 ,
                 then
                 to
                 
                   that
                   .
                   Caecilius
                
                 to
                 doe
                 a
                 real
                 not
                 a
                 phantastick
                 benefit
                 to
                 his
                 Tenants
                 ,
                 erected
                 a
                 Library
                 in
                 his
                 Villa
                 ,
                 and
                 promised
                 a
                 yearly
                 revenue
                 for
                 their
                 childrens
                 education
                 ,
                 and
                 nobler
                 institution
                 :
                 And
                 thus
                 farre
                 judgement
                 ought
                 to
                 be
                 made
                 ,
                 that
                 he
                 intended
                 piety
                 rather
                 then
                 fame
                 ;
                 for
                 to
                 his
                 fame
                 ,
                 Plays
                 and
                 Spectacles
                 would
                 (
                 as
                 the
                 Roman
                 humour
                 then
                 was
                 )
                 have
                 served
                 better
                 :
                 but
                 when
                 in
                 the
                 acting
                 his
                 resolution
                 he
                 prais'd
                 that
                 his
                 pious
                 purpose
                 ,
                 and
                 told
                 them
                 he
                 did
                 it
                 for
                 a
                 pious
                 ,
                 not
                 a
                 vainglorious
                 end
                 ,
                 however
                 the
                 intention
                 might
                 be
                 right
                 ,
                 this
                 publication
                 was
                 not
                 right
                 :
                 But
                 ,
                 when
                 he
                 appointed
                 that
                 anniversary
                 orations
                 should
                 be
                 made
                 in
                 the
                 praise
                 of
                 his
                 pious
                 foundation
                 ,
                 he
                 a
                 little
                 too
                 openly
                 discovered
                 what
                 was
                 the
                 bigger
                 wheel
                 in
                 that
                 motion
                 .
                 For
                 he
                 that
                 serves
                 a
                 secret
                 piety
                 by
                 a
                 publick
                 Panegyrick
                 ,
                 disorders
                 the
                 piety
                 by
                 dismantling
                 the
                 secret
                 :
                 it
                 may
                 still
                 be
                 piety
                 ,
                 but
                 it
                 will
                 be
                 lessen'd
                 by
                 the
                 publication
                 ;
                 though
                 this
                 publication
                 be
                 no
                 otherwise
                 criminal
                 ,
                 then
                 because
                 it
                 is
                 vain
                 .
                 
                 
                   Meminimus
                   quanto
                   majore
                   animo
                   honestatis
                   fructus
                   in
                   conscientia
                   quàm
                   in
                   fama
                   reponatur
                   .
                   Sequi
                   enim
                   gloria
                   non
                   appeti
                   debet
                   :
                   nec
                   si
                   casu
                   aliquo
                   non
                   sequatur
                   ,
                   idcirco
                   quod
                   gloriam
                   meruit
                   minus
                   pulchrum
                   est
                   :
                   Hi
                   verò
                   qui
                   benefacta
                   suae
                   verbis
                   adornant
                   ,
                   non
                   ideò
                   praedicare
                   quia
                   fecerint
                   ,
                   sed
                   ut
                   praedicarent
                   ,
                   fecisse
                   creduntur
                
                 ;
                 which
                 is
                 the
                 very
                 thing
                 which
                 I
                 affirm
                 in
                 this
                 particular
                 .
                 If
                 the
                 intermediate
                 or
                 consequent
                 actions
                 serve
                 the
                 collateral
                 or
                 secular
                 end
                 ,
                 most
                 visibly
                 it
                 is
                 to
                 be
                 supposed
                 ,
                 that
                 this
                 was
                 the
                 greater
                 motive
                 ,
                 and
                 had
                 too
                 great
                 an
                 influence
                 into
                 the
                 deliberation
                 .
              
               
                 But
                 because
                 the
                 heart
                 of
                 man
                 is
                 so
                 intricate
                 ,
                 
                 trifling
                 ,
                 and
                 various
                 ,
                 in
                 most
                 cases
                 it
                 must
                 be
                 sufficient
                 for
                 us
                 to
                 know
                 ,
                 that
                 if
                 the
                 mixture
                 be
                 innocent
                 ,
                 the
                 whole
                 deliberation
                 is
                 secur'd
                 in
                 the
                 kinde
                 of
                 it
                 ,
                 and
                 for
                 degrees
                 we
                 must
                 doe
                 as
                 well
                 as
                 we
                 can
                 .
              
               
                 But
                 on
                 the
                 other
                 side
                 ,
                 
                 if
                 the
                 secular
                 end
                 mixt
                 with
                 the
                 spiritual
                 ,
                 and
                 religious
                 ,
                 the
                 just
                 and
                 the
                 honest
                 ,
                 be
                 unlawful
                 ,
                 and
                 yet
                 intended
                 ,
                 though
                 in
                 a
                 less
                 degree
                 ,
                 though
                 but
                 accidentally
                 and
                 by
                 an
                 after
                 consent
                 ;
                 the
                 conscience
                 is
                 neither
                 sure
                 nor
                 right
                 ,
                 but
                 is
                 dishonour'd
                 and
                 defil'd
                 :
                 for
                 the
                 whole
                 deliberation
                 is
                 made
                 criminal
                 by
                 mingling
                 with
                 forbidden
                 purposes
                 .
                 He
                 that
                 takes
                 up
                 arms
                 under
                 his
                 Prince
                 in
                 a
                 just
                 warre
                 ,
                 and
                 at
                 the
                 same
                 time
                 intends
                 revenge
                 against
                 his
                 private
                 enemy
                 ,
                 casually
                 engag'd
                 on
                 the
                 adverse
                 party
                 ,
                 loses
                 the
                 reward
                 of
                 his
                 obedience
                 ,
                 and
                 changes
                 it
                 for
                 the
                 devillish
                 pleasures
                 of
                 revenge
                 .
              
               
                 Concerning
                 the
                 measure
                 and
                 conduct
                 of
                 our
                 intentions
                 ,
                 there
                 are
                 some
                 other
                 things
                 to
                 be
                 said
                 ,
                 but
                 because
                 they
                 are
                 extrinsecal
                 to
                 the
                 chief
                 purpose
                 of
                 this
                 Rule
                 ,
                 they
                 are
                 properly
                 to
                 be
                 considered
                 under
                 their
                 own
                 head
                 .
              
            
             
               
               
                 RULE
                 6.
                 
                 An
                 argument
                 not
                 sufficient
                 nor
                 competent
                 ,
                 though
                 it
                 doe
                 perswade
                 us
                 to
                 a
                 thing
                 in
                 it self
                 good
                 ,
                 is
                 not
                 the
                 ground
                 of
                 a
                 right
                 ,
                 nor
                 a
                 sufficient
                 warrant
                 for
                 a
                 sure
                 Conscience
                 .
              
               
                 HE
                 that
                 goes
                 to
                 publick
                 Prayers
                 because
                 it
                 is
                 the
                 custome
                 ,
                 
                 or
                 communicates
                 at
                 Easter
                 to
                 avoid
                 a
                 censure
                 ,
                 hath
                 done
                 an
                 act
                 in
                 it self
                 good
                 ,
                 but
                 his
                 motive
                 was
                 neither
                 competent
                 ,
                 nor
                 sufficient
                 to
                 make
                 the
                 action
                 religious
                 ,
                 or
                 to
                 manifest
                 and
                 declare
                 the
                 Conscience
                 to
                 be
                 sure
                 and
                 right
                 .
                 For
                 Conscience
                 is
                 the
                 repository
                 of
                 practical
                 reasons
                 :
                 and
                 as
                 in
                 civil
                 actions
                 ,
                 we
                 count
                 him
                 a
                 fool
                 who
                 wears
                 clothes
                 onely
                 because
                 they
                 cost
                 him
                 nothing
                 ,
                 or
                 walks
                 because
                 he
                 would
                 see
                 his
                 shadow
                 move
                 upon
                 the
                 wall
                 :
                 so
                 it
                 is
                 in
                 moral
                 .
                 When
                 the
                 reason
                 in
                 incompetent
                 ,
                 the
                 action
                 is
                 by
                 chance
                 ,
                 neither
                 prudent
                 ,
                 nor
                 chosen
                 ,
                 alterable
                 by
                 a
                 trifle
                 ,
                 tending
                 to
                 a
                 cheap
                 end
                 ,
                 proceeding
                 by
                 a
                 regardless
                 motion
                 :
                 and
                 Conscience
                 might
                 as
                 well
                 be
                 seated
                 in
                 the
                 fancy
                 ,
                 or
                 in
                 the
                 foot
                 ,
                 as
                 in
                 the
                 understanding
                 ,
                 if
                 its
                 nature
                 and
                 proper
                 design
                 were
                 not
                 to
                 be
                 conducted
                 with
                 reasons
                 proportionable
                 to
                 such
                 actions
                 which
                 tend
                 to
                 an
                 end
                 perfective
                 of
                 man
                 ,
                 and
                 productive
                 of
                 felicity
                 .
              
               
                 This
                 Rule
                 is
                 so
                 to
                 be
                 understood
                 ,
                 
                 that
                 it
                 be
                 not
                 requir'd
                 of
                 all
                 men
                 to
                 have
                 reasons
                 equally
                 good
                 for
                 the
                 same
                 determinations
                 ,
                 but
                 sufficient
                 and
                 reasonable
                 in
                 themselves
                 ,
                 and
                 apt
                 to
                 lead
                 them
                 in
                 their
                 proper
                 capacities
                 and
                 dispositions
                 ,
                 that
                 is
                 ,
                 reasons
                 proportionable
                 to
                 that
                 kinde
                 of
                 things
                 in
                 which
                 the
                 determination
                 is
                 instanc'd
                 ,
                 viz.
                 a
                 religious
                 reason
                 for
                 an
                 action
                 of
                 Religion
                 ;
                 a
                 prudent
                 reason
                 for
                 a
                 civil
                 action
                 :
                 but
                 if
                 it
                 be
                 
                   in
                   its
                   proper
                   kinde
                
                 ,
                 it
                 is
                 sufficient
                 if
                 it
                 be
                 probable
                 ,
                 provided
                 always
                 ,
                 that
                 it
                 makes
                 a
                 sure
                 minde
                 ,
                 and
                 a
                 full
                 perswasion
                 .
              
               
                 He
                 that
                 beleeves
                 Christian
                 Religion
                 ,
                 
                 because
                 the
                 men
                 are
                 charitable
                 and
                 chast
                 ,
                 and
                 so
                 taught
                 to
                 be
                 ,
                 and
                 commanded
                 by
                 the
                 Religion
                 ,
                 is
                 brought
                 into
                 a
                 good
                 place
                 by
                 a
                 single
                 taper
                 ;
                 but
                 he
                 came
                 in
                 by
                 no
                 false
                 light
                 ,
                 and
                 he
                 is
                 there
                 where
                 he
                 ought
                 to
                 be
                 .
                 He
                 did
                 not
                 see
                 the
                 way
                 in
                 so
                 brightly
                 as
                 S.
                 Paul
                 did
                 ,
                 who
                 was
                 conducted
                 in
                 by
                 an
                 Angel
                 from
                 heaven
                 ,
                 with
                 a
                 bright
                 flame
                 in
                 his
                 hand
                 ;
                 but
                 he
                 made
                 shift
                 to
                 see
                 his
                 way
                 in
                 :
                 and
                 because
                 the
                 light
                 that
                 guided
                 him
                 came
                 from
                 heaven
                 ,
                 his
                 conscience
                 was
                 rightly
                 instructed
                 ,
                 and
                 if
                 it
                 perswaded
                 him
                 heartily
                 ,
                 
                   his
                   conscience
                
                 is
                 as
                 sure
                 as
                 it
                 is
                 right
                 .
              
               
                 Quest.
                 
              
               
                 Upon
                 the
                 account
                 and
                 consequence
                 of
                 this
                 Rule
                 it
                 is
                 proper
                 to
                 inquire
                 ,
                 
                 Whether
                 it
                 be
                 lawful
                 ,
                 and
                 ingenuous
                 to
                 goe
                 about
                 to
                 perswade
                 a
                 man
                 to
                 the
                 beleef
                 of
                 a
                 true
                 proposition
                 ,
                 by
                 arguments
                 with
                 which
                 himself
                 is
                 not
                 perswaded
                 ,
                 and
                 which
                 he
                 beleeves
                 are
                 not
                 sufficient
                 ?
                 The
                 case
                 is
                 this
                 :
              
               
                 Girolami
                 a
                 learned
                 Priest
                 of
                 Ferrara
                 ,
                 
                 finds
                 that
                 many
                 of
                 his
                 Parishioners
                 are
                 infected
                 with
                 Judaism
                 ,
                 by
                 reason
                 of
                 their
                 conversation
                 with
                 the
                 Jewish
                 Merchants
                 .
                 He
                 studies
                 the
                 Jewish
                 Books
                 to
                 discover
                 the
                 weakness
                 of
                 their
                 arguments
                 ,
                 and
                 to
                 convince
                 them
                 upon
                 their
                 own
                 grounds
                 .
                 But
                 finding
                 his
                 Parishioners
                 mov'd
                 onely
                 by
                 popular
                 arguments
                 ,
                 and
                 not
                 capable
                 of
                 understanding
                 
                 the
                 secrets
                 of
                 the
                 old
                 Prophets
                 ,
                 the
                 Synchronisms
                 ,
                 nor
                 the
                 computation
                 of
                 Daniels
                 weeks
                 ,
                 the
                 infinite
                 heaps
                 of
                 reasons
                 by
                 which
                 Christianity
                 stands
                 firm
                 in
                 defiance
                 of
                 all
                 pretensions
                 to
                 the
                 contrary
                 ;
                 sees
                 it
                 necessary
                 to
                 perswade
                 them
                 by
                 things
                 as
                 easy
                 as
                 those
                 are
                 by
                 which
                 they
                 were
                 abus'd
                 .
                 But
                 then
                 he
                 considers
                 ;
                 If
                 they
                 were
                 by
                 error
                 led
                 into
                 error
                 ,
                 it
                 is
                 not
                 fit
                 that
                 by
                 error
                 also
                 they
                 should
                 be
                 led
                 out
                 of
                 it
                 into
                 truth
                 :
                 for
                 God
                 needs
                 not
                 to
                 be
                 served
                 with
                 a
                 lie
                 ,
                 and
                 evil
                 must
                 not
                 be
                 done
                 that
                 good
                 may
                 be
                 thence
                 procured
                 .
                 But
                 if
                 I
                 goe
                 by
                 a
                 false
                 argument
                 to
                 cozen
                 them
                 into
                 truth
                 ,
                 I
                 tell
                 a
                 lie
                 to
                 recover
                 them
                 from
                 a
                 lie
                 ,
                 and
                 it
                 is
                 a
                 disparagement
                 to
                 the
                 cause
                 of
                 God
                 ,
                 that
                 it
                 must
                 be
                 supported
                 by
                 the
                 Devil
                 .
                 But
                 having
                 discours'd
                 thus
                 farre
                 ,
                 he
                 considers
                 further
                 ;
                 Every
                 argument
                 which
                 I
                 am
                 able
                 to
                 answer
                 ,
                 I
                 know
                 cannot
                 conclude
                 in
                 the
                 question
                 ;
                 for
                 if
                 it
                 be
                 to
                 be
                 answered
                 ,
                 it
                 is
                 at
                 most
                 but
                 a
                 specious
                 outside
                 of
                 reason
                 ;
                 and
                 he
                 that
                 knows
                 this
                 ,
                 or
                 beleeves
                 it
                 so
                 ,
                 either
                 must
                 not
                 use
                 that
                 instrument
                 of
                 perswasion
                 ,
                 or
                 if
                 he
                 does
                 ,
                 he
                 must
                 resolve
                 to
                 abuse
                 the
                 mans
                 understanding
                 before
                 he
                 can
                 set
                 it
                 right
                 :
                 and
                 this
                 he
                 beleeves
                 to
                 be
                 against
                 the
                 honour
                 of
                 truth
                 ,
                 and
                 the
                 rules
                 of
                 charity
                 ,
                 and
                 the
                 simplicity
                 and
                 ingenuity
                 of
                 the
                 spirit
                 of
                 a
                 Christian.
                 
              
               
                 
                   To
                   this
                   Question
                   I
                   answer
                   by
                   several
                   Propositions
                   .
                
              
               
                 1.
                 
                 It
                 is
                 not
                 lawful
                 to
                 tell
                 a
                 lie
                 for
                 God
                 and
                 for
                 truth
                 ;
                 
                 because
                 God
                 will
                 not
                 be
                 served
                 by
                 that
                 which
                 he
                 hates
                 ,
                 and
                 there
                 are
                 no
                 defects
                 in
                 truth
                 which
                 need
                 such
                 violent
                 remedies
                 .
                 Therefore
                 Girolami
                 might
                 not
                 to
                 perswade
                 his
                 Judaizing
                 Parishoners
                 tell
                 them
                 a
                 tale
                 of
                 a
                 Vision
                 ,
                 or
                 pretend
                 a
                 Tradition
                 which
                 is
                 not
                 ,
                 or
                 falsify
                 a
                 Record
                 ,
                 because
                 these
                 are
                 direct
                 arts
                 of
                 the
                 Devil
                 ,
                 this
                 is
                 a
                 doing
                 evil
                 for
                 a
                 good
                 end
                 :
                 and
                 every
                 single
                 lie
                 is
                 equally
                 hated
                 by
                 God
                 ,
                 and
                 where
                 there
                 is
                 a
                 difference
                 ,
                 it
                 is
                 made
                 by
                 complication
                 ,
                 or
                 the
                 mixing
                 of
                 something
                 else
                 with
                 the
                 lie
                 :
                 and
                 because
                 God
                 hath
                 created
                 and
                 communicated
                 to
                 mankinde
                 ,
                 not
                 onely
                 sufficient
                 but
                 a
                 bundant
                 justifications
                 of
                 whatsoever
                 he
                 hath
                 commanded
                 us
                 to
                 beleeve
                 ,
                 therefore
                 he
                 hates
                 infinitely
                 to
                 have
                 his
                 glorious
                 Oeconomy
                 of
                 faith
                 and
                 truth
                 to
                 be
                 disordered
                 and
                 discomposed
                 by
                 the
                 productions
                 of
                 hell
                 .
                 For
                 every
                 lie
                 is
                 of
                 the
                 Devil
                 .
              
               
                 2.
                 
                 It
                 is
                 lawful
                 to
                 use
                 an
                 argument
                 
                   cui
                   potest
                   subesse
                   falsum
                
                 ,
                 
                 such
                 which
                 I
                 know
                 is
                 not
                 certain
                 ,
                 but
                 yet
                 I
                 actually
                 beleeve
                 it
                 to
                 be
                 true
                 .
                 That
                 is
                 though
                 the
                 argument
                 be
                 not
                 demonstrative
                 but
                 probable
                 onely
                 ,
                 yet
                 I
                 may
                 safely
                 use
                 it
                 ,
                 if
                 I
                 beleeve
                 my self
                 to
                 be
                 on
                 the
                 right
                 side
                 of
                 the
                 probability
                 .
                 For
                 
                   a
                   real
                   truth
                
                 ,
                 and
                 
                   a
                   supposed
                   truth
                
                 are
                 all
                 one
                 as
                 to
                 the
                 innocence
                 of
                 my
                 purposes
                 .
                 And
                 he
                 that
                 knows
                 how
                 little
                 certainty
                 there
                 is
                 in
                 humane
                 discourses
                 ,
                 and
                 how
                 
                   we
                   know
                   in
                   part
                   ,
                   and
                   prophesie
                   in
                   part
                   ,
                
                 and
                 that
                 of
                 every
                 thing
                 whereof
                 we
                 know
                 a
                 little
                 ,
                 we
                 are
                 ignorant
                 in
                 much
                 more
                 ,
                 must
                 either
                 be
                 content
                 with
                 such
                 proportions
                 as
                 the
                 things
                 will
                 bear
                 ,
                 or
                 as
                 himself
                 can
                 get
                 ,
                 or
                 else
                 he
                 must
                 never
                 seek
                 to
                 alter
                 or
                 to
                 perswade
                 any
                 man
                 to
                 be
                 of
                 his
                 opinion
                 .
                 For
                 the
                 greatest
                 part
                 of
                 discourses
                 that
                 are
                 in
                 the
                 whole
                 world
                 ,
                 is
                 nothing
                 but
                 a
                 heap
                 of
                 probable
                 inducements
                 ,
                 plausibilities
                 ,
                 and
                 witty
                 entertainments
                 :
                 and
                 the
                 throng
                 of
                 notices
                 is
                 not
                 unlike
                 the
                 accidents
                 of
                 a
                 battel
                 ,
                 in
                 which
                 every
                 man
                 tels
                 a
                 new
                 tale
                 ,
                 something
                 that
                 he
                 saw
                 ,
                 mingled
                 with
                 a
                 great
                 many
                 things
                 which
                 he
                 saw
                 not
                 ,
                 his
                 eyes
                 and
                 his
                 fear
                 joyning
                 together
                 equally
                 in
                 the
                 instruction
                 and
                 the
                 illusion
                 ,
                 these
                 make
                 up
                 the
                 stories
                 .
                 And
                 in
                 the
                 observation
                 of
                 things
                 ,
                 there
                 is
                 infinitely
                 more
                 variety
                 then
                 in
                 faces
                 ,
                 and
                 in
                 the
                 contingencies
                 of
                 the
                 world
                 .
                 Let
                 ten
                 thousand
                 men
                 read
                 the
                 same
                 Books
                 ,
                 and
                 they
                 shall
                 all
                 make
                 several
                 uses
                 ,
                 draw
                 several
                 notes
                 ,
                 and
                 understand
                 them
                 to
                 several
                 effects
                 and
                 purposes
                 .
                 
                 Knowledge
                 is
                 infinite
                 ,
                 and
                 out
                 of
                 this
                 infinity
                 every
                 one
                 snatches
                 some
                 things
                 real
                 ,
                 and
                 some
                 images
                 of
                 things
                 ;
                 and
                 there
                 are
                 so
                 many
                 cognoscitive
                 faculties
                 above
                 and
                 below
                 ,
                 and
                 powers
                 ministring
                 to
                 knowledge
                 ,
                 and
                 all
                 these
                 have
                 so
                 many
                 ways
                 of
                 being
                 abused
                 ,
                 or
                 hindred
                 ,
                 and
                 of
                 being
                 imperfect
                 ;
                 and
                 the
                 degrees
                 of
                 imperfection
                 ,
                 positive
                 ,
                 and
                 privative
                 ,
                 and
                 negative
                 ,
                 are
                 also
                 themselves
                 absolutely
                 so
                 infinite
                 ,
                 that
                 to
                 arrive
                 at
                 probabilities
                 in
                 most
                 thinges
                 is
                 no
                 small
                 progression
                 .
                 But
                 we
                 must
                 be
                 content
                 to
                 make
                 use
                 of
                 that
                 ,
                 both
                 for
                 our selves
                 and
                 others
                 .
              
               
                 Upon
                 this
                 account
                 we
                 may
                 quote
                 Scriptures
                 to
                 those
                 senses
                 which
                 they
                 can
                 well
                 serve
                 in
                 a
                 question
                 ,
                 
                 and
                 in
                 which
                 they
                 are
                 us'd
                 by
                 learned
                 men
                 ,
                 though
                 we
                 suppose
                 the
                 principal
                 intention
                 be
                 of
                 a
                 different
                 thing
                 ,
                 so
                 it
                 be
                 nor
                 contrary
                 .
                 For
                 all
                 learned
                 men
                 know
                 that
                 in
                 Scripture
                 many
                 sayings
                 are
                 full
                 of
                 potential
                 significations
                 ,
                 besides
                 what
                 are
                 on
                 the
                 face
                 of
                 the
                 words
                 ,
                 or
                 in
                 the
                 heart
                 of
                 the
                 design
                 :
                 and
                 therefore
                 although
                 we
                 may
                 not
                 alledge
                 Scriptures
                 in
                 
                   a
                   sense
                   contrary
                
                 to
                 what
                 we
                 beleeve
                 it
                 meant
                 ;
                 yet
                 to
                 any
                 thing
                 besides
                 its
                 first
                 meaning
                 ,
                 we
                 may
                 ,
                 if
                 the
                 analogy
                 will
                 bear
                 it
                 ;
                 and
                 if
                 by
                 learned
                 men
                 it
                 be
                 so
                 used
                 ,
                 that
                 is
                 in
                 effect
                 ,
                 because
                 for
                 ought
                 we
                 know
                 it
                 may
                 be
                 so
                 indeed
                 .
              
               
                 3.
                 
                 If
                 a
                 man
                 suppose
                 his
                 arguments
                 sufficient
                 and
                 competent
                 to
                 perswade
                 ,
                 
                 though
                 they
                 be
                 neither
                 fitting
                 to
                 perswade
                 ,
                 nor
                 at
                 all
                 sufficient
                 ,
                 he
                 may
                 yet
                 lawfully
                 use
                 them
                 .
                 For
                 in
                 this
                 case
                 though
                 himself
                 be
                 deceived
                 ,
                 yet
                 because
                 it
                 is
                 upon
                 the
                 strength
                 of
                 those
                 arguments
                 he
                 relies
                 ,
                 he
                 can
                 be
                 tied
                 to
                 use
                 no
                 better
                 then
                 he
                 hath
                 :
                 And
                 since
                 his
                 conscience
                 is
                 heartily
                 perswaded
                 ,
                 though
                 it
                 be
                 in
                 error
                 ,
                 yet
                 that
                 which
                 follows
                 that
                 perswasion
                 is
                 innocent
                 (
                 if
                 it
                 be
                 not
                 mingled
                 with
                 design
                 )
                 though
                 it
                 may
                 be
                 that
                 which
                 went
                 before
                 was
                 not
                 so
                 .
              
               
                 4.
                 
                 In
                 the
                 perswasion
                 of
                 a
                 truth
                 ,
                 
                 it
                 is
                 lawful
                 to
                 use
                 such
                 arguments
                 whose
                 strength
                 is
                 wholly
                 made
                 prevailing
                 by
                 the
                 weakness
                 of
                 him
                 that
                 is
                 to
                 be
                 perswaded
                 .
                 Such
                 as
                 are
                 arguments
                 
                   ad
                   hominem
                
                 ,
                 that
                 is
                 ,
                 proportionable
                 to
                 the
                 doctrines
                 ,
                 customes
                 ,
                 usages
                 ,
                 beleef
                 ,
                 and
                 credulity
                 of
                 the
                 man.
                 The
                 reasons
                 are
                 these
                 :
              
               
                 1.
                 
                 Because
                 ignorant
                 persons
                 are
                 not
                 capable
                 of
                 such
                 arguments
                 as
                 may
                 demonstrate
                 the
                 question
                 ;
                 and
                 he
                 that
                 goes
                 about
                 to
                 draw
                 a
                 child
                 to
                 him
                 ,
                 may
                 pull
                 him
                 by
                 the
                 long
                 sleeve
                 of
                 his
                 coat
                 ,
                 and
                 need
                 not
                 to
                 hire
                 a
                 yoke
                 of
                 Oxen.
                 
              
               
                 2.
                 
                 That
                 which
                 will
                 demonstrate
                 a
                 truth
                 to
                 one
                 person
                 ,
                 possibly
                 will
                 never
                 move
                 another
                 .
                 Because
                 our
                 reason
                 does
                 not
                 consist
                 in
                 a
                 Mathematical
                 point
                 :
                 and
                 the
                 heart
                 of
                 reason
                 ,
                 that
                 vital
                 and
                 most
                 sensible
                 part
                 ,
                 in
                 which
                 onely
                 it
                 can
                 be
                 conquered
                 fairly
                 ,
                 is
                 an
                 ambulatory
                 essence
                 ,
                 and
                 not
                 fixed
                 ;
                 it
                 wanders
                 up
                 and
                 down
                 like
                 a
                 floating
                 Iland
                 ,
                 or
                 like
                 that
                 which
                 we
                 call
                 the
                 life
                 bloud
                 ;
                 and
                 it
                 is
                 not
                 often
                 very
                 easy
                 to
                 hit
                 that
                 white
                 by
                 which
                 onely
                 our
                 reason
                 is
                 brought
                 to
                 perfect
                 assent
                 :
                 and
                 this
                 needs
                 no
                 other
                 proof
                 but
                 our
                 daily
                 experience
                 ,
                 and
                 common
                 notices
                 of
                 things
                 .
                 That
                 which
                 at
                 one
                 time
                 is
                 not
                 regarded
                 ,
                 at
                 another
                 time
                 is
                 a
                 prevailing
                 motive
                 ;
                 and
                 I
                 have
                 observed
                 that
                 a
                 discourse
                 at
                 one
                 time
                 hath
                 been
                 lightly
                 regarded
                 ,
                 or
                 been
                 onely
                 pleasing
                 to
                 the
                 ear
                 ,
                 which
                 a
                 year
                 or
                 two
                 after
                 hath
                 made
                 great
                 impressions
                 of
                 piety
                 upon
                 the
                 spirit
                 of
                 the
                 hearers
                 .
                 And
                 therefore
                 ,
                 that
                 I
                 can
                 answer
                 the
                 argument
                 ,
                 it
                 is
                 not
                 enough
                 to
                 make
                 me
                 think
                 it
                 necessary
                 to
                 lay
                 it
                 aside
                 or
                 to
                 despise
                 it
                 ;
                 there
                 may
                 be
                 something
                 in
                 him
                 that
                 hears
                 me
                 ,
                 that
                 can
                 make
                 the
                 argument
                 to
                 become
                 perfect
                 and
                 effectual
                 ;
                 and
                 the
                 want
                 of
                 that
                 it
                 may
                 be
                 in
                 me
                 ,
                 makes
                 me
                 apt
                 to
                 slight
                 it
                 .
                 And
                 besides
                 that
                 some
                 pretended
                 answers
                 are
                 illusions
                 rather
                 then
                 solutions
                 it
                 may
                 be
                 ,
                 that
                 beyond
                 my
                 answer
                 ,
                 a
                 wiser
                 man
                 may
                 make
                 a
                 reply
                 ,
                 and
                 confirm
                 the
                 argument
                 so
                 as
                 I
                 know
                 not
                 :
                 and
                 therefore
                 if
                 it
                 be
                 truth
                 you
                 perswade
                 ,
                 it
                 were
                 altogether
                 as
                 
                 good
                 ,
                 and
                 I
                 am
                 sure
                 much
                 more
                 easy
                 to
                 let
                 the
                 man
                 you
                 perswade
                 ,
                 enter
                 at
                 the
                 first
                 and
                 broadest
                 gate
                 of
                 the
                 true
                 proposition
                 ,
                 then
                 after
                 having
                 pass'd
                 thorough
                 a
                 great
                 many
                 turnings
                 and
                 labyrinths
                 ,
                 at
                 last
                 come
                 but
                 to
                 the
                 same
                 place
                 where
                 he
                 might
                 first
                 have
                 entred
                 .
                 There
                 are
                 some
                 witty
                 men
                 that
                 can
                 answer
                 any
                 thing
                 ;
                 but
                 suppose
                 they
                 could
                 not
                 ,
                 yet
                 it
                 would
                 be
                 impossible
                 that
                 men
                 should
                 be
                 tied
                 in
                 all
                 cases
                 to
                 speak
                 nothing
                 but
                 demonstrations
                 .
              
               
                 3.
                 
                 Some
                 men
                 are
                 to
                 be
                 wrought
                 upon
                 not
                 by
                 direct
                 argument
                 ,
                 but
                 by
                 artifices
                 and
                 back
                 blows
                 ;
                 they
                 are
                 easy
                 enough
                 to
                 beleeve
                 the
                 truth
                 ,
                 if
                 they
                 could
                 ;
                 and
                 therefore
                 you
                 must
                 ,
                 to
                 perswade
                 them
                 ,
                 remove
                 their
                 prejudices
                 and
                 prepossessions
                 ;
                 and
                 to
                 this
                 purpose
                 ,
                 it
                 will
                 not
                 be
                 necessary
                 to
                 bring
                 those
                 things
                 which
                 are
                 proper
                 to
                 the
                 question
                 ,
                 but
                 things
                 accidental
                 and
                 extrinsecal
                 .
                 They
                 who
                 were
                 prejudic'd
                 at
                 our
                 blessed
                 Saviour
                 because
                 he
                 was
                 of
                 Galilee
                 ,
                 needed
                 no
                 other
                 argument
                 to
                 make
                 them
                 to
                 beleeve
                 in
                 him
                 ,
                 but
                 to
                 confute
                 that
                 foolish
                 Proverb
                 ,
                 
                   Out
                   of
                   Galilee
                   comes
                   no
                   good
                   :
                
                 and
                 yet
                 he
                 that
                 from
                 thence
                 thinks
                 the
                 question
                 of
                 his
                 being
                 the
                 Messias
                 sufficiently
                 concluded
                 ,
                 is
                 very
                 farre
                 from
                 understanding
                 the
                 effect
                 and
                 powers
                 of
                 argument
                 .
              
               
                 4.
                 
                 The
                 hindrances
                 of
                 beleef
                 are
                 seated
                 in
                 several
                 faculties
                 ,
                 in
                 our
                 fancy
                 ,
                 in
                 our
                 will
                 ,
                 in
                 our
                 appetite
                 :
                 now
                 in
                 these
                 cases
                 there
                 is
                 no
                 way
                 to
                 perswade
                 ,
                 but
                 by
                 arguing
                 so
                 as
                 to
                 prevail
                 with
                 that
                 faculty
                 .
                 If
                 any
                 man
                 should
                 say
                 that
                 our
                 blessed
                 Saviour
                 is
                 not
                 yet
                 come
                 in
                 the
                 flesh
                 ,
                 upon
                 a
                 foolish
                 fancy
                 that
                 he
                 beleeves
                 not
                 ,
                 that
                 God
                 would
                 honour
                 such
                 a
                 wicked
                 nation
                 with
                 so
                 great
                 a
                 glory
                 ,
                 as
                 that
                 the
                 Saviour
                 of
                 the
                 world
                 should
                 be
                 born
                 of
                 them
                 ;
                 he
                 needs
                 no
                 argument
                 to
                 perswade
                 him
                 to
                 be
                 a
                 Christian
                 ,
                 but
                 by
                 having
                 it
                 prov'd
                 to
                 him
                 ,
                 that
                 it
                 was
                 not
                 onely
                 likely
                 ,
                 but
                 really
                 so
                 ,
                 and
                 necessary
                 it
                 should
                 be
                 so
                 ,
                 not
                 onely
                 for
                 the
                 verification
                 of
                 the
                 Prophecies
                 of
                 him
                 ,
                 but
                 for
                 divers
                 congruities
                 in
                 the
                 nature
                 and
                 circumstances
                 of
                 things
                 .
                 Here
                 the
                 argument
                 is
                 to
                 confute
                 the
                 fancy
                 onely
                 ,
                 not
                 the
                 reason
                 .
              
               
                 5.
                 
                 Sometimes
                 the
                 judgement
                 is
                 right
                 ,
                 but
                 the
                 affections
                 are
                 perverse
                 ;
                 and
                 then
                 ,
                 not
                 demonstrations
                 ,
                 but
                 popular
                 arguments
                 are
                 not
                 onely
                 lawful
                 ,
                 but
                 useful
                 ,
                 and
                 sufficient
                 .
                 For
                 reasons
                 of
                 abstracted
                 speculation
                 move
                 not
                 the
                 lower
                 man.
                 Make
                 the
                 people
                 in
                 love
                 with
                 your
                 proposition
                 ,
                 and
                 cause
                 them
                 to
                 hate
                 the
                 contrary
                 ,
                 and
                 you
                 have
                 done
                 all
                 that
                 they
                 are
                 capable
                 of
                 .
                 When
                 some
                 Divines
                 in
                 Germany
                 were
                 forced
                 for
                 their
                 own
                 defence
                 to
                 gain
                 the
                 people
                 to
                 their
                 party
                 ,
                 they
                 disputed
                 against
                 the
                 absolute
                 decree
                 of
                 reprobation
                 ,
                 by
                 telling
                 them
                 that
                 their
                 Adversaries
                 doctrine
                 did
                 teach
                 that
                 God
                 did
                 drag
                 the
                 pretty
                 children
                 from
                 their
                 Mothers
                 breasts
                 ,
                 and
                 throw
                 many
                 of
                 them
                 into
                 the
                 eternal
                 portion
                 of
                 Devils
                 :
                 This
                 mov'd
                 the
                 women
                 ,
                 who
                 follow
                 reason
                 as
                 far
                 as
                 they
                 can
                 be
                 made
                 in
                 love
                 with
                 it
                 ,
                 and
                 their
                 understanding
                 is
                 oftentimes
                 more
                 then
                 in
                 their
                 heart
                 then
                 in
                 their
                 head
                 .
                 And
                 there
                 are
                 thousands
                 of
                 people
                 ,
                 men
                 and
                 women
                 ,
                 who
                 beleeve
                 upon
                 no
                 other
                 account
                 then
                 this
                 ,
                 neither
                 can
                 they
                 be
                 taught
                 otherwise
                 .
                 When
                 S.
                 Paul
                 would
                 perswade
                 the
                 Jews
                 to
                 reason
                 ,
                 and
                 from
                 laying
                 violent
                 hands
                 upon
                 him
                 ;
                 he
                 was
                 not
                 to
                 attempt
                 it
                 by
                 offering
                 undeniably
                 to
                 prove
                 that
                 he
                 did
                 well
                 by
                 going
                 to
                 the
                 Gentiles
                 ,
                 since
                 God
                 had
                 rejected
                 the
                 Jews
                 ,
                 excepting
                 a
                 remnant
                 onely
                 :
                 but
                 he
                 perswaded
                 them
                 by
                 telling
                 them
                 he
                 did
                 nothing
                 against
                 the
                 Law
                 of
                 Moses
                 and
                 the
                 Temple
                 .
              
               
                 6.
                 
                 There
                 are
                 some
                 fondnesses
                 ,
                 and
                 strange
                 adherencies
                 to
                 trifles
                 in
                 most
                 people
                 ,
                 humors
                 of
                 the
                 Nation
                 ,
                 love
                 of
                 the
                 advantage
                 of
                 their
                 families
                 ,
                 relations
                 to
                 sects
                 ,
                 or
                 dignities
                 ,
                 natural
                 sympathies
                 and
                 antipathies
                 ,
                 in
                 a
                 correspondency
                 to
                 which
                 ,
                 all
                 those
                 arguments
                 which
                 are
                 dress'd
                 ,
                 are
                 like
                 to
                 prevail
                 ,
                 and
                 cannot
                 otherwise
                 doe
                 it
                 .
                 For
                 when
                 a
                 mans
                 understanding
                 is
                 mingled
                 with
                 interest
                 ,
                 his
                 arguments
                 must
                 have
                 something
                 of
                 this
                 ,
                 or
                 else
                 they
                 will
                 never
                 stirre
                 that
                 :
                 and
                 therefore
                 all
                 our
                 arguments
                 cannot
                 be
                 freed
                 from
                 such
                 allays
                 .
              
               
               
                 7.
                 
                 In
                 all
                 the
                 discourses
                 of
                 men
                 ,
                 not
                 onely
                 Orators
                 ,
                 but
                 Philosophers
                 ,
                 and
                 even
                 in
                 their
                 severest
                 discourses
                 ,
                 all
                 the
                 good
                 and
                 all
                 the
                 wise
                 men
                 of
                 the
                 world
                 heap
                 together
                 many
                 arguments
                 ,
                 who
                 yet
                 cannot
                 suppose
                 them
                 all
                 certain
                 ;
                 but
                 yet
                 they
                 therefore
                 innocently
                 use
                 them
                 ,
                 because
                 as
                 there
                 are
                 several
                 capacities
                 of
                 men
                 to
                 be
                 dealt
                 withal
                 ;
                 so
                 there
                 are
                 several
                 notices
                 of
                 things
                 ;
                 and
                 that
                 may
                 be
                 highly
                 concluding
                 ,
                 which
                 it
                 may
                 be
                 is
                 not
                 well
                 represented
                 ,
                 and
                 therefore
                 not
                 fancied
                 or
                 observed
                 by
                 him
                 that
                 uses
                 it
                 ;
                 and
                 to
                 another
                 it
                 becomes
                 effective
                 because
                 he
                 does
                 .
              
               
                 8.
                 
                 The
                 holy
                 Spirit
                 of
                 God
                 himself
                 in
                 his
                 entercourses
                 with
                 men
                 is
                 pleas'd
                 to
                 descend
                 to
                 our
                 capacities
                 ,
                 and
                 to
                 use
                 arguments
                 taken
                 from
                 our
                 own
                 principles
                 ,
                 and
                 which
                 prevail
                 more
                 by
                 silencing
                 us
                 ,
                 rather
                 then
                 demonstrating
                 the
                 thing
                 .
                 Thus
                 S.
                 Paul
                 in
                 his
                 arguments
                 for
                 the
                 Resurrection
                 uses
                 this
                 ;
                 
                   If
                   Christ
                   be
                   not
                   risen
                
                 ,
                 
                 
                   then
                   is
                   our
                   preaching
                   vain
                   ,
                   and
                   your
                   faith
                   is
                   also
                   vain
                   .
                
                 There
                 are
                 some
                 ,
                 even
                 too
                 many
                 now
                 adays
                 ,
                 and
                 many
                 more
                 then
                 ,
                 who
                 would
                 have
                 granted
                 both
                 the
                 antecedent
                 and
                 the
                 consequent
                 ;
                 but
                 because
                 the
                 Corinthians
                 disavowed
                 the
                 consequent
                 ,
                 they
                 were
                 forced
                 to
                 admit
                 the
                 antecedent
                 .
                 And
                 at
                 last
                 ,
                 thousands
                 of
                 persons
                 could
                 never
                 be
                 drawn
                 from
                 their
                 error
                 ,
                 if
                 we
                 might
                 not
                 make
                 use
                 of
                 arguments
                 ,
                 weak
                 like
                 their
                 capacities
                 ,
                 and
                 more
                 proportionable
                 to
                 their
                 Understanding
                 then
                 to
                 the
                 Question
                 .
              
               
                 There
                 are
                 two
                 Cautions
                 to
                 be
                 added
                 to
                 make
                 the
                 Rule
                 perfect
                 :
              
               
                 1.
                 
                 That
                 if
                 the
                 Disciple
                 relying
                 upon
                 his
                 Masters
                 authority
                 ,
                 more
                 then
                 his
                 own
                 ability
                 to
                 judge
                 ,
                 ask
                 the
                 Doctor
                 ,
                 whether
                 upon
                 his
                 knowledge
                 and
                 faith
                 that
                 argument
                 does
                 evict
                 the
                 question
                 ;
                 if
                 the
                 Doctor
                 himself
                 does
                 not
                 beleeve
                 it
                 ,
                 he
                 must
                 then
                 put
                 no
                 more
                 force
                 upon
                 it
                 by
                 his
                 affirmation
                 and
                 authority
                 then
                 he
                 thinks
                 it
                 does
                 in
                 nature
                 bear
                 ;
                 but
                 must
                 give
                 prudent
                 accounts
                 of
                 the
                 whole
                 question
                 in
                 compliance
                 to
                 the
                 present
                 necessity
                 of
                 the
                 demander
                 .
              
               
                 Of
                 the
                 same
                 consideration
                 it
                 is
                 ,
                 when
                 a
                 question
                 being
                 disputed
                 between
                 two
                 parties
                 ,
                 the
                 standers
                 by
                 expect
                 the
                 truest
                 and
                 most
                 proper
                 account
                 of
                 things
                 .
                 In
                 this
                 case
                 ,
                 all
                 openness
                 and
                 ingenuity
                 is
                 to
                 be
                 used
                 according
                 to
                 our
                 own
                 sense
                 of
                 things
                 ,
                 not
                 according
                 to
                 what
                 may
                 comply
                 with
                 any
                 mans
                 weakness
                 ;
                 and
                 the
                 not
                 doing
                 so
                 is
                 want
                 of
                 ingenuity
                 ,
                 and
                 the
                 worthiness
                 of
                 Christian
                 charity
                 ,
                 and
                 a
                 perfect
                 deceiving
                 them
                 who
                 expect
                 and
                 desire
                 such
                 things
                 as
                 ought
                 to
                 be
                 finally
                 relied
                 upon
                 .
              
               
                 2.
                 
                 In
                 all
                 arguments
                 which
                 are
                 to
                 prevail
                 by
                 the
                 weakness
                 ,
                 or
                 advantages
                 taken
                 from
                 the
                 man
                 ,
                 he
                 that
                 goes
                 about
                 to
                 perswade
                 ,
                 must
                 not
                 say
                 any
                 thing
                 that
                 he
                 knows
                 to
                 be
                 false
                 ;
                 but
                 he
                 must
                 comply
                 and
                 twist
                 about
                 the
                 mans
                 weakness
                 ,
                 so
                 as
                 to
                 be
                 innocent
                 all
                 the
                 way
                 .
                 Let
                 him
                 take
                 him
                 that
                 is
                 weak
                 and
                 wrap
                 him
                 in
                 swadling
                 clothes
                 ,
                 but
                 not
                 encompass
                 him
                 with
                 snakes
                 :
                 But
                 yet
                 this
                 hath
                 one
                 loose
                 and
                 permission
                 that
                 may
                 be
                 used
                 .
              
               
                 3.
                 
                 It
                 is
                 lawful
                 for
                 a
                 man
                 in
                 perswading
                 another
                 to
                 a
                 truth
                 ,
                 
                 to
                 make
                 use
                 of
                 a
                 false
                 proposition
                 ,
                 which
                 he
                 that
                 is
                 to
                 be
                 perswaded
                 already
                 doth
                 beleeve
                 :
                 that
                 is
                 ,
                 a
                 man
                 may
                 justly
                 dispute
                 upon
                 the
                 supposition
                 ,
                 not
                 upon
                 the
                 concession
                 and
                 granting
                 of
                 an
                 error
                 .
                 Thus
                 S.
                 Paul
                 disputed
                 with
                 the
                 Corinthians
                 ,
                 and
                 to
                 induce
                 them
                 into
                 a
                 beleef
                 of
                 the
                 resurrection
                 ,
                 made
                 use
                 of
                 a
                 foolish
                 custome
                 among
                 them
                 in
                 use
                 ,
                 of
                 being
                 baptized
                 for
                 the
                 dead
                 .
                 For
                 the
                 Christian
                 Church
                 hath
                 but
                 two
                 Sacrments
                 ,
                 Baptism
                 and
                 the
                 
                   Lords
                   Supper
                
                 ;
                 at
                 the
                 beginning
                 some
                 of
                 the
                 Christians
                 used
                 Baptism
                 ,
                 and
                 in
                 succeeding
                 ages
                 ,
                 they
                 used
                 to
                 celebrate
                 the
                 Lords
                 Supper
                 for
                 the
                 dead
                 ,
                 and
                 doe
                 to
                 this
                 day
                 in
                 the
                 Church
                 of
                 Rome
                 .
                 Upon
                 this
                 fond
                 custome
                 of
                 theirs
                 ,
                 S.
                 Paul
                 thus
                 argues
                 :
                 If
                 there
                 be
                 no
                 resurrection
                 ,
                 then
                 it
                 is
                 to
                 no
                 purpose
                 that
                 you
                 are
                 baptized
                 for
                 the
                 
                 dead
                 ;
                 but
                 that
                 is
                 to
                 purpose
                 (
                 as
                 you
                 suppose
                 )
                 therefore
                 there
                 is
                 a
                 resurrection
                 .
                 Thus
                 prayer
                 for
                 the
                 dead
                 ,
                 and
                 invocation
                 of
                 Saints
                 ,
                 according
                 to
                 the
                 principles
                 taught
                 in
                 the
                 Primitive
                 Church
                 ,
                 might
                 have
                 been
                 made
                 use
                 of
                 against
                 each
                 other
                 .
                 If
                 all
                 men
                 are
                 imperfect
                 till
                 the
                 day
                 of
                 Judgement
                 ,
                 and
                 till
                 then
                 enter
                 not
                 into
                 heaven
                 ,
                 then
                 you
                 cannot
                 with
                 confidence
                 make
                 prayers
                 to
                 them
                 ,
                 who
                 for
                 ought
                 you
                 know
                 ,
                 need
                 your
                 help
                 more
                 :
                 But
                 if
                 all
                 that
                 die
                 well
                 ,
                 that
                 is
                 ,
                 if
                 all
                 that
                 die
                 in
                 the
                 Lord
                 doe
                 instantly
                 enjoy
                 the
                 Beatifical
                 vision
                 ,
                 and
                 so
                 are
                 in
                 a
                 condition
                 to
                 be
                 prayed
                 to
                 ,
                 then
                 they
                 need
                 not
                 to
                 be
                 prayed
                 for
                 .
                 As
                 for
                 the
                 middle
                 place
                 ,
                 they
                 in
                 those
                 ages
                 knew
                 no
                 such
                 thing
                 ,
                 as
                 men
                 have
                 since
                 dream'd
                 of
                 .
                 As
                 God
                 in
                 some
                 cases
                 makes
                 use
                 of
                 a
                 prepared
                 wickedness
                 ,
                 though
                 he
                 infers
                 none
                 ,
                 much
                 less
                 does
                 he
                 make
                 any
                 to
                 be
                 necessary
                 and
                 unavoidable
                 ;
                 so
                 may
                 good
                 men
                 and
                 wise
                 make
                 use
                 of
                 a
                 prepared
                 error
                 ,
                 a
                 falshood
                 already
                 beleev'd
                 ;
                 but
                 they
                 must
                 neither
                 teach
                 ,
                 nor
                 betray
                 any
                 one
                 into
                 it
                 .
              
               
                 The
                 objections
                 mentioned
                 in
                 the
                 state
                 of
                 this
                 question
                 ,
                 are
                 already
                 answered
                 in
                 the
                 stating
                 the
                 propositions
                 .
              
               
                 But
                 now
                 arises
                 another
                 question
                 ,
                 and
                 the
                 solution
                 will
                 follow
                 upon
                 the
                 same
                 grounds
                 .
              
               
                 Quest.
                 
              
               
                 WHether
                 it
                 be
                 lawful
                 for
                 a
                 good
                 end
                 for
                 Preachers
                 to
                 affright
                 men
                 with
                 Panick
                 terrors
                 ,
                 
                 and
                 to
                 create
                 fears
                 that
                 have
                 no
                 ground
                 ;
                 as
                 to
                 tell
                 them
                 if
                 they
                 be
                 liars
                 ,
                 their
                 faces
                 will
                 be
                 deformed
                 ;
                 if
                 they
                 be
                 perjur'd
                 ,
                 the
                 devil
                 will
                 haunt
                 them
                 in
                 visible
                 shapes
                 ;
                 if
                 they
                 be
                 sacrilegious
                 ,
                 they
                 shall
                 have
                 the
                 leprosy
                 ;
                 or
                 any
                 thing
                 whereby
                 weak
                 and
                 ignorant
                 people
                 can
                 be
                 most
                 wrought
                 upon
                 ?
              
               
                 
                   I
                   answer
                   briefly
                
                 :
              
               
                 1.
                 
                 
                 There
                 are
                 terrors
                 enough
                 in
                 the
                 new
                 Testament
                 to
                 affright
                 any
                 man
                 from
                 his
                 sins
                 ,
                 who
                 can
                 be
                 wrought
                 upon
                 by
                 fear
                 :
                 and
                 if
                 all
                 that
                 Moses
                 and
                 the
                 Prophets
                 say
                 ,
                 and
                 all
                 that
                 Christ
                 and
                 his
                 Apostles
                 published
                 be
                 not
                 sufficient
                 ,
                 then
                 nothing
                 can
                 be
                 .
                 For
                 I
                 am
                 sure
                 ,
                 nothing
                 can
                 be
                 a
                 greater
                 ,
                 or
                 more
                 formidable
                 evil
                 then
                 hell
                 ;
                 and
                 no
                 terrors
                 can
                 bring
                 greater
                 affrightment
                 ,
                 then
                 those
                 which
                 are
                 the
                 proper
                 portion
                 of
                 the
                 damned
                 .
                 But
                 the
                 measures
                 of
                 the
                 permission
                 and
                 liberty
                 that
                 can
                 be
                 used
                 ,
                 are
                 these
                 :
              
               
                 1.
                 
                 
                 A
                 Preacher
                 or
                 Governour
                 may
                 affright
                 those
                 that
                 are
                 under
                 them
                 ,
                 and
                 deterre
                 them
                 from
                 sin
                 ,
                 by
                 threatning
                 them
                 with
                 any
                 thing
                 
                   which
                   probably
                   may
                   happen
                
                 .
                 So
                 he
                 may
                 denounce
                 a
                 curse
                 upon
                 the
                 estate
                 of
                 sacrilegious
                 persons
                 ,
                 robbers
                 of
                 Churches
                 ,
                 oppressors
                 of
                 Priests
                 ,
                 and
                 Widows
                 ,
                 and
                 Orphans
                 ;
                 and
                 particularly
                 ,
                 whatsoever
                 the
                 Widow
                 or
                 Orphan
                 in
                 the
                 bitterness
                 of
                 their
                 souls
                 doe
                 pray
                 ,
                 may
                 happen
                 upon
                 such
                 evil
                 persons
                 ;
                 or
                 what
                 the
                 Church
                 in
                 the
                 instruments
                 of
                 donation
                 have
                 expressed
                 :
                 as
                 ,
                 to
                 die
                 childless
                 ;
                 to
                 be
                 afflicted
                 with
                 the
                 gout
                 ;
                 to
                 have
                 an
                 ambulatory
                 life
                 ,
                 the
                 fortune
                 of
                 a
                 penny
                 ,
                 since
                 for
                 that
                 he
                 forsakes
                 God
                 and
                 his
                 religion
                 ;
                 a
                 distracted
                 minde
                 or
                 fancy
                 ,
                 or
                 any
                 thing
                 of
                 this
                 nature
                 .
                 For
                 since
                 the
                 curses
                 of
                 this
                 life
                 and
                 of
                 the
                 other
                 are
                 indefinitely
                 threatned
                 to
                 all
                 sinners
                 ,
                 
                 and
                 some
                 particularly
                 to
                 certain
                 sins
                 ,
                 as
                 want
                 is
                 to
                 the
                 deteiners
                 of
                 Tithes
                 ,
                 a
                 wandring
                 fortune
                 to
                 Church-robbers
                 ;
                 it
                 is
                 not
                 unreasonable
                 ,
                 and
                 therefore
                 it
                 is
                 lawful
                 to
                 make
                 use
                 of
                 such
                 particulars
                 as
                 are
                 most
                 likely
                 to
                 be
                 effective
                 upon
                 the
                 conscience
                 of
                 sinners
                 .
              
               
                 2.
                 
                 
                 It
                 is
                 lawful
                 to
                 affright
                 men
                 with
                 the
                 threatning
                 of
                 any
                 thing
                 that
                 is
                 
                   possible
                   to
                   happen
                   in
                   the
                   ordinary
                   effects
                   of
                   providence
                   .
                
                 For
                 every
                 sin
                 is
                 against
                 
                 an
                 infinite
                 God
                 ,
                 and
                 his
                 anger
                 is
                 sometimes
                 the
                 greatest
                 ,
                 and
                 can
                 produce
                 what
                 evil
                 he
                 please
                 ;
                 and
                 he
                 uses
                 to
                 arm
                 all
                 his
                 creatures
                 against
                 sinners
                 ,
                 and
                 sometimes
                 strikes
                 a
                 stroke
                 with
                 his
                 own
                 hand
                 ,
                 and
                 creates
                 a
                 prodigy
                 of
                 example
                 to
                 perpetuate
                 a
                 fear
                 upon
                 men
                 to
                 all
                 ages
                 .
              
               
                 
                   But
                   this
                   is
                   to
                   be
                   admitted
                   with
                   these
                   Cautions
                   :
                
              
               
                 1.
                 
                 It
                 must
                 be
                 done
                 so
                 as
                 to
                 be
                 limited
                 within
                 those
                 ways
                 which
                 need
                 not
                 suppose
                 a
                 miracle
                 to
                 have
                 them
                 effected
                 .
                 Thus
                 to
                 threaten
                 a
                 sinner
                 in
                 England
                 ,
                 that
                 if
                 he
                 prophanes
                 the
                 holy
                 Sacrament
                 ,
                 a
                 Tigre
                 shall
                 meet
                 him
                 in
                 the
                 Church-yard
                 and
                 tear
                 him
                 ,
                 is
                 so
                 improbable
                 and
                 unreasonable
                 ,
                 that
                 it
                 is
                 therefore
                 not
                 to
                 be
                 done
                 ,
                 lest
                 the
                 authority
                 ,
                 and
                 the
                 counsel
                 ,
                 and
                 the
                 threatning
                 become
                 ridiculous
                 :
                 but
                 we
                 have
                 warrant
                 to
                 threaten
                 him
                 with
                 diseases
                 ,
                 and
                 sharp
                 sicknesses
                 ,
                 and
                 temporal
                 death
                 ;
                 and
                 the
                 warrant
                 is
                 deriv'd
                 from
                 a
                 precedent
                 in
                 Scripture
                 ,
                 
                 Gods
                 dealing
                 with
                 the
                 Corinthian
                 Communicants
                 .
              
               
                 2.
                 
                 He
                 who
                 thus
                 intends
                 to
                 disswade
                 ,
                 must
                 in
                 prudence
                 be
                 careful
                 that
                 he
                 be
                 not
                 too
                 decretory
                 and
                 determinate
                 in
                 the
                 particular
                 ;
                 but
                 either
                 wholly
                 instance
                 in
                 general
                 threatnings
                 ,
                 or
                 with
                 exceptive
                 and
                 cautious
                 terms
                 in
                 the
                 particular
                 ;
                 as
                 ,
                 
                   Take
                   heed
                   lest
                   such
                   an
                   evil
                   happen
                   :
                
                 or
                 ,
                 
                   It
                   is
                   likely
                   it
                   may
                
                 ,
                 and
                 
                   we
                   have
                   no
                   security
                   for
                   a
                   minute
                   against
                   it
                
                 ;
                 and
                 
                   so
                   God
                   hath
                   done
                   to
                   others
                   .
                
              
               
                 3.
                 
                 Let
                 these
                 be
                 onely
                 threatnings
                 ,
                 not
                 prophesies
                 ,
                 lest
                 the
                 whole
                 dispensation
                 become
                 contemptible
                 ;
                 and
                 therefore
                 let
                 all
                 such
                 threatnings
                 be
                 understood
                 with
                 a
                 provision
                 ,
                 that
                 if
                 such
                 things
                 doe
                 not
                 happen
                 ,
                 the
                 man
                 hath
                 not
                 escaped
                 Gods
                 anger
                 ,
                 but
                 is
                 reserv'd
                 for
                 worse
                 .
                 God
                 walketh
                 upon
                 the
                 face
                 of
                 the
                 waters
                 ,
                 and
                 his
                 footsteps
                 are
                 not
                 seen
                 ;
                 but
                 however
                 ,
                 evil
                 is
                 the
                 portion
                 of
                 the
                 sinner
                 .
              
               
                 3.
                 
                 
                 In
                 all
                 those
                 threatnings
                 which
                 are
                 according
                 to
                 the
                 analogy
                 of
                 the
                 Gospel
                 ,
                 or
                 the
                 state
                 of
                 things
                 and
                 persons
                 with
                 which
                 we
                 have
                 entercourse
                 ,
                 we
                 may
                 take
                 all
                 that
                 liberty
                 that
                 can
                 by
                 apt
                 instruments
                 concurre
                 to
                 the
                 work
                 of
                 God
                 ;
                 dressing
                 them
                 with
                 circumstances
                 of
                 terror
                 and
                 affrightment
                 ,
                 and
                 representing
                 spiritual
                 events
                 by
                 metaphors
                 ,
                 apologues
                 and
                 instances
                 of
                 nature
                 .
                 Thus
                 our
                 blessed
                 Lord
                 expressing
                 the
                 torments
                 of
                 hell
                 ,
                 signifies
                 the
                 greatness
                 of
                 them
                 by
                 such
                 things
                 which
                 in
                 nature
                 are
                 most
                 terrible
                 ;
                 as
                 
                   brimstone
                   and
                   fire
                   ,
                   the
                   worm
                   of
                   conscience
                   ,
                   weeping
                   and
                   wailing
                   ,
                   and
                   gnashing
                   of
                   teeth
                   .
                
                 But
                 this
                 I
                 say
                 must
                 ever
                 be
                 kept
                 within
                 the
                 limits
                 of
                 analogy
                 to
                 what
                 is
                 reveal'd
                 ,
                 and
                 must
                 not
                 make
                 excursions
                 to
                 extraregular
                 and
                 ridiculous
                 significations
                 .
                 Such
                 as
                 is
                 the
                 fancy
                 of
                 some
                 Divines
                 in
                 the
                 Romane
                 Church
                 ,
                 and
                 particularly
                 of
                 
                   Cornelius
                   à
                   lapide
                
                 ,
                 
                 that
                 the
                 souls
                 of
                 the
                 damned
                 shall
                 be
                 roll'd
                 up
                 in
                 bundles
                 like
                 a
                 heap
                 and
                 involv'd
                 circles
                 of
                 snakes
                 ,
                 and
                 in
                 hell
                 shall
                 sink
                 down
                 like
                 a
                 stone
                 into
                 the
                 bottomeless
                 pit
                 ,
                 falling
                 still
                 downward
                 for
                 ever
                 and
                 ever
                 .
                 This
                 is
                 not
                 well
                 ;
                 but
                 let
                 the
                 expressions
                 be
                 according
                 to
                 the
                 proportions
                 of
                 what
                 is
                 reveal'd
                 .
                 The
                 Divines
                 in
                 several
                 ages
                 have
                 taken
                 great
                 liberty
                 in
                 this
                 affair
                 ,
                 which
                 I
                 know
                 no
                 reason
                 to
                 reprove
                 ,
                 if
                 some
                 of
                 their
                 tragical
                 expressions
                 did
                 not
                 ,
                 or
                 were
                 not
                 apt
                 to
                 pass
                 into
                 dogmatical
                 affirmatives
                 ,
                 and
                 opinions
                 of
                 reality
                 in
                 such
                 inventions
                 .
              
               
                 4.
                 
                 If
                 any
                 
                   extraregular
                   example
                
                 hath
                 ever
                 happened
                 ,
                 
                 that
                 may
                 be
                 made
                 use
                 of
                 to
                 affright
                 men
                 from
                 the
                 same
                 or
                 the
                 like
                 sins
                 ,
                 and
                 so
                 pass
                 into
                 a
                 regular
                 warning
                 .
                 Thus
                 ,
                 though
                 it
                 but
                 once
                 happened
                 ,
                 that
                 God
                 punished
                 rebellion
                 by
                 causing
                 the
                 earth
                 to
                 open
                 and
                 swallow
                 up
                 the
                 Rebels
                 against
                 their
                 Prince
                 and
                 Priest
                 ,
                 Moses
                 and
                 Aaron
                 ,
                 that
                 is
                 ,
                 it
                 is
                 but
                 once
                 recorded
                 in
                 holy
                 Scripture
                 ;
                 yet
                 God
                 hath
                 the
                 same
                 power
                 now
                 ,
                 and
                 the
                 same
                 anger
                 against
                 
                 Rebellion
                 ;
                 and
                 as
                 he
                 can
                 ,
                 so
                 we
                 are
                 not
                 sure
                 that
                 he
                 will
                 not
                 oftentimes
                 doe
                 the
                 same
                 .
                 Whatsoever
                 hath
                 happ'ned
                 and
                 can
                 happen
                 ,
                 we
                 ought
                 to
                 fear
                 lest
                 in
                 the
                 like
                 cases
                 it
                 should
                 happen
                 .
                 And
                 therefore
                 this
                 is
                 a
                 proper
                 instrument
                 of
                 a
                 just
                 fear
                 ,
                 and
                 apt
                 rightly
                 to
                 minister
                 to
                 a
                 sure
                 and
                 a
                 right
                 Conscience
                 .
              
               
                 5.
                 
                 If
                 any
                 prodigy
                 of
                 accident
                 and
                 judgement
                 hath
                 happened
                 ,
                 
                 though
                 it
                 be
                 possible
                 it
                 may
                 be
                 done
                 for
                 the
                 manifestation
                 of
                 the
                 Divine
                 glory
                 ,
                 yet
                 because
                 it
                 is
                 ten
                 thousand
                 to
                 one
                 ,
                 but
                 it
                 is
                 because
                 of
                 sin
                 too
                 ;
                 this
                 may
                 be
                 made
                 use
                 of
                 to
                 affright
                 sinners
                 ,
                 although
                 there
                 be
                 no
                 indication
                 for
                 what
                 sin
                 that
                 judgement
                 happened
                 .
                 Thus
                 the
                 ruine
                 of
                 the
                 Greek
                 Monarchy
                 finished
                 upon
                 the
                 day
                 of
                 Pentecost
                 :
                 the
                 fearful
                 and
                 prodigious
                 swallowing
                 up
                 the
                 Cities
                 of
                 the
                 Colossians
                 and
                 Laodiceans
                 ;
                 the
                 burning
                 Towns
                 and
                 Villages
                 by
                 eruption
                 of
                 fire
                 from
                 mountains
                 ;
                 the
                 sudden
                 cataracts
                 of
                 water
                 breaking
                 from
                 the
                 Indian
                 hills
                 ;
                 the
                 sudden
                 deaths
                 and
                 madness
                 of
                 many
                 people
                 ;
                 the
                 horrible
                 ruine
                 and
                 desolation
                 of
                 families
                 and
                 kingdomes
                 ,
                 may
                 be
                 indifferently
                 used
                 and
                 propounded
                 to
                 all
                 sorts
                 of
                 persons
                 ,
                 where
                 there
                 is
                 need
                 of
                 such
                 violent
                 courses
                 :
                 and
                 provided
                 that
                 they
                 be
                 charitably
                 and
                 prudently
                 applied
                 ,
                 may
                 effect
                 fear
                 and
                 caution
                 in
                 some
                 sinners
                 ,
                 who
                 otherwise
                 would
                 be
                 too
                 ready
                 for
                 gaieties
                 and
                 unsafe
                 liberties
                 .
              
               
                 6.
                 
                 To
                 children
                 and
                 fools
                 ,
                 
                 and
                 all
                 those
                 whose
                 understanding
                 is
                 but
                 a
                 little
                 better
                 ,
                 it
                 hath
                 been
                 in
                 all
                 ages
                 practised
                 ,
                 that
                 they
                 be
                 affrighted
                 with
                 Mormoes
                 and
                 Bugbears
                 ,
                 that
                 they
                 may
                 be
                 cozen'd
                 into
                 good
                 .
                 But
                 this
                 is
                 therefore
                 permitted
                 ,
                 because
                 other
                 things
                 which
                 are
                 real
                 ,
                 certain
                 ,
                 or
                 probable
                 ,
                 cannot
                 be
                 understood
                 or
                 perceiv'd
                 by
                 them
                 :
                 and
                 therefore
                 these
                 things
                 are
                 not
                 to
                 be
                 permitted
                 ,
                 where
                 it
                 can
                 well
                 be
                 otherwise
                 .
                 If
                 it
                 cannot
                 ,
                 it
                 is
                 fit
                 that
                 their
                 understandings
                 should
                 be
                 conducted
                 thither
                 where
                 they
                 ought
                 to
                 goe
                 ,
                 and
                 by
                 such
                 iustruments
                 as
                 can
                 be
                 useful
                 .
              
            
             
               
                 RULE
                 7.
                 
                 A
                 Conscience
                 determin'd
                 by
                 the
                 counsel
                 of
                 wise
                 men
                 ,
                 even
                 against
                 its
                 own
                 inclinations
                 ,
                 may
                 be
                 sure
                 and
                 right
                 .
              
               
                 FOR
                 in
                 many
                 cases
                 the
                 counsel
                 of
                 wise
                 men
                 is
                 the
                 best
                 argument
                 ;
                 and
                 if
                 the
                 conscience
                 was
                 first
                 inclined
                 by
                 a
                 weaker
                 ,
                 every
                 change
                 to
                 a
                 better
                 is
                 a
                 degree
                 of
                 certainty
                 :
                 In
                 this
                 case
                 ,
                 to
                 persist
                 in
                 the
                 first
                 inclination
                 of
                 conscience
                 ,
                 is
                 obstinacy
                 ,
                 not
                 constancy
                 :
                 But
                 on
                 the
                 other
                 side
                 ,
                 to
                 change
                 our
                 first
                 perswasion
                 when
                 it
                 is
                 well
                 built
                 ,
                 for
                 the
                 counsel
                 of
                 men
                 of
                 another
                 perswasion
                 ,
                 though
                 wiser
                 then
                 our selves
                 ,
                 is
                 levity
                 ,
                 not
                 humility
                 .
                 This
                 Rule
                 is
                 practicable
                 onely
                 in
                 such
                 cases
                 where
                 the
                 Conscience
                 observes
                 the
                 weakness
                 of
                 its
                 first
                 inducement
                 ,
                 or
                 justly
                 suspects
                 it
                 ,
                 and
                 hath
                 not
                 reason
                 so
                 much
                 to
                 suspect
                 the
                 sentence
                 of
                 wiser
                 men
                 .
                 How
                 it
                 is
                 further
                 to
                 be
                 reduc'd
                 to
                 practice
                 ,
                 is
                 more
                 properly
                 to
                 be
                 considered
                 in
                 the
                 third
                 Chapter
                 ,
                 and
                 thither
                 I
                 referre
                 it
                 .
              
            
             
               
               
                 RULE
                 8.
                 
                 He
                 that
                 sins
                 against
                 a
                 right
                 and
                 a
                 sure
                 Conscience
                 ,
                 whatever
                 the
                 instance
                 be
                 ,
                 commits
                 a
                 great
                 sin
                 ,
                 but
                 not
                 a
                 double
                 one
                 .
              
               
                 HIS
                 sin
                 is
                 indeed
                 the
                 greater
                 ,
                 
                 because
                 it
                 is
                 less
                 excusable
                 and
                 more
                 bold
                 .
                 
                   For
                   the
                   more
                   light
                   there
                   is
                   in
                   a
                   regular
                   understanding
                   ,
                   the
                   more
                   malice
                   there
                   is
                   in
                   an
                   irregular
                   will.
                   If
                   I
                   had
                   not
                   come
                   to
                   them
                
                 (
                 said
                 Christ
                 )
                 
                   they
                   had
                   not
                   had
                   sin
                   ;
                   but
                   now
                   have
                   they
                   no
                   cover
                   for
                   their
                   sin
                   :
                
                 that
                 is
                 ,
                 because
                 they
                 are
                 sufficiently
                 taught
                 their
                 duty
                 .
                 It
                 is
                 not
                 an
                 aggravation
                 of
                 sin
                 ,
                 barely
                 to
                 say
                 ,
                 
                   it
                   was
                   done
                   against
                   our
                   conscience
                   :
                
                 for
                 all
                 sins
                 are
                 so
                 ,
                 either
                 directly
                 or
                 indirectly
                 ,
                 mediately
                 or
                 immediately
                 ,
                 in
                 the
                 principle
                 or
                 in
                 the
                 emanat
                 on
                 .
                 But
                 thus
                 ;
                 the
                 more
                 sure
                 and
                 confident
                 the
                 conscience
                 is
                 ,
                 the
                 sin
                 receives
                 the
                 greater
                 degree
                 .
                 It
                 is
                 an
                 aggravation
                 of
                 it
                 ,
                 that
                 it
                 was
                 done
                 against
                 a
                 clear
                 light
                 ,
                 and
                 a
                 full
                 understanding
                 ,
                 and
                 a
                 perfect
                 ,
                 contrary
                 determination
                 .
              
               
                 But
                 even
                 then
                 it
                 does
                 not
                 make
                 it
                 to
                 be
                 a
                 
                   distinct
                   sin
                
                 .
                 
                 
                   Whatsoever
                   is
                   not
                   of
                   faith
                   is
                   sin
                
                 (
                 said
                 the
                 Apostle
                 )
                 but
                 he
                 did
                 not
                 say
                 it
                 was
                 two
                 .
                 It
                 is
                 a
                 transcendent
                 passing
                 upon
                 every
                 sinful
                 action
                 ,
                 that
                 it
                 is
                 against
                 a
                 known
                 law
                 ,
                 and
                 a
                 contrary
                 reason
                 and
                 perswasion
                 ;
                 but
                 if
                 this
                 could
                 make
                 the
                 act
                 to
                 be
                 doubly
                 irregular
                 ,
                 by
                 the
                 same
                 reason
                 ,
                 every
                 substance
                 must
                 be
                 two
                 ,
                 viz.
                 by
                 having
                 
                   a
                   being
                
                 ,
                 and
                 
                   a
                   substantial
                   being
                
                 .
                 And
                 the
                 proper
                 reason
                 of
                 this
                 is
                 ,
                 because
                 the
                 conscience
                 obliges
                 and
                 ties
                 us
                 by
                 the
                 band
                 of
                 the
                 Commandement
                 ,
                 the
                 same
                 individual
                 band
                 ,
                 and
                 no
                 other
                 .
                 The
                 conscience
                 is
                 therefore
                 against
                 the
                 act
                 ,
                 because
                 the
                 Commandement
                 is
                 against
                 it
                 ;
                 the
                 Conscience
                 being
                 Gods
                 remembrancer
                 ,
                 the
                 record
                 ,
                 and
                 the
                 register
                 of
                 the
                 Law.
                 A
                 theef
                 does
                 not
                 sin
                 against
                 the
                 Law
                 and
                 the
                 Judge
                 severally
                 ;
                 neither
                 does
                 the
                 Magistrate
                 punish
                 him
                 one
                 way
                 ,
                 and
                 the
                 Law
                 another
                 .
                 The
                 conscience
                 hath
                 no
                 law
                 of
                 its
                 own
                 ,
                 but
                 the
                 law
                 of
                 God
                 is
                 the
                 Rule
                 of
                 it
                 .
                 Therefore
                 where
                 there
                 is
                 but
                 one
                 obligation
                 to
                 the
                 duty
                 ,
                 there
                 can
                 be
                 but
                 one
                 deformity
                 in
                 the
                 prevarication
                 .
                 But
                 ,
              
               
                 In
                 sins
                 where
                 there
                 is
                 
                   a
                   double
                   formality
                
                 ,
                 there
                 indeed
                 
                   in
                   one
                   action
                
                 there
                 may
                 be
                 
                   two
                   sins
                
                 ,
                 because
                 there
                 is
                 
                   a
                   double
                   law
                
                 :
                 
                 as
                 he
                 that
                 kills
                 his
                 Father
                 sins
                 twice
                 ,
                 he
                 is
                 impious
                 and
                 unjust
                 ;
                 he
                 breaks
                 the
                 laws
                 of
                 piety
                 and
                 justice
                 ;
                 he
                 sins
                 against
                 the
                 fifth
                 and
                 the
                 sixth
                 Commandements
                 at
                 once
                 ;
                 he
                 is
                 a
                 murderer
                 ,
                 and
                 he
                 is
                 ungrateful
                 ,
                 and
                 he
                 is
                 impious
                 .
                 But
                 in
                 sins
                 of
                 a
                 
                   single
                   nature
                
                 there
                 is
                 but
                 a
                 
                   single
                   relation
                
                 .
                 For
                 the
                 Conscience
                 and
                 the
                 Law
                 is
                 the
                 Rule
                 and
                 the
                 Parchment
                 ;
                 and
                 he
                 that
                 sins
                 against
                 the
                 one
                 ,
                 therefore
                 also
                 sins
                 against
                 the
                 other
                 ,
                 because
                 they
                 both
                 terminate
                 but
                 one
                 relation
                 .
              
               
                 But
                 although
                 he
                 does
                 not
                 commit
                 two
                 sins
                 ,
                 
                 yet
                 he
                 commits
                 one
                 great
                 one
                 ,
                 there
                 being
                 nothing
                 that
                 can
                 render
                 an
                 action
                 culpable
                 or
                 imputable
                 in
                 the
                 measures
                 of
                 justice
                 ,
                 but
                 its
                 being
                 a
                 deviation
                 from
                 ,
                 or
                 a
                 contradiction
                 to
                 the
                 Rule
                 .
                 It
                 is
                 against
                 my
                 conscience
                 ,
                 that
                 is
                 ,
                 against
                 my
                 illuminated
                 and
                 instructed
                 reason
                 ,
                 therefore
                 it
                 is
                 a
                 sin
                 :
                 this
                 is
                 a
                 demonstration
                 ,
                 because
                 it
                 is
                 against
                 God
                 ,
                 and
                 against
                 my self
                 ;
                 against
                 my
                 reason
                 ,
                 and
                 his
                 illumination
                 ;
                 and
                 that
                 is
                 ,
                 against
                 all
                 bands
                 Divine
                 and
                 Humane
                 .
                 
              
               
                 Quest.
                 
              
               
                 BUT
                 then
                 what
                 shall
                 a
                 Judge
                 doe
                 ,
                 
                 who
                 knows
                 the
                 witnesses
                 in
                 a
                 criminal
                 cause
                 to
                 have
                 sworn
                 falsly
                 ?
                 The
                 case
                 is
                 this
                 :
                 Conopus
                 a
                 Spartan
                 Judge
                 ,
                 walking
                 abroad
                 near
                 the
                 gardens
                 of
                 Onesicritus
                 ,
                 espies
                 him
                 killing
                 of
                 his
                 slave
                 Asotus
                 ;
                 who
                 to
                 palliate
                 the
                 fact
                 ,
                 himself
                 accuses
                 another
                 of
                 his
                 servants
                 [
                 Orgilus
                 ]
                 and
                 compell'd
                 some
                 to
                 swear
                 it
                 as
                 he
                 affirm'd
                 .
                 The
                 process
                 was
                 made
                 ,
                 advocates
                 entertain'd
                 by
                 Onesicritus
                 ,
                 and
                 the
                 poor
                 Orgilus
                 convict
                 by
                 testimony
                 and
                 legal
                 proof
                 .
                 Conopus
                 the
                 Judge
                 knows
                 the
                 whole
                 process
                 to
                 be
                 injurious
                 ,
                 but
                 knows
                 not
                 what
                 to
                 doe
                 ,
                 because
                 he
                 remembers
                 that
                 he
                 is
                 bound
                 to
                 judge
                 according
                 to
                 allegation
                 and
                 proof
                 ,
                 and
                 yet
                 to
                 doe
                 justice
                 and
                 judgement
                 ,
                 which
                 in
                 this
                 case
                 is
                 impossible
                 .
                 He
                 therefore
                 inquires
                 for
                 an
                 expedient
                 ,
                 or
                 a
                 peremptory
                 resolution
                 on
                 either
                 hand
                 :
                 Since
                 he
                 offends
                 against
                 the
                 Laws
                 of
                 Sparta
                 ,
                 the
                 order
                 of
                 law
                 and
                 his
                 own
                 life
                 ,
                 if
                 he
                 acquits
                 one
                 who
                 is
                 legally
                 convicted
                 ;
                 and
                 yet
                 if
                 he
                 condemnes
                 him
                 whom
                 he
                 knows
                 to
                 be
                 innocent
                 ,
                 he
                 sins
                 against
                 God
                 ,
                 and
                 Nature
                 ,
                 and
                 against
                 his
                 own
                 Conscience
                 .
              
               
                 That
                 a
                 Judge
                 not
                 onely
                 may
                 ,
                 
                 but
                 is
                 oblig'd
                 to
                 proceed
                 according
                 to
                 the
                 process
                 of
                 Law
                 ,
                 and
                 not
                 to
                 his
                 own
                 private
                 Conscience
                 ,
                 is
                 confidently
                 affirmed
                 by
                 Aquinas
                 ,
                 by
                 his
                 Master
                 ,
                 and
                 by
                 his
                 Scholars
                 ,
                 and
                 of
                 late
                 defended
                 earnestly
                 by
                 
                   Didacus
                   Covaruvias
                
                 a
                 learned
                 man
                 indeed
                 and
                 a
                 great
                 Lawyer
                 ;
                 and
                 they
                 doe
                 it
                 upon
                 this
                 account
                 :
              
               
                 1.
                 
                 For
                 there
                 is
                 a
                 double
                 person
                 or
                 capacity
                 in
                 a
                 Judge
                 ;
                 
                 He
                 is
                 a
                 private
                 person
                 ,
                 and
                 hath
                 special
                 obligations
                 and
                 duties
                 incumbent
                 upon
                 him
                 in
                 that
                 capacity
                 ;
                 and
                 his
                 conscience
                 hath
                 a
                 proper
                 information
                 ,
                 and
                 gives
                 him
                 laws
                 ,
                 and
                 hath
                 no
                 superiour
                 but
                 God
                 :
                 and
                 as
                 he
                 is
                 such
                 an
                 one
                 ,
                 he
                 must
                 proceed
                 upon
                 the
                 notices
                 and
                 perswasions
                 of
                 his
                 Conscience
                 ,
                 guided
                 by
                 its
                 own
                 measures
                 .
                 But
                 as
                 he
                 is
                 a
                 Judge
                 ,
                 he
                 is
                 to
                 doe
                 the
                 office
                 of
                 
                   a
                   Judge
                
                 ,
                 and
                 to
                 receive
                 information
                 by
                 witnesses
                 and
                 
                   solemnities
                   of
                   Law
                
                 ,
                 and
                 is
                 not
                 to
                 bring
                 his
                 own
                 private
                 conscience
                 to
                 become
                 the
                 publick
                 measure
                 .
                 Not
                 
                   Attilius
                   Regulus
                
                 ,
                 but
                 the
                 Consul
                 must
                 give
                 sentence
                 :
                 and
                 since
                 he
                 is
                 bound
                 to
                 receive
                 his
                 information
                 from
                 witnesses
                 ,
                 as
                 they
                 prove
                 ,
                 so
                 the
                 Law
                 presumes
                 ;
                 whose
                 Minister
                 because
                 he
                 is
                 ,
                 if
                 there
                 be
                 any
                 fault
                 ,
                 it
                 is
                 in
                 
                   the
                   Law
                
                 ,
                 not
                 in
                 
                   the
                   Judge
                
                 ,
                 and
                 in
                 this
                 case
                 ,
                 the
                 Judge
                 does
                 not
                 goe
                 against
                 his
                 conscience
                 ,
                 because
                 by
                 oath
                 he
                 is
                 bound
                 to
                 goe
                 according
                 to
                 Law.
                 He
                 indeed
                 goes
                 against
                 his
                 private
                 knowledge
                 ;
                 but
                 that
                 does
                 not
                 give
                 Law
                 to
                 a
                 Judge
                 ,
                 whose
                 knowledge
                 is
                 to
                 be
                 guided
                 by
                 other
                 instruments
                 .
                 
                 *
                 And
                 it
                 is
                 here
                 as
                 in
                 case
                 of
                 execution
                 of
                 sentences
                 ,
                 which
                 is
                 another
                 ministery
                 of
                 Law.
                 
                   Ordinarius
                   tenetur
                   obsequi
                   Delegato
                   ,
                   etsi
                   sciat
                   sententiam
                   illam
                   injustam
                   ,
                   exequi
                   nihilominùs
                   tenetur
                   eandem
                   ,
                
                 said
                 Innocentius
                 III.
                 
                 The
                 Executioner
                 is
                 not
                 to
                 refuse
                 his
                 office
                 ,
                 though
                 he
                 know
                 the
                 Judge
                 to
                 have
                 condemned
                 an
                 innocent
                 ;
                 for
                 else
                 he
                 might
                 be
                 his
                 Judges
                 Judge
                 ,
                 and
                 that
                 not
                 for
                 himself
                 alone
                 ,
                 but
                 also
                 for
                 the
                 publick
                 interest
                 .
                 For
                 if
                 an
                 Executioner
                 upon
                 his
                 perswasion
                 that
                 the
                 Judge
                 did
                 proceed
                 unjustly
                 against
                 the
                 life
                 of
                 an
                 innocent
                 ,
                 shall
                 refuse
                 to
                 put
                 him
                 to
                 death
                 ,
                 he
                 judges
                 the
                 sentence
                 of
                 the
                 Judge
                 over
                 again
                 ,
                 and
                 declares
                 publickly
                 against
                 it
                 ,
                 and
                 denies
                 to
                 the
                 Commonwealth
                 the
                 effect
                 of
                 his
                 duty
                 :
                 so
                 does
                 a
                 Judge
                 ,
                 if
                 he
                 acquits
                 him
                 whom
                 the
                 Law
                 condemnes
                 ,
                 upon
                 the
                 account
                 of
                 his
                 private
                 knowledge
                 .
                 
                 *
                 It
                 is
                 like
                 speaking
                 oracles
                 against
                 publick
                 authority
                 from
                 a
                 private
                 spirit
                 .
                 *
                 Which
                 thing
                 if
                 it
                 were
                 permitted
                 ,
                 
                 the
                 whole
                 order
                 and
                 frame
                 of
                 Judicatures
                 would
                 be
                 altered
                 ,
                 and
                 a
                 door
                 opened
                 for
                 a
                 private
                 and
                 an
                 arbitrary
                 proceeding
                 :
                 and
                 the
                 Judge
                 if
                 he
                 were
                 not
                 just
                 ,
                 might
                 defame
                 all
                 witnesses
                 ,
                 and
                 acquit
                 
                 any
                 criminal
                 ,
                 and
                 transferre
                 the
                 fault
                 to
                 an
                 innocent
                 and
                 unsuspected
                 ,
                 and
                 so
                 really
                 doe
                 that
                 which
                 he
                 but
                 pretends
                 to
                 avoid
                 .
                 *
                 And
                 the
                 case
                 would
                 be
                 the
                 same
                 ,
                 if
                 he
                 were
                 a
                 man
                 confident
                 and
                 opionative
                 .
                 For
                 he
                 might
                 seem
                 to
                 himself
                 to
                 be
                 as
                 sure
                 of
                 his
                 own
                 reason
                 ,
                 as
                 of
                 his
                 own
                 sense
                 ;
                 and
                 his
                 conscience
                 might
                 be
                 as
                 effectively
                 determined
                 by
                 his
                 argument
                 as
                 by
                 his
                 eyes
                 ;
                 and
                 then
                 by
                 the
                 same
                 reason
                 he
                 might
                 think
                 himself
                 bound
                 to
                 judge
                 against
                 the
                 sentence
                 of
                 the
                 Law
                 according
                 to
                 his
                 own
                 perswasion
                 ,
                 as
                 to
                 judge
                 against
                 the
                 forms
                 of
                 Law
                 ,
                 and
                 proceedings
                 of
                 the
                 Court
                 according
                 to
                 his
                 own
                 sense
                 .
                 *
                 And
                 therefore
                 not
                 onely
                 in
                 Civil
                 but
                 in
                 the
                 Ecclesiastical
                 Courts
                 we
                 finde
                 it
                 practised
                 otherwise
                 :
                 
                 and
                 a
                 Priest
                 may
                 not
                 refuse
                 to
                 communicate
                 him
                 whom
                 he
                 knows
                 to
                 have
                 been
                 absolved
                 upon
                 a
                 false
                 allegation
                 ,
                 and
                 unworthily
                 ;
                 but
                 must
                 administer
                 Sacraments
                 to
                 him
                 according
                 to
                 the
                 publick
                 voice
                 ,
                 not
                 to
                 his
                 own
                 private
                 notice
                 :
                 for
                 it
                 would
                 be
                 intolerable
                 ,
                 if
                 that
                 which
                 is
                 just
                 in
                 publick
                 should
                 be
                 rescinded
                 by
                 a
                 private
                 pretence
                 ,
                 whether
                 materially
                 just
                 or
                 no
                 ;
                 not
                 onely
                 because
                 there
                 are
                 other
                 measures
                 of
                 the
                 publick
                 and
                 private
                 ,
                 and
                 that
                 to
                 have
                 that
                 overborn
                 by
                 this
                 would
                 destroy
                 all
                 Government
                 ;
                 but
                 because
                 if
                 this
                 private
                 pretence
                 be
                 admitted
                 ,
                 it
                 may
                 as
                 well
                 be
                 falsly
                 as
                 truly
                 pretended
                 :
                 And
                 therefore
                 since
                 real
                 justice
                 by
                 this
                 means
                 cannot
                 be
                 secured
                 ,
                 and
                 that
                 unless
                 it
                 were
                 ,
                 nothing
                 could
                 make
                 amends
                 for
                 the
                 publick
                 disorder
                 ,
                 it
                 follows
                 that
                 the
                 publick
                 order
                 must
                 be
                 kept
                 ,
                 and
                 the
                 private
                 notice
                 laid
                 aside
                 .
                 
                 *
                 For
                 the
                 Judge
                 lays
                 aside
                 the
                 affections
                 of
                 a
                 man
                 ,
                 when
                 he
                 goes
                 to
                 the
                 seat
                 of
                 judgement
                 ;
                 and
                 he
                 lays
                 aside
                 
                   his
                   own
                   reason
                
                 ,
                 and
                 submits
                 to
                 the
                 reason
                 of
                 the
                 Law
                 ;
                 and
                 
                   his
                   own
                   will
                
                 ,
                 relinquishing
                 that
                 to
                 satisfy
                 the
                 Law
                 ;
                 and
                 therefore
                 he
                 must
                 bring
                 nothing
                 of
                 a
                 private
                 man
                 with
                 him
                 ,
                 but
                 his
                 own
                 abilities
                 fitted
                 for
                 the
                 publick
                 .
                 
                 *
                 And
                 let
                 no
                 man
                 in
                 this
                 case
                 pretend
                 to
                 a
                 zeal
                 for
                 truth
                 and
                 righteousness
                 ;
                 for
                 since
                 in
                 Judicatures
                 ,
                 legal
                 or
                 
                   seeming
                   truth
                
                 is
                 all
                 that
                 can
                 be
                 secured
                 ,
                 and
                 with
                 this
                 the
                 Laws
                 are
                 satisfied
                 ,
                 we
                 are
                 sure
                 we
                 may
                 proceed
                 upon
                 the
                 testimony
                 of
                 concurring
                 witnesses
                 ,
                 because
                 they
                 doe
                 speak
                 legal
                 truth
                 ,
                 and
                 that
                 being
                 a
                 proportionable
                 conduct
                 to
                 legal
                 persons
                 ,
                 is
                 a
                 perfect
                 rule
                 for
                 the
                 conscience
                 of
                 a
                 Judge
                 ;
                 according
                 to
                 the
                 words
                 of
                 our
                 blessed
                 Saviour
                 quoted
                 out
                 of
                 Moses
                 Law
                 ,
                 
                 
                   It
                   is
                   written
                   in
                   your
                   Law
                   ,
                   The
                   testimony
                   of
                   two
                   men
                   is
                   true
                   ,
                
                 that
                 is
                 ,
                 it
                 is
                 to
                 be
                 accepted
                 as
                 if
                 it
                 were
                 true
                 ,
                 and
                 proceedings
                 are
                 to
                 be
                 accordingly
                 .
                 In
                 pursuance
                 and
                 verification
                 of
                 this
                 ,
                 are
                 those
                 words
                 of
                 S.
                 
                   Ambrose
                   ,
                   Bonus
                   Judex
                   nihil
                   ex
                   arbitrio
                   suo
                   facit
                   ,
                   &
                   domesticae
                   proposito
                   voluntatis
                   ,
                   sed
                   juxta
                   leges
                   &
                   jura
                   pronunciat
                   ,
                   scitis
                   juris
                   obtemperat
                   ,
                   non
                   indulget
                   propriae
                   voluntati
                   ,
                   nihil
                   paratum
                   &
                   meditatum
                   domo
                   defert
                   ,
                   sed
                   sicut
                   audit
                   ,
                   ità
                   judicat
                   .
                
                 
                 
                   A
                   good
                   Judge
                   does
                   nothing
                   of
                   his
                   will
                   ,
                   or
                   the
                   purpose
                   of
                   his
                   private
                   choice
                   ,
                   but
                   pronounces
                   according
                   to
                   Laws
                   and
                   publick
                   right
                   ,
                   he
                   obeys
                   the
                   sanctions
                   of
                   the
                   Law
                   ,
                   giving
                   no
                   way
                   to
                   his
                   own
                   will
                   ,
                   he
                   brings
                   nothing
                   from
                   home
                   prepared
                   and
                   deliberated
                   ,
                   but
                   as
                   he
                   hears
                   ,
                   so
                   he
                   judges
                   .
                
                 This
                 testimony
                 is
                 of
                 the
                 more
                 value
                 ,
                 because
                 S.
                 Ambrose
                 had
                 been
                 a
                 Judge
                 and
                 a
                 Ruler
                 himself
                 in
                 Civil
                 affairs
                 ,
                 and
                 therefore
                 spake
                 according
                 to
                 the
                 sense
                 of
                 those
                 excellent
                 Laws
                 ,
                 which
                 almost
                 all
                 the
                 civil
                 world
                 have
                 since
                 admitted
                 .
                 *
                 And
                 the
                 thing
                 is
                 confessed
                 in
                 the
                 parallel
                 cases
                 :
                 
                 For
                 a
                 Judge
                 may
                 not
                 proceed
                 upon
                 the
                 evidence
                 of
                 an
                 instrument
                 which
                 he
                 hath
                 privately
                 perused
                 ,
                 if
                 it
                 be
                 not
                 produc'd
                 in
                 Court
                 ,
                 though
                 he
                 by
                 that
                 could
                 be
                 inabled
                 to
                 doe
                 justice
                 to
                 the
                 oppressed
                 party
                 ;
                 for
                 he
                 does
                 not
                 know
                 it
                 as
                 a
                 Judge
                 ,
                 but
                 as
                 a
                 private
                 man
                 ;
                 and
                 though
                 that
                 be
                 a
                 distinction
                 without
                 a
                 real
                 difference
                 of
                 subject
                 ,
                 yet
                 in
                 effect
                 it
                 means
                 ,
                 that
                 the
                 Laws
                 doe
                 not
                 permit
                 a
                 Judge
                 to
                 take
                 notice
                 of
                 any
                 private
                 information
                 ,
                 which
                 might
                 prove
                 an
                 inlet
                 to
                 all
                 manner
                 of
                 violence
                 and
                 robbery
                 .
                 *
                 And
                 therefore
                 if
                 a
                 Priest
                 hearing
                 the
                 Confession
                 of
                 Caius
                 ,
                 understands
                 that
                 Titius
                 was
                 the
                 complice
                 of
                 Caius
                 his
                 crime
                 ,
                 
                 he
                 may
                 not
                 refuse
                 
                 to
                 absolve
                 Titius
                 ,
                 though
                 he
                 doe
                 not
                 confess
                 the
                 fact
                 in
                 which
                 he
                 took
                 part
                 with
                 Caius
                 ;
                 because
                 he
                 is
                 to
                 proceed
                 by
                 the
                 method
                 of
                 that
                 Court
                 where
                 he
                 sits
                 Judge
                 .
                 
                 For
                 private
                 and
                 personal
                 notice
                 is
                 not
                 sufficient
                 .
                 *
                 And
                 if
                 I
                 doe
                 privately
                 know
                 that
                 my
                 neighbour
                 is
                 excommunicate
                 ,
                 I
                 am
                 not
                 bound
                 to
                 refuse
                 him
                 my
                 society
                 ,
                 till
                 I
                 know
                 it
                 legally
                 ;
                 and
                 therefore
                 much
                 less
                 may
                 a
                 Judge
                 doe
                 a
                 publick
                 act
                 upon
                 private
                 notice
                 ,
                 when
                 we
                 may
                 not
                 doe
                 even
                 a
                 private
                 act
                 referring
                 to
                 Law
                 without
                 a
                 publick
                 notice
                 .
                 
                 *
                 And
                 all
                 this
                 is
                 confirm'd
                 by
                 the
                 authority
                 of
                 Ulpian
                 ,
                 
                 
                   Veritas
                   rerum
                   erroribus
                   gestarum
                   non
                   vitiatur
                   ,
                   &
                   ideo
                   Praeses
                   provinciae
                   id
                   sequatur
                   quod
                   convenit
                   eum
                   ex
                   fide
                   eorum
                   quae
                   probabuntur
                   .
                
                 The
                 truth
                 of
                 things
                 is
                 not
                 prejudic'd
                 by
                 errors
                 in
                 matters
                 of
                 fact
                 :
                 and
                 therefore
                 let
                 the
                 President
                 of
                 the
                 Province
                 follow
                 that
                 which
                 is
                 fitting
                 for
                 him
                 ,
                 
                 proceeding
                 by
                 the
                 faith
                 of
                 those
                 things
                 which
                 shall
                 be
                 proved
                 .
                 *
                 For
                 since
                 no
                 man
                 must
                 judge
                 by
                 his
                 own
                 private
                 authority
                 ,
                 he
                 must
                 not
                 judge
                 by
                 his
                 own
                 private
                 knowledge
                 .
                 
                 *
                 And
                 to
                 what
                 purpose
                 shall
                 be
                 call
                 in
                 witnesses
                 to
                 give
                 him
                 publick
                 information
                 ,
                 if
                 when
                 they
                 have
                 done
                 so
                 ,
                 he
                 by
                 his
                 private
                 may
                 reject
                 the
                 publick
                 ?
              
               
                 But
                 if
                 after
                 all
                 this
                 you
                 inquire
                 what
                 shall
                 become
                 of
                 the
                 Judge
                 as
                 a
                 man
                 ,
                 
                 and
                 what
                 of
                 his
                 private
                 conscience
                 ?
                 these
                 men
                 answer
                 ;
                 That
                 the
                 Judge
                 must
                 use
                 what
                 ingenious
                 and
                 fair
                 artifices
                 he
                 can
                 to
                 save
                 the
                 innocent
                 ,
                 or
                 to
                 doe
                 justice
                 according
                 to
                 truth
                 ,
                 but
                 yet
                 so
                 as
                 he
                 may
                 not
                 prevaricate
                 the
                 duty
                 of
                 a
                 Judge
                 :
                 he
                 may
                 use
                 the
                 prudence
                 of
                 a
                 friend
                 and
                 a
                 private
                 man
                 :
                 let
                 him
                 by
                 various
                 and
                 witty
                 interrogatories
                 ,
                 in
                 which
                 he
                 may
                 be
                 helped
                 by
                 the
                 advantage
                 of
                 his
                 private
                 knowing
                 the
                 secret
                 ,
                 make
                 ways
                 to
                 entrap
                 the
                 false
                 witnesses
                 ,
                 as
                 Daniel
                 did
                 to
                 the
                 
                   two
                   Elders
                
                 in
                 the
                 case
                 of
                 Susanna
                 :
                 or
                 let
                 him
                 referre
                 the
                 cause
                 to
                 the
                 supreme
                 power
                 ,
                 or
                 resign
                 his
                 office
                 ,
                 or
                 make
                 a
                 deputation
                 to
                 another
                 ,
                 or
                 reprieve
                 the
                 injur'd
                 man
                 ,
                 or
                 leave
                 a
                 private
                 way
                 for
                 him
                 to
                 escape
                 ,
                 or
                 use
                 his
                 power
                 of
                 interpretation
                 ,
                 or
                 finde
                 some
                 way
                 to
                 elude
                 the
                 unjust
                 hand
                 of
                 justice
                 ,
                 which
                 in
                 this
                 case
                 does
                 him
                 wrong
                 by
                 doing
                 right
                 .
                 But
                 if
                 none
                 of
                 these
                 ways
                 ,
                 nor
                 any
                 other
                 like
                 them
                 can
                 preserve
                 the
                 innocent
                 man
                 ,
                 or
                 the
                 Judges
                 private
                 conscience
                 ,
                 he
                 must
                 doe
                 justice
                 according
                 to
                 Law
                 ,
                 standing
                 upright
                 as
                 a
                 publick
                 person
                 ,
                 but
                 not
                 stooping
                 to
                 particulars
                 ,
                 or
                 twisting
                 himself
                 by
                 his
                 private
                 notices
                 .
              
               
                 This
                 is
                 the
                 summe
                 of
                 what
                 is
                 or
                 can
                 be
                 said
                 in
                 this
                 opinion
                 ;
                 and
                 though
                 they
                 speak
                 probably
                 and
                 well
                 ,
                 
                 yet
                 I
                 answer
                 otherwise
                 ,
                 and
                 I
                 suppose
                 ,
                 for
                 reasons
                 very
                 considerable
                 .
                 Therefore
                 ,
              
               
                 To
                 the
                 Question
                 I
                 answer
                 ,
                 That
                 a
                 Judge
                 in
                 this
                 case
                 may
                 not
                 doe
                 any
                 publick
                 act
                 against
                 his
                 private
                 conscience
                 ;
                 he
                 may
                 not
                 condemne
                 an
                 innocent
                 whom
                 he
                 knows
                 to
                 be
                 so
                 ,
                 though
                 he
                 be
                 prov'd
                 criminal
                 by
                 false
                 witnesses
                 .
                 And
                 my
                 reasons
                 are
                 these
                 :
              
               
                 1.
                 
                 
                   Innocentem
                   &
                   justum
                   non
                   occides
                
                 (
                 said
                 God
                 )
                 to
                 slay
                 an
                 innocent
                 person
                 is
                 absolutely
                 and
                 indispensably
                 evil
                 .
                 
                 Upon
                 which
                 ground
                 I
                 argue
                 ;
                 
                 That
                 which
                 is
                 in
                 its
                 own
                 nature
                 essentially
                 and
                 absolutely
                 evil
                 ,
                 may
                 not
                 be
                 done
                 for
                 any
                 good
                 ,
                 for
                 any
                 pretence
                 ,
                 for
                 any
                 necessity
                 ,
                 nor
                 by
                 any
                 command
                 of
                 man.
                 Since
                 therefore
                 in
                 the
                 present
                 case
                 ,
                 the
                 man
                 is
                 supposed
                 innocent
                 ,
                 he
                 ought
                 not
                 to
                 be
                 delivered
                 to
                 death
                 for
                 any
                 end
                 in
                 the
                 world
                 ;
                 nor
                 by
                 any
                 authority
                 ,
                 much
                 less
                 for
                 the
                 preservation
                 of
                 the
                 forms
                 of
                 Courts
                 ,
                 or
                 to
                 prevent
                 a
                 possible
                 evil
                 that
                 may
                 accidentally
                 and
                 by
                 abuse
                 arise
                 ;
                 especially
                 since
                 the
                 Question
                 here
                 is
                 not
                 matter
                 of
                 prudence
                 or
                 policy
                 ,
                 but
                 of
                 justice
                 and
                 conscience
                 ;
                 nor
                 yet
                 of
                 the
                 publick
                 interest
                 ,
                 but
                 of
                 the
                 Judges
                 duty
                 ;
                 nor
                 at
                 all
                 ,
                 what
                 the
                 
                 Laws
                 actually
                 doe
                 constitute
                 and
                 appoint
                 ,
                 but
                 what
                 the
                 Judge
                 may
                 really
                 practise
                 .
                 Now
                 ,
                 in
                 all
                 cases
                 ,
                 if
                 a
                 man
                 dies
                 ,
                 it
                 must
                 be
                 
                   by
                   the
                   merit
                   of
                   the
                   cause
                   ,
                
                 or
                 for
                 
                   some
                   publick
                   end
                
                 .
                 The
                 first
                 is
                 not
                 suppos'd
                 in
                 this
                 question
                 ,
                 because
                 the
                 man
                 is
                 supposed
                 innocent
                 ;
                 and
                 if
                 the
                 latter
                 be
                 pretended
                 ,
                 it
                 is
                 an
                 open
                 profession
                 of
                 doing
                 evil
                 that
                 good
                 may
                 come
                 of
                 it
                 .
                 And
                 if
                 it
                 be
                 answered
                 ,
                 that
                 this
                 is
                 true
                 ,
                 if
                 the
                 man
                 did
                 appear
                 to
                 be
                 innocent
                 ,
                 but
                 in
                 Law
                 he
                 appears
                 otherwise
                 .
                 I
                 reply
                 ,
                 that
                 it
                 is
                 true
                 ,
                 to
                 the
                 Law
                 he
                 does
                 so
                 ,
                 but
                 not
                 to
                 the
                 Judge
                 ;
                 and
                 therefore
                 though
                 the
                 Law
                 can
                 condemne
                 him
                 ,
                 yet
                 she
                 cannot
                 doe
                 it
                 by
                 that
                 Judge
                 .
                 He
                 must
                 not
                 doe
                 it
                 ,
                 because
                 it
                 being
                 by
                 an
                 unavoidable
                 defect
                 ,
                 or
                 error
                 ,
                 that
                 the
                 Law
                 may
                 doe
                 it
                 ,
                 and
                 if
                 the
                 Law
                 could
                 be
                 rightly
                 informed
                 ,
                 she
                 would
                 not
                 ,
                 she
                 could
                 not
                 doe
                 it
                 ,
                 it
                 follows
                 that
                 the
                 Judge
                 who
                 is
                 rightly
                 informed
                 can
                 no
                 more
                 doe
                 it
                 then
                 the
                 Law
                 it self
                 ,
                 if
                 she
                 had
                 the
                 same
                 information
                 .
              
               
                 2.
                 
                 To
                 judge
                 according
                 to
                 forms
                 and
                 processes
                 of
                 Law
                 ,
                 
                 is
                 but
                 of
                 humane
                 positive
                 right
                 and
                 constitution
                 ;
                 for
                 the
                 Law
                 may
                 command
                 a
                 Judge
                 to
                 proceed
                 according
                 to
                 his
                 own
                 knowledge
                 ,
                 if
                 she
                 will
                 trust
                 him
                 and
                 his
                 knowledge
                 :
                 and
                 in
                 all
                 arbitrary
                 Courts
                 it
                 is
                 so
                 ;
                 and
                 in
                 the
                 supreme
                 power
                 it
                 is
                 always
                 so
                 ,
                 if
                 it
                 be
                 absolute
                 .
                 But
                 not
                 to
                 condemne
                 the
                 innocent
                 ,
                 is
                 of
                 Divine
                 and
                 eternal
                 right
                 ,
                 and
                 therefore
                 cannot
                 be
                 prejudic'd
                 by
                 that
                 which
                 only
                 is
                 humane
                 .
                 And
                 indeed
                 if
                 we
                 look
                 into
                 the
                 nature
                 and
                 causes
                 of
                 things
                 ,
                 we
                 shall
                 finde
                 ,
                 that
                 the
                 reason
                 why
                 Judges
                 are
                 tied
                 to
                 forms
                 and
                 processes
                 of
                 Laws
                 ,
                 to
                 testimonies
                 and
                 judicial
                 proofs
                 ,
                 is
                 ,
                 because
                 the
                 Judge
                 is
                 supposed
                 not
                 to
                 know
                 the
                 matters
                 brought
                 before
                 him
                 ,
                 till
                 they
                 appear
                 in
                 the
                 forms
                 of
                 Law.
                 For
                 if
                 a
                 Judge
                 did
                 know
                 mens
                 hearts
                 ,
                 and
                 the
                 secrets
                 of
                 things
                 and
                 causes
                 ,
                 supposing
                 him
                 to
                 be
                 honest
                 ,
                 he
                 were
                 the
                 fittest
                 person
                 in
                 the
                 world
                 to
                 be
                 a
                 Judge
                 ,
                 and
                 can
                 proceed
                 summarily
                 ,
                 and
                 needs
                 no
                 witnesses
                 .
                 But
                 this
                 is
                 the
                 way
                 of
                 the
                 Divine
                 judgement
                 ,
                 who
                 proceeds
                 upon
                 his
                 own
                 knowledge
                 ,
                 though
                 for
                 the
                 declaration
                 of
                 his
                 justice
                 to
                 men
                 ,
                 he
                 sometimes
                 seems
                 to
                 use
                 processes
                 ,
                 and
                 measures
                 of
                 humane
                 inquiry
                 ;
                 as
                 in
                 the
                 case
                 of
                 Sodome
                 ,
                 and
                 the
                 like
                 .
                 And
                 in
                 proportion
                 ,
                 if
                 God
                 should
                 reveal
                 to
                 a
                 Judge
                 the
                 truth
                 of
                 every
                 cause
                 that
                 lies
                 before
                 him
                 ,
                 I
                 think
                 no
                 man
                 doubts
                 ,
                 but
                 he
                 might
                 safely
                 proceed
                 to
                 judgement
                 upon
                 that
                 account
                 .
                 This
                 was
                 the
                 case
                 of
                 Daniel
                 and
                 Susanna
                 .
                 For
                 she
                 was
                 convicted
                 and
                 proved
                 guilty
                 by
                 concurrent
                 witnesses
                 ;
                 God
                 revealed
                 the
                 truth
                 to
                 Daniel
                 ,
                 and
                 he
                 arrested
                 judgement
                 upon
                 that
                 account
                 .
                 Upon
                 exam●nation
                 of
                 the
                 witnesses
                 he
                 findes
                 them
                 disagree
                 in
                 the
                 circumstances
                 ;
                 but
                 this
                 was
                 no
                 legal
                 conviction
                 of
                 their
                 falshood
                 in
                 the
                 main
                 ;
                 but
                 it
                 was
                 therefore
                 sufficient
                 ,
                 because
                 Daniel
                 came
                 in
                 the
                 manner
                 of
                 a
                 Prophet
                 ,
                 and
                 knew
                 the
                 truth
                 from
                 God
                 ,
                 not
                 by
                 forms
                 of
                 Law.
                 Now
                 it
                 matters
                 not
                 (
                 as
                 to
                 the
                 justice
                 of
                 the
                 proceeding
                 )
                 which
                 way
                 the
                 truth
                 be
                 known
                 ;
                 for
                 the
                 way
                 of
                 receiving
                 it
                 is
                 but
                 extrinsecal
                 to
                 the
                 main
                 question
                 :
                 and
                 as
                 Daniel
                 being
                 made
                 Judge
                 by
                 God
                 ,
                 might
                 not
                 have
                 consented
                 to
                 the
                 death
                 of
                 Susanna
                 ,
                 though
                 not
                 onely
                 the
                 two
                 Elders
                 ,
                 but
                 ten
                 more
                 had
                 sworn
                 that
                 they
                 had
                 seen
                 Susanna
                 sin
                 :
                 so
                 neither
                 can
                 a
                 Judge
                 ,
                 to
                 whom
                 God
                 by
                 some
                 special
                 act
                 of
                 providence
                 in
                 behalf
                 of
                 truth
                 and
                 innocence
                 hath
                 made
                 known
                 the
                 matter
                 ,
                 proceed
                 to
                 sentence
                 against
                 that
                 knowledge
                 ,
                 which
                 he
                 by
                 Divine
                 dispensation
                 hath
                 received
                 .
              
               
                 3.
                 
                 If
                 a
                 King
                 or
                 Senate
                 ,
                 
                 or
                 any
                 supreme
                 power
                 receive
                 testimony
                 of
                 a
                 matter
                 of
                 fact
                 concerning
                 any
                 of
                 their
                 Council
                 ,
                 whom
                 they
                 know
                 to
                 be
                 innocent
                 ;
                 as
                 if
                 it
                 be
                 legally
                 proved
                 that
                 Sempronius
                 robb'd
                 a
                 man
                 upon
                 the
                 Kalends
                 of
                 March
                 ,
                 a
                 hundred
                 miles
                 from
                 the
                 place
                 where
                 the
                 King
                 or
                 Senate
                 saw
                 him
                 sitting
                 all
                 that
                 day
                 ;
                 that
                 they
                 may
                 not
                 deliver
                 him
                 to
                 death
                 appears
                 therefore
                 because
                 they
                 being
                 accountable
                 to
                 none
                 but
                 God
                 ,
                 must
                 judge
                 by
                 his
                 measures
                 ,
                 that
                 is
                 ,
                 so
                 as
                 to
                 preserve
                 the
                 innocent
                 ,
                 and
                 not
                 by
                 those
                 measures
                 which
                 mens
                 
                 necessity
                 ,
                 and
                 imperfection
                 ,
                 and
                 weaknesses
                 have
                 made
                 regularly
                 necessary
                 .
                 But
                 that
                 which
                 is
                 regularly
                 necessary
                 ,
                 may
                 irregularly
                 ,
                 and
                 by
                 accident
                 in
                 some
                 cases
                 be
                 unjust
                 ,
                 and
                 in
                 those
                 ,
                 the
                 supreme
                 power
                 must
                 make
                 provisions
                 where
                 it
                 can
                 ,
                 and
                 it
                 can
                 when
                 it
                 knows
                 the
                 truth
                 of
                 the
                 particular
                 .
                 For
                 since
                 the
                 Legislative
                 power
                 can
                 dispense
                 in
                 the
                 administration
                 of
                 its
                 own
                 Laws
                 upon
                 particular
                 necessities
                 ,
                 or
                 charity
                 
                   upon
                   the
                   affirmation
                   and
                   petition
                   of
                   him
                   that
                   needs
                   it
                   :
                
                 much
                 more
                 must
                 it
                 dispense
                 with
                 the
                 forms
                 of
                 proceedings
                 in
                 a
                 case
                 of
                 such
                 necessity
                 ,
                 and
                 justice
                 ,
                 and
                 charity
                 ,
                 and
                 
                   that
                   upon
                   their
                   own
                   knowledges
                
                 .
                 The
                 affirmation
                 of
                 the
                 argument
                 is
                 ,
                 that
                 Princes
                 and
                 Senates
                 may
                 ,
                 and
                 must
                 doe
                 this
                 ;
                 that
                 it
                 is
                 necessary
                 ,
                 and
                 therefore
                 also
                 just
                 in
                 them
                 to
                 doe
                 so
                 .
                 The
                 consequent
                 of
                 the
                 argument
                 is
                 this
                 :
                 That
                 therefore
                 if
                 private
                 Judges
                 may
                 not
                 doe
                 so
                 ,
                 it
                 is
                 because
                 they
                 have
                 no
                 authority
                 to
                 doe
                 so
                 ,
                 but
                 are
                 compell'd
                 by
                 their
                 Princes
                 to
                 proceed
                 by
                 forms
                 :
                 and
                 if
                 this
                 be
                 all
                 ,
                 it
                 declares
                 the
                 necessity
                 of
                 such
                 proceedings
                 to
                 be
                 onely
                 upon
                 mans
                 authority
                 ;
                 and
                 so
                 ,
                 though
                 by
                 Law
                 he
                 may
                 be
                 bound
                 to
                 doe
                 so
                 ,
                 yet
                 our
                 inquiry
                 being
                 what
                 he
                 is
                 tied
                 to
                 doe
                 in
                 conscience
                 ,
                 the
                 Law
                 cannot
                 prevail
                 above
                 conscience
                 ,
                 the
                 subordinate
                 above
                 the
                 superiour
                 ,
                 there
                 being
                 in
                 this
                 case
                 ,
                 a
                 
                   knowledge
                   of
                   the
                   fact
                
                 ,
                 and
                 
                   the
                   law
                   of
                   God
                
                 for
                 
                   the
                   right
                
                 .
              
               
                 4.
                 
                 For
                 the
                 case
                 is
                 this
                 ;
                 God
                 says
                 ,
                 
                 Thou
                 shalt
                 not
                 slay
                 the
                 innocent
                 ,
                 and
                 the
                 Judge
                 does
                 certainly
                 know
                 ,
                 that
                 the
                 accused
                 man
                 is
                 truly
                 innocent
                 :
                 The
                 conclusion
                 is
                 ,
                 
                   therefore
                   this
                   man
                   must
                   not
                   die
                   .
                
                 Against
                 this
                 ,
                 the
                 argument
                 opposed
                 is
                 this
                 :
                 
                   Humane
                   authority
                
                 says
                 ,
                 Thou
                 shalt
                 slay
                 him
                 that
                 is
                 convicted
                 of
                 a
                 fault
                 ,
                 whether
                 by
                 true
                 or
                 false
                 witnesses
                 :
                 Here
                 are
                 witnesses
                 which
                 doe
                 convict
                 him
                 ,
                 and
                 I
                 know
                 them
                 to
                 be
                 false
                 :
                 The
                 conclusion
                 is
                 ,
                 
                   Therefore
                   this
                   man
                   must
                   die
                
                 .
                 Which
                 of
                 these
                 two
                 arguments
                 ought
                 to
                 prevail
                 ,
                 I
                 think
                 needs
                 not
                 much
                 inquiry
                 .
              
               
                 5.
                 
                 And
                 what
                 if
                 Titius
                 be
                 accused
                 for
                 killing
                 Regulus
                 ,
                 
                 whom
                 the
                 Consul
                 at
                 that
                 time
                 hath
                 living
                 in
                 his
                 house
                 ,
                 or
                 hath
                 lately
                 sent
                 abroad
                 ;
                 would
                 not
                 all
                 the
                 world
                 hoot
                 at
                 him
                 ,
                 if
                 he
                 should
                 deliver
                 Titius
                 to
                 the
                 Tormentors
                 for
                 killing
                 the
                 man
                 whom
                 the
                 Judge
                 knows
                 to
                 be
                 at
                 home
                 ,
                 it
                 may
                 be
                 dressing
                 of
                 his
                 dinner
                 ,
                 or
                 abroad
                 gathering
                 his
                 rents
                 ?
                 But
                 if
                 this
                 be
                 so
                 absurd
                 (
                 as
                 it
                 is
                 indeed
                 extremely
                 )
                 it
                 follows
                 that
                 he
                 may
                 use
                 his
                 private
                 knowledge
                 against
                 a
                 false
                 testimony
                 that
                 is
                 publick
                 .
                 Or
                 how
                 if
                 he
                 sees
                 the
                 fact
                 done
                 before
                 him
                 in
                 the
                 Court
                 ?
                 a
                 purse
                 cut
                 ,
                 or
                 a
                 stone
                 thrown
                 at
                 his
                 brother
                 Judge
                 ,
                 as
                 it
                 happened
                 at
                 Ludlow
                 not
                 many
                 years
                 since
                 ?
                 The
                 Judge
                 proceeded
                 to
                 sentence
                 upon
                 intuition
                 of
                 the
                 fact
                 ,
                 and
                 stayed
                 not
                 for
                 the
                 solemnities
                 of
                 Law.
                 Or
                 put
                 case
                 that
                 there
                 be
                 depositions
                 offered
                 on
                 both
                 sides
                 ,
                 for
                 and
                 against
                 the
                 innocent
                 ,
                 either
                 directly
                 ,
                 or
                 indirectly
                 .
                 If
                 in
                 this
                 case
                 the
                 Judges
                 private
                 knowledge
                 may
                 determine
                 for
                 either
                 ,
                 it
                 follows
                 that
                 his
                 private
                 knowledge
                 can
                 be
                 admitted
                 as
                 the
                 instrument
                 of
                 justice
                 ;
                 
                   and
                   if
                   it
                   may
                   ,
                   it
                   must
                   :
                
                 for
                 nothing
                 can
                 hinder
                 him
                 to
                 doe
                 it
                 ,
                 but
                 because
                 he
                 may
                 not
                 .
                 But
                 that
                 he
                 may
                 ,
                 appears
                 in
                 the
                 now
                 alledged
                 instances
                 .
              
               
                 6.
                 
                 Adrianus
                 puts
                 another
                 case
                 ,
                 
                 in
                 which
                 it
                 is
                 also
                 without
                 contradiction
                 evident
                 that
                 private
                 notice
                 is
                 to
                 be
                 preferred
                 before
                 publick
                 solemnity
                 where
                 there
                 is
                 an
                 error
                 in
                 this
                 and
                 none
                 in
                 that
                 .
                 The
                 case
                 I
                 choose
                 to
                 express
                 in
                 this
                 narrative
                 .
                 Viretta
                 a
                 naughty
                 woman
                 pretends
                 to
                 be
                 wife
                 to
                 Coloro
                 an
                 Italian
                 Gentleman
                 ,
                 and
                 brings
                 a
                 Priest
                 and
                 witnesses
                 whom
                 she
                 had
                 suborned
                 ,
                 to
                 prove
                 the
                 marriage
                 .
                 The
                 Judge
                 gives
                 sentence
                 for
                 Viretta
                 ,
                 and
                 commands
                 Coloro
                 to
                 pay
                 the
                 duties
                 of
                 a
                 husband
                 to
                 her
                 ,
                 and
                 to
                 use
                 her
                 as
                 a
                 wife
                 .
                 He
                 knows
                 
                 the
                 contrary
                 ,
                 and
                 that
                 he
                 is
                 husband
                 to
                 
                   Vittoria
                   Morisini
                
                 ,
                 and
                 therefore
                 pays
                 her
                 all
                 his
                 duty
                 ,
                 and
                 neglects
                 the
                 other
                 ;
                 and
                 he
                 is
                 bound
                 to
                 it
                 ,
                 because
                 no
                 mans
                 error
                 or
                 malice
                 can
                 alter
                 the
                 Laws
                 of
                 God
                 ,
                 and
                 from
                 paying
                 that
                 duty
                 which
                 he
                 knows
                 is
                 due
                 by
                 the
                 Laws
                 of
                 God
                 ,
                 he
                 cannot
                 be
                 excused
                 by
                 any
                 formal
                 error
                 arising
                 in
                 the
                 administration
                 of
                 the
                 Laws
                 of
                 man.
                 The
                 same
                 is
                 the
                 Judges
                 case
                 .
                 For
                 if
                 the
                 Law
                 commands
                 him
                 to
                 doe
                 an
                 act
                 against
                 a
                 known
                 private
                 duty
                 ,
                 he
                 is
                 so
                 to
                 follow
                 the
                 duty
                 he
                 knows
                 he
                 ows
                 to
                 God
                 in
                 preserving
                 the
                 innocent
                 ,
                 as
                 Coloro
                 is
                 bound
                 to
                 preserve
                 his
                 duty
                 to
                 his
                 wife
                 ,
                 and
                 the
                 Judge
                 may
                 no
                 more
                 commit
                 murder
                 then
                 Coloro
                 may
                 commit
                 adultery
                 ;
                 but
                 neither
                 of
                 them
                 can
                 be
                 rescued
                 but
                 by
                 their
                 private
                 conscience
                 ,
                 therefore
                 they
                 may
                 use
                 that
                 .
                 And
                 there
                 is
                 no
                 escape
                 in
                 this
                 instance
                 ,
                 because
                 the
                 Subject
                 is
                 as
                 much
                 bound
                 to
                 submit
                 to
                 the
                 sentence
                 of
                 the
                 Law
                 ,
                 as
                 the
                 Judge
                 is
                 to
                 the
                 forms
                 of
                 it
                 ;
                 and
                 that
                 which
                 secures
                 one
                 ,
                 secures
                 both
                 .
              
               
                 7.
                 
                 The
                 evils
                 that
                 may
                 be
                 consequent
                 to
                 the
                 strict
                 adherence
                 to
                 the
                 forms
                 and
                 proofs
                 of
                 Law
                 against
                 the
                 Judges
                 conscience
                 may
                 be
                 so
                 great
                 as
                 to
                 be
                 intolerable
                 ,
                 
                 and
                 much
                 greater
                 then
                 can
                 be
                 supposed
                 to
                 be
                 consequent
                 to
                 the
                 following
                 a
                 certain
                 unsolemne
                 truth
                 .
                 And
                 there
                 is
                 no
                 man
                 ,
                 but
                 put
                 the
                 case
                 so
                 as
                 himself
                 and
                 his
                 party
                 may
                 be
                 involved
                 in
                 ruine
                 by
                 false
                 witness
                 ,
                 and
                 he
                 will
                 grant
                 that
                 himself
                 is
                 by
                 all
                 means
                 to
                 be
                 preserved
                 .
                 Put
                 case
                 a
                 whole
                 order
                 of
                 the
                 Clergy
                 ,
                 of
                 Monks
                 ,
                 of
                 Lawyers
                 ,
                 should
                 be
                 accused
                 falsly
                 and
                 oppressed
                 by
                 evil
                 men
                 ,
                 as
                 the
                 Knights
                 Templars
                 were
                 accused
                 fiercely
                 ,
                 and
                 so
                 were
                 the
                 Religious
                 in
                 Henry
                 the
                 eighths
                 time
                 :
                 If
                 the
                 King
                 had
                 known
                 that
                 the
                 Monks
                 ,
                 and
                 the
                 Pope
                 had
                 known
                 that
                 the
                 Templars
                 had
                 been
                 innocent
                 ,
                 no
                 man
                 ought
                 to
                 have
                 perswaded
                 them
                 to
                 condemne
                 the
                 guiltless
                 .
                 For
                 if
                 the
                 King
                 had
                 proceeded
                 against
                 them
                 to
                 confiscation
                 ,
                 making
                 use
                 of
                 his
                 advantage
                 gotten
                 by
                 the
                 sin
                 of
                 vile
                 men
                 ,
                 the
                 effect
                 had
                 been
                 ,
                 that
                 he
                 would
                 rather
                 have
                 gotten
                 money
                 by
                 a
                 lie
                 ,
                 then
                 have
                 done
                 justice
                 to
                 the
                 oppressed
                 according
                 to
                 his
                 conscience
                 .
                 And
                 indeed
                 because
                 it
                 is
                 not
                 to
                 be
                 supposed
                 but
                 all
                 the
                 world
                 would
                 have
                 given
                 sentence
                 for
                 themselves
                 in
                 their
                 own
                 case
                 ,
                 it
                 is
                 to
                 be
                 supposed
                 that
                 the
                 contrary
                 opinion
                 is
                 but
                 the
                 sentence
                 of
                 men
                 in
                 prosperity
                 ,
                 or
                 of
                 unexperienced
                 Scholars
                 who
                 care
                 not
                 what
                 load
                 they
                 put
                 upon
                 others
                 to
                 verify
                 their
                 own
                 opinion
                 .
                 And
                 what
                 Christian
                 will
                 not
                 condemne
                 Pilate
                 for
                 condemning
                 the
                 most
                 holy
                 Jesus
                 ,
                 according
                 to
                 the
                 testimonies
                 of
                 his
                 false
                 accusers
                 ,
                 and
                 against
                 his
                 own
                 conscience
                 ?
                 And
                 let
                 the
                 case
                 be
                 put
                 ,
                 that
                 the
                 witnesses
                 had
                 agreed
                 ,
                 and
                 proved
                 foul
                 things
                 against
                 the
                 unspotted
                 Lamb
                 of
                 God
                 ,
                 and
                 made
                 all
                 clear
                 in
                 forms
                 of
                 Law
                 ,
                 and
                 that
                 Pilate
                 had
                 known
                 the
                 Lord
                 to
                 be
                 innocent
                 and
                 injur'd
                 ,
                 could
                 the
                 water
                 in
                 the
                 basin
                 have
                 washed
                 him
                 clean
                 ,
                 if
                 he
                 had
                 against
                 his
                 conscience
                 in
                 compliance
                 with
                 the
                 solemne
                 perjurers
                 have
                 condemn'd
                 him
                 who
                 was
                 purer
                 then
                 the
                 Angels
                 ?
                 In
                 this
                 case
                 the
                 effect
                 had
                 been
                 intolerable
                 ,
                 for
                 which
                 no
                 pretence
                 of
                 necessity
                 ,
                 or
                 legal
                 formalities
                 could
                 have
                 made
                 recompence
                 .
              
               
                 8.
                 
                 A
                 Law
                 founded
                 upon
                 presumption
                 binds
                 not
                 in
                 the
                 Court
                 of
                 Conscience
                 ,
                 
                 when
                 the
                 presumption
                 is
                 found
                 to
                 be
                 an
                 error
                 .
                 The
                 Law
                 presumes
                 that
                 the
                 heir
                 entring
                 upon
                 an
                 estate
                 ,
                 if
                 he
                 makes
                 not
                 an
                 Inventory
                 ,
                 does
                 it
                 to
                 conceal
                 the
                 goods
                 and
                 defraud
                 the
                 Creditors
                 .
                 But
                 if
                 an
                 heir
                 does
                 so
                 by
                 negligence
                 or
                 ignorance
                 ,
                 or
                 an
                 impertinent
                 fear
                 ,
                 or
                 upon
                 ill
                 counsel
                 ,
                 or
                 be
                 betrayed
                 to
                 doe
                 so
                 ;
                 If
                 the
                 Creditor
                 knows
                 that
                 the
                 goods
                 are
                 not
                 sufficient
                 ,
                 he
                 may
                 not
                 in
                 conscience
                 take
                 the
                 advantage
                 the
                 Law
                 gives
                 him
                 ,
                 but
                 is
                 bound
                 to
                 doe
                 charity
                 and
                 justice
                 by
                 the
                 measures
                 of
                 his
                 private
                 knowledge
                 ,
                 and
                 not
                 
                 by
                 the
                 measures
                 of
                 the
                 Law
                 to
                 doe
                 violence
                 and
                 oppression
                 ,
                 which
                 was
                 the
                 thing
                 in
                 question
                 .
              
               
                 9.
                 
                 To
                 the
                 verification
                 of
                 the
                 sentence
                 of
                 death
                 upon
                 an
                 accused
                 person
                 there
                 are
                 required
                 ,
                 
                 1.
                 
                 A
                 reality
                 of
                 the
                 Crime
                 .
                 2.
                 
                 A
                 power
                 in
                 the
                 Judge
                 .
                 3.
                 
                 And
                 equity
                 in
                 the
                 Law.
                 Now
                 if
                 divers
                 men
                 should
                 swear
                 that
                 the
                 Judge
                 hath
                 a
                 competent
                 power
                 ,
                 nay
                 though
                 they
                 threaten
                 him
                 with
                 death
                 if
                 he
                 does
                 not
                 ,
                 yet
                 he
                 may
                 not
                 exercise
                 any
                 such
                 power
                 ,
                 which
                 himself
                 privately
                 knows
                 that
                 he
                 hath
                 not
                 .
                 So
                 also
                 if
                 he
                 knows
                 the
                 fact
                 does
                 not
                 deserve
                 death
                 ,
                 though
                 men
                 swear
                 it
                 ,
                 or
                 a
                 higher
                 power
                 declare
                 it
                 ,
                 or
                 another
                 competent
                 Judge
                 affirm
                 it
                 ,
                 yet
                 a
                 Judge
                 must
                 not
                 consent
                 to
                 it
                 ,
                 if
                 himself
                 knows
                 it
                 to
                 be
                 unjust
                 .
                 And
                 I
                 have
                 read
                 of
                 an
                 excellent
                 Prince
                 ,
                 who
                 because
                 he
                 did
                 consent
                 to
                 the
                 forms
                 and
                 processes
                 of
                 Law
                 made
                 by
                 his
                 Senate
                 against
                 the
                 bravest
                 of
                 his
                 Subjects
                 ,
                 against
                 his
                 own
                 conscience
                 and
                 knowledge
                 ,
                 repented
                 of
                 it
                 all
                 the
                 days
                 of
                 his
                 life
                 ,
                 and
                 was
                 not
                 pardon'd
                 for
                 it
                 till
                 the
                 day
                 of
                 his
                 death
                 ;
                 and
                 the
                 first
                 confidence
                 he
                 had
                 of
                 pardon
                 was
                 upon
                 the
                 account
                 of
                 S.
                 Pauls
                 words
                 ,
                 
                   He
                   that
                   is
                   dead
                   is
                   justified
                   from
                   sins
                   .
                
                 But
                 then
                 ,
                 since
                 the
                 defect
                 of
                 either
                 of
                 these
                 two
                 makes
                 it
                 unlawful
                 for
                 a
                 Judge
                 to
                 proceed
                 according
                 to
                 the
                 forms
                 of
                 Law
                 ,
                 and
                 ties
                 him
                 to
                 follow
                 his
                 conscience
                 even
                 against
                 allegation
                 and
                 proof
                 ,
                 much
                 more
                 must
                 it
                 be
                 so
                 if
                 there
                 be
                 
                   no
                   reality
                   of
                   fact
                
                 in
                 the
                 accused
                 party
                 ;
                 because
                 in
                 the
                 destitution
                 of
                 this
                 ,
                 the
                 Laws
                 themselves
                 have
                 no
                 power
                 ,
                 and
                 therefore
                 they
                 can
                 give
                 none
                 to
                 a
                 Judge
                 their
                 Minister
                 .
                 
                   Justis
                   lex
                   non
                   est
                   posita
                
                 ;
                 The
                 Law
                 was
                 not
                 made
                 for
                 the
                 innocent
                 ,
                 but
                 to
                 defend
                 them
                 ,
                 and
                 therefore
                 hath
                 no
                 power
                 to
                 destroy
                 them
                 ;
                 and
                 then
                 the
                 Judge
                 can
                 have
                 none
                 ,
                 and
                 so
                 cannot
                 in
                 that
                 case
                 be
                 tied
                 to
                 proceed
                 according
                 to
                 formalities
                 ,
                 and
                 therefore
                 must
                 proceed
                 according
                 to
                 his
                 conscience
                 ,
                 or
                 not
                 at
                 all
                 .
                 For
                 ,
              
               
                 10.
                 
                 If
                 a
                 Law
                 were
                 made
                 that
                 a
                 Judge
                 should
                 be
                 bound
                 to
                 condemne
                 an
                 innocent
                 person
                 ,
                 
                 though
                 he
                 knows
                 him
                 to
                 be
                 so
                 ,
                 and
                 to
                 be
                 accused
                 by
                 calumny
                 ,
                 and
                 supplanted
                 by
                 perjury
                 ,
                 it
                 were
                 an
                 unjust
                 Law
                 ,
                 as
                 all
                 men
                 (
                 that
                 I
                 know
                 of
                 )
                 grant
                 ,
                 and
                 indeed
                 must
                 grant
                 .
                 For
                 it
                 were
                 a
                 Law
                 made
                 to
                 incourage
                 perjurers
                 and
                 oppressors
                 ,
                 to
                 discourage
                 innocence
                 :
                 a
                 Law
                 made
                 against
                 the
                 intention
                 of
                 Laws
                 ,
                 which
                 is
                 ,
                 to
                 defend
                 the
                 right
                 ,
                 and
                 punish
                 the
                 wrong
                 doer
                 :
                 it
                 were
                 a
                 Law
                 disabling
                 the
                 Judge
                 to
                 rescue
                 the
                 oppressed
                 ,
                 and
                 a
                 Law
                 expresly
                 disowning
                 the
                 cause
                 of
                 the
                 afflicted
                 :
                 and
                 if
                 any
                 Judge
                 should
                 undertake
                 his
                 office
                 upon
                 such
                 terms
                 ,
                 he
                 should
                 openly
                 profess
                 that
                 if
                 the
                 case
                 happened
                 ,
                 he
                 would
                 doe
                 against
                 his
                 conscience
                 .
                 And
                 all
                 Laws
                 going
                 the
                 best
                 way
                 they
                 can
                 to
                 finde
                 out
                 truth
                 ,
                 would
                 never
                 disable
                 a
                 Judge
                 to
                 make
                 use
                 of
                 it
                 when
                 he
                 had
                 found
                 it
                 out
                 ,
                 and
                 assisted
                 the
                 inquiry
                 of
                 the
                 Laws
                 by
                 a
                 fortunate
                 discovery
                 .
                 For
                 the
                 examining
                 of
                 witnesses
                 being
                 but
                 a
                 means
                 to
                 finde
                 out
                 truth
                 ,
                 cannot
                 possibly
                 be
                 so
                 adhered
                 to
                 ,
                 as
                 to
                 be
                 preferred
                 before
                 the
                 end
                 to
                 which
                 it
                 is
                 design'd
                 ,
                 that
                 were
                 
                   as
                   if
                   a
                   man
                   should
                   rather
                   love
                   to
                   seek
                   then
                   finde
                   .
                
                 Since
                 therefore
                 no
                 Law
                 ever
                 was
                 ,
                 or
                 can
                 be
                 so
                 unreasonable
                 as
                 to
                 decree
                 that
                 a
                 Judge
                 shall
                 not
                 in
                 such
                 a
                 case
                 directly
                 relieve
                 the
                 innocent
                 ,
                 but
                 proceed
                 to
                 his
                 condemnation
                 ,
                 it
                 follows
                 that
                 he
                 can
                 have
                 no
                 obligation
                 to
                 doe
                 so
                 ,
                 and
                 then
                 the
                 obligation
                 of
                 his
                 conscience
                 can
                 upon
                 no
                 pretence
                 be
                 declined
                 .
                 The
                 Law
                 does
                 not
                 intend
                 to
                 oblige
                 the
                 Judge
                 in
                 that
                 case
                 ,
                 because
                 no
                 Law
                 can
                 be
                 made
                 expresly
                 to
                 doe
                 so
                 ;
                 He
                 therefore
                 being
                 free
                 from
                 the
                 Law
                 in
                 that
                 case
                 ,
                 stands
                 bound
                 to
                 his
                 private
                 conscience
                 ,
                 without
                 excuse
                 .
                 Nay
                 ,
                 the
                 Canon
                 Law
                 expresly
                 enjoyns
                 that
                 a
                 Judge
                 should
                 give
                 sentence
                 according
                 to
                 his
                 own
                 conscience
                 ,
                 as
                 appears
                 in
                 
                   c.
                   1.
                   de
                   re
                   Judic
                   .
                   in
                   6.
                   &
                   in
                   clem
                   ,
                   1.
                   
                   §
                   .
                   verùm
                   de
                   haeret
                   .
                
              
               
               
                 11.
                 
                 Suppose
                 a
                 Judge
                 should
                 suborn
                 false
                 witnesses
                 against
                 an
                 innocent
                 ;
                 
                 either
                 he
                 is
                 bound
                 not
                 to
                 proceed
                 according
                 to
                 allegation
                 and
                 proof
                 ,
                 but
                 according
                 to
                 his
                 secret
                 conscience
                 ,
                 or
                 else
                 he
                 is
                 bound
                 to
                 goe
                 on
                 in
                 his
                 crime
                 ,
                 and
                 effect
                 that
                 which
                 he
                 had
                 maliciously
                 designed
                 .
                 For
                 it
                 is
                 not
                 enough
                 that
                 he
                 is
                 bound
                 to
                 disingage
                 the
                 witnesses
                 and
                 take
                 off
                 the
                 subornation
                 :
                 for
                 suppose
                 the
                 persons
                 already
                 appearing
                 will
                 not
                 cease
                 ,
                 lest
                 they
                 should
                 be
                 sham'd
                 and
                 ruin'd
                 ,
                 but
                 will
                 take
                 confidence
                 from
                 their
                 crime
                 ,
                 and
                 perseverance
                 from
                 their
                 publication
                 ,
                 then
                 there
                 is
                 no
                 remedy
                 for
                 the
                 innocent
                 ,
                 neither
                 can
                 the
                 Judge
                 rescue
                 him
                 from
                 himself
                 ,
                 nor
                 give
                 over
                 sinning
                 ,
                 unless
                 he
                 proceed
                 by
                 his
                 private
                 certain
                 measures
                 ,
                 and
                 not
                 by
                 those
                 which
                 are
                 false
                 and
                 publick
                 .
                 For
                 to
                 say
                 he
                 may
                 be
                 sorry
                 for
                 his
                 fault
                 and
                 yet
                 proceed
                 in
                 it
                 ,
                 is
                 to
                 make
                 him
                 an
                 hypocrite
                 :
                 if
                 he
                 confesses
                 that
                 he
                 subor●d
                 the
                 witnesses
                 ,
                 and
                 yet
                 proceed
                 to
                 condemne
                 the
                 innocent
                 ,
                 he
                 is
                 ridiculous
                 ,
                 and
                 makes
                 the
                 Law
                 put
                 on
                 the
                 face
                 of
                 tyranny
                 and
                 unreasonable
                 violence
                 and
                 oppression
                 .
                 So
                 that
                 either
                 he
                 must
                 goe
                 on
                 and
                 sin
                 to
                 the
                 end
                 without
                 remedy
                 ,
                 or
                 he
                 must
                 be
                 admitted
                 to
                 proceed
                 by
                 his
                 private
                 conscience
                 ,
                 and
                 that
                 in
                 his
                 case
                 would
                 be
                 justice
                 and
                 penitence
                 besides
                 .
              
               
                 12.
                 
                 Lastly
                 ,
                 all
                 Laws
                 being
                 intended
                 for
                 the
                 good
                 of
                 the
                 Subjects
                 ,
                 
                 are
                 bound
                 not
                 onely
                 to
                 comply
                 with
                 their
                 ordinary
                 cases
                 by
                 ordinary
                 provisions
                 ,
                 but
                 for
                 their
                 accidental
                 needs
                 by
                 the
                 extraordinary
                 .
                 And
                 so
                 we
                 finde
                 it
                 ,
                 that
                 all
                 Laws
                 yeeld
                 in
                 particulars
                 ,
                 when
                 the
                 Law
                 is
                 injurious
                 in
                 the
                 special
                 cases
                 ,
                 and
                 this
                 is
                 the
                 ground
                 of
                 all
                 Chancery
                 ,
                 because
                 
                   summum
                   jus
                   ,
                   summa
                   injuria
                
                 ;
                 and
                 Solomon
                 advised
                 well
                 ,
                 
                   Noli
                   esse
                   justus
                   nimiùm
                
                 ,
                 be
                 not
                 over
                 righteous
                 ;
                 and
                 the
                 j●stice
                 of
                 God
                 being
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 gentleness
                 and
                 favour
                 ,
                 equity
                 and
                 mercy
                 ,
                 ours
                 is
                 best
                 when
                 we
                 follow
                 the
                 best
                 precedent
                 ;
                 now
                 since
                 no
                 case
                 is
                 more
                 favourable
                 then
                 the
                 present
                 ,
                 the
                 Laws
                 are
                 unjust
                 that
                 will
                 not
                 bend
                 and
                 stoop
                 to
                 the
                 miseries
                 of
                 the
                 oppressed
                 ;
                 and
                 therefore
                 the
                 Judge
                 having
                 no
                 hindrance
                 ,
                 he
                 is
                 tied
                 by
                 a
                 double
                 band
                 to
                 releeve
                 the
                 oppressed
                 innocent
                 ,
                 by
                 his
                 direct
                 sentence
                 (
                 where
                 it
                 can
                 be
                 admitted
                 )
                 or
                 by
                 his
                 open
                 declaration
                 ,
                 and
                 
                   quantum
                   in
                   se
                   est
                
                 ,
                 but
                 at
                 no
                 hand
                 to
                 consent
                 to
                 his
                 condemnation
                 .
              
               
                 I
                 conclude
                 therefore
                 with
                 that
                 rule
                 of
                 the
                 Canon
                 Law
                 ,
                 
                 
                 
                   Melius
                   est
                   scandalum
                   nasci
                   quàm
                   ut
                   veritas
                   deseratur
                
                 ;
                 It
                 is
                 better
                 that
                 a
                 scandal
                 should
                 be
                 suffered
                 ,
                 and
                 an
                 offence
                 done
                 to
                 the
                 forms
                 and
                 methods
                 of
                 judicial
                 proceedings
                 ,
                 then
                 that
                 truth
                 should
                 be
                 betrayed
                 and
                 forsaken
                 ;
                 and
                 what
                 was
                 said
                 in
                 the
                 prophecie
                 concerning
                 our
                 blessed
                 Saviour
                 ,
                 
                   Non
                   secundùm
                   auditum
                   aurium
                   arguet
                
                 ,
                 he
                 shall
                 not
                 reprove
                 according
                 as
                 he
                 hears
                 ,
                 but
                 according
                 as
                 he
                 knows
                 ,
                 is
                 also
                 true
                 of
                 Judges
                 in
                 this
                 case
                 ;
                 they
                 doe
                 judge
                 most
                 perfectly
                 when
                 in
                 truth
                 and
                 in
                 defence
                 of
                 the
                 innocent
                 ,
                 they
                 follow
                 the
                 pattern
                 of
                 the
                 Divine
                 judgement
                 and
                 not
                 the
                 imperfection
                 of
                 the
                 humane
                 ,
                 that
                 is
                 ,
                 they
                 are
                 to
                 judge
                 by
                 the
                 eyes
                 ,
                 not
                 by
                 the
                 eares
                 ;
                 
                   
                     Segniùs
                     irritant
                     animos
                     demissa
                     per
                     aures
                  
                   
                     Quàm
                     quae
                     sunt
                     oculis
                     commissa
                     fidelibus
                     —
                  
                
              
               
                 That
                 is
                 a
                 sure
                 sentence
                 that
                 can
                 rely
                 upon
                 ocular
                 demonstration
                 ;
                 for
                 our
                 eyes
                 are
                 a
                 better
                 guard
                 of
                 innocence
                 then
                 the
                 tongues
                 of
                 Sycophants
                 ,
                 and
                 our
                 consciences
                 are
                 surer
                 informers
                 then
                 the
                 forms
                 of
                 Law
                 ;
                 and
                 since
                 no
                 Law
                 hath
                 declar'd
                 against
                 it
                 ,
                 the
                 conscience
                 is
                 at
                 perfect
                 liberty
                 ;
                 and
                 yet
                 if
                 it
                 were
                 not
                 ,
                 we
                 are
                 certain
                 it
                 is
                 better
                 to
                 obey
                 God
                 then
                 men
                 ;
                 the
                 conscience
                 is
                 no
                 mans
                 servant
                 ,
                 it
                 is
                 Gods
                 onely
                 .
                 Conscience
                 is
                 Gods
                 Angel
                 :
                 
                   Grieve
                   not
                   the
                   Angel
                   lest
                   he
                   smite
                   thee
                   ,
                   doe
                   nothing
                   against
                   him
                   ,
                   lest
                   he
                   forsake
                   thee
                   .
                   Viro
                   bono
                   fixum
                   in
                   omni
                   vita
                   est
                   ,
                   transversum
                   unguem
                   à
                   recta
                   conscientia
                   non
                   discedere
                   ,
                
                 said
                 Cicero
                 ;
                 Every
                 
                 good
                 man
                 is
                 perfectly
                 resolved
                 not
                 to
                 depart
                 from
                 his
                 right
                 conscience
                 a
                 hairs
                 bredth
                 during
                 his
                 whole
                 life
                 .
              
               
                 And
                 now
                 to
                 the
                 pretences
                 which
                 are
                 made
                 on
                 the
                 other
                 side
                 ,
                 
                 there
                 will
                 be
                 the
                 less
                 need
                 of
                 a
                 reply
                 ,
                 if
                 we
                 consider
                 that
                 they
                 onely
                 prove
                 that
                 a
                 Judge
                 is
                 tied
                 to
                 observe
                 the
                 forms
                 of
                 judicial
                 process
                 ,
                 and
                 to
                 proceed
                 according
                 to
                 allegation
                 and
                 proof
                 ,
                 
                   ordinarily
                   and
                   regularly
                
                 ,
                 as
                 supposing
                 that
                 this
                 is
                 the
                 best
                 ordinary
                 way
                 of
                 information
                 ,
                 as
                 it
                 is
                 most
                 certainly
                 .
                 But
                 as
                 the
                 Law
                 ,
                 using
                 the
                 best
                 she
                 hath
                 ,
                 would
                 not
                 yet
                 refuse
                 a
                 Prophet
                 from
                 heaven
                 ,
                 or
                 a
                 miracle
                 to
                 bring
                 truth
                 from
                 her
                 retirements
                 ,
                 or
                 her
                 vail
                 ,
                 so
                 neither
                 will
                 she
                 refuse
                 any
                 better
                 way
                 that
                 can
                 be
                 offered
                 ;
                 but
                 whatever
                 the
                 Law
                 would
                 doe
                 ,
                 yet
                 the
                 question
                 now
                 being
                 concerning
                 the
                 Judge
                 ,
                 it
                 is
                 certain
                 that
                 the
                 Judge
                 in
                 the
                 case
                 now
                 put
                 ,
                 hath
                 a
                 surer
                 way
                 of
                 evidence
                 ;
                 and
                 therefore
                 as
                 the
                 Law
                 ,
                 if
                 she
                 had
                 a
                 surer
                 way
                 of
                 evidence
                 ,
                 ought
                 not
                 to
                 goe
                 against
                 so
                 clear
                 a
                 light
                 ,
                 so
                 neither
                 can
                 the
                 Judge
                 .
                 And
                 the
                 arguments
                 onely
                 proceeding
                 upon
                 the
                 usual
                 suppositions
                 conclude
                 that
                 regularly
                 Judges
                 must
                 doe
                 as
                 usually
                 they
                 can
                 doe
                 ,
                 that
                 is
                 ,
                 proceed
                 according
                 to
                 proof
                 ,
                 because
                 they
                 can
                 have
                 no
                 better
                 way
                 ,
                 but
                 they
                 cannot
                 be
                 drawn
                 to
                 this
                 extraregular
                 and
                 rare
                 contingency
                 .
                 For
                 though
                 most
                 men
                 are
                 brought
                 in
                 upon
                 suspicion
                 or
                 private
                 accusation
                 ,
                 yet
                 the
                 Apostle
                 says
                 that
                 some
                 mens
                 sins
                 are
                 manifest
                 ,
                 going
                 before
                 unto
                 judgement
                 :
                 and
                 when
                 this
                 happens
                 ,
                 the
                 Judge
                 must
                 not
                 goe
                 in
                 inquest
                 after
                 what
                 he
                 sees
                 .
                 And
                 the
                 same
                 arguments
                 may
                 as
                 well
                 be
                 urged
                 against
                 all
                 dispensations
                 and
                 remissions
                 ,
                 against
                 favour
                 and
                 Chancery
                 ,
                 and
                 destroy
                 all
                 equity
                 ,
                 and
                 all
                 Religion
                 ,
                 as
                 to
                 destroy
                 all
                 conscience
                 when
                 it
                 is
                 certain
                 and
                 infallible
                 .
                 But
                 I
                 shall
                 say
                 something
                 to
                 the
                 particulars
                 .
              
               
                 1.
                 
                 It
                 is
                 true
                 that
                 a
                 Judge
                 hath
                 a
                 double
                 capacity
                 ,
                 
                 and
                 he
                 hath
                 offices
                 proportionable
                 ;
                 some
                 
                   as
                   a
                   man
                
                 ,
                 some
                 
                   as
                   Judge
                
                 ;
                 that
                 is
                 ,
                 he
                 hath
                 some
                 natural
                 and
                 essential
                 obligations
                 ,
                 some
                 which
                 are
                 superinduc'd
                 upon
                 his
                 office
                 .
                 And
                 therefore
                 I
                 refuse
                 to
                 use
                 this
                 distinction
                 as
                 it
                 is
                 commonly
                 used
                 ,
                 and
                 so
                 made
                 more
                 subject
                 to
                 mistake
                 and
                 abuse
                 .
                 In
                 this
                 case
                 the
                 Judge
                 is
                 not
                 to
                 be
                 considered
                 as
                 
                   a
                   publick
                   man
                   ,
                   and
                   a
                   private
                   man
                
                 ;
                 for
                 private
                 is
                 as
                 much
                 superinduc'd
                 as
                 publick
                 ;
                 and
                 all
                 his
                 other
                 relations
                 are
                 as
                 much
                 to
                 yeeld
                 to
                 his
                 essential
                 duty
                 ,
                 as
                 that
                 of
                 a
                 Judge
                 :
                 such
                 as
                 are
                 the
                 relation
                 of
                 a
                 Husband
                 ,
                 of
                 a
                 Father
                 ,
                 of
                 a
                 Tutor
                 ,
                 of
                 a
                 Master
                 ;
                 and
                 amongst
                 these
                 ,
                 the
                 more
                 private
                 is
                 often
                 tied
                 to
                 yeeld
                 to
                 the
                 more
                 publick
                 .
                 But
                 therefore
                 in
                 this
                 case
                 the
                 Judge
                 is
                 to
                 be
                 considered
                 as
                 a
                 Judge
                 and
                 as
                 a
                 Man
                 ;
                 and
                 in
                 this
                 case
                 the
                 duties
                 are
                 sometimes
                 disparate
                 ,
                 but
                 never
                 contrary
                 ;
                 and
                 when
                 there
                 is
                 a
                 dispute
                 ,
                 the
                 superinduc'd
                 must
                 yeeld
                 to
                 that
                 which
                 is
                 original
                 ;
                 for
                 whatsoever
                 is
                 his
                 duty
                 as
                 a
                 man
                 ,
                 the
                 Judge
                 may
                 not
                 prevaricate
                 ;
                 for
                 it
                 is
                 the
                 man
                 that
                 is
                 the
                 Judge
                 ,
                 in
                 the
                 man
                 that
                 office
                 is
                 subjected
                 ,
                 and
                 the
                 office
                 of
                 a
                 Judge
                 is
                 bound
                 upon
                 him
                 by
                 the
                 conscience
                 of
                 the
                 man.
                 If
                 the
                 Judge
                 had
                 two
                 consciences
                 ,
                 and
                 two
                 real
                 persons
                 ,
                 then
                 it
                 were
                 to
                 be
                 granted
                 that
                 they
                 were
                 to
                 be
                 served
                 and
                 attended
                 to
                 in
                 their
                 several
                 callings
                 ;
                 but
                 it
                 is
                 not
                 so
                 ,
                 they
                 are
                 but
                 
                   two
                   persons
                   in
                   fiction
                   of
                   Law
                   ,
                
                 but
                 materially
                 ,
                 and
                 to
                 all
                 real
                 events
                 ,
                 
                   the
                   same
                
                 :
                 it
                 is
                 the
                 same
                 conscience
                 ministring
                 to
                 divers
                 duties
                 :
                 And
                 therefore
                 as
                 the
                 Judge
                 is
                 always
                 
                   that
                   man
                
                 ,
                 so
                 his
                 conscience
                 is
                 the
                 conscience
                 of
                 that
                 man
                 ;
                 and
                 because
                 
                   as
                   a
                   man
                
                 he
                 must
                 not
                 goe
                 against
                 his
                 conscience
                 ,
                 so
                 when
                 that
                 man
                 is
                 a
                 Judge
                 he
                 must
                 not
                 goe
                 against
                 the
                 mans
                 conscience
                 ,
                 for
                 the
                 Judge
                 is
                 still
                 that
                 man
                 rul'd
                 by
                 that
                 conscience
                 .
                 The
                 essential
                 duty
                 of
                 a
                 man
                 cannot
                 by
                 any
                 superinduc'd
                 formality
                 be
                 dispensed
                 with
                 .
                 Now
                 to
                 goe
                 according
                 to
                 our
                 conscience
                 and
                 knowledge
                 is
                 the
                 essential
                 rule
                 and
                 duty
                 of
                 a
                 man
                 ,
                 which
                 he
                 cannot
                 put
                 off
                 by
                 being
                 a
                 Judge
                 .
                 The
                 new
                 office
                 superinduces
                 
                 new
                 obligations
                 ,
                 but
                 none
                 contrary
                 ,
                 no
                 more
                 then
                 he
                 can
                 cease
                 being
                 a
                 man
                 by
                 being
                 a
                 Judge
                 .
                 
                 
                   Certè
                   prior
                   anima
                   quam
                   litera
                   ,
                   &
                   prior
                   sermo
                   quàm
                   liber
                   ,
                   &
                   prior
                   sensus
                   quàm
                   stylus
                   ,
                   &
                   prior
                   homo
                   quàm
                   philosophus
                   &
                   poëta
                   :
                
                 He
                 is
                 first
                 a
                 Man
                 ,
                 and
                 then
                 a
                 Philosopher
                 ,
                 a
                 Poet
                 ,
                 or
                 a
                 Judge
                 ;
                 and
                 that
                 which
                 is
                 first
                 cannot
                 be
                 prejudic'd
                 by
                 what
                 is
                 superinduc'd
                 .
                 And
                 if
                 the
                 Judge
                 goe
                 against
                 the
                 conscience
                 of
                 the
                 man
                 ,
                 pretending
                 to
                 doe
                 according
                 to
                 the
                 conscience
                 of
                 the
                 Judge
                 ,
                 the
                 man
                 shall
                 be
                 damned
                 ,
                 and
                 where
                 
                   the
                   Judge
                
                 shall
                 then
                 appear
                 any
                 child
                 can
                 tell
                 .
                 If
                 the
                 Bishop
                 of
                 Bayeux
                 as
                 Earl
                 of
                 Kent
                 will
                 rebel
                 against
                 his
                 Prince
                 ,
                 the
                 Earl
                 of
                 Kent
                 shall
                 lose
                 his
                 head
                 ,
                 though
                 the
                 Bishop
                 of
                 Bayeux
                 may
                 plead
                 his
                 Clergy
                 .
                 For
                 in
                 this
                 there
                 is
                 a
                 great
                 mistake
                 .
                 To
                 be
                 
                   a
                   man
                
                 and
                 to
                 be
                 
                   a
                   Judge
                
                 are
                 not
                 to
                 be
                 compar'd
                 as
                 two
                 distinct
                 capacities
                 of
                 equal
                 consideration
                 .
                 To
                 be
                 
                   a
                   Bishop
                
                 and
                 to
                 be
                 
                   a
                   Judge
                
                 are
                 properly
                 such
                 ,
                 and
                 have
                 distinct
                 measures
                 ;
                 but
                 to
                 be
                 
                   a
                   man
                
                 is
                 the
                 subject
                 of
                 the
                 two
                 capacities
                 ,
                 and
                 cannot
                 be
                 laid
                 aside
                 as
                 either
                 of
                 the
                 other
                 may
                 ;
                 and
                 therefore
                 the
                 distinction
                 is
                 vain
                 and
                 sophistical
                 ,
                 and
                 if
                 it
                 could
                 be
                 admitted
                 in
                 Metaphysicks
                 (
                 in
                 which
                 yet
                 ,
                 it
                 appears
                 to
                 have
                 an
                 error
                 )
                 yet
                 it
                 can
                 never
                 be
                 suffered
                 to
                 pass
                 to
                 real
                 events
                 .
                 This
                 being
                 the
                 ground
                 of
                 all
                 the
                 contrary
                 opinion
                 ,
                 and
                 being
                 found
                 false
                 ,
                 the
                 superstructure
                 must
                 also
                 fall
                 to
                 the
                 ground
                 .
                 To
                 the
                 special
                 cases
                 this
                 I
                 answer
                 :
              
               
                 2.
                 
                 An
                 Executioner
                 may
                 not
                 refuse
                 to
                 doe
                 his
                 office
                 though
                 the
                 Judge
                 hath
                 given
                 an
                 unjust
                 sentence
                 :
                 it
                 is
                 true
                 onely
                 when
                 the
                 matter
                 is
                 dubious
                 ,
                 
                 or
                 not
                 known
                 ,
                 or
                 intolerable
                 .
                 But
                 if
                 the
                 Judge
                 commands
                 the
                 Hangman
                 to
                 flay
                 a
                 Prophet
                 alive
                 ,
                 or
                 to
                 crucify
                 Christ
                 ,
                 or
                 to
                 strike
                 his
                 King
                 thorough
                 with
                 a
                 sword
                 ,
                 I
                 doubt
                 not
                 but
                 the
                 adversaries
                 themselves
                 will
                 think
                 he
                 is
                 not
                 obliged
                 to
                 obey
                 .
                 
                   Indeed
                   this
                   ought
                   not
                   easily
                   to
                   be
                   drawn
                   into
                   a
                   rule
                   ,
                   lest
                   such
                   people
                   turn
                   it
                   into
                   a
                   pretence
                   .
                
                 But
                 if
                 the
                 Executioner
                 be
                 sure
                 ,
                 and
                 the
                 matter
                 be
                 notorious
                 and
                 such
                 as
                 cannot
                 deceive
                 him
                 ,
                 his
                 hand
                 ought
                 not
                 to
                 be
                 upon
                 an
                 innocent
                 .
                 For
                 as
                 Receivers
                 are
                 to
                 Thieves
                 ,
                 so
                 are
                 Executioners
                 to
                 unjust
                 Judges
                 .
                 When
                 the
                 fact
                 is
                 notorious
                 ,
                 and
                 the
                 injustice
                 evident
                 ,
                 then
                 it
                 is
                 such
                 as
                 all
                 men
                 can
                 see
                 it
                 ;
                 and
                 then
                 ,
                 as
                 if
                 there
                 were
                 no
                 Receivers
                 there
                 would
                 be
                 no
                 Thieves
                 ;
                 so
                 if
                 there
                 were
                 no
                 Executioners
                 of
                 unjust
                 sentences
                 ,
                 the
                 Judge
                 would
                 be
                 apt
                 to
                 reverse
                 his
                 sentence
                 .
              
               
                 3.
                 
                 Now
                 whereas
                 it
                 is
                 pretended
                 that
                 if
                 a
                 private
                 notice
                 were
                 admitted
                 against
                 publick
                 evidence
                 ,
                 
                 it
                 were
                 like
                 a
                 private
                 spirit
                 against
                 a
                 publick
                 article
                 ,
                 and
                 would
                 open
                 a
                 way
                 to
                 every
                 pretension
                 ,
                 it
                 would
                 dissolve
                 the
                 forms
                 of
                 judicatures
                 ,
                 and
                 introduce
                 many
                 evils
                 :
                 I
                 answer
                 ,
                 that
                 if
                 all
                 this
                 were
                 true
                 ,
                 and
                 that
                 for
                 this
                 there
                 could
                 be
                 no
                 remedy
                 ,
                 nor
                 yet
                 any
                 recompence
                 in
                 the
                 special
                 cases
                 ,
                 it
                 would
                 follow
                 that
                 the
                 Law
                 were
                 prudent
                 if
                 it
                 did
                 refuse
                 to
                 admit
                 such
                 a
                 proceeding
                 ,
                 unless
                 she
                 had
                 some
                 reason
                 to
                 trust
                 the
                 Judge
                 :
                 But
                 this
                 were
                 nothing
                 to
                 the
                 Judge
                 .
                 For
                 the
                 Law
                 therefore
                 refuses
                 his
                 testimony
                 ,
                 because
                 she
                 hath
                 that
                 which
                 she
                 presumes
                 is
                 better
                 ,
                 and
                 because
                 she
                 not
                 knowing
                 the
                 secret
                 follows
                 the
                 best
                 way
                 she
                 hath
                 .
                 But
                 the
                 Judge
                 knows
                 the
                 secret
                 ,
                 and
                 he
                 is
                 not
                 deceived
                 ,
                 and
                 he
                 does
                 not
                 make
                 pretences
                 ,
                 for
                 the
                 case
                 supposes
                 him
                 to
                 speak
                 according
                 to
                 his
                 conscience
                 ;
                 and
                 therefore
                 although
                 tht
                 Law
                 in
                 prudence
                 does
                 not
                 beleeve
                 him
                 ,
                 yet
                 he
                 cannot
                 but
                 beleeve
                 himself
                 ,
                 and
                 therefore
                 in
                 duty
                 to
                 God
                 must
                 proceed
                 accordingly
                 ,
                 or
                 must
                 not
                 proceed
                 at
                 all
                 .
              
               
                 4.
                 
                 Neither
                 is
                 this
                 like
                 a
                 private
                 spirit
                 against
                 a
                 publick
                 article
                 ;
                 
                 because
                 this
                 conscience
                 of
                 the
                 Judge
                 does
                 not
                 impose
                 upon
                 the
                 publick
                 ,
                 who
                 hath
                 power
                 to
                 admit
                 or
                 to
                 refuse
                 his
                 sentence
                 ;
                 but
                 it
                 is
                 onely
                 for
                 himself
                 ,
                 and
                 although
                 his
                 conscience
                 ought
                 not
                 to
                 be
                 the
                 publick
                 measure
                 ,
                 yet
                 it
                 ought
                 to
                 be
                 
                 his
                 own
                 .
                 I
                 doe
                 not
                 doubt
                 but
                 the
                 Law
                 may
                 goe
                 against
                 the
                 Judges
                 conscience
                 ,
                 but
                 the
                 Judge
                 himself
                 may
                 not
                 goe
                 against
                 his
                 own
                 .
              
               
                 5.
                 
                 And
                 this
                 we
                 see
                 verified
                 in
                 the
                 matter
                 of
                 a
                 private
                 evidence
                 ;
                 
                 for
                 though
                 the
                 Judge
                 hath
                 seen
                 it
                 in
                 a
                 chamber
                 ,
                 yet
                 he
                 must
                 not
                 judge
                 by
                 it
                 in
                 the
                 Court
                 ,
                 the
                 Law
                 will
                 not
                 suffer
                 him
                 to
                 doe
                 so
                 ;
                 but
                 yet
                 for
                 himself
                 he
                 may
                 so
                 farre
                 make
                 use
                 of
                 it
                 ,
                 as
                 to
                 be
                 perswaded
                 in
                 his
                 conscience
                 ,
                 and
                 to
                 understand
                 on
                 which
                 side
                 the
                 right
                 stands
                 ,
                 and
                 to
                 favour
                 it
                 in
                 all
                 the
                 ways
                 that
                 are
                 permitted
                 him
                 .
                 But
                 the
                 case
                 here
                 being
                 not
                 matter
                 of
                 life
                 and
                 death
                 ,
                 the
                 Law
                 hath
                 power
                 to
                 dispose
                 of
                 estates
                 ,
                 and
                 the
                 conscience
                 of
                 the
                 Judge
                 is
                 not
                 obliged
                 to
                 take
                 more
                 care
                 of
                 a
                 mans
                 money
                 or
                 land
                 then
                 himself
                 does
                 ,
                 but
                 it
                 can
                 be
                 ●bl●ged
                 to
                 take
                 care
                 of
                 mens
                 lives
                 when
                 the
                 injured
                 person
                 is
                 not
                 able
                 .
                 A
                 man
                 may
                 give
                 away
                 his
                 estate
                 ,
                 but
                 he
                 may
                 not
                 give
                 his
                 life
                 away
                 ;
                 and
                 therefore
                 he
                 may
                 lose
                 his
                 estate
                 by
                 such
                 ways
                 ,
                 by
                 which
                 he
                 ought
                 not
                 to
                 be
                 permitted
                 to
                 lose
                 his
                 life
                 .
                 Adde
                 to
                 this
                 ,
                 that
                 a
                 Judge
                 having
                 seen
                 an
                 Instrument
                 in
                 private
                 which
                 could
                 much
                 clear
                 the
                 cause
                 depending
                 ,
                 may
                 not
                 upon
                 that
                 account
                 proceed
                 to
                 sentence
                 ,
                 because
                 it
                 may
                 be
                 the
                 adverse
                 party
                 can
                 give
                 an
                 answer
                 to
                 it
                 ,
                 and
                 make
                 it
                 invalid
                 ;
                 whereas
                 in
                 matters
                 of
                 fact
                 of
                 which
                 the
                 Judge
                 ●s
                 conscious
                 there
                 is
                 no
                 uncertainty
                 ,
                 nor
                 fallibility
                 .
                 And
                 lastly
                 ,
                 the
                 suffering
                 party
                 in
                 the
                 question
                 of
                 money
                 or
                 lands
                 suffers
                 no
                 inconvenience
                 ,
                 but
                 what
                 is
                 outweighed
                 to
                 the
                 publick
                 by
                 the
                 order
                 of
                 justice
                 and
                 solemnities
                 of
                 Law
                 ▪
                 and
                 the
                 man
                 that
                 loses
                 to
                 day
                 for
                 want
                 of
                 producing
                 his
                 evidence
                 ,
                 may
                 produce
                 it
                 to
                 morrow
                 and
                 recover
                 it
                 .
                 But
                 in
                 matter
                 of
                 life
                 and
                 death
                 ,
                 nothing
                 can
                 m●ke
                 recompence
                 to
                 the
                 oppressed
                 innocent
                 ,
                 and
                 if
                 he
                 suffers
                 to
                 day
                 ,
                 he
                 cannot
                 plead
                 an
                 error
                 in
                 the
                 indictment
                 to
                 morrow
                 .
                 For
                 these
                 and
                 many
                 other
                 considerations
                 the
                 case
                 is
                 wholly
                 different
                 .
              
               
                 6.
                 
                 By
                 some
                 of
                 these
                 things
                 we
                 may
                 also
                 answer
                 to
                 the
                 instance
                 of
                 a
                 confident
                 and
                 opinionative
                 Judge
                 .
                 
                 He
                 may
                 not
                 preferre
                 his
                 private
                 opinion
                 before
                 the
                 sentence
                 of
                 the
                 Law
                 ,
                 and
                 bring
                 it
                 into
                 open
                 judgement
                 .
                 1.
                 
                 Because
                 he
                 himself
                 may
                 be
                 deceived
                 in
                 his
                 opinion
                 ,
                 and
                 his
                 confidence
                 is
                 no
                 argument
                 that
                 he
                 is
                 not
                 deceived
                 .
                 2.
                 
                 Because
                 if
                 the
                 sentence
                 and
                 decree
                 of
                 the
                 Law
                 be
                 less
                 reasonable
                 ,
                 yet
                 the
                 Judge
                 without
                 sin
                 may
                 proceed
                 to
                 it
                 ,
                 because
                 the
                 more
                 reasonable
                 is
                 not
                 in
                 his
                 choice
                 ,
                 and
                 the
                 less
                 reasonable
                 is
                 not
                 absolutely
                 and
                 simply
                 unjust
                 .
                 3.
                 
                 In
                 matters
                 of
                 prudence
                 and
                 civil
                 government
                 there
                 is
                 no
                 demonstration
                 of
                 reason
                 ,
                 but
                 the
                 Legislative
                 power
                 may
                 determine
                 for
                 the
                 publick
                 interest
                 as
                 is
                 presently
                 apprehended
                 ,
                 and
                 may
                 refuse
                 the
                 better
                 counsel
                 ,
                 and
                 yet
                 doe
                 well
                 enough
                 ;
                 for
                 that
                 which
                 is
                 simply
                 the
                 better
                 is
                 not
                 in
                 these
                 cases
                 necessary
                 ;
                 and
                 in
                 such
                 things
                 a
                 mans
                 reason
                 ought
                 not
                 to
                 be
                 so
                 confident
                 ,
                 as
                 he
                 is
                 of
                 
                   what
                   he
                   sees
                
                 ,
                 or
                 what
                 is
                 
                   matter
                   of
                   faith
                
                 ;
                 and
                 therefore
                 in
                 these
                 onely
                 he
                 is
                 to
                 be
                 guided
                 by
                 
                   his
                   own
                
                 ,
                 in
                 the
                 other
                 he
                 must
                 proceed
                 by
                 
                   the
                   publick
                   measures
                
                 .
                 And
                 as
                 in
                 all
                 things
                 not
                 demonstratively
                 certain
                 or
                 evident
                 the
                 Executioner
                 is
                 bound
                 to
                 obey
                 the
                 Judge
                 ;
                 so
                 is
                 the
                 Judge
                 bound
                 to
                 obey
                 the
                 Law
                 ;
                 and
                 the
                 presumption
                 will
                 lie
                 for
                 the
                 Law
                 against
                 the
                 Judge
                 ,
                 as
                 it
                 will
                 lie
                 for
                 the
                 Judge
                 against
                 the
                 Officer
                 .
                 4.
                 
                 And
                 yet
                 after
                 all
                 ,
                 I
                 doe
                 not
                 doubt
                 but
                 if
                 a
                 Judges
                 conscience
                 were
                 effectively
                 determin'd
                 against
                 a
                 Law
                 ,
                 and
                 that
                 he
                 did
                 beleeve
                 it
                 to
                 be
                 unjust
                 and
                 unlawful
                 ,
                 he
                 ought
                 to
                 follow
                 his
                 conscience
                 .
                 As
                 if
                 a
                 Judge
                 did
                 beleeve
                 it
                 to
                 be
                 a
                 sin
                 to
                 put
                 a
                 man
                 to
                 death
                 for
                 stealing
                 13.
                 d.
                 ob
                 .
                 he
                 might
                 not
                 condemne
                 such
                 a
                 theef
                 to
                 the
                 Gallows
                 .
                 And
                 he
                 is
                 not
                 excused
                 by
                 saying
                 ,
                 It
                 is
                 not
                 the
                 Judge
                 but
                 the
                 Law
                 that
                 does
                 amiss
                 .
                 For
                 if
                 the
                 Judge
                 beleeve
                 the
                 Law
                 to
                 be
                 unjust
                 ,
                 he
                 makes
                 himself
                 a
                 partner
                 in
                 the
                 injustice
                 by
                 ministring
                 to
                 an
                 unjust
                 Law
                 against
                 his
                 conscience
                 .
                 For
                 not
                 onely
                 he
                 
                 that
                 commands
                 evil
                 to
                 be
                 done
                 is
                 guilty
                 ,
                 but
                 he
                 that
                 obeys
                 such
                 a
                 command
                 .
                 In
                 this
                 case
                 ,
                 either
                 the
                 Judge
                 must
                 lay
                 aside
                 his
                 opinion
                 or
                 his
                 office
                 ,
                 for
                 his
                 conscience
                 must
                 not
                 be
                 laid
                 aside
                 .
              
               
                 7.
                 
                 The
                 instance
                 of
                 a
                 Priest
                 and
                 an
                 excommunicate
                 person
                 unworthily
                 absolved
                 will
                 no
                 way
                 conclude
                 this
                 Question
                 .
                 
                 1.
                 
                 Because
                 the
                 case
                 is
                 infinitely
                 differing
                 between
                 condemning
                 an
                 innocent
                 ,
                 and
                 acquitting
                 the
                 guilty
                 .
                 If
                 any
                 man
                 pretends
                 he
                 is
                 satisfied
                 in
                 conscience
                 that
                 the
                 accused
                 person
                 is
                 criminal
                 ,
                 though
                 it
                 cannot
                 be
                 legally
                 proved
                 ,
                 yet
                 there
                 is
                 no
                 wrong
                 done
                 ,
                 if
                 the
                 accused
                 man
                 be
                 let
                 free
                 ;
                 an
                 inconvenience
                 there
                 may
                 be
                 ,
                 but
                 the
                 Judge
                 must
                 not
                 be
                 permitted
                 to
                 destroy
                 by
                 his
                 private
                 conscience
                 ,
                 against
                 or
                 without
                 legal
                 conviction
                 ,
                 because
                 the
                 evil
                 may
                 be
                 intolerable
                 if
                 it
                 be
                 permitted
                 ,
                 and
                 the
                 injustice
                 may
                 be
                 frequent
                 and
                 unsufferable
                 ;
                 but
                 if
                 it
                 be
                 denied
                 ,
                 there
                 may
                 sometimes
                 happen
                 an
                 inconvenience
                 by
                 permitting
                 a
                 Criminal
                 to
                 live
                 ,
                 but
                 there
                 can
                 be
                 no
                 injustice
                 done
                 .
                 It
                 may
                 have
                 excuse
                 ,
                 and
                 it
                 may
                 have
                 reason
                 ,
                 and
                 it
                 may
                 have
                 necessity
                 that
                 a
                 Judge
                 refuse
                 to
                 consent
                 to
                 the
                 death
                 of
                 an
                 innocent
                 ,
                 but
                 that
                 he
                 should
                 against
                 his
                 conscience
                 kill
                 him
                 can
                 have
                 no
                 warrant
                 ;
                 and
                 if
                 he
                 be
                 not
                 innocent
                 ,
                 there
                 may
                 be
                 reason
                 to
                 let
                 him
                 alone
                 ,
                 but
                 none
                 to
                 condemne
                 him
                 if
                 he
                 be
                 .
                 Conscience
                 can
                 oblige
                 a
                 Judge
                 to
                 an
                 unsolemne
                 absolution
                 ,
                 but
                 not
                 to
                 an
                 illegal
                 and
                 unsolemne
                 condemnation
                 .
                 This
                 should
                 have
                 been
                 considered
                 in
                 the
                 Earl
                 of
                 Straffords
                 Case
                 .
                 The
                 Law
                 hath
                 power
                 to
                 forgive
                 the
                 criminal
                 ,
                 but
                 not
                 to
                 punish
                 the
                 guiltless
                 .
                 And
                 therefore
                 if
                 a
                 man
                 be
                 absolved
                 when
                 he
                 deserved
                 it
                 not
                 ,
                 we
                 may
                 suppose
                 him
                 pardoned
                 ,
                 and
                 the
                 private
                 Priest
                 is
                 not
                 his
                 Judge
                 in
                 that
                 case
                 .
                 For
                 to
                 refuse
                 to
                 communicate
                 him
                 is
                 an
                 act
                 of
                 publick
                 Judicature
                 ,
                 and
                 to
                 absolve
                 him
                 is
                 an
                 act
                 of
                 the
                 same
                 power
                 ,
                 and
                 therefore
                 must
                 be
                 dispensed
                 by
                 authority
                 ,
                 not
                 by
                 usurpation
                 ,
                 that
                 is
                 ,
                 by
                 the
                 publick
                 sentence
                 ,
                 not
                 by
                 the
                 private
                 Minister
                 ,
                 since
                 to
                 give
                 the
                 holy
                 Communion
                 to
                 such
                 a
                 person
                 is
                 not
                 against
                 any
                 essential
                 duty
                 of
                 a
                 Christian.
                 And
                 therefore
                 if
                 the
                 Priest
                 knows
                 him
                 unworthy
                 to
                 communicate
                 ,
                 he
                 may
                 separate
                 him
                 so
                 farre
                 as
                 he
                 hath
                 power
                 to
                 separate
                 him
                 ,
                 that
                 is
                 ,
                 by
                 the
                 word
                 of
                 his
                 proper
                 Ministery
                 :
                 let
                 him
                 admonish
                 him
                 to
                 abstain
                 ,
                 represent
                 his
                 insufficiency
                 ,
                 threaten
                 him
                 with
                 the
                 danger
                 ;
                 but
                 if
                 he
                 will
                 despise
                 all
                 this
                 ,
                 the
                 private
                 Priest
                 hath
                 no
                 more
                 to
                 doe
                 ,
                 but
                 to
                 pray
                 and
                 weep
                 for
                 him
                 ,
                 and
                 leave
                 him
                 to
                 God
                 and
                 the
                 Church
                 .
                 But
                 of
                 this
                 I
                 am
                 to
                 speak
                 more
                 largely
                 in
                 its
                 proper
                 place
                 .
              
               
                 8.
                 
                 As
                 for
                 the
                 case
                 of
                 the
                 Priest
                 hearing
                 Confessions
                 ,
                 
                 though
                 he
                 finde
                 Titius
                 accused
                 by
                 Caius
                 ,
                 yet
                 if
                 Titius
                 does
                 not
                 accuse
                 himself
                 ,
                 Titius
                 is
                 rather
                 to
                 be
                 beleeved
                 in
                 his
                 own
                 case
                 then
                 Caius
                 in
                 another
                 mans
                 .
                 Because
                 in
                 this
                 entercourse
                 every
                 man
                 is
                 so
                 concern'd
                 to
                 doe
                 his
                 duty
                 ,
                 that
                 every
                 man
                 is
                 to
                 be
                 beleeved
                 for
                 himself
                 and
                 against
                 himself
                 ,
                 because
                 if
                 he
                 speaks
                 false
                 himself
                 onely
                 is
                 the
                 loser
                 .
                 2.
                 
                 Caius
                 accusing
                 Titius
                 may
                 for
                 ought
                 the
                 Confessor
                 knows
                 tell
                 a
                 lie
                 and
                 abuse
                 him
                 ,
                 and
                 therefore
                 he
                 cannot
                 pretend
                 knowledge
                 and
                 conscience
                 against
                 Titius
                 ;
                 and
                 so
                 this
                 comes
                 not
                 home
                 to
                 the
                 present
                 case
                 which
                 supposes
                 the
                 Judge
                 
                   to
                   know
                
                 the
                 accused
                 person
                 to
                 be
                 innocent
                 .
                 3.
                 
                 This
                 argument
                 supposes
                 that
                 a
                 man
                 cannot
                 be
                 absolved
                 unless
                 he
                 enumerate
                 all
                 his
                 sins
                 to
                 the
                 Priest
                 ,
                 
                 which
                 being
                 in
                 many
                 cases
                 false
                 (
                 as
                 I
                 have
                 shewn
                 otherwhere
                 )
                 that
                 which
                 relies
                 upon
                 it
                 can
                 signify
                 nothing
                 .
              
               
                 9.
                 
                 Last
                 of
                 all
                 ,
                 
                 although
                 the
                 Judge
                 must
                 lay
                 aside
                 
                   his
                   affections
                
                 and
                 
                   his
                   will
                
                 ,
                 and
                 
                   his
                   opinion
                
                 when
                 he
                 sits
                 upon
                 the
                 seat
                 of
                 judgement
                 ,
                 because
                 these
                 are
                 no
                 good
                 measures
                 of
                 Judicature
                 ,
                 nor
                 ought
                 to
                 have
                 immediate
                 influence
                 upon
                 the
                 sentence
                 ;
                 yet
                 he
                 cannot
                 lay
                 aside
                 his
                 knowledge
                 ,
                 and
                 if
                 he
                 lay
                 aside
                 his
                 conscience
                 he
                 will
                 make
                 but
                 an
                 ill
                 Judge
                 .
                 2.
                 
                 And
                 yet
                 the
                 Judge
                 must
                 lay
                 
                 his
                 affections
                 and
                 his
                 will
                 aside
                 never
                 but
                 when
                 they
                 tempt
                 him
                 to
                 injustice
                 .
                 For
                 a
                 Judge
                 must
                 not
                 cease
                 to
                 be
                 merciful
                 when
                 it
                 does
                 not
                 make
                 him
                 unjust
                 ;
                 nor
                 need
                 he
                 cease
                 to
                 please
                 himself
                 ,
                 so
                 long
                 as
                 he
                 is
                 pleased
                 to
                 doe
                 right
                 :
                 these
                 if
                 they
                 doe
                 hurt
                 indeed
                 must
                 be
                 left
                 off
                 ,
                 else
                 not
                 ;
                 and
                 therefore
                 it
                 cannot
                 with
                 any
                 colour
                 from
                 hence
                 be
                 pretended
                 that
                 he
                 must
                 lay
                 aside
                 his
                 knowledge
                 when
                 it
                 is
                 the
                 onely
                 way
                 by
                 which
                 he
                 can
                 doe
                 good
                 .
              
               
                 10.
                 
                 To
                 the
                 authority
                 of
                 S.
                 Ambrose
                 ,
                 
                 what
                 I
                 have
                 already
                 said
                 is
                 a
                 sufficient
                 answer
                 .
                 For
                 he
                 speaks
                 of
                 a
                 Judges
                 office
                 regularly
                 and
                 usually
                 ,
                 not
                 what
                 he
                 is
                 to
                 doe
                 in
                 cases
                 extraordinary
                 ,
                 and
                 such
                 as
                 is
                 the
                 present
                 question
                 .
                 But
                 he
                 that
                 said
                 .
                 
                   Sicut
                   audit
                   ,
                   ita
                   judicat
                
                 ,
                 would
                 no
                 less
                 have
                 said
                 ,
                 
                   Sicut
                   videt
                   ,
                   ita
                   judicat
                
                 .
                 The
                 seeing
                 of
                 his
                 eyes
                 is
                 as
                 sure
                 a
                 measure
                 as
                 the
                 hearing
                 of
                 his
                 ears
                 .
              
               
                 11.
                 
                 As
                 for
                 the
                 words
                 of
                 Ulpian
                 I
                 will
                 give
                 no
                 other
                 answer
                 ,
                 
                 then
                 that
                 Panormitan
                 and
                 Covaruvias
                 who
                 urge
                 them
                 ,
                 and
                 who
                 are
                 concerned
                 to
                 make
                 the
                 most
                 of
                 them
                 ,
                 doe
                 yet
                 confess
                 that
                 they
                 make
                 as
                 much
                 against
                 them
                 as
                 for
                 them
                 ;
                 and
                 that
                 they
                 say
                 true
                 ,
                 will
                 appear
                 to
                 any
                 ordinary
                 understanding
                 that
                 considers
                 them
                 .
              
               
                 12.
                 
                 For
                 although
                 no
                 Judge
                 must
                 doe
                 acts
                 of
                 a
                 private
                 authority
                 ,
                 yet
                 he
                 may
                 as
                 well
                 use
                 his
                 own
                 private
                 knowledge
                 ,
                 as
                 he
                 may
                 use
                 the
                 private
                 knowledge
                 of
                 the
                 witnesses
                 ;
                 for
                 their
                 knowledge
                 is
                 as
                 private
                 as
                 the
                 Judges
                 ,
                 till
                 it
                 be
                 brought
                 into
                 open
                 Court
                 ,
                 and
                 when
                 his
                 is
                 brought
                 thither
                 ,
                 it
                 is
                 as
                 publick
                 as
                 theirs
                 ;
                 but
                 however
                 from
                 the
                 authority
                 to
                 the
                 knowledge
                 to
                 argue
                 is
                 a
                 plain
                 paralogism
                 ;
                 for
                 the
                 Prince
                 who
                 armed
                 him
                 with
                 publick
                 authority
                 ,
                 did
                 not
                 furnish
                 him
                 with
                 a
                 commission
                 of
                 knowledge
                 ,
                 but
                 supposed
                 that
                 to
                 be
                 induced
                 by
                 other
                 ways
                 .
              
               
                 13.
                 
                 And
                 therefore
                 the
                 Judge
                 may
                 when
                 he
                 hath
                 called
                 witnesses
                 reject
                 them
                 upon
                 his
                 own
                 certain
                 knowledge
                 ,
                 as
                 well
                 as
                 use
                 arts
                 of
                 discovery
                 ,
                 or
                 any
                 other
                 collateral
                 ways
                 to
                 secure
                 the
                 innocent
                 .
                 For
                 it
                 may
                 as
                 well
                 be
                 inquired
                 concerning
                 the
                 Judges
                 using
                 his
                 knowledge
                 to
                 the
                 infatuating
                 or
                 discovering
                 the
                 falshood
                 of
                 the
                 evil
                 witnesses
                 as
                 to
                 the
                 rejecting
                 them
                 .
                 For
                 if
                 he
                 must
                 absolutely
                 take
                 all
                 for
                 granted
                 which
                 they
                 say
                 ,
                 then
                 he
                 must
                 use
                 no
                 arts
                 to
                 invalidate
                 their
                 testimony
                 ;
                 but
                 if
                 he
                 may
                 doe
                 that
                 ,
                 he
                 may
                 doe
                 the
                 other
                 ,
                 and
                 yet
                 the
                 calling
                 in
                 of
                 witnesses
                 may
                 be
                 to
                 many
                 good
                 purposes
                 ,
                 and
                 by
                 the
                 collision
                 of
                 contraries
                 light
                 may
                 arise
                 ,
                 and
                 from
                 falshood
                 also
                 truth
                 may
                 be
                 produced
                 like
                 a
                 fair
                 child
                 from
                 a
                 foul
                 mother
                 .
                 And
                 after
                 all
                 ,
                 though
                 this
                 question
                 is
                 not
                 to
                 be
                 determined
                 on
                 either
                 side
                 by
                 authorities
                 ,
                 yet
                 because
                 amongst
                 the
                 writers
                 of
                 Cases
                 of
                 Conscience
                 very
                 many
                 rely
                 much
                 upon
                 the
                 testimony
                 of
                 Authors
                 ,
                 I
                 think
                 it
                 not
                 amiss
                 to
                 say
                 that
                 this
                 sense
                 of
                 the
                 question
                 which
                 I
                 defend
                 was
                 the
                 sentence
                 of
                 many
                 eminent
                 Divines
                 and
                 Lawyers
                 ,
                 particularly
                 ,
                 
                   Nicolaus
                   Lyra
                   ,
                   Adrianus
                   ,
                   Angelus
                   ,
                   Navarre
                   ,
                   Hostiensis
                   ,
                   Calderinus
                   ,
                   Panormitan
                   ,
                   Martinus
                   ,
                   Johannes
                   Arboraeus
                   ,
                   Oldendorp
                   ,
                   Corrasius
                   ,
                   Lessius
                   ,
                   Bresser
                
                 and
                 divers
                 other
                 ;
                 and
                 therefore
                 besides
                 the
                 strength
                 of
                 the
                 reasons
                 ,
                 I
                 walk
                 the
                 more
                 confidently
                 by
                 having
                 such
                 good
                 company
                 .
              
               
                 To
                 conclude
                 :
                 
                 All
                 those
                 advises
                 of
                 prudence
                 which
                 are
                 given
                 by
                 the
                 adverse
                 party
                 in
                 this
                 affair
                 as
                 expedients
                 for
                 the
                 Judges
                 to
                 proceed
                 by
                 in
                 such
                 cases
                 ,
                 I
                 am
                 ready
                 to
                 admit
                 if
                 they
                 will
                 secure
                 their
                 conscience
                 and
                 the
                 life
                 of
                 the
                 innocent
                 oppressed
                 .
                 But
                 if
                 they
                 will
                 not
                 ,
                 but
                 that
                 the
                 Judge
                 must
                 give
                 sentence
                 for
                 Law
                 or
                 for
                 Conscience
                 ,
                 the
                 case
                 to
                 me
                 seems
                 very
                 clear
                 .
                 God
                 is
                 greater
                 then
                 our
                 Conscience
                 ,
                 but
                 our
                 Conscience
                 is
                 greater
                 then
                 any
                 thing
                 besides
                 .
                 
                   Fiat
                   jus
                   &
                   pereat
                   mundus
                
                 ,
                 said
                 S.
                 
                   Austin
                   ,
                   adhaec
                   imagine
                   nè
                   nature
                   veritas
                   
                   obumbretur
                   curandum
                   .
                
                 For
                 images
                 and
                 forms
                 of
                 things
                 ,
                 the
                 natural
                 and
                 substantial
                 truth
                 of
                 things
                 may
                 not
                 be
                 lost
                 or
                 prejudic'd
                 .
                 Let
                 justice
                 be
                 done
                 whatsoever
                 be
                 the
                 event
                 .
                 
                   Accipere
                   personam
                   improbi
                   non
                   est
                   bonum
                   ,
                   
                   ut
                   pervertas
                   justum
                   in
                   judicio
                   .
                   It
                   is
                   not
                   good
                   to
                   receive
                   the
                   person
                   of
                   a
                   wicked
                   man
                   ,
                   thereby
                   to
                   overthrow
                   the
                   righteous
                   in
                   his
                   cause
                   .
                
              
            
             
               
                 RULE
                 9.
                 
                 The
                 goodness
                 of
                 an
                 object
                 is
                 not
                 made
                 by
                 Conscience
                 ,
                 but
                 is
                 accepted
                 ,
                 declared
                 ,
                 and
                 published
                 by
                 it
                 ,
                 and
                 made
                 personally
                 obligatory
                 .
              
               
                 NO
                 object
                 can
                 have
                 its
                 denomination
                 from
                 the
                 judgement
                 of
                 reason
                 ,
                 
                 save
                 onely
                 that
                 from
                 thence
                 it
                 may
                 be
                 said
                 to
                 be
                 
                   understood
                   to
                   be
                   good
                
                 ,
                 to
                 be
                 declar'd
                 ,
                 to
                 be
                 
                   consented
                   to
                
                 ;
                 all
                 which
                 supposes
                 the
                 object
                 to
                 be
                 good
                 ,
                 or
                 to
                 be
                 so
                 apprehended
                 .
                 Just
                 as
                 an
                 emerald
                 is
                 green
                 before
                 the
                 eye
                 perceives
                 it
                 so
                 :
                 and
                 if
                 the
                 object
                 were
                 not
                 in
                 it self
                 good
                 ,
                 then
                 the
                 reason
                 were
                 deceiv'd
                 in
                 consenting
                 to
                 it
                 ,
                 and
                 a
                 deceiver
                 in
                 publishing
                 it
                 .
              
               
                 This
                 is
                 true
                 in
                 respect
                 of
                 the
                 material
                 ,
                 
                 fundamental
                 ,
                 and
                 
                   proper
                   goodness
                
                 of
                 the
                 object
                 ;
                 for
                 this
                 it
                 hath
                 independently
                 of
                 the
                 conscience
                 :
                 and
                 the
                 rectitude
                 of
                 the
                 conscience
                 is
                 dependent
                 on
                 this
                 ,
                 and
                 consequent
                 to
                 the
                 perception
                 of
                 it
                 .
                 But
                 yet
                 there
                 is
                 
                   a
                   formal
                   ,
                   extrinsecal
                
                 ,
                 and
                 
                   relative
                   goodness
                
                 passed
                 upon
                 an
                 object
                 by
                 the
                 conscience
                 ,
                 by
                 whose
                 perswasion
                 although
                 an
                 evil
                 object
                 doe
                 not
                 become
                 naturally
                 good
                 ,
                 yet
                 it
                 becomes
                 personally
                 necessary
                 ;
                 and
                 in
                 the
                 same
                 proportion
                 a
                 good
                 object
                 may
                 become
                 evil
                 .
              
               
                 The
                 purpose
                 of
                 this
                 is
                 to
                 remonstrate
                 that
                 we
                 must
                 rather
                 look
                 to
                 the
                 rule
                 then
                 to
                 the
                 present
                 perswasion
                 ;
                 
                 first
                 taking
                 care
                 that
                 our
                 conscience
                 be
                 truly
                 informed
                 ,
                 before
                 it
                 be
                 suffered
                 to
                 pass
                 a
                 sentence
                 ;
                 and
                 it
                 is
                 not
                 enough
                 that
                 our
                 conscience
                 tels
                 us
                 thus
                 ,
                 unless
                 God
                 hath
                 told
                 the
                 conscience
                 .
                 But
                 yet
                 if
                 the
                 conscience
                 does
                 declare
                 ,
                 it
                 ingages
                 us
                 ,
                 whether
                 it
                 be
                 right
                 or
                 wrong
                 .
                 But
                 this
                 hath
                 in
                 it
                 some
                 variety
                 .
              
               
                 1.
                 
                 The
                 goodness
                 of
                 an
                 act
                 depends
                 upon
                 the
                 goodness
                 of
                 an
                 object
                 ,
                 
                 that
                 is
                 ,
                 upon
                 its
                 conformity
                 to
                 a
                 rational
                 nature
                 and
                 the
                 commands
                 of
                 God.
                 For
                 all
                 acts
                 of
                 will
                 and
                 understanding
                 are
                 of
                 themselves
                 indefinite
                 and
                 undetermined
                 till
                 the
                 relation
                 to
                 an
                 object
                 be
                 considered
                 ,
                 but
                 they
                 become
                 good
                 or
                 bad
                 when
                 they
                 choose
                 or
                 refuse
                 that
                 which
                 is
                 good
                 or
                 bad
                 respectively
                 .
                 To
                 will
                 to
                 doe
                 an
                 act
                 of
                 theft
                 is
                 bad
                 ,
                 because
                 theft
                 it self
                 is
                 so
                 :
                 to
                 be
                 willing
                 to
                 commit
                 an
                 act
                 of
                 adultery
                 is
                 evil
                 ,
                 because
                 all
                 adultery
                 is
                 evil
                 :
                 and
                 on
                 the
                 other
                 side
                 ,
                 to
                 be
                 willing
                 to
                 doe
                 an
                 act
                 of
                 justice
                 ,
                 is
                 therefore
                 good
                 because
                 justice
                 it self
                 is
                 good
                 .
                 And
                 therefore
                 Aristotle
                 defines
                 justice
                 by
                 a
                 habitude
                 or
                 relation
                 to
                 its
                 object
                 .
                 It
                 is
                 
                   voluntas
                   dandi
                   suum
                   cuique
                
                 ,
                 a
                 will
                 of
                 giving
                 to
                 every
                 one
                 that
                 which
                 is
                 their
                 due
                 .
                 And
                 therefore
                 our
                 conscience
                 ,
                 because
                 it
                 is
                 to
                 receive
                 its
                 
                   information
                   from
                   the
                   rule
                
                 by
                 which
                 every
                 action
                 is
                 made
                 good
                 or
                 bad
                 ,
                 and
                 its
                 
                   motion
                   from
                   the
                   object
                
                 ,
                 is
                 bound
                 to
                 take
                 in
                 that
                 onely
                 which
                 is
                 really
                 and
                 truly
                 good
                 ,
                 and
                 without
                 sin
                 or
                 error
                 cannot
                 doe
                 otherwise
                 .
              
               
               
                 2.
                 
                 Although
                 conscience
                 is
                 bound
                 to
                 proceed
                 this
                 way
                 ,
                 
                 yet
                 sometimes
                 the
                 younger
                 the
                 elder
                 brother
                 by
                 the
                 heel
                 ,
                 or
                 gets
                 out
                 before
                 him
                 ,
                 and
                 the
                 act
                 gets
                 before
                 the
                 object
                 by
                 indirect
                 means
                 .
                 For
                 though
                 all
                 things
                 should
                 be
                 thought
                 good
                 because
                 they
                 are
                 good
                 ,
                 yet
                 some
                 things
                 are
                 made
                 good
                 because
                 they
                 are
                 thought
                 so
                 ;
                 and
                 the
                 conscience
                 looking
                 out
                 upon
                 its
                 object
                 finds
                 error
                 dress'd
                 up
                 in
                 the
                 shape
                 of
                 truth
                 ,
                 and
                 takes
                 it
                 in
                 ,
                 and
                 adopts
                 it
                 into
                 the
                 portion
                 of
                 truth
                 .
                 And
                 though
                 it
                 can
                 never
                 be
                 made
                 really
                 and
                 naturally
                 good
                 ,
                 yet
                 by
                 being
                 supposed
                 so
                 by
                 the
                 conscience
                 ,
                 it
                 is
                 sometimes
                 accepted
                 so
                 by
                 God.
                 
              
               
                 3.
                 
                 Although
                 the
                 rule
                 by
                 which
                 good
                 and
                 bad
                 is
                 measured
                 ,
                 
                 be
                 in
                 it self
                 perfect
                 ,
                 yet
                 it
                 is
                 not
                 always
                 perfectly
                 received
                 by
                 us
                 .
                 Good
                 is
                 proportionable
                 to
                 Reason
                 ;
                 and
                 as
                 there
                 is
                 
                   probabiliter
                   verum
                
                 ,
                 so
                 there
                 is
                 
                   probabiliter
                   bonum
                
                 ,
                 a
                 probable
                 good
                 ,
                 as
                 well
                 as
                 a
                 probable
                 truth
                 :
                 and
                 in
                 the
                 inquest
                 after
                 this
                 ,
                 we
                 often
                 shew
                 a
                 trick
                 of
                 humanity
                 ,
                 even
                 to
                 be
                 pitifully
                 deceived
                 ;
                 and
                 although
                 when
                 it
                 is
                 so
                 ,
                 it
                 is
                 an
                 allay
                 of
                 the
                 good
                 it
                 intends
                 ,
                 yet
                 it
                 does
                 not
                 wholly
                 destroy
                 it
                 :
                 God
                 in
                 his
                 goodness
                 accepting
                 at
                 our
                 hands
                 for
                 good
                 ,
                 what
                 we
                 really
                 and
                 innocently
                 suppose
                 to
                 be
                 so
                 .
                 Just
                 like
                 the
                 Country
                 fellow
                 that
                 gave
                 a
                 handful
                 of
                 water
                 to
                 his
                 Prince
                 ;
                 he
                 thought
                 it
                 a
                 fine
                 thing
                 ,
                 and
                 so
                 it
                 was
                 accepted
                 .
                 For
                 when
                 the
                 action
                 and
                 the
                 rule
                 are
                 to
                 be
                 made
                 even
                 ,
                 if
                 either
                 of
                 them
                 comply
                 and
                 stoop
                 ,
                 the
                 equality
                 is
                 made
                 .
                 God
                 indeed
                 requires
                 the
                 service
                 of
                 all
                 our
                 faculties
                 ,
                 but
                 calls
                 for
                 no
                 exact
                 measures
                 of
                 any
                 but
                 the
                 will.
                 For
                 the
                 acts
                 of
                 the
                 will
                 are
                 perfect
                 in
                 their
                 kinde
                 ,
                 but
                 our
                 understanding
                 is
                 imperfect
                 ,
                 therefore
                 this
                 may
                 finde
                 an
                 excuse
                 ,
                 but
                 that
                 never
                 .
              
               
                 4.
                 
                 Upon
                 this
                 account
                 it
                 is
                 that
                 though
                 the
                 goodness
                 or
                 badness
                 of
                 an
                 act
                 depends
                 upon
                 the
                 quality
                 of
                 the
                 object
                 regularly
                 and
                 naturally
                 ,
                 
                 yet
                 the
                 acts
                 become
                 irregularly
                 or
                 accidentally
                 good
                 or
                 bad
                 by
                 the
                 conscience
                 ,
                 because
                 the
                 conscience
                 changes
                 the
                 object
                 ;
                 that
                 is
                 ,
                 the
                 act
                 is
                 good
                 by
                 the
                 object
                 really
                 good
                 ,
                 or
                 so
                 apprehended
                 .
                 The
                 object
                 always
                 changes
                 or
                 constitutes
                 the
                 act
                 ,
                 but
                 the
                 conscience
                 changing
                 the
                 
                   object
                   immediately
                
                 ,
                 hath
                 a
                 
                   mediate
                   influence
                
                 upon
                 the
                 act
                 also
                 ,
                 and
                 denominates
                 it
                 to
                 be
                 such
                 as
                 in
                 the
                 event
                 it
                 proves
                 .
                 But
                 then
                 in
                 what
                 degrees
                 ,
                 and
                 to
                 what
                 events
                 this
                 change
                 is
                 made
                 is
                 of
                 more
                 intricate
                 consideration
                 .
              
               
                 
                   What
                   changes
                   can
                   be
                   made
                   in
                   moral
                   actions
                   by
                   the
                   perswasion
                   and
                   force
                   of
                   Conscience
                   .
                
              
               
                 1.
                 
                 Whatsoever
                 is
                 absolutely
                 and
                 indispensably
                 necessary
                 to
                 be
                 done
                 ,
                 
                 and
                 commanded
                 by
                 God
                 expresly
                 ,
                 cannot
                 be
                 changed
                 by
                 Conscience
                 into
                 an
                 evil
                 ,
                 or
                 into
                 that
                 which
                 is
                 unnecessary
                 .
                 Because
                 in
                 such
                 cases
                 where
                 the
                 rule
                 is
                 plain
                 ,
                 easy
                 ,
                 and
                 fitted
                 to
                 the
                 conscience
                 ,
                 all
                 ignorance
                 is
                 voluntary
                 ,
                 and
                 spoils
                 the
                 consequent
                 act
                 ,
                 but
                 never
                 can
                 legitimate
                 it
                 .
                 And
                 the
                 same
                 reason
                 is
                 for
                 things
                 plainly
                 and
                 expresly
                 forbidden
                 ,
                 as
                 adultery
                 ,
                 murder
                 ,
                 sacrilege
                 ,
                 and
                 the
                 like
                 ;
                 they
                 can
                 never
                 become
                 good
                 by
                 any
                 act
                 of
                 Conscience
                 .
                 And
                 therefore
                 in
                 such
                 cases
                 it
                 often
                 happened
                 that
                 God
                 did
                 declare
                 his
                 judgement
                 to
                 be
                 contrary
                 to
                 the
                 opinion
                 which
                 men
                 had
                 of
                 themselves
                 and
                 of
                 their
                 actions
                 .
                 Somtimes
                 men
                 live
                 contrary
                 to
                 their
                 profession
                 ;
                 
                 
                   they
                   profess
                
                 the
                 worship
                 of
                 God
                 ,
                 but
                 
                   deny
                   him
                   in
                   their
                   hearts
                
                 ,
                 even
                 when
                 they
                 least
                 think
                 they
                 doe
                 .
                 Thus
                 the
                 Israelites
                 having
                 constrain'd
                 Aaron
                 to
                 make
                 a
                 golden
                 Calf
                 proclaim'd
                 a
                 feast
                 ,
                 
                   To
                   morrow
                   is
                   a
                   feast
                   unto
                   Jehovah
                
                 ;
                 
                 but
                 God
                 says
                 of
                 them
                 ,
                 
                   They
                   offered
                   sacrifice
                   to
                   Devils
                   and
                   not
                   to
                   God.
                
                 And
                 so
                 it
                 was
                 with
                 their
                 children
                 after
                 them
                 ,
                 who
                 killed
                 and
                 persecuted
                 the
                 Apostles
                 and
                 servants
                 of
                 Jesus
                 ,
                 and
                 thought
                 they
                 did
                 God
                 
                 good
                 service
                 .
                 He
                 that
                 fals
                 down
                 before
                 an
                 idol
                 ,
                 and
                 thinks
                 to
                 doe
                 honour
                 to
                 the
                 Lord
                 ;
                 or
                 robs
                 a
                 Temple
                 ,
                 and
                 thinks
                 it
                 is
                 for
                 Religion
                 ,
                 must
                 stand
                 or
                 fall
                 ,
                 not
                 by
                 his
                 own
                 fancy
                 ,
                 but
                 by
                 sentence
                 of
                 God
                 ,
                 and
                 the
                 rule
                 of
                 his
                 Law
                 ;
                 
                   Protestatio
                   contra
                   factum
                
                 is
                 invalid
                 in
                 Law.
                 To
                 strike
                 a
                 mans
                 eye
                 out
                 ,
                 and
                 say
                 he
                 did
                 it
                 in
                 sport
                 ;
                 to
                 kill
                 his
                 brother
                 ,
                 and
                 think
                 it
                 is
                 well
                 done
                 ,
                 because
                 done
                 to
                 prevent
                 his
                 sin
                 ,
                 though
                 it
                 may
                 be
                 thought
                 charity
                 by
                 the
                 man
                 ,
                 yet
                 it
                 is
                 murder
                 before
                 God.
                 
              
               
                 2.
                 
                 Where
                 the
                 rule
                 is
                 obscure
                 ,
                 
                 or
                 the
                 application
                 full
                 of
                 variety
                 or
                 the
                 duty
                 so
                 intricate
                 that
                 the
                 conscience
                 may
                 inculpably
                 erre
                 ,
                 there
                 the
                 object
                 can
                 be
                 changed
                 by
                 conscience
                 ,
                 and
                 the
                 acts
                 adopted
                 into
                 a
                 good
                 or
                 an
                 evil
                 portion
                 by
                 that
                 influence
                 .
                 He
                 that
                 thinks
                 it
                 unlawful
                 to
                 give
                 money
                 to
                 a
                 poor
                 Turk
                 ,
                 hath
                 made
                 it
                 to
                 become
                 unlawful
                 to
                 him
                 ,
                 though
                 of
                 it self
                 it
                 seems
                 to
                 be
                 a
                 pious
                 act
                 .
                 So
                 also
                 it
                 is
                 in
                 the
                 uncertain
                 application
                 of
                 a
                 certain
                 proposition
                 .
                 It
                 is
                 certainly
                 unlawful
                 to
                 commit
                 adultery
                 ;
                 but
                 if
                 Jacob
                 supposes
                 he
                 lies
                 with
                 Rachel
                 ,
                 and
                 she
                 prove
                 to
                 be
                 Leah
                 ,
                 his
                 conscience
                 hath
                 not
                 chang'd
                 the
                 rule
                 ,
                 but
                 it
                 hath
                 chang'd
                 the
                 object
                 and
                 the
                 act
                 :
                 The
                 object
                 becomes
                 his
                 own
                 by
                 adoption
                 ,
                 and
                 the
                 act
                 is
                 regular
                 by
                 the
                 integrity
                 of
                 the
                 will.
                 This
                 is
                 that
                 which
                 is
                 affirm'd
                 by
                 the
                 Apostle
                 ,
                 
                 
                   I
                   know
                   and
                   am
                   perswaded
                   in
                   the
                   Lord
                   Jesus
                   ,
                   that
                   there
                   is
                   nothing
                   unclean
                   of
                   it self
                   ,
                   but
                   he
                   that
                   thinketh
                   it
                   is
                   unclean
                   ,
                   to
                   him
                   it
                   is
                   unclean
                   .
                
                 This
                 instance
                 is
                 in
                 a
                 case
                 in
                 which
                 they
                 might
                 easily
                 be
                 mistaken
                 ,
                 and
                 innocently
                 abused
                 by
                 reason
                 of
                 the
                 prepossession
                 of
                 their
                 mindes
                 by
                 Moses
                 Law
                 ;
                 and
                 therefore
                 in
                 such
                 cases
                 the
                 conscience
                 rules
                 .
                 They
                 who
                 beleeve
                 themselves
                 married
                 ,
                 may
                 mutually
                 demand
                 and
                 pay
                 their
                 duty
                 :
                 But
                 if
                 they
                 be
                 not
                 married
                 ,
                 it
                 is
                 fornication
                 or
                 adultery
                 (
                 as
                 it
                 happens
                 .
                 )
                 But
                 if
                 Conscience
                 says
                 they
                 are
                 married
                 ,
                 it
                 is
                 not
                 adultery
                 ,
                 but
                 an
                 act
                 of
                 duty
                 ,
                 because
                 the
                 same
                 conscience
                 that
                 declares
                 for
                 the
                 marriage
                 ,
                 obliges
                 also
                 to
                 pay
                 their
                 duty
                 ,
                 as
                 a
                 matter
                 of
                 necessity
                 .
                 
                   Where
                   ever
                   the
                   understanding
                   is
                   wrong
                   ,
                   and
                   the
                   will
                   is
                   wholly
                   right
                   ,
                   the
                   action
                   is
                   accepted
                   ,
                   and
                   the
                   error
                   pardoned
                   .
                
              
               
                 3.
                 
                 When
                 the
                 act
                 is
                 materially
                 evil
                 ,
                 
                 the
                 conscience
                 adopting
                 it
                 into
                 a
                 good
                 portion
                 ,
                 that
                 is
                 ,
                 beleeving
                 it
                 to
                 be
                 good
                 ,
                 does
                 not
                 make
                 a
                 perfect
                 change
                 ,
                 but
                 leaves
                 an
                 allay
                 in
                 the
                 several
                 degrees
                 of
                 its
                 perswasion
                 .
                 For
                 it
                 is
                 impossible
                 that
                 
                   a
                   right
                   conscience
                
                 and
                 
                   a
                   wrong
                
                 should
                 have
                 no
                 difference
                 in
                 the
                 effect
                 ,
                 especially
                 if
                 there
                 be
                 any
                 thing
                 criminal
                 or
                 faulty
                 in
                 the
                 cause
                 of
                 the
                 error
                 .
                 When
                 two
                 men
                 take
                 up
                 arms
                 in
                 a
                 differing
                 cause
                 ,
                 as
                 suppose
                 one
                 for
                 his
                 Prince
                 ,
                 and
                 the
                 other
                 against
                 him
                 ;
                 though
                 they
                 be
                 both
                 heartily
                 perswaded
                 ,
                 and
                 act
                 according
                 to
                 Conscience
                 ,
                 yet
                 they
                 doe
                 not
                 equally
                 doe
                 well
                 or
                 ill
                 .
                 The
                 one
                 shall
                 be
                 accepted
                 ,
                 and
                 it
                 may
                 be
                 ,
                 the
                 other
                 pardoned
                 ,
                 or
                 excused
                 in
                 various
                 degrees
                 .
                 But
                 this
                 which
                 needs
                 a
                 pardon
                 for
                 one
                 thing
                 ,
                 is
                 not
                 in
                 the
                 whole
                 constitution
                 of
                 it
                 ,
                 good
                 for
                 any
                 thing
                 ,
                 nor
                 can
                 it
                 be
                 accepted
                 to
                 reward
                 .
              
               
                 4.
                 
                 If
                 the
                 conscience
                 dictate
                 a
                 thing
                 to
                 be
                 necessary
                 ,
                 
                 the
                 thing
                 is
                 become
                 necessay
                 ,
                 and
                 at
                 no
                 hand
                 to
                 be
                 declined
                 .
                 
                 This
                 was
                 it
                 which
                 S.
                 Paul
                 said
                 ,
                 
                   He
                   that
                   is
                   circumcised
                   is
                   a
                   debtor
                   of
                   the
                   whole
                   Law
                
                 ;
                 meaning
                 ,
                 that
                 though
                 Christ
                 had
                 broken
                 the
                 yoke
                 of
                 Moses
                 ,
                 yet
                 if
                 conscience
                 did
                 take
                 up
                 one
                 end
                 of
                 it
                 ,
                 and
                 bound
                 it
                 upon
                 it self
                 ;
                 the
                 other
                 end
                 would
                 be
                 dragg'd
                 after
                 it
                 ,
                 and
                 by
                 the
                 act
                 of
                 conscience
                 become
                 necessary
                 .
                 If
                 a
                 man
                 inquires
                 ,
                 whether
                 he
                 is
                 bound
                 to
                 say
                 his
                 prayers
                 kneeling
                 ,
                 or
                 
                   whether
                   he
                   may
                   doe
                   it
                   standing
                   ,
                
                 or
                 lying
                 ,
                 or
                 leaning
                 ;
                 if
                 his
                 conscience
                 be
                 perswaded
                 that
                 he
                 
                   must
                   doe
                
                 it
                 kneeling
                 ,
                 it
                 is
                 necessary
                 he
                 should
                 doe
                 so
                 ,
                 and
                 
                   he
                   may
                   not
                
                 doe
                 it
                 in
                 his
                 bed
                 :
                 Because
                 the
                 Conscience
                 is
                 a
                 Law-giver
                 ,
                 and
                 hath
                 authority
                 over
                 the
                 man
                 ,
                 and
                 ought
                 to
                 prevail
                 ,
                 when
                 the
                 contrary
                 part
                 is
                 onely
                 ,
                 
                   That
                   they
                   may
                   doe
                   otherwise
                
                 .
                 For
                 whether
                 this
                 part
                 be
                 
                 true
                 or
                 false
                 ,
                 the
                 matter
                 is
                 not
                 so
                 great
                 ,
                 because
                 there
                 is
                 no
                 danger
                 if
                 a
                 man
                 doe
                 not
                 make
                 use
                 of
                 a
                 liberty
                 that
                 is
                 just
                 :
                 He
                 can
                 let
                 it
                 alone
                 and
                 doe
                 well
                 enough
                 ;
                 and
                 therefore
                 to
                 follow
                 the
                 other
                 part
                 which
                 is
                 supposed
                 necessary
                 ,
                 must
                 needs
                 be
                 his
                 safest
                 way
                 .
              
               
                 But
                 if
                 the
                 Question
                 be
                 ,
                 whether
                 it
                 be
                 necessary
                 to
                 keep
                 a
                 Holy
                 day
                 ,
                 or
                 necessary
                 to
                 let
                 it
                 alone
                 ;
                 there
                 if
                 the
                 Conscience
                 determine
                 that
                 for
                 necessary
                 to
                 be
                 done
                 ,
                 which
                 is
                 necessary
                 to
                 be
                 let
                 alone
                 ,
                 the
                 man
                 is
                 indeed
                 bound
                 to
                 follow
                 his
                 conscience
                 ,
                 but
                 he
                 cannot
                 escape
                 a
                 sin
                 .
                 For
                 conscience
                 makes
                 no
                 
                   essential
                   alterations
                
                 in
                 the
                 thing
                 ,
                 though
                 it
                 makes
                 
                   personal
                   obligations
                
                 to
                 the
                 man
                 ;
                 and
                 if
                 it
                 be
                 an
                 evil
                 superstition
                 to
                 keep
                 a
                 holy
                 day
                 ,
                 it
                 cannot
                 be
                 made
                 lawful
                 ,
                 because
                 the
                 conscience
                 mistaking
                 calls
                 it
                 necessary
                 .
                 And
                 if
                 this
                 were
                 otherwise
                 ,
                 it
                 were
                 not
                 a
                 pin
                 matter
                 what
                 a
                 man
                 thought
                 ,
                 for
                 his
                 thinking
                 so
                 becomes
                 his
                 law
                 ,
                 and
                 every
                 man
                 may
                 doe
                 what
                 is
                 right
                 in
                 his
                 own
                 eyes
                 .
                 And
                 therefore
                 God
                 was
                 pleased
                 expresly
                 to
                 declare
                 it
                 ,
                 that
                 if
                 a
                 Prophet
                 did
                 mislead
                 the
                 people
                 ,
                 both
                 he
                 and
                 they
                 should
                 perish
                 ;
                 and
                 our
                 blessed
                 Saviour
                 signified
                 the
                 same
                 thing
                 in
                 a
                 Parabolical
                 expression
                 ,
                 
                   If
                   the
                   blinde
                   lead
                   the
                   blinde
                   ,
                   they
                   both
                   fall
                   into
                   the
                   ditch
                   .
                
                 But
                 in
                 this
                 case
                 there
                 is
                 a
                 fault
                 somewhere
                 ,
                 and
                 the
                 man
                 smarts
                 under
                 the
                 Tyranny
                 ,
                 not
                 the
                 Empire
                 of
                 his
                 Conscience
                 ;
                 for
                 Conscience
                 can
                 have
                 no
                 proper
                 authority
                 against
                 the
                 Law
                 of
                 God.
                 In
                 this
                 case
                 that
                 which
                 the
                 conscience
                 falsly
                 calls
                 necessary
                 ,
                 becomes
                 
                   so
                   relatively
                
                 and
                 personally
                 (
                 that
                 is
                 ,
                 he
                 thinks
                 so
                 ,
                 and
                 cannot
                 innocently
                 goe
                 in
                 the
                 right
                 way
                 ,
                 so
                 long
                 as
                 his
                 guide
                 conducts
                 him
                 in
                 the
                 wrong
                 ,
                 and
                 yet
                 cannot
                 innocently
                 follow
                 his
                 guide
                 because
                 she
                 does
                 abuse
                 him
                 )
                 but
                 in
                 it self
                 ,
                 or
                 in
                 the
                 Divine
                 acceptation
                 ,
                 it
                 onely
                 passes
                 for
                 a
                 bonum
                 ,
                 something
                 there
                 is
                 in
                 it
                 that
                 is
                 good
                 ,
                 and
                 that
                 God
                 may
                 regard
                 ;
                 there
                 is
                 a
                 
                   praeparatio
                   animi
                
                 ,
                 a
                 willingness
                 to
                 obey
                 .
              
               
                 5.
                 
                 If
                 the
                 Conscience
                 being
                 mistaken
                 in
                 a
                 question
                 ,
                 whether
                 an
                 action
                 
                   be
                   good
                   or
                   no
                
                 ,
                 calls
                 that
                 good
                 which
                 is
                 nothing
                 but
                 indifferent
                 ;
                 the
                 Conscience
                 alters
                 it
                 not
                 ,
                 it
                 is
                 still
                 but
                 lawful
                 ;
                 but
                 neither
                 necessary
                 nor
                 good
                 ,
                 but
                 relatively
                 and
                 collaterally
                 :
                 The
                 person
                 may
                 be
                 pitied
                 ,
                 and
                 have
                 a
                 gift
                 given
                 him
                 in
                 acknowledgement
                 ,
                 but
                 the
                 thing
                 it self
                 cannot
                 expect
                 it
                 .
                 When
                 the
                 Lords
                 of
                 the
                 Philistins
                 ,
                 that
                 they
                 might
                 deprecate
                 the
                 Divine
                 judgements
                 offered
                 to
                 God
                 golden
                 Mice
                 and
                 Emerods
                 ,
                 the
                 thing
                 it self
                 was
                 not
                 at
                 all
                 agreeable
                 to
                 the
                 way
                 by
                 which
                 God
                 chose
                 to
                 be
                 worshipped
                 ;
                 but
                 their
                 conscience
                 told
                 them
                 it
                 was
                 good
                 ,
                 it
                 therefore
                 became
                 lawful
                 to
                 them
                 ,
                 but
                 not
                 good
                 in
                 it self
                 ;
                 and
                 God
                 who
                 is
                 the
                 Father
                 of
                 mankinde
                 saw
                 their
                 heart
                 ,
                 and
                 that
                 they
                 meant
                 it
                 for
                 good
                 ,
                 and
                 he
                 was
                 pleased
                 to
                 take
                 it
                 so
                 .
                 But
                 the
                 Conscience
                 (
                 I
                 say
                 )
                 cannot
                 make
                 it
                 good
                 .
                 For
                 to
                 be
                 good
                 or
                 bad
                 is
                 wholly
                 another
                 consideration
                 then
                 to
                 be
                 necessary
                 or
                 not
                 necessary
                 .
                 This
                 distinction
                 is
                 relative
                 to
                 persons
                 ,
                 and
                 therefore
                 can
                 be
                 made
                 by
                 Conscience
                 in
                 the
                 sense
                 above
                 allowed
                 .
                 But
                 good
                 and
                 bad
                 is
                 an
                 abstract
                 consideration
                 ,
                 and
                 relates
                 to
                 the
                 materiality
                 of
                 the
                 object
                 ,
                 and
                 is
                 before
                 the
                 act
                 of
                 Conscience
                 ,
                 not
                 after
                 .
              
               
                 6.
                 
                 If
                 the
                 Conscience
                 being
                 mistaken
                 calls
                 a
                 thing
                 lawful
                 ,
                 
                 which
                 is
                 not
                 so
                 in
                 the
                 Rule
                 ,
                 or
                 Law
                 of
                 God
                 ,
                 there
                 the
                 Conscience
                 neither
                 makes
                 an
                 alteration
                 in
                 the
                 thing
                 ,
                 nor
                 passes
                 an
                 obligation
                 upon
                 the
                 person
                 .
                 
                   Eleonora
                   de
                   Ferrante
                
                 was
                 married
                 to
                 a
                 Spanish
                 Gentleman
                 ,
                 who
                 first
                 used
                 her
                 ill
                 ,
                 then
                 left
                 her
                 worse
                 .
                 After
                 some
                 years
                 she
                 is
                 courted
                 by
                 
                   Andrea
                   Philippi
                
                 her
                 Countriman
                 ,
                 to
                 marry
                 him
                 .
                 She
                 inquires
                 whether
                 she
                 may
                 or
                 no
                 ,
                 and
                 is
                 told
                 by
                 some
                 whom
                 she
                 ought
                 not
                 easily
                 to
                 have
                 beleeved
                 ,
                 that
                 she
                 may
                 ;
                 and
                 so
                 she
                 does
                 .
                 But
                 being
                 told
                 by
                 her
                 Confessor
                 of
                 her
                 sin
                 and
                 shame
                 ,
                 she
                 pretends
                 that
                 she
                 did
                 it
                 
                   bono
                   animo
                
                 ,
                 her
                 conscience
                 was
                 perswaded
                 she
                 might
                 doe
                 it
                 ,
                 and
                 therefore
                 hopes
                 to
                 
                 be
                 excused
                 or
                 pardoned
                 .
                 He
                 answers
                 her
                 ;
                 That
                 her
                 conscience
                 could
                 not
                 make
                 that
                 lawful
                 which
                 God
                 had
                 forbidden
                 ,
                 and
                 therefore
                 she
                 ought
                 not
                 to
                 pretend
                 conscience
                 ;
                 for
                 though
                 her
                 conscience
                 did
                 say
                 it
                 was
                 lawful
                 ,
                 she
                 was
                 not
                 bound
                 to
                 follow
                 it
                 ;
                 because
                 thought
                 she
                 must
                 doe
                 nothing
                 that
                 is
                 unlawful
                 ,
                 yet
                 she
                 is
                 not
                 tied
                 to
                 doe
                 every
                 thing
                 that
                 is
                 lawful
                 :
                 and
                 though
                 her
                 conscience
                 can
                 give
                 her
                 
                   a
                   Law
                
                 ,
                 yet
                 it
                 cannot
                 give
                 her
                 
                   a
                   Privilege
                
                 .
                 She
                 is
                 bound
                 to
                 doe
                 what
                 her
                 conscience
                 says
                 is
                 necessary
                 ,
                 though
                 it
                 be
                 deceived
                 ,
                 and
                 if
                 she
                 does
                 not
                 ,
                 she
                 sins
                 against
                 her
                 conscience
                 ,
                 which
                 can
                 never
                 be
                 permitted
                 or
                 excused
                 .
                 But
                 if
                 her
                 conscience
                 tells
                 her
                 onely
                 
                   it
                   is
                   lawful
                
                 so
                 to
                 doe
                 ;
                 if
                 she
                 does
                 not
                 doe
                 the
                 thing
                 which
                 her
                 conscience
                 permits
                 ,
                 she
                 offends
                 it
                 not
                 ,
                 because
                 though
                 it
                 allows
                 ,
                 yet
                 it
                 does
                 not
                 command
                 it
                 .
                 If
                 therefore
                 she
                 does
                 it
                 ,
                 and
                 there
                 be
                 an
                 error
                 in
                 the
                 conscience
                 ,
                 the
                 sin
                 is
                 as
                 great
                 as
                 the
                 error
                 ,
                 great
                 as
                 the
                 matter
                 it self
                 ;
                 as
                 if
                 the
                 fact
                 materially
                 be
                 adultery
                 ,
                 it
                 is
                 also
                 morally
                 so
                 ,
                 and
                 the
                 perswasion
                 of
                 the
                 conscience
                 does
                 not
                 excuse
                 it
                 from
                 being
                 such
                 .
                 The
                 reason
                 is
                 plain
                 ;
                 For
                 since
                 the
                 conscience
                 when
                 she
                 allows
                 does
                 not
                 command
                 ,
                 if
                 the
                 person
                 chooses
                 that
                 thing
                 which
                 materially
                 is
                 a
                 sin
                 ,
                 it
                 is
                 in
                 pursuance
                 of
                 her
                 own
                 desires
                 ,
                 not
                 in
                 obedience
                 to
                 her
                 conscience
                 .
                 It
                 is
                 Lust
                 more
                 then
                 Conscience
                 .
                 *
                 But
                 yet
                 whereas
                 she
                 says
                 she
                 hopes
                 for
                 pardon
                 in
                 this
                 case
                 ,
                 there
                 is
                 no
                 question
                 but
                 she
                 may
                 .
                 For
                 she
                 sinn'd
                 as
                 S.
                 Paul
                 did
                 in
                 persecuting
                 the
                 Church
                 ;
                 he
                 did
                 it
                 ignorantly
                 and
                 so
                 did
                 she
                 .
                 Here
                 onely
                 was
                 the
                 difference
                 ;
                 he
                 was
                 nearer
                 to
                 pardon
                 then
                 she
                 ;
                 because
                 he
                 thought
                 he
                 was
                 bound
                 to
                 doe
                 so
                 ,
                 and
                 therefore
                 could
                 not
                 resist
                 his
                 conscience
                 so
                 perswaded
                 :
                 she
                 onely
                 thought
                 
                   she
                   might
                   doe
                   it
                
                 ,
                 and
                 therefore
                 might
                 have
                 chosen
                 .
                 The
                 conscience
                 hath
                 power
                 in
                 obligations
                 and
                 necessities
                 ,
                 but
                 not
                 so
                 much
                 ,
                 nor
                 so
                 often
                 in
                 permissions
                 .
              
            
          
           
             
               CHAP.
               III.
               Of
               the
               Confident
               ,
               or
               Erroneous
               Conscience
               .
            
             
               
                 RULE
                 1.
                 
                 An
                 Erroneous
                 Conscience
                 commands
                 us
                 to
                 doe
                 what
                 we
                 ought
                 to
                 omit
                 ;
                 or
                 to
                 omit
                 what
                 we
                 ought
                 to
                 doe
                 ,
                 or
                 to
                 doe
                 it
                 otherwise
                 then
                 we
                 should
                 .
              
               
                 IN
                 this
                 there
                 is
                 no
                 other
                 difficulty
                 but
                 in
                 the
                 last
                 clause
                 .
                 
                 For
                 when
                 our
                 blessed
                 Lord
                 had
                 propounded
                 an
                 instance
                 of
                 perfection
                 ,
                 he
                 that
                 not
                 onely
                 obeyes
                 the
                 counsel
                 ,
                 but
                 thinks
                 it
                 to
                 be
                 a
                 Commandement
                 ,
                 and
                 necessary
                 to
                 be
                 done
                 in
                 all
                 times
                 and
                 persons
                 ,
                 enters
                 into
                 an
                 error
                 at
                 the
                 gate
                 of
                 Zeal
                 ,
                 and
                 at
                 the
                 same
                 place
                 le
                 ts
                 out
                 the
                 excellency
                 of
                 his
                 love
                 .
                 Christ
                 hath
                 recommended
                 renunciation
                 of
                 the
                 world
                 ,
                 spiritual
                 castration
                 for
                 the
                 kingdome
                 of
                 God
                 ,
                 dying
                 for
                 our
                 Enemies
                 ,
                 &c.
                 he
                 that
                 in
                 zeal
                 ,
                 with
                 charity
                 and
                 prudence
                 follows
                 these
                 advices
                 will
                 finde
                 his
                 reward
                 swell
                 high
                 ;
                 but
                 he
                 whose
                 zealous
                 desire
                 to
                 grow
                 towards
                 perfection
                 ,
                 shall
                 so
                 determine
                 his
                 practice
                 ,
                 as
                 that
                 by
                 degrees
                 he
                 shall
                 
                 think
                 these
                 counsels
                 individually
                 necessary
                 ,
                 hath
                 abused
                 his
                 conscience
                 ,
                 laid
                 a
                 snare
                 for
                 others
                 ,
                 put
                 fetters
                 upon
                 Christian
                 liberty
                 ,
                 and
                 is
                 passed
                 into
                 that
                 state
                 of
                 doing
                 it
                 ,
                 that
                 though
                 he
                 entred
                 first
                 by
                 love
                 ,
                 he
                 is
                 gone
                 beyond
                 it
                 ,
                 and
                 changed
                 it
                 into
                 fear
                 ,
                 and
                 scruple
                 ,
                 and
                 superstition
                 :
                 he
                 is
                 at
                 last
                 got
                 so
                 farre
                 that
                 he
                 would
                 not
                 doe
                 it
                 at
                 all
                 if
                 he
                 durst
                 doe
                 otherwise
                 ;
                 and
                 he
                 dares
                 not
                 ,
                 because
                 his
                 love
                 was
                 zealous
                 ,
                 and
                 his
                 zeal
                 was
                 imprudent
                 ,
                 and
                 his
                 imprudence
                 was
                 a
                 furious
                 snare
                 ,
                 and
                 the
                 passion
                 of
                 a
                 mighty
                 folly
                 .
              
               
                 But
                 an
                 erroneous
                 conscience
                 is
                 generally
                 abused
                 by
                 two
                 manners
                 of
                 proceeding
                 .
                 
                 1.
                 
                 By
                 a
                 true
                 application
                 of
                 a
                 false
                 proposition
                 :
                 Thus
                 ,
                 
                   
                     Whatsoever
                     is
                     done
                     against
                     my
                     Conscience
                     is
                     a
                     sin
                     .
                  
                   
                     But
                     to
                     allow
                     of
                     Magistrates
                     is
                     against
                     my
                     Conscience
                     .
                  
                   
                     Therefore
                     it
                     is
                     certainly
                     a
                     sin
                     that
                     they
                     be
                     allowed
                     .
                  
                
                 The
                 first
                 proposition
                 is
                 not
                 true
                 ,
                 unless
                 it
                 be
                 understood
                 of
                 him
                 onely
                 ,
                 against
                 whose
                 conscience
                 it
                 is
                 done
                 ,
                 and
                 then
                 it
                 is
                 always
                 true
                 ,
                 either
                 absolutely
                 ,
                 or
                 
                   relatively
                   ,
                   originally
                
                 ,
                 or
                 accidentally
                 .
                 But
                 if
                 it
                 be
                 intended
                 to
                 conclude
                 ,
                 that
                 because
                 it
                 is
                 against
                 my
                 conscience
                 to
                 allow
                 them
                 ,
                 therefore
                 it
                 is
                 simply
                 unlawful
                 ,
                 or
                 unlawful
                 to
                 every
                 one
                 else
                 ,
                 this
                 is
                 a
                 Paralogism
                 ,
                 and
                 makes
                 an
                 erring
                 conscience
                 .
                 Or
                 secondly
                 ,
                 the
                 conscience
                 is
                 abused
                 ,
                 and
                 made
                 erroneous
                 by
                 a
                 false
                 application
                 of
                 a
                 true
                 proposition
                 .
                 
                   
                     Whatsoever
                     is
                     forbidden
                     by
                     God
                     is
                     a
                     sin
                     .
                  
                   
                     But
                     every
                     oath
                     is
                     forbidden
                     by
                     God.
                  
                   
                     Therefore
                     every
                     oath
                     is
                     a
                     sin
                     .
                  
                
                 Every
                 thing
                 here
                 is
                 true
                 but
                 the
                 conclusion
                 .
                 The
                 second
                 proposition
                 is
                 true
                 ,
                 but
                 not
                 universally
                 .
                 For
                 S.
                 James
                 saying
                 ,
                 
                   Swear
                   not
                   at
                   all
                
                 ,
                 forbids
                 all
                 kinds
                 of
                 oaths
                 materially
                 :
                 
                 that
                 is
                 ,
                 in
                 that
                 sense
                 in
                 which
                 any
                 is
                 forbidden
                 ,
                 in
                 the
                 same
                 all
                 are
                 forbidden
                 .
                 Without
                 just
                 authority
                 and
                 occasion
                 it
                 is
                 not
                 lawful
                 to
                 swear
                 
                   By
                   God
                
                 ,
                 therefore
                 without
                 such
                 authority
                 ,
                 neither
                 is
                 it
                 lawful
                 to
                 swear
                 
                   by
                   a
                   creature
                
                 .
                 So
                 that
                 his
                 words
                 mean
                 thus
                 ;
                 Except
                 in
                 such
                 a
                 case
                 
                   swear
                   not
                   at
                   all
                
                 ,
                 that
                 is
                 ,
                 not
                 with
                 any
                 kinde
                 of
                 oath
                 ;
                 for
                 unless
                 that
                 case
                 occurres
                 to
                 warrant
                 it
                 ,
                 this
                 or
                 that
                 oath
                 is
                 criminal
                 as
                 well
                 as
                 any
                 :
                 that
                 is
                 ,
                 it
                 is
                 no
                 excuse
                 in
                 common
                 talk
                 to
                 say
                 ,
                 it
                 was
                 but
                 a
                 slight
                 oath
                 ,
                 for
                 you
                 must
                 not
                 swear
                 at
                 all
                 ,
                 viz.
                 in
                 such
                 circumstances
                 .
              
               
                 
                   The
                   causes
                   of
                   error
                   ,
                   are
                
              
               
                 1.
                 
                 Ignorance
                 ,
                 
                 either
                 of
                 right
                 or
                 fact
                 .
                 For
                 no
                 other
                 division
                 of
                 ignorance
                 can
                 concern
                 the
                 relation
                 of
                 an
                 erring
                 conscience
                 .
                 For
                 although
                 a
                 man
                 is
                 otherwise
                 concerned
                 in
                 ignorance
                 if
                 it
                 be
                 vincible
                 ,
                 otherwise
                 if
                 it
                 be
                 invincible
                 ,
                 yet
                 his
                 will
                 is
                 concerned
                 in
                 that
                 directly
                 ,
                 and
                 his
                 conscience
                 but
                 collaterally
                 and
                 indirectly
                 .
              
               
                 2.
                 
                 Fear
                 whether
                 it
                 be
                 pusillanimous
                 ,
                 
                 or
                 superstitious
                 ,
                 that
                 is
                 ,
                 whether
                 it
                 begin
                 upon
                 religion
                 ,
                 or
                 upon
                 
                   natural
                   imbecillity
                
                 ,
                 they
                 alike
                 abuse
                 the
                 conscience
                 .
                 Ignorance
                 makes
                 it
                 erroneous
                 ,
                 but
                 takes
                 not
                 away
                 its
                 confidence
                 ,
                 but
                 oftentimes
                 increases
                 it
                 :
                 fear
                 makes
                 it
                 erroneous
                 too
                 ,
                 and
                 though
                 it
                 begins
                 in
                 doubting
                 ,
                 it
                 ends
                 in
                 a
                 silly
                 choice
                 ,
                 which
                 grows
                 to
                 as
                 much
                 confidence
                 as
                 it
                 can
                 ,
                 so
                 much
                 as
                 to
                 establish
                 the
                 error
                 .
              
               
                 3.
                 
                 To
                 this
                 usually
                 is
                 reduc'd
                 
                   a
                   morose
                   humility
                   and
                   abjection
                   of
                   minde
                   ,
                
                 
                 which
                 because
                 it
                 looks
                 pitifully
                 and
                 simply
                 ,
                 some
                 men
                 in
                 charity
                 think
                 it
                 laudable
                 :
                 so
                 Antoninus
                 particularly
                 ;
                 and
                 it
                 is
                 the
                 same
                 that
                 S.
                 Gregory
                 recommends
                 ,
                 
                   Bonarum
                   quippe
                   mentium
                   est
                
                 ,
                 
                 
                   ibi
                   etiam
                   aliquo
                   modo
                   culpas
                   suas
                   agnoscere
                   ,
                   ubi
                   culpa
                   non
                   est
                   .
                
                 It
                 is
                 the
                 sign
                 of
                 a
                 good
                 minde
                 to
                 accuse
                 themselves
                 of
                 a
                 fault
                 when
                 there
                 
                 is
                 none
                 .
                 Which
                 if
                 it
                 relates
                 to
                 the
                 present
                 affairs
                 is
                 dangerous
                 and
                 illusive
                 .
                 For
                 if
                 the
                 question
                 be
                 in
                 a
                 Case
                 of
                 conscience
                 ,
                 and
                 the
                 conscience
                 be
                 determined
                 upon
                 its
                 proper
                 grounds
                 innocently
                 and
                 right
                 ,
                 there
                 to
                 acknowledge
                 a
                 fault
                 in
                 the
                 conscience
                 or
                 determination
                 ,
                 is
                 to
                 make
                 the
                 Rule
                 it self
                 crooked
                 ,
                 to
                 introduce
                 eternal
                 scruples
                 and
                 irresolution
                 ,
                 to
                 disturb
                 our
                 own
                 peace
                 ,
                 and
                 a
                 device
                 to
                 snatch
                 at
                 a
                 reward
                 by
                 thrusting
                 it
                 from
                 us
                 ,
                 and
                 to
                 think
                 to
                 please
                 God
                 by
                 telling
                 of
                 a
                 lie
                 .
                 But
                 if
                 the
                 saying
                 relates
                 to
                 all
                 the
                 whole
                 action
                 in
                 all
                 its
                 conjugation
                 of
                 circumstances
                 and
                 appendages
                 ,
                 then
                 it
                 may
                 consist
                 with
                 humility
                 and
                 prudence
                 both
                 ,
                 to
                 suspect
                 a
                 fault
                 where
                 there
                 is
                 none
                 ;
                 to
                 fear
                 lest
                 we
                 have
                 erred
                 by
                 excess
                 of
                 degrees
                 in
                 passion
                 ,
                 or
                 by
                 remisness
                 and
                 slackness
                 of
                 action
                 ,
                 or
                 by
                 obliquity
                 of
                 intention
                 ,
                 or
                 intertexture
                 of
                 some
                 undecency
                 ,
                 or
                 weariness
                 ,
                 or
                 sensuality
                 ,
                 or
                 complacency
                 ,
                 and
                 
                   phantastick
                   deliciousness
                
                 ,
                 or
                 something
                 secret
                 ,
                 and
                 we
                 know
                 not
                 what
                 :
                 But
                 even
                 in
                 this
                 case
                 ,
                 we
                 may
                 best
                 follow
                 S.
                 Pauls
                 expedient
                 and
                 manner
                 of
                 expression
                 ,
                 
                   Nihil
                   mihi
                   conscius
                   sum
                   ,
                   I
                   am
                   guilty
                   of
                   nothing
                   ,
                
                 my
                 heart
                 smites
                 me
                 not
                 ,
                 
                   yet
                   I
                   am
                   not
                   hereby
                   justified
                   ,
                   for
                   God
                   is
                   greater
                   then
                   my
                   conscience
                   :
                
                 I
                 may
                 for
                 ought
                 I
                 know
                 have
                 done
                 something
                 amiss
                 ,
                 or
                 my
                 duty
                 not
                 well
                 ,
                 but
                 as
                 I
                 cannot
                 accuse
                 my self
                 ,
                 so
                 neither
                 can
                 I
                 acquit
                 my self
                 ,
                 but
                 referre
                 my self
                 to
                 Gods
                 equal
                 and
                 merciful
                 sentence
                 .
                 What
                 goes
                 beyond
                 this
                 may
                 abuse
                 the
                 conscience
                 ,
                 not
                 onely
                 by
                 a
                 secret
                 scruple
                 ,
                 but
                 by
                 an
                 evil
                 principle
                 and
                 false
                 conclusions
                 :
                 and
                 this
                 ,
                 although
                 it
                 looks
                 like
                 modesty
                 ,
                 and
                 seems
                 contrary
                 to
                 confidence
                 ,
                 and
                 therefore
                 cannot
                 be
                 so
                 well
                 reduc'd
                 to
                 this
                 kinde
                 of
                 conscience
                 ,
                 but
                 to
                 the
                 doubting
                 ,
                 or
                 the
                 scrupulous
                 ;
                 yet
                 I
                 have
                 chosen
                 to
                 place
                 it
                 here
                 ,
                 for
                 the
                 reason
                 above
                 mentioned
                 .
                 *
                 It
                 looks
                 in
                 at
                 the
                 door
                 with
                 a
                 trembling
                 eye
                 ,
                 but
                 being
                 thrust
                 in
                 ,
                 it
                 becomes
                 bold
                 .
                 It
                 is
                 like
                 a
                 fire-stick
                 which
                 in
                 the
                 hand
                 of
                 a
                 child
                 being
                 gently
                 mov'd
                 ,
                 gives
                 a
                 volatile
                 and
                 unfixed
                 light
                 ,
                 but
                 being
                 more
                 strongly
                 turn'd
                 about
                 by
                 a
                 swift
                 circular
                 motion
                 ,
                 it
                 becomes
                 a
                 constant
                 wheel
                 of
                 fire
                 :
                 or
                 like
                 a
                 bashful
                 sinner
                 sneaking
                 to
                 his
                 lust
                 ,
                 till
                 he
                 be
                 discovered
                 ,
                 and
                 then
                 he
                 is
                 impudent
                 and
                 hardned
                 .
                 And
                 there
                 are
                 very
                 many
                 wise
                 men
                 who
                 tremble
                 in
                 their
                 determinations
                 ,
                 and
                 not
                 being
                 able
                 clearly
                 to
                 resolve
                 ,
                 fall
                 upon
                 one
                 part
                 by
                 chance
                 ,
                 or
                 interest
                 ,
                 or
                 passion
                 ,
                 and
                 then
                 they
                 are
                 forc'd
                 for
                 their
                 peace
                 sake
                 to
                 put
                 on
                 an
                 accidental
                 hardness
                 ,
                 and
                 a
                 voluntary
                 ,
                 not
                 a
                 natural
                 confidence
                 .
                 But
                 this
                 confidence
                 is
                 commonly
                 peevish
                 ,
                 impatient
                 ,
                 and
                 proud
                 ,
                 hating
                 all
                 contradiction
                 and
                 contradictors
                 ;
                 because
                 it
                 was
                 onely
                 an
                 art
                 to
                 sleep
                 ,
                 and
                 to
                 avoid
                 the
                 first
                 trouble
                 ,
                 and
                 therefore
                 hates
                 every
                 thing
                 that
                 brings
                 them
                 forth
                 from
                 their
                 phantastick
                 securities
                 .
              
               
                 Other
                 causes
                 of
                 an
                 erroneous
                 conscience
                 here
                 usually
                 are
                 assigned
                 but
                 inartificially
                 I
                 suppose
                 ,
                 
                 and
                 not
                 of
                 present
                 concernment
                 or
                 relation
                 .
                 Such
                 as
                 are
                 the
                 
                   subtraction
                   of
                   the
                   Divine
                   aids
                
                 ,
                 Gods
                 leaving
                 a
                 man
                 ,
                 and
                 giving
                 him
                 over
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 and
                 to
                 beleeve
                 a
                 lie
                 ;
                 perplexity
                 ,
                 or
                 irresolution
                 ,
                 self-love
                 ,
                 pride
                 ,
                 prejudice
                 ,
                 and
                 passion
                 ;
                 
                   perit
                   enim
                   omne
                   judicium
                   cùm
                   res
                   transierit
                   in
                   affectum
                   ,
                   quìa
                   affectus
                   obscurat
                   intellectum
                   nè
                   rectè
                   judicet
                   ,
                
                 said
                 Seneca
                 .
                 When
                 affection
                 sits
                 Judge
                 ,
                 there
                 reason
                 and
                 truth
                 are
                 seldome
                 admitted
                 to
                 plead
                 ,
                 or
                 if
                 they
                 are
                 ,
                 yet
                 they
                 cannot
                 prevail
                 .
                 
                   Impedit
                   ira
                   animum
                   nè
                   possit
                   cernere
                   verum
                   .
                
                 But
                 these
                 are
                 no
                 otherwise
                 causes
                 of
                 an
                 erroneous
                 conscience
                 ,
                 but
                 as
                 they
                 are
                 causes
                 of
                 ignorance
                 ,
                 or
                 deception
                 ;
                 for
                 in
                 this
                 case
                 I
                 reckon
                 them
                 to
                 be
                 but
                 one
                 ;
                 an
                 error
                 being
                 nothing
                 else
                 but
                 an
                 ignorance
                 of
                 truth
                 ,
                 which
                 whether
                 it
                 be
                 culpable
                 or
                 inculpable
                 ,
                 and
                 at
                 what
                 gate
                 it
                 enters
                 ,
                 is
                 of
                 another
                 disquisition
                 ,
                 and
                 shall
                 be
                 reserved
                 to
                 its
                 proper
                 place
                 .
              
            
             
               
               
                 RULE
                 2.
                 
                 An
                 erroneous
                 Conscience
                 binds
                 us
                 to
                 obedience
                 ,
                 but
                 not
                 so
                 as
                 a
                 right
                 Conscience
                 does
                 .
              
               
                 THE
                 object
                 can
                 move
                 the
                 will
                 no
                 otherwise
                 then
                 as
                 it
                 is
                 propounded
                 by
                 the
                 understanding
                 .
                 
                 If
                 it
                 be
                 propounded
                 as
                 evil
                 ,
                 the
                 will
                 that
                 chooses
                 it
                 under
                 that
                 formality
                 is
                 criminal
                 and
                 malicious
                 .
                 If
                 it
                 be
                 propounded
                 as
                 good
                 ,
                 the
                 will
                 that
                 rejects
                 it
                 so
                 propounded
                 despises
                 good
                 ;
                 for
                 it
                 is
                 so
                 to
                 the
                 will
                 ,
                 if
                 it
                 be
                 so
                 to
                 the
                 understanding
                 ,
                 which
                 is
                 the
                 Judge
                 and
                 the
                 immediate
                 rule
                 of
                 all
                 humane
                 actions
                 .
                 And
                 he
                 that
                 does
                 a
                 good
                 thing
                 while
                 he
                 beleeves
                 it
                 to
                 be
                 evil
                 ,
                 does
                 choose
                 the
                 evil
                 ,
                 and
                 refuse
                 the
                 good
                 ;
                 for
                 he
                 does
                 therefore
                 because
                 he
                 beleeves
                 it
                 evil
                 ,
                 or
                 though
                 he
                 thinks
                 it
                 so
                 ,
                 and
                 therefore
                 is
                 equally
                 disposed
                 to
                 choose
                 a
                 real
                 evil
                 ;
                 for
                 that
                 this
                 is
                 not
                 so
                 ,
                 is
                 but
                 extrinsecal
                 and
                 accidental
                 to
                 his
                 choice
                 .
              
               
                 If
                 this
                 were
                 not
                 thus
                 ,
                 
                 but
                 that
                 it
                 were
                 possible
                 to
                 be
                 otherwise
                 ,
                 then
                 we
                 might
                 suppose
                 that
                 a
                 man
                 might
                 doe
                 a
                 thing
                 reasonably
                 ,
                 for
                 which
                 he
                 ha●h
                 no
                 reason
                 ;
                 and
                 an
                 humane
                 action
                 without
                 the
                 natural
                 process
                 of
                 humanity
                 ,
                 that
                 is
                 ,
                 to
                 choose
                 by
                 chance
                 ,
                 and
                 unnaturally
                 ,
                 to
                 choose
                 for
                 a
                 reason
                 that
                 he
                 hath
                 not
                 ,
                 and
                 a
                 good
                 that
                 appears
                 not
                 ,
                 which
                 is
                 like
                 beholding
                 of
                 a
                 thing
                 that
                 he
                 sees
                 not
                 .
                 The
                 Jew
                 thinks
                 it
                 is
                 his
                 duty
                 to
                 be
                 circumcised
                 ,
                 and
                 to
                 keep
                 the
                 Sabbath
                 .
                 While
                 in
                 this
                 error
                 he
                 is
                 confident
                 ,
                 by
                 what
                 argument
                 can
                 he
                 be
                 mov'd
                 to
                 omit
                 it
                 ?
                 If
                 you
                 give
                 him
                 reasons
                 ,
                 you
                 seek
                 to
                 cure
                 his
                 error
                 ,
                 and
                 to
                 alter
                 his
                 perswasion
                 ;
                 but
                 while
                 this
                 perswasion
                 is
                 not
                 altered
                 ,
                 how
                 can
                 he
                 be
                 mov'd
                 to
                 omit
                 it
                 ?
                 If
                 you
                 give
                 him
                 no
                 reasons
                 ,
                 you
                 desire
                 him
                 to
                 omit
                 it
                 because
                 he
                 thinks
                 he
                 ought
                 not
                 ,
                 and
                 to
                 doe
                 an
                 action
                 because
                 it
                 seems
                 unreasonable
                 ,
                 and
                 follow
                 your
                 opinion
                 because
                 he
                 beleeves
                 it
                 false
                 ;
                 that
                 is
                 ,
                 to
                 obey
                 you
                 because
                 he
                 ought
                 not
                 ,
                 which
                 is
                 a
                 way
                 not
                 possible
                 to
                 prevail
                 with
                 a
                 wise
                 man
                 ,
                 or
                 with
                 a
                 fool
                 ;
                 how
                 it
                 may
                 work
                 with
                 any
                 sort
                 of
                 madness
                 ,
                 I
                 know
                 not
                 .
              
               
                 But
                 against
                 this
                 Rule
                 ,
                 
                 some
                 contend
                 earnestly
                 ,
                 in
                 particular
                 
                   Guilielmus
                   Parisiensis
                
                 ,
                 and
                 some
                 that
                 follow
                 him
                 ,
                 saying
                 it
                 is
                 impossible
                 that
                 an
                 erring
                 or
                 a
                 lying
                 conscience
                 should
                 oblige
                 a
                 man
                 to
                 follow
                 i●
                 .
                 The
                 thing
                 hath
                 great
                 influence
                 upon
                 our
                 whole
                 life
                 ,
                 and
                 therefore
                 is
                 worth
                 a
                 strict
                 survey
                 .
              
               
                 Quest.
                 
              
               
                 WHether
                 a
                 false
                 and
                 an
                 abused
                 Conscience
                 can
                 oblige
                 us
                 to
                 pursue
                 the
                 error
                 ?
              
               
                 That
                 it
                 cannot
                 these
                 reasons
                 are
                 or
                 may
                 be
                 pretended
                 .
              
               
                 1.
                 
                 *
                 Because
                 it
                 seems
                 to
                 be
                 absurd
                 to
                 say
                 ,
                 that
                 when
                 the
                 error
                 it self
                 is
                 not
                 a
                 sin
                 at
                 all
                 ,
                 or
                 but
                 a
                 little
                 one
                 ,
                 that
                 it
                 can
                 be
                 a
                 great
                 sin
                 to
                 follow
                 a
                 mans
                 own
                 humour
                 against
                 that
                 error
                 ;
                 If
                 a
                 man
                 should
                 doe
                 according
                 to
                 his
                 error
                 ,
                 it
                 could
                 at
                 most
                 be
                 but
                 a
                 small
                 sin
                 ,
                 and
                 therefore
                 to
                 goe
                 against
                 it
                 cannot
                 be
                 greater
                 .
                 For
                 the
                 error
                 can
                 oblige
                 no
                 higher
                 ,
                 then
                 its
                 own
                 nature
                 ,
                 as
                 rivers
                 cannot
                 arise
                 above
                 their
                 fountains
                 .
              
               
                 2.
                 
                 But
                 it
                 is
                 a
                 more
                 material
                 consideration
                 ;
                 
                 If
                 an
                 erring
                 conscience
                 obliges
                 us
                 to
                 follow
                 it
                 ,
                 then
                 some
                 men
                 are
                 bound
                 to
                 persecute
                 the
                 Church
                 ,
                 and
                 the
                 high
                 Priests
                 sinned
                 not
                 in
                 crucifying
                 Christ
                 ;
                 and
                 the
                 zealots
                 of
                 the
                 Jews
                 did
                 well
                 in
                 afflicting
                 the
                 Apostles
                 and
                 Disciples
                 of
                 Jesus
                 ,
                 because
                 they
                 did
                 it
                 ignorantly
                 ,
                 and
                 by
                 the
                 dictate
                 of
                 an
                 erring
                 Conscience
                 ;
                 and
                 S.
                 Paul
                 says
                 of
                 himself
                 befo●e
                 his
                 conversion
                 ,
                 
                   I
                   my self
                   thought
                   I
                   ought
                   to
                   doe
                   many
                   things
                   against
                   the
                   Name
                   of
                   the
                   Lord
                   Jesus
                
                 ;
                 and
                 yet
                 he
                 sinned
                 in
                 following
                 his
                 erring
                 
                 conscience
                 ;
                 and
                 therefore
                 certainly
                 could
                 not
                 be
                 bound
                 to
                 it
                 .
                 In
                 pursuance
                 of
                 which
                 ,
              
               
                 3.
                 
                 S.
                 Bernard
                 argues
                 thus
                 ;
                 
                 
                 To
                 follow
                 truth
                 is
                 always
                 good
                 ;
                 but
                 if
                 by
                 the
                 conscience
                 we
                 can
                 be
                 bound
                 to
                 follow
                 error
                 ,
                 and
                 that
                 in
                 that
                 case
                 it
                 is
                 not
                 good
                 to
                 follow
                 truth
                 ;
                 that
                 is
                 ,
                 If
                 a
                 good
                 may
                 become
                 evil
                 by
                 the
                 sentence
                 of
                 an
                 erring
                 conscience
                 ,
                 and
                 so
                 great
                 an
                 evil
                 as
                 it
                 supposes
                 it
                 to
                 be
                 ,
                 then
                 by
                 the
                 same
                 reason
                 that
                 which
                 is
                 evil
                 ,
                 may
                 by
                 the
                 like
                 sentence
                 become
                 good
                 ,
                 and
                 so
                 great
                 a
                 good
                 as
                 it
                 is
                 supposed
                 ;
                 and
                 then
                 may
                 a
                 man
                 be
                 chast
                 for
                 committing
                 adultery
                 ,
                 and
                 charitable
                 for
                 committing
                 murder
                 ,
                 and
                 religious
                 for
                 worshipping
                 idols
                 ,
                 and
                 pious
                 to
                 his
                 Parents
                 in
                 denying
                 to
                 relieve
                 them
                 from
                 the
                 Corban
                 ;
                 all
                 which
                 consequents
                 being
                 intolerable
                 ,
                 the
                 antecedent
                 which
                 infers
                 them
                 ,
                 must
                 needs
                 be
                 false
                 .
              
               
                 4.
                 
                 It
                 is
                 true
                 indeed
                 ,
                 
                 the
                 conscience
                 is
                 our
                 Guide
                 and
                 our
                 Lawgiver
                 ,
                 our
                 Judge
                 and
                 our
                 Rule
                 ;
                 but
                 it
                 is
                 not
                 our
                 Lord
                 ,
                 nor
                 in
                 the
                 present
                 case
                 is
                 it
                 an
                 authentick
                 record
                 ,
                 but
                 a
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 heap
                 of
                 lies
                 and
                 errors
                 ,
                 and
                 therefore
                 cannot
                 be
                 a
                 true
                 guide
                 ,
                 and
                 we
                 are
                 not
                 tied
                 to
                 follow
                 any
                 leader
                 to
                 hell
                 .
                 Better
                 it
                 is
                 in
                 this
                 case
                 to
                 follow
                 the
                 conscience
                 of
                 a
                 wiser
                 and
                 a
                 better
                 man
                 then
                 my self
                 ,
                 it
                 being
                 more
                 reasonable
                 that
                 we
                 be
                 tied
                 to
                 follow
                 his
                 right
                 ,
                 then
                 our
                 own
                 wrong
                 conscience
                 .
              
               
                 5.
                 
                 For
                 if
                 still
                 we
                 were
                 bound
                 to
                 follow
                 our
                 abused
                 conscience
                 ,
                 
                 then
                 we
                 were
                 bound
                 to
                 impossibilities
                 ,
                 for
                 then
                 either
                 we
                 were
                 not
                 at
                 all
                 bound
                 to
                 follow
                 God
                 ,
                 or
                 if
                 we
                 were
                 ,
                 and
                 yet
                 bound
                 to
                 follow
                 our
                 conscience
                 against
                 God
                 ,
                 we
                 were
                 bound
                 at
                 the
                 same
                 time
                 to
                 doe
                 ,
                 and
                 not
                 to
                 doe
                 the
                 same
                 thing
                 ;
                 
                   to
                   serve
                   two
                   Masters
                
                 ,
                 which
                 our
                 blessed
                 Saviour
                 said
                 ,
                 
                   No
                   man
                   can
                   doe
                
                 .
              
               
                 6.
                 
                 But
                 therefore
                 in
                 this
                 case
                 God
                 must
                 be
                 obeyed
                 and
                 not
                 Man
                 ;
                 
                 it
                 being
                 impious
                 to
                 say
                 that
                 the
                 law
                 of
                 our
                 conscience
                 should
                 derogate
                 from
                 ,
                 or
                 wholly
                 evacuate
                 the
                 Law
                 of
                 God
                 ,
                 by
                 which
                 alone
                 we
                 ought
                 to
                 be
                 governed
                 .
                 For
                 if
                 this
                 law
                 of
                 conscience
                 takes
                 away
                 the
                 obligation
                 of
                 the
                 Divine
                 Law
                 ,
                 or
                 if
                 the
                 Divine
                 Law
                 take
                 away
                 the
                 obligation
                 of
                 conscience
                 when
                 it
                 erres
                 ,
                 then
                 they
                 must
                 cease
                 respectively
                 ;
                 and
                 the
                 event
                 will
                 be
                 this
                 ,
                 that
                 as
                 long
                 as
                 Gods
                 Law
                 binds
                 us
                 (
                 which
                 is
                 for
                 ever
                 )
                 the
                 law
                 of
                 an
                 erring
                 conscience
                 cannot
                 binde
                 us
                 .
              
               
                 7.
                 
                 And
                 there
                 are
                 in
                 this
                 ,
                 
                 great
                 proportions
                 of
                 reason
                 .
                 For
                 if
                 the
                 will
                 be
                 bound
                 to
                 lay
                 down
                 all
                 its
                 rods
                 and
                 axes
                 ,
                 all
                 the
                 ensigns
                 of
                 Empire
                 at
                 the
                 foot
                 of
                 the
                 throne
                 of
                 God
                 ,
                 doing
                 or
                 refusing
                 by
                 the
                 command
                 of
                 God
                 against
                 its
                 own
                 inclination
                 ,
                 it
                 will
                 not
                 be
                 imagined
                 that
                 the
                 conscience
                 ,
                 that
                 is
                 ,
                 the
                 practical
                 understanding
                 hath
                 any
                 such
                 privilege
                 indulged
                 to
                 it
                 ,
                 that
                 it
                 can
                 be
                 exempt
                 from
                 the
                 jurisdiction
                 of
                 God
                 ,
                 or
                 that
                 it
                 can
                 oblige
                 in
                 defiance
                 of
                 his
                 Laws
                 .
              
               
                 8.
                 
                 For
                 it
                 is
                 certain
                 ,
                 
                 conscience
                 is
                 Gods
                 creature
                 ,
                 bound
                 to
                 its
                 Lord
                 and
                 Maker
                 by
                 all
                 the
                 rights
                 of
                 duty
                 and
                 perfect
                 subordination
                 ,
                 and
                 therefore
                 cannot
                 prejudice
                 the
                 right
                 and
                 power
                 of
                 its
                 Lord
                 ;
                 and
                 no
                 wise
                 man
                 obeys
                 the
                 orders
                 of
                 a
                 Magistrate
                 against
                 the
                 express
                 Law
                 of
                 his
                 King
                 ;
                 or
                 the
                 orders
                 of
                 a
                 Captain
                 against
                 the
                 command
                 of
                 his
                 General
                 ;
                 and
                 therefore
                 neither
                 of
                 conscience
                 which
                 is
                 Gods
                 messenger
                 ,
                 against
                 the
                 purpose
                 of
                 the
                 message
                 with
                 which
                 God
                 intrusted
                 it
                 .
                 However
                 ,
                 it
                 is
                 better
                 to
                 obey
                 God
                 then
                 man
                 ;
                 to
                 follow
                 the
                 Law
                 of
                 God
                 then
                 to
                 goe
                 against
                 it
                 ;
                 to
                 doe
                 that
                 which
                 we
                 should
                 ,
                 rather
                 then
                 that
                 which
                 we
                 should
                 not
                 .
              
               
                 9.
                 
                 And
                 there
                 can
                 be
                 no
                 more
                 necessity
                 upon
                 us
                 to
                 follow
                 our
                 conscience
                 teaching
                 us
                 ,
                 
                 then
                 our
                 conscience
                 binding
                 us
                 ;
                 and
                 yet
                 if
                 a
                 contract
                 that
                 is
                 vicious
                 be
                 made
                 ,
                 or
                 an
                 oath
                 that
                 is
                 unlawful
                 be
                 uttered
                 ,
                 the
                 obligations
                 of
                 conscience
                 
                 cease
                 ,
                 because
                 they
                 are
                 against
                 the
                 Law
                 of
                 God
                 ;
                 and
                 how
                 then
                 can
                 conscience
                 against
                 this
                 Law
                 of
                 God
                 in
                 any
                 sense
                 pass
                 an
                 obligation
                 ?
                 But
                 this
                 rather
                 ,
                 that
                 as
                 we
                 are
                 bound
                 not
                 to
                 commit
                 a
                 crime
                 ,
                 so
                 not
                 to
                 follow
                 an
                 error
                 and
                 a
                 lie
                 .
              
               
                 10.
                 
                 For
                 it
                 is
                 impossible
                 that
                 our
                 opinion
                 ,
                 
                 or
                 falsly
                 perswaded
                 conscience
                 should
                 make
                 any
                 alteration
                 in
                 the
                 thing
                 ;
                 If
                 it
                 was
                 evil
                 in
                 it self
                 ,
                 it
                 is
                 so
                 still
                 ;
                 and
                 my
                 thinking
                 that
                 Mercury
                 is
                 not
                 poyson
                 ,
                 nor
                 Hellebore
                 purgative
                 ,
                 cannot
                 make
                 an
                 Antidote
                 and
                 deletery
                 against
                 them
                 ,
                 if
                 I
                 have
                 upon
                 that
                 confidence
                 taken
                 them
                 into
                 my
                 stomach
                 ;
                 and
                 the
                 Sun
                 is
                 bigger
                 then
                 the
                 Earth
                 ,
                 though
                 I
                 foolishly
                 think
                 it
                 no
                 wider
                 then
                 a
                 Bushel
                 .
                 And
                 therefore
                 in
                 such
                 cases
                 the
                 conscience
                 can
                 have
                 no
                 power
                 ,
                 and
                 can
                 binde
                 us
                 to
                 nothing
                 but
                 to
                 lay
                 our
                 error
                 down
                 .
                 Because
                 as
                 to
                 him
                 that
                 is
                 in
                 error
                 ,
                 it
                 were
                 madness
                 to
                 bid
                 him
                 erre
                 more
                 ;
                 so
                 to
                 him
                 that
                 hath
                 an
                 erring
                 conscience
                 ,
                 it
                 were
                 equally
                 evil
                 to
                 bid
                 him
                 pursue
                 ,
                 and
                 actuate
                 and
                 consummate
                 his
                 error
                 ;
                 which
                 yet
                 he
                 were
                 bound
                 to
                 doe
                 ,
                 if
                 an
                 erring
                 conscience
                 could
                 binde
                 him
                 .
              
               
                 11.
                 
                 Lastly
                 if
                 an
                 erring
                 conscience
                 binds
                 us
                 to
                 obedience
                 ,
                 
                 it
                 either
                 binds
                 us
                 by
                 its
                 own
                 independent
                 ,
                 ingenite
                 power
                 ,
                 or
                 by
                 a
                 power
                 deriv'd
                 from
                 God.
                 If
                 by
                 a
                 power
                 deriv'd
                 from
                 God
                 ,
                 then
                 God
                 commands
                 us
                 to
                 beleeve
                 a
                 lie
                 ,
                 to
                 commit
                 a
                 sin
                 ,
                 to
                 run
                 after
                 false
                 fires
                 and
                 illusions
                 ,
                 which
                 to
                 affirm
                 ,
                 seems
                 to
                 be
                 blasphemy
                 ;
                 but
                 if
                 it
                 binds
                 us
                 by
                 its
                 own
                 power
                 ,
                 then
                 our
                 conscience
                 can
                 make
                 Gods
                 Law
                 to
                 become
                 unlawful
                 to
                 us
                 ,
                 and
                 we
                 shall
                 be
                 stronger
                 then
                 God
                 ,
                 and
                 a
                 mans
                 self
                 becomes
                 his
                 own
                 rule
                 ;
                 and
                 he
                 that
                 is
                 deceiv'd
                 by
                 a
                 false
                 opinion
                 is
                 a
                 Lawgiver
                 to
                 himself
                 ,
                 and
                 error
                 shall
                 be
                 the
                 measure
                 of
                 good
                 and
                 evil
                 .
              
               
                 These
                 are
                 the
                 arguments
                 which
                 are
                 used
                 by
                 several
                 persons
                 respectively
                 in
                 verification
                 of
                 the
                 opinion
                 of
                 Parisiensis
                 ,
                 
                 which
                 I
                 have
                 not
                 onely
                 heap'd
                 here
                 together
                 ,
                 but
                 added
                 some
                 and
                 improved
                 the
                 rest
                 ,
                 that
                 by
                 the
                 collision
                 of
                 these
                 with
                 their
                 answers
                 ,
                 the
                 truth
                 might
                 be
                 made
                 more
                 useful
                 and
                 evident
                 ;
                 and
                 divers
                 collateral
                 things
                 incident
                 to
                 the
                 main
                 question
                 might
                 be
                 spoken
                 of
                 ;
                 and
                 those
                 arguments
                 remain
                 valid
                 which
                 I
                 brought
                 for
                 the
                 affirmative
                 in
                 the
                 first
                 and
                 second
                 paragraphs
                 of
                 this
                 Rule
                 .
                 To
                 the
                 first
                 therefore
                 I
                 answer
                 :
              
               
                 1.
                 
                 That
                 it
                 is
                 not
                 
                   the
                   error
                
                 that
                 binds
                 us
                 to
                 follow
                 it
                 ,
                 
                 but
                 the
                 
                   conscience
                   in
                   error
                
                 ;
                 and
                 therefore
                 although
                 the
                 error
                 can
                 have
                 no
                 force
                 greater
                 then
                 its
                 own
                 nature
                 and
                 proper
                 energy
                 ,
                 yet
                 our
                 conscience
                 can
                 binde
                 beyond
                 the
                 force
                 of
                 error
                 .
                 As
                 if
                 a
                 General
                 commands
                 a
                 Souldier
                 to
                 turn
                 to
                 the
                 right
                 hand
                 under
                 pain
                 of
                 death
                 ;
                 if
                 he
                 mistaking
                 turn
                 to
                 the
                 left
                 ,
                 the
                 event
                 is
                 greater
                 then
                 can
                 be
                 effected
                 by
                 the
                 intentional
                 relations
                 of
                 right
                 or
                 left
                 hand
                 ,
                 but
                 depends
                 upon
                 the
                 reason
                 ,
                 and
                 the
                 command
                 ,
                 the
                 power
                 and
                 empire
                 of
                 the
                 General
                 .
              
               
                 2.
                 
                 To
                 the
                 second
                 ,
                 
                 I
                 answer
                 ,
                 That
                 it
                 follows
                 not
                 ,
                 because
                 the
                 erring
                 conscience
                 binds
                 ,
                 therefore
                 the
                 obedience
                 is
                 not
                 a
                 sin
                 .
                 For
                 such
                 is
                 or
                 may
                 be
                 the
                 infelicity
                 of
                 an
                 abused
                 conscience
                 ,
                 that
                 if
                 it
                 goes
                 forward
                 ,
                 it
                 enters
                 into
                 folly
                 ,
                 if
                 it
                 resists
                 ,
                 it
                 enters
                 into
                 madness
                 ,
                 if
                 it
                 flies
                 ,
                 it
                 dashes
                 its
                 head
                 against
                 a
                 wall
                 ,
                 or
                 falls
                 from
                 a
                 rock
                 ,
                 if
                 it
                 flies
                 not
                 ,
                 it
                 is
                 torn
                 in
                 peeces
                 by
                 a
                 Bear
                 ;
                 and
                 the
                 very
                 instances
                 make
                 it
                 clear
                 ;
                 the
                 Rulers
                 of
                 the
                 Jews
                 and
                 S.
                 Paul
                 were
                 both
                 called
                 to
                 repent
                 of
                 that
                 which
                 they
                 did
                 in
                 obedience
                 to
                 their
                 erring
                 conscience
                 ,
                 which
                 cannot
                 legitimate
                 impiety
                 ,
                 but
                 onely
                 make
                 the
                 one
                 or
                 the
                 other
                 instance
                 to
                 be
                 unavoidable
                 .
              
               
                 3.
                 
                 To
                 that
                 which
                 S.
                 Bernard
                 objects
                 ,
                 the
                 answer
                 is
                 easy
                 upon
                 another
                 account
                 ;
                 for
                 conscience
                 may
                 make
                 a
                 good
                 thing
                 evil
                 to
                 it
                 ,
                 because
                 besides
                 the
                 
                 goodness
                 of
                 the
                 object
                 to
                 make
                 an
                 action
                 lawful
                 there
                 is
                 required
                 the
                 faith
                 and
                 perswasion
                 of
                 the
                 Agent
                 ;
                 and
                 if
                 this
                 be
                 wanting
                 ,
                 as
                 it
                 is
                 in
                 an
                 erring
                 conscience
                 that
                 beleeves
                 not
                 the
                 goodness
                 of
                 it
                 ,
                 the
                 action
                 is
                 evil
                 ,
                 by
                 reason
                 of
                 the
                 destitution
                 of
                 an
                 integral
                 part
                 .
                 For
                 ,
                 
                   Bonum
                   ex
                   integra
                   causa
                   ,
                   malum
                   ex
                   qualibet
                   particulari
                   ,
                
                 and
                 by
                 the
                 same
                 reason
                 ,
                 conscience
                 cannot
                 make
                 an
                 evil
                 thing
                 good
                 ,
                 because
                 besides
                 the
                 perswasion
                 of
                 conscience
                 ,
                 there
                 is
                 required
                 the
                 goodness
                 of
                 the
                 object
                 ,
                 which
                 if
                 it
                 be
                 wanting
                 ,
                 one
                 ingredient
                 cannot
                 make
                 it
                 good
                 ,
                 all
                 must
                 enter
                 into
                 the
                 constitution
                 of
                 good
                 ,
                 though
                 the
                 want
                 of
                 one
                 is
                 enough
                 to
                 spoil
                 it
                 .
              
               
                 4.
                 
                 To
                 the
                 fourth
                 I
                 answer
                 ,
                 
                 That
                 because
                 the
                 conscience
                 is
                 in
                 error
                 ,
                 and
                 the
                 principle
                 within
                 it
                 is
                 a
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 false
                 record
                 ,
                 therefore
                 it
                 is
                 true
                 ,
                 that
                 we
                 are
                 not
                 absolutely
                 tied
                 to
                 follow
                 its
                 conduct
                 ,
                 but
                 we
                 are
                 tied
                 to
                 lay
                 the
                 error
                 aside
                 ,
                 that
                 we
                 may
                 follow
                 it
                 in
                 streight
                 ways
                 ;
                 but
                 in
                 the
                 present
                 constitution
                 of
                 affairs
                 it
                 is
                 miserable
                 ,
                 and
                 because
                 we
                 must
                 follow
                 our
                 leader
                 ,
                 that
                 is
                 ,
                 all
                 that
                 can
                 goe
                 before
                 us
                 ;
                 we
                 doe
                 goe
                 to
                 hell
                 ,
                 or
                 to
                 mischief
                 ,
                 not
                 that
                 we
                 are
                 by
                 God
                 bound
                 to
                 do
                 this
                 ,
                 but
                 only
                 to
                 doe
                 that
                 ;
                 and
                 it
                 is
                 by
                 our
                 own
                 fault
                 that
                 we
                 are
                 bound
                 to
                 fall
                 into
                 an
                 evil
                 portion
                 ,
                 God
                 binds
                 us
                 to
                 follow
                 our
                 conscience
                 ,
                 we
                 spoil
                 it
                 by
                 some
                 folly
                 or
                 other
                 ,
                 and
                 then
                 we
                 follow
                 it
                 ;
                 the
                 evil
                 appendage
                 is
                 our
                 own
                 ,
                 the
                 Law
                 by
                 which
                 God
                 bound
                 us
                 was
                 holy
                 .
                 Nature
                 requires
                 of
                 us
                 to
                 drink
                 at
                 our
                 meals
                 :
                 But
                 if
                 we
                 have
                 corrupted
                 all
                 our
                 beaurage
                 ,
                 we
                 must
                 drink
                 unwholsome
                 draughts
                 ,
                 but
                 yet
                 nature
                 did
                 not
                 binde
                 us
                 to
                 this
                 misfortune
                 .
              
               
                 5.
                 
                 And
                 therefore
                 the
                 answer
                 to
                 the
                 next
                 objection
                 provides
                 us
                 of
                 a
                 remedy
                 against
                 the
                 former
                 .
                 
                 We
                 are
                 bound
                 absolutely
                 to
                 follow
                 the
                 Law
                 of
                 God
                 ;
                 but
                 we
                 are
                 bound
                 to
                 follow
                 the
                 contrary
                 law
                 of
                 conscience
                 erring
                 ,
                 conditionally
                 and
                 
                   by
                   accident
                
                 ,
                 that
                 is
                 ,
                 because
                 we
                 have
                 made
                 our
                 rule
                 crooked
                 which
                 God
                 had
                 made
                 streight
                 .
                 For
                 to
                 be
                 absolutely
                 and
                 irrespectively
                 bound
                 to
                 follow
                 God
                 ,
                 and
                 yet
                 respectively
                 and
                 
                   by
                   accident
                
                 to
                 be
                 bound
                 to
                 follow
                 
                   the
                   contrary
                   conscience
                
                 ,
                 are
                 not
                 incompossibilities
                 ,
                 or
                 the
                 parts
                 of
                 a
                 contradiction
                 ,
                 because
                 they
                 are
                 not
                 
                   ad
                   idem
                
                 ,
                 not
                 in
                 the
                 same
                 regards
                 .
                 But
                 then
                 ,
                 since
                 it
                 is
                 impossible
                 that
                 both
                 these
                 should
                 be
                 actually
                 followed
                 ,
                 therefore
                 God
                 does
                 not
                 command
                 us
                 to
                 follow
                 our
                 conscience
                 and
                 not
                 to
                 follow
                 it
                 at
                 the
                 same
                 time
                 ,
                 but
                 to
                 follow
                 our
                 conscience
                 ,
                 and
                 to
                 lay
                 aside
                 the
                 error
                 ,
                 and
                 then
                 both
                 parts
                 are
                 reconcil'd
                 ;
                 for
                 God
                 and
                 the
                 conscience
                 are
                 but
                 accidentally
                 opposed
                 ,
                 and
                 God
                 commanding
                 us
                 to
                 follow
                 our
                 conscience
                 ;
                 took
                 care
                 that
                 at
                 the
                 same
                 time
                 we
                 should
                 follow
                 God
                 too
                 ,
                 and
                 therefore
                 God
                 taught
                 our
                 conscience
                 ,
                 but
                 when
                 we
                 get
                 other
                 teachers
                 ,
                 we
                 make
                 it
                 impossible
                 to
                 obey
                 God.
                 Let
                 us
                 submit
                 our
                 conscience
                 to
                 God
                 ,
                 that
                 is
                 ,
                 lay
                 aside
                 our
                 error
                 ,
                 and
                 then
                 God
                 and
                 Conscience
                 are
                 
                   not
                   two
                
                 Masters
                 ,
                 
                   but
                   one
                
                 ,
                 that
                 is
                 ,
                 God
                 ;
                 and
                 Conscience
                 is
                 his
                 Deputy
                 and
                 subordinate
                 .
                 And
                 in
                 order
                 to
                 this
                 ,
                 it
                 is
                 not
                 ill
                 advised
                 in
                 the
                 fourth
                 objection
                 ,
                 to
                 follow
                 the
                 right
                 conscience
                 of
                 a
                 wiser
                 man
                 ;
                 to
                 doe
                 so
                 is
                 a
                 good
                 expedient
                 for
                 the
                 laying
                 down
                 our
                 error
                 ;
                 but
                 it
                 is
                 not
                 directly
                 obligatory
                 ,
                 so
                 long
                 as
                 the
                 error
                 is
                 confident
                 ;
                 for
                 I
                 must
                 not
                 follow
                 a
                 wiser
                 man
                 in
                 his
                 right
                 ,
                 if
                 I
                 beleeve
                 him
                 to
                 be
                 in
                 the
                 wrong
                 ,
                 and
                 if
                 I
                 beleeve
                 him
                 to
                 be
                 in
                 the
                 right
                 ,
                 and
                 he
                 really
                 be
                 so
                 ,
                 then
                 I
                 have
                 laid
                 aside
                 my
                 error
                 ,
                 and
                 indeed
                 to
                 doe
                 this
                 is
                 our
                 duty
                 ;
                 but
                 this
                 cannot
                 be
                 done
                 till
                 the
                 error
                 be
                 discovered
                 ,
                 till
                 then
                 I
                 must
                 follow
                 my
                 own
                 conscience
                 ,
                 not
                 the
                 conscience
                 of
                 another
                 man.
                 
              
               
                 6.
                 
                 To
                 the
                 sixth
                 I
                 answer
                 ,
                 
                 That
                 the
                 law
                 of
                 Conscience
                 cannot
                 derogate
                 from
                 the
                 Law
                 of
                 God
                 ,
                 when
                 they
                 are
                 placed
                 in
                 the
                 eye
                 of
                 reason
                 over
                 against
                 each
                 other
                 ;
                 that
                 is
                 ,
                 when
                 the
                 Conscience
                 sees
                 the
                 Law
                 of
                 God
                 ,
                 no
                 law
                 ,
                 no
                 
                 perswasion
                 ,
                 no
                 humor
                 ,
                 no
                 opinion
                 can
                 derogate
                 from
                 it
                 .
                 But
                 an
                 
                   erring
                   confident
                   conscience
                
                 beleeves
                 that
                 it
                 follows
                 God
                 when
                 it
                 does
                 not
                 .
                 So
                 that
                 the
                 law
                 of
                 God
                 hath
                 here
                 a
                 double
                 effect
                 .
                 The
                 Law
                 of
                 God
                 apprehended
                 by
                 the
                 Conscience
                 binds
                 him
                 to
                 action
                 :
                 But
                 the
                 Law
                 of
                 God
                 real
                 and
                 proper
                 binds
                 the
                 man
                 to
                 lay
                 aside
                 his
                 error
                 .
                 For
                 he
                 that
                 goes
                 against
                 the
                 matter
                 and
                 the
                 instance
                 of
                 the
                 Law
                 of
                 God
                 ,
                 does
                 yet
                 at
                 the
                 same
                 time
                 obey
                 the
                 sanction
                 and
                 authority
                 ,
                 because
                 he
                 proceeds
                 to
                 action
                 in
                 obedience
                 to
                 ,
                 and
                 in
                 reverence
                 of
                 the
                 Law
                 of
                 God.
                 The
                 wife
                 of
                 Amphitruo
                 was
                 kinde
                 to
                 her
                 lord
                 ,
                 when
                 she
                 entertain'd
                 Jupiter
                 in
                 his
                 semblance
                 ;
                 and
                 for
                 Sosia's
                 sake
                 Mercury
                 was
                 made
                 much
                 of
                 :
                 and
                 because
                 the
                 error
                 is
                 dress'd
                 like
                 truth
                 ,
                 for
                 truths
                 sake
                 we
                 hugge
                 and
                 entertain
                 the
                 error
                 .
                 So
                 here
                 .
                 The
                 Law
                 of
                 God
                 is
                 not
                 despised
                 ,
                 much
                 less
                 evacuated
                 by
                 following
                 the
                 dictate
                 of
                 Conscience
                 ,
                 because
                 it
                 is
                 for
                 the
                 sake
                 of
                 Gods
                 Law
                 that
                 this
                 conscience
                 is
                 followed
                 .
                 And
                 therefore
                 since
                 by
                 accident
                 they
                 are
                 made
                 opposite
                 ;
                 the
                 event
                 of
                 it
                 cannot
                 be
                 that
                 one
                 must
                 cease
                 ,
                 for
                 both
                 may
                 and
                 must
                 stand
                 ,
                 but
                 nothing
                 must
                 cease
                 but
                 the
                 error
                 .
              
               
                 7.
                 
                 And
                 therefore
                 although
                 the
                 will
                 must
                 cease
                 from
                 its
                 own
                 pleasure
                 ,
                 
                 when
                 Gods
                 will
                 is
                 known
                 to
                 be
                 clear
                 against
                 it
                 ,
                 yet
                 the
                 understanding
                 must
                 not
                 cease
                 from
                 that
                 which
                 it
                 supposes
                 to
                 be
                 the
                 will
                 of
                 God
                 ,
                 till
                 the
                 error
                 be
                 discovered
                 ,
                 but
                 when
                 it
                 is
                 ,
                 then
                 it
                 must
                 as
                 much
                 cease
                 from
                 its
                 own
                 ways
                 as
                 the
                 will
                 must
                 ,
                 for
                 every
                 understanding
                 as
                 well
                 as
                 every
                 proud
                 will
                 ,
                 must
                 be
                 submitted
                 to
                 the
                 obedience
                 of
                 Jesus
                 .
              
               
                 8.
                 
                 For
                 Conscience
                 being
                 Gods
                 creature
                 ,
                 
                 and
                 his
                 subordinate
                 ,
                 cannot
                 possibly
                 prejudice
                 the
                 rights
                 of
                 God
                 ,
                 for
                 as
                 soon
                 as
                 Gods
                 right
                 appears
                 ,
                 and
                 his
                 Laws
                 are
                 read
                 ,
                 conscience
                 doth
                 and
                 must
                 obey
                 ;
                 but
                 this
                 hinders
                 not
                 but
                 that
                 conscience
                 must
                 be
                 heard
                 when
                 she
                 pretends
                 the
                 Law
                 of
                 God
                 for
                 her
                 warrant
                 ,
                 so
                 long
                 as
                 it
                 is
                 not
                 known
                 but
                 that
                 she
                 says
                 true
                 .
              
               
                 9.
                 
                 For
                 it
                 is
                 in
                 this
                 as
                 it
                 is
                 in
                 contracts
                 and
                 oaths
                 ,
                 
                 so
                 long
                 as
                 they
                 seem
                 lawful
                 they
                 must
                 be
                 observed
                 ,
                 and
                 must
                 not
                 be
                 rescinded
                 until
                 it
                 be
                 discovered
                 that
                 they
                 are
                 against
                 the
                 Law
                 of
                 God
                 ,
                 and
                 so
                 it
                 is
                 with
                 the
                 dictates
                 of
                 an
                 erring
                 conscience
                 .
              
               
                 10.
                 
                 And
                 the
                 reason
                 is
                 plain
                 ,
                 
                 because
                 conscience
                 does
                 not
                 make
                 a
                 real
                 change
                 in
                 extreme
                 objects
                 (
                 as
                 I
                 have
                 formerly
                 discoursed
                 )
                 the
                 things
                 are
                 good
                 or
                 bad
                 by
                 their
                 proportions
                 to
                 Gods
                 Law
                 ,
                 
                 and
                 remain
                 so
                 ,
                 whatever
                 the
                 conscience
                 thinks
                 :
                 But
                 yet
                 they
                 put
                 on
                 vizors
                 and
                 shapes
                 ,
                 and
                 introduce
                 accidental
                 obligations
                 by
                 error
                 .
                 Indeed
                 the
                 error
                 brings
                 in
                 no
                 
                   direct
                   obligation
                
                 but
                 that
                 it
                 be
                 discovered
                 and
                 laid
                 down
                 :
                 but
                 so
                 neither
                 can
                 it
                 hinder
                 but
                 that
                 Conscience
                 shall
                 still
                 retain
                 the
                 power
                 that
                 God
                 hath
                 given
                 it
                 directly
                 and
                 principally
                 ;
                 that
                 is
                 ,
                 that
                 it
                 be
                 the
                 Mans
                 rule
                 and
                 guide
                 .
                 For
                 the
                 fallacy
                 that
                 runs
                 thorough
                 all
                 the
                 objections
                 is
                 this
                 ,
                 that
                 the
                 
                   Erring
                   Conscience
                
                 is
                 in
                 its
                 obligation
                 considered
                 as
                 erring
                 .
                 Now
                 it
                 does
                 not
                 binde
                 ,
                 as
                 Erring
                 ,
                 but
                 as
                 Conscience
                 ;
                 that
                 is
                 ,
                 not
                 by
                 its
                 Error
                 ,
                 but
                 by
                 its
                 Nature
                 ,
                 and
                 the
                 power
                 of
                 God
                 ,
                 as
                 being
                 the
                 reporter
                 and
                 record
                 of
                 his
                 commands
                 .
                 Against
                 which
                 ,
                 he
                 that
                 bids
                 our
                 conscience
                 to
                 proceed
                 indeed
                 gives
                 ill
                 counsel
                 .
                 He
                 that
                 counsels
                 a
                 man
                 to
                 follow
                 his
                 erring
                 conscience
                 ,
                 invites
                 him
                 to
                 folly
                 ;
                 he
                 tells
                 him
                 he
                 is
                 in
                 error
                 ,
                 and
                 bids
                 him
                 not
                 lay
                 it
                 down
                 .
                 But
                 he
                 that
                 advises
                 him
                 to
                 follow
                 his
                 conscience
                 ,
                 though
                 it
                 happens
                 in
                 the
                 truth
                 of
                 things
                 that
                 his
                 conscience
                 be
                 in
                 error
                 ,
                 meddles
                 not
                 at
                 all
                 in
                 the
                 countenancing
                 the
                 error
                 ,
                 but
                 in
                 the
                 power
                 of
                 conscience
                 .
              
               
               
                 11.
                 
                 For
                 all
                 the
                 obligation
                 which
                 our
                 conscience
                 passes
                 on
                 us
                 is
                 derivative
                 from
                 God
                 ,
                 
                 and
                 God
                 commands
                 us
                 to
                 follow
                 our
                 conscience
                 ,
                 but
                 yet
                 he
                 commands
                 us
                 not
                 to
                 sin
                 ;
                 because
                 his
                 commanding
                 us
                 to
                 follow
                 our
                 conscience
                 supposes
                 our
                 conscience
                 instructed
                 by
                 the
                 word
                 of
                 God
                 and
                 right
                 reason
                 ,
                 and
                 God
                 had
                 appointed
                 sufficient
                 means
                 it
                 should
                 be
                 ;
                 but
                 that
                 conscience
                 offers
                 a
                 sin
                 to
                 the
                 obedience
                 is
                 wholly
                 the
                 mans
                 fault
                 ,
                 and
                 besides
                 the
                 intention
                 of
                 God.
                 God
                 hath
                 not
                 made
                 us
                 to
                 sin
                 ,
                 but
                 hath
                 committed
                 us
                 to
                 the
                 conduct
                 of
                 Conscience
                 ,
                 which
                 by
                 prevaricating
                 its
                 instructions
                 hath
                 betrayed
                 us
                 .
              
               
                 By
                 this
                 it
                 appears
                 what
                 manner
                 of
                 obligation
                 is
                 pass'd
                 upon
                 us
                 by
                 an
                 erring
                 Conscience
                 ;
                 
                 the
                 Conscience
                 always
                 hath
                 the
                 same
                 commission
                 as
                 being
                 the
                 same
                 faculty
                 ,
                 the
                 same
                 guide
                 :
                 but
                 because
                 it self
                 is
                 bound
                 to
                 the
                 Laws
                 of
                 God
                 and
                 right
                 reason
                 ,
                 so
                 farre
                 as
                 it
                 follows
                 them
                 ,
                 so
                 farre
                 it
                 binds
                 .
                 But
                 because
                 when
                 it
                 is
                 in
                 error
                 ,
                 it
                 also
                 pretends
                 them
                 ,
                 by
                 them
                 it
                 still
                 binds
                 ,
                 till
                 the
                 illusion
                 be
                 discovered
                 .
                 Durandus
                 expressed
                 this
                 by
                 a
                 distinction
                 of
                 words
                 ,
                 in
                 which
                 himself
                 onely
                 made
                 the
                 difference
                 .
                 
                   Ligat
                   ,
                   sed
                   non
                   obligat
                
                 .
                 So
                 he
                 .
                 That
                 is
                 ,
                 it
                 hath
                 not
                 the
                 same
                 power
                 that
                 is
                 in
                 a
                 right
                 conscience
                 .
                 But
                 it
                 binds
                 us
                 so
                 that
                 we
                 cannot
                 proceed
                 to
                 good
                 .
                 
                   A
                   right
                   Conscience
                
                 directly
                 and
                 finally
                 binds
                 us
                 to
                 the
                 action
                 it self
                 :
                 An
                 
                   erring
                   Conscience
                
                 cannot
                 doe
                 that
                 ,
                 because
                 the
                 action
                 it
                 offers
                 is
                 criminal
                 ,
                 but
                 it
                 makes
                 us
                 take
                 that
                 in
                 stead
                 of
                 what
                 it
                 ought
                 to
                 binde
                 us
                 to
                 :
                 That
                 is
                 ,
                 it
                 hath
                 the
                 same
                 authority
                 ,
                 but
                 an
                 evil
                 exercise
                 of
                 it
                 ;
                 
                   The
                   formal
                   obligation
                
                 is
                 the
                 same
                 ,
                 but
                 when
                 it
                 comes
                 to
                 be
                 instanc'd
                 ,
                 it
                 binds
                 us
                 to
                 that
                 in
                 which
                 it
                 hath
                 no
                 power
                 .
                 For
                 though
                 it
                 hath
                 power
                 over
                 us
                 ,
                 yet
                 it
                 hath
                 no
                 direct
                 power
                 in
                 that
                 particular
                 matter
                 .
              
               
                 Cordubensis
                 and
                 Vasquez
                 contradict
                 this
                 expression
                 of
                 Durandus
                 ,
                 
                 affirming
                 that
                 an
                 erring
                 conscience
                 does
                 
                   ligare
                   &
                   obligare
                
                 ;
                 I
                 cannot
                 well
                 translate
                 the
                 words
                 into
                 a
                 distinction
                 ,
                 but
                 their
                 meaning
                 is
                 this
                 ,
                 that
                 we
                 are
                 not
                 bound
                 positively
                 to
                 follow
                 the
                 error
                 ,
                 but
                 yet
                 so
                 that
                 we
                 must
                 not
                 doe
                 the
                 contrary
                 .
                 Which
                 indeed
                 is
                 the
                 same
                 thing
                 ;
                 and
                 they
                 going
                 to
                 reprove
                 Durandus
                 his
                 distinction
                 that
                 hath
                 no
                 difference
                 ,
                 they
                 doe
                 it
                 by
                 a
                 contradiction
                 that
                 hath
                 in
                 it
                 no
                 opposition
                 .
                 For
                 to
                 say
                 that
                 an
                 erring
                 conscience
                 does
                 so
                 binde
                 us
                 that
                 we
                 must
                 not
                 contradict
                 it
                 ,
                 is
                 to
                 say
                 that
                 it
                 positively
                 binds
                 us
                 to
                 follow
                 it
                 .
                 For
                 if
                 it
                 commands
                 us
                 to
                 follow
                 it
                 ,
                 and
                 we
                 must
                 not
                 goe
                 against
                 that
                 command
                 ,
                 is
                 it
                 not
                 notorious
                 and
                 evident
                 that
                 we
                 must
                 positively
                 follow
                 it
                 ?
                 But
                 for
                 the
                 establishing
                 the
                 measures
                 of
                 obedience
                 in
                 the
                 present
                 case
                 ,
                 these
                 following
                 rules
                 are
                 the
                 best
                 proportions
                 .
              
               
                 
                   The
                   measures
                   of
                   obedience
                   due
                   to
                   an
                   erring
                   Conscience
                   .
                
              
               
                 1.
                 
                 If
                 an
                 erring
                 conscience
                 commands
                 a
                 thing
                 that
                 is
                 of
                 it self
                 indifferent
                 ,
                 
                 we
                 are
                 bound
                 to
                 follow
                 it
                 ,
                 and
                 we
                 may
                 doe
                 it
                 without
                 sin
                 .
                 Because
                 if
                 it
                 be
                 indifferent
                 ,
                 it
                 is
                 therefore
                 lawful
                 ,
                 and
                 it
                 cannot
                 cease
                 in
                 it self
                 to
                 be
                 lawful
                 ,
                 by
                 being
                 supposed
                 to
                 be
                 necessary
                 .
                 Indeed
                 if
                 a
                 Governour
                 commands
                 us
                 to
                 doe
                 a
                 thing
                 indifferent
                 ,
                 and
                 says
                 it
                 is
                 necessary
                 ,
                 we
                 may
                 not
                 doe
                 it
                 under
                 that
                 compliance
                 ;
                 that
                 is
                 ,
                 we
                 may
                 not
                 betray
                 our
                 Christian
                 liberty
                 ,
                 and
                 accept
                 that
                 as
                 simply
                 necessary
                 which
                 Christ
                 hath
                 left
                 under
                 liberty
                 .
                 We
                 must
                 doe
                 the
                 thing
                 ,
                 but
                 not
                 own
                 the
                 necessity
                 .
                 But
                 if
                 an
                 erring
                 conscience
                 bid
                 us
                 doe
                 an
                 indifferent
                 ,
                 and
                 represent
                 it
                 as
                 
                   a
                   necessary
                   action
                
                 ,
                 though
                 it
                 may
                 be
                 a
                 sin
                 to
                 beleeve
                 it
                 necessary
                 ,
                 yet
                 it
                 is
                 no
                 sin
                 to
                 doe
                 the
                 action
                 .
                 For
                 nothing
                 that
                 supervenes
                 can
                 alter
                 the
                 nature
                 of
                 the
                 thing
                 ,
                 and
                 a
                 new
                 personal
                 necessity
                 introduc'd
                 by
                 an
                 erring
                 conscience
                 ,
                 by
                 making
                 it
                 seem
                 necessary
                 to
                 him
                 ,
                 changes
                 it
                 not
                 from
                 
                 being
                 lawful
                 in
                 it self
                 .
                 But
                 then
                 it
                 inferres
                 this
                 also
                 ,
                 that
                 as
                 it
                 may
                 be
                 done
                 without
                 sin
                 ,
                 so
                 without
                 a
                 sin
                 it
                 cannot
                 be
                 left
                 undone
                 :
                 Because
                 the
                 error
                 hath
                 made
                 it
                 
                   personally
                   necessary
                
                 ,
                 and
                 the
                 truth
                 of
                 God
                 hath
                 made
                 it
                 
                   lawful
                   really
                
                 .
              
               
                 2.
                 
                 If
                 an
                 erring
                 conscience
                 dictate
                 a
                 thing
                 to
                 
                   be
                   good
                
                 which
                 is
                 
                   not
                   good
                
                 ,
                 
                 not
                 to
                 follow
                 that
                 dictate
                 ,
                 and
                 not
                 to
                 doe
                 that
                 thing
                 is
                 no
                 sin
                 .
                 Because
                 every
                 good
                 is
                 not
                 necessary
                 ,
                 and
                 it
                 may
                 be
                 good
                 or
                 seem
                 so
                 ,
                 and
                 yet
                 to
                 omit
                 it
                 in
                 certain
                 circumstances
                 ,
                 may
                 be
                 equally
                 good
                 or
                 better
                 .
              
               
                 3.
                 
                 If
                 an
                 erring
                 conscience
                 affirm
                 that
                 
                   which
                   is
                   good
                
                 ,
                 or
                 which
                 is
                 indifferent
                 ,
                 
                 to
                 be
                 
                   evil
                   and
                   vicious
                
                 ;
                 as
                 if
                 it
                 says
                 ,
                 it
                 is
                 a
                 sin
                 to
                 spit
                 upon
                 the
                 pavement
                 of
                 a
                 Church
                 ,
                 or
                 that
                 it
                 is
                 superstition
                 to
                 serve
                 the
                 poor
                 in
                 an
                 Hospital
                 ,
                 it
                 is
                 no
                 sin
                 to
                 omit
                 that
                 indifferent
                 or
                 that
                 commendable
                 action
                 ;
                 because
                 here
                 is
                 no
                 command
                 of
                 God
                 to
                 countermand
                 the
                 resolution
                 of
                 conscience
                 ,
                 and
                 therefore
                 the
                 error
                 may
                 become
                 a
                 snare
                 and
                 a
                 hindrance
                 ,
                 but
                 no
                 direct
                 cause
                 of
                 sin
                 ;
                 because
                 such
                 actions
                 in
                 themselves
                 not
                 being
                 necessary
                 ,
                 it
                 cannot
                 be
                 criminal
                 upon
                 a
                 less
                 reason
                 to
                 omit
                 them
                 .
                 *
                 But
                 upon
                 the
                 same
                 account
                 it
                 is
                 a
                 sin
                 to
                 do
                 them
                 ,
                 because
                 they
                 are
                 not
                 of
                 faith
                 ,
                 and
                 the
                 conscience
                 being
                 perswaded
                 against
                 them
                 ,
                 they
                 are
                 sins
                 .
                 For
                 any
                 deficiency
                 of
                 a
                 necessary
                 ingredient
                 makes
                 a
                 sin
                 .
              
               
                 4.
                 
                 If
                 an
                 erring
                 conscience
                 say
                 that
                 such
                 an
                 action
                 is
                 
                   lawful
                   onely
                
                 ,
                 
                 when
                 of
                 it self
                 it
                 is
                 
                   good
                   and
                   laudable
                
                 ,
                 we
                 sin
                 not
                 if
                 we
                 doe
                 it
                 ,
                 or
                 if
                 we
                 doe
                 it
                 not
                 .
                 For
                 in
                 this
                 case
                 neither
                 is
                 there
                 any
                 
                   direct
                   obligation
                
                 from
                 God
                 ,
                 nor
                 any
                 
                   indirect
                   obligation
                
                 from
                 Conscience
                 ,
                 and
                 therefore
                 the
                 man
                 is
                 wholly
                 permitted
                 to
                 his
                 liberty
                 :
                 although
                 it
                 may
                 be
                 a
                 pious
                 action
                 to
                 pray
                 kneeling
                 on
                 the
                 ground
                 with
                 bare
                 knees
                 ,
                 or
                 prostrate
                 on
                 our
                 faces
                 ,
                 yet
                 if
                 conscience
                 says
                 it
                 is
                 in
                 no
                 sense
                 laudable
                 ,
                 but
                 that
                 it
                 is
                 
                   lawful
                   onely
                
                 ,
                 we
                 may
                 safely
                 doe
                 it
                 ;
                 but
                 then
                 there
                 is
                 no
                 other
                 effect
                 of
                 such
                 an
                 action
                 ,
                 then
                 there
                 is
                 of
                 scratching
                 a
                 mans
                 head
                 with
                 one
                 finger
                 ,
                 and
                 it
                 cannot
                 be
                 commendable
                 in
                 him
                 to
                 doe
                 an
                 action
                 in
                 which
                 he
                 beleeves
                 there
                 is
                 no
                 worthiness
                 .
              
               
                 5.
                 
                 If
                 an
                 erring
                 conscience
                 commands
                 what
                 is
                 
                   simply
                   evil
                
                 ,
                 
                 or
                 forbids
                 to
                 doe
                 that
                 which
                 is
                 
                   absolutely
                   commanded
                
                 ,
                 the
                 man
                 sins
                 whether
                 he
                 obeys
                 ,
                 or
                 obeys
                 not
                 .
                 In
                 one
                 case
                 he
                 sins
                 against
                 his
                 Rule
                 ,
                 and
                 in
                 the
                 other
                 against
                 his
                 Guide
                 :
                 and
                 any
                 one
                 miscarriage
                 is
                 enough
                 to
                 introduce
                 a
                 sin
                 .
                 But
                 this
                 will
                 be
                 the
                 matter
                 of
                 the
                 next
                 Rule
                 .
                 The
                 use
                 of
                 these
                 Rules
                 is
                 not
                 at
                 all
                 effective
                 upon
                 erring
                 consciences
                 ,
                 while
                 the
                 error
                 remains
                 :
                 for
                 the
                 advices
                 supposing
                 the
                 error
                 are
                 not
                 applicable
                 to
                 them
                 who
                 will
                 not
                 suppose
                 themselves
                 in
                 error
                 .
                 But
                 they
                 are
                 applicable
                 to
                 consciences
                 recovered
                 from
                 their
                 error
                 ,
                 and
                 are
                 useful
                 in
                 the
                 conduct
                 of
                 their
                 repentance
                 ,
                 because
                 they
                 describe
                 the
                 respective
                 measures
                 of
                 sin
                 and
                 innocence
                 ,
                 and
                 what
                 obligations
                 of
                 sorrow
                 and
                 amends
                 are
                 left
                 behinde
                 when
                 the
                 error
                 is
                 gone
                 .
              
               
                 To
                 these
                 may
                 be
                 added
                 those
                 Rules
                 which
                 I
                 have
                 already
                 given
                 ,
                 concerning
                 the
                 changes
                 which
                 can
                 be
                 made
                 in
                 moral
                 actions
                 ,
                 by
                 the
                 perswasion
                 and
                 force
                 of
                 Conscience
                 ,
                 Chap.
                 2.
                 
                 Rule
                 9.
                 
              
            
             
               
               
                 RULE
                 3.
                 
                 A
                 Conscience
                 erring
                 vincibly
                 or
                 culpably
                 is
                 an
                 unavoidable
                 cause
                 of
                 sin
                 ,
                 whether
                 it
                 be
                 resisted
                 ,
                 or
                 complied
                 with
                 .
              
               
                 WHEN
                 the
                 error
                 proceeds
                 of
                 malice
                 or
                 negligence
                 ,
                 
                 the
                 man
                 is
                 guilty
                 according
                 to
                 the
                 venome
                 of
                 the
                 ingredient
                 ;
                 there
                 is
                 a
                 sin
                 in
                 the
                 principle
                 ,
                 and
                 this
                 leads
                 to
                 an
                 action
                 materially
                 evil
                 .
                 He
                 that
                 makes
                 assemblies
                 against
                 his
                 Prelate
                 ,
                 and
                 thinks
                 he
                 may
                 lawfully
                 doe
                 it
                 ,
                 does
                 an
                 action
                 for
                 which
                 by
                 the
                 Laws
                 he
                 is
                 punishable
                 ;
                 but
                 to
                 God
                 he
                 is
                 to
                 answer
                 besides
                 the
                 action
                 ,
                 for
                 the
                 sin
                 that
                 led
                 him
                 to
                 that
                 error
                 .
              
               
                 Quest.
                 
              
               
                 BUT
                 if
                 it
                 be
                 inquired
                 ,
                 
                 whether
                 that
                 also
                 be
                 a
                 sin
                 which
                 is
                 an
                 obedience
                 to
                 his
                 Conscience
                 ,
                 that
                 is
                 ,
                 whether
                 the
                 
                   instance
                   of
                   the
                   action
                
                 be
                 a
                 sin
                 ,
                 beside
                 the
                 
                   malice
                   of
                   the
                   principle
                
                 ,
                 and
                 so
                 every
                 such
                 action
                 become
                 a
                 double
                 sin
                 ?
                 I
                 answer
                 ,
                 that
                 it
                 is
                 according
                 as
                 the
                 instance
                 is
                 .
              
               
                 1.
                 
                 If
                 it
                 be
                 
                   against
                   a
                   prime
                   principle
                
                 ,
                 
                 in
                 which
                 we
                 are
                 naturally
                 ,
                 or
                 any
                 way
                 greatly
                 instructed
                 ,
                 then
                 the
                 error
                 is
                 culpable
                 in
                 that
                 manner
                 that
                 it
                 remains
                 voluntary
                 all
                 the
                 way
                 ;
                 and
                 then
                 not
                 only
                 the
                 introduction
                 or
                 first
                 principle
                 ,
                 but
                 the
                 effect
                 also
                 is
                 a
                 sin
                 .
                 The
                 man
                 hath
                 onely
                 put
                 a
                 blinde
                 before
                 his
                 eyes
                 ,
                 and
                 in
                 every
                 reflex
                 action
                 it
                 is
                 discovered
                 ,
                 and
                 he
                 knows
                 it
                 habitually
                 all
                 the
                 way
                 .
                 *
                 And
                 therefore
                 in
                 this
                 case
                 the
                 conscience
                 ought
                 not
                 to
                 be
                 obeyed
                 .
                 
                 For
                 the
                 Conscience
                 is
                 but
                 imperfect
                 and
                 
                   equivocal
                   ,
                   violent
                
                 and
                 artificial
                 .
                 It
                 is
                 perswaded
                 in
                 the
                 act
                 ,
                 and
                 convinced
                 of
                 the
                 evil
                 in
                 the
                 habit
                 or
                 
                   reflex
                   act
                
                 ,
                 and
                 is
                 no
                 otherwise
                 deceived
                 ,
                 then
                 a
                 man
                 is
                 blinde
                 that
                 wears
                 a
                 hood
                 upon
                 his
                 eye
                 .
              
               
                 2.
                 
                 If
                 the
                 Conscience
                 be
                 possessed
                 with
                 a
                 damnable
                 error
                 ,
                 
                 and
                 in
                 a
                 great
                 matter
                 ,
                 and
                 this
                 possession
                 is
                 a
                 dereliction
                 and
                 a
                 punishment
                 from
                 God
                 for
                 other
                 crimes
                 ,
                 it
                 is
                 no
                 matter
                 whether
                 we
                 call
                 the
                 consequent
                 action
                 a
                 sin
                 or
                 no.
                 For
                 the
                 man
                 is
                 in
                 a
                 state
                 of
                 reprobation
                 ,
                 and
                 the
                 whole
                 order
                 of
                 things
                 and
                 actions
                 in
                 that
                 state
                 are
                 criminal
                 formally
                 or
                 equivalently
                 .
                 His
                 prayers
                 are
                 an
                 abomination
                 ;
                 and
                 if
                 so
                 ,
                 then
                 the
                 actions
                 that
                 are
                 materially
                 evil
                 ,
                 are
                 much
                 worse
                 ,
                 and
                 in
                 estimation
                 ,
                 are
                 prosecutions
                 of
                 the
                 state
                 of
                 sin
                 .
                 Of
                 this
                 sort
                 are
                 they
                 that
                 are
                 given
                 over
                 to
                 beleeve
                 a
                 lye
                 ;
                 all
                 the
                 consequent
                 actions
                 are
                 sins
                 ,
                 just
                 as
                 the
                 envies
                 and
                 blasphemies
                 of
                 damned
                 people
                 are
                 sins
                 ,
                 or
                 as
                 the
                 acts
                 of
                 Devils
                 are
                 imputed
                 :
                 they
                 are
                 consigned
                 to
                 death
                 ,
                 and
                 all
                 the
                 consequent
                 actions
                 are
                 symbolical
                 ;
                 and
                 it
                 will
                 be
                 always
                 so
                 ,
                 unless
                 they
                 can
                 return
                 to
                 a
                 state
                 of
                 repentance
                 .
              
               
                 3.
                 
                 If
                 the
                 Conscience
                 be
                 abused
                 in
                 a
                 
                   deduction
                   ,
                   consequence
                
                 ,
                 or
                 less
                 certain
                 proposition
                 ,
                 
                 by
                 evil
                 arts
                 and
                 prejudice
                 ,
                 by
                 interest
                 and
                 partiality
                 ,
                 there
                 is
                 so
                 much
                 evil
                 in
                 the
                 whole
                 determination
                 ,
                 as
                 there
                 was
                 in
                 the
                 introducing
                 cause
                 of
                 the
                 error
                 ,
                 and
                 no
                 more
                 .
                 For
                 if
                 the
                 action
                 consequent
                 to
                 the
                 perswasion
                 were
                 also
                 a
                 sin
                 ,
                 then
                 it
                 ought
                 not
                 to
                 be
                 done
                 ;
                 but
                 because
                 in
                 this
                 case
                 the
                 conscience
                 ought
                 to
                 be
                 obeyed
                 ,
                 though
                 in
                 the
                 whole
                 affair
                 there
                 is
                 a
                 sin
                 ,
                 and
                 it
                 is
                 unavoidable
                 ,
                 yet
                 the
                 sin
                 is
                 antecedent
                 to
                 the
                 action
                 and
                 determination
                 ,
                 but
                 no
                 proper
                 appendage
                 or
                 qualification
                 of
                 it
                 .
                 And
                 since
                 the
                 object
                 in
                 the
                 present
                 case
                 transmits
                 honesty
                 and
                 equity
                 into
                 the
                 action
                 ,
                 not
                 according
                 to
                 what
                 it
                 is
                 in
                 the
                 thing
                 ,
                 but
                 according
                 to
                 what
                 it
                 is
                 in
                 reason
                 ,
                 it
                 must
                 needs
                 be
                 that
                 we
                 are
                 
                 obliged
                 according
                 to
                 what
                 we
                 finde
                 it
                 to
                 be
                 in
                 Conscience
                 .
                 For
                 in
                 this
                 case
                 we
                 know
                 not
                 what
                 it
                 
                   is
                   in
                   it self
                
                 ,
                 and
                 therefore
                 by
                 it
                 we
                 cannot
                 be
                 guided
                 to
                 choose
                 or
                 to
                 refuse
                 ;
                 but
                 because
                 we
                 must
                 be
                 guided
                 by
                 something
                 ,
                 it
                 must
                 be
                 wholly
                 by
                 opinion
                 and
                 conscience
                 .
              
               
                 4.
                 
                 If
                 the
                 Conscience
                 be
                 weakly
                 and
                 innocently
                 misguided
                 ,
                 
                 there
                 is
                 no
                 sin
                 either
                 in
                 the
                 error
                 ,
                 or
                 in
                 the
                 consequent
                 action
                 .
                 Because
                 no
                 man
                 is
                 bound
                 to
                 doe
                 better
                 then
                 his
                 best
                 ;
                 and
                 if
                 he
                 hath
                 no
                 sin
                 in
                 the
                 principle
                 of
                 his
                 error
                 ,
                 it
                 is
                 certain
                 he
                 did
                 his
                 best
                 ,
                 that
                 is
                 ,
                 he
                 did
                 all
                 his
                 duty
                 ,
                 and
                 then
                 to
                 proceed
                 by
                 the
                 best
                 light
                 he
                 hath
                 ,
                 is
                 agreeable
                 to
                 right
                 reason
                 and
                 to
                 Religion
                 .
              
               
                 Upon
                 the
                 ground
                 of
                 these
                 Conclusions
                 we
                 may
                 easily
                 inferre
                 ,
                 
                 that
                 though
                 an
                 erring
                 conscience
                 is
                 to
                 be
                 followed
                 (
                 as
                 it
                 is
                 above
                 explained
                 )
                 and
                 yet
                 that
                 God
                 also
                 is
                 intirely
                 to
                 be
                 followed
                 ,
                 and
                 that
                 therefore
                 a
                 man
                 by
                 accident
                 ,
                 and
                 by
                 his
                 own
                 fault
                 may
                 be
                 intangled
                 
                   in
                   nervis
                   testiculorum
                   Leviathan
                
                 (
                 as
                 S.
                 Gregories
                 expression
                 is
                 out
                 of
                 Job
                 )
                 in
                 the
                 infoldings
                 of
                 sin
                 and
                 Sathan
                 ,
                 and
                 cannot
                 escape
                 innocently
                 so
                 long
                 as
                 he
                 remains
                 in
                 that
                 condition
                 ;
                 yet
                 because
                 he
                 need
                 not
                 remain
                 in
                 that
                 condition
                 but
                 either
                 by
                 suspecting
                 himself
                 ,
                 or
                 being
                 admonished
                 by
                 another
                 ,
                 by
                 inquiry
                 and
                 by
                 prayer
                 he
                 may
                 lay
                 his
                 error
                 down
                 ,
                 it
                 follows
                 that
                 to
                 obey
                 God
                 never
                 hath
                 an
                 unavoidable
                 dilemma
                 ,
                 and
                 never
                 is
                 impossible
                 so
                 long
                 as
                 the
                 man
                 is
                 in
                 a
                 state
                 and
                 possibility
                 of
                 repentance
                 .
                 Because
                 every
                 error
                 that
                 infers
                 an
                 action
                 that
                 is
                 formally
                 as
                 well
                 as
                 materially
                 sinful
                 ,
                 not
                 onely
                 ought
                 but
                 may
                 also
                 be
                 deposed
                 or
                 laid
                 down
                 ,
                 because
                 in
                 such
                 cases
                 no
                 man
                 is
                 invincibly
                 abused
                 .
                 No
                 man
                 can
                 ever
                 be
                 in
                 that
                 condition
                 ,
                 that
                 to
                 love
                 God
                 shall
                 become
                 a
                 sin
                 to
                 him
                 ;
                 because
                 no
                 man
                 can
                 really
                 be
                 ignorant
                 ,
                 or
                 properly
                 entertain
                 this
                 opinion
                 ,
                 that
                 it
                 is
                 a
                 sin
                 to
                 love
                 God
                 ;
                 that
                 rebellion
                 is
                 lawful
                 ;
                 that
                 adultery
                 is
                 no
                 sin
                 ;
                 that
                 it
                 can
                 be
                 lawful
                 to
                 strike
                 a
                 Prince
                 for
                 justice
                 ;
                 or
                 to
                 break
                 a
                 Commandement
                 to
                 preserve
                 the
                 interest
                 of
                 a
                 Sect
                 ;
                 that
                 a
                 man
                 may
                 rob
                 God
                 in
                 zeal
                 against
                 idolatry
                 and
                 images
                 .
                 These
                 things
                 are
                 so
                 plainly
                 taught
                 ,
                 that
                 an
                 error
                 in
                 these
                 cannot
                 choose
                 but
                 be
                 malicious
                 .
              
               
                 But
                 when
                 the
                 error
                 is
                 in
                 such
                 cases
                 where
                 either
                 it
                 is
                 invincible
                 and
                 irremediable
                 ,
                 
                 or
                 where
                 weakness
                 pleads
                 excuse
                 ,
                 the
                 action
                 is
                 in
                 that
                 degree
                 innocent
                 in
                 which
                 the
                 error
                 is
                 unavoidable
                 .
                 And
                 if
                 it
                 could
                 be
                 otherwise
                 ,
                 then
                 a
                 case
                 might
                 happen
                 in
                 which
                 by
                 the
                 Laws
                 of
                 God
                 a
                 man
                 could
                 be
                 bound
                 to
                 that
                 which
                 is
                 intrinsecally
                 evil
                 ,
                 and
                 then
                 God
                 and
                 not
                 man
                 were
                 the
                 Author
                 of
                 the
                 sin
                 .
              
               
                 
                   The
                   summe
                   is
                   this
                
                 .
                 
                 God
                 is
                 Supreme
                 ,
                 and
                 Conscience
                 is
                 his
                 Vicegerent
                 and
                 Subordinate
                 .
                 Now
                 it
                 is
                 a
                 certain
                 ,
                 that
                 the
                 Law
                 of
                 an
                 inferiour
                 cannot
                 binde
                 against
                 the
                 command
                 of
                 a
                 
                   Superiour
                   when
                   it
                   is
                   known
                
                 .
                 But
                 when
                 the
                 Superiour
                 communicates
                 the
                 notices
                 of
                 his
                 will
                 by
                 that
                 inferiour
                 ,
                 and
                 no
                 otherwise
                 ;
                 the
                 subject
                 is
                 to
                 obey
                 that
                 inferiour
                 ,
                 and
                 in
                 so
                 doing
                 he
                 obeys
                 both
                 .
                 But
                 the
                 Vicegerent
                 is
                 to
                 answer
                 for
                 the
                 misinformation
                 ,
                 and
                 the
                 Conscience
                 for
                 its
                 error
                 ,
                 according
                 to
                 the
                 degree
                 of
                 its
                 being
                 culpable
                 .
              
            
             
               
               
                 RULE
                 4.
                 
                 It
                 is
                 greater
                 sin
                 to
                 doe
                 a
                 good
                 action
                 against
                 our
                 Conscience
                 ,
                 then
                 to
                 doe
                 an
                 evil
                 action
                 in
                 obedience
                 to
                 it
                 .
              
               
                 THIS
                 Rule
                 concerns
                 
                   degrees
                   onely
                
                 ,
                 
                 but
                 is
                 useful
                 in
                 the
                 conducting
                 some
                 actions
                 of
                 repentance
                 ;
                 and
                 it
                 is
                 to
                 be
                 understood
                 to
                 be
                 true
                 onely
                 in
                 equal
                 cases
                 ,
                 and
                 when
                 there
                 is
                 no
                 circumstance
                 aggravating
                 one
                 part
                 .
                 Frier
                 Clement
                 the
                 Jacobine
                 thinks
                 erroneously
                 ,
                 that
                 it
                 is
                 lawful
                 to
                 kill
                 his
                 King.
                 The
                 poor
                 
                   Damoiselle
                   Faucette
                
                 thinks
                 it
                 unlawful
                 to
                 spit
                 in
                 the
                 Church
                 :
                 but
                 it
                 happened
                 that
                 one
                 day
                 she
                 did
                 it
                 against
                 her
                 conscience
                 ;
                 and
                 the
                 Frier
                 with
                 his
                 conscience
                 and
                 a
                 long
                 knife
                 killed
                 the
                 King.
                 If
                 the
                 question
                 be
                 here
                 ,
                 who
                 sinn'd
                 most
                 ,
                 the
                 disparity
                 is
                 next
                 to
                 infinite
                 ,
                 and
                 the
                 poor
                 woman
                 was
                 to
                 be
                 chidden
                 for
                 doing
                 against
                 her
                 conscience
                 ,
                 and
                 the
                 other
                 to
                 be
                 hang'd
                 for
                 doing
                 according
                 to
                 his
                 .
                 Because
                 the
                 Friers
                 error
                 could
                 not
                 be
                 invincible
                 and
                 inculpable
                 ,
                 hers
                 might
                 ;
                 and
                 in
                 such
                 questions
                 ,
                 the
                 effect
                 of
                 which
                 is
                 of
                 so
                 high
                 concernment
                 ,
                 because
                 the
                 errors
                 in
                 them
                 are
                 supreme
                 and
                 dangers
                 ,
                 the
                 inquisition
                 ought
                 to
                 be
                 very
                 great
                 where
                 there
                 can
                 be
                 difficulty
                 ,
                 and
                 therefore
                 the
                 negligence
                 is
                 always
                 intolerable
                 ,
                 and
                 it
                 is
                 malicious
                 where
                 the
                 discovery
                 is
                 easy
                 ,
                 as
                 it
                 is
                 in
                 these
                 cases
                 .
                 And
                 therefore
                 in
                 so
                 different
                 materials
                 the
                 case
                 can
                 no
                 way
                 be
                 equal
                 ,
                 because
                 in
                 one
                 there
                 is
                 a
                 
                   greater
                   light
                
                 ,
                 a
                 more
                 
                   ready
                   grace
                
                 ,
                 a
                 
                   perfect
                   instruction
                
                 ,
                 an
                 
                   evident
                   provision
                
                 ,
                 and
                 
                   open
                   restraint
                
                 ,
                 and
                 a
                 
                   ready
                   Commandement
                
                 .
              
               
                 But
                 when
                 the
                 effect
                 of
                 the
                 Questions
                 are
                 equal
                 and
                 not
                 differenced
                 by
                 accidents
                 ,
                 
                 the
                 rule
                 is
                 certain
                 upon
                 this
                 reason
                 :
                 Because
                 a
                 sin
                 done
                 
                   against
                   knowledge
                
                 ,
                 is
                 greater
                 then
                 a
                 sin
                 done
                 ignorantly
                 .
                 He
                 that
                 sins
                 against
                 his
                 conscience
                 ,
                 sins
                 against
                 all
                 his
                 knowledge
                 in
                 that
                 particular
                 .
                 But
                 if
                 he
                 sins
                 against
                 a
                 Commandement
                 ,
                 which
                 he
                 knows
                 not
                 to
                 be
                 such
                 ,
                 he
                 sins
                 ignorantly
                 ,
                 and
                 therefore
                 the
                 more
                 excusably
                 .
                 
                   But
                   I
                   found
                   mercy
                
                 (
                 saith
                 S.
                 
                   Paul
                   )
                   for
                   I
                   did
                   it
                   ignorantly
                   in
                   unbeleef
                   .
                
              
               
                 Upon
                 this
                 account
                 it
                 comes
                 to
                 be
                 
                   the
                   same
                   kinde
                
                 ,
                 
                 and
                 
                   the
                   same
                   degree
                
                 of
                 crime
                 to
                 sin
                 against
                 
                   an
                   erring
                
                 ,
                 and
                 to
                 sin
                 against
                 
                   a
                   right
                   Conscience
                
                 in
                 the
                 same
                 instances
                 .
                 He
                 that
                 omits
                 to
                 hear
                 Divine
                 service
                 on
                 
                   a
                   Festival
                
                 when
                 he
                 hath
                 no
                 reasonable
                 impediment
                 ,
                 and
                 he
                 who
                 omits
                 it
                 upon
                 a
                 Common
                 day
                 ,
                 which
                 he
                 erroneously
                 supposes
                 to
                 be
                 
                   a
                   Festival
                
                 ,
                 hath
                 equally
                 prevaricated
                 the
                 Law
                 of
                 the
                 Church
                 ,
                 and
                 the
                 analogy
                 of
                 the
                 Commandement
                 of
                 God
                 on
                 which
                 this
                 of
                 the
                 Church
                 is
                 founded
                 ,
                 they
                 being
                 equally
                 against
                 his
                 rule
                 by
                 which
                 he
                 is
                 to
                 walk
                 ,
                 and
                 this
                 error
                 hath
                 no
                 influence
                 upon
                 the
                 will
                 ,
                 or
                 choice
                 ,
                 but
                 is
                 wholly
                 extrinsecal
                 to
                 it
                 .
                 But
                 this
                 is
                 to
                 be
                 understood
                 in
                 
                   errors
                   of
                   fact
                
                 ,
                 and
                 such
                 as
                 are
                 inculpable
                 ,
                 and
                 have
                 no
                 effect
                 ,
                 and
                 make
                 no
                 change
                 in
                 the
                 will.
                 
              
               
                 And
                 therefore
                 in
                 our
                 penitentiall
                 sorrows
                 and
                 expiations
                 we
                 need
                 not
                 be
                 curious
                 to
                 make
                 a
                 difference
                 of
                 them
                 which
                 have
                 the
                 same
                 formal
                 malice
                 ;
                 
                 and
                 if
                 we
                 be
                 taught
                 to
                 make
                 any
                 ,
                 it
                 may
                 have
                 this
                 evil
                 consequence
                 in
                 it
                 ,
                 that
                 we
                 may
                 love
                 our
                 ignorance
                 ,
                 and
                 flatter
                 our selves
                 in
                 our
                 irregularities
                 ,
                 which
                 we
                 think
                 will
                 not
                 be
                 so
                 severly
                 imputed
                 ,
                 by
                 reason
                 of
                 the
                 error
                 .
                 If
                 this
                 be
                 a
                 great
                 crime
                 to
                 disobey
                 our
                 Conscience
                 teaching
                 us
                 righteous
                 and
                 true
                 propositions
                 ,
                 it
                 is
                 on
                 the
                 other
                 side
                 also
                 very
                 great
                 to
                 suffer
                 our
                 Conscience
                 to
                 be
                 so
                 misled
                 ,
                 that
                 a
                 good
                 action
                 shall
                 become
                 criminal
                 by
                 such
                 mistaking
                 ;
                 so
                 that
                 
                 besides
                 the
                 departing
                 from
                 our
                 Rule
                 which
                 is
                 equal
                 in
                 both
                 ,
                 they
                 have
                 their
                 own
                 superadded
                 evil
                 to
                 weigh
                 against
                 each
                 other
                 .
              
            
             
               
                 RULE
                 5.
                 
                 It
                 is
                 not
                 lawful
                 to
                 delight
                 in
                 an
                 evil
                 action
                 (
                 after
                 the
                 discovery
                 of
                 our
                 error
                 )
                 which
                 we
                 did
                 innocently
                 in
                 an
                 erroneous
                 Conscience
                 .
              
               
                 THE
                 case
                 is
                 this
                 ;
                 
                 
                   Quintus
                   Hortensius
                
                 received
                 a
                 forg'd
                 Will
                 of
                 Minutius
                 from
                 some
                 Haeredipetae
                 or
                 
                   Testamentary
                   cheaters
                
                 ,
                 and
                 because
                 they
                 offered
                 to
                 verify
                 it
                 ,
                 and
                 to
                 give
                 him
                 a
                 share
                 ,
                 he
                 defended
                 the
                 forgery
                 and
                 possessed
                 his
                 part
                 ;
                 but
                 when
                 he
                 afterwards
                 perceived
                 the
                 cheat
                 ,
                 and
                 yet
                 detained
                 the
                 purchase
                 ,
                 he
                 grew
                 infamous
                 :
                 It
                 was
                 innocent
                 till
                 he
                 knew
                 it
                 ,
                 but
                 then
                 it
                 was
                 criminal
                 .
                 He
                 should
                 not
                 have
                 pleased
                 himself
                 in
                 it
                 ,
                 because
                 he
                 should
                 have
                 restor'd
                 it
                 .
                 But
                 in
                 this
                 there
                 is
                 no
                 question
                 .
              
               
                 But
                 when
                 the
                 possession
                 or
                 purchase
                 may
                 lawfully
                 remain
                 ,
                 
                 there
                 is
                 some
                 difference
                 in
                 the
                 decision
                 of
                 the
                 question
                 .
                 Spurinna
                 striking
                 a
                 Stag
                 ,
                 involuntarily
                 and
                 unwittingly
                 kils
                 his
                 brother
                 ,
                 and
                 becomes
                 rich
                 by
                 the
                 inheritance
                 .
                 Here
                 the
                 man
                 must
                 separate
                 the
                 effect
                 from
                 its
                 relation
                 ,
                 and
                 so
                 proceed
                 :
                 The
                 inheritance
                 was
                 a
                 blessing
                 ,
                 the
                 accident
                 was
                 a
                 misfortune
                 ;
                 and
                 if
                 he
                 may
                 not
                 rejoyce
                 in
                 that
                 ,
                 he
                 may
                 not
                 give
                 thanks
                 for
                 it
                 ,
                 but
                 as
                 for
                 a
                 cross
                 .
                 But
                 if
                 he
                 pleases
                 himself
                 in
                 the
                 way
                 of
                 his
                 entrance
                 to
                 it
                 ,
                 he
                 had
                 a
                 minde
                 ready
                 to
                 have
                 kill'd
                 his
                 brother
                 if
                 he
                 durst
                 ,
                 or
                 at
                 least
                 did
                 secretly
                 wish
                 him
                 dead
                 ,
                 that
                 he
                 might
                 openly
                 have
                 his
                 living
                 .
                 In
                 this
                 there
                 is
                 no
                 great
                 difficulty
                 to
                 make
                 the
                 separation
                 .
                 God
                 strikes
                 a
                 man
                 with
                 blindness
                 ,
                 and
                 gives
                 him
                 a
                 good
                 memory
                 ;
                 he
                 sighs
                 for
                 that
                 ,
                 and
                 rejoyces
                 for
                 this
                 .
                 A
                 little
                 Metaphysicks
                 makes
                 this
                 abstraction
                 .
              
               
                 2.
                 
                 But
                 concerning
                 the
                 act
                 when
                 it
                 is
                 discovered
                 to
                 have
                 been
                 evil
                 ,
                 
                 he
                 is
                 to
                 have
                 no
                 other
                 complacency
                 ,
                 but
                 because
                 he
                 did
                 it
                 ignorantly
                 .
                 He
                 that
                 suffers
                 nocturnal
                 pollution
                 ,
                 if
                 he
                 finds
                 a
                 remedy
                 by
                 it
                 ,
                 is
                 to
                 rejoyce
                 that
                 himself
                 suffered
                 it
                 involuntarily
                 ,
                 that
                 is
                 ,
                 he
                 may
                 rejoyce
                 that
                 he
                 did
                 not
                 sin
                 ;
                 and
                 of
                 the
                 innocence
                 of
                 the
                 joy
                 ,
                 he
                 can
                 have
                 no
                 other
                 testimony
                 but
                 by
                 his
                 hating
                 the
                 act
                 in
                 all
                 cases
                 in
                 which
                 it
                 is
                 a
                 sin
                 ,
                 and
                 refusing
                 to
                 doe
                 it
                 .
                 But
                 the
                 French
                 woman
                 whom
                 
                   Myl.
                   Montaigne
                
                 speaks
                 of
                 ,
                 who
                 having
                 suffered
                 a
                 rape
                 by
                 divers
                 Souldiers
                 ,
                 gave
                 God
                 thanks
                 that
                 without
                 sin
                 she
                 had
                 enjoyed
                 pleasure
                 ,
                 had
                 a
                 criminal
                 joy
                 ,
                 and
                 delighted
                 in
                 the
                 action
                 ,
                 for
                 the
                 voluntary
                 entertainment
                 of
                 which
                 she
                 onely
                 wanted
                 an
                 excuse
                 .
              
               
                 3.
                 
                 If
                 we
                 consider
                 the
                 whole
                 conjunction
                 of
                 things
                 together
                 ,
                 
                 the
                 evil
                 act
                 with
                 the
                 advantageous
                 effect
                 ,
                 we
                 are
                 to
                 be
                 indifferent
                 to
                 joy
                 and
                 sorrow
                 ,
                 that
                 is
                 ,
                 to
                 doe
                 neither
                 directly
                 ,
                 but
                 to
                 look
                 on
                 it
                 as
                 an
                 effect
                 of
                 the
                 Divine
                 providence
                 bringing
                 good
                 out
                 of
                 evil
                 ,
                 and
                 to
                 fear
                 lest
                 a
                 joy
                 in
                 the
                 whole
                 should
                 entitle
                 us
                 too
                 nearly
                 to
                 the
                 sin
                 by
                 the
                 relation
                 of
                 an
                 after
                 act
                 and
                 approbation
                 ;
                 or
                 lest
                 we
                 be
                 so
                 greedy
                 of
                 the
                 effect
                 that
                 we
                 be
                 too
                 ready
                 to
                 entertain
                 the
                 like
                 upon
                 terms
                 equally
                 evil
                 ,
                 but
                 less
                 fortunate
                 .
              
               
                 4.
                 
                 This
                 is
                 also
                 to
                 be
                 understood
                 onely
                 in
                 such
                 cases
                 ,
                 in
                 which
                 we
                 are
                 not
                 oblig'd
                 to
                 restitution
                 .
                 For
                 if
                 we
                 rejoyce
                 in
                 that
                 effect
                 which
                 we
                 ought
                 to
                 destroy
                 ,
                 
                 we
                 recal
                 the
                 sin
                 from
                 the
                 transient
                 action
                 ,
                 and
                 make
                 it
                 dwell
                 with
                 the
                 possession
                 ,
                 and
                 then
                 the
                 first
                 involuntary
                 error
                 becomes
                 a
                 chosen
                 rapine
                 .
              
               
                 5.
                 
                 If
                 the
                 action
                 was
                 onely
                 materially
                 ,
                 
                 and
                 therefore
                 innocently
                 ,
                 an
                 error
                 against
                 a
                 humane
                 Law
                 ,
                 and
                 turns
                 to
                 our
                 secular
                 advantage
                 ,
                 we
                 are
                 more
                 at
                 liberty
                 to
                 rejoyce
                 and
                 please
                 our selves
                 in
                 the
                 advantage
                 .
                 Because
                 humane
                 Laws
                 make
                 no
                 action
                 intrinsecally
                 and
                 essentially
                 evil
                 ,
                 but
                 onely
                 relatively
                 and
                 extrinsecally
                 .
                 And
                 therefore
                 the
                 danger
                 is
                 not
                 so
                 great
                 of
                 polluting
                 the
                 conscience
                 by
                 the
                 contact
                 and
                 mingling
                 of
                 the
                 affections
                 with
                 the
                 forbidden
                 action
                 .
                 He
                 that
                 eats
                 flesh
                 in
                 Lent
                 in
                 those
                 places
                 and
                 circumstances
                 where
                 it
                 is
                 forbidden
                 ,
                 and
                 did
                 not
                 remember
                 it
                 was
                 Lent
                 ,
                 or
                 did
                 not
                 know
                 it
                 ,
                 and
                 by
                 so
                 doing
                 ,
                 refreshes
                 himself
                 well
                 ,
                 and
                 does
                 advantage
                 to
                 his
                 health
                 ,
                 may
                 not
                 be
                 accused
                 easily
                 if
                 he
                 delights
                 in
                 the
                 whole
                 action
                 ,
                 as
                 it
                 joyns
                 the
                 error
                 and
                 the
                 advantage
                 .
                 For
                 besides
                 the
                 former
                 reason
                 ,
                 this
                 also
                 is
                 considerable
                 ;
                 that
                 humane
                 Laws
                 not
                 being
                 so
                 wise
                 and
                 excellent
                 as
                 Divine
                 Laws
                 doe
                 bend
                 more
                 easily
                 and
                 readily
                 ,
                 that
                 they
                 may
                 comply
                 with
                 the
                 ends
                 of
                 charity
                 and
                 gentleness
                 ,
                 and
                 have
                 in
                 them
                 a
                 more
                 apt
                 dispensation
                 ,
                 and
                 almost
                 offer
                 themselves
                 to
                 goe
                 away
                 ,
                 when
                 a
                 greater
                 good
                 comes
                 in
                 their
                 room
                 .
                 But
                 of
                 this
                 in
                 its
                 due
                 place
                 .
              
               
                 6.
                 
                 In
                 actions
                 materially
                 evil
                 against
                 the
                 Divine
                 Laws
                 ,
                 
                 if
                 the
                 event
                 cannot
                 be
                 clearly
                 separated
                 from
                 the
                 irregularity
                 ,
                 the
                 first
                 innocent
                 error
                 is
                 by
                 the
                 after
                 pleasure
                 turned
                 into
                 a
                 direct
                 sin
                 .
                 
                   Cneius
                   Carbo
                
                 lay
                 with
                 Laelia
                 unwittingly
                 ,
                 supposing
                 her
                 to
                 be
                 his
                 wife
                 Posthumia
                 ,
                 but
                 afterwards
                 having
                 discovered
                 the
                 error
                 was
                 pleased
                 in
                 the
                 mistake
                 ,
                 because
                 he
                 by
                 the
                 arts
                 of
                 fancy
                 did
                 by
                 an
                 after
                 thought
                 represent
                 to
                 himself
                 the
                 change
                 and
                 the
                 variety
                 ,
                 and
                 then
                 he
                 was
                 adulterous
                 .
                 For
                 to
                 be
                 pleased
                 in
                 the
                 mistake
                 which
                 brings
                 no
                 advantage
                 separable
                 from
                 the
                 sin
                 ,
                 is
                 directly
                 to
                 choose
                 the
                 sin
                 for
                 the
                 advantage
                 sake
                 ;
                 and
                 this
                 was
                 Carbo's
                 case
                 .
              
            
             
               
                 RULE
                 6.
                 
                 An
                 innocent
                 ,
                 or
                 invincibly
                 erring
                 Conscience
                 is
                 to
                 be
                 obeyed
                 even
                 against
                 the
                 known
                 Commandement
                 of
                 our
                 Superiours
                 .
              
               
                 
                   AGainst
                   this
                   S.
                
                 
                 Bernard
                 
                   seems
                   to
                   argue
                   earnestly
                
                 ;
                 
                 Si
                 tantopere
                 vitanda
                 sunt
                 scandala
                 parvulorum
                 ,
                 quantò
                 ampliùs
                 praelatorum
                 ,
                 quos
                 sibi
                 Deus
                 coaequare
                 quodammodo
                 in
                 utroque
                 dignatur
                 ,
                 dum
                 sibimet
                 imputat
                 &
                 illorum
                 reverentiam
                 &
                 contemptum
                 ?
                 &c.
                 
                 
                   If
                   with
                   so
                   great
                   caution
                   we
                   must
                   be
                   careful
                   that
                   we
                   doe
                   not
                   offend
                   any
                   of
                   Gods
                   little
                   ones
                   ,
                   how
                   much
                   more
                   must
                   we
                   be
                   curious
                   to
                   avoid
                   giving
                   offence
                   to
                   great
                   ones
                   ,
                   to
                   our
                   Superiours
                   ,
                   whom
                   God
                   seems
                   in
                   some
                   manner
                   to
                   make
                   equal
                   to
                   himself
                   ,
                   while
                   the
                   reverence
                   or
                   the
                   contempt
                   that
                   is
                   done
                   to
                   them
                   ,
                   he
                   takes
                   unto
                   himself
                   ;
                   saying
                   ,
                   He
                   that
                   heareth
                   you
                   ,
                   heareth
                   me
                   ,
                   and
                   he
                   that
                   despiseth
                   you
                   ,
                   despiseth
                   me
                   .
                   But
                   if
                   you
                   say
                   ,
                   that
                   men
                   may
                   be
                   deceived
                   in
                   their
                   inquest
                   after
                   the
                   will
                   of
                   God
                   ,
                   and
                   may
                   deceive
                   others
                   in
                   reporting
                   it
                   ;
                   what
                   is
                   that
                   to
                   thee
                   who
                   knowest
                   not
                   that
                   they
                   are
                   deceived
                   ?
                   especially
                   since
                   from
                   Scriptures
                   thou
                   art
                   taught
                   ,
                   That
                   the
                   lips
                   of
                   the
                   Priest
                   shall
                   preserve
                   knowledge
                   ,
                   and
                   they
                   shall
                   require
                   the
                   Law
                   at
                   his
                   mouth
                   ,
                   because
                   he
                   is
                   the
                   Angel
                   of
                   the
                   Lord
                   of
                   Hosts
                   .
                
                 
                   To
                   which
                   discourse
                   of
                   S.
                
                 Bernard
                 ,
                 
                   the
                   following
                   consideration
                   may
                   adde
                   some
                   moment
                   ;
                   and
                   the
                   discussing
                   them
                   ,
                   may
                   give
                   light
                   to
                   the
                   inquiry
                   .
                
              
               
               
                 2.
                 
                 For
                 in
                 things
                 indifferent
                 the
                 command
                 of
                 the
                 Superiour
                 must
                 needs
                 be
                 accounted
                 the
                 will
                 of
                 God
                 ;
                 for
                 although
                 our
                 Superiours
                 are
                 executioners
                 of
                 the
                 Divine
                 Laws
                 ,
                 yet
                 because
                 they
                 have
                 also
                 a
                 Legislative
                 power
                 ,
                 they
                 who
                 can
                 alter
                 nothing
                 in
                 things
                 commanded
                 or
                 forbiddden
                 by
                 God
                 ,
                 must
                 have
                 a
                 power
                 to
                 command
                 or
                 to
                 forbid
                 respectively
                 in
                 things
                 indifferent
                 or
                 not
                 at
                 all
                 .
                 And
                 therefore
                 in
                 such
                 things
                 our
                 conscience
                 is
                 bound
                 to
                 obey
                 .
              
               
                 3.
                 
                 And
                 if
                 conscience
                 be
                 pretended
                 against
                 it
                 ,
                 it
                 is
                 an
                 error
                 and
                 ought
                 to
                 be
                 laid
                 down
                 ,
                 for
                 to
                 follow
                 this
                 erring
                 conscience
                 ingages
                 us
                 in
                 sin
                 all
                 the
                 way
                 .
              
               
                 4.
                 
                 But
                 as
                 he
                 that
                 submits
                 his
                 understanding
                 to
                 the
                 obedience
                 of
                 Jesus
                 ,
                 pleases
                 God
                 most
                 ,
                 even
                 when
                 he
                 does
                 it
                 in
                 defiance
                 of
                 all
                 arguments
                 and
                 temptations
                 to
                 the
                 contrary
                 ,
                 which
                 though
                 he
                 cannot
                 answer
                 ,
                 yet
                 he
                 resolves
                 to
                 follow
                 Christ
                 ;
                 so
                 he
                 does
                 best
                 who
                 though
                 his
                 conscience
                 pretend
                 reasons
                 against
                 it
                 ,
                 will
                 yet
                 lay
                 aside
                 those
                 reasons
                 that
                 he
                 may
                 submit
                 to
                 his
                 superiors
                 .
              
               
                 5.
                 
                 For
                 it
                 is
                 a
                 great
                 crime
                 by
                 rebelling
                 against
                 or
                 slighting
                 the
                 command
                 of
                 our
                 Rulers
                 ,
                 to
                 give
                 offence
                 to
                 whole
                 societies
                 of
                 men
                 ;
                 *
                 and
                 there
                 can
                 be
                 no
                 greater
                 contempt
                 done
                 to
                 them
                 ,
                 then
                 by
                 undervaluing
                 their
                 judgement
                 to
                 preferre
                 our
                 own
                 ;
                 and
                 therefore
                 the
                 Prophet
                 pronounces
                 woe
                 to
                 them
                 who
                 
                   are
                   wise
                   in
                   their
                   own
                   eyes
                   .
                
              
               
                 6.
                 
                 But
                 let
                 a
                 Subject
                 be
                 never
                 so
                 wise
                 ,
                 he
                 ought
                 not
                 to
                 judge
                 his
                 Superiour
                 ,
                 or
                 to
                 condemne
                 his
                 sentence
                 ;
                 and
                 therefore
                 he
                 must
                 be
                 judged
                 by
                 it
                 ,
                 and
                 not
                 by
                 his
                 own
                 erring
                 conscience
                 .
              
               
                 7.
                 
                 For
                 as
                 he
                 who
                 hath
                 made
                 a
                 vow
                 of
                 obedience
                 ,
                 hath
                 devested
                 himself
                 of
                 all
                 pretences
                 of
                 contradicting
                 what
                 shall
                 be
                 imposed
                 ;
                 and
                 if
                 his
                 conscience
                 shall
                 check
                 him
                 in
                 the
                 instance
                 ,
                 he
                 ought
                 to
                 look
                 upon
                 it
                 as
                 a
                 temptation
                 and
                 use
                 it
                 accordingly
                 ;
                 so
                 must
                 it
                 be
                 also
                 in
                 every
                 Subject
                 ,
                 who
                 by
                 the
                 Laws
                 of
                 God
                 is
                 as
                 much
                 tied
                 to
                 obey
                 his
                 Superiour
                 ,
                 as
                 he
                 can
                 be
                 by
                 any
                 Law
                 which
                 he
                 puts
                 upon
                 himself
                 .
                 The
                 effect
                 of
                 these
                 suggestions
                 is
                 this
                 ,
                 that
                 in
                 things
                 where
                 the
                 Law
                 of
                 God
                 hath
                 not
                 declared
                 positively
                 ,
                 an
                 erring
                 conscience
                 is
                 not
                 to
                 be
                 attended
                 to
                 ,
                 but
                 the
                 Law
                 of
                 the
                 Superiour
                 ,
                 and
                 his
                 sentence
                 must
                 be
                 the
                 guide
                 of
                 his
                 Conscience
                 .
              
               
                 To
                 this
                 discourse
                 I
                 answer
                 in
                 short
                 ,
                 
                 That
                 it
                 is
                 all
                 very
                 true
                 ;
                 that
                 the
                 lawful
                 Superiours
                 are
                 Gods
                 Vicegerents
                 appointed
                 over
                 us
                 in
                 things
                 pertaining
                 to
                 God
                 ,
                 so
                 as
                 to
                 be
                 Executioners
                 of
                 the
                 Divine
                 Laws
                 ;
                 and
                 besides
                 this
                 ,
                 to
                 make
                 Laws
                 in
                 things
                 indifferent
                 and
                 pertaining
                 to
                 men
                 ;
                 That
                 all
                 contempt
                 done
                 to
                 them
                 is
                 done
                 to
                 God
                 ;
                 That
                 it
                 is
                 scandalous
                 to
                 refuse
                 obedience
                 to
                 them
                 ;
                 That
                 he
                 is
                 a
                 proud
                 man
                 who
                 says
                 he
                 is
                 wiser
                 then
                 his
                 Superiours
                 ;
                 and
                 he
                 is
                 intolerable
                 that
                 preferres
                 his
                 private
                 folly
                 before
                 the
                 publick
                 wisdome
                 :
                 And
                 therefore
                 it
                 is
                 well
                 inferred
                 ,
                 that
                 the
                 error
                 of
                 an
                 abused
                 conscience
                 ought
                 to
                 be
                 laid
                 down
                 ,
                 and
                 though
                 he
                 cannot
                 in
                 particular
                 answer
                 the
                 arguments
                 which
                 trouble
                 him
                 ,
                 yet
                 if
                 he
                 have
                 reason
                 to
                 beleeve
                 that
                 though
                 the
                 arguments
                 be
                 too
                 hard
                 for
                 him
                 ,
                 yet
                 that
                 the
                 Superiours
                 command
                 is
                 innocent
                 ;
                 it
                 were
                 well
                 if
                 he
                 would
                 lay
                 aside
                 those
                 arguments
                 and
                 adhere
                 to
                 authority
                 ;
                 yet
                 all
                 this
                 touches
                 not
                 the
                 secret
                 of
                 the
                 Question
                 .
                 For
                 ,
              
               
                 He
                 that
                 compares
                 the
                 law
                 of
                 Conscience
                 ,
                 with
                 the
                 law
                 of
                 the
                 Superiour
                 ,
                 compares
                 
                   the
                   law
                   of
                   God
                
                 and
                 
                   the
                   law
                   of
                   man
                
                 ;
                 
                 and
                 the
                 question
                 is
                 not
                 whether
                 a
                 man
                 should
                 follow
                 his
                 Superiour
                 ,
                 or
                 follow
                 himself
                 ,
                 but
                 whether
                 God
                 or
                 Man
                 be
                 to
                 be
                 obeyed
                 ,
                 whether
                 the
                 Superiour
                 or
                 the
                 Supreme
                 be
                 to
                 be
                 attended
                 to
                 ?
                 The
                 reason
                 of
                 this
                 is
                 ,
                 because
                 the
                 Conscience
                 stands
                 bound
                 by
                 the
                 supposed
                 Law
                 of
                 God
                 ,
                 which
                 being
                 superiour
                 to
                 all
                 the
                 law
                 of
                 Man
                 ,
                 must
                 rather
                 be
                 obeyed
                 ;
                 and
                 therefore
                 although
                 the
                 arguments
                 conclude
                 rightly
                 that
                 an
                 erring
                 conscience
                 
                 disobeying
                 his
                 Superiours
                 lawful
                 command
                 does
                 sin
                 greatly
                 ,
                 yet
                 they
                 cannot
                 conclude
                 that
                 he
                 avoids
                 sin
                 by
                 obeying
                 against
                 his
                 conscience
                 .
                 For
                 his
                 condition
                 is
                 indeed
                 perplexed
                 ,
                 and
                 he
                 can
                 no
                 way
                 avoid
                 sin
                 ,
                 but
                 by
                 laying
                 his
                 error
                 aside
                 first
                 ,
                 and
                 then
                 obeying
                 .
                 And
                 since
                 he
                 sins
                 whether
                 he
                 obeys
                 his
                 Superiours
                 just
                 command
                 ,
                 or
                 the
                 unjust
                 command
                 of
                 his
                 conscience
                 ,
                 the
                 inquiry
                 is
                 ,
                 in
                 this
                 sad
                 conjunction
                 of
                 things
                 ,
                 by
                 what
                 hand
                 he
                 must
                 be
                 smitten
                 ,
                 on
                 which
                 side
                 he
                 must
                 fall
                 ,
                 that
                 he
                 may
                 fall
                 the
                 easier
                 ?
                 To
                 this
                 the
                 Rule
                 answers
                 ,
                 That
                 his
                 erring
                 conscience
                 must
                 be
                 obeyed
                 rather
                 ,
                 because
                 he
                 is
                 perswaded
                 that
                 God
                 speaks
                 there
                 ,
                 and
                 is
                 not
                 perswaded
                 that
                 God
                 speaks
                 by
                 his
                 Superiour
                 .
                 Now
                 though
                 in
                 this
                 he
                 be
                 deceived
                 ,
                 yet
                 he
                 that
                 will
                 not
                 goe
                 there
                 where
                 he
                 thinks
                 God
                 is
                 ,
                 and
                 leave
                 that
                 where
                 he
                 thinks
                 God
                 is
                 not
                 ,
                 does
                 uncertainly
                 goe
                 towards
                 God
                 ,
                 but
                 does
                 certainly
                 forsake
                 him
                 ,
                 as
                 much
                 as
                 lies
                 in
                 him
                 .
                 For
                 ,
              
               
                 It
                 is
                 to
                 the
                 Conscience
                 all
                 one
                 as
                 if
                 the
                 Law
                 of
                 God
                 were
                 really
                 upon
                 it
                 ,
                 
                 if
                 it
                 be
                 thought
                 it
                 is
                 .
                 
                   Idem
                   est
                   esse
                   &
                   apparere
                
                 in
                 this
                 case
                 ,
                 and
                 therefore
                 the
                 erring
                 conscience
                 is
                 to
                 be
                 attended
                 to
                 ,
                 because
                 the
                 will
                 and
                 the
                 affections
                 are
                 for
                 God
                 ,
                 though
                 the
                 judgement
                 hath
                 mistaken
                 a
                 gloworm
                 for
                 the
                 Sun.
                 But
                 this
                 is
                 to
                 be
                 understood
                 onely
                 ,
                 when
                 the
                 conscience
                 erres
                 innocently
                 and
                 unavoidably
                 ,
                 which
                 it
                 can
                 never
                 doe
                 in
                 the
                 precepts
                 of
                 nature
                 ,
                 and
                 
                   brightest
                   revelation
                
                 .
              
               
                 But
                 if
                 the
                 Conscience
                 does
                 erre
                 vincibly
                 ,
                 
                 that
                 is
                 ,
                 with
                 an
                 actual
                 fault
                 ,
                 and
                 an
                 imperfect
                 ,
                 artificial
                 resolution
                 ,
                 such
                 a
                 one
                 ,
                 as
                 a
                 good
                 man
                 will
                 not
                 ,
                 and
                 a
                 wise
                 man
                 need
                 not
                 have
                 ,
                 his
                 present
                 perswasion
                 excuses
                 him
                 not
                 from
                 a
                 double
                 sin
                 ,
                 for
                 breaking
                 a
                 double
                 duty
                 .
                 For
                 he
                 is
                 bound
                 to
                 correct
                 his
                 error
                 ,
                 and
                 to
                 perform
                 the
                 precepts
                 of
                 his
                 Superiour
                 ,
                 and
                 if
                 he
                 does
                 not
                 ,
                 his
                 sin
                 is
                 more
                 then
                 that
                 which
                 was
                 in
                 the
                 vicious
                 cause
                 of
                 his
                 misperswasion
                 ,
                 as
                 I
                 shewed
                 in
                 the
                 explication
                 of
                 the
                 former
                 Rules
                 .
              
               
                 But
                 according
                 as
                 the
                 ignorance
                 and
                 error
                 approaches
                 towards
                 
                   pity
                   ,
                   lessening
                
                 
                 or
                 excusing
                 ,
                 so
                 the
                 sin
                 also
                 declines
                 .
                 He
                 that
                 thinks
                 it
                 is
                 not
                 lawful
                 at
                 all
                 to
                 take
                 up
                 arms
                 at
                 the
                 command
                 of
                 his
                 Prince
                 in
                 an
                 unjust
                 ,
                 or
                 a
                 dubious
                 cause
                 ,
                 sins
                 if
                 he
                 does
                 what
                 he
                 thinks
                 so
                 unlawful
                 ,
                 and
                 he
                 commits
                 no
                 sin
                 in
                 disobeying
                 ,
                 that
                 onely
                 excepted
                 which
                 entred
                 into
                 his
                 misperswasion
                 ,
                 which
                 is
                 greater
                 or
                 less
                 ,
                 or
                 next
                 to
                 none
                 at
                 all
                 ,
                 according
                 as
                 was
                 the
                 cause
                 of
                 his
                 error
                 ,
                 which
                 in
                 the
                 whole
                 constitution
                 of
                 affairs
                 ,
                 he
                 could
                 not
                 well
                 avoid
                 .
                 But
                 he
                 that
                 is
                 foolishly
                 perswaded
                 that
                 all
                 Government
                 is
                 unlawful
                 and
                 Antichristian
                 ,
                 is
                 bound
                 to
                 lay
                 his
                 error
                 down
                 ,
                 and
                 besides
                 the
                 vicious
                 cause
                 of
                 his
                 error
                 ,
                 he
                 sins
                 in
                 the
                 evil
                 effect
                 of
                 it
                 ,
                 though
                 his
                 imperfect
                 ,
                 equivocal
                 conscience
                 calls
                 on
                 him
                 to
                 the
                 contrary
                 ,
                 yet
                 he
                 sins
                 if
                 he
                 does
                 not
                 obey
                 ,
                 because
                 in
                 such
                 notorious
                 and
                 evident
                 propositions
                 an
                 error
                 is
                 not
                 onely
                 malicious
                 in
                 the
                 principle
                 ,
                 but
                 voluntary
                 all
                 the
                 way
                 ;
                 and
                 therefore
                 may
                 easily
                 ,
                 and
                 must
                 certainly
                 be
                 laid
                 aside
                 in
                 every
                 period
                 of
                 determination
                 .
              
               
                 Whatsoever
                 Cases
                 are
                 between
                 these
                 ,
                 partake
                 of
                 the
                 extremes
                 according
                 to
                 their
                 proper
                 reason
                 and
                 relation
                 .
              
            
             
               
               
                 RULE
                 7.
                 
                 The
                 error
                 of
                 an
                 abused
                 Conscience
                 ought
                 to
                 be
                 reformed
                 ,
                 sometimes
                 by
                 the
                 command
                 of
                 the
                 will
                 ,
                 but
                 ordinarily
                 by
                 a
                 contrary
                 reason
                 .
              
               
                 1.
                 
                 
                 IF
                 the
                 error
                 did
                 begin
                 upon
                 
                   a
                   probable
                   reason
                
                 ,
                 it
                 cannot
                 be
                 reformed
                 but
                 
                   by
                   a
                   reason
                
                 seeming
                 equal
                 to
                 it
                 ,
                 because
                 a
                 less
                 reason
                 hath
                 not
                 naturally
                 the
                 same
                 efficacy
                 with
                 a
                 greater
                 ,
                 
                 and
                 to
                 assent
                 to
                 a
                 less
                 probability
                 against
                 a
                 greater
                 is
                 to
                 doe
                 against
                 reason
                 ,
                 against
                 all
                 that
                 by
                 which
                 this
                 lesser
                 reason
                 is
                 outweighed
                 .
                 For
                 in
                 this
                 case
                 the
                 will
                 can
                 have
                 no
                 influence
                 ,
                 which
                 not
                 being
                 a
                 cognoscitive
                 and
                 discoursing
                 faculty
                 ,
                 must
                 be
                 determined
                 by
                 its
                 own
                 motives
                 when
                 it
                 is
                 not
                 determined
                 by
                 reason
                 ,
                 that
                 is
                 ,
                 by
                 the
                 motives
                 of
                 understanding
                 .
                 Now
                 the
                 motives
                 of
                 will
                 when
                 it
                 is
                 not
                 moved
                 by
                 right
                 reason
                 ,
                 are
                 pleasure
                 and
                 
                   profit
                   ,
                   ambition
                
                 and
                 
                   revenge
                   ,
                   partiality
                
                 and
                 
                   pride
                   ,
                   chance
                
                 or
                 humor
                 ;
                 and
                 how
                 these
                 principles
                 can
                 disabuse
                 a
                 conscience
                 is
                 very
                 hard
                 to
                 understand
                 ,
                 how
                 readily
                 and
                 certainly
                 they
                 doe
                 abuse
                 it
                 ,
                 is
                 not
                 hard
                 .
                 Whether
                 the
                 starres
                 be
                 even
                 or
                 odde
                 ?
                 whether
                 the
                 soul
                 be
                 generated
                 ,
                 or
                 created
                 and
                 infused
                 ?
                 whether
                 it
                 be
                 lawful
                 to
                 fight
                 or
                 rail
                 against
                 a
                 Prince
                 ,
                 what
                 hath
                 the
                 Will
                 to
                 doe
                 with
                 it
                 ?
                 If
                 the
                 will
                 meddles
                 ,
                 and
                 makes
                 the
                 resolution
                 ,
                 it
                 shall
                 be
                 determined
                 ,
                 not
                 as
                 it
                 is
                 best
                 ,
                 but
                 as
                 it
                 falls
                 out
                 by
                 chance
                 ,
                 or
                 by
                 evil
                 ,
                 or
                 by
                 vain
                 inducements
                 .
                 For
                 in
                 the
                 will
                 there
                 is
                 no
                 argument
                 good
                 but
                 reason
                 ;
                 I
                 mean
                 both
                 in
                 the
                 matter
                 of
                 nature
                 and
                 of
                 grace
                 ,
                 that
                 is
                 ,
                 reason
                 chang'd
                 into
                 a
                 motive
                 ,
                 and
                 an
                 instrument
                 of
                 perswasion
                 from
                 whatsoever
                 inducing
                 principle
                 .
              
               
                 2.
                 
                 
                 *
                 Some
                 have
                 affirmed
                 that
                 the
                 error
                 of
                 a
                 conscience
                 may
                 fairly
                 be
                 deposed
                 upon
                 any
                 probable
                 argument
                 though
                 of
                 less
                 perswasion
                 ;
                 which
                 if
                 it
                 could
                 be
                 admitted
                 ,
                 would
                 give
                 leave
                 for
                 a
                 man
                 to
                 choose
                 his
                 side
                 as
                 he
                 pleases
                 ,
                 because
                 in
                 all
                 moral
                 things
                 as
                 dressed
                 with
                 circumstances
                 it
                 is
                 very
                 easy
                 to
                 finde
                 some
                 degrees
                 of
                 probability
                 ,
                 but
                 very
                 difficult
                 to
                 finde
                 a
                 case
                 against
                 which
                 nothing
                 can
                 be
                 disputed
                 .
                 And
                 therefore
                 if
                 it
                 happens
                 that
                 a
                 man
                 be
                 better
                 perswaded
                 of
                 his
                 error
                 then
                 of
                 the
                 contrary
                 truth
                 ,
                 that
                 truth
                 cannot
                 be
                 chosen
                 wisely
                 ,
                 nor
                 the
                 error
                 honestly
                 deposed
                 ,
                 because
                 it
                 is
                 done
                 against
                 the
                 way
                 of
                 a
                 man
                 ,
                 not
                 absolutely
                 ,
                 but
                 comparatively
                 against
                 reason
                 .
              
               
                 3.
                 
                 
                 If
                 the
                 reason
                 on
                 both
                 sides
                 seems
                 equally
                 probable
                 ,
                 the
                 will
                 may
                 determine
                 by
                 any
                 of
                 its
                 proper
                 motives
                 that
                 are
                 honest
                 ;
                 any
                 prudent
                 interest
                 ,
                 any
                 fair
                 compliance
                 ,
                 any
                 custome
                 ,
                 in
                 case
                 these
                 happen
                 to
                 be
                 on
                 the
                 right
                 side
                 .
                 When
                 the
                 arguments
                 seem
                 equal
                 ,
                 the
                 understanding
                 or
                 conscience
                 cannot
                 determine
                 .
                 It
                 must
                 either
                 be
                 a
                 chance
                 ,
                 and
                 a
                 special
                 providence
                 of
                 God
                 ,
                 or
                 a
                 particular
                 grace
                 that
                 casts
                 us
                 on
                 the
                 right
                 side
                 .
                 But
                 whatsoever
                 it
                 be
                 that
                 then
                 determines
                 us
                 to
                 the
                 right
                 ,
                 if
                 of
                 it self
                 it
                 be
                 innocent
                 ,
                 it
                 is
                 in
                 that
                 case
                 an
                 effect
                 of
                 Gods
                 grace
                 ,
                 and
                 an
                 apt
                 instrument
                 of
                 
                   a
                   right
                   Conscience
                
                 .
              
               
                 4.
                 
                 
                 When
                 the
                 conscience
                 is
                 erroneous
                 ,
                 and
                 the
                 error
                 unreasonable
                 ,
                 commenc'd
                 wholly
                 upon
                 interest
                 ,
                 trifling
                 regards
                 ,
                 or
                 vicious
                 principles
                 ,
                 the
                 error
                 may
                 be
                 deposed
                 honestly
                 ,
                 though
                 there
                 be
                 no
                 reason
                 thought
                 of
                 to
                 the
                 contrary
                 ,
                 besides
                 the
                 discovery
                 of
                 the
                 first
                 abuse
                 .
                 The
                 will
                 in
                 this
                 case
                 is
                 enough
                 .
                 
                   Volo
                   servare
                   animam
                   meam
                
                 ,
                 said
                 one
                 ;
                 I
                 will
                 ,
                 I
                 am
                 resolved
                 to
                 save
                 my
                 own
                 soul.
                 A
                 man
                 may
                 and
                 ought
                 to
                 hate
                 the
                 evil
                 principle
                 of
                 his
                 error
                 ,
                 and
                 decline
                 
                 it
                 upon
                 the
                 stock
                 of
                 indignation
                 ,
                 which
                 in
                 this
                 case
                 is
                 a
                 part
                 of
                 repentance
                 .
                 And
                 this
                 insinuates
                 the
                 reason
                 of
                 this
                 discourse
                 .
                 For
                 ,
              
               
                 Repentance
                 is
                 founded
                 principally
                 in
                 the
                 will
                 ,
                 
                 and
                 whatsoever
                 a
                 man
                 is
                 to
                 leave
                 upon
                 the
                 stock
                 of
                 repentance
                 ,
                 he
                 may
                 doe
                 it
                 wholly
                 upon
                 the
                 stock
                 of
                 his
                 will
                 ,
                 informed
                 ,
                 or
                 inclin'd
                 by
                 general
                 propositions
                 ,
                 without
                 any
                 cognisance
                 of
                 the
                 particulars
                 of
                 the
                 present
                 Question
                 .
                 Eratosthenes
                 comming
                 amongst
                 the
                 
                   Persian
                   Magi
                
                 ,
                 and
                 observing
                 their
                 looser
                 customes
                 of
                 marrying
                 their
                 sisters
                 and
                 their
                 mothers
                 ,
                 falls
                 in
                 love
                 with
                 his
                 half
                 sister
                 Lampra
                 and
                 marries
                 her
                 .
                 A
                 while
                 after
                 perceiving
                 that
                 he
                 entred
                 upon
                 this
                 action
                 upon
                 no
                 other
                 account
                 but
                 lust
                 ,
                 and
                 fancy
                 ,
                 and
                 compliance
                 with
                 the
                 impurer
                 Magi
                 ,
                 began
                 to
                 hate
                 his
                 act
                 for
                 the
                 evil
                 inducement
                 ,
                 and
                 threw
                 away
                 her
                 and
                 his
                 folly
                 together
                 .
                 This
                 he
                 might
                 doe
                 without
                 any
                 further
                 reasonings
                 about
                 the
                 indecency
                 of
                 the
                 mixture
                 ,
                 by
                 perceiving
                 that
                 a
                 crime
                 or
                 a
                 folly
                 stood
                 at
                 the
                 entrance
                 and
                 invited
                 him
                 to
                 an
                 evil
                 lodging
                 .
                 He
                 that
                 begins
                 without
                 reason
                 ,
                 hath
                 reason
                 enough
                 to
                 leave
                 off
                 ,
                 by
                 perceiving
                 he
                 had
                 no
                 reason
                 to
                 begin
                 ;
                 and
                 in
                 this
                 case
                 the
                 will
                 is
                 the
                 great
                 agent
                 ,
                 
                 which
                 therefore
                 here
                 is
                 no
                 ill
                 principle
                 ,
                 because
                 it
                 leaves
                 the
                 error
                 upon
                 the
                 stock
                 of
                 grace
                 and
                 repentance
                 .
              
               
                 5.
                 
                 
                 If
                 the
                 will
                 entertained
                 the
                 error
                 without
                 any
                 reason
                 at
                 all
                 ,
                 as
                 oftentimes
                 it
                 does
                 ,
                 it
                 knows
                 not
                 why
                 ;
                 she
                 may
                 also
                 depose
                 it
                 honestly
                 without
                 any
                 reason
                 relating
                 to
                 the
                 particular
                 ,
                 upon
                 
                   this
                   general
                
                 ,
                 that
                 it
                 could
                 not
                 make
                 the
                 action
                 to
                 be
                 conscientious
                 to
                 have
                 it
                 done
                 without
                 any
                 inducement
                 .
                 But
                 then
                 the
                 taking
                 up
                 the
                 contrary
                 truth
                 upon
                 as
                 little
                 reason
                 is
                 innocent
                 ,
                 because
                 it
                 happens
                 to
                 be
                 on
                 the
                 right
                 side
                 ;
                 but
                 it
                 is
                 not
                 Vertue
                 nor
                 Conscience
                 till
                 it
                 be
                 perswaded
                 by
                 something
                 that
                 is
                 a
                 fit
                 inducement
                 either
                 in
                 the
                 general
                 ,
                 or
                 in
                 the
                 particular
                 .
              
            
             
               
                 RULE
                 8.
                 
                 The
                 error
                 of
                 a
                 Conscience
                 is
                 not
                 always
                 to
                 be
                 opened
                 to
                 the
                 erring
                 person
                 by
                 the
                 Guides
                 of
                 souls
                 ,
                 or
                 any
                 other
                 charitable
                 adviser
                 .
              
               
                 IF
                 the
                 error
                 began
                 with
                 a
                 sin
                 ,
                 
                 and
                 still
                 dwells
                 there
                 upon
                 the
                 same
                 stock
                 ,
                 or
                 if
                 it
                 be
                 productive
                 of
                 a
                 sin
                 ,
                 it
                 is
                 always
                 to
                 be
                 discovered
                 ,
                 though
                 the
                 greatest
                 temporal
                 inconvenience
                 were
                 certainly
                 consequent
                 to
                 the
                 discovery
                 .
                 Because
                 a
                 man
                 must
                 not
                 be
                 suffered
                 to
                 lie
                 in
                 sin
                 ,
                 no
                 not
                 a
                 minute
                 ,
                 if
                 he
                 can
                 be
                 recovered
                 or
                 rescued
                 from
                 it
                 ;
                 and
                 no
                 temporal
                 advantage
                 or
                 disadvantage
                 can
                 be
                 considerable
                 in
                 this
                 case
                 ,
                 which
                 is
                 the
                 case
                 of
                 soul.
                 An
                 error
                 that
                 is
                 vincible
                 is
                 all
                 the
                 way
                 criminal
                 and
                 must
                 not
                 be
                 permitted
                 .
              
               
                 2.
                 
                 
                 If
                 the
                 error
                 be
                 invincible
                 and
                 innocent
                 or
                 pitiable
                 in
                 the
                 cause
                 ,
                 and
                 yet
                 ends
                 in
                 an
                 intolerable
                 event
                 ,
                 and
                 the
                 effect
                 be
                 a
                 crime
                 or
                 a
                 great
                 danger
                 to
                 souls
                 ,
                 the
                 error
                 must
                 be
                 discovered
                 by
                 them
                 that
                 can
                 .
                 The
                 Novatians
                 erred
                 in
                 the
                 matter
                 of
                 Repentance
                 :
                 The
                 inducing
                 cause
                 of
                 their
                 error
                 was
                 an
                 over
                 active
                 zeal
                 ,
                 and
                 too
                 wary
                 a
                 tenderness
                 in
                 avoiding
                 scandal
                 and
                 judging
                 concerning
                 it
                 .
                 God
                 served
                 the
                 ends
                 of
                 his
                 glory
                 by
                 the
                 occasion
                 of
                 that
                 error
                 ,
                 for
                 he
                 uses
                 to
                 bring
                 good
                 out
                 of
                 every
                 evil
                 ;
                 and
                 the
                 Church
                 under
                 a
                 better
                 article
                 
                 grew
                 as
                 wary
                 as
                 the
                 Novatians
                 ,
                 as
                 watchful
                 against
                 scandal
                 ,
                 as
                 severe
                 against
                 lapsed
                 persons
                 .
                 Now
                 although
                 in
                 this
                 case
                 ,
                 the
                 error
                 was
                 from
                 an
                 innocent
                 cause
                 ,
                 yet
                 because
                 it
                 landed
                 them
                 upon
                 a
                 course
                 of
                 discipline
                 ,
                 and
                 perswasion
                 that
                 was
                 not
                 innocent
                 ,
                 they
                 were
                 not
                 to
                 be
                 permitted
                 in
                 their
                 error
                 ,
                 though
                 the
                 dissolut
                 on
                 of
                 the
                 error
                 might
                 or
                 would
                 have
                 occasioned
                 the
                 remission
                 of
                 discipline
                 .
                 For
                 their
                 doctrine
                 of
                 repentance
                 was
                 dishonourable
                 to
                 the
                 mercies
                 of
                 God
                 ,
                 and
                 instrument
                 of
                 despair
                 ,
                 a
                 rendring
                 the
                 power
                 of
                 the
                 Keys
                 and
                 the
                 Ministery
                 of
                 the
                 order
                 Ecclesiastical
                 in
                 a
                 manner
                 wholly
                 useless
                 ,
                 and
                 would
                 if
                 it
                 were
                 pursued
                 to
                 its
                 just
                 consequents
                 have
                 hindred
                 repenting
                 sinners
                 to
                 revert
                 to
                 the
                 folds
                 of
                 the
                 Church
                 ;
                 and
                 therefore
                 for
                 the
                 accidental
                 good
                 which
                 God
                 brought
                 ,
                 or
                 which
                 was
                 likely
                 to
                 have
                 come
                 from
                 that
                 error
                 or
                 the
                 innocence
                 of
                 its
                 principle
                 ,
                 it
                 was
                 not
                 to
                 be
                 conceal'd
                 ,
                 but
                 reprov'd
                 and
                 destroyed
                 because
                 it
                 dwelt
                 in
                 sin
                 .
                 He
                 that
                 beleeves
                 that
                 repentance
                 to
                 be
                 sufficient
                 ,
                 which
                 hath
                 in
                 it
                 nothing
                 but
                 sorrow
                 for
                 what
                 is
                 past
                 ,
                 and
                 a
                 present
                 purpose
                 without
                 amendment
                 really
                 in
                 the
                 future
                 ,
                 upon
                 no
                 pretence
                 is
                 to
                 be
                 complied
                 withall
                 in
                 the
                 palliation
                 of
                 his
                 error
                 ,
                 because
                 the
                 consequent
                 of
                 his
                 error
                 is
                 such
                 a
                 danger
                 ,
                 or
                 such
                 a
                 state
                 of
                 sin
                 ,
                 for
                 which
                 nothing
                 can
                 make
                 amends
                 .
              
               
                 3.
                 
                 If
                 the
                 error
                 be
                 invincible
                 ,
                 
                 and
                 the
                 consequent
                 of
                 the
                 perswasion
                 be
                 consistent
                 with
                 the
                 state
                 of
                 grace
                 ,
                 the
                 error
                 must
                 be
                 opened
                 or
                 not
                 opened
                 ,
                 according
                 to
                 prudent
                 considerations
                 relating
                 to
                 the
                 person
                 and
                 his
                 state
                 of
                 affairs
                 .
                 So
                 that
                 the
                 error
                 must
                 rather
                 be
                 suffered
                 then
                 a
                 grievous
                 scandal
                 ,
                 or
                 an
                 intolerable
                 ,
                 or
                 a
                 very
                 great
                 inconvenience
                 .
                 To
                 this
                 purpose
                 Comitolus
                 says
                 it
                 was
                 determined
                 by
                 a
                 Congregation
                 of
                 learned
                 and
                 prudent
                 persons
                 in
                 answer
                 to
                 a
                 strange
                 and
                 a
                 rare
                 case
                 happening
                 in
                 Venice
                 ;
                 A
                 Gentleman
                 ignorantly
                 did
                 lie
                 with
                 his
                 Mother
                 ;
                 she
                 knew
                 it
                 ,
                 but
                 intended
                 it
                 not
                 ,
                 till
                 for
                 her
                 curiosity
                 and
                 in
                 her
                 search
                 whether
                 her
                 son
                 intended
                 it
                 to
                 her
                 maid
                 ,
                 she
                 was
                 surprised
                 and
                 gotten
                 with
                 child
                 :
                 She
                 perceiving
                 her
                 shame
                 and
                 sorrow
                 hasten
                 ,
                 sent
                 her
                 son
                 to
                 travel
                 for
                 many
                 years
                 ;
                 and
                 he
                 returned
                 not
                 till
                 his
                 Mothers
                 female
                 birth
                 was
                 grown
                 to
                 be
                 a
                 handsome
                 pretty
                 Maiden
                 .
                 At
                 his
                 return
                 he
                 espies
                 a
                 sweet
                 fac'd
                 girl
                 in
                 the
                 house
                 ,
                 likes
                 her
                 ,
                 loves
                 her
                 ,
                 and
                 intends
                 to
                 marry
                 her
                 .
                 His
                 mother
                 conjured
                 him
                 by
                 all
                 that
                 was
                 sacred
                 and
                 profane
                 that
                 he
                 should
                 not
                 ,
                 saying
                 ,
                 she
                 was
                 a
                 beggers
                 child
                 ,
                 whom
                 for
                 pities
                 sake
                 she
                 rescued
                 from
                 the
                 streets
                 and
                 beggery
                 ,
                 and
                 that
                 he
                 should
                 not
                 by
                 dishonouring
                 his
                 family
                 make
                 her
                 to
                 die
                 with
                 sorrow
                 .
                 The
                 Gentlemans
                 affections
                 were
                 strong
                 ,
                 and
                 not
                 to
                 be
                 mastered
                 ,
                 and
                 he
                 married
                 his
                 own
                 sister
                 and
                 his
                 own
                 daughter
                 .
                 But
                 now
                 the
                 bitings
                 of
                 the
                 Mothers
                 conscience
                 were
                 intolerable
                 and
                 to
                 her
                 Cofessor
                 she
                 discovered
                 the
                 whole
                 business
                 within
                 a
                 year
                 or
                 two
                 after
                 this
                 prodigious
                 marriage
                 ,
                 and
                 asked
                 whether
                 she
                 were
                 bound
                 to
                 reveal
                 the
                 case
                 to
                 her
                 son
                 and
                 daughter
                 ,
                 who
                 now
                 liv'd
                 in
                 love
                 and
                 sweetness
                 of
                 society
                 ,
                 innocently
                 ,
                 though
                 with
                 secret
                 misfortune
                 which
                 they
                 felt
                 not
                 .
                 It
                 was
                 concluded
                 negatively
                 ,
                 she
                 was
                 not
                 to
                 reveal
                 it
                 ,
                 lest
                 she
                 bring
                 an
                 intolerable
                 misery
                 in
                 the
                 place
                 of
                 that
                 which
                 to
                 them
                 was
                 no
                 sin
                 ;
                 or
                 lest
                 upon
                 notice
                 of
                 the
                 error
                 they
                 might
                 be
                 tempted
                 by
                 their
                 mutual
                 endearment
                 and
                 their
                 common
                 children
                 ,
                 to
                 cohabite
                 in
                 despight
                 of
                 the
                 case
                 ,
                 and
                 so
                 change
                 that
                 into
                 a
                 known
                 sin
                 ,
                 which
                 before
                 was
                 an
                 unknown
                 calamity
                 ;
                 and
                 by
                 this
                 state
                 of
                 the
                 answer
                 ,
                 they
                 were
                 permitted
                 to
                 their
                 innocence
                 ,
                 and
                 the
                 children
                 to
                 their
                 inheritance
                 ,
                 and
                 all
                 under
                 the
                 protection
                 of
                 a
                 harmless
                 ,
                 though
                 erring
                 and
                 mistaken
                 conscience
                 .
              
               
                 4.
                 
                 
                 If
                 it
                 be
                 doubtful
                 whether
                 more
                 good
                 or
                 hurt
                 may
                 be
                 consequent
                 to
                 the
                 discovery
                 ,
                 it
                 is
                 better
                 to
                 conceal
                 it
                 .
                 Because
                 it
                 is
                 more
                 tolerable
                 to
                 have
                 a
                 good
                 omitted
                 ,
                 then
                 to
                 have
                 an
                 evil
                 done
                 .
                 That
                 may
                 sometimes
                 be
                 lawful
                 ,
                 this
                 
                 can
                 never
                 ;
                 and
                 a
                 known
                 evil
                 that
                 is
                 not
                 a
                 sin
                 ,
                 is
                 rather
                 to
                 be
                 admitted
                 then
                 an
                 unknown
                 ,
                 which
                 no
                 man
                 can
                 tell
                 whether
                 it
                 will
                 arrive
                 .
                 But
                 in
                 this
                 ,
                 the
                 
                   prudence
                   of
                   a
                   good
                   and
                   a
                   wise
                   man
                
                 is
                 to
                 be
                 his
                 onely
                 guide
                 ,
                 and
                 
                   Gods
                   glory
                
                 his
                 onely
                 measure
                 and
                 the
                 
                   publick
                   good
                
                 ,
                 and
                 the
                 greater
                 concernments
                 of
                 the
                 interessed
                 be
                 chiefly
                 regarded
                 .
              
            
          
           
             
               CHAP.
               IV.
               Of
               the
               Probable
               or
               Thinking
               Conscience
               .
            
             
               
                 RULE
                 1.
                 
                 A
                 probable
                 Conscience
                 is
                 an
                 imperfect
                 assent
                 to
                 an
                 uncertain
                 proposition
                 ,
                 in
                 which
                 one
                 part
                 is
                 indeed
                 clearly
                 and
                 fully
                 chosen
                 ,
                 but
                 with
                 an
                 explicit
                 ,
                 or
                 implicit
                 notice
                 that
                 the
                 contrary
                 is
                 also
                 fairly
                 eligible
                 .
              
               
                 A
                 
                   Probable
                   Conscience
                
                 dwells
                 so
                 between
                 
                   the
                   Sure
                
                 and
                 the
                 Doubtful
                 that
                 it
                 partakes
                 something
                 of
                 both
                 .
                 
                 For
                 
                   a
                   sure
                   Conscience
                
                 may
                 begin
                 upon
                 a
                 probable
                 inducement
                 ,
                 but
                 is
                 made
                 sure
                 either
                 by
                 an
                 assent
                 to
                 the
                 Conclusion
                 ,
                 stronger
                 then
                 the
                 premises
                 will
                 inferre
                 ,
                 or
                 by
                 a
                 reflex
                 act
                 ,
                 or
                 some
                 other
                 collateral
                 hardness
                 and
                 adventitious
                 confidence
                 ,
                 and
                 therefore
                 the
                 probable
                 is
                 distinguished
                 from
                 that
                 by
                 the
                 imperfection
                 of
                 the
                 assent
                 .
                 But
                 because
                 in
                 that
                 respect
                 it
                 approaches
                 to
                 the
                 doubtful
                 ,
                 and
                 in
                 that
                 is
                 alike
                 ,
                 it
                 is
                 differenced
                 from
                 this
                 by
                 the
                 determination
                 .
                 For
                 a
                 doubtful
                 conscience
                 considers
                 the
                 probabilities
                 on
                 each
                 side
                 ,
                 and
                 dares
                 not
                 choose
                 ,
                 and
                 cannot
                 .
                 But
                 the
                 probable
                 does
                 choose
                 ,
                 though
                 it
                 considers
                 that
                 in
                 the
                 thing
                 it self
                 there
                 can
                 be
                 no
                 certainty
                 .
                 And
                 from
                 them
                 both
                 it
                 is
                 distinguished
                 by
                 the
                 intervening
                 of
                 the
                 Will.
                 For
                 in
                 the
                 
                   sure
                   Conscience
                
                 the
                 Will
                 works
                 not
                 at
                 all
                 ,
                 because
                 it
                 is
                 wholly
                 conducted
                 by
                 the
                 understanding
                 ,
                 and
                 its
                 proper
                 motives
                 .
                 In
                 the
                 doubtful
                 the
                 Will
                 cannot
                 interpose
                 by
                 reason
                 of
                 fear
                 and
                 an
                 uncertain
                 spirit
                 ;
                 but
                 in
                 the
                 probable
                 it
                 can
                 intervene
                 ,
                 not
                 directly
                 ,
                 but
                 collaterally
                 and
                 indirectly
                 ,
                 because
                 the
                 motives
                 of
                 the
                 probable
                 conscience
                 are
                 not
                 always
                 sufficient
                 to
                 make
                 the
                 conclusion
                 without
                 something
                 of
                 the
                 Will
                 applied
                 to
                 extrinsecal
                 motives
                 which
                 reflect
                 also
                 upon
                 the
                 understanding
                 ;
                 and
                 yet
                 in
                 this
                 conscience
                 there
                 is
                 no
                 fear
                 ,
                 and
                 therefore
                 the
                 Will
                 can
                 here
                 be
                 obeyed
                 ,
                 which
                 in
                 the
                 first
                 needs
                 not
                 ,
                 in
                 the
                 last
                 it
                 cannot
                 .
                 For
                 it
                 is
                 remarkable
                 ,
                 that
                 a
                 probable
                 conscience
                 though
                 it
                 be
                 in
                 
                   speculation
                   uncertain
                
                 ,
                 yet
                 it
                 may
                 be
                 
                   practically
                   certain
                
                 ,
                 that
                 is
                 ,
                 he
                 that
                 beleeves
                 his
                 opinion
                 to
                 be
                 probable
                 ,
                 cannot
                 but
                 think
                 that
                 it
                 is
                 possible
                 he
                 may
                 be
                 in
                 an
                 actual
                 error
                 ,
                 but
                 yet
                 he
                 may
                 know
                 that
                 it
                 is
                 innocent
                 to
                 doe
                 that
                 for
                 which
                 he
                 hath
                 a
                 probable
                 reason
                 :
                 for
                 though
                 in
                 all
                 these
                 cases
                 he
                 may
                 choose
                 that
                 which
                 is
                 the
                 wrong
                 part
                 ,
                 yet
                 he
                 proceeds
                 as
                 safely
                 as
                 if
                 he
                 had
                 chosen
                 right
                 ,
                 for
                 if
                 it
                 were
                 not
                 safe
                 to
                 doe
                 that
                 which
                 is
                 onely
                 probable
                 ,
                 then
                 nothing
                 could
                 be
                 done
                 till
                 something
                 were
                 demonstrated
                 ;
                 and
                 then
                 in
                 moral
                 Theology
                 we
                 should
                 often
                 stand
                 still
                 and
                 suspend
                 our
                 act
                 ,
                 but
                 seldome
                 doe
                 any
                 thing
                 ;
                 nay
                 sometimes
                 
                 〈…〉
                 act
                 nor
                 suspend
                 ,
                 it
                 being
                 but
                 probable
                 that
                 either
                 is
                 to
                 be
                 〈…〉
                 sometimes
                 it
                 happens
                 what
                 Aristotle
                 said
                 ,
                 that
                 false
                 things
                 are
                 〈…〉
                 then
                 true
                 ,
                 as
                 it
                 is
                 to
                 all
                 them
                 who
                 are
                 innocently
                 and
                 in●
                 〈…〉
                 ;
                 and
                 in
                 this
                 case
                 ,
                 if
                 probability
                 were
                 not
                 a
                 sufficient
                 convicti●●
                 〈…〉
                 such
                 persons
                 could
                 not
                 honestly
                 consent
                 to
                 truth
                 .
                 *
                 For
                 even
                 〈…〉
                 disagree
                 in
                 their
                 sentences
                 of
                 truth
                 and
                 error
                 ,
                 and
                 after
                 a
                 great
                 search
                 ,
                 〈◊〉
                 doe
                 they
                 discover
                 one
                 single
                 truth
                 unto
                 just
                 measures
                 of
                 confidence
                 ;
                 〈◊〉
                 therefore
                 no
                 other
                 law
                 could
                 be
                 exacted
                 for
                 humane
                 actions
                 ,
                 then
                 an
                 opinion
                 honestly
                 entred
                 into
                 and
                 a
                 probable
                 conscience
                 .
                 And
                 it
                 is
                 remarkable
                 that
                 Cicero
                 saith
                 that
                 the
                 word
                 Arbitror
                 is
                 
                   verbum
                   consideratissimum
                
                 ,
                 &
                 the
                 old
                 Romans
                 were
                 reserv'd
                 and
                 cautious
                 in
                 the
                 decrees
                 of
                 Judges
                 ,
                 and
                 the
                 forms
                 of
                 their
                 oath
                 began
                 with
                 arbitor
                 although
                 they
                 gave
                 testimony
                 of
                 things
                 whereof
                 they
                 were
                 eye
                 witnesses
                 ;
                 and
                 the
                 words
                 which
                 their
                 Praetors
                 did
                 use
                 in
                 their
                 sentences
                 ,
                 was
                 
                   fecisse
                   videtur
                
                 ,
                 
                 or
                 
                   non
                   videtur
                   .
                   He
                   that
                   observeth
                   the
                   winds
                   shall
                   not
                   sow
                   ,
                   and
                   he
                   that
                   watcheth
                   the
                   clouds
                   shall
                   never
                   reap
                
                 ;
                 which
                 means
                 ,
                 that
                 if
                 we
                 start
                 at
                 every
                 objection
                 ,
                 and
                 think
                 nothing
                 safe
                 but
                 what
                 is
                 certain
                 ,
                 and
                 nothing
                 certain
                 but
                 what
                 can
                 be
                 demonstrated
                 ,
                 that
                 man
                 is
                 over
                 wise
                 and
                 over
                 just
                 ,
                 and
                 by
                 his
                 too
                 curious
                 search
                 misses
                 what
                 he
                 inquires
                 for
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   That
                   is
                   well
                   enough
                   prov'd
                   ,
                   that
                   is
                   prov'd
                   according
                   to
                   the
                   subject
                   matter
                   .
                
                 For
                 there
                 is
                 not
                 the
                 same
                 exactness
                 to
                 be
                 look'd
                 for
                 in
                 all
                 disciplines
                 ,
                 any
                 more
                 then
                 in
                 all
                 manufactures
                 .
                 But
                 in
                 those
                 things
                 which
                 are
                 honest
                 and
                 just
                 ,
                 and
                 which
                 concern
                 the
                 publick
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 there
                 is
                 so
                 much
                 dissention
                 and
                 deception
                 that
                 things
                 are
                 good
                 or
                 bad
                 not
                 by
                 themselves
                 ,
                 but
                 as
                 they
                 are
                 in
                 law
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 He
                 is
                 well
                 instructed
                 who
                 expects
                 that
                 manner
                 of
                 proof
                 for
                 things
                 ,
                 which
                 the
                 nature
                 of
                 the
                 things
                 will
                 bear
                 ,
                 
                 said
                 Aristotle
                 .
                 And
                 in
                 moral
                 things
                 ,
                 it
                 is
                 sufficient
                 that
                 a
                 thing
                 is
                 judged
                 true
                 and
                 certain
                 ,
                 though
                 by
                 an
                 uncertain
                 argument
                 ;
                 and
                 the
                 opinion
                 may
                 be
                 practically
                 certain
                 ,
                 when
                 the
                 knowledge
                 of
                 it
                 is
                 in
                 speculation
                 onely
                 probable
                 .
              
               
                 It
                 hath
                 two
                 sorts
                 of
                 motives
                 ,
                 
                 intrinsecal
                 and
                 extrinsecal
                 .
                 That
                 is
                 reason
                 ,
                 this
                 is
                 authority
                 ,
                 and
                 both
                 of
                 them
                 have
                 great
                 considerations
                 in
                 order
                 to
                 practice
                 ,
                 of
                 which
                 I
                 am
                 to
                 give
                 account
                 in
                 the
                 following
                 Rules
                 .
              
            
             
               
                 RULE
                 2.
                 
                 A
                 Conscience
                 that
                 is
                 at
                 first
                 ,
                 and
                 in
                 its
                 own
                 nature
                 probable
                 ,
                 may
                 be
                 made
                 certain
                 by
                 accumulation
                 of
                 many
                 probabilities
                 operating
                 the
                 same
                 perswasion
                 .
              
               
                 EVery
                 probable
                 argument
                 hath
                 in
                 it
                 something
                 of
                 perswasion
                 and
                 proof
                 ,
                 
                 and
                 although
                 it
                 cannot
                 produce
                 evidence
                 and
                 intire
                 conviction
                 to
                 a
                 wise
                 and
                 a
                 discerning
                 spirit
                 ,
                 yet
                 it
                 can
                 effect
                 all
                 that
                 it
                 ought
                 ;
                 and
                 although
                 ,
                 if
                 the
                 Will
                 list
                 ,
                 or
                 if
                 passions
                 rule
                 ,
                 the
                 understanding
                 shall
                 be
                 made
                 stubborn
                 against
                 it
                 ,
                 and
                 reject
                 it
                 easily
                 ;
                 yet
                 if
                 nothing
                 be
                 put
                 in
                 barre
                 against
                 it
                 ,
                 it
                 may
                 bring
                 a
                 man
                 to
                 adhere
                 to
                 it
                 beyond
                 the
                 evidence
                 .
                 But
                 in
                 some
                 cases
                 there
                 are
                 a
                 whole
                 army
                 of
                 little
                 people
                 ,
                 heaps
                 of
                 probable
                 inducements
                 which
                 the
                 understanding
                 amasses
                 together
                 ,
                 and
                 from
                 every
                 side
                 gathers
                 all
                 that
                 can
                 give
                 light
                 and
                 motion
                 to
                 
                 the
                 article
                 in
                 question
                 ,
                 it
                 draws
                 auxiliaries
                 from
                 every
                 thing
                 ,
                 fights
                 with
                 every
                 weapon
                 ,
                 and
                 by
                 all
                 means
                 pursues
                 the
                 victory
                 ;
                 it
                 joyns
                 line
                 to
                 line
                 ,
                 and
                 precept
                 to
                 precept
                 ,
                 reason
                 to
                 reason
                 ,
                 and
                 reason
                 to
                 authority
                 ;
                 the
                 sayings
                 of
                 wise
                 men
                 with
                 the
                 proverbs
                 of
                 the
                 people
                 ;
                 consent
                 of
                 talkers
                 ,
                 and
                 the
                 arguings
                 of
                 disputers
                 ;
                 the
                 nature
                 of
                 the
                 thing
                 ,
                 and
                 the
                 reasonableness
                 of
                 its
                 expectations
                 ;
                 the
                 capacities
                 and
                 possibilities
                 of
                 men
                 ,
                 and
                 of
                 accidents
                 ;
                 the
                 purposes
                 and
                 designs
                 ,
                 the
                 usefulness
                 ,
                 and
                 rewards
                 ;
                 and
                 by
                 what
                 all
                 agents
                 are
                 and
                 ought
                 to
                 be
                 moved
                 ;
                 customes
                 are
                 mingled
                 with
                 laws
                 ,
                 and
                 decencies
                 with
                 consideration
                 of
                 profit
                 ;
                 the
                 understanding
                 considers
                 the
                 present
                 state
                 and
                 heap
                 of
                 circumstances
                 ,
                 and
                 by
                 prudence
                 weighs
                 every
                 thing
                 in
                 its
                 own
                 ballance
                 ;
                 it
                 considers
                 the
                 consequent
                 of
                 the
                 opinion
                 it
                 intends
                 to
                 establish
                 ,
                 and
                 well
                 weighs
                 the
                 inconvenience
                 of
                 the
                 contrary
                 .
                 But
                 from
                 the
                 obscurity
                 and
                 insufficiency
                 of
                 these
                 particulars
                 ,
                 there
                 cannot
                 come
                 a
                 perfect
                 light
                 ;
                 if
                 a
                 little
                 black
                 be
                 mingled
                 with
                 white
                 ,
                 the
                 product
                 must
                 have
                 something
                 of
                 every
                 influence
                 that
                 can
                 be
                 communicated
                 from
                 its
                 principle
                 ,
                 or
                 material
                 constitution
                 ;
                 and
                 ten
                 thousand
                 millions
                 of
                 uncertains
                 cannot
                 make
                 one
                 certain
                 .
              
               
                 In
                 this
                 case
                 the
                 understanding
                 comes
                 not
                 to
                 any
                 certainty
                 by
                 the
                 energy
                 of
                 the
                 motives
                 and
                 direct
                 arguments
                 of
                 probability
                 ,
                 
                 or
                 by
                 the
                 first
                 effort
                 and
                 impresses
                 of
                 their
                 strength
                 ,
                 but
                 by
                 a
                 particular
                 reflexion
                 which
                 it
                 makes
                 upon
                 the
                 heap
                 ,
                 and
                 by
                 a
                 secondary
                 discoursing
                 extracted
                 from
                 the
                 whole
                 ,
                 as
                 being
                 therefore
                 convinced
                 ,
                 because
                 it
                 beleeves
                 it
                 to
                 be
                 impossible
                 that
                 so
                 many
                 considerations
                 ,
                 that
                 no
                 way
                 conspire
                 either
                 in
                 matter
                 or
                 design
                 ,
                 should
                 agree
                 in
                 the
                 production
                 of
                 a
                 lie
                 .
                 It
                 is
                 not
                 likely
                 that
                 so
                 many
                 beams
                 of
                 light
                 should
                 issue
                 from
                 the
                 chambers
                 of
                 heaven
                 for
                 no
                 other
                 reason
                 but
                 to
                 lead
                 us
                 into
                 a
                 precipice
                 .
                 Probable
                 arguments
                 and
                 prudential
                 motives
                 are
                 the
                 great
                 hinges
                 of
                 humane
                 actions
                 ,
                 for
                 as
                 a
                 Pope
                 once
                 said
                 ,
                 It
                 is
                 but
                 a
                 little
                 wit
                 that
                 governs
                 the
                 world
                 ;
                 and
                 the
                 uncertainty
                 of
                 arguments
                 is
                 the
                 great
                 cause
                 of
                 contingency
                 in
                 events
                 ;
                 but
                 as
                 uncertain
                 as
                 most
                 counsels
                 are
                 ,
                 yet
                 all
                 the
                 great
                 transactions
                 of
                 the
                 affairs
                 of
                 the
                 world
                 are
                 resolved
                 on
                 and
                 acted
                 by
                 them
                 ;
                 by
                 suspicions
                 and
                 fears
                 and
                 probable
                 apprehensions
                 infinite
                 evils
                 are
                 prevented
                 ;
                 and
                 it
                 is
                 not
                 therefore
                 likely
                 to
                 be
                 an
                 error
                 by
                 which
                 so
                 perpetually
                 so
                 many
                 good
                 things
                 are
                 procured
                 and
                 effected
                 .
                 For
                 it
                 were
                 a
                 disparagement
                 to
                 the
                 wise
                 providence
                 of
                 God
                 ,
                 and
                 a
                 lessening
                 the
                 rare
                 Oeconomy
                 of
                 the
                 Divine
                 Government
                 that
                 he
                 should
                 permit
                 almost
                 all
                 the
                 world
                 ,
                 and
                 all
                 reiglements
                 ,
                 the
                 varieties
                 of
                 event
                 ,
                 and
                 all
                 the
                 changes
                 of
                 Kingdomes
                 ,
                 and
                 all
                 counsels
                 and
                 deliberations
                 ,
                 to
                 be
                 conducted
                 by
                 moral
                 demonstrations
                 ,
                 and
                 to
                 be
                 under
                 the
                 power
                 of
                 probabilities
                 ,
                 and
                 yet
                 that
                 these
                 should
                 be
                 deceitful
                 and
                 false
                 .
                 Neither
                 is
                 it
                 to
                 be
                 imagined
                 that
                 God
                 should
                 permit
                 wise
                 men
                 ,
                 and
                 good
                 ,
                 men
                 that
                 on
                 purpose
                 place
                 their
                 reason
                 in
                 indifference
                 ,
                 that
                 abate
                 of
                 their
                 heats
                 and
                 quench
                 their
                 own
                 extravagant
                 fires
                 ,
                 men
                 that
                 wipe
                 away
                 all
                 clouds
                 and
                 mists
                 from
                 their
                 eyes
                 ,
                 that
                 they
                 may
                 see
                 clearly
                 ,
                 men
                 that
                 search
                 as
                 they
                 ought
                 to
                 do
                 ,
                 for
                 things
                 that
                 they
                 are
                 bound
                 to
                 finde
                 ,
                 things
                 that
                 they
                 are
                 commanded
                 to
                 search
                 ,
                 and
                 upon
                 which
                 even
                 all
                 their
                 interests
                 depends
                 ,
                 and
                 yet
                 inquiring
                 after
                 the
                 end
                 whither
                 they
                 are
                 directed
                 ,
                 and
                 by
                 what
                 means
                 it
                 is
                 to
                 be
                 acquired
                 that
                 these
                 men
                 should
                 be
                 inevitably
                 abused
                 by
                 their
                 own
                 reason
                 ,
                 by
                 the
                 best
                 reason
                 they
                 have
                 ;
                 and
                 that
                 when
                 concerning
                 the
                 thing
                 which
                 cannot
                 be
                 demonstrated
                 by
                 proper
                 and
                 physical
                 arguments
                 ,
                 yet
                 we
                 are
                 to
                 enter
                 into
                 a
                 perswasion
                 so
                 great
                 ,
                 that
                 for
                 the
                 verification
                 of
                 it
                 men
                 must
                 venture
                 their
                 lives
                 and
                 their
                 souls
                 ;
                 I
                 say
                 ,
                 if
                 this
                 kinde
                 of
                 proof
                 be
                 not
                 sufficient
                 to
                 effect
                 all
                 this
                 ,
                 and
                 sufficiently
                 to
                 assure
                 such
                 men
                 ,
                 and
                 competently
                 to
                 affirm
                 and
                 strengthen
                 such
                 resolutions
                 ,
                 salvation
                 and
                 damnation
                 must
                 be
                 by
                 chance
                 ,
                 or
                 ,
                 which
                 is
                 worse
                 ,
                 it
                 must
                 be
                 impossible
                 to
                 
                 be
                 well
                 ,
                 but
                 when
                 it
                 cannot
                 choose
                 to
                 be
                 otherwise
                 ;
                 and
                 this
                 I
                 say
                 is
                 not
                 to
                 be
                 imagined
                 that
                 God
                 wil
                 or
                 does
                 permit
                 ,
                 since
                 all
                 these
                 entercourses
                 so
                 much
                 concern
                 Gods
                 glory
                 and
                 our
                 eternal
                 interest
                 .
                 The
                 main
                 events
                 of
                 heaven
                 and
                 hell
                 doe
                 in
                 some
                 regards
                 depend
                 ,
                 as
                 to
                 us
                 ,
                 upon
                 our
                 faith
                 ,
                 whose
                 objects
                 are
                 represented
                 with
                 such
                 lights
                 from
                 God
                 and
                 right
                 reason
                 as
                 are
                 sufficient
                 to
                 perswade
                 ,
                 not
                 to
                 demonstrate
                 ;
                 they
                 are
                 such
                 which
                 leave
                 something
                 to
                 us
                 of
                 choice
                 and
                 love
                 ,
                 and
                 every
                 proposition
                 of
                 Scripture
                 though
                 it
                 be
                 as
                 sure
                 ,
                 yet
                 it
                 is
                 not
                 so
                 evident
                 as
                 the
                 principles
                 of
                 Geometry
                 ;
                 and
                 the
                 Spirit
                 of
                 God
                 effects
                 his
                 purposes
                 with
                 an
                 influence
                 as
                 soft
                 and
                 placid
                 as
                 the
                 warmth
                 of
                 the
                 Sun
                 ,
                 while
                 a
                 physical
                 demonstration
                 blows
                 hard
                 and
                 high
                 as
                 the
                 Northwind
                 ;
                 indeed
                 a
                 man
                 must
                 use
                 rudeness
                 if
                 he
                 does
                 not
                 quit
                 his
                 garment
                 at
                 so
                 loud
                 a
                 call
                 ,
                 but
                 we
                 are
                 more
                 willing
                 to
                 part
                 with
                 it
                 when
                 the
                 Sun
                 gently
                 requires
                 us
                 :
                 so
                 is
                 
                   a
                   moral
                   demonstration
                
                 ,
                 it
                 is
                 so
                 humane
                 ,
                 so
                 perswasive
                 ,
                 so
                 complying
                 with
                 the
                 nature
                 and
                 infirmities
                 of
                 man
                 ,
                 with
                 the
                 actions
                 of
                 his
                 life
                 and
                 his
                 manner
                 of
                 operation
                 ,
                 that
                 it
                 seems
                 to
                 have
                 been
                 created
                 on
                 purpose
                 for
                 the
                 needs
                 and
                 uses
                 of
                 man
                 in
                 this
                 life
                 ,
                 for
                 vertue
                 and
                 for
                 hopes
                 ,
                 for
                 faith
                 and
                 for
                 charity
                 ,
                 to
                 make
                 us
                 to
                 beleeve
                 by
                 love
                 ,
                 and
                 to
                 love
                 by
                 beleeving
                 ,
                 for
                 in
                 heaven
                 they
                 that
                 see
                 and
                 love
                 ,
                 cannot
                 choose
                 but
                 love
                 ,
                 and
                 see
                 ,
                 and
                 comprehend
                 ;
                 for
                 it
                 is
                 a
                 reward
                 and
                 fils
                 all
                 their
                 faculties
                 ,
                 and
                 is
                 not
                 possessed
                 by
                 us
                 ,
                 but
                 it self
                 possesses
                 us
                 ;
                 In
                 this
                 world
                 where
                 we
                 are
                 to
                 doe
                 something
                 our selves
                 ,
                 though
                 all
                 by
                 the
                 grace
                 of
                 God
                 ,
                 that
                 which
                 we
                 doe
                 of
                 our selves
                 is
                 nothing
                 else
                 but
                 to
                 work
                 as
                 we
                 our selves
                 can
                 ,
                 which
                 indeed
                 happens
                 to
                 be
                 in
                 propositions
                 ,
                 as
                 it
                 is
                 in
                 the
                 love
                 of
                 God
                 ,
                 this
                 cannot
                 fail
                 us
                 ,
                 but
                 we
                 may
                 fail
                 of
                 it
                 ,
                 and
                 so
                 are
                 the
                 sentences
                 of
                 Religion
                 ,
                 infallible
                 in
                 themselves
                 ,
                 but
                 we
                 may
                 be
                 deceived
                 ,
                 while
                 by
                 a
                 fallible
                 way
                 we
                 proceed
                 to
                 infallible
                 notices
                 ,
                 for
                 nothing
                 else
                 could
                 indear
                 our
                 labour
                 and
                 our
                 love
                 ,
                 our
                 search
                 and
                 our
                 obedience
                 ;
                 and
                 therefore
                 this
                 must
                 be
                 sufficient
                 and
                 acceptable
                 ,
                 if
                 we
                 doe
                 what
                 we
                 can
                 :
                 But
                 then
                 this
                 also
                 will
                 secure
                 our
                 confidence
                 ,
                 and
                 in
                 the
                 noises
                 of
                 Christendome
                 when
                 disputing
                 fellows
                 say
                 their
                 brother
                 is
                 damned
                 for
                 not
                 beleeving
                 them
                 ,
                 we
                 need
                 not
                 to
                 regard
                 any
                 such
                 noises
                 ,
                 if
                 we
                 proceed
                 prudently
                 as
                 we
                 can
                 ,
                 and
                 honestly
                 as
                 we
                 ought
                 ,
                 probable
                 motives
                 of
                 our
                 understanding
                 are
                 our
                 sufficient
                 conduct
                 ,
                 and
                 then
                 we
                 have
                 this
                 warrant
                 ,
                 
                   Brethren
                   ,
                   if
                   our
                   hearts
                   condemne
                   us
                   not
                   ,
                   〈◊〉
                   3.
                   21.
                   then
                   have
                   we
                   peace
                   towards
                   God.
                
                 And
                 God
                 would
                 never
                 have
                 inspired
                 his
                 Church
                 with
                 prudence
                 ,
                 or
                 made
                 any
                 such
                 vertue
                 ,
                 if
                 the
                 things
                 which
                 were
                 put
                 under
                 the
                 conduct
                 of
                 it
                 ,
                 that
                 is
                 ,
                 probabilities
                 ,
                 were
                 not
                 instrumental
                 to
                 the
                 service
                 of
                 God
                 ,
                 and
                 to
                 the
                 verification
                 of
                 all
                 its
                 just
                 and
                 proper
                 productions
                 .
              
               
                 Probable
                 arguments
                 are
                 like
                 little
                 starres
                 ,
                 
                 every
                 one
                 of
                 which
                 will
                 be
                 useless
                 as
                 to
                 our
                 conduct
                 and
                 enlightening
                 ,
                 but
                 when
                 they
                 are
                 tyed
                 together
                 by
                 order
                 and
                 vicinity
                 ,
                 by
                 the
                 finger
                 of
                 God
                 and
                 the
                 hand
                 of
                 an
                 Angel
                 ,
                 they
                 make
                 a
                 Constellation
                 ,
                 and
                 are
                 not
                 onely
                 powerful
                 in
                 their
                 influence
                 ,
                 but
                 like
                 a
                 bright
                 Angel
                 to
                 guide
                 and
                 to
                 enlighten
                 our
                 way
                 .
                 And
                 although
                 the
                 light
                 is
                 not
                 great
                 as
                 the
                 light
                 of
                 the
                 Sun
                 or
                 Moon
                 ,
                 yet
                 Mariners
                 sail
                 by
                 their
                 conduct
                 ;
                 and
                 though
                 with
                 trepidation
                 and
                 some
                 danger
                 ,
                 yet
                 very
                 regularly
                 they
                 enter
                 into
                 the
                 haven
                 .
                 This
                 heap
                 of
                 probable
                 inducements
                 ,
                 is
                 not
                 of
                 power
                 as
                 a
                 Mathematical
                 and
                 Physical
                 demonstration
                 ,
                 which
                 is
                 in
                 discourse
                 as
                 the
                 Sun
                 is
                 in
                 heaven
                 ,
                 but
                 it
                 makes
                 a
                 Milky
                 and
                 a
                 white
                 path
                 ,
                 visible
                 enough
                 to
                 walk
                 securely
                 .
              
               
                 And
                 next
                 to
                 these
                 tapers
                 of
                 effective
                 reason
                 ,
                 
                 drawn
                 from
                 the
                 nature
                 and
                 from
                 the
                 events
                 ,
                 and
                 the
                 accidents
                 and
                 the
                 expectations
                 and
                 experiences
                 of
                 things
                 ,
                 stands
                 the
                 grandeur
                 of
                 a
                 long
                 and
                 united
                 authority
                 :
                 The
                 understanding
                 thus
                 reasoning
                 ,
                 That
                 it
                 is
                 not
                 credible
                 that
                 this
                 thing
                 should
                 have
                 escaped
                 
                 the
                 wiser
                 heads
                 of
                 all
                 the
                 great
                 personages
                 in
                 the
                 world
                 ,
                 who
                 stood
                 at
                 the
                 chairs
                 of
                 Princes
                 ,
                 or
                 sate
                 in
                 the
                 Rulers
                 chair
                 ,
                 and
                 should
                 onely
                 appear
                 to
                 two
                 or
                 three
                 bold
                 ,
                 illiterate
                 ,
                 or
                 vicious
                 persons
                 ,
                 ruled
                 by
                 lusts
                 ,
                 and
                 overruled
                 by
                 evil
                 habits
                 ;
                 but
                 in
                 this
                 we
                 have
                 the
                 same
                 security
                 and
                 the
                 same
                 confidence
                 that
                 timorous
                 persons
                 have
                 in
                 the
                 dark
                 ;
                 they
                 are
                 pleased
                 and
                 can
                 see
                 what
                 is
                 and
                 what
                 is
                 not
                 ,
                 if
                 there
                 be
                 a
                 candle
                 ,
                 but
                 in
                 the
                 dark
                 they
                 are
                 less
                 fearful
                 if
                 they
                 be
                 in
                 company
                 .
              
               
                 This
                 way
                 of
                 arguing
                 some
                 are
                 pleased
                 to
                 call
                 a
                 moral
                 demonstration
                 ,
                 
                 not
                 that
                 it
                 can
                 make
                 a
                 proposition
                 clear
                 and
                 bright
                 ,
                 and
                 quit
                 from
                 clouds
                 and
                 obscurity
                 ,
                 as
                 a
                 natural
                 demonstration
                 can
                 ,
                 for
                 I
                 may
                 in
                 this
                 case
                 use
                 Aristotles
                 saying
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Things
                 of
                 this
                 nature
                 may
                 be
                 very
                 true
                 ,
                 but
                 are
                 not
                 very
                 evident
                 ;
                 but
                 it
                 can
                 produce
                 the
                 same
                 effect
                 ,
                 that
                 is
                 ,
                 it
                 can
                 lead
                 into
                 truth
                 ,
                 not
                 with
                 as
                 much
                 brightness
                 ,
                 but
                 with
                 as
                 much
                 certainty
                 and
                 infallibility
                 in
                 the
                 event
                 of
                 things
                 .
                 For
                 a
                 man
                 may
                 as
                 prosperously
                 and
                 certainly
                 arrive
                 at
                 his
                 journeys
                 end
                 though
                 but
                 conducted
                 by
                 him
                 that
                 went
                 the
                 way
                 but
                 once
                 before
                 him
                 ,
                 as
                 if
                 he
                 had
                 a
                 straight
                 path
                 walled
                 in
                 on
                 both
                 sides
                 ;
                 so
                 may
                 we
                 finde
                 truth
                 as
                 certainly
                 by
                 probabilities
                 ,
                 as
                 by
                 demonstrations
                 :
                 we
                 are
                 not
                 so
                 sure
                 that
                 we
                 finde
                 it
                 ,
                 but
                 it
                 is
                 oftentimes
                 as
                 surely
                 found
                 .
                 And
                 if
                 the
                 heap
                 arrive
                 at
                 that
                 which
                 we
                 call
                 a
                 moral
                 demonstration
                 ,
                 it
                 is
                 as
                 certain
                 that
                 no
                 moral
                 demonstration
                 can
                 be
                 opposed
                 against
                 it
                 ,
                 as
                 that
                 no
                 natural
                 demonstration
                 can
                 be
                 brought
                 in
                 contradiction
                 to
                 a
                 natural
                 .
                 For
                 the
                 understanding
                 cannot
                 call
                 any
                 thing
                 a
                 moral
                 demonstration
                 ,
                 till
                 by
                 considering
                 the
                 particulars
                 on
                 both
                 sides
                 ,
                 the
                 reasonableness
                 of
                 one
                 ,
                 and
                 the
                 unreasonableness
                 of
                 the
                 other
                 ,
                 with
                 a
                 cold
                 sent
                 ,
                 and
                 liberty
                 of
                 spirit
                 ,
                 and
                 an
                 unbyassed
                 Will
                 ,
                 it
                 hath
                 passed
                 the
                 sentence
                 for
                 the
                 truth
                 ;
                 and
                 since
                 in
                 this
                 case
                 all
                 the
                 opposition
                 is
                 between
                 strength
                 and
                 power
                 on
                 one
                 side
                 ,
                 and
                 weakness
                 and
                 pretence
                 on
                 the
                 other
                 ,
                 it
                 is
                 impossible
                 that
                 the
                 opposite
                 parts
                 should
                 be
                 demonstrations
                 or
                 seem
                 so
                 to
                 the
                 same
                 man.
                 And
                 this
                 appears
                 by
                 this
                 also
                 ,
                 that
                 some
                 propositions
                 which
                 are
                 onely
                 proved
                 by
                 a
                 conjugation
                 of
                 probable
                 inducements
                 ,
                 have
                 yet
                 obtained
                 as
                 certain
                 and
                 as
                 regular
                 events
                 as
                 a
                 natural
                 demonstration
                 ,
                 and
                 are
                 beleeved
                 
                   equally
                   ,
                   constantly
                
                 ,
                 and
                 perpetually
                 by
                 all
                 wise
                 men
                 ,
                 and
                 the
                 understanding
                 does
                 regularly
                 receive
                 the
                 same
                 impression
                 ,
                 and
                 give
                 the
                 same
                 assent
                 ,
                 and
                 for
                 ever
                 draws
                 forth
                 the
                 same
                 conclusions
                 when
                 it
                 is
                 not
                 abused
                 with
                 differing
                 prejudices
                 and
                 preoccupations
                 ,
                 when
                 its
                 liberty
                 and
                 powers
                 are
                 not
                 infeebled
                 with
                 customes
                 ,
                 examples
                 and
                 contrary
                 breeding
                 ,
                 while
                 it
                 is
                 not
                 brib'd
                 by
                 interest
                 ,
                 or
                 hurried
                 away
                 by
                 passion
                 .
              
               
                 Of
                 this
                 I
                 shall
                 choose
                 to
                 give
                 one
                 instance
                 ,
                 
                 which
                 as
                 it
                 is
                 of
                 the
                 greatest
                 concernment
                 in
                 the
                 world
                 in
                 it self
                 ,
                 so
                 the
                 gay
                 impieties
                 and
                 bold
                 wits
                 of
                 the
                 world
                 who
                 are
                 witty
                 against
                 none
                 more
                 then
                 God
                 and
                 Gods
                 wisdome
                 ,
                 have
                 made
                 it
                 now
                 to
                 be
                 but
                 too
                 seasonable
                 ,
                 and
                 that
                 is
                 ,
                 that
                 
                   the
                   Religion
                   of
                   Jesus
                   Christ
                
                 ,
                 or
                 
                   The
                   Christian
                   Religion
                   is
                   from
                   God
                
                 ;
                 concerning
                 which
                 I
                 will
                 not
                 now
                 pretend
                 to
                 bring
                 in
                 all
                 the
                 particulars
                 whereby
                 each
                 part
                 of
                 it
                 can
                 be
                 verified
                 ,
                 but
                 by
                 heaping
                 together
                 such
                 heads
                 of
                 probabilities
                 which
                 are
                 or
                 may
                 be
                 the
                 cause
                 of
                 an
                 infinite
                 perswasion
                 ,
                 and
                 this
                 I
                 had
                 rather
                 choose
                 to
                 doe
                 for
                 these
                 reasons
                 :
              
               
                 1.
                 
                 
                 Because
                 many
                 men
                 excellently
                 learned
                 have
                 already
                 discoursed
                 largely
                 of
                 the
                 truth
                 of
                 Christianity
                 ,
                 and
                 approved
                 by
                 a
                 direct
                 and
                 close
                 congression
                 with
                 other
                 Religions
                 ,
                 by
                 examination
                 of
                 the
                 contrary
                 pretences
                 ,
                 refutation
                 of
                 their
                 arguments
                 ,
                 answering
                 their
                 objections
                 ,
                 and
                 have
                 by
                 direct
                 force
                 so
                 farre
                 prevailed
                 ,
                 that
                 all
                 the
                 reason
                 of
                 the
                 world
                 appears
                 to
                 stand
                 on
                 the
                 Christian
                 side
                 :
                 and
                 for
                 me
                 to
                 doe
                 it
                 now
                 ,
                 as
                 there
                 is
                 no
                 just
                 occasion
                 ministred
                 
                 by
                 this
                 argument
                 ,
                 so
                 neither
                 can
                 it
                 be
                 useful
                 and
                 necessary
                 .
              
               
                 2.
                 
                 In
                 that
                 way
                 of
                 arguing
                 ,
                 
                 every
                 man
                 that
                 is
                 an
                 adversary
                 can
                 answer
                 one
                 argument
                 ,
                 and
                 some
                 can
                 reprove
                 many
                 ,
                 and
                 none
                 can
                 prevail
                 singly
                 to
                 posses
                 all
                 the
                 understanding
                 ,
                 and
                 to
                 fill
                 all
                 the
                 corners
                 of
                 consideration
                 ,
                 but
                 in
                 a
                 moral
                 demonstration
                 that
                 can
                 be
                 supplied
                 .
              
               
                 3.
                 
                 
                 In
                 the
                 other
                 way
                 an
                 adversary
                 supposes
                 himself
                 to
                 prevail
                 when
                 he
                 can
                 answer
                 the
                 arguments
                 singly
                 ,
                 and
                 the
                 discourses
                 in
                 that
                 method
                 are
                 like
                 the
                 servants
                 sent
                 singly
                 to
                 gather
                 fruits
                 of
                 the
                 Husbandmen
                 ,
                 they
                 killed
                 them
                 as
                 fast
                 as
                 they
                 came
                 ,
                 and
                 a
                 man
                 may
                 kill
                 a
                 whole
                 Kingdome
                 over
                 ,
                 if
                 the
                 opponents
                 come
                 by
                 single
                 persons
                 ;
                 but
                 a
                 moral
                 demonstration
                 is
                 like
                 an
                 Army
                 which
                 can
                 lose
                 single
                 persons
                 and
                 yet
                 prevail
                 ,
                 but
                 yet
                 cannot
                 be
                 beaten
                 unless
                 it
                 be
                 beaten
                 all
                 .
              
               
                 4.
                 
                 
                 The
                 few
                 little
                 things
                 that
                 Atheistical
                 persons
                 prate
                 against
                 the
                 holy
                 Jesus
                 and
                 his
                 most
                 excellent
                 Religion
                 ,
                 are
                 infinitely
                 outweighed
                 by
                 the
                 multitude
                 and
                 variety
                 of
                 things
                 to
                 be
                 said
                 for
                 it
                 ;
                 and
                 let
                 the
                 others
                 stand
                 (
                 as
                 if
                 they
                 meet
                 with
                 persons
                 that
                 cannot
                 answer
                 them
                 )
                 yet
                 they
                 are
                 sure
                 this
                 greater
                 ought
                 to
                 prevail
                 ,
                 because
                 it
                 possesses
                 all
                 the
                 corners
                 of
                 reason
                 ,
                 and
                 meets
                 with
                 every
                 instance
                 ,
                 and
                 complies
                 with
                 the
                 manner
                 of
                 a
                 man
                 ,
                 and
                 is
                 fitted
                 to
                 the
                 nature
                 of
                 things
                 ,
                 and
                 complies
                 with
                 the
                 Will
                 ,
                 and
                 perswades
                 the
                 understanding
                 ,
                 and
                 is
                 a
                 guard
                 against
                 the
                 tricks
                 of
                 Sophisters
                 ,
                 and
                 does
                 not
                 onely
                 effect
                 its
                 purpose
                 by
                 direct
                 influence
                 ,
                 but
                 is
                 secured
                 by
                 reflexion
                 upon
                 it self
                 ,
                 and
                 does
                 more
                 by
                 its
                 indirect
                 strength
                 ,
                 and
                 by
                 a
                 back
                 blow
                 ,
                 then
                 by
                 its
                 first
                 operations
                 ;
                 and
                 therefore
                 ,
              
               
                 This
                 instance
                 and
                 this
                 way
                 of
                 argument
                 may
                 be
                 of
                 more
                 use
                 to
                 those
                 persons
                 who
                 cannot
                 so
                 dispute
                 ,
                 
                 but
                 that
                 they
                 are
                 apt
                 to
                 be
                 abused
                 by
                 little
                 things
                 ,
                 by
                 talkings
                 and
                 imperfect
                 arguings
                 ;
                 it
                 may
                 be
                 a
                 defensative
                 against
                 trifling
                 objections
                 ,
                 and
                 the
                 impious
                 pratings
                 of
                 the
                 
                   nequam
                   ingeniosi
                
                 the
                 witty
                 fools
                 ,
                 while
                 the
                 men
                 are
                 armed
                 by
                 love
                 and
                 prudence
                 and
                 wise
                 securities
                 to
                 stand
                 with
                 confidence
                 and
                 piety
                 against
                 talkings
                 and
                 intrigues
                 of
                 danger
                 ;
                 for
                 by
                 this
                 way
                 best
                 ,
                 
                   Wisdome
                   is
                   justified
                   of
                   all
                   her
                   children
                   .
                
              
               
                 
                   An
                   instance
                   of
                   Moral
                   demonstration
                   ,
                   or
                   a
                   conjugation
                   of
                   probabilities
                   ,
                   proving
                   that
                   the
                   Religion
                   of
                   Jesus
                   Christ
                   is
                   from
                   God.
                   
                
              
               
                 THis
                 discourse
                 of
                 all
                 the
                 disputables
                 in
                 the
                 world
                 ,
                 
                 shall
                 require
                 the
                 fewest
                 things
                 to
                 be
                 granted
                 ;
                 even
                 nothing
                 but
                 what
                 was
                 evident
                 ,
                 even
                 nothing
                 but
                 the
                 very
                 subject
                 of
                 the
                 Question
                 ,
                 viz.
                 That
                 there
                 was
                 such
                 a
                 man
                 as
                 Jesus
                 Christ
                 ,
                 that
                 he
                 pretended
                 such
                 things
                 and
                 taught
                 such
                 doctrines
                 :
                 for
                 he
                 that
                 will
                 prove
                 these
                 things
                 to
                 be
                 from
                 God
                 ,
                 must
                 be
                 allowed
                 that
                 they
                 were
                 from
                 something
                 or
                 other
                 .
                 But
                 this
                 postulate
                 I
                 doe
                 not
                 ask
                 for
                 need
                 ,
                 but
                 for
                 orders
                 sake
                 and
                 Art
                 ;
                 for
                 what
                 the
                 histories
                 of
                 that
                 Age
                 reported
                 as
                 a
                 publick
                 affair
                 ,
                 as
                 one
                 of
                 the
                 most
                 eminent
                 transactions
                 of
                 the
                 world
                 ,
                 that
                 which
                 made
                 so
                 much
                 noise
                 ,
                 which
                 caused
                 so
                 many
                 changes
                 ,
                 which
                 occasioned
                 so
                 many
                 warres
                 ,
                 which
                 divided
                 so
                 many
                 hearts
                 ,
                 which
                 altered
                 so
                 many
                 families
                 ,
                 which
                 procured
                 so
                 many
                 deaths
                 ,
                 which
                 obtained
                 so
                 many
                 Laws
                 in
                 favour
                 ,
                 and
                 suffered
                 so
                 many
                 Rescripts
                 in
                 the
                 disfavour
                 of
                 its
                 self
                 ;
                 that
                 which
                 was
                 not
                 done
                 in
                 a
                 corner
                 ,
                 but
                 was
                 33.
                 years
                 and
                 more
                 in
                 acting
                 ;
                 which
                 caused
                 so
                 many
                 Sects
                 ,
                 and
                 was
                 opposed
                 by
                 so
                 much
                 Art
                 ,
                 and
                 so
                 much
                 power
                 that
                 it
                 might
                 not
                 grow
                 ,
                 which
                 filled
                 the
                 world
                 with
                 noise
                 ,
                 which
                 effected
                 such
                 great
                 changes
                 in
                 the
                 bodies
                 of
                 men
                 by
                 curing
                 the
                 diseased
                 ,
                 and
                 smiting
                 the
                 contumacious
                 or
                 the
                 hypocrites
                 ,
                 which
                 drew
                 so
                 many
                 eyes
                 ,
                 and
                 fill'd
                 so
                 many
                 tongues
                 ,
                 and
                 imployed
                 so
                 many
                 
                 pens
                 ,
                 and
                 was
                 the
                 care
                 and
                 the
                 question
                 of
                 the
                 whole
                 world
                 at
                 that
                 time
                 ,
                 and
                 immediately
                 after
                 ;
                 that
                 which
                 was
                 consigned
                 by
                 publick
                 acts
                 and
                 records
                 of
                 Courts
                 ,
                 which
                 was
                 in
                 the
                 Books
                 of
                 friends
                 and
                 enemies
                 ,
                 which
                 came
                 accompanied
                 and
                 remarked
                 with
                 eclipses
                 and
                 stars
                 and
                 prodigies
                 of
                 heaven
                 and
                 earth
                 ,
                 that
                 which
                 the
                 Jews
                 even
                 in
                 spite
                 and
                 against
                 their
                 wills
                 confessed
                 ,
                 and
                 which
                 the
                 witty
                 adversaries
                 intending
                 to
                 overthrow
                 ,
                 could
                 never
                 so
                 much
                 as
                 challenge
                 of
                 want
                 of
                 truth
                 in
                 the
                 matter
                 of
                 fact
                 and
                 story
                 ;
                 that
                 which
                 they
                 who
                 are
                 infinitely
                 concerned
                 that
                 it
                 should
                 not
                 be
                 beleeved
                 ,
                 or
                 more
                 ,
                 that
                 it
                 had
                 never
                 been
                 ,
                 doe
                 yet
                 onely
                 labour
                 to
                 make
                 to
                 appear
                 not
                 to
                 have
                 been
                 Divine
                 :
                 Certainly
                 ,
                 this
                 thing
                 is
                 so
                 certain
                 that
                 it
                 was
                 ,
                 that
                 the
                 defenders
                 of
                 it
                 need
                 not
                 account
                 it
                 a
                 kindness
                 to
                 have
                 it
                 presupposed
                 ;
                 for
                 never
                 was
                 any
                 story
                 in
                 the
                 world
                 that
                 had
                 so
                 many
                 degrees
                 of
                 credibility
                 ,
                 as
                 the
                 story
                 of
                 the
                 person
                 ,
                 life
                 and
                 death
                 of
                 Jesus
                 Christ
                 :
                 And
                 if
                 he
                 had
                 not
                 been
                 a
                 true
                 Prophet
                 ,
                 yet
                 that
                 he
                 was
                 in
                 the
                 world
                 ,
                 and
                 said
                 and
                 did
                 such
                 things
                 cannot
                 be
                 denied
                 ;
                 for
                 even
                 concerning
                 Mahomet
                 we
                 make
                 no
                 question
                 but
                 he
                 was
                 in
                 the
                 world
                 ,
                 and
                 led
                 a
                 great
                 part
                 of
                 mankinde
                 after
                 him
                 ,
                 and
                 what
                 was
                 less
                 proved
                 we
                 infinitely
                 beleeve
                 ;
                 and
                 what
                 all
                 men
                 say
                 ,
                 and
                 no
                 man
                 denies
                 ,
                 and
                 was
                 notorious
                 in
                 it self
                 ,
                 of
                 this
                 we
                 may
                 make
                 further
                 inquiries
                 whether
                 it
                 was
                 all
                 that
                 which
                 it
                 pretended
                 ,
                 for
                 that
                 it
                 did
                 make
                 pretences
                 and
                 was
                 in
                 the
                 world
                 ,
                 needs
                 no
                 more
                 probation
                 .
              
               
                 But
                 now
                 whether
                 Jesus
                 Christ
                 was
                 sent
                 from
                 God
                 and
                 delivered
                 the
                 Will
                 of
                 God
                 ,
                 
                 we
                 are
                 to
                 take
                 accounts
                 from
                 all
                 the
                 things
                 of
                 the
                 world
                 which
                 were
                 on
                 him
                 ,
                 or
                 about
                 him
                 ,
                 or
                 from
                 him
                 .
                 Consider
                 first
                 his
                 person
                 :
                 he
                 was
                 foretold
                 by
                 all
                 the
                 Prophets
                 :
                 He
                 ,
                 I
                 say
                 ,
                 for
                 that
                 appears
                 by
                 the
                 event
                 ,
                 and
                 the
                 correspondencies
                 of
                 their
                 sayings
                 to
                 his
                 person
                 :
                 he
                 was
                 described
                 by
                 infallible
                 characterisms
                 which
                 did
                 fit
                 him
                 ,
                 and
                 did
                 never
                 fit
                 any
                 but
                 him
                 ;
                 for
                 when
                 he
                 was
                 born
                 ,
                 then
                 was
                 the
                 fulness
                 of
                 time
                 ,
                 and
                 the
                 Messias
                 was
                 expected
                 at
                 the
                 time
                 when
                 Jesus
                 did
                 appear
                 ,
                 which
                 gave
                 occasion
                 to
                 many
                 of
                 the
                 godly
                 then
                 to
                 wait
                 for
                 him
                 ,
                 and
                 to
                 hope
                 to
                 live
                 till
                 the
                 time
                 of
                 his
                 revelation
                 :
                 and
                 they
                 did
                 so
                 ,
                 and
                 with
                 a
                 spirit
                 of
                 Prophecie
                 which
                 their
                 own
                 nation
                 did
                 confess
                 and
                 honour
                 ,
                 glorified
                 God
                 at
                 the
                 revelation
                 :
                 and
                 the
                 most
                 excellent
                 and
                 devout
                 persons
                 that
                 were
                 conspicuous
                 for
                 their
                 piety
                 did
                 then
                 rejoyce
                 in
                 him
                 ,
                 and
                 confess
                 him
                 ;
                 and
                 the
                 expectation
                 of
                 him
                 at
                 that
                 time
                 was
                 so
                 publick
                 and
                 famous
                 ,
                 that
                 it
                 gave
                 occasion
                 to
                 divers
                 Impostors
                 to
                 abuse
                 the
                 credulity
                 of
                 the
                 people
                 in
                 pretending
                 to
                 be
                 the
                 Messias
                 ;
                 but
                 not
                 onely
                 the
                 predictions
                 of
                 the
                 time
                 ,
                 and
                 the
                 perfect
                 Synchronisms
                 did
                 point
                 him
                 out
                 ,
                 but
                 at
                 his
                 birth
                 a
                 strange
                 starre
                 appeared
                 ,
                 which
                 guided
                 certain
                 Levantine
                 Princes
                 and
                 Sages
                 to
                 the
                 inquiry
                 after
                 him
                 ;
                 a
                 strange
                 starre
                 which
                 had
                 an
                 irregular
                 place
                 and
                 an
                 irregular
                 motion
                 ,
                 that
                 came
                 by
                 design
                 ,
                 and
                 acted
                 by
                 counsel
                 ,
                 the
                 counsel
                 of
                 the
                 Almighty
                 Guide
                 ,
                 it
                 moved
                 from
                 place
                 to
                 place
                 ,
                 till
                 it
                 stood
                 just
                 over
                 the
                 house
                 where
                 the
                 Babe
                 did
                 sleep
                 ;
                 a
                 starre
                 of
                 which
                 the
                 Heathen
                 knew
                 much
                 ,
                 who
                 knew
                 nothing
                 of
                 him
                 ;
                 a
                 starre
                 which
                 Chalcidius
                 affirmed
                 to
                 have
                 signified
                 the
                 descent
                 of
                 God
                 for
                 the
                 salvation
                 of
                 man
                 ;
                 a
                 starre
                 that
                 guided
                 the
                 wise
                 Chaldees
                 to
                 worship
                 him
                 with
                 gifts
                 (
                 as
                 the
                 same
                 disciple
                 of
                 Plato
                 does
                 affirm
                 ,
                 and
                 )
                 as
                 the
                 holy
                 Scriptures
                 deliver
                 ;
                 and
                 this
                 starre
                 could
                 be
                 no
                 secret
                 ;
                 It
                 troubled
                 all
                 the
                 Country
                 ;
                 It
                 put
                 Herod
                 upon
                 strange
                 arts
                 of
                 security
                 for
                 his
                 Kingdome
                 ,
                 it
                 effected
                 a
                 sad
                 tragedy
                 accidentally
                 ,
                 for
                 it
                 occasioned
                 the
                 death
                 of
                 all
                 the
                 little
                 Babes
                 in
                 the
                 City
                 ,
                 and
                 voisinage
                 of
                 Bethlehem
                 :
                 But
                 the
                 birth
                 of
                 this
                 young
                 child
                 which
                 was
                 thus
                 glorified
                 by
                 a
                 starre
                 ,
                 was
                 also
                 signified
                 by
                 an
                 Angel
                 ,
                 and
                 was
                 effected
                 by
                 the
                 holy
                 Spirit
                 of
                 God
                 ,
                 in
                 a
                 manner
                 which
                 was
                 in
                 it self
                 supernatural
                 ;
                 a
                 Virgin
                 was
                 his
                 Mother
                 ,
                 and
                 God
                 was
                 his
                 Father
                 ,
                 and
                 his
                 beginning
                 was
                 miraculous
                 ;
                 and
                 this
                 matter
                 of
                 his
                 birth
                 of
                 a
                 Virgin
                 was
                 proved
                 to
                 an
                 interested
                 and
                 jealous
                 
                 person
                 ,
                 even
                 to
                 Joseph
                 the
                 supposed
                 father
                 of
                 Jesus
                 ,
                 it
                 was
                 affirmed
                 publickly
                 by
                 all
                 his
                 family
                 ,
                 and
                 by
                 all
                 his
                 disciples
                 ,
                 and
                 published
                 in
                 the
                 middest
                 of
                 all
                 his
                 enemies
                 ,
                 who
                 by
                 no
                 artifice
                 could
                 reprove
                 it
                 ,
                 a
                 matter
                 so
                 famous
                 ,
                 that
                 when
                 it
                 was
                 urged
                 as
                 an
                 argument
                 to
                 prove
                 Jesus
                 to
                 be
                 the
                 Messias
                 ,
                 by
                 the
                 force
                 of
                 a
                 Prophecie
                 in
                 
                   Isaiah
                   [
                   A
                   Virgin
                   shall
                   conceive
                   a
                   Son
                
                 ]
                 they
                 who
                 obstinately
                 refused
                 to
                 admit
                 him
                 ,
                 did
                 not
                 deny
                 the
                 matter
                 of
                 fact
                 ,
                 but
                 denied
                 that
                 it
                 was
                 so
                 meant
                 by
                 the
                 Prophet
                 ,
                 which
                 if
                 it
                 were
                 true
                 ,
                 can
                 onely
                 prove
                 that
                 Jesus
                 was
                 more
                 excellent
                 then
                 was
                 foretold
                 by
                 the
                 Prophets
                 ,
                 but
                 that
                 there
                 was
                 nothing
                 less
                 in
                 him
                 then
                 was
                 to
                 be
                 in
                 the
                 Messias
                 ;
                 it
                 was
                 a
                 matter
                 so
                 famous
                 that
                 the
                 Arabian
                 Physicians
                 who
                 can
                 affirm
                 no
                 such
                 things
                 of
                 their
                 Mahomet
                 ,
                 and
                 yet
                 not
                 being
                 able
                 to
                 deny
                 it
                 to
                 be
                 true
                 of
                 the
                 holy
                 Jesus
                 ,
                 endevour
                 to
                 elevate
                 and
                 lessen
                 the
                 thing
                 ,
                 by
                 saying
                 ,
                 It
                 is
                 not
                 wholly
                 beyond
                 the
                 force
                 of
                 nature
                 ,
                 that
                 a
                 Virgin
                 should
                 conceive
                 ,
                 so
                 that
                 it
                 was
                 on
                 all
                 hands
                 undeniable
                 ,
                 that
                 the
                 Mother
                 of
                 Jesus
                 was
                 a
                 Virgin
                 ,
                 a
                 Mother
                 without
                 a
                 Man.
                 This
                 is
                 that
                 Jesus
                 at
                 whose
                 presence
                 before
                 he
                 was
                 born
                 ,
                 a
                 babe
                 in
                 his
                 mothers
                 belly
                 also
                 did
                 leap
                 for
                 joy
                 ,
                 who
                 was
                 also
                 a
                 person
                 extraordinary
                 himself
                 ,
                 conceived
                 in
                 his
                 mothers
                 old
                 age
                 ,
                 after
                 a
                 long
                 barrenness
                 ,
                 signified
                 by
                 an
                 Angel
                 in
                 the
                 Temple
                 ,
                 to
                 his
                 father
                 officiating
                 his
                 Priestly
                 Office
                 ,
                 who
                 was
                 also
                 struck
                 dumb
                 for
                 his
                 not
                 present
                 beleeving
                 :
                 all
                 the
                 people
                 saw
                 it
                 ,
                 and
                 all
                 his
                 kindred
                 were
                 witnesses
                 of
                 his
                 restitution
                 ,
                 and
                 he
                 was
                 named
                 by
                 the
                 Angel
                 ,
                 and
                 his
                 Office
                 declared
                 to
                 be
                 the
                 fore-runner
                 of
                 the
                 holy
                 Jesus
                 ;
                 and
                 this
                 also
                 was
                 foretold
                 by
                 one
                 of
                 the
                 old
                 Prophets
                 ;
                 for
                 the
                 whole
                 story
                 of
                 this
                 Divine
                 person
                 is
                 a
                 chain
                 of
                 providence
                 and
                 wonder
                 ,
                 every
                 link
                 of
                 which
                 is
                 a
                 verification
                 of
                 a
                 Prophecie
                 ,
                 and
                 all
                 of
                 it
                 is
                 that
                 thing
                 which
                 from
                 Adam
                 to
                 the
                 birth
                 of
                 Jesus
                 was
                 pointed
                 at
                 and
                 hinted
                 by
                 all
                 the
                 Prophets
                 ,
                 whose
                 words
                 in
                 him
                 passed
                 perfectly
                 into
                 the
                 event
                 .
                 This
                 is
                 that
                 Jesus
                 who
                 as
                 he
                 was
                 born
                 without
                 a
                 Father
                 ,
                 so
                 he
                 was
                 learned
                 without
                 a
                 Master
                 ,
                 he
                 was
                 a
                 Man
                 without
                 age
                 ,
                 a
                 Doctor
                 in
                 a
                 Childs
                 garment
                 ,
                 disputing
                 in
                 the
                 Sanctuary
                 at
                 12.
                 years
                 old
                 .
                 He
                 was
                 a
                 sojourner
                 in
                 Egypt
                 ,
                 because
                 the
                 poor
                 Babe
                 born
                 of
                 an
                 indigent
                 Mother
                 was
                 a
                 formidable
                 rival
                 to
                 a
                 potent
                 King
                 ,
                 and
                 this
                 fear
                 could
                 not
                 come
                 from
                 the
                 design
                 of
                 the
                 infant
                 ,
                 but
                 must
                 needs
                 arise
                 from
                 the
                 illustriousness
                 of
                 the
                 birth
                 ,
                 and
                 the
                 Prophecies
                 of
                 the
                 child
                 ,
                 and
                 the
                 sayings
                 of
                 the
                 learned
                 ,
                 and
                 the
                 journey
                 of
                 the
                 Wise
                 men
                 ,
                 and
                 the
                 decrees
                 of
                 God
                 ;
                 this
                 journey
                 and
                 the
                 return
                 were
                 both
                 managed
                 by
                 the
                 conduct
                 of
                 an
                 Angel
                 and
                 a
                 Divine
                 dream
                 ,
                 for
                 to
                 the
                 Son
                 of
                 God
                 all
                 the
                 Angels
                 did
                 rejoyce
                 to
                 minister
                 .
                 This
                 blessed
                 Person
                 made
                 thus
                 excellent
                 by
                 his
                 Father
                 ,
                 and
                 glorious
                 by
                 miraculous
                 consignations
                 ,
                 and
                 illustrious
                 by
                 the
                 ministery
                 of
                 heavenly
                 spirits
                 ,
                 and
                 proclaimed
                 to
                 Mary
                 and
                 to
                 Joseph
                 by
                 two
                 Angels
                 ,
                 to
                 the
                 Shepherds
                 by
                 a
                 multitude
                 of
                 the
                 heavenly
                 Host
                 ,
                 to
                 the
                 Wise
                 men
                 by
                 a
                 Prophecie
                 and
                 by
                 a
                 Star
                 ,
                 to
                 the
                 Jews
                 by
                 the
                 Shepherds
                 ,
                 to
                 the
                 Gentiles
                 by
                 the
                 three
                 Wise
                 men
                 ,
                 to
                 Herod
                 by
                 the
                 Doctors
                 of
                 the
                 Law
                 ,
                 and
                 to
                 himself
                 perfectly
                 known
                 by
                 the
                 inchasing
                 his
                 humane
                 nature
                 in
                 the
                 bosome
                 and
                 heart
                 of
                 God
                 ,
                 and
                 by
                 the
                 fulness
                 of
                 the
                 Spirit
                 of
                 God
                 ,
                 was
                 yet
                 pleased
                 for
                 30.
                 years
                 together
                 to
                 live
                 an
                 humble
                 ,
                 a
                 laborious
                 ,
                 a
                 chast
                 and
                 a
                 devout
                 ,
                 a
                 regular
                 and
                 an
                 even
                 ,
                 a
                 wise
                 and
                 an
                 exemplar
                 ,
                 a
                 pious
                 and
                 an
                 obscure
                 life
                 ,
                 without
                 complaint
                 ,
                 without
                 sin
                 ,
                 without
                 design
                 of
                 fame
                 ,
                 or
                 grandeur
                 of
                 spirit
                 ,
                 till
                 the
                 time
                 came
                 that
                 the
                 clefts
                 of
                 the
                 rock
                 were
                 to
                 open
                 ,
                 and
                 the
                 Diamond
                 give
                 its
                 lustre
                 ,
                 and
                 be
                 worn
                 in
                 the
                 Diademes
                 of
                 Kings
                 ,
                 and
                 then
                 this
                 person
                 was
                 wholly
                 admirable
                 ;
                 for
                 he
                 was
                 ushered
                 into
                 the
                 world
                 by
                 the
                 voice
                 of
                 a
                 loud
                 Crier
                 in
                 the
                 wilderness
                 ,
                 a
                 person
                 austere
                 and
                 wise
                 ,
                 of
                 a
                 strange
                 life
                 ,
                 full
                 of
                 holiness
                 and
                 full
                 of
                 hardness
                 ,
                 and
                 a
                 great
                 Preacher
                 of
                 righteousness
                 ,
                 a
                 man
                 beleeved
                 by
                 all
                 the
                 people
                 that
                 he
                 came
                 from
                 God
                 ,
                 one
                 who
                 in
                 his
                 own
                 nation
                 gathered
                 disciples
                 publickly
                 ,
                 and
                 (
                 which
                 amongst
                 them
                 was
                 a
                 great
                 matter
                 )
                 he
                 was
                 the
                 Doctor
                 
                 of
                 a
                 new
                 institution
                 ,
                 and
                 baptized
                 all
                 the
                 Country
                 ,
                 yet
                 this
                 man
                 so
                 great
                 ,
                 so
                 rever'd
                 ,
                 so
                 followed
                 ,
                 so
                 listned
                 to
                 by
                 King
                 and
                 people
                 ,
                 by
                 Doctors
                 and
                 by
                 ideots
                 ,
                 by
                 Pharisees
                 and
                 Sadduces
                 ,
                 this
                 man
                 Preached
                 Jesus
                 to
                 the
                 people
                 ,
                 pointed
                 out
                 the
                 Lamb
                 of
                 God
                 ,
                 told
                 that
                 he
                 must
                 increase
                 ,
                 and
                 himself
                 from
                 all
                 that
                 fame
                 must
                 retire
                 to
                 give
                 him
                 place
                 ;
                 he
                 received
                 him
                 to
                 baptism
                 after
                 having
                 with
                 duty
                 and
                 modesty
                 declared
                 his
                 own
                 unworthiness
                 to
                 give
                 ,
                 but
                 rather
                 a
                 worthiness
                 to
                 receive
                 baptism
                 from
                 the
                 holy
                 hands
                 of
                 Jesus
                 ;
                 but
                 at
                 the
                 solemnity
                 God
                 sent
                 down
                 the
                 holy
                 Spirit
                 upon
                 his
                 holy
                 Son
                 ,
                 and
                 by
                 a
                 voice
                 from
                 heaven
                 ,
                 a
                 voice
                 of
                 thunder
                 (
                 and
                 God
                 was
                 in
                 that
                 voice
                 )
                 declared
                 that
                 this
                 was
                 his
                 Son
                 ,
                 and
                 that
                 he
                 was
                 delighted
                 in
                 him
                 .
                 This
                 voyce
                 from
                 heaven
                 was
                 such
                 ,
                 so
                 evident
                 ,
                 so
                 certain
                 a
                 conviction
                 of
                 what
                 it
                 did
                 intend
                 to
                 prove
                 ,
                 so
                 known
                 and
                 accepted
                 as
                 the
                 way
                 of
                 Divine
                 revelation
                 under
                 the
                 second
                 Temple
                 ,
                 that
                 at
                 that
                 time
                 every
                 man
                 that
                 desired
                 a
                 sign
                 honestly
                 ,
                 would
                 have
                 been
                 satisfied
                 with
                 such
                 a
                 voyce
                 ;
                 it
                 being
                 the
                 testimony
                 by
                 which
                 God
                 made
                 all
                 extraordinaries
                 to
                 be
                 credible
                 to
                 his
                 people
                 from
                 the
                 days
                 of
                 Ezra
                 ,
                 to
                 the
                 death
                 of
                 the
                 Nation
                 ;
                 and
                 that
                 there
                 was
                 such
                 a
                 voice
                 ,
                 not
                 onely
                 then
                 ,
                 but
                 divers
                 times
                 after
                 ,
                 was
                 as
                 certain
                 ,
                 and
                 made
                 as
                 evident
                 as
                 things
                 of
                 that
                 nature
                 can
                 ordinarily
                 be
                 made
                 .
                 For
                 it
                 being
                 a
                 matter
                 of
                 fact
                 ,
                 cannot
                 be
                 supposed
                 infinite
                 ,
                 but
                 limited
                 to
                 time
                 and
                 place
                 ,
                 heard
                 by
                 a
                 certain
                 number
                 of
                 persons
                 ,
                 and
                 was
                 as
                 a
                 clap
                 of
                 thunder
                 upon
                 ordinary
                 accounts
                 ,
                 which
                 could
                 be
                 heard
                 but
                 by
                 those
                 who
                 were
                 within
                 the
                 sphere
                 of
                 its
                 own
                 activity
                 ;
                 and
                 reported
                 by
                 those
                 to
                 others
                 ,
                 who
                 are
                 to
                 give
                 testimony
                 as
                 testimonies
                 are
                 required
                 ,
                 which
                 are
                 credible
                 under
                 the
                 test
                 of
                 two
                 or
                 three
                 disinterested
                 ,
                 honest
                 ,
                 and
                 true
                 men
                 ,
                 and
                 though
                 this
                 was
                 done
                 in
                 the
                 presence
                 of
                 more
                 ,
                 and
                 oftner
                 then
                 once
                 ,
                 yet
                 it
                 was
                 a
                 divine
                 testimony
                 but
                 at
                 first
                 ,
                 but
                 is
                 to
                 be
                 conveyed
                 by
                 the
                 means
                 of
                 men
                 ;
                 and
                 as
                 God
                 thundred
                 from
                 heaven
                 at
                 the
                 giving
                 of
                 the
                 Law
                 ,
                 though
                 that
                 he
                 did
                 so
                 ,
                 we
                 have
                 notice
                 onely
                 from
                 the
                 Books
                 of
                 Moses
                 received
                 from
                 the
                 Jewish
                 Nation
                 ;
                 so
                 he
                 did
                 in
                 the
                 days
                 of
                 the
                 Baptist
                 ,
                 and
                 so
                 he
                 did
                 to
                 
                   Peter
                   ,
                   James
                
                 ,
                 and
                 John
                 ,
                 and
                 so
                 he
                 did
                 in
                 the
                 presence
                 of
                 the
                 Pharisees
                 and
                 many
                 of
                 the
                 common
                 people
                 ;
                 and
                 as
                 it
                 is
                 not
                 to
                 be
                 supposed
                 that
                 all
                 these
                 would
                 joyn
                 their
                 divided
                 interests
                 ,
                 for
                 and
                 against
                 themselves
                 for
                 the
                 verification
                 of
                 a
                 lye
                 ,
                 so
                 if
                 they
                 would
                 have
                 done
                 it
                 ,
                 they
                 could
                 not
                 have
                 done
                 it
                 without
                 reproof
                 of
                 their
                 own
                 parties
                 ,
                 who
                 would
                 have
                 been
                 glad
                 by
                 the
                 discovery
                 onely
                 to
                 disgrace
                 the
                 whole
                 story
                 ;
                 but
                 if
                 the
                 report
                 of
                 honest
                 and
                 just
                 men
                 so
                 reputed
                 ,
                 may
                 be
                 questioned
                 for
                 matter
                 of
                 fact
                 ,
                 or
                 may
                 not
                 be
                 accounted
                 sufficient
                 to
                 make
                 faith
                 when
                 there
                 is
                 no
                 pretence
                 of
                 men
                 to
                 the
                 contrary
                 ,
                 besides
                 that
                 we
                 can
                 have
                 no
                 story
                 transmitted
                 to
                 us
                 ,
                 no
                 records
                 kept
                 ,
                 no
                 acts
                 of
                 Courts
                 ,
                 no
                 narratives
                 of
                 the
                 days
                 of
                 old
                 ,
                 no
                 traditions
                 of
                 our
                 Fathers
                 ;
                 so
                 there
                 could
                 not
                 be
                 left
                 in
                 nature
                 any
                 usual
                 instrument
                 whereby
                 God
                 could
                 after
                 the
                 manner
                 of
                 men
                 declare
                 his
                 own
                 will
                 to
                 us
                 ,
                 but
                 either
                 we
                 should
                 never
                 know
                 the
                 will
                 of
                 heaven
                 upon
                 earth
                 ,
                 or
                 it
                 must
                 be
                 that
                 God
                 must
                 not
                 onely
                 tell
                 it
                 once
                 but
                 always
                 ,
                 and
                 not
                 onely
                 
                   always
                   to
                   some
                   men
                
                 ,
                 but
                 
                   always
                   to
                   all
                   men
                
                 ;
                 and
                 then
                 as
                 there
                 would
                 be
                 no
                 use
                 of
                 history
                 ,
                 or
                 the
                 honesty
                 of
                 men
                 ,
                 and
                 their
                 faithfulness
                 in
                 telling
                 any
                 act
                 of
                 God
                 in
                 declaration
                 of
                 his
                 will
                 ,
                 so
                 there
                 would
                 be
                 perpetual
                 necessity
                 of
                 miracles
                 ,
                 and
                 we
                 could
                 not
                 serve
                 God
                 directly
                 with
                 our
                 understanding
                 ,
                 for
                 there
                 would
                 be
                 no
                 such
                 thing
                 as
                 faith
                 ,
                 that
                 is
                 ,
                 of
                 assent
                 without
                 conviction
                 of
                 understanding
                 ,
                 and
                 we
                 could
                 not
                 please
                 God
                 with
                 beleeving
                 ,
                 because
                 there
                 would
                 be
                 in
                 it
                 nothing
                 of
                 the
                 will
                 ,
                 nothing
                 of
                 love
                 and
                 choyce
                 ;
                 and
                 that
                 faith
                 which
                 is
                 ,
                 would
                 be
                 like
                 that
                 of
                 Thomas
                 ,
                 to
                 beleeve
                 what
                 we
                 see
                 or
                 hear
                 ,
                 and
                 God
                 should
                 not
                 at
                 all
                 govern
                 upon
                 earth
                 unless
                 he
                 did
                 continually
                 come
                 himself
                 :
                 for
                 thus
                 ,
                 all
                 Government
                 ,
                 all
                 Teachers
                 ,
                 all
                 Apostles
                 ,
                 all
                 Messengers
                 would
                 be
                 needless
                 ,
                 because
                 they
                 could
                 not
                 shew
                 to
                 the
                 eye
                 what
                 they
                 told
                 to
                 the
                 ears
                 
                 of
                 men
                 ;
                 And
                 it
                 might
                 as
                 well
                 be
                 disbeleeved
                 in
                 all
                 Courts
                 and
                 by
                 all
                 Princes
                 ,
                 that
                 this
                 was
                 not
                 the
                 letter
                 of
                 a
                 Prince
                 ,
                 or
                 the
                 act
                 of
                 a
                 man
                 ,
                 or
                 the
                 writing
                 of
                 his
                 hand
                 ,
                 and
                 so
                 all
                 humane
                 entercourse
                 must
                 cease
                 ,
                 and
                 all
                 senses
                 but
                 the
                 eye
                 be
                 useless
                 as
                 to
                 this
                 affair
                 ,
                 or
                 else
                 to
                 the
                 ear
                 all
                 voyces
                 must
                 be
                 strangers
                 but
                 the
                 principal
                 ,
                 if
                 I
                 say
                 ,
                 no
                 reports
                 shall
                 make
                 faith
                 :
                 But
                 it
                 is
                 certain
                 ,
                 that
                 when
                 these
                 voyces
                 were
                 sent
                 from
                 heaven
                 and
                 heard
                 upon
                 earth
                 they
                 prevailed
                 amongst
                 many
                 that
                 heard
                 them
                 not
                 ,
                 and
                 disciples
                 were
                 multiplied
                 upon
                 such
                 accounts
                 ,
                 or
                 else
                 it
                 must
                 be
                 that
                 none
                 that
                 did
                 hear
                 them
                 could
                 be
                 beleeved
                 by
                 any
                 of
                 their
                 friends
                 and
                 neighbours
                 ;
                 for
                 if
                 they
                 were
                 ,
                 the
                 voyce
                 was
                 as
                 effective
                 at
                 the
                 reflex
                 and
                 rebound
                 as
                 in
                 the
                 direct
                 emission
                 ,
                 and
                 could
                 prevail
                 with
                 them
                 that
                 beleeved
                 their
                 brother
                 or
                 their
                 friend
                 ,
                 as
                 certainly
                 as
                 with
                 them
                 that
                 beleeved
                 their
                 own
                 ears
                 and
                 eyes
                 .
              
               
                 I
                 need
                 not
                 speak
                 of
                 the
                 vast
                 numbers
                 of
                 miracles
                 which
                 he
                 wrought
                 ;
                 
                 miracles
                 which
                 were
                 not
                 more
                 demonstrations
                 of
                 his
                 power
                 then
                 of
                 his
                 mercy
                 ;
                 for
                 they
                 had
                 nothing
                 of
                 pompousness
                 and
                 ostentation
                 ,
                 but
                 infinitely
                 of
                 charity
                 and
                 mercy
                 ,
                 and
                 that
                 permanent
                 and
                 lasting
                 and
                 often
                 :
                 he
                 opened
                 the
                 eyes
                 of
                 the
                 blinde
                 ,
                 he
                 made
                 the
                 crooked
                 straight
                 ,
                 he
                 made
                 the
                 weak
                 strong
                 ,
                 he
                 cured
                 fevers
                 with
                 the
                 touch
                 of
                 his
                 hand
                 ,
                 and
                 an
                 issue
                 of
                 blood
                 with
                 the
                 hem
                 of
                 his
                 garment
                 ,
                 and
                 sore
                 eyes
                 with
                 the
                 spittle
                 of
                 his
                 mouth
                 and
                 the
                 clay
                 of
                 the
                 earth
                 ;
                 he
                 multiplied
                 the
                 loaves
                 and
                 fishes
                 ,
                 he
                 raised
                 the
                 dead
                 to
                 life
                 ,
                 a
                 
                   young
                   maiden
                
                 ,
                 the
                 widows
                 son
                 of
                 Naim
                 ,
                 and
                 Lazarus
                 ,
                 and
                 cast
                 out
                 Devils
                 by
                 the
                 word
                 of
                 his
                 mouth
                 ,
                 which
                 he
                 could
                 never
                 doe
                 but
                 by
                 the
                 power
                 of
                 God.
                 For
                 Satan
                 does
                 not
                 cast
                 out
                 Satan
                 ,
                 nor
                 a
                 house
                 fight
                 against
                 it self
                 ,
                 if
                 it
                 means
                 to
                 stand
                 long
                 ,
                 and
                 the
                 Devil
                 could
                 not
                 help
                 Jesus
                 ,
                 because
                 the
                 holy
                 Jesus
                 taught
                 men
                 virtue
                 ,
                 called
                 them
                 from
                 the
                 worshipping
                 Devils
                 ,
                 taught
                 them
                 to
                 resist
                 the
                 Devil
                 ,
                 to
                 lay
                 aside
                 all
                 those
                 abominable
                 idolatries
                 by
                 which
                 the
                 Devil
                 doth
                 rule
                 in
                 the
                 hearts
                 of
                 men
                 :
                 he
                 taught
                 men
                 to
                 love
                 God
                 ,
                 to
                 fly
                 from
                 temptations
                 to
                 sin
                 ,
                 to
                 hate
                 and
                 avoid
                 all
                 those
                 things
                 of
                 which
                 the
                 Devil
                 is
                 guilty
                 ,
                 for
                 Christianity
                 forbids
                 pride
                 ,
                 envy
                 ,
                 malice
                 ,
                 lying
                 ,
                 and
                 yet
                 affirms
                 that
                 the
                 Devil
                 is
                 proud
                 ,
                 envious
                 ,
                 malicious
                 ,
                 and
                 the
                 Father
                 of
                 lies
                 ;
                 and
                 therefore
                 where
                 ever
                 Christianity
                 prevails
                 ,
                 the
                 Devil
                 is
                 not
                 worshipped
                 ,
                 and
                 therefore
                 he
                 that
                 can
                 think
                 that
                 a
                 man
                 without
                 the
                 power
                 of
                 God
                 could
                 overturn
                 the
                 Devils
                 principles
                 ,
                 cross
                 his
                 designs
                 ,
                 weaken
                 his
                 strengths
                 ,
                 baffle
                 him
                 in
                 his
                 policies
                 ,
                 befool
                 him
                 and
                 turn
                 him
                 out
                 of
                 possession
                 ,
                 &
                 make
                 him
                 open
                 his
                 own
                 mouth
                 against
                 himself
                 as
                 he
                 did
                 often
                 ,
                 and
                 confess
                 himself
                 conquered
                 by
                 Jesus
                 and
                 tormented
                 ,
                 as
                 the
                 Oracle
                 did
                 to
                 
                   Augustus
                   Caesar
                
                 ,
                 and
                 the
                 Devil
                 to
                 Jesus
                 himself
                 ,
                 he
                 I
                 say
                 ,
                 that
                 thinks
                 a
                 meer
                 man
                 can
                 doe
                 this
                 ,
                 knows
                 not
                 the
                 weaknesses
                 of
                 a
                 man
                 ,
                 nor
                 the
                 power
                 of
                 an
                 Angel
                 ;
                 but
                 he
                 that
                 thinks
                 this
                 could
                 be
                 done
                 by
                 compact
                 ,
                 and
                 by
                 consent
                 of
                 the
                 Devil
                 ,
                 must
                 think
                 him
                 to
                 be
                 an
                 Intelligence
                 without
                 understanding
                 ,
                 a
                 power
                 without
                 force
                 ,
                 a
                 fool
                 and
                 a
                 sot
                 to
                 assist
                 a
                 power
                 against
                 himself
                 ,
                 and
                 to
                 persecute
                 the
                 power
                 he
                 did
                 assist
                 ,
                 to
                 stirre
                 up
                 the
                 world
                 to
                 destroy
                 the
                 Christians
                 ,
                 whose
                 Master
                 and
                 Lord
                 he
                 did
                 assist
                 to
                 destroy
                 himself
                 ;
                 and
                 when
                 we
                 read
                 that
                 Porphyrius
                 an
                 Heathen
                 ,
                 
                 a
                 professed
                 enemy
                 to
                 Christianity
                 ,
                 did
                 say
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 that
                 since
                 Jesus
                 was
                 worshipped
                 ,
                 the
                 gods
                 could
                 help
                 no
                 man
                 ,
                 that
                 is
                 ,
                 the
                 gods
                 which
                 they
                 worshipped
                 ;
                 the
                 poor
                 baffled
                 enervated
                 Daemons
                 :
                 He
                 must
                 either
                 think
                 that
                 the
                 Devils
                 are
                 as
                 foolish
                 as
                 they
                 are
                 weak
                 ,
                 or
                 else
                 that
                 they
                 did
                 nothing
                 towards
                 this
                 declination
                 of
                 their
                 power
                 ;
                 and
                 therefore
                 that
                 they
                 suffer
                 it
                 by
                 a
                 power
                 higher
                 then
                 themselves
                 ,
                 that
                 is
                 ,
                 by
                 the
                 power
                 of
                 God
                 in
                 the
                 hand
                 of
                 Jesus
                 .
              
               
                 But
                 besides
                 that
                 God
                 gave
                 testimony
                 from
                 heaven
                 concerning
                 him
                 ;
                 
                 he
                 
                 also
                 gave
                 this
                 testimony
                 of
                 himself
                 to
                 have
                 come
                 from
                 God
                 ,
                 because
                 that
                 
                   he
                   did
                   Gods
                   will
                
                 ;
                 for
                 he
                 that
                 is
                 a
                 good
                 man
                 and
                 lives
                 by
                 the
                 Laws
                 of
                 God
                 and
                 of
                 his
                 Nation
                 ,
                 a
                 life
                 innocent
                 and
                 simple
                 ,
                 prudent
                 and
                 wise
                 ,
                 holy
                 and
                 spotless
                 ,
                 unreproved
                 and
                 unsuspected
                 ,
                 he
                 is
                 certainly
                 by
                 all
                 wise
                 men
                 said
                 in
                 a
                 good
                 sense
                 to
                 be
                 the
                 son
                 of
                 God
                 ,
                 but
                 he
                 who
                 does
                 well
                 and
                 speaks
                 well
                 ,
                 and
                 calls
                 all
                 men
                 to
                 glorify
                 and
                 serve
                 God
                 ,
                 and
                 serves
                 no
                 ends
                 but
                 of
                 holiness
                 and
                 charity
                 ,
                 of
                 wisdome
                 of
                 hearts
                 and
                 reformat
                 on
                 of
                 manners
                 ,
                 this
                 man
                 carries
                 great
                 authority
                 in
                 his
                 sayings
                 ,
                 and
                 ought
                 to
                 prevail
                 with
                 good
                 men
                 in
                 good
                 things
                 ,
                 for
                 good
                 ends
                 ,
                 which
                 is
                 all
                 that
                 is
                 here
                 required
                 .
                 But
                 his
                 nature
                 was
                 so
                 sweet
                 ,
                 his
                 manners
                 so
                 humble
                 ,
                 his
                 words
                 so
                 wise
                 and
                 composed
                 ,
                 his
                 comportment
                 so
                 grave
                 and
                 winning
                 ,
                 his
                 answers
                 so
                 seasonable
                 ,
                 his
                 questions
                 so
                 deep
                 ,
                 his
                 reproof
                 so
                 severe
                 and
                 charitable
                 ,
                 his
                 pity
                 so
                 great
                 and
                 merciful
                 ,
                 his
                 preachings
                 so
                 full
                 of
                 reason
                 and
                 holiness
                 ,
                 of
                 weight
                 and
                 authority
                 ,
                 his
                 conversation
                 so
                 useful
                 and
                 beneficent
                 ,
                 his
                 poverty
                 great
                 but
                 his
                 alms
                 frequen●
                 ,
                 his
                 family
                 so
                 holy
                 and
                 religious
                 ,
                 his
                 and
                 their
                 imployment
                 so
                 profitable
                 ,
                 his
                 meekness
                 so
                 incomparable
                 ,
                 his
                 passions
                 without
                 difference
                 ,
                 save
                 onely
                 where
                 zeal
                 or
                 pity
                 carried
                 him
                 on
                 to
                 worthy
                 and
                 apt
                 expressions
                 a
                 person
                 that
                 never
                 laughed
                 ,
                 but
                 often
                 wept
                 in
                 a
                 sense
                 of
                 the
                 calamities
                 of
                 others
                 ;
                 he
                 loved
                 every
                 man
                 and
                 hated
                 no
                 man
                 ,
                 he
                 gave
                 counsel
                 to
                 the
                 doubtful
                 ,
                 and
                 instructed
                 the
                 ignorant
                 ,
                 he
                 bound
                 up
                 the
                 broken
                 hearts
                 ,
                 and
                 strengthened
                 the
                 feeble
                 knees
                 ,
                 he
                 releeved
                 the
                 poor
                 ,
                 and
                 converted
                 the
                 sinners
                 ,
                 he
                 despised
                 none
                 that
                 came
                 to
                 him
                 for
                 releef
                 ,
                 and
                 as
                 for
                 those
                 that
                 did
                 not
                 he
                 went
                 to
                 them
                 ;
                 he
                 took
                 all
                 occasions
                 of
                 mercy
                 that
                 were
                 offered
                 him
                 ,
                 and
                 went
                 abroad
                 for
                 more
                 ;
                 he
                 spent
                 his
                 days
                 in
                 Preaching
                 and
                 healing
                 ,
                 and
                 his
                 nights
                 in
                 Prayers
                 and
                 conversation
                 with
                 God
                 ,
                 he
                 was
                 obedient
                 to
                 Laws
                 and
                 subject
                 to
                 Princes
                 ,
                 though
                 he
                 was
                 the
                 Prince
                 of
                 Judaea
                 in
                 right
                 of
                 his
                 Mother
                 ,
                 and
                 of
                 all
                 the
                 world
                 in
                 right
                 of
                 his
                 Father
                 ;
                 the
                 people
                 followed
                 him
                 ,
                 but
                 he
                 made
                 no
                 conventions
                 ,
                 and
                 when
                 they
                 were
                 made
                 .
                 he
                 suffered
                 no
                 tumults
                 ,
                 when
                 they
                 would
                 have
                 made
                 him
                 a
                 King
                 he
                 withdrew
                 himself
                 ,
                 when
                 he
                 knew
                 they
                 would
                 put
                 him
                 to
                 death
                 he
                 offered
                 himself
                 ;
                 he
                 knew
                 mens
                 hearts
                 ,
                 and
                 conversed
                 secretly
                 ,
                 and
                 gave
                 answer
                 to
                 their
                 thoughts
                 and
                 prevented
                 their
                 questions
                 :
                 he
                 would
                 work
                 a
                 miracle
                 rather
                 then
                 give
                 offence
                 ,
                 and
                 yet
                 suffer
                 every
                 offence
                 rather
                 then
                 see
                 God
                 his
                 Father
                 dishonoured
                 ,
                 he
                 exactly
                 kept
                 the
                 Law
                 of
                 Moses
                 ,
                 to
                 which
                 he
                 came
                 to
                 put
                 a
                 period
                 ,
                 and
                 yet
                 chose
                 to
                 signify
                 his
                 purpose
                 onely
                 by
                 doing
                 acts
                 of
                 mercy
                 upon
                 their
                 Sabbath
                 ,
                 doing
                 nothing
                 which
                 they
                 could
                 call
                 a
                 breach
                 of
                 a
                 Commandement
                 ,
                 but
                 healing
                 sick
                 people
                 ,
                 a
                 charity
                 which
                 themselves
                 would
                 doe
                 to
                 beasts
                 ,
                 and
                 yet
                 they
                 were
                 angry
                 at
                 him
                 for
                 doing
                 it
                 to
                 their
                 brethren
                 :
                 In
                 all
                 his
                 life
                 ,
                 and
                 in
                 all
                 his
                 conversation
                 with
                 his
                 Nation
                 ,
                 he
                 was
                 innocent
                 as
                 an
                 Angel
                 of
                 light
                 ,
                 and
                 when
                 by
                 the
                 greatness
                 of
                 his
                 worth
                 ,
                 and
                 the
                 severity
                 of
                 his
                 doctrine
                 ,
                 and
                 the
                 charity
                 of
                 his
                 miracles
                 ,
                 and
                 the
                 noises
                 of
                 the
                 people
                 ,
                 and
                 his
                 immense
                 fame
                 in
                 all
                 that
                 part
                 of
                 the
                 world
                 ,
                 and
                 the
                 multitude
                 of
                 his
                 disciples
                 and
                 the
                 authority
                 of
                 his
                 Sermons
                 ,
                 and
                 his
                 free
                 reproof
                 of
                 their
                 hypocrisy
                 ,
                 and
                 his
                 discovery
                 of
                 their
                 false
                 doctrines
                 and
                 weak
                 traditions
                 ,
                 he
                 had
                 branded
                 the
                 reputation
                 of
                 the
                 vicious
                 rulers
                 of
                 the
                 people
                 ,
                 and
                 they
                 resolved
                 to
                 put
                 him
                 to
                 death
                 ,
                 they
                 who
                 had
                 the
                 biggest
                 malice
                 in
                 the
                 world
                 ,
                 and
                 the
                 weakest
                 accusations
                 were
                 forced
                 to
                 supply
                 their
                 want
                 of
                 articles
                 against
                 him
                 by
                 making
                 truth
                 to
                 be
                 his
                 fault
                 ;
                 and
                 his
                 office
                 to
                 be
                 his
                 cr●me
                 ,
                 and
                 his
                 open
                 con●ession
                 of
                 what
                 was
                 asked
                 him
                 to
                 be
                 his
                 article
                 of
                 condemnation
                 ,
                 and
                 yet
                 after
                 all
                 this
                 they
                 could
                 not
                 perswade
                 the
                 competent
                 Judge
                 to
                 condemne
                 him
                 ,
                 or
                 to
                 finde
                 him
                 guilty
                 of
                 any
                 fault
                 ,
                 and
                 therefore
                 they
                 were
                 forced
                 to
                 threaten
                 him
                 with
                 Caesars
                 name
                 ,
                 against
                 whom
                 then
                 they
                 would
                 pretend
                 him
                 to
                 be
                 an
                 enemy
                 ,
                 though
                 in
                 their
                 charge
                 they
                 neither
                 proved
                 ,
                 nor
                 indeed
                 
                 laid
                 it
                 against
                 him
                 ,
                 and
                 yet
                 to
                 whatsoever
                 they
                 objected
                 he
                 made
                 no
                 return
                 ,
                 but
                 his
                 silence
                 and
                 his
                 innocence
                 were
                 remarkable
                 and
                 evident
                 ,
                 without
                 labour
                 and
                 reply
                 ,
                 and
                 needed
                 no
                 more
                 argument
                 then
                 the
                 Sun
                 needs
                 an
                 advocate
                 to
                 prove
                 that
                 he
                 is
                 the
                 brightest
                 starre
                 in
                 the
                 firmament
                 .
              
               
                 Well
                 ,
                 
                 so
                 it
                 was
                 ,
                 they
                 crucified
                 him
                 ,
                 and
                 when
                 they
                 did
                 they
                 did
                 as
                 much
                 put
                 out
                 the
                 eye
                 of
                 heaven
                 as
                 destroy
                 the
                 Son
                 of
                 God
                 ;
                 for
                 when
                 with
                 an
                 incomparable
                 sweetness
                 ,
                 and
                 a
                 patience
                 exemplar
                 to
                 all
                 ages
                 of
                 sufferers
                 ,
                 he
                 endured
                 affronts
                 ,
                 examinations
                 ,
                 scorns
                 ,
                 insolencies
                 of
                 rude
                 ungentle
                 Tradesmen
                 ,
                 cruel
                 whippings
                 ,
                 injurious
                 ,
                 unjust
                 and
                 unreasonable
                 usages
                 from
                 those
                 whom
                 he
                 obliged
                 by
                 all
                 the
                 arts
                 of
                 endearment
                 and
                 offers
                 of
                 the
                 biggest
                 kindness
                 ,
                 at
                 last
                 he
                 went
                 to
                 death
                 as
                 to
                 the
                 work
                 which
                 God
                 appointed
                 him
                 that
                 he
                 might
                 become
                 the
                 worlds
                 sacrifice
                 ,
                 and
                 the
                 great
                 example
                 of
                 holiness
                 ,
                 and
                 the
                 instance
                 of
                 representing
                 by
                 what
                 way
                 the
                 world
                 was
                 to
                 be
                 made
                 happy
                 [
                 even
                 by
                 sufferings
                 and
                 so
                 entring
                 into
                 heaven
                 ]
                 that
                 he
                 might
                 (
                 I
                 say
                 )
                 become
                 the
                 Saviour
                 of
                 his
                 Enemies
                 ,
                 and
                 the
                 elder
                 Brother
                 to
                 his
                 friends
                 ,
                 and
                 the
                 Lord
                 of
                 Glory
                 ,
                 and
                 the
                 fountain
                 of
                 its
                 emanation
                 .
                 Then
                 it
                 was
                 that
                 God
                 gave
                 new
                 testimonies
                 from
                 heaven
                 ;
                 The
                 Sun
                 was
                 eclipsed
                 all
                 the
                 while
                 he
                 was
                 upon
                 the
                 Cross
                 ,
                 and
                 yet
                 the
                 Moon
                 was
                 in
                 the
                 full
                 ;
                 that
                 is
                 ,
                 he
                 lost
                 his
                 light
                 ,
                 not
                 because
                 any
                 thing
                 in
                 nature
                 did
                 invest
                 him
                 ,
                 but
                 because
                 the
                 God
                 of
                 nature
                 (
                 as
                 a
                 Heathen
                 at
                 that
                 very
                 time
                 confessed
                 ,
                 who
                 yet
                 saw
                 nothing
                 of
                 this
                 sad
                 iniquity
                 )
                 did
                 suffer
                 .
                 The
                 rocks
                 did
                 rend
                 ,
                 the
                 ve●l
                 of
                 the
                 Temple
                 divided
                 of
                 it self
                 and
                 opened
                 the
                 inclosures
                 ,
                 and
                 disparked
                 the
                 Sanctuary
                 ,
                 and
                 made
                 it
                 pervious
                 to
                 the
                 Gentiles
                 eye
                 ;
                 the
                 dead
                 arose
                 ,
                 and
                 appeared
                 in
                 Jerusalem
                 to
                 their
                 friends
                 ,
                 the
                 Centurion
                 and
                 divers
                 of
                 the
                 people
                 smote
                 their
                 hearts
                 ,
                 and
                 were
                 by
                 these
                 strange
                 indications
                 convinced
                 that
                 he
                 was
                 the
                 Son
                 of
                 God.
                 His
                 garments
                 were
                 parted
                 ,
                 and
                 lots
                 cast
                 upon
                 his
                 inward
                 coat
                 ,
                 they
                 gave
                 him
                 vinegar
                 and
                 gall
                 to
                 drink
                 ,
                 they
                 brake
                 not
                 a
                 bone
                 of
                 him
                 ,
                 but
                 they
                 pierced
                 his
                 side
                 with
                 a
                 spear
                 ,
                 looking
                 upon
                 him
                 whom
                 they
                 had
                 pierced
                 ;
                 according
                 to
                 the
                 Prophecies
                 of
                 him
                 ,
                 which
                 were
                 so
                 clear
                 and
                 descended
                 to
                 minutes
                 and
                 circumstances
                 of
                 his
                 passion
                 ,
                 that
                 there
                 was
                 nothing
                 left
                 by
                 which
                 they
                 could
                 doubt
                 whether
                 this
                 were
                 he
                 or
                 no
                 who
                 was
                 to
                 come
                 into
                 the
                 world
                 :
                 But
                 after
                 all
                 this
                 ,
                 that
                 all
                 might
                 be
                 finally
                 verified
                 and
                 no
                 scruple
                 left
                 ,
                 after
                 three
                 days
                 burial
                 ,
                 a
                 great
                 stone
                 being
                 rolled
                 to
                 the
                 face
                 of
                 the
                 grave
                 ,
                 and
                 the
                 stone
                 sealed
                 ,
                 and
                 a
                 guard
                 of
                 Souldiers
                 placed
                 about
                 it
                 ,
                 he
                 arose
                 from
                 the
                 grave
                 ,
                 and
                 for
                 forty
                 days
                 together
                 conversed
                 with
                 his
                 followers
                 and
                 Disciples
                 ,
                 and
                 beyond
                 all
                 suspicion
                 was
                 seen
                 of
                 500.
                 
                 Brethren
                 at
                 once
                 ,
                 which
                 is
                 a
                 number
                 too
                 great
                 to
                 give
                 their
                 consent
                 and
                 testimony
                 to
                 a
                 lye
                 ,
                 and
                 it
                 being
                 so
                 publickly
                 and
                 confidently
                 affirmed
                 at
                 the
                 very
                 time
                 it
                 was
                 done
                 ,
                 and
                 for
                 ever
                 after
                 urged
                 by
                 all
                 Christians
                 ,
                 used
                 as
                 the
                 most
                 mighty
                 demonstration
                 ,
                 proclaimed
                 ,
                 preached
                 ,
                 talked
                 of
                 ,
                 even
                 upbraided
                 to
                 the
                 gainsayers
                 ,
                 affirmed
                 by
                 eye-witnesses
                 ,
                 perswaded
                 to
                 the
                 kinred
                 and
                 friends
                 and
                 the
                 relatives
                 and
                 companions
                 of
                 all
                 those
                 500.
                 persons
                 who
                 were
                 eye-witnesses
                 ,
                 it
                 is
                 infinitely
                 removed
                 from
                 a
                 reasonable
                 suspicion
                 ;
                 and
                 at
                 the
                 end
                 of
                 those
                 days
                 was
                 taken
                 up
                 into
                 heaven
                 in
                 the
                 sight
                 of
                 many
                 of
                 them
                 ,
                 as
                 Elias
                 was
                 in
                 the
                 presence
                 of
                 Elisha
                 .
              
               
                 Now
                 he
                 of
                 whom
                 all
                 these
                 things
                 are
                 true
                 ,
                 
                 must
                 needs
                 be
                 more
                 then
                 a
                 meer
                 man
                 ,
                 and
                 that
                 they
                 were
                 true
                 was
                 affirmed
                 by
                 very
                 many
                 eye-witnesses
                 ,
                 men
                 who
                 were
                 innocent
                 ,
                 plain
                 men
                 ,
                 men
                 that
                 had
                 no
                 bad
                 ends
                 to
                 serve
                 ,
                 men
                 that
                 looked
                 for
                 no
                 preferment
                 by
                 the
                 thing
                 in
                 this
                 life
                 ;
                 men
                 to
                 whom
                 their
                 Master
                 told
                 they
                 were
                 to
                 expect
                 not
                 Crowns
                 and
                 Scepters
                 ,
                 not
                 praise
                 of
                 men
                 or
                 wealthy
                 possessions
                 ,
                 not
                 power
                 and
                 ease
                 ,
                 but
                 a
                 voluntary
                 casting
                 away
                 care
                 
                 and
                 attendance
                 upon
                 secular
                 affairs
                 that
                 they
                 might
                 attend
                 their
                 Ministery
                 ;
                 poverty
                 and
                 prisons
                 ,
                 trouble
                 and
                 vexation
                 persecution
                 and
                 labour
                 ,
                 whippings
                 and
                 banishment
                 ,
                 bonds
                 and
                 death
                 ,
                 and
                 for
                 a
                 reward
                 they
                 must
                 stay
                 till
                 a
                 good
                 day
                 came
                 ,
                 but
                 that
                 was
                 not
                 to
                 be
                 at
                 all
                 in
                 this
                 world
                 ;
                 and
                 when
                 the
                 day
                 of
                 restitution
                 and
                 recompence
                 should
                 come
                 ,
                 they
                 should
                 never
                 know
                 till
                 it
                 came
                 ,
                 but
                 upon
                 the
                 hope
                 of
                 this
                 and
                 the
                 faith
                 of
                 Jesus
                 ,
                 and
                 the
                 word
                 of
                 God
                 so
                 taught
                 ,
                 so
                 consigned
                 ,
                 they
                 must
                 rely
                 wholly
                 and
                 for
                 ever
                 .
                 Now
                 let
                 it
                 be
                 considered
                 .
                 how
                 could
                 matters
                 of
                 fact
                 be
                 proved
                 better
                 ?
                 and
                 how
                 could
                 this
                 be
                 anything
                 ,
                 but
                 such
                 as
                 to
                 rely
                 upon
                 matters
                 of
                 fact
                 ?
                 what
                 greater
                 certainty
                 can
                 we
                 have
                 of
                 any
                 thing
                 that
                 was
                 ever
                 done
                 which
                 we
                 saw
                 not
                 ,
                 or
                 heard
                 not
                 ,
                 but
                 by
                 the
                 report
                 of
                 wise
                 and
                 honest
                 persons
                 ?
                 especially
                 since
                 they
                 were
                 such
                 whose
                 life
                 and
                 breeding
                 was
                 so
                 far
                 from
                 ambition
                 and
                 pompousness
                 that
                 as
                 they
                 could
                 not
                 naturally
                 and
                 reasonably
                 hope
                 for
                 any
                 great
                 number
                 of
                 Proselytes
                 ,
                 so
                 the
                 same
                 that
                 could
                 be
                 hop'd
                 for
                 amongst
                 them
                 ,
                 as
                 it
                 must
                 be
                 a
                 matter
                 of
                 their
                 own
                 procuring
                 ,
                 and
                 consequently
                 uncertain
                 ,
                 so
                 it
                 must
                 needs
                 be
                 very
                 inconsiderable
                 ,
                 not
                 fit
                 to
                 outweigh
                 the
                 danger
                 and
                 the
                 loss
                 ,
                 nor
                 yet
                 at
                 all
                 valuable
                 by
                 them
                 whose
                 education
                 and
                 pretences
                 were
                 against
                 it
                 ?
                 These
                 we
                 have
                 plentifully
                 .
                 But
                 if
                 these
                 men
                 are
                 numerous
                 and
                 united
                 ,
                 it
                 is
                 more
                 .
                 Then
                 we
                 have
                 more
                 ;
                 For
                 so
                 many
                 did
                 affirm
                 these
                 things
                 which
                 they
                 saw
                 and
                 heard
                 ,
                 that
                 thousands
                 of
                 people
                 were
                 convinced
                 of
                 the
                 truth
                 of
                 them
                 :
                 But
                 then
                 if
                 these
                 men
                 offer
                 their
                 oath
                 ,
                 it
                 is
                 yet
                 more
                 ,
                 but
                 yet
                 not
                 so
                 much
                 as
                 we
                 have
                 ,
                 for
                 they
                 sealed
                 those
                 things
                 with
                 their
                 blood
                 ;
                 they
                 gave
                 their
                 life
                 for
                 a
                 testimony
                 ;
                 and
                 what
                 reward
                 can
                 any
                 man
                 expect
                 ,
                 if
                 he
                 gives
                 his
                 life
                 for
                 a
                 lye
                 ?
                 who
                 shall
                 make
                 him
                 recompence
                 ,
                 or
                 what
                 can
                 tempt
                 him
                 to
                 doe
                 it
                 knowingly
                 ?
                 but
                 after
                 all
                 ,
                 it
                 is
                 to
                 be
                 remembred
                 ,
                 that
                 as
                 God
                 hates
                 lying
                 ,
                 so
                 he
                 hates
                 incredulity
                 ;
                 as
                 we
                 must
                 not
                 beleeve
                 a
                 lye
                 ,
                 so
                 neither
                 stop
                 up
                 our
                 eyes
                 and
                 ears
                 against
                 truth
                 ;
                 and
                 what
                 we
                 doe
                 every
                 minute
                 of
                 our
                 lives
                 in
                 matters
                 of
                 little
                 and
                 of
                 great
                 concernment
                 ,
                 if
                 we
                 refuse
                 to
                 doe
                 in
                 our
                 Religion
                 which
                 yet
                 is
                 to
                 be
                 conducted
                 as
                 other
                 humane
                 affairs
                 are
                 ,
                 by
                 humane
                 instruments
                 and
                 arguments
                 of
                 perswasion
                 proper
                 to
                 the
                 nature
                 of
                 the
                 thing
                 ,
                 it
                 is
                 an
                 obstinacy
                 that
                 is
                 as
                 contrary
                 to
                 humane
                 reason
                 as
                 it
                 is
                 to
                 Divine
                 faith
                 .
              
               
                 These
                 things
                 relate
                 to
                 the
                 person
                 of
                 the
                 
                   holy
                   Jesus
                
                 ,
                 
                 and
                 prove
                 sufficiently
                 that
                 it
                 was
                 extraordinary
                 ,
                 that
                 it
                 was
                 divine
                 ,
                 that
                 
                   God
                   was
                   with
                   him
                
                 ,
                 that
                 his
                 power
                 wrought
                 in
                 him
                 ;
                 and
                 therefore
                 that
                 it
                 was
                 his
                 will
                 which
                 Jesus
                 taught
                 ,
                 and
                 God
                 signed
                 .
                 But
                 then
                 if
                 nothing
                 of
                 all
                 this
                 had
                 been
                 ,
                 yet
                 even
                 the
                 doctrine
                 it self
                 proves
                 it self
                 Divine
                 and
                 to
                 come
                 from
                 God.
                 
              
               
                 For
                 it
                 is
                 a
                 Doctrine
                 perfective
                 of
                 humane
                 nature
                 ,
                 
                 that
                 teaches
                 us
                 to
                 love
                 God
                 and
                 to
                 love
                 one
                 another
                 ,
                 to
                 hurt
                 no
                 man
                 ,
                 and
                 to
                 doe
                 good
                 to
                 every
                 man
                 ,
                 it
                 propines
                 to
                 us
                 the
                 noblest
                 ,
                 the
                 highest
                 ,
                 and
                 the
                 bravest
                 pleasures
                 of
                 the
                 world
                 ;
                 the
                 joys
                 of
                 charity
                 ,
                 the
                 rest
                 of
                 innocence
                 ,
                 the
                 peace
                 of
                 quiet
                 spirits
                 ,
                 the
                 wealth
                 of
                 beneficence
                 ,
                 and
                 forbids
                 us
                 onely
                 to
                 be
                 beasts
                 and
                 to
                 be
                 Devils
                 ,
                 it
                 allows
                 all
                 that
                 God
                 and
                 nature
                 intended
                 ,
                 and
                 onely
                 restrains
                 the
                 excrescencies
                 of
                 nature
                 ,
                 and
                 forbids
                 us
                 to
                 take
                 pleasure
                 in
                 that
                 which
                 is
                 the
                 onely
                 entertainment
                 of
                 Devils
                 ,
                 in
                 murders
                 and
                 revenges
                 ,
                 malice
                 and
                 spiteful
                 words
                 and
                 actions
                 ;
                 it
                 permits
                 corporal
                 pleasures
                 where
                 they
                 can
                 best
                 minister
                 to
                 health
                 and
                 societies
                 ,
                 to
                 conservation
                 of
                 families
                 and
                 honour
                 of
                 Communities
                 ,
                 it
                 teaches
                 men
                 to
                 keep
                 their
                 words
                 that
                 themselves
                 may
                 be
                 secured
                 in
                 all
                 their
                 just
                 interests
                 ,
                 and
                 to
                 doe
                 good
                 to
                 others
                 that
                 good
                 may
                 be
                 done
                 to
                 them
                 ;
                 it
                 forbids
                 biting
                 one
                 another
                 that
                 we
                 may
                 not
                 be
                 devoured
                 by
                 one
                 another
                 ;
                 and
                 commands
                 obedience
                 to
                 superiours
                 ,
                 that
                 we
                 may
                 not
                 be
                 ruined
                 in
                 confusions
                 ;
                 it
                 combines
                 
                 Governments
                 ,
                 and
                 confirms
                 all
                 good
                 Laws
                 ,
                 and
                 makes
                 peace
                 ,
                 and
                 opposes
                 and
                 prevents
                 warres
                 where
                 they
                 are
                 not
                 just
                 ,
                 and
                 where
                 they
                 are
                 not
                 necessary
                 .
                 It
                 is
                 a
                 Religion
                 that
                 is
                 life
                 and
                 spirit
                 ,
                 not
                 consisting
                 in
                 ceremonies
                 and
                 external
                 amusements
                 ,
                 but
                 in
                 the
                 services
                 of
                 the
                 heart
                 ,
                 and
                 the
                 real
                 fruit
                 of
                 lips
                 and
                 hands
                 ,
                 that
                 is
                 ,
                 of
                 good
                 words
                 and
                 good
                 deeds
                 ,
                 it
                 bids
                 us
                 to
                 doe
                 that
                 to
                 God
                 which
                 is
                 agreeable
                 to
                 his
                 excellencies
                 ,
                 that
                 is
                 ,
                 worship
                 him
                 with
                 the
                 best
                 thing
                 we
                 have
                 ,
                 and
                 make
                 all
                 things
                 else
                 minister
                 to
                 it
                 ;
                 it
                 bids
                 us
                 doe
                 that
                 to
                 our
                 neighbour
                 ,
                 by
                 which
                 he
                 may
                 be
                 better
                 :
                 it
                 is
                 the
                 perfection
                 of
                 the
                 natural
                 Law
                 ,
                 and
                 agreeable
                 to
                 our
                 natural
                 necessities
                 ,
                 and
                 promotes
                 our
                 natural
                 ends
                 and
                 designs
                 :
                 it
                 does
                 not
                 destroy
                 reason
                 ,
                 but
                 instructs
                 it
                 in
                 very
                 many
                 things
                 ,
                 and
                 complies
                 with
                 it
                 in
                 all
                 ,
                 it
                 hath
                 in
                 it
                 both
                 heat
                 and
                 light
                 ,
                 and
                 is
                 not
                 more
                 effectual
                 then
                 it
                 is
                 beauteous
                 ;
                 it
                 promises
                 every
                 thing
                 that
                 we
                 can
                 desire
                 ,
                 and
                 yet
                 promises
                 nothing
                 but
                 what
                 it
                 does
                 effect
                 ;
                 it
                 proclaims
                 warie
                 against
                 all
                 vices
                 ,
                 and
                 generally
                 does
                 command
                 every
                 vertue
                 ;
                 it
                 teaches
                 us
                 with
                 ease
                 to
                 mortify
                 those
                 affections
                 which
                 reason
                 durst
                 scarce
                 reprove
                 ,
                 because
                 she
                 hath
                 not
                 strength
                 enough
                 to
                 conquer
                 ,
                 and
                 it
                 does
                 create
                 in
                 us
                 those
                 vertues
                 which
                 reason
                 of
                 her self
                 never
                 knew
                 ,
                 and
                 after
                 they
                 are
                 known
                 ,
                 could
                 never
                 approve
                 sufficiently
                 :
                 it
                 is
                 a
                 doctrine
                 in
                 which
                 nothing
                 is
                 superfluous
                 or
                 burdensome
                 ,
                 nor
                 yet
                 is
                 there
                 any
                 thing
                 wanting
                 which
                 can
                 procure
                 happiness
                 to
                 mankinde
                 ,
                 or
                 by
                 which
                 God
                 can
                 be
                 glorified
                 :
                 and
                 if
                 wisdome
                 ,
                 and
                 mercy
                 ,
                 and
                 justice
                 ,
                 and
                 simplicity
                 ,
                 and
                 holiness
                 ,
                 and
                 purity
                 ,
                 and
                 meekness
                 ,
                 and
                 contentedness
                 ,
                 and
                 charity
                 ,
                 be
                 images
                 of
                 God
                 and
                 rays
                 of
                 Divinity
                 ,
                 then
                 that
                 Doctrine
                 in
                 which
                 all
                 these
                 shine
                 so
                 gloriously
                 ,
                 and
                 in
                 which
                 nothing
                 else
                 is
                 ingredient
                 must
                 needs
                 be
                 from
                 God
                 ;
                 and
                 that
                 all
                 this
                 is
                 true
                 in
                 the
                 Doctrine
                 of
                 Jesus
                 needs
                 no
                 other
                 probation
                 but
                 the
                 reading
                 the
                 words
                 .
              
               
                 For
                 that
                 the
                 words
                 of
                 Jesus
                 are
                 contained
                 in
                 the
                 Gospels
                 ,
                 
                 that
                 is
                 ,
                 in
                 the
                 writings
                 of
                 them
                 ,
                 who
                 were
                 eye-witnesses
                 and
                 ear-witnesses
                 of
                 the
                 actions
                 and
                 Sermons
                 of
                 Jesus
                 ,
                 is
                 not
                 at
                 all
                 to
                 be
                 doubted
                 ;
                 for
                 in
                 every
                 sect
                 we
                 beleeve
                 their
                 own
                 records
                 of
                 Doctrine
                 and
                 institution
                 ;
                 for
                 it
                 is
                 madness
                 to
                 suppose
                 the
                 Christians
                 to
                 pretend
                 to
                 be
                 servants
                 of
                 the
                 Laws
                 of
                 Jesus
                 ,
                 and
                 yet
                 to
                 make
                 a
                 Law
                 of
                 their
                 own
                 which
                 he
                 made
                 not
                 :
                 no
                 man
                 doubts
                 but
                 that
                 the
                 Alcoran
                 is
                 the
                 Law
                 of
                 Mahomet
                 ,
                 that
                 the
                 old
                 Testament
                 contains
                 the
                 Religion
                 of
                 the
                 Jews
                 ;
                 and
                 the
                 authority
                 of
                 these
                 Books
                 is
                 proved
                 by
                 all
                 the
                 arguments
                 of
                 the
                 Religion
                 ,
                 for
                 all
                 the
                 arguments
                 perswading
                 to
                 the
                 Religion
                 are
                 intended
                 to
                 prove
                 no
                 other
                 then
                 is
                 contained
                 in
                 those
                 Books
                 ;
                 and
                 these
                 having
                 been
                 for
                 1500.
                 years
                 and
                 more
                 ,
                 received
                 absolutely
                 by
                 all
                 Christian
                 assemblies
                 ,
                 if
                 any
                 man
                 shall
                 offer
                 to
                 make
                 a
                 question
                 of
                 their
                 authority
                 ,
                 he
                 must
                 declare
                 his
                 reasons
                 ,
                 for
                 the
                 disciples
                 of
                 the
                 Religion
                 have
                 sufficient
                 presumption
                 ,
                 security
                 and
                 possession
                 ,
                 till
                 they
                 can
                 be
                 reasonably
                 disturb'd
                 ;
                 but
                 that
                 now
                 they
                 can
                 never
                 be
                 is
                 infinitely
                 certain
                 ,
                 because
                 we
                 have
                 a
                 long
                 ,
                 immemorial
                 ,
                 universal
                 tradition
                 that
                 these
                 Books
                 were
                 written
                 in
                 those
                 times
                 ,
                 by
                 those
                 men
                 whose
                 Names
                 they
                 bear
                 ,
                 they
                 were
                 accepted
                 by
                 all
                 Churches
                 at
                 the
                 very
                 first
                 notice
                 ,
                 except
                 some
                 few
                 of
                 the
                 later
                 ,
                 which
                 were
                 first
                 received
                 by
                 some
                 Churches
                 ,
                 and
                 then
                 consented
                 to
                 by
                 all
                 ,
                 they
                 were
                 acknowledged
                 by
                 the
                 same
                 ,
                 and
                 by
                 the
                 next
                 age
                 for
                 genuine
                 ,
                 their
                 authority
                 published
                 ,
                 their
                 words
                 cited
                 ,
                 appeals
                 made
                 to
                 them
                 in
                 all
                 questions
                 of
                 Religion
                 ,
                 because
                 it
                 was
                 known
                 and
                 confessed
                 that
                 they
                 wrote
                 nothing
                 but
                 that
                 they
                 knew
                 ,
                 so
                 that
                 they
                 were
                 not
                 deceived
                 ;
                 and
                 to
                 say
                 they
                 would
                 lie
                 must
                 be
                 made
                 to
                 appear
                 by
                 something
                 extrinsecal
                 to
                 this
                 inquiry
                 ,
                 and
                 was
                 never
                 so
                 much
                 as
                 plausibly
                 pretended
                 by
                 any
                 Adversaries
                 ,
                 and
                 it
                 being
                 a
                 matter
                 of
                 another
                 mans
                 will
                 ,
                 must
                 be
                 declared
                 by
                 actions
                 ,
                 or
                 not
                 at
                 all
                 .
                 But
                 besides
                 the
                 men
                 that
                 wrote
                 them
                 were
                 to
                 be
                 beleeved
                 because
                 they
                 did
                 Miracles
                 ,
                 they
                 wrote
                 Prophecies
                 ,
                 which
                 are
                 verified
                 by
                 
                 the
                 event
                 ,
                 persons
                 were
                 cured
                 at
                 their
                 Sepulchres
                 ,
                 a
                 thing
                 so
                 famous
                 that
                 it
                 was
                 confessed
                 even
                 by
                 the
                 enemies
                 of
                 the
                 Religion
                 :
                 and
                 after
                 all
                 ,
                 that
                 which
                 the
                 world
                 ought
                 to
                 rely
                 upon
                 ,
                 is
                 the
                 wisdome
                 and
                 the
                 providence
                 and
                 the
                 goodness
                 of
                 God
                 ;
                 all
                 which
                 it
                 concerned
                 to
                 take
                 care
                 that
                 the
                 Religion
                 ,
                 which
                 himself
                 so
                 adorned
                 and
                 proved
                 by
                 miracles
                 and
                 mighty
                 signs
                 ,
                 should
                 not
                 be
                 lost
                 ,
                 nor
                 any
                 false
                 writings
                 be
                 obtruded
                 in
                 stead
                 of
                 true
                 ,
                 lest
                 without
                 our
                 fault
                 the
                 will
                 of
                 God
                 become
                 impossible
                 to
                 be
                 obeyed
                 .
                 But
                 to
                 return
                 to
                 the
                 thing
                 :
                 All
                 those
                 excellent
                 things
                 which
                 singly
                 did
                 make
                 famous
                 so
                 many
                 sects
                 of
                 Philosophers
                 ,
                 and
                 remarked
                 so
                 many
                 Princes
                 of
                 their
                 sects
                 ,
                 all
                 them
                 united
                 ,
                 and
                 many
                 more
                 which
                 their
                 eyes
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 dark
                 and
                 dim
                 could
                 not
                 see
                 ,
                 are
                 heaped
                 together
                 in
                 this
                 systeme
                 of
                 wisdome
                 and
                 holiness
                 .
                 Here
                 are
                 plain
                 precepts
                 full
                 of
                 deepest
                 mystery
                 ;
                 here
                 are
                 the
                 measures
                 of
                 holiness
                 and
                 approaches
                 to
                 God
                 describ'd
                 ;
                 obedience
                 and
                 conformity
                 ,
                 mortification
                 of
                 the
                 body
                 ,
                 and
                 elevations
                 of
                 the
                 spirit
                 ,
                 abstractions
                 from
                 earth
                 ,
                 and
                 Arts
                 of
                 society
                 and
                 union
                 with
                 heaven
                 ,
                 degrees
                 of
                 excellencies
                 ,
                 and
                 tendences
                 to
                 perfection
                 ,
                 imitations
                 of
                 God
                 ,
                 and
                 conversations
                 with
                 him
                 ;
                 these
                 are
                 the
                 heights
                 and
                 descents
                 ,
                 upon
                 the
                 plain
                 grounds
                 of
                 natural
                 reason
                 ,
                 and
                 natural
                 religion
                 ,
                 for
                 there
                 is
                 nothing
                 commanded
                 but
                 what
                 our
                 reason
                 by
                 nature
                 ought
                 to
                 choose
                 ,
                 and
                 yet
                 nothing
                 of
                 natural
                 reason
                 taught
                 but
                 what
                 is
                 heightned
                 and
                 made
                 more
                 perfect
                 by
                 the
                 Spirit
                 of
                 God
                 ;
                 and
                 when
                 there
                 is
                 any
                 thing
                 in
                 the
                 Religion
                 ,
                 that
                 is
                 against
                 flesh
                 and
                 blood
                 ,
                 it
                 is
                 onely
                 when
                 flesh
                 and
                 blood
                 is
                 against
                 us
                 ,
                 and
                 against
                 reason
                 ,
                 when
                 flesh
                 and
                 blood
                 either
                 would
                 hinder
                 us
                 from
                 great
                 felicity
                 ,
                 or
                 bring
                 us
                 into
                 great
                 misery
                 :
                 To
                 conclude
                 ,
                 it
                 is
                 such
                 a
                 Law
                 ,
                 that
                 nothing
                 can
                 hinder
                 men
                 to
                 receive
                 and
                 entertain
                 ,
                 but
                 a
                 pertinacious
                 baseness
                 and
                 love
                 to
                 vice
                 ,
                 and
                 none
                 can
                 receive
                 it
                 but
                 those
                 who
                 resolve
                 to
                 be
                 good
                 and
                 excellent
                 ;
                 and
                 if
                 the
                 holy
                 Jesus
                 had
                 come
                 into
                 the
                 world
                 with
                 less
                 splendor
                 of
                 power
                 and
                 mighty
                 demonstrations
                 ,
                 yet
                 even
                 the
                 excellency
                 of
                 what
                 he
                 taught
                 ,
                 makes
                 him
                 alone
                 fit
                 to
                 be
                 the
                 Master
                 of
                 the
                 world
                 .
              
               
                 But
                 then
                 let
                 us
                 consider
                 what
                 this
                 excellent
                 person
                 did
                 effect
                 ,
                 
                 and
                 with
                 what
                 instruments
                 he
                 brought
                 so
                 great
                 things
                 to
                 pass
                 .
                 He
                 was
                 to
                 put
                 a
                 period
                 to
                 the
                 Rites
                 of
                 Moses
                 ,
                 and
                 the
                 Religion
                 of
                 the
                 Temple
                 ;
                 of
                 which
                 the
                 Jews
                 were
                 zealous
                 even
                 unto
                 pertinacy
                 ;
                 to
                 reform
                 the
                 manner
                 of
                 all
                 mankinde
                 ,
                 to
                 confound
                 the
                 wisdome
                 of
                 the
                 Greeks
                 ,
                 to
                 break
                 in
                 peeces
                 the
                 power
                 of
                 the
                 Devil
                 ,
                 to
                 destroy
                 the
                 worship
                 of
                 all
                 false
                 Gods
                 ,
                 to
                 pull
                 down
                 their
                 Oracles
                 ,
                 and
                 change
                 their
                 Laws
                 ,
                 and
                 by
                 principles
                 wise
                 and
                 holy
                 to
                 reform
                 the
                 false
                 discourses
                 of
                 the
                 world
                 .
                 But
                 see
                 what
                 was
                 to
                 be
                 taught
                 ,
                 A
                 Trinity
                 in
                 the
                 Unity
                 of
                 the
                 Godhead
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 that
                 is
                 the
                 Christian
                 Arithmetick
                 ,
                 
                   Three
                   are
                   one
                   and
                   one
                   are
                   three
                   ,
                
                 so
                 Lucian
                 in
                 his
                 Philopatris
                 ,
                 or
                 some
                 other
                 derides
                 the
                 Christian
                 Doctrine
                 ;
                 See
                 their
                 Philosophy
                 ,
                 
                   Ex
                   nihilo
                   nihil
                   fit
                
                 .
                 No
                 :
                 
                   Ex
                   nihilo
                   omnia
                
                 ,
                 all
                 things
                 are
                 made
                 of
                 nothing
                 ;
                 and
                 a
                 Man-God
                 and
                 a
                 God-Man
                 ,
                 the
                 same
                 person
                 finite
                 and
                 infinite
                 ,
                 born
                 in
                 time
                 ,
                 and
                 yet
                 from
                 all
                 eternity
                 the
                 Son
                 of
                 God
                 ,
                 but
                 yet
                 born
                 of
                 a
                 Woman
                 ,
                 and
                 she
                 a
                 Maid
                 ,
                 but
                 yet
                 a
                 Mother
                 ;
                 resurrection
                 of
                 the
                 dead
                 ,
                 reunion
                 of
                 soul
                 and
                 body
                 ;
                 this
                 was
                 part
                 of
                 the
                 Christian
                 Physicks
                 or
                 their
                 natural
                 Philosophy
                 .
                 But
                 then
                 certainly
                 their
                 moral
                 was
                 easy
                 and
                 delicious
                 .
                 It
                 is
                 so
                 indeed
                 ,
                 but
                 not
                 to
                 flesh
                 and
                 blood
                 ,
                 whose
                 appetites
                 it
                 pretends
                 to
                 regulate
                 or
                 to
                 destroy
                 ,
                 to
                 restrain
                 or
                 else
                 to
                 mortify
                 :
                 fasting
                 and
                 penance
                 ,
                 and
                 
                   humility
                   ,
                   loving
                   our
                   enemies
                   ,
                   restitution
                   of
                   injuries
                   ,
                
                 and
                 self-denial
                 ,
                 and
                 
                   taking
                   up
                   the
                   Cross
                
                 ,
                 and
                 
                   losing
                   all
                   our
                   goods
                
                 ,
                 and
                 
                   giving
                   our
                   life
                   for
                   Jesus
                
                 :
                 As
                 the
                 other
                 was
                 hard
                 to
                 beleeve
                 ,
                 so
                 this
                 is
                 as
                 hard
                 to
                 doe
                 .
                 But
                 for
                 whom
                 and
                 under
                 whose
                 conduct
                 was
                 all
                 this
                 to
                 be
                 beleeved
                 ,
                 and
                 all
                 this
                 to
                 be
                 done
                 ,
                 and
                 all
                 this
                 to
                 be
                 suffered
                 ?
                 surely
                 for
                 some
                 glorious
                 and
                 mighty
                 Prince
                 ,
                 whose
                 
                 splendor
                 as
                 far
                 outshines
                 the
                 Romane
                 Empire
                 as
                 the
                 jewels
                 of
                 Cleopatra
                 out-shined
                 the
                 swadling
                 clothes
                 of
                 the
                 Babe
                 at
                 Bethlehem
                 .
                 No
                 it
                 was
                 not
                 so
                 neither
                 .
                 For
                 all
                 this
                 was
                 for
                 Jesus
                 whom
                 his
                 followers
                 preached
                 ;
                 a
                 poor
                 Babe
                 born
                 in
                 a
                 stable
                 ,
                 the
                 son
                 of
                 a
                 Carpenter
                 ,
                 cradled
                 in
                 a
                 cratch
                 ,
                 swadled
                 in
                 poor
                 clouts
                 ;
                 it
                 was
                 for
                 him
                 whom
                 they
                 indeed
                 call'd
                 a
                 God
                 ,
                 but
                 yet
                 whom
                 all
                 the
                 world
                 knew
                 ,
                 and
                 they
                 themselves
                 said
                 ,
                 was
                 whip'd
                 at
                 a
                 post
                 ,
                 nailed
                 to
                 a
                 Cross
                 ;
                 he
                 fell
                 under
                 the
                 malice
                 of
                 the
                 Jews
                 his
                 Countrymen
                 ,
                 and
                 the
                 power
                 of
                 his
                 Romane
                 Lords
                 ,
                 a
                 cheap
                 and
                 a
                 pitiful
                 sacrifice
                 without
                 beauty
                 and
                 without
                 splendor
                 .
                 The
                 design
                 is
                 great
                 ,
                 but
                 does
                 not
                 yet
                 seem
                 possible
                 ;
                 But
                 therefore
                 let
                 us
                 see
                 what
                 instruments
                 the
                 Holy
                 Jesus
                 chose
                 to
                 effect
                 these
                 so
                 mighty
                 changes
                 ,
                 to
                 perswade
                 so
                 many
                 propositions
                 ,
                 to
                 endear
                 so
                 great
                 sufferings
                 ,
                 to
                 overcome
                 so
                 great
                 enemies
                 ,
                 to
                 master
                 so
                 many
                 impossibilities
                 which
                 this
                 Doctrine
                 and
                 this
                 Law
                 from
                 this
                 Master
                 were
                 sure
                 to
                 meet
                 withall
                 .
              
               
                 Here
                 ,
                 
                 here
                 it
                 is
                 that
                 the
                 Divinity
                 of
                 the
                 power
                 is
                 proclaimed
                 .
                 When
                 a
                 man
                 goes
                 to
                 warre
                 he
                 raises
                 as
                 great
                 an
                 Army
                 as
                 he
                 can
                 to
                 out-number
                 his
                 Enemy
                 ,
                 but
                 when
                 God
                 fights
                 ,
                 three
                 hundred
                 men
                 that
                 lap
                 like
                 a
                 dogge
                 are
                 sufficient
                 ;
                 nay
                 one
                 word
                 can
                 dissolve
                 the
                 greatest
                 army
                 .
                 He
                 that
                 means
                 to
                 effect
                 any
                 thing
                 must
                 have
                 means
                 of
                 his
                 own
                 proportionable
                 ,
                 and
                 if
                 they
                 be
                 not
                 ,
                 he
                 must
                 fail
                 ,
                 or
                 derive
                 them
                 from
                 the
                 mighty
                 .
                 See
                 then
                 with
                 what
                 instruments
                 the
                 holy
                 Jesus
                 sets
                 upon
                 this
                 great
                 reformation
                 of
                 the
                 world
                 .
                 Twelve
                 men
                 of
                 obscure
                 and
                 poor
                 birth
                 ,
                 of
                 contemptible
                 Trades
                 and
                 quality
                 ,
                 without
                 learning
                 ,
                 without
                 breeding
                 ;
                 these
                 men
                 were
                 sent
                 into
                 the
                 midst
                 of
                 a
                 knowing
                 and
                 wise
                 world
                 to
                 dispute
                 with
                 the
                 most
                 famous
                 Philosophers
                 of
                 Greece
                 ,
                 to
                 out-wit
                 all
                 the
                 learning
                 of
                 Athens
                 ,
                 to
                 out-preach
                 all
                 the
                 Roman
                 Orators
                 ;
                 to
                 introduce
                 into
                 a
                 newly
                 setled
                 Empire
                 ,
                 which
                 would
                 be
                 impatient
                 of
                 novelties
                 and
                 change
                 ,
                 such
                 a
                 change
                 as
                 must
                 destroy
                 all
                 their
                 Temples
                 ,
                 or
                 remove
                 thence
                 all
                 their
                 gods
                 :
                 against
                 which
                 change
                 all
                 the
                 zeal
                 of
                 the
                 world
                 ,
                 and
                 all
                 the
                 passions
                 ,
                 and
                 all
                 the
                 seeming
                 pretences
                 which
                 they
                 could
                 make
                 ,
                 must
                 needs
                 be
                 violently
                 opposed
                 a
                 change
                 that
                 introduced
                 new
                 Laws
                 ,
                 and
                 caused
                 them
                 to
                 reverse
                 the
                 old
                 ,
                 to
                 change
                 that
                 Religion
                 under
                 which
                 their
                 Fathers
                 long
                 did
                 prosper
                 ,
                 and
                 under
                 which
                 the
                 Romane
                 Empire
                 obtained
                 so
                 great
                 a
                 grandeur
                 ,
                 for
                 a
                 Religion
                 which
                 in
                 appearance
                 was
                 silly
                 and
                 humble
                 ,
                 meek
                 and
                 peaceable
                 ,
                 not
                 apt
                 indeed
                 to
                 doe
                 harm
                 ,
                 but
                 exposing
                 men
                 to
                 all
                 the
                 harm
                 in
                 the
                 world
                 ,
                 abating
                 their
                 courage
                 ,
                 bl●nting
                 their
                 swords
                 ,
                 teaching
                 peace
                 and
                 unactiveness
                 ,
                 and
                 making
                 the
                 Souldiers
                 arms
                 in
                 a
                 manner
                 useless
                 ,
                 and
                 untying
                 their
                 military
                 girdle
                 ;
                 a
                 Religion
                 which
                 contradicted
                 their
                 reasons
                 of
                 State
                 ,
                 and
                 erected
                 new
                 Judicatories
                 ,
                 and
                 made
                 the
                 Romane
                 Courts
                 to
                 be
                 silent
                 and
                 without
                 causes
                 ;
                 a
                 Religion
                 that
                 gave
                 countenance
                 to
                 the
                 poor
                 and
                 pitiful
                 (
                 but
                 in
                 a
                 time
                 when
                 riches
                 were
                 adored
                 ,
                 &
                 ambition
                 esteemed
                 the
                 greatest
                 nobleness
                 ,
                 and
                 pleasure
                 thought
                 to
                 be
                 the
                 chiefest
                 good
                 )
                 it
                 brought
                 no
                 peculiar
                 blessing
                 to
                 the
                 rich
                 or
                 mighty
                 ,
                 unless
                 they
                 would
                 become
                 poor
                 and
                 humble
                 in
                 some
                 reall
                 sense
                 or
                 other
                 ;
                 a
                 Religion
                 that
                 would
                 change
                 the
                 face
                 of
                 things
                 ,
                 and
                 would
                 also
                 pierce
                 into
                 the
                 secrets
                 of
                 the
                 soul
                 ,
                 and
                 unravel
                 all
                 the
                 intrigues
                 of
                 hearts
                 ,
                 and
                 reform
                 all
                 evil
                 manners
                 ,
                 and
                 break
                 vile
                 habits
                 into
                 gentleness
                 and
                 counsel
                 :
                 that
                 such
                 a
                 Religion
                 in
                 such
                 a
                 time
                 ,
                 preached
                 by
                 such
                 mean
                 persons
                 ,
                 should
                 triumph
                 over
                 the
                 Philosophy
                 of
                 the
                 world
                 ,
                 and
                 the
                 arguments
                 of
                 the
                 subtle
                 ,
                 and
                 the
                 Sermons
                 of
                 the
                 eloquent
                 ,
                 and
                 the
                 power
                 of
                 Princes
                 ,
                 and
                 the
                 interest
                 of
                 States
                 ,
                 and
                 the
                 inclinations
                 of
                 nature
                 ,
                 and
                 the
                 blindness
                 of
                 zeal
                 ,
                 and
                 the
                 force
                 of
                 custome
                 ,
                 and
                 the
                 pleasures
                 of
                 sin
                 ,
                 and
                 the
                 busie
                 Arts
                 of
                 the
                 Devil
                 ,
                 that
                 is
                 ,
                 against
                 wit
                 ,
                 and
                 power
                 ,
                 and
                 money
                 ,
                 and
                 Religion
                 ,
                 and
                 wilfulness
                 ,
                 and
                 fame
                 ,
                 and
                 Empire
                 ,
                 which
                 are
                 all
                 the
                 things
                 in
                 the
                 world
                 that
                 can
                 make
                 a
                 thing
                 impossible
                 ;
                 this
                 I
                 say
                 could
                 not
                 be
                 by
                 the
                 
                 proper
                 force
                 of
                 such
                 instruments
                 ;
                 for
                 no
                 man
                 can
                 〈…〉
                 palm
                 ,
                 nor
                 govern
                 wise
                 Empires
                 with
                 Diagrams
                 .
                 It
                 were
                 impudence
                 to
                 send
                 a
                 footman
                 to
                 command
                 Caesar
                 to
                 lay
                 down
                 his
                 arms
                 ,
                 to
                 d●sband
                 h●s
                 legions
                 and
                 throw
                 himself
                 into
                 Tyber
                 ,
                 or
                 keep
                 a
                 Tavern
                 nex●
                 to
                 Pompeys
                 Theatre
                 ;
                 but
                 if
                 a
                 sober
                 man
                 shall
                 stand
                 alone
                 unarm'd
                 ,
                 undefended
                 ,
                 or
                 unprovided
                 ,
                 and
                 shall
                 tell
                 that
                 he
                 will
                 make
                 the
                 Sun
                 stand
                 still
                 ,
                 or
                 remove
                 a
                 mountain
                 ,
                 or
                 reduce
                 Xerxes
                 his
                 Army
                 to
                 the
                 scantling
                 of
                 a
                 single
                 Troop
                 ,
                 he
                 that
                 beleeves
                 he
                 will
                 and
                 can
                 doe
                 this
                 ,
                 must
                 beleeve
                 he
                 does
                 it
                 by
                 a
                 higher
                 power
                 thee
                 he
                 can
                 yet
                 perceive
                 ,
                 and
                 so
                 it
                 was
                 in
                 the
                 present
                 transaction
                 .
                 For
                 that
                 the
                 holy
                 Jesus
                 made
                 invisible
                 powers
                 to
                 doe
                 him
                 visible
                 honours
                 ,
                 that
                 his
                 Apostles
                 hunted
                 the
                 Daemons
                 from
                 their
                 Tripods
                 ,
                 their
                 Navels
                 ,
                 their
                 Dens
                 ,
                 their
                 hollow
                 Pipes
                 ,
                 their
                 Temples
                 ,
                 and
                 their
                 Altars
                 ,
                 that
                 he
                 made
                 the
                 Oracles
                 silent
                 ,
                 as
                 
                   Lucian
                   ,
                   Porphyrie
                   Celsus
                
                 ,
                 ,
                 and
                 other
                 Heathens
                 confess
                 ;
                 that
                 against
                 the
                 order
                 of
                 new
                 things
                 ,
                 which
                 let
                 them
                 be
                 never
                 so
                 profitable
                 or
                 good
                 doe
                 yet
                 suffer
                 reproach
                 and
                 cannot
                 prevail
                 unless
                 they
                 commence
                 in
                 a
                 time
                 of
                 advantage
                 and
                 favour
                 ,
                 yet
                 that
                 this
                 should
                 flourish
                 like
                 the
                 Palm
                 by
                 pressure
                 ,
                 grow
                 glorious
                 by
                 opposition
                 ,
                 thrive
                 by
                 persecution
                 ,
                 and
                 was
                 demonstrated
                 by
                 objections
                 ,
                 argues
                 a
                 higher
                 cause
                 then
                 the
                 immediate
                 instrument
                 ;
                 now
                 how
                 this
                 higher
                 cause
                 did
                 intervene
                 is
                 visible
                 and
                 notorious
                 :
                 The
                 Apostles
                 were
                 not
                 learned
                 ,
                 but
                 the
                 holy
                 Jesus
                 promised
                 that
                 he
                 would
                 send
                 down
                 wisdome
                 from
                 above
                 ,
                 from
                 the
                 Father
                 of
                 spirits
                 ;
                 they
                 had
                 no
                 power
                 ,
                 but
                 they
                 should
                 be
                 invested
                 with
                 power
                 from
                 on
                 high
                 they
                 were
                 ignorant
                 and
                 timorous
                 ,
                 but
                 he
                 would
                 make
                 them
                 learned
                 and
                 confident
                 ,
                 and
                 so
                 he
                 did
                 :
                 he
                 promised
                 that
                 in
                 a
                 few
                 days
                 he
                 would
                 send
                 the
                 holy
                 Ghost
                 upon
                 them
                 ,
                 and
                 he
                 did
                 so
                 ,
                 after
                 ten
                 days
                 they
                 felt
                 and
                 saw
                 glorious
                 immission
                 from
                 heaven
                 ,
                 lights
                 of
                 movable
                 fire
                 sitting
                 upon
                 their
                 heads
                 ,
                 and
                 that
                 light
                 did
                 illuminate
                 their
                 hearts
                 ,
                 and
                 the
                 mighty
                 rushing
                 winde
                 inspired
                 them
                 with
                 a
                 power
                 of
                 speaking
                 divers
                 languages
                 ,
                 and
                 brought
                 to
                 their
                 remembrances
                 all
                 that
                 Jesus
                 did
                 and
                 taught
                 ,
                 and
                 made
                 them
                 wise
                 to
                 conduct
                 souls
                 ,
                 and
                 bold
                 to
                 venture
                 ,
                 and
                 prudent
                 to
                 advise
                 ,
                 and
                 powerful
                 to
                 doe
                 miracles
                 ,
                 and
                 w●●y
                 to
                 convince
                 gainsayers
                 ,
                 and
                 hugely
                 instructed
                 in
                 the
                 Scriptures
                 ,
                 and
                 gave
                 them
                 the
                 spirit
                 of
                 Government
                 ,
                 and
                 the
                 spirit
                 of
                 Prophecy
                 .
                 This
                 thing
                 was
                 so
                 publick
                 that
                 at
                 the
                 first
                 notice
                 of
                 it
                 three
                 thousand
                 souls
                 were
                 converted
                 on
                 that
                 very
                 day
                 ,
                 at
                 the
                 very
                 time
                 when
                 it
                 was
                 done
                 ;
                 for
                 it
                 was
                 certainly
                 a
                 visible
                 demonstration
                 of
                 an
                 invisible
                 power
                 ,
                 that
                 ignorant
                 persons
                 who
                 were
                 never
                 taught
                 ,
                 should
                 in
                 an
                 instant
                 speak
                 all
                 the
                 Languages
                 of
                 the
                 Romane
                 Empire
                 ;
                 and
                 indeed
                 this
                 thing
                 was
                 so
                 necessary
                 to
                 be
                 so
                 ,
                 and
                 so
                 certain
                 that
                 it
                 was
                 so
                 ,
                 so
                 publick
                 and
                 so
                 evident
                 ,
                 and
                 so
                 reasonable
                 ,
                 and
                 so
                 useful
                 ,
                 that
                 it
                 is
                 not
                 easy
                 to
                 say
                 whether
                 it
                 was
                 the
                 indication
                 of
                 a
                 greater
                 power
                 ,
                 or
                 a
                 greater
                 wisdome
                 ;
                 and
                 now
                 the
                 means
                 was
                 proportionable
                 enough
                 to
                 the
                 biggest
                 end
                 ;
                 without
                 learning
                 they
                 could
                 not
                 confute
                 the
                 learned
                 world
                 ;
                 but
                 therefore
                 God
                 became
                 their
                 Teacher
                 :
                 without
                 power
                 they
                 could
                 not
                 break
                 the
                 Devils
                 violence
                 ,
                 but
                 therefore
                 God
                 gave
                 them
                 power
                 ;
                 without
                 courage
                 they
                 could
                 not
                 contest
                 against
                 all
                 the
                 violence
                 of
                 the
                 Jews
                 and
                 Gentiles
                 ;
                 but
                 therefore
                 God
                 was
                 their
                 strength
                 and
                 gave
                 them
                 fortitude
                 ;
                 without
                 great
                 caution
                 and
                 providence
                 they
                 could
                 not
                 avoid
                 the
                 traps
                 of
                 crafty
                 Persecutors
                 ,
                 but
                 therefore
                 God
                 gave
                 them
                 caution
                 ,
                 and
                 made
                 them
                 provident
                 ,
                 and
                 as
                 Besaleel
                 and
                 Aholiab
                 received
                 the
                 spirit
                 of
                 God
                 ,
                 the
                 spirit
                 of
                 understanding
                 to
                 enable
                 them
                 to
                 work
                 excellently
                 in
                 the
                 Tabernacle
                 ,
                 so
                 had
                 the
                 Apostles
                 to
                 make
                 them
                 wise
                 for
                 the
                 work
                 of
                 God
                 and
                 the
                 Ministeries
                 of
                 this
                 Diviner
                 Tabernacle
                 ,
                 
                   which
                   God
                   pitched
                   ,
                   not
                   man.
                
                 Immediately
                 upon
                 this
                 ,
                 the
                 Apostles
                 to
                 make
                 a
                 fulness
                 of
                 demonstration
                 and
                 an
                 undeniable
                 conviction
                 gave
                 the
                 spirit
                 to
                 others
                 also
                 ,
                 to
                 Jews
                 and
                 Gentiles
                 and
                 to
                 the
                 men
                 of
                 Samaria
                 ,
                 and
                 they
                 spake
                 with
                 Tongues
                 and
                 prophesied
                 ,
                 
                 then
                 they
                 preached
                 to
                 all
                 Nations
                 ,
                 and
                 endured
                 all
                 persecutions
                 ,
                 and
                 cured
                 all
                 diseases
                 ,
                 and
                 raised
                 the
                 dead
                 to
                 life
                 ,
                 and
                 were
                 brought
                 before
                 Tribunals
                 ,
                 and
                 confessed
                 the
                 Name
                 of
                 Jesus
                 ,
                 and
                 convinced
                 the
                 blasphemous
                 Jews
                 out
                 of
                 their
                 own
                 Prophets
                 ,
                 and
                 not
                 onely
                 prevailed
                 upon
                 women
                 and
                 weak
                 men
                 ,
                 but
                 even
                 upon
                 the
                 bravest
                 and
                 wisest
                 .
                 All
                 the
                 disciples
                 of
                 John
                 the
                 Baptist
                 ,
                 the
                 Nazarens
                 and
                 
                   Ebionites
                   ,
                   Nicodemus
                
                 and
                 Joseph
                 of
                 
                   Arimathea
                   ,
                   Sergius
                
                 the
                 
                   President
                   ,
                   Dionysius
                
                 an
                 
                   Athenian
                   Judge
                
                 ,
                 and
                 
                   Polycarpus
                   ,
                   Justinus
                
                 and
                 
                   Irenaus
                   ,
                   Athenagoras
                
                 and
                 
                   Origen
                   ,
                   Tertullian
                
                 and
                 
                   Clemens
                   of
                   Alexandria
                
                 ,
                 who
                 could
                 not
                 be
                 such
                 fools
                 as
                 upon
                 a
                 matter
                 not
                 certainly
                 true
                 but
                 probably
                 false
                 ,
                 to
                 unravel
                 their
                 former
                 principles
                 ,
                 and
                 to
                 change
                 their
                 liberty
                 for
                 a
                 Prison
                 ,
                 wealth
                 for
                 poverty
                 ,
                 honour
                 for
                 disreputation
                 ,
                 life
                 for
                 death
                 ,
                 if
                 by
                 such
                 exchange
                 they
                 had
                 not
                 been
                 secured
                 of
                 truth
                 and
                 holiness
                 and
                 the
                 will
                 of
                 God.
                 
              
               
                 But
                 above
                 all
                 these
                 was
                 Saul
                 ,
                 
                 a
                 bold
                 and
                 a
                 witty
                 ,
                 a
                 zealous
                 and
                 learned
                 young
                 man
                 ,
                 who
                 going
                 with
                 Letters
                 to
                 persecute
                 the
                 Christians
                 of
                 Damascus
                 ,
                 was
                 by
                 a
                 light
                 from
                 heaven
                 called
                 from
                 his
                 furious
                 march
                 ,
                 reproved
                 by
                 Gods
                 Angel
                 for
                 persecuting
                 the
                 cause
                 of
                 Jesus
                 ,
                 was
                 sent
                 to
                 the
                 City
                 ,
                 baptized
                 by
                 a
                 Christian
                 Minister
                 ,
                 instructed
                 and
                 sent
                 abroad
                 ,
                 and
                 he
                 became
                 the
                 prodigy
                 of
                 the
                 world
                 for
                 learning
                 and
                 zeal
                 ,
                 for
                 preaching
                 and
                 writing
                 ,
                 for
                 labour
                 and
                 sufference
                 ,
                 for
                 government
                 and
                 wisdome
                 ;
                 he
                 was
                 admitted
                 to
                 see
                 the
                 holy
                 Jesus
                 after
                 the
                 Lord
                 was
                 taken
                 into
                 heaven
                 ,
                 he
                 was
                 taken
                 up
                 into
                 Paradise
                 ,
                 he
                 conversed
                 with
                 Angels
                 ,
                 he
                 saw
                 unspeakable
                 rayes
                 of
                 glory
                 ,
                 and
                 besides
                 that
                 himself
                 said
                 it
                 ,
                 who
                 had
                 no
                 reason
                 to
                 lie
                 ,
                 who
                 would
                 get
                 nothing
                 by
                 it
                 here
                 but
                 a
                 conjugation
                 of
                 troubles
                 ,
                 and
                 who
                 should
                 get
                 nothing
                 by
                 it
                 hereafter
                 if
                 it
                 were
                 false
                 ;
                 besides
                 this
                 I
                 say
                 ,
                 that
                 he
                 did
                 all
                 those
                 acts
                 of
                 zeal
                 and
                 obedience
                 for
                 the
                 promotion
                 of
                 the
                 Religion
                 does
                 demonstrate
                 he
                 had
                 reason
                 extraordinary
                 for
                 so
                 sudden
                 a
                 change
                 ,
                 so
                 strange
                 a
                 labour
                 ,
                 so
                 frequent
                 and
                 incomparable
                 sufferings
                 :
                 and
                 therefore
                 as
                 he
                 did
                 and
                 suffered
                 so
                 much
                 upon
                 such
                 glorious
                 motives
                 ,
                 so
                 he
                 spared
                 not
                 to
                 publish
                 it
                 to
                 all
                 the
                 world
                 ,
                 he
                 spake
                 it
                 to
                 Kings
                 and
                 Princes
                 ,
                 he
                 told
                 it
                 to
                 the
                 envious
                 Jews
                 ;
                 he
                 had
                 partners
                 of
                 his
                 journey
                 who
                 were
                 witnesses
                 of
                 the
                 miraculous
                 accident
                 ,
                 and
                 in
                 his
                 publication
                 he
                 urged
                 the
                 notoriousness
                 of
                 the
                 fact
                 ,
                 as
                 a
                 thing
                 not
                 feigned
                 ,
                 not
                 private
                 ,
                 but
                 done
                 at
                 noon
                 day
                 under
                 the
                 Test
                 of
                 competent
                 persons
                 ,
                 and
                 it
                 was
                 a
                 thing
                 that
                 proved
                 it self
                 ,
                 for
                 it
                 was
                 effective
                 of
                 a
                 present
                 ,
                 a
                 great
                 ,
                 and
                 a
                 permanent
                 change
                 .
              
               
                 But
                 now
                 it
                 is
                 no
                 new
                 wonder
                 but
                 a
                 pursuance
                 of
                 the
                 same
                 conjugation
                 of
                 great
                 and
                 Divine
                 things
                 ,
                 
                 that
                 the
                 Fame
                 and
                 Religion
                 of
                 Jesus
                 was
                 with
                 so
                 incredible
                 a
                 swiftness
                 scattered
                 over
                 the
                 face
                 of
                 the
                 habitable
                 world
                 ,
                 from
                 one
                 end
                 of
                 the
                 earth
                 unto
                 the
                 other
                 ;
                 it
                 filled
                 all
                 Asia
                 immediately
                 ,
                 it
                 passed
                 presently
                 to
                 Europe
                 ,
                 and
                 to
                 the
                 furthest
                 Africans
                 ,
                 and
                 all
                 the
                 way
                 it
                 went
                 it
                 told
                 nothing
                 but
                 an
                 holy
                 and
                 an
                 humble
                 story
                 ,
                 that
                 he
                 who
                 came
                 to
                 bring
                 it
                 into
                 the
                 world
                 ,
                 died
                 an
                 ignominious
                 death
                 ,
                 and
                 yet
                 this
                 death
                 did
                 not
                 take
                 away
                 their
                 courage
                 ,
                 but
                 added
                 much
                 :
                 for
                 they
                 could
                 not
                 fear
                 death
                 for
                 that
                 Master
                 ,
                 whom
                 they
                 knew
                 to
                 have
                 for
                 their
                 sakes
                 suffered
                 death
                 ,
                 and
                 came
                 to
                 life
                 again
                 .
                 But
                 now
                 infinite
                 numbers
                 of
                 persons
                 of
                 all
                 sexes
                 ,
                 and
                 all
                 ages
                 ,
                 and
                 all
                 Countries
                 came
                 in
                 to
                 the
                 
                   Holy
                   Crucifix
                
                 ,
                 and
                 he
                 that
                 was
                 crucified
                 in
                 the
                 reign
                 of
                 Tiberius
                 ,
                 was
                 in
                 the
                 time
                 of
                 Nero
                 ,
                 even
                 in
                 Rome
                 it self
                 ,
                 and
                 in
                 Nero's
                 family
                 by
                 many
                 persons
                 esteem'd
                 for
                 a
                 God
                 ;
                 and
                 it
                 was
                 upon
                 publick
                 record
                 that
                 he
                 was
                 so
                 acknowledged
                 ;
                 and
                 this
                 was
                 by
                 a
                 Christian
                 ,
                 
                   Justin
                   Martyr
                
                 ,
                 urged
                 to
                 the
                 Senate
                 ,
                 and
                 to
                 the
                 Emperours
                 themselves
                 ,
                 who
                 if
                 it
                 had
                 been
                 otherwise
                 could
                 easily
                 have
                 confuted
                 the
                 bold
                 allegation
                 of
                 the
                 Christian
                 ,
                 who
                 yet
                 did
                 die
                 for
                 that
                 Jesus
                 who
                 was
                 so
                 speedily
                 reputed
                 for
                 a
                 God
                 ;
                 the
                 Cross
                 was
                 worn
                 upon
                 brests
                 ,
                 
                 printed
                 in
                 the
                 air
                 ,
                 drawn
                 upon
                 fore-heads
                 ,
                 carried
                 on
                 banners
                 ,
                 put
                 upon
                 crowns
                 Imperial
                 ;
                 and
                 yet
                 the
                 Christians
                 were
                 sought
                 for
                 to
                 punishments
                 ,
                 and
                 exquisite
                 punishments
                 sought
                 forth
                 for
                 them
                 ;
                 their
                 goods
                 were
                 confiscate
                 ,
                 their
                 names
                 o●ious
                 ,
                 prisons
                 were
                 their
                 houses
                 ,
                 and
                 so
                 many
                 kinds
                 of
                 tortures
                 invented
                 for
                 them
                 that
                 
                   Domitius
                   Ulpianus
                
                 hath
                 spent
                 seven
                 Books
                 in
                 describing
                 the
                 variety
                 of
                 tortures
                 the
                 poor
                 Christian
                 was
                 put
                 to
                 at
                 his
                 first
                 appearing
                 ▪
                 and
                 yet
                 in
                 despite
                 of
                 all
                 this
                 ,
                 and
                 ten
                 thousand
                 other
                 objections
                 and
                 impossibilities
                 ,
                 whatsoever
                 was
                 for
                 them
                 made
                 the
                 Religion
                 grow
                 ,
                 and
                 whatsoever
                 was
                 against
                 them
                 made
                 it
                 grow
                 ;
                 if
                 they
                 had
                 peace
                 ,
                 the
                 Religion
                 was
                 prosperous
                 ,
                 if
                 they
                 had
                 persecution
                 ,
                 it
                 was
                 still
                 prosperous
                 :
                 if
                 Princes
                 favoured
                 them
                 the
                 world
                 came
                 in
                 because
                 the
                 Christians
                 lived
                 holily
                 ;
                 if
                 Princes
                 were
                 incensed
                 ,
                 the
                 world
                 came
                 in
                 because
                 the
                 Christians
                 died
                 bravely
                 .
                 They
                 sought
                 for
                 death
                 with
                 greediness
                 ,
                 they
                 desired
                 to
                 be
                 grinded
                 in
                 the
                 teeth
                 of
                 Lions
                 ,
                 and
                 with
                 joy
                 they
                 beheld
                 the
                 wheels
                 and
                 the
                 bended
                 trees
                 ,
                 the
                 racks
                 and
                 the
                 gibbets
                 ,
                 the
                 fires
                 and
                 the
                 burning
                 irons
                 ,
                 which
                 were
                 like
                 the
                 chair
                 of
                 Elias
                 to
                 them
                 ,
                 instruments
                 to
                 carry
                 them
                 to
                 heaven
                 ,
                 into
                 the
                 bosome
                 of
                 their
                 beloved
                 Jesus
                 .
              
               
                 Who
                 would
                 not
                 acknowledge
                 the
                 Divinity
                 of
                 this
                 person
                 ,
                 
                 and
                 the
                 excellency
                 of
                 this
                 institution
                 ,
                 that
                 should
                 see
                 infants
                 to
                 weary
                 the
                 hands
                 of
                 Hangmen
                 for
                 the
                 testimony
                 of
                 Jesus
                 ?
                 and
                 wise
                 men
                 preach
                 this
                 doctrine
                 for
                 no
                 other
                 visible
                 reward
                 ,
                 but
                 shame
                 and
                 death
                 ,
                 poverty
                 and
                 banishment
                 ?
                 and
                 Hangmen
                 converted
                 by
                 the
                 blood
                 of
                 Martyrs
                 springing
                 upon
                 their
                 faces
                 which
                 their
                 impious
                 hands
                 and
                 cords
                 have
                 strained
                 through
                 their
                 flesh
                 ?
                 who
                 would
                 not
                 have
                 confessed
                 the
                 honour
                 of
                 Jesus
                 ,
                 when
                 he
                 should
                 see
                 miracles
                 done
                 at
                 the
                 Tombs
                 of
                 Martyrs
                 ,
                 and
                 Devils
                 tremble
                 at
                 the
                 mention
                 of
                 the
                 name
                 of
                 Jesus
                 ,
                 and
                 the
                 world
                 running
                 to
                 the
                 honour
                 of
                 the
                 poor
                 Nazaren
                 ,
                 and
                 Kings
                 and
                 Queens
                 kissing
                 the
                 feet
                 of
                 the
                 poor
                 servants
                 of
                 Jesus
                 ?
                 Could
                 a
                 Jew
                 Fisherman
                 and
                 a
                 Publican
                 effect
                 all
                 this
                 for
                 the
                 son
                 of
                 a
                 poor
                 Maiden
                 of
                 Judaea
                 ?
                 can
                 we
                 suppose
                 all
                 the
                 world
                 ,
                 or
                 so
                 great
                 a
                 part
                 of
                 mankinde
                 can
                 consent
                 by
                 chance
                 ,
                 or
                 suffer
                 such
                 changes
                 for
                 nothing
                 ?
                 or
                 for
                 any
                 thing
                 less
                 then
                 this
                 ?
                 The
                 son
                 of
                 the
                 poor
                 Maiden
                 was
                 the
                 son
                 of
                 God
                 ,
                 and
                 the
                 Fishermen
                 spake
                 by
                 a
                 Divine
                 spirit
                 ,
                 and
                 they
                 catched
                 the
                 world
                 with
                 holiness
                 and
                 miracles
                 ,
                 with
                 wisdome
                 and
                 power
                 bigger
                 then
                 the
                 strength
                 of
                 all
                 the
                 Roman
                 Legions
                 .
                 And
                 what
                 can
                 be
                 added
                 to
                 all
                 this
                 ,
                 but
                 this
                 thing
                 alone
                 to
                 prove
                 the
                 Divinity
                 of
                 Jesus
                 ?
                 He
                 is
                 a
                 God
                 ,
                 or
                 at
                 least
                 is
                 taught
                 by
                 God
                 who
                 can
                 foretel
                 future
                 contingencies
                 ;
                 and
                 so
                 did
                 the
                 holy
                 Jesus
                 ,
                 and
                 so
                 did
                 his
                 Disciples
                 .
              
               
                 Our
                 blessed
                 Lord
                 while
                 he
                 was
                 alive
                 foretold
                 that
                 after
                 his
                 death
                 his
                 Religion
                 should
                 flourish
                 more
                 then
                 when
                 he
                 was
                 alive
                 :
                 
                 He
                 foretold
                 Persecutions
                 to
                 his
                 Disciples
                 ;
                 he
                 foretold
                 the
                 mission
                 of
                 the
                 holy
                 Ghost
                 to
                 be
                 in
                 a
                 very
                 few
                 days
                 after
                 his
                 Ascension
                 ,
                 which
                 within
                 ten
                 days
                 came
                 to
                 pass
                 ;
                 he
                 prophesied
                 that
                 the
                 fact
                 of
                 
                   Mary
                   Magdalen
                
                 in
                 anointing
                 the
                 head
                 and
                 feet
                 of
                 her
                 Lord
                 ,
                 should
                 be
                 publick
                 and
                 known
                 as
                 the
                 Gospel
                 it self
                 ,
                 and
                 spoken
                 of
                 in
                 the
                 same
                 place
                 ;
                 he
                 foretold
                 the
                 destruction
                 of
                 Jerusalem
                 and
                 the
                 signs
                 of
                 its
                 approach
                 ,
                 and
                 that
                 it
                 should
                 be
                 by
                 Warre
                 ,
                 and
                 particularly
                 after
                 the
                 manner
                 of
                 Prophets
                 symbolically
                 ,
                 nam'd
                 the
                 Nation
                 should
                 doe
                 it
                 ;
                 pointing
                 out
                 the
                 Roman
                 Eagles
                 ,
                 he
                 foretold
                 his
                 death
                 ,
                 and
                 the
                 manner
                 of
                 it
                 ,
                 and
                 plainly
                 before-hand
                 published
                 his
                 Resurrection
                 ,
                 and
                 told
                 them
                 it
                 should
                 be
                 the
                 sign
                 to
                 that
                 generation
                 ,
                 viz.
                 the
                 great
                 argument
                 to
                 prove
                 him
                 to
                 be
                 the
                 Christ
                 ,
                 he
                 prophesied
                 that
                 there
                 should
                 arise
                 false
                 Christs
                 after
                 him
                 ,
                 and
                 it
                 came
                 to
                 pass
                 to
                 the
                 extreme
                 great
                 calamity
                 of
                 the
                 Nation
                 ;
                 and
                 lastly
                 ,
                 he
                 foretold
                 that
                 his
                 beloved
                 Disciple
                 S.
                 John
                 should
                 tarry
                 upon
                 the
                 earth
                 till
                 his
                 coming
                 again
                 ,
                 that
                 is
                 ,
                 to
                 his
                 coming
                 
                 to
                 Judgement
                 upon
                 Jerusalem
                 ;
                 and
                 that
                 his
                 Religion
                 should
                 be
                 preached
                 to
                 the
                 Gentiles
                 ,
                 that
                 it
                 should
                 be
                 scattered
                 over
                 all
                 the
                 world
                 ,
                 and
                 be
                 received
                 by
                 all
                 Nations
                 ,
                 that
                 it
                 should
                 stay
                 upon
                 the
                 face
                 of
                 the
                 earth
                 till
                 his
                 last
                 coming
                 to
                 judge
                 all
                 the
                 world
                 ,
                 and
                 that
                 
                   the
                   gates
                   of
                   hell
                   should
                   not
                   be
                   able
                   to
                   prevail
                   against
                   his
                   Church
                
                 ;
                 which
                 Prophecie
                 is
                 made
                 good
                 thus
                 long
                 ,
                 till
                 this
                 day
                 ,
                 and
                 is
                 as
                 a
                 continual
                 argument
                 to
                 justify
                 the
                 Divinity
                 of
                 the
                 Author
                 :
                 The
                 continuance
                 of
                 the
                 Religion
                 helps
                 to
                 continue
                 it
                 ,
                 for
                 it
                 proves
                 that
                 it
                 came
                 from
                 God
                 ,
                 who
                 fore
                 old
                 that
                 it
                 should
                 continue
                 ;
                 and
                 therefore
                 it
                 must
                 continue
                 because
                 it
                 came
                 from
                 God
                 ,
                 and
                 therefore
                 it
                 came
                 from
                 God
                 because
                 it
                 does
                 and
                 shall
                 for
                 ever
                 continue
                 according
                 to
                 the
                 word
                 of
                 the
                 holy
                 Jesus
                 .
              
               
                 But
                 after
                 our
                 blessed
                 Lord
                 was
                 entred
                 into
                 glory
                 ,
                 
                 the
                 disciples
                 also
                 were
                 Prophets
                 ;
                 Agabus
                 foretold
                 the
                 dearth
                 that
                 was
                 to
                 be
                 in
                 the
                 Romane
                 Empire
                 in
                 the
                 days
                 of
                 
                   Claudius
                   Caesar
                
                 ,
                 and
                 that
                 S.
                 Paul
                 should
                 be
                 bound
                 at
                 Jerusalem
                 ;
                 S.
                 Paul
                 foretold
                 the
                 entring
                 in
                 of
                 Hereticks
                 into
                 Asia
                 after
                 his
                 departure
                 ;
                 and
                 he
                 and
                 S.
                 Peter
                 and
                 S.
                 Jude
                 and
                 generally
                 the
                 rest
                 of
                 the
                 Apostles
                 had
                 two
                 great
                 predictions
                 ,
                 which
                 they
                 used
                 not
                 onely
                 as
                 a
                 verification
                 of
                 the
                 doctrine
                 of
                 Jesus
                 ,
                 but
                 as
                 a
                 means
                 to
                 strengthen
                 the
                 hearts
                 of
                 the
                 Disciples
                 who
                 were
                 so
                 broken
                 with
                 persecution
                 :
                 The
                 one
                 was
                 ,
                 that
                 there
                 should
                 arise
                 a
                 Sect
                 of
                 vile
                 men
                 who
                 should
                 be
                 enemies
                 to
                 Religion
                 and
                 Government
                 ,
                 and
                 cause
                 a
                 great
                 Apostacy
                 ,
                 which
                 happened
                 notoriously
                 in
                 the
                 Sect
                 of
                 the
                 Gnosticks
                 ,
                 which
                 those
                 three
                 Apostles
                 and
                 S.
                 John
                 notoriously
                 and
                 plainly
                 doe
                 describe
                 :
                 And
                 the
                 other
                 was
                 ,
                 that
                 although
                 the
                 Jewish
                 Nation
                 did
                 m●ghtily
                 oppose
                 the
                 Religion
                 ,
                 it
                 should
                 be
                 but
                 for
                 a
                 while
                 ,
                 for
                 they
                 should
                 be
                 destroyed
                 in
                 a
                 short
                 time
                 ,
                 and
                 their
                 Nation
                 made
                 extremely
                 miserable
                 ;
                 but
                 for
                 the
                 Christians
                 ,
                 if
                 they
                 would
                 fly
                 from
                 Jerusalem
                 and
                 goe
                 to
                 Pella
                 ,
                 there
                 should
                 not
                 a
                 hair
                 of
                 their
                 head
                 perish
                 :
                 the
                 verification
                 of
                 this
                 Prophecie
                 the
                 Christians
                 extremely
                 long'd
                 for
                 and
                 wondred
                 it
                 staid
                 so
                 long
                 ,
                 and
                 began
                 to
                 be
                 troubled
                 at
                 the
                 delay
                 ,
                 and
                 suspected
                 all
                 was
                 not
                 well
                 ,
                 when
                 the
                 great
                 proof
                 of
                 their
                 Religion
                 was
                 not
                 verified
                 ;
                 and
                 while
                 they
                 were
                 in
                 thoughts
                 of
                 heart
                 concerning
                 it
                 ,
                 the
                 sad
                 Catalysis
                 did
                 come
                 ,
                 and
                 swept
                 away
                 1100000.
                 of
                 the
                 Nation
                 and
                 from
                 that
                 day
                 forward
                 the
                 Nation
                 was
                 broken
                 in
                 peeces
                 with
                 intolerable
                 calamities
                 ,
                 they
                 are
                 scattered
                 over
                 the
                 face
                 of
                 the
                 earth
                 ,
                 and
                 are
                 a
                 vagabond
                 Nation
                 ,
                 but
                 yet
                 like
                 oyle
                 in
                 a
                 vessel
                 of
                 wine
                 ,
                 broken
                 into
                 bubbles
                 but
                 kept
                 in
                 their
                 own
                 circles
                 ,
                 and
                 they
                 shall
                 never
                 be
                 an
                 united
                 people
                 till
                 they
                 are
                 servants
                 of
                 the
                 holy
                 Jesus
                 ;
                 but
                 shall
                 remain
                 without
                 Priest
                 or
                 Temple
                 ,
                 without
                 Altar
                 or
                 Sacrifice
                 ,
                 without
                 City
                 or
                 Country
                 ,
                 without
                 the
                 land
                 of
                 Promise
                 ,
                 or
                 the
                 promise
                 of
                 a
                 blessing
                 ,
                 till
                 our
                 Jesus
                 is
                 their
                 high
                 Priest
                 and
                 the
                 Shepherd
                 to
                 gather
                 them
                 into
                 his
                 fold
                 :
                 And
                 this
                 very
                 thing
                 is
                 a
                 mighty
                 demonstration
                 against
                 the
                 Jews
                 by
                 their
                 own
                 Prophets
                 ,
                 for
                 when
                 Isaiah
                 and
                 Jeremiah
                 ,
                 and
                 Malachi
                 had
                 Prophesied
                 the
                 rejection
                 of
                 the
                 Jews
                 and
                 the
                 calling
                 of
                 the
                 Gentiles
                 ,
                 and
                 the
                 change
                 of
                 the
                 old
                 Law
                 ,
                 and
                 the
                 introduction
                 of
                 a
                 new
                 by
                 the
                 Messias
                 ,
                 that
                 this
                 was
                 he
                 ,
                 was
                 therefore
                 certain
                 ,
                 because
                 he
                 taught
                 the
                 world
                 a
                 new
                 Law
                 and
                 presently
                 after
                 the
                 publication
                 of
                 this
                 ,
                 the
                 old
                 was
                 abrogate
                 ,
                 and
                 not
                 onely
                 went
                 into
                 desuetude
                 ,
                 but
                 into
                 a
                 total
                 abolition
                 among
                 all
                 the
                 world
                 ;
                 and
                 for
                 those
                 of
                 the
                 remnant
                 of
                 the
                 scattered
                 Jews
                 who
                 obstinately
                 blaspheme
                 ,
                 the
                 Law
                 is
                 become
                 impossible
                 to
                 them
                 ,
                 and
                 they
                 placed
                 in
                 such
                 circumstances
                 that
                 they
                 need
                 not
                 dispute
                 concerning
                 its
                 obligation
                 ;
                 for
                 it
                 being
                 external
                 and
                 
                   corporal
                   ,
                   ritual
                
                 and
                 at
                 last
                 made
                 also
                 local
                 ,
                 when
                 the
                 circumstances
                 are
                 impossible
                 ,
                 the
                 Law
                 that
                 was
                 wholly
                 ceremonial
                 and
                 circumstantial
                 must
                 needs
                 pass
                 away
                 ,
                 and
                 when
                 they
                 have
                 lost
                 their
                 Priesthood
                 ,
                 they
                 cannot
                 retain
                 the
                 Law
                 ,
                 as
                 no
                 man
                 takes
                 care
                 to
                 have
                 his
                 beard
                 shaved
                 when
                 his
                 head
                 is
                 off
                 .
              
               
               
                 And
                 it
                 is
                 a
                 wonder
                 to
                 consider
                 how
                 the
                 anger
                 of
                 God
                 is
                 gone
                 out
                 upon
                 that
                 miserable
                 people
                 ,
                 
                 and
                 that
                 so
                 great
                 a
                 blindness
                 is
                 fallen
                 upon
                 them
                 ,
                 it
                 being
                 evident
                 and
                 notorious
                 ,
                 that
                 the
                 old
                 Testament
                 was
                 nothing
                 but
                 a
                 shadow
                 and
                 umbrage
                 of
                 the
                 new
                 ,
                 that
                 the
                 Prophecies
                 of
                 that
                 are
                 plainly
                 ver●fied
                 in
                 this
                 ;
                 that
                 all
                 the
                 predictions
                 of
                 the
                 Messias
                 are
                 most
                 undeniably
                 accomplished
                 in
                 the
                 person
                 of
                 Jesus
                 Christ
                 ,
                 so
                 that
                 they
                 cannot
                 with
                 any
                 plausibleness
                 or
                 colour
                 be
                 turned
                 any
                 other
                 way
                 ,
                 and
                 be
                 applied
                 to
                 any
                 other
                 person
                 ,
                 although
                 the
                 Jews
                 make
                 illiterate
                 allegations
                 ,
                 and
                 prodigious
                 dreams
                 ,
                 by
                 which
                 they
                 have
                 fool'd
                 themselves
                 for
                 1600.
                 years
                 together
                 ,
                 and
                 still
                 hope
                 without
                 reason
                 ,
                 and
                 are
                 confident
                 without
                 revelation
                 ,
                 and
                 pursue
                 a
                 shadow
                 while
                 they
                 quit
                 the
                 glorious
                 ●ody
                 ;
                 while
                 in
                 the
                 mean
                 time
                 the
                 Christian
                 prays
                 for
                 his
                 conversion
                 ,
                 and
                 is
                 at
                 rest
                 in
                 the
                 truth
                 of
                 Jesus
                 ,
                 and
                 hath
                 certain
                 unexpressible
                 confidencies
                 and
                 internal
                 lights
                 ,
                 clarities
                 of
                 the
                 holy
                 Spirit
                 of
                 God
                 ,
                 and
                 loves
                 to
                 the
                 holy
                 Jesus
                 produc'd
                 in
                 his
                 soul
                 ,
                 that
                 he
                 will
                 die
                 when
                 he
                 cannot
                 dispute
                 ,
                 and
                 is
                 satisfied
                 and
                 he
                 knows
                 not
                 how
                 ,
                 and
                 is
                 sure
                 by
                 comforts
                 ,
                 and
                 comforted
                 by
                 the
                 excellency
                 of
                 his
                 beleef
                 ,
                 which
                 speaks
                 nothing
                 but
                 holiness
                 ,
                 and
                 light
                 and
                 reason
                 ,
                 and
                 peace
                 and
                 satisfactions
                 infinite
                 ,
                 because
                 he
                 is
                 sure
                 that
                 all
                 the
                 world
                 can
                 be
                 happy
                 if
                 they
                 would
                 live
                 by
                 the
                 Religion
                 of
                 Jesus
                 ,
                 and
                 that
                 neither
                 societies
                 of
                 men
                 nor
                 single
                 persons
                 can
                 have
                 felicity
                 but
                 by
                 this
                 ,
                 and
                 that
                 therefore
                 God
                 who
                 so
                 decrees
                 to
                 make
                 men
                 happy
                 ,
                 hath
                 also
                 decreed
                 that
                 it
                 shall
                 for
                 ever
                 be
                 upon
                 the
                 face
                 of
                 the
                 earth
                 ,
                 till
                 the
                 earth
                 it self
                 shall
                 be
                 no
                 more
                 .
                 Amen
                 .
              
               
                 Now
                 if
                 against
                 this
                 vast
                 heap
                 of
                 things
                 any
                 man
                 shall
                 but
                 confront
                 the
                 pretences
                 of
                 any
                 other
                 Religion
                 ,
                 
                 and
                 see
                 how
                 they
                 fail
                 both
                 of
                 reason
                 and
                 holiness
                 ,
                 of
                 wonder
                 and
                 Divinity
                 ,
                 how
                 they
                 enter
                 by
                 force
                 ,
                 and
                 are
                 kept
                 up
                 by
                 humane
                 interests
                 ,
                 how
                 ignorant
                 and
                 unholy
                 ,
                 how
                 unlearned
                 and
                 pitiful
                 are
                 their
                 pretences
                 ,
                 the
                 darknesses
                 of
                 these
                 must
                 adde
                 great
                 eminency
                 to
                 the
                 brightness
                 of
                 that
                 .
                 For
                 the
                 Jews
                 Religion
                 which
                 came
                 from
                 heaven
                 is
                 therefore
                 not
                 now
                 to
                 be
                 practised
                 ,
                 because
                 it
                 did
                 come
                 from
                 heaven
                 ,
                 and
                 was
                 to
                 expire
                 into
                 the
                 Christian
                 ,
                 it
                 being
                 nothing
                 but
                 the
                 image
                 of
                 this
                 perfection
                 ;
                 and
                 the
                 Jews
                 needed
                 no
                 other
                 argument
                 but
                 this
                 ,
                 that
                 God
                 hath
                 made
                 theirs
                 impossible
                 now
                 to
                 be
                 done
                 ,
                 for
                 he
                 that
                 ties
                 to
                 Ceremonies
                 and
                 outward
                 usages
                 ,
                 Temples
                 and
                 Altars
                 ,
                 Sacrifices
                 and
                 Priests
                 ,
                 troublesome
                 and
                 expensive
                 rites
                 and
                 figures
                 of
                 future
                 signification
                 ,
                 means
                 that
                 there
                 should
                 be
                 an
                 abode
                 and
                 fixt
                 dwelling
                 ,
                 for
                 these
                 are
                 not
                 to
                 be
                 done
                 by
                 an
                 ambulatory
                 people
                 ;
                 and
                 therefore
                 since
                 God
                 hath
                 scattered
                 the
                 people
                 into
                 atomes
                 and
                 crumbs
                 of
                 society
                 ,
                 without
                 Temple
                 or
                 Priest
                 ,
                 without
                 Sacrifice
                 or
                 Altar
                 ,
                 without
                 Urim
                 or
                 Thummim
                 ,
                 without
                 Prophet
                 or
                 Vision
                 ,
                 even
                 communicating
                 with
                 them
                 no
                 way
                 but
                 by
                 ordinary
                 providence
                 ,
                 it
                 is
                 but
                 too
                 evident
                 ,
                 that
                 God
                 hath
                 nothing
                 to
                 doe
                 with
                 them
                 in
                 the
                 matter
                 of
                 that
                 Religion
                 ,
                 but
                 that
                 it
                 is
                 expired
                 ,
                 and
                 no
                 way
                 obligatory
                 to
                 them
                 or
                 pleasing
                 to
                 him
                 which
                 is
                 become
                 impossible
                 to
                 be
                 acted
                 ;
                 whereas
                 the
                 Christian
                 Religion
                 is
                 as
                 eternal
                 as
                 the
                 soul
                 of
                 a
                 man
                 ,
                 and
                 can
                 no
                 more
                 cease
                 then
                 our
                 spirits
                 can
                 die
                 ,
                 and
                 can
                 worship
                 upon
                 mountains
                 and
                 caves
                 ,
                 in
                 fields
                 and
                 Churches
                 ,
                 in
                 peace
                 and
                 warre
                 ,
                 in
                 solitude
                 and
                 society
                 ,
                 in
                 persecution
                 and
                 in
                 Sun-shine
                 ,
                 by
                 night
                 and
                 by
                 day
                 ,
                 and
                 be
                 solemnized
                 by
                 Clergy
                 and
                 Laity
                 in
                 the
                 essential
                 parts
                 of
                 it
                 ,
                 and
                 is
                 the
                 perfection
                 of
                 the
                 soul
                 ,
                 and
                 the
                 highest
                 reason
                 of
                 man
                 ,
                 and
                 the
                 glorification
                 of
                 God.
                 
              
               
                 But
                 for
                 the
                 Heathen
                 religions
                 it
                 is
                 evidently
                 to
                 be
                 seen
                 ,
                 
                 that
                 they
                 are
                 nothing
                 but
                 an
                 abuse
                 of
                 the
                 natural
                 inclination
                 which
                 all
                 men
                 have
                 to
                 worship
                 a
                 God
                 ,
                 whom
                 because
                 they
                 know
                 not
                 ,
                 they
                 guess
                 at
                 in
                 the
                 dark
                 ;
                 for
                 that
                 they
                 know
                 there
                 is
                 and
                 ought
                 to
                 be
                 something
                 that
                 hath
                 the
                 care
                 and
                 providence
                 of
                 
                 
                 
                 
                 
                 their
                 affairs
                 .
                 But
                 the
                 body
                 of
                 their
                 Religion
                 is
                 nothing
                 but
                 little
                 arts
                 of
                 Governments
                 ,
                 and
                 stratagems
                 of
                 Princes
                 and
                 devices
                 to
                 secure
                 the
                 Government
                 of
                 new
                 Usurpers
                 ,
                 or
                 to
                 make
                 obedience
                 to
                 the
                 Laws
                 sure
                 ,
                 by
                 being
                 sacred
                 ,
                 and
                 to
                 make
                 the
                 yoke
                 that
                 was
                 not
                 natural
                 ,
                 pleasant
                 by
                 something
                 that
                 is
                 .
                 But
                 yet
                 for
                 the
                 whole
                 body
                 of
                 it
                 who
                 sees
                 not
                 that
                 their
                 worshippings
                 could
                 not
                 be
                 sacred
                 ,
                 because
                 they
                 were
                 done
                 by
                 something
                 that
                 is
                 impure
                 ,
                 they
                 appeased
                 their
                 gods
                 with
                 adul●eries
                 and
                 impure
                 mixtures
                 ,
                 by
                 such
                 things
                 which
                 Cato
                 was
                 ashamed
                 to
                 see
                 ,
                 by
                 gluttonous
                 eatings
                 of
                 flesh
                 ,
                 and
                 impious
                 drinkings
                 ,
                 and
                 they
                 did
                 
                   litare
                   in
                   humano
                   sanguine
                
                 ,
                 they
                 sacrificed
                 men
                 and
                 women
                 and
                 children
                 to
                 their
                 D●mons
                 ,
                 as
                 is
                 notorious
                 in
                 the
                 rites
                 of
                 
                   Bacchus
                   Omesta
                
                 amongst
                 the
                 Greeks
                 ,
                 and
                 of
                 Jupiter
                 ,
                 to
                 whom
                 a
                 Greek
                 and
                 a
                 Greekess
                 ,
                 a
                 Galatian
                 and
                 a
                 Galatess
                 were
                 yearly
                 offered
                 ;
                 in
                 the
                 answers
                 of
                 the
                 Oracles
                 to
                 Calchas
                 as
                 appears
                 in
                 Homer
                 and
                 Virgil
                 ;
                 who
                 sees
                 not
                 that
                 crimes
                 were
                 warranted
                 by
                 the
                 example
                 of
                 their
                 immortal
                 gods
                 ,
                 and
                 that
                 what
                 did
                 dishonour
                 themselves
                 ,
                 they
                 sang
                 to
                 the
                 honour
                 of
                 their
                 gods
                 ,
                 whom
                 they
                 affirmed
                 to
                 be
                 passionate
                 and
                 proud
                 ,
                 jealous
                 and
                 revengefull
                 ,
                 amorous
                 and
                 lustfull
                 ,
                 fearfull
                 and
                 impatient
                 ,
                 drunken
                 and
                 sleepy
                 ,
                 weary
                 and
                 wounded
                 ,
                 that
                 the
                 Religions
                 were
                 made
                 lasting
                 by
                 policy
                 and
                 force
                 ,
                 by
                 ignorance
                 ,
                 and
                 the
                 force
                 of
                 custome
                 ,
                 by
                 the
                 preferring
                 an
                 inveterate
                 error
                 ,
                 and
                 loving
                 of
                 a
                 quiet
                 and
                 prosperous
                 evil
                 ,
                 by
                 the
                 arguments
                 of
                 pleasure
                 ,
                 and
                 the
                 correspondencies
                 of
                 sensuality
                 ,
                 by
                 the
                 fraud
                 of
                 Oracles
                 ,
                 and
                 the
                 patronage
                 of
                 vices
                 ,
                 and
                 because
                 they
                 feared
                 every
                 change
                 as
                 an
                 Earthquake
                 ,
                 as
                 supposing
                 overturnings
                 of
                 their
                 old
                 error
                 to
                 be
                 the
                 eversion
                 of
                 their
                 well
                 established
                 Governments
                 :
                 and
                 it
                 had
                 been
                 ordinarily
                 impossible
                 that
                 ever
                 Christianity
                 should
                 have
                 entred
                 ,
                 if
                 the
                 nature
                 and
                 excellency
                 of
                 it
                 had
                 not
                 been
                 such
                 as
                 to
                 enter
                 like
                 rain
                 into
                 a
                 fleece
                 of
                 wooll
                 ,
                 or
                 the
                 Sun
                 into
                 a
                 window
                 without
                 noise
                 or
                 violence
                 ,
                 without
                 emotion
                 and
                 disordering
                 the
                 political
                 constitution
                 ,
                 without
                 causing
                 trouble
                 to
                 any
                 man
                 but
                 what
                 his
                 own
                 ignorance
                 or
                 peevishness
                 was
                 pleased
                 to
                 spin
                 out
                 of
                 his
                 own
                 bowels
                 ,
                 but
                 did
                 establish
                 Governments
                 ,
                 secure
                 obedience
                 ,
                 made
                 the
                 Laws
                 firm
                 ,
                 and
                 the
                 persons
                 of
                 Princes
                 to
                 be
                 sacred
                 ;
                 it
                 did
                 not
                 oppose
                 force
                 by
                 force
                 ,
                 nor
                 
                   strike
                   Princes
                   for
                   Justice
                
                 ;
                 it
                 defended
                 it self
                 against
                 enemies
                 by
                 patience
                 ,
                 and
                 overcame
                 them
                 by
                 kindness
                 ,
                 it
                 was
                 the
                 great
                 instrument
                 of
                 God
                 to
                 demonstrate
                 his
                 power
                 in
                 our
                 weaknesses
                 ,
                 and
                 to
                 doe
                 good
                 to
                 Mankinde
                 by
                 the
                 imitation
                 of
                 his
                 excellent
                 goodness
                 .
              
               
                 Lastly
                 ,
                 
                 he
                 that
                 considers
                 concerning
                 the
                 Religion
                 and
                 person
                 of
                 Mahomet
                 ,
                 that
                 he
                 was
                 a
                 vicious
                 person
                 ,
                 lustful
                 and
                 tyrannical
                 ,
                 that
                 he
                 propounded
                 incredible
                 and
                 ridiculous
                 propositions
                 to
                 his
                 Disciples
                 ,
                 that
                 it
                 entred
                 by
                 the
                 sword
                 ,
                 by
                 blood
                 and
                 violence
                 ,
                 by
                 murder
                 and
                 robbery
                 ,
                 that
                 it
                 propounds
                 sensual
                 rewards
                 and
                 allures
                 to
                 compliance
                 by
                 bribing
                 our
                 basest
                 lusts
                 ,
                 that
                 it
                 conserves
                 it self
                 by
                 the
                 same
                 means
                 it
                 entred
                 ;
                 that
                 it
                 is
                 unlearned
                 and
                 foolish
                 ,
                 against
                 reason
                 ,
                 and
                 the
                 discourses
                 of
                 all
                 wise
                 men
                 ,
                 that
                 it
                 did
                 no
                 miracles
                 and
                 made
                 false
                 Prophecies
                 :
                 in
                 short
                 ,
                 that
                 in
                 the
                 person
                 that
                 founded
                 it
                 ,
                 in
                 the
                 article
                 it
                 perswades
                 in
                 the
                 manner
                 of
                 prevailing
                 ,
                 in
                 the
                 reward
                 it
                 offers
                 it
                 is
                 unholy
                 and
                 foolish
                 and
                 rude
                 ;
                 it
                 must
                 needs
                 appear
                 to
                 be
                 void
                 of
                 all
                 pretence
                 ,
                 and
                 that
                 no
                 man
                 of
                 reason
                 can
                 ever
                 be
                 fairly
                 perswaded
                 by
                 arguments
                 ,
                 that
                 it
                 is
                 the
                 daughter
                 of
                 God
                 and
                 came
                 down
                 from
                 heaven
                 .
                 Since
                 therefore
                 there
                 is
                 so
                 nothing
                 to
                 be
                 said
                 for
                 any
                 other
                 Religion
                 ,
                 and
                 so
                 very
                 much
                 for
                 Christianity
                 ,
                 every
                 one
                 of
                 whose
                 pretences
                 can
                 be
                 proved
                 as
                 well
                 as
                 the
                 things
                 themselves
                 doe
                 require
                 ,
                 and
                 as
                 all
                 the
                 world
                 expects
                 such
                 things
                 should
                 be
                 proved
                 ;
                 it
                 follows
                 that
                 the
                 holy
                 Jesus
                 is
                 the
                 Son
                 of
                 God
                 ,
                 that
                 his
                 Religion
                 is
                 commanded
                 by
                 God
                 ,
                 and
                 is
                 that
                 way
                 by
                 which
                 he
                 will
                 be
                 worshipped
                 and
                 honoured
                 ,
                 
                 and
                 that
                 
                   there
                   is
                   no
                   other
                   name
                   under
                   heaven
                   by
                   which
                   we
                   can
                   be
                   saved
                   ,
                   but
                   onely
                   by
                   the
                   name
                   of
                   the
                   Lord
                   Jesus
                   .
                
                 He
                 that
                 puts
                 his
                 soul
                 upon
                 this
                 cannot
                 perish
                 neither
                 can
                 he
                 be
                 reproved
                 who
                 hath
                 so
                 much
                 reason
                 and
                 argument
                 〈◊〉
                 his
                 Religion
                 .
                 
                   Sit
                   anima
                   mea
                   cum
                   Christianis
                
                 ;
                 I
                 pray
                 God
                 my
                 soul
                 may
                 be
                 n●●bred
                 amongst
                 the
                 Christians
                 .
              
               
                 THIS
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 I
                 have
                 here
                 brought
                 as
                 an
                 instance
                 of
                 moral
                 demonstration
                 ,
                 not
                 onely
                 to
                 doe
                 honour
                 to
                 my
                 dearest
                 Lord
                 ,
                 by
                 speaking
                 true
                 and
                 great
                 things
                 of
                 his
                 Name
                 ,
                 and
                 indevouring
                 to
                 advance
                 and
                 esta●●lish
                 his
                 Kingdom●
                 ,
                 but
                 to
                 represent
                 in
                 order
                 to
                 the
                 first
                 in●ention
                 ,
                 that
                 a
                 heap
                 of
                 probabilities
                 may
                 in
                 some
                 cases
                 make
                 a
                 sure
                 Conscience
                 ;
                 for
                 as
                 Ciecro
                 says
                 ,
                 
                   Probable
                   id
                   est
                   ,
                   〈◊〉
                   habet
                   in
                   se
                   quandam
                   similitudinem
                   ,
                   sive
                   id
                   falsum
                   est
                   ,
                   sive
                   verum
                   .
                
                 For
                 〈◊〉
                 is
                 not
                 in
                 the
                 thing
                 properly
                 ,
                 for
                 every
                 thing
                 is
                 true
                 or
                 false
                 in
                 it self
                 ,
                 and
                 even
                 false
                 things
                 may
                 have
                 the
                 face
                 and
                 the
                 likeness
                 of
                 truth
                 ,
                 and
                 cozen
                 even
                 w●se
                 persons
                 .
                 It
                 was
                 said
                 of
                 Bias
                 in
                 
                   Diogenes
                   Laertius
                   ,
                   Orator
                   summus
                   &
                   〈◊〉
                   ,
                   sed
                   in
                   bonam
                   causam
                   dicendi
                   vim
                   omnem
                   exercuit
                   ,
                
                 he
                 could
                 speak
                 excell●ntly
                 ,
                 but
                 then
                 he
                 spake
                 best
                 when
                 he
                 had
                 an
                 ill
                 cause
                 .
                 This
                 
                   Lactantius
                   〈…〉
                   malitiam
                
                 ,
                 a
                 cunning
                 and
                 an
                 eloquent
                 malice
                 .
                 But
                 then
                 as
                 falshood
                 many
                 put
                 on
                 the
                 face
                 of
                 truth
                 ,
                 so
                 may
                 truth
                 also
                 look
                 like
                 it self
                 ;
                 and
                 indeed
                 every
                 truth
                 that
                 men
                 preach
                 in
                 Religions
                 is
                 at
                 least
                 probable
                 ,
                 that
                 is
                 ,
                 there
                 is
                 so
                 much
                 to
                 be
                 said
                 for
                 it
                 ,
                 that
                 wise
                 and
                 good
                 men
                 may
                 be
                 perswaded
                 into
                 every
                 truth
                 ;
                 an●
                 the
                 cause
                 that
                 it
                 is
                 onely
                 probable
                 is
                 by
                 reason
                 of
                 our
                 want
                 of
                 knowledge
                 of
                 things
                 ;
                 but
                 if
                 it
                 so
                 happen
                 that
                 there
                 is
                 much
                 to
                 be
                 said
                 for
                 the
                 truth
                 ,
                 and
                 little
                 or
                 nothing
                 against
                 it
                 ,
                 then
                 it
                 is
                 a
                 moral
                 demonstration
                 ,
                 that
                 is
                 ,
                 it
                 ought
                 to
                 perswade
                 firmly
                 ,
                 and
                 upon
                 it
                 we
                 may
                 rest
                 confidently
                 .
              
               
                 This
                 onely
                 I
                 am
                 to
                 admonish
                 ,
                 that
                 our
                 assent
                 in
                 these
                 cases
                 is
                 not
                 to
                 be
                 greater
                 then
                 the
                 force
                 of
                 the
                 premises
                 ,
                 
                 and
                 therefore
                 the
                 Church
                 of
                 Rome
                 offering
                 to
                 prove
                 all
                 her
                 Religion
                 as
                 it
                 distinguishes
                 from
                 the
                 other
                 divisions
                 of
                 Christians
                 ,
                 onely
                 by
                 some
                 prudential
                 motives
                 ,
                 or
                 probable
                 inducements
                 ,
                 and
                 yet
                 requiring
                 that
                 all
                 her
                 disciples
                 should
                 beleeve
                 it
                 with
                 Divine
                 and
                 infallible
                 faith
                 ,
                 as
                 certainly
                 as
                 we
                 beleeve
                 a
                 Mathematical
                 demonstration
                 ,
                 does
                 unjustly
                 require
                 brick
                 where
                 she
                 gives
                 no
                 straw
                 ,
                 and
                 builds
                 a
                 tower
                 upon
                 a
                 bu●rush
                 ,
                 and
                 confesses
                 that
                 her
                 interest
                 is
                 stronger
                 then
                 her
                 argument
                 ,
                 and
                 that
                 where
                 by
                 direct
                 proof
                 she
                 cannot
                 prevail
                 ,
                 she
                 by
                 little
                 arts
                 would
                 affright
                 the
                 understanding
                 .
                 For
                 to
                 give
                 a
                 perfect
                 assent
                 to
                 probable
                 inducements
                 can
                 neither
                 be
                 reasonable
                 nor
                 possible
                 for
                 considering
                 persons
                 ,
                 unless
                 these
                 conditions
                 be
                 in
                 it
                 .
              
               
                 
                   The
                   Requisites
                   or
                   Conditions
                   of
                   a
                   Moral
                   demonstration
                   for
                   the
                   assuring
                   our
                   Conscience
                   .
                
              
               
                 1.
                 
                 
                 That
                 the
                 thing
                 be
                 the
                 most
                 probable
                 to
                 us
                 in
                 our
                 present
                 condition
                 :
                 For
                 there
                 are
                 summities
                 and
                 principalities
                 of
                 probation
                 proportionable
                 to
                 the
                 ages
                 and
                 capacities
                 of
                 men
                 and
                 women
                 .
                 A
                 little
                 thing
                 determines
                 a
                 weak
                 person
                 ;
                 and
                 children
                 beleeve
                 infinitely
                 whatsoever
                 is
                 told
                 to
                 them
                 by
                 their
                 Parents
                 or
                 Tutors
                 ,
                 because
                 they
                 have
                 nothing
                 to
                 contest
                 against
                 it
                 .
                 For
                 in
                 all
                 probable
                 discourses
                 ,
                 there
                 is
                 an
                 allay
                 and
                 abatement
                 of
                 perswasion
                 by
                 the
                 opposition
                 of
                 argument
                 to
                 argument
                 ,
                 but
                 they
                 who
                 have
                 nothing
                 to
                 oppose
                 ,
                 and
                 have
                 no
                 reason
                 to
                 suspect
                 ,
                 must
                 give
                 themselves
                 up
                 wholly
                 to
                 it
                 ;
                 and
                 then
                 every
                 thing
                 that
                 comes
                 is
                 equally
                 the
                 highest
                 ,
                 because
                 it
                 fully
                 and
                 finally
                 must
                 prevail
                 .
                 But
                 then
                 that
                 which
                 prevails
                 in
                 infancy
                 seems
                 childish
                 and
                 ridiculous
                 
                 in
                 our
                 youth
                 and
                 then
                 we
                 are
                 concluded
                 by
                 some
                 pretences
                 and
                 pretty
                 ●span
                 ,
                 ●which
                 for
                 want
                 of
                 experience
                 we
                 think
                 very
                 well
                 of
                 ;
                 and
                 we
                 can
                 then
                 doe
                 no
                 more
                 ;
                 that
                 is
                 a
                 demonstration
                 to
                 us
                 ,
                 which
                 must
                 determine
                 us
                 ,
                 and
                 these
                 little
                 things
                 must
                 then
                 doe
                 it
                 ,
                 because
                 somthing
                 must
                 be
                 done
                 ,
                 and
                 we
                 must
                 doe
                 it
                 as
                 wisely
                 as
                 we
                 may
                 ,
                 but
                 no
                 man
                 is
                 bound
                 to
                 be
                 wiser
                 then
                 he
                 can
                 .
                 As
                 the
                 thing
                 seems
                 ,
                 either
                 in
                 its
                 ownlight
                 or
                 in
                 our
                 position
                 ,
                 so
                 we
                 are
                 to
                 g●ve
                 our
                 assent
                 unto
                 it
                 .
              
               
                 2.
                 
                 
                 A
                 heap
                 of
                 probable
                 in
                 lucements
                 ought
                 to
                 prevail
                 ,
                 as
                 being
                 then
                 a
                 moral
                 demonstration
                 when
                 the
                 thing
                 is
                 not
                 capable
                 of
                 a
                 natural
                 ;
                 for
                 then
                 probabilities
                 ought
                 to
                 prevail
                 ,
                 when
                 they
                 are
                 the
                 best
                 argument
                 we
                 have
                 .
                 For
                 if
                 any
                 man
                 shall
                 argue
                 thus
                 ;
                 It
                 is
                 not
                 probable
                 that
                 God
                 would
                 leave
                 his
                 Church
                 without
                 sufficient
                 means
                 to
                 end
                 controversies
                 ,
                 and
                 since
                 a
                 living
                 in●●llible
                 Judge
                 is
                 the
                 most
                 effective
                 to
                 this
                 purpose
                 ,
                 it
                 is
                 therefore
                 to
                 be
                 presumed
                 and
                 relied
                 upon
                 that
                 God
                 hath
                 done
                 so
                 .
                 This
                 argument
                 ought
                 not
                 to
                 prevail
                 as
                 a
                 moral
                 demonstration
                 ;
                 for
                 though
                 there
                 are
                 some
                 semblances
                 and
                 appearances
                 of
                 reason
                 in
                 it
                 ,
                 
                   Nihil
                   enim
                   est
                   tam
                   incredibile
                   quod
                   non
                   dicendo
                   fiat
                   probabile
                   ,
                
                 said
                 Cicero
                 in
                 his
                 Paradoxes
                 ,
                 there
                 is
                 nothing
                 so
                 incredible
                 ,
                 but
                 something
                 may
                 be
                 said
                 for
                 it
                 ,
                 and
                 a
                 witty
                 man
                 may
                 make
                 it
                 plausible
                 ,
                 yet
                 there
                 are
                 certainties
                 against
                 it
                 .
                 For
                 God
                 hath
                 said
                 expresly
                 ,
                 that
                 
                   every
                   man
                   is
                   a
                   liar
                
                 ,
                 and
                 therefore
                 we
                 are
                 commanded
                 to
                 
                   call
                   no
                   man
                   Master
                   upon
                   earth
                   ,
                
                 and
                 the
                 nature
                 of
                 〈◊〉
                 is
                 weak
                 ,
                 and
                 his
                 understanding
                 trifling
                 ,
                 and
                 every
                 thing
                 abuses
                 him
                 ,
                 and
                 every
                 man
                 that
                 is
                 wise
                 sees
                 his
                 own
                 ignorance
                 ,
                 and
                 he
                 that
                 is
                 not
                 wise
                 is
                 easily
                 deceived
                 ,
                 and
                 they
                 who
                 have
                 pretended
                 to
                 be
                 infallible
                 have
                 spoken
                 pi●iful
                 things
                 ,
                 and
                 fallen
                 into
                 strange
                 errors
                 ,
                 and
                 cannot
                 be
                 guarded
                 from
                 shame
                 without
                 a
                 whole
                 legion
                 of
                 artifices
                 and
                 distinctions
                 ,
                 and
                 therefore
                 it
                 is
                 certain
                 that
                 no
                 man
                 is
                 infallible
                 ;
                 and
                 where
                 the
                 contrary
                 is
                 certain
                 ,
                 the
                 probable
                 prete●ce
                 is
                 but
                 a
                 fallacy
                 and
                 an
                 art
                 of
                 illusion
                 .
              
               
                 3.
                 
                 
                 There
                 can
                 be
                 no
                 moral
                 demonstration
                 against
                 the
                 word
                 of
                 God
                 ,
                 or
                 divi●e
                 revelation
                 .
                 He
                 that
                 should
                 flatter
                 himself
                 with
                 thinking
                 the
                 pains
                 of
                 hell
                 sh●l●not
                 be
                 eternal
                 ,
                 because
                 it
                 is
                 not
                 agreeable
                 to
                 the
                 goodness
                 of
                 God
                 to
                 inflict
                 a
                 never
                 ceasing
                 pain
                 for
                 a
                 sudden
                 and
                 transient
                 pleasure
                 ,
                 and
                 that
                 there
                 can
                 be
                 no
                 proportion
                 between
                 finite
                 and
                 infinite
                 ,
                 and
                 yet
                 God
                 who
                 is
                 the
                 foun●●n
                 of
                 justice
                 will
                 observe
                 proportions
                 ;
                 (
                 or
                 if
                 there
                 could
                 be
                 ten
                 thousand
                 more
                 little
                 things
                 said
                 to
                 perswade
                 a
                 sinning
                 man
                 into
                 confidences
                 of
                 an
                 end
                 of
                 torment
                 )
                 ye●
                 he
                 would
                 finde
                 himself
                 dece●ved
                 ,
                 for
                 all
                 would
                 be
                 light
                 when
                 put
                 into
                 the
                 ballance
                 against
                 these
                 words
                 of
                 our
                 blessed
                 Saviour
                 [
                 
                   Where
                   the
                   worm
                   never
                   dies
                   ,
                   and
                   the
                   fire
                   never
                   goeth
                   out
                   .
                
                 ]
              
               
                 4.
                 
                 
                 Where
                 there
                 is
                 great
                 probability
                 on
                 both
                 sides
                 ,
                 there
                 neither
                 of
                 them
                 can
                 pretend
                 to
                 be
                 a
                 moral
                 demonstration
                 ,
                 or
                 directly
                 to
                 secure
                 the
                 conscience
                 :
                 For
                 contradictions
                 can
                 never
                 be
                 demonstrated
                 ;
                 and
                 if
                 one
                 says
                 true
                 ,
                 the
                 other
                 is
                 a
                 fair
                 pretender
                 ,
                 but
                 a
                 foul
                 deceiver
                 ;
                 and
                 therefore
                 in
                 this
                 case
                 the
                 conscience
                 is
                 to
                 be
                 secured
                 indirectly
                 and
                 collaterally
                 by
                 the
                 diligence
                 of
                 search
                 ,
                 the
                 honesty
                 of
                 its
                 intention
                 ,
                 the
                 heartiness
                 of
                 its
                 assent
                 ,
                 the
                 infirmity
                 of
                 the
                 searcher
                 ,
                 and
                 the
                 unavoidableness
                 of
                 his
                 mistake
                 .
              
               
                 5.
                 
                 
                 The
                 certainty
                 of
                 a
                 moral
                 demonstration
                 must
                 rely
                 upon
                 some
                 certain
                 rule
                 ,
                 to
                 which
                 as
                 to
                 a
                 centre
                 ,
                 all
                 the
                 little
                 and
                 great
                 probabilities
                 like
                 the
                 lines
                 of
                 a
                 circumference
                 must
                 turn
                 ;
                 and
                 when
                 there
                 is
                 nothing
                 in
                 the
                 matter
                 of
                 the
                 question
                 ,
                 then
                 the
                 conscience
                 hath
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 one
                 great
                 axiom
                 to
                 rely
                 upon
                 ,
                 and
                 that
                 is
                 ,
                 that
                 
                   God
                   is
                   just
                
                 ,
                 and
                 
                   God
                   is
                   good
                   ,
                   and
                   requires
                   no
                   greater
                   probation
                   then
                   he
                   hath
                   en●bled
                   us
                   to
                   finde
                   .
                
              
               
               
                 6.
                 
                 
                 In
                 probable
                 inducements
                 ,
                 God
                 requires
                 onely
                 such
                 an
                 assent
                 as
                 can
                 be
                 effective
                 of
                 our
                 duty
                 and
                 obedience
                 ,
                 such
                 a
                 one
                 as
                 we
                 will
                 rely
                 upon
                 to
                 real
                 events
                 ,
                 such
                 as
                 Merchants
                 have
                 when
                 they
                 venture
                 their
                 goods
                 to
                 Sea
                 upon
                 reasonable
                 hopes
                 of
                 becoming
                 rich
                 ,
                 or
                 Armies
                 fight
                 battles
                 in
                 hope
                 of
                 victory
                 ,
                 relying
                 upon
                 the
                 strength
                 they
                 have
                 as
                 probable
                 to
                 prevail
                 ;
                 and
                 if
                 any
                 article
                 of
                 our
                 Religion
                 be
                 so
                 proved
                 to
                 us
                 as
                 that
                 we
                 will
                 reduce
                 it
                 to
                 practice
                 ,
                 own
                 all
                 its
                 consequences
                 ,
                 live
                 according
                 to
                 it
                 ,
                 and
                 in
                 the
                 pursuance
                 of
                 it
                 hope
                 for
                 Gods
                 mercy
                 and
                 acceptance
                 ,
                 it
                 is
                 an
                 assent
                 as
                 great
                 as
                 the
                 thing
                 will
                 bear
                 ,
                 and
                 yet
                 as
                 much
                 as
                 our
                 duty
                 will
                 require
                 ;
                 for
                 in
                 these
                 cases
                 no
                 man
                 is
                 wise
                 but
                 he
                 whose
                 ears
                 and
                 heart
                 is
                 open
                 to
                 hear
                 the
                 instructions
                 of
                 any
                 man
                 who
                 is
                 wiser
                 and
                 better
                 then
                 himself
                 .
              
               
                 7.
                 
                 
                 Rules
                 of
                 prudence
                 are
                 never
                 to
                 be
                 accepted
                 against
                 a
                 rule
                 of
                 Logick
                 ,
                 or
                 Reason
                 ,
                 and
                 strict
                 discourses
                 .
                 I
                 remember
                 that
                 Bellarmine
                 going
                 to
                 prove
                 Purgatory
                 from
                 the
                 words
                 of
                 our
                 blessed
                 Saviour
                 ,
                 
                   It
                   shall
                   not
                   be
                   forgiven
                   him
                   in
                   this
                   world
                   ,
                   nor
                   in
                   the
                   world
                   to
                   come
                
                 ;
                 argues
                 thus
                 ,
                 If
                 this
                 shall
                 not
                 be
                 forgiven
                 in
                 the
                 world
                 to
                 come
                 ,
                 then
                 it
                 implies
                 that
                 some
                 sins
                 are
                 there
                 forgiven
                 ,
                 and
                 therefore
                 there
                 is
                 a
                 Purgatory
                 ;
                 because
                 in
                 heaven
                 there
                 are
                 no
                 sins
                 ,
                 and
                 in
                 hell
                 there
                 are
                 none
                 forgiven
                 .
                 This
                 (
                 says
                 he
                 )
                 concludes
                 not
                 by
                 the
                 rule
                 of
                 Logicians
                 ,
                 but
                 it
                 does
                 by
                 the
                 rule
                 of
                 prudence
                 .
                 Now
                 this
                 to
                 all
                 wise
                 men
                 must
                 needs
                 appear
                 to
                 be
                 an
                 egregious
                 prevarication
                 even
                 of
                 common
                 sense
                 ;
                 for
                 if
                 the
                 rules
                 of
                 Logick
                 be
                 true
                 ,
                 then
                 it
                 is
                 not
                 prudence
                 ,
                 but
                 imprudence
                 that
                 contradicts
                 them
                 ,
                 unless
                 it
                 be
                 prudence
                 to
                 tell
                 or
                 to
                 beleeve
                 a
                 lye
                 .
                 For
                 the
                 use
                 of
                 prudence
                 is
                 to
                 draw
                 from
                 conjectures
                 a
                 safe
                 and
                 a
                 wise
                 conclusion
                 when
                 there
                 are
                 no
                 certain
                 rules
                 to
                 guide
                 us
                 .
                 But
                 against
                 the
                 certain
                 rule
                 it
                 is
                 folly
                 that
                 declares
                 ,
                 not
                 prudence
                 ;
                 and
                 besides
                 that
                 this
                 conjecture
                 of
                 Bellarmine
                 is
                 wholly
                 against
                 the
                 design
                 of
                 Christ
                 ,
                 who
                 intended
                 there
                 onely
                 to
                 say
                 ,
                 that
                 the
                 sin
                 against
                 the
                 holy
                 Ghost
                 should
                 never
                 be
                 pardoned
                 ;
                 it
                 fails
                 also
                 in
                 the
                 main
                 inquiry
                 ,
                 for
                 although
                 there
                 are
                 no
                 sins
                 in
                 heaven
                 ,
                 and
                 in
                 hell
                 none
                 are
                 forgiven
                 ,
                 yet
                 at
                 the
                 day
                 of
                 Judgement
                 all
                 the
                 sins
                 of
                 the
                 penitent
                 shall
                 be
                 forgiven
                 and
                 acquitted
                 with
                 a
                 blessed
                 sentence
                 :
                 but
                 besides
                 this
                 ,
                 the
                 manner
                 of
                 expression
                 is
                 such
                 as
                 may
                 with
                 prudence
                 be
                 expounded
                 ,
                 and
                 yet
                 to
                 no
                 such
                 purpose
                 as
                 he
                 dreams
                 .
                 For
                 if
                 I
                 should
                 say
                 ,
                 Aristobulus
                 was
                 taken
                 away
                 ,
                 that
                 neither
                 in
                 this
                 life
                 ,
                 nor
                 after
                 his
                 death
                 ,
                 his
                 eyes
                 might
                 see
                 the
                 destruction
                 of
                 the
                 Temple
                 ,
                 does
                 it
                 follow
                 by
                 the
                 rule
                 of
                 prudence
                 ,
                 therefore
                 some
                 people
                 can
                 see
                 in
                 their
                 grave
                 ,
                 or
                 in
                 the
                 state
                 of
                 separation
                 with
                 their
                 bodily
                 eyes
                 ?
                 But
                 as
                 to
                 the
                 main
                 inquiry
                 ,
                 what
                 is
                 to
                 be
                 the
                 measure
                 of
                 prudence
                 ?
                 For
                 some
                 confident
                 people
                 think
                 themselves
                 very
                 prudent
                 ,
                 and
                 that
                 they
                 say
                 well
                 and
                 wisely
                 ,
                 when
                 others
                 wiser
                 then
                 they
                 know
                 they
                 talk
                 like
                 fools
                 ,
                 and
                 because
                 no
                 established
                 reason
                 can
                 be
                 contradicted
                 by
                 a
                 prudent
                 conjecture
                 ,
                 it
                 is
                 certain
                 that
                 this
                 prudence
                 of
                 Bellarmine
                 was
                 a
                 hard
                 shift
                 to
                 get
                 an
                 argument
                 for
                 nothing
                 ,
                 and
                 that
                 no
                 prudential
                 motives
                 are
                 to
                 be
                 valued
                 because
                 any
                 man
                 cals
                 them
                 so
                 ,
                 but
                 because
                 they
                 doe
                 rely
                 upon
                 some
                 sure
                 foundation
                 ,
                 and
                 draw
                 obscure
                 lines
                 from
                 a
                 resolved
                 truth
                 .
                 For
                 it
                 is
                 not
                 a
                 prudential
                 motive
                 ,
                 unless
                 it
                 can
                 finally
                 rest
                 upon
                 reason
                 ,
                 or
                 revelation
                 ,
                 or
                 experience
                 ,
                 or
                 something
                 that
                 is
                 not
                 contradicted
                 by
                 any
                 thing
                 surer
                 then
                 it self
                 .
              
            
             
               
               
                 RULE
                 3.
                 
                 Of
                 two
                 opinions
                 equally
                 probable
                 ,
                 upon
                 the
                 account
                 of
                 their
                 proper
                 reasons
                 ,
                 one
                 may
                 be
                 safer
                 then
                 another
                 .
              
               
                 THat
                 is
                 more
                 probable
                 which
                 hath
                 fairer
                 reasons
                 ,
                 
                 that
                 is
                 
                   more
                   safe
                
                 that
                 is
                 furthest
                 distant
                 from
                 a
                 sin
                 :
                 and
                 although
                 this
                 be
                 always
                 considerable
                 in
                 the
                 matter
                 of
                 prudence
                 ,
                 and
                 in
                 the
                 whole
                 conjunction
                 of
                 affairs
                 ,
                 yet
                 it
                 is
                 not
                 always
                 a
                 proper
                 ingredient
                 in
                 the
                 question
                 .
                 The
                 Abbat
                 of
                 Lerins
                 hath
                 the
                 Patronage
                 of
                 some
                 Ecclesiastical
                 preferments
                 in
                 the
                 neighbourhood
                 ;
                 He
                 for
                 affection
                 preferres
                 to
                 one
                 of
                 them
                 an
                 ignorant
                 and
                 a
                 vicious
                 Clerk.
                 But
                 afterwards
                 being
                 troubled
                 in
                 conscience
                 inquires
                 if
                 he
                 be
                 not
                 bound
                 to
                 restitution
                 .
                 He
                 is
                 answered
                 ,
                 No
                 ;
                 because
                 it
                 is
                 in
                 the
                 matter
                 of
                 distributive
                 justice
                 ,
                 which
                 binds
                 not
                 to
                 repair
                 that
                 which
                 is
                 past
                 ,
                 any
                 other
                 ways
                 but
                 by
                 repentance
                 to
                 God
                 and
                 provisions
                 for
                 the
                 future
                 :
                 yet
                 he
                 being
                 perplexed
                 ,
                 and
                 unsatisfied
                 ,
                 does
                 restore
                 so
                 much
                 fruits
                 to
                 the
                 next
                 worthy
                 Incumbent
                 ,
                 as
                 the
                 former
                 unworthy
                 Clerk
                 did
                 eat
                 .
                 This
                 was
                 the
                 surer
                 course
                 ,
                 and
                 it
                 procured
                 peace
                 to
                 him
                 ;
                 but
                 the
                 contrary
                 was
                 the
                 more
                 probable
                 answer
                 .
                 It
                 is
                 safer
                 to
                 restore
                 all
                 gains
                 of
                 Usury
                 ;
                 but
                 it
                 is
                 more
                 probable
                 that
                 a
                 man
                 is
                 not
                 oblig'd
                 to
                 it
                 .
                 In
                 which
                 cases
                 the
                 advantage
                 lies
                 not
                 on
                 that
                 side
                 that
                 is
                 more
                 probable
                 ,
                 but
                 on
                 that
                 which
                 is
                 more
                 safe
                 ,
                 as
                 in
                 these
                 sentences
                 that
                 oblige
                 to
                 restitution
                 .
                 For
                 although
                 either
                 part
                 avoids
                 a
                 formal
                 sin
                 ,
                 yet
                 the
                 safer
                 side
                 also
                 perswades
                 to
                 an
                 action
                 that
                 is
                 materially
                 good
                 ,
                 such
                 as
                 restitution
                 is
                 ;
                 but
                 not
                 to
                 restore
                 ,
                 although
                 in
                 these
                 cases
                 it
                 may
                 be
                 innocent
                 ,
                 yet
                 in
                 no
                 sense
                 can
                 it
                 of
                 it self
                 be
                 laudable
                 .
              
               
                 To
                 which
                 also
                 in
                 these
                 cases
                 it
                 may
                 be
                 added
                 ,
                 
                 that
                 on
                 the
                 safer
                 side
                 there
                 is
                 a
                 physical
                 ,
                 or
                 natural
                 and
                 proper
                 certainty
                 that
                 we
                 sin
                 not
                 :
                 on
                 the
                 other
                 ,
                 though
                 there
                 is
                 a
                 greater
                 probability
                 that
                 there
                 is
                 no
                 obligation
                 ,
                 yet
                 at
                 most
                 it
                 can
                 make
                 but
                 some
                 degrees
                 of
                 moral
                 certainty
                 .
                 But
                 how
                 farre
                 this
                 course
                 is
                 to
                 be
                 chosen
                 and
                 pursued
                 ,
                 or
                 how
                 farre
                 the
                 other
                 is
                 to
                 be
                 preferr'd
                 ,
                 will
                 afterwards
                 be
                 disputed
                 .
              
            
             
               
                 RULE
                 .
                 4.
                 
                 An
                 opinion
                 that
                 is
                 speculatively
                 probable
                 ,
                 is
                 not
                 always
                 practically
                 the
                 same
                 .
              
               
                 IN
                 
                   a
                   right
                   and
                   sure
                   conscience
                
                 the
                 speculative
                 and
                 the
                 practical
                 judgement
                 are
                 always
                 united
                 ,
                 
                 as
                 I
                 have
                 before
                 *
                 explicated
                 ;
                 
                 but
                 in
                 opinions
                 that
                 are
                 but
                 probable
                 the
                 case
                 is
                 contrary
                 .
                 It
                 is
                 speculation
                 probable
                 ,
                 that
                 it
                 is
                 lawful
                 to
                 baptize
                 in
                 the
                 Name
                 of
                 the
                 Lord
                 Jesus
                 ;
                 but
                 yet
                 he
                 that
                 shall
                 doe
                 this
                 practically
                 ,
                 does
                 improbably
                 and
                 unreasonably
                 .
                 If
                 the
                 opinion
                 of
                 the
                 Primitive
                 Christians
                 had
                 been
                 probable
                 that
                 it
                 is
                 lawful
                 to
                 communicate
                 infants
                 ,
                 yet
                 it
                 were
                 at
                 no
                 hand
                 fitting
                 to
                 be
                 done
                 in
                 the
                 present
                 constitution
                 of
                 affairs
                 ;
                 and
                 it
                 were
                 highly
                 useful
                 if
                 men
                 would
                 consider
                 this
                 effectually
                 ;
                 and
                 not
                 from
                 every
                 tolerable
                 opinion
                 instantly
                 run
                 to
                 an
                 unreasonable
                 and
                 intolerable
                 practice
                 .
              
               
               
                 For
                 a
                 ●peculation
                 considers
                 the
                 nature
                 of
                 things
                 abstractedly
                 from
                 circumstances
                 physically
                 or
                 me●aphysically
                 ,
                 
                 and
                 yet
                 when
                 it
                 comes
                 to
                 be
                 reduc'd
                 to
                 practice
                 ,
                 what
                 in
                 the
                 head
                 was
                 innocent
                 will
                 upon
                 the
                 hand
                 become
                 troublesome
                 and
                 criminal
                 .
                 If
                 there
                 were
                 nothing
                 in
                 it
                 but
                 the
                 disorder
                 of
                 the
                 novelty
                 or
                 the
                 disturbance
                 of
                 mens
                 minds
                 in
                 a
                 matter
                 that
                 is
                 but
                 probable
                 ,
                 it
                 were
                 highly
                 enough
                 to
                 reprove
                 this
                 folly
                 .
                 Every
                 mans
                 imperfect
                 discourse
                 or
                 half
                 reasons
                 are
                 neither
                 fit
                 to
                 govern
                 the
                 actions
                 of
                 others
                 or
                 himself
                 .
                 *
                 Suppose
                 it
                 probable
                 (
                 which
                 the
                 Greek
                 Church
                 beleeves
                 )
                 that
                 the
                 Consecration
                 of
                 the
                 blessed
                 Eucharist
                 is
                 not
                 made
                 by
                 the
                 words
                 of
                 institution
                 ,
                 but
                 by
                 the
                 prayers
                 of
                 the
                 holy
                 man
                 that
                 ministers
                 ,
                 the
                 Bishop
                 or
                 the
                 Priest
                 ;
                 yet
                 when
                 this
                 is
                 reduc'd
                 to
                 practice
                 ,
                 and
                 that
                 a
                 man
                 shall
                 omit
                 the
                 words
                 of
                 institution
                 or
                 consecration
                 ,
                 his
                 practice
                 is
                 more
                 to
                 be
                 reproved
                 then
                 his
                 opinion
                 could
                 be
                 possibly
                 allowed
                 .
                 *
                 Some
                 think
                 Churches
                 not
                 to
                 be
                 more
                 sacred
                 then
                 other
                 places
                 ;
                 what
                 degree
                 of
                 probability
                 soever
                 this
                 can
                 have
                 ,
                 yet
                 it
                 is
                 a
                 huge
                 degree
                 of
                 folly
                 to
                 act
                 this
                 opinion
                 ,
                 and
                 to
                 choose
                 a
                 Barn
                 to
                 pray
                 in
                 ,
                 when
                 a
                 Church
                 may
                 be
                 had
                 .
              
               
                 For
                 there
                 are
                 in
                 actions
                 besides
                 the
                 proper
                 ingredients
                 of
                 their
                 intrinsecal
                 lawfulness
                 or
                 consonancy
                 to
                 reason
                 ,
                 
                 a
                 great
                 many
                 outsides
                 and
                 adherencies
                 that
                 are
                 considerable
                 beyond
                 the
                 speculation
                 .
                 The
                 want
                 of
                 this
                 consideration
                 hath
                 done
                 much
                 evil
                 in
                 many
                 ages
                 ;
                 and
                 amongst
                 us
                 nothing
                 hath
                 been
                 more
                 usual
                 then
                 to
                 dispute
                 concerning
                 a
                 rite
                 or
                 Sacramental
                 ,
                 or
                 a
                 constitution
                 whether
                 it
                 be
                 necessary
                 ,
                 and
                 whether
                 the
                 contrary
                 be
                 not
                 lawful
                 ;
                 and
                 if
                 it
                 be
                 found
                 probably
                 so
                 as
                 the
                 inquirers
                 would
                 have
                 it
                 ,
                 immediately
                 they
                 reduc'd
                 it
                 to
                 practice
                 ,
                 and
                 caused
                 disorder
                 and
                 scandal
                 ,
                 schism
                 and
                 uncharitableness
                 amongst
                 men
                 while
                 they
                 thought
                 that
                 Christian
                 liberty
                 could
                 not
                 be
                 preserved
                 in
                 the
                 understanding
                 ,
                 unless
                 they
                 disorder
                 all
                 things
                 by
                 a
                 practical
                 conclusion
                 .
                 
                   Videas
                   quosdam
                   quibus
                   sua
                   libertas
                   non
                   videtur
                   consistere
                   ,
                   nisi
                   per
                   esum
                   carnium
                   die
                   Ver●is
                   in
                   ejus
                   possessionem
                   venerint
                
                 ;
                 
                 Calvin
                 complains
                 with
                 reason
                 .
                 It
                 is
                 a
                 strange
                 folly
                 that
                 men
                 will
                 not
                 think
                 they
                 have
                 possession
                 of
                 Christian
                 liberty
                 ,
                 unless
                 they
                 break
                 all
                 Laws
                 and
                 all
                 customs
                 ,
                 as
                 if
                 men
                 could
                 not
                 prove
                 things
                 to
                 be
                 indifferent
                 ,
                 and
                 not
                 obligatory
                 ,
                 unless
                 they
                 certainly
                 omit
                 them
                 .
                 Christian
                 liberty
                 consists
                 in
                 the
                 head
                 ,
                 not
                 in
                 the
                 hand
                 ;
                 and
                 when
                 we
                 know
                 we
                 are
                 free
                 from
                 the
                 bondage
                 ,
                 we
                 may
                 yet
                 doe
                 the
                 work
                 ;
                 and
                 when
                 our
                 gracious
                 Lord
                 hath
                 knock'd
                 our
                 fetters
                 off
                 ,
                 we
                 may
                 yet
                 think
                 it
                 too
                 fit
                 to
                 doe
                 what
                 his
                 Stewards
                 command
                 us
                 in
                 order
                 to
                 his
                 services
                 .
                 It
                 is
                 free
                 to
                 us
                 to
                 eat
                 or
                 to
                 abstain
                 ,
                 to
                 contain
                 or
                 to
                 marry
                 ;
                 but
                 he
                 that
                 onely
                 marries
                 because
                 he
                 would
                 triumph
                 and
                 brag
                 of
                 his
                 freedome
                 ,
                 may
                 get
                 an
                 imperious
                 Mistress
                 instead
                 o●
                 a
                 gentle
                 Master
                 .
                 By
                 the
                 Laws
                 of
                 
                   Christian
                   liberty
                
                 indifferent
                 things
                 are
                 permitted
                 to
                 my
                 choyce
                 ,
                 and
                 I
                 am
                 not
                 under
                 their
                 power
                 ;
                 but
                 no
                 
                   Christian
                   liberty
                
                 says
                 that
                 I
                 am
                 free
                 from
                 the
                 power
                 of
                 
                   a
                   man
                
                 ,
                 though
                 I
                 be
                 from
                 the
                 power
                 of
                 
                   the
                   thing
                
                 ;
                 and
                 although
                 in
                 speculation
                 ,
                 this
                 last
                 was
                 sufficient
                 to
                 be
                 considered
                 ,
                 yet
                 when
                 the
                 opinion
                 comes
                 to
                 be
                 reduc'd
                 to
                 practice
                 ,
                 the
                 other
                 also
                 ought
                 to
                 have
                 been
                 thought
                 upon
                 .
                 And
                 besides
                 this
                 ,
                 it
                 is
                 a
                 strange
                 pertness
                 and
                 boldness
                 of
                 spirit
                 ,
                 so
                 to
                 trust
                 every
                 fancy
                 of
                 my
                 own
                 ,
                 as
                 to
                 put
                 the
                 greatest
                 interest
                 upon
                 it
                 ;
                 so
                 to
                 be
                 in
                 love
                 with
                 every
                 opinion
                 ,
                 and
                 trifling
                 conceit
                 ,
                 as
                 to
                 value
                 it
                 beyond
                 the
                 peace
                 of
                 the
                 Church
                 ,
                 and
                 the
                 wiser
                 Customes
                 of
                 the
                 world
                 ,
                 or
                 the
                 Laws
                 and
                 practices
                 of
                 a
                 wise
                 and
                 well
                 instructed
                 community
                 of
                 men
                 .
                 Nothing
                 can
                 make
                 recompence
                 for
                 a
                 certain
                 change
                 but
                 a
                 certain
                 truth
                 ,
                 with
                 apparent
                 usefulness
                 in
                 order
                 to
                 charity
                 ,
                 piety
                 ,
                 or
                 institution
                 .
              
               
                 These
                 instances
                 are
                 in
                 the
                 matter
                 of
                 Religion
                 ;
                 it
                 may
                 also
                 happen
                 thus
                 〈◊〉
                 the
                 matter
                 of
                 justice
                 .
                 
                 When
                 Lamech
                 perceiv'd
                 something
                 stirre
                 in
                 a
                 bush
                 it
                 
                 was
                 very
                 probable
                 it
                 was
                 a
                 wild
                 beast
                 ;
                 but
                 when
                 he
                 came
                 to
                 reduce
                 his
                 opinion
                 to
                 practice
                 ,
                 he
                 shot
                 at
                 it
                 and
                 kill'd
                 a
                 man.
                 And
                 in
                 the
                 matter
                 of
                 justice
                 there
                 is
                 a
                 proper
                 reason
                 for
                 this
                 rule
                 :
                 Because
                 in
                 matters
                 of
                 right
                 or
                 wrong
                 ,
                 possession
                 is
                 not
                 to
                 be
                 altered
                 without
                 certainty
                 ,
                 and
                 therefore
                 neither
                 can
                 I
                 seize
                 upon
                 my
                 goods
                 in
                 another
                 mans
                 hand
                 ,
                 unless
                 I
                 be
                 sure
                 they
                 are
                 mine
                 ,
                 though
                 I
                 were
                 not
                 otherwise
                 restrain'd
                 by
                 humane
                 Laws
                 ;
                 neither
                 may
                 I
                 expose
                 any
                 thing
                 to
                 danger
                 ,
                 of
                 which
                 I
                 am
                 not
                 certainly
                 Master
                 .
              
               
                 This
                 also
                 is
                 with
                 great
                 caution
                 to
                 be
                 observ'd
                 in
                 the
                 matter
                 of
                 chastity
                 .
                 Although
                 it
                 may
                 be
                 true
                 that
                 in
                 many
                 cases
                 such
                 or
                 such
                 aspects
                 or
                 approximations
                 may
                 be
                 lawful
                 ;
                 
                 that
                 is
                 ,
                 those
                 things
                 so
                 farre
                 as
                 they
                 are
                 considered
                 have
                 no
                 dissonancy
                 from
                 reason
                 :
                 yet
                 he
                 that
                 shall
                 reduce
                 this
                 opinion
                 to
                 practice
                 must
                 also
                 remember
                 that
                 he
                 is
                 to
                 deal
                 with
                 flesh
                 and
                 blood
                 ,
                 which
                 will
                 take
                 fire
                 ,
                 not
                 onely
                 from
                 permissions
                 ,
                 but
                 from
                 prohibitions
                 and
                 restraints
                 ,
                 and
                 will
                 pass
                 instantly
                 from
                 lawful
                 to
                 unlawful
                 :
                 and
                 although
                 this
                 may
                 not
                 be
                 a
                 sin
                 in
                 consideration
                 and
                 discourse
                 but
                 is
                 to
                 be
                 acquitted
                 by
                 the
                 sentence
                 of
                 the
                 Schools
                 and
                 Pulpit
                 ,
                 yet
                 when
                 it
                 comes
                 to
                 be
                 view'd
                 and
                 laid
                 before
                 the
                 judgement
                 in
                 the
                 Court
                 of
                 conscience
                 ,
                 and
                 as
                 it
                 was
                 cloth'd
                 with
                 circumstances
                 it
                 will
                 be
                 found
                 ,
                 that
                 when
                 it
                 came
                 to
                 be
                 practised
                 ,
                 other
                 parts
                 or
                 senses
                 were
                 imployed
                 which
                 cannot
                 make
                 such
                 separations
                 ,
                 but
                 doe
                 something
                 else
                 .
              
               
                 But
                 if
                 it
                 be
                 ask'd
                 ,
                 
                 To
                 what
                 purpose
                 it
                 can
                 be
                 that
                 any
                 man
                 should
                 inquire
                 of
                 the
                 lawfulness
                 of
                 such
                 actions
                 which
                 whether
                 they
                 be
                 lawful
                 or
                 unlawful
                 ,
                 yet
                 may
                 not
                 be
                 done
                 ?
                 I
                 answer
                 ,
                 That
                 the
                 inquiry
                 is
                 necessary
                 for
                 the
                 direct
                 avoiding
                 a
                 sin
                 in
                 the
                 proper
                 matter
                 of
                 the
                 instance
                 ;
                 For
                 he
                 that
                 never
                 inquires
                 ,
                 sins
                 for
                 want
                 of
                 inquiry
                 ,
                 and
                 despises
                 his
                 soul
                 because
                 he
                 takes
                 no
                 care
                 that
                 it
                 be
                 rightly
                 informed
                 ;
                 but
                 if
                 he
                 inquires
                 ,
                 and
                 be
                 answer'd
                 that
                 the
                 opinion
                 is
                 false
                 ,
                 or
                 the
                 action
                 criminal
                 ,
                 he
                 finds
                 by
                 the
                 answer
                 that
                 it
                 was
                 worth
                 his
                 pains
                 to
                 ask
                 ,
                 because
                 by
                 it
                 he
                 is
                 taught
                 to
                 avoid
                 a
                 sin
                 :
                 But
                 then
                 ,
                 besides
                 the
                 question
                 of
                 lawful
                 or
                 unlawful
                 ,
                 there
                 are
                 further
                 inquiries
                 to
                 be
                 made
                 concerning
                 fitting
                 and
                 
                   unfitting
                   ,
                   offensive
                
                 ,
                 or
                 
                   complying
                   ,
                   safe
                
                 or
                 
                   dangerous
                   ,
                   abstractedly
                
                 or
                 in
                 relation
                 ;
                 for
                 many
                 things
                 which
                 are
                 lawful
                 in
                 themselves
                 become
                 very
                 bad
                 to
                 him
                 that
                 does
                 them
                 ,
                 and
                 to
                 him
                 that
                 suffers
                 them
                 .
              
            
             
               
                 RULE
                 5.
                 
                 The
                 greater
                 probability
                 destroys
                 the
                 less
                 .
              
               
                 THat
                 is
                 ,
                 
                 it
                 is
                 not
                 lawful
                 directly
                 to
                 choose
                 an
                 opinion
                 that
                 seems
                 less
                 probable
                 ,
                 before
                 that
                 which
                 is
                 more
                 probable
                 ;
                 I
                 say
                 ,
                 directly
                 ;
                 for
                 if
                 the
                 less
                 probable
                 be
                 
                   more
                   safe
                
                 ,
                 it
                 becomes
                 accidentally
                 more
                 eligible
                 ;
                 of
                 which
                 I
                 have
                 already
                 *
                 given
                 account
                 ,
                 and
                 shall
                 adde
                 something
                 afterward
                 *
                 .
                 But
                 without
                 this
                 accident
                 ,
                 the
                 degrees
                 of
                 safety
                 are
                 left
                 to
                 follow
                 the
                 degrees
                 of
                 probability
                 .
                 For
                 when
                 the
                 safety
                 does
                 not
                 depend
                 upon
                 the
                 matter
                 ,
                 it
                 must
                 depend
                 upon
                 the
                 reasons
                 of
                 the
                 inducement
                 ;
                 and
                 because
                 the
                 safety
                 must
                 increase
                 consequently
                 to
                 the
                 probability
                 ,
                 it
                 is
                 against
                 charity
                 to
                 omit
                 that
                 which
                 is
                 safer
                 ,
                 and
                 to
                 choose
                 that
                 which
                 is
                 less
                 safe
                 .
              
               
                 For
                 it
                 is
                 not
                 in
                 moral
                 things
                 as
                 it
                 is
                 in
                 natural
                 ;
                 
                 where
                 a
                 less
                 sweet
                 is
                 still
                 sweet
                 ,
                 though
                 not
                 so
                 sweet
                 as
                 that
                 which
                 is
                 more
                 :
                 and
                 the
                 flowers
                 of
                 Trefoile
                 are
                 pleasant
                 ,
                 though
                 honey
                 be
                 farre
                 more
                 pleasant
                 ;
                 and
                 Phaedon
                 may
                 be
                 wise
                 ,
                 
                 though
                 he
                 be
                 not
                 so
                 wise
                 as
                 Plato
                 :
                 because
                 there
                 are
                 degrees
                 of
                 intension
                 and
                 remission
                 in
                 these
                 qualities
                 :
                 and
                 if
                 we
                 look
                 upon
                 two
                 probable
                 propositions
                 ,
                 and
                 consider
                 them
                 naturally
                 ,
                 they
                 are
                 both
                 consonant
                 to
                 reason
                 in
                 their
                 apparencies
                 ,
                 though
                 in
                 several
                 degrees
                 .
                 So
                 that
                 if
                 Sempronius
                 choose
                 a
                 less
                 probable
                 ,
                 before
                 he
                 hath
                 learn'd
                 what
                 is
                 more
                 probable
                 ,
                 he
                 hath
                 done
                 well
                 and
                 sefely
                 .
                 But
                 when
                 the
                 two
                 probables
                 are
                 compar'd
                 ,
                 to
                 reject
                 that
                 which
                 is
                 more
                 probable
                 is
                 to
                 doe
                 1.
                 
                 Unnaturally
                 :
                 2.
                 and
                 Unreasonably
                 :
                 3.
                 and
                 Imprudently
                 .
              
               
                 1.
                 
                 
                 Unnaturally
                 .
              
               
                 In
                 matters
                 proposed
                 to
                 the
                 will
                 ,
                 the
                 will
                 may
                 choose
                 a
                 less
                 good
                 ,
                 and
                 reject
                 the
                 greater
                 ;
                 and
                 though
                 it
                 is
                 most
                 commonly
                 a
                 great
                 imperfection
                 to
                 doe
                 so
                 ,
                 yet
                 it
                 is
                 many
                 times
                 innocent
                 ,
                 because
                 it
                 is
                 in
                 the
                 choice
                 of
                 the
                 will
                 to
                 which
                 it
                 is
                 propounded
                 ,
                 and
                 no
                 Commandement
                 laid
                 upon
                 it
                 .
                 But
                 in
                 matters
                 of
                 opinion
                 and
                 intellectual
                 notices
                 ,
                 where
                 there
                 is
                 no
                 liberty
                 ,
                 there
                 is
                 a
                 necessity
                 of
                 following
                 the
                 natural
                 proportions
                 ,
                 that
                 is
                 ,
                 that
                 the
                 stronger
                 efficient
                 upon
                 the
                 same
                 suscipient
                 should
                 produce
                 the
                 more
                 certain
                 and
                 regular
                 effect
                 .
                 To
                 think
                 or
                 to
                 opine
                 is
                 not
                 free
                 (
                 said
                 Aristotle
                 )
                 
                 and
                 yet
                 he
                 that
                 chooses
                 the
                 less
                 probable
                 ,
                 omitting
                 that
                 which
                 is
                 more
                 ,
                 makes
                 the
                 determination
                 by
                 his
                 Will
                 ,
                 not
                 by
                 his
                 Understanding
                 ;
                 and
                 therefore
                 it
                 is
                 not
                 an
                 honest
                 act
                 or
                 judgement
                 of
                 Conscience
                 ,
                 but
                 a
                 production
                 of
                 the
                 Will.
                 
              
               
                 2.
                 
                 
                 It
                 is
                 Unreasonable
                 .
                 Because
                 in
                 all
                 those
                 degrees
                 of
                 reasonableness
                 in
                 which
                 the
                 less
                 probable
                 is
                 excelled
                 by
                 that
                 which
                 is
                 more
                 probable
                 ,
                 a
                 man
                 does
                 wholly
                 proceed
                 without
                 and
                 against
                 that
                 reason
                 ;
                 and
                 why
                 does
                 he
                 choose
                 the
                 less
                 probable
                 ?
                 I
                 doe
                 not
                 ask
                 why
                 he
                 chooses
                 
                   the
                   less
                   probable
                   opinion
                
                 ,
                 that
                 I
                 mean
                 which
                 is
                 so
                 in
                 it self
                 ;
                 for
                 he
                 may
                 doe
                 that
                 because
                 it
                 seems
                 more
                 reasonable
                 ,
                 or
                 he
                 knows
                 nothing
                 else
                 :
                 but
                 I
                 ask
                 why
                 he
                 proceeds
                 according
                 to
                 a
                 less
                 
                   probable
                   conscience
                
                 ?
                 that
                 is
                 ,
                 why
                 does
                 he
                 choose
                 that
                 which
                 he
                 beleeves
                 to
                 be
                 less
                 probable
                 ?
                 for
                 what
                 reason
                 does
                 he
                 choose
                 that
                 for
                 which
                 he
                 hath
                 the
                 least
                 reason
                 ?
                 If
                 there
                 be
                 no
                 reason
                 to
                 choose
                 that
                 rather
                 then
                 the
                 other
                 ,
                 then
                 it
                 is
                 an
                 unreasonable
                 thing
                 to
                 doe
                 so
                 .
                 If
                 there
                 be
                 a
                 reason
                 which
                 is
                 not
                 in
                 the
                 other
                 ,
                 or
                 which
                 is
                 not
                 excelled
                 or
                 equalled
                 by
                 it
                 ,
                 then
                 the
                 case
                 is
                 altered
                 ,
                 and
                 this
                 is
                 not
                 the
                 less
                 probable
                 ,
                 but
                 equally
                 or
                 more
                 .
                 But
                 supposing
                 it
                 less
                 probable
                 ,
                 it
                 is
                 a
                 contradiction
                 to
                 say
                 a
                 man
                 can
                 reasonably
                 choose
                 it
                 .
                 For
                 if
                 he
                 could
                 ,
                 there
                 must
                 be
                 some
                 greater
                 reason
                 in
                 that
                 which
                 hath
                 less
                 reason
                 ;
                 something
                 there
                 must
                 be
                 in
                 it
                 whereby
                 it
                 can
                 be
                 preferred
                 ,
                 or
                 be
                 more
                 eligible
                 ,
                 which
                 is
                 directly
                 against
                 the
                 supposition
                 and
                 state
                 of
                 the
                 question
                 .
                 The
                 unreasonableness
                 of
                 this
                 we
                 may
                 also
                 perceive
                 by
                 the
                 necessities
                 of
                 mankinde
                 ,
                 which
                 are
                 served
                 by
                 the
                 more
                 probable
                 ,
                 and
                 disserv'd
                 by
                 that
                 which
                 is
                 less
                 .
                 For
                 thus
                 Judges
                 are
                 bound
                 for
                 the
                 interest
                 of
                 all
                 parties
                 ,
                 and
                 the
                 reasonableness
                 of
                 the
                 thing
                 to
                 judge
                 on
                 that
                 side
                 where
                 the
                 sentence
                 is
                 most
                 probable
                 :
                 And
                 the
                 Physitian
                 in
                 prescribing
                 medicines
                 must
                 not
                 choose
                 that
                 which
                 he
                 least
                 confides
                 in
                 ,
                 and
                 reject
                 that
                 which
                 he
                 rather
                 trusts
                 .
                 And
                 why
                 doe
                 all
                 the
                 world
                 in
                 their
                 Assemblies
                 take
                 that
                 sentence
                 which
                 is
                 chosen
                 by
                 the
                 greater
                 part
                 ?
                 but
                 because
                 that
                 is
                 presumed
                 more
                 probable
                 ,
                 and
                 that
                 which
                 is
                 so
                 ,
                 ought
                 to
                 be
                 followed
                 ;
                 and
                 why
                 it
                 ought
                 not
                 to
                 be
                 so
                 in
                 matters
                 of
                 our
                 soul
                 is
                 not
                 easily
                 to
                 be
                 told
                 ,
                 unless
                 our
                 conscience
                 may
                 be
                 governed
                 by
                 will
                 rather
                 then
                 by
                 reason
                 ,
                 or
                 that
                 the
                 interest
                 of
                 souls
                 is
                 wholly
                 inconsiderable
                 .
              
               
                 3.
                 
                 
                 It
                 is
                 also
                 imprudent
                 :
                 A
                 man
                 that
                 beleeves
                 a
                 less
                 probable
                 ,
                 is
                 light
                 of
                 heart
                 ,
                 he
                 is
                 incurious
                 of
                 his
                 danger
                 ,
                 and
                 does
                 not
                 use
                 those
                 means
                 in
                 order
                 to
                 his
                 great
                 end
                 which
                 himself
                 judges
                 the
                 most
                 reasonable
                 ,
                 effective
                 ,
                 and
                 expedient
                 .
                 He
                 does
                 as
                 Rehoboam
                 did
                 ,
                 who
                 rejected
                 the
                 wiser
                 counsel
                 of
                 the
                 Seniors
                 ,
                 and
                 
                 chose
                 the
                 less
                 likely
                 sentence
                 of
                 the
                 young
                 Gallants
                 ,
                 and
                 does
                 against
                 the
                 advice
                 of
                 all
                 those
                 rules
                 which
                 are
                 prescrib'd
                 us
                 in
                 prudent
                 choice
                 ;
                 and
                 if
                 no
                 man
                 ever
                 advised
                 another
                 to
                 choose
                 that
                 which
                 is
                 less
                 reasonable
                 ,
                 he
                 that
                 does
                 so
                 ,
                 does
                 against
                 the
                 wisdome
                 and
                 the
                 interest
                 of
                 all
                 the
                 wise
                 men
                 in
                 the
                 world
                 .
              
               
                 4.
                 
                 
                 After
                 all
                 this
                 it
                 is
                 not
                 honest
                 to
                 doe
                 it
                 .
                 For
                 in
                 two
                 probables
                 onely
                 one
                 of
                 them
                 is
                 true
                 ,
                 and
                 which
                 that
                 is
                 ,
                 he
                 can
                 onely
                 take
                 the
                 best
                 way
                 of
                 the
                 best
                 reason
                 to
                 finde
                 out
                 ;
                 and
                 it
                 is
                 impossible
                 he
                 should
                 beleeve
                 that
                 which
                 to
                 him
                 seems
                 less
                 likely
                 ,
                 to
                 be
                 the
                 more
                 likely
                 ;
                 and
                 therefore
                 so
                 farre
                 as
                 is
                 in
                 him
                 he
                 chooses
                 that
                 which
                 is
                 false
                 ,
                 and
                 voluntarily
                 abuses
                 his
                 conscience
                 ,
                 which
                 ,
                 besides
                 the
                 folly
                 of
                 it
                 ,
                 is
                 also
                 criminal
                 and
                 malicious
                 .
              
               
                 This
                 doctrine
                 thus
                 delivered
                 was
                 the
                 opinion
                 of
                 the
                 ancient
                 Casuists
                 ,
                 
                 
                   Angelus
                   ,
                   Sylvester
                   ,
                   Cordubensis
                   ,
                   Cajetan
                   ,
                
                 and
                 some
                 others
                 ;
                 but
                 fiercely
                 opposed
                 by
                 the
                 later
                 ,
                 who
                 are
                 bold
                 and
                 confident
                 to
                 say
                 that
                 their
                 opinion
                 is
                 the
                 common
                 and
                 more
                 received
                 ,
                 and
                 it
                 relies
                 upon
                 these
                 reasons
                 ;
              
               
                 1.
                 
                 
                 Because
                 if
                 it
                 were
                 unlawful
                 to
                 follow
                 the
                 less
                 probable
                 and
                 to
                 leave
                 the
                 greater
                 ,
                 it
                 is
                 because
                 there
                 is
                 danger
                 in
                 so
                 doing
                 ,
                 and
                 no
                 man
                 ought
                 to
                 expose
                 himself
                 to
                 a
                 danger
                 of
                 sinning
                 :
                 but
                 this
                 pretence
                 is
                 nothing
                 ;
                 for
                 by
                 the
                 consent
                 of
                 all
                 sides
                 it
                 is
                 lawful
                 to
                 follow
                 
                   the
                   more
                   probable
                
                 though
                 it
                 be
                 less
                 safe
                 ;
                 and
                 therefore
                 all
                 danger
                 of
                 sinning
                 is
                 not
                 under
                 pain
                 of
                 sin
                 to
                 be
                 avoided
                 .
              
               
                 2.
                 
                 The
                 people
                 are
                 not
                 tied
                 to
                 greater
                 severity
                 in
                 their
                 practices
                 ,
                 
                 then
                 the
                 Doctors
                 are
                 in
                 their
                 Sermons
                 and
                 discourses
                 ,
                 nor
                 yet
                 so
                 much
                 ;
                 because
                 in
                 these
                 an
                 error
                 is
                 an
                 evil
                 principle
                 ,
                 and
                 apt
                 to
                 be
                 of
                 mischievous
                 effect
                 and
                 dissemination
                 ,
                 whereas
                 an
                 error
                 in
                 practice
                 ,
                 because
                 it
                 is
                 singular
                 and
                 circumstantiate
                 ,
                 is
                 also
                 personal
                 and
                 limited
                 .
                 But
                 the
                 Doctors
                 may
                 lawfully
                 teach
                 an
                 opinion
                 less
                 probable
                 if
                 they
                 be
                 moved
                 to
                 it
                 by
                 the
                 authority
                 of
                 some
                 more
                 eminent
                 person
                 .
              
               
                 3.
                 
                 
                 It
                 is
                 confessed
                 to
                 be
                 lawful
                 to
                 follow
                 the
                 opinion
                 that
                 is
                 more
                 probable
                 ,
                 but
                 that
                 it
                 is
                 lawful
                 to
                 leave
                 the
                 more
                 probable
                 and
                 to
                 follow
                 the
                 less
                 (
                 say
                 they
                 )
                 is
                 the
                 more
                 common
                 and
                 received
                 opinion
                 ,
                 and
                 therefore
                 also
                 more
                 probable
                 ;
                 and
                 therefore
                 this
                 opinion
                 may
                 be
                 chosen
                 and
                 pursued
                 ,
                 and
                 then
                 because
                 we
                 may
                 follow
                 that
                 opinion
                 which
                 is
                 
                   more
                   probable
                
                 ,
                 we
                 may
                 follow
                 that
                 which
                 is
                 less
                 ,
                 because
                 it
                 is
                 more
                 probable
                 that
                 we
                 may
                 .
              
               
                 These
                 Objections
                 I
                 answer
                 :
              
               
                 1.
                 
                 
                 That
                 the
                 danger
                 of
                 sinning
                 is
                 not
                 the
                 onely
                 reason
                 why
                 we
                 may
                 not
                 follow
                 the
                 less
                 probable
                 opinion
                 ;
                 for
                 it
                 is
                 not
                 always
                 unlawful
                 to
                 expose
                 our selves
                 to
                 a
                 danger
                 of
                 sinning
                 ,
                 for
                 sometimes
                 it
                 is
                 necessary
                 that
                 we
                 endure
                 a
                 noble
                 trial
                 ,
                 and
                 resist
                 openly
                 ,
                 and
                 oppose
                 an
                 enemy
                 ,
                 which
                 cannot
                 be
                 done
                 without
                 danger
                 ,
                 but
                 is
                 often
                 without
                 sin
                 ;
                 but
                 to
                 leave
                 the
                 more
                 probable
                 for
                 the
                 less
                 is
                 not
                 onely
                 a
                 danger
                 of
                 sinning
                 ,
                 but
                 a
                 sin
                 directly
                 ,
                 and
                 beyond
                 a
                 danger
                 ;
                 and
                 if
                 it
                 were
                 not
                 more
                 then
                 a
                 meer
                 danger
                 ,
                 it
                 could
                 not
                 be
                 a
                 sin
                 .
                 For
                 besides
                 that
                 this
                 hath
                 danger
                 ,
                 it
                 is
                 a
                 most
                 unreasonable
                 ,
                 and
                 a
                 most
                 unnatural
                 thing
                 ,
                 against
                 the
                 designs
                 of
                 God
                 ,
                 and
                 the
                 proper
                 effects
                 of
                 reason
                 .
                 But
                 besides
                 ,
                 this
                 way
                 of
                 arguing
                 is
                 neither
                 good
                 in
                 Logick
                 nor
                 in
                 Conscience
                 .
                 He
                 that
                 can
                 answer
                 one
                 of
                 my
                 arguments
                 ,
                 does
                 not
                 presently
                 overthrow
                 my
                 proposition
                 ,
                 and
                 it
                 is
                 not
                 safe
                 to
                 venture
                 upon
                 an
                 action
                 ,
                 because
                 the
                 contrary
                 relies
                 upon
                 one
                 weak
                 legge
                 .
                 But
                 then
                 as
                 to
                 the
                 instance
                 in
                 this
                 argument
                 ,
                 I
                 answer
                 ,
                 He
                 that
                 follows
                 the
                 more
                 probable
                 ,
                 though
                 it
                 be
                 less
                 safe
                 ,
                 does
                 not
                 expose
                 
                 himself
                 to
                 any
                 danger
                 at
                 all
                 of
                 sinning
                 ,
                 because
                 though
                 he
                 does
                 not
                 follow
                 his
                 greatest
                 fears
                 ,
                 yet
                 he
                 follows
                 his
                 greatest
                 reason
                 ,
                 and
                 in
                 that
                 he
                 is
                 sometimes
                 safest
                 though
                 he
                 perceives
                 it
                 not
                 :
                 However
                 ,
                 there
                 is
                 in
                 this
                 case
                 no
                 danger
                 that
                 is
                 imputable
                 to
                 the
                 man
                 that
                 follows
                 the
                 best
                 reason
                 he
                 hath
                 .
                 But
                 this
                 excuses
                 not
                 him
                 who
                 follows
                 that
                 which
                 seems
                 to
                 him
                 to
                 have
                 in
                 it
                 less
                 reason
                 ;
                 for
                 unless
                 it
                 be
                 by
                 some
                 other
                 intervening
                 accident
                 which
                 may
                 alter
                 the
                 case
                 (
                 of
                 which
                 I
                 shall
                 afterwards
                 give
                 account
                 )
                 the
                 less
                 probable
                 opinion
                 hath
                 in
                 it
                 a
                 direct
                 danger
                 ,
                 and
                 therefore
                 to
                 choose
                 it
                 ,
                 is
                 ordinarily
                 against
                 charity
                 ,
                 and
                 in
                 some
                 degree
                 against
                 conscience
                 it self
                 .
              
               
                 2.
                 
                 
                 To
                 the
                 second
                 I
                 answer
                 ,
                 That
                 both
                 Doctors
                 and
                 the
                 People
                 ,
                 though
                 they
                 may
                 safely
                 follow
                 
                   the
                   less
                   probable
                   opinion
                
                 ,
                 yet
                 they
                 may
                 never
                 directly
                 follow
                 
                   a
                   less
                   probable
                   Conscience
                
                 :
                 that
                 is
                 ,
                 though
                 a
                 probable
                 opinion
                 is
                 a
                 sufficient
                 guide
                 of
                 conscience
                 ,
                 and
                 it
                 is
                 sufficient
                 both
                 for
                 publication
                 and
                 for
                 practice
                 that
                 it
                 is
                 so
                 ;
                 and
                 therefore
                 that
                 we
                 are
                 not
                 strictly
                 tied
                 to
                 make
                 a
                 curious
                 search
                 into
                 the
                 two
                 probables
                 which
                 excels
                 others
                 in
                 the
                 degrees
                 of
                 reason
                 ,
                 lest
                 there
                 should
                 arise
                 eternal
                 scruples
                 ,
                 perpetual
                 restlesness
                 and
                 dissatisfaction
                 in
                 the
                 minds
                 of
                 men
                 ;
                 yet
                 when
                 of
                 two
                 probables
                 there
                 is
                 an
                 actual
                 perswasion
                 that
                 this
                 is
                 more
                 ,
                 and
                 that
                 is
                 less
                 ,
                 neither
                 may
                 the
                 Doctors
                 teach
                 ,
                 nor
                 any
                 man
                 follow
                 the
                 less
                 ,
                 because
                 here
                 it
                 is
                 not
                 
                   the
                   better
                   opinion
                
                 ,
                 but
                 
                   the
                   better
                   conscience
                
                 that
                 is
                 despised
                 .
                 It
                 may
                 happen
                 that
                 what
                 I
                 beleeve
                 more
                 probable
                 ,
                 is
                 indeed
                 less
                 ;
                 and
                 therefore
                 it
                 must
                 be
                 admitted
                 to
                 be
                 safe
                 〈◊〉
                 follow
                 the
                 less
                 probable
                 opinion
                 ,
                 if
                 it
                 happen
                 to
                 stand
                 on
                 the
                 fairest
                 side
                 of
                 conscience
                 ,
                 that
                 is
                 ,
                 that
                 it
                 be
                 better
                 thought
                 of
                 then
                 it
                 deserves
                 ;
                 but
                 for
                 the
                 same
                 reason
                 it
                 is
                 also
                 certain
                 that
                 we
                 must
                 follow
                 that
                 which
                 we
                 think
                 the
                 more
                 probable
                 opinion
                 ,
                 whether
                 it
                 be
                 so
                 or
                 no
                 ,
                 because
                 this
                 is
                 to
                 be
                 done
                 ,
                 not
                 for
                 the
                 opinion
                 ,
                 but
                 for
                 conscience
                 sake
                 .
                 And
                 whereas
                 it
                 is
                 said
                 in
                 the
                 Objection
                 ,
                 that
                 a
                 Doctor
                 may
                 lawfully
                 teach
                 an
                 opinion
                 less
                 probable
                 ,
                 if
                 he
                 be
                 mov'd
                 to
                 it
                 by
                 the
                 authority
                 of
                 some
                 more
                 eminent
                 person
                 ,
                 that
                 is
                 as
                 much
                 as
                 to
                 say
                 ,
                 when
                 the
                 opinion
                 which
                 intrinsecally
                 ,
                 or
                 at
                 least
                 in
                 his
                 private
                 judgement
                 seems
                 less
                 probable
                 ,
                 becomes
                 extrinsecally
                 the
                 more
                 probable
                 ,
                 he
                 may
                 follow
                 either
                 ,
                 of
                 which
                 in
                 this
                 Chapter
                 I
                 am
                 yet
                 to
                 give
                 a
                 more
                 particular
                 account
                 ;
                 but
                 it
                 no
                 way
                 rifles
                 the
                 present
                 doctrine
                 .
                 Onely
                 this
                 I
                 adde
                 ,
                 If
                 it
                 were
                 lawful
                 and
                 safe
                 to
                 follow
                 the
                 less
                 probable
                 opinion
                 ,
                 and
                 reject
                 the
                 greater
                 ,
                 then
                 in
                 such
                 questions
                 which
                 are
                 onely
                 determined
                 by
                 authority
                 ,
                 and
                 sentences
                 of
                 wise
                 men
                 ,
                 it
                 were
                 lawful
                 to
                 choose
                 any
                 thing
                 that
                 any
                 one
                 of
                 them
                 permits
                 ,
                 and
                 every
                 probable
                 Doctor
                 may
                 rescind
                 all
                 the
                 Laws
                 in
                 Christendome
                 ,
                 and
                 expound
                 all
                 the
                 precepts
                 of
                 the
                 Gospel
                 in
                 easy
                 senses
                 ,
                 and
                 change
                 discipline
                 into
                 liberty
                 ,
                 and
                 confound
                 interests
                 ,
                 and
                 arm
                 Rebels
                 against
                 their
                 Princes
                 ,
                 and
                 flocks
                 against
                 their
                 Shepherds
                 and
                 Prelates
                 ,
                 and
                 set
                 up
                 Altar
                 against
                 Altar
                 ,
                 and
                 mingle
                 all
                 things
                 sacred
                 and
                 profane
                 .
                 Because
                 if
                 any
                 one
                 says
                 it
                 is
                 lawful
                 ,
                 all
                 that
                 have
                 a
                 minde
                 to
                 doe
                 evil
                 things
                 may
                 choose
                 him
                 for
                 their
                 guide
                 ,
                 and
                 his
                 opinion
                 for
                 their
                 warranty
                 .
              
               
                 3.
                 
                 
                 To
                 the
                 third
                 ,
                 I
                 answer
                 ,
                 that
                 the
                 opinion
                 which
                 is
                 more
                 common
                 is
                 not
                 always
                 the
                 more
                 probable
                 ,
                 for
                 it
                 may
                 be
                 false
                 and
                 heretical
                 ;
                 and
                 if
                 at
                 any
                 times
                 it
                 seems
                 more
                 probable
                 ,
                 it
                 is
                 because
                 men
                 understand
                 little
                 or
                 nothing
                 of
                 it
                 .
                 But
                 then
                 if
                 it
                 were
                 so
                 ,
                 yet
                 this
                 opinion
                 which
                 is
                 lately
                 taught
                 by
                 the
                 modern
                 Casuists
                 ,
                 is
                 not
                 the
                 more
                 common
                 ,
                 simply
                 and
                 absolutely
                 ;
                 it
                 was
                 once
                 the
                 less
                 common
                 ,
                 and
                 whether
                 it
                 be
                 so
                 now
                 or
                 no
                 ,
                 it
                 is
                 hard
                 to
                 tell
                 ;
                 but
                 admit
                 it
                 be
                 so
                 ,
                 yet
                 the
                 community
                 and
                 popularity
                 of
                 opinion
                 is
                 but
                 a
                 degree
                 of
                 extrinsecal
                 probability
                 ,
                 and
                 is
                 apt
                 to
                 perswade
                 onely
                 in
                 the
                 destitution
                 of
                 other
                 arguments
                 ,
                 which
                 because
                 they
                 are
                 not
                 wanting
                 in
                 this
                 question
                 ,
                 the
                 trick
                 in
                 the
                 objection
                 appears
                 trifling
                 .
              
            
             
               
               
                 RULE
                 6.
                 
                 When
                 two
                 opinions
                 seem
                 equally
                 probable
                 ,
                 the
                 last
                 determination
                 is
                 to
                 be
                 made
                 by
                 accidents
                 ,
                 circumstances
                 ,
                 and
                 collateral
                 inducements
                 .
              
               
                 IN
                 the
                 matter
                 of
                 this
                 Rule
                 it
                 is
                 variously
                 disputed
                 ;
                 
                 some
                 affirming
                 that
                 the
                 Understanding
                 must
                 for
                 ever
                 remain
                 suspended
                 ,
                 and
                 the
                 action
                 wholly
                 omitted
                 ,
                 as
                 in
                 the
                 case
                 of
                 a
                 doubting
                 Conscience
                 .
                 *
                 Others
                 give
                 leave
                 to
                 choose
                 either
                 part
                 ,
                 as
                 a
                 man
                 please
                 ,
                 making
                 the
                 Will
                 to
                 determine
                 the
                 Understanding
                 .
              
               
                 The
                 first
                 cannot
                 be
                 true
                 ,
                 
                 because
                 while
                 they
                 both
                 seem
                 equally
                 consonant
                 to
                 reason
                 ,
                 it
                 cannot
                 be
                 dishonest
                 to
                 choose
                 that
                 which
                 to
                 me
                 seems
                 reasonable
                 ;
                 and
                 therefore
                 the
                 understanding
                 may
                 choose
                 practically
                 .
                 They
                 are
                 like
                 two
                 things
                 equally
                 good
                 ,
                 which
                 alike
                 move
                 the
                 Will
                 ,
                 and
                 the
                 choosing
                 of
                 the
                 one
                 is
                 not
                 a
                 refusing
                 the
                 other
                 ,
                 when
                 they
                 cannot
                 be
                 both
                 enjoyed
                 :
                 but
                 like
                 the
                 taking
                 one
                 peece
                 of
                 gold
                 ,
                 and
                 letting
                 the
                 other
                 that
                 is
                 as
                 good
                 alone
                 :
                 and
                 the
                 action
                 is
                 determined
                 by
                 its
                 
                   own
                   exercise
                
                 ,
                 not
                 by
                 
                   an
                   antecedent
                   reason
                
                 .
              
               
                 *
                 But
                 neither
                 can
                 it
                 be
                 in
                 all
                 cases
                 and
                 question
                 that
                 the
                 determination
                 can
                 be
                 totally
                 omitted
                 ;
                 as
                 if
                 the
                 question
                 be
                 whether
                 this
                 
                   ought
                   to
                   be
                   done
                
                 ,
                 or
                 ought
                 to
                 be
                 let
                 alone
                 ,
                 and
                 both
                 of
                 them
                 seem
                 equally
                 probable
                 ;
                 so
                 also
                 if
                 the
                 question
                 be
                 whether
                 
                   it
                   may
                   be
                   done
                
                 or
                 may
                 be
                 let
                 alone
                 :
                 In
                 these
                 cases
                 it
                 is
                 certain
                 one
                 part
                 must
                 be
                 chosen
                 ,
                 for
                 the
                 very
                 suspending
                 the
                 act
                 is
                 not
                 a
                 suspending
                 of
                 the
                 choyce
                 ,
                 the
                 not
                 doing
                 it
                 is
                 a
                 compliance
                 with
                 one
                 of
                 the
                 probabilities
                 .
                 The
                 lazy
                 fellow
                 in
                 the
                 apologue
                 that
                 told
                 his
                 Father
                 he
                 lay
                 in
                 bed
                 in
                 the
                 morning
                 ,
                 to
                 hear
                 labour
                 and
                 idleness
                 dispute
                 whether
                 it
                 were
                 best
                 to
                 rise
                 or
                 to
                 lie
                 still
                 ,
                 though
                 he
                 thought
                 their
                 arguments
                 equally
                 probable
                 ,
                 yet
                 he
                 did
                 not
                 suspend
                 his
                 act
                 ,
                 but
                 without
                 determining
                 he
                 put
                 the
                 sentence
                 of
                 idleness
                 in
                 execution
                 ;
                 and
                 so
                 it
                 must
                 be
                 in
                 all
                 questions
                 of
                 general
                 inquiry
                 concerning
                 lawful
                 ,
                 or
                 
                   unlawful
                   ,
                   necessary
                
                 ,
                 or
                 
                   not
                   necessary
                
                 ,
                 the
                 equal
                 probability
                 cannot
                 inferre
                 a
                 suspension
                 or
                 an
                 equal
                 non-compliance
                 .
              
               
                 But
                 neither
                 can
                 the
                 second
                 be
                 true
                 ;
                 
                 for
                 the
                 Will
                 must
                 not
                 alone
                 be
                 admitted
                 an
                 arbitrator
                 in
                 this
                 affair
                 ;
                 for
                 besides
                 that
                 it
                 is
                 of
                 dangerous
                 consequence
                 to
                 choose
                 an
                 opinion
                 because
                 we
                 will
                 ,
                 it
                 is
                 also
                 unnatural
                 ,
                 the
                 Will
                 being
                 no
                 ingredient
                 into
                 the
                 actions
                 of
                 understanding
                 .
                 The
                 Will
                 may
                 cause
                 the
                 understanding
                 to
                 apply
                 a
                 general
                 proposition
                 to
                 a
                 particular
                 case
                 ,
                 and
                 produce
                 a
                 practical
                 judgement
                 by
                 that
                 general
                 measure
                 without
                 particular
                 arguments
                 in
                 the
                 question
                 apportioned
                 to
                 the
                 proper
                 matter
                 ,
                 
                 as
                 I
                 before
                 discoursed
                 .
                 But
                 when
                 the
                 understanding
                 is
                 wholly
                 at
                 dispute
                 about
                 the
                 proper
                 arguments
                 of
                 two
                 propositions
                 ,
                 if
                 the
                 will
                 interposes
                 ,
                 the
                 error
                 that
                 happens
                 ,
                 if
                 the
                 conclusion
                 falls
                 on
                 the
                 wrong
                 side
                 ,
                 is
                 without
                 excuse
                 ,
                 because
                 it
                 is
                 chosen
                 ;
                 and
                 the
                 truth
                 is
                 not
                 so
                 safe
                 and
                 useful
                 ,
                 because
                 it
                 came
                 by
                 an
                 incompetent
                 instrument
                 ,
                 by
                 that
                 which
                 was
                 indifferent
                 to
                 this
                 truth
                 or
                 the
                 other
                 .
                 Indeed
                 if
                 there
                 be
                 no
                 other
                 way
                 to
                 determine
                 the
                 question
                 ,
                 the
                 Will
                 must
                 doe
                 it
                 ,
                 because
                 there
                 is
                 no
                 avoiding
                 it
                 ;
                 but
                 if
                 there
                 be
                 any
                 other
                 way
                 ,
                 this
                 must
                 not
                 be
                 taken
                 ;
                 but
                 ordinarily
                 there
                 is
                 .
              
               
                 The
                 third
                 way
                 therefore
                 is
                 this
                 ;
                 
                 The
                 determination
                 may
                 be
                 made
                 by
                 any
                 thing
                 that
                 can
                 be
                 added
                 to
                 either
                 side
                 
                   in
                   genere
                   rationis
                
                 .
                 As
                 the
                 action
                 that
                 is
                 prepar'd
                 stands
                 more
                 ready
                 for
                 my
                 circumstances
                 ;
                 that
                 which
                 does
                 me
                 less
                 
                 violence
                 ,
                 that
                 which
                 is
                 more
                 proportionable
                 to
                 any
                 of
                 those
                 events
                 which
                 in
                 prudence
                 are
                 to
                 me
                 considerable
                 .
                 It
                 is
                 indifferent
                 whether
                 
                   Paula
                   Romana
                
                 give
                 her
                 alms
                 to
                 the
                 poor
                 of
                 Nicopolis
                 ,
                 or
                 to
                 the
                 poor
                 dwelling
                 near
                 the
                 Monastery
                 of
                 Bethlehem
                 ;
                 but
                 because
                 these
                 dwelt
                 nearer
                 ,
                 and
                 were
                 more
                 fitted
                 for
                 her
                 circumstances
                 ,
                 this
                 was
                 enough
                 to
                 turn
                 the
                 scales
                 and
                 make
                 the
                 determination
                 .
                 It
                 is
                 like
                 putting
                 on
                 that
                 garment
                 that
                 is
                 nearest
                 me
                 ,
                 not
                 this
                 rather
                 then
                 the
                 other
                 ;
                 nor
                 yet
                 this
                 because
                 I
                 will
                 ,
                 but
                 this
                 because
                 it
                 is
                 here
                 .
                 The
                 use
                 of
                 this
                 Rule
                 is
                 ,
                 to
                 prevent
                 a
                 probable
                 conscience
                 to
                 become
                 doubtful
                 ,
                 and
                 yet
                 (
                 as
                 much
                 as
                 may
                 be
                 )
                 to
                 avoid
                 the
                 interposition
                 of
                 the
                 Will
                 in
                 the
                 practical
                 judgements
                 of
                 Conscience
                 .
              
               
                 This
                 Rule
                 is
                 to
                 be
                 enlarged
                 with
                 this
                 addition
                 ;
                 
                 That
                 if
                 the
                 conscience
                 by
                 reason
                 of
                 the
                 equal
                 probability
                 of
                 two
                 opinions
                 so
                 standing
                 without
                 any
                 determining
                 and
                 deciding
                 circumstances
                 and
                 accidents
                 cannot
                 decree
                 on
                 any
                 side
                 neither
                 by
                 intrinsecal
                 nor
                 extrinsecal
                 means
                 ,
                 that
                 is
                 ,
                 neither
                 by
                 proper
                 arguments
                 ,
                 nor
                 collateral
                 inducements
                 ,
                 no
                 action
                 ought
                 to
                 follow
                 ,
                 but
                 the
                 case
                 of
                 which
                 the
                 question
                 is
                 ,
                 if
                 it
                 can
                 be
                 ,
                 ought
                 to
                 be
                 omitted
                 ,
                 as
                 in
                 the
                 case
                 of
                 a
                 doubting
                 conscience
                 ,
                 which
                 though
                 as
                 I
                 shewed
                 before
                 ,
                 cannot
                 happen
                 when
                 the
                 question
                 is
                 general
                 of
                 lawful
                 or
                 
                   unlawful
                   ,
                   necessary
                
                 ,
                 or
                 unnecessary
                 ,
                 yet
                 it
                 may
                 happen
                 in
                 particular
                 cases
                 ,
                 as
                 whether
                 this
                 thing
                 be
                 lawful
                 ,
                 or
                 that
                 ,
                 whether
                 this
                 is
                 to
                 be
                 done
                 ,
                 or
                 the
                 other
                 .
                 It
                 may
                 happen
                 that
                 neither
                 of
                 them
                 ought
                 ,
                 and
                 in
                 the
                 present
                 supposition
                 neither
                 of
                 them
                 can
                 ;
                 that
                 is
                 ,
                 if
                 the
                 man
                 suffers
                 his
                 dispute
                 to
                 pass
                 into
                 a
                 doubt
                 .
              
               
                 In
                 other
                 cases
                 a
                 man
                 may
                 safely
                 take
                 any
                 course
                 which
                 he
                 finds
                 probable
                 ,
                 equally
                 disputed
                 ,
                 
                 uncertain
                 in
                 it self
                 ,
                 contrarily
                 determined
                 by
                 Doctors
                 disputing
                 with
                 fair
                 arguments
                 .
                 For
                 in
                 this
                 case
                 malice
                 is
                 no
                 ingredient
                 ;
                 and
                 if
                 interest
                 be
                 ,
                 it
                 is
                 therefore
                 lawful
                 ,
                 because
                 it
                 is
                 an
                 extrinsecal
                 motive
                 ,
                 apt
                 and
                 reasonable
                 to
                 be
                 considered
                 ,
                 and
                 chosen
                 ,
                 and
                 pursued
                 by
                 fair
                 means
                 ,
                 if
                 the
                 interest
                 it self
                 have
                 no
                 foulness
                 in
                 it
                 .
              
               
                 But
                 of
                 all
                 the
                 external
                 motives
                 that
                 can
                 have
                 influence
                 in
                 the
                 determination
                 of
                 a
                 sentence
                 between
                 two
                 probabilities
                 ,
                 
                 
                   a
                   relation
                   to
                   piety
                
                 is
                 the
                 greatest
                 .
                 He
                 that
                 chooses
                 this
                 because
                 it
                 is
                 most
                 pious
                 ,
                 chooses
                 his
                 opinion
                 out
                 of
                 consideration
                 ,
                 and
                 by
                 the
                 inducement
                 of
                 the
                 love
                 of
                 God.
                 That
                 which
                 causes
                 more
                 honour
                 to
                 God
                 ,
                 that
                 which
                 happily
                 ingages
                 men
                 in
                 holy
                 living
                 ,
                 that
                 which
                 is
                 the
                 most
                 charitable
                 ,
                 and
                 the
                 most
                 useful
                 ,
                 that
                 is
                 to
                 be
                 preferred
                 .
                 But
                 this
                 is
                 to
                 be
                 conducted
                 with
                 these
                 cautions
                 :
              
               
                 1.
                 
                 
                 That
                 the
                 disposition
                 to
                 piety
                 or
                 charity
                 be
                 not
                 made
                 to
                 contest
                 an
                 apparent
                 truth
                 .
                 It
                 is
                 hugely
                 charitable
                 to
                 some
                 men
                 ,
                 if
                 it
                 could
                 be
                 made
                 true
                 ,
                 to
                 say
                 that
                 God
                 is
                 merciful
                 to
                 all
                 sinners
                 and
                 at
                 all
                 times
                 ;
                 and
                 it
                 is
                 ten
                 thousand
                 pities
                 to
                 see
                 a
                 man
                 made
                 to
                 despair
                 upon
                 his
                 deathbed
                 upon
                 the
                 consideration
                 of
                 his
                 past
                 evil
                 life
                 ;
                 but
                 this
                 consideration
                 must
                 not
                 therefore
                 be
                 pretended
                 against
                 the
                 indispensable
                 plain
                 necessity
                 of
                 a
                 holy
                 life
                 ,
                 since
                 it
                 is
                 plainly
                 revealed
                 ,
                 that
                 without
                 the
                 pursuing
                 of
                 peace
                 with
                 all
                 men
                 ,
                 and
                 holiness
                 ,
                 no
                 man
                 shall
                 see
                 God.
                 
              
               
                 2.
                 
                 
                 If
                 both
                 the
                 probabilities
                 be
                 backed
                 and
                 seconded
                 by
                 their
                 proper
                 relations
                 to
                 piety
                 ,
                 to
                 take
                 one
                 of
                 them
                 is
                 not
                 a
                 competent
                 way
                 to
                 determine
                 the
                 probability
                 ;
                 but
                 it
                 must
                 be
                 wholly
                 conducted
                 by
                 the
                 efficacy
                 of
                 its
                 proper
                 reasons
                 ,
                 or
                 by
                 some
                 appendage
                 in
                 which
                 one
                 prevails
                 above
                 the
                 other
                 ,
                 when
                 one
                 opinion
                 is
                 valued
                 because
                 it
                 is
                 apt
                 to
                 make
                 men
                 fear
                 ,
                 and
                 not
                 to
                 be
                 presumptuous
                 ;
                 and
                 another
                 ,
                 because
                 it
                 is
                 apt
                 to
                 make
                 men
                 hope
                 ,
                 and
                 never
                 to
                 despair
                 ,
                 
                 the
                 ballance
                 is
                 equal
                 ,
                 and
                 must
                 be
                 turned
                 by
                 neither
                 of
                 these
                 .
                 Scotus
                 and
                 
                   Durandus
                   ,
                   Gabriel
                
                 and
                 
                   Almain
                   ,
                   Medina
                
                 and
                 some
                 few
                 others
                 taught
                 ,
                 That
                 the
                 death
                 of
                 Christ
                 did
                 not
                 make
                 satisfaction
                 to
                 God
                 for
                 the
                 sins
                 of
                 the
                 whole
                 world
                 ,
                 by
                 the
                 way
                 of
                 perfect
                 and
                 exact
                 justice
                 ,
                 but
                 by
                 Gods
                 gracious
                 acceptance
                 of
                 it
                 ,
                 and
                 stipulation
                 for
                 it
                 .
                 This
                 opinion
                 does
                 indeed
                 advance
                 the
                 honour
                 of
                 Gods
                 mercy
                 ,
                 but
                 the
                 contrary
                 advances
                 the
                 dignity
                 of
                 Christs
                 suffering
                 ;
                 and
                 therefore
                 it
                 must
                 be
                 disputed
                 and
                 determined
                 by
                 some
                 other
                 instruments
                 of
                 perswasion
                 .
                 God
                 the
                 Father
                 is
                 on
                 one
                 side
                 ,
                 and
                 God
                 the
                 Son
                 on
                 the
                 other
                 ,
                 and
                 though
                 he
                 who
                 honours
                 one
                 ,
                 honours
                 both
                 ,
                 yet
                 he
                 that
                 preferres
                 one
                 may
                 seem
                 also
                 to
                 disparage
                 both
                 .
              
               
                 3.
                 
                 
                 The
                 relation
                 to
                 piety
                 ,
                 and
                 the
                 advantages
                 which
                 come
                 to
                 it
                 by
                 the
                 opinion
                 must
                 not
                 be
                 phantastick
                 ,
                 and
                 relying
                 upon
                 a
                 weak
                 opinion
                 and
                 fond
                 perswasion
                 ,
                 but
                 upon
                 true
                 reason
                 ,
                 or
                 real
                 effects
                 .
                 It
                 is
                 a
                 common
                 opinion
                 among
                 the
                 Ancients
                 ,
                 that
                 Anna
                 the
                 Mother
                 of
                 the
                 blessed
                 Virgin
                 Mother
                 of
                 God
                 had
                 been
                 married
                 to
                 three
                 husbands
                 successively
                 ,
                 and
                 that
                 the
                 blessed
                 Virgin
                 was
                 the
                 second
                 wife
                 of
                 Joseph
                 ;
                 they
                 who
                 think
                 that
                 the
                 second
                 and
                 third
                 marriages
                 are
                 less
                 perfect
                 then
                 the
                 first
                 ,
                 think
                 it
                 more
                 pious
                 to
                 embrace
                 the
                 other
                 opinions
                 ,
                 viz.
                 that
                 Anna
                 was
                 married
                 to
                 none
                 but
                 Joachim
                 ,
                 and
                 that
                 Joseph
                 was
                 onely
                 married
                 to
                 the
                 holy
                 Virgin
                 Mary
                 :
                 But
                 because
                 this
                 is
                 to
                 take
                 measures
                 of
                 things
                 which
                 God
                 hath
                 not
                 given
                 us
                 ,
                 and
                 to
                 reckon
                 purities
                 and
                 impurities
                 by
                 their
                 own
                 fancies
                 ,
                 not
                 by
                 reason
                 and
                 revelation
                 from
                 God
                 ,
                 therefore
                 this
                 phantastick
                 relation
                 to
                 piety
                 is
                 not
                 weight
                 enough
                 to
                 carry
                 the
                 question
                 along
                 with
                 it
                 .
              
               
                 In
                 other
                 cases
                 the
                 Rule
                 holds
                 :
                 And
                 by
                 these
                 measures
                 our
                 conscience
                 can
                 be
                 supported
                 in
                 a
                 storm
                 ,
                 and
                 be
                 nourished
                 and
                 feasted
                 every
                 day
                 ,
                 viz.
                 if
                 we
                 take
                 care
                 ;
              
               
                 1.
                 
                 That
                 we
                 avoid
                 every
                 thing
                 that
                 we
                 know
                 to
                 be
                 a
                 sin
                 ,
                 whether
                 it
                 be
                 reproached
                 by
                 its
                 natural
                 impurity
                 and
                 unreasonableness
                 ,
                 or
                 without
                 any
                 note
                 of
                 turpitude
                 it
                 be
                 directly
                 restrained
                 by
                 a
                 Law.
                 
              
               
                 2.
                 
                 That
                 we
                 fly
                 every
                 appearance
                 of
                 evil
                 ,
                 or
                 likeness
                 of
                 sin
                 .
                 1
                 Thessal
                 .
                 4.
                 22.
                 
              
               
                 3.
                 
                 That
                 we
                 fly
                 every
                 occasion
                 ,
                 or
                 danger
                 of
                 sin
                 .
                 Matth.
                 26.
                 58
                 ,
                 69
                 ,
                 70.
                 and
                 1
                 Cor.
                 7.
                 5.
                 
              
               
                 4.
                 
                 That
                 we
                 avoid
                 all
                 society
                 ,
                 or
                 communication
                 with
                 sin
                 ,
                 or
                 giving
                 countenance
                 ,
                 and
                 maintenance
                 to
                 it
                 .
                 By
                 these
                 measures
                 and
                 analogies
                 if
                 we
                 limit
                 our
                 Cases
                 of
                 Conscience
                 ,
                 we
                 cannot
                 be
                 abused
                 into
                 danger
                 and
                 dishonour
                 .
              
            
             
               
                 RULE
                 7.
                 
                 It
                 is
                 not
                 lawful
                 to
                 change
                 our
                 practical
                 sentence
                 about
                 the
                 same
                 object
                 ,
                 while
                 the
                 same
                 probability
                 remains
                 .
              
               
                 A
                 Man
                 may
                 change
                 his
                 opinion
                 as
                 he
                 sees
                 cause
                 ,
                 
                 or
                 alter
                 the
                 practice
                 upon
                 a
                 new
                 emergent
                 reason
                 ;
                 but
                 when
                 all
                 things
                 are
                 equal
                 without
                 and
                 within
                 ,
                 a
                 change
                 is
                 not
                 to
                 be
                 made
                 by
                 the
                 man
                 ,
                 except
                 it
                 be
                 in
                 such
                 cases
                 in
                 which
                 
                   no
                   law
                
                 ,
                 or
                 vow
                 ,
                 or
                 duty
                 ,
                 or
                 the
                 
                   interest
                   of
                   a
                   third
                
                 is
                 concerned
                 ;
                 that
                 is
                 ,
                 unless
                 the
                 actions
                 be
                 indifferent
                 in
                 themselves
                 ,
                 or
                 innocent
                 in
                 their
                 circumstances
                 ,
                 and
                 so
                 not
                 properly
                 considerable
                 in
                 the
                 fears
                 of
                 conscience
                 ,
                 in
                 which
                 cases
                 a
                 mans
                 liberty
                 is
                 not
                 to
                 be
                 prejudiced
                 .
              
               
               
                 This
                 stating
                 of
                 the
                 Rule
                 does
                 intimate
                 the
                 proper
                 reasons
                 of
                 it
                 ,
                 
                 as
                 appears
                 in
                 the
                 following
                 instances
                 ;
                 Juan
                 a
                 Priest
                 of
                 Messina
                 having
                 fasted
                 upon
                 the
                 Vespers
                 of
                 a
                 Holy
                 day
                 ,
                 towards
                 the
                 middle
                 of
                 the
                 night
                 hath
                 a
                 great
                 desire
                 to
                 eat
                 flesh
                 ;
                 he
                 dwelling
                 by
                 the
                 great
                 Church
                 ,
                 observed
                 that
                 the
                 Clocks
                 in
                 the
                 Neighbourhood
                 differed
                 half
                 an
                 hour
                 :
                 He
                 watches
                 the
                 first
                 Clock
                 that
                 struck
                 midnight
                 ,
                 and
                 as
                 soon
                 as
                 it
                 had
                 sounded
                 ,
                 he
                 eat
                 his
                 meat
                 ,
                 because
                 then
                 he
                 concluded
                 that
                 the
                 Ecclesiastical
                 fasting
                 day
                 was
                 expired
                 ,
                 and
                 that
                 therefore
                 it
                 was
                 then
                 lawful
                 by
                 the
                 Laws
                 of
                 his
                 Church
                 to
                 eat
                 flesh
                 .
                 But
                 being
                 to
                 consecrate
                 the
                 blessed
                 Eucharist
                 the
                 next
                 morning
                 ,
                 and
                 obliged
                 to
                 a
                 natural
                 fast
                 before
                 the
                 celebration
                 of
                 the
                 holy
                 Sacrament
                 ,
                 he
                 chang'd
                 his
                 computation
                 ,
                 and
                 reckon'd
                 the
                 day
                 to
                 begin
                 by
                 the
                 later
                 Clock
                 ;
                 so
                 that
                 the
                 first
                 day
                 ended
                 half
                 an
                 hour
                 before
                 the
                 next
                 day
                 began
                 ,
                 and
                 he
                 broke
                 his
                 fast
                 because
                 the
                 Eve
                 was
                 past
                 ,
                 and
                 yet
                 he
                 accounted
                 that
                 he
                 was
                 fasting
                 ,
                 because
                 the
                 Holy
                 day
                 was
                 not
                 begun
                 .
                 This
                 was
                 to
                 cozen
                 the
                 Law
                 ,
                 and
                 if
                 it
                 be
                 translated
                 to
                 more
                 material
                 instances
                 ,
                 the
                 evil
                 of
                 it
                 will
                 be
                 more
                 apparent
                 ,
                 but
                 in
                 this
                 ,
                 the
                 unreasonableness
                 is
                 as
                 visible
                 .
                 *
                 The
                 like
                 is
                 the
                 case
                 of
                 a
                 Gentleman
                 living
                 in
                 the
                 Neighbourhood
                 of
                 
                   Rome
                   .
                   Baptista
                   Colonna
                
                 happened
                 to
                 be
                 in
                 Rome
                 on
                 the
                 three
                 and
                 twentieth
                 of
                 August
                 ,
                 which
                 is
                 usually
                 the
                 Eve
                 of
                 S.
                 Bartholomew
                 ,
                 but
                 there
                 it
                 is
                 kept
                 on
                 the
                 twenty
                 fourth
                 day
                 ;
                 he
                 refused
                 to
                 fast
                 on
                 the
                 ordinary
                 day
                 of
                 the
                 Vigils
                 as
                 he
                 used
                 to
                 doe
                 ,
                 because
                 in
                 Rome
                 where
                 he
                 then
                 was
                 ,
                 the
                 custome
                 was
                 otherwise
                 ;
                 he
                 eat
                 his
                 meals
                 ,
                 and
                 resolved
                 to
                 keep
                 it
                 the
                 next
                 day
                 ,
                 but
                 on
                 the
                 morrow
                 being
                 very
                 hungry
                 and
                 desirous
                 of
                 flesh
                 ,
                 he
                 chang'd
                 his
                 sentence
                 ,
                 and
                 went
                 out
                 of
                 Rome
                 to
                 the
                 Neighbourhood
                 ,
                 and
                 kept
                 the
                 feast
                 of
                 S.
                 Bartholomew
                 without
                 the
                 Eves
                 .
                 This
                 is
                 to
                 elude
                 the
                 duty
                 ,
                 and
                 to
                 run
                 away
                 from
                 the
                 severity
                 of
                 the
                 Law
                 ,
                 by
                 trifling
                 with
                 the
                 letter
                 .
              
               
                 If
                 the
                 Case
                 be
                 not
                 complicated
                 with
                 a
                 Law
                 ,
                 
                 yet
                 it
                 is
                 often
                 infolded
                 with
                 the
                 interest
                 of
                 a
                 third
                 Person
                 ,
                 and
                 then
                 is
                 not
                 to
                 be
                 changed
                 ,
                 but
                 remains
                 invariable
                 .
                 Maevius
                 promised
                 to
                 Sertorius
                 to
                 give
                 him
                 a
                 servant
                 ,
                 either
                 Ephodius
                 or
                 Taranta
                 ,
                 but
                 resolves
                 to
                 give
                 him
                 Taranta
                 ;
                 immediately
                 after
                 the
                 resolution
                 Ephodius
                 dies
                 ,
                 and
                 Maevius
                 tels
                 his
                 friend
                 he
                 is
                 disobliged
                 ,
                 because
                 he
                 hath
                 but
                 one
                 ,
                 and
                 resolves
                 not
                 to
                 part
                 with
                 Taranta
                 ,
                 and
                 it
                 was
                 in
                 his
                 liberty
                 to
                 give
                 him
                 either
                 ,
                 and
                 because
                 he
                 will
                 not
                 aSSign
                 his
                 part
                 in
                 this
                 ,
                 it
                 is
                 wholly
                 lost
                 in
                 the
                 other
                 ;
                 but
                 this
                 is
                 unfriendly
                 and
                 unjust
                 .
                 To
                 this
                 sort
                 of
                 instance
                 is
                 to
                 be
                 reduced
                 a
                 caution
                 against
                 fraudulency
                 in
                 the
                 matter
                 of
                 Vows
                 .
              
               
                 Vitellescus
                 vows
                 to
                 fast
                 upon
                 the
                 last
                 of
                 February
                 ,
                 
                 but
                 changing
                 his
                 minde
                 ,
                 beleeves
                 he
                 may
                 commute
                 his
                 Fasting
                 for
                 Alms
                 ;
                 he
                 resolves
                 to
                 break
                 his
                 fast
                 and
                 to
                 give
                 a
                 ducket
                 to
                 the
                 poor
                 .
                 But
                 when
                 he
                 had
                 new
                 dined
                 ,
                 he
                 discourses
                 the
                 question
                 again
                 ,
                 and
                 thinks
                 it
                 unlawful
                 to
                 commute
                 ,
                 and
                 that
                 he
                 is
                 bound
                 to
                 pay
                 his
                 vow
                 in
                 kinde
                 ;
                 but
                 the
                 fast
                 is
                 broken
                 ,
                 and
                 yet
                 if
                 he
                 refuses
                 upon
                 this
                 new
                 inquest
                 to
                 pay
                 his
                 commutation
                 ,
                 he
                 is
                 a
                 deceiver
                 of
                 his
                 own
                 soul.
                 For
                 in
                 the
                 present
                 case
                 ,
                 if
                 to
                 commute
                 were
                 not
                 lawful
                 ,
                 yet
                 it
                 is
                 certain
                 he
                 is
                 not
                 disobliged
                 ;
                 and
                 therefore
                 he
                 is
                 to
                 pay
                 his
                 commutation
                 ,
                 because
                 it
                 was
                 decree●
                 in
                 the
                 time
                 of
                 a
                 probable
                 conscience
                 ;
                 and
                 not
                 being
                 in
                 it self
                 unlawful
                 ,
                 though
                 it
                 be
                 now
                 supposed
                 to
                 be
                 insufficient
                 ,
                 yet
                 it
                 is
                 to
                 be
                 accounted
                 for
                 ,
                 upon
                 the
                 stock
                 of
                 the
                 first
                 resolution
                 of
                 the
                 conscience
                 ,
                 because
                 the
                 state
                 of
                 things
                 is
                 not
                 intire
                 ;
                 and
                 advantages
                 are
                 not
                 to
                 be
                 taken
                 against
                 Religion
                 from
                 the
                 account
                 and
                 stock
                 of
                 our
                 errors
                 or
                 delusions
                 ;
                 and
                 if
                 after
                 this
                 ,
                 the
                 conscience
                 be
                 not
                 at
                 rest
                 ,
                 it
                 is
                 to
                 be
                 quieted
                 by
                 other
                 actions
                 of
                 repentance
                 and
                 amends
                 .
                 
              
               
                 Quest.
                 
              
               
                 BUT
                 here
                 also
                 is
                 to
                 be
                 inquired
                 ,
                 
                 Whether
                 a
                 man
                 may
                 to
                 several
                 persons
                 ,
                 to
                 serve
                 distinct
                 ends
                 ,
                 in
                 themselves
                 lawful
                 and
                 honest
                 ,
                 discourse
                 of
                 and
                 perswade
                 both
                 the
                 parts
                 of
                 a
                 probability
                 respectively
                 ?
                 Titius
                 wooes
                 Orestilla
                 for
                 his
                 wife
                 ;
                 she
                 being
                 sickly
                 ,
                 and
                 fearful
                 lest
                 she
                 shall
                 have
                 no
                 children
                 ,
                 declines
                 it
                 ;
                 he
                 to
                 perswade
                 her
                 ,
                 tells
                 her
                 it
                 is
                 very
                 likely
                 she
                 will
                 ,
                 and
                 that
                 it
                 will
                 cure
                 her
                 indisposition
                 .
                 But
                 the
                 interest
                 of
                 Titius
                 is
                 to
                 have
                 no
                 children
                 ,
                 as
                 being
                 already
                 well
                 stored
                 ,
                 and
                 therefore
                 is
                 disswaded
                 by
                 them
                 that
                 have
                 power
                 over
                 him
                 ,
                 not
                 to
                 marry
                 Orestilla
                 .
                 He
                 to
                 answer
                 their
                 importunity
                 tells
                 them
                 ,
                 it
                 is
                 very
                 likely
                 Orestilla
                 will
                 be
                 barren
                 ,
                 and
                 upon
                 that
                 account
                 he
                 marries
                 her
                 because
                 she
                 is
                 sickly
                 ,
                 and
                 unlikely
                 to
                 become
                 a
                 Mother
                 .
                 The
                 Question
                 is
                 ,
                 Whether
                 this
                 be
                 lawful
                 ?
              
               
                 I
                 answer
                 ,
                 
                 1.
                 
                 If
                 he
                 be
                 actually
                 perswaded
                 of
                 that
                 part
                 of
                 the
                 probability
                 when
                 he
                 urges
                 it
                 ,
                 and
                 be
                 changed
                 into
                 the
                 other
                 when
                 he
                 perswades
                 the
                 other
                 ,
                 there
                 is
                 no
                 question
                 but
                 it
                 is
                 as
                 lawful
                 to
                 say
                 both
                 as
                 one
                 ;
                 for
                 they
                 are
                 single
                 affirmatives
                 or
                 negatives
                 ,
                 and
                 the
                 time
                 is
                 but
                 accidental
                 to
                 his
                 perswasion
                 ;
                 yesterday
                 this
                 ,
                 and
                 to
                 morrow
                 its
                 contrary
                 are
                 alike
                 ,
                 while
                 in
                 both
                 or
                 each
                 of
                 them
                 his
                 perswasion
                 is
                 hearty
                 and
                 sincere
                 .
              
               
                 2.
                 
                 If
                 Titius
                 urges
                 both
                 parts
                 severally
                 ,
                 
                 and
                 yet
                 remains
                 actually
                 perswaded
                 but
                 of
                 one
                 of
                 them
                 ,
                 he
                 may
                 urge
                 them
                 as
                 probable
                 in
                 themselves
                 ,
                 disputable
                 ,
                 and
                 of
                 indifferent
                 argument
                 and
                 inducement
                 ,
                 for
                 so
                 they
                 are
                 .
                 But
                 ,
              
               
                 3.
                 
                 He
                 must
                 not
                 imprint
                 them
                 by
                 the
                 efficacy
                 of
                 his
                 own
                 authority
                 and
                 opinion
                 ,
                 
                 nor
                 speak
                 that
                 as
                 certain
                 which
                 is
                 at
                 most
                 but
                 probable
                 ,
                 and
                 to
                 him
                 seems
                 false
                 ;
                 for
                 so
                 to
                 doe
                 is
                 against
                 ingenuity
                 and
                 Christian
                 sincerity
                 ;
                 it
                 is
                 to
                 make
                 a
                 lie
                 put
                 on
                 the
                 face
                 of
                 truth
                 and
                 become
                 a
                 craft
                 ;
                 it
                 is
                 not
                 honest
                 nor
                 noble
                 ,
                 nor
                 agreeing
                 to
                 the
                 spirit
                 of
                 a
                 Christian
                 ,
                 and
                 is
                 a
                 direct
                 deception
                 on
                 one
                 side
                 ,
                 and
                 an
                 indirect
                 prosecution
                 of
                 a
                 lawful
                 end
                 .
              
            
             
               
                 RULE
                 8.
                 
                 An
                 opinion
                 relying
                 upon
                 very
                 slender
                 probability
                 is
                 not
                 to
                 be
                 followed
                 ,
                 except
                 in
                 the
                 cases
                 of
                 great
                 necessity
                 ,
                 or
                 great
                 charity
                 .
              
               
                 THAT
                 it
                 is
                 not
                 ordinarily
                 to
                 be
                 followed
                 is
                 therefore
                 certain
                 ,
                 
                 because
                 it
                 cannot
                 be
                 supposed
                 ,
                 but
                 that
                 its
                 contradictory
                 hath
                 greater
                 probability
                 ,
                 and
                 either
                 he
                 that
                 follows
                 this
                 trifle
                 is
                 light
                 of
                 beleef
                 ,
                 or
                 unreasonable
                 in
                 his
                 choice
                 ,
                 or
                 his
                 reason
                 is
                 to
                 him
                 ,
                 but
                 as
                 eyes
                 to
                 an
                 Owl
                 or
                 Bat
                 ,
                 half-sighted
                 and
                 imperfect
                 ;
                 and
                 at
                 the
                 best
                 ,
                 no
                 fit
                 motive
                 to
                 the
                 Will.
                 And
                 if
                 it
                 could
                 be
                 lawful
                 to
                 follow
                 every
                 degree
                 of
                 probability
                 ,
                 it
                 were
                 perfectly
                 in
                 any
                 mans
                 choice
                 to
                 do
                 ,
                 almost
                 what
                 he
                 pleased
                 ,
                 especially
                 if
                 he
                 meets
                 with
                 an
                 ill
                 counsellor
                 and
                 a
                 witty
                 advocate
                 .
                 For
                 at
                 this
                 rate
                 all
                 marriages
                 may
                 be
                 dissolved
                 ,
                 all
                 vices
                 excused
                 upon
                 pretence
                 of
                 some
                 little
                 probable
                 necessity
                 ;
                 and
                 drunkenness
                 will
                 be
                 entertained
                 as
                 Physick
                 ,
                 and
                 fornication
                 as
                 a
                 thing
                 allowed
                 by
                 some
                 vicious
                 persons
                 whose
                 wit
                 is
                 better
                 then
                 their
                 manners
                 ;
                 and
                 all
                 books
                 of
                 Conscience
                 shall
                 become
                 patrons
                 or
                 indices
                 of
                 sins
                 ,
                 and
                 teach
                 men
                 what
                 they
                 pretend
                 against
                 ,
                 and
                 there
                 shall
                 be
                 no
                 such
                 thing
                 as
                 
                   checks
                   of
                   Conscience
                
                 ,
                 because
                 few
                 men
                 
                 sin
                 without
                 some
                 excuse
                 ,
                 and
                 it
                 were
                 no
                 excuse
                 unless
                 it
                 were
                 mingled
                 with
                 some
                 little
                 probabilities
                 ;
                 and
                 there
                 were
                 in
                 very
                 many
                 cases
                 ,
                 no
                 rule
                 for
                 conscience
                 but
                 a
                 witty
                 inventer
                 of
                 pretty
                 little
                 inducements
                 ,
                 which
                 rather
                 then
                 a
                 man
                 shall
                 want
                 ,
                 his
                 enemy
                 will
                 supply
                 to
                 him
                 out
                 of
                 his
                 magazine
                 of
                 fallacies
                 .
              
               
                 2.
                 
                 But
                 that
                 there
                 are
                 some
                 cases
                 in
                 which
                 it
                 is
                 to
                 be
                 permitted
                 is
                 therefore
                 certain
                 ,
                 
                 because
                 it
                 may
                 be
                 necessary
                 in
                 some
                 circumstances
                 to
                 doe
                 so
                 ,
                 and
                 in
                 these
                 cases
                 the
                 former
                 impediments
                 cannot
                 intervene
                 ,
                 because
                 the
                 causes
                 of
                 necessity
                 or
                 great
                 charity
                 occurring
                 but
                 seldome
                 destroy
                 all
                 power
                 or
                 pretence
                 of
                 an
                 easy
                 deception
                 .
                 
                   Anna
                   Murrana
                
                 was
                 married
                 to
                 her
                 near
                 kinsman
                 
                   Thomaso
                   Grillo
                
                 ,
                 but
                 supposed
                 him
                 not
                 to
                 be
                 so
                 near
                 .
                 It
                 was
                 afterwards
                 discovered
                 to
                 her
                 that
                 the
                 propinquity
                 was
                 so
                 great
                 that
                 the
                 marriage
                 was
                 null
                 and
                 invalid
                 :
                 while
                 this
                 trouble
                 was
                 upon
                 her
                 ,
                 there
                 happily
                 comes
                 a
                 discreet
                 old
                 woman
                 who
                 tells
                 her
                 ,
                 that
                 though
                 it
                 be
                 true
                 that
                 Grillo's
                 Father
                 was
                 supposed
                 to
                 have
                 lien
                 with
                 her
                 Mother
                 ,
                 and
                 that
                 her self
                 was
                 born
                 of
                 that
                 conjunction
                 ,
                 yet
                 she
                 her self
                 being
                 private
                 to
                 the
                 transaction
                 did
                 put
                 another
                 woman
                 into
                 the
                 place
                 of
                 Murrana's
                 Mother
                 ,
                 and
                 that
                 her
                 Mother
                 was
                 also
                 deceived
                 in
                 the
                 same
                 manner
                 ;
                 and
                 though
                 they
                 thought
                 they
                 enjoyed
                 each
                 other
                 ,
                 yet
                 they
                 were
                 both
                 cozened
                 into
                 more
                 chast
                 embraces
                 .
                 Now
                 upon
                 this
                 the
                 question
                 arises
                 ,
                 whether
                 or
                 no
                 Murrana
                 may
                 safely
                 rely
                 upon
                 so
                 slight
                 a
                 testimony
                 as
                 the
                 saying
                 of
                 this
                 woman
                 ,
                 in
                 a
                 matter
                 of
                 so
                 great
                 difficulty
                 and
                 concernment
                 .
                 Here
                 the
                 case
                 is
                 favourable
                 .
                 Murrana
                 is
                 passionately
                 endeared
                 to
                 Grillo
                 ,
                 and
                 besides
                 her
                 love
                 hath
                 a
                 tender
                 conscience
                 ,
                 and
                 if
                 her
                 marriage
                 be
                 separated
                 ,
                 dies
                 at
                 both
                 ends
                 of
                 the
                 evil
                 ,
                 both
                 for
                 the
                 evil
                 conjunct●on
                 ,
                 and
                 for
                 the
                 sad
                 separation
                 .
                 This
                 therefore
                 is
                 to
                 be
                 presumed
                 security
                 enough
                 for
                 her
                 to
                 continue
                 in
                 her
                 state
                 .
              
               
                 Like
                 to
                 this
                 is
                 that
                 of
                 a
                 woman
                 in
                 Brescia
                 .
                 Her
                 husband
                 had
                 been
                 contracted
                 to
                 a
                 woman
                 of
                 Panormo
                 ,
                 
                 
                   Per
                   verba
                   de
                   praesenti
                
                 ;
                 she
                 taking
                 her
                 pleasure
                 upon
                 the
                 Sea
                 ,
                 is
                 with
                 her
                 company
                 surprised
                 by
                 a
                 Turks
                 man
                 of
                 Warre
                 ,
                 and
                 is
                 reported
                 ,
                 first
                 to
                 have
                 been
                 defloured
                 ,
                 and
                 then
                 kill'd
                 .
                 When
                 the
                 sorrow
                 for
                 this
                 accident
                 had
                 boyld
                 down
                 ,
                 the
                 Gentleman
                 marries
                 a
                 Maid
                 of
                 Brescia
                 ,
                 and
                 lives
                 with
                 her
                 some
                 years
                 ;
                 after
                 which
                 she
                 hears
                 that
                 his
                 first
                 Spouse
                 was
                 not
                 kill'd
                 ,
                 but
                 alive
                 and
                 in
                 sorrow
                 in
                 the
                 Isle
                 of
                 Malta
                 ,
                 and
                 therefore
                 that
                 her self
                 liv'd
                 in
                 a
                 state
                 of
                 adultery
                 ,
                 because
                 not
                 she
                 ,
                 but
                 the
                 woman
                 in
                 Malta
                 was
                 the
                 true
                 wife
                 to
                 her
                 husband
                 .
                 In
                 this
                 agony
                 of
                 spirit
                 a
                 Mariner
                 comes
                 to
                 her
                 house
                 and
                 secretly
                 tells
                 her
                 ,
                 that
                 this
                 woman
                 was
                 indeed
                 at
                 Malta
                 ,
                 but
                 lately
                 dead
                 ,
                 and
                 so
                 the
                 impediment
                 was
                 removed
                 .
                 The
                 question
                 now
                 arises
                 ,
                 whether
                 upon
                 the
                 taking
                 away
                 this
                 impediment
                 ,
                 it
                 be
                 required
                 that
                 the
                 persons
                 already
                 engaged
                 should
                 contract
                 anew
                 ?
                 That
                 a
                 new
                 contract
                 is
                 necessary
                 ,
                 is
                 universally
                 beleeved
                 ,
                 and
                 is
                 almost
                 certain
                 (
                 as
                 in
                 its
                 proper
                 place
                 will
                 be
                 made
                 to
                 appear
                 )
                 for
                 the
                 contrary
                 opinion
                 is
                 affirm'd
                 but
                 by
                 a
                 very
                 few
                 ,
                 and
                 relies
                 but
                 upon
                 trifling
                 motives
                 ,
                 requiring
                 onely
                 the
                 consent
                 of
                 either
                 of
                 the
                 parties
                 as
                 sufficient
                 for
                 renewing
                 of
                 the
                 contract
                 .
                 But
                 this
                 being
                 but
                 a
                 slender
                 probability
                 ought
                 not
                 to
                 govern
                 her
                 ;
                 she
                 must
                 contract
                 anew
                 by
                 the
                 consent
                 of
                 her
                 husband
                 as
                 well
                 as
                 by
                 her
                 own
                 act
                 .
                 But
                 now
                 the
                 difficulty
                 arises
                 ;
                 for
                 her
                 husband
                 is
                 a
                 vicious
                 man
                 ,
                 and
                 hates
                 her
                 ,
                 and
                 is
                 weary
                 of
                 her
                 ,
                 and
                 wishes
                 her
                 dead
                 ;
                 and
                 if
                 she
                 discover
                 the
                 impediment
                 of
                 their
                 marriage
                 ,
                 and
                 that
                 it
                 is
                 now
                 taken
                 away
                 ,
                 and
                 therefore
                 requires
                 him
                 to
                 recontract
                 himself
                 ,
                 that
                 the
                 marriage
                 which
                 was
                 innocently
                 begun
                 ,
                 may
                 be
                 firm
                 in
                 the
                 progression
                 ,
                 and
                 legally
                 valid
                 ,
                 and
                 in
                 conscience
                 ;
                 she
                 hath
                 great
                 reason
                 to
                 beleeve
                 that
                 he
                 will
                 take
                 advantage
                 of
                 it
                 ,
                 and
                 refuse
                 to
                 joyn
                 in
                 a
                 new
                 contract
                 .
                 In
                 this
                 case
                 therefore
                 ,
                 because
                 it
                 is
                 necessary
                 she
                 should
                 some
                 way
                 or
                 other
                 be
                 releeved
                 ,
                 it
                 is
                 lawful
                 for
                 her
                 to
                 follow
                 that
                 little
                 probability
                 
                 of
                 opinion
                 which
                 says
                 ,
                 that
                 the
                 consent
                 of
                 one
                 is
                 sufficient
                 for
                 the
                 renovation
                 of
                 the
                 contract
                 .
                 And
                 in
                 this
                 case
                 all
                 the
                 former
                 inconveniences
                 mentioned
                 before
                 doe
                 cease
                 :
                 and
                 this
                 is
                 a
                 case
                 of
                 favour
                 ,
                 in
                 behalf
                 of
                 an
                 innocent
                 marriage
                 ,
                 and
                 in
                 favour
                 of
                 the
                 legitimation
                 of
                 children
                 ,
                 and
                 will
                 prevent
                 much
                 evil
                 to
                 them
                 b●th
                 .
                 So
                 that
                 although
                 this
                 case
                 hath
                 but
                 few
                 degrees
                 of
                 probability
                 from
                 its
                 proper
                 and
                 intrinsecal
                 causes
                 ,
                 yet
                 by
                 extrinsecal
                 and
                 collateral
                 appendages
                 it
                 is
                 grown
                 favourable
                 ,
                 and
                 charitable
                 ,
                 and
                 reasonable
                 :
                 it
                 is
                 almost
                 necessary
                 ,
                 and
                 therefore
                 hath
                 more
                 then
                 the
                 little
                 probabilities
                 of
                 its
                 own
                 account
                 .
              
               
                 One
                 case
                 more
                 happens
                 in
                 which
                 a
                 small
                 probability
                 may
                 be
                 pursued
                 ,
                 
                 viz.
                 when
                 the
                 understanding
                 hath
                 not
                 time
                 to
                 consider
                 deeply
                 ,
                 and
                 handle
                 the
                 question
                 on
                 all
                 sides
                 ;
                 then
                 that
                 which
                 first
                 offers
                 it self
                 ,
                 though
                 but
                 mean
                 and
                 weak
                 ,
                 yet
                 if
                 it
                 be
                 not
                 against
                 a
                 strange
                 argument
                 at
                 the
                 same
                 time
                 presented
                 ,
                 it
                 may
                 suffice
                 to
                 determine
                 the
                 action
                 ;
                 for
                 in
                 case
                 the
                 determination
                 prove
                 to
                 be
                 on
                 the
                 wrong
                 side
                 ,
                 yet
                 the
                 ignorance
                 is
                 involuntary
                 and
                 unchosen
                 .
              
               
                 These
                 Rules
                 are
                 concerning
                 a
                 Conscience
                 that
                 is
                 probable
                 by
                 intrinsecal
                 motives
                 ,
                 that
                 is
                 ,
                 by
                 reason
                 ,
                 whether
                 the
                 reason
                 be
                 direct
                 or
                 collateral
                 .
                 But
                 because
                 the
                 conscience
                 is
                 also
                 probably
                 moved
                 in
                 very
                 many
                 cases
                 ,
                 by
                 Authority
                 ,
                 which
                 is
                 an
                 extrinsecal
                 motive
                 ,
                 this
                 is
                 also
                 to
                 be
                 guided
                 and
                 conducted
                 .
              
            
             
               
                 RULE
                 9.
                 
                 Multitude
                 of
                 Authors
                 is
                 not
                 ever
                 the
                 most
                 probable
                 inducement
                 ,
                 nor
                 doth
                 it
                 in
                 all
                 cases
                 make
                 a
                 safe
                 and
                 probable
                 Conscience
                 .
              
               
                 FOllowing
                 a
                 multitude
                 is
                 sometimes
                 like
                 the
                 grazing
                 or
                 running
                 of
                 an
                 heard
                 ,
                 
                 
                   Non
                   quo
                   cundum
                   est
                   ,
                   sed
                   quo
                   itur
                   ,
                
                 not
                 where
                 men
                 ought
                 but
                 where
                 they
                 use
                 to
                 goe
                 :
                 and
                 therefore
                 Justinian
                 in
                 compiling
                 of
                 the
                 body
                 of
                 the
                 Romane
                 Laws
                 ,
                 took
                 that
                 which
                 was
                 most
                 reasonable
                 ,
                 
                 not
                 that
                 which
                 was
                 most
                 followed
                 ;
                 
                   Sed
                   neque
                   ex
                   multitudine
                   Authorum
                   quod
                   melius
                   &
                   aequius
                   est
                   judicabile
                   :
                   cùm
                   possit
                   unius
                   forsan
                   ,
                   &
                   deterioris
                   sententia
                   multos
                   &
                   majores
                   aliqua
                   in
                   parte
                   superare
                   .
                
                 The
                 sentence
                 of
                 one
                 ,
                 and
                 of
                 a
                 meaner
                 man
                 may
                 sometimes
                 outweigh
                 the
                 sayings
                 of
                 a
                 multitude
                 of
                 greater
                 persons
                 .
                 
                   Nam
                   testibus
                   se
                   ,
                   non
                   testimoniis
                   crediturum
                   rescripsit
                   Imperator
                   .
                
                 Sometimes
                 one
                 witness
                 is
                 better
                 then
                 twenty
                 testimonies
                 ;
                 that
                 is
                 ,
                 one
                 man
                 ,
                 good
                 and
                 pious
                 ,
                 prudent
                 and
                 disinteress'd
                 ,
                 can
                 give
                 a
                 surer
                 sentence
                 then
                 many
                 men
                 more
                 crafty
                 ,
                 
                 and
                 less
                 honest
                 .
                 And
                 in
                 the
                 Nicene
                 Council
                 when
                 the
                 Bishops
                 were
                 purposing
                 to
                 dissolve
                 the
                 Priests
                 marriages
                 ,
                 Paphnutius
                 did
                 not
                 follow
                 the
                 common
                 vote
                 ,
                 but
                 gave
                 them
                 good
                 reason
                 for
                 his
                 single
                 opinion
                 ,
                 and
                 they
                 all
                 followed
                 him
                 .
                 This
                 Rule
                 is
                 true
                 ,
                 and
                 to
                 be
                 practised
                 in
                 the
                 following
                 cases
                 :
              
               
                 1.
                 
                 When
                 against
                 the
                 common
                 opinion
                 there
                 is
                 a
                 strong
                 ,
                 
                 or
                 a
                 very
                 probable
                 reason
                 ,
                 then
                 the
                 common
                 opinion
                 is
                 not
                 the
                 more
                 probable
                 .
                 Because
                 a
                 reason
                 is
                 an
                 intrinsecal
                 ,
                 proper
                 and
                 apportioned
                 motive
                 to
                 the
                 conscience
                 ,
                 but
                 humane
                 authority
                 ,
                 or
                 citation
                 of
                 consenting
                 Authors
                 is
                 but
                 an
                 extrinsecal
                 ,
                 accidental
                 and
                 presumptive
                 inducement
                 ,
                 and
                 a
                 meere
                 suppletory
                 in
                 the
                 destitution
                 of
                 reason
                 :
                 and
                 therefore
                 Socrates
                 said
                 ,
                 
                 
                   Veritatem
                   in
                   disputando
                   ,
                   non
                   ex
                   teste
                   aliquo
                   ,
                   sed
                   
                   ex
                   argumento
                   esse
                   ponderandam
                
                 ;
                 Truth
                 is
                 to
                 be
                 weighed
                 by
                 argument
                 not
                 by
                 testimony
                 ,
                 and
                 it
                 is
                 never
                 otherwise
                 but
                 when
                 men
                 are
                 ruled
                 by
                 prejudice
                 ,
                 or
                 want
                 reason
                 to
                 rule
                 them
                 in
                 that
                 particular
                 .
                 
                   Tantum
                   opinio
                   praejudicata
                   poterat
                   ,
                   ut
                   etiam
                   sine
                   ratione
                   valeret
                   authoritas
                   ,
                
                 
                 said
                 Cicero
                 .
                 And
                 this
                 is
                 to
                 be
                 extended
                 to
                 all
                 sorts
                 of
                 Authors
                 that
                 are
                 not
                 Canonical
                 ,
                 or
                 Divine
                 .
                 
                   Meum
                   propositum
                   est
                   antiquos
                   legere
                   ,
                   probare
                   singula
                   ,
                   retinere
                   quae
                   bona
                   sunt
                   ,
                   &
                   à
                   fide
                   Ecclesiae
                   Catholicae
                   non
                   recedere
                   ,
                
                 said
                 S.
                 Hierom.
                 My
                 purpose
                 is
                 to
                 read
                 the
                 Fathers
                 ,
                 to
                 try
                 all
                 things
                 ,
                 to
                 retain
                 that
                 onely
                 which
                 is
                 good
                 ,
                 and
                 never
                 to
                 depart
                 from
                 the
                 faith
                 of
                 the
                 Catholick
                 Church
                 ,
                 that
                 is
                 ,
                 from
                 the
                 Creeds
                 ,
                 which
                 all
                 Christendome
                 professes
                 .
                 And
                 at
                 another
                 time
                 when
                 himself
                 ask'd
                 leave
                 ,
                 in
                 discourse
                 with
                 S.
                 
                   Austin
                   ,
                   Patiaris
                   me
                   cum
                   talibus
                   errare
                   ,
                
                 
                 Suffer
                 me
                 to
                 goe
                 along
                 with
                 such
                 great
                 men
                 ,
                 though
                 to
                 an
                 error
                 ,
                 it
                 would
                 not
                 be
                 permitted
                 ,
                 but
                 reason
                 was
                 chosen
                 and
                 the
                 authority
                 neglected
                 .
                 And
                 this
                 course
                 all
                 men
                 have
                 followed
                 when
                 they
                 pleased
                 ,
                 and
                 knew
                 they
                 might
                 and
                 ought
                 .
              
               
                 2.
                 
                 When
                 the
                 multitude
                 of
                 Doctors
                 are
                 reducible
                 to
                 a
                 single
                 ,
                 
                 or
                 an
                 inconsiderable
                 principle
                 and
                 beginning
                 .
                 Thus
                 an
                 opinion
                 entertained
                 by
                 a
                 whole
                 family
                 and
                 order
                 of
                 Clerks
                 ,
                 while
                 they
                 either
                 generally
                 doe
                 follow
                 ,
                 or
                 think
                 themselves
                 bound
                 to
                 follow
                 the
                 leading
                 man
                 in
                 their
                 own
                 order
                 ,
                 is
                 to
                 be
                 reckoned
                 but
                 as
                 a
                 single
                 opinion
                 .
                 The
                 Millenary
                 opinion
                 was
                 driven
                 to
                 a
                 head
                 in
                 Papias
                 ;
                 the
                 condemning
                 unbaptized
                 infants
                 ,
                 in
                 S.
                 Austin
                 ,
                 or
                 S.
                 Ambrose
                 ;
                 and
                 therefore
                 their
                 numerous
                 followers
                 are
                 not
                 to
                 be
                 reckoned
                 into
                 the
                 account
                 .
                 For
                 if
                 they
                 that
                 follow
                 consider
                 it
                 not
                 ,
                 the
                 case
                 is
                 evident
                 ;
                 if
                 they
                 doe
                 ,
                 then
                 their
                 reaso●●
                 are
                 to
                 be
                 weighed
                 ,
                 not
                 their
                 authority
                 .
              
               
                 3.
                 
                 When
                 it
                 is
                 notorious
                 that
                 there
                 is
                 ,
                 
                 or
                 may
                 be
                 a
                 deception
                 in
                 that
                 number
                 ,
                 by
                 reason
                 of
                 some
                 evil
                 ingredient
                 in
                 the
                 production
                 of
                 the
                 opinion
                 ;
                 as
                 if
                 it
                 be
                 certain
                 that
                 the
                 opinion
                 was
                 taken
                 up
                 because
                 it
                 serves
                 an
                 interest
                 ,
                 the
                 same
                 men
                 having
                 been
                 on
                 the
                 other
                 side
                 when
                 their
                 interest
                 was
                 there
                 .
                 That
                 it
                 is
                 lawful
                 to
                 put
                 hereticks
                 ,
                 or
                 disagreeing
                 persons
                 to
                 death
                 ,
                 is
                 generally
                 taught
                 by
                 the
                 followers
                 of
                 Calvin
                 and
                 Beza
                 where
                 they
                 doe
                 prevail
                 :
                 and
                 yet
                 no
                 man
                 that
                 lives
                 under
                 them
                 hath
                 warrant
                 to
                 rely
                 upon
                 their
                 authority
                 in
                 this
                 question
                 ,
                 because
                 it
                 is
                 onely
                 where
                 and
                 when
                 they
                 have
                 power
                 ,
                 themselves
                 having
                 spoken
                 against
                 it
                 in
                 the
                 days
                 of
                 their
                 minority
                 and
                 under
                 persecution
                 .
                 Under
                 the
                 same
                 consideration
                 it
                 is
                 ,
                 if
                 there
                 be
                 any
                 other
                 reason
                 against
                 the
                 men
                 ,
                 not
                 relating
                 to
                 their
                 manners
                 ,
                 but
                 to
                 their
                 manner
                 of
                 entring
                 or
                 continuing
                 in
                 the
                 perswasion
                 .
              
               
                 4.
                 
                 But
                 when
                 these
                 cautions
                 are
                 provided
                 for
                 ,
                 
                 the
                 multitude
                 of
                 Authors
                 hath
                 a
                 presumptive
                 authority
                 ,
                 that
                 is
                 ,
                 when
                 there
                 is
                 no
                 reason
                 against
                 the
                 thing
                 ,
                 nor
                 against
                 the
                 men
                 ,
                 we
                 may
                 presume
                 upon
                 the
                 multitude
                 of
                 learned
                 men
                 
                   in
                   their
                   proper
                   faculty
                
                 ,
                 that
                 what
                 they
                 teach
                 is
                 good
                 and
                 innocent
                 ,
                 and
                 we
                 may
                 proceed
                 to
                 action
                 accordingly
                 .
                 It
                 can
                 never
                 make
                 a
                 Conscience
                 sure
                 ,
                 but
                 it
                 may
                 be
                 innocent
                 ,
                 because
                 it
                 is
                 probable
                 ;
                 but
                 he
                 that
                 relies
                 upon
                 authority
                 alone
                 is
                 governed
                 by
                 chance
                 .
                 Because
                 ,
                 if
                 the
                 more
                 be
                 against
                 him
                 ,
                 he
                 is
                 prejudic'd
                 by
                 multitude
                 ;
                 if
                 the
                 fewer
                 be
                 against
                 him
                 ,
                 yet
                 they
                 may
                 be
                 the
                 wisest
                 :
                 and
                 whether
                 they
                 be
                 or
                 not
                 ,
                 yet
                 a
                 tooth-drawer
                 may
                 sometimes
                 speak
                 a
                 better
                 reason
                 ;
                 and
                 one
                 may
                 carry
                 it
                 against
                 multitudes
                 ,
                 and
                 neither
                 one
                 nor
                 the
                 other
                 can
                 justly
                 induce
                 a
                 beleef
                 unless
                 they
                 have
                 considered
                 all
                 things
                 ;
                 and
                 if
                 I
                 can
                 tell
                 who
                 hath
                 done
                 so
                 ,
                 I
                 am
                 my self
                 as
                 well
                 able
                 to
                 answer
                 as
                 they
                 :
                 for
                 he
                 that
                 can
                 judge
                 who
                 speaks
                 best
                 reason
                 ,
                 or
                 who
                 is
                 most
                 fit
                 to
                 be
                 trusted
                 in
                 the
                 particular
                 ,
                 must
                 be
                 able
                 in
                 himself
                 to
                 consider
                 the
                 particulars
                 by
                 which
                 that
                 judgement
                 is
                 to
                 be
                 made
                 ;
                 if
                 he
                 can
                 and
                 does
                 ,
                 he
                 hath
                 reason
                 within
                 him
                 ,
                 and
                 needs
                 not
                 follow
                 
                 low
                 authority
                 alone
                 ;
                 if
                 he
                 cannot
                 ,
                 then
                 he
                 is
                 governed
                 by
                 chance
                 ,
                 and
                 must
                 be
                 in
                 the
                 right
                 ,
                 or
                 in
                 the
                 wrong
                 according
                 as
                 it
                 happens
                 .
                 For
                 in
                 many
                 cases
                 both
                 sides
                 have
                 many
                 advocates
                 and
                 abettors
                 ,
                 and
                 no
                 man
                 can
                 tell
                 who
                 hath
                 most
                 ,
                 and
                 each
                 side
                 says
                 that
                 their
                 opinion
                 is
                 the
                 most
                 commonly
                 received
                 .
                 In
                 Venice
                 there
                 is
                 a
                 Law
                 that
                 any
                 man
                 may
                 kill
                 his
                 Father
                 if
                 he
                 be
                 banished
                 ;
                 some
                 affirm
                 this
                 also
                 to
                 be
                 lawful
                 where
                 such
                 a
                 Law
                 is
                 in
                 force
                 ,
                 and
                 they
                 affirm
                 this
                 to
                 be
                 the
                 common
                 opinion
                 .
                 
                   Julius
                   Clarius
                
                 says
                 that
                 it
                 is
                 the
                 common
                 opinion
                 ,
                 that
                 though
                 there
                 be
                 such
                 a
                 Law
                 ,
                 yet
                 that
                 it
                 is
                 unlawful
                 to
                 doe
                 it
                 .
                 It
                 is
                 commonly
                 affirmed
                 that
                 it
                 is
                 lawful
                 for
                 such
                 a
                 banished
                 person
                 to
                 defend
                 himself
                 ,
                 and
                 if
                 he
                 can
                 in
                 his
                 own
                 defence
                 to
                 kill
                 the
                 invader
                 .
                 It
                 is
                 also
                 a
                 common
                 opinion
                 that
                 this
                 is
                 as
                 unlawful
                 as
                 for
                 a
                 condemn'd
                 man
                 to
                 kill
                 his
                 Executioner
                 ,
                 because
                 no
                 Warre
                 can
                 be
                 just
                 on
                 both
                 sides
                 .
                 It
                 is
                 very
                 commonly
                 taught
                 ,
                 that
                 it
                 is
                 lawful
                 by
                 fraud
                 ,
                 by
                 surprise
                 ,
                 by
                 treason
                 ,
                 to
                 slay
                 the
                 Banditi
                 .
                 It
                 is
                 also
                 very
                 commonly
                 taught
                 that
                 this
                 is
                 absolutely
                 unlawful
                 .
                 *
                 Sometimes
                 that
                 which
                 was
                 the
                 common
                 opinion
                 an
                 age
                 agoe
                 ,
                 is
                 now
                 rarely
                 maintained
                 but
                 by
                 a
                 few
                 persons
                 .
                 It
                 was
                 a
                 common
                 opinion
                 in
                 Tertullians
                 time
                 ,
                 that
                 the
                 souls
                 departed
                 are
                 in
                 outer
                 Courts
                 expecting
                 the
                 revelation
                 of
                 the
                 day
                 of
                 the
                 Lord
                 ;
                 in
                 the
                 time
                 of
                 
                   P.
                   Leo
                
                 ,
                 and
                 
                   Venerable
                   Bede
                
                 ,
                 and
                 after
                 ,
                 it
                 was
                 a
                 common
                 opinion
                 that
                 they
                 were
                 taken
                 into
                 the
                 inner
                 Courts
                 of
                 heaven
                 .
                 *
                 Sometimes
                 the
                 place
                 diversifies
                 the
                 opinion
                 .
                 In
                 Germany
                 and
                 France
                 ,
                 the
                 Romanists
                 worship
                 the
                 Cross
                 with
                 a
                 religious
                 worship
                 of
                 the
                 lowest
                 kinde
                 of
                 their
                 own
                 distinction
                 ;
                 but
                 in
                 Spain
                 they
                 worship
                 it
                 with
                 that
                 which
                 they
                 call
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 the
                 highest
                 kinde
                 ;
                 and
                 this
                 is
                 commonly
                 done
                 in
                 the
                 several
                 Countries
                 respectively
                 .
                 When
                 this
                 ,
                 or
                 any
                 thing
                 like
                 this
                 shall
                 happen
                 ,
                 unless
                 by
                 reason
                 men
                 be
                 determined
                 ,
                 they
                 may
                 draw
                 lots
                 for
                 their
                 opinion
                 .
                 But
                 since
                 the
                 better
                 part
                 is
                 not
                 always
                 the
                 greater
                 ,
                 it
                 is
                 left
                 to
                 me
                 to
                 choose
                 which
                 I
                 will
                 ;
                 and
                 it
                 is
                 ten
                 to
                 one
                 but
                 I
                 call
                 the
                 men
                 of
                 my
                 own
                 communion
                 or
                 my
                 own
                 acquaintance
                 ,
                 
                   The
                   best
                
                 ;
                 and
                 it
                 is
                 certain
                 I
                 cannot
                 judge
                 of
                 those
                 with
                 whom
                 I
                 doe
                 not
                 converse
                 .
              
               
                 For
                 these
                 and
                 many
                 other
                 concurrent
                 causes
                 ,
                 
                 the
                 proceeding
                 is
                 inartificial
                 and
                 casual
                 ,
                 and
                 fit
                 to
                 lead
                 the
                 ignorant
                 ,
                 but
                 not
                 the
                 learned
                 :
                 and
                 concerning
                 the
                 ignorant
                 he
                 can
                 so
                 little
                 skill
                 to
                 choose
                 his
                 authority
                 ,
                 that
                 he
                 must
                 lie
                 under
                 that
                 where
                 he
                 dwels
                 ,
                 and
                 where
                 his
                 fortune
                 hath
                 placed
                 him
                 .
                 If
                 he
                 goes
                 any
                 whither
                 else
                 he
                 hath
                 no
                 excuse
                 ,
                 because
                 he
                 hath
                 no
                 sufficient
                 inducement
                 ;
                 and
                 where
                 a
                 man
                 cannot
                 goe
                 alone
                 ,
                 it
                 is
                 best
                 for
                 him
                 to
                 sit
                 still
                 where
                 Gods
                 providence
                 hath
                 placed
                 him
                 ,
                 and
                 follow
                 the
                 Guides
                 provided
                 by
                 the
                 Laws
                 of
                 his
                 Country
                 where
                 he
                 was
                 born
                 ,
                 or
                 where
                 he
                 lives
                 :
                 
                   
                     
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     —
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                
                 Conform
                 your self
                 to
                 the
                 Laws
                 of
                 the
                 People
                 with
                 whom
                 you
                 must
                 abide
                 .
              
               
                 This
                 is
                 the
                 most
                 proper
                 way
                 to
                 conduct
                 the
                 ignorant
                 in
                 their
                 cases
                 of
                 conscience
                 in
                 which
                 themselves
                 have
                 no
                 skill
                 .
                 
                 They
                 must
                 beleeve
                 one
                 ,
                 and
                 if
                 they
                 have
                 a
                 better
                 way
                 to
                 proceed
                 ,
                 let
                 them
                 pursue
                 it
                 :
                 if
                 they
                 have
                 not
                 ,
                 this
                 is
                 certainly
                 safe
                 ,
                 because
                 it
                 is
                 their
                 best
                 ;
                 and
                 no
                 man
                 is
                 tied
                 to
                 make
                 use
                 of
                 better
                 then
                 he
                 hath
                 .
                 And
                 if
                 they
                 could
                 fall
                 into
                 error
                 ,
                 yet
                 it
                 could
                 not
                 be
                 imputed
                 to
                 them
                 with
                 justice
                 ,
                 while
                 
                   bonâ
                   fide
                
                 they
                 fall
                 into
                 heresy
                 ,
                 and
                 are
                 honestly
                 betrayed
                 .
                 This
                 onely
                 is
                 to
                 be
                 added
                 :
              
               
                 They
                 must
                 make
                 it
                 as
                 good
                 as
                 they
                 can
                 by
                 inquiry
                 (
                 according
                 to
                 their
                 circumstances
                 ,
                 opportunities
                 ,
                 and
                 possibilities
                 )
                 and
                 by
                 prayers
                 ,
                 
                 and
                 by
                 innocent
                 and
                 honest
                 purposes
                 ,
                 for
                 these
                 onely
                 will
                 secure
                 our
                 way
                 ,
                 by
                 means
                 of
                 Gods
                 
                 providing
                 .
                 In
                 this
                 case
                 there
                 is
                 no
                 irregularity
                 ,
                 because
                 it
                 is
                 the
                 best
                 obedience
                 which
                 can
                 be
                 expressed
                 by
                 subordinate
                 and
                 weak
                 understandings
                 ,
                 and
                 there
                 is
                 in
                 it
                 no
                 danger
                 ,
                 because
                 the
                 piety
                 ,
                 and
                 the
                 prayers
                 of
                 the
                 man
                 will
                 obtain
                 Gods
                 blessing
                 upon
                 his
                 innocent
                 well
                 meaning
                 soul.
                 It
                 was
                 well
                 said
                 of
                 Hesiod
                 ,
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                
                 He
                 is
                 the
                 best
                 and
                 wisest
                 man
                 who
                 in
                 himself
                 knows
                 what
                 he
                 ought
                 to
                 doe
                 ,
                 discerning
                 what
                 is
                 best
                 ,
                 and
                 seeing
                 unto
                 the
                 end
                 of
                 things
                 .
                 He
                 also
                 is
                 good
                 ,
                 who
                 obeys
                 the
                 sayings
                 of
                 wise
                 men
                 ,
                 that
                 counsel
                 well
                 ;
                 but
                 he
                 is
                 a
                 fool
                 who
                 not
                 being
                 able
                 to
                 advise
                 or
                 determine
                 himself
                 ,
                 refuses
                 to
                 be
                 conducted
                 by
                 others
                 .
                 Here
                 onely
                 are
                 the
                 evils
                 to
                 be
                 complained
                 of
                 .
              
               
                 In
                 some
                 places
                 there
                 are
                 a
                 great
                 many
                 articles
                 put
                 into
                 their
                 publick
                 confessions
                 ,
                 and
                 a
                 great
                 many
                 teachers
                 of
                 unnecessary
                 propositions
                 ,
                 and
                 a
                 great
                 many
                 idle
                 and
                 impertinent
                 guides
                 ,
                 who
                 multiply
                 questions
                 lest
                 themselves
                 should
                 seem
                 useless
                 ;
                 and
                 amongst
                 men
                 ,
                 there
                 are
                 many
                 orders
                 ,
                 and
                 families
                 ,
                 and
                 societies
                 ,
                 all
                 which
                 are
                 desirous
                 to
                 advance
                 themselves
                 ,
                 and
                 to
                 get
                 disciples
                 and
                 reputation
                 ;
                 and
                 on
                 the
                 other
                 side
                 ,
                 there
                 are
                 very
                 many
                 that
                 are
                 idle
                 ,
                 and
                 rather
                 willing
                 to
                 trust
                 others
                 ,
                 then
                 to
                 be
                 troubled
                 themselves
                 ;
                 and
                 many
                 choose
                 Teachers
                 for
                 interest
                 ,
                 and
                 some
                 have
                 mens
                 persons
                 in
                 admiration
                 because
                 of
                 advantage
                 ;
                 and
                 Princes
                 have
                 designs
                 of
                 State
                 ,
                 and
                 they
                 would
                 have
                 Religion
                 minister
                 to
                 them
                 ,
                 and
                 there
                 are
                 a
                 great
                 many
                 Ecclesiastical
                 Laws
                 made
                 ,
                 and
                 some
                 of
                 these
                 pass
                 into
                 dogmaticall
                 propositions
                 ,
                 and
                 they
                 
                   teach
                   for
                   doctrines
                   the
                   Commandements
                   of
                   men
                
                 ;
                 and
                 there
                 are
                 very
                 many
                 sects
                 of
                 men
                 ,
                 and
                 confident
                 fools
                 ,
                 who
                 use
                 to
                 overvalue
                 their
                 trifles
                 ,
                 and
                 teach
                 them
                 for
                 necessary
                 truths
                 ,
                 and
                 in
                 all
                 this
                 incertainty
                 of
                 things
                 ,
                 men
                 are
                 in
                 the
                 dark
                 ,
                 and
                 Religion
                 is
                 become
                 an
                 art
                 of
                 wrangling
                 ;
                 and
                 the
                 writers
                 of
                 Controversies
                 are
                 oftentimes
                 abused
                 themselves
                 ,
                 and
                 oftner
                 doe
                 abuse
                 others
                 ;
                 and
                 therefore
                 men
                 are
                 taught
                 certain
                 little
                 rules
                 to
                 grope
                 by
                 ,
                 and
                 walk
                 in
                 Seas
                 and
                 upon
                 Rocks
                 .
                 But
                 the
                 things
                 themselves
                 are
                 oftentimes
                 so
                 indifferent
                 ,
                 and
                 the
                 reasons
                 of
                 either
                 side
                 so
                 none
                 at
                 all
                 ,
                 or
                 so
                 inconsiderable
                 ,
                 that
                 it
                 comes
                 to
                 pass
                 that
                 the
                 testimony
                 of
                 Doctors
                 is
                 the
                 guide
                 that
                 men
                 choose
                 (
                 
                   as
                   they
                   list
                
                 )
                 to
                 follow●
                 who
                 because
                 they
                 teach
                 contrary
                 things
                 ,
                 cannot
                 be
                 followed
                 by
                 their
                 authority
                 ,
                 and
                 for
                 reason
                 ,
                 sometimes
                 themselves
                 have
                 none
                 ,
                 sometimes
                 their
                 disciples
                 have
                 not
                 leisure
                 to
                 examine
                 them
                 ,
                 or
                 judgement
                 to
                 discern
                 them
                 .
              
               
                 Quest.
                 
              
               
                 HEre
                 therefore
                 is
                 to
                 be
                 inquired
                 ,
                 
                 How
                 shall
                 the
                 ignorant
                 and
                 vulgar
                 people
                 proceed
                 in
                 such
                 cases
                 where
                 their
                 Teachers
                 are
                 divided
                 ?
              
               
                 1.
                 
                 I
                 answer
                 ,
                 that
                 in
                 most
                 cases
                 it
                 is
                 best
                 for
                 them
                 to
                 let
                 them
                 alone
                 ,
                 and
                 let
                 them
                 be
                 divided
                 still
                 ,
                 and
                 to
                 follow
                 them
                 in
                 those
                 things
                 where
                 they
                 doe
                 agree
                 ;
                 but
                 if
                 it
                 be
                 in
                 such
                 cases
                 where
                 they
                 must
                 declare
                 or
                 act
                 on
                 one
                 side
                 ,
                 let
                 them
                 take
                 that
                 which
                 they
                 think
                 to
                 be
                 
                   the
                   safest
                
                 ,
                 or
                 the
                 
                   most
                   pious
                
                 ,
                 the
                 
                   most
                   charitable
                
                 ,
                 and
                 the
                 
                   most
                   useful
                
                 ;
                 that
                 so
                 by
                 collateral
                 considerations
                 they
                 may
                 determine
                 that
                 which
                 by
                 the
                 authority
                 seems
                 equal
                 and
                 indeterminable
                 .
              
               
                 
                   The
                   collateral
                   considerations
                   are
                   commonly
                   these
                   :
                
              
               
                 1.
                 
                 That
                 which
                 is
                 more
                 agreeable
                 to
                 the
                 letter
                 of
                 Scripture
                 .
              
               
                 2.
                 
                 That
                 which
                 does
                 most
                 agree
                 with
                 the
                 purpose
                 and
                 design
                 of
                 it
                 .
              
               
               
                 3.
                 
                 That
                 which
                 Saints
                 have
                 practised
                 .
              
               
                 4.
                 
                 That
                 which
                 whole
                 Nations
                 have
                 approved
                 .
              
               
                 5.
                 
                 That
                 which
                 is
                 agreeable
                 to
                 common
                 life
                 .
              
               
                 6.
                 
                 That
                 which
                 is
                 best
                 for
                 the
                 publick
                 .
              
               
                 7.
                 
                 That
                 which
                 is
                 most
                 for
                 the
                 glory
                 of
                 God
                 ,
                 for
                 the
                 reputation
                 of
                 his
                 Name
                 ,
                 and
                 agreeing
                 with
                 his
                 attributes
                 .
              
               
                 8.
                 
                 That
                 which
                 is
                 more
                 holy
                 .
              
               
                 9.
                 
                 That
                 which
                 gives
                 least
                 confidence
                 to
                 sin
                 and
                 sinners
                 .
              
               
                 10.
                 
                 That
                 which
                 is
                 most
                 charitable
                 to
                 others
                 .
              
               
                 11.
                 
                 That
                 which
                 will
                 give
                 least
                 offence
                 .
              
               
                 12.
                 
                 And
                 (
                 in
                 destitution
                 of
                 all
                 things
                 else
                 )
                 that
                 which
                 is
                 most
                 useful
                 to
                 our selves
                 .
                 All
                 these
                 are
                 good
                 considerations
                 ,
                 and
                 some
                 of
                 them
                 intervene
                 in
                 most
                 cases
                 ,
                 and
                 can
                 be
                 considered
                 by
                 most
                 men
                 .
                 But
                 where
                 nothing
                 of
                 these
                 can
                 be
                 interwoven
                 in
                 the
                 sentence
                 ,
                 but
                 that
                 the
                 authority
                 of
                 the
                 Teacher
                 is
                 the
                 onely
                 thing
                 that
                 can
                 be
                 considered
                 ,
                 the
                 following
                 measures
                 are
                 to
                 be
                 added
                 .
              
               
                 2.
                 
                 The
                 authority
                 of
                 one
                 man
                 wise
                 and
                 good
                 ,
                 
                 that
                 is
                 ,
                 who
                 is
                 generally
                 so
                 reputed
                 ,
                 is
                 a
                 probable
                 argument
                 ,
                 and
                 a
                 sufficient
                 guide
                 to
                 ignorant
                 persons
                 in
                 doubtful
                 matters
                 ,
                 where
                 there
                 is
                 no
                 clear
                 or
                 known
                 revelation
                 to
                 the
                 contrary
                 .
                 When
                 it
                 is
                 his
                 best
                 ,
                 there
                 is
                 no
                 disputing
                 whether
                 it
                 be
                 good
                 or
                 no
                 ;
                 onely
                 in
                 this
                 case
                 ,
                 he
                 is
                 so
                 farre
                 to
                 suspend
                 his
                 consent
                 ,
                 till
                 his
                 guide
                 hath
                 considered
                 ,
                 or
                 answered
                 deliberately
                 ;
                 for
                 if
                 his
                 guide
                 vomit
                 out
                 answers
                 ,
                 it
                 is
                 better
                 to
                 refuse
                 it
                 ,
                 till
                 it
                 be
                 digested
                 better
                 .
                 This
                 hath
                 been
                 highly
                 abused
                 in
                 some
                 places
                 ,
                 and
                 permissions
                 have
                 been
                 given
                 or
                 taken
                 to
                 doe
                 acts
                 of
                 vile
                 impiety
                 ,
                 or
                 horrible
                 danger
                 ,
                 where
                 by
                 interest
                 they
                 were
                 perswaded
                 ,
                 and
                 being
                 desirous
                 for
                 some
                 pretence
                 to
                 legitimate
                 the
                 act
                 ,
                 or
                 to
                 invite
                 their
                 conscience
                 to
                 it
                 ,
                 they
                 have
                 been
                 content
                 with
                 the
                 opinion
                 of
                 one
                 probable
                 Doctor
                 .
                 Such
                 was
                 he
                 whose
                 testimony
                 being
                 required
                 in
                 a
                 matter
                 of
                 right
                 concerning
                 his
                 College
                 ,
                 swore
                 to
                 a
                 thing
                 as
                 of
                 his
                 certain
                 knowlege
                 ,
                 of
                 which
                 he
                 had
                 no
                 certain
                 knowledge
                 ,
                 but
                 a
                 probable
                 conjecture
                 ;
                 onely
                 because
                 he
                 had
                 read
                 or
                 been
                 told
                 that
                 one
                 Doctor
                 said
                 it
                 was
                 lawful
                 so
                 to
                 doe
                 .
                 This
                 is
                 to
                 suborn
                 a
                 sentence
                 and
                 to
                 betray
                 a
                 conscience
                 ,
                 for
                 the
                 sentence
                 of
                 one
                 Doctor
                 is
                 onely
                 a
                 good
                 or
                 a
                 tolerable
                 guide
                 ,
                 when
                 there
                 is
                 no
                 better
                 guide
                 
                   for
                   us
                
                 ,
                 and
                 no
                 reason
                 
                   against
                   us
                
                 ;
                 that
                 is
                 ,
                 it
                 is
                 to
                 be
                 used
                 onely
                 when
                 it
                 is
                 the
                 best
                 ,
                 but
                 not
                 when
                 it
                 is
                 the
                 worst
                 .
              
               
                 3.
                 
                 But
                 if
                 divers
                 men
                 equally
                 wise
                 and
                 good
                 speak
                 variously
                 in
                 the
                 question
                 ,
                 
                 and
                 that
                 the
                 inquirer
                 cannot
                 be
                 indifferent
                 to
                 both
                 ,
                 but
                 must
                 resolve
                 upon
                 one
                 ,
                 he
                 is
                 first
                 to
                 follow
                 his
                 Parish
                 Priest
                 ,
                 rather
                 then
                 a
                 stranger
                 in
                 the
                 article
                 ,
                 who
                 is
                 equal
                 in
                 all
                 things
                 else
                 ;
                 his
                 own
                 Confessor
                 ,
                 his
                 own
                 Bishop
                 ,
                 or
                 the
                 Laws
                 and
                 Customs
                 of
                 his
                 own
                 Country
                 :
                 because
                 next
                 to
                 reason
                 ,
                 comes
                 in
                 place
                 that
                 which
                 in
                 order
                 of
                 things
                 is
                 next
                 to
                 it
                 ;
                 that
                 is
                 ,
                 the
                 
                   proper
                   advantages
                
                 of
                 the
                 man
                 ,
                 that
                 is
                 ,
                 
                   learning
                   and
                   piety
                
                 ;
                 and
                 next
                 to
                 them
                 succeed
                 the
                 
                   accidental
                   advantages
                
                 of
                 the
                 man
                 ,
                 that
                 is
                 ,
                 
                   his
                   authority
                
                 and
                 
                   legal
                   preheminence
                
                 .
                 There
                 is
                 no
                 other
                 reason
                 for
                 these
                 things
                 ,
                 but
                 that
                 which
                 is
                 in
                 the
                 proper
                 and
                 natural
                 order
                 of
                 things
                 :
                 This
                 is
                 the
                 natural
                 method
                 of
                 perswasion
                 direct
                 and
                 indirect
                 .
              
               
                 4.
                 
                 Where
                 it
                 can
                 certainly
                 be
                 told
                 that
                 it
                 is
                 the
                 more
                 common
                 ,
                 
                 there
                 the
                 community
                 of
                 the
                 opinion
                 hath
                 the
                 advantage
                 ,
                 and
                 is
                 in
                 the
                 same
                 circumstances
                 still
                 to
                 be
                 preferred
                 ,
                 because
                 where
                 reason
                 is
                 not
                 clear
                 and
                 manifest
                 ,
                 there
                 we
                 are
                 to
                 goe
                 after
                 it
                 ,
                 where
                 it
                 is
                 more
                 justly
                 to
                 be
                 presumed
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 said
                 Euripides
                 ,
                 it
                 is
                 good
                 when
                 good
                 things
                 are
                 attested
                 
                 by
                 many
                 witnesses
                 .
                 O
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 said
                 Aristotle
                 ,
                 
                 that
                 which
                 seems
                 so
                 to
                 all
                 men
                 ,
                 this
                 we
                 say
                 ,
                 is
                 as
                 it
                 seems
                 ;
                 and
                 so
                 it
                 is
                 in
                 proportion
                 from
                 some
                 to
                 many
                 ,
                 from
                 many
                 to
                 all
                 .
                 The
                 summe
                 of
                 all
                 these
                 things
                 is
                 this
                 :
                 1.
                 
                 God
                 is
                 to
                 be
                 preferred
                 before
                 man.
                 2.
                 
                 Our
                 own
                 reason
                 before
                 the
                 sayings
                 of
                 others
                 .
                 3.
                 
                 Many
                 before
                 few
                 .
                 4.
                 
                 A
                 few
                 before
                 one
                 .
                 5.
                 
                 Our
                 superiours
                 ,
                 or
                 persons
                 in
                 just
                 authority
                 over
                 us
                 ,
                 before
                 private
                 persons
                 ,
                 
                   caeteris
                   paribus
                
                 .
                 6.
                 
                 Our
                 own
                 before
                 strangers
                 .
                 7.
                 
                 Wise
                 men
                 before
                 the
                 ignorant
                 .
                 8.
                 
                 The
                 godly
                 and
                 well
                 meaning
                 ,
                 and
                 well
                 reputed
                 ,
                 before
                 men
                 of
                 indifferent
                 or
                 worse
                 lives
                 .
                 That
                 is
                 ,
                 they
                 must
                 doe
                 as
                 well
                 and
                 wisely
                 as
                 they
                 can
                 ,
                 and
                 no
                 man
                 is
                 obliged
                 to
                 doe
                 better
                 .
                 Onely
                 this
                 is
                 to
                 be
                 observed
                 ;
              
               
                 That
                 in
                 this
                 case
                 it
                 is
                 not
                 necessary
                 that
                 truth
                 should
                 be
                 found
                 ,
                 
                 but
                 it
                 is
                 highly
                 necessary
                 it
                 should
                 be
                 searched
                 for
                 .
                 It
                 may
                 be
                 it
                 cannot
                 be
                 hit
                 ,
                 but
                 it
                 must
                 be
                 
                   aymed
                   at
                
                 .
                 And
                 therefore
                 they
                 (
                 who
                 are
                 concerned
                 )
                 are
                 not
                 to
                 be
                 troubled
                 and
                 amazed
                 at
                 the
                 variety
                 of
                 opinions
                 that
                 are
                 in
                 the
                 world
                 ;
                 
                   There
                   must
                   be
                   heresies
                
                 ,
                 that
                 is
                 ,
                 sects
                 are
                 differing
                 opinions
                 ,
                 
                   that
                   they
                   who
                   are
                   faithful
                   may
                   be
                   approved
                   .
                
                 Now
                 they
                 can
                 be
                 approved
                 in
                 nothing
                 but
                 what
                 is
                 in
                 their
                 power
                 ,
                 that
                 is
                 ,
                 diligence
                 to
                 inquire
                 ,
                 and
                 honesty
                 in
                 consenting
                 ;
                 both
                 which
                 may
                 very
                 well
                 be
                 ,
                 and
                 yet
                 the
                 man
                 be
                 mistaken
                 in
                 his
                 particular
                 sentence
                 ,
                 in
                 a
                 matter
                 not
                 simply
                 necessary
                 ,
                 not
                 plainly
                 revealed
                 .
              
               
                 There
                 is
                 but
                 one
                 thing
                 more
                 that
                 concerns
                 his
                 duty
                 ,
                 and
                 that
                 is
                 ,
                 
                 that
                 in
                 all
                 his
                 choices
                 he
                 preferre
                 the
                 interest
                 of
                 peace
                 and
                 of
                 obedience
                 ;
                 for
                 it
                 ought
                 to
                 be
                 a
                 very
                 great
                 cause
                 that
                 shall
                 warrant
                 his
                 dissent
                 from
                 the
                 authority
                 which
                 is
                 appointed
                 over
                 him
                 .
                 Such
                 causes
                 may
                 be
                 ,
                 but
                 the
                 unskill'd
                 multitude
                 (
                 of
                 whom
                 we
                 now
                 treat
                 )
                 seldome
                 finde
                 those
                 causes
                 ,
                 and
                 seldome
                 are
                 able
                 to
                 judge
                 of
                 them
                 ,
                 and
                 therefore
                 this
                 Rule
                 is
                 certain
                 .
              
               
                 Whoever
                 blows
                 a
                 trumpet
                 ,
                 
                 and
                 makes
                 a
                 separation
                 from
                 the
                 publick
                 ,
                 they
                 who
                 follow
                 his
                 authority
                 ,
                 and
                 know
                 not
                 ,
                 or
                 understand
                 not
                 a
                 sufficient
                 reason
                 for
                 the
                 doing
                 it
                 ,
                 they
                 are
                 highly
                 inexcusable
                 upon
                 this
                 account
                 ,
                 because
                 they
                 following
                 the
                 less
                 probable
                 authority
                 ,
                 have
                 no
                 excuse
                 for
                 the
                 matter
                 of
                 their
                 sin
                 ;
                 and
                 therefore
                 if
                 it
                 happen
                 to
                 be
                 schisme
                 or
                 rebellion
                 ,
                 or
                 disobedience
                 ,
                 or
                 heresy
                 in
                 the
                 subject
                 matter
                 ,
                 it
                 is
                 in
                 the
                 very
                 form
                 of
                 it
                 ,
                 so
                 imputed
                 to
                 the
                 consenting
                 person
                 .
                 For
                 though
                 great
                 reason
                 may
                 be
                 stronger
                 then
                 authority
                 ,
                 yet
                 no
                 private
                 authority
                 is
                 greater
                 then
                 the
                 publick
                 .
                 But
                 of
                 this
                 I
                 shall
                 have
                 further
                 occasion
                 to
                 discourse
                 in
                 its
                 proper
                 place
                 .
              
               
                 Although
                 this
                 is
                 the
                 best
                 ,
                 and
                 therefore
                 a
                 sufficient
                 advice
                 for
                 the
                 ignorant
                 ,
                 
                 yet
                 for
                 the
                 learned
                 and
                 the
                 wise
                 ,
                 there
                 are
                 other
                 considerations
                 to
                 be
                 added
                 .
              
               
                 1.
                 
                 
                   They
                   who
                   are
                   to
                   teach
                   others
                   may
                   not
                   rely
                   upon
                   single
                   testimonies
                   ,
                   or
                   the
                   slight
                   probability
                   of
                   one
                   Doctors
                   opinion
                   .
                
                 This
                 is
                 true
                 ordinarily
                 and
                 regularly
                 ,
                 because
                 such
                 persons
                 are
                 supposed
                 
                   more
                   at
                   leisure
                   ,
                   more
                   instructed
                   ,
                
                 better
                 
                   able
                   to
                   inquire
                
                 ,
                 and
                 to
                 rely
                 finally
                 upon
                 such
                 single
                 and
                 weak
                 supports
                 ,
                 is
                 
                   to
                   doe
                   the
                   work
                   of
                   the
                   Lord
                   negligently
                   .
                
              
               
                 2.
                 
                 If
                 the
                 opinion
                 be
                 probable
                 upon
                 the
                 account
                 of
                 a
                 more
                 general
                 reception
                 ,
                 
                 and
                 be
                 the
                 more
                 common
                 ,
                 and
                 allowed
                 by
                 wise
                 and
                 good
                 men
                 ,
                 they
                 who
                 are
                 learned
                 ,
                 and
                 are
                 to
                 teach
                 others
                 ,
                 may
                 lawfully
                 follow
                 the
                 opinion
                 without
                 examining
                 the
                 reasons
                 for
                 which
                 it
                 is
                 by
                 those
                 wise
                 men
                 entertained
                 .
                 For
                 the
                 work
                 of
                 learning
                 and
                 inquiry
                 is
                 so
                 large
                 and
                 of
                 immense
                 extension
                 ,
                 that
                 it
                 is
                 impossible
                 all
                 men
                 should
                 perfectly
                 inquire
                 of
                 all
                 things
                 .
                 But
                 some
                 especially
                 attend
                 to
                 one
                 thing
                 ,
                 some
                 to
                 another
                 ;
                 and
                 where
                 men
                 have
                 best
                 considered
                 ,
                 
                 they
                 consider
                 for
                 themselves
                 and
                 for
                 others
                 too
                 ,
                 and
                 themselves
                 are
                 help'd
                 by
                 those
                 others
                 ,
                 in
                 the
                 proper
                 matter
                 of
                 their
                 consideration
                 .
                 A
                 mans
                 life
                 is
                 too
                 short
                 ,
                 and
                 his
                 abilities
                 less
                 ,
                 and
                 it
                 may
                 be
                 his
                 leisure
                 is
                 least
                 of
                 all
                 ,
                 and
                 unable
                 so
                 to
                 consider
                 all
                 that
                 is
                 fit
                 to
                 be
                 beleeved
                 and
                 taught
                 ,
                 that
                 it
                 will
                 be
                 necessary
                 we
                 should
                 help
                 one
                 another
                 ;
                 and
                 the
                 great
                 Teachers
                 and
                 Doctors
                 in
                 several
                 instances
                 may
                 ordinarily
                 be
                 relied
                 upon
                 without
                 danger
                 and
                 inconvenience
                 .
              
               
                 3.
                 
                 But
                 if
                 it
                 happens
                 that
                 by
                 circumstances
                 and
                 accidents
                 the
                 particular
                 question
                 be
                 drawn
                 out
                 into
                 a
                 new
                 inquiry
                 ;
                 
                 if
                 a
                 new
                 doubt
                 arise
                 ,
                 or
                 a
                 scandal
                 be
                 feared
                 ,
                 or
                 the
                 division
                 of
                 mens
                 minds
                 in
                 the
                 new
                 inquest
                 ,
                 then
                 the
                 reasons
                 must
                 be
                 inquired
                 into
                 and
                 the
                 authority
                 is
                 not
                 sufficient
                 .
              
               
                 1.
                 
                 Because
                 the
                 authority
                 is
                 by
                 the
                 new
                 doubt
                 made
                 less
                 probable
                 ,
                 and
                 is
                 part
                 of
                 the
                 question
                 ,
                 and
                 therefore
                 ought
                 not
                 to
                 be
                 presumed
                 right
                 in
                 its
                 own
                 case
                 .
              
               
                 2.
                 
                 Because
                 the
                 duty
                 of
                 Teachers
                 is
                 by
                 this
                 accident
                 determined
                 to
                 this
                 speciall
                 inquiry
                 ,
                 and
                 call'd
                 from
                 their
                 unactive
                 rest
                 ,
                 and
                 implicit
                 beleef
                 ;
                 because
                 the
                 inquirers
                 upon
                 this
                 new
                 account
                 will
                 be
                 determined
                 by
                 nothing
                 but
                 by
                 that
                 reason
                 that
                 shall
                 pretend
                 strongest
                 ;
                 and
                 therefore
                 they
                 who
                 are
                 thus
                 call'd
                 upon
                 ,
                 can
                 no
                 other
                 ways
                 
                   give
                   answer
                   to
                   them
                   that
                   ask
                   .
                
                 It
                 was
                 the
                 universal
                 doctrine
                 of
                 the
                 Church
                 of
                 God
                 for
                 many
                 ages
                 ,
                 even
                 for
                 fourteen
                 Centuries
                 of
                 years
                 ,
                 that
                 
                   Episcopacy
                   is
                   of
                   Divine
                
                 ,
                 or
                 
                   Apostolical
                   institution
                
                 :
                 It
                 was
                 a
                 sufficient
                 warranty
                 for
                 a
                 Parish
                 Priest
                 to
                 teach
                 that
                 doctrine
                 to
                 his
                 Parishioners
                 ,
                 because
                 he
                 found
                 it
                 taught
                 every
                 where
                 ,
                 and
                 questioned
                 no
                 where
                 .
                 But
                 when
                 afterwards
                 this
                 long
                 prescribing
                 truth
                 came
                 to
                 be
                 questioned
                 ,
                 and
                 reasons
                 and
                 Scriptures
                 pretended
                 and
                 offered
                 against
                 it
                 ,
                 and
                 a
                 schism
                 likely
                 to
                 be
                 commenc'd
                 upon
                 it
                 ,
                 it
                 is
                 not
                 sufficient
                 then
                 to
                 rely
                 upon
                 the
                 bare
                 word
                 of
                 those
                 excellent
                 men
                 who
                 are
                 able
                 to
                 prove
                 it
                 (
                 as
                 it
                 is
                 supposed
                 ,
                 )
                 but
                 they
                 who
                 are
                 to
                 teach
                 others
                 must
                 first
                 be
                 instructed
                 themselves
                 in
                 the
                 particular
                 arguments
                 of
                 probation
                 ;
                 that
                 according
                 to
                 the
                 precepts
                 Apostolical
                 ,
                 
                 they
                 may
                 
                   render
                   a
                   reason
                   of
                   the
                   hope
                   that
                   is
                   in
                   them
                   ,
                
                 and
                 may
                 be
                 able
                 
                   both
                   to
                   exhort
                   and
                   to
                   convince
                   the
                   gain-sayers
                
                 ;
                 who
                 because
                 they
                 expresly
                 decline
                 the
                 authority
                 ,
                 and
                 the
                 weight
                 of
                 testimony
                 ,
                 cannot
                 be
                 convinced
                 but
                 by
                 reason
                 ,
                 and
                 the
                 way
                 of
                 their
                 own
                 proceeding
                 .
              
            
             
               
                 RULE
                 10.
                 
                 In
                 following
                 the
                 authority
                 of
                 men
                 ,
                 no
                 Rule
                 can
                 be
                 antecedently
                 given
                 for
                 the
                 choice
                 of
                 the
                 persons
                 ,
                 but
                 the
                 choice
                 is
                 wholly
                 to
                 be
                 conducted
                 by
                 prudence
                 ,
                 and
                 according
                 to
                 the
                 subject
                 matter
                 .
              
               
                 
                   ANcient
                   Writers
                
                 are
                 more
                 venerable
                 :
                 
                 Modern
                 Writers
                 are
                 more
                 knowing
                 :
                 They
                 might
                 be
                 better
                 Witnesses
                 ,
                 but
                 these
                 are
                 better
                 
                   Judges
                   .
                   Antiquity
                
                 did
                 teach
                 the
                 Millenary
                 opinion
                 ,
                 and
                 that
                 Infants
                 were
                 to
                 be
                 communicated
                 ;
                 that
                 without
                 baptism
                 they
                 were
                 damn'd
                 to
                 the
                 flames
                 of
                 hell
                 ;
                 that
                 Angels
                 are
                 corporeal
                 ;
                 that
                 the
                 souls
                 of
                 Saints
                 did
                 not
                 see
                 God
                 before
                 Doomesday
                 ;
                 that
                 sins
                 once
                 pardoned
                 did
                 return
                 again
                 upon
                 case
                 of
                 relapse
                 ;
                 that
                 persons
                 baptized
                 by
                 hereticks
                 were
                 to
                 be
                 re-baptized
                 ,
                 and
                 they
                 expounded
                 Scripture
                 in
                 places
                 innumerable
                 ,
                 otherwise
                 then
                 they
                 are
                 at
                 this
                 day
                 by
                 men
                 of
                 all
                 perswasions
                 ;
                 and
                 therefore
                 no
                 company
                 of
                 men
                 will
                 consent
                 that
                 in
                 all
                 cases
                 the
                 Fathers
                 are
                 
                 rather
                 to
                 be
                 followed
                 then
                 their
                 Successors
                 .
                 They
                 liv'd
                 in
                 the
                 infancy
                 of
                 Christianity
                 ,
                 and
                 we
                 in
                 the
                 elder
                 ages
                 ;
                 they
                 practised
                 more
                 and
                 knew
                 less
                 ,
                 we
                 know
                 more
                 and
                 practise
                 less
                 ;
                 passion
                 is
                 for
                 younger
                 years
                 ,
                 and
                 for
                 beginning
                 of
                 things
                 ,
                 wisdome
                 is
                 by
                 experience
                 ,
                 and
                 age
                 ,
                 and
                 progression
                 .
                 They
                 were
                 highly
                 to
                 be
                 valued
                 ,
                 because
                 in
                 more
                 imperfect
                 notices
                 they
                 had
                 the
                 more
                 perfect
                 piety
                 :
                 we
                 are
                 highly
                 to
                 be
                 reproved
                 ,
                 that
                 in
                 better
                 discourses
                 we
                 have
                 a
                 most
                 imperfect
                 life
                 ,
                 and
                 an
                 unactive
                 Religion
                 :
                 They
                 in
                 their
                 Cases
                 of
                 Conscience
                 took
                 the
                 safest
                 part
                 ,
                 but
                 the
                 Moderns
                 have
                 chosen
                 the
                 most
                 probable
                 .
                 *
                 It
                 was
                 the
                 opinion
                 of
                 the
                 
                   Ancient
                   Divines
                
                 and
                 Lawyers
                 ,
                 that
                 every
                 man
                 is
                 bound
                 to
                 make
                 restitution
                 of
                 all
                 that
                 which
                 he
                 gains
                 by
                 play
                 ,
                 by
                 Cards
                 and
                 Dice
                 ,
                 and
                 all
                 such
                 sports
                 as
                 are
                 forbidden
                 by
                 humane
                 Laws
                 .
                 The
                 
                   modern
                   Casuists
                
                 indeed
                 doe
                 often
                 reprove
                 the
                 whole
                 process
                 ,
                 and
                 condemne
                 the
                 Gamesters
                 in
                 most
                 circumstances
                 ,
                 but
                 doe
                 not
                 beleeve
                 them
                 tied
                 to
                 restitution
                 ,
                 but
                 to
                 penance
                 onely
                 .
                 The
                 first
                 is
                 the
                 safer
                 and
                 the
                 severer
                 way
                 ,
                 but
                 the
                 later
                 hath
                 greater
                 reasons
                 ,
                 as
                 will
                 appear
                 in
                 its
                 own
                 place
                 .
                 All
                 contracts
                 of
                 Usury
                 were
                 generally
                 condemn'd
                 in
                 the
                 foregoing
                 ages
                 of
                 the
                 Church
                 :
                 of
                 late
                 ,
                 not
                 onely
                 the
                 Merchant
                 ,
                 but
                 the
                 Priest
                 ,
                 and
                 the
                 Frier
                 puts
                 out
                 money
                 to
                 increase
                 ,
                 and
                 think
                 themselves
                 innocent
                 :
                 and
                 although
                 commonly
                 it
                 happens
                 that
                 our
                 ignorance
                 and
                 fears
                 represent
                 one
                 opinion
                 to
                 be
                 safe
                 ,
                 when
                 the
                 other
                 is
                 more
                 reasonable
                 ;
                 yet
                 because
                 men
                 will
                 be
                 fearful
                 ,
                 and
                 very
                 often
                 are
                 ignorant
                 and
                 idle
                 in
                 their
                 inquiries
                 ,
                 there
                 will
                 still
                 remain
                 this
                 advantage
                 to
                 either
                 side
                 ,
                 that
                 one
                 is
                 wiser
                 ,
                 and
                 the
                 other
                 in
                 his
                 ignorance
                 is
                 the
                 more
                 secure
                 because
                 he
                 does
                 more
                 then
                 he
                 needs
                 .
                 And
                 therefore
                 it
                 often
                 happens
                 that
                 though
                 we
                 call
                 the
                 ancient
                 Writers
                 ,
                 Fathers
                 ,
                 yet
                 we
                 use
                 them
                 like
                 children
                 ,
                 and
                 think
                 our selves
                 Men
                 rather
                 then
                 them
                 ,
                 which
                 is
                 affirmed
                 by
                 some
                 ,
                 but
                 in
                 effect
                 practised
                 by
                 every
                 man
                 when
                 he
                 pleases
                 .
              
               
                 But
                 if
                 any
                 one
                 shall
                 choose
                 the
                 later
                 Writers
                 ,
                 he
                 must
                 first
                 choose
                 his
                 interest
                 and
                 his
                 side
                 ;
                 
                 I
                 mean
                 if
                 he
                 chooses
                 to
                 follow
                 any
                 upon
                 their
                 authority
                 or
                 reputation
                 without
                 consideration
                 of
                 their
                 reasons
                 ,
                 then
                 he
                 must
                 first
                 choose
                 his
                 side
                 ,
                 for
                 he
                 can
                 never
                 choose
                 his
                 side
                 by
                 the
                 men
                 ,
                 because
                 most
                 Authors
                 are
                 of
                 it
                 themselves
                 by
                 interest
                 .
                 But
                 because
                 all
                 probability
                 is
                 wholly
                 derived
                 from
                 reason
                 ,
                 every
                 authority
                 hath
                 its
                 degree
                 of
                 probability
                 according
                 as
                 it
                 can
                 be
                 presumed
                 or
                 known
                 to
                 rely
                 upon
                 reason
                 .
                 Now
                 in
                 this
                 both
                 the
                 Ancients
                 and
                 the
                 Moderns
                 excel
                 each
                 other
                 respectively
                 .
                 
                   The
                   Ancients
                   were
                   nearer
                   to
                   the
                   fountains
                   Apostolical
                   ,
                   their
                   stream
                   was
                   less
                   pudled
                   ,
                   their
                   thred
                   was
                   not
                   fine
                   but
                   plain
                   and
                   strong
                   ,
                   they
                   were
                   troubled
                   with
                   fewer
                   heresies
                   ;
                   they
                   were
                   not
                   so
                   wittily
                   mistaken
                   as
                   we
                   have
                   been
                   since
                   ;
                   they
                   had
                   better
                   and
                   more
                   firm
                   tradition
                   ,
                   they
                   had
                   pass'd
                   through
                   fewer
                   changes
                   ,
                   and
                   had
                   been
                   blended
                   with
                   fewer
                   interests
                   ;
                   they
                   were
                   united
                   under
                   one
                   Prince
                   ,
                   and
                   consequently
                   were
                   not
                   forc'd
                   to
                   bend
                   their
                   doctrines
                   to
                   the
                   hostile
                   and
                   opposite
                   designs
                   of
                   fighting
                   ,
                   and
                   crafty
                   Kings
                   ;
                   their
                   questions
                   were
                   concerning
                   the
                   biggest
                   articles
                   of
                   Religion
                   ,
                   and
                   therefore
                   such
                   in
                   which
                   they
                   could
                   have
                   more
                   certainty
                   and
                   less
                   deception
                   ;
                   their
                   piety
                   was
                   great
                   ,
                   their
                   devotion
                   high
                   and
                   pregnant
                   ,
                   their
                   discipline
                   regular
                   and
                   sincere
                   ,
                   their
                   lives
                   honest
                   ,
                   their
                   hearts
                   simple
                   ,
                   their
                   zeal
                   was
                   for
                   souls
                   ,
                   and
                   the
                   blood
                   of
                   the
                   Martyrs
                   made
                   the
                   Church
                   irriguous
                   ,
                   and
                   the
                   Church
                   was
                   then
                   a
                   garden
                   of
                   the
                   fairest
                   flowers
                   ,
                   it
                   did
                   daily
                   germinate
                   with
                   blessings
                   from
                   heaven
                   ,
                   and
                   Saints
                   sprung
                   up
                   ,
                   and
                   one
                   Saint
                   could
                   know
                   more
                   of
                   the
                   secrets
                   of
                   Christs
                   Kingdom
                   ,
                   the
                   mysteriousnesses
                   of
                   godly
                   wisdome
                   then
                   a
                   hundred
                   disputing
                   Sophisters
                   ;
                   
                     and
                     above
                     all
                  
                   ,
                   the
                   Church
                   of
                   Rome
                   was
                   then
                   holy
                   and
                   
                     Orthodox
                     ,
                     humble
                  
                   and
                   charitable
                   ,
                   her
                   authority
                   dwelt
                   in
                   the
                   house
                   of
                   its
                   birth
                   ,
                   that
                   is
                   ,
                   in
                   the
                   advantages
                   of
                   
                     an
                     excellent
                     faith
                  
                   and
                   an
                   
                     holy
                     life
                  
                   ;
                   to
                   which
                   the
                   advantages
                   of
                   an
                   accidental
                   authority
                   being
                   added
                   by
                   
                   the
                   Imperial
                   seat
                   ,
                   she
                   was
                   made
                   able
                   to
                   doe
                   all
                   the
                   good
                   she
                   desired
                   ,
                   and
                   she
                   desired
                   all
                   that
                   she
                   ought
                   ;
                   and
                   the
                   greatness
                   of
                   this
                   advantage
                   we
                   can
                   best
                   judge
                   by
                   feeling
                   those
                   sad
                   effects
                   which
                   have
                   made
                   Christendome
                   to
                   groan
                   ,
                   since
                   the
                   Pope
                   became
                   a
                   temporal
                   Prince
                   ,
                   and
                   hath
                   possess'd
                   the
                   rights
                   of
                   some
                   Kings
                   ,
                   and
                   hath
                   invaded
                   more
                   ,
                   and
                   pretends
                   to
                   all
                   ,
                   and
                   is
                   become
                   the
                   great
                   Fable
                   ,
                   and
                   the
                   great
                   Comet
                   of
                   Christendome
                   ,
                   useless
                   and
                   supreme
                   ,
                   high
                   and
                   good
                   for
                   nothing
                   in
                   respect
                   of
                   what
                   he
                   was
                   at
                   first
                   ,
                   and
                   still
                   might
                   have
                   been
                   ,
                   if
                   he
                   had
                   severely
                   judged
                   the
                   interest
                   of
                   Jesus
                   Christ
                   to
                   have
                   been
                   his
                   own
                   .
                
              
               
                 But
                 then
                 on
                 the
                 other
                 side
                 ,
                 
                 the
                 
                   modern
                   Writers
                
                 have
                 considered
                 all
                 the
                 arguments
                 and
                 reasons
                 of
                 the
                 Ancients
                 ;
                 they
                 can
                 more
                 easily
                 adde
                 then
                 their
                 Fathers
                 could
                 finde
                 out
                 ;
                 They
                 can
                 retain
                 their
                 perfect
                 issues
                 ,
                 and
                 leave
                 the
                 other
                 upon
                 their
                 hands
                 ;
                 and
                 what
                 was
                 begun
                 in
                 conjecture
                 ,
                 can
                 either
                 be
                 brought
                 to
                 knowledge
                 ,
                 or
                 remanded
                 into
                 the
                 lot
                 and
                 portion
                 of
                 
                   deceptions
                   .
                   Omnibus
                   enim
                   hic
                   locus
                   feliciter
                   se
                   dedit
                   ,
                   &
                   qui
                   praecesserunt
                   non
                   praeripuisse
                   mihi
                   videntur
                   quae
                   dici
                   poterant
                   ,
                   sed
                   aperuisse
                   .
                   Conditio
                   optima
                   ultimi
                   est
                   ,
                
                 said
                 Seneca
                 .
                 They
                 who
                 went
                 before
                 us
                 ,
                 have
                 not
                 prevented
                 us
                 ,
                 but
                 opened
                 a
                 door
                 that
                 we
                 may
                 enter
                 into
                 the
                 recesses
                 of
                 truth
                 :
                 He
                 that
                 comes
                 last
                 hath
                 the
                 best
                 advantage
                 in
                 the
                 inquiry
                 .
                 
                   Multum
                   egerunt
                   qui
                   ante
                   nos
                   fuerunt
                   ,
                   sed
                   non
                   peregerunt
                   ,
                   multum
                   adhuc
                   restat
                   operis
                   ,
                   multúmque
                   restabit
                   ,
                   nec
                   ulli
                   nato
                   post
                   mille
                   secula
                   praecludetur
                   occasio
                   aliquid
                   adhuc
                   adjiciendi
                   .
                
                 They
                 who
                 went
                 before
                 us
                 have
                 done
                 wisely
                 and
                 well
                 in
                 their
                 generations
                 ,
                 but
                 they
                 have
                 not
                 done
                 all
                 ;
                 much
                 work
                 remains
                 behinde
                 ,
                 and
                 he
                 that
                 lives
                 a
                 thousand
                 ages
                 hence
                 ,
                 shall
                 not
                 complain
                 that
                 there
                 are
                 no
                 hidden
                 truths
                 fit
                 for
                 him
                 to
                 inquire
                 after
                 .
                 There
                 are
                 more
                 worlds
                 to
                 conquer
                 :
              
               
                 
                   Multa
                   dies
                   ,
                   
                   variúsque
                   labor
                   mutabilis
                   aevi
                
                 
                   Retulit
                   in
                   melius
                   —
                
              
               
                 Every
                 day
                 brings
                 a
                 new
                 light
                 ,
                 and
                 by
                 hearty
                 and
                 wise
                 labour
                 we
                 improve
                 what
                 our
                 Fathers
                 espied
                 when
                 they
                 peep'd
                 through
                 the
                 crevises
                 .
                 Every
                 art
                 ,
                 every
                 manufacture
                 was
                 improved
                 ,
              
               
                 
                   Venimus
                   ad
                   summum
                   fortunae
                   ,
                   pingimus
                   atque
                
                 
                   Psallimus
                   ,
                   
                   &
                   luctamur
                   Achivis
                   doctiùs
                   unct
                   is
                   .
                
              
               
                 The
                 Romanes
                 out
                 did
                 the
                 Greeks
                 ,
                 even
                 in
                 things
                 which
                 they
                 were
                 taught
                 in
                 Athens
                 ,
                 or
                 on
                 their
                 hils
                 of
                 sport
                 .
                 But
                 to
                 proceed
                 in
                 the
                 comparing
                 the
                 ages
                 :
                 These
                 later
                 ages
                 have
                 more
                 heresies
                 ,
                 but
                 the
                 former
                 had
                 more
                 dangerous
                 ;
                 and
                 although
                 the
                 Primitive
                 pie●y
                 was
                 high
                 and
                 exemplary
                 ,
                 yet
                 the
                 effect
                 of
                 that
                 was
                 ,
                 that
                 in
                 matters
                 of
                 practice
                 they
                 were
                 more
                 to
                 be
                 followed
                 ,
                 but
                 not
                 in
                 questions
                 of
                 speculation
                 ;
                 these
                 later
                 ages
                 are
                 indeed
                 diseased
                 like
                 children
                 that
                 have
                 the
                 Rickets
                 ,
                 but
                 their
                 upper
                 parts
                 doe
                 swell
                 ,
                 and
                 their
                 heads
                 are
                 bigger
                 ,
                 
                   sagaciores
                   in
                   dogmate
                   ,
                   nequiores
                   in
                   fide
                   ,
                
                 and
                 if
                 they
                 could
                 be
                 abstracted
                 from
                 the
                 mixtures
                 of
                 interest
                 ,
                 and
                 the
                 ingagement
                 of
                 their
                 party
                 ,
                 they
                 are
                 in
                 many
                 things
                 better
                 able
                 to
                 teach
                 the
                 people
                 then
                 the
                 Ancients
                 :
                 That
                 is
                 ,
                 
                   they
                   are
                   best
                   able
                   to
                   guide
                   ,
                   but
                   not
                   always
                   safest
                   to
                   be
                   followed
                   .
                
                 If
                 all
                 circumstances
                 were
                 equal
                 ,
                 that
                 is
                 ,
                 if
                 the
                 later
                 ages
                 were
                 united
                 ,
                 and
                 governed
                 ,
                 and
                 dis●interest
                 ,
                 there
                 is
                 no
                 question
                 but
                 they
                 are
                 the
                 best
                 instructors
                 ;
                 there
                 is
                 certainly
                 more
                 certain
                 notice
                 of
                 things
                 ,
                 and
                 better
                 expositions
                 of
                 Scriptures
                 now
                 then
                 formerly
                 ,
                 but
                 because
                 he
                 that
                 is
                 to
                 rely
                 upon
                 the
                 authority
                 of
                 his
                 guide
                 ,
                 cannot
                 choose
                 by
                 reasons
                 ,
                 he
                 can
                 hardly
                 tell
                 now
                 where
                 to
                 finde
                 them
                 upon
                 that
                 account
                 .
                 There
                 is
                 more
                 gold
                 now
                 then
                 before
                 ,
                 but
                 it
                 is
                 more
                 allayed
                 in
                 the
                 running
                 ,
                 or
                 so
                 hidden
                 in
                 heaps
                 of
                 tinsel
                 ,
                 that
                 when
                 men
                 are
                 best
                 pleased
                 ,
                 now
                 adays
                 they
                 are
                 most
                 commonly
                 cozened
                 .
              
               
                 If
                 a
                 man
                 will
                 take
                 the
                 middle
                 ages
                 ,
                 
                 he
                 may
                 if
                 he
                 will
                 ,
                 and
                 that
                 is
                 all
                 that
                 
                 can
                 be
                 said
                 in
                 it
                 ;
                 for
                 there
                 can
                 be
                 no
                 reason
                 for
                 it
                 ,
                 but
                 much
                 against
                 it
                 .
                 
                   Ego
                   sanè
                   veteres
                   veneror
                   ,
                   &
                   tantis
                   Nominibus
                   semper
                   assurgo
                   .
                   Verùm
                   inter
                   externa
                   aetatem
                   esse
                   scio
                   ,
                   omniáque
                   non
                   esse
                   apud
                   Majores
                   meliora
                   .
                
                 I
                 for
                 my
                 part
                 doe
                 more
                 reverence
                 the
                 Ancients
                 ,
                 and
                 use
                 to
                 rise
                 up
                 and
                 bow
                 my
                 head
                 to
                 such
                 reverend
                 names
                 ,
                 as
                 S.
                 Irenaeus
                 ,
                 S.
                 
                   Cyprian
                   ,
                   Origen
                
                 ,
                 S.
                 Hierome
                 ,
                 S.
                 Austin
                 ;
                 but
                 I
                 reckon
                 age
                 amongst
                 things
                 that
                 are
                 without
                 ,
                 it
                 enters
                 not
                 into
                 the
                 constitution
                 of
                 truth
                 ;
                 and
                 this
                 I
                 know
                 ,
                 that
                 amongst
                 these
                 Ancients
                 ,
                 not
                 all
                 their
                 sayings
                 are
                 the
                 best
                 .
                 And
                 on
                 the
                 other
                 side
                 ,
                 although
                 Antiquity
                 is
                 a
                 gentle
                 prejudice
                 ,
                 and
                 hath
                 some
                 authority
                 ,
                 though
                 no
                 certainty
                 or
                 infallibility
                 ;
                 so
                 I
                 know
                 that
                 novelty
                 is
                 a
                 harder
                 prejudice
                 ,
                 and
                 brings
                 along
                 with
                 it
                 no
                 authority
                 ,
                 but
                 yet
                 it
                 is
                 not
                 a
                 certain
                 condemnation
                 .
                 
                   
                     Quòd
                     si
                     tam
                     Graecis
                     novitas
                     invisa
                     fuisset
                  
                   
                     Quàm
                     est
                     nobis
                     ,
                     
                     quid
                     nunc
                     esset
                     vetus
                     ,
                     aut
                     quid
                     haberet
                  
                   
                     Quod
                     legeret
                     ,
                     tererétque
                     vicissim
                     publicus
                     usus
                     .
                  
                
              
               
                 If
                 our
                 Fathers
                 in
                 Religion
                 had
                 refused
                 every
                 exposition
                 of
                 Scripture
                 that
                 was
                 new
                 ,
                 we
                 should
                 by
                 this
                 time
                 have
                 had
                 nothing
                 old
                 ;
                 But
                 in
                 this
                 case
                 what
                 Martial
                 said
                 of
                 friendships
                 ,
                 we
                 may
                 say
                 of
                 truths
                 :
                 
                   
                     Nec
                     me
                     ,
                     quòd
                     novus
                     sum
                     tibi
                     ,
                     recuses
                     :
                  
                   
                     Omnes
                     hoc
                     veteres
                     tui
                     sodales
                     fuerunt
                     .
                     
                  
                   
                     Tu
                     tantùm
                     inspice
                     qui
                     novus
                     paratur
                  
                   
                     An
                     possit
                     fieri
                     vetus
                     sodalis
                     .
                  
                
              
               
                 Refuse
                 nothing
                 onely
                 because
                 it
                 is
                 new
                 .
                 For
                 that
                 which
                 pretends
                 to
                 age
                 now
                 ,
                 was
                 once
                 in
                 infancy
                 ;
                 onely
                 see
                 if
                 this
                 new
                 thing
                 be
                 fit
                 to
                 be
                 entertained
                 ,
                 and
                 kept
                 till
                 it
                 be
                 old
                 ;
                 That
                 is
                 ,
                 as
                 the
                 thing
                 is
                 in
                 it self
                 ,
                 not
                 as
                 it
                 is
                 in
                 age
                 ,
                 so
                 it
                 is
                 to
                 be
                 valued
                 ,
                 and
                 so
                 also
                 are
                 the
                 men
                 ;
                 for
                 in
                 this
                 ,
                 as
                 in
                 all
                 the
                 other
                 ,
                 the
                 subject
                 matter
                 will
                 help
                 forward
                 to
                 the
                 choice
                 of
                 a
                 guide
                 .
              
               
                 1.
                 
                 The
                 analogy
                 of
                 faith
                 .
              
               
                 2.
                 
                 The
                 piety
                 of
                 a
                 proposition
                 .
              
               
                 3.
                 
                 The
                 safety
                 of
                 it
                 ,
                 and
                 its
                 immunity
                 from
                 sin
                 ;
                 these
                 are
                 right
                 measures
                 to
                 guess
                 at
                 an
                 article
                 ,
                 but
                 these
                 are
                 more
                 intrinsecal
                 ,
                 and
                 sometimes
                 so
                 difficult
                 ,
                 that
                 they
                 cannot
                 be
                 made
                 use
                 of
                 but
                 by
                 those
                 who
                 can
                 judge
                 of
                 reason
                 ,
                 and
                 less
                 need
                 to
                 be
                 conducted
                 by
                 authority
                 .
                 But
                 for
                 these
                 other
                 who
                 are
                 wholly
                 to
                 be
                 led
                 by
                 the
                 power
                 and
                 sentence
                 of
                 their
                 guide
                 ,
                 besides
                 what
                 hath
                 been
                 already
                 advised
                 .
              
               
                 4.
                 
                 The
                 faculty
                 and
                 profession
                 of
                 men
                 is
                 much
                 to
                 be
                 regarded
                 ,
                 as
                 that
                 we
                 trust
                 Divines
                 in
                 matters
                 proper
                 to
                 their
                 cognisance
                 ,
                 and
                 Lawyers
                 in
                 their
                 faculty
                 ;
                 which
                 advice
                 is
                 to
                 be
                 conducted
                 by
                 these
                 measures
                 .
              
               
                 
                   When
                   the
                   Authority
                   of
                   Divines
                   is
                   to
                   be
                   preferred
                   ,
                   when
                   that
                   of
                   Lawyers
                   .
                
              
               
                 1.
                 
                 The
                 whole
                 duty
                 of
                 a
                 Christian
                 consists
                 in
                 the
                 laws
                 of
                 Faith
                 or
                 Religion
                 ,
                 
                 of
                 Sobriety
                 ,
                 and
                 of
                 Justice
                 ;
                 and
                 it
                 is
                 so
                 great
                 a
                 work
                 ,
                 that
                 it
                 is
                 no
                 more
                 then
                 needs
                 that
                 all
                 the
                 orders
                 of
                 wise
                 and
                 learned
                 men
                 should
                 conduct
                 and
                 minister
                 to
                 it
                 .
                 But
                 some
                 portions
                 of
                 our
                 duty
                 are
                 personal
                 ,
                 and
                 some
                 are
                 relative
                 ,
                 some
                 are
                 private
                 ,
                 and
                 some
                 are
                 publick
                 ;
                 some
                 are
                 limited
                 by
                 the
                 Laws
                 of
                 God
                 onely
                 ,
                 and
                 some
                 also
                 by
                 the
                 Laws
                 of
                 men
                 ;
                 some
                 are
                 directed
                 by
                 nature
                 ,
                 some
                 by
                 use
                 and
                 experience
                 ;
                 and
                 to
                 some
                 of
                 these
                 portions
                 
                   contemplative
                   men
                
                 can
                 give
                 best
                 assistances
                 ,
                 and
                 
                   the
                   men
                   of
                   the
                   world
                
                 ,
                 and
                 business
                 can
                 give
                 best
                 help
                 in
                 the
                 other
                 necessities
                 .
                 Now
                 because
                 Divines
                 are
                 therefore
                 in
                 many
                 degrees
                 separate
                 from
                 
                   an
                   active
                   life
                
                 ,
                 that
                 they
                 may
                 with
                 leisure
                 attend
                 to
                 the
                 conduct
                 of
                 things
                 spiritual
                 ,
                 and
                 are
                 chosen
                 as
                 
                   the
                   Ministers
                   of
                   mercy
                
                 ,
                 and
                 
                   the
                   great
                   reconcilers
                   of
                   the
                   world
                   ,
                
                 and
                 therefore
                 are
                 forbidden
                 to
                 intermeddle
                 in
                 questions
                 of
                 blood
                 :
                 and
                 
                 because
                 the
                 affairs
                 of
                 the
                 world
                 in
                 many
                 instances
                 are
                 so
                 intangled
                 ,
                 so
                 unconducing
                 to
                 the
                 affairs
                 of
                 the
                 spirit
                 ,
                 so
                 stubborn
                 that
                 they
                 are
                 hardly
                 to
                 be
                 manag'd
                 by
                 a
                 meek
                 person
                 ,
                 carried
                 on
                 by
                 so
                 much
                 violence
                 ,
                 that
                 they
                 are
                 not
                 to
                 be
                 rescued
                 from
                 being
                 injurious
                 but
                 by
                 a
                 violence
                 that
                 is
                 greater
                 but
                 more
                 just
                 ;
                 and
                 because
                 the
                 interests
                 of
                 men
                 are
                 complicated
                 and
                 difficult
                 ,
                 defended
                 by
                 customs
                 ,
                 preserved
                 in
                 records
                 ,
                 secur'd
                 by
                 sentences
                 of
                 Judges
                 ,
                 and
                 yet
                 admit
                 variety
                 by
                 so
                 many
                 accidents
                 ,
                 circumstances
                 ,
                 and
                 considerations
                 ,
                 as
                 will
                 require
                 the
                 attendance
                 of
                 one
                 whole
                 sort
                 of
                 men
                 ,
                 and
                 of
                 all
                 men
                 in
                 the
                 world
                 Divines
                 are
                 the
                 least
                 fit
                 to
                 be
                 imployed
                 in
                 such
                 troubles
                 and
                 contracts
                 ,
                 such
                 violences
                 .
                 and
                 oppositions
                 ,
                 and
                 yet
                 they
                 are
                 so
                 necessary
                 ,
                 that
                 without
                 them
                 the
                 government
                 of
                 the
                 world
                 would
                 be
                 infinitely
                 disordered
                 ,
                 it
                 is
                 requisite
                 that
                 these
                 should
                 be
                 permitted
                 to
                 a
                 distinct
                 profession
                 .
                 In
                 particular
                 matters
                 of
                 
                   justice
                   ordinarily
                
                 and
                 regularly
                 Lawyers
                 are
                 the
                 most
                 competent
                 Judges
                 :
                 In
                 matters
                 of
                 Religion
                 and
                 Sobriety
                 ,
                 the
                 office
                 of
                 Divines
                 is
                 so
                 wholly
                 or
                 principally
                 imployed
                 ,
                 that
                 it
                 ought
                 to
                 be
                 chosen
                 for
                 our
                 guide
                 .
              
               
                 2.
                 
                 
                   In
                   matters
                   of
                   Justice
                
                 which
                 are
                 to
                 be
                 conducted
                 by
                 general
                 Rules
                 ,
                 
                 Theology
                 is
                 the
                 best
                 Conductress
                 ;
                 and
                 the
                 Lawyers
                 skill
                 is
                 but
                 subservient
                 and
                 ministring
                 .
                 The
                 reason
                 for
                 both
                 is
                 the
                 same
                 ,
                 because
                 all
                 the
                 general
                 measures
                 of
                 justice
                 are
                 the
                 Laws
                 of
                 God
                 ,
                 and
                 therefore
                 cognoscible
                 by
                 the
                 Ministers
                 of
                 Religion
                 ;
                 but
                 because
                 these
                 general
                 measures
                 ,
                 like
                 a
                 great
                 river
                 into
                 little
                 streams
                 ,
                 are
                 deduced
                 into
                 little
                 rivulets
                 and
                 particularities
                 by
                 the
                 laws
                 and
                 customes
                 ,
                 by
                 the
                 sentences
                 and
                 agreements
                 of
                 men
                 ,
                 therefore
                 they
                 must
                 slip
                 from
                 the
                 hands
                 of
                 the
                 
                   spiritual
                   man
                
                 to
                 the
                 prudent
                 and
                 secular
                 .
                 The
                 Divine
                 can
                 condemne
                 all
                 injustice
                 ,
                 murder
                 ,
                 incest
                 ,
                 injurious
                 dealing
                 ;
                 but
                 whether
                 all
                 homicide
                 be
                 murder
                 ,
                 all
                 marriage
                 of
                 kindred
                 be
                 incest
                 ,
                 or
                 taking
                 that
                 which
                 another
                 man
                 possesses
                 be
                 injustice
                 ,
                 must
                 be
                 determined
                 by
                 Laws
                 ,
                 and
                 the
                 learned
                 in
                 them
                 ;
                 and
                 though
                 Divines
                 may
                 rule
                 all
                 these
                 cases
                 as
                 well
                 as
                 any
                 of
                 the
                 long
                 Robe
                 ,
                 yet
                 it
                 is
                 by
                 their
                 prudence
                 and
                 skill
                 in
                 Law
                 ,
                 not
                 by
                 the
                 proper
                 notices
                 of
                 Theology
                 .
              
               
                 3.
                 
                 But
                 justice
                 is
                 like
                 a
                 knife
                 ,
                 
                 and
                 hath
                 a
                 back
                 and
                 an
                 edge
                 ,
                 and
                 there
                 is
                 a
                 letter
                 and
                 a
                 spirit
                 in
                 all
                 Laws
                 ,
                 and
                 justice
                 is
                 self
                 is
                 to
                 be
                 conducted
                 with
                 piety
                 ,
                 and
                 there
                 are
                 modalities
                 ,
                 and
                 measures
                 ,
                 and
                 manners
                 of
                 doing
                 or
                 suffering
                 in
                 humane
                 entercourses
                 ;
                 and
                 many
                 things
                 are
                 just
                 which
                 are
                 not
                 necessary
                 ,
                 and
                 there
                 are
                 excesses
                 and
                 rigours
                 in
                 justice
                 which
                 are
                 to
                 be
                 moderated
                 ,
                 and
                 there
                 are
                 evil
                 and
                 intangling
                 circumstances
                 which
                 make
                 several
                 instances
                 to
                 justle
                 one
                 another
                 ;
                 and
                 one
                 must
                 be
                 serv'd
                 first
                 ,
                 and
                 another
                 must
                 stay
                 its
                 season
                 ;
                 and
                 in
                 paying
                 money
                 there
                 is
                 an
                 
                   ordo
                   ad
                   animam
                
                 ,
                 and
                 justice
                 is
                 to
                 be
                 done
                 for
                 
                   Gods
                   sake
                
                 ,
                 and
                 at
                 some
                 times
                 ,
                 and
                 in
                 some
                 circumstances
                 for
                 charities
                 sake
                 ;
                 and
                 the
                 Law
                 compels
                 to
                 pay
                 him
                 first
                 that
                 requires
                 first
                 ;
                 but
                 in
                 conscience
                 ,
                 justice
                 is
                 oftentimes
                 to
                 be
                 administred
                 with
                 other
                 measures
                 :
                 so
                 that
                 as
                 prudence
                 sometimes
                 must
                 be
                 called
                 to
                 counsel
                 in
                 the
                 conduct
                 of
                 piety
                 ,
                 so
                 must
                 piety
                 oftentimes
                 lead
                 in
                 justice
                 ,
                 and
                 justice
                 it self
                 must
                 be
                 
                   sanctified
                   by
                   the
                   word
                   of
                   God
                   and
                   prayer
                   ,
                
                 and
                 will
                 then
                 goe
                 on
                 towards
                 heaven
                 ,
                 when
                 both
                 Robes
                 like
                 Paranymphs
                 attending
                 a
                 Virgin
                 in
                 the
                 solemnities
                 of
                 her
                 marriage
                 ,
                 help
                 to
                 lead
                 and
                 to
                 adorn
                 her
                 .
              
               
                 4.
                 
                 Sometimes
                 Humane
                 Laws
                 and
                 Divine
                 stand
                 face
                 to
                 face
                 and
                 oppose
                 each
                 other
                 ,
                 
                 not
                 onely
                 in
                 the
                 direct
                 sanction
                 (
                 which
                 does
                 not
                 often
                 happen
                 )
                 but
                 very
                 often
                 in
                 the
                 execution
                 .
                 Sometimes
                 obedience
                 to
                 a
                 humane
                 Law
                 will
                 destroy
                 charity
                 ,
                 sometimes
                 justice
                 is
                 against
                 piety
                 ,
                 sometimes
                 piety
                 seems
                 less
                 consistent
                 with
                 Religion
                 .
                 The
                 Church
                 is
                 poor
                 ,
                 our
                 Parents
                 are
                 necessitous
                 ,
                 the
                 fabricks
                 of
                 the
                 Houses
                 of
                 Prayer
                 are
                 ruinous
                 ,
                 and
                 we
                 are
                 not
                 able
                 to
                 make
                 supplies
                 
                 to
                 all
                 these
                 ;
                 Here
                 what
                 is
                 just
                 ,
                 and
                 what
                 is
                 duty
                 ,
                 not
                 the
                 Law
                 ,
                 but
                 Theology
                 will
                 determine
                 .
                 I
                 owe
                 Sempronius
                 a
                 small
                 summe
                 of
                 money
                 ;
                 it
                 happens
                 that
                 he
                 comes
                 to
                 demand
                 it
                 when
                 the
                 gatherers
                 of
                 Gabels
                 are
                 present
                 to
                 demand
                 an
                 equal
                 summe
                 for
                 Taxes
                 ;
                 here
                 I
                 am
                 to
                 ask
                 my
                 Confessor
                 ,
                 not
                 my
                 Lawyer
                 whether
                 of
                 the
                 two
                 must
                 be
                 serv'd
                 ,
                 since
                 I
                 cannot
                 pay
                 both
                 :
                 and
                 in
                 this
                 case
                 the
                 Ministers
                 of
                 Religion
                 are
                 the
                 guards
                 and
                 defensatives
                 of
                 her
                 interest
                 :
                 Concerning
                 which
                 for
                 the
                 present
                 ,
                 I
                 onely
                 insert
                 this
                 Caution
                 ;
                 That
                 when
                 Religion
                 and
                 Justice
                 are
                 in
                 contest
                 ,
                 the
                 
                   Ministers
                   of
                   Religion
                
                 are
                 not
                 always
                 bound
                 to
                 give
                 sentence
                 on
                 the
                 side
                 of
                 Religion
                 ,
                 but
                 to
                 consider
                 which
                 is
                 the
                 more
                 necessary
                 ,
                 and
                 where
                 the
                 present
                 duty
                 stands
                 ;
                 for
                 sometimes
                 it
                 is
                 absolutely
                 necessary
                 to
                 doe
                 justice
                 ,
                 and
                 actions
                 of
                 particular
                 Religion
                 must
                 attend
                 their
                 season
                 .
                 But
                 then
                 even
                 justice
                 turns
                 into
                 Religion
                 ,
                 and
                 when
                 it
                 does
                 so
                 ,
                 Theology
                 must
                 conduct
                 her
                 into
                 action
                 .
              
               
                 5.
                 
                 When
                 the
                 question
                 concerns
                 an
                 interest
                 ,
                 
                 relative
                 to
                 either
                 faculty
                 ,
                 it
                 is
                 hard
                 choosing
                 the
                 authority
                 on
                 either
                 part
                 ,
                 for
                 one
                 judges
                 for
                 it self
                 ,
                 and
                 the
                 other
                 against
                 his
                 adversary
                 ;
                 that
                 is
                 ,
                 in
                 effect
                 they
                 are
                 both
                 Judges
                 in
                 their
                 own
                 cause
                 .
                 It
                 is
                 notorious
                 in
                 the
                 Church
                 of
                 Rome
                 ,
                 where
                 the
                 Canonists
                 say
                 ,
                 That
                 a
                 Canon
                 Lawyer
                 is
                 to
                 be
                 preferr'd
                 before
                 a
                 Divine
                 in
                 elections
                 to
                 Bishopricks
                 ;
                 but
                 you
                 must
                 think
                 ,
                 the
                 Divines
                 say
                 that
                 themselves
                 are
                 farre
                 the
                 fitter
                 .
                 The
                 Canonists
                 say
                 that
                 Praedial
                 tithes
                 are
                 due
                 
                   by
                   Divine
                   right
                
                 .
                 The
                 Divines
                 say
                 they
                 are
                 onely
                 due
                 by
                 
                   positive
                   constitution
                
                 .
                 The
                 secret
                 of
                 that
                 is
                 ,
                 because
                 most
                 of
                 the
                 Divines
                 that
                 write
                 books
                 are
                 Monks
                 and
                 Friers
                 ,
                 and
                 such
                 which
                 are
                 no
                 friends
                 to
                 Parishes
                 ,
                 that
                 the
                 Pope
                 may
                 be
                 allowed
                 to
                 have
                 power
                 to
                 take
                 tithes
                 from
                 the
                 Parish
                 Priests
                 ,
                 and
                 give
                 them
                 to
                 the
                 Monasteries
                 ;
                 which
                 he
                 could
                 not
                 doe
                 ,
                 if
                 by
                 Divine
                 right
                 they
                 were
                 annexed
                 to
                 their
                 proper
                 Cures
                 .
                 Amongst
                 us
                 the
                 tables
                 are
                 turn'd
                 ,
                 and
                 the
                 Lawyers
                 take
                 the
                 Friers
                 part
                 ,
                 and
                 the
                 Divines
                 generally
                 affirm
                 the
                 Divine
                 right
                 of
                 tithes
                 .
                 Concerning
                 which
                 it
                 is
                 to
                 be
                 considered
                 ,
                 that
                 though
                 the
                 authority
                 of
                 either
                 part
                 is
                 not
                 of
                 it self
                 sufficient
                 to
                 determine
                 a
                 doubting
                 person
                 ,
                 and
                 where
                 interest
                 is
                 apparent
                 ,
                 the
                 person
                 perswading
                 
                   loses
                   much
                   of
                   his
                   authority
                
                 ,
                 yet
                 
                   the
                   proposition
                
                 it self
                 
                   ought
                   not
                   to
                   lose
                   any
                   thing
                   .
                
                 The
                 interest
                 appearing
                 is
                 no
                 more
                 warrant
                 to
                 disbeleeve
                 the
                 proposition
                 ,
                 then
                 it
                 is
                 to
                 beleeve
                 it
                 .
                 In
                 this
                 case
                 there
                 is
                 interest
                 on
                 both
                 sides
                 ,
                 and
                 therefore
                 as
                 to
                 that
                 the
                 case
                 is
                 indifferent
                 .
                 The
                 way
                 to
                 proceed
                 is
                 to
                 consider
                 the
                 proper
                 instruments
                 of
                 perswasion
                 ,
                 and
                 because
                 a
                 truth
                 is
                 not
                 the
                 worse
                 for
                 serving
                 his
                 ends
                 that
                 teaches
                 it
                 ,
                 I
                 am
                 to
                 attend
                 to
                 his
                 arguments
                 without
                 any
                 prejudice
                 .
                 But
                 if
                 I
                 am
                 not
                 able
                 to
                 judge
                 of
                 the
                 reasons
                 ,
                 but
                 must
                 be
                 led
                 by
                 authority
                 ,
                 the
                 presumption
                 lies
                 for
                 the
                 Divines
                 ,
                 I
                 am
                 to
                 beleeve
                 them
                 rather
                 then
                 the
                 Lawyers
                 in
                 such
                 questions
                 ,
                 because
                 there
                 is
                 some
                 Religion
                 in
                 doing
                 so
                 ,
                 and
                 a
                 relation
                 to
                 God
                 ,
                 for
                 whose
                 sake
                 it
                 is
                 ,
                 that
                 I
                 choose
                 to
                 obey
                 their
                 proposition
                 .
              
               
                 6.
                 
                 Where
                 by
                 the
                 favour
                 of
                 Princes
                 or
                 Common-wealths
                 any
                 matters
                 of
                 Justice
                 are
                 reserved
                 to
                 Ecclesiastical
                 cognisance
                 ,
                 
                 in
                 those
                 affairs
                 the
                 authority
                 of
                 Divines
                 is
                 to
                 be
                 preferr'd
                 before
                 that
                 of
                 Lawyers
                 ,
                 because
                 the
                 personal
                 capacities
                 of
                 the
                 men
                 being
                 equal
                 in
                 all
                 things
                 ,
                 the
                 Divines
                 are
                 exercised
                 in
                 the
                 same
                 matters
                 ,
                 and
                 therefore
                 are
                 both
                 concern'd
                 and
                 able
                 ,
                 instructed
                 and
                 engaged
                 ,
                 and
                 though
                 the
                 Lawyers
                 are
                 to
                 be
                 supposed
                 honest
                 ,
                 and
                 just
                 ,
                 and
                 wise
                 ,
                 yet
                 all
                 that
                 also
                 is
                 to
                 be
                 supposed
                 in
                 Divines
                 ,
                 with
                 some
                 advantages
                 of
                 Religion
                 ,
                 and
                 tenderness
                 which
                 is
                 bred
                 in
                 them
                 by
                 their
                 perpetual
                 conversation
                 with
                 the
                 things
                 of
                 God.
                 But
                 in
                 all
                 things
                 he
                 comes
                 the
                 nearest
                 to
                 a
                 sure
                 way
                 of
                 being
                 guided
                 ,
                 who
                 does
                 his
                 best
                 and
                 with
                 greatest
                 honesty
                 of
                 heart
                 ,
                 and
                 simplicity
                 of
                 pious
                 desires
                 to
                 be
                 truly
                 informed
                 .
                 It
                 was
                 well
                 said
                 of
                 
                   Socrates
                   ,
                   
                   An
                   placeant
                   Deo
                   quae
                   feci
                   ,
                   nescio
                   ;
                   hoc
                   certò
                   scio
                   ,
                   me
                   sedulò
                   hoc
                   egisse
                   ut
                   placerent
                   .
                
                 The
                 things
                 which
                 I
                 have
                 done
                 ,
                 whether
                 they
                 please
                 God
                 or
                 no
                 ,
                 I
                 know
                 not
                 ;
                 but
                 this
                 I
                 know
                 assuredly
                 ,
                 that
                 I
                 did
                 earnestly
                 desire
                 ,
                 and
                 diligently
                 take
                 care
                 that
                 they
                 might
                 please
                 him
                 .
              
               
                 If
                 the
                 question
                 be
                 concerning
                 other
                 divisions
                 of
                 men
                 ,
                 
                 as
                 of
                 Schoolmen
                 and
                 
                   Casuists
                   ,
                   Criticks
                
                 or
                 Preachers
                 ,
                 the
                 answer
                 can
                 be
                 no
                 other
                 ,
                 but
                 that
                 in
                 all
                 faculties
                 relating
                 to
                 any
                 parts
                 of
                 Religion
                 ,
                 as
                 there
                 are
                 very
                 wise
                 men
                 ,
                 and
                 very
                 weak
                 men
                 ,
                 so
                 there
                 are
                 some
                 to
                 be
                 preferr'd
                 in
                 each
                 faculty
                 ,
                 if
                 we
                 could
                 finde
                 out
                 who
                 they
                 are
                 :
                 but
                 this
                 praelation
                 is
                 relative
                 to
                 the
                 men
                 ,
                 not
                 to
                 the
                 faculty
                 ,
                 if
                 they
                 were
                 rightly
                 handled
                 .
                 For
                 the
                 several
                 faculties
                 are
                 nothing
                 but
                 the
                 proper
                 portion
                 of
                 matter
                 assign'd
                 to
                 the
                 consideration
                 of
                 an
                 order
                 of
                 men
                 ,
                 in
                 a
                 proper
                 method
                 ;
                 but
                 the
                 great
                 end
                 is
                 the
                 same
                 ,
                 onely
                 the
                 means
                 of
                 perswading
                 the
                 same
                 truth
                 is
                 different
                 .
                 But
                 in
                 the
                 
                   Church
                   of
                   Rome
                
                 they
                 are
                 made
                 several
                 Trades
                 ,
                 and
                 have
                 distinct
                 principles
                 ,
                 and
                 serve
                 special
                 and
                 disunited
                 ends
                 and
                 interests
                 ;
                 and
                 therefore
                 which
                 of
                 them
                 is
                 to
                 be
                 preferr'd
                 ,
                 as
                 to
                 the
                 making
                 a
                 probable
                 opinion
                 is
                 just
                 to
                 be
                 answered
                 ,
                 as
                 if
                 we
                 should
                 ask
                 which
                 is
                 best
                 of
                 feathers
                 or
                 wooll
                 ;
                 they
                 both
                 of
                 them
                 have
                 their
                 excellencies
                 in
                 order
                 to
                 warmth
                 ,
                 and
                 yet
                 if
                 you
                 offer
                 to
                 swallow
                 them
                 down
                 ,
                 they
                 will
                 infallibly
                 choke
                 you
                 .
              
            
             
               
                 RULE
                 11.
                 
                 He
                 that
                 hath
                 given
                 assent
                 to
                 one
                 part
                 of
                 a
                 probable
                 opinion
                 ,
                 may
                 lawfully
                 depose
                 that
                 Conscience
                 ,
                 and
                 that
                 opinion
                 upon
                 confidence
                 of
                 the
                 sentence
                 of
                 another
                 .
              
               
                 THE
                 Curate
                 of
                 S.
                 Martin
                 being
                 sent
                 for
                 to
                 doe
                 his
                 last
                 offices
                 to
                 a
                 dying
                 man
                 ,
                 finds
                 him
                 speechless
                 ,
                 
                 but
                 yet
                 giving
                 signs
                 of
                 his
                 penitence
                 ,
                 as
                 beating
                 his
                 breasts
                 ,
                 weeping
                 and
                 groaning
                 ,
                 holding
                 up
                 his
                 hands
                 ,
                 and
                 looking
                 pitifully
                 ,
                 and
                 in
                 a
                 penitent
                 posture
                 :
                 The
                 Curate
                 having
                 read
                 it
                 ,
                 disputed
                 whether
                 such
                 a
                 person
                 may
                 be
                 absolved
                 ,
                 concerning
                 whose
                 repentance
                 he
                 can
                 have
                 no
                 other
                 testimony
                 but
                 mute
                 signs
                 ,
                 which
                 may
                 be
                 produced
                 by
                 other
                 causes
                 ,
                 and
                 finding
                 arguments
                 on
                 both
                 sides
                 ,
                 consents
                 to
                 the
                 negative
                 as
                 probable
                 ;
                 and
                 yet
                 finding
                 learned
                 persons
                 there
                 who
                 are
                 of
                 another
                 opinion
                 ,
                 lays
                 aside
                 the
                 practices
                 of
                 his
                 own
                 opinion
                 ,
                 and
                 in
                 compliance
                 with
                 the
                 other
                 ,
                 absolves
                 the
                 sick
                 man.
                 One
                 that
                 was
                 present
                 ,
                 and
                 understood
                 the
                 whole
                 process
                 ,
                 inquires
                 whether
                 he
                 did
                 well
                 or
                 no
                 ,
                 as
                 supposing
                 that
                 to
                 doe
                 against
                 his
                 own
                 opinion
                 is
                 to
                 doe
                 against
                 his
                 conscience
                 ;
                 and
                 a
                 mans
                 own
                 conscience
                 
                   is
                   more
                   to
                   him
                   then
                   ten
                   watchmen
                   that
                   keep
                   a
                   city
                   .
                
              
               
                 In
                 answer
                 to
                 this
                 ,
                 
                 it
                 is
                 to
                 be
                 considered
                 there
                 is
                 a
                 double
                 consent
                 to
                 a
                 proposition
                 ,
                 the
                 one
                 is
                 direct
                 ,
                 the
                 other
                 a
                 reflex
                 ;
                 the
                 first
                 is
                 directly
                 terminated
                 upon
                 the
                 honesty
                 or
                 dishonesty
                 of
                 the
                 object
                 ,
                 the
                 other
                 upon
                 the
                 manner
                 of
                 it
                 ,
                 and
                 modality
                 .
                 For
                 instance
                 ,
                 the
                 Curate
                 does
                 not
                 directly
                 consent
                 to
                 that
                 part
                 of
                 the
                 question
                 which
                 he
                 hath
                 chosen
                 ,
                 as
                 that
                 which
                 he
                 will
                 finally
                 rely
                 upon
                 ,
                 but
                 he
                 consents
                 to
                 it
                 onely
                 as
                 a
                 thing
                 that
                 is
                 probable
                 ;
                 If
                 he
                 were
                 fully
                 perswaded
                 of
                 the
                 article
                 as
                 a
                 thing
                 certain
                 ,
                 or
                 as
                 necessary
                 (
                 though
                 of
                 it self
                 
                 it
                 be
                 not
                 so
                 )
                 or
                 if
                 he
                 thinks
                 it
                 is
                 not
                 to
                 be
                 altered
                 ,
                 then
                 to
                 doe
                 against
                 his
                 opinion
                 were
                 to
                 doe
                 against
                 his
                 conscience
                 ,
                 because
                 the
                 opinion
                 were
                 pass'd
                 the
                 region
                 of
                 speculation
                 ,
                 and
                 
                   ineffective
                   notion
                
                 ,
                 and
                 is
                 become
                 a
                 rule
                 and
                 
                   immediate
                   measure
                
                 of
                 action
                 .
                 But
                 because
                 he
                 beleeves
                 it
                 onely
                 probable
                 ,
                 that
                 is
                 such
                 ,
                 in
                 which
                 he
                 is
                 not
                 certain
                 ;
                 but
                 may
                 be
                 deceived
                 ,
                 and
                 may
                 use
                 liberty
                 ,
                 he
                 may
                 as
                 well
                 choose
                 that
                 part
                 of
                 the
                 probability
                 which
                 derives
                 from
                 the
                 reputation
                 and
                 abilities
                 of
                 other
                 men
                 ,
                 as
                 well
                 as
                 that
                 which
                 proceeds
                 from
                 considerations
                 of
                 those
                 little
                 intrinsick
                 arguments
                 which
                 mov'd
                 his
                 assent
                 lightly
                 like
                 a
                 breath
                 upon
                 the
                 waters
                 ,
                 or
                 the
                 smile
                 of
                 an
                 undiscerning
                 infant
                 .
                 His
                 own
                 opinion
                 is
                 well
                 enough
                 concerning
                 the
                 
                   honesty
                   of
                   the
                   object
                
                 ,
                 but
                 yet
                 he
                 that
                 chooses
                 the
                 other
                 part
                 may
                 make
                 an
                 
                   honest
                   election
                
                 ;
                 for
                 his
                 own
                 opinion
                 reflecting
                 upon
                 it self
                 ,
                 not
                 going
                 beyond
                 the
                 stage
                 of
                 uncertainty
                 and
                 probability
                 does
                 openly
                 challenge
                 its
                 own
                 right
                 of
                 choosing
                 another
                 part
                 ;
                 the
                 conscience
                 is
                 no
                 ways
                 intangled
                 and
                 determined
                 ,
                 but
                 so
                 chooses
                 that
                 it
                 may
                 choose
                 again
                 ,
                 if
                 she
                 sees
                 cause
                 for
                 it
                 ,
                 a
                 cause
                 in
                 the
                 particular
                 case
                 ,
                 which
                 she
                 espied
                 not
                 in
                 the
                 abstracted
                 question
                 .
              
               
                 For
                 he
                 may
                 prudently
                 suppose
                 that
                 in
                 what
                 he
                 is
                 not
                 certainly
                 perswaded
                 ,
                 
                 another
                 may
                 be
                 wiser
                 and
                 know
                 more
                 ,
                 and
                 can
                 judge
                 surer
                 :
                 and
                 if
                 he
                 have
                 reason
                 to
                 think
                 so
                 ,
                 it
                 may
                 be
                 a
                 greater
                 reason
                 then
                 that
                 is
                 by
                 which
                 himself
                 did
                 choose
                 his
                 own
                 opinion
                 and
                 part
                 of
                 the
                 probability
                 ;
                 and
                 he
                 may
                 have
                 reason
                 to
                 think
                 meanly
                 of
                 himself
                 ,
                 and
                 he
                 may
                 remember
                 sad
                 stories
                 of
                 his
                 frequent
                 deception
                 ,
                 and
                 be
                 conscious
                 of
                 his
                 own
                 unaptness
                 to
                 pass
                 an
                 honest
                 unbiassed
                 sentence
                 ,
                 and
                 hath
                 no
                 reason
                 to
                 trust
                 himself
                 in
                 matters
                 of
                 proper
                 interest
                 or
                 relation
                 .
              
               
                 This
                 Rule
                 hath
                 no
                 other
                 variety
                 in
                 it
                 but
                 that
                 it
                 be
                 managed
                 by
                 these
                 Cautions
                 .
                 
              
               
                 1.
                 
                 That
                 the
                 man
                 upon
                 whom
                 we
                 rely
                 ,
                 be
                 neither
                 ignorant
                 nor
                 vicious
                 ,
                 so
                 farre
                 as
                 we
                 can
                 judge
                 ,
                 and
                 so
                 farre
                 as
                 relates
                 to
                 the
                 present
                 question
                 ,
                 that
                 is
                 ,
                 that
                 he
                 be
                 a
                 person
                 fit
                 to
                 be
                 a
                 guide
                 of
                 others
                 .
              
               
                 2.
                 
                 That
                 relying
                 on
                 others
                 proceed
                 not
                 out
                 of
                 idleness
                 ,
                 and
                 impatience
                 to
                 inquire
                 our selves
                 .
              
               
                 3.
                 
                 That
                 the
                 opinion
                 of
                 the
                 other
                 be
                 not
                 chosen
                 because
                 it
                 better
                 serves
                 my
                 ends
                 or
                 humour
                 ,
                 but
                 upon
                 the
                 preceding
                 grounds
                 of
                 humility
                 and
                 mean
                 opinion
                 of
                 my self
                 ,
                 and
                 great
                 opinion
                 of
                 the
                 other
                 .
              
               
                 4.
                 
                 That
                 it
                 be
                 onely
                 against
                 his
                 own
                 probable
                 perswasion
                 so
                 known
                 ,
                 so
                 considered
                 ,
                 not
                 against
                 a
                 
                   sure
                   conscience
                
                 ;
                 that
                 is
                 ,
                 that
                 it
                 be
                 in
                 such
                 a
                 matter
                 ,
                 in
                 which
                 the
                 assent
                 is
                 but
                 imperfect
                 ,
                 and
                 relying
                 upon
                 unsure
                 inducements
                 .
                 For
                 then
                 he
                 may
                 as
                 honestly
                 trust
                 the
                 others
                 prudence
                 as
                 his
                 own
                 weakness
                 ,
                 the
                 others
                 leisure
                 and
                 consideration
                 ,
                 as
                 his
                 own
                 want
                 of
                 time
                 and
                 aptnesses
                 to
                 consider
                 :
                 and
                 since
                 the
                 actions
                 of
                 most
                 men
                 in
                 the
                 world
                 are
                 conducted
                 by
                 the
                 wit
                 of
                 others
                 in
                 very
                 many
                 things
                 ,
                 and
                 of
                 all
                 men
                 in
                 some
                 things
                 ,
                 it
                 cannot
                 be
                 imprudence
                 to
                 take
                 a
                 guide
                 to
                 direct
                 the
                 conscience
                 in
                 what
                 it
                 is
                 not
                 sufficiently
                 instructed
                 by
                 its
                 own
                 provisions
                 .
              
               
                 If
                 the
                 entercourse
                 happen
                 between
                 the
                 superior
                 and
                 the
                 inferior
                 ,
                 
                 the
                 liberty
                 of
                 changing
                 our
                 part
                 of
                 the
                 probability
                 is
                 confirmed
                 by
                 a
                 want
                 of
                 liberty
                 to
                 dissent
                 .
                 The
                 subject
                 may
                 change
                 his
                 opinion
                 ,
                 because
                 he
                 must
                 obey
                 where
                 ever
                 it
                 is
                 possible
                 that
                 he
                 should
                 ;
                 and
                 that
                 is
                 in
                 this
                 cases
                 in
                 which
                 it
                 is
                 not
                 onely
                 true
                 that
                 the
                 opinion
                 is
                 probable
                 in
                 it self
                 ,
                 but
                 that
                 it
                 and
                 its
                 contrary
                 be
                 both
                 apprehended
                 as
                 probably
                 true
                 ,
                 and
                 safely
                 practicable
                 .
                 For
                 then
                 there
                 is
                 no
                 excuse
                 to
                 the
                 man
                 ,
                 and
                 the
                 conscience
                 of
                 the
                 article
                 cannot
                 be
                 pretended
                 
                 against
                 the
                 conscience
                 of
                 obedience
                 ;
                 and
                 if
                 it
                 be
                 lawful
                 to
                 obey
                 ,
                 it
                 is
                 necessary
                 to
                 obey
                 .
                 
                   Hoc
                   amo
                   quod
                   possum
                   quâlibet
                   vire
                   viâ
                   ,
                
                 every
                 man
                 loves
                 his
                 liberty
                 ,
                 but
                 this
                 liberty
                 does
                 ingage
                 our
                 obedience
                 ;
                 we
                 might
                 not
                 obey
                 our
                 superior
                 if
                 God
                 had
                 ingaged
                 us
                 in
                 the
                 contrary
                 ;
                 but
                 we
                 may
                 ,
                 when
                 we
                 are
                 perswaded
                 that
                 the
                 contrary
                 opinion
                 is
                 probable
                 ,
                 that
                 is
                 ,
                 
                   conformable
                   to
                   reason
                
                 ,
                 and
                 fit
                 enough
                 to
                 guide
                 him
                 that
                 is
                 not
                 finally
                 determined
                 in
                 his
                 conscience
                 to
                 the
                 contrary
                 .
                 For
                 if
                 it
                 could
                 be
                 otherwise
                 ,
                 then
                 there
                 were
                 nothing
                 to
                 be
                 given
                 to
                 authority
                 ;
                 for
                 in
                 equal
                 probabilities
                 ,
                 it
                 is
                 likely
                 if
                 I
                 choose
                 one
                 part
                 ,
                 I
                 am
                 determined
                 by
                 a
                 little
                 thing
                 ,
                 by
                 a
                 trifle
                 ,
                 by
                 a
                 chance
                 ,
                 by
                 a
                 humour
                 ;
                 and
                 if
                 I
                 be
                 weighed
                 down
                 by
                 never
                 such
                 a
                 trifle
                 ,
                 yet
                 I
                 am
                 determined
                 to
                 the
                 choice
                 of
                 one
                 side
                 ,
                 and
                 it
                 will
                 be
                 but
                 an
                 evil
                 portion
                 to
                 authority
                 ,
                 if
                 it
                 cannot
                 be
                 permitted
                 to
                 outweigh
                 a
                 humour
                 ,
                 and
                 a
                 chance
                 ;
                 an
                 ignorant
                 confidence
                 ,
                 or
                 a
                 vain
                 presumption
                 :
                 and
                 although
                 it
                 will
                 be
                 hard
                 sometimes
                 for
                 a
                 man
                 to
                 be
                 convinced
                 of
                 the
                 vanity
                 of
                 his
                 argument
                 ,
                 yet
                 when
                 his
                 opinion
                 is
                 not
                 onely
                 speculatively
                 but
                 practically
                 probable
                 ,
                 that
                 is
                 ,
                 when
                 it
                 is
                 considered
                 onely
                 as
                 probable
                 ,
                 and
                 the
                 contrary
                 altogether
                 ,
                 or
                 almost
                 as
                 well
                 thought
                 of
                 ,
                 the
                 arguments
                 of
                 the
                 present
                 perswasion
                 are
                 confessed
                 to
                 be
                 but
                 little
                 ,
                 because
                 they
                 neither
                 perswade
                 ,
                 nor
                 abuse
                 beyond
                 a
                 probability
                 ;
                 and
                 therefore
                 in
                 this
                 case
                 to
                 out-face
                 authority
                 ,
                 is
                 without
                 pretence
                 ,
                 as
                 much
                 as
                 it
                 is
                 without
                 warrant
                 .
                 And
                 this
                 is
                 affirmed
                 by
                 S.
                 Austin
                 in
                 the
                 case
                 of
                 Souldiers
                 under
                 a
                 King
                 ,
                 
                 taking
                 pay
                 in
                 a
                 cause
                 which
                 either
                 is
                 just
                 ,
                 or
                 that
                 they
                 are
                 not
                 sure
                 it
                 is
                 unjust
                 .
                 
                   Ergo
                   vir
                   justus
                   si
                   fortè
                   etiam
                   sub
                   Rege
                   homine
                   sacrilego
                   militet
                   ,
                   rectè
                   potest
                   illo
                   jubente
                   bellare
                   ,
                   si
                   vice
                   pacis
                   ordinem
                   servans
                   ,
                   quod
                   sibi
                   jubetur
                   ,
                   vel
                   non
                   esse
                   contra
                   Dei
                   praeceptum
                   certum
                   est
                   ,
                   vel
                   utrum
                   sit
                   ,
                   certum
                   non
                   est
                   .
                
              
               
                 But
                 if
                 the
                 entercourse
                 happen
                 between
                 a
                 Physitian
                 and
                 a
                 Patient
                 ,
                 
                 it
                 is
                 made
                 to
                 differ
                 .
                 For
                 1.
                 
                 A
                 Physitian
                 may
                 not
                 leave
                 a
                 certain
                 way
                 ,
                 and
                 take
                 an
                 uncertain
                 in
                 the
                 question
                 of
                 life
                 or
                 health
                 ;
                 In
                 matters
                 of
                 meer
                 opinion
                 ,
                 the
                 very
                 perswasion
                 and
                 probability
                 of
                 assent
                 is
                 warrant
                 enough
                 for
                 the
                 man
                 ,
                 and
                 the
                 effect
                 is
                 innocent
                 ;
                 but
                 when
                 so
                 great
                 an
                 interest
                 is
                 ingaged
                 ,
                 the
                 man
                 becomes
                 faster
                 bound
                 by
                 the
                 stricter
                 ties
                 of
                 charity
                 .
                 It
                 was
                 a
                 complaint
                 that
                 Pliny
                 made
                 of
                 Physicians
                 in
                 his
                 time
                 ,
                 
                   Discunt
                   periculis
                   nostris
                   ,
                   &
                   experientiam
                   per
                   mortes
                   agunt
                   ,
                   medicóque
                   tantùm
                   occidisse
                   impunitas
                   summa
                   est
                   .
                
                 It
                 is
                 hard
                 that
                 a
                 Physician
                 should
                 grow
                 wiser
                 at
                 no
                 cheaper
                 rate
                 then
                 the
                 deaths
                 of
                 many
                 Patients
                 .
                 Now
                 to
                 doe
                 the
                 thing
                 directly
                 is
                 intolerable
                 ,
                 but
                 to
                 doe
                 that
                 which
                 is
                 not
                 our
                 best
                 ,
                 and
                 which
                 is
                 not
                 safe
                 ,
                 when
                 we
                 have
                 by
                 us
                 that
                 which
                 is
                 safe
                 ,
                 and
                 which
                 we
                 know
                 is
                 useful
                 ,
                 is
                 directly
                 against
                 charity
                 ,
                 and
                 justice
                 ,
                 and
                 prudence
                 ,
                 and
                 the
                 faithfulness
                 of
                 a
                 good
                 man.
                 
              
               
                 But
                 2.
                 
                 When
                 a
                 Physician
                 hath
                 no
                 better
                 ,
                 he
                 may
                 take
                 that
                 course
                 which
                 is
                 probable
                 ,
                 for
                 that
                 is
                 his
                 best
                 ;
                 he
                 cannot
                 be
                 required
                 to
                 more
                 ,
                 and
                 he
                 is
                 excused
                 ,
                 because
                 he
                 is
                 required
                 to
                 minister
                 .
                 And
                 this
                 is
                 yet
                 more
                 certain
                 ,
                 if
                 the
                 sick
                 person
                 shall
                 die
                 without
                 Physick
                 ;
                 but
                 it
                 is
                 a
                 venture
                 whether
                 the
                 medicament
                 may
                 prevail
                 for
                 his
                 cure
                 or
                 no.
                 For
                 then
                 all
                 the
                 hazard
                 is
                 on
                 the
                 favourable
                 side
                 ,
                 and
                 if
                 it
                 fails
                 ,
                 the
                 event
                 is
                 no
                 worse
                 ;
                 and
                 it
                 is
                 charity
                 to
                 offer
                 at
                 a
                 Cure
                 that
                 is
                 uncertainly
                 good
                 ,
                 but
                 is
                 certainly
                 not
                 evil
                 .
              
               
                 3.
                 
                 When
                 the
                 opinions
                 are
                 on
                 both
                 sides
                 probable
                 ,
                 he
                 may
                 take
                 that
                 which
                 is
                 in
                 any
                 sense
                 safer
                 ,
                 or
                 in
                 any
                 degree
                 ,
                 or
                 by
                 any
                 means
                 more
                 probable
                 ,
                 that
                 is
                 ,
                 for
                 the
                 community
                 of
                 the
                 opinion
                 ,
                 or
                 the
                 advantage
                 it
                 hath
                 by
                 the
                 learning
                 and
                 reputation
                 of
                 them
                 that
                 hold
                 it
                 :
                 so
                 that
                 he
                 may
                 leave
                 his
                 own
                 opinion
                 which
                 is
                 overcome
                 by
                 the
                 greater
                 argument
                 ,
                 or
                 the
                 greater
                 authority
                 of
                 another
                 ,
                 though
                 both
                 the
                 authority
                 be
                 less
                 then
                 that
                 which
                 binds
                 ,
                 and
                 the
                 argument
                 less
                 then
                 that
                 which
                 is
                 certain
                 .
              
            
             
               
               
                 RULE
                 12.
                 
                 He
                 that
                 inquires
                 of
                 several
                 Doctors
                 until
                 he
                 finde
                 one
                 answering
                 according
                 to
                 his
                 minde
                 ,
                 cannot
                 by
                 that
                 inquiry
                 make
                 his
                 Conscience
                 safe
                 ;
                 but
                 according
                 to
                 the
                 subject
                 matter
                 ,
                 and
                 other
                 circumstances
                 he
                 may
                 .
              
               
                 SAint
                 Paul
                 remarks
                 the
                 folly
                 of
                 such
                 men
                 who
                 
                   heap
                   up
                   Teachers
                   of
                   their
                   own
                   ,
                
                 
                 that
                 is
                 ,
                 such
                 who
                 preach
                 what
                 they
                 desire
                 ,
                 and
                 declare
                 things
                 lawful
                 which
                 God
                 never
                 made
                 so
                 ;
                 and
                 he
                 that
                 hath
                 entertained
                 an
                 opinion
                 ,
                 and
                 is
                 in
                 love
                 with
                 it
                 ,
                 and
                 will
                 seek
                 out
                 for
                 a
                 kinde
                 and
                 an
                 indulgent
                 nurse
                 for
                 it
                 ,
                 cannot
                 ordinarily
                 be
                 the
                 more
                 secure
                 for
                 the
                 opinion
                 of
                 his
                 guide
                 ,
                 because
                 the
                 intrinsick
                 motive
                 of
                 his
                 assent
                 is
                 not
                 his
                 guide
                 ,
                 but
                 his
                 own
                 purposes
                 and
                 predisposing
                 thoughts
                 and
                 resolutions
                 ;
                 and
                 the
                 getting
                 of
                 a
                 learned
                 man
                 to
                 say
                 so
                 ,
                 is
                 but
                 an
                 artifice
                 to
                 quiet
                 the
                 spirit
                 ,
                 and
                 make
                 it
                 rest
                 in
                 the
                 deception
                 if
                 it
                 so
                 happens
                 to
                 be
                 .
                 This
                 determination
                 from
                 without
                 may
                 possibly
                 adde
                 a
                 phantastick
                 peace
                 ,
                 but
                 no
                 moment
                 to
                 the
                 honesty
                 of
                 the
                 perswasion
                 or
                 conscience
                 ,
                 because
                 the
                 conscience
                 was
                 not
                 ready
                 to
                 rely
                 upon
                 the
                 authority
                 ,
                 but
                 resolved
                 to
                 goe
                 somewhere
                 else
                 for
                 an
                 authority
                 ,
                 if
                 here
                 it
                 could
                 not
                 be
                 had
                 :
                 and
                 therefore
                 the
                 conscience
                 could
                 not
                 be
                 made
                 probable
                 by
                 the
                 authority
                 ,
                 because
                 the
                 resolution
                 of
                 the
                 conscience
                 was
                 antecedent
                 to
                 it
                 .
              
               
                 This
                 is
                 true
                 ordinarily
                 and
                 regularly
                 ,
                 
                 and
                 there
                 are
                 usually
                 many
                 appendant
                 deceptions
                 ;
                 as
                 an
                 
                   impatient
                   desire
                
                 to
                 have
                 that
                 true
                 which
                 I
                 desire
                 ,
                 a
                 willingness
                 to
                 be
                 deceived
                 ,
                 a
                 resolution
                 to
                 bring
                 our
                 ends
                 about
                 ,
                 a
                 consequent
                 using
                 means
                 of
                 being
                 pleased
                 and
                 cozened
                 ,
                 a
                 concealing
                 some
                 circumstances
                 ,
                 and
                 a
                 false
                 stating
                 of
                 the
                 question
                 ,
                 which
                 is
                 an
                 infallible
                 sign
                 of
                 an
                 evil
                 conscience
                 ,
                 and
                 a
                 minde
                 resolved
                 upon
                 the
                 conclusion
                 ,
                 desirous
                 of
                 a
                 security
                 ,
                 or
                 sleepy
                 quietness
                 ,
                 and
                 incurious
                 of
                 truth
                 .
                 But
                 yet
                 there
                 are
                 some
                 cases
                 in
                 which
                 this
                 changing
                 of
                 guides
                 and
                 inquiries
                 is
                 not
                 onely
                 innocent
                 ,
                 but
                 an
                 instrument
                 of
                 a
                 just
                 confidence
                 .
              
               
                 1.
                 
                 When
                 the
                 inquirer
                 hath
                 very
                 probable
                 inducements
                 for
                 his
                 opinion
                 ,
                 
                 and
                 remains
                 really
                 unsatisfied
                 in
                 the
                 answers
                 and
                 accounts
                 of
                 the
                 first
                 Doctors
                 .
              
               
                 2.
                 
                 When
                 he
                 hath
                 an
                 indifferency
                 to
                 any
                 part
                 that
                 may
                 appear
                 true
                 ,
                 but
                 it
                 falls
                 out
                 that
                 nothing
                 does
                 seem
                 true
                 to
                 him
                 but
                 what
                 he
                 hath
                 already
                 entertained
                 .
              
               
                 3.
                 
                 When
                 the
                 assent
                 to
                 our
                 own
                 proposition
                 is
                 determined
                 ,
                 so
                 as
                 to
                 avoid
                 a
                 real
                 doubt
                 or
                 perplexity
                 ,
                 but
                 yet
                 a
                 scruple
                 remains
                 ,
                 that
                 is
                 ,
                 some
                 little
                 degrees
                 of
                 confidence
                 are
                 wanting
                 ,
                 which
                 cannot
                 be
                 better
                 supplied
                 then
                 by
                 an
                 extrinsecal
                 argument
                 ,
                 the
                 authority
                 of
                 a
                 wise
                 man.
                 
              
               
                 4.
                 
                 When
                 the
                 inquiring
                 person
                 is
                 under
                 a
                 weakness
                 and
                 temptation
                 ,
                 and
                 wants
                 some
                 to
                 apply
                 his
                 own
                 notices
                 to
                 him
                 ,
                 and
                 to
                 make
                 them
                 operative
                 and
                 perswasive
                 upon
                 his
                 spirit
                 ;
                 as
                 it
                 happens
                 to
                 very
                 many
                 men
                 always
                 ,
                 and
                 to
                 all
                 men
                 sometimes
                 .
              
               
                 5.
                 
                 When
                 the
                 case
                 is
                 favourable
                 and
                 apt
                 for
                 pity
                 and
                 releef
                 ,
                 as
                 in
                 the
                 dangers
                 of
                 despair
                 ,
                 then
                 the
                 inquirer
                 not
                 onely
                 may
                 ,
                 but
                 ought
                 to
                 goe
                 till
                 he
                 finde
                 a
                 person
                 that
                 can
                 speak
                 comfort
                 to
                 him
                 upon
                 true
                 grounds
                 of
                 Scripture
                 and
                 revelation
                 .
              
               
               
                 6.
                 
                 When
                 the
                 purpose
                 of
                 the
                 inquirer
                 is
                 to
                 be
                 landed
                 upon
                 any
                 virtue
                 ,
                 and
                 pious
                 state
                 of
                 life
                 or
                 design
                 ,
                 he
                 may
                 receive
                 his
                 incouragement
                 and
                 final
                 determination
                 from
                 him
                 whom
                 he
                 chooses
                 for
                 his
                 opinion
                 sake
                 ,
                 and
                 conformity
                 to
                 his
                 own
                 pious
                 intentions
                 .
              
               
                 The
                 reason
                 of
                 these
                 exceptions
                 is
                 this
                 :
                 
                 Because
                 the
                 matter
                 being
                 just
                 ,
                 favourable
                 ,
                 and
                 innocent
                 ,
                 the
                 man
                 goes
                 right
                 ,
                 and
                 by
                 being
                 confirmed
                 in
                 his
                 way
                 ,
                 receives
                 no
                 detriment
                 to
                 his
                 soul
                 or
                 his
                 duty
                 ;
                 and
                 because
                 they
                 are
                 tendencies
                 to
                 duty
                 ,
                 it
                 is
                 to
                 be
                 presumed
                 that
                 the
                 inquirer
                 intends
                 honestly
                 and
                 piously
                 :
                 and
                 now
                 since
                 the
                 way
                 is
                 secure
                 ,
                 and
                 the
                 person
                 well
                 intending
                 ,
                 if
                 the
                 instrument
                 of
                 establishing
                 this
                 good
                 course
                 were
                 very
                 incompetent
                 ,
                 it
                 might
                 be
                 an
                 imperfection
                 in
                 nature
                 ,
                 but
                 not
                 in
                 morality
                 .
              
            
             
               
                 RULE
                 13.
                 
                 He
                 that
                 is
                 asked
                 concerning
                 a
                 case
                 that
                 is
                 on
                 either
                 side
                 probable
                 ,
                 may
                 answer
                 against
                 his
                 own
                 opinion
                 ,
                 if
                 the
                 contrary
                 be
                 probable
                 and
                 more
                 safe
                 ,
                 or
                 more
                 expedient
                 and
                 favourable
                 .
              
               
                 THE
                 reason
                 is
                 ,
                 
                 because
                 he
                 that
                 holds
                 an
                 opinion
                 which
                 himself
                 beleeves
                 onely
                 to
                 be
                 probable
                 ,
                 knows
                 also
                 there
                 is
                 no
                 necessity
                 in
                 counselling
                 it
                 to
                 another
                 ,
                 because
                 it
                 is
                 not
                 certainly
                 true
                 ;
                 and
                 ●he
                 may
                 rather
                 counsel
                 the
                 contrary
                 to
                 another
                 then
                 follow
                 it
                 himself
                 ,
                 because
                 himself
                 is
                 already
                 determined
                 ,
                 which
                 the
                 other
                 is
                 not
                 ,
                 but
                 is
                 indifferent
                 .
              
               
                 But
                 why
                 he
                 should
                 rather
                 doe
                 so
                 then
                 counsel
                 his
                 own
                 opinion
                 ,
                 
                 there
                 is
                 no
                 reason
                 in
                 the
                 thing
                 ,
                 but
                 something
                 relating
                 to
                 the
                 person
                 inquiring
                 ;
                 as
                 if
                 the
                 opinion
                 which
                 he
                 maintains
                 not
                 ,
                 be
                 more
                 agreeable
                 with
                 the
                 others
                 circumstances
                 and
                 necessities
                 .
                 Codrus
                 inquires
                 if
                 he
                 be
                 tied
                 to
                 restitution
                 of
                 all
                 the
                 fruits
                 of
                 a
                 field
                 which
                 he
                 held
                 in
                 a
                 dubious
                 title
                 .
                 The
                 Curate
                 thinks
                 it
                 to
                 be
                 a
                 probable
                 opinion
                 ,
                 that
                 he
                 is
                 bound
                 ;
                 but
                 because
                 Codrus
                 is
                 poor
                 ,
                 or
                 apt
                 to
                 break
                 the
                 bridle
                 of
                 Religion
                 if
                 it
                 holds
                 him
                 too
                 hard
                 ,
                 he
                 may
                 counsel
                 him
                 according
                 to
                 the
                 opinion
                 of
                 them
                 that
                 affirm
                 that
                 he
                 is
                 not
                 bound
                 to
                 restitution
                 .
                 If
                 he
                 be
                 asked
                 what
                 his
                 own
                 opinion
                 is
                 ,
                 he
                 must
                 not
                 speak
                 contrary
                 to
                 it
                 :
                 But
                 when
                 the
                 question
                 onely
                 is
                 asked
                 in
                 order
                 to
                 a
                 resolution
                 ,
                 he
                 may
                 point
                 to
                 goe
                 that
                 way
                 where
                 by
                 his
                 own
                 sentence
                 he
                 may
                 be
                 safe
                 ,
                 and
                 by
                 reason
                 of
                 the
                 others
                 necessities
                 he
                 may
                 be
                 more
                 advantaged
                 .
                 The
                 reason
                 of
                 this
                 is
                 ,
                 because
                 when
                 two
                 opinions
                 are
                 equally
                 probable
                 ,
                 the
                 scales
                 are
                 turn'd
                 by
                 piety
                 ,
                 or
                 charity
                 ,
                 or
                 any
                 good
                 thing
                 that
                 is
                 of
                 collateral
                 regard
                 ,
                 and
                 therefore
                 makes
                 a
                 greater
                 degree
                 of
                 artificial
                 probability
                 ,
                 and
                 is
                 in
                 such
                 cases
                 sufficient
                 for
                 determination
                 .
                 For
                 in
                 direct
                 reason
                 the
                 case
                 is
                 equal
                 ,
                 and
                 in
                 the
                 indirect
                 there
                 is
                 great
                 advantage
                 on
                 the
                 side
                 of
                 charity
                 ,
                 or
                 accidental
                 necessity
                 ,
                 or
                 compliance
                 with
                 any
                 fair
                 and
                 just
                 interest
                 .
                 Christian
                 Religion
                 is
                 the
                 best
                 natur'd
                 institution
                 in
                 the
                 world
                 .
              
               
                 The
                 like
                 case
                 it
                 is
                 ,
                 
                 when
                 the
                 opinion
                 of
                 the
                 Curate
                 is
                 such
                 ,
                 that
                 the
                 inquirer
                 will
                 probably
                 abuse
                 it
                 to
                 licenciousness
                 and
                 evil
                 mistake
                 ;
                 for
                 then
                 the
                 Curate
                 may
                 prudently
                 conceal
                 his
                 own
                 sentence
                 ,
                 and
                 borrow
                 his
                 brothers
                 candle
                 to
                 light
                 a
                 person
                 that
                 is
                 in
                 danger
                 .
              
            
             
               
               
                 RULE
                 14.
                 
                 When
                 the
                 guide
                 of
                 souls
                 is
                 of
                 a
                 different
                 opinion
                 from
                 his
                 charge
                 or
                 penitent
                 ,
                 he
                 is
                 not
                 bound
                 to
                 exact
                 conformity
                 to
                 his
                 own
                 opinion
                 that
                 is
                 but
                 probable
                 ,
                 but
                 may
                 proceed
                 according
                 to
                 the
                 conscience
                 of
                 the
                 penitent
                 .
              
               
                 THat
                 is
                 ,
                 
                 supposing
                 the
                 opinion
                 of
                 the
                 penitent
                 to
                 be
                 probable
                 ,
                 and
                 that
                 he
                 did
                 the
                 action
                 
                   bonâ
                   fide
                
                 ,
                 and
                 as
                 an
                 act
                 commendable
                 ,
                 or
                 permitted
                 ;
                 he
                 is
                 not
                 to
                 be
                 troubled
                 with
                 what
                 is
                 past
                 ,
                 lest
                 that
                 be
                 turned
                 into
                 a
                 scruple
                 which
                 was
                 no
                 sin
                 ,
                 and
                 lest
                 the
                 Curate
                 judge
                 unrighteous
                 judgement
                 ,
                 and
                 prescribe
                 afflictions
                 for
                 that
                 for
                 which
                 God
                 shall
                 never
                 call
                 him
                 to
                 judgement
                 ;
                 for
                 in
                 this
                 case
                 it
                 is
                 ,
                 that
                 no
                 man
                 can
                 be
                 the
                 judge
                 of
                 another
                 mans
                 conscience
                 .
              
               
                 But
                 if
                 the
                 opinion
                 of
                 the
                 penitent
                 be
                 certainly
                 false
                 ,
                 
                 or
                 the
                 parent
                 ,
                 or
                 protector
                 ,
                 or
                 the
                 occasion
                 of
                 a
                 sin
                 ,
                 the
                 guide
                 of
                 his
                 soul
                 must
                 not
                 comply
                 at
                 all
                 with
                 it
                 ,
                 but
                 discover
                 the
                 error
                 and
                 the
                 danger
                 .
                 He
                 that
                 kills
                 his
                 brother
                 because
                 he
                 is
                 zealous
                 in
                 another
                 opinion
                 ,
                 and
                 thinks
                 he
                 does
                 God
                 good
                 service
                 ,
                 must
                 not
                 be
                 permitted
                 in
                 his
                 erring
                 conscience
                 ,
                 and
                 criminal
                 perswasion
                 ;
                 for
                 the
                 matter
                 hath
                 altered
                 the
                 case
                 ,
                 and
                 in
                 the
                 relations
                 of
                 duty
                 ,
                 the
                 error
                 is
                 always
                 vincible
                 ,
                 and
                 therefore
                 intolerable
                 :
                 and
                 therefore
                 Lombard's
                 Mother
                 upon
                 her
                 death-bed
                 was
                 admonished
                 to
                 confess
                 her
                 sin
                 in
                 having
                 three
                 children
                 by
                 illegal
                 mixtures
                 ,
                 though
                 she
                 was
                 foolishly
                 perswaded
                 it
                 was
                 no
                 sin
                 ,
                 because
                 her
                 sons
                 did
                 prove
                 to
                 be
                 such
                 excellent
                 persons
                 ,
                 and
                 instruments
                 of
                 Divine
                 glory
                 .
              
            
             
               
                 RULE
                 15.
                 
                 The
                 sentence
                 and
                 arbitrement
                 of
                 a
                 prudent
                 and
                 good
                 man
                 ,
                 though
                 it
                 be
                 of
                 it self
                 but
                 probable
                 ,
                 yet
                 is
                 more
                 then
                 a
                 probable
                 warranty
                 to
                 actions
                 otherwise
                 undeterminable
                 .
              
               
                 
                   SIcut
                   vir
                   prudens
                   eam
                   definierit
                
                 ,
                 is
                 the
                 great
                 measure
                 which
                 Aristotle
                 and
                 all
                 the
                 moral
                 Philosophers
                 assign
                 to
                 very
                 many
                 cases
                 and
                 questions
                 .
                 If
                 two
                 cases
                 that
                 seem
                 equally
                 probable
                 ,
                 have
                 in
                 them
                 different
                 degrees
                 of
                 safety
                 ,
                 that
                 the
                 safest
                 is
                 to
                 be
                 chosen
                 is
                 certain
                 ;
                 but
                 oftentimes
                 the
                 sentence
                 and
                 opinion
                 of
                 a
                 good
                 man
                 is
                 the
                 onely
                 rule
                 by
                 which
                 we
                 judge
                 concerning
                 safety
                 .
                 *
                 When
                 piety
                 and
                 religion
                 are
                 in
                 competition
                 for
                 our
                 present
                 attendance
                 ,
                 sometimes
                 piety
                 to
                 our
                 Parents
                 is
                 to
                 be
                 preferr'd
                 ,
                 sometimes
                 an
                 action
                 of
                 religion
                 in
                 its
                 own
                 season
                 ;
                 but
                 what
                 portion
                 of
                 our
                 services
                 is
                 to
                 be
                 allowed
                 to
                 the
                 one
                 and
                 the
                 other
                 is
                 
                   sicut
                   vir
                   prudens
                   definierit
                
                 ,
                 according
                 as
                 a
                 good
                 and
                 a
                 prudent
                 man
                 shall
                 determine
                 .
                 *
                 To
                 bury
                 the
                 dead
                 is
                 good
                 ,
                 to
                 releeve
                 the
                 living
                 poor
                 is
                 ordinarily
                 better
                 ;
                 but
                 yet
                 there
                 was
                 a
                 time
                 in
                 which
                 there
                 was
                 a
                 proper
                 season
                 for
                 that
                 ,
                 and
                 not
                 for
                 this
                 ;
                 and
                 our
                 blessed
                 Saviour
                 commended
                 Maries
                 devotion
                 
                 and
                 choice
                 in
                 so
                 doing
                 ,
                 but
                 when
                 we
                 also
                 may
                 doe
                 one
                 or
                 the
                 other
                 ,
                 depends
                 upon
                 circumstances
                 and
                 accidents
                 which
                 are
                 not
                 immediately
                 the
                 subject
                 of
                 Laws
                 ,
                 but
                 of
                 prudent
                 consideration
                 .
                 *
                 Humane
                 Laws
                 binde
                 the
                 conscience
                 of
                 their
                 Subjects
                 ,
                 but
                 yet
                 give
                 place
                 to
                 just
                 and
                 charitable
                 causes
                 ;
                 but
                 which
                 are
                 competent
                 and
                 sufficient
                 is
                 not
                 expresly
                 and
                 minutely
                 declared
                 ,
                 but
                 is
                 to
                 be
                 defined
                 by
                 the
                 moderation
                 and
                 prudence
                 of
                 a
                 good
                 man.
                 *
                 That
                 we
                 are
                 to
                 be
                 careful
                 in
                 the
                 conduct
                 of
                 our
                 temporal
                 affairs
                 ,
                 in
                 paying
                 of
                 our
                 debts
                 ,
                 in
                 making
                 provisions
                 for
                 our
                 children
                 is
                 certain
                 and
                 confessed
                 :
                 but
                 besides
                 the
                 general
                 measures
                 and
                 limits
                 of
                 carefulness
                 described
                 by
                 our
                 blessed
                 Saviour
                 ,
                 our
                 earnestness
                 of
                 prosecution
                 ,
                 our
                 acts
                 of
                 provision
                 and
                 labour
                 are
                 to
                 be
                 esteemed
                 regular
                 or
                 irregular
                 by
                 the
                 sentence
                 of
                 a
                 wise
                 and
                 a
                 good
                 man.
                 The
                 significations
                 of
                 love
                 to
                 our
                 children
                 and
                 nearest
                 relatives
                 ,
                 the
                 measures
                 of
                 compliance
                 with
                 the
                 fashions
                 of
                 the
                 world
                 ,
                 the
                 degrees
                 of
                 ornament
                 or
                 neglect
                 in
                 clothing
                 ,
                 intention
                 of
                 our
                 actions
                 and
                 passions
                 ,
                 and
                 the●r
                 degrees
                 ,
                 the
                 use
                 and
                 necessities
                 and
                 pretences
                 for
                 omissions
                 in
                 good
                 things
                 ,
                 and
                 generally
                 all
                 the
                 accidental
                 appendages
                 of
                 action
                 are
                 determinable
                 onely
                 this
                 way
                 ;
                 and
                 a
                 probability
                 is
                 enough
                 to
                 determine
                 us
                 ;
                 but
                 that
                 this
                 is
                 the
                 way
                 of
                 introducing
                 the
                 probability
                 is
                 upon
                 this
                 reason
                 ;
                 because
                 next
                 to
                 the
                 provision
                 of
                 Laws
                 ,
                 stands
                 the
                 man
                 who
                 is
                 obedient
                 to
                 Laws
                 and
                 understands
                 them
                 ,
                 and
                 next
                 to
                 the
                 reason
                 of
                 the
                 Law
                 ,
                 stands
                 the
                 analogy
                 and
                 proportion
                 of
                 those
                 Laws
                 ;
                 and
                 therefore
                 this
                 is
                 the
                 next
                 best
                 to
                 the
                 Laws
                 ,
                 it
                 stands
                 nearest
                 to
                 reason
                 ,
                 is
                 the
                 best
                 guide
                 that
                 is
                 left
                 us
                 ,
                 and
                 therefore
                 a
                 proper
                 measure
                 of
                 conscience
                 in
                 the
                 destitution
                 of
                 that
                 which
                 is
                 most
                 proper
                 .
              
               
                 
                   There
                   are
                   many
                   other
                   Rules
                   concerning
                   the
                   exercise
                   of
                   a
                   probable
                   Conscience
                   ,
                   in
                   the
                   cases
                   and
                   questions
                   of
                   Kings
                   and
                   Priests
                   ,
                   of
                   Advocates
                   and
                   Judges
                   ,
                   in
                   matters
                   of
                   Sacraments
                   and
                   Government
                   ,
                   which
                   are
                   to
                   be
                   referred
                   to
                   the
                   place
                   of
                   their
                   proper
                   matter
                   ;
                   but
                   this
                   is
                   also
                   to
                   be
                   determined
                   by
                   the
                   Rules
                   here
                   assigned
                   ,
                   and
                   have
                   no
                   particular
                   consideration
                   ,
                   except
                   what
                   meerly
                   relates
                   to
                   the
                   matter
                   .
                
              
            
          
           
             
               CHAP.
               V.
               Of
               a
               doubtful
               Conscience
               .
            
             
               
                 RULE
                 1.
                 
                 A
                 doubtful
                 Conscience
                 assents
                 to
                 neither
                 side
                 of
                 the
                 question
                 ,
                 and
                 brings
                 no
                 direct
                 obligation
                 .
              
               
                 THE
                 Conscience
                 being
                 in
                 its
                 proper
                 operations
                 positive
                 and
                 practical
                 ;
                 when
                 it
                 is
                 neither
                 ,
                 
                 it
                 is
                 not
                 properly
                 and
                 directly
                 conscience
                 ;
                 and
                 because
                 it
                 binds
                 to
                 obedience
                 by
                 its
                 determination
                 and
                 assent
                 ,
                 and
                 its
                 consequent
                 inclining
                 the
                 will
                 ,
                 when
                 the
                 understanding
                 is
                 not
                 determined
                 ,
                 nor
                 the
                 will
                 inclined
                 ,
                 there
                 can
                 no
                 action
                 follow
                 ,
                 but
                 a
                 total
                 suspension
                 of
                 action
                 is
                 its
                 proper
                 consequent
                 .
              
               
                 But
                 upon
                 this
                 there
                 is
                 onely
                 a
                 reflex
                 act
                 of
                 Conscience
                 and
                 Understanding
                 ;
                 
                 for
                 by
                 considering
                 that
                 our
                 conscience
                 is
                 doubtful
                 ,
                 and
                 indeterminable
                 ,
                 
                 we
                 are
                 obliged
                 to
                 suspend
                 our
                 action
                 ;
                 but
                 then
                 this
                 is
                 the
                 act
                 ,
                 not
                 of
                 a
                 doubtful
                 ,
                 but
                 of
                 a
                 right
                 conscience
                 ,
                 because
                 in
                 this
                 we
                 are
                 certain
                 ,
                 and
                 right
                 ,
                 and
                 determined
                 :
                 so
                 that
                 
                   a
                   doubtful
                   conscience
                
                 is
                 but
                 an
                 aequivocal
                 and
                 
                   improper
                   conscicence
                
                 ;
                 like
                 an
                 unresolved
                 will
                 ,
                 or
                 an
                 artist
                 with
                 his
                 hands
                 bound
                 behinde
                 him
                 :
                 that
                 is
                 ,
                 the
                 man
                 hath
                 a
                 conscience
                 ,
                 but
                 it
                 is
                 then
                 in
                 chains
                 and
                 fetters
                 ,
                 and
                 he
                 wears
                 a
                 hood
                 upon
                 his
                 eye
                 ,
                 and
                 his
                 arm
                 in
                 a
                 string
                 ,
                 and
                 is
                 onely
                 to
                 be
                 taught
                 how
                 to
                 cut
                 the
                 knot
                 ,
                 and
                 to
                 doe
                 some
                 little
                 things
                 of
                 advantage
                 ,
                 or
                 security
                 to
                 his
                 intermedial
                 state
                 of
                 impediment
                 ;
                 but
                 a
                 
                   doubtful
                   conscience
                
                 can
                 be
                 no
                 rule
                 of
                 humane
                 actions
                 .
              
               
                 But
                 yet
                 some
                 collateral
                 and
                 indirect
                 obligations
                 are
                 pass'd
                 upon
                 the
                 man
                 by
                 that
                 state
                 of
                 infelicity
                 ,
                 
                 according
                 to
                 the
                 nature
                 of
                 the
                 doubt
                 .
              
               
                 In
                 order
                 to
                 which
                 ,
                 
                 doubts
                 are
                 considered
                 ,
                 either
                 as
                 relating
                 to
                 the
                 Law
                 ,
                 or
                 as
                 relating
                 to
                 
                   matters
                   of
                   fact
                
                 ,
                 viz.
                 whether
                 such
                 a
                 thing
                 be
                 lawful
                 or
                 not
                 ?
                 or
                 whether
                 I
                 did
                 such
                 an
                 action
                 or
                 no
                 ,
                 by
                 which
                 I
                 am
                 bound
                 to
                 restitution
                 or
                 repentance
                 ?
              
               
                 Doubts
                 also
                 are
                 Negative
                 ,
                 
                 or
                 Positive
                 ,
                 that
                 is
                 ,
                 they
                 are
                 still
                 upon
                 us
                 because
                 there
                 is
                 no
                 means
                 to
                 determine
                 the
                 understanding
                 ;
                 as
                 no
                 man
                 can
                 ever
                 be
                 resolved
                 whether
                 the
                 number
                 of
                 the
                 starres
                 be
                 even
                 or
                 odde
                 ;
                 when
                 is
                 the
                 precise
                 minute
                 in
                 which
                 a
                 man
                 first
                 comes
                 to
                 the
                 use
                 of
                 reason
                 ;
                 and
                 this
                 is
                 called
                 a
                 
                   Negative
                   doubt
                   .
                   The
                   Positive
                
                 enters
                 by
                 the
                 indifferency
                 of
                 the
                 arguments
                 ,
                 and
                 their
                 equal
                 weight
                 on
                 both
                 sides
                 :
                 as
                 if
                 it
                 be
                 doubted
                 whether
                 the
                 souls
                 departed
                 enjoy
                 the
                 beatifick
                 vision
                 before
                 the
                 day
                 of
                 Judgement
                 ?
                 whether
                 Residence
                 on
                 a
                 Benefice
                 be
                 an
                 indispensable
                 precept
                 ,
                 or
                 in
                 what
                 cases
                 it
                 obliges
                 not
                 ?
                 whether
                 Ecclesiastical
                 persons
                 be
                 bound
                 
                   by
                   justice
                
                 or
                 
                   by
                   charity
                
                 to
                 give
                 all
                 that
                 they
                 can
                 prudently
                 spare
                 to
                 the
                 poor
                 ?
                 These
                 are
                 
                   positive
                   doubts
                
                 ,
                 because
                 there
                 are
                 many
                 arguments
                 on
                 eithe
                 side
                 .
              
               
                 The
                 
                   Negative
                   doubt
                
                 is
                 either
                 Metaphysical
                 or
                 Moral
                 ,
                 or
                 it
                 is
                 onely
                 a
                 Suspicion
                 ;
                 
                 that
                 is
                 ,
                 these
                 are
                 several
                 degrees
                 of
                 such
                 a
                 doubt
                 ,
                 for
                 the
                 determination
                 of
                 which
                 there
                 is
                 no
                 sufficient
                 instrument
                 .
              
               
                 Lastly
                 ,
                 
                 sometimes
                 a
                 doubt
                 is
                 placed
                 onely
                 in
                 the
                 understanding
                 ,
                 without
                 any
                 other
                 effect
                 but
                 the
                 trouble
                 of
                 thoughts
                 ;
                 and
                 then
                 for
                 methods
                 sake
                 ,
                 and
                 right
                 understanding
                 of
                 the
                 rules
                 of
                 practice
                 ,
                 it
                 is
                 called
                 
                   a
                   speculative
                   doubt
                
                 .
                 Sometimes
                 this
                 doubt
                 passes
                 on
                 to
                 the
                 conscience
                 ,
                 and
                 hath
                 influence
                 upon
                 the
                 action
                 or
                 event
                 ;
                 so
                 as
                 to
                 be
                 an
                 impediment
                 to
                 it
                 ,
                 or
                 the
                 spoil
                 of
                 it
                 ,
                 that
                 is
                 ,
                 so
                 as
                 to
                 cause
                 that
                 it
                 shall
                 not
                 be
                 done
                 ,
                 or
                 if
                 it
                 be
                 done
                 that
                 it
                 becomes
                 a
                 sin
                 :
                 and
                 this
                 is
                 called
                 
                   a
                   practical
                   doubt
                
                 .
              
               
                 According
                 to
                 these
                 distinctions
                 the
                 following
                 Rules
                 are
                 useful
                 in
                 order
                 to
                 practice
                 .
              
            
             
               
                 RULE
                 2.
                 
                 A
                 negative
                 doubt
                 neither
                 binds
                 to
                 action
                 ,
                 nor
                 inquiry
                 ,
                 nor
                 repentance
                 ;
                 but
                 it
                 binds
                 onely
                 to
                 caution
                 and
                 observance
                 .
              
               
                 1.
                 
                 
                   THat
                   it
                   binds
                   not
                   to
                   action
                
                 ]
                 I
                 affirm
                 upon
                 the
                 same
                 ground
                 ,
                 
                 by
                 which
                 the
                 same
                 is
                 affirmed
                 concerning
                 all
                 doubting
                 consciences
                 .
                 
                   It
                   binds
                   from
                   action
                
                 ;
                 for
                 whatsoever
                 is
                 done
                 with
                 
                   a
                   doubting
                   conscience
                
                 (
                 that
                 is
                 ,
                 
                   without
                   faith
                
                 ,
                 
                 or
                 fulness
                 of
                 perswasion
                 that
                 it
                 is
                 lawful
                 to
                 doe
                 it
                 )
                 is
                 a
                 sin
                 .
                 S.
                 Paul
                 gave
                 us
                 the
                 Rule
                 ,
                 
                 
                   Whatsoever
                   is
                   not
                   of
                   faith
                   is
                   sin
                   .
                   Quod
                   dubitas
                   nè
                   feceris
                   ,
                
                 said
                 Cicero
                 .
                 For
                 if
                 we
                 doe
                 it
                 with
                 a
                 doubting
                 conscience
                 ,
                 we
                 doe
                 it
                 without
                 our
                 Rule
                 ,
                 which
                 is
                 the
                 
                   dictate
                   of
                   our
                   conscience
                
                 ,
                 and
                 since
                 no
                 action
                 is
                 indifferent
                 between
                 lawful
                 and
                 unlawful
                 (
                 though
                 between
                 good
                 and
                 bad
                 there
                 may
                 )
                 to
                 doe
                 without
                 our
                 Rule
                 of
                 lawful
                 and
                 permitted
                 it
                 to
                 doe
                 against
                 it
                 ,
                 even
                 that
                 which
                 is
                 not
                 permitted
                 ,
                 and
                 therefore
                 is
                 unlawful
                 .
                 Adde
                 to
                 this
                 ,
              
               
                 2.
                 
                 He
                 that
                 does
                 not
                 know
                 whether
                 it
                 be
                 lawful
                 or
                 no
                 ,
                 does
                 that
                 which
                 he
                 is
                 not
                 sure
                 but
                 it
                 may
                 be
                 forbidden
                 by
                 God
                 ,
                 and
                 displeasing
                 to
                 him
                 ;
                 and
                 to
                 doe
                 that
                 which
                 I
                 know
                 not
                 but
                 may
                 grieve
                 my
                 friend
                 ,
                 or
                 trouble
                 him
                 ,
                 cannot
                 consent
                 with
                 my
                 love
                 to
                 him
                 ;
                 and
                 therefore
                 every
                 act
                 of
                 a
                 doubting
                 conscience
                 is
                 against
                 charity
                 .
                 In
                 the
                 question
                 of
                 lawful
                 or
                 unlawful
                 ,
                 not
                 to
                 know
                 it
                 to
                 be
                 lawful
                 ,
                 is
                 to
                 enter
                 upon
                 it
                 with
                 a
                 minde
                 willing
                 to
                 admit
                 the
                 unlawful
                 ;
                 it
                 is
                 all
                 one
                 to
                 be
                 in
                 the
                 dark
                 ,
                 as
                 to
                 be
                 without
                 a
                 candle
                 or
                 a
                 starre
                 ,
                 and
                 either
                 of
                 them
                 is
                 as
                 bad
                 ,
                 as
                 full
                 of
                 ignorance
                 and
                 obscurity
                 ,
                 as
                 if
                 we
                 shut
                 our
                 eyes
                 ,
                 or
                 put
                 the
                 candle
                 out
                 .
                 When
                 therefore
                 it
                 happens
                 that
                 our
                 conscience
                 doubts
                 whether
                 such
                 an
                 act
                 be
                 a
                 sin
                 or
                 no
                 ,
                 a
                 good
                 man
                 will
                 be
                 sure
                 not
                 to
                 sin
                 ;
                 but
                 in
                 that
                 case
                 ,
                 and
                 while
                 the
                 doubt
                 remains
                 ,
                 he
                 can
                 have
                 no
                 security
                 ,
                 but
                 by
                 not
                 doing
                 it
                 .
              
               
                 2.
                 
                 
                   It
                   binds
                   not
                   to
                   inquiry
                
                 ]
                 because
                 there
                 is
                 no
                 competent
                 means
                 to
                 finde
                 out
                 a
                 resolution
                 ;
                 
                 for
                 that
                 is
                 the
                 state
                 of
                 the
                 Question
                 ,
                 that
                 is
                 the
                 definition
                 of
                 a
                 
                   Negative
                   doubt
                   .
                   Fabiola
                
                 doubts
                 whether
                 in
                 her
                 childhood
                 she
                 did
                 never
                 take
                 Gods
                 name
                 in
                 vain
                 ;
                 and
                 although
                 she
                 be
                 bound
                 to
                 inquire
                 in
                 all
                 the
                 reasonable
                 and
                 remembred
                 parts
                 of
                 her
                 life
                 ,
                 because
                 of
                 them
                 she
                 may
                 finde
                 some
                 records
                 ,
                 and
                 in
                 that
                 case
                 the
                 doubt
                 is
                 not
                 negative
                 ;
                 yet
                 of
                 the
                 state
                 of
                 childhood
                 she
                 cannot
                 be
                 obliged
                 to
                 make
                 inquiry
                 ,
                 because
                 there
                 was
                 then
                 no
                 Law
                 ,
                 no
                 Register
                 ,
                 no
                 Court
                 kept
                 ,
                 no
                 judgement
                 ,
                 no
                 choice
                 ;
                 that
                 is
                 ,
                 
                   she
                   cannot
                   be
                   obliged
                   to
                   an
                   effect
                   that
                   is
                   impossible
                   ,
                   and
                   to
                   an
                   act
                   that
                   is
                   to
                   no
                   purpose
                   .
                
              
               
                 3.
                 
                 
                   It
                   binds
                   not
                   to
                   repentance
                
                 .
                 ]
                 In
                 case
                 she
                 fears
                 exceedingly
                 ,
                 
                 supposing
                 this
                 still
                 to
                 be
                 a
                 
                   Negative
                   doubt
                
                 ,
                 that
                 is
                 ,
                 such
                 a
                 one
                 ,
                 for
                 the
                 proper
                 resolution
                 of
                 which
                 there
                 are
                 no
                 competent
                 arguments
                 or
                 instruments
                 .
                 Fabiola
                 not
                 knowing
                 whether
                 she
                 did
                 or
                 no
                 ,
                 and
                 it
                 being
                 impossible
                 afterwards
                 to
                 finde
                 it
                 out
                 ,
                 Fabiola
                 i●
                 not
                 tied
                 to
                 ask
                 forgiveness
                 for
                 the
                 blasphemies
                 of
                 her
                 childhood
                 :
                 For
                 no
                 obligation
                 can
                 come
                 from
                 what
                 is
                 not
                 ,
                 or
                 cannot
                 be
                 known
                 .
              
               
                 This
                 is
                 to
                 be
                 understood
                 to
                 be
                 true
                 of
                 that
                 sort
                 of
                 
                   Negative
                   doubt
                
                 which
                 it
                 called
                 Metaphysical
                 ,
                 
                 when
                 there
                 is
                 no
                 possibility
                 of
                 knowing
                 ;
                 as
                 it
                 is
                 impossible
                 to
                 know
                 what
                 little
                 prety
                 phantasm
                 made
                 us
                 to
                 smile
                 when
                 we
                 hanged
                 upon
                 our
                 Mothers
                 breasts
                 ;
                 and
                 the
                 doubt
                 is
                 onely
                 founded
                 upon
                 the
                 possibility
                 that
                 the
                 thing
                 might
                 have
                 been
                 ,
                 though
                 now
                 it
                 be
                 impossible
                 to
                 finde
                 out
                 whether
                 it
                 was
                 or
                 no.
                 It
                 is
                 possible
                 that
                 being
                 a
                 child
                 I
                 might
                 laugh
                 at
                 Scripture
                 ,
                 or
                 mock
                 an
                 Apostle
                 ;
                 but
                 if
                 this
                 could
                 bring
                 an
                 obligation
                 to
                 an
                 act
                 of
                 repentance
                 ,
                 then
                 the
                 same
                 obligation
                 passes
                 upon
                 all
                 men
                 in
                 all
                 actions
                 and
                 periods
                 of
                 their
                 lives
                 ,
                 for
                 all
                 things
                 ,
                 and
                 in
                 all
                 cases
                 in
                 which
                 they
                 doe
                 not
                 remember
                 all
                 ,
                 or
                 did
                 not
                 observe
                 every
                 circumstance
                 ,
                 or
                 did
                 not
                 consider
                 every
                 minute
                 ,
                 or
                 weigh
                 every
                 degree
                 .
                 For
                 in
                 every
                 thing
                 there
                 is
                 a
                 possibility
                 that
                 I
                 might
                 have
                 done
                 something
                 very
                 ill
                 .
              
               
                 But
                 there
                 is
                 a
                 
                   Negative
                   doubt
                
                 which
                 is
                 called
                 
                   Morally
                   negative
                
                 ;
                 
                 that
                 is
                 ,
                 when
                 there
                 is
                 no
                 way
                 of
                 being
                 readily
                 and
                 clearly
                 determined
                 ,
                 but
                 yet
                 the
                 
                 doubt
                 is
                 founded
                 upon
                 some
                 light
                 conjecture
                 ,
                 and
                 no
                 more
                 .
                 
                   I
                   was
                   tempted
                
                 ,
                 or
                 
                   I
                   had
                   an
                   opportunity
                
                 ,
                 or
                 
                   an
                   evil
                   thought
                   came
                   cross
                   me
                   ,
                
                 and
                 I
                 know
                 my
                 own
                 infirmity
                 ;
                 and
                 this
                 according
                 to
                 the
                 degrees
                 of
                 the
                 conjecture
                 can
                 oblige
                 us
                 to
                 a
                 general
                 and
                 conditional
                 repentance
                 ;
                 thus
                 ,
                 if
                 I
                 did
                 amiss
                 ,
                 God
                 of
                 his
                 mercy
                 impute
                 it
                 not
                 unto
                 me
                 .
                 
                   I
                   know
                   not
                   ,
                   my
                   conscience
                   does
                   not
                   accuse
                   me
                   ,
                
                 (
                 so
                 S.
                 Paul
                 )
                 but
                 
                   I
                   am
                   not
                   hereby
                   justified
                   ;
                   God
                   is
                   greater
                   then
                   my
                   conscience
                   .
                
                 But
                 this
                 ,
                 set
                 the
                 words
                 of
                 S.
                 John
                 ,
                 and
                 they
                 will
                 determine
                 the
                 case
                 :
                 
                   If
                   our
                   hearts
                   condemne
                   us
                   not
                   ,
                   then
                   have
                   we
                   peace
                   towards
                   God
                
                 ;
                 that
                 is
                 ,
                 
                   the
                   doubt
                   in
                   this
                   matter
                   ought
                   to
                   be
                   laid
                   down
                   ,
                
                 if
                 our
                 hearts
                 doe
                 not
                 pass
                 sentence
                 against
                 us
                 ;
                 but
                 not
                 so
                 wholly
                 but
                 that
                 we
                 may
                 provide
                 against
                 a
                 danger
                 not
                 actually
                 felt
                 :
                 We
                 ought
                 to
                 be
                 peaceful
                 ,
                 but
                 not
                 too
                 confident
                 ,
                 when
                 there
                 is
                 any
                 probability
                 of
                 error
                 and
                 deception
                 .
                 The
                 peace
                 is
                 warranted
                 by
                 S.
                 John
                 ,
                 the
                 wariness
                 is
                 exemplified
                 in
                 S.
                 Paul.
                 
              
               
                 4.
                 
                 
                   It
                   does
                   binde
                   to
                   caution
                   and
                   observance
                   .
                
                 ]
                 Every
                 thing
                 does
                 so
                 ,
                 
                 where
                 either
                 there
                 
                   is
                   a
                   danger
                
                 ,
                 or
                 any
                 is
                 suspected
                 ,
                 or
                 any
                 is
                 possible
                 ,
                 or
                 any
                 
                   ever
                   was
                
                 :
                 and
                 therefore
                 ,
                 for
                 this
                 there
                 needs
                 no
                 peculiar
                 reason
                 ,
                 onely
                 according
                 to
                 the
                 approach
                 of
                 the
                 
                   negative
                   doubt
                
                 to
                 any
                 degrees
                 of
                 its
                 being
                 positive
                 ;
                 that
                 is
                 ,
                 to
                 a
                 probability
                 that
                 it
                 is
                 as
                 we
                 doubt
                 ,
                 the
                 observance
                 ought
                 to
                 be
                 stricter
                 ,
                 and
                 the
                 caution
                 more
                 severe
                 ,
                 which
                 happens
                 in
                 that
                 imperfect
                 kinde
                 of
                 imperfection
                 ,
                 in
                 suspicion
                 ,
                 which
                 is
                 but
                 the
                 image
                 of
                 doubting
                 .
              
               
                 For
                 there
                 is
                 yet
                 another
                 sort
                 of
                 doubting
                 ,
                 
                 which
                 may
                 be
                 called
                 a
                 
                   privative
                   doubt
                   .
                   Titius
                
                 is
                 invited
                 to
                 eat
                 with
                 one
                 of
                 another
                 communion
                 .
                 First
                 he
                 checks
                 at
                 it
                 ,
                 but
                 because
                 
                   he
                   knows
                   no
                   reason
                   against
                   it
                   ,
                
                 nor
                 indeed
                 did
                 ever
                 dispute
                 ,
                 or
                 hear
                 the
                 question
                 disputed
                 ,
                 whether
                 it
                 be
                 lawful
                 or
                 no
                 ,
                 he
                 goes
                 .
                 The
                 question
                 is
                 ,
                 whether
                 he
                 did
                 well
                 or
                 no
                 ?
              
               
                 Concerning
                 which
                 the
                 case
                 is
                 evident
                 ,
                 that
                 
                   whatsoever
                   is
                   not
                   of
                   faith
                   is
                   sin
                   ,
                
                 
                 that
                 is
                 ,
                 if
                 it
                 be
                 not
                 done
                 with
                 a
                 perswasion
                 that
                 it
                 is
                 lawful
                 .
                 But
                 if
                 a
                 man
                 be
                 perswaded
                 that
                 he
                 may
                 lawfully
                 doe
                 any
                 thing
                 against
                 which
                 he
                 knows
                 no
                 Law
                 ,
                 no
                 Commandement
                 ,
                 no
                 Reason
                 ;
                 this
                 is
                 
                   not
                   a
                   doubting
                   conscience
                
                 ,
                 but
                 
                   a
                   probable
                
                 ,
                 and
                 therefore
                 need
                 not
                 to
                 abate
                 the
                 action
                 .
                 *
                 But
                 if
                 this
                 also
                 turn
                 into
                 a
                 doubt
                 ,
                 the
                 case
                 is
                 altered
                 .
                 For
                 he
                 that
                 thinks
                 
                   he
                   may
                   not
                   doe
                   it
                
                 ,
                 or
                 doubts
                 whether
                 he
                 may
                 or
                 no
                 doe
                 a
                 thing
                 
                   for
                   which
                   he
                   hath
                   no
                   command
                   ,
                
                 or
                 no
                 positive
                 and
                 
                   affirmative
                   warrant
                
                 ,
                 and
                 that
                 it
                 is
                 no
                 sufficient
                 reason
                 or
                 warrant
                 for
                 the
                 doing
                 it
                 that
                 
                   he
                   knows
                   nothing
                   against
                   it
                
                 ,
                 unless
                 he
                 also
                 have
                 
                   something
                   for
                   it
                
                 ;
                 this
                 man
                 thus
                 perswaded
                 or
                 abused
                 ,
                 may
                 not
                 proceed
                 to
                 action
                 .
                 For
                 in
                 this
                 case
                 he
                 hath
                 nothing
                 for
                 it
                 ,
                 and
                 one
                 great
                 thing
                 against
                 it
                 ,
                 even
                 this
                 proposition
                 ,
                 That
                 
                   a
                   thing
                   is
                   not
                   to
                   be
                   done
                   in
                   such
                   a
                   case
                   ,
                
                 which
                 is
                 the
                 case
                 of
                 a
                 
                   privative
                   doubt
                
                 .
                 But
                 for
                 the
                 thing
                 it self
                 ,
                 the
                 next
                 Rule
                 gives
                 an
                 account
                 of
                 it
                 .
              
            
             
               
                 RULE
                 3.
                 
                 A
                 privative
                 doubt
                 cannot
                 of
                 it self
                 hinder
                 a
                 man
                 from
                 acting
                 what
                 he
                 is
                 moved
                 to
                 by
                 an
                 extrinsick
                 argument
                 ,
                 or
                 inducement
                 that
                 is
                 in
                 it self
                 prudent
                 or
                 innocent
                 .
              
               
                 IT
                 cannot
                 of
                 it self
                 hinder
                 ]
                 that
                 is
                 ,
                 
                 abstracting
                 from
                 the
                 circumstance
                 of
                 accidental
                 doubting
                 or
                 not
                 doubting
                 .
                 The
                 reason
                 is
                 ,
                 because
                 there
                 being
                 no
                 Law
                 against
                 it
                 by
                 which
                 he
                 is
                 actually
                 ruled
                 ,
                 and
                 no
                 reason
                 appearing
                 in
                 defiance
                 
                 of
                 it
                 ,
                 that
                 is
                 ,
                 there
                 being
                 no
                 
                   intrinsecal
                   disswasive
                
                 ,
                 the
                 conscience
                 is
                 onely
                 left
                 to
                 be
                 conducted
                 or
                 perswaded
                 by
                 the
                 extrinsecal
                 .
              
               
                 For
                 all
                 actions
                 are
                 left
                 indifferent
                 till
                 by
                 a
                 
                   superinduced
                   Law
                
                 they
                 are
                 restrained
                 ;
                 
                 which
                 
                   superinduced
                   Law
                
                 wants
                 its
                 publication
                 ,
                 if
                 inculpably
                 I
                 have
                 no
                 notice
                 of
                 it
                 in
                 my
                 conscience
                 .
                 But
                 this
                 is
                 to
                 be
                 allowed
                 with
                 this
                 caution
                 :
                 That
                 this
                 entring
                 upon
                 actions
                 against
                 which
                 we
                 know
                 no
                 reason
                 or
                 law
                 ,
                 be
                 not
                 sudden
                 ,
                 and
                 violent
                 ,
                 and
                 careless
                 ,
                 like
                 the
                 rushing
                 of
                 an
                 horse
                 into
                 a
                 battel
                 without
                 consideration
                 ;
                 but
                 that
                 we
                 consider
                 according
                 to
                 our
                 strength
                 ,
                 and
                 to
                 our
                 time
                 ,
                 whether
                 there
                 be
                 any
                 reasons
                 for
                 or
                 against
                 the
                 act
                 in
                 question
                 ,
                 
                   and
                   if
                   we
                   finde
                   none
                   ,
                   let
                   us
                   make
                   none
                
                 ;
                 that
                 is
                 ,
                 let
                 us
                 not
                 by
                 our
                 unreasonable
                 and
                 impertinent
                 doubting
                 place
                 a
                 snare
                 for
                 our
                 own
                 feet
                 ,
                 there
                 where
                 none
                 is
                 placed
                 by
                 the
                 prohibition
                 .
              
               
                 2.
                 
                 If
                 it
                 be
                 a
                 matter
                 that
                 concerns
                 the
                 interest
                 of
                 another
                 ,
                 
                 let
                 us
                 always
                 be
                 the
                 more
                 wary
                 ,
                 and
                 remember
                 ,
                 if
                 there
                 be
                 nothing
                 against
                 it
                 ,
                 there
                 must
                 be
                 something
                 for
                 it
                 ,
                 either
                 in
                 the
                 matter
                 ,
                 or
                 in
                 the
                 manner
                 ,
                 either
                 in
                 justice
                 ,
                 or
                 in
                 charity
                 ,
                 or
                 at
                 least
                 by
                 
                   the
                   securities
                   of
                   the
                   safer
                   part
                   ,
                
                 by
                 which
                 ,
                 if
                 we
                 finde
                 no
                 reward
                 ,
                 yet
                 we
                 are
                 sure
                 to
                 finde
                 indemnity
                 .
              
               
                 This
                 whole
                 advice
                 is
                 of
                 great
                 use
                 in
                 the
                 circumstances
                 of
                 the
                 duty
                 that
                 concerns
                 the
                 married
                 pairs
                 ;
                 
                 in
                 which
                 the
                 
                   Doctors
                   of
                   Cases
                   of
                   Conscience
                
                 have
                 spoken
                 what
                 they
                 please
                 ,
                 and
                 in
                 many
                 things
                 wholly
                 by
                 chance
                 or
                 fancy
                 ;
                 and
                 the
                 holy
                 state
                 of
                 marriage
                 ought
                 to
                 be
                 rescued
                 from
                 many
                 of
                 their
                 snares
                 and
                 intricacies
                 by
                 which
                 they
                 have
                 troubled
                 it
                 ,
                 as
                 well
                 appear
                 when
                 I
                 shall
                 speak
                 to
                 the
                 Rules
                 of
                 that
                 affair
                 .
              
            
             
               
                 RULE
                 4.
                 
                 In
                 doubts
                 of
                 Right
                 ,
                 or
                 Law
                 ,
                 we
                 are
                 always
                 bound
                 to
                 inquire
                 ;
                 but
                 in
                 doubts
                 of
                 fact
                 not
                 always
                 .
              
               
                 THE
                 reason
                 is
                 ,
                 
                 because
                 ignorance
                 of
                 our
                 duty
                 is
                 always
                 a
                 sin
                 ,
                 and
                 therefore
                 when
                 we
                 are
                 in
                 a
                 perceiv'd
                 ,
                 discernable
                 state
                 of
                 danger
                 ,
                 he
                 that
                 refuses
                 to
                 inquire
                 after
                 his
                 duty
                 ,
                 does
                 not
                 desire
                 to
                 doe
                 it
                 .
              
               
                 In
                 matters
                 of
                 fact
                 we
                 are
                 bound
                 ordinarily
                 to
                 inquire
                 ,
                 
                 because
                 we
                 must
                 not
                 be
                 ignorant
                 of
                 the
                 state
                 of
                 our
                 consciences
                 ,
                 and
                 what
                 obligation
                 ●here
                 is
                 to
                 restitution
                 ,
                 or
                 repentance
                 .
                 which
                 the
                 more
                 particular
                 it
                 is
                 ,
                 the
                 more
                 perfect
                 it
                 is
                 .
                 But
                 this
                 I
                 say
                 ,
                 that
                 though
                 ordinarily
                 it
                 be
                 true
                 that
                 we
                 are
                 obliged
                 ,
                 yet
                 in
                 some
                 cases
                 it
                 may
                 happen
                 that
                 it
                 is
                 safer
                 to
                 trust
                 the
                 event
                 of
                 things
                 with
                 a
                 general
                 repentance
                 ,
                 then
                 that
                 the
                 conscience
                 of
                 some
                 men
                 be
                 tempted
                 with
                 a
                 particular
                 notice
                 of
                 the
                 fact
                 .
              
               
                 1.
                 
                 This
                 happens
                 in
                 those
                 that
                 are
                 weak-hearted
                 ,
                 
                 soft
                 ,
                 and
                 apt
                 to
                 every
                 impression
                 in
                 too
                 deep
                 a
                 regard
                 .
                 A
                 Castilian
                 Gentleman
                 being
                 newly
                 recovered
                 from
                 the
                 sad
                 effects
                 of
                 a
                 melancholy
                 spirit
                 ,
                 and
                 an
                 affrighting
                 conscience
                 ,
                 and
                 being
                 entertained
                 by
                 some
                 that
                 waited
                 on
                 him
                 with
                 sports
                 and
                 innocent
                 pastimes
                 to
                 divert
                 his
                 scaring
                 thoughts
                 ;
                 he
                 with
                 his
                 company
                 shot
                 many
                 arrows
                 in
                 a
                 publick
                 field
                 at
                 rovers
                 :
                 at
                 that
                 time
                 there
                 was
                 a
                 man
                 kill'd
                 ,
                 whether
                 by
                 his
                 arrows
                 or
                 no
                 ,
                 he
                 knew
                 not
                 ,
                 and
                 is
                 forbidden
                 to
                 inquire
                 ;
                 and
                 his
                 case
                 had
                 
                 in
                 it
                 reason
                 enough
                 to
                 warrant
                 the
                 advice
                 :
                 The
                 knowledge
                 of
                 it
                 could
                 not
                 have
                 done
                 him
                 so
                 much
                 good
                 ,
                 as
                 it
                 would
                 have
                 done
                 him
                 hurt
                 ;
                 and
                 it
                 was
                 better
                 he
                 should
                 be
                 permitted
                 to
                 
                   a
                   doubting
                
                 then
                 to
                 
                   a
                   despairing
                   conscience
                
                 ,
                 as
                 in
                 his
                 case
                 it
                 was
                 too
                 likely
                 to
                 have
                 happened
                 .
                 
                   It
                   is
                   better
                   to
                   be
                   suspected
                   then
                   to
                   be
                   seen
                   .
                
              
               
                 2.
                 
                 This
                 also
                 is
                 so
                 to
                 be
                 advised
                 ,
                 
                 when
                 the
                 inquiry
                 into
                 the
                 doubt
                 of
                 fact
                 may
                 be
                 prejudicial
                 to
                 a
                 third
                 person
                 .
                 A
                 Priest
                 going
                 to
                 the
                 West-Indies
                 by
                 misfortune
                 wounds
                 one
                 of
                 his
                 company
                 ,
                 whom
                 with
                 much
                 trouble
                 and
                 sorrow
                 ,
                 he
                 leaves
                 to
                 be
                 cured
                 of
                 his
                 hurt
                 ,
                 but
                 passes
                 on
                 to
                 his
                 voyage
                 ,
                 which
                 he
                 finished
                 at
                 a
                 huge
                 distance
                 from
                 the
                 place
                 of
                 his
                 misfortune
                 .
                 The
                 Merchants
                 come
                 the
                 next
                 year
                 that
                 way
                 ,
                 and
                 he
                 is
                 unwilling
                 to
                 inquire
                 concerning
                 his
                 sick
                 friend
                 ;
                 desirous
                 he
                 was
                 to
                 know
                 good
                 of
                 him
                 ,
                 but
                 infinitely
                 fearful
                 lest
                 he
                 be
                 dead
                 :
                 Consulting
                 therefore
                 with
                 his
                 superiour
                 in
                 the
                 case
                 ,
                 was
                 directed
                 not
                 to
                 inquire
                 ,
                 upon
                 this
                 account
                 ;
                 because
                 if
                 the
                 man
                 were
                 dead
                 the
                 Priest
                 would
                 be
                 irregular
                 ,
                 and
                 a
                 whole
                 Parish
                 unprovided
                 for
                 ,
                 and
                 left
                 without
                 rites
                 and
                 Sacraments
                 ,
                 and
                 publick
                 offices
                 ,
                 which
                 then
                 and
                 there
                 could
                 not
                 easily
                 be
                 supplied
                 .
              
               
                 But
                 in
                 matters
                 of
                 right
                 or
                 duty
                 inquiry
                 must
                 be
                 made
                 ,
                 
                 ever
                 ,
                 when
                 the
                 question
                 is
                 of
                 the
                 lawfulness
                 or
                 unlawfulness
                 of
                 what
                 is
                 to
                 be
                 done
                 ;
                 because
                 we
                 enter
                 upon
                 danger
                 ,
                 and
                 despise
                 our
                 own
                 safety
                 ,
                 and
                 are
                 careless
                 of
                 our
                 duty
                 ,
                 and
                 not
                 zealous
                 for
                 God
                 ,
                 nor
                 yet
                 subjects
                 of
                 Conscience
                 ,
                 or
                 of
                 the
                 Spirit
                 of
                 God
                 ,
                 if
                 we
                 doe
                 not
                 well
                 inquire
                 of
                 an
                 action
                 we
                 are
                 to
                 doe
                 ,
                 whether
                 it
                 be
                 good
                 or
                 bad
                 .
                 But
                 when
                 the
                 act
                 is
                 done
                 ,
                 and
                 done
                 with
                 an
                 actual
                 perswasion
                 that
                 it
                 was
                 lawful
                 ,
                 the
                 conscience
                 of
                 that
                 person
                 is
                 not
                 easily
                 to
                 be
                 disturbed
                 ,
                 which
                 is
                 to
                 be
                 understood
                 with
                 these
                 cautions
                 :
              
               
                 1.
                 
                 When
                 the
                 question
                 was
                 probable
                 on
                 either
                 side
                 ,
                 
                 and
                 at
                 the
                 time
                 of
                 acting
                 ,
                 was
                 chosen
                 with
                 its
                 just
                 measures
                 and
                 provisions
                 ;
                 then
                 although
                 the
                 complice
                 or
                 partner
                 of
                 the
                 act
                 doe
                 change
                 his
                 opinion
                 ,
                 and
                 think
                 himself
                 bound
                 to
                 repent
                 ,
                 yet
                 he
                 is
                 not
                 bound
                 to
                 trouble
                 the
                 other
                 .
                 Anthony
                 a
                 Gentleman
                 of
                 Parma
                 being
                 in
                 love
                 with
                 
                   Maria
                   de
                   Rupe
                
                 ,
                 being
                 moved
                 with
                 great
                 interests
                 of
                 his
                 person
                 ,
                 and
                 a
                 great
                 necessity
                 ,
                 consummates
                 his
                 marriage
                 before
                 publication
                 ,
                 they
                 both
                 of
                 them
                 being
                 perswaded
                 that
                 it
                 is
                 lawful
                 .
                 He
                 afterwards
                 changes
                 his
                 opinion
                 ,
                 thinks
                 it
                 a
                 sin
                 ,
                 and
                 repents
                 and
                 begs
                 pardon
                 ,
                 but
                 being
                 also
                 in
                 doubt
                 whether
                 he
                 ought
                 to
                 tell
                 his
                 wife
                 of
                 it
                 ,
                 was
                 advised
                 to
                 the
                 contrary
                 ,
                 upon
                 this
                 amongst
                 many
                 other
                 concurrent
                 reasons
                 ,
                 because
                 what
                 was
                 innocently
                 done
                 ,
                 cannot
                 be
                 condemned
                 in
                 that
                 in
                 which
                 it
                 was
                 innocent
                 :
                 for
                 the
                 man
                 himself
                 ought
                 to
                 be
                 sorrowful
                 for
                 his
                 being
                 deceived
                 (
                 if
                 he
                 thinks
                 he
                 was
                 )
                 but
                 he
                 cannot
                 be
                 tied
                 to
                 repent
                 of
                 the
                 act
                 ,
                 which
                 supposing
                 his
                 then
                 present
                 perswasion
                 was
                 lawful
                 ,
                 because
                 done
                 according
                 to
                 probable
                 conscience
                 :
                 and
                 therefore
                 much
                 less
                 ought
                 he
                 to
                 disturb
                 the
                 peace
                 of
                 his
                 wife
                 ,
                 whose
                 perswasion
                 remains
                 the
                 same
                 as
                 at
                 first
                 .
                 What
                 was
                 not
                 a
                 sin
                 at
                 first
                 ,
                 cannot
                 in
                 that
                 individual
                 act
                 become
                 a
                 sin
                 afterwards
                 .
              
               
                 2.
                 
                 This
                 is
                 also
                 to
                 be
                 understood
                 ,
                 
                 when
                 the
                 act
                 leaves
                 no
                 evil
                 effect
                 ,
                 or
                 hath
                 done
                 no
                 hurt
                 to
                 a
                 third
                 person
                 ;
                 but
                 if
                 it
                 doe
                 ,
                 then
                 my
                 peace
                 is
                 not
                 to
                 be
                 bought
                 at
                 the
                 expence
                 of
                 anothers
                 evil
                 .
                 No
                 man
                 is
                 to
                 be
                 made
                 better
                 or
                 left
                 so
                 ,
                 by
                 anothers
                 detriment
                 ;
                 and
                 therefore
                 if
                 a
                 child
                 were
                 begotten
                 in
                 that
                 unripe
                 and
                 hasty
                 consummation
                 ,
                 and
                 that
                 child
                 should
                 be
                 declared
                 bastard
                 ,
                 then
                 the
                 peace
                 is
                 to
                 be
                 disturbed
                 ,
                 and
                 the
                 inquiry
                 on
                 all
                 hands
                 to
                 be
                 curious
                 and
                 busy
                 ,
                 because
                 in
                 all
                 such
                 cases
                 there
                 is
                 something
                 of
                 duty
                 for
                 the
                 future
                 concerned
                 in
                 it
                 ;
                 sometimes
                 restitution
                 ,
                 but
                 always
                 repentance
                 in
                 particular
                 .
              
               
               
                 3.
                 
                 This
                 is
                 also
                 true
                 when
                 the
                 fact
                 that
                 is
                 past
                 is
                 not
                 introductive
                 of
                 more
                 and
                 new
                 instances
                 ;
                 
                 for
                 if
                 it
                 was
                 the
                 wrong
                 side
                 of
                 the
                 probability
                 which
                 was
                 chosen
                 ,
                 and
                 the
                 same
                 kinde
                 of
                 action
                 is
                 to
                 return
                 often
                 ,
                 there
                 the
                 conscience
                 though
                 heartily
                 perswaded
                 ,
                 must
                 be
                 awakened
                 from
                 its
                 security
                 by
                 him
                 that
                 beleeves
                 it
                 to
                 be
                 a
                 sin
                 that
                 was
                 done
                 ,
                 and
                 then
                 the
                 interested
                 party
                 must
                 inquire
                 ;
                 the
                 reason
                 of
                 this
                 is
                 ,
                 because
                 this
                 concerns
                 the
                 future
                 ,
                 and
                 all
                 the
                 world
                 when
                 they
                 enter
                 upon
                 action
                 must
                 
                   inquire
                   anew
                
                 when
                 they
                 have
                 reason
                 to
                 
                   doubt
                   anew
                
                 ,
                 and
                 they
                 may
                 be
                 call'd
                 upon
                 ,
                 and
                 must
                 be
                 better
                 informed
                 by
                 them
                 that
                 can
                 and
                 are
                 concerned
                 .
                 For
                 the
                 honour
                 of
                 God
                 and
                 the
                 interest
                 of
                 his
                 service
                 is
                 in
                 this
                 case
                 concerned
                 ,
                 which
                 in
                 the
                 other
                 is
                 not
                 ,
                 when
                 it
                 onely
                 relates
                 to
                 a
                 single
                 and
                 a
                 past
                 action
                 ,
                 which
                 was
                 then
                 lawful
                 ,
                 and
                 therefore
                 will
                 not
                 afterwards
                 be
                 imputed
                 .
              
               
                 4.
                 
                 When
                 the
                 person
                 interested
                 does
                 of
                 himself
                 doubt
                 whether
                 the
                 past
                 act
                 was
                 lawful
                 or
                 not
                 ,
                 
                 and
                 desires
                 to
                 be
                 satisfied
                 ,
                 and
                 that
                 there
                 will
                 be
                 no
                 evil
                 effect
                 in
                 the
                 alteration
                 of
                 his
                 perswasion
                 ,
                 then
                 it
                 is
                 fit
                 he
                 be
                 complied
                 with
                 in
                 that
                 which
                 he
                 judges
                 to
                 be
                 for
                 the
                 interest
                 of
                 his
                 soul
                 ,
                 for
                 this
                 is
                 certainly
                 the
                 better
                 ;
                 the
                 other
                 way
                 of
                 concealing
                 and
                 not
                 inquiring
                 being
                 onely
                 permitted
                 in
                 some
                 cases
                 ,
                 and
                 with
                 so
                 many
                 cautions
                 and
                 reservations
                 as
                 are
                 before
                 expressed
                 .
              
            
             
               
                 RULE
                 5.
                 
                 In
                 doubts
                 the
                 safer
                 part
                 is
                 to
                 be
                 chosen
                 .
              
               
                 WHen
                 the
                 Conscience
                 is
                 doubtful
                 ,
                 
                 neither
                 part
                 can
                 be
                 chosen
                 till
                 the
                 doubt
                 be
                 laid
                 down
                 ;
                 but
                 to
                 choose
                 the
                 safer
                 part
                 is
                 an
                 extrinsecal
                 means
                 instrumental
                 to
                 the
                 deposition
                 of
                 the
                 doubt
                 ,
                 and
                 changing
                 the
                 conscience
                 from
                 doubtful
                 to
                 probable
                 .
                 This
                 Rule
                 therefore
                 does
                 properly
                 belong
                 to
                 the
                 
                   probable
                   conscience
                
                 :
                 for
                 that
                 the
                 conscience
                 is
                 
                   positively
                   doubtful
                
                 is
                 but
                 accidental
                 to
                 the
                 question
                 and
                 appendant
                 to
                 the
                 person
                 .
                 For
                 the
                 reasons
                 on
                 either
                 side
                 make
                 the
                 conscience
                 probable
                 ,
                 unless
                 fear
                 ,
                 or
                 some
                 other
                 accident
                 make
                 the
                 man
                 not
                 able
                 to
                 rest
                 on
                 either
                 side
                 .
                 For
                 in
                 matters
                 of
                 conscience
                 it
                 is
                 as
                 hard
                 to
                 finde
                 a
                 case
                 so
                 equally
                 probable
                 that
                 a
                 man
                 shall
                 finde
                 nothing
                 without
                 ,
                 or
                 within
                 to
                 determine
                 him
                 ,
                 as
                 it
                 is
                 to
                 finde
                 that
                 which
                 the
                 Philosophers
                 call
                 ,
                 
                   Temperamentum
                   ad
                   pondus
                
                 ,
                 a
                 constitution
                 so
                 equal
                 that
                 no
                 part
                 shall
                 excel
                 the
                 other
                 .
                 For
                 if
                 there
                 were
                 nothing
                 in
                 the
                 things
                 to
                 distinguish
                 them
                 ,
                 yet
                 in
                 the
                 man
                 there
                 is
                 a
                 natural
                 propensity
                 which
                 will
                 make
                 him
                 love
                 one
                 sort
                 of
                 arguments
                 more
                 then
                 another
                 .
                 What
                 can
                 be
                 more
                 indifferent
                 then
                 to
                 see
                 two
                 dogges
                 fight
                 ?
                 and
                 yet
                 no
                 man
                 sees
                 their
                 cruelty
                 ,
                 but
                 he
                 wishes
                 better
                 to
                 one
                 then
                 to
                 another
                 :
                 and
                 although
                 no
                 opinions
                 are
                 so
                 very
                 even
                 ,
                 yet
                 if
                 they
                 were
                 ,
                 the
                 man
                 hath
                 an
                 acquisite
                 ,
                 or
                 else
                 a
                 
                   natural
                   biass
                
                 ,
                 or
                 something
                 of
                 contingency
                 that
                 will
                 determine
                 him
                 :
                 and
                 if
                 the
                 conscience
                 remains
                 undetermined
                 ,
                 so
                 that
                 he
                 may
                 not
                 ,
                 or
                 dare
                 not
                 venture
                 upon
                 either
                 part
                 ,
                 it
                 is
                 certainly
                 a
                 disease
                 ,
                 or
                 a
                 direct
                 infirmity
                 .
                 And
                 because
                 such
                 persons
                 can
                 doe
                 nothing
                 at
                 all
                 till
                 their
                 doubtful
                 is
                 changed
                 into
                 a
                 
                   probable
                   conscience
                
                 ,
                 this
                 discourse
                 must
                 relate
                 to
                 that
                 conscience
                 that
                 is
                 probable
                 ,
                 though
                 in
                 compliance
                 with
                 the
                 usual
                 ways
                 of
                 speaking
                 ,
                 I
                 have
                 placed
                 it
                 here
                 .
              
               
                 1.
                 
                 The
                 Rule
                 therefore
                 is
                 to
                 be
                 understood
                 to
                 be
                 
                   good
                   advice
                
                 ,
                 
                 but
                 not
                 necessary
                 in
                 all
                 cases
                 .
                 For
                 when
                 the
                 contrary
                 opinion
                 is
                 the
                 more
                 probable
                 ,
                 and
                 this
                 
                 the
                 more
                 safe
                 ,
                 to
                 doe
                 this
                 is
                 a
                 prudent
                 compliance
                 ,
                 either
                 with
                 a
                 timorous
                 or
                 with
                 
                   an
                   ignorant
                   conscience
                
                 ;
                 it
                 is
                 always
                 an
                 effect
                 of
                 piety
                 ,
                 and
                 a
                 
                   strong
                   will
                
                 to
                 good
                 ,
                 but
                 very
                 often
                 an
                 effect
                 of
                 
                   a
                   weak
                   understanding
                   ,
                
                 ;
                 that
                 is
                 ,
                 such
                 an
                 one
                 which
                 is
                 inclined
                 to
                 scruple
                 ,
                 and
                 dares
                 not
                 trust
                 the
                 truth
                 of
                 his
                 proposition
                 ,
                 or
                 God
                 with
                 his
                 soul
                 in
                 the
                 pursuance
                 of
                 it
                 .
                 And
                 indeed
                 sometimes
                 there
                 is
                 in
                 this
                 some
                 little
                 suspicion
                 of
                 the
                 event
                 of
                 things
                 which
                 must
                 needs
                 reflect
                 upon
                 the
                 goodness
                 of
                 God
                 ,
                 under
                 whom
                 we
                 fancy
                 we
                 cannot
                 be
                 
                   so
                   safe
                   by
                   pursuing
                   that
                   rule
                   and
                   guide
                
                 that
                 he
                 hath
                 given
                 us
                 ,
                 that
                 is
                 ,
                 the
                 best
                 reason
                 ,
                 and
                 the
                 fairest
                 inducement
                 ,
                 
                   as
                   we
                   may
                   be
                   by
                   relying
                   upon
                   the
                   sureness
                   of
                   the
                   matter
                   .
                
                 Indeed
                 we
                 our selves
                 are
                 so
                 wholly
                 immerged
                 in
                 matter
                 that
                 we
                 are
                 conducted
                 by
                 it
                 ,
                 and
                 its
                 relations
                 in
                 very
                 many
                 things
                 :
                 But
                 we
                 may
                 as
                 well
                 rely
                 upon
                 formalities
                 and
                 
                   spiritual
                   securities
                
                 (
                 if
                 we
                 understood
                 them
                 )
                 as
                 upon
                 the
                 material
                 ;
                 and
                 it
                 is
                 as
                 safe
                 to
                 rely
                 upon
                 the
                 
                   surer
                   side
                   of
                   reason
                
                 as
                 upon
                 
                   the
                   surer
                   side
                   of
                   the
                   thing
                   .
                
                 Now
                 that
                 which
                 is
                 the
                 
                   more
                   probable
                
                 hath
                 the
                 same
                 advantage
                 in
                 constituting
                 a
                 conscience
                 
                   formally
                   safe
                
                 ,
                 as
                 the
                 other
                 
                   less
                   probable
                
                 but
                 
                   surer
                   side
                
                 hath
                 for
                 the
                 making
                 the
                 conscience
                 
                   safe
                   materially
                
                 .
              
               
                 2.
                 
                 If
                 the
                 conscience
                 be
                 probable
                 ,
                 
                 and
                 so
                 evenly
                 weighed
                 that
                 the
                 determinanation
                 on
                 either
                 side
                 is
                 difficult
                 ,
                 then
                 the
                 safer
                 side
                 is
                 ordinarily
                 to
                 be
                 chosen
                 ,
                 because
                 that
                 helps
                 to
                 outweigh
                 and
                 determine
                 the
                 scale
                 ;
                 that
                 is
                 ,
                 when
                 reason
                 and
                 the
                 proper
                 motives
                 of
                 the
                 question
                 are
                 not
                 sufficient
                 to
                 determine
                 it
                 ,
                 let
                 auxiliaries
                 be
                 taken
                 from
                 without
                 ,
                 and
                 if
                 the
                 conscience
                 be
                 not
                 made
                 securer
                 by
                 its
                 rule
                 ,
                 let
                 it
                 be
                 made
                 safe
                 by
                 the
                 material
                 .
                 It
                 is
                 just
                 as
                 the
                 building
                 of
                 an
                 house
                 If
                 the
                 Architect
                 be
                 not
                 wise
                 and
                 knowing
                 how
                 to
                 secure
                 the
                 fabrick
                 by
                 rule
                 of
                 art
                 ,
                 and
                 advantages
                 of
                 complication
                 ,
                 and
                 the
                 contexture
                 of
                 parts
                 ,
                 let
                 him
                 support
                 it
                 with
                 pillars
                 great
                 and
                 massy
                 ;
                 for
                 if
                 the
                 other
                 be
                 wanting
                 ,
                 these
                 will
                 sustain
                 the
                 roof
                 sure
                 enough
                 ,
                 but
                 with
                 some
                 rudeness
                 in
                 the
                 thing
                 ,
                 and
                 imperfection
                 in
                 the
                 whole
                 .
              
               
                 3.
                 
                 If
                 to
                 that
                 which
                 is
                 the
                 
                   surer
                   side
                
                 there
                 be
                 a
                 great
                 inconvenience
                 consequent
                 ,
                 
                 the
                 avoiding
                 of
                 that
                 inconvenience
                 being
                 laid
                 on
                 the
                 opposite
                 even
                 part
                 ,
                 will
                 outweigh
                 the
                 consideration
                 of
                 the
                 safety
                 .
                 
                   Quintus
                   Milo
                
                 commands
                 his
                 servant
                 Anfidius
                 whom
                 he
                 had
                 taken
                 for
                 the
                 teaching
                 Grammar
                 and
                 Rhetorick
                 to
                 his
                 children
                 ,
                 that
                 he
                 would
                 learn
                 the
                 Trade
                 of
                 a
                 Shoo-maker
                 .
                 Anfidius
                 doubts
                 whether
                 his
                 Master
                 
                   Q.
                   Milo
                
                 hath
                 power
                 to
                 command
                 him
                 to
                 doe
                 that
                 which
                 was
                 no
                 part
                 of
                 the
                 imployment
                 for
                 which
                 he
                 was
                 entertained
                 ,
                 and
                 yet
                 because
                 the
                 thing
                 is
                 of
                 it self
                 lawful
                 and
                 honest
                 ,
                 he
                 considers
                 it
                 is
                 the
                 safest
                 course
                 for
                 him
                 to
                 obey
                 ,
                 for
                 certainly
                 in
                 so
                 doing
                 he
                 sins
                 not
                 ;
                 and
                 thus
                 farre
                 he
                 is
                 bound
                 ,
                 and
                 was
                 in
                 the
                 right
                 .
                 But
                 if
                 to
                 learn
                 that
                 mean
                 Trade
                 will
                 dishonour
                 and
                 disable
                 him
                 ,
                 make
                 him
                 a
                 fool
                 and
                 contemptible
                 ,
                 and
                 ruine
                 his
                 hopes
                 and
                 his
                 interests
                 when
                 he
                 leaves
                 the
                 service
                 of
                 Milo
                 ,
                 the
                 servant
                 is
                 not
                 tied
                 to
                 follow
                 that
                 which
                 is
                 more
                 safe
                 ,
                 but
                 that
                 which
                 is
                 more
                 charitable
                 and
                 prudent
                 ;
                 
                   In
                   dubiis
                   juris
                   tutior
                   pars
                   sequenda
                   est
                   ,
                   &
                   obedire
                   teneor
                   ,
                   si
                   commodè
                   possim
                   ,
                
                 was
                 the
                 rule
                 :
                 because
                 the
                 reason
                 abstractedly
                 considered
                 makes
                 the
                 question
                 safe
                 on
                 either
                 side
                 ,
                 as
                 the
                 determination
                 happens
                 ;
                 and
                 the
                 avoiding
                 an
                 intolerable
                 inconvenience
                 is
                 as
                 considerable
                 as
                 the
                 accidental
                 security
                 ,
                 and
                 in
                 many
                 cases
                 more
                 complying
                 with
                 charity
                 ,
                 because
                 in
                 a
                 question
                 in
                 which
                 the
                 conscience
                 is
                 probable
                 there
                 is
                 a
                 great
                 safety
                 without
                 
                   taking
                   in
                
                 the
                 advantage
                 of
                 a
                 
                   safe
                   matter
                
                 ,
                 by
                 the
                 
                   proper
                   efficacy
                
                 and
                 influence
                 of
                 the
                 reason
                 making
                 a
                 probable
                 and
                 an
                 
                   honest
                   conscience
                
                 ;
                 but
                 then
                 when
                 the
                 safety
                 is
                 provided
                 for
                 fairly
                 otherways
                 ,
                 and
                 for
                 the
                 most
                 part
                 sufficiently
                 ,
                 and
                 the
                 inconvenience
                 on
                 the
                 other
                 side
                 is
                 not
                 provided
                 for
                 ;
                 in
                 all
                 such
                 cases
                 we
                 must
                 leave
                 that
                 which
                 is
                 
                   materially
                   sure
                
                 ,
                 
                 for
                 the
                 choice
                 of
                 that
                 which
                 in
                 its
                 formality
                 is
                 
                   equally
                   sure
                
                 ,
                 and
                 in
                 its
                 matter
                 more
                 charitable
                 .
                 A
                 little
                 child
                 came
                 to
                 my
                 door
                 for
                 alms
                 ,
                 of
                 whom
                 I
                 was
                 told
                 he
                 was
                 run
                 from
                 his
                 Mothers
                 house
                 and
                 his
                 own
                 honest
                 imployment
                 ;
                 but
                 in
                 his
                 wandring
                 he
                 was
                 almost
                 starv'd
                 :
                 I
                 found
                 that
                 if
                 I
                 releeved
                 him
                 ,
                 he
                 would
                 not
                 return
                 to
                 his
                 Mother
                 ,
                 if
                 I
                 did
                 not
                 releeve
                 him
                 ,
                 he
                 would
                 not
                 be
                 able
                 .
                 I
                 considered
                 that
                 indeed
                 his
                 souls
                 interests
                 were
                 more
                 to
                 be
                 regarded
                 and
                 secured
                 then
                 his
                 body
                 ,
                 and
                 his
                 sin
                 rather
                 to
                 be
                 prevented
                 then
                 his
                 sickness
                 ,
                 and
                 therefore
                 not
                 to
                 releeve
                 him
                 seem'd
                 at
                 first
                 the
                 greater
                 charity
                 .
                 But
                 when
                 I
                 weighed
                 against
                 these
                 considerations
                 ,
                 that
                 his
                 sin
                 is
                 uncertain
                 ,
                 and
                 future
                 ,
                 and
                 arbitrary
                 ,
                 but
                 his
                 need
                 is
                 certain
                 ,
                 and
                 present
                 ,
                 and
                 natural
                 ;
                 that
                 he
                 may
                 choose
                 whether
                 he
                 will
                 sin
                 or
                 no
                 ,
                 but
                 cannot
                 in
                 the
                 present
                 case
                 choose
                 whether
                 he
                 will
                 perish
                 or
                 no
                 ;
                 that
                 if
                 he
                 be
                 not
                 releeved
                 he
                 dies
                 in
                 his
                 sin
                 ,
                 but
                 many
                 things
                 may
                 intervene
                 to
                 reform
                 his
                 vicious
                 inclination
                 ;
                 that
                 the
                 natural
                 necessity
                 is
                 extreme
                 ,
                 but
                 that
                 he
                 will
                 sin
                 is
                 no
                 way
                 necessary
                 ,
                 and
                 hath
                 in
                 it
                 no
                 degrees
                 of
                 unavoidable
                 necessity
                 ;
                 and
                 above
                 all
                 ,
                 that
                 if
                 he
                 abuses
                 my
                 releef
                 to
                 evil
                 purposes
                 which
                 I
                 intended
                 not
                 ,
                 it
                 is
                 his
                 fault
                 ,
                 
                   not
                   mine
                
                 ,
                 but
                 the
                 question
                 being
                 concerding
                 
                   my
                   duty
                
                 not
                 his
                 ,
                 and
                 that
                 to
                 releeve
                 him
                 is
                 
                   my
                   duty
                
                 and
                 not
                 his
                 ,
                 and
                 that
                 therefore
                 if
                 I
                 doe
                 not
                 releeve
                 him
                 ,
                 the
                 sin
                 is
                 also
                 mine
                 and
                 
                   not
                   his
                
                 ;
                 and
                 that
                 by
                 bidding
                 of
                 him
                 to
                 doe
                 his
                 duty
                 I
                 acquit
                 my self
                 on
                 one
                 side
                 ,
                 but
                 by
                 bidding
                 him
                 to
                 be
                 warm
                 and
                 fed
                 ,
                 I
                 cannot
                 be
                 acquitted
                 on
                 the
                 other
                 ,
                 I
                 took
                 that
                 side
                 which
                 was
                 at
                 least
                 equally
                 sure
                 and
                 certainly
                 more
                 charitable
                 .
              
               
                 This
                 also
                 happens
                 in
                 the
                 matter
                 of
                 justice
                 very
                 often
                 .
                 It
                 is
                 the
                 surer
                 side
                 in
                 many
                 cases
                 to
                 restore
                 ,
                 
                 and
                 is
                 a
                 testimony
                 of
                 an
                 honest
                 minde
                 ,
                 that
                 to
                 secure
                 its
                 eternal
                 interest
                 ,
                 will
                 quit
                 the
                 temporal
                 .
                 But
                 if
                 to
                 restore
                 will
                 undoe
                 a
                 man
                 ,
                 and
                 the
                 case
                 is
                 indifferent
                 ,
                 or
                 at
                 least
                 probable
                 that
                 he
                 is
                 not
                 bound
                 ,
                 then
                 it
                 is
                 not
                 necessary
                 to
                 restore
                 ,
                 though
                 to
                 restore
                 be
                 the
                 surer
                 side
                 ;
                 and
                 if
                 the
                 interest
                 of
                 a
                 third
                 person
                 ,
                 as
                 of
                 wife
                 ,
                 or
                 children
                 ,
                 be
                 also
                 involved
                 in
                 the
                 question
                 ,
                 then
                 the
                 inquiring
                 person
                 is
                 bound
                 not
                 to
                 restore
                 .
                 Because
                 in
                 the
                 present
                 case
                 there
                 is
                 a
                 certain
                 uncharitableness
                 ,
                 and
                 but
                 an
                 uncertain
                 justice
                 ,
                 that
                 is
                 ,
                 a
                 duty
                 certainly
                 omitted
                 ,
                 for
                 the
                 securing
                 of
                 another
                 that
                 is
                 not
                 certain
                 .
              
               
                 4.
                 
                 When
                 the
                 
                   more
                   probable
                
                 is
                 also
                 
                   the
                   more
                   safe
                
                 ,
                 
                 there
                 is
                 no
                 question
                 but
                 
                   the
                   safer
                   is
                   to
                   be
                   chosen
                   .
                
                 For
                 so
                 ,
                 the
                 conscience
                 is
                 made
                 the
                 more
                 sure
                 both
                 materially
                 and
                 formally
                 ;
                 that
                 is
                 ,
                 by
                 the
                 better
                 reason
                 ,
                 and
                 the
                 more
                 advantageous
                 matter
                 ,
                 and
                 he
                 that
                 does
                 otherwise
                 ,
                 exposes
                 himself
                 to
                 an
                 evident
                 danger
                 of
                 sinning
                 ,
                 having
                 nothing
                 to
                 out
                 ballance
                 either
                 the
                 
                   direct
                   reason
                
                 ,
                 or
                 the
                 
                   accidental
                   safety
                
                 .
              
               
                 5.
                 
                 Sometimes
                 it
                 happens
                 that
                 what
                 is
                 safe
                 in
                 one
                 regard
                 ,
                 
                 is
                 dangerous
                 in
                 another
                 ,
                 and
                 on
                 each
                 side
                 of
                 the
                 probability
                 there
                 is
                 a
                 danger
                 and
                 a
                 safety
                 .
                 
                   Vittoria
                   Columbina
                
                 a
                 Venetian
                 Lady
                 was
                 married
                 to
                 five
                 Magnifico's
                 successively
                 ;
                 and
                 they
                 all
                 being
                 dead
                 ,
                 and
                 she
                 left
                 very
                 rich
                 ,
                 young
                 ,
                 and
                 tempted
                 to
                 a
                 sixth
                 marriage
                 ,
                 advises
                 with
                 her
                 Confessor
                 whether
                 or
                 no
                 she
                 may
                 lawfully
                 doe
                 it
                 ?
                 he
                 tels
                 her
                 that
                 it
                 is
                 not
                 onely
                 probable
                 ,
                 but
                 certain
                 that
                 she
                 may
                 ;
                 but
                 it
                 were
                 better
                 if
                 she
                 kept
                 her
                 Widdowhood
                 ,
                 and
                 after
                 so
                 much
                 sense
                 of
                 mortality
                 retire
                 to
                 Religion
                 .
                 But
                 that
                 he
                 may
                 determine
                 her
                 case
                 with
                 more
                 certainty
                 she
                 tels
                 him
                 ,
                 she
                 had
                 once
                 resolved
                 with
                 her self
                 to
                 live
                 a
                 Widow
                 ,
                 but
                 finds
                 she
                 shall
                 not
                 be
                 free
                 from
                 temptation
                 in
                 that
                 state
                 ,
                 and
                 desires
                 him
                 to
                 tell
                 her
                 if
                 she
                 may
                 lawfully
                 marry
                 ,
                 notwithstanding
                 that
                 resolution
                 ,
                 which
                 now
                 to
                 be
                 something
                 altered
                 ,
                 he
                 perceives
                 by
                 her
                 question
                 .
                 *
                 He
                 answers
                 ,
                 that
                 it
                 is
                 the
                 surest
                 course
                 to
                 determine
                 for
                 chastity
                 and
                 abstinence
                 ,
                 her
                 state
                 of
                 Widowhood
                 being
                 more
                 certainly
                 pleasing
                 then
                 the
                 other
                 .
                 But
                 then
                 she
                 
                 hints
                 her
                 temptation
                 ,
                 and
                 asks
                 if
                 some
                 sure
                 course
                 is
                 not
                 to
                 be
                 taken
                 for
                 her
                 being
                 secured
                 in
                 that
                 point
                 too
                 ?
                 *
                 This
                 arrests
                 his
                 thoughts
                 upon
                 a
                 new
                 consideration
                 ,
                 but
                 the
                 result
                 is
                 this
                 :
              
               
                 1.
                 
                 When
                 there
                 are
                 two
                 securities
                 to
                 be
                 provided
                 for
                 ,
                 
                 one
                 of
                 the
                 thing
                 ,
                 and
                 the
                 other
                 of
                 the
                 person
                 ;
                 that
                 of
                 the
                 person
                 is
                 first
                 to
                 be
                 provided
                 for
                 .
                 It
                 is
                 the
                 
                   safer
                   part
                   of
                   the
                   question
                
                 to
                 determine
                 on
                 the
                 side
                 of
                 chastity
                 ,
                 or
                 virginity
                 ,
                 or
                 widdowhood
                 ,
                 but
                 this
                 may
                 be
                 the
                 
                   unsafer
                   side
                   to
                   the
                   person
                
                 ,
                 who
                 if
                 he
                 suffers
                 temptation
                 is
                 to
                 be
                 provided
                 for
                 by
                 that
                 answer
                 which
                 gives
                 him
                 remedy
                 and
                 ease
                 .
              
               
                 2.
                 
                 But
                 if
                 it
                 happens
                 that
                 there
                 is
                 danger
                 on
                 either
                 side
                 to
                 the
                 person
                 ,
                 
                 that
                 is
                 the
                 surer
                 side
                 which
                 provides
                 against
                 that
                 temptation
                 which
                 is
                 strongest
                 and
                 most
                 imminent
                 ,
                 and
                 which
                 if
                 it
                 prevails
                 is
                 of
                 the
                 worst
                 consequence
                 .
              
               
                 3.
                 
                 This
                 is
                 also
                 to
                 be
                 understood
                 in
                 those
                 cases
                 when
                 temporal
                 life
                 is
                 offered
                 in
                 question
                 against
                 the
                 danger
                 of
                 a
                 sin
                 .
                 
                 
                   Michael
                   Verinus
                
                 a
                 yong
                 Gentleman
                 of
                 Spain
                 ,
                 by
                 reason
                 of
                 his
                 living
                 a
                 single
                 life
                 was
                 press'd
                 with
                 so
                 great
                 inconvenience
                 that
                 he
                 fell
                 into
                 a
                 lingring
                 and
                 dangerous
                 sickness
                 .
                 The
                 Physicians
                 advise
                 him
                 to
                 use
                 his
                 remedy
                 ,
                 though
                 he
                 be
                 not
                 married
                 ,
                 and
                 being
                 it
                 was
                 in
                 order
                 to
                 his
                 health
                 ,
                 which
                 was
                 not
                 else
                 to
                 be
                 recovered
                 ,
                 they
                 presumed
                 it
                 lawful
                 ,
                 or
                 did
                 not
                 care
                 whether
                 it
                 were
                 or
                 no
                 ,
                 but
                 however
                 they
                 advise
                 him
                 to
                 it
                 .
                 He
                 doubts
                 of
                 it
                 ,
                 and
                 dares
                 not
                 be
                 uncharitable
                 and
                 die
                 for
                 want
                 of
                 remedy
                 ,
                 if
                 he
                 might
                 have
                 it
                 ,
                 and
                 yet
                 dares
                 not
                 commit
                 an
                 act
                 of
                 uncleanness
                 ;
                 but
                 finding
                 on
                 either
                 hand
                 a
                 sin
                 threatning
                 him
                 ,
                 and
                 if
                 he
                 flies
                 from
                 a
                 Lion
                 he
                 meets
                 a
                 Bear
                 ,
                 or
                 is
                 told
                 that
                 a
                 Bear
                 is
                 in
                 the
                 way
                 :
                 he
                 at
                 last
                 flies
                 from
                 the
                 evil
                 beast
                 that
                 stood
                 before
                 him
                 ,
                 and
                 chooses
                 that
                 way
                 which
                 was
                 evidently
                 the
                 safest
                 ,
                 not
                 to
                 his
                 health
                 ,
                 but
                 to
                 his
                 salvation
                 ;
                 not
                 to
                 his
                 body
                 ,
                 but
                 his
                 soul
                 ,
                 and
                 chose
                 rather
                 to
                 die
                 ,
                 then
                 to
                 doe
                 that
                 which
                 he
                 was
                 certainly
                 perswaded
                 to
                 be
                 a
                 sin
                 ,
                 and
                 of
                 the
                 other
                 he
                 was
                 not
                 so
                 sure
                 .
                 
                   
                     Sola
                     Venus
                     potuit
                     lento
                     succurrere
                     morbo
                     ,
                  
                   
                     Nè
                     se
                     pollueret
                     ,
                     malùit
                     ille
                     mori
                     ,
                  
                
                 In
                 other
                 things
                 ,
                 the
                 prudence
                 of
                 a
                 guide
                 must
                 be
                 his
                 onely
                 Rule
                 .
              
               
                 The
                 summe
                 is
                 this
                 :
              
               
                 1.
                 
                 
                   If
                   the
                   doubt
                   be
                   equal
                   and
                   the
                   danger
                   equal
                   ,
                
                 
                 the
                 doubt
                 must
                 be
                 laid
                 aside
                 ,
                 or
                 there
                 can
                 be
                 no
                 action
                 consequent
                 :
                 and
                 for
                 the
                 danger
                 ,
                 if
                 you
                 choose
                 one
                 ,
                 you
                 may
                 choose
                 either
                 ,
                 for
                 there
                 is
                 no
                 difference
                 ;
                 a
                 dagger
                 or
                 a
                 sword
                 is
                 all
                 one
                 to
                 him
                 that
                 must
                 die
                 by
                 one
                 .
              
               
                 2.
                 
                 
                   If
                   the
                   doubt
                   be
                   unequal
                
                 and
                 
                   the
                   danger
                   equal
                
                 ,
                 
                 the
                 resolution
                 must
                 be
                 on
                 that
                 side
                 where
                 there
                 is
                 the
                 most
                 confidence
                 ,
                 that
                 is
                 ,
                 where
                 the
                 less
                 cause
                 of
                 doubting
                 is
                 apprehended
                 ;
                 as
                 if
                 I
                 have
                 but
                 enough
                 to
                 give
                 one
                 alms
                 ,
                 and
                 I
                 see
                 two
                 ready
                 to
                 perish
                 ,
                 and
                 I
                 can
                 releeve
                 but
                 one
                 ;
                 the
                 danger
                 is
                 equal
                 ,
                 for
                 
                   pasce
                   fame
                   morientem
                   ,
                   si
                   non
                   pavisti
                   ,
                   occidisti
                   ,
                
                 said
                 S.
                 Ambrose
                 ,
                 but
                 one
                 is
                 my
                 friend
                 ,
                 and
                 the
                 other
                 is
                 a
                 stranger
                 ;
                 in
                 this
                 case
                 the
                 doubt
                 is
                 unequal
                 ,
                 and
                 I
                 ought
                 to
                 preferre
                 my
                 friend
                 .
              
               
                 3.
                 
                 
                   If
                   the
                   danger
                   be
                   unequal
                
                 ,
                 
                 
                   and
                   the
                   doubt
                   equal
                
                 ,
                 the
                 resolution
                 must
                 be
                 made
                 in
                 compliance
                 with
                 our
                 safety
                 .
                 For
                 there
                 is
                 nothing
                 to
                 weigh
                 down
                 
                   in
                   the
                   doubt
                
                 ,
                 yet
                 there
                 is
                 something
                 to
                 weigh
                 down
                 
                   in
                   th●●●nger
                
                 ,
                 and
                 that
                 is
                 sufficient
                 .
              
               
                 4.
                 
                 
                   If
                   the
                   doubt
                   be
                   unequal
                
                 ,
                 
                 
                   and
                   the
                   danger
                   unequal
                
                 ,
                 there
                 we
                 must
                 take
                 the
                 least
                 danger
                 ▪
                 though
                 on
                 the
                 least
                 side
                 of
                 the
                 probability
                 ,
                 because
                 there
                 can
                 no
                 
                 degree
                 of
                 sin
                 be
                 consented
                 to
                 ;
                 and
                 therefore
                 when
                 by
                 our
                 own
                 fault
                 or
                 infelicity
                 we
                 must
                 be
                 forced
                 to
                 fall
                 upon
                 one
                 ,
                 we
                 must
                 take
                 the
                 less
                 ,
                 by
                 the
                 same
                 reason
                 for
                 which
                 we
                 are
                 to
                 refuse
                 all
                 that
                 we
                 can
                 .
                 
                   Maevius
                   Caligarius
                
                 a
                 Roman
                 Gentleman
                 and
                 newly
                 converted
                 to
                 Christianity
                 ,
                 observes
                 that
                 his
                 friend
                 Agricola
                 was
                 pursued
                 by
                 his
                 enemies
                 unto
                 death
                 ,
                 and
                 was
                 by
                 them
                 asked
                 concerning
                 him
                 whether
                 he
                 were
                 in
                 his
                 house
                 or
                 no.
                 He
                 knew
                 he
                 was
                 ,
                 but
                 knows
                 also
                 that
                 if
                 he
                 confesses
                 it
                 he
                 shall
                 die
                 .
                 He
                 doubts
                 whether
                 it
                 be
                 lawful
                 to
                 lie
                 to
                 save
                 his
                 friends
                 life
                 or
                 no
                 ,
                 and
                 cannot
                 resolve
                 whether
                 it
                 be
                 or
                 no
                 ,
                 but
                 inclines
                 rather
                 to
                 think
                 it
                 is
                 not
                 lawful
                 .
                 But
                 he
                 considers
                 if
                 it
                 be
                 lawful
                 ,
                 then
                 he
                 is
                 guilty
                 of
                 his
                 friends
                 death
                 ,
                 who
                 refused
                 to
                 save
                 him
                 at
                 an
                 innocent
                 charge
                 .
                 But
                 if
                 it
                 be
                 not
                 lawful
                 ,
                 he
                 does
                 but
                 tell
                 an
                 officious
                 lie
                 ,
                 so
                 long
                 as
                 the
                 doubt
                 remains
                 ,
                 he
                 must
                 rather
                 venture
                 upon
                 an
                 uncertain
                 sin
                 in
                 the
                 officious
                 lie
                 ,
                 then
                 the
                 uncertain
                 but
                 greater
                 sin
                 of
                 homicide
                 .
                 These
                 are
                 the
                 cases
                 in
                 which
                 the
                 danger
                 is
                 on
                 both
                 sides
                 .
              
               
                 5.
                 
                 
                   But
                   if
                   there
                   be
                   danger
                   on
                   one
                   side
                   onely
                   ,
                
                 
                 and
                 
                   a
                   doubt
                   on
                   both
                   sides
                
                 ,
                 there
                 is
                 no
                 question
                 but
                 that
                 side
                 is
                 to
                 be
                 chosen
                 where
                 there
                 is
                 no
                 danger
                 ;
                 unless
                 the
                 doubt
                 on
                 one
                 side
                 be
                 contemptible
                 and
                 inconsiderable
                 ,
                 and
                 the
                 other
                 not
                 so
                 .
              
            
             
               
                 RULE
                 6.
                 
                 It
                 is
                 lawful
                 for
                 the
                 Conscience
                 to
                 proceed
                 to
                 action
                 against
                 a
                 doubt
                 that
                 is
                 meerly
                 speculative
                 .
              
               
                 IN
                 
                   a
                   sure
                   Conscience
                
                 the
                 speculative
                 and
                 the
                 practical
                 are
                 the
                 same
                 in
                 certain
                 consequence
                 ,
                 
                 as
                 I
                 have
                 already
                 proved
                 in
                 its
                 own
                 place
                 ;
                 but
                 in
                 
                   a
                   doubting
                   Conscience
                
                 the
                 case
                 is
                 differing
                 .
                 For
                 though
                 it
                 be
                 ordinarily
                 true
                 here
                 also
                 that
                 he
                 that
                 doubts
                 speculatively
                 does
                 also
                 doubt
                 practically
                 ;
                 as
                 if
                 he
                 doubts
                 concerning
                 all
                 usurarious
                 contracts
                 ,
                 whether
                 it
                 be
                 lawful
                 or
                 no
                 to
                 use
                 any
                 ,
                 he
                 doubts
                 also
                 concerning
                 this
                 which
                 himself
                 uses
                 ,
                 if
                 it
                 be
                 usurarious
                 .
                 But
                 because
                 there
                 may
                 intervene
                 a
                 special
                 case
                 ,
                 and
                 that
                 which
                 is
                 true
                 in
                 general
                 may
                 be
                 altered
                 in
                 the
                 particular
                 ,
                 it
                 may
                 happen
                 that
                 he
                 may
                 be
                 certain
                 and
                 determined
                 in
                 the
                 particular
                 when
                 he
                 is
                 not
                 so
                 in
                 the
                 general
                 ;
                 that
                 is
                 ,
                 when
                 the
                 case
                 is
                 special
                 ,
                 by
                 privilege
                 ,
                 or
                 exemption
                 ,
                 or
                 the
                 ceasing
                 of
                 the
                 reason
                 ,
                 or
                 by
                 any
                 other
                 special
                 case
                 he
                 may
                 think
                 himself
                 acquitted
                 ,
                 when
                 yet
                 the
                 action
                 is
                 culpable
                 in
                 its
                 
                   whole
                   kinde
                
                 .
              
               
                 But
                 by
                 a
                 speculative
                 doubt
                 sometimes
                 is
                 meant
                 not
                 the
                 general
                 ,
                 
                 but
                 the
                 question
                 abstracted
                 from
                 circumstances
                 ;
                 and
                 in
                 this
                 it
                 sometimes
                 happens
                 that
                 though
                 the
                 conscience
                 doubt
                 concerning
                 the
                 question
                 ,
                 yet
                 it
                 does
                 not
                 doubt
                 concerning
                 the
                 practice
                 .
                 Titius
                 is
                 possessed
                 of
                 a
                 field
                 on
                 which
                 he
                 entred
                 by
                 inheritance
                 ,
                 and
                 wholly
                 without
                 fraud
                 and
                 violence
                 ;
                 but
                 yet
                 upon
                 some
                 supervening
                 notices
                 he
                 afterwards
                 doubts
                 whether
                 the
                 field
                 be
                 his
                 own
                 by
                 a
                 just
                 title
                 ;
                 but
                 because
                 he
                 is
                 informed
                 by
                 his
                 Confessor
                 and
                 others
                 on
                 whom
                 he
                 does
                 and
                 may
                 rely
                 ,
                 that
                 possession
                 is
                 a
                 collateral
                 title
                 ,
                 and
                 that
                 what
                 he
                 so
                 possesses
                 h●●
                 may
                 still
                 dwell
                 upon
                 till
                 it
                 be
                 certain
                 that
                 it
                 is
                 not
                 his
                 own
                 ;
                 he
                 rests
                 at
                 quiet
                 in
                 his
                 minde
                 ,
                 because
                 possession
                 is
                 stronger
                 then
                 his
                 doubt
                 ,
                 though
                 it
                 cannot
                 prevail
                 against
                 demonstration
                 .
              
               
               
                 Mary
                 of
                 Rhemes
                 the
                 wife
                 of
                 a
                 Souldier
                 is
                 told
                 by
                 his
                 Captain
                 that
                 her
                 husband
                 was
                 kill'd
                 at
                 the
                 battel
                 of
                 Pavy
                 ;
                 
                 after
                 her
                 year
                 of
                 mourning
                 was
                 expired
                 she
                 marries
                 again
                 to
                 a
                 Citizen
                 of
                 Rhemes
                 ,
                 and
                 cohabites
                 with
                 him
                 two
                 year
                 ;
                 after
                 which
                 she
                 is
                 told
                 that
                 her
                 first
                 husband
                 escaped
                 to
                 Tarentum
                 ,
                 and
                 there
                 lives
                 in
                 obscurity
                 .
                 Upon
                 this
                 she
                 doubts
                 whether
                 the
                 Citizen
                 be
                 really
                 her
                 husband
                 or
                 no
                 ;
                 yet
                 living
                 with
                 him
                 he
                 demands
                 her
                 to
                 pay
                 her
                 conjugal
                 duty
                 ,
                 she
                 inquires
                 whether
                 during
                 this
                 doubt
                 she
                 may
                 or
                 no
                 ;
                 and
                 is
                 answered
                 affirmatively
                 upon
                 the
                 same
                 grounds
                 :
                 The
                 Citizen
                 is
                 in
                 possession
                 of
                 the
                 marriage
                 ,
                 and
                 this
                 is
                 not
                 to
                 be
                 disturbed
                 by
                 
                   a
                   doubt
                
                 ,
                 but
                 by
                 
                   a
                   certainty
                
                 ,
                 especially
                 since
                 the
                 doubt
                 is
                 but
                 a
                 
                   speculative
                   doubt
                
                 ,
                 not
                 a
                 practical
                 .
                 For
                 it
                 is
                 no
                 good
                 argument
                 to
                 say
                 ,
                 I
                 doubt
                 whether
                 this
                 man
                 be
                 my
                 husband
                 or
                 no
                 ,
                 therefore
                 if
                 I
                 consent
                 to
                 him
                 I
                 commit
                 adultery
                 ;
                 for
                 the
                 presumption
                 lying
                 upon
                 the
                 possessor
                 ,
                 though
                 his
                 title
                 be
                 dubious
                 ,
                 yet
                 his
                 possession
                 is
                 not
                 ,
                 and
                 either
                 of
                 them
                 both
                 are
                 to
                 have
                 a
                 portion
                 in
                 the
                 effect
                 ,
                 and
                 therefore
                 the
                 
                   certain
                   possession
                
                 in
                 a
                 
                   dubious
                   title
                
                 is
                 to
                 be
                 preferred
                 before
                 
                   a
                   dubious
                   title
                   without
                   possession
                
                 ,
                 and
                 therefore
                 this
                 kinde
                 of
                 doubt
                 ought
                 not
                 to
                 hinder
                 the
                 effect
                 of
                 the
                 present
                 duty
                 .
                 For
                 in
                 this
                 case
                 it
                 is
                 not
                 true
                 ;
                 The
                 antecedent
                 is
                 doubtful
                 ,
                 therefore
                 so
                 is
                 the
                 consequent
                 .
                 Fo●
                 as
                 out
                 of
                 falshood
                 truth
                 may
                 come
                 ,
                 so
                 out
                 of
                 doubts
                 may
                 come
                 certainty
                 .
                 I
                 see
                 a
                 great
                 way
                 off
                 
                   Father
                   Grimaldi
                
                 moving
                 his
                 lips
                 ;
                 I
                 suppose
                 he
                 is
                 disputing
                 ,
                 whom
                 yet
                 I
                 was
                 told
                 not
                 to
                 be
                 alive
                 .
                 I
                 argue
                 thus
                 :
                 
                   He
                   disputes
                   ,
                   therefore
                   he
                   is
                   not
                   dead
                   .
                
                 The
                 consequent
                 is
                 certain
                 ,
                 but
                 the
                 
                   antecedent
                   doubtful
                
                 ;
                 so
                 it
                 is
                 in
                 the
                 present
                 case
                 .
                 I
                 doubt
                 whether
                 this
                 woman
                 be
                 and
                 ought
                 to
                 be
                 my
                 wife
                 ,
                 but
                 because
                 she
                 is
                 legally
                 so
                 and
                 so
                 reputed
                 and
                 in
                 possession
                 ,
                 I
                 doe
                 inferre
                 that
                 therefore
                 I
                 must
                 pay
                 my
                 duty
                 to
                 her
                 ,
                 till
                 it
                 be
                 certain
                 that
                 she
                 is
                 not
                 my
                 wife
                 .
                 For
                 though
                 I
                 doubt
                 of
                 the
                 person
                 
                   whether
                   or
                   no
                   she
                   be
                   my
                   wife
                   ,
                
                 yet
                 I
                 am
                 certain
                 ,
                 or
                 I
                 may
                 be
                 certain
                 of
                 this
                 ,
                 that
                 
                   he
                   that
                   approaches
                   to
                   her
                   who
                   is
                   in
                   possession
                   of
                   marriage
                   may
                   doe
                   it
                   lawfully
                   ;
                   he
                   onely
                   does
                   fornicate
                   who
                   approaches
                   to
                   her
                   of
                   whom
                   I
                   am
                   certain
                   that
                   she
                   is
                   not
                   my
                   wife
                   .
                
                 But
                 if
                 of
                 this
                 proposition
                 also
                 I
                 doubt
                 ,
                 the
                 doubt
                 is
                 practical
                 ,
                 and
                 I
                 may
                 not
                 doe
                 it
                 ,
                 till
                 by
                 some
                 means
                 the
                 doubt
                 be
                 resolved
                 or
                 laid
                 aside
                 .
                 But
                 so
                 long
                 as
                 it
                 is
                 a
                 question
                 speculative
                 ,
                 the
                 action
                 may
                 be
                 determinate
                 and
                 lawful
                 ,
                 and
                 introduced
                 upon
                 many
                 accounts
                 .
              
               
                 For
                 the
                 fuller
                 manifestation
                 of
                 which
                 secret
                 ,
                 
                 because
                 it
                 is
                 of
                 great
                 concernment
                 ,
                 and
                 hath
                 influence
                 upon
                 the
                 conscience
                 in
                 many
                 great
                 actions
                 and
                 entercourse
                 of
                 humane
                 society
                 ,
                 it
                 is
                 remarkable
                 that
                 we
                 cannot
                 argue
                 thus
                 ;
                 This
                 man
                 is
                 not
                 
                   bonae
                   fidei
                   possessor
                
                 ,
                 a
                 possessor
                 by
                 a
                 just
                 faith
                 ,
                 therefore
                 he
                 possesses
                 it
                 
                   malâ
                   fide
                
                 ,
                 by
                 an
                 unjust
                 :
                 So
                 neither
                 does
                 this
                 follow
                 ,
                 This
                 man
                 possesses
                 it
                 not
                 with
                 an
                 evil
                 faith
                 ,
                 therefore
                 he
                 possesses
                 it
                 with
                 a
                 good
                 faith
                 .
                 It
                 does
                 neither
                 way
                 follow
                 negatively
                 .
                 But
                 this
                 consequence
                 is
                 good
                 ;
                 He
                 is
                 a
                 possessor
                 by
                 a
                 good
                 faith
                 ,
                 therefore
                 he
                 does
                 not
                 possess
                 it
                 by
                 an
                 evil
                 .
                 Or
                 ,
                 he
                 is
                 a
                 possessor
                 by
                 an
                 evil
                 faith
                 ,
                 therefore
                 he
                 does
                 not
                 possess
                 it
                 by
                 a
                 good
                 ;
                 it
                 follows
                 either
                 way
                 affirmatively
                 .
                 The
                 reason
                 of
                 the
                 difference
                 is
                 this
                 ;
                 If
                 it
                 be
                 good
                 it
                 cannot
                 be
                 bad
                 ,
                 and
                 if
                 it
                 be
                 bad
                 it
                 cannot
                 be
                 good
                 ;
                 if
                 it
                 be
                 one
                 ,
                 it
                 cannot
                 be
                 the
                 other
                 ,
                 but
                 it
                 may
                 happen
                 that
                 it
                 may
                 be
                 neither
                 good
                 nor
                 bad
                 ,
                 for
                 there
                 is
                 a
                 medium
                 or
                 a
                 third
                 between
                 good
                 and
                 bad
                 faith
                 or
                 honesty
                 of
                 possession
                 ;
                 and
                 this
                 consists
                 in
                 a
                 speculative
                 doubt
                 ,
                 by
                 which
                 the
                 possessor
                 doubts
                 whether
                 that
                 which
                 is
                 in
                 his
                 hands
                 be
                 in
                 his
                 right
                 ,
                 or
                 belongs
                 to
                 him
                 or
                 to
                 another
                 ;
                 and
                 that
                 he
                 who
                 so
                 doubts
                 hath
                 neither
                 good
                 nor
                 bad
                 faith
                 is
                 expressed
                 by
                 the
                 gloss
                 in
                 l.
                 1.
                 
                 
                   C.
                   de
                   acq
                   .
                   poss
                   .
                   gl
                   .
                   in
                   l.
                
                 2.
                 
                   ff
                   .
                   pro
                   solut
                   .
                   &
                   gl
                   .
                   in
                   l.
                
                 3.
                 
                 §
                 .
                 
                   generalitèr
                   ff
                   .
                   de
                   acq
                   .
                   poss
                   .
                
              
               
                 The
                 consequent
                 of
                 which
                 is
                 this
                 ,
                 
                 That
                 because
                 that
                 he
                 who
                 so
                 doubts
                 is
                 not
                 
                   bonae
                   fidei
                   possessor
                
                 ,
                 therefore
                 he
                 cannot
                 from
                 thence
                 begin
                 to
                 prescribe
                 or
                 to
                 acquire
                 
                 a
                 just
                 title
                 ,
                 because
                 of
                 the
                 rule
                 of
                 the
                 Law
                 ,
                 
                   Quod
                   ab
                   initio
                   non
                   valuit
                   ,
                   progressu
                   temporis
                   valere
                   non
                   debet
                   ,
                
                 and
                 it
                 cannot
                 by
                 time
                 get
                 strength
                 to
                 walk
                 which
                 enters
                 into
                 the
                 world
                 without
                 feet
                 ;
                 now
                 the
                 doubting
                 conscience
                 is
                 but
                 a
                 lame
                 supporter
                 .
                 But
                 yet
                 because
                 such
                 a
                 conscience
                 which
                 onely
                 hath
                 this
                 speculative
                 doubt
                 is
                 not
                 
                   malae
                   fidei
                   possessor
                
                 ,
                 therefore
                 he
                 may
                 lawfully
                 still
                 retain
                 the
                 possession
                 till
                 the
                 contrary
                 be
                 evicted
                 .
              
               
                 There
                 is
                 this
                 onely
                 to
                 be
                 added
                 ,
                 that
                 although
                 prescription
                 or
                 other
                 ways
                 of
                 just
                 title
                 cannot
                 begin
                 with
                 a
                 doubting
                 conscience
                 ,
                 yet
                 if
                 it
                 entred
                 with
                 a
                 throughly
                 perswaded
                 conscience
                 ,
                 it
                 may
                 goe
                 on
                 though
                 it
                 be
                 disquieted
                 by
                 a
                 supervening
                 doubt
                 .
                 The
                 reason
                 is
                 ,
                 because
                 it
                 having
                 lawful
                 Parents
                 of
                 its
                 birth
                 and
                 first
                 production
                 ,
                 cannot
                 be
                 kill'd
                 and
                 destroyed
                 by
                 a
                 suit
                 at
                 Law
                 ,
                 it
                 began
                 well
                 ,
                 and
                 therefore
                 had
                 just
                 principles
                 of
                 its
                 progression
                 ;
                 and
                 whatsoever
                 hath
                 the
                 first
                 advantage
                 of
                 just
                 and
                 reasonable
                 ,
                 is
                 always
                 to
                 be
                 so
                 presum'd
                 till
                 the
                 contrary
                 be
                 proved
                 ;
                 a
                 doubt
                 therefore
                 may
                 make
                 the
                 man
                 unquiet
                 ,
                 and
                 tie
                 him
                 to
                 inquire
                 ,
                 but
                 cannot
                 interrupt
                 the
                 possession
                 or
                 the
                 beginning
                 and
                 growing
                 title
                 .
                 Besides
                 the
                 reason
                 ,
                 this
                 sentence
                 is
                 confirm'd
                 by
                 the
                 concurring
                 testimonies
                 of
                 
                   Bartolus
                   ,
                   Imola
                   ,
                   Sylvester
                   ,
                   Felinus
                   ,
                   Balbus
                   ,
                
                 and
                 
                   Johannes
                   Hannibal
                
                 ,
                 under
                 their
                 titles
                 
                   de
                   praescriptionibus
                   &
                   usucapionibus
                
                 .
              
               
                 There
                 are
                 some
                 accidental
                 hardnesses
                 to
                 the
                 conscience
                 which
                 are
                 innocent
                 ,
                 
                 and
                 because
                 besides
                 the
                 even
                 measures
                 of
                 good
                 and
                 evil
                 by
                 lawful
                 ▪
                 and
                 unlawful
                 ,
                 there
                 are
                 some
                 paths
                 chalked
                 out
                 to
                 us
                 by
                 necessities
                 ,
                 by
                 conveniences
                 ,
                 by
                 presumptions
                 ,
                 by
                 securities
                 ,
                 and
                 other
                 indefinite
                 aims
                 at
                 things
                 which
                 can
                 sometimes
                 weigh
                 down
                 the
                 best
                 of
                 our
                 imperfect
                 conjectures
                 in
                 some
                 obsure
                 cases
                 ,
                 we
                 may
                 as
                 well
                 walk
                 by
                 the
                 light
                 of
                 the
                 starres
                 ,
                 and
                 better
                 too
                 ,
                 then
                 to
                 walk
                 qui●e
                 in
                 the
                 dark
                 ;
                 and
                 not
                 onely
                 the
                 Sun
                 is
                 appointed
                 to
                 rule
                 the
                 day
                 ,
                 but
                 there
                 are
                 the
                 Moon
                 and
                 the
                 Stars
                 to
                 govern
                 the
                 night
                 :
                 plain
                 and
                 easy
                 Rules
                 make
                 a
                 sure
                 conscience
                 ,
                 but
                 the
                 doubtful
                 and
                 the
                 dark
                 must
                 be
                 content
                 with
                 a
                 less
                 light
                 .
              
               
                 For
                 ,
                 
                 unlearned
                 men
                 are
                 oftentimes
                 beset
                 with
                 the
                 arguments
                 of
                 a
                 talking
                 man
                 ,
                 which
                 they
                 cannot
                 answer
                 ,
                 but
                 create
                 a
                 speculative
                 doubt
                 ,
                 and
                 such
                 as
                 destroys
                 all
                 the
                 
                   certainty
                   of
                   evidence
                
                 which
                 they
                 had
                 ;
                 but
                 if
                 they
                 should
                 not
                 stick
                 to
                 their
                 own
                 conclusion
                 in
                 despight
                 of
                 all
                 the
                 objections
                 ,
                 by
                 a
                 
                   certainty
                   of
                   adhesion
                
                 ,
                 they
                 might
                 be
                 disturbed
                 in
                 every
                 thing
                 ,
                 and
                 confident
                 in
                 nothing
                 ,
                 and
                 might
                 if
                 they
                 met
                 with
                 a
                 Heretick
                 be
                 fool'd
                 out
                 of
                 their
                 Religion
                 ,
                 and
                 quit
                 the
                 most
                 material
                 parts
                 of
                 their
                 beleef
                 .
                 And
                 even
                 the
                 learned
                 have
                 in
                 many
                 articles
                 a
                 presumptive
                 assent
                 to
                 their
                 propositions
                 ;
                 and
                 if
                 they
                 be
                 made
                 to
                 doubt
                 in
                 their
                 understanding
                 by
                 the
                 opposition
                 of
                 an
                 adversary
                 ,
                 
                   they
                   are
                   not
                   instantly
                   to
                   change
                   their
                   practice
                   ,
                   but
                   to
                   inquire
                   further
                   .
                
                 For
                 if
                 after
                 every
                 such
                 doubting
                 their
                 practice
                 must
                 be
                 insecure
                 or
                 criminal
                 ,
                 they
                 might
                 be
                 forc'd
                 to
                 a
                 lightness
                 greater
                 then
                 that
                 of
                 the
                 Egyptian
                 Priests
                 :
                 and
                 some
                 men
                 can
                 beleeve
                 well
                 ,
                 and
                 dispute
                 ill
                 ,
                 but
                 yet
                 their
                 faith
                 must
                 not
                 change
                 at
                 the
                 argument
                 of
                 every
                 Sophister
                 .
                 In
                 these
                 cases
                 the
                 practice
                 is
                 made
                 secure
                 by
                 a
                 
                   collateral
                   light
                
                 ,
                 and
                 he
                 is
                 defended
                 from
                 change
                 by
                 reputation
                 ,
                 and
                 custome
                 ,
                 by
                 
                   fear
                   of
                   scandal
                
                 ,
                 and
                 the
                 
                   tie
                   of
                   Laws
                
                 ,
                 and
                 by
                 many
                 other
                 indirect
                 instruments
                 of
                 determination
                 ,
                 which
                 although
                 they
                 
                   cannot
                   out-wit
                   the
                   crntrary
                   arguments
                
                 ,
                 yet
                 they
                 ought
                 to
                 
                   outweigh
                   the
                   doubt
                
                 ,
                 and
                 guide
                 the
                 will
                 ,
                 and
                 rule
                 the
                 conscience
                 in
                 such
                 cases
                 .
              
               
                 There
                 is
                 
                   nothing
                   but
                   a
                   weak
                   man
                   may
                   doubt
                   of
                   ,
                
                 
                 but
                 if
                 he
                 be
                 well
                 ,
                 he
                 must
                 not
                 change
                 his
                 foot
                 ,
                 till
                 it
                 be
                 made
                 certain
                 to
                 him
                 that
                 he
                 is
                 deceived
                 ;
                 let
                 him
                 consider
                 what
                 he
                 please
                 ,
                 and
                 determine
                 at
                 leisure
                 ;
                 let
                 him
                 be
                 swift
                 to
                 hear
                 ,
                 but
                 slow
                 to
                 speak
                 ,
                 and
                 slower
                 yet
                 in
                 declaring
                 by
                 his
                 action
                 and
                 changed
                 course
                 ,
                 
                 that
                 his
                 doubt
                 hath
                 prevailed
                 upon
                 him
                 .
                 I
                 knew
                 a
                 Scholler
                 once
                 who
                 was
                 a
                 man
                 of
                 a
                 quick
                 apprehension
                 ,
                 and
                 easy
                 to
                 receive
                 an
                 objection
                 ,
                 who
                 when
                 he
                 read
                 the
                 Romane
                 Doctors
                 was
                 very
                 much
                 of
                 their
                 opinion
                 ,
                 and
                 as
                 much
                 against
                 them
                 when
                 he
                 read
                 their
                 adversaries
                 ,
                 but
                 kept
                 himself
                 to
                 the
                 Religion
                 of
                 his
                 Country
                 ,
                 concerning
                 which
                 at
                 all
                 times
                 he
                 remembred
                 that
                 there
                 were
                 rare
                 arguments
                 and
                 answers
                 respectively
                 ,
                 though
                 he
                 could
                 not
                 then
                 think
                 upon
                 them
                 .
                 *
                 There
                 are
                 temptations
                 of
                 faith
                 and
                 opinion
                 ,
                 and
                 they
                 are
                 to
                 be
                 resisted
                 sometimes
                 by
                 indirect
                 ways
                 of
                 proceeding
                 ,
                 and
                 artifices
                 of
                 the
                 spirit
                 ;
                 and
                 sometimes
                 men
                 in
                 sickness
                 are
                 afflicted
                 with
                 doubting
                 and
                 trembling
                 consciences
                 ,
                 but
                 yet
                 are
                 supported
                 onely
                 with
                 general
                 remembrances
                 ,
                 they
                 consider
                 that
                 there
                 are
                 comforts
                 ,
                 and
                 excellent
                 promises
                 ,
                 and
                 instruments
                 of
                 hope
                 ,
                 and
                 wise
                 and
                 holy
                 sayings
                 by
                 which
                 they
                 were
                 nursed
                 up
                 to
                 that
                 height
                 of
                 strength
                 ,
                 that
                 they
                 are
                 now
                 able
                 to
                 fight
                 in
                 the
                 dark
                 :
                 If
                 the
                 speculative
                 doubting
                 conscience
                 should
                 always
                 prevail
                 in
                 practice
                 ,
                 the
                 ignorant
                 might
                 be
                 abused
                 and
                 miserable
                 
                   in
                   all
                   things
                
                 ,
                 and
                 the
                 learned
                 
                   in
                   most
                
                 .
              
            
             
               
                 RULE
                 7.
                 
                 Every
                 dictate
                 and
                 judgement
                 of
                 the
                 Conscience
                 ,
                 though
                 it
                 be
                 little
                 and
                 less
                 material
                 ,
                 is
                 sufficient
                 and
                 may
                 be
                 made
                 use
                 of
                 for
                 the
                 deposition
                 of
                 a
                 doubt
                 .
              
               
                 EVery
                 little
                 reason
                 is
                 not
                 sufficient
                 to
                 guide
                 the
                 will
                 ,
                 
                 or
                 to
                 make
                 an
                 honest
                 or
                 a
                 probable
                 Conscience
                 ,
                 as
                 I
                 have
                 proved
                 in
                 the
                 foregoing
                 Chapter
                 *
                 ;
                 but
                 in
                 a
                 doubting
                 conscience
                 ,
                 that
                 is
                 ,
                 where
                 there
                 are
                 seemingly
                 great
                 reasons
                 of
                 either
                 side
                 ,
                 and
                 the
                 conscience
                 not
                 able
                 to
                 determine
                 between
                 them
                 ,
                 but
                 hangs
                 like
                 a
                 needle
                 between
                 two
                 load-stones
                 ,
                 and
                 can
                 goe
                 to
                 neither
                 ,
                 because
                 it
                 equally
                 inclines
                 to
                 both
                 ;
                 there
                 it
                 is
                 ,
                 that
                 any
                 little
                 dictate
                 that
                 can
                 come
                 on
                 one
                 side
                 and
                 turn
                 the
                 scale
                 is
                 to
                 be
                 admitted
                 to
                 counsel
                 and
                 to
                 action
                 ;
                 for
                 a
                 doubt
                 is
                 a
                 disease
                 in
                 conscience
                 ,
                 like
                 an
                 irresolution
                 in
                 action
                 ,
                 and
                 is
                 therefore
                 to
                 be
                 removed
                 at
                 any
                 just
                 rate
                 ,
                 and
                 any
                 excuse
                 taken
                 rather
                 then
                 have
                 it
                 permitted
                 .
                 For
                 even
                 to
                 wash
                 in
                 Jordan
                 may
                 cure
                 
                   a
                   leprosy
                
                 ,
                 and
                 a
                 glass
                 of
                 wine
                 may
                 ease
                 the
                 infirmities
                 of
                 the
                 stomack
                 and
                 he
                 is
                 too
                 ceremonious
                 in
                 the
                 matter
                 of
                 life
                 and
                 death
                 ,
                 that
                 stands
                 upon
                 puntilio's
                 with
                 nature
                 ,
                 and
                 will
                 not
                 be
                 cured
                 but
                 by
                 rich
                 medicines
                 .
                 For
                 in
                 
                   a
                   doubting
                   conscience
                
                 the
                 immediate
                 cure
                 is
                 not
                 
                   to
                   choose
                   right
                
                 ,
                 that
                 is
                 the
                 remedy
                 in
                 an
                 
                   erring
                   conscience
                
                 ;
                 but
                 when
                 the
                 disease
                 or
                 evil
                 ,
                 is
                 doubting
                 ,
                 or
                 suspension
                 ,
                 the
                 remedy
                 is
                 determination
                 ;
                 and
                 to
                 effect
                 this
                 ,
                 whatsoever
                 is
                 sufficient
                 may
                 be
                 chosen
                 and
                 used
                 .
              
               
                 Every
                 conscience
                 that
                 proceeds
                 probably
                 ,
                 
                 proceeds
                 honestly
                 ,
                 unless
                 by
                 a
                 greater
                 probability
                 it
                 be
                 engaged
                 against
                 the
                 less
                 ;
                 now
                 to
                 make
                 a
                 conscience
                 that
                 is
                 probable
                 ,
                 yet
                 even
                 more
                 probable
                 ,
                 a
                 little
                 advantage
                 is
                 sufficient
                 ;
                 which
                 is
                 to
                 be
                 understood
                 with
                 these
                 cautions
                 :
              
               
                 1.
                 
                 When
                 the
                 
                   doubt
                   is
                   equal
                
                 and
                 the
                 
                   danger
                   alike
                
                 on
                 either
                 side
                 ,
                 
                 then
                 a
                 smaller
                 supersaetation
                 of
                 argument
                 will
                 doe
                 the
                 work
                 ,
                 that
                 is
                 ,
                 
                   cure
                   the
                   doubting
                
                 ;
                 for
                 though
                 a
                 little
                 argument
                 is
                 not
                 alone
                 a
                 ground
                 for
                 the
                 action
                 of
                 a
                 wise
                 man
                 ,
                 yet
                 a
                 little
                 overplus
                 of
                 reason
                 will
                 take
                 off
                 this
                 calamity
                 of
                 irresolution
                 and
                 trepidation
                 ;
                 
                 it
                 is
                 not
                 enough
                 to
                 out
                 weigh
                 any
                 danger
                 ,
                 but
                 it
                 can
                 with
                 the
                 portion
                 of
                 the
                 equal
                 measures
                 which
                 stand
                 on
                 its
                 own
                 side
                 ,
                 by
                 its
                 little
                 weight
                 cast
                 the
                 ballance
                 .
              
               
                 2.
                 
                 This
                 is
                 not
                 so
                 easily
                 to
                 be
                 admitted
                 when
                 the
                 judgement
                 of
                 the
                 man
                 is
                 discernably
                 and
                 perceivably
                 little
                 and
                 not
                 to
                 be
                 trusted
                 ,
                 
                 for
                 then
                 the
                 superaddition
                 that
                 is
                 made
                 by
                 him
                 to
                 any
                 part
                 of
                 the
                 doubt
                 may
                 be
                 as
                 wholly
                 inconsiderable
                 as
                 the
                 doubt
                 it self
                 is
                 troublesome
                 ;
                 and
                 though
                 this
                 may
                 make
                 the
                 doubt
                 to
                 be
                 laid
                 aside
                 ,
                 as
                 it
                 will
                 also
                 determine
                 such
                 a
                 man
                 in
                 the
                 whole
                 traverse
                 of
                 the
                 question
                 ,
                 yet
                 it
                 is
                 the
                 worst
                 remedy
                 of
                 the
                 doubt
                 ,
                 and
                 an
                 insufficient
                 introduction
                 of
                 the
                 probability
                 .
                 In
                 this
                 case
                 the
                 doubt
                 is
                 to
                 be
                 laid
                 aside
                 by
                 the
                 advice
                 and
                 authority
                 of
                 some
                 person
                 fit
                 to
                 lead
                 him
                 ,
                 rather
                 then
                 by
                 the
                 confidence
                 of
                 his
                 own
                 little
                 superadded
                 impertinency
                 .
                 For
                 indeed
                 it
                 is
                 not
                 good
                 to
                 have
                 the
                 sacredness
                 of
                 a
                 conscience
                 governed
                 by
                 weakness
                 and
                 contingency
                 .
              
               
                 3.
                 
                 When
                 the
                 doubting
                 person
                 is
                 inconstant
                 ,
                 
                 let
                 him
                 not
                 speedily
                 act
                 what
                 he
                 lightly
                 determines
                 by
                 the
                 sudden
                 intervening
                 humor
                 ;
                 for
                 
                   he
                   that
                   changes
                   quickly
                   ,
                   judges
                   lightly
                   ,
                   but
                   fancies
                   strongly
                   ,
                   and
                   acts
                   passionately
                   ,
                   and
                   repents
                   speedily
                   and
                   often
                
                 ;
                 therefore
                 let
                 such
                 a
                 man
                 when
                 he
                 perceives
                 his
                 own
                 infirmity
                 stop
                 at
                 the
                 gates
                 of
                 action
                 ,
                 lest
                 the
                 laying
                 down
                 one
                 doubt
                 ,
                 multiply
                 many
                 ,
                 and
                 he
                 become
                 more
                 miserable
                 in
                 his
                 remedy
                 then
                 in
                 his
                 sickness
                 .
              
               
                 In
                 pursuance
                 of
                 this
                 Rule
                 it
                 is
                 to
                 be
                 taken
                 care
                 of
                 that
                 fear
                 be
                 not
                 mistaken
                 for
                 doubt
                 ;
                 for
                 there
                 is
                 oftentimes
                 a
                 doubt
                 no
                 where
                 but
                 in
                 the
                 Will
                 ,
                 and
                 the
                 more
                 slender
                 and
                 weak
                 the
                 judgement
                 is
                 ,
                 oftentimes
                 the
                 fear
                 is
                 greater
                 ;
                 and
                 sometimes
                 they
                 fear
                 because
                 they
                 fear
                 ,
                 and
                 not
                 because
                 they
                 have
                 reason
                 ;
                 when
                 therefore
                 the
                 doubt
                 does
                 not
                 rely
                 upon
                 such
                 a
                 reason
                 as
                 can
                 be
                 formed
                 into
                 an
                 argument
                 and
                 discourse
                 ,
                 but
                 is
                 an
                 
                   unreasonable
                   trouble
                
                 ,
                 and
                 
                   an
                   infinite
                   nothing
                
                 ;
                 the
                 doubt
                 ought
                 directly
                 to
                 be
                 laid
                 aside
                 ,
                 for
                 it
                 is
                 
                   no
                   way
                   considerable
                
                 ,
                 but
                 onely
                 that
                 it
                 
                   is
                   a
                   considerable
                   trouble
                
                 .
              
            
             
               
                 RULE
                 8.
                 
                 VVhen
                 two
                 precepts
                 contrary
                 to
                 each
                 other
                 meet
                 together
                 about
                 the
                 same
                 question
                 ,
                 that
                 is
                 to
                 be
                 preferred
                 which
                 binds
                 most
                 .
              
               
                 THIS
                 Rule
                 we
                 learn
                 from
                 the
                 eighth
                 Councel
                 of
                 Toledo
                 ,
                 
                 
                   Ubi
                   periculi
                   necessitas
                   compulerit
                
                 ,
                 
                 
                   id
                   debemus
                   resolvere
                   quod
                   minori
                   nexu
                   noscitur
                   obligari
                   .
                   Quid
                   autem
                   ex
                   his
                   levius
                   ,
                   quídve
                   sit
                   gravius
                   ,
                   pietatis
                   acumine
                   investigemus
                   .
                
                 The
                 Councel
                 instances
                 in
                 the
                 keeping
                 wicked
                 oaths
                 and
                 promises
                 ,
                 where
                 though
                 the
                 instance
                 be
                 mistaken
                 ,
                 and
                 that
                 in
                 the
                 matter
                 of
                 wicked
                 promises
                 the
                 case
                 is
                 not
                 perplexed
                 ,
                 and
                 it
                 is
                 no
                 sin
                 to
                 break
                 them
                 ,
                 but
                 a
                 sin
                 to
                 keep
                 them
                 ;
                 yet
                 upon
                 supposition
                 that
                 the
                 conscience
                 is
                 doubtful
                 whether
                 it
                 be
                 lawful
                 to
                 break
                 them
                 ,
                 and
                 whether
                 it
                 be
                 lawful
                 to
                 keep
                 them
                 ,
                 and
                 fears
                 a
                 sin
                 on
                 either
                 side
                 ,
                 the
                 Councel
                 hath
                 given
                 a
                 right
                 answer
                 ,
                 the
                 evil
                 that
                 is
                 least
                 is
                 to
                 be
                 chosen
                 .
                 
                   Etenim
                   dum
                   perjurare
                   compellimur
                   ,
                   creatorem
                   quidem
                   offendimus
                   ,
                   sed
                   nos
                   tantummodo
                   maculamus
                   .
                   Cùm
                   verò
                   noxia
                   promissa
                   complemus
                   ,
                   &
                   Dei
                   jussa
                   superbè
                   contemnimus
                   ,
                   &
                   proximis
                   impiâ
                   crudelitate
                   nocemus
                   ,
                   &
                   nos
                   ipsos
                   crudeliori
                   gladio
                   trucidamus
                   .
                
                 
                   He
                   that
                   having
                   sworn
                   to
                   doe
                   an
                   evil
                   turn
                   breaks
                   his
                   oath
                   ,
                   offends
                   God
                   by
                   putting
                   
                   his
                   name
                   to
                   a
                   lie
                   and
                   a
                   villany
                   ,
                   and
                   he
                   pollutes
                   his
                   own
                   soul
                   :
                   But
                   he
                   that
                   keeps
                   his
                   oath
                   when
                   he
                   hath
                   so
                   sworn
                   ,
                   despises
                   the
                   Commandements
                   of
                   God
                   ,
                   and
                   hurts
                   his
                   neighbour
                   with
                   an
                   impious
                   cruelty
                   ,
                   and
                   destroys
                   himself
                   with
                   a
                   worse
                   .
                
                 ]
                 On
                 this
                 side
                 therefore
                 there
                 being
                 the
                 more
                 and
                 worse
                 evils
                 then
                 on
                 the
                 other
                 ,
                 we
                 must
                 decline
                 furthest
                 from
                 this
                 .
                 For
                 if
                 all
                 evil
                 is
                 to
                 be
                 avoided
                 ,
                 then
                 all
                 degrees
                 of
                 evil
                 are
                 ;
                 and
                 when
                 we
                 cannot
                 avoid
                 as
                 much
                 as
                 we
                 should
                 ,
                 we
                 must
                 avoid
                 as
                 much
                 as
                 we
                 can
                 .
                 We
                 must
                 choose
                 none
                 directly
                 ,
                 but
                 when
                 we
                 are
                 forced
                 upon
                 some
                 by
                 our
                 own
                 infelicity
                 or
                 fault
                 ,
                 it
                 is
                 the
                 best
                 remedy
                 for
                 the
                 Gangrene
                 that
                 we
                 lose
                 our
                 arm
                 or
                 legge
                 ,
                 and
                 he
                 that
                 is
                 in
                 the
                 fatal
                 necessity
                 ,
                 no
                 otherwise
                 can
                 be
                 permitted
                 to
                 choose
                 a
                 sin
                 ,
                 then
                 he
                 is
                 supposed
                 to
                 be
                 desirous
                 to
                 be
                 cut
                 of
                 the
                 stone
                 ,
                 when
                 upon
                 any
                 terms
                 he
                 resolves
                 he
                 never
                 will
                 or
                 can
                 endure
                 the
                 torments
                 of
                 the
                 disease
                 .
                 The
                 great
                 reason
                 of
                 this
                 rule
                 is
                 that
                 which
                 was
                 given
                 by
                 Aristotle
                 ,
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 less
                 evil
                 in
                 respect
                 of
                 the
                 greater
                 evil
                 is
                 to
                 be
                 accounted
                 good
                 ;
                 because
                 the
                 less
                 evil
                 is
                 rather
                 to
                 he
                 chosen
                 then
                 the
                 greater
                 ;
                 and
                 what
                 is
                 in
                 any
                 sense
                 eligible
                 is
                 in
                 some
                 sense
                 good
                 ,
                 and
                 that
                 which
                 is
                 more
                 eligible
                 is
                 a
                 greater
                 good
                 .
              
               
                 But
                 it
                 seems
                 something
                 harder
                 to
                 inquire
                 concerning
                 this
                 case
                 when
                 it
                 relates
                 to
                 others
                 :
                 
                 for
                 so
                 it
                 uses
                 to
                 be
                 asked
                 ;
              
               
                 Quest.
                 
              
               
                 WHether
                 it
                 be
                 lawful
                 to
                 advise
                 ,
                 to
                 counsel
                 ,
                 to
                 petition
                 ,
                 to
                 determine
                 ,
                 to
                 make
                 use
                 of
                 the
                 doubt
                 of
                 another
                 ,
                 or
                 his
                 necessity
                 ,
                 or
                 perplexity
                 ,
                 and
                 to
                 call
                 upon
                 him
                 to
                 doe
                 that
                 which
                 is
                 a
                 sin
                 ?
                 The
                 case
                 is
                 this
                 ;
                 Pollio
                 an
                 intemperate
                 and
                 wanton
                 young
                 man
                 falls
                 into
                 adulteries
                 and
                 unnatural
                 lusts
                 ;
                 his
                 friend
                 
                   Publius
                   Asinius
                
                 advises
                 him
                 ,
                 
                   not
                   so
                
                 ,
                 but
                 if
                 he
                 will
                 not
                 leave
                 his
                 vileness
                 ,
                 better
                 it
                 is
                 to
                 satisfy
                 his
                 lust
                 by
                 single
                 fornication
                 ,
                 and
                 the
                 less
                 harmful
                 complications
                 :
                 
                   
                     Et
                     quas
                     Euphrates
                     ,
                     &
                     quas
                     mihi
                     mittit
                     Orontes
                  
                   
                     Me
                     capiant
                     ,
                     nolo
                     furta
                     pudica
                     thori
                     .
                  
                
                 whether
                 or
                 no
                 Publius
                 does
                 well
                 or
                 no
                 in
                 giving
                 this
                 advice
                 ,
                 is
                 the
                 question
                 ?
                 The
                 reasons
                 of
                 doubting
                 are
                 these
                 :
                 *
                 Because
                 he
                 that
                 advises
                 evil
                 is
                 guilty
                 of
                 the
                 sin
                 which
                 he
                 procures
                 ;
                 and
                 he
                 that
                 any
                 way
                 consents
                 or
                 induces
                 another
                 to
                 sin
                 ,
                 shall
                 be
                 partner
                 in
                 the
                 punishment
                 .
              
               
                 To
                 this
                 answer
                 ,
                 
                 That
                 in
                 the
                 whole
                 entercourse
                 there
                 are
                 to
                 be
                 considered
                 the
                 
                   formal
                   sin
                
                 ,
                 the
                 
                   material
                   part
                
                 of
                 the
                 action
                 ,
                 and
                 the
                 
                   degrees
                   of
                   the
                   obliquity
                
                 .
                 The
                 formal
                 part
                 ,
                 or
                 the
                 sinfulness
                 cannot
                 ,
                 must
                 not
                 be
                 countenanced
                 ,
                 or
                 assisted
                 at
                 all
                 ,
                 directly
                 or
                 indirectly
                 ;
                 and
                 in
                 the
                 present
                 case
                 it
                 is
                 so
                 farre
                 from
                 being
                 countenanced
                 ,
                 that
                 it
                 is
                 reduced
                 to
                 as
                 little
                 a
                 proportion
                 as
                 it
                 can
                 ,
                 as
                 near
                 to
                 a
                 destruction
                 as
                 the
                 present
                 necessity
                 or
                 perplexity
                 will
                 permit
                 ,
                 and
                 it
                 is
                 out
                 of
                 hatred
                 to
                 the
                 obliquity
                 or
                 sinfulness
                 that
                 this
                 lesser
                 way
                 is
                 propounded
                 .
                 Pilate
                 seeing
                 the
                 Jews
                 resolved
                 to
                 doe
                 a
                 spight
                 to
                 the
                 holy
                 and
                 most
                 innocent
                 Jesus
                 ,
                 propounded
                 to
                 them
                 a
                 lesser
                 way
                 then
                 murdering
                 him
                 ;
                 
                   I
                   will
                   scourge
                   him
                   ,
                   and
                   let
                   him
                   goe
                   .
                   Pilates
                
                 conscience
                 was
                 not
                 perplexed
                 ,
                 though
                 his
                 interest
                 was
                 ,
                 and
                 therefore
                 there
                 was
                 no
                 necessity
                 for
                 him
                 to
                 doe
                 either
                 ,
                 and
                 neither
                 ought
                 he
                 to
                 have
                 propounded
                 the
                 lesser
                 evil
                 ,
                 which
                 it
                 may
                 be
                 themselves
                 did
                 not
                 design
                 :
                 indeed
                 if
                 they
                 were
                 resolved
                 to
                 doe
                 one
                 ,
                 he
                 might
                 have
                 perswaded
                 the
                 less
                 ,
                 
                   not
                   absolutely
                
                 (
                 for
                 nothing
                 could
                 have
                 made
                 that
                 lawful
                 )
                 but
                 comparatively
                 ,
                 that
                 is
                 ,
                 rather
                 that
                 then
                 the
                 other
                 ,
                 if
                 ye
                 will
                 doe
                 one
                 .
              
               
               
                 2.
                 
                 But
                 for
                 the
                 material
                 part
                 of
                 the
                 action
                 ,
                 
                 if
                 it
                 be
                 already
                 prepared
                 ,
                 and
                 the
                 malice
                 known
                 and
                 declared
                 ,
                 it
                 is
                 lawful
                 to
                 propound
                 a
                 less
                 instance
                 of
                 the
                 sin
                 without
                 perswading
                 to
                 it
                 ;
                 which
                 is
                 to
                 be
                 understood
                 with
                 these
                 cautions
                 :
              
               
                 1.
                 
                 That
                 it
                 be
                 onely
                 with
                 a
                 purpose
                 of
                 hindring
                 a
                 greater
                 .
              
               
                 2.
                 
                 When
                 the
                 lesser
                 cannot
                 be
                 hindred
                 ,
                 but
                 at
                 least
                 so
                 much
                 must
                 be
                 done
                 by
                 way
                 of
                 redemption
                 .
                 As
                 if
                 Caius
                 resolves
                 to
                 ravish
                 a
                 Matron
                 to
                 satisfy
                 his
                 lust
                 ,
                 it
                 is
                 lawful
                 to
                 divert
                 his
                 lust
                 upon
                 a
                 common
                 prostitute
                 ,
                 who
                 sells
                 her
                 soul
                 for
                 bread
                 ;
                 because
                 her
                 malice
                 is
                 always
                 ready
                 and
                 watches
                 for
                 an
                 opportunity
                 ,
                 and
                 sins
                 no
                 less
                 if
                 she
                 wants
                 opportunity
                 which
                 she
                 thirsts
                 after
                 ▪
              
               
                 3.
                 
                 That
                 it
                 be
                 ever
                 without
                 the
                 prejudice
                 of
                 a
                 third
                 person
                 :
                 As
                 if
                 one
                 of
                 the
                 Banditi
                 intends
                 to
                 kill
                 one
                 man
                 ,
                 and
                 this
                 happens
                 to
                 be
                 offered
                 to
                 a
                 publick
                 and
                 a
                 brave
                 man
                 ,
                 it
                 is
                 not
                 lawful
                 to
                 point
                 out
                 his
                 sword
                 to
                 the
                 striking
                 of
                 a
                 meaner
                 person
                 to
                 save
                 the
                 other
                 ,
                 because
                 though
                 in
                 respect
                 of
                 the
                 effect
                 it
                 be
                 a
                 less
                 evil
                 ,
                 yet
                 it
                 is
                 a
                 direct
                 uncharitableness
                 to
                 a
                 third
                 ,
                 which
                 can
                 receive
                 no
                 warrant
                 or
                 legitimation
                 by
                 the
                 intention
                 of
                 the
                 propounder
                 ;
                 for
                 although
                 he
                 intends
                 that
                 a
                 less
                 evil
                 be
                 done
                 for
                 the
                 publick
                 ,
                 yet
                 he
                 intends
                 a
                 greater
                 evil
                 to
                 the
                 particular
                 .
              
               
                 4.
                 
                 That
                 it
                 be
                 in
                 a
                 case
                 certainly
                 known
                 where
                 the
                 malice
                 is
                 apparent
                 and
                 declared
                 ,
                 and
                 the
                 matter
                 prepared
                 :
                 for
                 thus
                 we
                 see
                 that
                 God
                 who
                 sees
                 the
                 hearts
                 of
                 men
                 ,
                 diverts
                 their
                 prepared
                 malice
                 upon
                 some
                 special
                 matter
                 which
                 serves
                 the
                 ends
                 of
                 his
                 providence
                 ,
                 and
                 verifies
                 the
                 prophecies
                 of
                 God
                 ,
                 and
                 so
                 brings
                 his
                 designs
                 to
                 effect
                 ,
                 and
                 a
                 certain
                 event
                 by
                 contingent
                 or
                 voluntary
                 instruments
                 .
                 But
                 we
                 may
                 no
                 further
                 imitate
                 this
                 ,
                 then
                 we
                 can
                 attain
                 to
                 little
                 portions
                 of
                 the
                 knowledge
                 of
                 mens
                 private
                 and
                 particular
                 purposes
                 .
              
               
                 3.
                 
                 But
                 as
                 for
                 the
                 degrees
                 of
                 the
                 obliquity
                 or
                 irregularity
                 ,
                 
                 it
                 is
                 certain
                 ,
                 none
                 is
                 to
                 be
                 perswaded
                 or
                 
                   assisted
                   directly
                
                 ,
                 but
                 
                   suffered
                   in
                   the
                   whole
                
                 ,
                 and
                 perswaded
                 in
                 the
                 instance
                 by
                 way
                 of
                 remedy
                 against
                 the
                 greater
                 and
                 more
                 intolerable
                 .
                 Thus
                 Moses
                 permitted
                 divorces
                 ,
                 that
                 the
                 Jews
                 might
                 not
                 commit
                 open
                 and
                 frequent
                 adulteries
                 ,
                 or
                 kill
                 their
                 wives
                 when
                 they
                 grew
                 weary
                 of
                 them
                 .
                 Thus
                 an
                 inconvenience
                 is
                 suffered
                 rather
                 then
                 a
                 mischief
                 shall
                 be
                 introduced
                 :
                 and
                 some
                 fooleries
                 and
                 weak
                 usages
                 are
                 suffered
                 in
                 some
                 Churches
                 ,
                 rather
                 then
                 by
                 reforming
                 them
                 ,
                 make
                 the
                 ignorant
                 people
                 think
                 all
                 Religion
                 is
                 indifferent
                 :
                 and
                 if
                 all
                 the
                 people
                 of
                 the
                 Greek
                 Church
                 did
                 perceive
                 that
                 any
                 of
                 their
                 old
                 customes
                 were
                 fit
                 to
                 be
                 rescinded
                 ,
                 they
                 would
                 upon
                 the
                 same
                 easiness
                 quit
                 their
                 whole
                 Religion
                 and
                 turn
                 Turks
                 .
                 And
                 though
                 an
                 error
                 is
                 not
                 to
                 be
                 permitted
                 in
                 any
                 Church
                 when
                 it
                 can
                 be
                 peaceably
                 amended
                 ,
                 and
                 when
                 it
                 cannot
                 it
                 is
                 ,
                 as
                 often
                 as
                 it
                 can
                 be
                 ,
                 peaceably
                 to
                 be
                 discouraged
                 ;
                 yet
                 when
                 the
                 necessity
                 is
                 great
                 ,
                 and
                 the
                 evil
                 feared
                 is
                 certain
                 ,
                 and
                 felt
                 and
                 is
                 intolerable
                 ;
                 it
                 is
                 a
                 sad
                 necessity
                 ,
                 but
                 no
                 man
                 can
                 help
                 it
                 ,
                 and
                 therefore
                 it
                 must
                 be
                 as
                 it
                 may
                 ,
                 the
                 lesser
                 error
                 is
                 to
                 be
                 endured
                 till
                 it
                 can
                 be
                 remedied
                 ,
                 with
                 a
                 remedy
                 that
                 is
                 not
                 worse
                 then
                 the
                 disease
                 .
              
               
                 Quest.
                 
              
               
                 UPon
                 this
                 occasion
                 ,
                 
                 and
                 for
                 the
                 reducing
                 the
                 Rule
                 to
                 practice
                 ,
                 and
                 to
                 regulate
                 a
                 case
                 which
                 now
                 adays
                 happens
                 too
                 frequently
                 ;
                 it
                 is
                 not
                 amiss
                 to
                 inquire
                 concerning
                 the
                 necessities
                 of
                 women
                 married
                 to
                 adulterous
                 and
                 morose
                 vile-natur'd
                 husbands
                 ;
                 Whether
                 it
                 be
                 lawful
                 for
                 a
                 wife
                 out
                 of
                 a
                 desire
                 to
                 live
                 with
                 some
                 degree
                 of
                 a
                 tolerable
                 comfort
                 ,
                 to
                 connive
                 at
                 her
                 husbands
                 stollen
                 pleasures
                 ,
                 and
                 to
                 permit
                 him
                 quietly
                 to
                 enjoy
                 his
                 folly
                 ?
                 and
                 what
                 is
                 a
                 womans
                 duty
                 ,
                 and
                 what
                 were
                 her
                 most
                 prudent
                 course
                 ,
                 and
                 manner
                 of
                 deportment
                 ?
              
               
               
                 Some
                 of
                 great
                 reputation
                 in
                 the
                 Church
                 of
                 God
                 both
                 of
                 old
                 and
                 later
                 times
                 put
                 a
                 speedy
                 period
                 to
                 this
                 inquiry
                 ,
                 
                 and
                 absolutely
                 condemne
                 it
                 as
                 unlawful
                 for
                 a
                 man
                 or
                 woman
                 to
                 live
                 with
                 their
                 husband
                 or
                 wife
                 respectively
                 ,
                 if
                 either
                 of
                 them
                 be
                 notoriously
                 guilty
                 of
                 adultery
                 .
                 Of
                 this
                 opinion
                 was
                 S.
                 Hierom
                 ,
                 
                 saying
                 
                   that
                   a
                   man
                   is
                   sub
                   maledictione
                   si
                   adulteram
                   retineat
                   ,
                
                 he
                 is
                 under
                 a
                 curse
                 if
                 he
                 retains
                 an
                 adulteress
                 in
                 his
                 embraces
                 .
                 
                 And
                 S.
                 
                   Chrysostom
                   ;
                   Sicut
                   crudelis
                   &
                   iniquus
                   est
                   qui
                   castam
                   dimittit
                   ,
                   sic
                   fatuus
                   &
                   iniquus
                   qui
                   retinet
                   meretricem
                   .
                   Patronus
                   enim
                   turpitudinis
                   est
                   qui
                   celat
                   crimen
                   Uxoris
                   .
                
                 As
                 he
                 is
                 cruel
                 and
                 unjust
                 who
                 puts
                 a
                 chast
                 wise
                 from
                 him
                 ,
                 so
                 he
                 is
                 unjust
                 and
                 a
                 fool
                 that
                 keeps
                 a
                 harlot
                 .
                 For
                 he
                 is
                 a
                 Patron
                 of
                 his
                 wives
                 turpitude
                 .
                 who
                 conceals
                 his
                 wives
                 adultery
                 .
                 And
                 this
                 they
                 prove
                 out
                 of
                 
                   Solomon
                   ;
                   Qui
                   tenet
                   adulteram
                   stultus
                   est
                
                 ;
                 
                 almost
                 the
                 words
                 which
                 S.
                 Chrysostom
                 uses
                 .
                 He
                 is
                 a
                 fool
                 that
                 keeps
                 an
                 adulteress
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 it
                 is
                 in
                 the
                 Greek
                 LXX
                 .
                 
                   He
                   is
                   an
                   ungodly
                   man.
                
                 And
                 of
                 the
                 same
                 opinion
                 was
                 Bucer
                 in
                 the
                 last
                 age
                 ,
                 who
                 for
                 his
                 opinion
                 brings
                 two
                 arguments
                 which
                 are
                 not
                 contemptible
                 .
                 The
                 first
                 is
                 taken
                 from
                 Deuter.
                 24.
                 4.
                 where
                 God
                 enjoyns
                 that
                 if
                 a
                 man
                 puts
                 away
                 his
                 wife
                 ,
                 he
                 must
                 at
                 no
                 hand
                 receive
                 her
                 again
                 ,
                 
                   quia
                   ipsa
                   polluta
                   est
                
                 ,
                 she
                 is
                 defiled
                 ,
                 meaning
                 if
                 any
                 man
                 else
                 hath
                 lien
                 with
                 her
                 :
                 and
                 if
                 this
                 be
                 a
                 good
                 reason
                 ,
                 it
                 will
                 conclude
                 stronger
                 ,
                 that
                 if
                 she
                 have
                 committed
                 adultery
                 ,
                 she
                 may
                 not
                 be
                 entertained
                 because
                 in
                 that
                 case
                 she
                 is
                 much
                 more
                 polluted
                 ,
                 and
                 where
                 the
                 reason
                 of
                 the
                 Commandement
                 does
                 intervene
                 ,
                 there
                 also
                 the
                 obligation
                 does
                 goe
                 along
                 .
                 But
                 the
                 other
                 is
                 yet
                 more
                 considerable
                 ;
                 For
                 if
                 God
                 commanded
                 that
                 the
                 adulteress
                 should
                 be
                 stoned
                 to
                 death
                 ,
                 certainly
                 he
                 much
                 rather
                 intended
                 she
                 should
                 be
                 turn'd
                 out
                 of
                 doors
                 .
                 *
                 To
                 which
                 I
                 adde
                 this
                 consideration
                 ;
                 That
                 since
                 an
                 adulterer
                 is
                 made
                 one
                 flesh
                 with
                 the
                 Harlot
                 with
                 whom
                 he
                 mingles
                 impure
                 embraces
                 ,
                 it
                 follows
                 that
                 he
                 hath
                 dissolved
                 the
                 union
                 which
                 he
                 had
                 with
                 his
                 wife
                 ,
                 or
                 she
                 with
                 her
                 husband
                 ;
                 for
                 he
                 cannot
                 be
                 one
                 with
                 his
                 wife
                 ,
                 and
                 one
                 with
                 the
                 Harlot
                 ,
                 and
                 yet
                 he
                 be
                 one
                 in
                 himself
                 and
                 they
                 two
                 ,
                 for
                 that
                 is
                 a
                 perfect
                 contradiction
                 ;
                 for
                 that
                 which
                 is
                 one
                 with
                 two
                 ,
                 is
                 not
                 one
                 but
                 two
                 .
                 Now
                 for
                 a
                 woman
                 to
                 lie
                 with
                 a
                 man
                 ,
                 or
                 a
                 man
                 with
                 a
                 woman
                 ,
                 between
                 whom
                 there
                 is
                 not
                 a
                 just
                 and
                 legitimate
                 union
                 ,
                 seems
                 to
                 be
                 an
                 unjust
                 and
                 illegitimate
                 uniting
                 ,
                 and
                 therefore
                 it
                 cannot
                 be
                 lawful
                 to
                 lie
                 with
                 an
                 adulterer
                 who
                 is
                 one
                 with
                 an
                 Harlot
                 .
              
               
                 Before
                 I
                 come
                 to
                 the
                 resolution
                 of
                 the
                 Question
                 ,
                 
                 I
                 must
                 describe
                 how
                 much
                 these
                 arguments
                 doe
                 prove
                 and
                 inferre
                 ;
                 because
                 though
                 they
                 doe
                 not
                 prove
                 so
                 much
                 as
                 their
                 Contrivers
                 doe
                 intend
                 ,
                 yet
                 they
                 doe
                 something
                 towards
                 the
                 whole
                 Question
                 .
                 1.
                 
                 The
                 words
                 of
                 S.
                 Hierome
                 inferre
                 nothing
                 but
                 this
                 ,
                 That
                 to
                 live
                 with
                 a
                 Harlot
                 is
                 a
                 great
                 calamity
                 and
                 a
                 horrible
                 curse
                 ,
                 and
                 it
                 cannot
                 indeed
                 tend
                 towards
                 a
                 blessing
                 ,
                 or
                 end
                 well
                 ,
                 or
                 be
                 at
                 all
                 endured
                 ,
                 if
                 it
                 be
                 not
                 intended
                 to
                 purposes
                 beyond
                 the
                 proper
                 effect
                 of
                 that
                 calamity
                 .
                 He
                 that
                 is
                 smitten
                 with
                 a
                 leprosy
                 ,
                 or
                 he
                 that
                 is
                 hanged
                 upon
                 a
                 tree
                 is
                 accursed
                 ;
                 but
                 if
                 the
                 leprosy
                 makes
                 a
                 man
                 run
                 to
                 God
                 or
                 to
                 Christ
                 ,
                 or
                 the
                 man
                 that
                 dies
                 upon
                 a
                 tree
                 does
                 confess
                 and
                 glorify
                 God
                 ,
                 and
                 by
                 his
                 death
                 intends
                 to
                 doe
                 so
                 ,
                 the
                 Leper
                 shall
                 be
                 presented
                 pure
                 before
                 the
                 throne
                 of
                 Grace
                 ,
                 and
                 he
                 that
                 hangs
                 upon
                 the
                 tree
                 does
                 die
                 with
                 Christ
                 ,
                 and
                 shall
                 reign
                 with
                 him
                 for
                 ever
                 .
                 2.
                 
                 And
                 the
                 design
                 expressed
                 in
                 the
                 words
                 of
                 S.
                 Chrysostome
                 doe
                 verify
                 this
                 commentary
                 upon
                 the
                 words
                 of
                 S.
                 Hierome
                 .
                 For
                 S.
                 Chrysostome
                 charging
                 not
                 onely
                 infelicity
                 (
                 as
                 the
                 other
                 does
                 )
                 but
                 folly
                 and
                 cruelty
                 upon
                 him
                 who
                 retains
                 a
                 Harlot
                 ;
                 gives
                 this
                 reason
                 ,
                 because
                 he
                 is
                 a
                 Patron
                 of
                 his
                 wives
                 turpitude
                 if
                 he
                 conceals
                 it
                 ;
                 meaning
                 it
                 ,
                 if
                 he
                 conceals
                 it
                 out
                 of
                 carelesness
                 and
                 positive
                 neglect
                 ,
                 or
                 which
                 is
                 worse
                 ,
                 out
                 of
                 interest
                 ,
                 or
                 base
                 designs
                 :
                 All
                 wise
                 and
                 good
                 men
                 in
                 the
                 world
                 condemn
                 the
                 fact
                 of
                 Cato
                 ,
                 who
                 did
                 lend
                 his
                 wife
                 Martia
                 ,
                 a
                 virtuous
                 and
                 a
                 chast
                 Matron
                 
                 to
                 his
                 friend
                 Hortensius
                 :
                 He
                 that
                 conceals
                 his
                 wives
                 crime
                 with
                 an
                 unwillingness
                 to
                 reform
                 it
                 ,
                 or
                 a
                 pleasure
                 in
                 the
                 sin
                 ,
                 or
                 the
                 fruits
                 of
                 it
                 ,
                 is
                 his
                 wives
                 betrayer
                 and
                 murderer
                 ;
                 nay
                 ,
                 he
                 is
                 an
                 adulterer
                 to
                 his
                 own
                 wife
                 .
                 But
                 these
                 words
                 cannot
                 be
                 true
                 in
                 all
                 cases
                 ,
                 for
                 he
                 that
                 conceals
                 her
                 shame
                 ,
                 lest
                 the
                 discovery
                 should
                 make
                 her
                 impudent
                 and
                 harden
                 her
                 face
                 ,
                 he
                 is
                 no
                 patron
                 of
                 the
                 sin
                 ,
                 but
                 a
                 careful
                 guardian
                 watching
                 lest
                 she
                 should
                 commit
                 a
                 worse
                 .
                 And
                 this
                 also
                 is
                 the
                 meaning
                 of
                 the
                 words
                 of
                 Solomon
                 ;
                 for
                 although
                 they
                 are
                 not
                 at
                 all
                 in
                 our
                 Bibles
                 ,
                 because
                 they
                 are
                 not
                 found
                 in
                 the
                 Hebrew
                 text
                 ,
                 yet
                 the
                 words
                 which
                 are
                 found
                 in
                 the
                 Greek
                 LXX
                 .
                 and
                 in
                 the
                 Vulgar
                 Latin
                 ,
                 and
                 which
                 were
                 certainly
                 in
                 the
                 Bibles
                 which
                 S.
                 Hierome
                 and
                 S.
                 Chrysostome
                 did
                 use
                 ,
                 and
                 which
                 were
                 the
                 cause
                 and
                 original
                 of
                 their
                 opinion
                 ,
                 have
                 in
                 them
                 this
                 sense
                 ;
                 That
                 as
                 he
                 who
                 expels
                 a
                 good
                 woman
                 thrusts
                 good
                 from
                 his
                 house
                 ,
                 so
                 he
                 that
                 does
                 not
                 thrust
                 an
                 evil
                 woman
                 thence
                 ,
                 an
                 adulteress
                 ,
                 he
                 is
                 a
                 fool
                 ;
                 meaning
                 if
                 he
                 connives
                 at
                 her
                 wickedness
                 ,
                 or
                 unless
                 he
                 have
                 somthing
                 to
                 sweeten
                 the
                 sufferance
                 ,
                 or
                 some
                 pious
                 purposes
                 to
                 sanctify
                 his
                 action
                 .
                 But
                 if
                 it
                 were
                 absolutely
                 unlawful
                 ,
                 then
                 the
                 adulteress
                 were
                 a
                 person
                 of
                 a
                 desperate
                 fortune
                 ,
                 irremediable
                 and
                 irrecoverable
                 ,
                 uncapable
                 of
                 mercy
                 ,
                 or
                 repentance
                 ;
                 or
                 if
                 she
                 were
                 ,
                 yet
                 her
                 husbands
                 charity
                 and
                 forgiveness
                 might
                 by
                 no
                 means
                 be
                 instrumental
                 to
                 it
                 ;
                 and
                 yet
                 S.
                 Paul
                 in
                 a
                 case
                 that
                 was
                 extremely
                 bad
                 ,
                 even
                 in
                 the
                 case
                 of
                 infidelity
                 ,
                 
                   Quî
                   scis
                   mulier
                   an
                   virum
                   sis
                   lucratura
                   ?
                
                 What
                 knowest
                 thou
                 O
                 woman
                 whether
                 thou
                 mayest
                 gain
                 thy
                 husband
                 ?
                 *
                 But
                 the
                 arguments
                 of
                 Bucer
                 being
                 intended
                 directly
                 against
                 the
                 lawfulness
                 of
                 retaining
                 an
                 adulteress
                 ,
                 or
                 living
                 with
                 an
                 adulterous
                 husband
                 ,
                 are
                 to
                 have
                 distinct
                 answers
                 .
                 For
                 although
                 where
                 a
                 commandement
                 is
                 given
                 with
                 a
                 reason
                 ,
                 where
                 ever
                 the
                 same
                 reason
                 is
                 ,
                 it
                 does
                 not
                 always
                 follow
                 that
                 there
                 is
                 the
                 same
                 obligation
                 ,
                 because
                 although
                 God
                 is
                 sometimes
                 pleased
                 to
                 give
                 a
                 reason
                 for
                 the
                 precept
                 ,
                 yet
                 the
                 reason
                 did
                 not
                 binde
                 without
                 the
                 precept
                 ,
                 but
                 the
                 precept
                 does
                 binde
                 without
                 a
                 reason
                 ,
                 which
                 demonstrates
                 that
                 the
                 obligation
                 proceeds
                 wholly
                 from
                 the
                 authority
                 of
                 God
                 ,
                 and
                 not
                 from
                 the
                 reason
                 (
                 as
                 I
                 intend
                 to
                 shew
                 more
                 largely
                 in
                 its
                 proper
                 place
                 )
                 yet
                 besides
                 this
                 I
                 say
                 ,
                 the
                 reason
                 is
                 not
                 rightly
                 rendred
                 in
                 the
                 usual
                 Translations
                 :
                 
                   Non
                   poterit
                   prior
                   maritus
                   recipere
                   ,
                   quia
                   polluta
                   est
                
                 ;
                 The
                 first
                 husband
                 may
                 not
                 receive
                 her
                 ,
                 because
                 she
                 is
                 defiled
                 :
                 for
                 the
                 words
                 in
                 the
                 Hebrew
                 are
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 which
                 doe
                 not
                 signify
                 [
                 because
                 she
                 is
                 polluted
                 ,
                 but
                 
                   quia
                   facta
                   est
                   polluere
                   se
                
                 ,
                 because
                 she
                 is
                 made
                 to
                 defile
                 her self
                 ;
                 ]
                 meaning
                 that
                 because
                 her
                 first
                 husband
                 had
                 thrust
                 her
                 out
                 and
                 offered
                 her
                 to
                 be
                 humbled
                 by
                 him
                 that
                 would
                 ,
                 he
                 being
                 the
                 cause
                 of
                 that
                 pollution
                 hath
                 lost
                 all
                 right
                 to
                 her
                 ,
                 and
                 the
                 privilege
                 of
                 restitution
                 :
                 and
                 then
                 this
                 case
                 refers
                 not
                 to
                 a
                 simple
                 adultery
                 ,
                 but
                 to
                 him
                 who
                 betrays
                 or
                 exposes
                 his
                 wife
                 to
                 adultery
                 ;
                 &
                 indeed
                 such
                 a
                 person
                 might
                 not
                 in
                 Moses
                 Law
                 receive
                 her
                 again
                 :
                 and
                 this
                 was
                 the
                 case
                 of
                 Cato
                 and
                 Socrates
                 who
                 were
                 very
                 free
                 in
                 lending
                 their
                 wives
                 ,
                 as
                 a
                 man
                 lends
                 an
                 utensil
                 .
                 As
                 for
                 the
                 case
                 of
                 lapidation
                 ,
                 it
                 is
                 true
                 ,
                 the
                 woman
                 if
                 she
                 were
                 legally
                 convicted
                 was
                 to
                 die
                 ;
                 but
                 the
                 husband
                 was
                 not
                 bound
                 to
                 accuse
                 her
                 ,
                 he
                 might
                 pardon
                 her
                 if
                 he
                 pleased
                 ,
                 and
                 conceal
                 the
                 fact
                 ;
                 he
                 might
                 pardon
                 her
                 for
                 his
                 share
                 as
                 Christ
                 did
                 the
                 woman
                 taken
                 in
                 adultery
                 ;
                 or
                 put
                 her
                 away
                 privately
                 as
                 Joseph
                 upon
                 a
                 mistake
                 intended
                 to
                 doe
                 to
                 the
                 blessed
                 Virgin
                 Mother
                 :
                 but
                 that
                 it
                 is
                 therefore
                 unlawful
                 to
                 retain
                 her
                 whom
                 his
                 soul
                 loves
                 ,
                 whom
                 he
                 would
                 fain
                 convert
                 ,
                 whom
                 he
                 desires
                 and
                 hopes
                 to
                 reform
                 ,
                 or
                 that
                 God
                 did
                 intend
                 the
                 good
                 man
                 should
                 not
                 use
                 any
                 of
                 his
                 charity
                 and
                 kindness
                 to
                 any
                 such
                 purpose
                 is
                 not
                 at
                 all
                 to
                 be
                 concluded
                 by
                 these
                 arguments
                 .
                 Now
                 as
                 to
                 the
                 last
                 ,
                 the
                 adulterous
                 man
                 is
                 one
                 with
                 the
                 Harlot
                 ,
                 but
                 this
                 union
                 is
                 not
                 a
                 natural
                 union
                 ,
                 but
                 a
                 spiritual
                 and
                 legal
                 ,
                 as
                 appears
                 by
                 the
                 effect
                 of
                 second
                 and
                 third
                 marriages
                 ;
                 for
                 one
                 person
                 can
                 no
                 more
                 be
                 one
                 naturally
                 with
                 two
                 or
                 three
                 successively
                 ,
                 then
                 he
                 can
                 be
                 one
                 with
                 
                 many
                 at
                 one
                 time
                 ;
                 and
                 when
                 the
                 Patriarchs
                 were
                 married
                 to
                 divers
                 women
                 at
                 once
                 ,
                 they
                 were
                 not
                 naturally
                 one
                 with
                 them
                 all
                 ,
                 but
                 legally
                 they
                 were
                 ;
                 that
                 is
                 ,
                 they
                 were
                 conjoyned
                 in
                 holy
                 bands
                 ,
                 and
                 were
                 to
                 very
                 many
                 purposes
                 to
                 be
                 reckoned
                 but
                 as
                 one
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 said
                 Clemens
                 .
                 They
                 were
                 one
                 person
                 by
                 union
                 of
                 affection
                 ,
                 they
                 had
                 one
                 bed
                 ,
                 one
                 purse
                 ,
                 one
                 interest
                 ,
                 community
                 of
                 children
                 ,
                 communication
                 of
                 bodies
                 ,
                 equal
                 rights
                 ,
                 as
                 to
                 the
                 power
                 of
                 marriage
                 ,
                 the
                 same
                 band
                 of
                 duty
                 ,
                 tied
                 by
                 the
                 same
                 mystery
                 .
                 Now
                 he
                 or
                 she
                 that
                 commits
                 adultery
                 breaks
                 this
                 union
                 ,
                 and
                 divides
                 or
                 imparts
                 some
                 of
                 the
                 rights
                 due
                 to
                 each
                 other
                 to
                 an
                 impure
                 person
                 ,
                 and
                 they
                 become
                 one
                 flesh
                 in
                 an
                 impure
                 mixture
                 .
                 Now
                 because
                 he
                 or
                 she
                 that
                 first
                 breaks
                 this
                 union
                 loses
                 their
                 own
                 right
                 by
                 invading
                 or
                 giving
                 away
                 anothers
                 ,
                 therefore
                 the
                 offending
                 person
                 may
                 be
                 put
                 away
                 and
                 refused
                 in
                 their
                 petition
                 of
                 right
                 ,
                 which
                 they
                 have
                 lost
                 by
                 doing
                 wrong
                 .
                 But
                 the
                 adultery
                 hath
                 not
                 so
                 united
                 the
                 offending
                 persons
                 ,
                 but
                 that
                 the
                 union
                 can
                 ,
                 and
                 may
                 better
                 be
                 broke
                 ,
                 and
                 the
                 erring
                 party
                 reduced
                 to
                 his
                 rule
                 and
                 to
                 his
                 right
                 .
                 For
                 it
                 is
                 but
                 a
                 legal
                 ,
                 and
                 it
                 is
                 a
                 spiritual
                 or
                 intellectual
                 union
                 ,
                 which
                 is
                 to
                 be
                 done
                 not
                 by
                 material
                 but
                 by
                 moral
                 instruments
                 which
                 can
                 eternally
                 return
                 ,
                 and
                 be
                 effective
                 when
                 they
                 doe
                 .
                 The
                 way
                 then
                 being
                 thus
                 farre
                 made
                 straight
                 ,
                 I
                 answer
                 ;
              
               
                 That
                 it
                 is
                 not
                 onely
                 lawful
                 ,
                 
                 but
                 may
                 have
                 in
                 it
                 great
                 piety
                 and
                 great
                 charity
                 for
                 a
                 woman
                 still
                 to
                 cohabite
                 with
                 an
                 adulterous
                 husband
                 .
                 The
                 lawfulness
                 appears
                 ,
                 in
                 that
                 there
                 is
                 no
                 prohibition
                 by
                 a
                 Divine
                 Commandement
                 ,
                 no
                 natural
                 uncleanness
                 in
                 it
                 ;
                 and
                 this
                 appears
                 as
                 all
                 other
                 negative
                 pretences
                 can
                 ,
                 even
                 by
                 evacuating
                 the
                 pretences
                 made
                 to
                 the
                 contrary
                 .
                 Of
                 this
                 opinion
                 was
                 S.
                 Basil
                 ,
                 who
                 also
                 made
                 a
                 Canon
                 for
                 it
                 ,
                 and
                 commanded
                 it
                 to
                 be
                 done
                 in
                 his
                 Church
                 ,
                 as
                 appears
                 in
                 his
                 Epistle
                 to
                 Amphilochius
                 1.
                 
                 Can.
                 9.
                 
                 &
                 21.
                 
                 The
                 same
                 also
                 was
                 the
                 sentence
                 of
                 S.
                 
                 Austin
                 to
                 Pollentius
                 ,
                 and
                 in
                 his
                 Book
                 
                   de
                   adulterinis
                   conjugiis
                
                 :
                 and
                 of
                 P.
                 Pelagius
                 in
                 his
                 Epistle
                 to
                 Melleus
                 his
                 Subdeacon
                 .
                 But
                 they
                 it
                 seems
                 went
                 against
                 the
                 general
                 stream
                 ,
                 for
                 they
                 were
                 not
                 onely
                 forc'd
                 to
                 dispute
                 it
                 ,
                 but
                 also
                 to
                 limit
                 the
                 question
                 and
                 the
                 permission
                 .
                 For
                 David
                 received
                 his
                 wife
                 Michol
                 who
                 had
                 liv'd
                 with
                 another
                 man
                 ;
                 and
                 S.
                 Paul
                 advises
                 the
                 wife
                 to
                 be
                 reconciled
                 to
                 her
                 husband
                 ;
                 and
                 Christ
                 forgave
                 the
                 woman
                 taken
                 in
                 adultery
                 ,
                 and
                 God
                 not
                 onely
                 is
                 ready
                 to
                 forgive
                 ,
                 but
                 calls
                 and
                 invites
                 his
                 Church
                 to
                 return
                 to
                 his
                 love
                 though
                 she
                 hath
                 been
                 an
                 adulteress
                 ,
                 and
                 committed
                 fornication
                 against
                 him
                 :
                 but
                 therefore
                 so
                 may
                 a
                 man
                 ,
                 but
                 it
                 ought
                 onely
                 to
                 be
                 done
                 in
                 case
                 the
                 sinning
                 person
                 does
                 repent
                 :
                 onely
                 S.
                 Basil
                 is
                 for
                 the
                 living
                 still
                 with
                 the
                 adulterer
                 though
                 he
                 wallow
                 in
                 his
                 sin
                 ;
                 but
                 does
                 not
                 think
                 it
                 fit
                 the
                 man
                 should
                 be
                 tied
                 to
                 doe
                 so
                 to
                 his
                 adulterous
                 wife
                 .
                 That
                 he
                 or
                 she
                 respectively
                 may
                 if
                 they
                 will
                 still
                 live
                 with
                 the
                 sinning
                 person
                 ,
                 needs
                 no
                 other
                 proof
                 but
                 this
                 ,
                 that
                 the
                 innocent
                 being
                 also
                 the
                 injured
                 person
                 may
                 forgive
                 the
                 injury
                 done
                 to
                 them
                 ;
                 and
                 that
                 it
                 may
                 have
                 in
                 it
                 great
                 piety
                 and
                 great
                 charity
                 is
                 certain
                 upon
                 the
                 same
                 account
                 on
                 which
                 it
                 can
                 be
                 piety
                 and
                 charity
                 to
                 suffer
                 injuries
                 ,
                 to
                 be
                 patient
                 ,
                 to
                 have
                 a
                 long-suffering
                 spirit
                 ,
                 to
                 exhort
                 ,
                 to
                 intreat
                 ,
                 to
                 bring
                 the
                 sinner
                 to
                 repentance
                 ,
                 to
                 convert
                 a
                 soul
                 ,
                 to
                 save
                 a
                 sinner
                 from
                 the
                 evil
                 of
                 his
                 way
                 .
                 But
                 this
                 is
                 to
                 be
                 practiced
                 with
                 the
                 following
                 measures
                 and
                 cautions
                 :
              
               
                 1.
                 
                 The
                 innocent
                 person
                 must
                 not
                 be
                 bound
                 to
                 doe
                 this
                 ,
                 
                 because
                 the
                 union
                 being
                 dissolved
                 ,
                 the
                 criminal
                 hath
                 lost
                 his
                 right
                 ,
                 and
                 therefore
                 if
                 the
                 other
                 use
                 their
                 liberty
                 ,
                 they
                 doe
                 no
                 wrong
                 ;
                 and
                 although
                 it
                 may
                 be
                 good
                 charity
                 in
                 many
                 instances
                 to
                 doe
                 it
                 ,
                 yet
                 because
                 there
                 is
                 no
                 direct
                 obligation
                 in
                 any
                 ,
                 and
                 there
                 may
                 be
                 great
                 uncharitableness
                 to
                 ones
                 self
                 as
                 the
                 case
                 may
                 happen
                 ,
                 no
                 ones
                 liberty
                 
                 is
                 to
                 be
                 prejudiced
                 in
                 this
                 particular
                 ,
                 but
                 they
                 are
                 to
                 be
                 exhorted
                 to
                 all
                 instances
                 of
                 charity
                 ;
                 ever
                 remembring
                 that
                 saying
                 of
                 God
                 by
                 the
                 Prophet
                 ,
                 
                   The
                   Lord
                   God
                   of
                   Israel
                   saith
                   ,
                
                 
                 
                   he
                   hateth
                   putting
                   away
                
                 .
              
               
                 2.
                 
                 
                 The
                 innocent
                 person
                 may
                 lawfully
                 retain
                 the
                 criminal
                 ,
                 though
                 he
                 or
                 she
                 have
                 no
                 other
                 end
                 or
                 purpose
                 in
                 it
                 ,
                 but
                 the
                 love
                 of
                 the
                 person
                 ,
                 or
                 the
                 retaining
                 of
                 their
                 own
                 rights
                 temporal
                 ,
                 or
                 any
                 other
                 thing
                 that
                 is
                 in
                 it self
                 honest
                 and
                 lawful
                 :
                 and
                 the
                 reason
                 is
                 ,
                 because
                 the
                 fault
                 of
                 the
                 one
                 is
                 not
                 to
                 prejudice
                 the
                 other
                 ;
                 and
                 it
                 is
                 misery
                 enough
                 to
                 be
                 injured
                 in
                 their
                 direct
                 relation
                 ,
                 and
                 not
                 that
                 this
                 injury
                 compel
                 them
                 to
                 receive
                 another
                 .
                 If
                 Titius
                 be
                 an
                 adulterer
                 ,
                 his
                 wife
                 Caia
                 hath
                 not
                 lost
                 her
                 power
                 over
                 his
                 body
                 ,
                 or
                 her
                 interest
                 in
                 his
                 family
                 or
                 fortune
                 .
              
               
                 3.
                 
                 
                 This
                 is
                 to
                 last
                 as
                 long
                 as
                 there
                 is
                 any
                 hopes
                 of
                 repentance
                 ,
                 and
                 the
                 repentance
                 is
                 to
                 be
                 procured
                 and
                 endevoured
                 by
                 all
                 direct
                 means
                 ,
                 and
                 by
                 all
                 the
                 indirect
                 means
                 which
                 are
                 ministred
                 to
                 the
                 innocent
                 person
                 by
                 the
                 power
                 and
                 advantages
                 which
                 his
                 or
                 her
                 innocence
                 gives
                 over
                 the
                 guiltiness
                 of
                 the
                 other
                 :
                 Such
                 as
                 are
                 ,
                 reproving
                 his
                 fault
                 ,
                 denying
                 conjugal
                 rights
                 ,
                 delating
                 the
                 person
                 ,
                 bringing
                 him
                 or
                 her
                 to
                 private
                 shame
                 ,
                 procuring
                 reproof
                 from
                 spiritual
                 superiors
                 ,
                 or
                 natural
                 relatives
                 ,
                 and
                 indeed
                 any
                 thing
                 that
                 can
                 be
                 prudent
                 ,
                 and
                 by
                 which
                 the
                 offender
                 can
                 be
                 made
                 better
                 ,
                 and
                 will
                 not
                 be
                 made
                 worse
                 .
              
               
                 4.
                 
                 
                 If
                 there
                 be
                 no
                 hopes
                 of
                 repentance
                 ,
                 yet
                 still
                 the
                 innocent
                 person
                 may
                 use
                 their
                 own
                 right
                 ,
                 not
                 onely
                 because
                 there
                 may
                 be
                 possibilities
                 and
                 real
                 consequent
                 events
                 when
                 we
                 have
                 no
                 hopes
                 ;
                 and
                 S.
                 Pauls
                 question
                 ,
                 
                   Quî
                   scis
                   ô
                   mulier
                   ?
                   how
                   knowest
                   thou
                   O
                   woman
                   whether
                   thou
                   shalt
                   gain
                   thy
                   husband
                   ?
                
                 may
                 still
                 have
                 place
                 ,
                 not
                 onely
                 I
                 say
                 for
                 this
                 reason
                 ,
                 but
                 for
                 the
                 foregoing
                 ;
                 the
                 innocent
                 person
                 does
                 not
                 lose
                 his
                 or
                 her
                 right
                 ,
                 and
                 therefore
                 may
                 still
                 possess
                 what
                 otherwise
                 she
                 might
                 quit
                 ;
                 and
                 his
                 incontinence
                 does
                 not
                 oblige
                 her
                 to
                 be
                 exposed
                 to
                 the
                 danger
                 of
                 a
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 ustulation
                 ,
                 nor
                 to
                 be
                 reproached
                 with
                 the
                 noises
                 of
                 divorce
                 ,
                 nor
                 offered
                 to
                 an
                 actual
                 poverty
                 ,
                 or
                 dereliction
                 ,
                 or
                 to
                 become
                 an
                 actual
                 widow
                 before
                 death
                 .
              
               
                 5.
                 
                 
                 If
                 the
                 retaining
                 the
                 adulteress
                 be
                 actually
                 scandalous
                 ,
                 the
                 Church
                 in
                 that
                 case
                 hath
                 been
                 more
                 restrained
                 in
                 her
                 permission
                 ,
                 and
                 hath
                 commanded
                 the
                 innocent
                 person
                 to
                 put
                 the
                 offending
                 woman
                 away
                 :
                 and
                 therefore
                 the
                 Fathers
                 in
                 the
                 Councel
                 of
                 Eliberis
                 refused
                 to
                 give
                 the
                 Communion
                 to
                 a
                 Clergy
                 man
                 even
                 at
                 the
                 last
                 ,
                 
                 if
                 he
                 did
                 not
                 
                   statim
                   projicere
                
                 instantly
                 expel
                 from
                 his
                 house
                 his
                 wife
                 whom
                 he
                 knew
                 to
                 commit
                 adultery
                 :
                 And
                 in
                 the
                 Councel
                 of
                 Neo-Caesarea
                 he
                 was
                 to
                 be
                 deposed
                 from
                 his
                 dignity
                 in
                 the
                 same
                 case
                 ;
                 
                 the
                 reason
                 is
                 given
                 by
                 the
                 Councel
                 of
                 
                   Eliberis
                   ,
                   Nè
                   ab
                   his
                   ,
                   qui
                   exemplum
                   bonae
                   conversationis
                   esse
                   debent
                   ,
                   videantur
                   magisteria
                   scelerum
                   procedere
                
                 ;
                 lest
                 their
                 houses
                 which
                 ought
                 to
                 be
                 the
                 examples
                 of
                 piety
                 and
                 chastity
                 ,
                 become
                 the
                 precedents
                 and
                 warranty
                 of
                 uncleanness
                 .
                 This
                 is
                 nothing
                 else
                 but
                 a
                 pursuance
                 of
                 the
                 Canon
                 Apostolical
                 ,
                 requiring
                 that
                 Bishops
                 and
                 Deacons
                 should
                 be
                 such
                 who
                 rule
                 their
                 own
                 houses
                 well
                 ;
                 
                 for
                 if
                 they
                 cannot
                 doe
                 that
                 ,
                 it
                 is
                 not
                 easy
                 to
                 be
                 supposed
                 they
                 can
                 well
                 rule
                 the
                 Church
                 of
                 God
                 :
                 and
                 though
                 a
                 good
                 man
                 may
                 have
                 an
                 evil
                 wife
                 ,
                 and
                 such
                 a
                 one
                 whom
                 no
                 prudence
                 can
                 govern
                 ;
                 yet
                 if
                 she
                 be
                 an
                 adulteress
                 ,
                 he
                 can
                 put
                 her
                 away
                 ,
                 though
                 he
                 cannot
                 govern
                 her
                 :
                 and
                 indeed
                 all
                 such
                 reproaches
                 ought
                 to
                 be
                 infinitely
                 removed
                 from
                 the
                 houses
                 of
                 those
                 ,
                 whose
                 lives
                 and
                 whose
                 Governments
                 ought
                 to
                 be
                 exemplar
                 .
                 
                   Oportet
                   suspicionem
                   abesse
                   à
                   Caesaris
                   domo
                   .
                
                 Princes
                 and
                 Prelates
                 ought
                 not
                 to
                 have
                 any
                 thing
                 under
                 their
                 roof
                 so
                 nearly
                 relating
                 to
                 them
                 ,
                 that
                 can
                 justly
                 be
                 suspected
                 .
                 But
                 this
                 is
                 matter
                 
                 of
                 decency
                 and
                 fittingness
                 ,
                 not
                 of
                 indispensable
                 necessity
                 .
              
               
                 6.
                 
                 
                 The
                 innocent
                 person
                 must
                 not
                 directly
                 by
                 any
                 compliance
                 ,
                 cohabitation
                 ,
                 or
                 indulgence
                 give
                 countenance
                 or
                 incouragement
                 to
                 the
                 impurity
                 or
                 crimes
                 of
                 the
                 offending
                 relative
                 ,
                 for
                 nothing
                 can
                 make
                 it
                 tolerable
                 or
                 lawful
                 to
                 promote
                 a
                 sin
                 ,
                 or
                 any
                 ways
                 directly
                 to
                 cooperate
                 toward
                 it
                 .
                 This
                 is
                 a
                 
                   species
                   lenocinii
                
                 ,
                 a
                 being
                 a
                 bawd
                 to
                 the
                 uncleanness
                 of
                 that
                 person
                 whom
                 with
                 our
                 lives
                 we
                 ought
                 to
                 rescue
                 from
                 that
                 damnation
                 if
                 we
                 could
                 .
                 And
                 therefore
                 if
                 the
                 woman
                 finds
                 her
                 husband
                 grow
                 worse
                 by
                 her
                 toleration
                 and
                 sufferance
                 ,
                 she
                 is
                 to
                 goe
                 off
                 from
                 it
                 by
                 such
                 degrees
                 as
                 are
                 on
                 this
                 side
                 the
                 extreme
                 remedy
                 ,
                 which
                 I
                 reckoned
                 before
                 in
                 the
                 third
                 caution
                 ;
                 and
                 if
                 nothing
                 else
                 hinder
                 ,
                 it
                 is
                 not
                 onely
                 excusable
                 ,
                 but
                 hugely
                 charitable
                 ,
                 and
                 in
                 a
                 very
                 great
                 degree
                 commendable
                 to
                 be
                 divorc'd
                 .
                 For
                 she
                 uses
                 her
                 own
                 power
                 ,
                 and
                 therefore
                 sins
                 not
                 ,
                 and
                 does
                 it
                 when
                 nothing
                 else
                 can
                 prevail
                 ,
                 and
                 therefore
                 she
                 is
                 not
                 rash
                 ,
                 or
                 light
                 and
                 inquisitive
                 after
                 new
                 relations
                 ,
                 and
                 she
                 does
                 it
                 that
                 she
                 may
                 not
                 patronize
                 or
                 increase
                 his
                 sin
                 ,
                 and
                 therefore
                 is
                 charitable
                 to
                 his
                 better
                 interest
                 .
              
               
                 7.
                 
                 
                 But
                 if
                 his
                 or
                 her
                 compliance
                 and
                 cohabitation
                 does
                 accidentally
                 make
                 the
                 offending
                 party
                 worse
                 ,
                 yet
                 if
                 it
                 be
                 besides
                 the
                 intention
                 ,
                 and
                 against
                 the
                 purpose
                 ,
                 and
                 contrary
                 to
                 the
                 endevours
                 of
                 the
                 innocent
                 ;
                 he
                 or
                 she
                 in
                 that
                 case
                 is
                 not
                 tied
                 to
                 relinquish
                 their
                 right
                 and
                 their
                 advantages
                 in
                 the
                 present
                 possession
                 or
                 cohabitation
                 .
                 1.
                 
                 Because
                 concerning
                 accidental
                 events
                 ,
                 against
                 which
                 we
                 labour
                 ,
                 no
                 man
                 is
                 to
                 give
                 account
                 .
                 2.
                 
                 Because
                 of
                 this
                 accidental
                 event
                 ,
                 the
                 offending
                 person
                 is
                 the
                 onely
                 author
                 ,
                 and
                 the
                 innocent
                 is
                 not
                 to
                 suffer
                 for
                 his
                 sin
                 .
                 3.
                 
                 If
                 the
                 innocent
                 person
                 were
                 tied
                 to
                 depart
                 ,
                 then
                 it
                 were
                 at
                 any
                 time
                 in
                 the
                 power
                 of
                 the
                 adulterer
                 or
                 adulteress
                 to
                 be
                 divorced
                 from
                 the
                 innocent
                 ,
                 because
                 he
                 growing
                 worse
                 by
                 the
                 others
                 being
                 good
                 can
                 oblige
                 the
                 other
                 to
                 quit
                 him
                 of
                 the
                 burden
                 which
                 he
                 hates
                 .
                 4.
                 
                 Because
                 to
                 depart
                 in
                 that
                 case
                 is
                 no
                 remedy
                 .
                 Because
                 he
                 that
                 is
                 vile
                 ,
                 may
                 grow
                 worse
                 by
                 contrary
                 causes
                 ;
                 and
                 as
                 wicked
                 men
                 are
                 made
                 presumptuous
                 by
                 mercies
                 ,
                 and
                 hardned
                 by
                 judgements
                 ,
                 and
                 whether
                 they
                 be
                 punished
                 or
                 not
                 punished
                 ,
                 from
                 both
                 they
                 take
                 occasion
                 to
                 persevere
                 ,
                 so
                 may
                 an
                 adulterer
                 ,
                 or
                 an
                 adulteress
                 ,
                 by
                 being
                 sweetly
                 used
                 ,
                 or
                 by
                 being
                 harshly
                 .
                 All
                 that
                 can
                 be
                 of
                 duty
                 and
                 necessity
                 in
                 this
                 case
                 ,
                 is
                 that
                 the
                 innocent
                 person
                 with
                 all
                 prudent
                 advice
                 and
                 caution
                 doe
                 not
                 by
                 any
                 direct
                 act
                 incourage
                 the
                 crime
                 ,
                 or
                 connive
                 at
                 it
                 when
                 it
                 can
                 be
                 help'd
                 ,
                 or
                 commend
                 it
                 when
                 it
                 cannot
                 ,
                 or
                 refuse
                 to
                 use
                 any
                 fair
                 or
                 any
                 just
                 instrument
                 of
                 curing
                 the
                 leper
                 ;
                 and
                 for
                 the
                 rest
                 ,
                 let
                 them
                 pray
                 earnestly
                 ,
                 frequently
                 ,
                 humbly
                 ,
                 and
                 leave
                 the
                 event
                 to
                 God.
                 It
                 is
                 lawful
                 to
                 permit
                 or
                 suffer
                 an
                 evil
                 whith
                 I
                 cannot
                 help
                 ,
                 and
                 by
                 that
                 permission
                 retain
                 my
                 own
                 rights
                 ,
                 or
                 prevent
                 my
                 own
                 wrongs
                 ;
                 but
                 it
                 is
                 at
                 no
                 hand
                 lawful
                 for
                 any
                 interest
                 spiritual
                 or
                 temporal
                 to
                 doe
                 an
                 evil
                 ,
                 or
                 to
                 set
                 it
                 directly
                 forward
                 .
              
               
                 Thus
                 some
                 Common-wealths
                 permit
                 fornication
                 and
                 publick
                 stews
                 ,
                 
                 to
                 pre●●●t
                 the
                 horrid
                 consequents
                 of
                 the
                 lusts
                 of
                 their
                 young
                 men
                 ,
                 which
                 when
                 they
                 cannot
                 cure
                 ,
                 they
                 seek
                 to
                 lessen
                 and
                 divert
                 ;
                 and
                 though
                 there
                 be
                 in
                 
                   the
                   whole
                
                 ,
                 many
                 evil
                 appendages
                 ,
                 and
                 a
                 great
                 fault
                 in
                 Government
                 ,
                 and
                 many
                 evil
                 and
                 avoidable
                 necessities
                 introduced
                 or
                 supposed
                 ;
                 yet
                 so
                 farre
                 as
                 this
                 intention
                 is
                 considered
                 ,
                 if
                 it
                 were
                 not
                 avoidable
                 or
                 remediable
                 by
                 the
                 severity
                 of
                 Laws
                 ,
                 and
                 the
                 wisdome
                 of
                 discourses
                 ,
                 and
                 the
                 excellencies
                 of
                 Religion
                 ,
                 it
                 were
                 the
                 onely
                 charity
                 that
                 were
                 left
                 ,
                 and
                 an
                 
                   after
                   game
                   of
                   Conscience
                
                 and
                 Religion
                 ;
                 sad
                 and
                 fatal
                 to
                 those
                 whose
                 folly
                 inferres
                 it
                 ,
                 but
                 all
                 that
                 is
                 left
                 that
                 can
                 be
                 done
                 for
                 God
                 and
                 for
                 souls
                 .
              
               
               
                 But
                 yet
                 this
                 thing
                 in
                 all
                 the
                 circumstances
                 is
                 not
                 to
                 be
                 done
                 at
                 all
                 ,
                 because
                 it
                 is
                 asnare
                 to
                 many
                 who
                 have
                 no
                 such
                 necessities
                 ,
                 who
                 are
                 otherwise
                 curable
                 ,
                 who
                 enter
                 into
                 the
                 temptation
                 ,
                 because
                 it
                 is
                 made
                 ready
                 to
                 their
                 hand
                 ;
                 and
                 it
                 is
                 a
                 high
                 scandal
                 to
                 the
                 Laws
                 and
                 to
                 the
                 Religion
                 of
                 a
                 Country
                 ,
                 where
                 such
                 vile
                 nests
                 of
                 impurity
                 are
                 suffered
                 ;
                 and
                 the
                 necessity
                 is
                 but
                 phantastick
                 ,
                 accidental
                 ,
                 and
                 inferr'd
                 by
                 evil
                 customes
                 ,
                 or
                 some
                 secular
                 interest
                 ,
                 or
                 weaker
                 regard
                 ;
                 for
                 there
                 is
                 no
                 necessity
                 that
                 men
                 must
                 either
                 debauch
                 Matrons
                 or
                 be
                 fornicators
                 ;
                 let
                 them
                 marry
                 ,
                 for
                 that
                 is
                 the
                 remedy
                 which
                 God
                 hath
                 appointed
                 ,
                 and
                 he
                 knows
                 best
                 how
                 to
                 satisfy
                 and
                 provide
                 for
                 all
                 the
                 needs
                 of
                 mankinde
                 .
                 But
                 it
                 is
                 objected
                 .
                 The
                 Laws
                 of
                 Italy
                 forbid
                 the
                 younger
                 brothers
                 of
                 great
                 families
                 to
                 marry
                 .
                 *
                 That
                 is
                 it
                 ,
                 which
                 I
                 said
                 ,
                 men
                 make
                 necessities
                 of
                 their
                 own
                 ,
                 and
                 then
                 finde
                 ways
                 to
                 satisfy
                 them
                 which
                 therefore
                 cannot
                 be
                 warranted
                 by
                 that
                 necessity
                 ,
                 because
                 that
                 necessity
                 is
                 of
                 their
                 own
                 procuring
                 ,
                 not
                 from
                 God
                 ,
                 nor
                 for
                 him
                 .
                 For
                 this
                 is
                 the
                 case
                 ;
                 An
                 evil
                 is
                 to
                 be
                 cured
                 ,
                 and
                 a
                 greater
                 prevented
                 ;
                 God
                 hath
                 appointed
                 marriage
                 for
                 a
                 remedy
                 ,
                 the
                 civil
                 power
                 forbids
                 it
                 to
                 some
                 persons
                 ,
                 who
                 for
                 want
                 of
                 that
                 must
                 fornicate
                 ,
                 or
                 doe
                 worse
                 .
                 To
                 prevent
                 the
                 worse
                 they
                 provide
                 them
                 of
                 opportunities
                 of
                 doing
                 the
                 less
                 ?
                 But
                 what
                 remedy
                 is
                 there
                 for
                 the
                 less
                 ?
                 That
                 is
                 not
                 thought
                 of
                 ;
                 for
                 marriage
                 is
                 inconvenient
                 to
                 younger
                 families
                 ;
                 but
                 it
                 is
                 very
                 convenient
                 for
                 their
                 souls
                 ,
                 and
                 they
                 also
                 would
                 be
                 provided
                 for
                 ,
                 as
                 being
                 no
                 contemptible
                 interest
                 .
                 Here
                 therefore
                 ,
                 if
                 they
                 would
                 alter
                 the
                 necessities
                 which
                 worldly
                 interest
                 introduced
                 ,
                 if
                 they
                 would
                 preferre
                 souls
                 before
                 the
                 greatness
                 of
                 families
                 ,
                 heaven
                 before
                 a
                 Marquisate
                 in
                 Sardinia
                 ,
                 and
                 would
                 esteem
                 it
                 more
                 honour
                 to
                 a
                 house
                 to
                 have
                 chastity
                 preserv'd
                 rather
                 then
                 wealth
                 and
                 an
                 intire
                 inheritance
                 ,
                 the
                 weak
                 pretences
                 of
                 excuse
                 for
                 Stews
                 would
                 be
                 hissed
                 off
                 from
                 the
                 face
                 of
                 all
                 Christian
                 Countries
                 ;
                 for
                 if
                 fornication
                 be
                 a
                 remedy
                 against
                 unnatural
                 lusts
                 ,
                 it
                 is
                 just
                 as
                 being
                 poysoned
                 is
                 an
                 antidote
                 against
                 hanging
                 ,
                 but
                 certainly
                 there
                 is
                 a
                 better
                 :
                 Innocence
                 or
                 pardon
                 will
                 prevent
                 it
                 with
                 more
                 advantage
                 ,
                 and
                 so
                 will
                 marriage
                 doe
                 to
                 the
                 worse
                 evils
                 of
                 lust
                 ;
                 unless
                 no
                 health
                 is
                 considerable
                 which
                 is
                 not
                 effected
                 by
                 a
                 Witch
                 ,
                 and
                 ease
                 is
                 to
                 be
                 despised
                 if
                 it
                 be
                 brought
                 with
                 a
                 blessing
                 .
                 *
                 But
                 if
                 any
                 one
                 can
                 pretend
                 that
                 marriage
                 will
                 not
                 secure
                 the
                 Italians
                 or
                 hot
                 Spaniards
                 from
                 attempting
                 intolerable
                 vilenesses
                 (
                 besides
                 that
                 fornication
                 will
                 doe
                 less
                 ,
                 as
                 having
                 in
                 it
                 no
                 more
                 of
                 natural
                 remedy
                 ,
                 and
                 not
                 so
                 much
                 by
                 way
                 of
                 blessing
                 )
                 in
                 this
                 case
                 ,
                 the
                 wheel
                 or
                 the
                 gallies
                 ,
                 hard
                 labour
                 and
                 the
                 mines
                 ,
                 the
                 rods
                 and
                 axes
                 must
                 pare
                 off
                 the
                 luxury
                 .
              
               
                 *
                 This
                 therefore
                 is
                 the
                 result
                 ,
                 as
                 to
                 this
                 particular
                 instance
                 .
                 In
                 the
                 questions
                 of
                 greater
                 or
                 less
                 uncleannesses
                 ,
                 permissions
                 are
                 not
                 to
                 be
                 made
                 by
                 publick
                 authority
                 ,
                 for
                 the
                 reasons
                 before
                 named
                 :
                 but
                 there
                 may
                 be
                 particular
                 necessities
                 in
                 single
                 instances
                 which
                 will
                 run
                 into
                 present
                 evil
                 ,
                 for
                 which
                 no
                 remedy
                 can
                 be
                 provided
                 ;
                 and
                 then
                 it
                 is
                 lawful
                 to
                 divert
                 the
                 malice
                 upon
                 a
                 less
                 matter
                 ,
                 when
                 it
                 cannot
                 be
                 taken
                 off
                 intirely
                 :
                 For
                 thus
                 righteous
                 *
                 Lot
                 offered
                 his
                 daughters
                 to
                 the
                 impure
                 Sodomites
                 ,
                 to
                 redeem
                 the
                 strangers
                 from
                 the
                 violation
                 intended
                 them
                 ,
                 and
                 to
                 hinder
                 his
                 Citizens
                 from
                 breaking
                 the
                 laws
                 of
                 ●●ture
                 and
                 Hospitality
                 ,
                 which
                 (
                 if
                 they
                 were
                 not
                 always
                 )
                 yet
                 they
                 were
                 of
                 greater
                 obligation
                 then
                 the
                 restraints
                 of
                 simple
                 fornication
                 .
                 And
                 to
                 this
                 purpose
                 is
                 that
                 of
                 S.
                 Chrysostome
                 who
                 to
                 a
                 man
                 that
                 is
                 accustomed
                 to
                 swear
                 ,
                 and
                 cannot
                 avoid
                 it
                 ,
                 
                 advises
                 that
                 he
                 should
                 rather
                 swear
                 
                   by
                   his
                   head
                
                 then
                 
                   by
                   God.
                
                 I
                 doe
                 not
                 ,
                 I
                 confess
                 ,
                 like
                 the
                 instance
                 ,
                 both
                 because
                 it
                 is
                 in
                 some
                 cases
                 worse
                 to
                 swear
                 by
                 a
                 Creature
                 then
                 by
                 the
                 Creator
                 ;
                 it
                 is
                 an
                 honour
                 done
                 to
                 him
                 to
                 swear
                 by
                 him
                 ,
                 though
                 to
                 doe
                 it
                 triflingly
                 is
                 such
                 an
                 honour
                 done
                 to
                 him
                 ,
                 as
                 superstition
                 is
                 ,
                 an
                 honour
                 that
                 angers
                 him
                 ;
                 and
                 2.
                 also
                 because
                 ,
                 he
                 that
                 can
                 pretend
                 his
                 swearing
                 to
                 be
                 unavoidable
                 ,
                 does
                 say
                 so
                 ,
                 because
                 he
                 does
                 swear
                 when
                 he
                 cannot
                 deliberate
                 ;
                 &
                 
                 if
                 he
                 does
                 not
                 consider
                 ,
                 he
                 can
                 never
                 make
                 use
                 of
                 his
                 advice
                 to
                 doe
                 one
                 rather
                 then
                 another
                 ;
                 for
                 no
                 man
                 can
                 choose
                 that
                 cannot
                 consider
                 ,
                 but
                 as
                 for
                 the
                 prime
                 intention
                 of
                 the
                 advice
                 ,
                 that
                 the
                 least
                 evil
                 is
                 to
                 be
                 chosen
                 ,
                 or
                 advised
                 ,
                 it
                 is
                 without
                 question
                 safe
                 and
                 prudent
                 .
              
               
                 *
                 Of
                 the
                 same
                 purpose
                 are
                 these
                 words
                 of
                 S.
                 
                 
                   Austin
                   ,
                   Si
                   decrevisti
                   homicidium
                   aut
                   adulterium
                   facere
                   ,
                   adulterium
                   committe
                   non
                   homicidium
                   .
                
                 If
                 thou
                 wilt
                 murder
                 or
                 commit
                 adultery
                 ,
                 doe
                 this
                 ,
                 not
                 that
                 ;
                 that
                 is
                 ,
                 rather
                 this
                 then
                 that
                 .
                 But
                 neither
                 here
                 am
                 I
                 pleased
                 with
                 the
                 instance
                 ,
                 because
                 ,
                 when
                 any
                 man
                 can
                 lawfully
                 be
                 diverted
                 to
                 a
                 less
                 sin
                 ,
                 it
                 must
                 be
                 
                   in
                   the
                   same
                   kinde
                
                 ;
                 because
                 the
                 same
                 lust
                 cannot
                 be
                 filled
                 with
                 a
                 differing
                 object
                 ;
                 and
                 if
                 the
                 temptation
                 be
                 such
                 that
                 it
                 can
                 be
                 taken
                 off
                 wholly
                 from
                 that
                 Scene
                 ,
                 and
                 chang'd
                 to
                 a
                 differing
                 and
                 disparate
                 matter
                 ,
                 he
                 can
                 as
                 well
                 be
                 turn'd
                 to
                 something
                 that
                 is
                 innocent
                 as
                 to
                 some
                 other
                 distinct
                 vice
                 ;
                 that
                 is
                 ,
                 he
                 may
                 for
                 all
                 his
                 temptation
                 .
                 From
                 unnatural
                 lusts
                 to
                 natural
                 ,
                 from
                 the
                 greater
                 kinde
                 to
                 the
                 less
                 ,
                 from
                 adultery
                 to
                 fornication
                 ,
                 from
                 fornication
                 to
                 trifling
                 amours
                 ,
                 and
                 Platonick
                 fooleries
                 ;
                 from
                 murder
                 to
                 a
                 blow
                 ,
                 from
                 a
                 blow
                 to
                 an
                 angry
                 word
                 ;
                 these
                 are
                 proper
                 diminutions
                 which
                 are
                 in
                 a
                 direct
                 order
                 to
                 the
                 retrenching
                 of
                 the
                 sin
                 :
                 but
                 from
                 murder
                 to
                 adultery
                 a
                 man
                 is
                 not
                 to
                 be
                 diverted
                 ,
                 because
                 this
                 is
                 not
                 a
                 direct
                 lessening
                 of
                 the
                 degrees
                 of
                 sin
                 ,
                 but
                 a
                 changing
                 it
                 into
                 equal
                 ;
                 or
                 if
                 it
                 be
                 not
                 ,
                 yet
                 the
                 malice
                 is
                 more
                 extended
                 ,
                 if
                 not
                 intended
                 ,
                 and
                 the
                 man
                 is
                 directly
                 tempted
                 to
                 be
                 a
                 Devil
                 upon
                 a
                 new
                 score
                 ,
                 for
                 it
                 must
                 be
                 a
                 new
                 malice
                 that
                 must
                 change
                 him
                 ;
                 but
                 still
                 ,
                 the
                 advice
                 is
                 in
                 its
                 main
                 design
                 safe
                 and
                 innocent
                 .
              
               
                 *
                 But
                 of
                 the
                 same
                 minde
                 is
                 S.
                 
                 Gregory
                 affirming
                 it
                 to
                 be
                 good
                 advice
                 that
                 when
                 of
                 two
                 sins
                 one
                 must
                 be
                 chosen
                 ,
                 that
                 the
                 least
                 be
                 it
                 ,
                 but
                 his
                 proof
                 of
                 it
                 is
                 not
                 to
                 be
                 suffered
                 ;
                 for
                 so
                 (
                 saith
                 he
                 )
                 for
                 the
                 avoiding
                 fornication
                 S.
                 Pa●●
                 ▪
                 permits
                 marriage
                 ;
                 which
                 saying
                 of
                 his
                 without
                 great
                 violence
                 to
                 the
                 words
                 and
                 charity
                 to
                 the
                 man
                 can
                 never
                 be
                 reconciled
                 with
                 the
                 truth
                 of
                 Scriptures
                 ▪
                 the
                 honour
                 of
                 marriage
                 ,
                 but
                 as
                 for
                 the
                 main
                 advice
                 it
                 is
                 well
                 and
                 agreeable
                 to
                 right
                 reason
                 .
              
               
                 But
                 besides
                 the
                 cautions
                 already
                 given
                 num
                 .
                 4.
                 
                 relating
                 to
                 the
                 material
                 part
                 of
                 sin
                 ,
                 the
                 whole
                 affair
                 is
                 to
                 be
                 conducted
                 with
                 these
                 provisions
                 :
              
               
                 1.
                 
                 No
                 man
                 may
                 use
                 this
                 course
                 ,
                 
                 by
                 ingaging
                 in
                 a
                 present
                 lesser
                 evil
                 ,
                 to
                 seek
                 to
                 prevent
                 a
                 greater
                 that
                 is
                 to
                 come
                 :
                 the
                 reason
                 is
                 ,
                 because
                 this
                 is
                 a
                 securing
                 of
                 evil
                 ,
                 it
                 is
                 an
                 assurance
                 and
                 a
                 certain
                 gain
                 to
                 the
                 interest
                 of
                 sin
                 ,
                 and
                 this
                 certainly
                 may
                 outweigh
                 the
                 greater
                 degree
                 of
                 an
                 uncertain
                 evil
                 ;
                 and
                 there
                 are
                 many
                 acts
                 of
                 providence
                 which
                 may
                 intervene
                 and
                 prevent
                 the
                 future
                 evil
                 ,
                 which
                 therefore
                 is
                 not
                 to
                 be
                 prevented
                 by
                 a
                 present
                 evil
                 though
                 less
                 mischievous
                 ,
                 because
                 possibly
                 it
                 may
                 be
                 hindred
                 at
                 a
                 cheaper
                 rate
                 ;
                 and
                 no
                 little
                 evil
                 is
                 to
                 be
                 done
                 ,
                 but
                 when
                 either
                 it self
                 or
                 a
                 greater
                 is
                 unavoidable
                 ,
                 which
                 happens
                 not
                 (
                 for
                 ought
                 we
                 know
                 )
                 in
                 the
                 present
                 case
                 ;
                 for
                 before
                 to
                 morrow
                 the
                 man
                 may
                 die
                 ,
                 or
                 his
                 affections
                 to
                 sin
                 may
                 die
                 ,
                 or
                 he
                 may
                 be
                 sick
                 ,
                 or
                 scar'd
                 ,
                 and
                 to
                 put
                 it
                 off
                 as
                 long
                 as
                 we
                 can
                 ,
                 is
                 one
                 kinde
                 of
                 diminution
                 and
                 lessening
                 of
                 the
                 sin
                 ,
                 which
                 is
                 the
                 thing
                 here
                 consulted
                 of
                 .
              
               
                 2.
                 
                 Care
                 must
                 be
                 taken
                 ,
                 
                 that
                 by
                 this
                 means
                 no
                 mans
                 sin
                 be
                 promoted
                 ,
                 no
                 mans
                 eternal
                 interest
                 be
                 lessened
                 ,
                 no
                 evil
                 be
                 done
                 that
                 we
                 could
                 not
                 ought
                 to
                 forbid
                 and
                 hinder
                 ;
                 and
                 that
                 of
                 this
                 we
                 have
                 a
                 moral
                 certainty
                 ,
                 or
                 at
                 least
                 no
                 probable
                 cause
                 to
                 doubt
                 :
                 The
                 reason
                 is
                 ,
                 because
                 if
                 we
                 put
                 any
                 mans
                 soul
                 to
                 hazard
                 ,
                 by
                 procuring
                 a
                 less
                 damnation
                 to
                 an
                 evil
                 person
                 ,
                 the
                 evil
                 we
                 
                 doe
                 is
                 greater
                 then
                 our
                 good
                 ;
                 and
                 we
                 venture
                 one
                 mischief
                 ,
                 for
                 the
                 venture
                 or
                 hopes
                 of
                 lessening
                 another
                 .
                 
                   Quintus
                   Milvius
                
                 being
                 in
                 love
                 with
                 the
                 wife
                 of
                 Muraena
                 ,
                 and
                 she
                 with
                 him
                 ,
                 Milvius
                 resolves
                 to
                 kill
                 his
                 wife
                 Virginia
                 ,
                 and
                 run
                 away
                 with
                 the
                 wife
                 of
                 Muraena
                 ,
                 or
                 force
                 her
                 from
                 him
                 ,
                 he
                 acquaints
                 his
                 freed
                 man
                 
                   Priscus
                   Calvus
                
                 with
                 his
                 purpose
                 ,
                 but
                 he
                 to
                 divert
                 his
                 purpose
                 of
                 murder
                 and
                 adultery
                 perswades
                 his
                 Patron
                 Milvius
                 rather
                 to
                 lie
                 with
                 Muraena's
                 rather
                 to
                 lie
                 with
                 Muraena's
                 wife
                 now
                 ,
                 then
                 to
                 doe
                 such
                 things
                 of
                 hazard
                 and
                 evil
                 voice
                 ,
                 and
                 dishonour
                 :
                 and
                 his
                 advice
                 was
                 charitable
                 and
                 prevailed
                 ;
                 for
                 though
                 the
                 adultery
                 was
                 future
                 ,
                 yet
                 the
                 intended
                 murder
                 was
                 present
                 ,
                 and
                 the
                 evil
                 was
                 lessened
                 as
                 much
                 as
                 it
                 could
                 ,
                 and
                 no
                 man
                 prejudiced
                 ,
                 but
                 the
                 life
                 of
                 one
                 sav'd
                 .
                 But
                 if
                 he
                 beleeves
                 that
                 by
                 this
                 act
                 Virginia
                 will
                 be
                 so
                 exasperated
                 that
                 she
                 will
                 turn
                 adulteress
                 in
                 revenge
                 ,
                 or
                 kill
                 her
                 husband
                 ;
                 this
                 is
                 not
                 to
                 be
                 advised
                 upon
                 the
                 foregoing
                 reason
                 .
                 If
                 a
                 rich
                 Usurer
                 refuses
                 to
                 give
                 an
                 alms
                 to
                 a
                 strav'd
                 person
                 ,
                 he
                 may
                 be
                 advised
                 rather
                 to
                 lend
                 him
                 some
                 money
                 upon
                 interest
                 ,
                 then
                 suffer
                 him
                 to
                 die
                 for
                 want
                 of
                 bread
                 :
                 but
                 if
                 I
                 beleeve
                 ,
                 or
                 probably
                 suppose
                 or
                 suspect
                 that
                 another
                 man
                 will
                 be
                 confirm'd
                 in
                 the
                 uncharitableness
                 ,
                 and
                 think
                 because
                 I
                 advise
                 him
                 to
                 this
                 ,
                 he
                 does
                 well
                 in
                 it
                 ,
                 and
                 will
                 live
                 and
                 die
                 in
                 this
                 opinion
                 ,
                 then
                 I
                 may
                 not
                 at
                 the
                 charge
                 of
                 another
                 mans
                 soul
                 ,
                 doe
                 the
                 other
                 wicked
                 person
                 that
                 small
                 advantage
                 ,
                 which
                 is
                 less
                 then
                 can
                 countervail
                 the
                 other
                 evil
                 .
              
               
                 3.
                 
                 He
                 that
                 advises
                 the
                 lesser
                 evil
                 for
                 the
                 avoiding
                 of
                 a
                 greater
                 ,
                 
                 must
                 not
                 advise
                 any
                 thing
                 so
                 to
                 serve
                 his
                 own
                 interest
                 or
                 humor
                 ,
                 as
                 that
                 he
                 shall
                 in
                 any
                 sense
                 be
                 delighted
                 with
                 the
                 evil
                 ,
                 because
                 so
                 he
                 becomes
                 guilty
                 of
                 the
                 others
                 sin
                 ,
                 and
                 then
                 he
                 cannot
                 doe
                 a
                 thing
                 lawfully
                 ,
                 if
                 it
                 asperses
                 him
                 with
                 guilt
                 ;
                 and
                 he
                 may
                 not
                 serve
                 anothers
                 need
                 with
                 his
                 own
                 evil
                 joyes
                 ;
                 and
                 the
                 interest
                 of
                 souls
                 is
                 not
                 set
                 forward
                 when
                 one
                 dies
                 to
                 make
                 another
                 less
                 sick
                 .
                 But
                 besides
                 this
                 ,
                 the
                 question
                 here
                 being
                 whether
                 it
                 be
                 lawful
                 to
                 advise
                 a
                 less
                 evil
                 for
                 avoiding
                 of
                 a
                 greater
                 ,
                 though
                 it
                 be
                 affirm'd
                 to
                 be
                 so
                 ,
                 when
                 it
                 is
                 wholly
                 for
                 the
                 avoiding
                 the
                 greater
                 ;
                 yet
                 it
                 cannot
                 be
                 lawful
                 to
                 give
                 such
                 advice
                 to
                 serve
                 my
                 own
                 lower
                 ends
                 :
                 Nothing
                 but
                 the
                 former
                 can
                 legitimate
                 such
                 an
                 advice
                 ,
                 and
                 therefore
                 this
                 latter
                 cannot
                 .
              
               
                 4.
                 
                 No
                 man
                 must
                 make
                 use
                 of
                 this
                 course
                 himself
                 ;
                 
                 for
                 though
                 it
                 be
                 lawful
                 to
                 divert
                 a
                 greater
                 evil
                 by
                 advising
                 the
                 less
                 to
                 others
                 ,
                 yet
                 I
                 may
                 not
                 my self
                 choose
                 a
                 less
                 ,
                 that
                 I
                 may
                 not
                 choose
                 a
                 greater
                 ;
                 for
                 if
                 this
                 could
                 be
                 lawful
                 ,
                 it
                 would
                 be
                 in
                 the
                 power
                 of
                 any
                 man
                 to
                 sin
                 what
                 sin
                 he
                 pleased
                 ,
                 and
                 to
                 threaten
                 his
                 conscience
                 into
                 a
                 leave
                 ;
                 for
                 if
                 he
                 should
                 resolve
                 he
                 would
                 either
                 kill
                 the
                 father
                 ,
                 or
                 lie
                 with
                 the
                 daughter
                 ;
                 be
                 unnatural
                 in
                 his
                 lusts
                 ,
                 or
                 loose
                 in
                 his
                 entertainments
                 ,
                 he
                 might
                 legitimate
                 every
                 lesser
                 sin
                 for
                 fear
                 of
                 the
                 greater
                 .
                 But
                 therefore
                 it
                 is
                 certain
                 ,
                 that
                 
                   when
                   he
                   can
                   choose
                   either
                   ,
                   he
                   must
                   choose
                   none
                   ,
                
                 for
                 nothing
                 can
                 make
                 it
                 lawful
                 ,
                 directly
                 to
                 choose
                 any
                 ,
                 even
                 the
                 least
                 evil
                 .
                 But
                 when
                 it
                 so
                 happens
                 that
                 the
                 conscience
                 is
                 doubtful
                 and
                 perplex'd
                 ,
                 and
                 that
                 in
                 this
                 sad
                 conjunction
                 of
                 evil
                 and
                 weak
                 thoughts
                 ,
                 it
                 seems
                 unavoidable
                 but
                 that
                 one
                 must
                 be
                 chosen
                 ,
                 we
                 may
                 then
                 incline
                 to
                 that
                 which
                 hath
                 least
                 danger
                 ,
                 and
                 least
                 mischief
                 .
                 And
                 this
                 advice
                 was
                 given
                 by
                 the
                 Chancellor
                 of
                 
                   Paris
                   :
                   Si
                   sub
                   electione
                   proponuntur
                   duo
                   mala
                   ,
                
                 
                 
                   cave
                   neutrum
                   eligas
                   :
                   Nam
                   in
                   malis
                   quid
                   est
                   eligendum
                   ?
                   At
                   verò
                   si
                   culpâ
                   nostrâ
                   eò
                   recidimus
                   ut
                   necesse
                   sit
                   alterum
                   ex
                   peccatis
                   fieri
                   ,
                   minus
                   est
                   acceptandum
                   ;
                   quia
                   jam
                   in
                   comparatione
                   deterioris
                   ,
                   sortitur
                   boni
                   ,
                   secundum
                   quid
                   ,
                   rationem
                   .
                
                 No
                 sin
                 is
                 to
                 be
                 chosen
                 when
                 both
                 can
                 be
                 avoided
                 ,
                 but
                 when
                 they
                 cannot
                 ,
                 the
                 least
                 is
                 to
                 be
                 suffered
                 .
                 But
                 when
                 this
                 comes
                 to
                 be
                 another
                 mans
                 case
                 that
                 he
                 will
                 not
                 avoid
                 both
                 ,
                 though
                 he
                 sins
                 in
                 choosing
                 any
                 ,
                 yet
                 he
                 that
                 advises
                 him
                 rather
                 to
                 take
                 the
                 less
                 does
                 not
                 sin
                 .
                 He
                 that
                 
                   chooses
                   the
                   less
                   ,
                   sins
                   less
                   ,
                
                 but
                 
                 yet
                 sins
                 ,
                 because
                 he
                 should
                 choose
                 none
                 at
                 all
                 ;
                 but
                 
                   he
                   that
                   advises
                   him
                   to
                   choose
                   the
                   less
                   ,
                   sins
                   not
                   at
                   all
                   ,
                
                 because
                 he
                 hinders
                 all
                 sin
                 as
                 much
                 as
                 he
                 can
                 .
              
               
                 5.
                 
                 He
                 that
                 advises
                 a
                 less
                 sin
                 for
                 the
                 prevention
                 of
                 a
                 greater
                 ,
                 
                 must
                 see
                 that
                 it
                 be
                 directly
                 less
                 ,
                 and
                 
                   certainly
                   so
                
                 ;
                 it
                 must
                 be
                 in
                 the
                 same
                 matter
                 and
                 kinde
                 ,
                 and
                 in
                 a
                 less
                 degree
                 ,
                 because
                 he
                 can
                 no
                 other
                 ways
                 be
                 certain
                 that
                 he
                 hath
                 done
                 any
                 good
                 at
                 all
                 ,
                 and
                 may
                 doe
                 a
                 greater
                 evil
                 .
                 For
                 in
                 
                   degrees
                   of
                   sin
                
                 the
                 case
                 is
                 clear
                 when
                 the
                 matter
                 or
                 instance
                 is
                 the
                 same
                 ;
                 but
                 if
                 it
                 be
                 
                   specifically
                   different
                
                 ,
                 or
                 in
                 
                   the
                   whole
                   kinde
                
                 ,
                 all
                 question
                 of
                 degrees
                 is
                 infinitely
                 uncertain
                 ,
                 and
                 therefore
                 the
                 rule
                 is
                 not
                 without
                 danger
                 practicable
                 in
                 such
                 cases
                 .
                 But
                 of
                 this
                 I
                 have
                 already
                 given
                 some
                 accounts
                 in
                 the
                 fifth
                 number
                 of
                 this
                 Rule
                 .
              
               
                 But
                 because
                 all
                 this
                 discourse
                 relies
                 upon
                 this
                 main
                 ground
                 ,
                 
                 that
                 
                   the
                   lesser
                   evil
                   in
                   respect
                   of
                   the
                   greater
                   hath
                   the
                   nature
                   of
                   good
                   ,
                
                 and
                 therefore
                 is
                 to
                 be
                 preferred
                 ;
                 or
                 (
                 which
                 is
                 all
                 one
                 )
                 the
                 avoiding
                 of
                 the
                 greater
                 evil
                 is
                 directly
                 a
                 good
                 ,
                 and
                 the
                 suffering
                 the
                 less
                 evil
                 is
                 better
                 then
                 suffering
                 the
                 other
                 ,
                 yet
                 because
                 it
                 is
                 but
                 
                   comparatively
                   good
                
                 ,
                 it
                 is
                 
                   positively
                   evil
                
                 ;
                 here
                 it
                 is
                 to
                 be
                 inquired
                 ,
                 Whether
                 this
                 can
                 be
                 lawful
                 ,
                 or
                 is
                 it
                 not
                 a
                 prevaricating
                 of
                 the
                 Apostles
                 rule
                 ,
                 That
                 
                   evil
                   is
                   not
                   to
                   be
                   done
                   that
                   good
                   may
                   come
                   of
                   it
                   ?
                
                 and
                 whether
                 this
                 may
                 be
                 done
                 in
                 any
                 case
                 ,
                 and
                 by
                 what
                 cautions
                 it
                 can
                 be
                 permitted
                 or
                 made
                 legitimate
                 ?
                 This
                 inquiry
                 hath
                 great
                 uses
                 in
                 the
                 whole
                 life
                 of
                 men
                 ,
                 and
                 therefore
                 is
                 not
                 unworthy
                 a
                 stricter
                 search
                 .
              
               
                 And
                 first
                 as
                 to
                 the
                 present
                 Rule
                 ,
                 
                 it
                 is
                 certain
                 ,
                 that
                 this
                 permission
                 is
                 not
                 a
                 doing
                 evil
                 that
                 good
                 may
                 come
                 of
                 it
                 :
                 1.
                 
                 Because
                 no
                 evil
                 is
                 at
                 all
                 permitted
                 when
                 all
                 can
                 be
                 avoided
                 .
                 2.
                 
                 Because
                 no
                 man
                 is
                 to
                 act
                 this
                 Rule
                 in
                 his
                 own
                 person
                 ,
                 upon
                 whom
                 he
                 may
                 and
                 ought
                 to
                 have
                 a
                 power
                 of
                 perswasion
                 and
                 effort
                 sufficient
                 to
                 cause
                 himself
                 to
                 decline
                 all
                 evil
                 .
                 3.
                 
                 It
                 is
                 onely
                 permitted
                 to
                 be
                 advised
                 to
                 others
                 by
                 such
                 persons
                 who
                 hate
                 all
                 sin
                 ,
                 and
                 have
                 neither
                 pleasure
                 nor
                 interest
                 in
                 any
                 .
                 4.
                 
                 It
                 is
                 not
                 a
                 giving
                 leave
                 to
                 any
                 sin
                 ,
                 but
                 an
                 hindring
                 as
                 much
                 as
                 can
                 be
                 hindred
                 .
                 It
                 is
                 not
                 a
                 doing
                 any
                 thing
                 at
                 all
                 of
                 kindness
                 to
                 any
                 thing
                 but
                 to
                 the
                 man.
                 It
                 is
                 like
                 that
                 permission
                 which
                 the
                 sons
                 of
                 Israel
                 gave
                 to
                 the
                 remnant
                 of
                 the
                 Canaanites
                 ,
                 to
                 live
                 in
                 the
                 land
                 because
                 they
                 could
                 not
                 destroy
                 them
                 all
                 .
                 They
                 kill'd
                 as
                 many
                 as
                 they
                 could
                 ,
                 and
                 it
                 was
                 not
                 kindness
                 but
                 necessity
                 that
                 left
                 those
                 few
                 alive
                 .
                 And
                 the
                 thing
                 was
                 not
                 ill
                 expressed
                 by
                 
                   Petrarch
                   ,
                   Duobus
                   aut
                   pluribus
                   ex
                   malis
                   minus
                   malum
                   eligendum
                   esse
                   non
                   video
                   ,
                
                 
                 
                   cùm
                   minus
                   malum
                   haud
                   dubiè
                   malum
                   sit
                   ,
                   qualiter
                   mali
                   electio
                   sit
                   laudanda
                   .
                   Itaque
                   rectiùs
                   dici
                   reor
                   ,
                   majora
                   mala
                   majori
                   studio
                   vitanda
                   ,
                   ut
                   si
                   vitari
                   cuncta
                   non
                   possunt
                   ,
                   minora
                   faciliùs
                   tolerentur
                   ,
                   non
                   electione
                   ,
                   sed
                   patientiâ
                   ,
                   aequanimitate
                   ,
                   modestiâ
                   .
                
                 Of
                 two
                 evils
                 the
                 least
                 is
                 not
                 to
                 be
                 chosen
                 ,
                 since
                 that
                 the
                 less
                 evil
                 is
                 without
                 all
                 doubt
                 an
                 evil
                 .
                 Thus
                 therefore
                 I
                 suppose
                 we
                 ought
                 to
                 say
                 ;
                 The
                 greater
                 evils
                 are
                 with
                 greater
                 care
                 to
                 be
                 avoided
                 ,
                 that
                 if
                 all
                 cannot
                 be
                 declined
                 ,
                 the
                 less
                 may
                 be
                 better
                 tolerated
                 ,
                 not
                 
                   by
                   choice
                
                 ,
                 but
                 
                   by
                   patience
                
                 .
                 Now
                 though
                 it
                 be
                 not
                 lawful
                 to
                 doe
                 evil
                 for
                 a
                 good
                 end
                 ,
                 yet
                 it
                 is
                 lawful
                 to
                 suffer
                 evil
                 to
                 avoid
                 a
                 greater
                 ,
                 and
                 to
                 make
                 the
                 best
                 of
                 it
                 that
                 we
                 can
                 ;
                 
                 which
                 was
                 the
                 counsel
                 which
                 Cicero
                 says
                 he
                 received
                 from
                 learned
                 men
                 ,
                 
                   Non
                   solùm
                   ex
                   malis
                   minima
                   oportere
                   eligere
                   ,
                   sed
                   etiam
                   excerpere
                   ex
                   iis
                   ipsis
                   si
                   quid
                   inesset
                   boni
                   .
                
              
               
                 But
                 to
                 the
                 thing
                 it self
                 ,
                 
                 there
                 can
                 be
                 no
                 dispute
                 but
                 that
                 it
                 is
                 highly
                 unlawful
                 to
                 doe
                 evil
                 for
                 a
                 good
                 end
                 ;
                 S.
                 Pauls
                 words
                 are
                 decretory
                 and
                 passionate
                 in
                 the
                 thing
                 :
                 He
                 calls
                 it
                 slander
                 ,
                 or
                 blasphemy
                 that
                 they
                 reported
                 it
                 of
                 him
                 that
                 he
                 should
                 say
                 ,
                 
                 
                   It
                   was
                   lawful
                   to
                   doe
                   evil
                   that
                   good
                   might
                   come
                   of
                   it
                
                 ;
                 he
                 also
                 affirms
                 
                 that
                 though
                 the
                 greatness
                 of
                 the
                 sins
                 of
                 the
                 Jews
                 or
                 Gentiles
                 did
                 magnify
                 the
                 greatness
                 of
                 the
                 Divine
                 mercy
                 ,
                 yet
                 they
                 whose
                 sins
                 accidentally
                 thus
                 serv'd
                 the
                 glorification
                 of
                 God
                 ,
                 their
                 damnation
                 was
                 just
                 .
                 Though
                 this
                 be
                 clear
                 and
                 certain
                 ,
                 yet
                 I
                 doubt
                 not
                 but
                 all
                 the
                 world
                 does
                 evil
                 that
                 good
                 may
                 come
                 of
                 it
                 ;
                 and
                 though
                 all
                 men
                 are
                 of
                 S.
                 Pauls
                 opinion
                 ,
                 yet
                 all
                 men
                 doe
                 not
                 blame
                 themselves
                 when
                 they
                 doe
                 against
                 it
                 .
                 I
                 will
                 therefore
                 first
                 represent
                 the
                 matters
                 of
                 fact
                 ,
                 and
                 then
                 consider
                 of
                 the
                 allays
                 or
                 excuses
                 to
                 which
                 men
                 pretend
                 in
                 their
                 private
                 accounts
                 or
                 publick
                 answers
                 ,
                 and
                 so
                 separate
                 the
                 certain
                 from
                 the
                 uncertain
                 ,
                 and
                 establish
                 the
                 proper
                 measures
                 of
                 the
                 proposition
                 .
              
               
                 For
                 first
                 if
                 we
                 look
                 in
                 Scripture
                 ,
                 
                 we
                 shall
                 finde
                 that
                 divers
                 eminently
                 holy
                 have
                 serv'd
                 God
                 by
                 strange
                 violences
                 of
                 fact
                 ,
                 and
                 for
                 his
                 glory
                 have
                 laid
                 hold
                 upon
                 instruments
                 not
                 fit
                 to
                 be
                 handled
                 ,
                 but
                 such
                 which
                 would
                 have
                 cut
                 the
                 hands
                 of
                 a
                 Christian
                 ,
                 if
                 they
                 had
                 been
                 drawn
                 through
                 them
                 .
                 David
                 gave
                 order
                 to
                 Hushai
                 to
                 enrol
                 himself
                 in
                 the
                 rebel
                 party
                 ,
                 and
                 to
                 deal
                 falsly
                 with
                 Absol●m
                 ,
                 that
                 he
                 might
                 doe
                 good
                 to
                 David
                 ;
                 and
                 indeed
                 so
                 doe
                 all
                 spies
                 ,
                 which
                 if
                 they
                 were
                 not
                 necessary
                 ,
                 would
                 not
                 be
                 used
                 in
                 all
                 Armies
                 ;
                 and
                 if
                 they
                 be
                 ,
                 yet
                 they
                 doe
                 that
                 which
                 honest
                 men
                 would
                 scruple
                 at
                 .
                 *
                 
                 Elias
                 the
                 Prophet
                 that
                 he
                 might
                 bring
                 the
                 people
                 from
                 idolatry
                 ,
                 caused
                 a
                 sacrifice
                 to
                 Baal
                 to
                 be
                 made
                 ,
                 and
                 the
                 idol
                 to
                 be
                 invocated
                 ,
                 which
                 of
                 it self
                 was
                 simply
                 and
                 absolutely
                 evil
                 ;
                 and
                 Jehu
                 (
                 though
                 a
                 much
                 worse
                 man
                 )
                 yet
                 proclaimed
                 an
                 assembly
                 for
                 Baal
                 ,
                 and
                 both
                 of
                 them
                 did
                 it
                 that
                 they
                 might
                 destroy
                 the
                 Priests
                 of
                 Baal
                 ,
                 and
                 dishonour
                 the
                 idol
                 ,
                 and
                 doe
                 honour
                 to
                 God
                 ,
                 and
                 both
                 did
                 well
                 :
                 *
                 and
                 for
                 ought
                 appears
                 so
                 did
                 the
                 ten
                 men
                 of
                 Shechem
                 who
                 to
                 redeem
                 their
                 lives
                 from
                 the
                 fury
                 of
                 Ishmael
                 discovered
                 the
                 secret
                 treasures
                 of
                 the
                 Nation
                 :
                 
                 *
                 and
                 amongst
                 the
                 Christians
                 some
                 women
                 ,
                 particularly
                 Pelagia
                 and
                 her
                 daughters
                 have
                 drowned
                 themselves
                 to
                 prevent
                 the
                 worse
                 evil
                 of
                 being
                 defloured
                 .
                 *
                 And
                 is
                 it
                 not
                 necessary
                 in
                 all
                 Governments
                 that
                 by
                 violence
                 peace
                 should
                 be
                 established
                 ,
                 and
                 by
                 great
                 examples
                 of
                 an
                 intolerable
                 justice
                 others
                 should
                 be
                 made
                 afraid
                 .
                 *
                 For
                 so
                 doe
                 all
                 Princes
                 knowingly
                 procure
                 their
                 rights
                 by
                 doing
                 wrong
                 ;
                 for
                 in
                 all
                 warres
                 the
                 innocent
                 must
                 suffer
                 that
                 the
                 guilty
                 may
                 be
                 punished
                 :
                 And
                 besides
                 that
                 all
                 great
                 examples
                 have
                 in
                 them
                 something
                 of
                 iniquity
                 ;
                 it
                 were
                 not
                 easy
                 to
                 have
                 discipline
                 in
                 private
                 Governments
                 ,
                 or
                 coercitive
                 power
                 in
                 Laws
                 ,
                 if
                 in
                 some
                 cases
                 some
                 evil
                 were
                 not
                 to
                 be
                 permitted
                 to
                 be
                 done
                 for
                 the
                 procuring
                 some
                 good
                 .
                 For
                 suppose
                 Corippus
                 hath
                 an
                 obstinate
                 servant
                 ,
                 so
                 perverse
                 that
                 like
                 the
                 sides
                 of
                 Elephants
                 his
                 very
                 soul
                 grows
                 hard
                 by
                 stripes
                 ,
                 and
                 that
                 Corippus
                 knows
                 this
                 ,
                 yet
                 if
                 he
                 have
                 other
                 servants
                 who
                 will
                 be
                 corrupted
                 by
                 the
                 impunity
                 of
                 this
                 ,
                 he
                 may
                 ,
                 he
                 must
                 doe
                 evil
                 to
                 the
                 obstinate
                 ,
                 and
                 ruine
                 his
                 soul
                 for
                 the
                 preserving
                 the
                 others
                 .
                 *
                 And
                 indeed
                 if
                 we
                 consider
                 how
                 sad
                 ,
                 how
                 intolerable
                 an
                 evil
                 it
                 is
                 that
                 a
                 malefactor
                 is
                 snatch'd
                 from
                 his
                 scene
                 of
                 evil
                 and
                 vile
                 actions
                 ,
                 and
                 hurried
                 to
                 hell
                 with
                 his
                 sins
                 about
                 him
                 ;
                 and
                 that
                 for
                 the
                 onely
                 reason
                 of
                 doing
                 good
                 to
                 others
                 ,
                 and
                 preserving
                 the
                 publick
                 interest
                 ,
                 it
                 will
                 seem
                 necessary
                 that
                 this
                 interest
                 be
                 preserved
                 ,
                 and
                 therefore
                 that
                 the
                 other
                 instrument
                 be
                 imployed
                 ;
                 *
                 for
                 it
                 is
                 natural
                 enough
                 that
                 as
                 truth
                 comes
                 from
                 falsehood
                 ,
                 so
                 should
                 good
                 from
                 evil
                 ,
                 it
                 is
                 not
                 an
                 accidental
                 or
                 
                   contingent
                   product
                
                 ,
                 but
                 sometimes
                 natural
                 and
                 proper
                 ;
                 and
                 as
                 God
                 brings
                 good
                 out
                 of
                 evil
                 by
                 his
                 almighty
                 power
                 ,
                 so
                 doe
                 good
                 men
                 by
                 the
                 nature
                 of
                 the
                 thing
                 ;
                 and
                 then
                 the
                 intermedial
                 evil
                 to
                 a
                 wise
                 and
                 religious
                 person
                 is
                 like
                 unhandsome
                 and
                 ill
                 tasted
                 physick
                 ,
                 it
                 is
                 against
                 nature
                 in
                 the
                 taking
                 and
                 in
                 its
                 operating
                 ,
                 but
                 for
                 the
                 preservation
                 of
                 nature
                 in
                 the
                 effect
                 and
                 consequent
                 ;
                 so
                 are
                 some
                 evils
                 against
                 Religion
                 but
                 useful
                 for
                 its
                 advancement
                 .
                 *
                 And
                 this
                 very
                 similitude
                 supplies
                 many
                 particulars
                 of
                 the
                 same
                 nature
                 .
                 For
                 thus
                 we
                 make
                 children
                 vain-glorious
                 
                 that
                 they
                 may
                 love
                 noble
                 things
                 ;
                 and
                 who
                 can
                 govern
                 prudently
                 and
                 wisely
                 that
                 resolves
                 never
                 to
                 be
                 angry
                 ?
                 and
                 to
                 be
                 angry
                 so
                 as
                 to
                 doe
                 the
                 work
                 of
                 government
                 ;
                 though
                 it
                 be
                 not
                 bigger
                 then
                 the
                 measures
                 of
                 the
                 Governour
                 ,
                 yet
                 they
                 exceed
                 the
                 measures
                 of
                 the
                 Man.
                 *
                 Thus
                 for
                 Physick
                 it
                 is
                 affirmed
                 to
                 be
                 lawful
                 for
                 a
                 man
                 to
                 be
                 drunk
                 :
                 
                 *
                 And
                 
                   Cardinal
                   Tolet
                
                 allows
                 of
                 voluntary
                 desires
                 of
                 pollution
                 when
                 without
                 it
                 we
                 cannot
                 have
                 our
                 health
                 ;
                 and
                 yet
                 to
                 desire
                 such
                 pollution
                 without
                 such
                 a
                 good
                 purpose
                 is
                 certainly
                 criminal
                 ,
                 and
                 if
                 for
                 the
                 interest
                 of
                 health
                 evil
                 may
                 be
                 done
                 ,
                 much
                 more
                 for
                 Religion
                 and
                 effects
                 of
                 holiness
                 .
                 *
                 But
                 thus
                 I
                 said
                 ,
                 it
                 must
                 happen
                 in
                 publick
                 Governments
                 :
                 The
                 Christians
                 that
                 dwell
                 in
                 
                   China
                   ,
                   Japan
                
                 ,
                 and
                 in
                 the
                 Indies
                 cannot
                 transact
                 their
                 affairs
                 with
                 the
                 Heathens
                 without
                 oaths
                 ,
                 and
                 therefore
                 they
                 make
                 them
                 swear
                 by
                 their
                 own
                 false
                 gods
                 ,
                 by
                 the
                 names
                 of
                 their
                 idols
                 and
                 devils
                 ,
                 which
                 onely
                 they
                 think
                 binding
                 ,
                 and
                 neither
                 could
                 there
                 be
                 any
                 security
                 of
                 faith
                 to
                 Princes
                 or
                 to
                 Subjects
                 ,
                 that
                 is
                 ,
                 in
                 the
                 publick
                 or
                 private
                 entercourse
                 without
                 it
                 ,
                 and
                 yet
                 without
                 question
                 as
                 to
                 swear
                 by
                 Devils
                 and
                 false
                 Deities
                 is
                 a
                 high
                 crime
                 ,
                 to
                 so
                 require
                 or
                 to
                 procure
                 it
                 is
                 a
                 great
                 sin
                 ,
                 and
                 yet
                 it
                 is
                 done
                 for
                 necessity
                 .
                 The
                 Romans
                 would
                 not
                 trust
                 the
                 Jews
                 that
                 would
                 swear
                 by
                 the
                 Temple
                 of
                 Jupiter
                 :
                 
                   
                     Ecce
                     negas
                     ,
                     jurásque
                     mihi
                     per
                     Templa
                     Tonantis
                     ,
                  
                   
                     Non
                     credo
                     ,
                     jura
                     verpe
                     per
                     Anchialum
                     .
                  
                
                 no
                 trust
                 was
                 given
                 unless
                 they
                 swore
                 by
                 the
                 God
                 whom
                 they
                 feared
                 ,
                 and
                 so
                 it
                 is
                 in
                 the
                 case
                 of
                 others
                 ;
                 and
                 what
                 is
                 necessary
                 ,
                 it
                 were
                 very
                 strange
                 if
                 it
                 might
                 not
                 be
                 permitted
                 .
                 *
                 And
                 what
                 else
                 can
                 be
                 the
                 meaning
                 of
                 dispensations
                 ,
                 but
                 that
                 a
                 thing
                 which
                 is
                 otherwise
                 unlawful
                 is
                 made
                 good
                 by
                 its
                 ministring
                 to
                 a
                 good
                 end
                 ;
                 that
                 is
                 ,
                 it
                 is
                 lawful
                 to
                 doe
                 evil
                 ,
                 to
                 break
                 a
                 Law
                 ,
                 and
                 leave
                 is
                 given
                 to
                 doe
                 so
                 ,
                 when
                 it
                 is
                 necessary
                 ,
                 or
                 when
                 it
                 is
                 charitable
                 .
                 Upon
                 this
                 account
                 it
                 is
                 that
                 prescription
                 does
                 transferre
                 a
                 right
                 ,
                 and
                 confirms
                 the
                 putative
                 and
                 presumed
                 ,
                 in
                 defiance
                 of
                 the
                 legal
                 and
                 proper
                 ,
                 and
                 this
                 is
                 for
                 no
                 other
                 reason
                 but
                 to
                 prevent
                 uncertainties
                 in
                 title
                 ,
                 and
                 eternal
                 contentions
                 ,
                 which
                 is
                 a
                 certain
                 doing
                 injury
                 to
                 the
                 right
                 owner
                 ,
                 that
                 good
                 may
                 be
                 procured
                 ,
                 or
                 evil
                 prevented
                 .
                 *
                 When
                 a
                 man
                 is
                 in
                 extreme
                 necessity
                 ,
                 the
                 distinctions
                 of
                 dominion
                 doe
                 cease
                 ;
                 and
                 when
                 David
                 and
                 his
                 Souldiers
                 were
                 hungry
                 ,
                 they
                 eat
                 the
                 Shew
                 bread
                 which
                 God
                 forbad
                 to
                 all
                 but
                 the
                 Priests
                 ;
                 and
                 so
                 did
                 the
                 Apostles
                 to
                 satisfy
                 their
                 hunger
                 break
                 the
                 Sabbath
                 by
                 pulling
                 and
                 rubbing
                 the
                 ears
                 of
                 ●orn
                 ;
                 *
                 and
                 in
                 the
                 defence
                 of
                 a
                 mans
                 own
                 life
                 it
                 is
                 lawful
                 to
                 kill
                 another
                 :
                 which
                 is
                 certainly
                 a
                 doing
                 evil
                 for
                 a
                 good
                 end
                 :
                 and
                 if
                 it
                 be
                 said
                 ,
                 that
                 this
                 is
                 not
                 a
                 doing
                 evil
                 ,
                 because
                 the
                 end
                 makes
                 it
                 not
                 to
                 be
                 evil
                 ,
                 this
                 is
                 a
                 plain
                 confessing
                 the
                 question
                 against
                 the
                 words
                 of
                 S.
                 Paul
                 ;
                 for
                 if
                 the
                 good
                 end
                 makes
                 that
                 to
                 be
                 lawful
                 ,
                 which
                 of
                 it self
                 without
                 that
                 end
                 is
                 unlawful
                 ,
                 then
                 we
                 may
                 conclude
                 against
                 S.
                 Paul
                 ,
                 that
                 it
                 is
                 good
                 to
                 doe
                 evil
                 that
                 good
                 may
                 come
                 ;
                 that
                 is
                 ,
                 it
                 is
                 ch●nged
                 by
                 the
                 end
                 and
                 by
                 the
                 design
                 .
                 *
                 And
                 upon
                 an
                 equal
                 stock
                 of
                 necessity
                 it
                 is
                 ,
                 that
                 all
                 Princes
                 think
                 themselves
                 excused
                 ,
                 if
                 by
                 inferring
                 a
                 warre
                 they
                 goe
                 to
                 lessen
                 their
                 growing
                 neighbours
                 ;
                 but
                 this
                 is
                 a
                 doing
                 wrong
                 to
                 prevent
                 a
                 mischief
                 ,
                 as
                 the
                 birds
                 in
                 Plutarch
                 ,
                 that
                 beat
                 the
                 Cuckow
                 for
                 fear
                 that
                 in
                 time
                 she
                 should
                 become
                 a
                 Hawk
                 .
                 
                 *
                 And
                 this
                 is
                 certain
                 in
                 the
                 matters
                 of
                 omission
                 ,
                 though
                 to
                 omit
                 a
                 duty
                 be
                 simply
                 evil
                 ,
                 yet
                 when
                 it
                 is
                 necessary
                 ,
                 it
                 is
                 also
                 lawful
                 ,
                 and
                 when
                 it
                 is
                 charitable
                 it
                 is
                 lawful
                 :
                 Thus
                 religion
                 yeelds
                 to
                 charity
                 ,
                 and
                 charity
                 to
                 justice
                 ,
                 and
                 justice
                 it self
                 to
                 necessity
                 ,
                 and
                 a
                 man
                 is
                 not
                 bound
                 to
                 pay
                 his
                 debts
                 ,
                 when
                 to
                 doe
                 so
                 will
                 take
                 from
                 him
                 his
                 natural
                 support
                 .
                 *
                 And
                 it
                 is
                 thus
                 also
                 in
                 commissions
                 ;
                 who
                 will
                 not
                 tell
                 a
                 harmless
                 lie
                 to
                 save
                 the
                 life
                 of
                 his
                 friend
                 ,
                 of
                 his
                 child
                 ,
                 of
                 himself
                 ,
                 of
                 a
                 good
                 and
                 a
                 brave
                 man
                 ?
                 and
                 to
                 govern
                 children
                 and
                 fools
                 by
                 saying
                 false
                 things
                 ,
                 no
                 man
                 makes
                 a
                 scruple
                 :
                 and
                 Physicians
                 are
                 commended
                 
                 if
                 with
                 a
                 witty
                 lie
                 they
                 can
                 cozen
                 melancholick
                 and
                 hypochondriacal
                 men
                 into
                 a
                 cure
                 .
                 Thus
                 the
                 man
                 of
                 Athens
                 ,
                 who
                 phansied
                 if
                 he
                 should
                 make
                 water
                 he
                 should
                 drown
                 the
                 city
                 ,
                 was
                 cured
                 by
                 his
                 Physicians
                 ingenious
                 fiction
                 that
                 the
                 city
                 was
                 on
                 fire
                 ,
                 and
                 defiring
                 him
                 to
                 quench
                 it
                 with
                 his
                 urine
                 ,
                 lest
                 water
                 should
                 be
                 wanting
                 in
                 that
                 great
                 necessity
                 ,
                 struck
                 his
                 fancy
                 luckily
                 ,
                 and
                 prevailed
                 upon
                 him
                 to
                 doe
                 that
                 which
                 no
                 direct
                 perswasion
                 could
                 effect
                 .
                 Thus
                 
                   Hercules
                   de
                   Saxoniâ
                
                 having
                 committed
                 to
                 his
                 charge
                 a
                 melancholick
                 man
                 ,
                 who
                 supposing
                 himself
                 to
                 be
                 the
                 Prophet
                 Elias
                 would
                 needs
                 fast
                 forty
                 days
                 ,
                 dress'd
                 a
                 fellow
                 like
                 an
                 Angel
                 ,
                 who
                 pretending
                 that
                 he
                 brought
                 him
                 meat
                 from
                 heaven
                 ,
                 prevail'd
                 upon
                 him
                 to
                 receive
                 both
                 food
                 and
                 Physick
                 .
                 This
                 lie
                 was
                 charitable
                 ,
                 and
                 if
                 it
                 was
                 not
                 therefore
                 innocent
                 ,
                 then
                 some
                 charity
                 can
                 be
                 criminal
                 ;
                 but
                 if
                 it
                 was
                 innocent
                 ,
                 it
                 was
                 made
                 so
                 wholly
                 by
                 the
                 good
                 end
                 ,
                 which
                 sanctified
                 the
                 evil
                 instrument
                 .
                 *
                 Thus
                 also
                 Judges
                 exact
                 oaths
                 from
                 contradicting
                 parts
                 ,
                 though
                 they
                 know
                 that
                 one
                 is
                 perjured
                 ,
                 but
                 yet
                 he
                 proceeds
                 by
                 such
                 means
                 to
                 guess
                 at
                 truth
                 ,
                 and
                 satisfy
                 the
                 solemnities
                 of
                 Law.
                 *
                 And
                 when
                 the
                 Judges
                 themselves
                 are
                 corrupt
                 ,
                 we
                 think
                 it
                 fit
                 to
                 give
                 them
                 bribes
                 to
                 make
                 them
                 doe
                 justice
                 ,
                 who
                 otherwise
                 would
                 for
                 bribes
                 doe
                 injustice
                 ;
                 and
                 yet
                 we
                 suppose
                 we
                 are
                 no
                 more
                 to
                 be
                 reproved
                 then
                 they
                 are
                 who
                 pay
                 interest
                 money
                 to
                 the
                 Usurers
                 and
                 Bankers
                 whom
                 yet
                 themselves
                 beleeve
                 to
                 sin
                 .
                 But
                 bribery
                 is
                 a
                 sin
                 ,
                 and
                 bribery
                 in
                 a
                 wrong
                 cause
                 is
                 two
                 or
                 three
                 ;
                 and
                 therefore
                 let
                 the
                 cause
                 be
                 what
                 it
                 will
                 ,
                 it
                 is
                 no
                 way
                 tolerable
                 but
                 that
                 it
                 is
                 for
                 a
                 good
                 end
                 .
                 *
                 Thus
                 we
                 venture
                 into
                 danger
                 to
                 serve
                 worthy
                 designs
                 ;
                 some
                 read
                 heretical
                 Books
                 to
                 be
                 able
                 to
                 confute
                 them
                 ;
                 and
                 some
                 venture
                 into
                 persecutions
                 which
                 they
                 could
                 avoid
                 ,
                 because
                 they
                 would
                 not
                 weaken
                 the
                 hands
                 of
                 such
                 who
                 cannot
                 avoid
                 it
                 ;
                 and
                 yet
                 to
                 goe
                 to
                 danger
                 is
                 not
                 safe
                 ,
                 and
                 therefore
                 against
                 charity
                 ,
                 and
                 therefore
                 sin
                 ,
                 and
                 yet
                 it
                 is
                 for
                 charity
                 and
                 faith
                 even
                 when
                 it
                 is
                 against
                 one
                 of
                 them
                 .
                 *
                 And
                 last
                 of
                 all
                 ,
                 all
                 men
                 doe
                 ,
                 and
                 they
                 beleeve
                 they
                 may
                 make
                 addresses
                 to
                 a
                 Tyrant
                 for
                 justice
                 ,
                 and
                 though
                 he
                 sits
                 on
                 the
                 Bench
                 by
                 wrong
                 ,
                 yet
                 we
                 stoop
                 to
                 his
                 purple
                 ,
                 and
                 kiss
                 his
                 rods
                 and
                 axes
                 when
                 we
                 desire
                 to
                 be
                 defended
                 from
                 the
                 oppression
                 of
                 a
                 lesser
                 Tyrant
                 ;
                 and
                 if
                 this
                 be
                 not
                 a
                 doing
                 evil
                 that
                 good
                 may
                 come
                 of
                 it
                 ,
                 then
                 it
                 is
                 no
                 evil
                 to
                 make
                 another
                 doe
                 an
                 act
                 of
                 usurped
                 power
                 ,
                 or
                 to
                 bend
                 to
                 a
                 power
                 which
                 destroys
                 that
                 to
                 which
                 we
                 are
                 bound
                 by
                 the
                 
                   oath
                   of
                   God.
                
                 
              
               
                 These
                 instances
                 I
                 have
                 not
                 brought
                 in
                 opposition
                 of
                 the
                 Apostles
                 rule
                 ,
                 
                 or
                 that
                 I
                 think
                 any
                 man
                 else
                 pretends
                 any
                 of
                 these
                 in
                 defiance
                 of
                 it
                 ,
                 but
                 to
                 represent
                 that
                 either
                 a
                 great
                 part
                 of
                 mankinde
                 does
                 it
                 when
                 they
                 least
                 think
                 of
                 it
                 ,
                 or
                 that
                 some
                 things
                 which
                 seem
                 evil
                 are
                 not
                 so
                 ;
                 and
                 that
                 I
                 may
                 describe
                 the
                 measures
                 of
                 these
                 things
                 ,
                 and
                 establish
                 the
                 case
                 of
                 Conscience
                 upon
                 its
                 just
                 limits
                 and
                 rule
                 .
              
               
                 1.
                 
                 Therefore
                 it
                 is
                 to
                 be
                 observed
                 ,
                 
                 that
                 the
                 facts
                 of
                 men
                 living
                 under
                 a
                 Law
                 ,
                 are
                 not
                 to
                 be
                 measured
                 by
                 Laws
                 of
                 a
                 differing
                 Government
                 ,
                 and
                 therefore
                 if
                 the
                 facts
                 of
                 worthy
                 men
                 were
                 exemplary
                 (
                 of
                 which
                 in
                 its
                 proper
                 place
                 I
                 am
                 to
                 give
                 accounts
                 )
                 yet
                 the
                 facts
                 of
                 Saints
                 in
                 the
                 old
                 Testament
                 would
                 not
                 be
                 safe
                 examples
                 to
                 us
                 in
                 the
                 New
                 ;
                 and
                 therefore
                 we
                 may
                 not
                 doe
                 that
                 which
                 Hushai
                 did
                 ,
                 for
                 he
                 did
                 well
                 ,
                 that
                 is
                 ,
                 against
                 nothing
                 of
                 the
                 Law
                 under
                 which
                 he
                 stood
                 ;
                 but
                 if
                 the
                 simplicity
                 and
                 ingenuity
                 of
                 our
                 Law
                 gives
                 us
                 other
                 measures
                 ;
                 the
                 effect
                 will
                 be
                 ,
                 that
                 Hushai
                 did
                 not
                 doe
                 evil
                 for
                 a
                 good
                 end
                 ,
                 but
                 did
                 well
                 to
                 a
                 good
                 purpose
                 .
                 And
                 as
                 to
                 the
                 thing
                 it self
                 ,
                 it
                 is
                 very
                 likely
                 that
                 it
                 is
                 lawful
                 to
                 abuse
                 his
                 credulity
                 ,
                 whose
                 life
                 I
                 may
                 lawfully
                 take
                 ;
                 the
                 cautions
                 and
                 limits
                 of
                 which
                 permission
                 belong
                 not
                 to
                 this
                 present
                 inquiry
                 .
              
               
               
                 2.
                 
                 The
                 rules
                 of
                 warre
                 ,
                 
                 and
                 the
                 measures
                 of
                 publick
                 interest
                 are
                 not
                 to
                 be
                 estimated
                 by
                 private
                 measures
                 ,
                 and
                 therefore
                 because
                 this
                 is
                 unlawful
                 in
                 private
                 entercourses
                 ,
                 it
                 must
                 not
                 be
                 concluded
                 to
                 be
                 evil
                 in
                 the
                 publick
                 .
                 For
                 humane
                 affairs
                 are
                 so
                 intricate
                 and
                 intangled
                 ,
                 our
                 Rules
                 so
                 imperfect
                 ,
                 so
                 many
                 necessities
                 supervene
                 ,
                 and
                 our
                 power
                 is
                 so
                 limited
                 ,
                 and
                 our
                 knowledge
                 so
                 little
                 ,
                 and
                 our
                 provisions
                 so
                 short
                 sighted
                 ,
                 that
                 those
                 things
                 which
                 are
                 in
                 private
                 evils
                 may
                 be
                 publick
                 goods
                 :
                 and
                 therefore
                 in
                 this
                 question
                 ,
                 the
                 evil
                 and
                 the
                 good
                 are
                 to
                 be
                 in
                 the
                 same
                 kinde
                 ;
                 
                   a
                   private
                   evil
                
                 is
                 not
                 to
                 be
                 done
                 for
                 the
                 procuring
                 of
                 
                   a
                   private
                   good
                
                 ,
                 but
                 for
                 
                   a
                   publick
                
                 it
                 may
                 :
                 not
                 that
                 evil
                 may
                 be
                 done
                 for
                 any
                 thing
                 ;
                 but
                 that
                 here
                 it
                 is
                 
                   not
                   evil
                
                 ,
                 when
                 it
                 is
                 measured
                 by
                 the
                 
                   publick
                   standard
                
                 .
                 For
                 since
                 God
                 is
                 the
                 fountain
                 of
                 Government
                 ,
                 he
                 also
                 gives
                 authority
                 to
                 all
                 such
                 propositions
                 which
                 are
                 necessary
                 means
                 of
                 its
                 support
                 ,
                 not
                 to
                 all
                 which
                 pretend
                 to
                 it
                 ,
                 or
                 which
                 are
                 inferr'd
                 by
                 folly
                 or
                 ambition
                 ,
                 but
                 which
                 are
                 really
                 such
                 .
                 Warre
                 cannot
                 be
                 made
                 as
                 a
                 man
                 corrects
                 his
                 child
                 ,
                 with
                 even
                 degrees
                 of
                 anger
                 ,
                 and
                 a
                 just
                 number
                 of
                 stripes
                 ,
                 and
                 equalities
                 of
                 punishment
                 both
                 to
                 the
                 person
                 and
                 to
                 the
                 offence
                 ;
                 and
                 Kings
                 are
                 in
                 the
                 place
                 of
                 God
                 who
                 strikes
                 whole
                 Nations
                 and
                 Towns
                 and
                 Villages
                 ;
                 and
                 warre
                 is
                 the
                 rod
                 of
                 God
                 in
                 the
                 hands
                 of
                 Princes
                 ,
                 but
                 the
                 evils
                 which
                 are
                 intermedial
                 to
                 the
                 greater
                 purposes
                 of
                 a
                 just
                 warre
                 are
                 such
                 which
                 are
                 unavoidable
                 in
                 themselves
                 ,
                 and
                 besides
                 the
                 intentions
                 of
                 good
                 Kings
                 ;
                 and
                 therefore
                 in
                 such
                 cases
                 ,
                 though
                 much
                 evil
                 is
                 suffered
                 because
                 it
                 is
                 unavoidable
                 ,
                 yet
                 none
                 is
                 done
                 of
                 choice
                 ,
                 and
                 that
                 makes
                 not
                 against
                 the
                 Rule
                 .
                 For
                 ,
              
               
                 3.
                 
                 In
                 many
                 of
                 the
                 instances
                 objected
                 ,
                 
                 the
                 evils
                 which
                 are
                 the
                 ways
                 of
                 procuring
                 good
                 ,
                 are
                 not
                 evils
                 in
                 morality
                 but
                 in
                 nature
                 ;
                 and
                 then
                 it
                 is
                 lawful
                 ,
                 when
                 there
                 is
                 no
                 malice
                 in
                 the
                 design
                 ,
                 to
                 prevent
                 the
                 sin
                 ,
                 or
                 to
                 doe
                 a
                 good
                 office
                 by
                 a
                 shrewd
                 turn
                 .
                 Thus
                 I
                 may
                 pull
                 my
                 friend
                 out
                 of
                 a
                 pool
                 by
                 a
                 strained
                 arm
                 ,
                 and
                 save
                 his
                 life
                 by
                 putting
                 his
                 arm
                 out
                 of
                 joynt
                 ;
                 and
                 this
                 is
                 a
                 doing
                 evil
                 materially
                 ,
                 with
                 a
                 pious
                 purpose
                 ,
                 that
                 is
                 without
                 malice
                 ,
                 and
                 for
                 a
                 good
                 end
                 ,
                 and
                 that
                 is
                 innocent
                 and
                 charitable
                 ,
                 when
                 it
                 is
                 unavoidable
                 ,
                 but
                 it
                 is
                 not
                 to
                 be
                 chosen
                 ,
                 and
                 
                   done
                   with
                   delight
                
                 ,
                 or
                 
                   evil
                   intent
                
                 ,
                 or
                 
                   perfect
                   election
                
                 :
                 to
                 doe
                 evil
                 to
                 a
                 man
                 in
                 this
                 case
                 is
                 besides
                 the
                 mans
                 intention
                 ,
                 it
                 is
                 accidental
                 also
                 to
                 the
                 whole
                 event
                 ,
                 it
                 is
                 not
                 so
                 much
                 as
                 giving
                 unpleasing
                 Physick
                 ,
                 not
                 so
                 much
                 as
                 imposing
                 cupping
                 glasses
                 and
                 using
                 sacrifications
                 ;
                 for
                 this
                 is
                 voluntary
                 and
                 chosen
                 for
                 a
                 good
                 end
                 ,
                 because
                 the
                 good
                 cannot
                 else
                 well
                 be
                 procured
                 ,
                 and
                 yet
                 it
                 is
                 chosen
                 upon
                 those
                 terms
                 by
                 the
                 Patient
                 .
                 Upon
                 this
                 account
                 a
                 man
                 may
                 give
                 his
                 life
                 for
                 his
                 friend
                 ,
                 or
                 wish
                 himself
                 dead
                 ;
                 and
                 S.
                 Paul
                 wish'd
                 himself
                 accursed
                 for
                 his
                 brethren
                 ,
                 and
                 Moses
                 desired
                 to
                 be
                 blotted
                 out
                 of
                 the
                 book
                 of
                 life
                 in
                 zeal
                 for
                 the
                 people
                 of
                 God
                 ;
                 and
                 yet
                 all
                 this
                 is
                 a
                 very
                 great
                 charity
                 ,
                 because
                 though
                 a
                 man
                 
                   may
                   not
                   doe
                   evil
                
                 ,
                 yet
                 
                   he
                   may
                   suffer
                   evil
                
                 for
                 a
                 good
                 end
                 ;
                 he
                 may
                 not
                 procure
                 it
                 ,
                 but
                 he
                 may
                 
                   undergoe
                   it
                
                 :
                 and
                 after
                 all
                 ,
                 the
                 doing
                 of
                 a
                 natural
                 or
                 physical
                 evil
                 may
                 be
                 permitted
                 when
                 there
                 is
                 no
                 motive
                 but
                 charity
                 ,
                 for
                 then
                 it
                 is
                 in
                 no
                 sense
                 forbidden
                 ;
                 sometimes
                 necessary
                 and
                 unavoidable
                 ,
                 but
                 no
                 ways
                 evil
                 or
                 criminal
                 ;
                 and
                 if
                 it
                 be
                 ,
                 it
                 becomes
                 so
                 by
                 accident
                 ,
                 or
                 by
                 the
                 intertexture
                 of
                 some
                 other
                 ingredient
                 .
              
               
                 4.
                 
                 When
                 the
                 evils
                 are
                 subordinate
                 or
                 relative
                 ,
                 
                 the
                 less
                 may
                 be
                 done
                 to
                 prevent
                 the
                 greater
                 ,
                 though
                 they
                 be
                 not
                 in
                 the
                 same
                 matter
                 ;
                 as
                 a
                 child
                 may
                 be
                 beaten
                 to
                 prevent
                 a
                 sin
                 ,
                 an
                 offender
                 smitten
                 to
                 make
                 him
                 diligent
                 :
                 for
                 these
                 actions
                 ,
                 though
                 they
                 are
                 in
                 the
                 accounts
                 of
                 evil
                 things
                 ,
                 yet
                 have
                 no
                 intrinsecal
                 irregularity
                 ,
                 but
                 wholly
                 depend
                 upon
                 the
                 end
                 ;
                 But
                 because
                 commonly
                 evil
                 things
                 are
                 done
                 to
                 evil
                 purposes
                 ,
                 and
                 with
                 irregular
                 measures
                 ,
                 they
                 have
                 an
                 ill
                 name
                 ,
                 but
                 they
                 can
                 be
                 changed
                 when
                 the
                 end
                 is
                 made
                 straight
                 ,
                 and
                 the
                 measures
                 
                 temperate
                 .
                 Every
                 thing
                 that
                 is
                 not
                 intrinsecally
                 evil
                 ,
                 if
                 it
                 be
                 directed
                 to
                 a
                 good
                 end
                 ,
                 is
                 good
                 ,
                 unless
                 it
                 be
                 spoiled
                 by
                 some
                 intervening
                 accident
                 .
              
               
                 5.
                 
                 Some
                 things
                 are
                 evils
                 properly
                 and
                 naturally
                 ,
                 
                 some
                 by
                 accident
                 ,
                 some
                 by
                 our
                 own
                 faults
                 ,
                 some
                 by
                 the
                 faults
                 of
                 others
                 .
                 An
                 action
                 may
                 be
                 innocent
                 as
                 from
                 me
                 ,
                 and
                 yet
                 a
                 very
                 great
                 evil
                 by
                 the
                 fault
                 of
                 others
                 :
                 A
                 malefactor
                 put
                 to
                 death
                 ,
                 it
                 may
                 be
                 perishes
                 eternally
                 ;
                 if
                 he
                 does
                 ,
                 it
                 is
                 his
                 own
                 fault
                 ,
                 the
                 Laws
                 are
                 innocent
                 when
                 they
                 smite
                 him
                 for
                 the
                 good
                 of
                 others
                 ;
                 and
                 th●s
                 is
                 not
                 a
                 doing
                 evil
                 that
                 good
                 may
                 come
                 of
                 it
                 ;
                 for
                 in
                 things
                 not
                 essentially
                 and
                 unalterably
                 evil
                 ,
                 good
                 and
                 evil
                 are
                 in
                 relations
                 ,
                 and
                 though
                 the
                 smiting
                 some
                 sinners
                 produce
                 a
                 very
                 evil
                 effect
                 ,
                 yet
                 it
                 is
                 only
                 to
                 be
                 imputed
                 to
                 its
                 own
                 cause
                 :
                 There
                 is
                 a
                 good
                 and
                 an
                 evil
                 in
                 many
                 things
                 ,
                 &
                 God
                 and
                 the
                 Devil
                 have
                 their
                 share
                 of
                 the
                 thing
                 ,
                 and
                 so
                 have
                 several
                 persons
                 ,
                 according
                 as
                 they
                 intend
                 ,
                 and
                 as
                 they
                 operate
                 :
                 and
                 in
                 this
                 case
                 ,
                 the
                 Laws
                 intend
                 good
                 ,
                 and
                 doe
                 that
                 which
                 is
                 good
                 ,
                 that
                 is
                 ,
                 they
                 punish
                 a
                 Malefactor
                 ,
                 but
                 of
                 the
                 accidental
                 damnation
                 ,
                 the
                 sinner
                 that
                 suffers
                 onely
                 ,
                 is
                 the
                 onely
                 cause
                 ;
                 and
                 therefore
                 in
                 this
                 ,
                 and
                 many
                 like
                 cases
                 of
                 publike
                 transaction
                 there
                 is
                 no
                 evil
                 done
                 for
                 a
                 good
                 end
                 .
                 Thus
                 if
                 any
                 man
                 who
                 is
                 to
                 take
                 an
                 oath
                 be
                 wicked
                 and
                 false
                 ,
                 the
                 Law
                 may
                 exact
                 the
                 oath
                 because
                 that
                 is
                 good
                 ,
                 but
                 the
                 Law
                 it self
                 may
                 use
                 a
                 false
                 oath
                 if
                 the
                 man
                 will
                 swear
                 it
                 ,
                 but
                 then
                 the
                 falseness
                 is
                 the
                 mans
                 that
                 swears
                 ,
                 not
                 the
                 Laws
                 that
                 exacts
                 it
                 .
                 For
                 to
                 many
                 products
                 there
                 are
                 many
                 
                   concurrent
                   causes
                
                 ,
                 which
                 are
                 not
                 integral
                 ,
                 but
                 have
                 each
                 their
                 share
                 ;
                 and
                 when
                 causes
                 are
                 not
                 integral
                 ,
                 the
                 portion
                 of
                 effect
                 is
                 to
                 be
                 applied
                 onely
                 by
                 the
                 intention
                 of
                 the
                 agent
                 ,
                 and
                 the
                 proportion
                 and
                 order
                 to
                 the
                 end
                 :
                 Indeed
                 if
                 the
                 whole
                 effect
                 were
                 to
                 be
                 imputed
                 intirely
                 to
                 every
                 concurring
                 agent
                 (
                 as
                 in
                 murder
                 every
                 man
                 is
                 principal
                 and
                 integral
                 )
                 then
                 in
                 many
                 of
                 the
                 fore
                 alledged
                 cases
                 ,
                 evil
                 were
                 done
                 for
                 a
                 good
                 end
                 ,
                 but
                 then
                 it
                 could
                 not
                 be
                 lawful
                 so
                 to
                 doe
                 ,
                 but
                 the
                 actions
                 are
                 therefore
                 innocent
                 to
                 some
                 agents
                 ,
                 because
                 they
                 doe
                 nothing
                 of
                 it
                 but
                 the
                 good
                 share
                 ,
                 that
                 which
                 they
                 ought
                 to
                 doe
                 ;
                 and
                 that
                 which
                 spoils
                 it
                 ,
                 comes
                 in
                 at
                 another
                 door
                 .
              
               
                 6.
                 
                 Some
                 Laws
                 of
                 God
                 are
                 such
                 that
                 their
                 rectitude
                 is
                 so
                 perfect
                 ,
                 
                 the
                 holiness
                 so
                 intire
                 ,
                 the
                 usefulness
                 so
                 universal
                 ,
                 the
                 instance
                 so
                 fitted
                 for
                 all
                 cases
                 ,
                 and
                 the
                 Oeconomy
                 of
                 it
                 so
                 handsome
                 and
                 wise
                 that
                 it
                 never
                 interferes
                 with
                 any
                 other
                 duty
                 ,
                 is
                 never
                 complicated
                 with
                 contradicting
                 matter
                 ,
                 or
                 cross
                 interests
                 ;
                 now
                 these
                 are
                 such
                 which
                 no
                 case
                 can
                 alter
                 ,
                 which
                 no
                 man
                 may
                 prevaricate
                 ,
                 or
                 if
                 they
                 doe
                 they
                 are
                 such
                 which
                 no
                 measure
                 can
                 extenuate
                 ,
                 which
                 no
                 end
                 can
                 sanctify
                 :
                 and
                 these
                 are
                 either
                 Laws
                 of
                 general
                 reason
                 ,
                 and
                 common
                 sanction
                 ;
                 or
                 spiritual
                 instances
                 ,
                 and
                 abstracted
                 from
                 matter
                 .
                 Thus
                 no
                 man
                 may
                 blaspheme
                 God
                 at
                 any
                 time
                 or
                 for
                 any
                 end
                 ,
                 or
                 in
                 any
                 degree
                 ;
                 and
                 in
                 these
                 cases
                 it
                 was
                 rightly
                 said
                 in
                 the
                 objections
                 ,
                 that
                 if
                 the
                 end
                 can
                 change
                 the
                 instrument
                 ,
                 then
                 it
                 is
                 not
                 evil
                 to
                 doe
                 any
                 thing
                 for
                 a
                 good
                 end
                 ,
                 because
                 the
                 end
                 makes
                 the
                 evil
                 to
                 be
                 good
                 .
                 But
                 then
                 in
                 other
                 cases
                 ,
                 where
                 the
                 instances
                 are
                 material
                 ,
                 tied
                 up
                 with
                 the
                 accidents
                 of
                 chance
                 ,
                 made
                 changeable
                 by
                 relations
                 ,
                 tied
                 in
                 several
                 parts
                 by
                 several
                 duties
                 ,
                 fill'd
                 with
                 various
                 capacities
                 ,
                 there
                 the
                 good
                 and
                 the
                 evil
                 are
                 like
                 colours
                 of
                 a
                 doves
                 neck
                 ,
                 differing
                 by
                 several
                 aspects
                 and
                 postures
                 ,
                 there
                 abstractions
                 are
                 to
                 be
                 made
                 ,
                 and
                 separations
                 of
                 part
                 from
                 part
                 ,
                 of
                 capacity
                 from
                 capacity
                 ;
                 and
                 when
                 every
                 man
                 provides
                 concerning
                 his
                 share
                 of
                 influence
                 into
                 the
                 effect
                 all
                 is
                 well
                 ,
                 and
                 if
                 one
                 fails
                 ,
                 it
                 may
                 be
                 evil
                 is
                 done
                 to
                 the
                 whole
                 production
                 ,
                 but
                 it
                 is
                 not
                 imputed
                 to
                 them
                 who
                 took
                 care
                 of
                 their
                 own
                 proportions
                 .
                 *
                 But
                 in
                 such
                 kinds
                 of
                 actions
                 ,
                 the
                 limits
                 and
                 measures
                 are
                 extrinsecal
                 and
                 accidental
                 ,
                 and
                 the
                 goodness
                 is
                 not
                 
                   essential
                   ,
                   natural
                
                 ,
                 and
                 original
                 ;
                 and
                 therefore
                 the
                 whole
                 receives
                 variety
                 by
                 necessities
                 ,
                 and
                 by
                 charity
                 .
                 For
                 whatsoever
                 
                 can
                 be
                 necessary
                 by
                 a
                 necessity
                 of
                 Gods
                 making
                 ,
                 that
                 is
                 lawful
                 :
                 and
                 I
                 may
                 serve
                 any
                 greater
                 necessity
                 by
                 any
                 thing
                 that
                 is
                 less
                 necessary
                 ,
                 when
                 both
                 necessities
                 cannot
                 be
                 served
                 .
                 Thus
                 Davids
                 eating
                 the
                 Shew-bread
                 ,
                 and
                 the
                 Apostles
                 eating
                 corn
                 on
                 the
                 Sabbath
                 ,
                 serv'd
                 a
                 greater
                 need
                 then
                 could
                 have
                 been
                 secur'd
                 by
                 superstitious
                 or
                 importune
                 abstinence
                 .
                 In
                 positive
                 and
                 temporary
                 commands
                 there
                 is
                 no
                 obligation
                 but
                 when
                 they
                 consist
                 with
                 higher
                 duties
                 ;
                 
                   Actus
                   imperati
                   unius
                   virtutis
                   non
                   debent
                   praejudicare
                   actibus
                   elicitis
                   alterius
                   .
                
                 The
                 proper
                 and
                 natural
                 actions
                 of
                 one
                 virtue
                 are
                 ever
                 to
                 be
                 preferr'd
                 before
                 the
                 instrumental
                 acts
                 of
                 another
                 .
                 As
                 an
                 act
                 of
                 temperance
                 must
                 be
                 preferr'd
                 before
                 a
                 posture
                 in
                 worshipping
                 ;
                 charity
                 before
                 fasting
                 ,
                 or
                 before
                 ceremonies
                 :
                 that
                 is
                 ,
                 the
                 more
                 necessary
                 before
                 the
                 less
                 .
                 It
                 is
                 more
                 necessary
                 to
                 save
                 the
                 life
                 of
                 a
                 man
                 ,
                 then
                 to
                 say
                 my
                 prayers
                 at
                 any
                 one
                 time
                 ,
                 and
                 therefore
                 I
                 may
                 leave
                 my
                 prayers
                 in
                 the
                 midst
                 ,
                 and
                 run
                 to
                 save
                 a
                 man
                 from
                 drowning
                 .
                 This
                 is
                 a
                 thing
                 which
                 cannot
                 stay
                 ,
                 the
                 other
                 can
                 .
                 For
                 in
                 all
                 such
                 precepts
                 of
                 affirmative
                 duty
                 ,
                 there
                 is
                 a
                 secret
                 condition
                 annexed
                 ,
                 and
                 they
                 oblige
                 not
                 when
                 they
                 cross
                 a
                 negative
                 .
                 And
                 it
                 is
                 certain
                 there
                 could
                 be
                 no
                 usefulness
                 of
                 knowing
                 the
                 degrees
                 of
                 good
                 or
                 evil
                 ,
                 if
                 it
                 were
                 not
                 for
                 prelation
                 and
                 election
                 of
                 one
                 before
                 another
                 :
                 To
                 what
                 purpose
                 were
                 it
                 that
                 we
                 are
                 told
                 ,
                 
                   Obedience
                   is
                   better
                   then
                   sacrifice
                
                 ,
                 but
                 that
                 we
                 should
                 neglect
                 one
                 and
                 doe
                 the
                 other
                 when
                 both
                 cannot
                 stand
                 together
                 ?
                 and
                 this
                 order
                 of
                 degrees
                 is
                 the
                 full
                 ground
                 of
                 dispensations
                 when
                 they
                 can
                 be
                 allowed
                 in
                 divine
                 Commandements
                 :
                 but
                 in
                 humane
                 dispensations
                 there
                 is
                 another
                 ,
                 even
                 the
                 want
                 of
                 foresight
                 ,
                 the
                 imperfection
                 of
                 the
                 Laws
                 themselves
                 which
                 cannot
                 provide
                 for
                 all
                 cases
                 before-hand
                 ,
                 as
                 Gods
                 Laws
                 can
                 ;
                 and
                 therefore
                 to
                 dispense
                 with
                 a
                 Subject
                 in
                 a
                 humane
                 Law
                 is
                 not
                 a
                 doing
                 evil
                 for
                 a
                 good
                 end
                 ;
                 for
                 to
                 break
                 an
                 humane
                 Law
                 is
                 not
                 intrinsecally
                 an
                 evil
                 ,
                 though
                 no
                 express
                 leave
                 be
                 given
                 ,
                 as
                 the
                 case
                 may
                 happen
                 :
                 but
                 when
                 leave
                 is
                 given
                 ,
                 as
                 it
                 is
                 in
                 dispensations
                 ,
                 then
                 there
                 is
                 no
                 evil
                 at
                 all
                 .
                 And
                 something
                 like
                 this
                 ,
                 is
                 that
                 other
                 case
                 of
                 prescriptions
                 ,
                 which
                 does
                 indeed
                 transferre
                 a
                 right
                 from
                 a
                 right
                 owner
                 ,
                 as
                 it
                 may
                 happen
                 ,
                 but
                 this
                 is
                 a
                 doing
                 good
                 and
                 not
                 evil
                 ,
                 for
                 it
                 is
                 a
                 preferring
                 a
                 certain
                 possession
                 before
                 an
                 uncertain
                 right
                 ;
                 or
                 it
                 is
                 a
                 doing
                 a
                 greater
                 good
                 ,
                 that
                 is
                 a
                 prelation
                 of
                 a
                 title
                 which
                 hath
                 more
                 evidence
                 ,
                 and
                 publick
                 advantage
                 then
                 the
                 other
                 .
                 Besides
                 ,
                 it
                 is
                 done
                 by
                 publick
                 consent
                 ,
                 in
                 which
                 ,
                 because
                 every
                 particular
                 is
                 included
                 ,
                 there
                 is
                 no
                 evil
                 done
                 ,
                 but
                 much
                 is
                 prevented
                 .
              
               
                 7.
                 
                 In
                 actions
                 the
                 
                   material
                   part
                
                 is
                 to
                 be
                 distinguished
                 from
                 the
                 formality
                 ,
                 
                 the
                 work
                 from
                 the
                 
                   affection
                   :
                   That
                
                 may
                 be
                 wholly
                 indifferent
                 ,
                 when
                 this
                 may
                 be
                 wholly
                 criminal
                 .
                 He
                 that
                 drinks
                 till
                 he
                 vomits
                 ,
                 by
                 the
                 Physicians
                 advice
                 ,
                 gives
                 none
                 of
                 his
                 affection
                 to
                 the
                 pleasure
                 of
                 any
                 thing
                 forbidden
                 ,
                 he
                 takes
                 it
                 as
                 he
                 takes
                 a
                 potion
                 or
                 pills
                 ,
                 which
                 may
                 have
                 the
                 same
                 effect
                 with
                 drink
                 .
                 But
                 when
                 the
                 material
                 part
                 cannot
                 be
                 done
                 without
                 the
                 sense
                 of
                 pleasure
                 which
                 is
                 forbidden
                 ,
                 then
                 the
                 end
                 cannot
                 sanctify
                 it
                 :
                 and
                 therefore
                 although
                 to
                 drink
                 much
                 for
                 Physick
                 may
                 be
                 lawful
                 ,
                 yet
                 pollution
                 may
                 not
                 be
                 desired
                 for
                 health
                 ,
                 because
                 that
                 cannot
                 be
                 done
                 or
                 suffered
                 without
                 an
                 unlawful
                 pleasure
                 ;
                 and
                 so
                 also
                 will
                 drinking
                 for
                 health
                 become
                 vicious
                 ,
                 if
                 in
                 the
                 acting
                 of
                 the
                 material
                 part
                 ,
                 any
                 part
                 of
                 our
                 affections
                 be
                 stolen
                 away
                 ,
                 and
                 the
                 pleasure
                 of
                 the
                 excess
                 be
                 delighted
                 in
                 .
              
               
                 8.
                 
                 He
                 that
                 makes
                 use
                 of
                 the
                 matter
                 of
                 a
                 sin
                 already
                 prepared
                 to
                 which
                 he
                 gives
                 no
                 consent
                 ,
                 
                 and
                 which
                 he
                 cannot
                 help
                 ,
                 does
                 not
                 doe
                 evil
                 for
                 a
                 good
                 end
                 .
                 Thus
                 the
                 Prophet
                 called
                 on
                 the
                 Priests
                 of
                 Baal
                 to
                 doe
                 what
                 they
                 used
                 to
                 doe
                 ,
                 that
                 they
                 might
                 never
                 doe
                 so
                 again
                 :
                 He
                 was
                 no
                 way
                 the
                 cause
                 of
                 a
                 sin
                 ,
                 but
                 of
                 its
                 circumstances
                 and
                 adjuncts
                 ,
                 that
                 it
                 be
                 done
                 here
                 and
                 now
                 ,
                 and
                 this
                 is
                 not
                 
                 against
                 the
                 Apostles
                 rule
                 ;
                 time
                 and
                 place
                 are
                 no
                 sins
                 ,
                 and
                 make
                 none
                 unless
                 frequency
                 be
                 added
                 to
                 the
                 time
                 ,
                 and
                 holiness
                 to
                 a
                 place
                 ,
                 and
                 then
                 they
                 may
                 adde
                 degrees
                 or
                 new
                 instances
                 to
                 the
                 sin
                 ;
                 but
                 when
                 neither
                 of
                 these
                 is
                 procured
                 or
                 injured
                 respectively
                 ,
                 it
                 is
                 lawful
                 to
                 glorify
                 God
                 by
                 using
                 the
                 prepared
                 sin
                 to
                 good
                 purposes
                 .
                 When
                 a
                 Judge
                 is
                 ready
                 to
                 receive
                 money
                 upon
                 any
                 terms
                 ,
                 out
                 of
                 this
                 evil
                 we
                 may
                 bring
                 good
                 ,
                 and
                 cause
                 him
                 to
                 doe
                 a
                 good
                 thing
                 rather
                 then
                 a
                 bad
                 ;
                 he
                 does
                 neither
                 well
                 ,
                 but
                 that
                 is
                 his
                 own
                 fault
                 ;
                 but
                 to
                 give
                 money
                 is
                 a
                 thing
                 indifferent
                 ,
                 and
                 to
                 give
                 it
                 for
                 that
                 end
                 which
                 is
                 good
                 ,
                 makes
                 it
                 better
                 :
                 and
                 bribery
                 is
                 a
                 word
                 of
                 an
                 ill
                 sound
                 when
                 it
                 means
                 an
                 evil
                 thing
                 ,
                 but
                 when
                 it
                 means
                 well
                 we
                 may
                 finde
                 a
                 better
                 word
                 for
                 it
                 ,
                 or
                 mean
                 well
                 by
                 this
                 :
                 though
                 concerning
                 the
                 particular
                 it
                 is
                 not
                 amongst
                 men
                 esteemed
                 certain
                 that
                 it
                 is
                 lawful
                 to
                 give
                 money
                 to
                 a
                 Judge
                 :
                 
                   Sed
                   si
                   dedi
                
                 (
                 says
                 
                   Ulpian
                   )
                   ut
                   secundum
                   me
                   in
                   bonâ
                   causâ
                   Judex
                   pronunciaret
                   ,
                   est
                   quidem
                   relatum
                   condictioni
                   locum
                   esse
                   :
                   sed
                   hic
                   quoque
                   crimen
                   contrahit
                   .
                   Judicem
                   enim
                   corrumpere
                   videtur
                   :
                   &
                   non
                   ita
                   pridem
                   Imperator
                   noster
                   constituit
                   litem
                   eum
                   perdere
                   .
                
                 Whether
                 it
                 be
                 lawful
                 or
                 no
                 is
                 to
                 be
                 inquired
                 in
                 another
                 place
                 ;
                 but
                 as
                 to
                 the
                 present
                 inquiry
                 ,
                 if
                 it
                 be
                 lawful
                 ,
                 I
                 have
                 accounted
                 for
                 it
                 already
                 ;
                 if
                 it
                 be
                 not
                 ,
                 it
                 is
                 not
                 to
                 be
                 done
                 ,
                 no
                 not
                 for
                 justice
                 sake
                 .
                 For
                 in
                 this
                 case
                 we
                 no
                 way
                 consent
                 to
                 the
                 evil
                 ,
                 but
                 endevour
                 to
                 bring
                 good
                 out
                 of
                 that
                 evil
                 which
                 is
                 already
                 in
                 being
                 .
                 Thus
                 we
                 run
                 to
                 a
                 Tyrant
                 power
                 for
                 justice
                 ,
                 he
                 will
                 govern
                 whether
                 we
                 will
                 or
                 no
                 ,
                 the
                 sin
                 will
                 be
                 acted
                 and
                 continued
                 upon
                 his
                 own
                 account
                 ;
                 but
                 when
                 the
                 evil
                 matter
                 is
                 thus
                 made
                 ready
                 ,
                 we
                 may
                 reap
                 as
                 much
                 
                   good
                   by
                   it
                
                 as
                 we
                 can
                 bring
                 
                   out
                   of
                   it
                
                 ;
                 and
                 in
                 this
                 sense
                 is
                 that
                 true
                 and
                 applicable
                 to
                 the
                 present
                 which
                 is
                 urged
                 in
                 the
                 objection
                 ,
                 That
                 as
                 truth
                 may
                 come
                 from
                 falshood
                 ,
                 so
                 may
                 evil
                 from
                 good
                 ;
                 when
                 an
                 ill
                 gotten
                 power
                 is
                 apt
                 either
                 to
                 justice
                 or
                 injustice
                 ,
                 we
                 may
                 draw
                 justice
                 from
                 it
                 ,
                 and
                 then
                 we
                 doe
                 good
                 without
                 cooperating
                 to
                 the
                 evil
                 :
                 that
                 is
                 ,
                 we
                 onely
                 doe
                 determine
                 an
                 indifferent
                 agent
                 to
                 the
                 better
                 part
                 :
                 The
                 manner
                 of
                 getting
                 the
                 power
                 is
                 wholly
                 extrinsecal
                 to
                 the
                 ministration
                 of
                 it
                 :
                 That
                 is
                 wholly
                 the
                 fault
                 of
                 the
                 Usurper
                 ,
                 but
                 this
                 which
                 is
                 our
                 own
                 act
                 is
                 wholly
                 innocent
                 .
                 If
                 Nero
                 sets
                 Rome
                 on
                 fire
                 ,
                 I
                 doe
                 no
                 hurt
                 if
                 I
                 warm
                 by
                 the
                 heat
                 ,
                 and
                 walk
                 by
                 the
                 light
                 of
                 it
                 ;
                 but
                 if
                 I
                 laugh
                 at
                 the
                 flames
                 ,
                 or
                 give
                 a
                 fagot
                 to
                 it
                 ,
                 I
                 am
                 guilty
                 .
                 And
                 thus
                 the
                 Christians
                 use
                 the
                 Heathens
                 oaths
                 for
                 their
                 own
                 security
                 ;
                 the
                 oath
                 is
                 good
                 ,
                 and
                 so
                 farre
                 it
                 is
                 desired
                 ;
                 that
                 the
                 oath
                 is
                 by
                 a
                 false
                 god
                 is
                 the
                 Heathens
                 fault
                 ;
                 this
                 is
                 effected
                 by
                 these
                 ,
                 but
                 
                   the
                   other
                
                 is
                 onely
                 desired
                 by
                 them
                 :
                 This
                 therefore
                 is
                 not
                 a
                 doing
                 evil
                 for
                 a
                 good
                 end
                 ;
                 it
                 is
                 a
                 
                   desiring
                   of
                   good
                
                 ,
                 and
                 a
                 
                   using
                   the
                   evil
                
                 matter
                 which
                 is
                 of
                 anothers
                 procuring
                 .
              
               
                 9.
                 
                 There
                 are
                 some
                 actions
                 criminal
                 and
                 forbidden
                 in
                 certain
                 States
                 onely
                 ,
                 
                 as
                 to
                 kill
                 a
                 man
                 is
                 a
                 sin
                 ,
                 
                   a
                   private
                   man
                   may
                   not
                   doe
                   it
                
                 ;
                 but
                 the
                 same
                 man
                 when
                 he
                 comes
                 to
                 be
                 a
                 publick
                 Magistrate
                 may
                 doe
                 it
                 :
                 A
                 private
                 man
                 also
                 may
                 not
                 doe
                 it
                 when
                 he
                 is
                 in
                 the
                 relation
                 and
                 
                   protection
                   of
                   civil
                   society
                
                 ,
                 because
                 in
                 that
                 ,
                 the
                 Laws
                 are
                 his
                 guards
                 ,
                 and
                 the
                 publick
                 Judges
                 are
                 his
                 defensatives
                 ;
                 but
                 if
                 a
                 man
                 sets
                 on
                 me
                 by
                 violence
                 ,
                 and
                 so
                 puts
                 himself
                 into
                 a
                 
                   state
                   of
                   warre
                
                 ,
                 he
                 by
                 going
                 from
                 the
                 limits
                 of
                 civil
                 society
                 ,
                 takes
                 off
                 the
                 restraint
                 which
                 that
                 society
                 put
                 upon
                 me
                 ,
                 and
                 I
                 am
                 returned
                 to
                 the
                 liberties
                 of
                 nature
                 ;
                 and
                 there
                 is
                 by
                 all
                 Laws
                 a
                 power
                 given
                 a
                 man
                 to
                 defend
                 himself
                 ,
                 
                   by
                   Laws
                
                 ,
                 if
                 he
                 can
                 ,
                 and
                 if
                 he
                 cannot
                 ,
                 then
                 
                   by
                   himself
                
                 and
                 the
                 
                   means
                   of
                   nature
                
                 ;
                 and
                 therefore
                 to
                 kill
                 him
                 that
                 would
                 kill
                 me
                 ,
                 is
                 not
                 to
                 doe
                 evil
                 for
                 a
                 good
                 end
                 ,
                 for
                 the
                 thing
                 is
                 permitted
                 ,
                 and
                 therefore
                 
                   not
                   intrinsecally
                   evil
                
                 ,
                 and
                 whatsoever
                 is
                 not
                 so
                 ,
                 may
                 be
                 
                   accidentally
                   good
                
                 .
              
               
                 10.
                 
                 Some
                 of
                 the
                 instances
                 are
                 such
                 which
                 are
                 disallowed
                 by
                 most
                 men
                 ;
                 
                 so
                 
                   to
                   tell
                   a
                   lie
                   for
                   a
                   good
                   end
                
                 is
                 unlawful
                 ,
                 upon
                 supposition
                 that
                 a
                 lie
                 is
                 
                   intrinsecally
                   
                   evil
                
                 ;
                 concerning
                 which
                 the
                 account
                 must
                 be
                 reserved
                 for
                 its
                 own
                 place
                 :
                 for
                 the
                 present
                 ,
                 it
                 is
                 certainly
                 unlawful
                 to
                 lie
                 for
                 any
                 end
                 ,
                 if
                 that
                 supposition
                 be
                 true
                 ;
                 but
                 if
                 lying
                 be
                 onely
                 forbidden
                 for
                 its
                 uncharitableness
                 or
                 injustice
                 ,
                 that
                 is
                 ,
                 for
                 its
                 effects
                 ,
                 then
                 when
                 the
                 end
                 is
                 good
                 ,
                 the
                 instrument
                 is
                 tolerable
                 .
                 By
                 these
                 measures
                 all
                 the
                 instances
                 objected
                 can
                 be
                 measured
                 and
                 secured
                 ,
                 and
                 by
                 these
                 the
                 Rule
                 it self
                 must
                 be
                 conducted
                 .
                 What
                 cannot
                 be
                 excused
                 upon
                 one
                 of
                 these
                 ,
                 is
                 wholly
                 to
                 be
                 reproved
                 as
                 being
                 a
                 direct
                 prevaricating
                 the
                 Apostles
                 Rule
                 .
              
               
                 The
                 summe
                 is
                 this
                 ;
                 
                 Whatsoever
                 is
                 forbidden
                 by
                 the
                 Law
                 under
                 which
                 we
                 stand
                 ,
                 and
                 being
                 weighed
                 by
                 its
                 own
                 measures
                 is
                 found
                 evil
                 ;
                 that
                 is
                 ,
                 in
                 a
                 matter
                 certainly
                 forbidden
                 ,
                 not
                 for
                 any
                 outward
                 and
                 accidental
                 reason
                 ,
                 but
                 for
                 its
                 natural
                 or
                 essential
                 contrariety
                 to
                 reason
                 and
                 the
                 Law
                 of
                 God
                 ,
                 that
                 may
                 not
                 be
                 done
                 ,
                 or
                 procured
                 for
                 any
                 end
                 whatsoever
                 .
                 For
                 every
                 such
                 thing
                 is
                 intrinsecally
                 and
                 
                   essentially
                   evil
                
                 ,
                 it
                 is
                 evil
                 without
                 change
                 or
                 variety
                 ,
                 without
                 condition
                 or
                 circumstance
                 ,
                 and
                 therefore
                 cannot
                 be
                 made
                 good
                 by
                 any
                 such
                 thing
                 .
                 What
                 is
                 evil
                 in
                 some
                 circumstances
                 may
                 be
                 good
                 in
                 others
                 ,
                 and
                 what
                 is
                 condemned
                 for
                 a
                 bad
                 effect
                 ,
                 by
                 a
                 good
                 one
                 may
                 be
                 hallowed
                 ,
                 but
                 if
                 it
                 be
                 bad
                 of
                 it self
                 ,
                 it
                 can
                 never
                 be
                 good
                 ,
                 till
                 there
                 come
                 a
                 cause
                 as
                 great
                 to
                 change
                 its
                 nature
                 ,
                 as
                 to
                 make
                 it
                 :
                 the
                 cruelty
                 of
                 
                   a
                   mans
                   habit
                
                 or
                 his
                 choice
                 can
                 be
                 turn'd
                 ,
                 but
                 a
                 
                   viper
                   will
                   for
                   ever
                   have
                   a
                   venome
                   in
                   his
                   tooth
                   .
                
              
               
                 But
                 this
                 Rule
                 is
                 also
                 to
                 be
                 extended
                 to
                 cases
                 that
                 are
                 duplicate
                 ,
                 
                 and
                 relate
                 to
                 two
                 persons
                 .
                 As
                 if
                 two
                 persons
                 affirm
                 or
                 promise
                 contraries
                 ;
                 the
                 first
                 upon
                 a
                 presumptive
                 power
                 and
                 authority
                 over
                 the
                 other
                 ,
                 and
                 this
                 other
                 upon
                 firm
                 resolution
                 ,
                 and
                 by
                 an
                 intire
                 power
                 over
                 him
                 or
                 her self
                 ;
                 though
                 I
                 am
                 bound
                 to
                 hinder
                 his
                 promise
                 from
                 passing
                 into
                 fallacy
                 and
                 deception
                 as
                 much
                 as
                 I
                 can
                 ,
                 yet
                 I
                 must
                 rather
                 secure
                 my
                 own
                 .
                 The
                 reason
                 is
                 ,
                 because
                 he
                 who
                 had
                 no
                 power
                 over
                 me
                 ,
                 could
                 not
                 promise
                 but
                 with
                 a
                 tacite
                 condition
                 ;
                 and
                 though
                 he
                 were
                 guilty
                 of
                 temerity
                 and
                 an
                 interpretative
                 breach
                 of
                 promise
                 ,
                 yet
                 if
                 the
                 other
                 fails
                 ,
                 he
                 is
                 directly
                 and
                 properly
                 guilty
                 .
                 This
                 is
                 still
                 more
                 evident
                 if
                 a
                 Father
                 promises
                 his
                 daughter
                 to
                 Titius
                 before
                 witnesses
                 ,
                 presuming
                 that
                 his
                 daughter
                 who
                 is
                 a
                 widow
                 will
                 yet
                 be
                 ruled
                 by
                 him
                 ,
                 though
                 she
                 be
                 at
                 her
                 own
                 dispose
                 ;
                 but
                 his
                 daughter
                 hath
                 solemnly
                 sworn
                 and
                 contracted
                 her self
                 to
                 Sempronius
                 :
                 The
                 daughter
                 must
                 be
                 more
                 careful
                 not
                 to
                 break
                 her
                 oath
                 and
                 contract
                 ,
                 then
                 by
                 verifying
                 her
                 Fathers
                 promise
                 keep
                 him
                 from
                 a
                 lie
                 ;
                 and
                 this
                 was
                 the
                 case
                 of
                 Acontius
                 and
                 Cydippe
                 in
                 Ovid
                 ,
                 
                   
                     Promisit
                     pater
                     hanc
                     ,
                     haec
                     adjuravit
                     amanti
                     :
                  
                   
                     Ille
                     homines
                     ,
                     haec
                     est
                     testificata
                     Deam
                     .
                  
                   
                     Hic
                     metuit
                     mendax
                     ,
                     sed
                     &
                     haec
                     perjura
                     vocari
                     ,
                  
                   
                     Num
                     dubitas
                     hic
                     sit
                     major
                     ,
                     an
                     ille
                     metus
                     ?
                  
                
                 This
                 case
                 may
                 be
                 varied
                 by
                 accidents
                 intervening
                 ,
                 as
                 if
                 the
                 daughter
                 be
                 under
                 her
                 Fathers
                 power
                 ,
                 she
                 hath
                 none
                 of
                 her
                 own
                 to
                 contract
                 or
                 swear
                 ;
                 but
                 in
                 an
                 equal
                 power
                 and
                 circumstances
                 ,
                 the
                 greater
                 care
                 must
                 be
                 to
                 avoid
                 the
                 greater
                 crime
                 .
              
               
                 These
                 Cautions
                 are
                 all
                 which
                 I
                 think
                 necessary
                 for
                 the
                 conducting
                 of
                 a
                 doubting
                 Conscience
                 (
                 that
                 is
                 ,
                 
                 a
                 conscience
                 undetermined
                 )
                 in
                 its
                 danger
                 and
                 infirmity
                 :
                 but
                 concerning
                 the
                 matter
                 of
                 doubts
                 ,
                 that
                 is
                 indeed
                 ,
                 all
                 cases
                 of
                 Conscience
                 ,
                 they
                 are
                 to
                 be
                 handled
                 under
                 their
                 proper
                 matter
                 .
                 Concerning
                 interpretation
                 of
                 doubts
                 to
                 the
                 better
                 part
                 ,
                 obedience
                 to
                 superiours
                 in
                 a
                 doubtful
                 matter
                 ,
                 favourable
                 and
                 easy
                 interpretation
                 of
                 Laws
                 for
                 the
                 deposition
                 of
                 a
                 doubt
                 ,
                 though
                 I
                 was
                 tempted
                 to
                 have
                 given
                 accounts
                 in
                 this
                 place
                 ,
                 yet
                 I
                 have
                 chosen
                 to
                 referre
                 them
                 to
                 their
                 own
                 places
                 ,
                 where
                 by
                 the
                 method
                 and
                 rules
                 
                 of
                 art
                 they
                 ought
                 to
                 stand
                 ,
                 and
                 where
                 the
                 Reader
                 will
                 expect
                 them
                 .
                 But
                 concerning
                 the
                 cure
                 of
                 a
                 doubting
                 Conscience
                 ,
                 this
                 is
                 all
                 that
                 I
                 am
                 to
                 adde
                 to
                 the
                 foregoing
                 Rules
                 :
              
               
                 A
                 doubtful
                 Conscience
                 is
                 no
                 guide
                 of
                 humane
                 actions
                 ,
                 
                 but
                 a
                 disease
                 ,
                 and
                 is
                 to
                 be
                 cured
                 by
                 prayer
                 and
                 prudent
                 advices
                 ,
                 and
                 the
                 proper
                 instruments
                 of
                 resolution
                 and
                 reasonable
                 determinations
                 ;
                 but
                 for
                 those
                 things
                 which
                 are
                 called
                 doubts
                 ,
                 and
                 the
                 resolution
                 of
                 which
                 is
                 the
                 best
                 way
                 to
                 cure
                 the
                 infirmity
                 of
                 conscience
                 ,
                 they
                 must
                 be
                 derived
                 from
                 their
                 several
                 heads
                 and
                 categories
                 .
                 For
                 these
                 discourses
                 or
                 advices
                 of
                 Conscience
                 in
                 general
                 ,
                 are
                 intended
                 but
                 as
                 directions
                 how
                 to
                 take
                 our
                 Physick
                 ,
                 and
                 what
                 order
                 to
                 observe
                 
                   in
                   diebus
                   custodiae
                
                 ;
                 but
                 the
                 determining
                 of
                 the
                 several
                 doubts
                 ,
                 is
                 like
                 preparing
                 and
                 administring
                 the
                 Medicines
                 which
                 consist
                 of
                 very
                 many
                 ingredients
                 .
              
            
          
           
             
               CHAP.
               VI.
               Of
               the
               Scrupulous
               Conscience
               .
            
             
               
                 RULE
                 1.
                 
                 A
                 Scruple
                 is
                 a
                 great
                 trouble
                 of
                 minde
                 proceeding
                 from
                 a
                 little
                 motive
                 ,
                 and
                 a
                 great
                 indisposition
                 ,
                 by
                 which
                 the
                 conscience
                 though
                 sufficiently
                 determined
                 by
                 proper
                 arguments
                 ,
                 dares
                 not
                 proceed
                 to
                 action
                 ,
                 or
                 if
                 it
                 doe
                 ,
                 it
                 cannot
                 rest
                 .
              
               
                 
                   QUI
                   nimis
                   emungit
                
                 ,
                 
                 
                   elicit
                   sanguinem
                
                 ,
                 said
                 Solomon
                 ;
                 too
                 violent
                 blowing
                 draws
                 bloud
                 from
                 the
                 nose
                 ;
                 
                 that
                 is
                 ,
                 an
                 inquiry
                 after
                 determination
                 ,
                 and
                 searching
                 into
                 little
                 corners
                 ,
                 and
                 measuring
                 actions
                 by
                 atomes
                 and
                 unnatural
                 measures
                 ,
                 and
                 
                   being
                   over
                   righteous
                
                 ,
                 is
                 the
                 way
                 not
                 to
                 govern
                 ,
                 but
                 to
                 disorder
                 our
                 Conscience
                 .
              
               
                 That
                 it
                 is
                 a
                 great
                 trouble
                 ,
                 
                 is
                 a
                 daily
                 experiment
                 and
                 a
                 sad
                 sight
                 :
                 Some
                 persons
                 dare
                 not
                 eat
                 for
                 fear
                 of
                 gluttony
                 ,
                 they
                 fear
                 that
                 they
                 shall
                 sleep
                 too
                 much
                 ,
                 and
                 that
                 keeps
                 them
                 waking
                 ,
                 and
                 troubles
                 their
                 heads
                 more
                 ,
                 and
                 then
                 their
                 scruples
                 increase
                 .
                 If
                 they
                 be
                 single
                 persons
                 ,
                 they
                 fear
                 that
                 every
                 temptation
                 is
                 a
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 that
                 burning
                 which
                 the
                 Apostle
                 so
                 carefully
                 would
                 have
                 us
                 to
                 avoid
                 ,
                 and
                 then
                 that
                 it
                 is
                 better
                 to
                 marry
                 then
                 to
                 suffer
                 it
                 ;
                 and
                 if
                 they
                 think
                 to
                 marry
                 ,
                 they
                 dare
                 not
                 for
                 fear
                 they
                 be
                 accounted
                 neglecters
                 of
                 the
                 glory
                 of
                 God
                 which
                 they
                 think
                 is
                 better
                 promoted
                 by
                 not
                 
                   touching
                   a
                   woman
                
                 .
                 When
                 they
                 are
                 married
                 they
                 are
                 afraid
                 to
                 doe
                 their
                 duty
                 ,
                 for
                 fear
                 it
                 be
                 secretly
                 an
                 indulgence
                 to
                 the
                 flesh
                 ,
                 and
                 be
                 to
                 be
                 suspected
                 of
                 carnality
                 ,
                 and
                 yet
                 they
                 dare
                 not
                 omit
                 it
                 ,
                 for
                 fear
                 they
                 should
                 be
                 unjust
                 ,
                 and
                 yet
                 they
                 fear
                 that
                 the
                 very
                 fearing
                 it
                 to
                 be
                 unclean
                 should
                 be
                 a
                 sin
                 ,
                 and
                 suspect
                 that
                 if
                 they
                 doe
                 not
                 fear
                 so
                 ,
                 it
                 is
                 too
                 great
                 a
                 sign
                 they
                 adhere
                 to
                 Nature
                 more
                 then
                 to
                 the
                 Spirit
                 .
                 *
                 They
                 repent
                 when
                 they
                 have
                 not
                 sinn'd
                 ,
                 and
                 accuse
                 themselves
                 without
                 form
                 or
                 matter
                 ;
                 their
                 virtues
                 make
                 them
                 tremble
                 ,
                 and
                 in
                 their
                 innocence
                 they
                 
                 are
                 afraid
                 ;
                 they
                 at
                 no
                 hand
                 would
                 sin
                 ,
                 and
                 know
                 not
                 on
                 which
                 hand
                 to
                 avoid
                 it
                 :
                 and
                 if
                 they
                 venture
                 in
                 ,
                 as
                 the
                 flying
                 ●ersians
                 over
                 the
                 river
                 Strymon
                 ,
                 the
                 ice
                 will
                 not
                 bear
                 them
                 ,
                 or
                 they
                 cannot
                 stand
                 for
                 slipping
                 ,
                 and
                 think
                 every
                 step
                 a
                 danger
                 ,
                 and
                 every
                 progression
                 a
                 crime
                 ,
                 and
                 beleeve
                 themselves
                 drowned
                 when
                 they
                 are
                 yet
                 ashore
                 .
              
               
                 Scruple
                 sometimes
                 signifies
                 all
                 manner
                 of
                 vexation
                 of
                 the
                 minde
                 ;
                 
                 so
                 
                   Cicero
                   pro
                   Sext.
                   Roscio
                
                 uses
                 it
                 ,
                 
                   Hunc
                   mihi
                   scrupulum
                   ex
                   animo
                   evelle
                   ,
                   qui
                   me
                   dies
                   noctésque
                   stimulat
                   ac
                   pungit
                   .
                
                 Take
                 this
                 scruple
                 out
                 of
                 my
                 minde
                 which
                 pricks
                 and
                 goads
                 me
                 night
                 and
                 day
                 .
                 So
                 also
                 in
                 S.
                 Hieromes
                 Bible
                 1
                 Regum
                 25.
                 
                 
                   Non
                   erit
                   tibi
                   in
                   singultum
                   &
                   scrupulum
                   cordis
                   quòd
                   effuderis
                   sanguinem
                   innoxium
                   .
                
                 It
                 shall
                 not
                 be
                 to
                 thee
                 a
                 cause
                 of
                 grief
                 and
                 scruple
                 of
                 heart
                 that
                 thou
                 hast
                 shed
                 innocent
                 bloud
                 :
                 But
                 in
                 the
                 present
                 discourse
                 it
                 hath
                 a
                 more
                 limited
                 signification
                 ,
                 and
                 according
                 to
                 the
                 use
                 of
                 Divines
                 and
                 Canonists
                 ,
                 means
                 an
                 unquietness
                 and
                 restlesness
                 of
                 minde
                 in
                 things
                 done
                 or
                 to
                 be
                 done
                 ,
                 after
                 the
                 doubts
                 of
                 conscience
                 are
                 determined
                 and
                 ended
                 .
                 
                   Intolerabilem
                   perturbationem
                   Seneca
                
                 calls
                 it
                 ,
                 a
                 fear
                 of
                 doing
                 every
                 thing
                 that
                 is
                 innocent
                 ,
                 and
                 an
                 aptness
                 to
                 doe
                 every
                 thing
                 that
                 can
                 be
                 suggested
                 ,
                 
                   
                     —
                     nuda
                     ac
                     tremebunda
                     cruentis
                  
                   
                     Irrepet
                     genibus
                     si
                     candida
                     jusserit
                     Ino.
                     
                  
                
                 *
                 Scruple
                 is
                 a
                 little
                 stone
                 in
                 the
                 foot
                 ,
                 if
                 you
                 set
                 it
                 upon
                 the
                 ground
                 it
                 hurts
                 you
                 ,
                 if
                 you
                 hold
                 it
                 up
                 you
                 cannot
                 goe
                 forward
                 ;
                 it
                 is
                 a
                 trouble
                 where
                 the
                 trouble
                 is
                 over
                 ,
                 a
                 doubt
                 when
                 doubts
                 are
                 resolved
                 ;
                 it
                 is
                 a
                 little
                 party
                 behinde
                 a
                 hedge
                 when
                 the
                 main
                 army
                 is
                 broken
                 and
                 the
                 field
                 cleared
                 ,
                 and
                 when
                 the
                 conscience
                 is
                 instructed
                 in
                 its
                 way
                 ,
                 and
                 girt
                 for
                 action
                 ,
                 a
                 light
                 trifling
                 reason
                 ,
                 or
                 an
                 absurd
                 fear
                 hinders
                 it
                 from
                 beginning
                 the
                 journey
                 ,
                 or
                 proceeding
                 in
                 the
                 way
                 ,
                 or
                 resting
                 at
                 the
                 journeys
                 end
                 .
              
               
                 Very
                 often
                 it
                 hath
                 no
                 reason
                 at
                 all
                 for
                 its
                 inducement
                 ,
                 
                 but
                 proceeds
                 from
                 indisposition
                 of
                 body
                 ,
                 pusillanimity
                 ,
                 melancholly
                 ,
                 a
                 troubled
                 head
                 ,
                 sleepless
                 nights
                 ,
                 the
                 society
                 of
                 the
                 timorous
                 from
                 solitariness
                 ,
                 ignorance
                 ,
                 or
                 unseasoned
                 imprudent
                 notices
                 of
                 things
                 ,
                 indigested
                 learning
                 ,
                 strong
                 fancy
                 and
                 weak
                 judgement
                 ;
                 from
                 any
                 thing
                 that
                 may
                 abuse
                 the
                 reason
                 into
                 irresolution
                 and
                 restlesness
                 .
                 It
                 is
                 indeed
                 a
                 direct
                 walking
                 in
                 the
                 dark
                 ,
                 where
                 we
                 see
                 nothing
                 to
                 affright
                 us
                 ,
                 but
                 we
                 fancy
                 many
                 things
                 ,
                 and
                 the
                 phantasms
                 produced
                 in
                 the
                 lower
                 regions
                 of
                 fancy
                 ,
                 and
                 nursed
                 by
                 folly
                 ,
                 and
                 born
                 upon
                 the
                 arms
                 of
                 fear
                 doe
                 trouble
                 us
                 .
              
               
                 But
                 if
                 reason
                 be
                 its
                 parent
                 ,
                 then
                 it
                 is
                 born
                 in
                 the
                 twilight
                 ,
                 
                 and
                 the
                 mother
                 is
                 so
                 little
                 that
                 the
                 daughter
                 is
                 a
                 fly
                 with
                 a
                 short
                 head
                 and
                 a
                 long
                 sting
                 ,
                 enough
                 to
                 trouble
                 a
                 wise
                 man
                 ,
                 but
                 not
                 enough
                 to
                 satisfy
                 the
                 appetite
                 of
                 a
                 little
                 bird
                 .
                 The
                 reason
                 of
                 a
                 scruple
                 is
                 ever
                 as
                 obscure
                 as
                 the
                 light
                 of
                 a
                 Gloworm
                 ,
                 not
                 fit
                 to
                 govern
                 any
                 action
                 ,
                 and
                 yet
                 is
                 suffered
                 to
                 stand
                 in
                 the
                 midst
                 of
                 all
                 its
                 enemies
                 ,
                 and
                 like
                 the
                 flies
                 of
                 Egypt
                 vex
                 and
                 trouble
                 the
                 whole
                 Army
                 .
              
               
                 This
                 disease
                 is
                 most
                 frequent
                 in
                 women
                 ,
                 
                 and
                 monastick
                 persons
                 ,
                 in
                 the
                 sickly
                 and
                 timorous
                 ,
                 and
                 is
                 often
                 procured
                 by
                 excess
                 in
                 religious
                 exercises
                 ,
                 in
                 austerities
                 and
                 disciplines
                 ,
                 indiscreet
                 fastings
                 and
                 pernoctations
                 in
                 prayer
                 ,
                 multitude
                 of
                 humane
                 Laws
                 ,
                 variety
                 of
                 opinions
                 ,
                 the
                 impertinent
                 talk
                 and
                 writings
                 of
                 men
                 that
                 are
                 busily
                 idle
                 :
                 the
                 enemy
                 of
                 mankinde
                 by
                 the
                 weaknesses
                 of
                 the
                 body
                 and
                 understanding
                 enervating
                 the
                 strengths
                 of
                 the
                 spirit
                 ,
                 and
                 making
                 Religion
                 strike
                 it self
                 upon
                 the
                 face
                 by
                 the
                 palsies
                 ,
                 and
                 weak
                 tremblings
                 of
                 its
                 own
                 fingers
                 .
              
               
               
                 William
                 of
                 Osency
                 was
                 a
                 devout
                 man
                 ,
                 
                 and
                 read
                 two
                 or
                 three
                 Books
                 of
                 Religion
                 and
                 devotion
                 very
                 often
                 ,
                 and
                 being
                 pleased
                 with
                 the
                 entertainment
                 of
                 his
                 time
                 ,
                 resolved
                 to
                 spend
                 so
                 many
                 hours
                 every
                 day
                 in
                 reading
                 them
                 ,
                 as
                 he
                 had
                 read
                 over
                 those
                 books
                 several
                 times
                 ;
                 that
                 is
                 ,
                 three
                 hours
                 every
                 day
                 .
                 In
                 a
                 short
                 time
                 he
                 had
                 read
                 over
                 the
                 books
                 three
                 times
                 more
                 ,
                 and
                 began
                 to
                 think
                 that
                 his
                 resolution
                 might
                 be
                 expounded
                 to
                 signify
                 in
                 a
                 current
                 sense
                 ,
                 and
                 that
                 it
                 was
                 to
                 be
                 extended
                 to
                 the
                 future
                 times
                 of
                 his
                 reading
                 ,
                 and
                 that
                 now
                 he
                 was
                 to
                 spend
                 six
                 hours
                 every
                 day
                 in
                 reading
                 those
                 books
                 ,
                 because
                 he
                 had
                 now
                 read
                 them
                 over
                 six
                 times
                 .
                 *
                 He
                 presently
                 considered
                 that
                 in
                 half
                 so
                 long
                 time
                 more
                 by
                 the
                 proportion
                 of
                 this
                 scruple
                 he
                 must
                 be
                 tied
                 to
                 twelve
                 hours
                 every
                 day
                 ,
                 and
                 therefore
                 that
                 this
                 scruple
                 was
                 unreasonable
                 ;
                 that
                 he
                 intended
                 no
                 such
                 thing
                 when
                 he
                 made
                 his
                 resolution
                 ,
                 and
                 therefore
                 that
                 he
                 could
                 not
                 be
                 tied
                 :
                 he
                 knew
                 that
                 a
                 resolution
                 does
                 not
                 binde
                 a
                 mans
                 self
                 in
                 things
                 whose
                 reason
                 does
                 vary
                 ,
                 and
                 where
                 our
                 liberty
                 is
                 intire
                 ,
                 and
                 where
                 no
                 interest
                 of
                 a
                 third
                 person
                 is
                 concerned
                 .
                 He
                 was
                 sure
                 that
                 this
                 scruple
                 would
                 make
                 that
                 sense
                 of
                 the
                 resolution
                 be
                 impossible
                 at
                 last
                 ,
                 and
                 all
                 the
                 way
                 vexatious
                 and
                 intolerable
                 ;
                 he
                 had
                 no
                 leisure
                 to
                 actuate
                 this
                 sense
                 of
                 the
                 words
                 ,
                 and
                 by
                 higher
                 obligations
                 he
                 was
                 faster
                 tied
                 to
                 other
                 duties
                 :
                 he
                 remembred
                 also
                 that
                 now
                 the
                 profit
                 of
                 those
                 good
                 books
                 was
                 receiv'd
                 already
                 and
                 grew
                 less
                 ,
                 and
                 now
                 became
                 chang'd
                 into
                 a
                 trouble
                 and
                 an
                 inconvenience
                 ,
                 and
                 he
                 was
                 sure
                 he
                 could
                 imploy
                 his
                 time
                 better
                 :
                 and
                 yet
                 after
                 all
                 this
                 heap
                 of
                 prudent
                 and
                 religious
                 considerations
                 ,
                 his
                 thoughts
                 revolv'd
                 in
                 a
                 restless
                 circle
                 ,
                 and
                 made
                 him
                 fear
                 he
                 knew
                 not
                 what
                 .
                 He
                 was
                 sure
                 he
                 was
                 not
                 oblig'd
                 ,
                 and
                 yet
                 durst
                 not
                 trust
                 it
                 ;
                 he
                 knew
                 his
                 rule
                 ,
                 and
                 had
                 light
                 enough
                 to
                 walk
                 by
                 it
                 ,
                 but
                 was
                 as
                 fearful
                 to
                 walk
                 in
                 the
                 day
                 as
                 children
                 are
                 in
                 the
                 night
                 .
                 *
                 Well!
                 being
                 weary
                 of
                 his
                 trouble
                 ,
                 he
                 tells
                 his
                 story
                 ,
                 receives
                 advice
                 to
                 proceed
                 according
                 to
                 the
                 sence
                 of
                 his
                 reason
                 ,
                 not
                 to
                 the
                 murmurs
                 of
                 his
                 scruple
                 ;
                 he
                 applies
                 himself
                 accordingly
                 .
                 But
                 then
                 he
                 enters
                 into
                 new
                 fears
                 ;
                 for
                 he
                 rests
                 in
                 this
                 ,
                 that
                 he
                 is
                 not
                 oblig'd
                 to
                 multiply
                 his
                 readings
                 ,
                 but
                 begins
                 to
                 think
                 that
                 he
                 must
                 doe
                 some
                 equal
                 good
                 thing
                 in
                 commutation
                 of
                 the
                 duty
                 ,
                 for
                 though
                 that
                 particular
                 instance
                 become
                 intolerable
                 and
                 impossible
                 ,
                 yet
                 he
                 tied
                 himself
                 to
                 perform
                 that
                 which
                 he
                 beleev'd
                 to
                 be
                 a
                 good
                 thing
                 ,
                 and
                 though
                 he
                 was
                 deceived
                 in
                 the
                 particular
                 ,
                 yet
                 he
                 was
                 right
                 in
                 the
                 general
                 ,
                 and
                 therefore
                 that
                 for
                 the
                 particular
                 he
                 must
                 make
                 an
                 exchange
                 .
                 He
                 does
                 so
                 ;
                 but
                 as
                 he
                 is
                 doing
                 it
                 ,
                 he
                 starts
                 ,
                 and
                 begins
                 to
                 think
                 that
                 every
                 commutation
                 being
                 intended
                 for
                 ease
                 ,
                 is
                 in
                 some
                 sense
                 or
                 other
                 a
                 lessening
                 of
                 his
                 duty
                 ,
                 a
                 diminution
                 of
                 his
                 spiritual
                 interest
                 ,
                 and
                 a
                 note
                 of
                 infirmity
                 ;
                 and
                 then
                 also
                 fears
                 ,
                 that
                 in
                 judging
                 concerning
                 the
                 matter
                 of
                 his
                 commutation
                 he
                 shall
                 be
                 remiss
                 and
                 partial
                 .
                 *
                 Now
                 he
                 considers
                 that
                 he
                 ought
                 to
                 consult
                 with
                 his
                 Superiors
                 ;
                 and
                 as
                 he
                 is
                 going
                 to
                 doe
                 so
                 ,
                 he
                 begins
                 to
                 think
                 that
                 his
                 superior
                 did
                 once
                 chide
                 him
                 for
                 his
                 scruple
                 ,
                 and
                 that
                 now
                 much
                 more
                 he
                 will
                 doe
                 it
                 ,
                 and
                 therefore
                 will
                 rather
                 seek
                 to
                 abolish
                 the
                 opinion
                 of
                 obligation
                 then
                 change
                 it
                 into
                 another
                 burthen
                 ;
                 and
                 since
                 he
                 knows
                 this
                 before
                 hand
                 ,
                 he
                 fears
                 lest
                 it
                 shall
                 be
                 expounded
                 to
                 be
                 in
                 him
                 an
                 artifice
                 to
                 get
                 himself
                 eased
                 or
                 chidden
                 out
                 of
                 his
                 duty
                 ,
                 and
                 cozened
                 from
                 his
                 obligation
                 .
                 *
                 What
                 shall
                 the
                 man
                 doe
                 ?
                 He
                 dares
                 not
                 trust
                 himself
                 ;
                 and
                 if
                 he
                 goes
                 to
                 another
                 ,
                 he
                 thinks
                 that
                 this
                 will
                 the
                 more
                 condemne
                 him
                 ;
                 he
                 suspects
                 himself
                 ,
                 but
                 this
                 other
                 renders
                 him
                 justly
                 to
                 be
                 suspected
                 by
                 himself
                 and
                 others
                 too
                 .
                 *
                 Well!
                 he
                 goes
                 to
                 God
                 and
                 prays
                 him
                 to
                 direct
                 him
                 ;
                 but
                 then
                 he
                 considers
                 that
                 Gods
                 graces
                 are
                 given
                 to
                 us
                 working
                 together
                 with
                 Gods
                 Spirit
                 ,
                 and
                 he
                 fears
                 the
                 work
                 will
                 not
                 be
                 done
                 for
                 him
                 because
                 he
                 fails
                 in
                 his
                 own
                 part
                 of
                 cooperating
                 ;
                 and
                 concerning
                 this
                 he
                 thinks
                 he
                 hath
                 no
                 scruple
                 ,
                 but
                 ce●tain
                 causes
                 of
                 fear
                 .
                 *
                 After
                 a
                 great
                 tumbling
                 of
                 thoughts
                 and
                 sorrows
                 he
                 begins
                 to
                 beleeve
                 that
                 this
                 scrupulousness
                 
                 of
                 conscience
                 is
                 a
                 temptation
                 ,
                 and
                 a
                 punishment
                 of
                 his
                 sins
                 ,
                 and
                 then
                 he
                 heaps
                 up
                 all
                 that
                 ever
                 he
                 did
                 ,
                 and
                 all
                 that
                 he
                 did
                 not
                 ,
                 and
                 all
                 that
                 he
                 might
                 have
                 done
                 ,
                 and
                 seek●ng
                 for
                 remedy
                 grows
                 infinitely
                 worse
                 ,
                 till
                 God
                 at
                 last
                 pitying
                 the
                 innocence
                 and
                 trouble
                 of
                 the
                 man
                 made
                 the
                 evil
                 to
                 sink
                 down
                 with
                 its
                 own
                 weight
                 ,
                 and
                 like
                 a
                 sorrow
                 that
                 breaks
                 the
                 sleep
                 ,
                 at
                 last
                 growing
                 big
                 ,
                 loads
                 the
                 spirits
                 ,
                 and
                 bringing
                 back
                 the
                 sleep
                 that
                 it
                 had
                 driven
                 away
                 ,
                 cures
                 it self
                 by
                 the
                 greatness
                 of
                 its
                 own
                 affliction
                 .
                 In
                 this
                 case
                 ,
                 the
                 Religion
                 is
                 not
                 so
                 great
                 as
                 the
                 affliction
                 .
              
               
                 But
                 because
                 a
                 scruple
                 is
                 a
                 fear
                 ,
                 
                 or
                 a
                 light
                 reason
                 against
                 a
                 stronger
                 and
                 a
                 sufficiently
                 determined
                 understanding
                 ,
                 it
                 can
                 bring
                 no
                 other
                 work
                 to
                 the
                 conscience
                 ,
                 but
                 that
                 it
                 get
                 it self
                 eased
                 of
                 the
                 trouble
                 ,
                 which
                 is
                 to
                 be
                 done
                 by
                 the
                 following
                 Rules
                 .
              
            
             
               
                 RULE
                 2.
                 
                 A
                 Conscience
                 sufficiently
                 instructed
                 by
                 its
                 proper
                 arguments
                 of
                 perswasion
                 ,
                 may
                 without
                 sin
                 proceed
                 to
                 action
                 against
                 the
                 scruple
                 and
                 its
                 weaker
                 arguings
                 or
                 stronger
                 tremblings
                 .
              
               
                 THIS
                 is
                 the
                 best
                 remedy
                 that
                 is
                 in
                 nature
                 and
                 reason
                 .
                 
                 S.
                 Bernard
                 preached
                 rerely
                 well
                 ,
                 and
                 was
                 applauded
                 ,
                 but
                 the
                 Devil
                 offering
                 to
                 him
                 the
                 temptation
                 of
                 vain-glory
                 ,
                 he
                 in
                 his
                 resisting
                 it
                 ,
                 began
                 to
                 think
                 that
                 he
                 had
                 better
                 leave
                 off
                 to
                 preach
                 then
                 begin
                 to
                 be
                 proud
                 ;
                 but
                 instantly
                 the
                 Holy
                 Spirit
                 of
                 God
                 discovered
                 to
                 him
                 the
                 deception
                 ,
                 and
                 the
                 Devils
                 artifice
                 who
                 would
                 at
                 any
                 rate
                 have
                 him
                 leave
                 off
                 to
                 preach
                 ;
                 and
                 he
                 answered
                 ,
                 I
                 neither
                 began
                 for
                 thee
                 ,
                 nor
                 for
                 thee
                 will
                 I
                 leave
                 off
                 .
                 This
                 is
                 a
                 right
                 course
                 in
                 the
                 matter
                 of
                 scruple
                 :
                 
                   proceed
                   to
                   action
                
                 ;
                 and
                 as
                 the
                 reason
                 or
                 the
                 fear
                 in
                 the
                 scruple
                 was
                 not
                 inducement
                 enough
                 to
                 begin
                 ,
                 so
                 neither
                 to
                 leave
                 off
                 .
              
               
                 Against
                 
                   a
                   doubting
                   conscience
                
                 a
                 man
                 may
                 not
                 work
                 ,
                 
                 but
                 against
                 
                   a
                   scrupulous
                
                 he
                 may
                 .
                 For
                 a
                 scrupulous
                 conscience
                 does
                 not
                 take
                 away
                 the
                 proper
                 determination
                 of
                 the
                 understanding
                 ;
                 but
                 it
                 is
                 like
                 a
                 woman
                 handling
                 of
                 a
                 frog
                 or
                 a
                 chicken
                 ,
                 which
                 all
                 their
                 friends
                 tell
                 them
                 can
                 doe
                 them
                 no
                 hurt
                 ,
                 and
                 they
                 are
                 convinced
                 in
                 reason
                 that
                 they
                 cannot
                 ,
                 they
                 beleeve
                 it
                 and
                 know
                 it
                 ,
                 and
                 yet
                 when
                 they
                 take
                 the
                 little
                 creature
                 into
                 their
                 hands
                 they
                 shreek
                 ,
                 and
                 sometimes
                 hold
                 fast
                 and
                 finde
                 their
                 fears
                 confuted
                 ,
                 and
                 sometimes
                 they
                 let
                 goe
                 ,
                 and
                 finde
                 their
                 reason
                 useless
                 .
              
               
                 Valerius
                 of
                 Hippo
                 being
                 used
                 always
                 to
                 fast
                 till
                 high
                 noon
                 of
                 festivals
                 ,
                 
                 falls
                 into
                 an
                 ilness
                 of
                 stomack
                 ,
                 and
                 is
                 advised
                 to
                 eat
                 something
                 in
                 the
                 morning
                 ;
                 all
                 the
                 reason
                 of
                 the
                 world
                 that
                 is
                 considerable
                 and
                 pressing
                 ,
                 tells
                 him
                 he
                 may
                 doe
                 it
                 lawfully
                 ,
                 but
                 because
                 he
                 hath
                 not
                 been
                 used
                 to
                 it
                 ,
                 and
                 good
                 people
                 in
                 health
                 doe
                 not
                 doe
                 it
                 ,
                 he
                 is
                 fearful
                 to
                 doe
                 that
                 which
                 others
                 doe
                 not
                 ,
                 that
                 need
                 it
                 not
                 ;
                 this
                 is
                 a
                 slight
                 ground
                 ,
                 and
                 with
                 it
                 perfectly
                 may
                 stand
                 his
                 practical
                 determination
                 of
                 conscience
                 that
                 it
                 is
                 lawful
                 for
                 him
                 ;
                 which
                 final
                 determination
                 ,
                 because
                 it
                 is
                 the
                 next
                 and
                 immediate
                 rule
                 of
                 actions
                 cannot
                 be
                 impeded
                 by
                 that
                 which
                 suffers
                 this
                 perswasion
                 still
                 to
                 remain
                 ,
                 because
                 the
                 doing
                 onely
                 against
                 
                 such
                 a
                 perswasion
                 can
                 onely
                 be
                 a
                 sin
                 ,
                 for
                 that
                 onely
                 is
                 the
                 transgression
                 of
                 the
                 immediate
                 Law
                 ;
                 to
                 doe
                 conformably
                 to
                 such
                 determination
                 is
                 to
                 doe
                 it
                 with
                 faith
                 ;
                 and
                 if
                 the
                 scruple
                 can
                 lessen
                 it
                 ,
                 yet
                 it
                 onely
                 makes
                 the
                 man
                 the
                 weaker
                 ,
                 but
                 cannot
                 destroy
                 the
                 assent
                 .
              
               
                 Adde
                 to
                 this
                 ,
                 
                 that
                 since
                 scruples
                 doe
                 sometimes
                 make
                 men
                 mad
                 ,
                 doe
                 detriment
                 to
                 our
                 health
                 ,
                 make
                 Religion
                 a
                 burden
                 ,
                 introduce
                 a
                 weariness
                 of
                 spirit
                 and
                 tediousness
                 ,
                 it
                 cannot
                 be
                 a
                 sin
                 to
                 stop
                 all
                 this
                 evil
                 ,
                 and
                 directly
                 to
                 throw
                 away
                 the
                 scruple
                 and
                 proceed
                 to
                 contrary
                 actions
                 .
              
               
                 But
                 this
                 is
                 to
                 be
                 understood
                 onely
                 ,
                 
                 when
                 the
                 scruple
                 is
                 such
                 that
                 it
                 leaves
                 the
                 conscience
                 practically
                 determined
                 .
                 For
                 if
                 the
                 scruple
                 prevails
                 upon
                 his
                 weakness
                 so
                 farre
                 as
                 to
                 rifle
                 the
                 better
                 reasons
                 ,
                 the
                 conscience
                 loses
                 its
                 rule
                 and
                 its
                 security
                 ,
                 and
                 the
                 scruple
                 passes
                 into
                 a
                 doubt
                 ,
                 and
                 the
                 Law
                 into
                 a
                 consultation
                 ,
                 and
                 the
                 judgement
                 into
                 opinion
                 ,
                 and
                 the
                 conscience
                 into
                 an
                 
                   undiscerning
                   ,
                   undetermined
                   faculty
                
                 .
              
               
                 Hither
                 is
                 to
                 be
                 reduced
                 the
                 case
                 of
                 a
                 
                   perplexed
                   conscience
                
                 ;
                 
                 that
                 is
                 ,
                 when
                 men
                 think
                 that
                 which
                 part
                 soever
                 of
                 the
                 contradiction
                 they
                 choose
                 ,
                 they
                 sin
                 ;
                 for
                 though
                 that
                 be
                 impossible
                 to
                 wise
                 men
                 ,
                 yet
                 all
                 men
                 are
                 not
                 wise
                 ;
                 and
                 if
                 it
                 were
                 impossible
                 in
                 the
                 thing
                 ,
                 yet
                 it
                 is
                 certainly
                 possible
                 upon
                 the
                 distempers
                 of
                 some
                 men
                 :
                 and
                 because
                 a
                 man
                 hath
                 contrary
                 reasonings
                 and
                 divided
                 principles
                 within
                 ,
                 as
                 our
                 blessed
                 Lord
                 had
                 a
                 natural
                 desire
                 not
                 to
                 die
                 ,
                 and
                 yet
                 a
                 reasonable
                 and
                 a
                 holy
                 spiritual
                 desire
                 to
                 submit
                 to
                 his
                 Fathers
                 will
                 ,
                 and
                 if
                 he
                 please
                 ,
                 to
                 die
                 ;
                 so
                 hath
                 every
                 man
                 desires
                 to
                 please
                 an
                 appetite
                 ,
                 or
                 secure
                 an
                 interest
                 of
                 secular
                 designs
                 ,
                 and
                 a
                 reason
                 to
                 serve
                 the
                 interest
                 of
                 his
                 spirit
                 in
                 spiritual
                 designs
                 :
                 But
                 although
                 in
                 our
                 blessed
                 Lord
                 the
                 appetites
                 of
                 nature
                 were
                 innocent
                 and
                 obedient
                 ,
                 and
                 the
                 spirit
                 always
                 got
                 a
                 clear
                 victory
                 ,
                 and
                 the
                 flesh
                 resisted
                 not
                 ,
                 yet
                 in
                 us
                 it
                 is
                 not
                 so
                 ;
                 and
                 sometimes
                 spiritual
                 complications
                 doe
                 disturb
                 the
                 question
                 ,
                 and
                 make
                 the
                 temporal
                 end
                 seem
                 religious
                 or
                 pious
                 ;
                 and
                 the
                 contrary
                 pretence
                 is
                 pious
                 too
                 ,
                 and
                 yet
                 a
                 duty
                 will
                 be
                 omitted
                 which
                 way
                 soever
                 be
                 chosen
                 ,
                 or
                 a
                 sin
                 committed
                 as
                 is
                 supposed
                 ;
                 here
                 the
                 case
                 seems
                 hard
                 .
                 *
                 It
                 is
                 certain
                 that
                 there
                 is
                 no
                 such
                 case
                 in
                 the
                 world
                 ,
                 that
                 it
                 is
                 necessary
                 for
                 a
                 man
                 to
                 sin
                 which
                 part
                 soever
                 he
                 takes
                 ,
                 and
                 unless
                 it
                 be
                 his
                 own
                 fault
                 he
                 cannot
                 think
                 so
                 ;
                 but
                 some
                 men
                 are
                 wilde
                 in
                 their
                 reasonings
                 ,
                 and
                 erre
                 in
                 circles
                 ,
                 and
                 cannot
                 untie
                 the
                 knots
                 themselves
                 have
                 knit
                 .
                 Some
                 are
                 weary
                 ,
                 and
                 many
                 are
                 involved
                 ,
                 and
                 more
                 are
                 foolish
                 ;
                 and
                 it
                 is
                 as
                 possible
                 for
                 a
                 man
                 to
                 be
                 a
                 fool
                 in
                 one
                 proposition
                 as
                 in
                 another
                 ,
                 and
                 therefore
                 his
                 error
                 may
                 be
                 this
                 ,
                 that
                 
                   which
                   part
                   soever
                   he
                   chooses
                   he
                   shall
                   sin
                
                 ;
                 what
                 is
                 to
                 be
                 done
                 here
                 is
                 the
                 Question
                 ?
              
               
                 The
                 case
                 is
                 this
                 ;
                 
                 Pratinus
                 a
                 Romane
                 Souldier
                 turns
                 Christian
                 ,
                 and
                 having
                 taken
                 his
                 military
                 Sacrament
                 before
                 ,
                 and
                 still
                 continuing
                 the
                 imployment
                 ,
                 he
                 is
                 commanded
                 to
                 put
                 to
                 death
                 certain
                 criminals
                 ,
                 which
                 he
                 undertakes
                 ,
                 because
                 he
                 is
                 bound
                 to
                 it
                 by
                 his
                 oath
                 .
                 Going
                 to
                 the
                 execution
                 he
                 finds
                 they
                 were
                 condemned
                 for
                 being
                 Christians
                 ;
                 then
                 he
                 starts
                 ,
                 remembring
                 his
                 Sacrament
                 or
                 oath
                 on
                 one
                 side
                 ,
                 and
                 his
                 faith
                 on
                 the
                 other
                 ;
                 that
                 is
                 ,
                 his
                 Religion
                 on
                 both
                 ;
                 by
                 which
                 he
                 is
                 bound
                 neither
                 to
                 be
                 perjured
                 ,
                 nor
                 to
                 kill
                 his
                 Brethren
                 :
                 The
                 Question
                 is
                 not
                 how
                 he
                 might
                 expedite
                 his
                 doubt
                 ,
                 and
                 secure
                 his
                 conscience
                 by
                 choosing
                 the
                 surer
                 part
                 ,
                 but
                 what
                 he
                 is
                 to
                 doe
                 ,
                 this
                 perplexity
                 remaining
                 ,
                 that
                 is
                 ,
                 he
                 not
                 being
                 able
                 to
                 lay
                 aside
                 either
                 part
                 of
                 the
                 doubt
                 ;
                 for
                 his
                 question
                 is
                 not
                 whether
                 of
                 the
                 two
                 he
                 shall
                 doe
                 ,
                 but
                 is
                 perswaded
                 that
                 to
                 doe
                 either
                 is
                 a
                 high
                 crime
                 .
              
               
                 1.
                 
                 Concerning
                 this
                 ,
                 
                 it
                 is
                 evident
                 ,
                 that
                 if
                 the
                 cases
                 be
                 equal
                 ,
                 and
                 the
                 event
                 not
                 to
                 be
                 distinguished
                 by
                 him
                 in
                 the
                 greatness
                 of
                 its
                 consequent
                 or
                 malice
                 of
                 
                 it
                 ,
                 it
                 is
                 indifferent
                 to
                 him
                 which
                 he
                 chooses
                 ;
                 and
                 therefore
                 there
                 can
                 be
                 no
                 Rule
                 given
                 which
                 he
                 must
                 take
                 ,
                 unless
                 he
                 could
                 be
                 convinced
                 of
                 one
                 that
                 it
                 is
                 lawful
                 ,
                 and
                 the
                 other
                 unlawful
                 ;
                 but
                 in
                 his
                 case
                 that
                 not
                 being
                 to
                 be
                 done
                 ,
                 he
                 ought
                 to
                 know
                 that
                 in
                 this
                 case
                 he
                 sins
                 not
                 if
                 he
                 takes
                 either
                 ,
                 because
                 all
                 sin
                 is
                 with
                 liberty
                 and
                 choice
                 ,
                 at
                 least
                 with
                 complacency
                 ;
                 but
                 his
                 error
                 is
                 an
                 infelicity
                 and
                 no
                 sin
                 ,
                 if
                 he
                 neither
                 chooses
                 it
                 ,
                 nor
                 delights
                 in
                 it
                 ,
                 which
                 in
                 the
                 present
                 case
                 he
                 is
                 supposed
                 not
                 to
                 doe
                 .
              
               
                 2.
                 
                 But
                 if
                 in
                 the
                 event
                 of
                 the
                 actions
                 and
                 parts
                 of
                 choice
                 there
                 be
                 a
                 real
                 or
                 apprehended
                 difference
                 ,
                 
                 he
                 is
                 bound
                 to
                 choose
                 that
                 part
                 which
                 he
                 beleeves
                 to
                 be
                 the
                 less
                 sin
                 ;
                 this
                 being
                 a
                 justification
                 of
                 his
                 will
                 ,
                 the
                 best
                 that
                 can
                 be
                 in
                 t●●
                 present
                 case
                 ;
                 but
                 if
                 he
                 chooses
                 that
                 which
                 is
                 of
                 worse
                 event
                 ,
                 he
                 hath
                 nothing
                 to
                 excuse
                 it
                 .
              
            
             
               
                 RULE
                 3.
                 
                 He
                 that
                 is
                 troubled
                 with
                 scruples
                 ,
                 ought
                 to
                 rely
                 upon
                 the
                 judgement
                 of
                 a
                 prudent
                 Guide
                 .
              
               
                 THE
                 reason
                 is
                 ,
                 
                 because
                 his
                 own
                 understanding
                 is
                 troubled
                 and
                 restless
                 ,
                 and
                 yet
                 his
                 reason
                 determined
                 ;
                 and
                 therefore
                 he
                 can
                 but
                 use
                 the
                 best
                 way
                 of
                 cure
                 ,
                 which
                 in
                 his
                 particular
                 is
                 to
                 follow
                 an
                 understanding
                 that
                 is
                 equally
                 determined
                 as
                 is
                 his
                 own
                 ,
                 and
                 yet
                 not
                 so
                 diseased
                 .
              
               
                 Adde
                 to
                 this
                 ,
                 
                 that
                 God
                 hath
                 appointed
                 spiritual
                 persons
                 ,
                 Guides
                 of
                 souls
                 ,
                 whose
                 office
                 is
                 to
                 direct
                 and
                 comfort
                 ,
                 to
                 give
                 peace
                 and
                 conduct
                 ,
                 to
                 refresh
                 the
                 weary
                 ,
                 and
                 to
                 strengthen
                 the
                 weak
                 ,
                 to
                 confirm
                 the
                 strong
                 ,
                 and
                 instruct
                 the
                 doubtful
                 ;
                 and
                 therefore
                 to
                 use
                 their
                 advice
                 is
                 that
                 proper
                 remedy
                 which
                 God
                 hath
                 appointed
                 .
                 *
                 And
                 it
                 hath
                 also
                 in
                 it
                 this
                 advantage
                 ,
                 that
                 there
                 is
                 in
                 it
                 humility
                 of
                 understanding
                 ,
                 a
                 not
                 relying
                 on
                 our
                 own
                 wisdome
                 ,
                 which
                 by
                 way
                 of
                 blessing
                 and
                 disposition
                 will
                 obtain
                 of
                 God
                 that
                 we
                 be
                 directed
                 .
                 
                 
                   Consule
                   bonos
                   ,
                   prudentésque
                   viros
                   ,
                   &
                   acquiesce
                   eis
                   ,
                
                 was
                 an
                 old
                 advice
                 ,
                 and
                 derived
                 from
                 Solomon
                 and
                 
                   Tobit
                   ;
                   lean
                   not
                   on
                   thy
                   own
                   understanding
                
                 ;
                 but
                 ask
                 counsel
                 of
                 all
                 that
                 are
                 wise
                 ,
                 and
                 despise
                 not
                 any
                 counsel
                 that
                 is
                 profitable
                 .
              
            
             
               
                 RULE
                 4.
                 
                 When
                 a
                 doubt
                 is
                 resolved
                 in
                 the
                 entrance
                 of
                 an
                 action
                 ,
                 we
                 must
                 judge
                 of
                 our
                 action
                 afterwards
                 by
                 the
                 same
                 measures
                 as
                 before
                 ;
                 for
                 he
                 that
                 changes
                 his
                 measures
                 ,
                 turns
                 his
                 doubt
                 into
                 a
                 scruple
                 .
              
               
                 THE
                 reason
                 of
                 the
                 Rule
                 is
                 this
                 ,
                 
                 That
                 which
                 is
                 sufficient
                 for
                 
                   satisfaction
                   before
                
                 ,
                 is
                 sufficient
                 for
                 
                   peace
                   afterwards
                
                 .
                 A
                 Christian
                 in
                 the
                 Diocese
                 of
                 Salamis
                 being
                 faint
                 in
                 his
                 stomack
                 before
                 the
                 reception
                 of
                 the
                 holy
                 Sacrament
                 ,
                 disputes
                 whether
                 he
                 may
                 take
                 a
                 cordial
                 or
                 a
                 glass
                 of
                 wine
                 .
                 Upon
                 inquiry
                 he
                 is
                 
                 told
                 ,
                 That
                 to
                 receive
                 the
                 holy
                 Sacrament
                 
                   virgine
                   salivâ
                
                 ,
                 fasting
                 is
                 a
                 custome
                 of
                 the
                 Church
                 later
                 then
                 the
                 times
                 of
                 the
                 Apostles
                 ,
                 as
                 appears
                 by
                 the
                 Corinthian
                 usages
                 mentioned
                 by
                 S.
                 Paul
                 ;
                 that
                 it
                 having
                 no
                 authority
                 but
                 custome
                 ,
                 no
                 sanction
                 but
                 a
                 
                   pious
                   fancy
                
                 ,
                 and
                 a
                 little
                 proportion
                 and
                 analogy
                 of
                 reverence
                 ,
                 it
                 ought
                 to
                 yeeld
                 to
                 the
                 elicite
                 acts
                 of
                 charity
                 :
                 Upon
                 this
                 account
                 he
                 being
                 satisfied
                 ,
                 drinks
                 a
                 little
                 ,
                 is
                 well
                 ,
                 and
                 communicates
                 with
                 health
                 ,
                 and
                 joy
                 ,
                 and
                 holiness
                 .
                 But
                 afterwards
                 reflecting
                 upon
                 what
                 he
                 had
                 done
                 ,
                 he
                 begins
                 to
                 fear
                 he
                 had
                 not
                 done
                 well
                 ;
                 that
                 he
                 had
                 done
                 against
                 the
                 customes
                 of
                 the
                 Church
                 ,
                 that
                 it
                 was
                 
                   at
                   least
                   infirmity
                
                 in
                 him
                 ,
                 and
                 upon
                 what
                 account
                 with
                 God
                 that
                 should
                 be
                 ,
                 which
                 in
                 his
                 own
                 most
                 gentle
                 sentence
                 was
                 at
                 least
                 ,
                 infirmity
                 ,
                 he
                 knew
                 not
                 ;
                 and
                 twenty
                 other
                 little
                 things
                 he
                 thought
                 of
                 ,
                 which
                 signified
                 nothing
                 ,
                 but
                 did
                 somethi●●
                 ,
                 they
                 meant
                 no
                 good
                 ,
                 but
                 did
                 great
                 evil
                 :
                 and
                 finding
                 himself
                 got
                 into
                 a
                 ne●●●le
                 calls
                 for
                 help
                 ,
                 but
                 is
                 told
                 that
                 he
                 must
                 get
                 out
                 of
                 it
                 by
                 the
                 same
                 way
                 that
                 he
                 came
                 in
                 ,
                 and
                 that
                 which
                 was
                 the
                 sufficient
                 cause
                 of
                 his
                 doing
                 the
                 action
                 ,
                 was
                 sufficient
                 also
                 for
                 the
                 justification
                 of
                 it
                 ,
                 and
                 let
                 him
                 confront
                 the
                 reasons
                 which
                 introduc'd
                 the
                 action
                 against
                 these
                 flies
                 and
                 little
                 pretensions
                 which
                 disturb
                 his
                 minde
                 ,
                 and
                 he
                 shall
                 finde
                 that
                 he
                 hath
                 reason
                 to
                 be
                 ashamed
                 of
                 debauching
                 and
                 prostituting
                 his
                 understanding
                 to
                 such
                 trifles
                 and
                 images
                 of
                 argument
                 :
                 For
                 let
                 a
                 man
                 look
                 to
                 his
                 grounds
                 when
                 he
                 begins
                 to
                 act
                 ,
                 and
                 when
                 he
                 hath
                 acted
                 ,
                 let
                 him
                 remember
                 that
                 he
                 did
                 his
                 duty
                 ,
                 and
                 give
                 God
                 thanks
                 .
                 For
                 if
                 any
                 just
                 cause
                 appear
                 for
                 which
                 he
                 ought
                 to
                 reprove
                 his
                 former
                 determination
                 ;
                 that
                 just
                 cause
                 can
                 have
                 no
                 influence
                 upon
                 what
                 is
                 past
                 ,
                 if
                 the
                 first
                 proceeding
                 was
                 probable
                 ,
                 and
                 reasonable
                 ,
                 and
                 dis-interest
                 .
                 He
                 knows
                 something
                 which
                 he
                 did
                 not
                 know
                 before
                 ;
                 and
                 for
                 the
                 time
                 to
                 come
                 is
                 to
                 walk
                 by
                 this
                 newly
                 kindled
                 taper
                 ,
                 but
                 if
                 he
                 in
                 the
                 first
                 instance
                 walked
                 by
                 all
                 the
                 light
                 he
                 had
                 ,
                 he
                 is
                 not
                 tied
                 to
                 walk
                 it
                 over
                 again
                 :
                 for
                 as
                 God
                 will
                 not
                 of
                 a
                 child
                 exact
                 the
                 prudence
                 and
                 cautions
                 of
                 a
                 man
                 ,
                 but
                 in
                 every
                 age
                 expects
                 a
                 duty
                 answerable
                 to
                 the
                 abilities
                 of
                 it
                 ;
                 so
                 it
                 is
                 in
                 all
                 the
                 stages
                 of
                 our
                 reason
                 ,
                 and
                 growing
                 understanding
                 .
                 According
                 to
                 what
                 we
                 have
                 ,
                 and
                 not
                 according
                 to
                 what
                 we
                 have
                 not
                 we
                 shall
                 give
                 accounts
                 .
                 This
                 is
                 intended
                 to
                 prove
                 that
                 if
                 we
                 proceed
                 probably
                 ,
                 we
                 are
                 not
                 tied
                 to
                 sorrow
                 and
                 repentance
                 ,
                 though
                 afterwards
                 we
                 finde
                 a
                 greater
                 reason
                 to
                 the
                 contrary
                 ;
                 but
                 this
                 concludes
                 more
                 in
                 the
                 present
                 question
                 of
                 scruple
                 ,
                 in
                 which
                 the
                 greater
                 probability
                 goes
                 before
                 ,
                 and
                 the
                 less
                 comes
                 after
                 .
              
               
                 
                   But
                   the
                   Rule
                   is
                   to
                   be
                   managed
                   with
                   these
                   Cautions
                   :
                
              
               
                 1.
                 
                 Take
                 heed
                 that
                 in
                 the
                 beginning
                 we
                 doe
                 not
                 mistake
                 our
                 desires
                 to
                 have
                 it
                 done
                 ,
                 
                 for
                 a
                 sufficient
                 warrant
                 that
                 it
                 may
                 .
                 For
                 if
                 we
                 enter
                 in
                 at
                 a
                 wrong
                 door
                 ,
                 or
                 at
                 the
                 windows
                 ,
                 we
                 must
                 goe
                 back
                 ,
                 and
                 cannot
                 own
                 that
                 entrance
                 which
                 was
                 like
                 a
                 Theef
                 ,
                 or
                 that
                 action
                 which
                 was
                 done
                 with
                 more
                 craft
                 then
                 prudence
                 .
              
               
                 2.
                 
                 Be
                 not
                 too
                 easy
                 in
                 the
                 arguments
                 of
                 probation
                 .
                 
                 For
                 although
                 in
                 actions
                 concerning
                 our
                 eternal
                 interest
                 ,
                 God
                 expects
                 no
                 more
                 of
                 us
                 but
                 that
                 we
                 should
                 walk
                 by
                 the
                 measures
                 of
                 a
                 man
                 ;
                 yet
                 we
                 doe
                 not
                 perform
                 our
                 duty
                 if
                 we
                 act
                 by
                 the
                 measures
                 of
                 a
                 child
                 or
                 a
                 fool
                 .
                 If
                 we
                 could
                 doe
                 no
                 better
                 ,
                 the
                 action
                 might
                 be
                 more
                 reprovable
                 then
                 the
                 man
                 ;
                 but
                 if
                 we
                 could
                 consider
                 better
                 and
                 wiser
                 then
                 when
                 we
                 reflect
                 afterwards
                 upon
                 what
                 we
                 did
                 before
                 ,
                 and
                 finde
                 a
                 fault
                 or
                 a
                 sin
                 ,
                 a
                 negligence
                 or
                 an
                 avoidable
                 error
                 in
                 the
                 principle
                 ,
                 we
                 cannot
                 from
                 thence
                 bring
                 rest
                 and
                 confidence
                 to
                 our
                 consciences
                 .
              
               
                 3.
                 
                 Separate
                 your
                 question
                 as
                 much
                 as
                 you
                 can
                 from
                 interest
                 ,
                 
                 that
                 your
                 determination
                 and
                 inquiry
                 be
                 pure
                 ;
                 and
                 if
                 more
                 arguments
                 occurre
                 afterwards
                 then
                 did
                 in
                 the
                 first
                 inquiry
                 ,
                 remember
                 that
                 it
                 was
                 well
                 enough
                 at
                 first
                 ,
                 
                 if
                 it
                 was
                 probable
                 enough
                 ;
                 and
                 for
                 the
                 rest
                 ,
                 
                   pray
                   to
                   God
                   to
                   accept
                   you
                   ,
                
                 if
                 you
                 did
                 well
                 and
                 wisely
                 ,
                 and
                 
                   to
                   pardon
                   you
                
                 in
                 what
                 was
                 done
                 amiss
                 ,
                 or
                 negligently
                 ,
                 or
                 imperfectly
                 .
              
            
             
               
                 RULE
                 5.
                 
                 A
                 scrupulous
                 Conscience
                 is
                 to
                 be
                 cured
                 by
                 remedies
                 proper
                 to
                 the
                 disease
                 ,
                 and
                 remedies
                 proper
                 to
                 the
                 man.
                 
              
               
                 THat
                 is
                 ,
                 
                 there
                 are
                 some
                 advices
                 which
                 are
                 directly
                 intended
                 for
                 the
                 lessening
                 the
                 scruple
                 ,
                 and
                 some
                 others
                 which
                 take
                 away
                 the
                 scruple
                 by
                 curing
                 the
                 man
                 ,
                 and
                 taking
                 off
                 his
                 distemperature
                 .
                 Those
                 which
                 are
                 directly
                 intended
                 against
                 the
                 scruple
                 ,
                 besides
                 the
                 Rules
                 before
                 described
                 ,
                 are
                 these
                 :
              
               
                 
                   Remedies
                   against
                   the
                   Scruple
                
                 .
              
               
                 1.
                 
                 Let
                 the
                 afflicted
                 and
                 disquiet
                 man
                 often
                 meditate
                 of
                 the
                 infinite
                 goodness
                 of
                 God
                 ,
                 
                 and
                 how
                 his
                 justice
                 is
                 equity
                 ,
                 and
                 his
                 jndgements
                 are
                 in
                 mercy
                 ;
                 that
                 he
                 judges
                 us
                 by
                 what
                 we
                 heartily
                 endevour
                 ,
                 but
                 does
                 not
                 put
                 our
                 infelicities
                 into
                 our
                 accounts
                 of
                 sins
                 .
              
               
                 2.
                 
                 Let
                 him
                 be
                 instructed
                 that
                 all
                 Laws
                 Divine
                 and
                 Humane
                 are
                 desirous
                 of
                 sweet
                 and
                 merciful
                 interpretations
                 ,
                 
                 and
                 that
                 of
                 themselves
                 they
                 love
                 to
                 yeeld
                 to
                 necessity
                 and
                 to
                 charity
                 ;
                 and
                 that
                 severity
                 and
                 exactness
                 of
                 measures
                 is
                 not
                 onely
                 contrary
                 to
                 the
                 goodness
                 ,
                 but
                 to
                 the
                 justice
                 of
                 God
                 ,
                 who
                 therefore
                 will
                 pity
                 us
                 because
                 we
                 are
                 made
                 of
                 dust
                 ,
                 and
                 are
                 a
                 lump
                 of
                 folly
                 and
                 unavoidable
                 infirmities
                 ;
                 and
                 by
                 the
                 same
                 justice
                 by
                 which
                 God
                 
                   is
                   eternally
                   angry
                
                 withthe
                 fallen
                 Angels
                 ,
                 by
                 the
                 same
                 justice
                 he
                 
                   is
                   not
                   finally
                   angry
                
                 with
                 man
                 for
                 his
                 first
                 follies
                 ,
                 and
                 pities
                 all
                 his
                 unavoidable
                 evils
                 .
              
               
                 3.
                 
                 Let
                 it
                 be
                 remembred
                 that
                 charity
                 is
                 the
                 fulfilling
                 the
                 Law
                 ,
                 
                 and
                 by
                 the
                 degrees
                 of
                 it
                 a
                 man
                 tends
                 to
                 perfection
                 ,
                 and
                 not
                 by
                 forms
                 and
                 tittles
                 of
                 the
                 letter
                 ,
                 and
                 apices
                 of
                 the
                 handwriting
                 of
                 ordinances
                 .
                 And
                 that
                 if
                 he
                 loves
                 God
                 and
                 
                   does
                   his
                   best
                
                 ,
                 and
                 concerning
                 the
                 
                   doing
                   his
                   best
                
                 make
                 the
                 same
                 judgements
                 real
                 and
                 material
                 ,
                 that
                 he
                 does
                 of
                 the
                 other
                 actions
                 of
                 his
                 life
                 ,
                 he
                 certainly
                 does
                 all
                 that
                 can
                 belong
                 to
                 him
                 ,
                 and
                 all
                 that
                 which
                 can
                 be
                 wise
                 and
                 safe
                 .
                 He
                 that
                 acts
                 according
                 to
                 the
                 
                   reason
                   of
                   a
                   man
                
                 ,
                 ought
                 to
                 have
                 
                   the
                   confidences
                   of
                   a
                   man
                
                 ,
                 for
                 no
                 other
                 confidence
                 can
                 be
                 reasonable
                 .
                 That
                 is
                 charity
                 that
                 we
                 doe
                 carefully
                 and
                 wisely
                 ,
                 and
                 follow
                 the
                 best
                 we
                 can
                 .
              
               
                 4.
                 
                 Let
                 it
                 be
                 considered
                 that
                 to
                 incline
                 to
                 the
                 scruple
                 ,
                 
                 and
                 neglect
                 the
                 stronger
                 reason
                 that
                 stands
                 against
                 it
                 ,
                 is
                 to
                 take
                 the
                 worse
                 end
                 ,
                 it
                 is
                 to
                 doe
                 that
                 which
                 must
                 seem
                 worse
                 ;
                 and
                 then
                 it
                 may
                 be
                 remembred
                 ,
                 that
                 if
                 the
                 man
                 is
                 afraid
                 and
                 troubled
                 with
                 the
                 trifle
                 ,
                 with
                 the
                 scruple
                 ,
                 when
                 he
                 hath
                 stronger
                 reason
                 to
                 secure
                 him
                 ,
                 if
                 he
                 yeelds
                 to
                 the
                 scruple
                 and
                 neglects
                 the
                 stronger
                 reason
                 ,
                 the
                 neglect
                 of
                 that
                 will
                 run
                 upon
                 him
                 like
                 a
                 torrent
                 and
                 a
                 whirlewind
                 ,
                 and
                 the
                 scruple
                 ,
                 or
                 the
                 bulrush
                 will
                 not
                 support
                 his
                 building
                 .
              
               
                 5.
                 
                 Since
                 the
                 very
                 design
                 of
                 the
                 Euangelical
                 Covenant
                 is
                 ,
                 
                 that
                 our
                 duty
                 be
                 demanded
                 ,
                 and
                 our
                 sins
                 accounted
                 for
                 ,
                 according
                 to
                 the
                 measures
                 of
                 a
                 man
                 ,
                 
                 and
                 not
                 by
                 the
                 proportions
                 of
                 an
                 Angel
                 ;
                 and
                 that
                 all
                 our
                 infirmities
                 and
                 ignorances
                 ,
                 and
                 unavoidable
                 prejudices
                 are
                 taken
                 into
                 account
                 ,
                 beside
                 the
                 infinite
                 remissions
                 on
                 Gods
                 part
                 ,
                 it
                 will
                 follow
                 that
                 by
                 this
                 goodness
                 of
                 God
                 and
                 a
                 moral
                 diligence
                 ,
                 and
                 a
                 good
                 heart
                 we
                 are
                 secured
                 ,
                 but
                 we
                 can
                 never
                 be
                 secured
                 by
                 our
                 own
                 measures
                 .
                 For
                 let
                 us
                 weigh
                 never
                 so
                 exactly
                 ,
                 we
                 may
                 miss
                 some
                 granes
                 or
                 scruples
                 ,
                 but
                 to
                 snatch
                 greedily
                 at
                 the
                 little
                 overrunning
                 dust
                 of
                 the
                 ballance
                 ,
                 and
                 to
                 throw
                 away
                 the
                 massive
                 ingots
                 that
                 sunk
                 the
                 scales
                 down
                 ,
                 is
                 the
                 greatest
                 folly
                 in
                 the
                 world
                 .
              
               
                 6.
                 
                 The
                 lines
                 of
                 duty
                 are
                 set
                 down
                 so
                 clear
                 and
                 legible
                 ,
                 
                 are
                 so
                 agreeable
                 to
                 reason
                 ,
                 so
                 demonstrable
                 upon
                 their
                 proper
                 principles
                 ,
                 are
                 so
                 easy
                 and
                 plain
                 ,
                 that
                 we
                 need
                 not
                 run
                 into
                 corners
                 ,
                 and
                 sneaking
                 by-lanes
                 to
                 finde
                 it
                 out
                 :
                 If
                 by
                 little
                 undiscerned
                 minutes
                 we
                 were
                 to
                 stand
                 or
                 fall
                 ,
                 though
                 now
                 there
                 are
                 but
                 few
                 that
                 shall
                 be
                 saved
                 ,
                 yet
                 but
                 a
                 few
                 of
                 those
                 few
                 should
                 escape
                 eternal
                 death
                 .
                 The
                 counsels
                 of
                 God
                 are
                 not
                 like
                 the
                 Oracles
                 of
                 Apollo
                 ,
                 double
                 in
                 their
                 sense
                 ,
                 intricate
                 in
                 their
                 expression
                 ,
                 secret
                 in
                 their
                 meaning
                 ,
                 deceitful
                 in
                 their
                 measures
                 ,
                 and
                 otherwise
                 in
                 the
                 event
                 then
                 they
                 could
                 be
                 in
                 their
                 expectation
                 .
                 But
                 the
                 word
                 of
                 God
                 in
                 the
                 lines
                 of
                 duty
                 is
                 open
                 as
                 the
                 face
                 of
                 heaven
                 ,
                 bright
                 as
                 the
                 Moon
                 ,
                 healthful
                 as
                 the
                 Suns
                 influence
                 ;
                 and
                 this
                 is
                 certainly
                 true
                 ,
                 that
                 when
                 a
                 thing
                 becomes
                 obscure
                 ,
                 though
                 it
                 may
                 oblige
                 us
                 to
                 a
                 prudent
                 search
                 ,
                 yet
                 it
                 binds
                 us
                 not
                 under
                 a
                 guilt
                 ,
                 but
                 onely
                 so
                 farre
                 as
                 it
                 is
                 or
                 may
                 be
                 plainly
                 understood
                 .
              
               
                 But
                 in
                 the
                 case
                 of
                 a
                 
                   scrupulous
                   conscience
                
                 ,
                 
                 it
                 is
                 not
                 the
                 thing
                 so
                 much
                 that
                 troubles
                 the
                 minde
                 ,
                 as
                 the
                 indisposition
                 of
                 the
                 part
                 ,
                 the
                 man
                 hath
                 a
                 vicious
                 tenderness
                 ;
                 it
                 is
                 melancholy
                 and
                 fear
                 ,
                 and
                 as
                 
                   very
                   accident
                
                 can
                 trouble
                 the
                 miserable
                 ,
                 so
                 
                   every
                   fancy
                
                 can
                 affright
                 the
                 timorous
                 ;
                 the
                 chiefest
                 remedies
                 therefore
                 must
                 be
                 by
                 applications
                 to
                 the
                 man
                 ,
                 to
                 cure
                 his
                 distemper
                 ,
                 and
                 then
                 the
                 scruple
                 will
                 work
                 no
                 more
                 then
                 its
                 own
                 activity
                 will
                 enable
                 it
                 ,
                 and
                 that
                 is
                 but
                 little
                 and
                 inconsiderable
                 .
              
               
                 
                   Advices
                   to
                   the
                   scrupulous
                   man.
                
                 
              
               
                 1.
                 
                 The
                 case
                 of
                 the
                 scrupulous
                 man
                 is
                 so
                 full
                 of
                 variety
                 ,
                 or
                 uncertainty
                 rather
                 that
                 it
                 is
                 as
                 easy
                 to
                 govern
                 chance
                 ,
                 
                 and
                 to
                 give
                 rules
                 to
                 contingency
                 as
                 to
                 him
                 .
                 In
                 all
                 other
                 cases
                 there
                 is
                 a
                 measure
                 and
                 a
                 limit
                 ,
                 and
                 therefore
                 a
                 remedy
                 can
                 be
                 proportioned
                 to
                 it
                 ;
                 but
                 in
                 this
                 ,
                 fear
                 is
                 the
                 disease
                 ,
                 and
                 that
                 alone
                 is
                 infinite
                 ;
                 and
                 as
                 it
                 commences
                 oftentimes
                 without
                 cause
                 ,
                 so
                 it
                 proceeds
                 without
                 limit
                 .
                 For
                 by
                 what
                 reason
                 it
                 entred
                 in
                 ,
                 by
                 the
                 same
                 it
                 may
                 grow
                 ;
                 that
                 is
                 ,
                 without
                 any
                 cause
                 at
                 all
                 it
                 may
                 increase
                 for
                 ever
                 .
                 *
                 But
                 for
                 the
                 remedy
                 ,
                 this
                 is
                 considerable
                 ;
                 That
                 the
                 worse
                 it
                 is
                 ,
                 the
                 better
                 it
                 may
                 be
                 remedied
                 ,
                 if
                 we
                 could
                 consider
                 .
                 For
                 when
                 fear
                 is
                 grown
                 so
                 bigge
                 that
                 it
                 is
                 unreasonable
                 ,
                 the
                 cure
                 is
                 ready
                 and
                 plain
                 ,
                 that
                 
                   it
                   must
                
                 be
                 laid
                 aside
                 because
                 it
                 is
                 intolerable
                 ,
                 and
                 
                   it
                   may
                
                 because
                 it
                 is
                 unreasonable
                 .
                 When
                 it
                 comes
                 from
                 a
                 just
                 cause
                 ,
                 that
                 just
                 cause
                 is
                 usually
                 the
                 limit
                 of
                 it
                 :
                 but
                 when
                 it
                 is
                 vast
                 and
                 infinite
                 it
                 hath
                 no
                 cause
                 ,
                 but
                 weaknesse
                 ,
                 and
                 it
                 appears
                 enough
                 in
                 the
                 instances
                 ;
                 for
                 the
                 scrupulous
                 man
                 fears
                 concerning
                 those
                 things
                 where
                 he
                 ought
                 to
                 be
                 most
                 confident
                 ;
                 he
                 fears
                 that
                 God
                 is
                 angry
                 with
                 him
                 for
                 not
                 doing
                 his
                 duty
                 ,
                 and
                 yet
                 he
                 does
                 whatsoever
                 he
                 can
                 learn
                 to
                 be
                 his
                 duty
                 .
                 *
                 This
                 is
                 a
                 complication
                 of
                 evils
                 ,
                 as
                 melancholy
                 is
                 of
                 diseases
                 .
                 The
                 scrupulous
                 man
                 is
                 timorous
                 ,
                 and
                 sad
                 ,
                 and
                 uneasy
                 ,
                 and
                 he
                 knows
                 not
                 why
                 .
                 As
                 the
                 melancholy
                 man
                 muses
                 long
                 ,
                 and
                 to
                 no
                 purpose
                 ,
                 he
                 thinks
                 much
                 ,
                 but
                 thinks
                 of
                 nothing
                 ;
                 so
                 the
                 scrupulous
                 man
                 fears
                 exceedingly
                 ,
                 but
                 he
                 knows
                 not
                 what
                 nor
                 why
                 .
                 It
                 is
                 a
                 Religious
                 melancholy
                 ,
                 and
                 
                 when
                 it
                 appears
                 to
                 be
                 a
                 disease
                 and
                 a
                 temptation
                 ,
                 there
                 needs
                 no
                 more
                 argument
                 against
                 its
                 entertainment
                 .
                 We
                 must
                 rudely
                 throw
                 it
                 away
                 .
              
               
                 2.
                 
                 He
                 that
                 is
                 vexed
                 with
                 scruples
                 ,
                 
                 must
                 fly
                 to
                 God
                 by
                 prayer
                 and
                 fasting
                 ,
                 that
                 this
                 lunacy
                 and
                 spirit
                 of
                 illusion
                 which
                 sometimes
                 
                   throws
                   him
                   into
                   the
                   fire
                
                 ,
                 and
                 
                   sometimes
                   into
                   the
                   water
                
                 may
                 be
                 ejected
                 ,
                 and
                 the
                 Spirit
                 of
                 God
                 ,
                 and
                 the
                 Spirit
                 of
                 wisdome
                 may
                 come
                 in
                 substitution
                 according
                 to
                 the
                 promise
                 so
                 often
                 recorded
                 in
                 the
                 holy
                 Scriptures
                 .
                 
              
               
                 3.
                 
                 Let
                 the
                 scrupulous
                 man
                 change
                 the
                 tremblings
                 of
                 his
                 spirit
                 to
                 a
                 more
                 considerable
                 object
                 ,
                 
                 and
                 be
                 sure
                 if
                 he
                 fears
                 little
                 things
                 ,
                 let
                 him
                 fear
                 great
                 things
                 greatly
                 ,
                 every
                 known
                 sin
                 let
                 him
                 be
                 sure
                 to
                 avoid
                 ,
                 little
                 or
                 great
                 ,
                 for
                 by
                 this
                 
                   purity
                   he
                   shall
                   see
                   God
                
                 ,
                 and
                 the
                 things
                 of
                 God
                 ,
                 peace
                 and
                 truth
                 ,
                 and
                 the
                 honesty
                 of
                 his
                 heart
                 will
                 bear
                 him
                 out
                 from
                 the
                 mischief
                 ,
                 if
                 not
                 quit
                 from
                 the
                 trouble
                 of
                 the
                 scruple
                 :
                 *
                 at
                 no
                 hand
                 let
                 it
                 be
                 endured
                 that
                 he
                 should
                 think
                 this
                 disease
                 or
                 vicious
                 tenderness
                 in
                 spirit
                 is
                 able
                 to
                 excuse
                 him
                 from
                 his
                 duty
                 in
                 greater
                 things
                 .
                 Some
                 scruple
                 at
                 an
                 innocent
                 ceremony
                 ,
                 and
                 against
                 all
                 conviction
                 and
                 armes
                 of
                 reason
                 will
                 be
                 troubled
                 and
                 will
                 not
                 understand
                 ;
                 this
                 is
                 very
                 bad
                 ,
                 but
                 it
                 is
                 worse
                 that
                 he
                 should
                 think
                 himself
                 the
                 more
                 godly
                 man
                 for
                 being
                 thus
                 troubled
                 and
                 diseased
                 ,
                 and
                 that
                 upon
                 this
                 account
                 he
                 shall
                 fall
                 out
                 with
                 Government
                 and
                 
                   despise
                   it
                
                 ,
                 this
                 man
                 nurses
                 his
                 scruple
                 till
                 it
                 proves
                 his
                 death
                 ,
                 and
                 instead
                 of
                 curing
                 a
                 bile
                 ,
                 dies
                 with
                 a
                 cancer
                 ,
                 and
                 is
                 like
                 a
                 man
                 that
                 hath
                 strained
                 his
                 foot
                 and
                 keeps
                 his
                 bed
                 for
                 ease
                 ,
                 but
                 by
                 lying
                 there
                 long
                 falls
                 into
                 a
                 lipothymie
                 ,
                 and
                 that
                 bears
                 him
                 to
                 his
                 grave
                 .
              
               
                 4.
                 
                 Let
                 the
                 scrupulous
                 man
                 avoid
                 all
                 excess
                 in
                 mortifications
                 and
                 corporal
                 austerities
                 ,
                 
                 because
                 there
                 are
                 apt
                 to
                 trouble
                 the
                 body
                 ,
                 and
                 consequently
                 to
                 disorder
                 the
                 minde
                 ,
                 and
                 by
                 the
                 prevailing
                 fond
                 perswasions
                 of
                 the
                 world
                 they
                 usually
                 produce
                 great
                 opinions
                 of
                 sanctity
                 and
                 ignorant
                 confidences
                 of
                 G●ds
                 favour
                 ,
                 and
                 by
                 spending
                 the
                 religion
                 of
                 the
                 man
                 in
                 exterior
                 significations
                 make
                 him
                 apt
                 to
                 take
                 his
                 measures
                 from
                 imperfect
                 notices
                 ,
                 and
                 then
                 his
                 religion
                 shall
                 be
                 scruple
                 and
                 impertinency
                 ,
                 full
                 of
                 trouble
                 ,
                 but
                 good
                 and
                 profitable
                 for
                 little
                 or
                 nothing
                 .
                 
                 
                   Admiratione
                   digna
                   sunt
                
                 (
                 saith
                 
                   Cardan
                   )
                   quae
                   per
                   jejunium
                   hoc
                   modo
                   contingunt
                   :
                   somnia
                   ,
                   superstitio
                   ,
                   contemptus
                   tormentorum
                   ,
                   mortis
                   desiderium
                   ,
                   obstinata
                   opinio
                   ,
                   insania
                   :
                   jejunium
                   naturalitèr
                   praeparat
                   ad
                   haec
                   omnia
                   .
                
                 It
                 is
                 wonderful
                 to
                 consider
                 what
                 strange
                 products
                 there
                 are
                 of
                 fasting
                 :
                 Dreams
                 superstition
                 ,
                 contempt
                 of
                 torments
                 ,
                 desire
                 of
                 death
                 ,
                 obstinacy
                 in
                 opinion
                 ,
                 and
                 madness
                 .
                 To
                 all
                 these
                 ,
                 fasting
                 does
                 naturally
                 prepare
                 us
                 :
                 and
                 concerning
                 S.
                 Hilarion
                 it
                 is
                 reported
                 by
                 S.
                 
                   Hierome
                   ,
                   Ita
                   attenuatus
                   fuit
                   jejunio
                   &
                   vigiliis
                   in
                   tantum
                   exeso
                   corpore
                   ut
                   ossibus
                   vix
                   haerebat
                   :
                
                 
                 
                   unde
                   nocte
                   infantum
                   vagitus
                   ,
                   balatus
                   pecorum
                   ,
                   mugitus
                   boum
                   ,
                   voces
                   &
                   ludibria
                   daemonum
                   ,
                   &c.
                
                 that
                 he
                 was
                 so
                 lean
                 and
                 dried
                 with
                 fasting
                 and
                 watching
                 ,
                 that
                 his
                 flesh
                 did
                 scarce
                 cleave
                 to
                 his
                 bone
                 :
                 Then
                 his
                 desires
                 and
                 capacity
                 of
                 sleep
                 went
                 away
                 ,
                 and
                 for
                 want
                 of
                 sleep
                 he
                 must
                 needs
                 grow
                 light
                 headed
                 ,
                 and
                 then
                 the
                 illusions
                 of
                 the
                 Devil
                 were
                 prepared
                 and
                 certain
                 to
                 prevail
                 ;
                 then
                 his
                 brains
                 crowed
                 ,
                 and
                 he
                 heard
                 in
                 the
                 desert
                 children
                 crying
                 ,
                 sheep
                 bleating
                 ,
                 bulls
                 lowing
                 ,
                 and
                 ratling
                 of
                 chains
                 ,
                 and
                 all
                 the
                 phantastick
                 noises
                 raised
                 by
                 the
                 Devil
                 .
                 Much
                 to
                 the
                 same
                 purpose
                 is
                 by
                 S.
                 Athanasius
                 reported
                 of
                 S.
                 Anthony
                 .
                 It
                 was
                 this
                 excess
                 that
                 made
                 S.
                 Hierome
                 so
                 scrupulous
                 in
                 reading
                 of
                 Tullies
                 Orations
                 ;
                 it
                 was
                 not
                 an
                 Angel
                 ,
                 but
                 his
                 own
                 dreams
                 that
                 whipp'd
                 him
                 for
                 making
                 and
                 reading
                 good
                 Latin
                 and
                 good
                 sense
                 .
                 After
                 long
                 fasting
                 it
                 was
                 that
                 S.
                 Gulslach
                 of
                 Crowald
                 fought
                 with
                 the
                 Devil
                 ,
                 and
                 such
                 irregular
                 austerities
                 have
                 been
                 in
                 all
                 ages
                 of
                 superstition
                 ,
                 the
                 great
                 instrument
                 
                 of
                 Satan
                 by
                 which
                 his
                 illusions
                 became
                 Oracles
                 ,
                 and
                 religion
                 was
                 changed
                 into
                 superstition
                 ,
                 and
                 the
                 fear
                 of
                 God
                 into
                 timorousness
                 ,
                 and
                 inquiry
                 into
                 scruple
                 .
              
               
                 5.
                 
                 Let
                 the
                 scrupulous
                 man
                 interest
                 himself
                 in
                 as
                 few
                 questions
                 of
                 intricate
                 dispute
                 ,
                 
                 and
                 minute
                 disquisition
                 as
                 he
                 can
                 ;
                 they
                 that
                 answer
                 fewest
                 ,
                 doe
                 commonly
                 trouble
                 themselves
                 with
                 most
                 .
                 Curious
                 questions
                 may
                 puzzle
                 every
                 man
                 ,
                 but
                 they
                 can
                 profit
                 no
                 man
                 ,
                 they
                 are
                 a
                 certain
                 disturbance
                 ,
                 they
                 are
                 rebels
                 in
                 the
                 kingdome
                 of
                 the
                 inner
                 man
                 ,
                 they
                 are
                 just
                 the
                 same
                 things
                 in
                 speculation
                 which
                 scruples
                 are
                 in
                 practice
                 ,
                 and
                 therefore
                 because
                 notice
                 properly
                 tends
                 and
                 directs
                 to
                 action
                 ,
                 the
                 increase
                 of
                 them
                 will
                 multiply
                 
                   these
                   .
                   Avoid
                   them
                
                 therefore
                 ,
                 for
                 not
                 these
                 ,
                 but
                 
                   things
                   practical
                   are
                   the
                   hinges
                   of
                   immortality
                
                 ;
                 but
                 the
                 other
                 break
                 the
                 peace
                 of
                 the
                 superior
                 faculties
                 ,
                 they
                 trouble
                 the
                 understanding
                 and
                 afflict
                 the
                 conscience
                 and
                 profit
                 ,
                 or
                 instruct
                 no
                 man.
                 
              
               
                 6.
                 
                 He
                 that
                 would
                 cure
                 his
                 scrupulousness
                 must
                 take
                 care
                 that
                 his
                 Religion
                 be
                 as
                 near
                 as
                 he
                 can
                 to
                 the
                 measures
                 and
                 usages
                 of
                 common
                 life
                 .
                 
                 When
                 S.
                 Anthony
                 was
                 troubled
                 with
                 a
                 scrupulous
                 conscience
                 ,
                 which
                 so
                 amaz'd
                 him
                 ,
                 that
                 he
                 thought
                 it
                 was
                 impossible
                 for
                 him
                 ever
                 to
                 arrive
                 at
                 heaven
                 ,
                 an
                 Angel
                 came
                 to
                 him
                 in
                 the
                 likeness
                 of
                 a
                 Hermit
                 ,
                 or
                 rather
                 an
                 Hermit
                 spake
                 to
                 him
                 like
                 an
                 Angel
                 and
                 said
                 ,
                 
                   Nunc
                   paululum
                   laborando
                   manibus
                   ,
                   nunc
                   genibus
                   flexis
                   orando
                   ,
                   deinde
                   corpus
                   reficiendo
                   ,
                   pòst
                   quiescendo
                   ,
                   &
                   rursus
                   iterum
                   operando
                   ,
                   Antoni
                   ,
                   sic
                   fac
                   tu
                   &
                   salvus
                   eris
                   .
                
                 Sometimes
                 labour
                 with
                 thy
                 hands
                 ,
                 then
                 fall
                 on
                 thy
                 knees
                 and
                 pray
                 ,
                 then
                 refresh
                 thy
                 body
                 ,
                 then
                 sometimes
                 rest
                 ,
                 and
                 then
                 labour
                 again
                 ;
                 and
                 so
                 thou
                 shalt
                 be
                 saved
                 .
                 Let
                 us
                 take
                 care
                 that
                 our
                 Religion
                 be
                 like
                 our
                 life
                 ,
                 not
                 done
                 like
                 pictures
                 ,
                 taken
                 when
                 we
                 are
                 dressed
                 curiously
                 ,
                 but
                 looking
                 as
                 the
                 actions
                 of
                 our
                 life
                 are
                 dressed
                 ,
                 that
                 is
                 ,
                 so
                 as
                 things
                 can
                 be
                 constantly
                 done
                 ,
                 that
                 is
                 ,
                 that
                 it
                 be
                 dressed
                 with
                 the
                 usual
                 circumstances
                 ,
                 imitating
                 the
                 examples
                 ,
                 and
                 following
                 the
                 usages
                 of
                 the
                 best
                 and
                 the
                 most
                 prudent
                 persons
                 of
                 his
                 communion
                 ;
                 striving
                 〈◊〉
                 nothing
                 to
                 be
                 singular
                 ,
                 not
                 doing
                 violence
                 to
                 any
                 thing
                 of
                 nature
                 ,
                 unless
                 it
                 be
                 an
                 instrument
                 or
                 a
                 temptation
                 to
                 a
                 vice
                 .
                 For
                 some
                 men
                 mortify
                 their
                 natures
                 rather
                 then
                 their
                 
                   vicious
                   inclinations
                
                 or
                 their
                 
                   evil
                   habits
                
                 ,
                 and
                 so
                 make
                 Religion
                 to
                 be
                 a
                 burden
                 ,
                 a
                 snare
                 ,
                 and
                 an
                 enemy
                 .
                 For
                 in
                 scrupulous
                 ,
                 that
                 is
                 ,
                 in
                 
                   melancholy
                   persons
                
                 nature
                 is
                 to
                 be
                 cherished
                 in
                 every
                 thing
                 where
                 there
                 is
                 no
                 danger
                 ,
                 that
                 is
                 ,
                 where
                 she
                 is
                 not
                 petulant
                 and
                 troublesome
                 .
                 Such
                 men
                 have
                 more
                 need
                 of
                 something
                 to
                 repair
                 their
                 house
                 ,
                 then
                 to
                 lessen
                 it
                 .
              
               
                 7.
                 
                 Let
                 the
                 scrupulous
                 man
                 take
                 care
                 that
                 he
                 make
                 no
                 vows
                 of
                 any
                 lasting
                 imployment
                 .
                 
                 For
                 the
                 disease
                 that
                 is
                 already
                 within
                 ,
                 and
                 this
                 new
                 matter
                 from
                 without
                 will
                 certainly
                 make
                 new
                 cases
                 of
                 Conscience
                 ,
                 and
                 new
                 fears
                 and
                 scruples
                 upon
                 the
                 manner
                 ,
                 and
                 degrees
                 ,
                 and
                 circumstances
                 of
                 performance
                 .
                 Therefore
                 what
                 ever
                 good
                 thing
                 they
                 intend
                 ,
                 let
                 them
                 doe
                 it
                 when
                 they
                 can
                 ,
                 when
                 it
                 is
                 pleasant
                 ,
                 when
                 it
                 is
                 convenient
                 ,
                 and
                 always
                 reserve
                 their
                 liberty
                 .
                 For
                 besides
                 that
                 to
                 doe
                 otherwise
                 must
                 needs
                 multiply
                 scruples
                 ,
                 it
                 is
                 also
                 more
                 pleasing
                 to
                 God
                 that
                 we
                 make
                 our
                 services
                 to
                 be
                 every
                 day
                 chosen
                 ,
                 then
                 after
                 one
                 general
                 choice
                 of
                 them
                 ,
                 to
                 have
                 the
                 particulars
                 done
                 and
                 hated
                 .
              
               
                 8.
                 
                 But
                 that
                 I
                 may
                 summe
                 up
                 many
                 particulars
                 in
                 one
                 .
                 
                 The
                 scrupulous
                 man
                 must
                 avoid
                 
                   those
                   companies
                
                 ,
                 and
                 those
                 imployments
                 ,
                 and
                 those
                 books
                 from
                 whence
                 the
                 clouds
                 arise
                 ,
                 especially
                 the
                 books
                 of
                 ineffective
                 and
                 phantastick
                 notion
                 ,
                 such
                 as
                 are
                 Legends
                 of
                 Saints
                 ,
                 ridiculously
                 and
                 
                   weakly
                   invented
                
                 ,
                 furnished
                 out
                 for
                 Idea's
                 ,
                 not
                 for
                 actions
                 of
                 common
                 life
                 ,
                 with
                 dreams
                 and
                 false
                 propositions
                 ;
                 for
                 the
                 scrupulous
                 and
                 fearful
                 will
                 easily
                 be
                 troubled
                 ,
                 if
                 they
                 finde
                 
                 themselves
                 fall
                 short
                 of
                 those
                 fine
                 images
                 of
                 virtue
                 which
                 some
                 men
                 describe
                 ,
                 that
                 they
                 might
                 make
                 
                   a
                   fine
                   picture
                
                 ,
                 but
                 
                   like
                   nobody
                
                 .
                 Such
                 also
                 are
                 the
                 Books
                 of
                 
                   mystical
                   Theology
                
                 ,
                 which
                 have
                 in
                 them
                 the
                 most
                 high
                 ,
                 the
                 most
                 troublesome
                 ,
                 and
                 the
                 most
                 mysterious
                 nothings
                 in
                 the
                 world
                 ,
                 and
                 little
                 better
                 then
                 the
                 effluxes
                 of
                 a
                 
                   religious
                   madness
                
                 .
                 *
              
               
                 9.
                 
                 Let
                 the
                 scrupulous
                 man
                 endevour
                 to
                 reduce
                 his
                 body
                 into
                 a
                 fair
                 temper
                 ,
                 
                 *
                 and
                 ●nkindle
                 in
                 his
                 minde
                 a
                 great
                 love
                 and
                 high
                 opinions
                 of
                 God
                 and
                 Gods
                 mercy
                 ,
                 and
                 by
                 proper
                 arts
                 produce
                 joy
                 in
                 God
                 ,
                 and
                 rejoycings
                 in
                 the
                 Spirit
                 ;
                 *
                 let
                 him
                 pursue
                 the
                 
                   purgative
                   way
                   of
                   religion
                
                 ,
                 fight
                 against
                 and
                 extirpate
                 all
                 vicious
                 habits
                 and
                 evil
                 customes
                 ,
                 doe
                 the
                 actions
                 of
                 virtue
                 frequently
                 and
                 constantly
                 ,
                 but
                 without
                 noise
                 and
                 outcries
                 ,
                 without
                 affectation
                 and
                 singularity
                 ;
                 that
                 religion
                 is
                 best
                 which
                 is
                 incorporated
                 with
                 the
                 actions
                 and
                 common
                 traverses
                 of
                 our
                 life
                 ;
                 and
                 as
                 there
                 will
                 be
                 some
                 foolish
                 actions
                 ,
                 so
                 there
                 will
                 be
                 matter
                 for
                 repentance
                 ;
                 let
                 this
                 humble
                 us
                 ,
                 but
                 not
                 amaze
                 us
                 and
                 distract
                 us
                 .
              
               
                 10.
                 
                 Let
                 all
                 persons
                 who
                 are
                 or
                 use
                 to
                 be
                 thus
                 troubled
                 with
                 flies
                 ,
                 
                 and
                 impertinencies
                 of
                 reason
                 and
                 conscience
                 be
                 carefully
                 and
                 wisely
                 instructed
                 in
                 those
                 practical
                 propositions
                 which
                 are
                 the
                 general
                 lines
                 of
                 life
                 ,
                 which
                 are
                 the
                 axiomes
                 of
                 Christian
                 Philosophy
                 ,
                 which
                 like
                 the
                 rules
                 of
                 Law
                 have
                 great
                 influence
                 in
                 many
                 virtues
                 ,
                 and
                 have
                 great
                 effect
                 towards
                 perfection
                 .
                 For
                 the
                 more
                 severe
                 the
                 rules
                 are
                 ,
                 the
                 more
                 apt
                 they
                 are
                 to
                 be
                 the
                 matter
                 of
                 scruple
                 when
                 they
                 are
                 not
                 understood
                 in
                 their
                 just
                 measures
                 .
                 Such
                 as
                 are
                 ,
                 
                   It
                   is
                   the
                   part
                   of
                   a
                   good
                   minde
                   to
                   acknowledge
                   a
                   fault
                   where
                   there
                   is
                   none
                   .
                   *
                   Not
                   to
                   goe
                   forward
                   is
                   to
                   goe
                   backward
                   .
                   *
                   He
                   that
                   loves
                   danger
                   shall
                   perish
                   in
                   danger
                   .
                   *
                   Hold
                   that
                   which
                   is
                   certain
                   ,
                   and
                   let
                   goe
                   that
                   which
                   is
                   uncertain
                   .
                
                 There
                 are
                 many
                 more
                 ,
                 of
                 which
                 I
                 am
                 to
                 give
                 accounts
                 in
                 the
                 next
                 Book
                 ,
                 and
                 from
                 thence
                 the
                 scrupulous
                 may
                 derive
                 assistances
                 .
              
               
                 
                   Concerning
                   the
                   matter
                   of
                   scruples
                   ,
                   I
                   on
                   purpose
                   decline
                   the
                   considering
                   of
                   it
                   here
                   ,
                   because
                   either
                   every
                   thing
                   or
                   nothing
                   of
                   it
                   is
                   to
                   be
                   handled
                   :
                   A
                   scruple
                   may
                   arise
                   in
                   the
                   doing
                   of
                   every
                   duty
                   ,
                   in
                   the
                   remembrance
                   of
                   every
                   action
                   ;
                   and
                   to
                   stop
                   one
                   gap
                   ,
                   when
                   the
                   evil
                   may
                   enter
                   in
                   at
                   500.
                   
                   I
                   did
                   suppose
                   not
                   to
                   be
                   worth
                   my
                   labour
                   .
                   I
                   therefore
                   reserve
                   every
                   thing
                   to
                   its
                   own
                   place
                   ,
                   being
                   content
                   here
                   to
                   give
                   the
                   measures
                   and
                   rules
                   of
                   conscience
                   in
                   its
                   several
                   kinds
                   ,
                   and
                   differing
                   affections
                   ,
                   that
                   is
                   ,
                   in
                   all
                   its
                   proper
                   capacities
                   which
                   can
                   relate
                   to
                   action
                   .
                
              
            
          
        
         
           
           
             OF
             THE
             RVLE
             OF
             CONSCIENCE
             .
             viz.
             The
             Laws
             Divine
             and
             Humane
             ,
             And
             All
             collateral
             Obligations
             .
          
           
             THE
             SECOND
             BOOK
             .
          
           
             
               CHAP.
               I.
               Of
               the
               Law
               of
               Nature
               in
               general
               .
            
             
               
                 RULE
                 1.
                 
                 The
                 Law
                 of
                 Nature
                 is
                 the
                 Universal
                 Law
                 of
                 the
                 world
                 ,
                 or
                 the
                 Law
                 of
                 mankinde
                 ,
                 concerning
                 common
                 necessities
                 to
                 which
                 we
                 are
                 inclined
                 by
                 Nature
                 ,
                 invited
                 by
                 consent
                 ,
                 prompted
                 by
                 reason
                 ,
                 but
                 is
                 bound
                 upon
                 us
                 onely
                 by
                 the
                 commands
                 of
                 God.
                 
              
               
                 ΕΣτω
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 said
                 the
                 Apostolical
                 constitution
                 ;
                 
                 Be
                 careful
                 to
                 understand
                 what
                 is
                 the
                 Law
                 natural
                 ,
                 and
                 what
                 is
                 superinduc'd
                 upon
                 it
                 .
                 The
                 counsel
                 ,
                 abating
                 the
                 authority
                 and
                 reverence
                 of
                 them
                 that
                 said
                 it
                 ,
                 is
                 of
                 great
                 reasonableness
                 .
                 For
                 all
                 men
                 talk
                 of
                 the
                 law
                 of
                 Nature
                 ,
                 and
                 all
                 agree
                 that
                 there
                 is
                 such
                 a
                 material
                 law
                 which
                 some
                 way
                 or
                 other
                 is
                 of
                 the
                 highest
                 obligation
                 ;
                 but
                 because
                 there
                 are
                 no
                 Digests
                 or
                 Tables
                 of
                 this
                 law
                 ,
                 men
                 have
                 not
                 onely
                 differ'd
                 about
                 the
                 number
                 of
                 them
                 ,
                 and
                 the
                 instances
                 themselves
                 ,
                 but
                 about
                 the
                 manner
                 of
                 drawing
                 them
                 forth
                 ,
                 and
                 making
                 the
                 observation
                 :
                 whereas
                 if
                 the
                 law
                 of
                 Nature
                 were
                 such
                 a
                 thing
                 as
                 it
                 is
                 supposed
                 generally
                 ,
                 these
                 differences
                 would
                 be
                 as
                 strange
                 and
                 impossible
                 ,
                 as
                 that
                 men
                 should
                 disagree
                 about
                 what
                 is
                 black
                 ,
                 or
                 what
                 is
                 yellow
                 ,
                 or
                 that
                 they
                 should
                 dispute
                 concerning
                 rules
                 to
                 signify
                 when
                 they
                 desire
                 ,
                 or
                 when
                 they
                 hope
                 ,
                 or
                 when
                 they
                 love
                 .
                 The
                 purpose
                 of
                 the
                 present
                 intendment
                 will
                 not
                 suffer
                 me
                 to
                 make
                 large
                 disputes
                 about
                 it
                 ,
                 but
                 to
                 observe
                 all
                 that
                 is
                 to
                 be
                 drawn
                 from
                 it
                 in
                 order
                 to
                 Conscience
                 and
                 its
                 obligation
                 .
              
               
                 
                   
                   The
                   Law
                   of
                   Nature
                
                 ]
              
               
                 
                   Jus
                   naturae
                
                 ,
                 
                 and
                 
                   Lex
                   naturae
                
                 are
                 usually
                 confounded
                 by
                 Divines
                 and
                 Lawyers
                 ,
                 but
                 to
                 very
                 ill
                 purposes
                 ,
                 and
                 to
                 the
                 confusion
                 and
                 indistinction
                 of
                 all
                 the
                 notices
                 of
                 them
                 .
                 
                 
                   The
                   right
                   of
                   nature
                
                 ,
                 or
                 
                   Jus
                   naturae
                
                 is
                 no
                 Law
                 ,
                 and
                 
                   the
                   law
                   of
                   nature
                
                 is
                 
                   no
                   natural
                   right
                   .
                   The
                   right
                   of
                   nature
                
                 is
                 a
                 perfect
                 and
                 universal
                 liberty
                 to
                 doe
                 whatsoever
                 can
                 secure
                 me
                 or
                 please
                 me
                 .
                 For
                 the
                 appetites
                 that
                 are
                 prime
                 ,
                 original
                 ,
                 and
                 natural
                 ,
                 doe
                 design
                 us
                 towards
                 their
                 satisfaction
                 ,
                 and
                 were
                 a
                 continual
                 torment
                 ,
                 and
                 in
                 vain
                 ,
                 if
                 they
                 were
                 not
                 in
                 order
                 to
                 their
                 rest
                 ,
                 contentedness
                 and
                 perfection
                 .
                 Whatsoever
                 we
                 naturally
                 desire
                 ,
                 naturally
                 we
                 are
                 permitted
                 to
                 .
                 For
                 natures
                 are
                 equal
                 ,
                 and
                 the
                 capacities
                 are
                 the
                 same
                 ,
                 and
                 the
                 desires
                 alike
                 ;
                 and
                 it
                 were
                 a
                 contradiction
                 to
                 say
                 that
                 naturally
                 we
                 are
                 restrained
                 from
                 any
                 thing
                 to
                 which
                 we
                 naturally
                 tend
                 .
                 Therefore
                 to
                 save
                 my
                 own
                 life
                 ,
                 I
                 can
                 kill
                 another
                 ,
                 or
                 twenty
                 ,
                 or
                 a
                 hundred
                 ,
                 or
                 take
                 from
                 his
                 hands
                 to
                 please
                 my self
                 ,
                 if
                 it
                 happens
                 in
                 my
                 circumstances
                 and
                 power
                 ;
                 and
                 so
                 for
                 eating
                 ,
                 and
                 drinking
                 ,
                 and
                 pleasures
                 .
                 If
                 I
                 can
                 desire
                 ,
                 I
                 may
                 possess
                 or
                 enjoy
                 it
                 :
                 this
                 is
                 ,
                 
                   The
                   right
                   of
                   nature
                   .
                   Jus
                   naturae
                   ,
                
                 by
                 jus
                 or
                 right
                 ,
                 understanding
                 not
                 a
                 collated
                 or
                 
                   legal
                   right
                   ,
                   positive
                
                 or
                 determined
                 ,
                 but
                 a
                 
                   negative
                   right
                
                 ,
                 that
                 is
                 ,
                 such
                 a
                 right
                 as
                 every
                 man
                 hath
                 without
                 a
                 Law
                 ,
                 and
                 such
                 as
                 that
                 by
                 which
                 the
                 stones
                 in
                 the
                 streets
                 are
                 mine
                 or
                 yours
                 ;
                 by
                 a
                 right
                 that
                 is
                 negative
                 ,
                 because
                 they
                 are
                 
                   nullius
                   in
                   bonis
                
                 ,
                 they
                 are
                 appropriate
                 to
                 no
                 man
                 ,
                 and
                 may
                 be
                 mine
                 ;
                 that
                 is
                 ,
                 I
                 may
                 take
                 them
                 up
                 and
                 carry
                 them
                 to
                 my
                 bed
                 of
                 turf
                 ,
                 where
                 the
                 
                   natural
                   ,
                   wild
                
                 ,
                 or
                 
                   untutored
                   man
                
                 does
                 sit
                 .
                 But
                 this
                 is
                 not
                 
                   the
                   Law
                   of
                   nature
                
                 ,
                 nor
                 passes
                 any
                 obligation
                 at
                 all
                 .
              
               
                 And
                 indeed
                 nature
                 her self
                 makes
                 not
                 a
                 Law
                 :
                 
                 
                   Nec
                   natura
                   potest
                   justo
                   secernere
                   iniquum
                   ,
                
                 and
                 this
                 opinion
                 Carneades
                 did
                 express
                 ,
                 but
                 rudely
                 ,
                 and
                 was
                 for
                 it
                 noted
                 by
                 Lactantius
                 .
                 He
                 said
                 there
                 was
                 no
                 law
                 of
                 nature
                 .
                 But
                 the
                 Christians
                 who
                 for
                 many
                 ages
                 have
                 followed
                 the
                 School
                 of
                 Aristotle
                 ,
                 have
                 been
                 tender
                 in
                 suffering
                 such
                 expressions
                 ,
                 and
                 have
                 been
                 great
                 promoters
                 of
                 Aristotles
                 doctrine
                 concerning
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 natural
                 Law.
                 But
                 indeed
                 Aristotle
                 himself
                 in
                 this
                 was
                 various
                 and
                 indetermined
                 .
                 
                 For
                 in
                 his
                 Ethicks
                 he
                 affirms
                 that
                 some
                 think
                 the
                 natural
                 law
                 to
                 be
                 [
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ]
                 unalterable
                 ,
                 and
                 of
                 the
                 same
                 force
                 every
                 where
                 ,
                 as
                 fire
                 burns
                 here
                 and
                 in
                 Persia
                 :
                 and
                 yet
                 he
                 himself
                 makes
                 it
                 notable
                 ,
                 and
                 that
                 it
                 is
                 not
                 the
                 same
                 among
                 all
                 Nations
                 ;
                 
                 for
                 so
                 he
                 in
                 his
                 Rhetoricks
                 says
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 that
                 some
                 doe
                 Divine
                 [
                 not
                 demonstrate
                 ]
                 
                   that
                   some
                   things
                   are
                   just
                   or
                   unjust
                   by
                   nature
                   ,
                   without
                   any
                   Covenant
                   or
                   Society
                
                 ;
                 intimating
                 ,
                 that
                 without
                 a
                 covenant
                 or
                 contract
                 tacite
                 or
                 explicite
                 ,
                 there
                 can
                 be
                 no
                 Law
                 :
                 and
                 if
                 it
                 depends
                 upon
                 contract
                 ,
                 it
                 must
                 be
                 variable
                 as
                 necessity
                 ,
                 and
                 contingency
                 together
                 ;
                 and
                 so
                 he
                 affirms
                 ,
                 
                 That
                 there
                 is
                 nothing
                 so
                 naturally
                 just
                 but
                 it
                 is
                 variable
                 ;
                 and
                 although
                 the
                 right
                 hand
                 is
                 in
                 most
                 men
                 the
                 strongest
                 ,
                 yet
                 in
                 some
                 the
                 left
                 hand
                 is
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 Distributive
                 justice
                 is
                 by
                 proportion
                 ,
                 and
                 therefore
                 it
                 is
                 variable
                 ;
                 and
                 in
                 general
                 he
                 affirms
                 of
                 all
                 justice
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 justice
                 is
                 in
                 proportion
                 and
                 relation
                 .
              
               
                 For
                 justice
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 that
                 is
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 a
                 relative
                 excellency
                 ,
                 and
                 therefore
                 must
                 suppose
                 society
                 ,
                 and
                 a
                 paction
                 or
                 covenant
                 .
                 For
                 a
                 man
                 cannot
                 be
                 unjust
                 to
                 himself
                 or
                 to
                 his
                 own
                 goods
                 which
                 are
                 absolutely
                 in
                 his
                 
                 power
                 .
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 therefore
                 Justice
                 ,
                 I
                 mean
                 that
                 universal
                 virtue
                 that
                 contains
                 all
                 else
                 within
                 it
                 ,
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                
                 is
                 a
                 virtue
                 that
                 hath
                 its
                 being
                 from
                 something
                 superinduc'd
                 upon
                 nature
                 .
                 Justice
                 is
                 natural
                 ,
                 as
                 all
                 virtues
                 are
                 ,
                 that
                 is
                 ,
                 
                   reasonable
                   and
                   perfective
                   of
                   our
                   nature
                   ,
                
                 and
                 
                   introductive
                   of
                   well-being
                
                 :
                 But
                 
                   nature
                   alone
                
                 hath
                 not
                 injoyn'd
                 it
                 originally
                 ,
                 any
                 more
                 then
                 
                   matrimonial
                   chastity
                
                 was
                 a
                 
                   natural
                   law
                
                 ,
                 which
                 could
                 not
                 be
                 at
                 all
                 before
                 Eve
                 was
                 created
                 ,
                 and
                 yet
                 our
                 nature
                 was
                 perfect
                 before
                 .
                 
                   Justum
                   nihil
                   est
                   non
                   constitutâ
                   lege
                   ,
                
                 nothing
                 is
                 just
                 or
                 unjust
                 of
                 it self
                 ,
                 until
                 some
                 Law
                 of
                 God
                 or
                 man
                 does
                 supervene
                 ;
                 and
                 the
                 Scepticks
                 generally
                 ,
                 and
                 amongst
                 the
                 Dogmaticks
                 Aristippus
                 said
                 ,
                 that
                 nothing
                 is
                 just
                 by
                 nature
                 ,
                 but
                 onely
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 by
                 law
                 and
                 custome
                 ;
                 which
                 in
                 what
                 sense
                 it
                 is
                 to
                 be
                 admitted
                 ,
                 I
                 shall
                 explicate
                 in
                 the
                 following
                 periods
                 .
                 
                   —
                   is
                   the
                   universal
                   law
                   of
                   the
                   World.
                   ]
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 so
                 Aristotle
                 calls
                 it
                 [
                 
                   The
                   law
                   of
                   mankinde
                   ]
                   Commune
                   omnium
                   hominum
                   us
                
                 ;
                 so
                 Justinian
                 ;
                 which
                 is
                 not
                 to
                 be
                 understood
                 of
                 all
                 men
                 in
                 all
                 things
                 absolutely
                 ,
                 
                 but
                 especially
                 of
                 all
                 wise
                 or
                 civil
                 Nations
                 that
                 communicate
                 with
                 each
                 other
                 .
                 Lucretius
                 restrains
                 it
                 to
                 neighbours
                 ,
                 
                   
                     Tunc
                     &
                     amicitiam
                     coeperunt
                     jungere
                     habentes
                  
                   
                     Finitima
                     inter
                     se
                     nec
                     laedere
                     ,
                     nec
                     violare
                     .
                  
                
                 But
                 many
                 Nations
                 have
                 thought
                 ,
                 and
                 some
                 think
                 so
                 still
                 ,
                 that
                 they
                 may
                 hurt
                 stranger
                 people
                 ,
                 the
                 possessors
                 of
                 farre
                 distant
                 Countries
                 ,
                 barbarous
                 and
                 savage
                 people
                 :
                 The
                 Romans
                 who
                 were
                 the
                 wisest
                 of
                 all
                 Nations
                 did
                 so
                 .
                 
                   
                     —
                     si
                     quis
                     sinus
                     abditus
                     ultra
                     ,
                     
                  
                   
                     Siqua
                     foret
                     tellus
                     quae
                     fulvum
                     mitteret
                     aurum
                  
                   
                     Hostis
                     erat
                     —
                  
                
                 All
                 people
                 whom
                 they
                 call'd
                 barbarous
                 ,
                 or
                 whom
                 they
                 found
                 rich
                 were
                 their
                 enemies
                 .
              
               
                 But
                 there
                 are
                 some
                 laws
                 of
                 Nature
                 which
                 belong
                 to
                 all
                 absolutely
                 ,
                 
                 to
                 whom
                 any
                 notice
                 of
                 the
                 true
                 God
                 and
                 of
                 good
                 manners
                 is
                 arrived
                 ;
                 particularly
                 those
                 which
                 belong
                 to
                 
                   common
                   religion
                
                 :
                 But
                 in
                 the
                 
                   laws
                   of
                   justice
                
                 ,
                 the
                 
                   law
                   of
                   nature
                
                 is
                 more
                 restrained
                 ,
                 because
                 it
                 does
                 not
                 onely
                 ,
                 like
                 the
                 
                   laws
                   of
                   religion
                
                 ,
                 suppose
                 some
                 communications
                 of
                 command
                 from
                 God
                 ,
                 but
                 some
                 entercourse
                 with
                 man
                 ;
                 and
                 therefore
                 are
                 obligatory
                 ,
                 or
                 extended
                 in
                 proportion
                 to
                 the
                 proximity
                 and
                 communication
                 .
                 But
                 the
                 law
                 taken
                 in
                 its
                 integrity
                 ,
                 or
                 according
                 to
                 its
                 formal
                 reason
                 ,
                 is
                 the
                 law
                 of
                 all
                 mankinde
                 ;
                 for
                 all
                 men
                 in
                 all
                 things
                 are
                 bound
                 to
                 it
                 .
              
               
                 
                   Concerning
                   some
                   common
                   necessities
                
                 ]
              
               
                 This
                 describes
                 the
                 matter
                 and
                 body
                 of
                 
                   natural
                   Laws
                
                 .
                 For
                 there
                 is
                 nothing
                 by
                 which
                 the
                 laws
                 are
                 denominated
                 natural
                 more
                 then
                 by
                 this
                 ,
                 that
                 they
                 are
                 provisions
                 made
                 for
                 the
                 natural
                 necessities
                 of
                 mankinde
                 ;
                 such
                 are
                 ,
                 
                   To
                   doe
                   as
                   we
                   would
                   be
                   done
                   to
                   :
                   To
                   perform
                   covenants
                   :
                   To
                   secure
                   messengers
                   of
                   peace
                   and
                   Arbitrators
                   :
                   To
                   be
                   thankful
                   to
                   our
                   Benefactors
                   ,
                
                 and
                 the
                 like
                 :
                 without
                 these
                 a
                 man
                 cannot
                 receive
                 any
                 good
                 ,
                 nor
                 be
                 safe
                 from
                 evil
                 .
              
               
                 By
                 this
                 relation
                 ,
                 
                 and
                 interchanging
                 reason
                 ,
                 it
                 is
                 therefore
                 necessary
                 that
                 these
                 laws
                 should
                 be
                 distinguished
                 from
                 all
                 others
                 ,
                 because
                 these
                 and
                 their
                 like
                 proceed
                 from
                 the
                 
                   same
                   principle
                
                 ,
                 are
                 restrained
                 by
                 the
                 
                   same
                   penalties
                
                 ,
                 written
                 in
                 the
                 
                   same
                   tables
                
                 ,
                 have
                 the
                 
                   same
                   necessity
                
                 ,
                 and
                 doe
                 suppose
                 
                   something
                   super
                   added
                   
                   to
                   our
                   nature
                
                 ;
                 and
                 therefore
                 that
                 these
                 and
                 their
                 like
                 are
                 natural
                 ,
                 and
                 the
                 
                   others
                   are
                   not
                
                 ,
                 must
                 be
                 by
                 
                   relation
                   to
                   the
                   subject
                   matter
                
                 .
              
               
                 For
                 in
                 these
                 cases
                 and
                 the
                 like
                 ,
                 
                 when
                 that
                 which
                 is
                 profitable
                 is
                 made
                 just
                 ,
                 then
                 that
                 which
                 is
                 natural
                 is
                 made
                 a
                 law
                 ;
                 that
                 is
                 ,
                 when
                 the
                 law
                 tends
                 to
                 the
                 same
                 end
                 whither
                 nature
                 tends
                 ,
                 when
                 the
                 faculty
                 or
                 appetite
                 is
                 provided
                 for
                 by
                 obedience
                 to
                 a
                 law
                 ,
                 then
                 the
                 law
                 is
                 called
                 natural
                 .
                 For
                 since
                 all
                 good
                 and
                 just
                 laws
                 are
                 profitable
                 ,
                 they
                 are
                 laws
                 Civil
                 or
                 Religions
                 ,
                 or
                 Natural
                 according
                 as
                 they
                 serve
                 the
                 end
                 of
                 the
                 Commonwealth
                 ,
                 or
                 of
                 the
                 Religion
                 ,
                 or
                 of
                 Nature
                 .
                 This
                 is
                 evident
                 in
                 the
                 Code
                 of
                 the
                 Mosaick
                 law
                 ,
                 where
                 all
                 laws
                 being
                 established
                 by
                 God
                 under
                 the
                 same
                 Prince
                 ,
                 could
                 have
                 no
                 difference
                 but
                 by
                 their
                 subject
                 matter
                 ;
                 and
                 when
                 they
                 did
                 lie
                 in
                 one
                 body
                 ,
                 to
                 separate
                 one
                 from
                 the
                 other
                 by
                 proper
                 appellatives
                 was
                 not
                 easy
                 ,
                 but
                 by
                 their
                 manner
                 of
                 doing
                 benefit
                 ,
                 and
                 their
                 material
                 relations
                 .
              
               
                 
                   To
                   which
                   we
                   are
                   inclined
                   by
                   nature
                   ]
                   
                
                 That
                 which
                 is
                 usually
                 called
                 the
                 law
                 of
                 Nature
                 is
                 of
                 it self
                 nothing
                 else
                 but
                 
                   convenientia
                   cum
                   naturâ
                   rationali
                
                 ,
                 a
                 consonancy
                 to
                 natural
                 reason
                 and
                 being
                 .
                 Some
                 in
                 drawing
                 the
                 Tables
                 of
                 the
                 natural
                 law
                 ,
                 estimate
                 those
                 onely
                 to
                 be
                 natural
                 laws
                 which
                 are
                 concerning
                 appetites
                 and
                 actions
                 common
                 to
                 man
                 and
                 beast
                 .
                 
                   Jus
                   naturale
                   est
                   quod
                   natura
                   omnia
                   animalia
                   docuit
                   ,
                
                 said
                 Ulpian
                 .
                 That
                 is
                 the
                 law
                 of
                 nature
                 which
                 is
                 by
                 nature
                 taught
                 not
                 onely
                 to
                 men
                 ,
                 
                 but
                 even
                 to
                 beasts
                 ,
                 for
                 they
                 also
                 are
                 under
                 her
                 power
                 ,
                 
                   —
                   Magnis
                   agitant
                   sub
                   legibus
                   aevum
                   .
                
                 The
                 same
                 definition
                 is
                 also
                 given
                 by
                 Aquinas
                 ,
                 and
                 many
                 Lawyers
                 after
                 Justinian
                 ,
                 
                 and
                 almost
                 all
                 Divines
                 after
                 Aquinas
                 ;
                 but
                 
                   Laurentius
                   Valla
                
                 will
                 at
                 no
                 hand
                 endure
                 it
                 ,
                 
                   Nam
                   jus
                   naturale
                   dicere
                   quod
                   natura
                   omnia
                   animalia
                   docuit
                   ,
                   ridiculum
                
                 ;
                 it
                 is
                 ridiculous
                 to
                 affirm
                 that
                 to
                 be
                 the
                 law
                 of
                 nature
                 ,
                 which
                 nature
                 teaches
                 to
                 all
                 living
                 creatures
                 ;
                 such
                 as
                 are
                 ,
                 conjunction
                 of
                 sexes
                 for
                 conservation
                 of
                 the
                 kinde
                 ,
                 nursing
                 and
                 educating
                 children
                 ,
                 
                   abstinence
                   from
                   some
                   certain
                   mixtures
                   and
                   copulations
                   ,
                
                 abhorring
                 the
                 conjunction
                 of
                 some
                 very
                 near
                 persons
                 .
                 Concerning
                 which
                 it
                 is
                 therefore
                 certain
                 ,
                 that
                 though
                 the
                 matter
                 of
                 these
                 laws
                 is
                 hugely
                 agreeable
                 to
                 nature
                 ,
                 and
                 some
                 of
                 them
                 are
                 afterwards
                 made
                 into
                 laws
                 ,
                 and
                 for
                 their
                 matter
                 sake
                 and
                 early
                 sanction
                 are
                 justly
                 called
                 natural
                 (
                 as
                 I
                 have
                 otherwhere
                 discoursed
                 )
                 yet
                 they
                 are
                 made
                 laws
                 in
                 nature
                 onely
                 dispositivè
                 ,
                 
                 that
                 is
                 ,
                 by
                 nature
                 they
                 are
                 made
                 Candidates
                 of
                 laws
                 ,
                 they
                 are
                 prepar'd
                 by
                 nature
                 ,
                 but
                 compleated
                 by
                 God
                 in
                 other
                 ways
                 then
                 by
                 our
                 nature
                 and
                 creation
                 .
              
               
                 The
                 reason
                 is
                 ,
                 
                 because
                 that
                 which
                 is
                 natural
                 is
                 one
                 ,
                 but
                 these
                 laws
                 admit
                 variety
                 ;
                 and
                 amongst
                 wise
                 Nations
                 in
                 several
                 cases
                 have
                 and
                 have
                 not
                 obligation
                 .
                 The
                 Religious
                 ,
                 and
                 the
                 Priests
                 ,
                 and
                 wise
                 men
                 among
                 the
                 Persians
                 did
                 not
                 account
                 themselves
                 bound
                 by
                 all
                 these
                 ,
                 as
                 I
                 shall
                 discourse
                 in
                 the
                 following
                 numbers
                 ;
                 and
                 yet
                 they
                 were
                 then
                 to
                 be
                 reckoned
                 amongst
                 the
                 wisest
                 men
                 in
                 the
                 world
                 ,
                 because
                 of
                 their
                 great
                 Empire
                 and
                 Government
                 ,
                 which
                 ,
                 by
                 reason
                 of
                 their
                 great
                 necessities
                 and
                 communications
                 with
                 mankinde
                 ,
                 cannot
                 be
                 done
                 without
                 its
                 proportion
                 of
                 wisdome
                 .
                 But
                 if
                 nature
                 did
                 make
                 these
                 into
                 a
                 law
                 ,
                 that
                 is
                 ,
                 if
                 it
                 comes
                 by
                 creation
                 ,
                 and
                 from
                 thence
                 also
                 the
                 penalty
                 and
                 coercion
                 is
                 derived
                 (
                 for
                 without
                 these
                 there
                 is
                 no
                 law
                 )
                 then
                 it
                 were
                 impossible
                 the
                 wise
                 Persians
                 should
                 think
                 it
                 commendable
                 to
                 doe
                 that
                 which
                 others
                 called
                 abominable
                 ,
                 since
                 in
                 all
                 those
                 things
                 in
                 which
                 they
                 doe
                 a
                 thing
                 which
                 they
                 call
                 unlawful
                 ,
                 they
                 as
                 other
                 men
                 felt
                 an
                 equal
                 sharpness
                 and
                 pungency
                 of
                 conscience
                 .
              
               
               
                 But
                 that
                 I
                 may
                 speak
                 closer
                 to
                 the
                 particular
                 ,
                 
                 That
                 a
                 thing
                 is
                 common
                 to
                 men
                 and
                 beasts
                 is
                 no
                 indication
                 of
                 a
                 law
                 of
                 nature
                 ,
                 but
                 onely
                 of
                 a
                 common
                 necessity
                 ,
                 instinct
                 ,
                 or
                 inclination
                 respectively
                 .
                 For
                 they
                 doe
                 it
                 without
                 a
                 law
                 ,
                 and
                 therefore
                 so
                 may
                 we
                 ,
                 unless
                 something
                 else
                 besides
                 nature
                 makes
                 it
                 a
                 law
                 to
                 us
                 ;
                 for
                 nature
                 or
                 natural
                 desire
                 in
                 them
                 and
                 in
                 us
                 is
                 the
                 same
                 ,
                 but
                 this
                 desire
                 is
                 in
                 them
                 where
                 a
                 law
                 cannot
                 be
                 ,
                 and
                 therefore
                 in
                 us
                 also
                 it
                 may
                 be
                 without
                 a
                 law
                 .
                 Beasts
                 doe
                 all
                 that
                 they
                 
                   can
                   doe
                
                 ,
                 and
                 
                   can
                   love
                
                 ,
                 and
                 are
                 no
                 more
                 capable
                 of
                 law
                 then
                 of
                 reason
                 ;
                 and
                 if
                 they
                 have
                 instincts
                 and
                 inclinations
                 ,
                 it
                 is
                 no
                 otherwise
                 then
                 their
                 appetites
                 to
                 meat
                 ,
                 concerning
                 which
                 nature
                 hath
                 determined
                 all
                 ,
                 but
                 without
                 proper
                 obligation
                 :
                 and
                 all
                 those
                 discourses
                 concerning
                 the
                 abstinence
                 of
                 beasts
                 ,
                 their
                 gratitude
                 ,
                 their
                 hospitality
                 ,
                 their
                 fidelity
                 ,
                 their
                 chastity
                 and
                 marriages
                 ,
                 are
                 just
                 like
                 the
                 discourses
                 of
                 those
                 that
                 would
                 make
                 them
                 reasonable
                 .
                 More
                 certain
                 and
                 true
                 is
                 that
                 which
                 was
                 said
                 of
                 old
                 ,
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                
                 Fishes
                 and
                 birds
                 and
                 beasts
                 eat
                 one
                 another
                 ,
                 because
                 they
                 have
                 no
                 justice
                 or
                 laws
                 amongst
                 them
                 ,
                 said
                 Hesiod
                 ;
                 and
                 the
                 like
                 is
                 in
                 Homer
                 ,
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                   
                
                 and
                 therefore
                 although
                 it
                 is
                 a
                 good
                 
                   popular
                   argument
                
                 which
                 is
                 used
                 against
                 unnatural
                 conjunctions
                 which
                 is
                 in
                 the
                 Greek
                 Epigram
                 ,
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                     &c.
                     
                  
                
                 Abstain
                 from
                 such
                 impurities
                 ,
                 for
                 the
                 very
                 beasts
                 preserve
                 their
                 natural
                 customs
                 and
                 conjunctions
                 inviolate
                 ;
                 yet
                 this
                 is
                 an
                 infinitely
                 uncertain
                 and
                 fallacious
                 way
                 of
                 estimating
                 any
                 particular
                 laws
                 of
                 nature
                 ,
                 because
                 it
                 may
                 as
                 well
                 be
                 said
                 to
                 be
                 against
                 the
                 law
                 of
                 nature
                 to
                 be
                 drunk
                 ,
                 as
                 to
                 be
                 incestuous
                 ,
                 upon
                 this
                 account
                 ,
                 because
                 Cows
                 will
                 drink
                 no
                 more
                 then
                 to
                 quench
                 their
                 thirst
                 :
                 and
                 although
                 in
                 the
                 law
                 of
                 Moses
                 ,
                 beasts
                 were
                 put
                 to
                 death
                 if
                 they
                 were
                 instrumental
                 in
                 bestiality
                 or
                 murder
                 ,
                 yet
                 this
                 was
                 
                   in
                   poenam
                   Domini
                
                 ,
                 or
                 a
                 matter
                 of
                 dominion
                 over
                 beasts
                 ;
                 and
                 the
                 word
                 poena
                 or
                 punishment
                 was
                 improper
                 and
                 no
                 otherwise
                 to
                 be
                 understood
                 then
                 that
                 of
                 Suidas
                 in
                 his
                 story
                 of
                 Nicon
                 ;
                 whose
                 statue
                 when
                 an
                 envious
                 person
                 had
                 whipp'd
                 ,
                 to
                 disgrace
                 his
                 memory
                 ,
                 because
                 in
                 the
                 Greek
                 games
                 he
                 had
                 won
                 1400.
                 crowns
                 ,
                 the
                 statue
                 fell
                 upon
                 his
                 head
                 and
                 crushed
                 him
                 to
                 death
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 His
                 sons
                 accused
                 the
                 statue
                 as
                 guilty
                 of
                 murder
                 ,
                 and
                 the
                 Thasians
                 threw
                 it
                 into
                 the
                 Sea
                 ;
                 for
                 so
                 was
                 the
                 law
                 of
                 Draco
                 the
                 Athenian
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 banish
                 every
                 thing
                 that
                 kill'd
                 a
                 man
                 ,
                 though
                 it
                 were
                 wood
                 ,
                 stones
                 ,
                 or
                 hatchets
                 as
                 you
                 may
                 see
                 in
                 Demosthenes
                 .
                 
                 These
                 things
                 were
                 tragical
                 detestations
                 and
                 emblematical
                 prosecutions
                 of
                 the
                 crime
                 ;
                 but
                 the
                 men
                 were
                 wiser
                 then
                 to
                 beleeve
                 it
                 really
                 a
                 punishment
                 to
                 inanimate
                 things
                 .
                 The
                 same
                 is
                 true
                 of
                 beasts
                 in
                 their
                 proportion
                 ,
                 whose
                 cruelty
                 ,
                 savageness
                 ,
                 or
                 violent
                 revenges
                 is
                 not
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 but
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                 as
                 Origen
                 calls
                 it
                 ,
                 it
                 is
                 like
                 pravity
                 or
                 wickedness
                 .
              
               
                 This
                 thing
                 is
                 so
                 much
                 the
                 more
                 considerable
                 ,
                 
                 because
                 it
                 is
                 of
                 use
                 against
                 the
                 pretences
                 and
                 scruples
                 of
                 some
                 persons
                 in
                 things
                 where
                 they
                 ought
                 to
                 be
                 confident
                 .
                 S.
                 Hierom
                 says
                 that
                 beasts
                 when
                 they
                 are
                 impregnated
                 abstain
                 from
                 coition
                 till
                 the
                 production
                 of
                 their
                 young
                 ,
                 and
                 that
                 this
                 they
                 doe
                 by
                 the
                 law
                 of
                 nature
                 ;
                 now
                 upon
                 this
                 account
                 to
                 impose
                 a
                 law
                 upon
                 mankinde
                 to
                 doe
                 so
                 too
                 ,
                 is
                 weak
                 and
                 dangerous
                 .
                 But
                 yet
                 not
                 onely
                 he
                 a
                 ,
                 but
                 Origen
                 b
                 ,
                 S.
                 Ambrose
                 c
                 ,
                 and
                 Sedulius
                 d
                 ,
                 doe
                 argue
                 to
                 the
                 same
                 purpose
                 upon
                 that
                 very
                 ground
                 ;
                 most
                 weakly
                 and
                 dangerously
                 exposing
                 married
                 persons
                 to
                 the
                 greater
                 dangers
                 of
                 
                 fornication
                 ,
                 and
                 depriving
                 them
                 of
                 all
                 the
                 endearments
                 of
                 society
                 ,
                 not
                 considering
                 that
                 those
                 creatures
                 ,
                 and
                 those
                 men
                 whose
                 custome
                 was
                 otherwise
                 ,
                 or
                 laws
                 different
                 ,
                 had
                 
                   vagam
                   libidinem
                
                 ,
                 or
                 the
                 evil
                 remedy
                 of
                 Polygamy
                 .
                 Beasts
                 indeed
                 are
                 so
                 ordered
                 by
                 nature
                 ,
                 but
                 without
                 a
                 law
                 ;
                 as
                 there
                 is
                 no
                 law
                 for
                 Lions
                 to
                 eat
                 flesh
                 ,
                 or
                 Oxengrass
                 ,
                 but
                 yet
                 naturally
                 they
                 doe
                 it
                 .
                 A
                 beast
                 may
                 be
                 cruel
                 or
                 lustful
                 ,
                 or
                 monstrous
                 and
                 prodigious
                 in
                 the
                 satisfaction
                 of
                 his
                 appetites
                 ;
                 but
                 not
                 injurious
                 ,
                 or
                 the
                 breaker
                 of
                 any
                 sanction
                 ,
                 or
                 laws
                 of
                 justice
                 .
                 There
                 may
                 be
                 
                   damnum
                   sine
                   injuria
                   facientis
                   datum
                
                 ,
                 says
                 the
                 law
                 ,
                 and
                 it
                 is
                 instanc'd
                 in
                 beasts
                 .
                 
                   Neque
                   enim
                   potest
                   animal
                   injuriam
                   fecisse
                   dici
                   ,
                   quod
                   sensu
                   caret
                   .
                
                 
                 A
                 beast
                 that
                 hath
                 no
                 sense
                 (
                 that
                 is
                 ,
                 no
                 reason
                 )
                 no
                 sense
                 or
                 perception
                 of
                 lawful
                 or
                 unlawful
                 cannot
                 be
                 said
                 to
                 doe
                 an
                 injury
                 ,
                 and
                 therefore
                 is
                 not
                 capable
                 of
                 punishment
                 ,
                 because
                 he
                 is
                 incapable
                 of
                 a
                 law
                 .
                 So
                 
                   Justin
                   Martyr
                
                 ,
                 or
                 who
                 ever
                 is
                 the
                 author
                 of
                 the
                 Questions
                 and
                 answers
                 plac'd
                 in
                 his
                 works
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 It
                 is
                 unreasonable
                 to
                 exact
                 of
                 beasts
                 the
                 obliquity
                 of
                 their
                 actions
                 ,
                 because
                 they
                 have
                 no
                 reason
                 ;
                 it
                 is
                 therefore
                 as
                 unreasonable
                 to
                 make
                 the
                 law
                 of
                 nature
                 to
                 be
                 something
                 common
                 to
                 them
                 and
                 us
                 .
              
               
                 If
                 it
                 be
                 replied
                 ,
                 
                 that
                 the
                 Lawyers
                 and
                 Philosophers
                 mean
                 onely
                 that
                 these
                 material
                 instances
                 which
                 are
                 common
                 to
                 them
                 and
                 us
                 are
                 the
                 particulars
                 of
                 the
                 law
                 of
                 Nature
                 ,
                 and
                 though
                 they
                 be
                 not
                 a
                 law
                 to
                 them
                 ,
                 yet
                 the
                 same
                 things
                 which
                 they
                 doe
                 naturally
                 ,
                 are
                 natural
                 to
                 us
                 ,
                 and
                 a
                 law
                 besides
                 ,
                 that
                 is
                 ,
                 the
                 natural
                 law
                 :
                 Besides
                 that
                 this
                 is
                 not
                 usually
                 said
                 by
                 them
                 ,
                 we
                 are
                 then
                 never
                 the
                 nearer
                 to
                 know
                 what
                 is
                 the
                 law
                 of
                 Nature
                 by
                 this
                 description
                 of
                 it
                 ,
                 for
                 all
                 things
                 which
                 they
                 and
                 we
                 doe
                 are
                 not
                 pretended
                 to
                 be
                 laws
                 ;
                 as
                 eating
                 and
                 sleeping
                 ;
                 and
                 therefore
                 by
                 what
                 measure
                 any
                 other
                 thing
                 should
                 be
                 a
                 law
                 to
                 us
                 because
                 they
                 and
                 we
                 doe
                 it
                 ,
                 is
                 not
                 signified
                 by
                 this
                 definition
                 ,
                 or
                 any
                 explication
                 of
                 it
                 .
                 Let
                 us
                 then
                 try
                 the
                 other
                 measures
                 which
                 are
                 usual
                 .
              
               
                 
                   Invited
                   by
                   consent
                
                 ]
              
               
                 The
                 consent
                 of
                 Nations
                 ,
                 
                 that
                 is
                 ,
                 publick
                 fame
                 amongst
                 all
                 or
                 the
                 wisest
                 Nations
                 is
                 a
                 great
                 signification
                 of
                 decency
                 or
                 undecency
                 ,
                 and
                 a
                 probable
                 indication
                 of
                 the
                 law
                 of
                 nature
                 .
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     —
                  
                
                 It
                 is
                 not
                 a
                 vain
                 noise
                 when
                 many
                 Nations
                 joyn
                 their
                 voices
                 in
                 the
                 attestation
                 or
                 detestation
                 of
                 an
                 action
                 ;
                 and
                 it
                 looks
                 as
                 if
                 it
                 were
                 deriv'd
                 from
                 some
                 common
                 principle
                 ,
                 which
                 seems
                 either
                 to
                 be
                 Nature
                 ,
                 or
                 Contract
                 ;
                 and
                 then
                 as
                 in
                 the
                 
                   first
                   case
                
                 they
                 are
                 reasonable
                 ,
                 so
                 in
                 
                   the
                   second
                
                 they
                 are
                 directly
                 
                   obligatory
                   .
                   Quod
                   apud
                   multos
                   unum
                   invenitur
                   ,
                   non
                   est
                   erratum
                   sed
                   traditum
                   ,
                
                 said
                 Tertullian
                 :
                 
                 like
                 that
                 of
                 Heraclitus
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 if
                 it
                 seems
                 so
                 to
                 the
                 communities
                 of
                 mankinde
                 ,
                 it
                 is
                 genuine
                 ,
                 and
                 natural
                 ,
                 and
                 without
                 illusion
                 .
              
               
                 Now
                 this
                 is
                 true
                 up
                 to
                 many
                 degrees
                 of
                 probability
                 ;
                 
                 and
                 yet
                 it
                 is
                 rather
                 an
                 index
                 of
                 a
                 permission
                 of
                 nature
                 ,
                 then
                 of
                 a
                 natural
                 obligation
                 ;
                 it
                 tels
                 us
                 rather
                 what
                 
                   we
                   may
                
                 doe
                 ,
                 then
                 what
                 
                   we
                   must
                
                 ,
                 it
                 being
                 more
                 probable
                 that
                 
                   all
                   nations
                   will
                   not
                   consent
                   to
                   an
                   unnatural
                   thing
                   ,
                
                 that
                 is
                 ,
                 will
                 not
                 doe
                 violence
                 to
                 nature
                 ,
                 then
                 that
                 
                   whatsoever
                   they
                   commonly
                   act
                   should
                   be
                   a
                   necessary
                   law
                   ,
                
                 and
                 the
                 measures
                 of
                 nature
                 ,
                 or
                 the
                 indication
                 of
                 her
                 sanctions
                 ;
                 and
                 yet
                 it
                 is
                 still
                 more
                 probable
                 that
                 
                   the
                   consent
                   of
                   Nations
                   is
                   more
                   fit
                   to
                   be
                   used
                   as
                   a
                   corroberative
                
                 to
                 a
                 perswasion
                 or
                 a
                 kinde
                 of
                 actions
                 ,
                 then
                 as
                 the
                 prime
                 motive
                 or
                 introduction
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 said
                 Aristotle
                 ;
                 and
                 
                   argumentum
                   est
                   veritatis
                   aliquid
                   omnibus
                   videri
                   ,
                
                 said
                 Seneca
                 ;
                 it
                 is
                 a
                 great
                 strengthening
                 and
                 a
                 powerful
                 prevailing
                 argument
                 to
                 have
                 all
                 men
                 consent
                 to
                 our
                 opinions
                 and
                 propositions
                 .
                 But
                 it
                 is
                 in
                 many
                 moral
                 instances
                 as
                 it
                 is
                 in
                 the
                 universal
                 opinion
                 which
                 all
                 mankinde
                 hath
                 concerning
                 jewels
                 ,
                 where
                 they
                 consent
                 no
                 man
                 knows
                 how
                 ,
                 or
                 why
                 :
                 And
                 no
                 man
                 can
                 give
                 a
                 rational
                 account
                 why
                 so
                 great
                 value
                 should
                 be
                 set
                 upon
                 a
                 Diamond
                 ,
                 but
                 because
                 it
                 looks
                 prettily
                 and
                 is
                 lasting
                 :
                 and
                 so
                 there
                 are
                 in
                 nature
                 decencies
                 and
                 lasting
                 proportions
                 in
                 moral
                 instances
                 between
                 the
                 conscience
                 and
                 the
                 action
                 ;
                 but
                 yet
                 as
                 there
                 is
                 no
                 proper
                 and
                 effective
                 usefulness
                 in
                 Diamonds
                 towards
                 the
                 life
                 of
                 man
                 ,
                 so
                 neither
                 is
                 there
                 in
                 many
                 instances
                 in
                 which
                 the
                 consent
                 of
                 mankinde
                 is
                 very
                 general
                 .
                 And
                 therefore
                 this
                 is
                 very
                 farre
                 short
                 of
                 a
                 law
                 ,
                 and
                 is
                 no
                 certain
                 token
                 of
                 a
                 
                   permissive
                   right
                   of
                   nature
                
                 ,
                 much
                 less
                 of
                 
                   a
                   law
                
                 or
                 obligation
                 .
                 For
                 ,
              
               
                 1.
                 
                 Whole
                 Empires
                 have
                 been
                 established
                 and
                 United
                 by
                 violence
                 ,
                 
                 and
                 have
                 laws
                 given
                 to
                 them
                 ,
                 and
                 they
                 receiv'd
                 them
                 in
                 pursuance
                 of
                 the
                 Conquerors
                 interest
                 ,
                 and
                 their
                 educations
                 have
                 been
                 form'd
                 accordingly
                 .
                 Ninus
                 form'd
                 the
                 
                   Assyrian
                   Monarchy
                
                 ,
                 and
                 his
                 son
                 was
                 flattered
                 into
                 the
                 reputation
                 of
                 a
                 God
                 ,
                 and
                 all
                 the
                 Nations
                 under
                 that
                 Scepter
                 consented
                 to
                 the
                 worship
                 of
                 Belus
                 ;
                 and
                 all
                 the
                 Nations
                 with
                 whom
                 these
                 men
                 conversed
                 ,
                 imitated
                 the
                 manners
                 of
                 the
                 
                   Princeps
                   populus
                
                 ,
                 and
                 in
                 their
                 banquets
                 ,
                 the
                 most
                 modest
                 of
                 their
                 women
                 used
                 to
                 strip
                 themselves
                 stark
                 naked
                 ,
                 and
                 it
                 was
                 counted
                 no
                 undecency
                 ,
                 but
                 she
                 was
                 rude
                 and
                 uncivil
                 that
                 did
                 not
                 .
              
               
                 2.
                 
                 There
                 are
                 some
                 Nations
                 so
                 wholly
                 barbarous
                 and
                 bruitish
                 in
                 their
                 manners
                 ,
                 
                 that
                 from
                 their
                 consent
                 we
                 can
                 gather
                 nothing
                 but
                 thorns
                 and
                 wild
                 briers
                 :
                 They
                 are
                 the
                 words
                 of
                 Porphyry
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 from
                 whom
                 we
                 must
                 not
                 learn
                 to
                 bely
                 and
                 abuse
                 the
                 fair
                 inclinations
                 and
                 sentences
                 of
                 humane
                 nature
                 .
                 And
                 therefore
                 if
                 we
                 goe
                 to
                 account
                 by
                 the
                 consent
                 of
                 Nations
                 ,
                 we
                 must
                 thrust
                 out
                 all
                 wild
                 ,
                 savage
                 ,
                 barbarous
                 ,
                 and
                 untaught
                 people
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 said
                 
                   Michael
                   Psellus
                
                 .
                 
                 We
                 must
                 into
                 the
                 account
                 of
                 the
                 law
                 of
                 Nations
                 take
                 them
                 onely
                 who
                 are
                 subject
                 to
                 Laws
                 ,
                 the
                 well
                 manner'd
                 people
                 onely
                 ,
                 but
                 then
                 this
                 also
                 will
                 be
                 an
                 infinite
                 uncertainty
                 .
                 For
                 ,
              
               
                 3.
                 
                 All
                 Nations
                 to
                 the
                 Greeks
                 were
                 barbarous
                 ;
                 
                 to
                 the
                 Romans
                 also
                 all
                 Nations
                 but
                 the
                 Greeks
                 and
                 themselves
                 :
                 and
                 to
                 the
                 Jews
                 all
                 were
                 Heathens
                 ,
                 which
                 to
                 them
                 signified
                 the
                 same
                 thing
                 or
                 worse
                 .
              
               
                 4.
                 
                 And
                 then
                 which
                 are
                 those
                 Nations
                 whom
                 we
                 shall
                 call
                 Moratiores
                 ,
                 
                 wise
                 and
                 well
                 manner'd
                 people
                 ,
                 for
                 this
                 will
                 depend
                 upon
                 our
                 own
                 customes
                 ;
                 if
                 they
                 be
                 like
                 our
                 customes
                 ,
                 our
                 laws
                 ,
                 and
                 manners
                 of
                 living
                 then
                 we
                 approve
                 them
                 ,
                 else
                 we
                 condemne
                 them
                 .
              
               
                 5.
                 
                 But
                 then
                 let
                 us
                 remember
                 also
                 that
                 civility
                 and
                 fair
                 customs
                 were
                 but
                 in
                 a
                 narrow
                 circle
                 ,
                 
                 till
                 the
                 Greeks
                 and
                 Romans
                 beat
                 the
                 world
                 into
                 better
                 manners
                 .
                 
                 Aristotle
                 says
                 ,
                 that
                 in
                 his
                 time
                 in
                 the
                 Kingdomes
                 of
                 Pontus
                 ,
                 which
                 were
                 very
                 near
                 to
                 Greece
                 ,
                 divers
                 Nations
                 were
                 eaters
                 of
                 mans
                 flesh
                 ,
                 such
                 as
                 were
                 the
                 Achaeans
                 and
                 Heniochans
                 ,
                 and
                 divers
                 amongst
                 the
                 Mediterraneans
                 were
                 worse
                 then
                 they
                 .
              
               
               
                 6.
                 
                 The
                 greatest
                 part
                 of
                 the
                 world
                 were
                 undiscovered
                 till
                 this
                 last
                 age
                 ,
                 
                 and
                 amongst
                 them
                 the
                 
                   Jus
                   Gen
                   tium
                
                 was
                 to
                 sacrifice
                 one
                 another
                 to
                 Daemons
                 ;
                 for
                 all
                 the
                 old
                 Navigations
                 were
                 by
                 Maritime
                 Towns
                 ,
                 and
                 the
                 inlands
                 either
                 were
                 left
                 alone
                 in
                 their
                 own
                 wilder
                 manners
                 ,
                 or
                 it
                 is
                 not
                 known
                 what
                 civilities
                 they
                 had
                 .
                 So
                 that
                 the
                 
                   Jus
                   Gentium
                
                 must
                 needs
                 have
                 been
                 an
                 uncertain
                 thing
                 ,
                 variable
                 and
                 by
                 chance
                 ,
                 growing
                 by
                 accidents
                 ,
                 and
                 introduc'd
                 by
                 violence
                 ,
                 and
                 therefore
                 could
                 not
                 be
                 the
                 measure
                 of
                 the
                 law
                 of
                 Nature
                 .
              
               
                 7.
                 
                 Adde
                 to
                 these
                 that
                 the
                 several
                 Nations
                 of
                 the
                 world
                 had
                 customes
                 of
                 their
                 own
                 ,
                 
                 which
                 commencing
                 upon
                 uncertain
                 principles
                 ,
                 have
                 been
                 derived
                 to
                 their
                 posterity
                 ,
                 and
                 retained
                 with
                 a
                 religious
                 fancy
                 ;
                 becoming
                 natural
                 and
                 proportionable
                 to
                 their
                 fancies
                 and
                 their
                 fears
                 ,
                 and
                 they
                 would
                 rather
                 die
                 then
                 doe
                 an
                 act
                 of
                 violence
                 to
                 them
                 ,
                 and
                 beleev'd
                 it
                 to
                 be
                 the
                 greatest
                 impiety
                 in
                 the
                 world
                 to
                 break
                 them
                 .
                 
                 Herodotus
                 tells
                 a
                 full
                 instance
                 of
                 this
                 in
                 a
                 triall
                 made
                 by
                 Darius
                 to
                 the
                 Indians
                 and
                 Greeks
                 .
                 He
                 ask'd
                 the
                 Greeks
                 what
                 they
                 would
                 take
                 to
                 doe
                 as
                 the
                 Indians
                 did
                 who
                 eat
                 their
                 dead
                 Parents
                 and
                 friends
                 and
                 accounted
                 it
                 the
                 most
                 honourable
                 burial
                 ;
                 they
                 answered
                 ,
                 They
                 would
                 not
                 doe
                 at
                 it
                 any
                 price
                 .
                 And
                 when
                 he
                 as'kd
                 the
                 Indians
                 upon
                 what
                 conditions
                 they
                 would
                 be
                 induc'd
                 to
                 burn
                 the
                 bodies
                 of
                 their
                 Fathers
                 ,
                 and
                 not
                 to
                 eat
                 them
                 ,
                 they
                 desired
                 him
                 not
                 to
                 speak
                 to
                 them
                 of
                 any
                 such
                 horrid
                 impiety
                 as
                 to
                 burn
                 their
                 Fathers
                 careasses
                 ,
                 and
                 to
                 deny
                 to
                 them
                 the
                 honour
                 of
                 a
                 natural
                 burial
                 in
                 the
                 bowels
                 of
                 their
                 dear
                 children
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 Custome
                 is
                 the
                 Genius
                 or
                 spirit
                 of
                 a
                 mans
                 actions
                 ,
                 and
                 introduces
                 a
                 nature
                 ,
                 a
                 facility
                 ,
                 a
                 delight
                 ,
                 and
                 religion
                 it self
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 
                 Custome
                 is
                 as
                 nature
                 ,
                 and
                 that
                 to
                 which
                 we
                 are
                 accustomed
                 is
                 like
                 that
                 which
                 we
                 were
                 born
                 .
                 
                   For
                   that
                   which
                   is
                   often
                   is
                   next
                   to
                   that
                   which
                   is
                   always
                   .
                
                 It
                 is
                 nature
                 which
                 is
                 always
                 ,
                 that
                 is
                 custome
                 which
                 is
                 frequent
                 :
                 It
                 is
                 possible
                 that
                 nature
                 in
                 many
                 things
                 should
                 be
                 altered
                 ,
                 and
                 it
                 is
                 very
                 difficult
                 that
                 custome
                 should
                 in
                 any
                 thing
                 ;
                 we
                 have
                 seen
                 and
                 heard
                 it
                 in
                 a
                 great
                 instance
                 in
                 a
                 few
                 ages
                 last
                 past
                 .
                 For
                 when
                 some
                 of
                 the
                 reformed
                 Doctors
                 by
                 their
                 private
                 authority
                 did
                 twice
                 attempt
                 it
                 ,
                 and
                 the
                 Church
                 of
                 Rome
                 did
                 twelve
                 times
                 publickly
                 endevour
                 it
                 ,
                 to
                 get
                 the
                 Greeks
                 to
                 forsake
                 the
                 customes
                 of
                 their
                 Churches
                 ,
                 and
                 to
                 reform
                 themselves
                 by
                 their
                 copy
                 ,
                 they
                 were
                 all
                 repulsed
                 ;
                 and
                 if
                 the
                 Greek
                 Prelates
                 should
                 take
                 the
                 people
                 off
                 from
                 their
                 old
                 customes
                 ,
                 besides
                 that
                 the
                 great
                 Turk
                 would
                 doe
                 them
                 a
                 mischief
                 for
                 complying
                 with
                 the
                 Western
                 Christians
                 his
                 Enemies
                 ,
                 the
                 people
                 themselves
                 would
                 indanger
                 all
                 their
                 Religion
                 and
                 turn
                 Turks
                 ,
                 if
                 they
                 once
                 did
                 learn
                 that
                 their
                 old
                 customes
                 were
                 not
                 necessary
                 Religion
                 :
                 and
                 therefore
                 they
                 chose
                 to
                 stick
                 secure
                 in
                 their
                 Religion
                 though
                 allayed
                 with
                 some
                 errors
                 ,
                 then
                 for
                 the
                 purchase
                 of
                 a
                 less
                 necessary
                 truth
                 endanger
                 the
                 whole
                 Religion
                 by
                 taking
                 the
                 people
                 off
                 from
                 their
                 
                   Jura
                   Gentis
                
                 ,
                 the
                 customs
                 of
                 their
                 Nation
                 .
              
               
                 8.
                 
                 Some
                 Nations
                 doe
                 refuse
                 to
                 admit
                 of
                 some
                 of
                 those
                 Laws
                 which
                 others
                 call
                 the
                 laws
                 of
                 Nature
                 ,
                 
                 and
                 such
                 which
                 ineed
                 were
                 given
                 to
                 all
                 the
                 Nations
                 of
                 the
                 world
                 .
                 
                   
                     —
                     Non
                     foedera
                     legum
                  
                   
                     Ulla
                     colunt
                     ,
                     placidas
                     aut
                     jura
                     tenentia
                     mentes
                     .
                     
                  
                
                 and
                 excepting
                 the
                 care
                 of
                 children
                 ,
                 to
                 which
                 by
                 natural
                 likeness
                 and
                 endearments
                 we
                 love
                 to
                 be
                 oblig'd
                 ,
                 and
                 so
                 less
                 stand
                 in
                 need
                 to
                 be
                 tied
                 to
                 it
                 by
                 a
                 law
                 ,
                 excepting
                 this
                 I
                 say
                 ,
                 to
                 which
                 beasts
                 also
                 doe
                 as
                 well
                 as
                 we
                 ,
                 some
                 wise
                 persons
                 have
                 observ'd
                 that
                 in
                 all
                 things
                 else
                 we
                 are
                 at
                 liberty
                 ,
                 that
                 is
                 ,
                 naturally
                 tied
                 to
                 no
                 law
                 .
                 
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                
                 But
                 the
                 instances
                 will
                 make
                 greater
                 indication
                 of
                 this
                 any
                 mans
                 affirmative
                 .
                 The
                 Idumaeans
                 are
                 Theeves
                 and
                 Murderers
                 ,
                 and
                 will
                 not
                 beleeve
                 that
                 they
                 doe
                 amiss
                 :
                 The
                 manner
                 of
                 their
                 Nation
                 is
                 to
                 live
                 very
                 much
                 upon
                 robbery
                 ,
                 and
                 plundring
                 Merchants
                 :
                 and
                 in
                 Homers
                 time
                 there
                 was
                 a
                 Nation
                 of
                 Pirates
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 said
                 the
                 Scholiast
                 upon
                 Homers
                 Odysses
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 They
                 thought
                 it
                 no
                 disparagement
                 to
                 steal
                 ,
                 but
                 an
                 honourable
                 and
                 a
                 glorious
                 thing
                 ;
                 and
                 it
                 is
                 worse
                 now
                 ,
                 and
                 hath
                 been
                 growing
                 so
                 ever
                 since
                 Nimrods
                 time
                 .
                 Men
                 account
                 it
                 lawful
                 to
                 kill
                 and
                 steal
                 ,
                 if
                 they
                 doe
                 it
                 by
                 Nations
                 ,
                 by
                 Companies
                 ,
                 and
                 Armies
                 ,
                 and
                 Navies
                 :
                 and
                 Cato
                 had
                 reason
                 to
                 complain
                 ,
                 
                   Fures
                   privatorum
                   furtorum
                   in
                   nervo
                   atque
                   in
                   compedibus
                   aetatem
                   agunt
                   ,
                
                 
                 
                   fures
                   publici
                   in
                   auro
                   atque
                   in
                   purpurâ
                
                 ;
                 and
                 particularly
                 
                   A.
                   Gellius
                
                 tells
                 of
                 the
                 Egyptians
                 that
                 they
                 allow
                 of
                 thefts
                 ;
                 and
                 the
                 wiser
                 Lacedemonians
                 ,
                 a
                 sober
                 and
                 a
                 severe
                 people
                 ,
                 taught
                 their
                 young
                 men
                 to
                 steal
                 without
                 covetousness
                 ;
                 so
                 they
                 pretended
                 ,
                 not
                 to
                 enrich
                 themselves
                 ,
                 but
                 to
                 incourage
                 them
                 to
                 fight
                 the
                 bet●er
                 by
                 plundring
                 well
                 .
                 
                 
                   Pomponius
                   Mela
                
                 tells
                 of
                 the
                 Augitae
                 ,
                 a
                 Nation
                 in
                 Africa
                 whose
                 custome
                 it
                 was
                 that
                 every
                 bride
                 should
                 be
                 prostitute
                 to
                 all
                 commers
                 the
                 first
                 night
                 ,
                 and
                 she
                 who
                 had
                 entertain'd
                 most
                 ,
                 was
                 most
                 honoured
                 :
                 and
                 Solinus
                 tells
                 of
                 the
                 Garamantici
                 that
                 they
                 know
                 no
                 marriages
                 ,
                 
                 and
                 therefore
                 children
                 onely
                 own
                 their
                 Mothers
                 ,
                 for
                 they
                 can
                 hardly
                 guess
                 at
                 their
                 Fathers
                 ;
                 and
                 indeed
                 the
                 old
                 world
                 did
                 doe
                 fuch
                 vile
                 things
                 ,
                 contracted
                 such
                 base
                 customes
                 ,
                 so
                 delighted
                 in
                 wickedness
                 ,
                 that
                 as
                 they
                 highly
                 provoked
                 God
                 to
                 anger
                 ,
                 so
                 they
                 left
                 it
                 impossible
                 to
                 judge
                 of
                 the
                 laws
                 of
                 nature
                 by
                 the
                 consent
                 of
                 Nations
                 .
                 Propertius
                 complains
                 severely
                 of
                 this
                 popular
                 impiety
                 .
                 
                   
                     
                       Sed
                       postquam
                       tellus
                       scelere
                       est
                       imbuta
                       nefando
                       ,
                       
                    
                     
                       Justitiamque
                       omnes
                       cupidâ
                       de
                       mente
                       fugarunt
                       ,
                    
                     
                       Perfudêre
                       manus
                       fraterno
                       sanguine
                       fratres
                       ,
                    
                     
                       Destitit
                       extinctos
                       natus
                       lugere
                       Parentes
                       ,
                    
                     
                       Optavit
                       genitor
                       primaevi
                       funera
                       nati
                       ,
                    
                     
                       Liber
                       ut
                       innuptae
                       potiretur
                       flore
                       Novercae
                       :
                    
                     
                       Ignaro
                       mater
                       substernens
                       se
                       impia
                       nato
                       ,
                    
                     
                       Impia
                       non
                       verita
                       est
                       Divos
                       scelerare
                       penates
                       ,
                    
                     
                       Omnia
                       fanda
                       ,
                       nefanda
                       malo
                       permista
                       furore
                    
                     
                       Justificam
                       nobis
                       mentem
                       avertêre
                       Deorum
                       .
                    
                  
                   
                     The
                     whole
                     earth
                     grew
                     so
                     impure
                     and
                     degenerous
                     ,
                     that
                     they
                     drave
                     justice
                     from
                     them
                     as
                     their
                     Enemy
                     ;
                     brothers
                     wash'd
                     their
                     hands
                     in
                     their
                     brothers
                     bloud
                     ;
                     the
                     sons
                     mourn'd
                     not
                     at
                     their
                     Fathers
                     funeral
                     ;
                     and
                     the
                     Father
                     wish'd
                     the
                     death
                     of
                     his
                     eldest
                     son
                     ,
                     that
                     he
                     might
                     lie
                     with
                     his
                     sons
                     wife
                     ;
                     the
                     Mothers
                     would
                     steal
                     secretly
                     into
                     the
                     embraces
                     of
                     their
                     sons
                     ;
                     and
                     they
                     feared
                     not
                     to
                     break
                     the
                     laws
                     of
                     Hospitality
                     ,
                     or
                     Custome
                     ,
                     or
                     Nature
                     ,
                     or
                     of
                     Societies
                     .
                     Now
                     from
                     hence
                     it
                     will
                     be
                     impossible
                     to
                     derive
                     our
                     customes
                     ,
                     and
                     so
                     to
                     suppose
                     them
                     to
                     be
                     laws
                     of
                     Nature
                     ,
                     which
                     are
                     openly
                     destructive
                     of
                     justice
                     .
                  
                
                 And
                 upon
                 this
                 last
                 instance
                 it
                 appears
                 that
                 the
                 saying
                 of
                 Polybius
                 will
                 be
                 of
                 no
                 use
                 to
                 us
                 in
                 this
                 question
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 That
                 
                   for
                   the
                   laws
                   of
                   Nature
                   we
                   must
                   seek
                   amongst
                   them
                   that
                   live
                   according
                   to
                   nature
                   ,
                   not
                   amongst
                   them
                   whose
                   natures
                   are
                   deprav'd
                   by
                   custome
                
                 ;
                 since
                 as
                 Andronicus
                 of
                 Rhodes
                 was
                 wont
                 to
                 say
                 ,
                 
                   He
                   lies
                   not
                   that
                   says
                   honey
                   is
                   sweet
                   ,
                   though
                   a
                   sick
                   man
                   refuses
                   it
                   as
                   bitter
                   and
                   unpleasant
                
                 ;
                 so
                 is
                 the
                 law
                 of
                 Nature
                 per●ect
                 and
                 immutable
                 in
                 those
                 Nations
                 who
                 are
                 endued
                 with
                 a
                 sound
                 minde
                 and
                 a
                 sober
                 
                 judgement
                 .
                 This
                 indeed
                 is
                 true
                 ,
                 but
                 how
                 this
                 can
                 be
                 reduc'd
                 to
                 practice
                 ,
                 will
                 be
                 found
                 inexplicable
                 ,
                 and
                 the
                 thing
                 it self
                 impossible
                 :
                 since
                 the
                 Lacedaemonians
                 the
                 wisest
                 and
                 severest
                 amongst
                 all
                 Commonwealths
                 permitted
                 such
                 natural
                 injustices
                 ,
                 and
                 would
                 breed
                 children
                 upon
                 their
                 own
                 wives
                 by
                 strangers
                 that
                 they
                 might
                 have
                 a
                 good
                 and
                 a
                 handsome
                 breed
                 .
              
               
                 9.
                 
                 Some
                 Tyrants
                 have
                 made
                 Laws
                 to
                 serve
                 their
                 lusts
                 ,
                 
                 or
                 their
                 necessities
                 ,
                 and
                 these
                 things
                 have
                 come
                 into
                 Customes
                 ,
                 and
                 Laws
                 of
                 Nations
                 ,
                 and
                 sometimes
                 have
                 been
                 suppressed
                 ,
                 or
                 spent
                 in
                 desuetude
                 .
                 It
                 was
                 the
                 case
                 of
                 Soleucus
                 ,
                 who
                 in
                 the
                 necessity
                 of
                 his
                 son
                 Antiochus
                 gave
                 him
                 his
                 own
                 wise
                 ,
                 
                 and
                 made
                 it
                 a
                 Law
                 for
                 the
                 future
                 ,
                 which
                 thing
                 either
                 was
                 instantly
                 disgrac'd
                 and
                 rejected
                 ,
                 or
                 else
                 S.
                 Paul
                 had
                 not
                 heard
                 ,
                 or
                 had
                 not
                 taken
                 notice
                 of
                 ;
                 for
                 he
                 thought
                 it
                 such
                 a
                 fornication
                 as
                 was
                 not
                 so
                 much
                 as
                 named
                 amongst
                 the
                 Gentiles
                 that
                 one
                 should
                 have
                 his
                 Fathers
                 wife
                 :
                 indeed
                 it
                 was
                 not
                 named
                 
                   inter
                   cordatiores
                
                 ,
                 or
                 those
                 with
                 whom
                 he
                 had
                 conversed
                 ;
                 but
                 in
                 Syria
                 and
                 in
                 the
                 Pontick
                 Kingdome
                 before
                 his
                 time
                 ,
                 it
                 had
                 been
                 named
                 and
                 practiced
                 and
                 pass'd
                 into
                 a
                 Law
                 ;
                 and
                 yet
                 that
                 Kingdome
                 consisted
                 of
                 two
                 and
                 twenty
                 Nations
                 of
                 distinct
                 languages
                 .
                 There
                 was
                 another
                 instance
                 like
                 it
                 spoken
                 of
                 by
                 Cicero
                 ,
                 
                 that
                 a
                 woman
                 married
                 her
                 daughters
                 husband
                 ,
                 which
                 exactly
                 was
                 the
                 same
                 undecency
                 and
                 incestuous
                 approach
                 .
                 
                   Nubit
                   genero
                   Socrus
                   ,
                   auspicibus
                   nullis
                   ,
                   nullis
                   authoribus
                   ,
                   funestis
                   omininibus
                   .
                   O
                   mulieris
                   scelus
                   incredible
                   &
                   praeter
                   hanc
                   unam
                   in
                   omni
                   vita
                   inauditum
                   .
                
                 Something
                 like
                 S.
                 Pauls
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 but
                 yet
                 sometimes
                 it
                 was
                 done
                 ,
                 and
                 not
                 onely
                 before
                 his
                 time
                 ,
                 but
                 long
                 after
                 this
                 monition
                 also
                 ,
                 as
                 it
                 was
                 in
                 the
                 case
                 of
                 
                   Antonius
                   Caracalla
                   :
                   Matrem
                   duxit
                   Uxorem
                   ;
                   od
                   parricidium
                   junxit
                   incestum
                   :
                
                 So
                 Spartianus
                 .
                 Now
                 concerning
                 these
                 things
                 ,
                 how
                 can
                 any
                 man
                 from
                 hence
                 take
                 an
                 estimate
                 of
                 the
                 law
                 of
                 Nature
                 ;
                 for
                 this
                 cannot
                 be
                 of
                 the
                 law
                 of
                 Nature
                 which
                 hath
                 in
                 it
                 so
                 unreasonable
                 and
                 unnatural
                 complications
                 ;
                 and
                 yet
                 by
                 what
                 rule
                 shall
                 we
                 judge
                 of
                 natures
                 Law
                 ,
                 since
                 the
                 wisest
                 persons
                 ,
                 even
                 Socrates
                 and
                 Cato
                 did
                 such
                 things
                 which
                 they
                 thought
                 fit
                 ,
                 and
                 we
                 call
                 unreasonable
                 ,
                 for
                 they
                 gave
                 their
                 wives
                 to
                 their
                 friends
                 ,
                 as
                 a
                 man
                 lends
                 his
                 beast
                 for
                 his
                 neighbours
                 use
                 .
              
               
                 10.
                 
                 There
                 are
                 some
                 Nations
                 so
                 used
                 to
                 a
                 rude
                 unmannerly
                 pride
                 and
                 fierceness
                 ,
                 
                 that
                 all
                 civility
                 seems
                 softness
                 and
                 effeminacy
                 .
                 To
                 this
                 purpose
                 is
                 that
                 which
                 Tacitus
                 reports
                 of
                 the
                 son
                 of
                 Phraates
                 the
                 Parthian
                 ,
                 who
                 being
                 bred
                 up
                 with
                 Tiberius
                 and
                 efform'd
                 into
                 the
                 Romane
                 civilities
                 was
                 by
                 the
                 Prince
                 〈◊〉
                 friend
                 sent
                 to
                 the
                 Kingdome
                 of
                 Parthia
                 ;
                 but
                 in
                 the
                 young
                 Gentleman
                 〈◊〉
                 there
                 were
                 presently
                 observed
                 easiness
                 of
                 access
                 ,
                 a
                 fair
                 civil
                 deportment
                 and
                 affability
                 ;
                 
                   obvia
                   comitas
                
                 :
                 But
                 these
                 virtues
                 being
                 unknown
                 to
                 the
                 Parthians
                 were
                 
                   nova
                   vitia
                
                 ;
                 and
                 because
                 they
                 were
                 unknown
                 to
                 their
                 Ancestors
                 ,
                 
                   perinde
                   odium
                   pravis
                   &
                   honestis
                
                 ,
                 the
                 good
                 and
                 the
                 bad
                 amongst
                 them
                 did
                 equally
                 detest
                 them
                 .
              
               
                 11.
                 
                 Some
                 Nations
                 have
                 left
                 their
                 good
                 Customes
                 and
                 taken
                 up
                 bad
                 ,
                 
                 and
                 have
                 chang'd
                 their
                 natural
                 reason
                 into
                 unnatural
                 follies
                 ,
                 and
                 the
                 basest
                 sins
                 have
                 been
                 very
                 general
                 ;
                 and
                 when
                 God
                 warned
                 the
                 Jews
                 to
                 take
                 heed
                 of
                 the
                 manners
                 of
                 their
                 neighbour
                 Nations
                 ,
                 he
                 enumerates
                 vile
                 lusts
                 which
                 were
                 the
                 national
                 customs
                 for
                 which
                 God
                 affirms
                 that
                 he
                 ejected
                 them
                 from
                 their
                 habitations
                 .
              
               
                 12.
                 
                 Lastly
                 ,
                 
                 there
                 is
                 no
                 consent
                 among
                 nations
                 in
                 their
                 Customs
                 ,
                 nor
                 ever
                 was
                 until
                 a
                 higher
                 principle
                 made
                 a
                 law
                 and
                 tied
                 it
                 on
                 with
                 penalties
                 ;
                 such
                 as
                 were
                 conquest
                 ,
                 necessity
                 ,
                 contract
                 ,
                 reputation
                 ,
                 decrees
                 of
                 Princes
                 ,
                 or
                 the
                 laws
                 of
                 God
                 ,
                 or
                 of
                 a
                 Religion
                 .
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 and
                 neither
                 Nation
                 with
                 Nation
                 ,
                 nor
                 Man
                 with
                 Man
                 ,
                 nor
                 a
                 Man
                 with
                 himself
                 does
                 long
                 agree
                 .
              
               
                 Indeed
                 there
                 are
                 some
                 propositions
                 which
                 all
                 the
                 world
                 agrees
                 upon
                 ,
                 
                 such
                 as
                 are
                 ,
                 the
                 immortality
                 of
                 the
                 soul
                 ,
                 and
                 that
                 there
                 is
                 a
                 God.
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 
                   The
                   Greek
                   and
                   the
                   Barbarian
                   ,
                   the
                   Epirot
                   and
                   the
                   Maritime
                   ,
                   the
                   wise
                   and
                   the
                   unwise
                   agree
                   in
                   the
                   beleef
                   and
                   profession
                   of
                   a
                   God
                   :
                
                 but
                 when
                 these
                 things
                 come
                 to
                 manners
                 and
                 customes
                 ,
                 they
                 differ
                 infinitely
                 ;
                 and
                 as
                 they
                 anciently
                 chose
                 several
                 gods
                 ,
                 so
                 they
                 did
                 not
                 agree
                 in
                 the
                 manner
                 of
                 worshipping
                 their
                 gods
                 ;
                 some
                 they
                 worshipped
                 by
                 praises
                 ,
                 and
                 some
                 by
                 railing
                 ,
                 some
                 by
                 giving
                 sacrifice
                 ,
                 some
                 by
                 throwing
                 stones
                 ;
                 and
                 so
                 it
                 was
                 in
                 other
                 things
                 .
                 Some
                 were
                 observant
                 of
                 their
                 Parents
                 ,
                 and
                 some
                 knock'd
                 them
                 on
                 the
                 head
                 with
                 clubs
                 when
                 they
                 came
                 to
                 a
                 certain
                 age
                 ,
                 as
                 is
                 to
                 be
                 seen
                 in
                 Aelian
                 ;
                 and
                 even
                 in
                 the
                 taking
                 care
                 and
                 educating
                 their
                 children
                 ,
                 in
                 which
                 nature
                 seems
                 most
                 to
                 have
                 made
                 a
                 law
                 ,
                 and
                 signified
                 it
                 with
                 the
                 consent
                 of
                 Nations
                 ,
                 yet
                 even
                 in
                 this
                 also
                 there
                 was
                 variety
                 ,
                 and
                 no
                 universal
                 law
                 naturally
                 established
                 .
                 For
                 some
                 nursed
                 their
                 children
                 ,
                 and
                 some
                 did
                 not
                 ;
                 sometimes
                 they
                 were
                 left
                 to
                 their
                 Mothers
                 without
                 any
                 provision
                 made
                 by
                 their
                 Fathers
                 ;
                 sometimes
                 the
                 Fathers
                 took
                 them
                 from
                 their
                 Mothers
                 ,
                 but
                 however
                 ,
                 yet
                 this
                 cannot
                 be
                 properly
                 derived
                 from
                 a
                 
                   Jus
                   Gentium
                
                 ,
                 for
                 if
                 it
                 be
                 a
                 right
                 or
                 a
                 law
                 at
                 all
                 ,
                 it
                 is
                 a
                 
                   lex
                   singulorum
                
                 ,
                 it
                 belongs
                 to
                 single
                 persons
                 and
                 to
                 families
                 ,
                 and
                 is
                 common
                 to
                 man
                 and
                 beast
                 ,
                 and
                 hath
                 a
                 necessity
                 in
                 nature
                 ,
                 as
                 it
                 is
                 necessary
                 to
                 eat
                 or
                 sleep
                 ,
                 and
                 is
                 as
                 necessary
                 to
                 families
                 as
                 the
                 other
                 are
                 to
                 single
                 persons
                 ,
                 but
                 where
                 there
                 is
                 a
                 necessity
                 ,
                 there
                 needs
                 no
                 law
                 ,
                 and
                 cannot
                 properly
                 be
                 any
                 .
              
               
                 From
                 all
                 which
                 I
                 conclude
                 that
                 the
                 
                   Jus
                   Gentium
                
                 ,
                 
                 the
                 law
                 of
                 Nations
                 is
                 no
                 indication
                 of
                 the
                 law
                 of
                 Nature
                 ;
                 
                 neither
                 indeed
                 is
                 there
                 any
                 
                   Jus
                   Gentium
                
                 collectively
                 at
                 all
                 ,
                 but
                 onely
                 the
                 distinct
                 laws
                 of
                 several
                 Nations
                 ;
                 and
                 therefore
                 it
                 is
                 to
                 be
                 taken
                 distributively
                 ;
                 for
                 they
                 are
                 united
                 onely
                 by
                 contract
                 ,
                 or
                 imitation
                 ,
                 by
                 fear
                 ,
                 or
                 neighbourhood
                 ,
                 or
                 necessity
                 ,
                 or
                 any
                 other
                 accident
                 which
                 I
                 have
                 mentioned
                 .
                 And
                 in
                 those
                 things
                 in
                 which
                 they
                 have
                 agreed
                 tacitely
                 ,
                 or
                 expresly
                 ,
                 they
                 have
                 no
                 obligation
                 but
                 what
                 they
                 bring
                 upon
                 themselves
                 ,
                 as
                 penalties
                 ,
                 forfeitures
                 ,
                 obloquies
                 ,
                 and
                 the
                 like
                 ;
                 which
                 they
                 as
                 easily
                 shake
                 off
                 when
                 they
                 have
                 power
                 ,
                 and
                 when
                 it
                 is
                 for
                 their
                 profit
                 ;
                 and
                 we
                 see
                 it
                 in
                 those
                 who
                 have
                 killed
                 Heralds
                 or
                 Ministers
                 of
                 peace
                 and
                 of
                 Religion
                 ;
                 which
                 we
                 say
                 commonly
                 is
                 against
                 the
                 law
                 of
                 Nations
                 ;
                 that
                 is
                 ,
                 it
                 is
                 against
                 the
                 custome
                 of
                 them
                 ,
                 because
                 to
                 doe
                 so
                 is
                 to
                 no
                 purpose
                 ,
                 a
                 spleenish
                 ineffective
                 malice
                 ;
                 and
                 therefore
                 although
                 of
                 no
                 usefulness
                 ,
                 and
                 consequently
                 seldome
                 done
                 ;
                 yet
                 it
                 hath
                 been
                 sometimes
                 ,
                 and
                 no
                 punishment
                 follows
                 ,
                 and
                 therefore
                 it
                 is
                 no
                 law
                 .
              
               
                 Now
                 that
                 this
                 opinion
                 may
                 not
                 wholly
                 seem
                 new
                 ,
                 
                 I
                 finde
                 something
                 of
                 it
                 affirmed
                 by
                 
                   Constantinus
                   Harmenopulus
                
                 ,
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 The
                 law
                 of
                 Nations
                 is
                 that
                 which
                 one
                 or
                 more
                 Nations
                 use
                 ;
                 and
                 he
                 instances
                 in
                 not
                 marrying
                 their
                 nearest
                 kinred
                 ,
                 amongst
                 the
                 Greeks
                 and
                 
                   Saurae
                   [
                   Sarmatae
                
                 (
                 I
                 suppose
                 )
                 ]
                 or
                 else
                 to
                 marry
                 them
                 as
                 the
                 Persians
                 use
                 .
                 But
                 this
                 onely
                 ,
                 where
                 it
                 happens
                 that
                 Nations
                 doe
                 consent
                 in
                 great
                 proportions
                 ,
                 it
                 confirms
                 our
                 assent
                 to
                 the
                 law
                 ,
                 and
                 publishes
                 its
                 being
                 natural
                 ,
                 in
                 case
                 that
                 of
                 it self
                 it
                 be
                 so
                 .
              
               
                 
                   Prompted
                   by
                   reason
                   .
                
                 ]
              
               
                 Cicero
                 defines
                 the
                 law
                 of
                 Nature
                 to
                 be
                 ,
                 
                 
                   Vera
                   ratio
                   naturae
                   congruens
                   ,
                   diffusa
                   in
                   omnes
                   ,
                
                 
                 
                   constans
                   ,
                   sempiterna
                
                 :
                 That
                 right
                 reason
                 which
                 is
                 consonant
                 to
                 nature
                 ,
                 
                 which
                 is
                 in
                 every
                 one
                 always
                 and
                 the
                 same
                 ,
                 that
                 is
                 the
                 law
                 of
                 Nature
                 :
                 So
                 he
                 ,
                 and
                 from
                 him
                 Lactantius
                 ;
                 but
                 that
                 is
                 not
                 exactly
                 true
                 .
                 Right
                 reason
                 is
                 the
                 instrument
                 of
                 using
                 the
                 law
                 of
                 Nature
                 ,
                 and
                 is
                 that
                 by
                 which
                 together
                 with
                 the
                 Conscience
                 (
                 which
                 is
                 also
                 reason
                 )
                 we
                 are
                 determined
                 to
                 a
                 choice
                 and
                 prosecution
                 of
                 it
                 our selves
                 ,
                 or
                 to
                 a
                 willingness
                 of
                 obeying
                 the
                 obliging
                 power
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 Reason
                 entertains
                 the
                 Divine
                 laws
                 (
                 of
                 nature
                 )
                 and
                 so
                 is
                 made
                 a
                 most
                 vigilant
                 Judge
                 ,
                 said
                 Hierocles
                 .
                 This
                 is
                 that
                 which
                 distinguishes
                 us
                 from
                 beasts
                 ,
                 and
                 makes
                 us
                 capable
                 of
                 Laws
                 .
                 
                   
                     —
                     Separat
                     haec
                     nos
                  
                   
                     A
                     grege
                     mutorum
                     ,
                     
                     atque
                     ideò
                     venerabile
                     soli
                  
                   
                     Sortiti
                     ingenium
                     ,
                     divinorúmque
                     capaces
                     ,
                  
                   
                     Atque
                     exercendis
                     ,
                     capiendísque
                     artibus
                     apti
                     ,
                  
                   
                     Sensum
                     à
                     coelesti
                     demissum
                     traximus
                     arce
                     .
                  
                
              
               
                 *
                 But
                 reason
                 is
                 not
                 the
                 law
                 ,
                 or
                 its
                 measure
                 ;
                 neither
                 can
                 any
                 man
                 be
                 sure
                 ,
                 that
                 any
                 thing
                 is
                 a
                 law
                 of
                 Nature
                 ,
                 because
                 it
                 seems
                 to
                 him
                 hugely
                 reasonable
                 ,
                 neither
                 if
                 it
                 be
                 so
                 indeed
                 ,
                 is
                 it
                 therefore
                 a
                 law
                 .
                 For
                 it
                 is
                 very
                 reasonable
                 that
                 every
                 man
                 should
                 choose
                 his
                 own
                 wife
                 ,
                 because
                 his
                 interest
                 is
                 the
                 greatest
                 :
                 *
                 That
                 every
                 man
                 should
                 suffer
                 as
                 much
                 evil
                 as
                 he
                 does
                 ;
                 *
                 That
                 a
                 man
                 be
                 not
                 punished
                 for
                 evils
                 that
                 he
                 cannot
                 help
                 ;
                 *
                 That
                 every
                 man
                 should
                 suffer
                 for
                 his
                 own
                 fault
                 ,
                 and
                 no
                 man
                 for
                 the
                 fault
                 of
                 another
                 ;
                 and
                 yet
                 these
                 are
                 not
                 laws
                 in
                 all
                 places
                 where
                 they
                 are
                 reasonable
                 .
                 Pythagoras
                 in
                 Laertius
                 said
                 that
                 which
                 was
                 very
                 reasonable
                 .
                 
                   Plantae
                   mansuetae
                   non
                   nocendum
                   ,
                   veluti
                   neque
                   animali
                   quod
                   non
                   noceat
                   hominibus
                   .
                
                 A
                 man
                 may
                 not
                 hurt
                 a
                 gentle
                 and
                 a
                 sweet
                 plant
                 ,
                 much
                 less
                 ,
                 a
                 harmless
                 and
                 a
                 profitable
                 beast
                 .
                 Truly
                 ,
                 it
                 is
                 unreasonable
                 a
                 man
                 should
                 ,
                 but
                 if
                 he
                 does
                 ,
                 he
                 breaks
                 no
                 law
                 by
                 the
                 meer
                 doing
                 such
                 an
                 action
                 .
                 For
                 reason
                 can
                 demonstrate
                 ,
                 and
                 it
                 can
                 perswade
                 and
                 invite
                 ,
                 but
                 not
                 compel
                 any
                 thing
                 but
                 assent
                 ,
                 not
                 obedience
                 ,
                 and
                 therefore
                 it
                 is
                 
                   no
                   law
                
                 .
              
               
                 But
                 besides
                 this
                 ,
                 
                 Reason
                 is
                 such
                 a
                 boxe
                 of
                 Quicksilver
                 that
                 it
                 abides
                 no
                 where
                 ;
                 it
                 dwells
                 in
                 no
                 setled
                 mansion
                 ;
                 it
                 is
                 like
                 a
                 doves
                 neck
                 ,
                 or
                 a
                 changeable
                 Taffata
                 ;
                 it
                 looks
                 to
                 me
                 otherwise
                 then
                 to
                 you
                 who
                 doe
                 not
                 stand
                 in
                 the
                 same
                 light
                 that
                 I
                 doe
                 :
                 and
                 if
                 we
                 inquire
                 after
                 the
                 law
                 of
                 Nature
                 by
                 the
                 rules
                 of
                 our
                 reason
                 ,
                 we
                 shall
                 be
                 uncertain
                 as
                 the
                 discourses
                 of
                 the
                 people
                 ,
                 or
                 the
                 dreams
                 of
                 disturbed
                 fancies
                 .
                 For
                 some
                 having
                 (
                 as
                 Lucian
                 calls
                 it
                 )
                 weighed
                 reasons
                 in
                 a
                 pair
                 of
                 scales
                 thought
                 them
                 so
                 even
                 ,
                 that
                 they
                 concluded
                 no
                 truth
                 to
                 be
                 in
                 the
                 reasonings
                 of
                 men
                 ;
                 or
                 if
                 there
                 be
                 ,
                 they
                 knew
                 not
                 on
                 which
                 side
                 it
                 stood
                 ,
                 and
                 then
                 it
                 is
                 ,
                 as
                 if
                 it
                 were
                 not
                 at
                 all
                 ;
                 these
                 were
                 the
                 Scepticks
                 :
                 and
                 when
                 Varro
                 reckoned
                 two
                 hundred
                 eighty
                 eight
                 opinions
                 concerning
                 the
                 cheefest
                 good
                 or
                 end
                 of
                 mankinde
                 ,
                 that
                 were
                 entertained
                 by
                 the
                 wisest
                 and
                 most
                 learned
                 part
                 of
                 mankinde
                 ,
                 it
                 is
                 not
                 likely
                 that
                 these
                 wise
                 men
                 should
                 any
                 more
                 agree
                 about
                 the
                 intricate
                 ways
                 and
                 turnings
                 that
                 lead
                 thither
                 ,
                 when
                 they
                 so
                 little
                 could
                 agree
                 about
                 the
                 journeys
                 end
                 ,
                 which
                 all
                 agreed
                 could
                 have
                 in
                 it
                 no
                 variety
                 ,
                 but
                 must
                 be
                 one
                 ,
                 and
                 ought
                 to
                 stand
                 fair
                 in
                 the
                 eyes
                 of
                 all
                 men
                 ,
                 and
                 to
                 invite
                 the
                 industry
                 of
                 all
                 mankinde
                 to
                 the
                 pursuit
                 of
                 it
                 .
              
               
                 And
                 it
                 is
                 certain
                 ,
                 
                 that
                 the
                 basest
                 of
                 things
                 have
                 been
                 by
                 some
                 men
                 thought
                 so
                 reasonable
                 ,
                 that
                 they
                 really
                 chose
                 it
                 ,
                 and
                 propounded
                 it
                 to
                 others
                 .
                 And
                 this
                 is
                 the
                 less
                 wonder
                 ,
                 when
                 we
                 consider
                 that
                 in
                 defiance
                 of
                 all
                 the
                 consenting
                 reasons
                 ,
                 and
                 faith
                 of
                 all
                 the
                 Nations
                 of
                 the
                 world
                 ,
                 some
                 few
                 single
                 persons
                 ,
                 
                 
                   wittier
                   then
                   folly
                   ,
                   but
                   not
                   so
                   wise
                   as
                   Reason
                
                 or
                 religion
                 should
                 say
                 that
                 there
                 is
                 no
                 God
                 :
                 such
                 were
                 
                   Diagoras
                   Milesius
                   ,
                   Theodorus
                   Cyrenaicus
                   ,
                   Protagoras
                
                 ;
                 and
                 it
                 is
                 thought
                 ,
                 Lucian
                 also
                 :
                 But
                 they
                 that
                 think
                 so
                 ,
                 must
                 also
                 consequently
                 beleeve
                 that
                 nothing
                 is
                 dishonest
                 that
                 they
                 can
                 doe
                 in
                 private
                 ,
                 or
                 with
                 impunity
                 .
                 *
                 Some
                 have
                 beleeved
                 that
                 there
                 is
                 nothing
                 in
                 it selfe
                 just
                 ,
                 but
                 what
                 is
                 profitable
                 :
                 So
                 did
                 Carneades
                 (
                 whom
                 I
                 before
                 noted
                 out
                 of
                 Lactantius
                 )
                 and
                 so
                 did
                 Aristippus
                 .
              
               
                 Now
                 here
                 it
                 is
                 not
                 sufficient
                 to
                 say
                 ,
                 
                 that
                 in
                 this
                 inquest
                 after
                 the
                 law
                 of
                 nature
                 by
                 the
                 proportions
                 of
                 reason
                 ,
                 we
                 must
                 exclude
                 all
                 unreasonable
                 ,
                 bruitish
                 ,
                 and
                 monstrous
                 persons
                 .
                 For
                 first
                 the
                 question
                 will
                 returne
                 ,
                 who
                 those
                 are
                 which
                 are
                 unreasonable
                 ,
                 and
                 we
                 are
                 not
                 to
                 reject
                 the
                 opinion
                 upon
                 pretence
                 it
                 is
                 unreasonable
                 ,
                 unless
                 we
                 first
                 know
                 some
                 certain
                 measures
                 of
                 reason
                 :
                 Now
                 we
                 cannot
                 take
                 our
                 measures
                 of
                 
                   reason
                   from
                   Nature
                
                 ;
                 or
                 if
                 we
                 doe
                 we
                 cannot
                 take
                 the
                 
                   measures
                   of
                   Nature
                   from
                   reason
                
                 ,
                 that
                 is
                 ,
                 if
                 we
                 call
                 men
                 unreasonable
                 because
                 they
                 speak
                 Unnatural
                 things
                 ,
                 then
                 it
                 must
                 be
                 certain
                 that
                 what
                 is
                 natural
                 or
                 unnatural
                 is
                 known
                 some
                 other
                 way
                 then
                 by
                 the
                 proportions
                 of
                 reason
                 ;
                 for
                 the
                 reason
                 being
                 misliked
                 for
                 its
                 disproportion
                 to
                 Nature
                 ,
                 the
                 laws
                 of
                 nature
                 must
                 be
                 foreknown
                 ,
                 and
                 therefore
                 are
                 not
                 to
                 be
                 proved
                 by
                 that
                 which
                 comes
                 after
                 :
                 besides
                 this
                 (
                 I
                 say
                 )
                 the
                 wisest
                 of
                 Men
                 in
                 their
                 profession
                 ,
                 and
                 such
                 as
                 were
                 no
                 fools
                 in
                 their
                 persons
                 ,
                 so
                 far
                 as
                 can
                 appear
                 by
                 all
                 their
                 other
                 discourses
                 ,
                 have
                 beleeved
                 the
                 worst
                 of
                 crimes
                 to
                 be
                 innocent
                 ,
                 and
                 to
                 have
                 in
                 them
                 no
                 natural
                 dishonesty
                 .
                 Theodorus
                 allowed
                 of
                 Sacrilege
                 ,
                 and
                 so
                 do
                 thousands
                 who
                 at
                 this
                 day
                 call
                 themselves
                 Christians
                 :
                 Plato
                 allowed
                 adultery
                 ,
                 and
                 community
                 of
                 wives
                 ;
                 so
                 did
                 Socrates
                 and
                 
                   Cato
                   .
                   Zeno
                
                 and
                 Chrysippus
                 approved
                 of
                 incest
                 ,
                 and
                 so
                 did
                 the
                 Persians
                 :
                 So
                 that
                 we
                 may
                 well
                 say
                 as
                 Socrates
                 to
                 Phaedon
                 ;
                 when
                 we
                 hear
                 the
                 name
                 of
                 Silver
                 or
                 Iron
                 all
                 men
                 that
                 speak
                 the
                 same
                 language
                 understand
                 the
                 same
                 thing
                 :
                 but
                 when
                 we
                 speak
                 of
                 good
                 and
                 evil
                 ,
                 we
                 are
                 distracted
                 into
                 various
                 apprehensions
                 and
                 differ
                 from
                 each
                 other
                 and
                 from
                 our selves
                 :
                 we
                 say
                 as
                 Pilate
                 said
                 of
                 truth
                 ,
                 
                   What
                   is
                   truth
                
                 ?
                 we
                 cannot
                 tell
                 what
                 is
                 true
                 and
                 what
                 is
                 good
                 and
                 what
                 is
                 evil
                 ;
                 and
                 every
                 man
                 makes
                 his
                 own
                 opinions
                 to
                 be
                 laws
                 of
                 nature
                 ,
                 
                 if
                 his
                 persuasion
                 be
                 strong
                 and
                 violent
                 .
                 Tertullian
                 complain'd
                 that
                 the
                 old
                 Philosophers
                 did
                 so
                 :
                 
                   leges
                   naturae
                   opiniones
                   suas
                   facit
                   [
                   Philosophia
                   .
                   ]
                
                 And
                 yet
                 it
                 is
                 without
                 all
                 peradventure
                 that
                 all
                 lawes
                 which
                 are
                 commonly
                 called
                 Natural
                 are
                 most
                 reasonable
                 ,
                 they
                 are
                 perfective
                 of
                 Nature
                 ,
                 unitive
                 of
                 Societies
                 ,
                 necessary
                 to
                 common
                 life
                 ,
                 and
                 therefore
                 most
                 agreeable
                 to
                 reason
                 .
                 But
                 if
                 you
                 make
                 an
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 of
                 these
                 ,
                 and
                 reckon
                 backward
                 ,
                 you
                 cannot
                 wisely
                 and
                 demonstratively
                 reckon
                 from
                 reason
                 ,
                 or
                 consent
                 or
                 natural
                 inclinations
                 up
                 to
                 natural
                 laws
                 .
              
               
                 But
                 the
                 last
                 clause
                 of
                 the
                 Rule
                 finishes
                 this
                 whole
                 question
                 ,
              
               
                 
                   [
                   Bound
                   upon
                   us
                   by
                   the
                   Command
                   of
                   God
                   ]
                
              
               
                 For
                 when
                 God
                 made
                 man
                 a
                 free
                 agent
                 ,
                 he
                 by
                 nature
                 gave
                 him
                 power
                 to
                 do
                 all
                 that
                 he
                 could
                 desire
                 :
                 
                 and
                 all
                 that
                 is
                 
                   Jus
                   naturale
                
                 ,
                 a
                 natural
                 right
                 or
                 power
                 :
                 and
                 it
                 needs
                 no
                 instances
                 ;
                 for
                 it
                 is
                 every
                 thing
                 he
                 could
                 desire
                 in
                 eating
                 and
                 drinking
                 and
                 pleasures
                 and
                 rule
                 and
                 possession
                 :
                 but
                 the
                 law
                 was
                 superinduc'd
                 upon
                 this
                 .
                 
                   Right
                   is
                   liberty
                
                 ,
                 but
                 
                   law
                   is
                   a
                   fetter
                
                 ;
                 Nature
                 is
                 free
                 to
                 every
                 thing
                 which
                 it
                 naturally
                 desires
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 said
                 
                   Dio
                   Chrysostomus
                
                 :
                 That
                 's
                 the
                 right
                 of
                 nature
                 ,
                 to
                 be
                 free
                 ,
                 to
                 be
                 subject
                 to
                 no
                 law
                 ,
                 to
                 do
                 absolutely
                 whatsoever
                 
                 Pleases
                 us
                 .
                 This
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 (
                 as
                 the
                 law
                 calls
                 it
                 )
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 A
                 natural
                 liberty
                 permitting
                 us
                 to
                 do
                 what
                 we
                 list
                 ,
                 
                   Libertati
                   proprium
                   est
                   sic
                   vivere
                   ut
                   velis
                   ,
                
                 said
                 Cicero
                 de
                 Offic.
                 lib.
                 1.
                 
                 It
                 is
                 not
                 liberty
                 unless
                 you
                 live
                 as
                 you
                 please
                 :
                 but
                 servitude
                 is
                 not
                 by
                 nature
                 ,
                 therefore
                 liberty
                 is
                 .
                 l.
                 5.
                 
                 
                   D.
                   de
                   statu
                   hominum
                   .
                   Instit.
                   de
                   jure
                   personarum
                
                 §
                 .
                 
                   &
                   libertas
                
                 .
                 For
                 where
                 na-nature
                 hath
                 an
                 appetite
                 ,
                 and
                 proper
                 tendency
                 ,
                 it
                 cannot
                 deny
                 to
                 it self
                 satisfaction
                 ;
                 whatsoever
                 therefore
                 is
                 a
                 law
                 and
                 a
                 restraint
                 to
                 it
                 ,
                 must
                 needs
                 be
                 superinduc'd
                 upon
                 it
                 :
                 which
                 nature
                 her self
                 cannot
                 be
                 supposed
                 to
                 be
                 willing
                 to
                 doe
                 ;
                 and
                 nothing
                 had
                 power
                 to
                 doe
                 but
                 God
                 onely
                 who
                 is
                 the
                 Lord
                 of
                 Nature
                 .
                 
                   
                     —
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                
                 It
                 was
                 God
                 that
                 gave
                 justice
                 to
                 Mankinde
                 :
                 he
                 made
                 justice
                 by
                 his
                 sanction
                 :
                 This
                 was
                 expressely
                 the
                 sentence
                 of
                 Cicero
                 speaking
                 of
                 the
                 law
                 of
                 nature
                 :
                 
                   Est
                   recta
                   ratio
                   à
                   Numine
                   Deorum
                   tracta
                   ,
                   imperans
                   honesta
                   &
                   prohibens
                   contraria
                   :
                
                 and
                 again
                 ,
                 
                   Lex
                   vera
                   atque
                   princeps
                   apta
                   ad
                   jubendum
                   &
                   ad
                   vitandum
                   ratio
                   est
                   recta
                   summi
                   Jovis
                   .
                
                 The
                 law
                 of
                 nature
                 is
                 a
                 transcript
                 of
                 the
                 wisdome
                 and
                 will
                 of
                 God
                 written
                 in
                 the
                 tables
                 of
                 our
                 minds
                 ,
                 not
                 an
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 product
                 of
                 experience
                 ,
                 but
                 written
                 with
                 the
                 finger
                 of
                 God
                 ,
                 first
                 in
                 the
                 tables
                 of
                 our
                 hearts
                 .
                 But
                 those
                 tables
                 we
                 like
                 Moses
                 brake
                 with
                 letting
                 them
                 fall
                 out
                 of
                 our
                 hands
                 ,
                 upon
                 occasion
                 of
                 the
                 evil
                 manners
                 of
                 the
                 world
                 :
                 but
                 God
                 wrought
                 them
                 again
                 for
                 us
                 ,
                 as
                 he
                 did
                 for
                 Moses
                 by
                 his
                 spirit
                 ,
                 in
                 all
                 the
                 ages
                 of
                 the
                 world
                 ,
                 more
                 or
                 less
                 ,
                 by
                 arts
                 of
                 instruction
                 and
                 secret
                 insinuation
                 ,
                 by
                 all
                 the
                 waies
                 proportioned
                 to
                 a
                 reasonable
                 nature
                 ;
                 till
                 from
                 an
                 inclination
                 it
                 came
                 to
                 a
                 
                   firme
                   persuasion
                
                 and
                 so
                 to
                 a
                 law
                 :
                 God
                 ,
                 in
                 this
                 ,
                 ruling
                 in
                 our
                 hearts
                 somthing
                 after
                 the
                 manner
                 by
                 which
                 he
                 reigns
                 in
                 heaven
                 ,
                 even
                 by
                 significations
                 of
                 what
                 is
                 fit
                 ,
                 by
                 inspirations
                 and
                 congenite
                 notices
                 ,
                 by
                 natural
                 necessities
                 :
                 but
                 this
                 thing
                 was
                 yet
                 no
                 law
                 till
                 God
                 also
                 had
                 signifi'd
                 it
                 to
                 Men
                 ,
                 after
                 the
                 manner
                 of
                 men
                 ,
                 that
                 is
                 ,
                 by
                 discourse
                 and
                 humane
                 Communications
                 ,
                 by
                 something
                 that
                 taught
                 them
                 ,
                 and
                 obliged
                 them
                 .
              
               
                 The
                 sense
                 of
                 this
                 is
                 ,
                 
                 that
                 religion
                 is
                 the
                 first
                 and
                 greatest
                 bond
                 of
                 laws
                 ,
                 and
                 necessity
                 is
                 the
                 next
                 :
                 For
                 though
                 many
                 times
                 it
                 prevails
                 more
                 then
                 religion
                 ,
                 yet
                 it
                 is
                 not
                 alwaies
                 incumbent
                 ,
                 and
                 that
                 which
                 is
                 necessary
                 to
                 society
                 ,
                 is
                 inconvenient
                 in
                 some
                 cases
                 ,
                 and
                 when
                 power
                 comes
                 in
                 ,
                 and
                 need
                 goes
                 out
                 ,
                 there
                 is
                 nothing
                 which
                 can
                 make
                 or
                 continue
                 the
                 law
                 :
                 and
                 it
                 were
                 impossible
                 that
                 all
                 the
                 world
                 should
                 acknowledge
                 any
                 lawgiver
                 but
                 God
                 ;
                 for
                 nothing
                 else
                 could
                 be
                 greater
                 then
                 all
                 mankind
                 ,
                 nor
                 be
                 trusted
                 in
                 all
                 cases
                 ,
                 nor
                 fear'd
                 but
                 he
                 alone
                 .
                 And
                 therefore
                 the
                 heathen
                 Princes
                 when
                 they
                 gave
                 their
                 lawes
                 ,
                 gave
                 them
                 in
                 the
                 Name
                 of
                 a
                 Deity
                 .
                 So
                 
                   Numa
                   ,
                   Lycurgus
                
                 ,
                 and
                 others
                 ;
                 which
                 was
                 not
                 a
                 designe
                 to
                 scare
                 fools
                 and
                 credulous
                 people
                 ,
                 but
                 in
                 some
                 instances
                 (
                 excepting
                 onely
                 that
                 they
                 nam'd
                 a
                 false
                 God
                 )
                 was
                 a
                 real
                 truth
                 ;
                 that
                 is
                 ,
                 in
                 all
                 those
                 things
                 which
                 commanded
                 natural
                 justice
                 ,
                 honesty
                 and
                 decencies
                 :
                 for
                 these
                 were
                 really
                 the
                 lawes
                 of
                 the
                 true
                 God.
                 
              
               
                 For
                 the
                 law
                 of
                 Nature
                 is
                 nothing
                 but
                 the
                 law
                 of
                 God
                 given
                 to
                 Mankinde
                 for
                 the
                 conservation
                 of
                 his
                 Nature
                 and
                 the
                 promotion
                 of
                 his
                 perfective
                 end
                 .
                 
                 A
                 law
                 of
                 which
                 a
                 man
                 sees
                 a
                 reason
                 and
                 feels
                 a
                 necessity
                 :
                 God
                 is
                 the
                 lawgiver
                 .
                 
                   Practical
                   reason
                
                 or
                 
                   conscience
                   is
                   the
                   record
                
                 ,
                 but
                 revelation
                 and
                 expresse
                 declaring
                 it
                 ,
                 was
                 the
                 first
                 publication
                 and
                 emission
                 of
                 it
                 ,
                 and
                 till
                 then
                 it
                 had
                 not
                 all
                 the
                 solemnities
                 of
                 law
                 ,
                 though
                 it
                 was
                 pass'd
                 in
                 the
                 Court
                 ,
                 and
                 decreed
                 and
                 recorded
                 .
              
               
               
                 And
                 this
                 is
                 the
                 perfect
                 meaning
                 of
                 those
                 words
                 of
                 S.
                 
                   Paul
                   [
                   but
                   for
                   the
                   law
                   I
                   had
                   not
                   known
                   sin
                   ]
                
                 that
                 is
                 ,
                 
                 although
                 by
                 natural
                 reason
                 and
                 the
                 customes
                 of
                 the
                 world
                 I
                 had
                 or
                 might
                 have
                 reasons
                 to
                 dislike
                 many
                 actions
                 ;
                 yet
                 till
                 the
                 law
                 declar'd
                 it
                 I
                 could
                 not
                 call
                 any
                 thing
                 a
                 sin
                 ,
                 and
                 if
                 S.
                 Paul
                 could
                 not
                 ,
                 neither
                 could
                 the
                 Gentiles
                 :
                 their
                 Nature
                 was
                 alike
                 ,
                 and
                 S.
                 Paul
                 had
                 advantage
                 in
                 education
                 ,
                 and
                 yet
                 his
                 nature
                 could
                 not
                 instruct
                 him
                 in
                 the
                 Names
                 and
                 differences
                 of
                 good
                 and
                 evil
                 ;
                 therefore
                 neither
                 could
                 the
                 Gentiles
                 know
                 it
                 meerly
                 by
                 Nature
                 .
                 But
                 yet
                 a
                 man
                 may
                 
                   become
                   a
                   law
                   unto
                   himself
                
                 :
                 So
                 S.
                 
                   Paul
                   observes
                
                 of
                 the
                 Gentiles
                 who
                 
                   not
                   having
                   a
                   law
                   doe
                   by
                   Nature
                   the
                   things
                   contain'd
                   in
                   the
                   law
                   ,
                   and
                   so
                   become
                   a
                   law
                   unto
                   themselves
                   .
                
                 So
                 does
                 every
                 man
                 who
                 beleeves
                 any
                 thing
                 to
                 be
                 necessary
                 ,
                 though
                 it
                 be
                 not
                 so
                 ;
                 yet
                 
                   he
                   becomes
                   a
                   law
                   to
                   himself
                   ,
                
                 because
                 by
                 his
                 conscience
                 and
                 persuasion
                 he
                 makes
                 to
                 himself
                 a
                 law
                 or
                 obligation
                 :
                 much
                 more
                 might
                 the
                 Gentiles
                 do
                 so
                 ;
                 in
                 whose
                 Nature
                 the
                 aptnesses
                 to
                 justice
                 and
                 disposition
                 to
                 laws
                 were
                 concreated
                 with
                 their
                 understandings
                 .
                 Well
                 might
                 they
                 
                   become
                   a
                   law
                   unto
                   themselves
                
                 in
                 these
                 natural
                 instances
                 ;
                 for
                 if
                 opinion
                 can
                 make
                 a
                 law
                 to
                 our selves
                 in
                 an
                 unlawful
                 matter
                 ,
                 much
                 more
                 may
                 it
                 doe
                 so
                 in
                 a
                 matter
                 that
                 is
                 so
                 agreeable
                 to
                 our
                 Nature
                 ,
                 so
                 sitting
                 ,
                 so
                 useful
                 ,
                 so
                 prepared
                 to
                 become
                 a
                 law
                 ,
                 that
                 it
                 wants
                 onely
                 the
                 life
                 of
                 authority
                 ,
                 sanction
                 and
                 publication
                 :
                 but
                 though
                 the
                 Gentiles
                 became
                 a
                 law
                 unto
                 themselves
                 ,
                 by
                 this
                 means
                 :
                 yet
                 their
                 Natural
                 reason
                 was
                 not
                 yet
                 fram'd
                 into
                 a
                 law
                 ,
                 till
                 Gods
                 authority
                 ,
                 either
                 by
                 his
                 express
                 declaration
                 ,
                 or
                 by
                 the
                 conscience
                 of
                 the
                 man
                 ,
                 that
                 is
                 ,
                 directly
                 or
                 indirectly
                 did
                 intervene
                 :
                 
                   testimonium
                   reddente
                   conscientiâ
                
                 ,
                 so
                 S.
                 
                   Paul
                   ,
                   their
                   conscience
                   bearing
                   witness
                   :
                
                 for
                 either
                 God
                 published
                 these
                 lawes
                 by
                 express
                 declaration
                 and
                 voices
                 ,
                 or
                 else
                 by
                 imprinting
                 upon
                 the
                 Conscience
                 such
                 fears
                 and
                 opinions
                 that
                 pass'd
                 upon
                 the
                 man
                 the
                 reverence
                 and
                 obligation
                 of
                 Lawes
                 .
                 In
                 both
                 these
                 there
                 was
                 variety
                 :
                 though
                 in
                 the
                 latter
                 there
                 was
                 amongst
                 the
                 better
                 sort
                 of
                 men
                 a
                 more
                 regular
                 and
                 universal
                 influence
                 and
                 effect
                 :
                 and
                 although
                 it
                 is
                 very
                 probable
                 that
                 all
                 the
                 measures
                 of
                 justice
                 and
                 natural
                 lawes
                 of
                 honesty
                 were
                 expressly
                 published
                 to
                 the
                 Patriarchs
                 of
                 the
                 great
                 families
                 of
                 the
                 world
                 ,
                 yet
                 when
                 some
                 of
                 the
                 posterity
                 lost
                 their
                 tradition
                 ,
                 these
                 laws
                 were
                 maintain'd
                 by
                 more
                 imperfect
                 relations
                 ,
                 and
                 kept
                 up
                 by
                 fears
                 and
                 secret
                 opinions
                 which
                 the
                 spirit
                 of
                 God
                 who
                 is
                 never
                 wanting
                 to
                 men
                 in
                 things
                 necessary
                 ,
                 was
                 pleas'd
                 in
                 his
                 love
                 to
                 Mankinde
                 to
                 put
                 into
                 the
                 hearts
                 of
                 men
                 ,
                 that
                 men
                 might
                 be
                 governed
                 by
                 instruments
                 which
                 would
                 not
                 fail
                 .
              
               
                 Thus
                 S.
                 
                 Hierome
                 a
                 affirmes
                 that
                 Pharaoh
                 knew
                 his
                 sins
                 by
                 the
                 law
                 of
                 Nature
                 :
                 and
                 of
                 this
                 it
                 was
                 that
                 Tertullian
                 b
                 affirmed
                 ;
                 
                   ante
                   legem
                   Moysi
                   scriptam
                   in
                   tabulis
                   lapideis
                   ,
                   legem
                   fuisse
                   contendo
                   non
                   scriptam
                   ,
                   quae
                   naturaliter
                   intelligebatur
                   &
                   à
                   patribus
                   custodiebatur
                   :
                   Nam
                   unde
                
                 Noë
                 
                   justus
                   inventus
                   est
                   si
                   non
                   illum
                   naturalis
                   legis
                   justitia
                   praecedebat
                   ?
                   Unde
                
                 Abraam
                 
                   amicus
                   Dei
                   deputatus
                   ,
                   si
                   non
                   de
                   aequitate
                   &
                   justitia
                   legis
                   hujus
                   Naturalis
                   ?
                
                 by
                 this
                 the
                 Fathers
                 liv'd
                 ,
                 by
                 this
                 Noah
                 was
                 
                   found
                   just
                
                 ,
                 and
                 
                   Abraham
                   the
                   friend
                   of
                   God
                
                 :
                 for
                 this
                 though
                 not
                 written
                 in
                 Tables
                 of
                 stone
                 ,
                 yet
                 it
                 was
                 written
                 in
                 the
                 tables
                 of
                 their
                 hearts
                 ;
                 that
                 is
                 ,
                 it
                 was
                 by
                 God
                 so
                 imprinted
                 in
                 their
                 Consciences
                 that
                 they
                 were
                 by
                 it
                 sufficiently
                 instructed
                 how
                 to
                 walk
                 and
                 please
                 God
                 ;
                 and
                 this
                 is
                 that
                 which
                 was
                 said
                 by
                 Antigonus
                 in
                 Sophocles
                 ,
                 and
                 which
                 Apollonius
                 did
                 use
                 against
                 the
                 edict
                 of
                 Nero.
                 
                 
                   
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                       ,
                    
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                       ,
                    
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                       .
                    
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                    
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                    
                     
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                       .
                    
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                    
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                       .
                    
                  
                   
                     This
                     is
                     a
                     thing
                     which
                     neither
                     heaven
                     nor
                     hell
                     hath
                     taught
                     by
                     any
                     new
                     or
                     express
                     sanction
                     :
                     For
                     God
                     hath
                     given
                     us
                     other
                     laws
                     .
                     But
                     never
                     did
                     I
                     think
                     that
                     thy
                     commands
                     could
                     ever
                     prevail
                     so
                     ,
                     that
                     it
                     could
                     be
                     possible
                     that
                     thou
                     being
                     a
                     mortal
                     man
                     should
                     prevaricate
                     the
                     unwritten
                     and
                     potent
                     laws
                     of
                     God.
                     For
                     these
                     laws
                     are
                     not
                     of
                     to
                     day
                     or
                     yesterday
                     ,
                     but
                     they
                     are
                     eternal
                     ,
                     and
                     their
                     principle
                     is
                     secret
                     ,
                     and
                     from
                     within
                     .
                  
                
              
               
                 And
                 therefore
                 Philo
                 saies
                 ,
                 
                 the
                 law
                 of
                 nature
                 is
                 
                   a
                   law
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   engraven
                   in
                   an
                   immortal
                   Understanding
                   by
                   an
                   immortal
                   nature
                   .
                
                 In
                 this
                 whole
                 affair
                 ,
                 God
                 is
                 as
                 the
                 Sun
                 ,
                 and
                 the
                 Conscience
                 as
                 the
                 Eye
                 :
                 or
                 else
                 God
                 or
                 some
                 Angel
                 from
                 him
                 being
                 the
                 
                   intellectus
                   agens
                
                 did
                 informe
                 our
                 reason
                 ,
                 supplying
                 the
                 place
                 of
                 Natural
                 faculties
                 and
                 being
                 a
                 continuall
                 Monitor
                 (
                 as
                 the
                 Jews
                 generally
                 beleeve
                 ,
                 and
                 some
                 Christians
                 ,
                 especially
                 about
                 three
                 or
                 four
                 ages
                 since
                 :
                 )
                 which
                 
                   Adam
                   de
                   Marisco
                
                 was
                 wont
                 to
                 call
                 
                   Helias
                   his
                   Crow
                
                 :
                 something
                 slying
                 from
                 heaven
                 with
                 provisions
                 for
                 our
                 needs
                 .
                 And
                 the
                 Gloss.
                 and
                 
                   Gulielmus
                   Parisiensis
                
                 ,
                 and
                 before
                 them
                 Maimonides
                 ,
                 from
                 whom
                 I
                 suppose
                 they
                 had
                 it
                 ,
                 affirme
                 this
                 to
                 be
                 the
                 meaning
                 of
                 David
                 in
                 the
                 fourth
                 Psalme
                 ,
                 
                   Offer
                   the
                   sacrifice
                   of
                   righteousness
                
                 ;
                 it
                 follows
                 ,
                 
                   Quis
                   monstrabit
                   ?
                   Who
                   will
                   shew
                   us
                   any
                   good
                   ?
                
                 who
                 will
                 tell
                 us
                 what
                 is
                 justice
                 ,
                 and
                 declare
                 the
                 measures
                 of
                 good
                 and
                 evil
                 ?
                 He
                 answers
                 ,
                 
                   Signatum
                   est
                   super
                   nos
                   lumen
                   vultûs
                   tui
                   Domine
                   ,
                
                 thou
                 hast
                 consign'd
                 the
                 light
                 of
                 thy
                 Countenance
                 upon
                 us
                 ,
                 
                   ut
                   scilicet
                
                 (
                 as
                 it
                 is
                 in
                 another
                 Psalme
                 )
                 
                   in
                   lumine
                   tuo
                   videamus
                   lumen
                   ,
                   that
                   in
                   thy
                   light
                   we
                   may
                   see
                   light
                   .
                
              
               
                 The
                 effect
                 of
                 all
                 which
                 is
                 this
                 onely
                 ,
                 
                 That
                 God
                 is
                 our
                 lawgiver
                 ,
                 and
                 hath
                 made
                 our
                 hearts
                 to
                 be
                 the
                 Tables
                 of
                 the
                 laws
                 of
                 nature
                 ,
                 that
                 they
                 might
                 alwaies
                 be
                 there
                 under
                 our
                 eye
                 ,
                 legible
                 and
                 clear
                 .
                 It
                 is
                 not
                 a
                 law
                 for
                 being
                 plac'd
                 there
                 ;
                 but
                 God
                 first
                 made
                 or
                 decreed
                 it
                 to
                 be
                 a
                 law
                 ,
                 and
                 then
                 plac'd
                 it
                 there
                 for
                 use
                 ,
                 and
                 promulgation
                 :
                 and
                 although
                 very
                 many
                 men
                 ,
                 and
                 nations
                 had
                 no
                 entercourse
                 with
                 God
                 as
                 a
                 lawgiver
                 but
                 what
                 they
                 have
                 by
                 the
                 means
                 of
                 their
                 conscience
                 ,
                 that
                 is
                 ,
                 they
                 never
                 heard
                 God
                 speak
                 ,
                 had
                 no
                 prophets
                 ,
                 no
                 revelation
                 ,
                 and
                 have
                 forgot
                 the
                 tradition
                 of
                 their
                 fathers
                 ;
                 yet
                 when
                 God
                 by
                 ways
                 undiscernible
                 hath
                 written
                 a
                 proposition
                 there
                 ,
                 and
                 that
                 the
                 Man
                 does
                 beleeve
                 any
                 thing
                 to
                 be
                 good
                 or
                 evil
                 :
                 it
                 is
                 true
                 that
                 God
                 is
                 his
                 lawgiver
                 ,
                 because
                 he
                 onely
                 is
                 Lord
                 of
                 his
                 Conscience
                 :
                 but
                 it
                 is
                 also
                 true
                 :
                 that
                 
                   he
                   becomes
                   a
                   law
                   unto
                   himselfe
                   :
                
                 that
                 is
                 ,
                 he
                 becomes
                 oblig'd
                 to
                 God
                 by
                 the
                 act
                 of
                 his
                 own
                 conscience
                 ;
                 and
                 however
                 it
                 be
                 that
                 his
                 conscience
                 be
                 wrought
                 upon
                 ,
                 though
                 by
                 a
                 fancy
                 or
                 a
                 fear
                 ,
                 a
                 sad
                 sight
                 ,
                 or
                 a
                 casuall
                 discourse
                 ,
                 if
                 it
                 works
                 the
                 conscience
                 into
                 the
                 notice
                 and
                 obedience
                 of
                 a
                 natural
                 law
                 ,
                 the
                 meaner
                 the
                 instrument
                 is
                 ,
                 the
                 greater
                 is
                 the
                 efficacy
                 of
                 the
                 principal
                 agent
                 .
                 The
                 putting
                 it
                 into
                 the
                 conscience
                 is
                 a
                 sufficient
                 promulgation
                 of
                 the
                 law
                 ,
                 however
                 that
                 be
                 done
                 ;
                 but
                 nature
                 alone
                 never
                 does
                 it
                 :
                 The
                 express
                 voice
                 of
                 God
                 ,
                 tradition
                 ,
                 prophets
                 ,
                 contract
                 ,
                 providence
                 ,
                 education
                 and
                 all
                 sorts
                 of
                 influence
                 from
                 God
                 ,
                 and
                 entercourse
                 with
                 man
                 have
                 their
                 portion
                 in
                 this
                 effect
                 .
                 And
                 when
                 wise
                 men
                 say
                 ,
                 
                   this
                   is
                   naturally
                   understood
                
                 ;
                 it
                 must
                 mean
                 thus
                 ,
                 naturally
                 men
                 find
                 it
                 reasonable
                 ,
                 but
                 not
                 naturally
                 to
                 be
                 a
                 law
                 :
                 naturally
                 they
                 consent
                 to
                 it
                 ,
                 but
                 not
                 naturally
                 find
                 it
                 out
                 ,
                 or
                 naturally
                 we
                 may
                 be
                 instructed
                 but
                 not
                 naturally
                 bound
                 :
                 but
                 when
                 God
                 changes
                 science
                 into
                 conscience
                 ,
                 then
                 he
                 makes
                 that
                 which
                 is
                 reasonable
                 to
                 
                   become
                   a
                   law
                
                 .
              
               
               
                 But
                 first
                 or
                 last
                 ,
                 
                 this
                 way
                 or
                 another
                 ,
                 it
                 became
                 a
                 law
                 onely
                 by
                 the
                 authority
                 and
                 proper
                 sanction
                 of
                 God
                 ;
                 God
                 is
                 the
                 author
                 of
                 our
                 Nature
                 and
                 made
                 a
                 law
                 fit
                 for
                 it
                 ,
                 and
                 sent
                 the
                 principles
                 of
                 that
                 law
                 together
                 with
                 it
                 ,
                 not
                 that
                 whatsoever
                 is
                 in
                 nature
                 or
                 reason
                 is
                 therefore
                 a
                 law
                 because
                 it
                 is
                 reasonable
                 or
                 because
                 it
                 is
                 natural
                 :
                 but
                 that
                 God
                 took
                 so
                 much
                 of
                 prime
                 reason
                 as
                 would
                 make
                 us
                 good
                 and
                 happy
                 ,
                 and
                 established
                 it
                 into
                 a
                 law
                 ;
                 which
                 became
                 and
                 was
                 called
                 the
                 law
                 of
                 Nature
                 both
                 because
                 1.
                 
                 These
                 laws
                 are
                 
                   in
                   Materta
                   Naturali
                
                 :
                 that
                 is
                 ,
                 concerning
                 the
                 good
                 which
                 refers
                 to
                 the
                 prime
                 necessities
                 of
                 Nature
                 ;
                 and
                 also
                 because
                 2.
                 being
                 Divine
                 in
                 respect
                 of
                 the
                 authour
                 ,
                 the
                 principles
                 of
                 this
                 law
                 are
                 natural
                 in
                 respect
                 of
                 the
                 time
                 of
                 their
                 institution
                 being
                 together
                 with
                 our
                 nature
                 :
                 though
                 they
                 were
                 drawn
                 out
                 by
                 God
                 severally
                 in
                 several
                 periods
                 of
                 the
                 world
                 ,
                 who
                 made
                 them
                 laws
                 actually
                 by
                 his
                 command
                 ,
                 which
                 in
                 nature
                 are
                 so
                 onely
                 by
                 disposition
                 .
              
               
                 This
                 latter
                 reason
                 is
                 given
                 by
                 
                   Alphonsus
                   à
                   Castro
                
                 and
                 by
                 Wesenbech
                 :
                 
                 the
                 former
                 is
                 insinuated
                 by
                 Mynsinger
                 defining
                 the
                 law
                 of
                 Nature
                 to
                 be
                 
                   quod
                   natura
                   ,
                   adeoque
                   Deus
                   ipse
                   omnes
                   homines
                   in
                   Creatione
                   ,
                   prima
                   quaedam
                   praecepta
                   &
                   formulas
                   honestatis
                   docuit
                   .
                
                 But
                 the
                 latter
                 of
                 them
                 I
                 say
                 is
                 true
                 onely
                 of
                 such
                 as
                 are
                 the
                 
                   prime
                   laws
                
                 or
                 rather
                 
                   rules
                   of
                   nature
                
                 ,
                 and
                 the
                 general
                 measures
                 of
                 vertue
                 and
                 vice
                 .
                 But
                 as
                 for
                 the
                 
                   particular
                   laws
                   of
                   Nature
                
                 (
                 which
                 onely
                 are
                 properly
                 to
                 be
                 call'd
                 laws
                 )
                 we
                 are
                 to
                 look
                 for
                 no
                 other
                 systeme
                 or
                 collective
                 body
                 of
                 them
                 ,
                 but
                 the
                 expresse
                 declared
                 laws
                 of
                 God
                 which
                 concerne
                 morality
                 ,
                 that
                 is
                 ,
                 all
                 that
                 are
                 given
                 to
                 all
                 Mankinde
                 without
                 relation
                 to
                 any
                 one
                 period
                 ,
                 such
                 is
                 the
                 moral
                 law
                 of
                 the
                 Jewes
                 :
                 and
                 such
                 is
                 the
                 religion
                 of
                 the
                 Christians
                 ;
                 that
                 less
                 perfect
                 ,
                 this
                 more
                 perfect
                 and
                 intire
                 :
                 for
                 these
                 in
                 their
                 several
                 proportions
                 are
                 such
                 which
                 are
                 generally
                 for
                 all
                 mankind
                 ;
                 and
                 upon
                 this
                 account
                 it
                 is
                 affirm'd
                 by
                 Gratian
                 ,
                 
                 
                   Jus
                   naturale
                   esse
                   ,
                   quod
                   in
                   lege
                   &
                   Evangelio
                   continetur
                   ,
                
                 The
                 law
                 of
                 Nature
                 is
                 that
                 which
                 is
                 contain'd
                 in
                 the
                 Law
                 ,
                 and
                 the
                 Gospel
                 :
                 which
                 saying
                 he
                 had
                 from
                 Isidore
                 .
              
               
                 It
                 is
                 necessary
                 that
                 this
                 be
                 rightly
                 understood
                 ,
                 
                 because
                 it
                 establishes
                 many
                 certainties
                 in
                 the
                 matter
                 of
                 Conscience
                 ,
                 and
                 eases
                 us
                 of
                 the
                 trouble
                 of
                 finding
                 out
                 a
                 particular
                 systeme
                 of
                 Natural
                 laws
                 ,
                 the
                 inquiry
                 after
                 which
                 hath
                 caused
                 many
                 disputes
                 in
                 the
                 world
                 ,
                 and
                 produc'd
                 no
                 certainty
                 ,
                 It
                 is
                 all
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 as
                 the
                 Platonists
                 call
                 it
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 word
                 of
                 God
                 is
                 the
                 law
                 ,
                 a
                 right
                 rule
                 or
                 sentence
                 ,
                 and
                 divine
                 law
                 ,
                 a
                 law
                 that
                 is
                 the
                 distribution
                 of
                 the
                 mind
                 of
                 God
                 ;
                 and
                 under
                 this
                 come
                 all
                 the
                 precepts
                 of
                 Christianity
                 :
                 which
                 was
                 well
                 summ'd
                 up
                 by
                 him
                 who
                 gave
                 this
                 account
                 of
                 the
                 religion
                 ,
                 and
                 the
                 religious
                 that
                 are
                 of
                 it
                 ,
                 saying
                 they
                 are
                 
                   homines
                   conspirantes
                   in
                   communem
                   utilitatem
                
                 ;
                 and
                 that
                 they
                 mutually
                 make
                 and
                 give
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Symbols
                 and
                 Sacraments
                 to
                 each
                 other
                 ,
                 that
                 none
                 shall
                 doe
                 or
                 receive
                 injury
                 :
                 men
                 conspiring
                 for
                 the
                 good
                 of
                 others
                 :
                 or
                 as
                 the
                 Romane
                 souldier
                 was
                 told
                 ,
                 They
                 are
                 men
                 whose
                 profession
                 is
                 to
                 doe
                 hurt
                 to
                 no
                 man
                 ,
                 and
                 to
                 do
                 good
                 to
                 every
                 man
                 :
                 and
                 this
                 is
                 the
                 integral
                 designe
                 of
                 the
                 law
                 of
                 Nature
                 so
                 far
                 as
                 it
                 can
                 relate
                 to
                 humane
                 entercourse
                 .
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 
                 So
                 Christ
                 is
                 called
                 by
                 S.
                 Peter
                 and
                 the
                 Greek
                 Fathers
                 ,
                 he
                 is
                 the
                 
                   word
                   of
                   the
                   Father
                
                 and
                 
                   the
                   law
                
                 ;
                 and
                 it
                 is
                 remarkable
                 ,
                 this
                 word
                 or
                 law
                 of
                 the
                 Father
                 was
                 the
                 instrument
                 of
                 teaching
                 mankind
                 in
                 all
                 periods
                 of
                 the
                 world
                 .
                 He
                 taught
                 the
                 law
                 of
                 Nature
                 to
                 all
                 men
                 ,
                 and
                 renew'd
                 it
                 ,
                 and
                 made
                 several
                 manifestations
                 and
                 manners
                 ,
                 and
                 at
                 last
                 appear'd
                 in
                 the
                 forme
                 of
                 
                 a
                 man
                 ,
                 and
                 made
                 a
                 perfect
                 body
                 of
                 it
                 to
                 last
                 as
                 long
                 as
                 our
                 nature
                 last
                 ,
                 and
                 as
                 long
                 as
                 this
                 world
                 ,
                 and
                 his
                 kingdome
                 abides
                 .
                 When
                 God
                 spake
                 to
                 Adam
                 ,
                 to
                 the
                 Patriarchs
                 ,
                 to
                 the
                 Prophets
                 ,
                 still
                 he
                 spake
                 by
                 Christ
                 ,
                 who
                 was
                 the
                 Angel
                 of
                 the
                 old
                 Testament
                 ,
                 and
                 the
                 Mediator
                 of
                 the
                 New.
                 He
                 is
                 therefore
                 
                   Verbum
                   Patris
                
                 ;
                 by
                 him
                 he
                 signified
                 his
                 laws
                 and
                 righteous
                 commandements
                 ,
                 and
                 the
                 law
                 was
                 given
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   in
                   the
                   hands
                
                 ,
                 that
                 is
                 ,
                 by
                 the
                 ministery
                 ,
                 
                   of
                   the
                   Mediator
                
                 ,
                 
                 
                   who
                   is
                   one
                   :
                   that
                   is
                   Jesus
                   Christ
                
                 ;
                 and
                 this
                 Tertullian
                 affirmes
                 .
                 
                   Christus
                   semper
                   egit
                   in
                   Dei
                   Patris
                   Nomine
                   .
                   Ipse
                   ab
                   initio
                   conversatus
                   est
                   ,
                   &
                   congressus
                   cum
                   Patriarchis
                   &
                   Prophetis
                   :
                
                 and
                 again
                 ,
                 
                   Christus
                   ad
                   colloquia
                   semper
                   descendit
                   ,
                   ab
                
                 Adam
                 
                   usque
                   ad
                   Patriarchas
                   &
                   Prophetas
                   ,
                   in
                   visione
                   ,
                   in
                   somno
                   ,
                   in
                   speculo
                   ,
                   in
                   aenigmate
                   ,
                   ordinem
                   suum
                   praestruens
                   ab
                   initio
                   semper
                   :
                   &
                   Deus
                   internis
                   cum
                   hominibus
                   conversatus
                   est
                   ;
                   non
                   alius
                   quàm
                   semo
                   qui
                   caro
                   erat
                   futurus
                   .
                
                 Christ
                 in
                 all
                 ages
                 spake
                 to
                 Men
                 in
                 the
                 person
                 of
                 his
                 Father
                 ,
                 being
                 from
                 the
                 beginning
                 the
                 word
                 of
                 the
                 Father
                 ,
                 which
                 was
                 to
                 be
                 incarnate
                 .
                 The
                 same
                 also
                 is
                 to
                 be
                 read
                 in
                 
                   Justin
                   Martyr
                
                 against
                 Tryphon
                 the
                 Jew
                 .
                 
                   Christ
                   therefore
                   was
                   the
                   preacher
                   of
                   this
                   righteousness
                   ,
                   and
                   at
                   last
                   revealed
                   all
                   his
                   Fathers
                   will
                   ,
                   which
                   should
                   never
                   receive
                   any
                   further
                   addition
                   ,
                   diminution
                   or
                   alteration
                   .
                
                 The
                 
                   Novellae
                   constitutiones
                
                 ,
                 the
                 inlargements
                 and
                 explications
                 made
                 by
                 our
                 Blessed
                 Lord
                 ,
                 together
                 with
                 the
                 repetition
                 of
                 the
                 old
                 ,
                 that
                 is
                 ,
                 
                   the
                   Christian
                   law
                
                 ,
                 is
                 the
                 perfect
                 Code
                 and
                 Digest
                 of
                 the
                 Natural
                 law
                 .
                 For
                 they
                 all
                 rely
                 upon
                 the
                 fundamental
                 relations
                 between
                 God
                 and
                 us
                 ,
                 and
                 the
                 natural
                 entercourse
                 betwen
                 Man
                 and
                 Man
                 ,
                 and
                 the
                 Original
                 necessities
                 and
                 perfective
                 appetites
                 of
                 our
                 own
                 Nature
                 .
              
               
                 But
                 here
                 it
                 will
                 be
                 necessary
                 to
                 clear
                 that
                 great
                 objection
                 which
                 will
                 be
                 pretended
                 against
                 this
                 doctrine
                 .
                 
                 For
                 since
                 Christian
                 religion
                 is
                 new
                 in
                 respect
                 of
                 Nature
                 ,
                 and
                 superinduc'd
                 some
                 things
                 upon
                 Nature
                 ,
                 and
                 rescinded
                 some
                 of
                 her
                 rights
                 ,
                 and
                 restrain'd
                 her
                 liberty
                 ;
                 it
                 will
                 seem
                 impossible
                 that
                 Christian
                 religion
                 should
                 be
                 a
                 collected
                 body
                 of
                 the
                 laws
                 of
                 Nature
                 ;
                 because
                 the
                 law
                 of
                 Nature
                 is
                 prime
                 and
                 eternal
                 ;
                 which
                 Christian
                 religion
                 seems
                 not
                 to
                 be
                 :
                 Now
                 to
                 this
                 I
                 answer
              
               
                 1.
                 
                 That
                 it
                 is
                 evident
                 that
                 all
                 that
                 which
                 any
                 men
                 call
                 the
                 laws
                 of
                 Na●ure
                 is
                 actually
                 conteined
                 in
                 the
                 books
                 of
                 the
                 new
                 Testament
                 .
                 
                 S.
                 
                   Austin
                   ,
                   H●●o
                   de
                   S.
                   Victore
                   ,
                
                 and
                 Alexander
                 say
                 the
                 law
                 of
                 Nature
                 hath
                 but
                 these
                 two
                 precepts
                 ,
                 1
                 Doe
                 as
                 you
                 will
                 be
                 done
                 to
                 ;
                 and
                 2
                 Doe
                 not
                 that
                 which
                 you
                 would
                 not
                 have
                 done
                 to
                 your self
                 :
                 Isidore
                 reckons
                 into
                 the
                 laws
                 of
                 Nature
                 ,
                 1
                 Conjunction
                 of
                 male
                 and
                 female
                 ,
                 2
                 Education
                 and
                 3
                 Succession
                 of
                 children
                 ;
                 4
                 Common
                 possessions
                 and
                 5
                 Common
                 liberty
                 ,
                 and
                 6
                 Acquisition
                 of
                 things
                 in
                 air
                 ,
                 earth
                 ,
                 and
                 sea
                 :
                 7
                 Restoring
                 the
                 thing
                 that
                 is
                 intrusted
                 ,
                 8
                 Repelling
                 force
                 by
                 force
                 .
                 These
                 are
                 rights
                 of
                 Nature
                 ,
                 and
                 natural
                 states
                 or
                 actions
                 ,
                 but
                 not
                 laws
                 .
                 There
                 are
                 some
                 laws
                 concerning
                 these
                 things
                 ,
                 but
                 they
                 also
                 are
                 in
                 the
                 New
                 Testament
                 .
                 Cicero
                 reckon'd
                 ,
                 1
                 Religion
                 ,
                 2
                 Piety
                 ,
                 3
                 Thankfulness
                 ,
                 4
                 Vindication
                 of
                 injuries
                 ,
                 5
                 Observance
                 of
                 Superiors
                 ,
                 6
                 To
                 speak
                 truth
                 .
                 The
                 lawyers
                 reckon
                 otherwise
                 .
                 The
                 laws
                 of
                 Nature
                 are
                 these
                 ,
                 1
                 To
                 worship
                 God
                 ,
                 2
                 To
                 live
                 honestly
                 ,
                 3
                 To
                 obey
                 superiors
                 ;
                 Kings
                 ,
                 Parents
                 ,
                 &c.
                 
                 4
                 To
                 hurt
                 no
                 man
                 ,
                 5
                 To
                 give
                 every
                 one
                 their
                 own
                 ,
                 6
                 Common
                 use
                 of
                 things
                 as
                 far
                 as
                 it
                 may
                 be
                 ;
                 and
                 where
                 it
                 may
                 not
                 ,
                 then
                 7
                 Dominion
                 and
                 8
                 Propriety
                 enter
                 ,
                 9
                 To
                 take
                 away
                 evil
                 doers
                 from
                 among
                 men
                 .
                 And
                 if
                 we
                 observe
                 but
                 the
                 precepts
                 of
                 Nature
                 (
                 for
                 they
                 had
                 no
                 other
                 light
                 which
                 we
                 know
                 of
                 )
                 which
                 are
                 reckoned
                 by
                 
                   Hesiod
                   ,
                   Pythagoras
                   ,
                   Theognis
                   ,
                   Phocylides
                   ,
                   Epictetus
                   ,
                   Cato
                   ,
                   Publianus
                   ,
                
                 and
                 Seneca
                 ,
                 we
                 shall
                 finde
                 that
                 they
                 reckon
                 many
                 minute
                 
                 counsels
                 which
                 are
                 deriv'd
                 from
                 naturall
                 Principles
                 ,
                 but
                 yet
                 stand
                 far
                 off
                 of
                 from
                 the
                 fountain
                 :
                 and
                 some
                 which
                 they
                 derive
                 from
                 the
                 rights
                 of
                 Nature
                 ,
                 not
                 from
                 her
                 laws
                 ,
                 but
                 indeed
                 are
                 directly
                 contrary
                 .
                 
                   
                     —
                     Semper
                     tibi
                     proximus
                     esto
                     .
                  
                
                 So
                 Cato
                 ,
                 and
                 
                   
                     Qui
                     simulat
                     verbis
                     ,
                     nec
                     corde
                     est
                     fidus
                     amicus
                     ;
                  
                   
                     Tu
                     quoque
                     fac
                     simules
                     ,
                     sic
                     ars
                     deluditur
                     arte
                     .
                  
                
                 And
                 that
                 of
                 
                   Cicero
                   ,
                   vindicationem
                   esse
                   honestam
                
                 ,
                 revenge
                 is
                 justice
                 .
                 By
                 their
                 own
                 reason
                 men
                 took
                 their
                 aim
                 at
                 the
                 precepts
                 and
                 laws
                 of
                 Nature
                 ,
                 but
                 their
                 reason
                 being
                 imperfect
                 and
                 abused
                 it
                 was
                 not
                 likely
                 they
                 could
                 be
                 exact
                 :
                 none
                 but
                 the
                 wisedome
                 of
                 the
                 Father
                 could
                 doe
                 it
                 perfectly
                 .
                 Thus
                 they
                 can
                 never
                 agree
                 in
                 their
                 enumeration
                 of
                 the
                 Natural
                 laws
                 :
                 But
                 it
                 is
                 certain
                 that
                 so
                 many
                 of
                 these
                 as
                 are
                 laws
                 ,
                 and
                 bound
                 upon
                 us
                 by
                 God
                 ,
                 are
                 set
                 down
                 in
                 the
                 Scriptures
                 of
                 the
                 New
                 Testament
                 .
                 For
                 it
                 is
                 not
                 a
                 law
                 of
                 Nature
                 unless
                 God
                 have
                 commanded
                 it
                 to
                 us
                 in
                 or
                 by
                 or
                 with
                 Nature
                 and
                 natural
                 reason
                 .
                 Now
                 it
                 is
                 certain
                 that
                 Christ
                 told
                 us
                 all
                 his
                 fathers
                 will
                 :
                 and
                 the
                 Apostles
                 taught
                 all
                 that
                 to
                 the
                 Church
                 which
                 Christ
                 taught
                 to
                 them
                 :
                 and
                 therefore
                 what
                 is
                 not
                 in
                 their
                 doctrine
                 is
                 not
                 in
                 natures
                 law
                 ,
                 that
                 is
                 ,
                 it
                 is
                 no
                 part
                 of
                 the
                 law
                 of
                 God
                 :
                 and
                 if
                 it
                 be
                 certain
                 that
                 he
                 that
                 lives
                 according
                 to
                 the
                 law
                 of
                 Christ
                 does
                 please
                 God
                 and
                 doe
                 all
                 his
                 duty
                 ;
                 then
                 it
                 follows
                 that
                 either
                 there
                 is
                 no
                 such
                 thing
                 as
                 that
                 which
                 we
                 call
                 the
                 law
                 of
                 Nature
                 ,
                 and
                 no
                 obligation
                 from
                 thence
                 ,
                 and
                 no
                 measures
                 of
                 good
                 and
                 evil
                 there
                 ;
                 or
                 if
                 there
                 be
                 ,
                 it
                 is
                 also
                 part
                 of
                 the
                 Christian
                 mans
                 duty
                 ,
                 and
                 express'd
                 and
                 taught
                 by
                 the
                 Master
                 and
                 Lord
                 of
                 the
                 Christians
                 .
                 All
                 that
                 is
                 essentially
                 good
                 ,
                 is
                 there
                 ;
                 all
                 that
                 by
                 which
                 the
                 World
                 can
                 be
                 made
                 happy
                 ,
                 is
                 there
                 :
                 all
                 that
                 which
                 concernes
                 every
                 mans
                 duty
                 ,
                 is
                 there
                 ;
                 all
                 the
                 instruments
                 of
                 felicity
                 ,
                 and
                 the
                 conveyance
                 of
                 our
                 great
                 hopes
                 is
                 there
                 ,
                 and
                 what
                 other
                 potentiality
                 there
                 can
                 be
                 in
                 the
                 law
                 of
                 Nature
                 ,
                 then
                 what
                 I
                 have
                 reckon'd
                 now
                 ,
                 I
                 neither
                 have
                 been
                 taught
                 by
                 any
                 man
                 else
                 ,
                 neither
                 can
                 I
                 my self
                 imagine
                 ,
                 or
                 understand
                 .
                 Here
                 are
                 the
                 general
                 propositions
                 which
                 are
                 the
                 forme
                 ,
                 and
                 make
                 the
                 honesty
                 and
                 the
                 justice
                 of
                 all
                 the
                 particular
                 laws
                 of
                 Nature
                 ;
                 and
                 what
                 is
                 not
                 there
                 provided
                 for
                 by
                 special
                 provision
                 ,
                 or
                 by
                 general
                 reason
                 and
                 analogy
                 ,
                 is
                 wholly
                 permitted
                 to
                 humanelaws
                 and
                 contracts
                 ,
                 or
                 to
                 liberty
                 and
                 indifferency
                 ,
                 that
                 is
                 ,
                 where
                 
                   the
                   laws
                
                 of
                 nature
                 cease
                 ,
                 there
                 
                   the
                   rights
                
                 of
                 nature
                 returne
                 .
              
               
                 2.
                 
                 But
                 secondly
                 ,
                 
                 to
                 the
                 objection
                 I
                 answer
                 ,
                 that
                 it
                 will
                 be
                 but
                 weakness
                 ,
                 to
                 thinke
                 that
                 all
                 the
                 instances
                 of
                 the
                 law
                 of
                 Nature
                 ,
                 must
                 be
                 as
                 prime
                 as
                 Nature
                 herself
                 :
                 for
                 they
                 neither
                 are
                 so
                 prime
                 ,
                 nor
                 so
                 lasting
                 ,
                 but
                 are
                 alterable
                 by
                 God
                 and
                 by
                 Men
                 ,
                 and
                 may
                 be
                 made
                 more
                 ,
                 or
                 fewer
                 ,
                 or
                 other
                 .
              
               
                 This
                 may
                 seem
                 new
                 ,
                 
                 and
                 indeed
                 is
                 unusual
                 in
                 the
                 manner
                 of
                 speaking
                 :
                 but
                 the
                 case
                 is
                 evident
                 and
                 Empirically
                 certain
                 .
                 For
                 when
                 God
                 commanded
                 Abraham
                 to
                 kill
                 his
                 son
                 ;
                 the
                 Israelites
                 to
                 rob
                 the
                 Egyptians
                 and
                 to
                 run
                 away
                 with
                 their
                 goods
                 ;
                 he
                 gave
                 them
                 a
                 commandement
                 to
                 break
                 an
                 instance
                 of
                 the
                 natural
                 Law
                 ;
                 and
                 he
                 made
                 it
                 necessary
                 that
                 Cain
                 should
                 marry
                 with
                 his
                 Sister
                 :
                 and
                 all
                 those
                 laws
                 of
                 Nature
                 which
                 did
                 suppose
                 liberty
                 and
                 indistinction
                 of
                 possessions
                 are
                 wholly
                 altered
                 when
                 Dominion
                 ,
                 and
                 Servitude
                 ,
                 and
                 propriety
                 ,
                 came
                 into
                 the
                 world
                 :
                 and
                 the
                 laws
                 of
                 nature
                 which
                 are
                 in
                 peace
                 are
                 not
                 obligatory
                 to
                 other
                 persons
                 in
                 the
                 time
                 of
                 war.
                 
              
               
                 For
                 the
                 laws
                 of
                 nature
                 are
                 in
                 many
                 instances
                 relative
                 to
                 certain
                 states
                 :
                 
                 and
                 therefore
                 in
                 their
                 instances
                 and
                 particulars
                 are
                 as
                 alterable
                 as
                 the
                 states
                 themselves
                 ,
                 but
                 the
                 reasons
                 indeed
                 on
                 which
                 they
                 doe
                 relie
                 (
                 supposing
                 the
                 
                 same
                 or
                 equal
                 circumstances
                 and
                 the
                 matter
                 unchang'd
                 )
                 are
                 eternal
                 and
                 unalterable
                 as
                 the
                 Constitution
                 of
                 Nature
                 .
                 But
                 therefore
                 it
                 was
                 unwarily
                 said
                 of
                 the
                 learn'd
                 
                   Hugo
                   Grotius
                
                 ,
                 and
                 of
                 divers
                 others
                 before
                 him
                 ,
                 that
                 
                   God
                   cannot
                   change
                   the
                   law
                   of
                   Nature
                   .
                
                 For
                 as
                 S.
                 Paul
                 said
                 of
                 the
                 priesthood
                 ;
                 that
                 
                   it
                   being
                   chang'd
                   ,
                   there
                   must
                   of
                   necessity
                   be
                   a
                   change
                   also
                   of
                   the
                   law
                   ,
                
                 so
                 it
                 is
                 in
                 the
                 law
                 of
                 Nature
                 ;
                 the
                 matter
                 of
                 it
                 being
                 chang'd
                 ,
                 there
                 must
                 of
                 necessity
                 also
                 be
                 a
                 change
                 in
                 the
                 law
                 :
                 for
                 although
                 the
                 essential
                 reason
                 may
                 be
                 the
                 same
                 in
                 chang'd
                 instances
                 yet
                 that
                 hinders
                 not
                 but
                 the
                 law
                 may
                 justly
                 by
                 affirm'd
                 to
                 be
                 alterable
                 ;
                 just
                 as
                 the
                 law
                 was
                 under
                 the
                 several
                 priesthoods
                 ,
                 in
                 both
                 which
                 the
                 
                   obligation
                   is
                   the
                   same
                
                 ,
                 and
                 so
                 is
                 
                   the
                   relation
                   to
                   God
                
                 ,
                 and
                 the
                 
                   Natural
                   religion
                
                 .
                 *
                 Thus
                 when
                 rivers
                 are
                 common
                 it
                 is
                 lawful
                 for
                 any
                 man
                 to
                 fish
                 ,
                 and
                 unlawful
                 for
                 my
                 neighbor
                 to
                 forbid
                 me
                 ,
                 but
                 when
                 rivers
                 are
                 inclosed
                 and
                 made
                 proper
                 ,
                 it
                 is
                 unlawful
                 for
                 me
                 to
                 fish
                 ,
                 and
                 lawful
                 for
                 the
                 proprietary
                 to
                 forbid
                 me
                 ;
                 before
                 the
                 inclosure
                 it
                 was
                 just
                 to
                 doe
                 that
                 thing
                 ,
                 which
                 afterward
                 is
                 unjust
                 ;
                 and
                 this
                 is
                 as
                 much
                 a
                 change
                 of
                 a
                 particular
                 law
                 as
                 can
                 be
                 imagined
                 .
                 *
                 If
                 it
                 be
                 meant
                 ,
                 that
                 while
                 the
                 propriety
                 remains
                 ,
                 or
                 the
                 state
                 ,
                 the
                 law
                 introduc'd
                 upon
                 that
                 state
                 is
                 unalterable
                 :
                 then
                 there
                 is
                 no
                 more
                 said
                 of
                 the
                 law
                 of
                 Nature
                 then
                 of
                 any
                 positive
                 law
                 of
                 God
                 ,
                 or
                 the
                 wise
                 law
                 of
                 any
                 Prince
                 ;
                 which
                 are
                 not
                 to
                 be
                 altered
                 as
                 long
                 as
                 the
                 same
                 case
                 and
                 the
                 same
                 necessity
                 remains
                 ;
                 and
                 it
                 would
                 be
                 to
                 no
                 purpose
                 to
                 affirme
                 so
                 of
                 the
                 law
                 of
                 Nature
                 ;
                 for
                 the
                 sence
                 of
                 it
                 would
                 be
                 ,
                 that
                 while
                 things
                 remain
                 as
                 God
                 established
                 them
                 ,
                 they
                 are
                 unalterable
                 .
                 But
                 if
                 God
                 can
                 disannull
                 the
                 obligation
                 by
                 taking
                 away
                 the
                 
                   matter
                   of
                   the
                   law
                
                 ,
                 or
                 the
                 necessity
                 or
                 the
                 reasonableness
                 ,
                 or
                 the
                 obligation
                 (
                 and
                 all
                 this
                 he
                 can
                 doe
                 one
                 way
                 or
                 other
                 )
                 it
                 is
                 not
                 safe
                 nor
                 true
                 to
                 say
                 ,
                 
                   God
                   cannot
                   alter
                   the
                   law
                   of
                   Nature
                   .
                
                 *
                 He
                 chang'd
                 the
                 matter
                 in
                 suffering
                 liberty
                 to
                 pass
                 into
                 servitude
                 ,
                 *
                 he
                 made
                 necessity
                 in
                 one
                 instance
                 ,
                 I
                 mean
                 ,
                 in
                 the
                 matter
                 of
                 incest
                 in
                 the
                 case
                 of
                 Cain
                 ,
                 and
                 afterwards
                 took
                 it
                 away
                 :
                 *
                 he
                 took
                 away
                 the
                 reasonableness
                 of
                 the
                 sanction
                 by
                 changing
                 the
                 case
                 in
                 the
                 subduction
                 or
                 mutation
                 of
                 the
                 matter
                 ,
                 *
                 and
                 he
                 took
                 off
                 the
                 obligation
                 in
                 the
                 case
                 of
                 Abraham
                 and
                 of
                 the
                 Israelites
                 robbing
                 their
                 Neighbors
                 .
              
               
                 And
                 therefore
                 the
                 Christian
                 laws
                 superinducing
                 some
                 excellencies
                 and
                 perfections
                 upon
                 humane
                 Nature
                 ,
                 
                 and
                 laying
                 restraint
                 upon
                 the
                 
                   first
                   Natural
                   laws
                
                 ,
                 that
                 is
                 ,
                 upon
                 such
                 which
                 before
                 this
                 last
                 period
                 of
                 the
                 world
                 were
                 laws
                 of
                 Nature
                 ,
                 is
                 no
                 hard
                 thing
                 to
                 be
                 understood
                 .
                 God
                 in
                 it
                 used
                 but
                 his
                 own
                 right
                 .
                 And
                 I
                 suppose
                 it
                 will
                 be
                 found
                 to
                 be
                 unreasonable
                 to
                 expound
                 the
                 precepts
                 of
                 the
                 Religion
                 by
                 the
                 former
                 measures
                 of
                 Nature
                 while
                 she
                 was
                 less
                 perfect
                 ,
                 less
                 instructed
                 :
                 but
                 this
                 rather
                 ;
                 the
                 former
                 instances
                 of
                 the
                 Natural
                 law
                 are
                 pass'd
                 into
                 the
                 Christian
                 precepts
                 ,
                 and
                 the
                 Natural
                 instance
                 is
                 chang'd
                 ,
                 and
                 the
                 law
                 alterd
                 in
                 it's
                 material
                 part
                 ;
                 the
                 formality
                 of
                 it
                 remaining
                 upon
                 the
                 supposition
                 of
                 a
                 greater
                 reason
                 .
                 Thus
                 
                   to
                   repell
                   force
                   by
                   force
                
                 is
                 
                   a
                   right
                   of
                   Nature
                
                 ;
                 and
                 afterwards
                 it
                 was
                 passed
                 
                   into
                   a
                   law
                
                 that
                 Men
                 might
                 doe
                 it
                 ;
                 that
                 is
                 ,
                 God
                 expressly
                 gave
                 them
                 leave
                 ;
                 and
                 although
                 it
                 be
                 
                   not
                   properly
                   a
                   law
                
                 which
                 neither
                 forbids
                 nor
                 commands
                 but
                 onely
                 gives
                 a
                 leave
                 ,
                 yet
                 when
                 God
                 had
                 forbidden
                 men
                 to
                 doe
                 violence
                 ,
                 and
                 to
                 establish
                 this
                 law
                 the
                 rather
                 ,
                 gave
                 leave
                 ,
                 to
                 any
                 man
                 that
                 could
                 ,
                 to
                 punish
                 his
                 unjust
                 Enemy
                 that
                 attempted
                 to
                 doe
                 him
                 mischiefe
                 ,
                 it
                 may
                 be
                 call'd
                 
                   a
                   law
                
                 ,
                 in
                 the
                 lesser
                 sence
                 ,
                 that
                 is
                 ,
                 a
                 decree
                 of
                 the
                 Court
                 of
                 Heaven
                 by
                 which
                 this
                 became
                 lawful
                 .
                 *
                 Though
                 this
                 was
                 pass'd
                 into
                 a
                 law
                 in
                 the
                 manner
                 now
                 explicated
                 ,
                 yet
                 it
                 was
                 with
                 some
                 restraints
                 ;
                 which
                 yet
                 were
                 not
                 so
                 great
                 but
                 they
                 left
                 a
                 great
                 liberty
                 which
                 was
                 sufficient
                 security
                 against
                 violence
                 .
                 The
                 restraint
                 which
                 God
                 superinduc'd
                 upon
                 
                   this
                   Right
                   or
                   Nature
                
                 was
                 but
                 
                   moderamen
                   inculpatae
                   
                   tutelae
                
                 ,
                 it
                 left
                 men
                 defended
                 sufficiently
                 against
                 injuries
                 though
                 it
                 permitted
                 us
                 to
                 be
                 tried
                 in
                 some
                 lesser
                 instances
                 and
                 unavoidable
                 accidents
                 .
                 But
                 now
                 although
                 Christianity
                 hath
                 proceeded
                 in
                 the
                 first
                 method
                 of
                 God
                 ,
                 and
                 restrain'd
                 it
                 yet
                 more
                 ,
                 and
                 forbids
                 us
                 to
                 strike
                 him
                 that
                 strikes
                 us
                 ,
                 we
                 are
                 not
                 to
                 force
                 this
                 precept
                 into
                 a
                 sense
                 consisting
                 with
                 the
                 former
                 liberty
                 which
                 we
                 call
                 
                   the
                   law
                   of
                   Nature
                
                 ;
                 but
                 was
                 at
                 first
                 onely
                 
                   a
                   right
                   of
                   Nature
                
                 or
                 a
                 
                   permissive
                   law
                
                 ,
                 but
                 not
                 obligatory
                 ;
                 and
                 afterwards
                 suffer'd
                 some
                 restraints
                 :
                 for
                 that
                 which
                 suffer'd
                 some
                 ,
                 may
                 suffer
                 more
                 :
                 and
                 as
                 
                   the
                   right
                   of
                   nature
                
                 was
                 for
                 its
                 being
                 restraind
                 recompenc'd
                 in
                 the
                 provisions
                 of
                 laws
                 ,
                 and
                 by
                 the
                 hands
                 of
                 justice
                 ,
                 taking
                 it
                 from
                 the
                 private
                 into
                 the
                 publike
                 hand
                 :
                 so
                 may
                 this
                 
                   right
                   of
                   nature
                
                 when
                 it
                 is
                 wholly
                 taken
                 from
                 us
                 be
                 recompenc'd
                 by
                 Gods
                 taking
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 
                   the
                   power
                   of
                   avenging
                
                 our
                 quarrels
                 into
                 his
                 hands
                 .
              
               
                 This
                 
                   right
                   of
                   nature
                
                 being
                 now
                 almost
                 wholly
                 taken
                 from
                 us
                 ,
                 
                 part
                 of
                 it
                 is
                 taken
                 up
                 to
                 God
                 ,
                 and
                 part
                 of
                 it
                 is
                 deposited
                 in
                 the
                 hands
                 of
                 the
                 
                   civil
                   power
                
                 ,
                 but
                 we
                 have
                 none
                 of
                 it
                 ;
                 onely
                 by
                 Christ's
                 laws
                 and
                 graces
                 our
                 nature
                 is
                 more
                 perfect
                 ,
                 and
                 morality
                 is
                 set
                 forward
                 ,
                 and
                 justice
                 and
                 all
                 our
                 rights
                 are
                 secured
                 ;
                 but
                 yet
                 
                   the
                   law
                   is
                   changed
                
                 .
                 *
                 The
                 like
                 may
                 be
                 said
                 in
                 divers
                 other
                 instances
                 ,
                 as
                 I
                 shall
                 discourse
                 in
                 their
                 several
                 places
                 :
                 here
                 it
                 is
                 sufficient
                 to
                 have
                 given
                 the
                 first
                 hint
                 of
                 it
                 ,
                 and
                 demonstrated
                 the
                 certainty
                 and
                 reasonableness
                 of
                 it
                 ,
                 which
                 (
                 as
                 appears
                 by
                 the
                 instances
                 )
                 although
                 it
                 be
                 especially
                 and
                 frequently
                 true
                 in
                 the
                 
                   Jus
                   naturae
                
                 or
                 the
                 
                   permissive
                   law
                   of
                   nature
                
                 ,
                 and
                 in
                 those
                 not
                 onely
                 God
                 but
                 men
                 also
                 may
                 make
                 an
                 alteration
                 ;
                 yet
                 even
                 in
                 those
                 laws
                 which
                 are
                 
                   directly
                   obligatory
                
                 ,
                 the
                 power
                 of
                 God
                 who
                 made
                 them
                 cannot
                 be
                 denyed
                 to
                 be
                 equal
                 in
                 the
                 alteration
                 :
                 And
                 indeed
                 he
                 that
                 can
                 annull
                 nature
                 ,
                 can
                 also
                 at
                 least
                 alter
                 her
                 laws
                 ,
                 which
                 are
                 consequent
                 to
                 Nature
                 and
                 intended
                 onely
                 for
                 her
                 preservation
                 .
              
               
                 The
                 case
                 seems
                 to
                 be
                 the
                 same
                 with
                 eating
                 and
                 drinking
                 which
                 God
                 hath
                 made
                 necessary
                 for
                 our
                 life
                 ,
                 
                 as
                 justice
                 is
                 to
                 societies
                 :
                 but
                 as
                 he
                 can
                 take
                 away
                 the
                 necessity
                 from
                 this
                 person
                 at
                 this
                 time
                 to
                 eat
                 and
                 can
                 supply
                 it
                 otherwise
                 :
                 so
                 he
                 can
                 also
                 conserve
                 humane
                 society
                 in
                 the
                 mutation
                 of
                 cases
                 and
                 extraordinary
                 contingencies
                 as
                 well
                 as
                 in
                 the
                 ordinary
                 effects
                 of
                 justice
                 .
                 Indeed
                 God
                 cannot
                 doe
                 an
                 unjust
                 thing
                 ;
                 because
                 whatsoever
                 he
                 wills
                 or
                 does
                 is
                 therefore
                 just
                 because
                 he
                 will
                 and
                 does
                 it
                 ;
                 but
                 his
                 will
                 being
                 the
                 measure
                 of
                 justice
                 ,
                 and
                 his
                 providence
                 the
                 disposer
                 of
                 all
                 those
                 events
                 and
                 states
                 of
                 things
                 to
                 which
                 the
                 instances
                 of
                 Justice
                 can
                 relate
                 :
                 when
                 he
                 wills
                 an
                 extraordinary
                 case
                 and
                 hath
                 chang'd
                 the
                 terme
                 of
                 the
                 relation
                 ,
                 then
                 he
                 hath
                 made
                 that
                 instance
                 which
                 before
                 was
                 unjust
                 ,
                 now
                 to
                 become
                 just
                 ;
                 and
                 so
                 hath
                 not
                 chang'd
                 justice
                 into
                 unjustice
                 ,
                 but
                 the
                 denomination
                 of
                 the
                 whole
                 action
                 concerning
                 which
                 the
                 law
                 was
                 made
                 ,
                 is
                 alterd
                 from
                 unjust
                 to
                 just
                 ,
                 or
                 on
                 the
                 contrary
                 .
              
               
                 It
                 is
                 not
                 to
                 be
                 suppos'd
                 that
                 the
                 whole
                 law
                 of
                 Nature
                 can
                 be
                 alter'd
                 as
                 long
                 as
                 our
                 Nature
                 is
                 the
                 same
                 ;
                 
                 any
                 more
                 then
                 the
                 fashion
                 of
                 our
                 garments
                 can
                 be
                 generally
                 alter'd
                 as
                 long
                 as
                 our
                 body
                 is
                 of
                 this
                 shape
                 :
                 and
                 therefore
                 it
                 is
                 not
                 to
                 be
                 thought
                 that
                 he
                 that
                 makes
                 a
                 doublet
                 shall
                 ever
                 make
                 three
                 sleeves
                 unless
                 a
                 man
                 have
                 three
                 armes
                 ,
                 or
                 a
                 glove
                 with
                 six
                 fingers
                 for
                 him
                 that
                 hath
                 but
                 five
                 ,
                 but
                 many
                 particular
                 laws
                 of
                 Nature
                 suffer
                 variety
                 and
                 alteration
                 ,
                 according
                 to
                 the
                 changes
                 that
                 are
                 in
                 our
                 Nature
                 and
                 in
                 our
                 Necessities
                 ,
                 or
                 by
                 any
                 Measure
                 of
                 Man
                 or
                 Men
                 which
                 God
                 shall
                 superinduce
                 .
                 
                   
                     Duo
                     cùm
                     idem
                     faciunt
                     saepe
                     ,
                     ut
                     possis
                     dicere
                  
                   
                     Hoc
                     licet
                     impunè
                     facere
                     huic
                     ,
                     illi
                     non
                     licet
                     ;
                  
                   
                     Non
                     quod
                     dissimilis
                     res
                     est
                     ,
                     sed
                     is
                     qui
                     facit
                     .
                  
                
                 
                 The
                 rule
                 of
                 Nature
                 is
                 always
                 the
                 same
                 ;
                 yet
                 one
                 may
                 doe
                 what
                 another
                 may
                 not
                 ,
                 and
                 sometimes
                 that
                 is
                 lawful
                 which
                 at
                 another
                 is
                 criminal
                 ;
                 not
                 because
                 the
                 measure
                 is
                 changeable
                 ,
                 but
                 the
                 thing
                 measured
                 suffers
                 variety
                 .
                 So
                 that
                 in
                 effect
                 the
                 sence
                 and
                 extent
                 of
                 truth
                 in
                 this
                 question
                 is
                 this
                 ;
                 That
                 although
                 as
                 long
                 as
                 this
                 world
                 lasts
                 and
                 men
                 in
                 it
                 ,
                 the
                 law
                 of
                 Nature
                 
                   cannot
                   be
                   abrogated
                
                 ,
                 because
                 it
                 is
                 that
                 law
                 which
                 is
                 fram'd
                 proportionable
                 to
                 Mans
                 Nature
                 ;
                 yet
                 
                   it
                   may
                   be
                   derogated
                
                 ,
                 that
                 is
                 ,
                 lessen'd
                 ,
                 or
                 inlarg'd
                 in
                 instances
                 ,
                 chang'd
                 in
                 the
                 integrity
                 of
                 many
                 of
                 it's
                 particulars
                 made
                 ,
                 relative
                 to
                 several
                 states
                 and
                 new
                 necessities
                 ;
                 and
                 this
                 is
                 that
                 which
                 in
                 true
                 speaking
                 does
                 affirme
                 that
                 the
                 laws
                 of
                 Nature
                 may
                 be
                 chang'd
                 .
                 For
                 although
                 there
                 are
                 some
                 propositions
                 and
                 decrees
                 so
                 General
                 that
                 they
                 are
                 in
                 their
                 Nature
                 applicable
                 to
                 all
                 variety
                 of
                 things
                 ,
                 and
                 therefore
                 cannot
                 be
                 chang'd
                 :
                 yet
                 they
                 are
                 rather
                 the
                 foundation
                 of
                 laws
                 then
                 laws
                 themselves
                 :
                 because
                 a
                 law
                 must
                 be
                 mixt
                 with
                 a
                 Material
                 part
                 ,
                 it
                 must
                 be
                 a
                 direction
                 of
                 actions
                 ,
                 and
                 a
                 bond
                 upon
                 persons
                 which
                 does
                 suppose
                 many
                 things
                 that
                 can
                 be
                 changed
                 :
                 And
                 therefore
                 although
                 the
                 propositions
                 upon
                 which
                 the
                 reasonableness
                 and
                 justice
                 of
                 the
                 law
                 does
                 depend
                 ,
                 serves
                 to
                 the
                 contrary
                 instances
                 by
                 analogy
                 ,
                 and
                 common
                 influence
                 ,
                 yet
                 the
                 law
                 being
                 material
                 does
                 not
                 ,
                 and
                 therefore
                 is
                 alterable
                 .
                 But
                 of
                 this
                 I
                 shall
                 give
                 a
                 fuller
                 account
                 in
                 the
                 ninth
                 and
                 tenth
                 rules
                 of
                 this
                 Chapter
                 .
                 For
                 the
                 present
                 ,
                 I
                 observe
                 ,
              
               
                 The
                 want
                 of
                 considering
                 this
                 ,
                 
                 hath
                 made
                 difficulty
                 in
                 this
                 question
                 and
                 errors
                 in
                 many
                 .
                 Every
                 natural
                 proposition
                 is
                 not
                 a
                 law
                 :
                 but
                 those
                 antecedent
                 propositions
                 ,
                 by
                 the
                 proportions
                 of
                 which
                 laws
                 stand
                 or
                 fall
                 ,
                 are
                 the
                 measures
                 of
                 laws
                 .
                 
                   They
                   are
                   rules
                   ,
                   not
                   laws
                   :
                
                 and
                 indeed
                 the
                 
                   rules
                   of
                   Nature
                
                 are
                 Eternal
                 and
                 Unalterable
                 :
                 that
                 is
                 ,
                 all
                 those
                 Natural
                 and
                 reasonable
                 propositions
                 which
                 are
                 dictates
                 of
                 prime
                 reason
                 ,
                 and
                 abstract
                 from
                 all
                 persons
                 and
                 all
                 states
                 and
                 all
                 relations
                 :
                 such
                 as
                 are
                 
                   God
                   is
                   to
                   be
                   honour'd
                   :
                   Justice
                   is
                   to
                   be
                   done
                   :
                   Contracts
                   are
                   to
                   be
                   affirm'd
                   :
                   Reason
                   is
                   to
                   be
                   obeyed
                   :
                   Good
                   is
                   to
                   be
                   followed
                   :
                   Evil
                   to
                   be
                   eschewed
                   .
                
                 These
                 are
                 the
                 common
                 measures
                 of
                 all
                 laws
                 ,
                 and
                 all
                 actions
                 :
                 but
                 these
                 are
                 made
                 laws
                 when
                 they
                 are
                 prescrib'd
                 to
                 persons
                 ,
                 and
                 applied
                 to
                 matter
                 :
                 and
                 when
                 they
                 are
                 ,
                 because
                 that
                 matter
                 can
                 have
                 variety
                 ,
                 the
                 law
                 also
                 can
                 ,
                 though
                 the
                 rule
                 cannot
                 .
              
               
                 That
                 we
                 are
                 to
                 restore
                 all
                 that
                 was
                 intrusted
                 to
                 us
                 ,
                 
                 is
                 a
                 Natural
                 law
                 deriv'd
                 from
                 the
                 rule
                 of
                 doing
                 justice
                 :
                 but
                 this
                 may
                 be
                 derogated
                 and
                 prejudic'd
                 without
                 sin
                 .
                 For
                 prescription
                 transfers
                 the
                 possession
                 and
                 disobliges
                 the
                 fiduciary
                 from
                 restitution
                 .
              
               
                 By
                 the
                 law
                 of
                 Nature
                 relying
                 upon
                 the
                 rule
                 of
                 performing
                 contracts
                 ,
                 
                 clandestine
                 marriages
                 are
                 valid
                 and
                 firme
                 :
                 but
                 yet
                 some
                 Churches
                 ,
                 particularly
                 the
                 Church
                 of
                 Rome
                 in
                 the
                 Councell
                 of
                 Trent
                 hath
                 pronounc'd
                 some
                 marriages
                 void
                 which
                 by
                 the
                 Rule
                 of
                 Nature
                 ,
                 and
                 afterwards
                 by
                 a
                 law
                 were
                 rate
                 and
                 legal
                 ;
                 particularly
                 ,
                 
                   clandestine
                   marriages
                
                 ,
                 and
                 
                   marriages
                   not
                   clandestine
                
                 by
                 the
                 ingress
                 of
                 one
                 of
                 the
                 parties
                 into
                 Religion
                 ,
                 as
                 is
                 to
                 be
                 seen
                 in
                 the
                 eighth
                 Session
                 .
              
               
                 By
                 the
                 law
                 of
                 Nature
                 a
                 testimony
                 under
                 two
                 or
                 three
                 witnesses
                 may
                 stand
                 ,
                 
                 but
                 in
                 the
                 case
                 of
                 the
                 accusation
                 of
                 a
                 Cardinal
                 Deacon
                 in
                 Rome
                 they
                 require
                 the
                 concurrence
                 of
                 seven
                 and
                 twenty
                 ,
                 of
                 a
                 Cardinal
                 Priest
                 sixty
                 four
                 ,
                 of
                 a
                 Cardinal
                 Bishop
                 seventy
                 and
                 two
                 ,
                 and
                 in
                 England
                 one
                 shall
                 serve
                 the
                 turne
                 ,
                 if
                 it
                 be
                 for
                 the
                 King.
                 In
                 Codicils
                 the
                 civil
                 law
                 requires
                 five
                 witnesses
                 .
                 In
                 testaments
                 there
                 must
                 be
                 seven
                 :
                 when
                 a
                 controversy
                 is
                 concerning
                 the
                 eminency
                 and
                 prelation
                 of
                 excellent
                 persons
                 ,
                 fifteen
                 are
                 demanded
                 .
                 But
                 if
                 these
                 
                 things
                 may
                 be
                 prejudic'd
                 by
                 men
                 ,
                 much
                 more
                 may
                 they
                 be
                 alter'd
                 by
                 God.
                 But
                 this
                 extends
                 it self
                 a
                 little
                 further
                 .
                 For
                 in
                 some
                 of
                 these
                 instances
                 ,
                 that
                 which
                 is
                 a
                 law
                 of
                 Nature
                 becomes
                 so
                 inconvenient
                 as
                 to
                 doe
                 much
                 evil
                 ,
                 and
                 then
                 it
                 is
                 to
                 be
                 estimated
                 by
                 a
                 new
                 Rule
                 ;
                 and
                 therefore
                 the
                 whole
                 law
                 is
                 chang'd
                 when
                 it
                 comes
                 to
                 have
                 a
                 new
                 measure
                 ,
                 and
                 the
                 analogy
                 of
                 a
                 New
                 reason
                 .
              
               
                 Upon
                 the
                 account
                 of
                 these
                 premises
                 it
                 follows
                 ,
                 
                 that
                 it
                 is
                 but
                 a
                 weak
                 distinction
                 to
                 affirme
                 
                   some
                   things
                   to
                   be
                   forbidden
                   by
                   God
                   because
                   they
                   are
                   Unlawful
                   :
                
                 and
                 some
                 to
                 be
                 
                   unlawful
                   because
                   they
                   are
                   forbidden
                
                 .
                 For
                 this
                 last
                 part
                 of
                 the
                 distinction
                 takes
                 in
                 all
                 that
                 is
                 unlawful
                 in
                 the
                 world
                 ,
                 and
                 therefore
                 the
                 other
                 is
                 a
                 dead
                 member
                 and
                 may
                 be
                 lopp'd
                 off
                 .
                 
                 So
                 Ocham
                 affirmes
                 against
                 the
                 more
                 common
                 sentence
                 of
                 the
                 Schooles
                 (
                 as
                 his
                 manner
                 is
                 )
                 
                   nullus
                   est
                   actus
                   malus
                   nisi
                   quatenus
                   à
                   Deo
                   prohibitus
                   est
                   ,
                   &
                   qui
                   non
                   possit
                   fieri
                   bonus
                   si
                   à
                   Deo
                   praecipiatur
                   &
                   è
                   converso
                   :
                
                 Every
                 thing
                 is
                 good
                 or
                 bad
                 according
                 as
                 it
                 is
                 commanded
                 or
                 forbidden
                 by
                 God
                 ,
                 and
                 no
                 otherwise
                 .
                 For
                 nothing
                 is
                 Unlawful
                 antecedently
                 to
                 Gods
                 commandement
                 .
                 Sin
                 is
                 a
                 transgression
                 of
                 some
                 law
                 ,
                 and
                 this
                 law
                 must
                 be
                 made
                 by
                 a
                 Superior
                 ,
                 and
                 there
                 is
                 no
                 Superior
                 but
                 who
                 depends
                 on
                 God
                 ,
                 and
                 therefore
                 his
                 law
                 is
                 its
                 measure
                 .
                 There
                 are
                 some
                 things
                 good
                 which
                 God
                 hath
                 not
                 commanded
                 ;
                 but
                 then
                 they
                 are
                 such
                 which
                 he
                 hath
                 commended
                 by
                 counsels
                 ,
                 or
                 analogies
                 and
                 proportions
                 .
                 But
                 whatsoever
                 is
                 a
                 sin
                 ,
                 is
                 so
                 therefore
                 because
                 it
                 is
                 forbidden
                 ,
                 and
                 without
                 such
                 a
                 prohibition
                 ,
                 although
                 it
                 might
                 be
                 Unreasonable
                 ,
                 yet
                 it
                 cannot
                 be
                 criminal
                 or
                 unjust
                 .
                 Since
                 therefore
                 all
                 measures
                 of
                 good
                 and
                 evil
                 in
                 the
                 entercourses
                 of
                 Men
                 wholly
                 rely
                 upon
                 the
                 law
                 of
                 God
                 ,
                 and
                 are
                 consequent
                 to
                 his
                 will
                 ,
                 although
                 it
                 can
                 never
                 be
                 that
                 we
                 can
                 have
                 leave
                 to
                 be
                 Unjust
                 ,
                 or
                 Unchast
                 ,
                 that
                 is
                 ,
                 to
                 doe
                 against
                 a
                 law
                 
                   in
                   being
                   with
                   all
                   its
                   circumstances
                   ,
                
                 yet
                 the
                 law
                 may
                 be
                 so
                 changed
                 that
                 the
                 whole
                 action
                 which
                 was
                 forbidden
                 may
                 become
                 permitted
                 ,
                 and
                 innocent
                 ,
                 and
                 that
                 which
                 was
                 permitted
                 may
                 become
                 Criminal
                 .
                 I
                 instance
                 in
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 the
                 conjunction
                 of
                 the
                 neerest
                 kindred
                 ,
                 which
                 once
                 was
                 lawful
                 and
                 ever
                 since
                 is
                 become
                 Criminal
                 .
              
               
                 The
                 purpose
                 of
                 this
                 discourse
                 is
                 this
                 ,
                 
                 that
                 we
                 look
                 no
                 further
                 for
                 tables
                 of
                 the
                 law
                 of
                 Nature
                 ,
                 but
                 take
                 in
                 onely
                 those
                 precepts
                 which
                 bind
                 us
                 Christians
                 under
                 Christ
                 our
                 lawgiver
                 who
                 hath
                 revealed
                 to
                 us
                 all
                 his
                 Fathers
                 will.
                 All
                 the
                 laws
                 of
                 Christ
                 concerning
                 moral
                 actions
                 are
                 the
                 laws
                 of
                 Nature
                 :
                 and
                 all
                 the
                 laws
                 of
                 Nature
                 which
                 any
                 wise
                 Nation
                 ever
                 reckoned
                 either
                 are
                 taken
                 away
                 by
                 God
                 ,
                 or
                 else
                 are
                 commanded
                 by
                 Christ.
                 So
                 that
                 Christianity
                 is
                 a
                 perfect
                 Systeme
                 of
                 all
                 the
                 laws
                 of
                 Nature
                 ,
                 and
                 of
                 all
                 the
                 will
                 of
                 God
                 ,
                 that
                 is
                 ,
                 of
                 all
                 the
                 obligatory
                 will
                 ;
                 of
                 all
                 the
                 Commandements
                 .
                 In
                 those
                 things
                 where
                 Christianity
                 hath
                 not
                 interpos'd
                 ,
                 we
                 are
                 left
                 to
                 our
                 Natural
                 liberty
                 ,
                 or
                 a
                 
                   Jus
                   permissivum
                
                 ,
                 a
                 permission
                 ,
                 except
                 where
                 we
                 have
                 restrain'd
                 our selves
                 by
                 contract
                 or
                 dedition
                 .
              
            
             
               
                 RULE
                 2.
                 
                 The
                 law
                 of
                 Nature
                 is
                 the
                 foundation
                 of
                 all
                 laws
                 and
                 the
                 measure
                 of
                 their
                 obligation
                 .
              
               
                 FOR
                 all
                 good
                 laws
                 ,
                 
                 and
                 all
                 justice
                 hath
                 the
                 same
                 reasonableness
                 ,
                 the
                 same
                 rules
                 and
                 measures
                 ,
                 and
                 
                   are
                   therefore
                   good
                
                 because
                 they
                 are
                 profitable
                 ,
                 and
                 
                   are
                   therefore
                   just
                
                 because
                 they
                 are
                 measured
                 by
                 the
                 common
                 analogies
                 and
                 proportions
                 :
                 and
                 
                 
                   are
                   therefore
                   necessary
                
                 because
                 they
                 are
                 bound
                 upon
                 us
                 by
                 God
                 mediately
                 or
                 immediately
                 .
                 
                 And
                 therefore
                 Cicero
                 defin'd
                 vertue
                 to
                 be
                 
                   perfecta
                   &
                   ad
                   summum
                   perducta
                   natura
                   ,
                
                 or
                 
                   Habitus
                   animi
                   naturae
                   modo
                   rationi
                   consentaneus
                   ,
                
                 The
                 perfection
                 of
                 Nature
                 ,
                 or
                 a
                 habit
                 of
                 mind
                 agreeing
                 to
                 Natural
                 reason
                 .
                 But
                 more
                 expressly
                 and
                 full
                 in
                 his
                 third
                 book
                 
                   de
                   legibus
                   :
                   lex
                   est
                   justorum
                   injustorúmque
                   distinctio
                   ad
                   illam
                   antiquissimam
                   &
                   rerum
                   omnium
                   principem
                   expressa
                   Naturam
                   ,
                   ad
                   quam
                   leges
                   hominum
                   diriguntur
                   ,
                   quae
                   supplicio
                   improbos
                   afficiunt
                   ,
                   &
                   defendunt
                   &
                   tuentur
                   bonos
                   .
                
                 A
                 law
                 is
                 the
                 distinction
                 of
                 good
                 and
                 bad
                 ,
                 of
                 just
                 and
                 unjust
                 ,
                 expressed
                 or
                 fitted
                 to
                 Nature
                 ,
                 which
                 is
                 the
                 first
                 and
                 the
                 prince
                 of
                 all
                 ,
                 and
                 to
                 which
                 humane
                 laws
                 are
                 directed
                 for
                 the
                 punishment
                 of
                 evil
                 doers
                 ,
                 and
                 the
                 defence
                 of
                 the
                 good
                 .
                 And
                 it
                 is
                 evident
                 in
                 all
                 the
                 moral
                 precepts
                 of
                 Christianity
                 :
                 all
                 which
                 are
                 so
                 agreeable
                 to
                 a
                 mans
                 felicity
                 and
                 state
                 of
                 things
                 to
                 which
                 a
                 man
                 is
                 design'd
                 both
                 here
                 and
                 hereafter
                 ,
                 that
                 a
                 man
                 cannot
                 be
                 happy
                 without
                 them
                 :
                 and
                 therefore
                 they
                 all
                 rely
                 upon
                 some
                 prime
                 natural
                 reason
                 ,
                 which
                 reason
                 although
                 possibly
                 some
                 or
                 all
                 of
                 it
                 was
                 discovered
                 to
                 us
                 by
                 revelation
                 and
                 the
                 wise
                 proper
                 discourses
                 of
                 the
                 religion
                 ,
                 and
                 was
                 not
                 generally
                 known
                 to
                 men
                 before
                 Christ
                 ,
                 yet
                 the
                 reasons
                 are
                 nothing
                 but
                 consonancies
                 to
                 our
                 state
                 and
                 being
                 ,
                 introductive
                 of
                 felicity
                 ,
                 perfective
                 of
                 our
                 Nature
                 ,
                 wise
                 and
                 prudent
                 and
                 noble
                 ,
                 and
                 such
                 which
                 abstracting
                 from
                 the
                 rewards
                 hereafter
                 ,
                 are
                 infinitely
                 eligible
                 and
                 to
                 be
                 preferred
                 for
                 temporal
                 regards
                 before
                 their
                 contraries
                 .
              
               
                 Adde
                 to
                 th●s
                 ,
                 
                 they
                 are
                 such
                 which
                 some
                 few
                 the
                 wisest
                 of
                 the
                 Heathens
                 did
                 teach
                 by
                 natural
                 reason
                 ,
                 for
                 ought
                 we
                 know
                 .
                 And
                 there
                 is
                 a
                 proportion
                 of
                 this
                 truth
                 also
                 in
                 all
                 the
                 wise
                 laws
                 of
                 Common-wealths
                 .
                 The
                 reasons
                 of
                 which
                 are
                 nothing
                 but
                 the
                 proportions
                 of
                 Nature
                 ,
                 and
                 the
                 prime
                 propositions
                 of
                 Justice
                 ,
                 common
                 Utility
                 and
                 Natural
                 necessity
                 .
                 And
                 therefore
                 supposing
                 that
                 every
                 civil
                 constitution
                 supplies
                 the
                 Material
                 part
                 or
                 the
                 instance
                 ,
                 every
                 civil
                 law
                 is
                 nothing
                 but
                 a
                 particular
                 of
                 the
                 natural
                 law
                 in
                 respect
                 of
                 its
                 formality
                 ,
                 reasonableness
                 and
                 obligation
                 .
                 And
                 all
                 laws
                 of
                 manners
                 are
                 laws
                 of
                 Nature
                 :
                 for
                 there
                 can
                 be
                 but
                 one
                 justice
                 ,
                 and
                 the
                 same
                 honesty
                 and
                 common
                 utility
                 in
                 the
                 world
                 ,
                 and
                 as
                 a
                 particular
                 reason
                 is
                 conteined
                 in
                 the
                 Universal
                 ,
                 so
                 is
                 the
                 particular
                 profit
                 in
                 the
                 publike
                 ,
                 
                   saluti
                   civium
                   prospexit
                   quâ
                   intelligebat
                   contineri
                   suam
                   ,
                
                 said
                 Torquatus
                 in
                 Cicero
                 ,
                 and
                 so
                 it
                 is
                 in
                 laws
                 .
                 In
                 the
                 observation
                 of
                 the
                 laws
                 of
                 Nature
                 the
                 good
                 of
                 every
                 society
                 and
                 every
                 private
                 person
                 is
                 compris'd
                 :
                 and
                 there
                 is
                 no
                 other
                 difference
                 in
                 it
                 ,
                 but
                 that
                 in
                 every
                 civil
                 constitution
                 there
                 is
                 something
                 superadded
                 ;
                 not
                 to
                 the
                 reasonableness
                 or
                 justice
                 ,
                 but
                 it
                 is
                 invested
                 with
                 a
                 body
                 of
                 action
                 and
                 circumstances
                 .
                 
                   Jus
                   civile
                   neque
                   in
                   totum
                   à
                   Naturali
                   ac
                   Gentium
                   jure
                   recedere
                   ,
                   neque
                   per
                   omnia
                   ei
                   servire
                   ;
                   adeò
                   ut
                   cùm
                   juri
                   communi
                   aliquid
                   additur
                   vel
                   detrahitur
                   ,
                   jus
                   proprium
                   ,
                   id
                   est
                   ,
                
                 
                 
                   civile
                   efficiatur
                
                 ,
                 said
                 Justinian
                 :
                 The
                 civil
                 law
                 neither
                 does
                 wholly
                 recede
                 from
                 the
                 law
                 of
                 Nature
                 and
                 Nations
                 ,
                 neither
                 does
                 it
                 wholly
                 serve
                 it
                 :
                 for
                 when
                 any
                 thing
                 is
                 added
                 or
                 detracted
                 from
                 the
                 Natural
                 law
                 it
                 becomes
                 the
                 Civ●l
                 :
                 and
                 another
                 ,
                 
                   leges
                   positivae
                   repetunt
                   Jus
                   Nature
                   quum
                   leges
                   sive
                   pactiones
                   quae
                   sunt
                   Jura
                   attingunt
                   utilitatem
                   &
                   scopum
                   Naturae
                
                 ;
                 The
                 positive
                 laws
                 of
                 a
                 Common-wealth
                 repeat
                 the
                 law
                 of
                 Nature
                 ,
                 when
                 laws
                 and
                 covenants
                 doe
                 promote
                 the
                 profit
                 and
                 this
                 design
                 of
                 Nature
                 .
              
               
                 But
                 from
                 hence
                 it
                 follows
                 that
                 the
                 law
                 of
                 Nature
                 is
                 the
                 onely
                 rule
                 and
                 measure
                 of
                 all
                 laws
                 ,
                 
                 and
                 superinduc'd
                 laws
                 of
                 God
                 and
                 Man
                 are
                 but
                 instances
                 of
                 obedienne
                 in
                 those
                 General
                 precepts
                 of
                 Nature
                 :
                 and
                 since
                 the
                 law
                 of
                 Christianity
                 contains
                 in
                 it
                 all
                 the
                 law
                 of
                 Nature
                 ;
                 and
                 is
                 now
                 the
                 onely
                 law
                 
                 that
                 can
                 oblige
                 us
                 primarily
                 ,
                 and
                 others
                 in
                 vertue
                 of
                 it
                 :
                 it
                 is
                 the
                 prime
                 and
                 adequate
                 rule
                 and
                 measure
                 of
                 Conscience
                 ,
                 and
                 the
                 explication
                 of
                 all
                 its
                 precepts
                 will
                 be
                 a
                 full
                 institution
                 of
                 the
                 Conscience
                 :
                 to
                 which
                 purpose
                 that
                 saying
                 of
                 
                   Laelius
                   in
                   Cicero
                
                 is
                 very
                 pertinent
                 :
                 
                 
                   viros
                   bonos
                   appellandos
                   esse
                   putamus
                   qui
                   assequuntur
                   quantum
                   homines
                   possunt
                   Naturam
                   optimam
                   rectè
                   vivendi
                   Ducem
                   .
                
                 Nature
                 is
                 the
                 best
                 guide
                 and
                 measure
                 of
                 living
                 well
                 :
                 and
                 they
                 who
                 exactly
                 observe
                 her
                 measures
                 as
                 far
                 as
                 Men
                 can
                 ,
                 are
                 to
                 be
                 called
                 Good
                 Men.
                 
              
            
             
               
                 RULE
                 3.
                 
                 The
                 first
                 and
                 greatest
                 band
                 of
                 the
                 law
                 of
                 Nature
                 is
                 fear
                 of
                 punishment
                 .
              
               
                 I
                 Have
                 already
                 spoken
                 of
                 this
                 as
                 it
                 is
                 the
                 act
                 and
                 effect
                 of
                 Conscience
                 :
                 here
                 I
                 am
                 to
                 speak
                 of
                 it
                 more
                 abstractedly
                 ,
                 and
                 as
                 it self
                 hath
                 effect
                 upon
                 humane
                 actions
                 ;
                 there
                 as
                 it
                 is
                 the
                 Minister
                 of
                 the
                 Judge
                 :
                 here
                 as
                 it
                 is
                 the
                 Sanction
                 of
                 the
                 law
                 ,
              
               
                 
                   Omne
                   malum
                   aut
                   timore
                   aut
                   pudore
                   Natura
                   suffudit
                   ,
                
                 
                 said
                 Tertullian
                 .
                 Fear
                 and
                 shame
                 are
                 the
                 waiters
                 and
                 handmaids
                 of
                 every
                 sin
                 which
                 Nature
                 hath
                 provided
                 for
                 it
                 .
                 
                 And
                 indeed
                 fear
                 is
                 the
                 band
                 of
                 all
                 laws
                 .
                 For
                 although
                 there
                 is
                 a
                 pravity
                 in
                 the
                 Nature
                 of
                 injustice
                 which
                 natural
                 reason
                 hates
                 ,
                 proceeding
                 partly
                 from
                 the
                 deficiency
                 from
                 the
                 perfective
                 end
                 of
                 Nature
                 and
                 societies
                 ,
                 which
                 is
                 injustice
                 ;
                 partly
                 from
                 the
                 consequent
                 obloquy
                 and
                 disreputation
                 which
                 all
                 wise
                 men
                 and
                 all
                 talking
                 people
                 put
                 upon
                 it
                 (
                 for
                 they
                 that
                 doe
                 it
                 themselves
                 speak
                 ill
                 of
                 it
                 in
                 others
                 )
                 yet
                 this
                 is
                 but
                 a
                 little
                 .
                 This
                 is
                 a
                 part
                 of
                 the
                 punishment
                 of
                 the
                 breach
                 of
                 the
                 Natural
                 law
                 ;
                 but
                 not
                 strong
                 enough
                 to
                 make
                 a
                 firme
                 obligation
                 .
                 Now
                 in
                 all
                 laws
                 there
                 must
                 be
                 some
                 penalty
                 annexed
                 ,
                 the
                 fear
                 of
                 which
                 may
                 be
                 able
                 to
                 restrain
                 men
                 from
                 doing
                 against
                 the
                 law
                 :
                 which
                 cannot
                 be
                 unlesse
                 the
                 evil
                 be
                 greater
                 then
                 the
                 benefit
                 or
                 pleasure
                 of
                 the
                 praevarication
                 can
                 be
                 :
                 and
                 therefore
                 it
                 is
                 ,
                 that
                 God
                 establishing
                 this
                 law
                 hath
                 appointed
                 
                   a
                   Court
                
                 within
                 us
                 ,
                 
                   a
                   severe
                   judge
                
                 who
                 will
                 not
                 spare
                 ,
                 
                   a
                   wise
                   discerner
                
                 who
                 will
                 not
                 be
                 deceived
                 ,
                 
                   an
                   exact
                   remembrancer
                
                 which
                 never
                 forgets
                 any
                 thing
                 that
                 can
                 doe
                 the
                 greatest
                 mischiefs
                 ,
                 
                   a
                   just
                   witness
                
                 who
                 will
                 not
                 be
                 suborn'd
                 ,
                 and
                 is
                 conscious
                 and
                 privy
                 to
                 all
                 that
                 which
                 he
                 is
                 to
                 judge
                 ;
                 and
                 the
                 same
                 also
                 is
                 the
                 executioner
                 of
                 the
                 delinquent
                 and
                 sinning
                 people
                 .
              
               
                 The
                 stings
                 of
                 Conscience
                 and
                 fear
                 of
                 the
                 Divine
                 vengeance
                 ,
                 
                 is
                 this
                 evil
                 which
                 Naturally
                 restrains
                 us
                 :
                 it
                 is
                 the
                 greatest
                 restraint
                 ,
                 because
                 it
                 is
                 the
                 greatest
                 of
                 evils
                 ,
                 and
                 it
                 is
                 Unavoidable
                 ,
                 and
                 it
                 is
                 Natural
                 .
                 I
                 will
                 not
                 adde
                 
                   it
                   is
                   lawful
                
                 to
                 abstain
                 from
                 evil
                 for
                 fear
                 of
                 punishment
                 ,
                 but
                 it
                 is
                 necessary
                 ,
                 and
                 it
                 is
                 Natural
                 ,
                 and
                 that
                 is
                 more
                 ;
                 and
                 this
                 is
                 it
                 which
                 Epicurus
                 taught
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ;
                 which
                 although
                 Plutarch
                 seems
                 angry
                 at
                 ,
                 was
                 well
                 enough
                 spoken
                 by
                 him
                 ;
                 meaning
                 that
                 it
                 is
                 a
                 fear
                 not
                 of
                 temporal
                 discovery
                 and
                 civil
                 punishment
                 which
                 is
                 onely
                 appointed
                 to
                 restrain
                 evil
                 actions
                 ,
                 but
                 a
                 fear
                 of
                 those
                 evils
                 whose
                 apprehension
                 God
                 hath
                 made
                 necessary
                 and
                 congenite
                 with
                 the
                 Nature
                 of
                 Man
                 ;
                 fear
                 of
                 Gods
                 displeasure
                 ,
                 and
                 the
                 destruction
                 of
                 our
                 Nature
                 and
                 felicities
                 relying
                 upon
                 that
                 Natural
                 love
                 of
                 our selves
                 and
                 desire
                 of
                 our
                 own
                 preservation
                 ,
                 without
                 which
                 a
                 man
                 cannot
                 be
                 suppos'd
                 sufficiently
                 provided
                 with
                 principles
                 of
                 necessary
                 being
                 and
                 providence
                 .
              
               
               
                 There
                 is
                 another
                 kind
                 of
                 fear
                 of
                 punishment
                 ,
                 
                 that
                 is
                 ,
                 a
                 fear
                 of
                 those
                 auxiliary
                 punishments
                 which
                 Princes
                 and
                 Republikes
                 have
                 superadded
                 to
                 the
                 breakers
                 of
                 Natural
                 laws
                 ,
                 which
                 is
                 in
                 some
                 men
                 who
                 are
                 despisers
                 of
                 all
                 the
                 evils
                 which
                 are
                 threatned
                 hereafter
                 :
                 
                 Such
                 as
                 was
                 that
                 of
                 Thrasymachus
                 in
                 
                   Plato
                   .
                   Nihil
                   esse
                   melius
                   quàm
                   facere
                   injuriam
                   neque
                   poenas
                   dare
                   ,
                   nihil
                   pejus
                   quàm
                   pati
                   nec
                   posse
                   Ulcisci
                   ;
                   medio
                   autem
                   modo
                   se
                   habere
                   Justitiam
                   ,
                   cùm
                   quis
                   nec
                   facit
                   nec
                   patitur
                   ,
                   quod
                   ut
                   fiat
                   ,
                   esse
                   optabile
                   ;
                   sed
                   nempe
                   imbecillibus
                   quorum
                   proinde
                   interest
                   pacisci
                   aut
                   servare
                   pacta
                   ,
                   non
                   autem
                   valentioribus
                   ,
                   qui
                   si
                   viri
                   fuerint
                   ac
                   sapuerint
                   ,
                   nullatenus
                   pactum
                   de
                   injuria
                   non
                   inferenda
                   accipendave
                   sint
                   inituri
                   .
                
                 Nothing
                 is
                 better
                 then
                 to
                 doe
                 injury
                 without
                 punishment
                 :
                 nothing
                 worse
                 then
                 to
                 suffer
                 mischief
                 and
                 to
                 be
                 able
                 to
                 doe
                 none
                 again
                 .
                 In
                 the
                 midst
                 of
                 these
                 is
                 justice
                 ,
                 which
                 neither
                 does
                 injury
                 ,
                 nor
                 receives
                 any
                 ,
                 which
                 is
                 much
                 to
                 be
                 desired
                 ;
                 but
                 by
                 whom
                 ?
                 By
                 none
                 but
                 by
                 weak
                 people
                 .
                 For
                 the
                 stronger
                 ,
                 if
                 they
                 be
                 valiant
                 and
                 wise
                 will
                 never
                 enter
                 into
                 Covenants
                 concerning
                 not
                 doing
                 or
                 receiving
                 injury
                 .
                 *
                 According
                 to
                 this
                 doctrine
                 ,
                 there
                 should
                 be
                 nothing
                 of
                 it self
                 just
                 or
                 unjust
                 ,
                 and
                 if
                 there
                 were
                 ,
                 it
                 were
                 not
                 to
                 be
                 regarded
                 ,
                 but
                 so
                 long
                 as
                 justice
                 were
                 profitable
                 ,
                 and
                 injustice
                 troublesome
                 and
                 dangerous
                 .
                 And
                 therefore
                 strong
                 men
                 or
                 crafty
                 might
                 in
                 many
                 cases
                 be
                 exempt
                 from
                 contracts
                 and
                 from
                 doing
                 justice
                 ,
                 and
                 would
                 neither
                 doe
                 right
                 ,
                 nor
                 take
                 wrong
                 .
              
               
                 Against
                 this
                 it
                 is
                 that
                 all
                 wise
                 men
                 in
                 the
                 world
                 doe
                 speak
                 ,
                 
                 
                 
                   Vos
                   autem
                   nisi
                   ad
                   populares
                   auras
                   inanésque
                   rumores
                   recta
                   facere
                   nescitis
                   ;
                   &
                   relictâ
                   conscientiae
                   virtutísque
                   praestantiâ
                   de
                   alienis
                   praemia
                   sermunculis
                   cogitatis
                   ,
                
                 said
                 Boetius
                 in
                 indignation
                 against
                 all
                 those
                 who
                 took
                 accounts
                 of
                 themselves
                 by
                 publike
                 noises
                 not
                 by
                 the
                 testimonies
                 of
                 a
                 just
                 Conscience
                 ,
                 that
                 is
                 ,
                 who
                 fear
                 man
                 but
                 doe
                 not
                 fear
                 God.
                 And
                 to
                 doe
                 good
                 out
                 of
                 fear
                 of
                 punishment
                 (
                 in
                 this
                 sence
                 )
                 is
                 to
                 doe
                 good
                 no
                 longer
                 then
                 I
                 am
                 observed
                 ,
                 and
                 no
                 longer
                 then
                 I
                 am
                 constrained
                 :
                 from
                 both
                 which
                 because
                 very
                 many
                 men
                 are
                 very
                 often
                 freed
                 ,
                 and
                 all
                 men
                 sometimes
                 ,
                 there
                 would
                 be
                 no
                 habit
                 ,
                 no
                 will
                 ,
                 no
                 love
                 of
                 justice
                 in
                 the
                 world
                 ;
                 that
                 is
                 ,
                 there
                 would
                 be
                 no
                 vertue
                 of
                 justice
                 ,
                 but
                 single
                 actions
                 as
                 it
                 could
                 happen
                 .
                 This
                 would
                 introduce
                 horrid
                 tyrannies
                 ,
                 while
                 Princes
                 and
                 Generals
                 having
                 power
                 in
                 their
                 hands
                 might
                 do
                 all
                 things
                 as
                 they
                 pleased
                 ,
                 and
                 have
                 no
                 measure
                 but
                 their
                 own
                 private
                 :
                 and
                 all
                 mens
                 conditions
                 under
                 them
                 would
                 be
                 always
                 precarious
                 and
                 arbitrary
                 ,
                 and
                 most
                 commonly
                 intolerable
                 :
                 And
                 therefore
                 this
                 fear
                 is
                 the
                 characterisme
                 of
                 evil
                 persons
                 ,
                 
                   Oderunt
                   peccare
                   mali
                   formidine
                   poenae
                   .
                
                 and
                 against
                 such
                 civil
                 laws
                 are
                 made
                 :
                 
                   Justis
                   lex
                   non
                   est
                   posita
                
                 ,
                 saith
                 S.
                 
                   Paul
                   ,
                   the
                   law
                   is
                   not
                   made
                   for
                   the
                   righteous
                   ,
                   but
                   for
                   the
                   wicked
                   .
                
                 If
                 the
                 sons
                 of
                 Israel
                 had
                 continued
                 pious
                 as
                 
                   Abraham
                   ,
                   Isaac
                
                 ,
                 and
                 Jacob
                 were
                 ,
                 the
                 law
                 should
                 not
                 have
                 been
                 given
                 to
                 them
                 as
                 it
                 was
                 upon
                 
                   Mount
                   Sinai
                
                 ;
                 but
                 the
                 necessities
                 of
                 men
                 brought
                 a
                 law
                 upon
                 them
                 ,
                 and
                 that
                 law
                 a
                 punishment
                 ,
                 while
                 good
                 men
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 as
                 Zenocrates
                 in
                 Laertius
                 said
                 of
                 the
                 Philosophers
                 ;
                 they
                 doe
                 it
                 
                   Sponte
                   suâ
                   ,
                   
                   veterísque
                   Dei
                   se
                   more
                   tenentes
                   .
                
                 for
                 the
                 love
                 of
                 God
                 ;
                 by
                 choice
                 and
                 delight
                 in
                 the
                 actions
                 of
                 vertue
                 they
                 doe
                 excellent
                 things
                 ,
                 
                   Plúsque
                   ibi
                   boni
                   mores
                   valent
                   quàm
                   alibi
                   bonae
                   leges
                   ,
                
                 as
                 Tacitus
                 said
                 of
                 the
                 old
                 
                   Germanes
                   .
                   Good
                   manners
                   prevail'd
                   more
                   then
                   good
                   Laws
                   .
                
                 Thus
                 did
                 the
                 Patriarchs
                 ,
                 
                 and
                 therefore
                 they
                 needed
                 not
                 a
                 law
                 .
                 
                   Vetustissimi
                   mortalium
                   nullâ
                   adhuc
                   malâ
                   libidine
                   ,
                   sine
                   pretio
                   ,
                   sine
                   scelere
                   ,
                   eóque
                   si●●
                   poena
                   &
                   coercitionibus
                   agebant
                   :
                   neque
                   praemiis
                   opus
                   erat
                   ,
                   cùm
                   honesta
                   suopte
                   ingenio
                   peterentur
                   :
                   &
                   ubi
                   nihil
                   contra
                   morem
                   cuperent
                   ,
                   nihil
                   permetum
                   vetabantur
                   .
                
                 Our
                 forefathers
                 
                 desir'd
                 nothing
                 against
                 honesty
                 and
                 justice
                 and
                 therefore
                 were
                 not
                 forbidden
                 any
                 thing
                 by
                 the
                 instrument
                 of
                 fear
                 .
              
               
                 But
                 therefore
                 the
                 civil
                 and
                 positive
                 law
                 is
                 not
                 made
                 for
                 all
                 those
                 men
                 who
                 have
                 other
                 restraints
                 ;
                 
                 that
                 is
                 ,
                 for
                 good
                 men
                 who
                 are
                 mov'd
                 by
                 better
                 principles
                 ;
                 but
                 because
                 these
                 things
                 that
                 are
                 better
                 are
                 despis'd
                 by
                 the
                 vitious
                 and
                 the
                 Tyrants
                 ,
                 oppressors
                 and
                 the
                 impudent
                 ,
                 the
                 civil
                 power
                 hath
                 taken
                 a
                 sword
                 to
                 transfixe
                 the
                 Criminal
                 and
                 to
                 kill
                 the
                 Crime
                 .
                 And
                 therefore
                 Epicurus
                 in
                 Stobaeus
                 said
                 not
                 amiss
                 :
                 
                   laws
                   were
                   made
                   for
                   wise
                   men
                   ,
                   not
                   for
                   fear
                   they
                   should
                   doe
                   ill
                   ,
                   but
                   lest
                   they
                   should
                   suffer
                   evil
                   from
                   the
                   Unjust
                   .
                
              
               
                 And
                 yet
                 even
                 the
                 wise
                 and
                 the
                 good
                 men
                 have
                 a
                 fear
                 in
                 them
                 which
                 is
                 an
                 instrument
                 of
                 justice
                 and
                 religion
                 ;
                 
                 but
                 it
                 is
                 a
                 fear
                 of
                 God
                 ,
                 not
                 of
                 the
                 secular
                 Judge
                 ,
                 it
                 is
                 a
                 fear
                 that
                 is
                 Natural
                 ,
                 a
                 fear
                 produc'd
                 from
                 the
                 congenite
                 notices
                 of
                 things
                 ,
                 and
                 the
                 fear
                 of
                 doing
                 a
                 base
                 thing
                 ;
                 a
                 fear
                 to
                 be
                 a
                 fool
                 ,
                 and
                 an
                 evil
                 person
                 .
                 
                   
                     Mi
                     natura
                     dedit
                     leges
                     à
                     sanguine
                     ductas
                  
                   
                     Ne
                     possem
                     melior
                     Judicis
                     esse
                     metu
                     .
                  
                
                 said
                 Cornelia
                 in
                 Propertius
                 :
                 a
                 good
                 man
                 will
                 abstain
                 from
                 all
                 Unrighteous
                 things
                 ,
                 though
                 he
                 be
                 sure
                 that
                 no
                 man
                 should
                 hear
                 or
                 see
                 any
                 thing
                 of
                 it
                 ,
                 that
                 is
                 ,
                 though
                 there
                 were
                 no
                 laws
                 ,
                 and
                 superinduc'd
                 punishments
                 in
                 republikes
                 :
                 and
                 all
                 this
                 upon
                 the
                 account
                 of
                 such
                 a
                 fear
                 which
                 a
                 good
                 man
                 ought
                 to
                 have
                 ;
                 a
                 fear
                 of
                 being
                 a
                 base
                 person
                 or
                 doing
                 vile
                 things
                 :
                 
                   
                     —
                     Imposito
                     tenerae
                     custode
                     puellae
                  
                   
                     Nil
                     agis
                     :
                     
                     ingenio
                     quaeque
                     tuenda
                     suo
                     est
                     .
                  
                   
                     Siqua
                     metu
                     dempto
                     casta
                     est
                     ,
                     ea
                     denique
                     casta
                     est
                     ;
                  
                   
                     Quae
                     quia
                     non
                     liceat
                     ,
                     non
                     facit
                     ,
                     illa
                     facit
                     .
                  
                
                 That
                 chastity
                 is
                 the
                 Noblest
                 which
                 is
                 not
                 constrain'd
                 by
                 spies
                 and
                 severity
                 ,
                 by
                 laws
                 and
                 jealousie
                 :
                 when
                 the
                 mind
                 is
                 secretly
                 restrain'd
                 ,
                 then
                 the
                 virtue
                 is
                 secur'd
                 .
                 *
                 Cicero
                 puts
                 a
                 case
                 to
                 
                   Torquatus
                   :
                   Si
                   te
                   amicus
                   tuus
                   moriens
                   rogaverit
                   ut
                   haereditatem
                   reddas
                   suae
                   filiae
                   ,
                   nec
                   usquam
                   id
                   scripserit
                   ,
                   ut
                   scripsit
                   Fadius
                   ,
                   nec
                   cuiquam
                   dixerit
                   ,
                   quid
                   facies
                   ?
                   Aruncanus
                
                 dies
                 and
                 leaves
                 his
                 inheritance
                 to
                 his
                 daughter
                 Posthumia
                 ,
                 and
                 intrusts
                 his
                 friend
                 Torquatus
                 with
                 it
                 ,
                 but
                 privately
                 ,
                 without
                 witness
                 ,
                 without
                 consignation
                 of
                 tables
                 :
                 will
                 Torquatus
                 who
                 is
                 a
                 Feoffee
                 in
                 private
                 trust
                 restore
                 this
                 to
                 the
                 child
                 when
                 she
                 shall
                 be
                 capable
                 ?
                 Yes
                 ;
                 Torquatus
                 will
                 ,
                 and
                 Epicurus
                 will
                 ,
                 and
                 yet
                 Cicero
                 had
                 scarce
                 a
                 good
                 word
                 for
                 him
                 ,
                 whom
                 he
                 hath
                 fondly
                 disgrac'd
                 during
                 all
                 ages
                 of
                 the
                 world
                 ,
                 weakly
                 and
                 Unjustly
                 :
                 but
                 the
                 account
                 he
                 gives
                 of
                 it
                 is
                 pertinent
                 to
                 the
                 rule
                 :
                 
                   Nónne
                   intelligis
                   eò
                   majorem
                   esse
                   vim
                   naturae
                   ,
                   quod
                   ipsi
                   vos
                   qui
                   omnia
                   ad
                   vestrum
                   commodum
                   ,
                   &
                   ut
                   ipsi
                   dicitis
                   ad
                   voluptatem
                   referatis
                   ,
                   tamen
                   ea
                   faciatis
                   quibus
                   appareat
                   ,
                   non
                   voluptatem
                   vos
                   ,
                   sed
                   officium
                   sequi
                   ,
                   plúsque
                   naturam
                   rectam
                   ,
                   quàm
                   pravam
                   rationem
                   valere
                   .
                
                 Nature
                 is
                 more
                 prevalent
                 then
                 interest
                 :
                 and
                 sober
                 men
                 though
                 they
                 pretend
                 to
                 doe
                 things
                 for
                 their
                 real
                 advantage
                 and
                 pleasure
                 ,
                 yet
                 follow
                 their
                 duty
                 rather
                 then
                 either
                 pleasure
                 or
                 profit
                 ,
                 and
                 
                   right
                   nature
                
                 rather
                 then
                 
                   evil
                   principles
                
                 .
              
               
                 The
                 reason
                 of
                 this
                 is
                 ,
                 
                 because
                 Nature
                 carries
                 fear
                 and
                 reverence
                 in
                 the
                 retinue
                 of
                 all
                 her
                 laws
                 ,
                 and
                 the
                 evils
                 which
                 are
                 consequent
                 to
                 the
                 breach
                 of
                 Natural
                 laws
                 are
                 really
                 ,
                 and
                 by
                 wise
                 men
                 so
                 understood
                 to
                 be
                 greater
                 mischiefs
                 then
                 the
                 want
                 of
                 profit
                 ,
                 or
                 the
                 missing
                 of
                 pleasure
                 ,
                 or
                 the
                 feeling
                 the
                 rods
                 and
                 axes
                 of
                 the
                 Prince
                 .
                 If
                 there
                 were
                 no
                 more
                 in
                 a
                 crime
                 then
                 the
                 disorder
                 of
                 Nature
                 ,
                 
                 the
                 very
                 unnaturalness
                 it self
                 were
                 a
                 very
                 great
                 matter
                 ,
                 S.
                 Basil
                 said
                 well
                 ,
                 
                   ad
                   omnia
                   quae
                   descripta
                   à
                   nobis
                   ,
                   à
                   Deo
                   praecepta
                   sunt
                   ,
                   consequenda
                   ,
                   naturales
                   
                   ab
                   ipso
                   facultates
                   accepimus
                   .
                
                 God
                 hath
                 given
                 to
                 virtues
                 ,
                 Natural
                 Organs
                 ,
                 or
                 bodily
                 instruments
                 ;
                 as
                 to
                 mercy
                 he
                 appointed
                 bowels
                 ,
                 eyes
                 for
                 pity
                 ,
                 hands
                 for
                 relief
                 ;
                 and
                 the
                 proper
                 imployment
                 of
                 these
                 is
                 so
                 perfective
                 of
                 a
                 mans
                 condition
                 (
                 according
                 to
                 their
                 proportion
                 )
                 that
                 not
                 to
                 employ
                 them
                 according
                 to
                 the
                 purpose
                 of
                 Nature
                 is
                 a
                 disease
                 ,
                 a
                 Natural
                 trouble
                 ;
                 just
                 as
                 it
                 is
                 to
                 trumpet
                 with
                 
                   our
                   mouth
                
                 which
                 was
                 intended
                 for
                 eating
                 and
                 drinking
                 and
                 gentler
                 breathings
                 .
                 It
                 is
                 punishment
                 enough
                 to
                 doe
                 an
                 Unnatural
                 and
                 a
                 base
                 action
                 ,
                 it
                 puts
                 our
                 soul
                 and
                 it's
                 faculties
                 from
                 their
                 centre
                 ,
                 and
                 the
                 ways
                 of
                 perfection
                 .
                 And
                 this
                 is
                 fully
                 observed
                 by
                 
                   Seneca
                   :
                   Male
                   de
                   nobis
                   actum
                   erat
                   quòd
                   multa
                   scelera
                   legem
                   &
                   Judicem
                   effugiunt
                   ,
                   &
                   scripta
                   supplicia
                   ,
                   nisi
                   illa
                   naturalia
                   &
                   gravia
                   de
                   praesentibus
                   solverent
                   &
                   in
                   locum
                   patientiae
                   timor
                   cederet
                   .
                
                 Mankind
                 were
                 in
                 an
                 ill
                 state
                 of
                 provisions
                 ,
                 if
                 those
                 wickednesses
                 which
                 escape
                 the
                 law
                 and
                 the
                 Judge
                 ,
                 did
                 not
                 suffer
                 the
                 more
                 grievous
                 inflictions
                 of
                 natural
                 punishment
                 and
                 fear
                 came
                 into
                 the
                 place
                 of
                 patience
                 ;
                 still
                 ,
                 
                   fear
                   is
                   the
                   bridle
                
                 :
                 but
                 it
                 is
                 an
                 honest
                 fear
                 ,
                 a
                 fear
                 of
                 God
                 and
                 of
                 natural
                 disorders
                 and
                 inconvenience
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 as
                 Clemens
                 of
                 Alexandria
                 calls
                 it
                 a
                 righteousness
                 not
                 produced
                 by
                 laws
                 and
                 the
                 sword
                 ,
                 fear
                 and
                 interest
                 ,
                 but
                 from
                 the
                 love
                 of
                 God
                 ,
                 and
                 something
                 that
                 is
                 within
                 :
                 There
                 is
                 a
                 fear
                 ,
                 but
                 it
                 is
                 such
                 a
                 fear
                 as
                 still
                 leaves
                 the
                 love
                 to
                 vertue
                 ,
                 and
                 secures
                 it
                 in
                 privacies
                 and
                 enjoynes
                 the
                 habit
                 and
                 constant
                 practice
                 of
                 it
                 :
                 a
                 fear
                 that
                 is
                 complicated
                 with
                 a
                 Natural
                 love
                 of
                 our
                 own
                 preservation
                 ,
                 and
                 is
                 constant
                 ,
                 and
                 measur'd
                 by
                 God
                 ,
                 and
                 in
                 the
                 Natural
                 limit
                 cannot
                 be
                 extravagant
                 ;
                 a
                 fear
                 that
                 acknowledges
                 Gods
                 Omniscience
                 ,
                 and
                 his
                 Omnipresence
                 ,
                 and
                 his
                 eternal
                 justice
                 :
                 and
                 this
                 was
                 the
                 sence
                 of
                 that
                 of
                 Sophocles
                 .
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                
                 
                   Doe
                   nothing
                   basely
                   and
                   secretly
                   ;
                   for
                   times
                   Father
                   sees
                   and
                   hears
                   all
                   things
                   ,
                   and
                   time
                   will
                   discover
                   it
                   ,
                   and
                   truth
                   shall
                   be
                   the
                   daughter
                   of
                   time
                   ,
                   and
                   that
                   which
                   is
                   done
                   in
                   secret
                   shall
                   be
                   spoken
                   upon
                   the
                   tops
                   of
                   houses
                   :
                
                 so
                 both
                 the
                 Christian
                 and
                 the
                 Heathen
                 are
                 conjoyn'd
                 in
                 the
                 several
                 expressions
                 of
                 the
                 same
                 great
                 truth
                 .
                 This
                 fear
                 is
                 deposited
                 in
                 Conscience
                 ,
                 and
                 is
                 begotten
                 and
                 kept
                 by
                 this
                 proposition
                 that
                 
                   God
                   is
                   a
                   rewarder
                   of
                   all
                   men
                   according
                   to
                   their
                   works
                   .
                
              
               
                 
                   Consequent
                   to
                   this
                   is
                   the
                   love
                   of
                   Vertue
                   .
                
              
            
             
               
                 RULE
                 4.
                 
                 The
                 second
                 band
                 of
                 vertue
                 is
                 love
                 ,
                 and
                 its
                 proper
                 and
                 consequent
                 deliciousness
                 .
              
               
                 THis
                 is
                 not
                 wholly
                 Natural
                 ,
                 
                 but
                 in
                 much
                 of
                 it
                 is
                 Empirical
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 proceeding
                 from
                 the
                 grace
                 of
                 God
                 ,
                 and
                 the
                 experience
                 of
                 the
                 deliciousness
                 and
                 rewards
                 of
                 vertue
                 ,
                 and
                 the
                 excellency
                 of
                 a
                 greater
                 hope
                 which
                 does
                 entertain
                 our
                 spirits
                 in
                 the
                 outer
                 courts
                 of
                 pleasant
                 expectations
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 as
                 both
                 Aristotle
                 and
                 Xenocrates
                 did
                 speak
                 .
                 It
                 is
                 the
                 effect
                 of
                 Philosophy
                 and
                 Religion
                 ,
                 of
                 vertuous
                 and
                 severe
                 institutions
                 to
                 doe
                 that
                 for
                 love
                 and
                 without
                 constraint
                 ,
                 which
                 fools
                 ,
                 and
                 vitious
                 ,
                 and
                 weak
                 persons
                 doe
                 for
                 fear
                 of
                 laws
                 .
              
               
               
                 Now
                 this
                 ,
                 
                 I
                 say
                 ,
                 is
                 not
                 Natural
                 ,
                 that
                 is
                 ,
                 although
                 it
                 be
                 agreeable
                 to
                 Nature
                 ,
                 yet
                 not
                 primarily
                 introduc'd
                 by
                 it
                 ,
                 without
                 a
                 Tutor
                 ,
                 because
                 Nature
                 forbids
                 injustice
                 ,
                 but
                 does
                 not
                 command
                 justice
                 ,
                 but
                 secondarily
                 and
                 
                   by
                   accident
                
                 and
                 
                   upon
                   supposition
                
                 of
                 other
                 contingencies
                 .
                 
                   To
                   doe
                   injustice
                
                 is
                 alwaies
                 a
                 sin
                 but
                 
                   not
                   to
                   doe
                   a
                   justice
                
                 is
                 not
                 alwaies
                 .
                 For
                 a
                 man
                 may
                 depose
                 the
                 person
                 of
                 a
                 Judge
                 ,
                 or
                 a
                 trustee
                 ,
                 or
                 a
                 delegate
                 ;
                 but
                 they
                 who
                 habitually
                 doe
                 justice
                 ,
                 find
                 the
                 rewards
                 of
                 reputation
                 ,
                 and
                 the
                 ease
                 of
                 being
                 freed
                 from
                 the
                 torments
                 of
                 an
                 evil
                 Conscience
                 which
                 is
                 a
                 delicacy
                 ,
                 like
                 the
                 being
                 eased
                 of
                 the
                 horrid
                 gripes
                 of
                 the
                 colick
                 ;
                 and
                 so
                 insensibly
                 grow
                 in
                 love
                 with
                 justice
                 ,
                 that
                 they
                 think
                 they
                 love
                 justice
                 for
                 justice
                 sake
                 .
                 
                   Ipsa
                   sui
                   merces
                   erat
                   &
                   sine
                   vindice
                   praeda
                   .
                
              
               
                 Concerning
                 which
                 it
                 is
                 fit
                 we
                 consider
                 a
                 little
                 least
                 it
                 become
                 the
                 occasion
                 of
                 Scruples
                 and
                 
                   nice
                   opinions
                
                 .
                 
                 
                   Antigonus
                   Sochaeus
                
                 an
                 old
                 Jew
                 was
                 fam'd
                 for
                 saying
                 ,
                 Be
                 not
                 servants
                 who
                 serve
                 their
                 Lord
                 that
                 they
                 may
                 receive
                 a
                 reward
                 from
                 him
                 ;
                 but
                 be
                 such
                 who
                 serve
                 him
                 without
                 consideration
                 of
                 wages
                 ,
                 or
                 recompences
                 ,
                 and
                 let
                 the
                 fear
                 of
                 God
                 be
                 upon
                 you
                 :
                 Baithus
                 and
                 Sadoc
                 his
                 Disciples
                 ,
                 from
                 whom
                 the
                 sect
                 of
                 the
                 Saduces
                 did
                 spring
                 ,
                 not
                 well
                 understanding
                 him
                 ,
                 took
                 occasion
                 from
                 hence
                 to
                 deny
                 the
                 Resurrection
                 and
                 rewards
                 after
                 this
                 life
                 .
                 And
                 indeed
                 such
                 sayings
                 as
                 these
                 are
                 easily
                 abused
                 ;
                 and
                 when
                 some
                 men
                 speak
                 Great
                 things
                 ,
                 and
                 others
                 beleeve
                 as
                 much
                 of
                 it
                 as
                 they
                 Understand
                 ,
                 but
                 understand
                 it
                 not
                 all
                 ,
                 they
                 make
                 Sects
                 and
                 divide
                 their
                 Schools
                 ,
                 and
                 ignorance
                 and
                 faction
                 keep
                 the
                 doors
                 and
                 sit
                 in
                 the
                 chairs
                 sometimes
                 .
                 It
                 is
                 impossible
                 a
                 man
                 should
                 doe
                 Great
                 things
                 ,
                 or
                 suffer
                 nobly
                 without
                 consideration
                 of
                 a
                 reward
                 ;
                 and
                 since
                 much
                 of
                 vertue
                 consists
                 in
                 suffering
                 evil
                 things
                 ,
                 vertue
                 of
                 her self
                 is
                 not
                 a
                 beatitude
                 ,
                 but
                 the
                 way
                 to
                 one
                 .
                 He
                 does
                 things
                 like
                 a
                 fool
                 ,
                 who
                 does
                 it
                 for
                 no
                 end
                 :
                 and
                 if
                 he
                 does
                 not
                 choose
                 a
                 good
                 end
                 ,
                 he
                 is
                 worse
                 :
                 and
                 vertue
                 herself
                 would
                 in
                 many
                 instances
                 be
                 unreasonable
                 if
                 for
                 no
                 material
                 consideration
                 we
                 should
                 undertake
                 her
                 drudgery
                 :
                 and
                 therefore
                 S.
                 Austin
                 said
                 well
                 ,
                 
                   Sublatis
                   aeternis
                   praemiis
                   &
                   poenis
                   verum
                   staturum
                   à
                   partibus
                   Epicuri
                   :
                
                 Sensual
                 pleasures
                 were
                 highly
                 eligible
                 ,
                 and
                 not
                 vertuous
                 sufferings
                 ,
                 
                   if
                   in
                   this
                   life
                   onely
                   we
                   had
                   hope
                   .
                
                 But
                 if
                 it
                 be
                 accounted
                 the
                 top
                 of
                 vertue
                 to
                 love
                 vertue
                 for
                 vertues
                 sake
                 ,
                 and
                 without
                 intuition
                 of
                 the
                 reward
                 ;
                 many
                 times
                 good
                 men
                 observing
                 that
                 themselves
                 are
                 encouraged
                 by
                 all
                 Gods
                 promises
                 to
                 obedience
                 and
                 patience
                 ,
                 and
                 that
                 in
                 Martyrdome
                 there
                 is
                 no
                 Natural
                 or
                 sensitive
                 pleasure
                 ,
                 and
                 that
                 it
                 cannot
                 be
                 lov'd
                 for
                 it self
                 ,
                 but
                 wholly
                 for
                 its
                 reward
                 ,
                 will
                 find
                 themselves
                 put
                 into
                 
                   fear
                   where
                   no
                   fear
                   is
                
                 ,
                 and
                 that
                 a
                 
                   nequam
                   humilitas
                
                 an
                 unworthy
                 opinion
                 of
                 their
                 duty
                 shall
                 affright
                 their
                 peace
                 and
                 holy
                 confidence
                 .
                 Peregrinus
                 the
                 Philosopher
                 in
                 
                   A.
                   Gellius
                
                 express'd
                 this
                 love
                 of
                 vertue
                 for
                 it self
                 ,
                 thus
                 ;
                 
                   Etiamsi
                   Dii
                   atque
                   homines
                   ignoraturi
                   forent
                
                 ;
                 to
                 doe
                 good
                 though
                 
                   neither
                   God
                   nor
                   Men
                   should
                   know
                   of
                   it
                   :
                
                 but
                 as
                 this
                 is
                 impossible
                 
                   in
                   fact
                
                 ,
                 so
                 it
                 is
                 
                   in
                   speculation
                
                 ;
                 for
                 there
                 were
                 no
                 such
                 thing
                 as
                 vertue
                 ,
                 if
                 it
                 were
                 not
                 relative
                 and
                 directed
                 to
                 God
                 or
                 Man
                 :
                 But
                 yet
                 the
                 thing
                 which
                 they
                 mean
                 is
                 very
                 good
                 .
                 Good
                 men
                 love
                 vertue
                 for
                 vertues
                 sake
                 ,
                 that
                 is
                 ,
                 they
                 act
                 it
                 and
                 love
                 it
                 ,
                 they
                 doe
                 it
                 with
                 so
                 habitual
                 and
                 confirm'd
                 elections
                 and
                 complacency
                 that
                 many
                 times
                 they
                 have
                 no
                 actual
                 intuition
                 to
                 the
                 reward
                 ;
                 they
                 forget
                 this
                 ,
                 they
                 are
                 so
                 taken
                 with
                 that
                 ;
                 like
                 a
                 man
                 that
                 chooses
                 a
                 wife
                 upon
                 many
                 considerations
                 ,
                 as
                 
                   portion
                   ,
                   family
                   ,
                   hopes
                
                 and
                 beauty
                 ;
                 yet
                 when
                 he
                 hath
                 convers'd
                 long
                 with
                 her
                 and
                 finds
                 her
                 amiable
                 and
                 fruitful
                 ,
                 obedient
                 and
                 wise
                 :
                 he
                 forgets
                 all
                 other
                 considerations
                 ,
                 and
                 loves
                 her
                 person
                 for
                 her
                 own
                 perfections
                 ,
                 but
                 will
                 not
                 quit
                 all
                 his
                 other
                 interests
                 .
                 The
                 difference
                 is
                 best
                 understood
                 by
                 variety
                 of
                 Motions
                 .
                 Some
                 Motions
                 cannot
                 be
                 continued
                 unless
                 some
                 agent
                 or
                 other
                 do
                 continually
                 urge
                 
                 them
                 ;
                 but
                 they
                 are
                 violent
                 and
                 unnatural
                 :
                 others
                 are
                 perfective
                 and
                 lov'd
                 ,
                 and
                 they
                 will
                 continue
                 and
                 encrease
                 by
                 their
                 own
                 principle
                 if
                 they
                 be
                 not
                 hindred
                 .
                 This
                 is
                 the
                 love
                 of
                 vertue
                 ,
                 
                   that
                   is
                   ,
                   fear
                
                 ,
                 or
                 it
                 may
                 be
                 hope
                 ;
                 save
                 that
                 hope
                 is
                 a
                 thing
                 between
                 both
                 ,
                 and
                 is
                 compounded
                 of
                 both
                 ,
                 and
                 is
                 more
                 commendable
                 then
                 fear
                 .
                 But
                 to
                 love
                 vertue
                 for
                 it self
                 ,
                 is
                 nothing
                 else
                 ,
                 but
                 to
                 love
                 it
                 directly
                 and
                 plainly
                 ;
                 he
                 that
                 loves
                 it
                 onely
                 for
                 the
                 reward
                 ,
                 and
                 is
                 not
                 by
                 the
                 reward
                 brought
                 to
                 love
                 the
                 thing
                 ,
                 loves
                 not
                 this
                 at
                 all
                 but
                 loves
                 something
                 else
                 :
                 but
                 he
                 that
                 loves
                 it
                 at
                 all
                 ,
                 sees
                 
                   good
                   in
                   it
                
                 ,
                 because
                 he
                 finds
                 
                   good
                   by
                   it
                
                 ,
                 and
                 therefore
                 loves
                 it self
                 ,
                 now
                 ,
                 whatever
                 was
                 the
                 first
                 incentive
                 :
                 and
                 the
                 woodden
                 arch
                 may
                 be
                 taken
                 away
                 when
                 that
                 of
                 marble
                 is
                 concentred
                 .
              
               
                 2.
                 
                 
                   Vir
                   fortis
                   &
                   justus…
                   .
                   in
                   summa
                   voluptate
                   est
                   &
                   periculo
                   suo
                   fruitur
                   ,
                
                 
                 
                   When
                   a
                   good
                   man
                   laies
                   before
                   him
                   the
                   price
                   and
                   redemption
                   of
                   his
                   mortality
                   ,
                   the
                   liberty
                   of
                   his
                   Country
                   ,
                   the
                   safety
                   of
                   his
                   friends
                   ,
                   he
                   is
                   hugely
                   pleas'd
                   and
                   delights
                   in
                   ,
                   and
                   enjoies
                   his
                   danger
                   .
                   But
                   if
                   he
                   feels
                   not
                   this
                   pleasure
                   ,
                   yet
                   without
                   trembling
                   and
                   uncertainty
                   he
                   will
                   dare
                   to
                   die
                   ,
                   
                     facere
                     recte
                     piéque
                     contentus
                  
                   ;
                   and
                   if
                   you
                   tell
                   him
                   this
                   reputation
                   which
                   he
                   gets
                   of
                   his
                   Citizens
                   will
                   die
                   almost
                   as
                   soon
                   as
                   he
                   shall
                   die
                   ;
                   he
                   answers
                   ,
                   all
                   those
                   things
                   are
                   without
                   the
                   nature
                   and
                   consideration
                   of
                   my
                   work
                   :
                   
                     Ego
                     ipsum
                     contemplor
                     ,
                     hoc
                     esse
                     honestum
                     scio
                     :
                  
                   I
                   look
                   upon
                   the
                   work
                   it self
                   and
                   find
                   it
                   honest
                   ,
                   and
                   that
                   's
                   enough
                   ;
                
                 meaning
                 secretly
                 ;
                 that
                 though
                 these
                 outward
                 rewards
                 were
                 pared
                 off
                 ,
                 yet
                 there
                 are
                 secret
                 pleasures
                 which
                 will
                 follow
                 and
                 stick
                 close
                 to
                 vertue
                 ,
                 as
                 the
                 shadow
                 does
                 to
                 the
                 body
                 ,
                 and
                 this
                 good
                 men
                 must
                 consider
                 ,
                 because
                 they
                 feel
                 it
                 ,
                 and
                 that
                 is
                 part
                 of
                 the
                 reward
                 .
              
               
                 3.
                 
                 They
                 are
                 pleased
                 with
                 the
                 vertue
                 it self
                 ,
                 
                 and
                 their
                 soul
                 is
                 as
                 much
                 delighted
                 with
                 it
                 ,
                 and
                 as
                 naturally
                 as
                 the
                 eye
                 with
                 beauteous
                 colours
                 ,
                 or
                 the
                 throat
                 with
                 Unctuous
                 juices
                 ,
                 or
                 the
                 tongue
                 with
                 moist
                 sweetnesses
                 ,
                 For
                 God
                 hath
                 made
                 vertue
                 proportionable
                 to
                 all
                 the
                 noble
                 ends
                 ,
                 and
                 worthy
                 desires
                 of
                 mankind
                 ,
                 and
                 the
                 proper
                 instrument
                 of
                 his
                 felicity
                 :
                 and
                 all
                 its
                 beauties
                 ,
                 and
                 all
                 its
                 works
                 ,
                 and
                 all
                 its
                 effects
                 ,
                 and
                 all
                 that
                 for
                 which
                 it
                 can
                 be
                 loved
                 is
                 part
                 of
                 the
                 reward
                 .
                 And
                 therefore
                 to
                 say
                 a
                 man
                 can
                 love
                 vertue
                 for
                 vertues
                 sake
                 and
                 without
                 consideration
                 of
                 the
                 reward
                 ,
                 is
                 to
                 say
                 ,
                 a
                 man
                 can
                 love
                 vertue
                 without
                 any
                 reason
                 and
                 inducement
                 ,
                 without
                 any
                 argument
                 to
                 move
                 his
                 affections
                 .
              
               
                 4.
                 
                 For
                 there
                 can
                 be
                 but
                 two
                 causes
                 of
                 amability
                 in
                 the
                 world
                 ,
                 
                 Perfection
                 and
                 Usefulness
                 ,
                 that
                 Beauty
                 and
                 
                   Profit
                   ;
                   that
                
                 in
                 the
                 thing
                 it self
                 ,
                 this
                 as
                 it
                 relates
                 to
                 me
                 :
                 Now
                 he
                 that
                 saies
                 ,
                 a
                 man
                 may
                 
                   love
                   vertue
                   for
                   its
                   own
                   sake
                
                 without
                 consideration
                 of
                 the
                 reward
                 ,
                 saies
                 no
                 more
                 then
                 that
                 a
                 man
                 may
                 love
                 a
                 flower
                 which
                 he
                 never
                 hopes
                 to
                 smell
                 of
                 ;
                 that
                 is
                 ,
                 he
                 may
                 admire
                 and
                 commend
                 it
                 ,
                 and
                 love
                 to
                 look
                 on
                 it
                 ,
                 and
                 just
                 so
                 he
                 may
                 doe
                 to
                 vertue
                 .
                 But
                 
                   if
                   he
                   desires
                
                 either
                 ,
                 it
                 is
                 because
                 it
                 is
                 profitable
                 or
                 
                   useful
                   to
                   him
                
                 ,
                 and
                 hath
                 something
                 that
                 will
                 delight
                 him
                 ,
                 it
                 cannot
                 else
                 possibly
                 be
                 desir'd
                 .
              
               
                 Now
                 to
                 love
                 vertue
                 in
                 the
                 first
                 sence
                 is
                 rather
                 Praise
                 then
                 love
                 an
                 act
                 of
                 Understanding
                 rather
                 then
                 of
                 the
                 Will
                 ,
                 
                 and
                 its
                 object
                 is
                 properly
                 the
                 perfections
                 of
                 the
                 flower
                 or
                 the
                 vertue
                 respectively
                 :
                 But
                 when
                 it
                 comes
                 to
                 be
                 desired
                 ,
                 that
                 is
                 ,
                 
                   lov'd
                   with
                   a
                   relation
                
                 to
                 my self
                 ,
                 it
                 hath
                 for
                 its
                 object
                 other
                 perfections
                 ,
                 those
                 things
                 that
                 please
                 ,
                 and
                 that
                 delight
                 me
                 ,
                 and
                 that
                 is
                 nothing
                 but
                 part
                 of
                 the
                 reward
                 or
                 all
                 of
                 it
                 .
              
               
                 The
                 question
                 being
                 thus
                 explicated
                 ,
                 it
                 follows
                 ,
                 
                 that
                 to
                 love
                 vertue
                 for
                 vertues
                 sake
                 ,
                 is
                 so
                 far
                 from
                 being
                 the
                 honour
                 of
                 a
                 good
                 and
                 perfect
                 man
                 ,
                 that
                 
                 it
                 is
                 the
                 character
                 of
                 an
                 evil
                 man
                 ,
                 if
                 it
                 goes
                 no
                 further
                 .
                 For
                 it
                 amounts
                 to
                 nothing
                 but
                 this
                 that
                 the
                 understanding
                 is
                 convinc'd
                 of
                 the
                 worthiness
                 of
                 it
                 ,
                 
                   —
                   video
                   meliora
                   probóque
                   .
                   —
                
                 it
                 is
                 that
                 which
                 S.
                 Paul
                 calls
                 
                   a
                   delighting
                   in
                   the
                   law
                   after
                   the
                   inner
                   man.
                
                 *
                 But
                 it
                 is
                 a
                 
                   Relative
                   ,
                   Material
                   ,
                   Practical
                
                 love
                 of
                 vertue
                 that
                 makes
                 a
                 good
                 man
                 ;
                 and
                 the
                 proper
                 inducement
                 of
                 that
                 is
                 also
                 
                   Relative
                   ,
                   Material
                
                 and
                 Practical
                 .
                 
                   
                     Est
                     profecto
                     Deus
                     qui
                     quae
                     nos
                     gerimus
                  
                   
                     Auditque
                     &
                     videt
                     .
                     Bene
                     m●renti
                     ,
                     bene
                     profuerit
                     ,
                  
                   
                     Male
                     merenti
                     par
                     erit
                     :
                  
                
                 said
                 the
                 Comedian
                 ,
                 
                 God
                 hath
                 so
                 endeared
                 justice
                 and
                 vertue
                 to
                 us
                 ,
                 that
                 he
                 hearing
                 and
                 seeing
                 all
                 things
                 ,
                 gives
                 good
                 things
                 to
                 them
                 that
                 doe
                 good
                 things
                 ;
                 but
                 he
                 will
                 be
                 even
                 with
                 the
                 evil
                 man.
                 
              
               
                 5.
                 
                 Lastly
                 ,
                 
                 To
                 love
                 vertue
                 for
                 vertues
                 sake
                 ,
                 is
                 to
                 love
                 it
                 without
                 consideration
                 of
                 humane
                 rewards
                 ,
                 praise
                 of
                 men
                 honours
                 ,
                 riches
                 ,
                 rest
                 ,
                 power
                 ,
                 and
                 the
                 like
                 ,
                 which
                 indeed
                 are
                 the
                 hinges
                 of
                 most
                 mens
                 actions
                 .
                 
                   
                     Cura
                     quid
                     expediat
                     ,
                     
                     prior
                     est
                     quàm
                     quid
                     sit
                     honestum
                     ,
                  
                   
                     Et
                     cum
                     fortuna
                     státque
                     cadítque
                     fides
                     .
                  
                   
                     Nec
                     facile
                     invenies
                     multis
                     de
                     millibus
                     unum
                     ,
                  
                   
                     Virtutem
                     pretium
                     qui
                     putet
                     esse
                     sui
                     .
                  
                   
                     Ipse
                     decor
                     recti
                     ,
                     facti
                     si
                     praemia
                     desint
                     ,
                  
                   
                     Non
                     movet
                     ,
                     &
                     gratis
                     poenitet
                     esse
                     probum
                     .
                  
                   
                     Nil
                     nisi
                     quod
                     prodest
                     charum
                     est
                     .
                  
                
                 Now
                 he
                 that
                 is
                 a
                 good
                 man
                 and
                 loves
                 vertue
                 vertuously
                 ,
                 does
                 not
                 love
                 it
                 principally
                 for
                 these
                 secular
                 regards
                 ;
                 but
                 without
                 such
                 low
                 expectations
                 ,
                 and
                 without
                 apprehension
                 of
                 the
                 angry
                 sentence
                 of
                 the
                 laws
                 ;
                 but
                 this
                 does
                 not
                 exclude
                 the
                 intuition
                 of
                 the
                 Divine
                 reward
                 from
                 having
                 an
                 influence
                 into
                 the
                 most
                 perfect
                 love
                 of
                 vertue
                 ;
                 for
                 this
                 is
                 intrinsecal
                 to
                 the
                 sanction
                 and
                 the
                 Nature
                 of
                 the
                 law
                 ;
                 the
                 other
                 is
                 extrinsecal
                 and
                 accidental
                 .
                 The
                 first
                 is
                 such
                 a
                 reward
                 as
                 is
                 the
                 perfection
                 of
                 the
                 work
                 ;
                 for
                 
                   glory
                   is
                   the
                   perfection
                   of
                   Grace
                
                 ;
                 and
                 he
                 that
                 serves
                 God
                 for
                 hope
                 of
                 glory
                 ,
                 loves
                 goodness
                 for
                 goodness
                 sake
                 ;
                 for
                 he
                 pursues
                 the
                 interest
                 of
                 goodness
                 that
                 he
                 may
                 be
                 fill'd
                 with
                 goodness
                 ;
                 he
                 serves
                 God
                 here
                 that
                 he
                 may
                 serve
                 him
                 hereafter
                 ;
                 he
                 does
                 it
                 well
                 that
                 he
                 may
                 doe
                 it
                 better
                 ;
                 a
                 
                   little
                   while
                
                 that
                 he
                 may
                 doe
                 it
                 over
                 again
                 for
                 ever
                 and
                 ever
                 .
                 Nothing
                 else
                 can
                 be
                 a
                 loving
                 vertue
                 for
                 vertues
                 sake
                 ;
                 this
                 is
                 the
                 greatest
                 perfection
                 and
                 the
                 most
                 reasonable
                 and
                 practicable
                 sence
                 of
                 doing
                 it
                 .
                 *
                 And
                 if
                 the
                 rewards
                 of
                 vertue
                 were
                 not
                 the
                 great
                 practical
                 inducement
                 of
                 good
                 mens
                 love
                 to
                 goodness
                 ,
                 all
                 the
                 promises
                 of
                 the
                 Gospel
                 were
                 to
                 no
                 purpose
                 in
                 relation
                 to
                 the
                 faith
                 of
                 good
                 men
                 ,
                 and
                 therefore
                 the
                 greatest
                 and
                 the
                 best
                 part
                 of
                 faith
                 it self
                 would
                 be
                 useless
                 :
                 for
                 there
                 is
                 no
                 purpose
                 or
                 end
                 of
                 faith
                 of
                 the
                 promises
                 but
                 to
                 enable
                 our
                 obedience
                 by
                 the
                 Credibility
                 and
                 expectation
                 of
                 such
                 promises
                 to
                 doe
                 our
                 duty
                 .
              
               
                 Now
                 that
                 even
                 good
                 men
                 ,
                 
                 even
                 the
                 best
                 men
                 ,
                 even
                 all
                 men
                 have
                 an
                 habitual
                 regard
                 to
                 it
                 ,
                 besides
                 that
                 it
                 is
                 impossible
                 to
                 be
                 otherwise
                 (
                 for
                 he
                 that
                 plowes
                 does
                 plow
                 in
                 hope
                 )
                 and
                 will
                 easily
                 be
                 understood
                 to
                 be
                 so
                 by
                 them
                 who
                 know
                 the
                 causes
                 and
                 nature
                 of
                 things
                 ;
                 it
                 appears
                 also
                 in
                 the
                 instance
                 of
                 as
                 good
                 a
                 man
                 as
                 any
                 story
                 reports
                 of
                 ;
                 even
                 Moses
                 who
                 
                   despised
                   to
                   be
                   called
                   the
                   son
                   of
                   Pharaohs
                   daughter
                   ,
                   because
                   he
                   had
                   an
                   eye
                   to
                   the
                   recompence
                   of
                   reward
                   :
                
                 and
                 by
                 the
                 instance
                 of
                 all
                 those
                 brave
                 persons
                 whom
                 S.
                 Paul
                 enumerates
                 in
                 the
                 eleventh
                 Chapter
                 to
                 the
                 Hebrews
                 ;
                 
                   who
                   all
                   died
                   in
                   faith
                   not
                   having
                   received
                   the
                   promises
                
                 ;
                 but
                 they
                 look'd
                 for
                 better
                 ,
                 even
                 such
                 as
                 were
                 to
                 come
                 ;
                 and
                 beyond
                 all
                 this
                 ;
                 
                 Our
                 Blessed
                 Lord
                 himself
                 ,
                 
                   despis'd
                   shame
                   and
                   endured
                   the
                   Cross
                
                 ;
                 but
                 
                 it
                 was
                 
                   for
                   the
                   glory
                   that
                   was
                   set
                   before
                   him
                   .
                
                 For
                 it
                 is
                 the
                 first
                 and
                 the
                 Greatest
                 article
                 of
                 the
                 Gentiles
                 Creed
                 ,
                 Every
                 one
                 that
                 comes
                 to
                 God
                 must
                 beleeve
                 that
                 God
                 is
                 ,
                 and
                 that
                 he
                 is
                 a
                 rewarder
                 of
                 them
                 that
                 diligently
                 seek
                 him
                 .
              
               
                 The
                 summe
                 is
                 this
                 ;
                 
                 Although
                 in
                 Nature
                 herself
                 ,
                 and
                 in
                 the
                 Conscience
                 relating
                 to
                 her
                 ,
                 there
                 is
                 a
                 Court
                 punitive
                 and
                 a
                 fear
                 of
                 God
                 ,
                 yet
                 the
                 expectation
                 of
                 reward
                 is
                 rather
                 put
                 into
                 us
                 ,
                 than
                 born
                 with
                 us
                 ,
                 and
                 reveal'd
                 ,
                 rather
                 then
                 Natural
                 ;
                 and
                 therefore
                 the
                 expectation
                 of
                 good
                 is
                 the
                 second
                 band
                 of
                 Natural
                 laws
                 ,
                 but
                 extrinsecal
                 and
                 adventitious
                 ,
                 communicated
                 to
                 us
                 by
                 revelation
                 ,
                 and
                 by
                 grace
                 .
              
            
             
               
                 RULE
                 5.
                 
                 The
                 imperfection
                 of
                 some
                 provisions
                 in
                 civil
                 laws
                 are
                 supplied
                 by
                 the
                 Natural
                 obligation
                 remaining
                 upon
                 persons
                 civilly
                 incapable
                 .
              
               
                 〈…〉
              
               
                 WHen
                 laws
                 make
                 provision
                 of
                 cases
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 in
                 as
                 many
                 things
                 as
                 they
                 can
                 foresee
                 ,
                 or
                 feel
                 ,
                 and
                 yet
                 some
                 things
                 will
                 emerge
                 which
                 cannot
                 be
                 foreseen
                 ,
                 and
                 some
                 contrary
                 reasons
                 will
                 arise
                 ;
                 many
                 times
                 there
                 is
                 no
                 care
                 taken
                 for
                 some
                 things
                 and
                 some
                 persons
                 by
                 any
                 constitutions
                 of
                 Man.
                 Here
                 Nature
                 as
                 the
                 common
                 Parent
                 of
                 all
                 justice
                 and
                 necessary
                 obligations
                 ,
                 takes
                 the
                 case
                 into
                 her
                 protection
                 .
              
               
                 This
                 happens
                 in
                 many
                 cases
                 :
              
               
                 1.
                 
                 Humane
                 laws
                 give
                 measures
                 of
                 things
                 and
                 persons
                 which
                 fit
                 most
                 men
                 without
                 a
                 sensible
                 error
                 ,
                 
                 but
                 some
                 it
                 does
                 not
                 .
                 Young
                 persons
                 are
                 at
                 a
                 certain
                 age
                 declar'd
                 capable
                 of
                 making
                 profitable
                 contracts
                 ;
                 at
                 another
                 age
                 of
                 making
                 contracts
                 that
                 are
                 hazardous
                 ,
                 and
                 they
                 must
                 stand
                 to
                 them
                 ,
                 though
                 they
                 be
                 mischievous
                 .
                 At
                 one
                 age
                 they
                 may
                 marry
                 ;
                 at
                 another
                 they
                 may
                 contract
                 a
                 debt
                 ;
                 at
                 another
                 they
                 may
                 make
                 a
                 Testament
                 ;
                 at
                 another
                 they
                 may
                 be
                 punished
                 with
                 Capital
                 inflictions
                 .
                 But
                 in
                 some
                 persons
                 the
                 malice
                 is
                 earlier
                 and
                 the
                 wit
                 more
                 pregnant
                 ,
                 and
                 the
                 sense
                 of
                 their
                 advantages
                 brisk
                 enough
                 :
                 and
                 therefore
                 the
                 contracts
                 which
                 they
                 can
                 make
                 ;
                 and
                 the
                 actions
                 which
                 they
                 doe
                 ,
                 and
                 the
                 part
                 which
                 they
                 choose
                 is
                 really
                 made
                 ,
                 or
                 done
                 ,
                 or
                 chosen
                 ;
                 but
                 they
                 not
                 bound
                 to
                 stand
                 to
                 it
                 ,
                 by
                 the
                 civil
                 law
                 :
                 and
                 yet
                 if
                 they
                 can
                 choose
                 they
                 are
                 
                   naturally
                   obliged
                
                 .
                 Both
                 of
                 them
                 are
                 necessary
                 :
                 The
                 civil
                 law
                 cannot
                 provide
                 but
                 by
                 common
                 measures
                 
                   Quos
                   ultrà
                   citráque
                   nequit
                   consistere
                   rectum
                   .
                
                 all
                 their
                 rules
                 are
                 made
                 by
                 as
                 common
                 a
                 measure
                 as
                 they
                 can
                 ,
                 and
                 they
                 are
                 the
                 best
                 rules
                 that
                 have
                 the
                 fewest
                 exceptions
                 :
                 the
                 best
                 Carpenters
                 make
                 the
                 fewest
                 chips
                 :
                 but
                 some
                 there
                 must
                 be
                 .
                 But
                 then
                 it
                 is
                 necessary
                 that
                 Nature
                 should
                 provide
                 ,
                 by
                 single
                 provisions
                 in
                 all
                 the
                 single
                 exceptions
                 ;
                 for
                 it
                 is
                 necessary
                 it
                 should
                 be
                 done
                 ,
                 and
                 she
                 onely
                 can
                 doe
                 it
                 .
                 She
                 can
                 doe
                 it
                 because
                 Nature
                 hath
                 provided
                 an
                 instructed
                 ,
                 a
                 judging
                 and
                 a
                 discerning
                 Conscience
                 ,
                 and
                 the
                 person
                 that
                 contracts
                 or
                 receives
                 a
                 benefit
                 ,
                 can
                 bind
                 himself
                 to
                 man
                 as
                 soon
                 as
                 he
                 can
                 bind
                 himself
                 to
                 God
                 ;
                 because
                 the
                 laws
                 of
                 God
                 bind
                 all
                 our
                 contracts
                 with
                 men
                 .
                 That
                 is
                 ,
                 plainly
                 thus
                 ,
                 God's
                 laws
                 provide
                 not
                 onely
                 for
                 general
                 cases
                 but
                 also
                 for
                 particular
                 circumstances
                 ;
                 and
                 of
                 every
                 thing
                 God
                 and
                 Gods
                 vicegerent
                 ,
                 Conscience
                 ,
                 can
                 take
                 accounts
                 ;
                 and
                 therefore
                 this
                 abundance
                 
                 supplies
                 the
                 others
                 defect
                 ;
                 the
                 perfection
                 of
                 God
                 makes
                 up
                 the
                 breaches
                 of
                 the
                 imperfection
                 of
                 Man.
                 Which
                 rule
                 is
                 to
                 be
                 understood
                 both
                 of
                 things
                 and
                 persons
                 .
                 For
                 all
                 our
                 duty
                 is
                 onely
                 an
                 obedience
                 to
                 God
                 :
                 and
                 every
                 one
                 that
                 can
                 hope
                 or
                 fear
                 is
                 bound
                 to
                 this
                 obedience
                 ;
                 therefore
                 there
                 can
                 be
                 no
                 gap
                 here
                 :
                 God
                 hath
                 in
                 every
                 thing
                 shut
                 up
                 every
                 person
                 that
                 can
                 use
                 reason
                 ,
                 by
                 some
                 instrument
                 or
                 other
                 .
                 
                 And
                 therefore
                 Cicero
                 said
                 well
                 ,
                 
                   Si
                   regnante
                   Tarquinio
                   nulla
                   fuisset
                   Romae
                   scripta
                   lex
                   de
                   stupris
                   tamen
                   contra
                   illam
                   legem
                   sempiternam
                   Sextus
                   Tarquinius
                   vim
                   Lucretiae
                   Tricipitini
                   filiae
                   attulit
                   :
                   erat
                   enim
                   ratio
                   profecta
                   a
                   rerum
                   Natura
                   ,
                   &
                   ad
                   rectè
                   faciendum
                   impellens
                   ,
                   atque
                   à
                   delicto
                   avocans
                   .
                
                 There
                 was
                 no
                 civil
                 constitution
                 against
                 rapes
                 ,
                 but
                 Tarquin
                 ought
                 not
                 to
                 have
                 done
                 it
                 ;
                 for
                 there
                 was
                 an
                 eternal
                 law
                 against
                 it
                 .
                 For
                 right
                 reason
                 proceeding
                 from
                 Nature
                 drives
                 us
                 on
                 to
                 good
                 and
                 calls
                 us
                 off
                 from
                 evil
                 .
                 That
                 is
                 ,
                 he
                 could
                 not
                 but
                 know
                 it
                 was
                 ill
                 ,
                 and
                 against
                 reason
                 ,
                 and
                 against
                 every
                 thing
                 by
                 which
                 he
                 ought
                 to
                 be
                 governed
                 ;
                 and
                 even
                 to
                 the
                 Heathen
                 God
                 was
                 not
                 wanting
                 ,
                 but
                 bound
                 these
                 laws
                 upon
                 them
                 by
                 reason
                 ,
                 and
                 inclination
                 ,
                 and
                 necessity
                 ,
                 and
                 fame
                 ,
                 and
                 example
                 ,
                 and
                 contract
                 ,
                 and
                 hope
                 ,
                 and
                 fear
                 ,
                 and
                 by
                 secret
                 waies
                 which
                 we
                 know
                 not
                 of
                 .
                 He
                 made
                 some
                 inclinations
                 and
                 some
                 reason
                 to
                 become
                 laws
                 ,
                 that
                 Mankind
                 might
                 not
                 live
                 like
                 beasts
                 and
                 birds
                 of
                 prey
                 :
                 in
                 all
                 cases
                 ,
                 and
                 in
                 all
                 times
                 ,
                 and
                 to
                 all
                 persons
                 he
                 became
                 a
                 Lord
                 and
                 a
                 Lawgiver
                 some
                 way
                 or
                 other
                 .
              
               
                 Young
                 persons
                 of
                 twelve
                 or
                 fourteen
                 years
                 old
                 can
                 be
                 sav'd
                 or
                 damn'd
                 ,
                 
                 they
                 can
                 love
                 or
                 hate
                 ,
                 they
                 can
                 Understand
                 yea
                 and
                 nay
                 ,
                 they
                 can
                 doe
                 a
                 good
                 turne
                 or
                 a
                 shrewd
                 ,
                 they
                 can
                 lead
                 a
                 blind
                 man
                 right
                 or
                 wrong
                 ,
                 they
                 can
                 bear
                 true
                 or
                 false
                 witness
                 :
                 and
                 although
                 the
                 civil
                 laws
                 out
                 of
                 care
                 least
                 their
                 easiness
                 be
                 abused
                 by
                 crafty
                 people
                 ,
                 make
                 them
                 secure
                 from
                 it
                 by
                 nulling
                 the
                 contract
                 ,
                 that
                 the
                 deceiving
                 person
                 may
                 not
                 reap
                 the
                 harvest
                 of
                 his
                 fraud
                 ,
                 yet
                 there
                 are
                 very
                 many
                 cases
                 in
                 which
                 the
                 Minor
                 receives
                 advantage
                 ,
                 or
                 at
                 least
                 no
                 wrong
                 ,
                 and
                 though
                 it
                 was
                 fit
                 he
                 should
                 be
                 secured
                 ,
                 it
                 was
                 not
                 fit
                 he
                 should
                 be
                 enabled
                 to
                 doe
                 a
                 mischief
                 to
                 another
                 ,
                 
                   ut
                   levamen
                   his
                   ,
                   aliis
                   sit
                   onus
                   ,
                
                 as
                 S.
                 Paul
                 in
                 a
                 like
                 case
                 ,
                 
                   that
                   they
                   be
                   eased
                   and
                   others
                   burdened
                   .
                
                 For
                 although
                 the
                 other
                 Contractor
                 be
                 sufficiently
                 warned
                 to
                 take
                 heed
                 of
                 the
                 Minor
                 ,
                 yet
                 there
                 may
                 be
                 need
                 in
                 it
                 ,
                 or
                 
                   charity
                   ,
                   friendship
                
                 or
                 Confidence
                 ;
                 all
                 or
                 any
                 of
                 which
                 if
                 they
                 might
                 be
                 deceived
                 the
                 Minor
                 would
                 suffer
                 often
                 ,
                 but
                 the
                 other
                 Contractor
                 but
                 once
                 .
                 Therefore
                 as
                 the
                 
                   Civil
                   law
                
                 secures
                 them
                 from
                 harme
                 ,
                 so
                 
                   the
                   law
                   of
                   Nature
                
                 binds
                 them
                 to
                 doe
                 none
                 ,
                 but
                 to
                 stand
                 to
                 such
                 contracts
                 in
                 which
                 they
                 have
                 advantage
                 or
                 equality
                 ,
                 and
                 in
                 which
                 they
                 were
                 not
                 abus'd
                 .
                 *
                 The
                 time
                 when
                 they
                 come
                 to
                 be
                 oblig'd
                 is
                 the
                 time
                 when
                 they
                 come
                 to
                 the
                 use
                 of
                 reason
                 *
                 when
                 they
                 understand
                 their
                 duty
                 *
                 when
                 a
                 prudent
                 man
                 judges
                 them
                 fit
                 to
                 be
                 contracted
                 with
                 *
                 when
                 they
                 can
                 use
                 fraud
                 to
                 others
                 *
                 when
                 they
                 can
                 consider
                 whether
                 they
                 be
                 bound
                 or
                 no
                 :
                 these
                 are
                 the
                 best
                 marks
                 and
                 signatures
                 of
                 the
                 time
                 ,
                 and
                 declare
                 the
                 obligation
                 in
                 all
                 cases
                 where
                 there
                 is
                 no
                 deception
                 evident
                 .
              
               
                 2.
                 
                 Sometimes
                 both
                 parties
                 can
                 contract
                 :
                 
                 but
                 because
                 they
                 doing
                 it
                 without
                 witnesses
                 ,
                 may
                 recede
                 from
                 it
                 ,
                 either
                 consentigly
                 or
                 against
                 the
                 will
                 of
                 one
                 of
                 them
                 ,
                 the
                 positive
                 constitution
                 of
                 Man
                 intending
                 to
                 provide
                 against
                 this
                 inconvenience
                 hath
                 cut
                 the
                 civil
                 tie
                 in
                 peeces
                 and
                 refuses
                 to
                 verifie
                 the
                 contract
                 ,
                 besides
                 that
                 it
                 cannot
                 legally
                 be
                 proved
                 .
                 In
                 this
                 case
                 Nature
                 relieves
                 the
                 oppressed
                 party
                 ,
                 and
                 supplies
                 the
                 easiness
                 of
                 the
                 civil
                 band
                 ,
                 and
                 strains
                 that
                 hard
                 which
                 the
                 others
                 let
                 loose
                 .
                 And
                 this
                 happens
                 in
                 clandestine
                 contracts
                 :
                 against
                 which
                 in
                 the
                 matter
                 of
                 marriage
                 all
                 Christian
                 Countries
                 have
                 made
                 severe
                 edicts
                 :
                 but
                 in
                 case
                 they
                 be
                 done
                 ,
                 in
                 some
                 places
                 they
                 are
                 pronounced
                 valid
                 ,
                 in
                 
                 some
                 places
                 declared
                 Null
                 .
                 Where
                 they
                 are
                 nulled
                 ,
                 Nature
                 is
                 defeated
                 in
                 making
                 provisions
                 and
                 the
                 parties
                 are
                 warranted
                 to
                 doe
                 a
                 mischief
                 .
                 For
                 if
                 Mauritius
                 and
                 Cluviena
                 contract
                 marriage
                 ;
                 and
                 Mauritius
                 repent
                 his
                 bargain
                 where
                 shall
                 Cluviena
                 be
                 reliev'd
                 ?
                 The
                 law
                 of
                 the
                 Church
                 forbids
                 it
                 ,
                 and
                 will
                 punish
                 her
                 for
                 doing
                 it
                 if
                 she
                 complains
                 .
                 The
                 Civil
                 law
                 takes
                 no
                 notice
                 of
                 it
                 ,
                 for
                 it
                 cannot
                 be
                 legally
                 prov'd
                 :
                 and
                 the
                 law
                 of
                 Nature
                 is
                 barr'd
                 out
                 ,
                 if
                 it
                 be
                 declar'd
                 Null
                 ;
                 and
                 then
                 there
                 is
                 nothing
                 left
                 to
                 hold
                 him
                 .
                 It
                 is
                 the
                 case
                 of
                 the
                 Church
                 of
                 Rome
                 who
                 in
                 the
                 eighth
                 Session
                 of
                 the
                 Councel
                 of
                 Trent
                 declares
                 all
                 
                   clandestine
                   contracts
                
                 to
                 be
                 null
                 ,
                 and
                 their
                 mixtures
                 to
                 be
                 fornication
                 and
                 uncleanness
                 .
                 But
                 they
                 have
                 overacted
                 their
                 zeal
                 against
                 a
                 temporal
                 inconvenience
                 ,
                 and
                 
                   burn
                   their
                   house
                   to
                   roast
                   an
                   egge
                
                 ;
                 they
                 destroy
                 a
                 law
                 of
                 Nature
                 by
                 a
                 law
                 of
                 the
                 Church
                 ;
                 against
                 the
                 former
                 practices
                 ,
                 counsels
                 and
                 resolutions
                 ,
                 even
                 of
                 their
                 own
                 Church
                 .
                 *
                 For
                 if
                 those
                 contracts
                 are
                 in
                 themselves
                 naturally
                 valid
                 and
                 not
                 forbidden
                 by
                 God
                 ,
                 
                 then
                 they
                 cannot
                 rescind
                 them
                 :
                 if
                 they
                 be
                 not
                 naturally
                 valid
                 ,
                 since
                 they
                 were
                 alwaies
                 positively
                 forbidden
                 ,
                 why
                 were
                 they
                 esteemed
                 valid
                 for
                 so
                 many
                 ages
                 ?
                 For
                 till
                 that
                 Councel
                 they
                 were
                 so
                 ,
                 but
                 finding
                 that
                 the
                 former
                 prohibitions
                 were
                 not
                 strong
                 enough
                 ,
                 they
                 took
                 this
                 course
                 to
                 break
                 them
                 all
                 in
                 pieces
                 :
                 And
                 out
                 of
                 desire
                 to
                 prevent
                 an
                 accidental
                 evil
                 ,
                 they
                 made
                 it
                 more
                 ready
                 to
                 be
                 done
                 .
                 For
                 it
                 was
                 before
                 but
                 feared
                 lest
                 they
                 should
                 recede
                 :
                 but
                 yet
                 if
                 they
                 did
                 ,
                 they
                 were
                 esteem'd
                 adulterers
                 if
                 they
                 married
                 again
                 :
                 and
                 they
                 themselves
                 knew
                 when
                 they
                 were
                 precontracted
                 ;
                 and
                 therefore
                 stood
                 convicted
                 and
                 pinch'd
                 in
                 their
                 own
                 Consciences
                 so
                 long
                 as
                 the
                 old
                 laws
                 remain'd
                 ,
                 and
                 men
                 did
                 not
                 receive
                 warrants
                 to
                 break
                 the
                 most
                 sacred
                 bands
                 in
                 the
                 world
                 :
                 but
                 by
                 this
                 nullifying
                 the
                 contract
                 ,
                 they
                 have
                 not
                 onely
                 leave
                 to
                 goe
                 off
                 ,
                 but
                 are
                 commanded
                 ;
                 and
                 if
                 they
                 be
                 weary
                 of
                 this
                 ,
                 they
                 may
                 contract
                 with
                 another
                 ,
                 and
                 there
                 is
                 nothing
                 to
                 hinder
                 them
                 ,
                 if
                 Nature
                 does
                 not
                 .
                 This
                 Nullity
                 therefore
                 is
                 a
                 vehement
                 remedy
                 that
                 destroies
                 the
                 patient
                 ;
                 besides
                 that
                 it
                 is
                 against
                 the
                 law
                 of
                 Nature
                 .
                 The
                 laws
                 may
                 forbid
                 it
                 to
                 be
                 done
                 ;
                 but
                 if
                 it
                 be
                 ,
                 they
                 cannot
                 rescind
                 it
                 ;
                 because
                 the
                 civil
                 constitution
                 is
                 less
                 then
                 the
                 Natural
                 ,
                 and
                 convenience
                 is
                 less
                 then
                 Conscience
                 ,
                 and
                 man
                 is
                 infinitely
                 less
                 then
                 God.
                 
              
               
                 3.
                 
                 Some
                 pretend
                 to
                 doe
                 a
                 greater
                 good
                 ,
                 
                 and
                 to
                 doe
                 it
                 ,
                 break
                 a
                 contract
                 justly
                 made
                 :
                 and
                 if
                 the
                 civil
                 constitution
                 allowes
                 it
                 ,
                 the
                 law
                 of
                 Nature
                 r●claimes
                 ,
                 and
                 releeves
                 the
                 injur'd
                 person
                 .
                 This
                 was
                 the
                 case
                 of
                 the
                 Pharisees
                 who
                 denied
                 to
                 releeve
                 their
                 Parents
                 out
                 of
                 zeal
                 to
                 fill
                 the
                 Treasure
                 of
                 the
                 Temple
                 ,
                 and
                 thought
                 that
                 their
                 voluntary
                 religion
                 excus'd
                 from
                 their
                 Natural
                 duty
                 .
                 The
                 Church
                 of
                 Rome
                 gives
                 leave
                 to
                 either
                 of
                 the
                 persons
                 who
                 are
                 married
                 solemnly
                 ,
                 and
                 contracted
                 rightly
                 to
                 recede
                 from
                 their
                 vow
                 and
                 enter
                 into
                 religion
                 ,
                 and
                 declares
                 the
                 marriage
                 separate
                 and
                 broken
                 .
                 Here
                 Nature
                 calls
                 upon
                 the
                 obliged
                 party
                 ,
                 and
                 ought
                 to
                 prevail
                 above
                 any
                 other
                 pretence
                 ;
                 it
                 being
                 first
                 in
                 possession
                 and
                 faster
                 in
                 obligation
                 :
                 and
                 if
                 it
                 be
                 naturally
                 an
                 evil
                 to
                 break
                 a
                 lawful
                 contract
                 made
                 without
                 fraud
                 ,
                 and
                 which
                 is
                 in
                 our
                 power
                 to
                 keep
                 ;
                 then
                 it
                 ought
                 not
                 to
                 be
                 done
                 for
                 any
                 good
                 in
                 the
                 world
                 .
              
               
                 4.
                 
                 Hither
                 also
                 are
                 to
                 be
                 reduc'd
                 ,
                 
                 obligations
                 by
                 Unsolemne
                 stipulations
                 ,
                 by
                 command
                 of
                 Parents
                 ,
                 by
                 intermination
                 of
                 curses
                 ,
                 by
                 meer
                 delict
                 amongst
                 persons
                 ,
                 against
                 whom
                 lies
                 no
                 civil
                 action
                 ,
                 as
                 of
                 servants
                 to
                 their
                 Lords
                 ,
                 sons
                 to
                 their
                 Fathers
                 :
                 concerning
                 which
                 proper
                 accounts
                 are
                 to
                 be
                 given
                 in
                 their
                 own
                 places
                 .
                 Here
                 onely
                 they
                 are
                 to
                 be
                 noted
                 in
                 the
                 general
                 observation
                 of
                 cases
                 in
                 which
                 the
                 law
                 of
                 Nature
                 hath
                 made
                 an
                 obligation
                 ,
                 when
                 the
                 civil
                 power
                 could
                 not
                 ,
                 or
                 would
                 not
                 ,
                 or
                 did
                 against
                 it
                 .
              
               
               
                 But
                 it
                 is
                 proper
                 to
                 discusse
                 a
                 difficult
                 question
                 which
                 intervenes
                 upon
                 this
                 rule
                 .
                 
                 The
                 case
                 is
                 this
                 ;
                 By
                 the
                 law
                 of
                 Nature
                 every
                 man
                 hath
                 power
                 to
                 make
                 a
                 Testament
                 of
                 his
                 own
                 Goods
                 :
                 But
                 the
                 civil
                 law
                 requires
                 conditions
                 of
                 every
                 Testator
                 that
                 the
                 Testament
                 shall
                 be
                 ratified
                 by
                 so
                 many
                 witnesses
                 ,
                 or
                 else
                 it
                 shall
                 be
                 invalid
                 .
                 Sempronius
                 dying
                 leaves
                 Caius
                 his
                 heir
                 ,
                 and
                 gives
                 but
                 a
                 small
                 portion
                 to
                 his
                 son
                 Porcius
                 ,
                 but
                 declares
                 this
                 by
                 an
                 Unsolemne
                 Testament
                 .
                 The
                 like
                 may
                 happen
                 in
                 all
                 donations
                 and
                 actions
                 to
                 which
                 any
                 solemnities
                 of
                 law
                 are
                 required
                 .
              
               
                 Quest.
                 
              
               
                 THe
                 question
                 is
                 ,
                 
                 Whether
                 the
                 Estate
                 be
                 due
                 to
                 Caius
                 by
                 the
                 law
                 of
                 Nature
                 ,
                 or
                 is
                 not
                 Porcius
                 the
                 son
                 to
                 be
                 releeved
                 by
                 the
                 civil
                 Constitution
                 which
                 makes
                 the
                 Unsolemne
                 Testament
                 to
                 be
                 invalid
                 ?
                 To
                 this
                 it
                 is
                 commonly
                 answer'd
                 ,
                 That
                 to
                 make
                 a
                 Testament
                 is
                 not
                 a
                 
                   law
                   of
                   Nature
                
                 ,
                 but
                 a
                 
                   right
                   onely
                
                 ,
                 which
                 as
                 a
                 man
                 may
                 himself
                 relinquish
                 ,
                 so
                 may
                 the
                 publike
                 laws
                 restrain
                 for
                 the
                 publike
                 good
                 :
                 for
                 there
                 being
                 so
                 many
                 frauds
                 in
                 pretended
                 Testaments
                 it
                 is
                 necessary
                 that
                 provisions
                 should
                 be
                 made
                 to
                 prevent
                 the
                 infinite
                 evils
                 that
                 may
                 happen
                 .
                 Now
                 whatsoever
                 is
                 necessary
                 ,
                 is
                 also
                 just
                 ;
                 if
                 the
                 necessity
                 be
                 publike
                 ,
                 real
                 ,
                 and
                 unavoidable
                 by
                 other
                 means
                 :
                 and
                 if
                 it
                 be
                 just
                 ,
                 the
                 publike
                 power
                 hath
                 sufficient
                 authority
                 to
                 restrain
                 
                   any
                   mans
                   right
                
                 for
                 
                   every
                   mans
                   good
                
                 .
              
               
                 2.
                 
                 Every
                 sentence
                 of
                 the
                 Judge
                 in
                 a
                 clear
                 case
                 that
                 binds
                 in
                 law
                 ,
                 
                 does
                 also
                 bind
                 in
                 Conscience
                 ;
                 but
                 if
                 the
                 Judge
                 of
                 civil
                 actions
                 did
                 know
                 that
                 Sempronius
                 really
                 did
                 appoint
                 the
                 stranger
                 Caius
                 his
                 Heir
                 ,
                 yet
                 by
                 the
                 law
                 he
                 were
                 bound
                 to
                 declare
                 for
                 the
                 son
                 Porcius
                 ,
                 and
                 that
                 the
                 
                   real
                   unsolemne
                
                 Will
                 of
                 Sempronius
                 were
                 to
                 be
                 accounted
                 nothing
                 :
                 So
                 that
                 although
                 the
                 Law
                 were
                 made
                 to
                 prevent
                 fraud
                 ,
                 yet
                 even
                 when
                 there
                 is
                 no
                 fraud
                 ,
                 and
                 the
                 Judge
                 knowes
                 there
                 is
                 none
                 ,
                 yet
                 the
                 Unsolemne
                 Testament
                 is
                 to
                 be
                 declar'd
                 invalid
                 by
                 the
                 law
                 :
                 which
                 law
                 because
                 it
                 is
                 just
                 ,
                 and
                 for
                 a
                 just
                 cause
                 ,
                 and
                 by
                 a
                 competent
                 Authority
                 ,
                 must
                 bind
                 in
                 Conscience
                 by
                 the
                 force
                 of
                 the
                 words
                 of
                 S.
                 
                   Paul
                   ;
                   Let
                   every
                   soul
                   be
                   subject
                   to
                   the
                   higher
                   powers
                   .
                
                 And
                 therefore
                 if
                 the
                 law
                 be
                 good
                 and
                 the
                 Judge
                 just
                 in
                 giving
                 the
                 inheritance
                 from
                 Caius
                 to
                 Porcius
                 ,
                 certainly
                 Caius
                 must
                 needs
                 be
                 unjust
                 if
                 he
                 detains
                 it
                 .
              
               
                 3.
                 
                 And
                 this
                 very
                 thing
                 is
                 consented
                 to
                 in
                 the
                 Canons
                 of
                 the
                 Church
                 ,
                 
                 which
                 are
                 usually
                 fram'd
                 ,
                 and
                 ever
                 to
                 be
                 presum'd
                 (
                 
                   ubì
                   contrarium
                   non
                   constat
                
                 )
                 to
                 be
                 more
                 agreeable
                 to
                 the
                 measures
                 of
                 Conscience
                 ;
                 and
                 yet
                 in
                 the
                 Canon
                 law
                 ,
                 a
                 Testament
                 fram'd
                 and
                 sign'd
                 in
                 the
                 presence
                 of
                 two
                 witnesses
                 is
                 not
                 good
                 ,
                 unless
                 the
                 Parish
                 Priest
                 be
                 present
                 ;
                 and
                 that
                 no
                 man
                 can
                 lawfully
                 detain
                 a
                 legacy
                 upon
                 the
                 Warrant
                 of
                 such
                 a
                 Will.
                 
              
               
                 4.
                 
                 For
                 since
                 every
                 act
                 of
                 man
                 consists
                 of
                 the
                 potestative
                 and
                 elective
                 faculties
                 ,
                 
                 if
                 either
                 will
                 be
                 wanting
                 ,
                 or
                 power
                 ,
                 the
                 act
                 is
                 invalid
                 .
                 It
                 is
                 not
                 therefore
                 enough
                 though
                 the
                 will
                 be
                 manifest
                 and
                 confessed
                 ;
                 for
                 if
                 the
                 man
                 have
                 no
                 power
                 ,
                 his
                 will
                 is
                 ineffective
                 .
              
               
                 But
                 this
                 opinion
                 though
                 relying
                 upon
                 fair
                 probabilities
                 and
                 great
                 authority
                 ,
                 
                 is
                 not
                 to
                 be
                 assented
                 to
                 as
                 it
                 lies
                 ,
                 but
                 with
                 great
                 caution
                 and
                 provisions
                 .
                 For
                 a
                 right
                 of
                 Nature
                 cannot
                 be
                 taken
                 away
                 by
                 a
                 civil
                 power
                 ,
                 intirely
                 ,
                 and
                 habitually
                 ,
                 but
                 onely
                 
                   quoad
                   exercitium
                   actûs
                
                 ;
                 the
                 exercise
                 of
                 the
                 act
                 of
                 that
                 right
                 may
                 indeed
                 be
                 impeded
                 for
                 great
                 reasons
                 and
                 to
                 prevent
                 great
                 evils
                 ,
                 since
                 therefore
                 the
                 power
                 of
                 making
                 Testaments
                 is
                 a
                 Natural
                 right
                 ,
                 and
                 is
                 wholly
                 
                 suspended
                 in
                 its
                 act
                 to
                 prevent
                 frauds
                 in
                 Unsolemne
                 Testaments
                 ,
                 where
                 the
                 case
                 is
                 evident
                 and
                 no
                 fraud
                 at
                 all
                 ,
                 although
                 the
                 civil
                 law
                 is
                 still
                 valid
                 because
                 it
                 being
                 established
                 upon
                 a
                 general
                 cause
                 ,
                 though
                 it
                 fails
                 in
                 a
                 particular
                 it
                 does
                 not
                 fail
                 in
                 the
                 General
                 ,
                 and
                 therefore
                 still
                 is
                 rate
                 and
                 firme
                 ;
                 yet
                 because
                 it
                 does
                 fail
                 in
                 the
                 particular
                 where
                 that
                 is
                 known
                 ,
                 there
                 is
                 a
                 port
                 open
                 for
                 Chancery
                 ,
                 for
                 considerations
                 of
                 piety
                 ,
                 and
                 religion
                 .
                 And
                 therefore
                 although
                 in
                 the
                 case
                 put
                 ,
                 Porcius
                 who
                 is
                 the
                 natural
                 Heir
                 of
                 Sempronius
                 ,
                 is
                 to
                 take
                 the
                 advantage
                 of
                 the
                 civil
                 law
                 against
                 Caius
                 ;
                 yet
                 if
                 Sempronius
                 had
                 made
                 an
                 Unsolemne
                 Testament
                 in
                 behalf
                 of
                 his
                 Natural
                 Heir
                 ,
                 that
                 ought
                 to
                 have
                 stood
                 in
                 the
                 Court
                 of
                 Conscience
                 .
                 My
                 reason
                 is
                 ,
                 because
                 in
                 the
                 law
                 of
                 Nature
                 ,
                 Porcius
                 the
                 son
                 hath
                 as
                 much
                 Natural
                 right
                 to
                 inherit
                 ,
                 as
                 Sempronius
                 the
                 Father
                 hath
                 to
                 make
                 a
                 Testament
                 ;
                 and
                 therefore
                 although
                 an
                 Unsolemne
                 Testament
                 shall
                 not
                 be
                 sufficient
                 to
                 interrupt
                 a
                 Natural
                 succession
                 ,
                 because
                 the
                 rights
                 of
                 Nature
                 on
                 either
                 hand
                 are
                 equal
                 ;
                 yet
                 the
                 civil
                 power
                 can
                 restrain
                 his
                 right
                 when
                 there
                 is
                 nothing
                 complicated
                 with
                 it
                 :
                 for
                 his
                 own
                 consent
                 is
                 involved
                 in
                 the
                 publike
                 constitution
                 ,
                 and
                 he
                 may
                 consent
                 to
                 the
                 diminution
                 of
                 his
                 own
                 right
                 ,
                 when
                 no
                 duty
                 is
                 infringed
                 ,
                 that
                 is
                 ,
                 in
                 those
                 things
                 where
                 onely
                 his
                 own
                 rights
                 are
                 concerned
                 .
              
               
                 When
                 therefore
                 any
                 thing
                 of
                 the
                 
                   law
                   of
                   Nature
                
                 is
                 twisted
                 with
                 
                   the
                   right
                   of
                   Nature
                
                 ,
                 
                 there
                 is
                 an
                 obligation
                 past
                 which
                 the
                 civil
                 constitution
                 cannot
                 annull
                 .
                 As
                 if
                 Sempronius
                 command
                 his
                 son
                 in
                 an
                 Unsolemne
                 Testament
                 ,
                 in
                 private
                 and
                 without
                 witnesses
                 to
                 give
                 such
                 a
                 legacy
                 to
                 Titius
                 his
                 Nephew
                 ;
                 although
                 Titius
                 cannot
                 challenge
                 it
                 by
                 vertue
                 of
                 that
                 Testament
                 ,
                 yet
                 the
                 son
                 is
                 bound
                 to
                 pay
                 it
                 by
                 the
                 law
                 of
                 Nature
                 :
                 for
                 Civil
                 constitutions
                 have
                 effect
                 upon
                 a
                 meer
                 right
                 ,
                 but
                 none
                 against
                 a
                 duty
                 of
                 Nature
                 :
                 and
                 therefore
                 although
                 the
                 Testament
                 of
                 Sempronius
                 shall
                 not
                 pass
                 into
                 legal
                 ,
                 external
                 ,
                 judicial
                 warranty
                 ,
                 yet
                 it
                 binds
                 the
                 son
                 ,
                 and
                 is
                 valid
                 as
                 to
                 him
                 by
                 the
                 law
                 of
                 Nature
                 and
                 Conscience
                 .
                 And
                 this
                 was
                 rarely
                 well
                 affirmed
                 by
                 Pliny
                 :
                 
                 
                   Hoc
                   si
                   jus
                   aspicias
                   ,
                   irritum
                   ;
                   si
                   defuncti
                   voluntatem
                   ,
                   ratum
                   &
                   firmum
                   est
                   ;
                   mihi
                   autem
                   defuncti
                   voluntas
                   (
                   vereor
                   quam
                   in
                   partem
                   Jurisconsulti
                   quod
                   dicturus
                   sum
                   accipiant
                   )
                   antiquior
                   jure
                   est
                   .
                
                 If
                 we
                 regard
                 the
                 civil
                 law
                 such
                 Testaments
                 are
                 invalid
                 ;
                 yet
                 if
                 we
                 regard
                 the
                 will
                 of
                 the
                 Testator
                 it
                 is
                 firme
                 :
                 but
                 though
                 I
                 know
                 not
                 how
                 the
                 Lawyers
                 will
                 take
                 it
                 ,
                 yet
                 to
                 me
                 the
                 will
                 of
                 the
                 dead
                 is
                 to
                 be
                 prefer'd
                 before
                 the
                 law
                 :
                 and
                 more
                 fully
                 yet
                 to
                 Antonianus
                 ;
                 
                 
                   Tu
                   quidem
                   pro
                   certa
                   tua
                   diligentia
                   admones
                   me
                   ,
                   codicillos
                   Attiliani
                   ,
                   qui
                   me
                   ex
                   parte
                   instituit
                   haeredem
                   ,
                   pro
                   non
                   scriptis
                   habendos
                   ,
                   quia
                   non
                   sunt
                   confirmati
                   Testamento
                   ,
                   quod
                   jus
                   nec
                   mihi
                   quidem
                   ignotum
                   est
                   ,
                   cùm
                   sit
                   iis
                   etiam
                   notum
                   qui
                   nihil
                   aliud
                   sciunt
                   .
                   Sed
                   ego
                   propriam
                   quandam
                   legem
                   mihi
                   dixi
                   ,
                   ut
                   defunctorum
                   voluntates
                   ,
                   etiam
                   si
                   jura
                   deficerent
                   ,
                   quasi
                   perfectas
                   tuerer
                   .
                   Constat
                   enim
                   codicìllos
                   istos
                   Attiliani
                   Manuscriptos
                   :
                   licèt
                   ergo
                   non
                   sint
                   confirmati
                   Testamento
                   ,
                   à
                   me
                   tamen
                   ut
                   confirmati
                   observabuntur
                   .
                
                 Every
                 one
                 that
                 knowes
                 any
                 thing
                 knowes
                 that
                 in
                 law
                 Unsolemne
                 Testaments
                 are
                 invalid
                 :
                 but
                 I
                 have
                 another
                 law
                 of
                 my
                 own
                 ,
                 if
                 I
                 know
                 it
                 was
                 really
                 the
                 will
                 of
                 the
                 Dead
                 ,
                 I
                 will
                 verifie
                 it
                 though
                 it
                 want
                 the
                 solemnity
                 of
                 law
                 :
                 and
                 this
                 also
                 was
                 affirmed
                 by
                 Innocentius
                 ,
                 saying
                 ,
                 
                   Electionem
                   quae
                   juri
                   naturae
                   consentit
                   ,
                   licèt
                   non
                   serventur
                   ,
                   juris
                   solennitates
                   tenere
                   .
                   cap.
                   Quod
                   sicut
                   :
                   de
                   election
                   .
                
              
               
                 And
                 there
                 is
                 great
                 reason
                 and
                 great
                 piety
                 in
                 this
                 sense
                 of
                 the
                 question
                 ;
                 
                 For
                 when
                 a
                 duty
                 is
                 any
                 waies
                 concerned
                 ,
                 there
                 is
                 something
                 owing
                 to
                 God
                 which
                 no
                 humane
                 power
                 can
                 or
                 ought
                 to
                 prejudice
                 .
                 For
                 it
                 is
                 in
                 Testaments
                 where
                 any
                 duty
                 of
                 any
                 one
                 is
                 engaged
                 ,
                 as
                 it
                 is
                 in
                 contracts
                 of
                 marriage
                 to
                 which
                 every
                 one
                 that
                 can
                 choose
                 is
                 capable
                 of
                 being
                 naturally
                 obliged
                 :
                 now
                 the
                 
                 relative
                 of
                 the
                 obligation
                 cannot
                 in
                 humane
                 Courts
                 claim
                 either
                 the
                 advantage
                 of
                 an
                 Unsolemne
                 Testament
                 ,
                 or
                 Unsolemne
                 and
                 clandestine
                 Contract
                 ,
                 yet
                 the
                 relative
                 who
                 is
                 oblig'd
                 to
                 duty
                 cannot
                 be
                 so
                 quitted
                 :
                 and
                 therefore
                 the
                 Father
                 can
                 oblige
                 a
                 son
                 in
                 duty
                 to
                 perform
                 an
                 Unsolemn
                 Testament
                 ;
                 and
                 every
                 contracted
                 person
                 is
                 bound
                 to
                 perform
                 privately
                 what
                 the
                 other
                 cannot
                 challenge
                 publikely
                 :
                 and
                 this
                 is
                 not
                 obscurely
                 intimated
                 by
                 the
                 law
                 :
                 
                   L.
                   hac
                   consultissimâ
                   C.
                   detestam
                   .
                   Ex
                   imperfecto
                   autem
                   Testamento
                   voluntatem
                   tenere
                   defuncti
                   non
                   volumus
                   ,
                   nisi
                   inter
                   solos
                   liberos
                   à
                   parentibus
                   utriusque
                   sexus
                   ,
                
                 viz.
                 
                   nisi
                   liberi
                   in
                   sola
                   dividenda
                   haereditate
                   voluntatem
                   habeant
                   patris
                   ,
                
                 saith
                 the
                 Gloss.
                 
              
               
                 And
                 for
                 the
                 confirmation
                 of
                 all
                 this
                 ,
                 
                 it
                 is
                 remarkeable
                 that
                 they
                 who
                 affirme
                 an
                 Unsolemne
                 Testament
                 to
                 be
                 utterly
                 invalid
                 ,
                 and
                 that
                 the
                 law
                 of
                 Nature
                 is
                 no
                 remedy
                 in
                 this
                 case
                 ,
                 yet
                 affirme
                 that
                 it
                 is
                 of
                 force
                 in
                 the
                 matter
                 of
                 piety
                 ;
                 as
                 in
                 donations
                 to
                 Churches
                 ,
                 the
                 poor
                 ,
                 and
                 pious
                 uses
                 ,
                 as
                 appears
                 in
                 
                   Imola
                   ,
                   Ananus
                   ,
                   Antonius
                   Rubeus
                   ,
                   Covarruvias
                
                 and
                 others
                 :
                 which
                 concession
                 of
                 theirs
                 could
                 not
                 be
                 reasonable
                 or
                 consistent
                 with
                 their
                 opinion
                 ,
                 but
                 that
                 it
                 is
                 made
                 so
                 by
                 the
                 foregoing
                 considerations
                 ;
                 which
                 certainly
                 are
                 the
                 best
                 medium
                 to
                 reconcile
                 duty
                 and
                 prudence
                 ,
                 the
                 laws
                 Natural
                 and
                 Civil
                 ,
                 the
                 right
                 of
                 a
                 man
                 with
                 the
                 Government
                 of
                 a
                 Commonwealth
                 ,
                 and
                 to
                 state
                 the
                 question
                 between
                 the
                 two
                 parties
                 who
                 earnestly
                 dispute
                 it
                 to
                 contrary
                 purposes
                 .
              
               
                 For
                 although
                 the
                 question
                 is
                 probably
                 disputed
                 on
                 both
                 sides
                 :
                 
                 yet
                 there
                 are
                 no
                 either
                 hand
                 instances
                 in
                 which
                 the
                 solemnity
                 of
                 the
                 law
                 does
                 ,
                 and
                 does
                 not
                 oblige
                 respectively
                 :
                 which
                 shewes
                 that
                 the
                 probability
                 is
                 on
                 either
                 hand
                 right
                 and
                 true
                 ;
                 and
                 the
                 thing
                 as
                 it
                 lies
                 in
                 the
                 middle
                 hath
                 nothing
                 certain
                 or
                 resolv'd
                 ;
                 but
                 is
                 true
                 or
                 false
                 as
                 it
                 partakes
                 of
                 differing
                 reasons
                 .
                 Now
                 the
                 reason
                 of
                 the
                 whole
                 is
                 ;
                 because
                 the
                 solemnity
                 of
                 law
                 is
                 wholly
                 to
                 be
                 regarded
                 where
                 there
                 is
                 not
                 a
                 bigger
                 obligation
                 ;
                 where
                 God
                 hath
                 not
                 bound
                 ,
                 and
                 Man
                 hath
                 bound
                 ,
                 Man
                 is
                 to
                 be
                 obeyed
                 :
                 but
                 where
                 God
                 hath
                 bound
                 directly
                 ,
                 there
                 God
                 is
                 to
                 be
                 obeyed
                 whatever
                 be
                 pretended
                 by
                 Men
                 :
                 but
                 if
                 God
                 hath
                 onely
                 bound
                 indirectly
                 and
                 collaterally
                 ,
                 as
                 if
                 it
                 be
                 a
                 case
                 favourable
                 and
                 pious
                 ,
                 there
                 the
                 solemnity
                 of
                 law
                 which
                 is
                 against
                 it
                 ,
                 is
                 not
                 to
                 prevail
                 ;
                 but
                 yet
                 is
                 to
                 prevail
                 in
                 the
                 behalf
                 and
                 prosecution
                 of
                 it
                 .
              
               
                 Thus
                 if
                 a
                 Pupil
                 makes
                 a
                 contract
                 in
                 his
                 minority
                 to
                 his
                 ruine
                 ,
                 
                 or
                 signal
                 detriment
                 :
                 he
                 is
                 to
                 be
                 releeved
                 by
                 the
                 advantage
                 of
                 the
                 civil
                 law
                 which
                 makes
                 his
                 contract
                 invalid
                 ,
                 because
                 the
                 person
                 is
                 declar'd
                 incompetent
                 ;
                 and
                 he
                 may
                 lawfully
                 take
                 his
                 remedy
                 ;
                 and
                 is
                 not
                 bound
                 by
                 the
                 law
                 of
                 Nature
                 to
                 verifie
                 it
                 :
                 because
                 he
                 being
                 less
                 naturally
                 capable
                 to
                 contract
                 ,
                 the
                 other
                 is
                 by
                 the
                 law
                 of
                 Nature
                 bound
                 not
                 to
                 doe
                 him
                 injury
                 ,
                 and
                 take
                 unequal
                 advantages
                 when
                 every
                 man
                 hath
                 equal
                 right
                 :
                 and
                 therefore
                 if
                 he
                 does
                 prevaricate
                 the
                 Natural
                 law
                 of
                 justice
                 which
                 is
                 equality
                 ,
                 he
                 also
                 may
                 lose
                 the
                 privilege
                 which
                 the
                 others
                 action
                 pass'd
                 unto
                 him
                 ;
                 for
                 the
                 civil
                 law
                 declaring
                 that
                 Minors
                 shall
                 not
                 be
                 prejudic'd
                 ,
                 makes
                 up
                 that
                 justice
                 or
                 equality
                 which
                 Nature
                 intends
                 .
                 For
                 the
                 Minor
                 with
                 his
                 less
                 portion
                 of
                 Understanding
                 ,
                 and
                 the
                 defensative
                 and
                 retreat
                 given
                 him
                 by
                 the
                 civil
                 law
                 is
                 made
                 equal
                 to
                 the
                 Contractor
                 who
                 is
                 perfect
                 in
                 his
                 Natural
                 capacity
                 .
                 Equality
                 must
                 be
                 done
                 and
                 had
                 .
                 And
                 this
                 is
                 one
                 way
                 of
                 inferring
                 it
                 .
              
               
                 Another
                 way
                 is
                 ,
                 
                 If
                 the
                 Minor
                 receives
                 advantage
                 by
                 the
                 bargain
                 ;
                 then
                 there
                 is
                 equality
                 ;
                 for
                 the
                 want
                 of
                 his
                 Natural
                 capacity
                 is
                 supplyed
                 by
                 the
                 advantageous
                 matter
                 ,
                 and
                 therefore
                 such
                 contracts
                 are
                 valid
                 though
                 the
                 one
                 of
                 the
                 Contractors
                 be
                 legally
                 incapable
                 .
                 But
              
               
               
                 3.
                 
                 If
                 the
                 bargain
                 give
                 some
                 advantage
                 on
                 either
                 side
                 ,
                 
                 the
                 Minor
                 must
                 not
                 take
                 the
                 advantage
                 offer'd
                 him
                 by
                 the
                 civil
                 law
                 to
                 himself
                 ,
                 unless
                 he
                 allow
                 to
                 the
                 other
                 his
                 share
                 of
                 advantage
                 in
                 the
                 bargain
                 :
                 for
                 otherwise
                 there
                 is
                 inequality
                 .
                 But
              
               
                 4.
                 
                 Neither
                 one
                 nor
                 the
                 other
                 is
                 to
                 be
                 done
                 ,
                 
                 nor
                 the
                 Contract
                 to
                 be
                 rescinded
                 if
                 the
                 person
                 was
                 Naturally
                 capable
                 ,
                 that
                 is
                 ,
                 unless
                 it
                 be
                 apparent
                 by
                 the
                 Consciousness
                 of
                 his
                 own
                 weakness
                 ,
                 or
                 the
                 iniquity
                 and
                 folly
                 of
                 the
                 contract
                 that
                 he
                 was
                 less
                 in
                 Nature
                 then
                 the
                 other
                 ;
                 and
                 therefore
                 in
                 this
                 case
                 the
                 civil
                 law
                 rescinding
                 the
                 Contract
                 of
                 the
                 Minor
                 does
                 declare
                 that
                 he
                 is
                 incapable
                 naturally
                 as
                 well
                 as
                 civilly
                 :
                 and
                 the
                 Civil
                 constitution
                 does
                 no
                 way
                 interfere
                 with
                 the
                 Natural
                 ,
                 but
                 Ministers
                 to
                 it
                 ;
                 making
                 the
                 
                   natural
                   instance
                
                 even
                 with
                 the
                 
                   Natural
                   reason
                
                 :
                 for
                 this
                 being
                 alwaies
                 alike
                 ,
                 from
                 the
                 first
                 to
                 the
                 last
                 ,
                 the
                 instance
                 growing
                 from
                 imperfection
                 to
                 perfection
                 ,
                 must
                 in
                 the
                 progression
                 be
                 defended
                 and
                 supplied
                 and
                 be
                 fitted
                 to
                 the
                 other
                 .
              
               
                 But
                 in
                 General
                 ;
                 
                 the
                 Rule
                 is
                 true
                 which
                 Panormitan
                 affirmes
                 in
                 prosecution
                 of
                 what
                 I
                 have
                 now
                 disputed
                 ;
                 
                   Quando
                   jus
                   civile
                   aliquid
                   disponit
                   contrà
                   jus
                   Naturae
                   ,
                   standum
                   est
                   juri
                   Naturae
                   :
                
                 and
                 in
                 particular
                 to
                 this
                 very
                 instance
                 of
                 Unsolemne
                 Testaments
                 P.
                 Alexander
                 3.
                 being
                 asked
                 whether
                 according
                 to
                 the
                 custome
                 that
                 was
                 in
                 the
                 Diocess
                 of
                 Ostia
                 a
                 Will
                 could
                 be
                 valid
                 which
                 was
                 not
                 attested
                 by
                 seven
                 or
                 five
                 witnesses
                 at
                 least
                 ,
                 gave
                 in
                 answer
                 ,
                 
                   cap.
                   cum
                   esses
                   .
                   de
                   testatales
                   leges
                   à
                   Divina
                   lege
                   &
                   Sanctorum
                   Patrum
                   institutis
                   &
                   à
                   generali
                   Ecclesiae
                   consuetudine
                   esse
                   alienas
                   ;
                   &
                   ideo
                   standum
                   esse
                   contra
                   illas
                   juri
                   Naturali
                   ,
                   secundùm
                   quod
                   in
                   ore
                   duorum
                   aut
                   trium
                   stat
                   omne
                   verbum
                   .
                
                 Which
                 words
                 of
                 his
                 I
                 onely
                 admit
                 so
                 far
                 as
                 they
                 are
                 agreeable
                 to
                 the
                 former
                 measures
                 and
                 limitation
                 .
                 For
                 that
                 a
                 word
                 is
                 true
                 under
                 the
                 test
                 of
                 two
                 or
                 three
                 witnesses
                 is
                 not
                 a
                 prohibitive
                 law
                 or
                 command
                 of
                 Nature
                 ;
                 but
                 it
                 was
                 urg'd
                 by
                 our
                 B.
                 Saviour
                 to
                 the
                 Jews
                 as
                 a
                 thing
                 admitted
                 in
                 their
                 law
                 ,
                 and
                 it
                 is
                 agreeable
                 to
                 the
                 law
                 of
                 Nature
                 ;
                 but
                 yet
                 not
                 so
                 ,
                 but
                 that
                 a
                 greater
                 caution
                 may
                 be
                 in
                 some
                 cases
                 introduc'd
                 by
                 the
                 civil
                 constitution
                 ,
                 as
                 I
                 affirm'd
                 above
                 *
                 :
                 
                 viz.
                 when
                 the
                 innocent
                 and
                 equal
                 state
                 of
                 Nature
                 to
                 which
                 such
                 simplicity
                 or
                 small
                 duplicate
                 of
                 testimonies
                 were
                 sufficient
                 ,
                 becomes
                 chang'd
                 by
                 frauds
                 and
                 artifices
                 of
                 evil
                 men
                 ,
                 or
                 new
                 necessities
                 are
                 introduc'd
                 which
                 Nature
                 did
                 not
                 foresee
                 and
                 therefore
                 did
                 not
                 provide
                 for
                 ,
                 but
                 God
                 hath
                 provided
                 for
                 them
                 by
                 other
                 means
                 ,
                 even
                 by
                 a
                 power
                 given
                 to
                 the
                 Civil
                 Magistrate
                 .
              
               
                 Lastly
                 ,
                 
                 to
                 make
                 up
                 the
                 measures
                 and
                 cautions
                 of
                 this
                 discourse
                 compleat
                 ,
                 it
                 is
                 to
                 be
                 added
                 ;
                 that
                 when
                 the
                 civil
                 laws
                 annull
                 an
                 Unsolemne
                 Contract
                 or
                 Testament
                 :
                 it
                 is
                 meant
                 ,
                 that
                 such
                 are
                 to
                 be
                 declar'd
                 null
                 when
                 they
                 come
                 into
                 judgement
                 ;
                 not
                 that
                 the
                 action
                 ,
                 or
                 translation
                 of
                 any
                 dominion
                 ,
                 inheritance
                 or
                 legacy
                 is
                 
                   ipso
                   facto
                
                 void
                 :
                 and
                 therefore
                 he
                 that
                 is
                 possess'd
                 of
                 any
                 such
                 is
                 not
                 tied
                 to
                 make
                 voluntary
                 restitution
                 ,
                 or
                 to
                 reveal
                 the
                 nullity
                 of
                 the
                 donation
                 ,
                 but
                 to
                 depart
                 from
                 it
                 ,
                 when
                 he
                 is
                 requir'd
                 by
                 law
                 :
                 for
                 he
                 hath
                 the
                 advantage
                 of
                 a
                 Natural
                 right
                 or
                 power
                 in
                 the
                 donour
                 ,
                 and
                 that
                 being
                 first
                 must
                 stand
                 till
                 it
                 be
                 rescinded
                 by
                 a
                 competent
                 power
                 ;
                 for
                 the
                 whole
                 question
                 being
                 but
                 probable
                 on
                 either
                 side
                 ,
                 the
                 possessour
                 or
                 the
                 Donee
                 hath
                 the
                 advantage
                 till
                 a
                 stronger
                 then
                 he
                 comes
                 and
                 takes
                 away
                 that
                 in
                 which
                 he
                 trusted
                 .
              
            
             
               
               
                 RULE
                 6.
                 
                 Sins
                 against
                 the
                 laws
                 of
                 Nature
                 are
                 greater
                 or
                 less
                 ,
                 not
                 by
                 that
                 proportion
                 ,
                 but
                 by
                 the
                 greatness
                 of
                 the
                 matter
                 ,
                 and
                 the
                 evil
                 consequent
                 ,
                 or
                 the
                 malice
                 of
                 the
                 sinner
                 .
              
               
                 THis
                 rule
                 is
                 intended
                 to
                 remedy
                 a
                 great
                 error
                 that
                 is
                 in
                 the
                 World
                 and
                 prevails
                 very
                 much
                 to
                 the
                 abuse
                 of
                 Mens
                 perswasions
                 in
                 many
                 cases
                 of
                 Conscience
                 ;
                 
                 viz.
                 that
                 all
                 sins
                 which
                 are
                 Unnatural
                 are
                 the
                 worst
                 :
                 and
                 to
                 be
                 a
                 sin
                 
                   against
                   Nature
                
                 is
                 the
                 highest
                 aggravation
                 of
                 it
                 in
                 the
                 world
                 :
                 which
                 if
                 it
                 were
                 true
                 in
                 thesi
                 ,
                 yet
                 because
                 when
                 it
                 comes
                 to
                 be
                 reduc'd
                 to
                 practice
                 it
                 is
                 wrap'd
                 up
                 in
                 uncertain
                 notices
                 ,
                 it
                 ought
                 to
                 be
                 more
                 warily
                 handled
                 .
                 For
                 when
                 Men
                 have
                 first
                 laid
                 huge
                 loads
                 of
                 declamations
                 upon
                 all
                 
                   Natural
                   rights
                
                 ,
                 and
                 
                   Natural
                   wrongs
                
                 ,
                 and
                 then
                 endeavour'd
                 to
                 draw
                 forth
                 a
                 collective
                 body
                 of
                 Natural
                 laws
                 ,
                 and
                 they
                 have
                 done
                 it
                 by
                 chance
                 or
                 as
                 they
                 please
                 ,
                 they
                 have
                 put
                 it
                 within
                 their
                 own
                 powers
                 to
                 make
                 what
                 things
                 they
                 list
                 as
                 execrable
                 as
                 murder
                 or
                 blasphemy
                 ;
                 without
                 any
                 other
                 reason
                 ,
                 but
                 that
                 they
                 have
                 called
                 them
                 
                   Unnatural
                   sins
                
                 .
              
               
                 Concerning
                 which
                 these
                 things
                 are
                 considerable
                 :
              
               
                 1.
                 
                 All
                 sins
                 against
                 Nature
                 are
                 no
                 more
                 the
                 most
                 detestable
                 then
                 all
                 sins
                 against
                 God
                 :
                 
                 because
                 if
                 the
                 Kind
                 of
                 sins
                 ,
                 or
                 the
                 
                   General
                   reason
                
                 or
                 object
                 of
                 its
                 irregularity
                 were
                 all
                 that
                 were
                 considerable
                 in
                 this
                 ,
                 nothing
                 could
                 be
                 the
                 aggravation
                 of
                 a
                 sin
                 more
                 then
                 this
                 ,
                 that
                 it
                 were
                 
                   against
                   God.
                
                 Now
                 because
                 all
                 sins
                 are
                 against
                 God
                 ,
                 and
                 yet
                 amongst
                 them
                 there
                 is
                 difference
                 ,
                 the
                 greatness
                 of
                 this
                 appellative
                 is
                 not
                 the
                 onely
                 thing
                 that
                 is
                 considerable
                 .
                 But
                 this
                 is
                 ,
                 that
                 as
                 all
                 sins
                 are
                 against
                 God
                 ,
                 so
                 all
                 are
                 
                   against
                   Nature
                
                 ,
                 some
                 way
                 or
                 other
                 :
                 and
                 the
                 reason
                 that
                 concludes
                 against
                 every
                 sin
                 is
                 that
                 reason
                 that
                 is
                 common
                 to
                 all
                 wise
                 men
                 ;
                 and
                 therefore
                 it
                 must
                 be
                 also
                 Natural
                 :
                 I
                 doe
                 not
                 mean
                 ,
                 taught
                 us
                 without
                 the
                 help
                 of
                 revelation
                 or
                 institution
                 ,
                 but
                 such
                 as
                 all
                 men
                 when
                 they
                 are
                 taught
                 ,
                 find
                 to
                 be
                 really
                 ,
                 and
                 in
                 the
                 Nature
                 of
                 
                   things
                   so
                   constituted
                
                 ,
                 to
                 be
                 reasonable
                 .
              
               
                 All
                 voluntary
                 pollutions
                 are
                 sins
                 against
                 Nature
                 ;
                 
                 because
                 they
                 are
                 satisfactions
                 of
                 lust
                 in
                 waies
                 otherwise
                 then
                 Nature
                 intended
                 :
                 but
                 they
                 are
                 not
                 all
                 of
                 them
                 worse
                 then
                 adultery
                 or
                 fornication
                 .
                 For
                 although
                 all
                 such
                 pollutions
                 are
                 besides
                 natures
                 provisions
                 and
                 order
                 :
                 yet
                 some
                 of
                 them
                 are
                 more
                 single
                 evils
                 then
                 fornication
                 ;
                 which
                 although
                 it
                 be
                 against
                 Nature
                 too
                 ,
                 because
                 it
                 dishonours
                 the
                 body
                 ,
                 yet
                 it
                 is
                 by
                 Name
                 forbidden
                 in
                 the
                 Commandement
                 ,
                 which
                 some
                 of
                 the
                 others
                 are
                 not
                 ,
                 but
                 come
                 in
                 by
                 consequence
                 and
                 attendance
                 :
                 and
                 fornication
                 includes
                 the
                 crime
                 of
                 two
                 ,
                 which
                 the
                 other
                 does
                 not
                 alwaies
                 ;
                 and
                 it
                 is
                 acted
                 with
                 more
                 vile
                 circumstances
                 and
                 follies
                 ,
                 and
                 loss
                 of
                 time
                 ,
                 and
                 other
                 foul
                 appendages
                 .
                 It
                 is
                 said
                 to
                 be
                 against
                 Nature
                 to
                 approach
                 a
                 woman
                 during
                 her
                 Natural
                 separations
                 .
                 But
                 if
                 it
                 be
                 a
                 sin
                 (
                 which
                 I
                 shall
                 consider
                 in
                 its
                 due
                 place
                 )
                 yet
                 it
                 is
                 of
                 the
                 smallest
                 consequence
                 and
                 malignity
                 ;
                 so
                 that
                 for
                 a
                 sin
                 to
                 be
                 
                   against
                   Nature
                
                 ,
                 does
                 onely
                 denote
                 its
                 
                   material
                   part
                
                 ,
                 or
                 
                   the
                   body
                
                 of
                 it
                 ;
                 but
                 does
                 not
                 alwaies
                 superinfuse
                 a
                 venome
                 and
                 special
                 malignity
                 ,
                 or
                 greatness
                 of
                 crime
                 into
                 it
                 ,
                 above
                 other
                 sins
                 .
                 But
                 it
                 is
                 according
                 as
                 the
                 instance
                 is
                 .
                 *
                 Every
                 sin
                 against
                 the
                 duty
                 we
                 owe
                 to
                 our
                 parents
                 is
                 Unnatural
                 :
                 but
                 they
                 have
                 their
                 heightnings
                 and
                 diminutions
                 from
                 other
                 accounts
                 ,
                 and
                 in
                 this
                 they
                 have
                 variety
                 .
                 
                 *
                 And
                 it
                 is
                 observable
                 that
                 there
                 were
                 some
                 laws
                 made
                 concerning
                 some
                 of
                 these
                 and
                 the
                 like
                 instances
                 in
                 the
                 judicial
                 law
                 of
                 Moses
                 :
                 but
                 none
                 in
                 the
                 Moral
                 :
                 and
                 therefore
                 that
                 the
                 irregularity
                 in
                 some
                 of
                 these
                 cases
                 though
                 it
                 hath
                 met
                 with
                 a
                 foul
                 appellative
                 ,
                 yet
                 is
                 to
                 be
                 estimated
                 by
                 more
                 certain
                 proportions
                 then
                 such
                 casual
                 appellations
                 .
              
               
                 2.
                 
                 The
                 
                   breach
                   of
                   a
                   Commandement
                
                 is
                 a
                 surer
                 rule
                 to
                 judge
                 of
                 sins
                 then
                 the
                 doing
                 against
                 
                   a
                   Natural
                   reason
                
                 .
                 
                 For
                 there
                 are
                 many
                 things
                 which
                 are
                 Unreasonable
                 which
                 are
                 not
                 Unlawful
                 :
                 and
                 some
                 things
                 which
                 are
                 in
                 some
                 circumstances
                 reasonable
                 ,
                 but
                 yet
                 in
                 the
                 law
                 forbidden
                 and
                 irregular
                 :
                 such
                 are
                 all
                 those
                 things
                 which
                 are
                 permitted
                 for
                 the
                 hardness
                 of
                 our
                 hearts
                 .
                 So
                 was
                 Polygamy
                 to
                 the
                 Patriarchs
                 ,
                 and
                 to
                 the
                 Jewes
                 .
                 So
                 is
                 the
                 breach
                 of
                 laws
                 by
                 an
                 Universal
                 deficiency
                 of
                 the
                 people
                 ;
                 which
                 though
                 it
                 be
                 infinitely
                 Unlawful
                 ,
                 yet
                 for
                 the
                 Unreasonableness
                 in
                 punishing
                 all
                 ,
                 it
                 becomes
                 permitted
                 to
                 all
                 .
                 Therefore
                 to
                 estimate
                 the
                 goodness
                 or
                 badness
                 of
                 an
                 action
                 by
                 its
                 being
                 reasonable
                 or
                 unreasonable
                 is
                 infinitely
                 fallacious
                 ,
                 unless
                 we
                 take
                 in
                 other
                 measures
                 .
                 It
                 is
                 unreasonable
                 that
                 a
                 man
                 should
                 marry
                 when
                 he
                 is
                 fourscore
                 yeers
                 old
                 ,
                 but
                 it
                 is
                 not
                 unlawful
                 .
                 It
                 is
                 unreasonable
                 for
                 an
                 old
                 man
                 to
                 marry
                 a
                 young
                 maiden
                 ,
                 but
                 I
                 find
                 no
                 sin
                 in
                 it
                 .
                 Nothing
                 is
                 more
                 against
                 Nature
                 then
                 to
                 marry
                 June
                 and
                 December
                 ;
                 and
                 it
                 is
                 Unnatural
                 to
                 make
                 productions
                 by
                 the
                 mixture
                 of
                 an
                 horse
                 and
                 an
                 ass
                 ;
                 and
                 yet
                 it
                 is
                 done
                 without
                 scruple
                 .
                 But
                 in
                 these
                 and
                 the
                 like
                 cases
                 ,
                 the
                 Commandement
                 and
                 nothing
                 else
                 is
                 the
                 measure
                 of
                 right
                 and
                 wrong
                 .
              
               
                 3.
                 
                 When
                 the
                 Measure
                 of
                 the
                 Commandement
                 is
                 observed
                 ,
                 
                 the
                 degree
                 of
                 the
                 sin
                 is
                 not
                 to
                 be
                 deriv'd
                 from
                 the
                 greatness
                 nor
                 smalness
                 of
                 its
                 Unreasonableness
                 in
                 its
                 own
                 Nature
                 ,
                 nor
                 yet
                 by
                 its
                 contradicting
                 a
                 prime
                 or
                 a
                 
                   secondary
                   reason
                
                 .
              
               
                 
                   The
                   reason
                   of
                   the
                   first
                   is
                   ,
                
                 because
                 there
                 are
                 no
                 degrees
                 of
                 reason
                 in
                 the
                 Nature
                 of
                 things
                 .
                 Reason
                 is
                 an
                 indivisible
                 thing
                 ,
                 simple
                 as
                 the
                 Understanding
                 ;
                 and
                 it
                 onely
                 receives
                 increase
                 by
                 numbers
                 ,
                 or
                 by
                 complication
                 with
                 matter
                 and
                 relations
                 .
                 It
                 is
                 as
                 Unreasonable
                 to
                 think
                 a
                 thought
                 against
                 God
                 ,
                 as
                 to
                 kill
                 a
                 man.
                 It
                 is
                 as
                 Unreasonable
                 and
                 Unnatural
                 to
                 speak
                 against
                 experience
                 ,
                 as
                 against
                 a
                 necessary
                 proposition
                 :
                 against
                 a
                 truth
                 in
                 Mathematicks
                 ,
                 as
                 against
                 a
                 truth
                 in
                 Scripture
                 ;
                 and
                 in
                 the
                 proper
                 natural
                 reason
                 of
                 things
                 there
                 can
                 be
                 no
                 difference
                 in
                 degrees
                 ,
                 for
                 a
                 truth
                 increases
                 not
                 ,
                 neither
                 can
                 it
                 decrease
                 .
              
               
                 *
                 
                   The
                   reason
                   of
                   the
                   second
                   is
                   ,
                
                 because
                 that
                 a
                 reason
                 is
                 prime
                 or
                 secondary
                 is
                 accidental
                 to
                 the
                 case
                 of
                 Conscience
                 ,
                 or
                 to
                 the
                 efficacy
                 of
                 its
                 persuasion
                 .
                 For
                 before
                 contracts
                 were
                 made
                 or
                 dominions
                 distinguish'd
                 ,
                 it
                 was
                 a
                 prime
                 truth
                 that
                 such
                 things
                 as
                 every
                 one
                 seiz'd
                 on
                 were
                 his
                 own
                 by
                 the
                 priority
                 of
                 title
                 .
                 It
                 was
                 a
                 secondary
                 truth
                 ,
                 that
                 every
                 one
                 was
                 to
                 be
                 permitted
                 to
                 his
                 right
                 for
                 which
                 he
                 hath
                 contracted
                 ,
                 and
                 which
                 is
                 in
                 his
                 possession
                 .
                 Now
                 these
                 reasons
                 are
                 prime
                 or
                 consequent
                 according
                 to
                 the
                 state
                 of
                 things
                 to
                 which
                 they
                 are
                 fitted
                 ,
                 but
                 the
                 reason
                 from
                 thence
                 receives
                 no
                 increment
                 ,
                 nor
                 the
                 fact
                 any
                 alteration
                 .
              
               
                 And
                 this
                 is
                 also
                 true
                 whether
                 the
                 reason
                 be
                 known
                 to
                 us
                 with
                 or
                 without
                 a
                 teacher
                 .
                 
                 For
                 the
                 highest
                 truths
                 of
                 God
                 are
                 such
                 as
                 are
                 communicated
                 by
                 revelation
                 ;
                 and
                 it
                 is
                 all
                 one
                 whether
                 God
                 teaches
                 us
                 by
                 Nature
                 or
                 by
                 Grace
                 ,
                 by
                 discourse
                 or
                 by
                 experience
                 .
                 There
                 is
                 this
                 onely
                 difference
                 ,
                 that
                 in
                 such
                 truths
                 which
                 are
                 taught
                 ,
                 some
                 men
                 can
                 have
                 an
                 excuse
                 because
                 all
                 are
                 not
                 alike
                 instructed
                 in
                 them
                 ;
                 but
                 in
                 those
                 things
                 which
                 are
                 borne
                 with
                 us
                 ,
                 or
                 are
                 consented
                 to
                 as
                 soon
                 as
                 spoken
                 ,
                 it
                 cannot
                 be
                 supposed
                 but
                 all
                 men
                 (
                 that
                 are
                 not
                 fools
                 )
                 know
                 them
                 ;
                 and
                 therefore
                 they
                 can
                 have
                 no
                 pretence
                 
                 of
                 ignorance
                 in
                 such
                 cases
                 :
                 So
                 that
                 sins
                 against
                 prime
                 or
                 secondary
                 truths
                 ,
                 against
                 truths
                 Original
                 or
                 Consequent
                 truths
                 born
                 or
                 taught
                 doe
                 not
                 differ
                 in
                 the
                 nature
                 of
                 the
                 things
                 ,
                 but
                 may
                 cause
                 an
                 accidentall
                 difference
                 in
                 the
                 person
                 ,
                 and
                 may
                 take
                 from
                 him
                 the
                 excuse
                 of
                 ignorance
                 ,
                 and
                 so
                 make
                 the
                 man
                 more
                 sinful
                 ,
                 but
                 not
                 the
                 action
                 in
                 it self
                 and
                 in
                 its
                 own
                 Nature
                 worse
                 .
              
            
             
               
                 RULE
                 7.
                 
                 Actions
                 which
                 are
                 forbidden
                 by
                 the
                 law
                 of
                 Nature
                 either
                 for
                 defect
                 of
                 power
                 ,
                 or
                 for
                 the
                 incapacity
                 of
                 the
                 matter
                 ,
                 are
                 not
                 onely
                 unlawful
                 but
                 also
                 void
                 .
              
               
                 THIS
                 is
                 true
                 in
                 contracts
                 ,
                 
                 and
                 acts
                 of
                 donation
                 ,
                 in
                 vowes
                 and
                 dedition
                 ,
                 and
                 all
                 rely
                 upon
                 the
                 same
                 reason
                 .
                 He
                 that
                 cannot
                 give
                 ,
                 and
                 he
                 that
                 cannot
                 be
                 given
                 cannot
                 contract
                 or
                 be
                 contracted
                 with
                 .
                 Titius
                 intends
                 to
                 marry
                 Cornelia's
                 servant
                 ,
                 because
                 he
                 desires
                 to
                 have
                 children
                 ,
                 and
                 to
                 live
                 comfortably
                 with
                 the
                 wife
                 of
                 his
                 youth
                 .
                 He
                 does
                 so
                 ;
                 and
                 in
                 their
                 first
                 access
                 he
                 finds
                 her
                 whom
                 he
                 thought
                 to
                 be
                 a
                 woman
                 ,
                 to
                 be
                 an
                 Eunuch
                 ;
                 and
                 therefore
                 not
                 a
                 person
                 capable
                 of
                 making
                 such
                 a
                 contract
                 :
                 she
                 did
                 ill
                 in
                 contracting
                 ,
                 but
                 she
                 hath
                 done
                 nothing
                 at
                 all
                 besides
                 that
                 ill
                 ,
                 for
                 the
                 contract
                 is
                 void
                 by
                 the
                 incapacity
                 of
                 the
                 person
                 .
              
               
                 Upon
                 this
                 account
                 the
                 Lawyers
                 amongst
                 the
                 causes
                 of
                 the
                 Nullities
                 of
                 marriage
                 reckon
                 
                   Error
                   personae
                
                 ,
                 
                 the
                 mistake
                 of
                 the
                 person
                 ;
                 though
                 certainly
                 this
                 is
                 not
                 to
                 be
                 extended
                 beyond
                 the
                 meer
                 incapacities
                 of
                 Nature
                 ,
                 if
                 we
                 speak
                 of
                 Natural
                 nullities
                 .
                 Thus
                 if
                 I
                 contract
                 with
                 Millenia
                 whom
                 I
                 suppose
                 to
                 be
                 a
                 Lady
                 ,
                 and
                 she
                 proves
                 to
                 be
                 a
                 servant
                 ,
                 or
                 of
                 mean
                 extraction
                 ,
                 though
                 if
                 she
                 did
                 deceive
                 me
                 she
                 did
                 ill
                 in
                 it
                 ;
                 yet
                 if
                 she
                 could
                 naturally
                 verifie
                 that
                 contract
                 ,
                 that
                 is
                 ,
                 doe
                 all
                 the
                 offices
                 of
                 a
                 wife
                 ,
                 the
                 contract
                 is
                 not
                 naturally
                 void
                 ;
                 whether
                 it
                 be
                 void
                 upon
                 a
                 civil
                 account
                 is
                 not
                 here
                 to
                 be
                 enquired
                 :
                 but
                 by
                 the
                 law
                 of
                 Nature
                 it
                 is
                 void
                 ,
                 onely
                 if
                 by
                 nature
                 it
                 cannot
                 be
                 consummate
                 .
                 For
                 by
                 a
                 civil
                 inconvenience
                 or
                 mistake
                 the
                 contracts
                 of
                 Nature
                 cannot
                 be
                 Naturally
                 invalid
                 ;
                 because
                 that
                 is
                 
                   after
                   Nature
                
                 and
                 of
                 another
                 consideration
                 ,
                 and
                 of
                 a
                 different
                 matter
                 .
                 For
                 that
                 a
                 mans
                 wife
                 should
                 be
                 rich
                 ,
                 or
                 free
                 ,
                 is
                 no
                 more
                 of
                 the
                 necessity
                 of
                 the
                 contract
                 of
                 Marriage
                 ,
                 then
                 it
                 is
                 that
                 she
                 should
                 be
                 good
                 natur'd
                 ,
                 or
                 healthful
                 :
                 with
                 this
                 onely
                 difference
                 ,
                 that
                 
                   if
                   a
                   man
                   contracts
                
                 upon
                 certain
                 conditions
                 ,
                 the
                 contract
                 is
                 void
                 if
                 the
                 conditions
                 be
                 not
                 verified
                 ;
                 and
                 for
                 those
                 things
                 which
                 are
                 present
                 and
                 actual
                 he
                 can
                 contract
                 ,
                 but
                 not
                 for
                 what
                 is
                 
                   future
                   ,
                   contingent
                
                 and
                 potential
                 .
                 A
                 man
                 may
                 contract
                 with
                 a
                 maiden
                 to
                 take
                 her
                 for
                 his
                 wife
                 if
                 she
                 be
                 free
                 ,
                 or
                 if
                 she
                 have
                 such
                 a
                 portion
                 ;
                 but
                 not
                 upon
                 condition
                 that
                 she
                 shall
                 be
                 healthful
                 for
                 seven
                 years
                 .
                 Because
                 whatever
                 condition
                 can
                 be
                 stipulated
                 for
                 must
                 be
                 actual
                 before
                 consummation
                 of
                 the
                 Marriage
                 :
                 afterwards
                 it
                 is
                 for
                 better
                 or
                 worse
                 :
                 the
                 want
                 of
                 any
                 such
                 condition
                 is
                 not
                 so
                 great
                 an
                 evil
                 to
                 the
                 man
                 as
                 it
                 is
                 to
                 the
                 woman
                 to
                 be
                 left
                 after
                 she
                 is
                 dishonour'd
                 .
                 So
                 that
                 if
                 it
                 be
                 a
                 thing
                 which
                 can
                 be
                 contracted
                 for
                 ,
                 and
                 be
                 actually
                 contracted
                 for
                 ,
                 in
                 the
                 destitution
                 of
                 the
                 condition
                 the
                 contract
                 is
                 void
                 .
                 But
                 if
                 there
                 be
                 no
                 such
                 express
                 stipulation
                 made
                 ,
                 there
                 is
                 nothing
                 can
                 be
                 made
                 a
                 nullity
                 by
                 nature
                 ,
                 but
                 that
                 which
                 is
                 a
                 natural
                 incapacity
                 :
                 and
                 therefore
                 if
                 a
                 Gentleman
                 
                 contracts
                 with
                 a
                 slave
                 whom
                 he
                 thinks
                 to
                 be
                 a
                 free
                 woman
                 ,
                 with
                 a
                 bastard
                 whom
                 he
                 thinks
                 to
                 be
                 legitimate
                 ,
                 with
                 a
                 begger
                 whom
                 he
                 thinks
                 to
                 be
                 a
                 great
                 Heiress
                 ,
                 the
                 contract
                 is
                 Naturally
                 valid
                 ;
                 because
                 there
                 is
                 in
                 it
                 all
                 the
                 Natural
                 capacity
                 ;
                 if
                 she
                 be
                 a
                 woman
                 ,
                 if
                 she
                 can
                 be
                 a
                 wife
                 ,
                 and
                 can
                 be
                 his
                 ,
                 there
                 is
                 no
                 more
                 requir'd
                 to
                 a
                 verification
                 of
                 the
                 contract
                 in
                 the
                 law
                 of
                 Nature
                 .
                 By
                 the
                 way
                 I
                 desire
                 to
                 be
                 observed
                 that
                 to
                 separate
                 or
                 disannull
                 a
                 contract
                 is
                 not
                 the
                 same
                 thing
                 with
                 declaring
                 it
                 to
                 be
                 null
                 of
                 it self
                 or
                 from
                 the
                 beginning
                 .
                 The
                 reason
                 why
                 I
                 insert
                 this
                 here
                 is
                 lest
                 the
                 explication
                 of
                 the
                 Rule
                 seem
                 infirme
                 upon
                 the
                 account
                 of
                 other
                 instances
                 :
                 For
                 if
                 a
                 man
                 marries
                 a
                 woman
                 whom
                 he
                 took
                 for
                 a
                 maid
                 and
                 she
                 proves
                 not
                 to
                 be
                 so
                 ,
                 by
                 the
                 
                   Mosaick
                   law
                
                 she
                 was
                 to
                 be
                 separated
                 by
                 death
                 or
                 divorce
                 :
                 but
                 this
                 is
                 not
                 a
                 nullity
                 :
                 but
                 a
                 divorce
                 may
                 be
                 for
                 that
                 cause
                 which
                 was
                 in
                 being
                 before
                 the
                 marriage
                 as
                 well
                 as
                 for
                 the
                 same
                 reason
                 after
                 .
              
               
                 The
                 other
                 natural
                 cause
                 of
                 invalidity
                 is
                 when
                 the
                 contract
                 is
                 made
                 by
                 him
                 who
                 had
                 no
                 power
                 naturally
                 to
                 make
                 it
                 .
                 
                 This
                 happens
                 in
                 case
                 of
                 precontracts
                 .
                 
                   Spurius
                   Fescennius
                
                 woes
                 a
                 Greek
                 Virgin
                 ,
                 and
                 obtaining
                 her
                 consent
                 contracts
                 himself
                 to
                 her
                 ,
                 and
                 promises
                 to
                 marry
                 her
                 within
                 a
                 certain
                 limited
                 time
                 .
                 But
                 before
                 the
                 expiration
                 of
                 that
                 time
                 
                   Publius
                   Niger
                
                 dies
                 ,
                 and
                 leave
                 his
                 widow
                 young
                 and
                 rich
                 and
                 noble
                 ;
                 which
                 advantages
                 Fescennius
                 observing
                 ,
                 growes
                 in
                 love
                 with
                 them
                 and
                 in
                 a
                 short
                 time
                 quits
                 his
                 pretty
                 Greek
                 ,
                 and
                 marries
                 the
                 rich
                 Roman
                 Lady
                 .
                 But
                 being
                 troubled
                 in
                 Conscience
                 about
                 the
                 fact
                 inquires
                 what
                 he
                 hath
                 done
                 ,
                 and
                 what
                 he
                 ought
                 to
                 doe
                 :
                 and
                 he
                 was
                 answer'd
                 thus
                 ,
                 If
                 he
                 was
                 married
                 to
                 the
                 Greek
                 ,
                 he
                 must
                 return
                 to
                 her
                 if
                 she
                 will
                 receive
                 him
                 ,
                 and
                 quit
                 his
                 new
                 lady
                 ;
                 because
                 he
                 was
                 not
                 a
                 person
                 capable
                 to
                 contract
                 with
                 her
                 being
                 married
                 to
                 another
                 :
                 a
                 dead
                 man
                 may
                 as
                 well
                 marry
                 as
                 that
                 an
                 Husband
                 can
                 marry
                 to
                 another
                 ,
                 and
                 quit
                 that
                 which
                 had
                 possess'd
                 all
                 his
                 former
                 power
                 .
                 For
                 in
                 all
                 moral
                 actions
                 there
                 must
                 be
                 a
                 
                   substantial
                   ,
                   potestative
                
                 principle
                 that
                 must
                 have
                 a
                 proportion'd
                 power
                 to
                 the
                 effect
                 ;
                 a
                 thing
                 cannot
                 be
                 done
                 without
                 a
                 cause
                 and
                 principle
                 in
                 morality
                 ,
                 any
                 more
                 then
                 in
                 Nature
                 .
                 If
                 a
                 woman
                 goes
                 about
                 to
                 consecrate
                 the
                 holy
                 Sacrament
                 ,
                 it
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 it
                 is
                 an
                 ineffective
                 hand
                 ,
                 she
                 sins
                 for
                 attempting
                 it
                 ,
                 and
                 cannot
                 doe
                 it
                 afterwards
                 ;
                 and
                 it
                 were
                 wiser
                 and
                 truer
                 if
                 men
                 would
                 think
                 the
                 same
                 thing
                 of
                 their
                 giving
                 baptisme
                 ,
                 unless
                 they
                 will
                 confess
                 that
                 to
                 baptize
                 children
                 is
                 a
                 meer
                 natural
                 and
                 secular
                 action
                 to
                 which
                 Natural
                 powers
                 are
                 sufficient
                 ;
                 or
                 that
                 women
                 have
                 received
                 Spiritual
                 powers
                 to
                 doe
                 it
                 ;
                 and
                 that
                 whether
                 a
                 Priest
                 ,
                 or
                 a
                 Woman
                 does
                 it
                 is
                 no
                 difference
                 ,
                 but
                 matter
                 of
                 order
                 onely
                 .
                 If
                 an
                 effect
                 be
                 spiritu●●
                 ,
                 the
                 agent
                 must
                 be
                 so
                 too
                 ,
                 if
                 the
                 effect
                 be
                 gracious
                 and
                 precarious
                 ,
                 so
                 must
                 t●●
                 active
                 cause
                 ;
                 Thus
                 it
                 is
                 in
                 contracts
                 ,
                 and
                 donations
                 ,
                 which
                 cannot
                 be
                 done
                 without
                 the
                 power
                 of
                 him
                 that
                 does
                 it
                 .
                 But
                 he
                 who
                 hath
                 already
                 given
                 away
                 his
                 power
                 ,
                 hath
                 none
                 to
                 act
                 withall
                 :
                 
                   he
                   cannot
                   doe
                   one
                   action
                   twice
                   .
                
              
               
                 But
                 this
                 is
                 to
                 be
                 understood
                 onely
                 after
                 the
                 actual
                 cession
                 of
                 the
                 power
                 and
                 active
                 principle
                 ;
                 
                 not
                 after
                 promises
                 but
                 after
                 possession
                 .
                 Therefore
                 if
                 Fescennius
                 was
                 onely
                 contracted
                 or
                 promised
                 for
                 the
                 future
                 though
                 he
                 sin'd
                 grievously
                 in
                 afterwards
                 contracting
                 with
                 the
                 other
                 ,
                 yet
                 it
                 is
                 valid
                 .
                 For
                 a
                 promise
                 take●
                 not
                 away
                 our
                 dominion
                 in
                 a
                 thing
                 ,
                 but
                 obliges
                 us
                 to
                 use
                 it
                 in
                 a
                 certain
                 manner
                 ▪
                 Bartolus
                 appoints
                 his
                 Cosen
                 Ancharanus
                 to
                 be
                 his
                 Proctor
                 at
                 a
                 Synod
                 ,
                 and
                 promises
                 that
                 he
                 will
                 not
                 revoke
                 the
                 deputation
                 :
                 but
                 afterwards
                 does
                 ;
                 he
                 is
                 a
                 breaker
                 of
                 promise
                 ;
                 but
                 the
                 revocation
                 is
                 good
                 .
                 So
                 it
                 is
                 in
                 Testaments
                 ,
                 and
                 so
                 in
                 promises
                 .
                 For
                 if
                 after
                 promise
                 we
                 have
                 no
                 right
                 in
                 the
                 thing
                 which
                 we
                 have
                 promis'd
                 ,
                 then
                 we
                 have
                 no
                 power
                 to
                 performe
                 it
                 ;
                 but
                 if
                 we
                 have
                 a
                 right
                 ,
                 then
                 the
                 after
                 act
                 is
                 valid
                 ,
                 because
                 it
                 hath
                 a
                 natural
                 potestative
                 cause
                 ;
                 but
                 if
                 
                 the
                 power
                 be
                 past
                 from
                 us
                 ,
                 as
                 if
                 Fescennius
                 were
                 married
                 to
                 the
                 Greek
                 ,
                 he
                 had
                 not
                 himself
                 to
                 give
                 ;
                 for
                 as
                 he
                 in
                 the
                 Comedy
                 said
                 of
                 servants
                 .
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                
                 The
                 man
                 hath
                 not
                 power
                 over
                 his
                 own
                 body
                 ,
                 but
                 the
                 Master
                 hath
                 ;
                 so
                 hath
                 the
                 wife
                 over
                 the
                 Husband
                 ,
                 and
                 therefore
                 he
                 hath
                 nothing
                 now
                 to
                 give
                 ,
                 and
                 if
                 he
                 does
                 ,
                 he
                 does
                 nothing
                 ;
                 the
                 man
                 loses
                 his
                 honesty
                 ,
                 but
                 the
                 wife
                 does
                 not
                 lose
                 her
                 right
                 .
                 But
                 of
                 the
                 instance
                 I
                 am
                 to
                 speak
                 in
                 its
                 own
                 place
                 .
                 Here
                 onely
                 I
                 am
                 to
                 consider
                 the
                 general
                 Rule
                 and
                 its
                 reason
                 .
              
            
             
               
                 RULE
                 8.
                 
                 When
                 an
                 act
                 is
                 forbidden
                 by
                 the
                 law
                 of
                 Nature
                 for
                 the
                 turpitude
                 and
                 undecency
                 that
                 it
                 hath
                 in
                 the
                 matter
                 of
                 the
                 Action
                 ,
                 the
                 act
                 is
                 also
                 void
                 when
                 the
                 turpitude
                 remains
                 or
                 hath
                 a
                 perpetual
                 cause
                 .
              
               
                 HE
                 that
                 contracts
                 a
                 marriage
                 with
                 his
                 Fathers
                 wife
                 ,
                 
                 or
                 any
                 marriage
                 ,
                 in
                 which
                 every
                 illicite
                 act
                 is
                 a
                 new
                 sin
                 ,
                 hath
                 not
                 onely
                 sin'd
                 in
                 making
                 the
                 contract
                 ,
                 but
                 the
                 marriage
                 is
                 void
                 by
                 the
                 law
                 of
                 Nature
                 ;
                 and
                 the
                 reason
                 is
                 ,
                 because
                 no
                 man
                 can
                 bind
                 himself
                 to
                 sin
                 ;
                 so
                 that
                 here
                 also
                 there
                 is
                 a
                 defect
                 of
                 power
                 :
                 no
                 man
                 can
                 bind
                 himself
                 against
                 God
                 ;
                 and
                 the
                 
                   law
                   of
                   Nature
                
                 whose
                 prime
                 rule
                 is
                 
                   to
                   doe
                   good
                   and
                   to
                   eschew
                   evil
                
                 cannot
                 verifie
                 an
                 act
                 which
                 prevaricates
                 her
                 greatest
                 principle
                 .
                 Nature
                 cannot
                 give
                 leave
                 to
                 sin
                 against
                 Nature
                 ;
                 it
                 were
                 a
                 contradiction
                 :
                 
                 for
                 then
                 the
                 same
                 thing
                 should
                 be
                 according
                 to
                 Nature
                 and
                 not
                 according
                 ;
                 and
                 this
                 is
                 expressly
                 affirm'd
                 in
                 the
                 law
                 ;
                 
                   Quod
                   leges
                   prohibent
                   ,
                   si
                   perpetuam
                   causam
                   servaturum
                   est
                   ,
                   cessat
                   obligatio
                   :
                   ut
                   si
                   sororem
                   sibi
                   nupturam
                   aliquis
                   stipuletur
                   .
                
                 He
                 that
                 promises
                 to
                 marry
                 his
                 sister
                 is
                 not
                 bound
                 to
                 verifie
                 it
                 ,
                 and
                 if
                 he
                 have
                 done
                 it
                 he
                 is
                 bound
                 to
                 quit
                 her
                 ,
                 because
                 every
                 act
                 of
                 conjunction
                 with
                 her
                 is
                 incestuous
                 ,
                 and
                 a
                 state
                 of
                 sin
                 cannot
                 be
                 consented
                 to
                 ,
                 nor
                 verified
                 by
                 Nature
                 who
                 is
                 an
                 essential
                 enemy
                 to
                 it
                 .
              
               
                 This
                 is
                 to
                 be
                 understood
                 onely
                 in
                 things
                 forbidden
                 by
                 the
                 law
                 of
                 Nature
                 ,
                 
                 the
                 Eternal
                 law
                 of
                 God
                 ,
                 or
                 his
                 positive
                 temporary
                 law
                 ;
                 but
                 is
                 not
                 true
                 in
                 things
                 forbidden
                 onely
                 by
                 men
                 :
                 the
                 reason
                 of
                 them
                 both
                 is
                 ,
                 because
                 no
                 man
                 hath
                 power
                 to
                 contract
                 against
                 
                   a
                   Divine
                   law
                
                 :
                 but
                 if
                 he
                 have
                 contracted
                 against
                 
                   a
                   humane
                   law
                
                 ;
                 his
                 contract
                 is
                 established
                 by
                 a
                 Divine
                 law
                 ,
                 and
                 is
                 greater
                 then
                 the
                 humane
                 ;
                 where
                 the
                 Divine
                 does
                 not
                 intervene
                 by
                 some
                 collateral
                 interest
                 .
                 The
                 law
                 of
                 the
                 Church
                 of
                 Rome
                 forbids
                 some
                 persons
                 to
                 contract
                 marriage
                 ;
                 and
                 yet
                 if
                 they
                 doe
                 the
                 contract
                 is
                 valid
                 ;
                 because
                 the
                 persons
                 being
                 Naturally
                 or
                 by
                 Divine
                 law
                 capable
                 of
                 contracting
                 ,
                 they
                 onely
                 sin'd
                 who
                 entred
                 against
                 law
                 or
                 leave
                 ,
                 but
                 they
                 sin'd
                 then
                 onely
                 ;
                 for
                 the
                 after
                 actions
                 being
                 no
                 sins
                 ,
                 cannot
                 be
                 invalidated
                 .
              
               
                 And
                 yet
                 if
                 the
                 contract
                 be
                 made
                 against
                 a
                 Divine
                 law
                 ,
                 
                 it
                 is
                 not
                 invalid
                 ,
                 unless
                 the
                 Divine
                 law
                 have
                 a
                 perpetual
                 influence
                 upon
                 the
                 state
                 ,
                 or
                 renewed
                 actions
                 .
                 If
                 a
                 Jew
                 did
                 buy
                 and
                 sell
                 upon
                 the
                 Sabbath
                 he
                 sin'd
                 against
                 a
                 Divine
                 law
                 ;
                 but
                 his
                 contract
                 is
                 valid
                 .
                 He
                 that
                 contracts
                 with
                 a
                 woman
                 of
                 fornicatitions
                 
                 and
                 lies
                 with
                 her
                 for
                 a
                 price
                 ,
                 hath
                 sin'd
                 in
                 so
                 doing
                 ,
                 but
                 is
                 bound
                 to
                 pay
                 her
                 the
                 price
                 of
                 her
                 lust
                 :
                 because
                 nothing
                 here
                 is
                 against
                 the
                 Divine
                 law
                 but
                 the
                 fornication
                 ;
                 but
                 the
                 contract
                 being
                 extrinsecal
                 to
                 the
                 Nature
                 of
                 the
                 sin
                 ,
                 is
                 not
                 made
                 null
                 by
                 that
                 sin
                 :
                 but
                 that
                 which
                 is
                 intrinsecally
                 evil
                 ,
                 is
                 for
                 ever
                 so
                 ,
                 and
                 therefore
                 must
                 be
                 broken
                 in
                 pieces
                 .
              
               
                 In
                 all
                 other
                 cases
                 ,
                 
                 whatsoever
                 is
                 forbidden
                 by
                 the
                 law
                 of
                 Nature
                 is
                 a
                 sin
                 if
                 it
                 be
                 done
                 ,
                 but
                 it
                 is
                 valid
                 and
                 effective
                 to
                 all
                 purposes
                 of
                 that
                 law
                 .
                 It
                 is
                 against
                 the
                 law
                 of
                 Nature
                 to
                 take
                 a
                 great
                 price
                 for
                 a
                 trifle
                 ,
                 but
                 if
                 it
                 be
                 contracted
                 for
                 it
                 must
                 be
                 paid
                 .
                 If
                 a
                 theef
                 makes
                 me
                 promise
                 to
                 pay
                 him
                 20
                 l.
                 the
                 next
                 day
                 ;
                 though
                 he
                 sin'd
                 against
                 a
                 Natural
                 law
                 in
                 doing
                 me
                 that
                 violence
                 ,
                 and
                 exacting
                 of
                 me
                 that
                 promise
                 ,
                 yet
                 the
                 stipulation
                 must
                 stand
                 .
              
               
                 The
                 summe
                 is
                 this
                 ;
                 Where
                 ever
                 there
                 is
                 power
                 ,
                 and
                 will
                 ,
                 and
                 in
                 the
                 permanent
                 effect
                 
                   consonancy
                   to
                   the
                   prime
                   measures
                   of
                   Nature
                   ,
                
                 there
                 the
                 actions
                 are
                 valid
                 ,
                 though
                 they
                 entred
                 at
                 the
                 wrong
                 door
                 .
              
               
                 But
                 ,
                 
                   He
                   that
                   wants
                   power
                
                 ,
                 let
                 his
                 will
                 be
                 never
                 so
                 strong
                 ,
                 it
                 effects
                 nothing
                 without
                 :
                 it
                 is
                 just
                 like
                 the
                 King
                 that
                 commanded
                 the
                 waves
                 of
                 the
                 Sea
                 not
                 to
                 come
                 to
                 the
                 foot
                 of
                 his
                 chair
                 ;
                 they
                 came
                 for
                 all
                 his
                 will
                 to
                 the
                 contrary
                 .
              
               
                 
                   He
                   that
                   wants
                   will
                
                 ,
                 wants
                 also
                 an
                 integral
                 part
                 of
                 the
                 constitution
                 of
                 the
                 act
                 ,
                 and
                 does
                 nothing
                 .
              
               
                 But
                 
                   when
                   he
                   hath
                
                 a
                 Natural
                 and
                 legal
                 power
                 ,
                 and
                 an
                 effective
                 will
                 ,
                 yet
                 if
                 the
                 whole
                 state
                 or
                 the
                 after-actions
                 dwell
                 in
                 sin
                 ,
                 it
                 cannot
                 be
                 permitted
                 by
                 Nature
                 ,
                 but
                 must
                 be
                 turned
                 out
                 of
                 doors
                 .
              
            
             
               
                 RULE
                 9.
                 
                 The
                 law
                 of
                 Nature
                 can
                 be
                 dispensed
                 with
                 ,
                 by
                 
                   
                
                 the
                 Divine
                 power
                 .
              
               
                 I
                 Am
                 willing
                 publikely
                 to
                 acknowledge
                 that
                 I
                 was
                 alwaies
                 since
                 I
                 understood
                 it
                 ,
                 
                 a
                 very
                 great
                 enemy
                 to
                 all
                 those
                 questions
                 of
                 the
                 School
                 which
                 inquire
                 into
                 the
                 power
                 of
                 God
                 :
                 as
                 whether
                 by
                 Gods
                 absolute
                 power
                 a
                 body
                 can
                 be
                 in
                 two
                 places
                 :
                 whether
                 God
                 can
                 give
                 leave
                 to
                 a
                 man
                 to
                 sin
                 :
                 and
                 very
                 many
                 there
                 are
                 of
                 them
                 to
                 as
                 little
                 purpose
                 .
                 But
                 yet
                 here
                 I
                 am
                 willing
                 to
                 speak
                 in
                 the
                 like
                 manner
                 of
                 expression
                 ,
                 because
                 the
                 consequent
                 and
                 effect
                 of
                 it
                 goes
                 not
                 to
                 a
                 direct
                 inquiry
                 concerning
                 the
                 Divine
                 power
                 ,
                 for
                 it
                 intends
                 to
                 remonstrate
                 that
                 because
                 Gods
                 does
                 actually
                 dispense
                 in
                 his
                 own
                 law
                 ,
                 this
                 prime
                 law
                 of
                 God
                 ,
                 or
                 the
                 law
                 of
                 Nature
                 is
                 nothing
                 else
                 but
                 the
                 express
                 and
                 declar'd
                 will
                 of
                 God
                 in
                 matters
                 proportionable
                 to
                 right
                 reason
                 and
                 the
                 nature
                 of
                 Man.
                 
              
               
                 But
                 in
                 order
                 to
                 the
                 present
                 inquiry
                 ;
                 
                 it
                 is
                 to
                 be
                 observed
                 that
                 Gods
                 dispensation
                 is
                 otherwise
                 then
                 Mans
                 dispensation
                 ;
                 
                 1.
                 
                 
                   God
                   is
                   the
                   supreme
                   Lawgiver
                
                 ,
                 and
                 hath
                 immediate
                 power
                 and
                 influence
                 over
                 laws
                 ,
                 and
                 can
                 cancell
                 these
                 ,
                 and
                 impose
                 those
                 ,
                 new
                 or
                 old
                 as
                 he
                 please
                 .
                 By
                 this
                 power
                 it
                 is
                 that
                 he
                 can
                 relaxe
                 to
                 particular
                 persons
                 their
                 personal
                 obligation
                 
                   quoad
                   hic
                   &
                   nunc
                   &
                   sic
                
                 ;
                 and
                 if
                 he
                 does
                 ,
                 the
                 law
                 still
                 remaining
                 in
                 its
                 force
                 and
                 power
                 to
                 other
                 persons
                 and
                 in
                 other
                 cases
                 ,
                 
                 this
                 is
                 properly
                 dispensation
                 .
                 2.
                 
                 
                   God
                   is
                   the
                   supreme
                   Lord
                
                 ,
                 and
                 can
                 transfer
                 dominions
                 and
                 take
                 away
                 Kingdomes
                 ,
                 and
                 give
                 them
                 to
                 whom
                 he
                 
                 please
                 ;
                 and
                 when
                 he
                 makes
                 such
                 changes
                 ,
                 if
                 he
                 commands
                 any
                 one
                 to
                 be
                 his
                 Minister
                 in
                 such
                 translations
                 ,
                 he
                 does
                 legitimate
                 all
                 those
                 violences
                 by
                 which
                 those
                 changes
                 are
                 to
                 be
                 effected
                 :
                 and
                 this
                 also
                 is
                 a
                 dispensation
                 ;
                 but
                 improperly
                 .
                 3.
                 
                 
                   God
                   also
                   is
                   the
                   supreme
                   Judge
                   ,
                
                 
                 and
                 can
                 punish
                 and
                 exauthorate
                 whom
                 he
                 please
                 ,
                 and
                 substitute
                 others
                 in
                 their
                 room
                 ;
                 and
                 when
                 he
                 does
                 so
                 by
                 command
                 and
                 express
                 declaration
                 of
                 his
                 will
                 ;
                 then
                 also
                 he
                 dispenses
                 in
                 those
                 obligations
                 of
                 justice
                 ,
                 or
                 obedience
                 ,
                 or
                 duty
                 respectively
                 ,
                 by
                 which
                 the
                 successor
                 or
                 substitute
                 ,
                 or
                 Minister
                 was
                 hindred
                 from
                 doing
                 that
                 which
                 before
                 the
                 command
                 was
                 a
                 sin
                 ,
                 but
                 now
                 is
                 none
                 :
                 and
                 this
                 also
                 is
                 another
                 manner
                 of
                 dispensation
                 .
                 Some
                 Doctors
                 of
                 the
                 law
                 are
                 resolved
                 to
                 call
                 nothing
                 Dispensation
                 ,
                 but
                 the
                 first
                 of
                 these
                 :
                 and
                 the
                 other
                 under
                 another
                 name
                 shall
                 signifie
                 the
                 same
                 thing
                 ;
                 but
                 say
                 they
                 ,
                 He
                 onely
                 dispenses
                 who
                 does
                 take
                 off
                 the
                 obligation
                 directly
                 ,
                 by
                 his
                 legislative
                 power
                 without
                 using
                 his
                 judicative
                 and
                 potestative
                 ,
                 he
                 who
                 does
                 it
                 as
                 an
                 act
                 of
                 direct
                 jurisdiction
                 ,
                 not
                 as
                 a
                 Lord
                 ,
                 or
                 a
                 Judge
                 ,
                 but
                 as
                 a
                 Lawgiver
                 :
                 Now
                 say
                 they
                 ,
                 God
                 does
                 never
                 as
                 a
                 Lawgiver
                 cancel
                 or
                 abrogate
                 any
                 law
                 of
                 Nature
                 :
                 but
                 as
                 a
                 Lord
                 he
                 transfers
                 rights
                 ,
                 and
                 as
                 a
                 Judge
                 he
                 may
                 use
                 what
                 instruments
                 he
                 please
                 in
                 executing
                 his
                 Sentence
                 ,
                 and
                 so
                 by
                 subtracting
                 or
                 changing
                 the
                 matter
                 of
                 the
                 laws
                 of
                 Nature
                 ,
                 he
                 changes
                 the
                 whole
                 action
                 .
                 To
                 these
                 things
                 I
                 make
                 this
                 reply
                 .
              
               
                 1.
                 
                 That
                 this
                 is
                 doing
                 the
                 same
                 thing
                 under
                 another
                 manner
                 of
                 speaking
                 ,
                 
                 for
                 when
                 it
                 is
                 inquired
                 whether
                 the
                 law
                 of
                 Nature
                 is
                 dispensable
                 ;
                 the
                 meaning
                 is
                 ,
                 whether
                 or
                 no
                 that
                 which
                 is
                 forbidden
                 by
                 the
                 law
                 of
                 Nature
                 may
                 in
                 certain
                 cases
                 be
                 done
                 without
                 sin
                 :
                 but
                 we
                 mean
                 not
                 to
                 enquire
                 whether
                 or
                 no
                 this
                 change
                 of
                 actions
                 from
                 unlawful
                 to
                 lawful
                 be
                 that
                 which
                 the
                 Lawyers
                 in
                 their
                 words
                 of
                 art
                 and
                 as
                 they
                 define
                 it
                 call
                 Dispensation
                 :
                 for
                 in
                 matters
                 of
                 Conscience
                 ,
                 it
                 is
                 pedantry
                 to
                 dispute
                 concerning
                 the
                 formes
                 and
                 termes
                 of
                 art
                 :
                 which
                 Men
                 to
                 make
                 their
                 Nothings
                 seem
                 learning
                 dress
                 up
                 into
                 order
                 and
                 methods
                 ,
                 like
                 the
                 dressings
                 and
                 paintings
                 of
                 people
                 that
                 have
                 no
                 beauty
                 of
                 their
                 own
                 :
                 but
                 here
                 the
                 inquiry
                 is
                 and
                 ought
                 to
                 be
                 more
                 material
                 in
                 order
                 to
                 practice
                 and
                 cases
                 of
                 Conscience
                 .
                 For
                 if
                 I
                 may
                 by
                 God
                 be
                 permitted
                 to
                 do
                 that
                 ,
                 which
                 by
                 the
                 law
                 of
                 Nature
                 I
                 am
                 not
                 permitted
                 ,
                 then
                 I
                 am
                 dispensed
                 with
                 in
                 the
                 law
                 of
                 Nature
                 ,
                 that
                 is
                 ,
                 a
                 leave
                 is
                 given
                 to
                 me
                 to
                 doe
                 what
                 otherwise
                 I
                 might
                 not
                 .
              
               
                 2.
                 
                 That
                 the
                 doing
                 of
                 this
                 by
                 any
                 of
                 the
                 forenamed
                 instruments
                 or
                 waies
                 is
                 a
                 dispensation
                 and
                 so
                 really
                 to
                 be
                 called
                 ,
                 
                 appears
                 in
                 the
                 instances
                 of
                 all
                 laws
                 .
                 For
                 if
                 it
                 be
                 pretended
                 that
                 the
                 Pope
                 can
                 dispense
                 in
                 the
                 matter
                 of
                 vowes
                 ,
                 or
                 a
                 Prince
                 in
                 the
                 matter
                 of
                 mariages
                 ;
                 which
                 are
                 rate
                 and
                 firm
                 by
                 the
                 law
                 of
                 nature
                 ;
                 he
                 cannot
                 doe
                 it
                 by
                 direct
                 jurisdiction
                 or
                 by
                 annulling
                 the
                 law
                 which
                 is
                 greater
                 then
                 either
                 King
                 or
                 Bishop
                 :
                 for
                 when
                 a
                 dispensation
                 is
                 given
                 in
                 these
                 instances
                 ,
                 it
                 is
                 not
                 given
                 but
                 when
                 there
                 is
                 cause
                 :
                 and
                 when
                 there
                 is
                 cause
                 the
                 matter
                 is
                 chang'd
                 ;
                 and
                 though
                 the
                 law
                 remains
                 ,
                 yet
                 in
                 a
                 changed
                 matter
                 the
                 obligation
                 is
                 taken
                 off
                 ;
                 and
                 this
                 is
                 that
                 which
                 all
                 the
                 world
                 calls
                 dispensation
                 ,
                 and
                 so
                 it
                 is
                 in
                 the
                 present
                 question
                 ;
                 when
                 God
                 changes
                 the
                 matter
                 or
                 the
                 case
                 is
                 pityable
                 ,
                 or
                 some
                 greater
                 end
                 of
                 God
                 is
                 to
                 be
                 served
                 ,
                 that
                 is
                 ,
                 when
                 there
                 is
                 cause
                 ,
                 God
                 dispenses
                 ,
                 that
                 is
                 ,
                 takes
                 off
                 the
                 obligation
                 .
                 Here
                 onely
                 is
                 the
                 difference
                 ,
              
               
                 3.
                 
                 
                   In
                   Divine
                   dispensations
                
                 God
                 makes
                 the
                 cause
                 ;
                 
                 for
                 his
                 laws
                 are
                 so
                 wise
                 ,
                 so
                 prudent
                 ,
                 so
                 fitted
                 for
                 all
                 needs
                 and
                 persons
                 and
                 all
                 cases
                 that
                 there
                 is
                 no
                 def●illance
                 or
                 new
                 arising
                 case
                 which
                 God
                 did
                 not
                 foresee
                 :
                 but
                 because
                 he
                 hath
                 ends
                 of
                 providence
                 ,
                 of
                 justice
                 ,
                 of
                 goodness
                 or
                 power
                 to
                 serve
                 ,
                 he
                 often
                 introduces
                 new
                 causes
                 of
                 things
                 ,
                 and
                 then
                 he
                 gives
                 leave
                 to
                 men
                 to
                 finish
                 his
                 designes
                 
                 by
                 instruments
                 which
                 without
                 such
                 leave
                 would
                 be
                 unlawful
                 .
                 But
                 in
                 Humane
                 dispensations
                 the
                 cause
                 is
                 prepared
                 before
                 hand
                 ,
                 not
                 by
                 the
                 Lawgiver
                 ,
                 but
                 by
                 accident
                 and
                 unavoidable
                 defect
                 :
                 for
                 
                   without
                   cause
                
                 dispensations
                 are
                 not
                 to
                 be
                 granted
                 ;
                 but
                 in
                 both
                 the
                 dispensation
                 is
                 not
                 without
                 the
                 changing
                 of
                 the
                 matter
                 ,
                 that
                 is
                 ,
                 without
                 altering
                 the
                 case
                 .
                 God
                 does
                 not
                 give
                 leave
                 to
                 any
                 man
                 to
                 break
                 a
                 Natural
                 law
                 ,
                 as
                 long
                 as
                 he
                 keeps
                 that
                 Natural
                 law
                 in
                 its
                 own
                 force
                 and
                 reason
                 ;
                 and
                 neither
                 does
                 a
                 Prince
                 or
                 Bishop
                 give
                 leave
                 to
                 any
                 Subject
                 to
                 break
                 any
                 of
                 his
                 Laws
                 when
                 there
                 is
                 no
                 need
                 ;
                 for
                 the
                 first
                 would
                 be
                 a
                 contradiction
                 ,
                 and
                 the
                 second
                 a
                 plain
                 ruine
                 of
                 his
                 power
                 ,
                 and
                 a
                 contempt
                 to
                 his
                 lawes
                 :
                 Therefore
                 in
                 the
                 summe
                 of
                 affairs
                 it
                 is
                 all
                 one
                 ;
                 and
                 because
                 actions
                 generally
                 forbidden
                 by
                 the
                 law
                 of
                 Nature
                 may
                 by
                 God
                 be
                 commanded
                 to
                 be
                 done
                 ,
                 and
                 then
                 are
                 made
                 lawful
                 by
                 a
                 temporary
                 command
                 ,
                 which
                 he
                 made
                 unlawful
                 by
                 Nature
                 or
                 first
                 sanction
                 ;
                 this
                 is
                 a
                 direct
                 dispensing
                 with
                 single
                 persons
                 in
                 the
                 law
                 of
                 Nature
                 .
                 And
                 to
                 say
                 it
                 is
                 not
                 a
                 dispensation
                 ,
                 because
                 God
                 does
                 not
                 doe
                 it
                 by
                 an
                 act
                 of
                 simple
                 jurisdiction
                 ,
                 but
                 by
                 the
                 intertexture
                 of
                 his
                 dominative
                 and
                 
                   Judicial
                   power
                
                 ,
                 is
                 nothing
                 but
                 to
                 say
                 that
                 God
                 having
                 made
                 a
                 law
                 agreeable
                 to
                 reason
                 ,
                 will
                 not
                 doe
                 against
                 that
                 reason
                 which
                 himself
                 made
                 ,
                 till
                 he
                 introduces
                 a
                 higher
                 ,
                 or
                 another
                 .
                 For
                 while
                 all
                 things
                 remain
                 as
                 was
                 foreseen
                 or
                 intended
                 in
                 the
                 law
                 ,
                 both
                 divine
                 and
                 humane
                 laws
                 are
                 indispensable
                 ,
                 that
                 is
                 ,
                 neither
                 God
                 in
                 his
                 providence
                 ,
                 nor
                 Men
                 in
                 the
                 administration
                 of
                 justice
                 and
                 government
                 doe
                 at
                 all
                 relaxe
                 their
                 law
                 .
                 If
                 it
                 be
                 said
                 ,
                 a
                 King
                 can
                 doe
                 it
                 by
                 his
                 absolute
                 power
                 ,
                 though
                 it
                 be
                 unjust
                 :
                 I
                 confess
                 this
                 God
                 cannot
                 doe
                 ,
                 because
                 he
                 can
                 doe
                 no
                 wrong
                 :
                 but
                 if
                 God
                 does
                 it
                 ,
                 his
                 very
                 doing
                 it
                 makes
                 it
                 just
                 :
                 and
                 this
                 a
                 King
                 cannot
                 doe
                 .
                 But
                 if
                 the
                 question
                 be
                 of
                 matter
                 of
                 power
                 ,
                 abstracting
                 from
                 considerations
                 of
                 just
                 or
                 unjust
                 ;
                 there
                 is
                 no
                 pe●adventure
                 but
                 God
                 can
                 doe
                 in
                 his
                 own
                 law
                 ,
                 as
                 much
                 as
                 any
                 Prince
                 can
                 doe
                 in
                 his
                 .
                 When
                 the
                 matter
                 is
                 chang'd
                 ,
                 the
                 Divine
                 law
                 is
                 as
                 changable
                 as
                 the
                 humane
                 ,
                 with
                 this
                 onely
                 difference
                 ,
                 that
                 to
                 change
                 the
                 matter
                 of
                 a
                 Divine
                 Natural
                 law
                 ,
                 is
                 like
                 the
                 changing
                 of
                 the
                 order
                 of
                 Nature
                 ;
                 sometimes
                 it
                 is
                 done
                 by
                 Miracle
                 ▪
                 and
                 so
                 is
                 the
                 law
                 also
                 chang'd
                 ,
                 by
                 extraordinary
                 dispensation
                 ;
                 but
                 this
                 although
                 it
                 can
                 happen
                 as
                 often
                 as
                 God
                 please
                 ,
                 yet
                 it
                 does
                 happen
                 but
                 seldome
                 as
                 a
                 Miracle
                 ;
                 But
                 in
                 humane
                 laws
                 it
                 can
                 and
                 does
                 often
                 happen
                 ,
                 and
                 therefore
                 they
                 are
                 to
                 be
                 dispensed
                 with
                 frequently
                 :
                 and
                 sometimes
                 the
                 case
                 can
                 so
                 wholly
                 alter
                 ,
                 and
                 the
                 face
                 of
                 things
                 be
                 so
                 intirely
                 new
                 ,
                 and
                 the
                 inconvenience
                 so
                 intolerable
                 that
                 the
                 whole
                 law
                 must
                 pass
                 away
                 into
                 desuetude
                 and
                 nullity
                 ;
                 which
                 can
                 never
                 happen
                 in
                 the
                 Divine
                 Natural
                 law
                 ;
                 because
                 the
                 reason
                 of
                 it
                 is
                 as
                 eternal
                 as
                 Nature
                 herself
                 ;
                 and
                 can
                 onely
                 be
                 interrupted
                 by
                 rare
                 contingencies
                 of
                 Gods
                 procuring
                 ,
                 as
                 the
                 order
                 of
                 Nature
                 is
                 by
                 Miracle
                 ;
                 but
                 will
                 revert
                 ,
                 because
                 Nature
                 will
                 return
                 into
                 her
                 own
                 channel
                 ,
                 and
                 her
                 laws
                 into
                 their
                 proper
                 obligation
                 .
              
               
                 4.
                 
                 But
                 now
                 to
                 the
                 matter
                 of
                 fact
                 that
                 God
                 hath
                 dispensed
                 not
                 onely
                 by
                 subtraction
                 or
                 alteration
                 of
                 the
                 matter
                 ,
                 
                 but
                 by
                 direct
                 jurisdiction
                 ,
                 that
                 is
                 ,
                 as
                 he
                 is
                 a
                 Judge
                 ,
                 and
                 a
                 Lord
                 ,
                 and
                 a
                 Lawgiver
                 even
                 in
                 all
                 the
                 waies
                 in
                 which
                 dispensations
                 can
                 be
                 made
                 appears
                 in
                 several
                 instances
                 .
              
               
                 1.
                 
                 That
                 the
                 marriage
                 of
                 one
                 Man
                 and
                 one
                 Woman
                 is
                 by
                 the
                 law
                 of
                 Nature
                 ,
                 
                 appears
                 by
                 the
                 institution
                 of
                 marriage
                 ,
                 and
                 by
                 Christs
                 revocation
                 of
                 it
                 to
                 the
                 first
                 sanction
                 .
                 It
                 was
                 so
                 from
                 the
                 beginning
                 :
                 and
                 if
                 any
                 thing
                 be
                 a
                 law
                 of
                 Nature
                 ,
                 that
                 is
                 one
                 by
                 the
                 consent
                 of
                 all
                 men
                 :
                 and
                 yet
                 Moses
                 permitted
                 divorces
                 ,
                 and
                 God
                 and
                 Moses
                 his
                 servant
                 permitted
                 Polygamy
                 when
                 there
                 was
                 no
                 necessity
                 ,
                 no
                 change
                 of
                 the
                 matter
                 or
                 of
                 case
                 ,
                 but
                 only
                 that
                 men
                 had
                 a
                 mind
                 to
                 it
                 .
                 
                 For
                 if
                 the
                 conjunction
                 of
                 male
                 and
                 female
                 was
                 established
                 
                   in
                   singulari
                   conjugio
                
                 at
                 the
                 first
                 ,
                 when
                 there
                 might
                 be
                 a
                 greater
                 necessity
                 of
                 multiplying
                 wives
                 for
                 the
                 peopling
                 the
                 world
                 ,
                 then
                 as
                 the
                 world
                 grew
                 more
                 populous
                 the
                 necessity
                 could
                 less
                 be
                 pretended
                 ;
                 therefore
                 this
                 must
                 be
                 an
                 act
                 of
                 pure
                 jurisdiction
                 :
                 the
                 causes
                 of
                 exception
                 or
                 dispensation
                 grew
                 less
                 when
                 the
                 dispensation
                 was
                 more
                 frequent
                 ,
                 and
                 therefore
                 it
                 was
                 onely
                 a
                 direct
                 act
                 of
                 jurisdiction
                 .
                 Though
                 I
                 confess
                 that
                 to
                 distinguish
                 dominion
                 from
                 jurisdiction
                 ,
                 and
                 the
                 power
                 of
                 a
                 Judge
                 from
                 that
                 of
                 a
                 Lawgiver
                 ,
                 I
                 mean
                 when
                 both
                 are
                 supreme
                 ,
                 and
                 the
                 power
                 of
                 a
                 Lord
                 from
                 them
                 both
                 ,
                 is
                 a
                 distinction
                 without
                 real
                 difference
                 :
                 for
                 as
                 he
                 is
                 our
                 Lord
                 he
                 gives
                 us
                 laws
                 and
                 judges
                 us
                 by
                 those
                 laws
                 :
                 and
                 therefore
                 nothing
                 is
                 Material
                 in
                 this
                 inquiry
                 ,
                 but
                 whether
                 the
                 action
                 can
                 pass
                 from
                 unlawful
                 to
                 lawful
                 ;
                 though
                 because
                 the
                 Lawyers
                 and
                 other
                 Schools
                 of
                 learning
                 use
                 to
                 speak
                 their
                 Shibboleth
                 ,
                 I
                 thought
                 it
                 not
                 amiss
                 to
                 endeavour
                 to
                 be
                 understood
                 by
                 them
                 in
                 their
                 own
                 way
                 .
                 So
                 again
                 ,
                 That
                 brother
                 and
                 sister
                 should
                 not
                 marry
                 is
                 suppos'd
                 to
                 be
                 a
                 law
                 of
                 Nature
                 :
                 but
                 yet
                 God
                 dispens'd
                 with
                 it
                 in
                 the
                 case
                 of
                 Cain
                 and
                 his
                 sister
                 :
                 and
                 this
                 he
                 did
                 as
                 a
                 Lord
                 or
                 as
                 a
                 Lawgiver
                 ;
                 he
                 made
                 it
                 necessary
                 to
                 be
                 so
                 ,
                 and
                 yet
                 it
                 was
                 not
                 necessary
                 he
                 should
                 make
                 it
                 so
                 ;
                 for
                 he
                 could
                 have
                 created
                 twenty
                 men
                 and
                 twenty
                 women
                 as
                 well
                 as
                 one
                 :
                 But
                 that
                 which
                 is
                 incest
                 in
                 others
                 was
                 not
                 so
                 in
                 him
                 ;
                 but
                 there
                 was
                 no
                 signal
                 act
                 of
                 dominion
                 or
                 of
                 Judicature
                 in
                 this
                 ,
                 but
                 it
                 was
                 the
                 act
                 of
                 a
                 free
                 Agent
                 ;
                 and
                 done
                 because
                 God
                 would
                 doe
                 so
                 ;
                 whether
                 this
                 be
                 jurisdiction
                 or
                 dominion
                 ,
                 let
                 who
                 can
                 determine
                 .
              
               
                 2.
                 
                 But
                 in
                 some
                 things
                 God
                 did
                 dispense
                 by
                 changing
                 the
                 matter
                 ,
                 
                 using
                 that
                 which
                 men
                 are
                 pleas'd
                 to
                 call
                 
                   the
                   right
                   of
                   Dominion
                
                 .
                 Thus
                 God
                 did
                 dispense
                 with
                 Abraham
                 in
                 the
                 matter
                 of
                 the
                 sixt
                 Commandement
                 ;
                 God
                 commanded
                 him
                 to
                 kill
                 his
                 Son
                 ,
                 and
                 he
                 obeyed
                 ,
                 that
                 is
                 ,
                 resolved
                 to
                 doe
                 it
                 ,
                 and
                 will'd
                 that
                 ,
                 which
                 in
                 others
                 would
                 be
                 wilful
                 murder
                 .
                 Now
                 God
                 was
                 Lord
                 of
                 Isaac's
                 life
                 ,
                 and
                 might
                 take
                 it
                 away
                 himself
                 ,
                 and
                 therefore
                 it
                 was
                 just
                 :
                 but
                 when
                 he
                 gave
                 Abraham
                 command
                 to
                 doe
                 it
                 ,
                 he
                 did
                 not
                 doe
                 it
                 but
                 by
                 dispensing
                 with
                 him
                 ,
                 in
                 that
                 Commandement
                 :
                 It
                 is
                 true
                 that
                 God
                 by
                 his
                 dominion
                 made
                 the
                 cause
                 for
                 the
                 dispensation
                 ;
                 but
                 yet
                 it
                 was
                 a
                 direct
                 dispensation
                 ;
                 and
                 it
                 is
                 just
                 as
                 if
                 God
                 should
                 by
                 his
                 dominion
                 resolve
                 to
                 take
                 away
                 the
                 lives
                 of
                 the
                 men
                 in
                 a
                 whole
                 Nation
                 ,
                 and
                 should
                 give
                 leave
                 to
                 all
                 mankinde
                 to
                 kill
                 all
                 that
                 people
                 as
                 fast
                 as
                 they
                 could
                 meet
                 them
                 ,
                 or
                 when
                 they
                 had
                 a
                 minde
                 to
                 it
                 :
                 And
                 this
                 was
                 the
                 case
                 of
                 the
                 sons
                 of
                 Israel
                 ,
                 who
                 had
                 leave
                 to
                 kill
                 the
                 Canaanites
                 and
                 their
                 neighbours
                 .
                 God
                 dispensed
                 with
                 them
                 in
                 the
                 matter
                 of
                 the
                 sixth
                 and
                 eighth
                 Commandements
                 :
                 for
                 it
                 is
                 not
                 enough
                 to
                 say
                 ,
                 That
                 God
                 as
                 Lord
                 of
                 lives
                 ,
                 and
                 fortunes
                 ,
                 had
                 devested
                 them
                 of
                 their
                 rights
                 ,
                 and
                 permitted
                 them
                 to
                 others
                 :
                 for
                 that
                 is
                 not
                 enough
                 ,
                 that
                 God
                 as
                 Lord
                 hath
                 taken
                 away
                 the
                 lives
                 and
                 liberties
                 and
                 possessions
                 of
                 any
                 man
                 ,
                 or
                 community
                 of
                 Men
                 :
                 for
                 that
                 act
                 of
                 dominion
                 is
                 not
                 enough
                 to
                 warrant
                 any
                 man
                 to
                 execute
                 the
                 Divine
                 decree
                 ;
                 Nay
                 though
                 God
                 hath
                 decreed
                 and
                 declar'd
                 it
                 concerning
                 a
                 crime
                 that
                 it
                 shall
                 be
                 capital
                 ,
                 yet
                 a
                 man
                 must
                 have
                 more
                 then
                 this
                 to
                 make
                 it
                 lawful
                 to
                 put
                 that
                 man
                 to
                 death
                 .
                 He
                 must
                 be
                 a
                 Minister
                 of
                 the
                 Divine
                 jurisdiction
                 ;
                 he
                 must
                 have
                 a
                 power
                 intrusted
                 to
                 him
                 from
                 God
                 ,
                 and
                 a
                 Commission
                 to
                 execute
                 the
                 Divine
                 Sentence
                 ;
                 and
                 from
                 hence
                 it
                 follows
                 undeniably
                 ,
                 that
                 since
                 the
                 delegate
                 power
                 is
                 a
                 delegate
                 jurisdiction
                 and
                 without
                 this
                 a
                 man
                 may
                 not
                 put
                 a
                 Capital
                 offender
                 to
                 death
                 ;
                 that
                 therefore
                 the
                 supreme
                 power
                 from
                 whence
                 the
                 delegation
                 is
                 commissionated
                 is
                 also
                 a
                 power
                 of
                 jurisdiction
                 ;
                 and
                 therefore
                 if
                 the
                 words
                 of
                 their
                 own
                 Art
                 are
                 true
                 ,
                 this
                 leave
                 given
                 to
                 doe
                 that
                 which
                 without
                 that
                 leave
                 were
                 a
                 sin
                 against
                 the
                 law
                 of
                 Nature
                 ,
                 is
                 properly
                 and
                 truly
                 a
                 Dispensation
                 .
              
               
               
                 3.
                 
                 The
                 third
                 way
                 of
                 dispensing
                 is
                 by
                 applying
                 the
                 power
                 of
                 a
                 Judge
                 to
                 a
                 certain
                 person
                 or
                 community
                 ,
                 
                 and
                 by
                 way
                 of
                 punishment
                 to
                 take
                 from
                 him
                 what
                 cannot
                 be
                 taken
                 from
                 him
                 but
                 by
                 a
                 superior
                 power
                 ,
                 or
                 by
                 the
                 Supreme
                 ;
                 Thus
                 we
                 are
                 commanded
                 by
                 the
                 law
                 of
                 Nature
                 to
                 give
                 nourishment
                 and
                 to
                 make
                 provisions
                 for
                 our
                 children
                 ;
                 but
                 if
                 children
                 prove
                 rebellious
                 and
                 unnatural
                 ;
                 God
                 can
                 command
                 us
                 to
                 neglect
                 that
                 duty
                 ,
                 and
                 to
                 expose
                 them
                 to
                 the
                 contingencies
                 of
                 fortune
                 .
                 It
                 is
                 by
                 the
                 law
                 of
                 Nature
                 commanded
                 to
                 us
                 to
                 love
                 and
                 honour
                 our
                 Parents
                 ;
                 to
                 be
                 loving
                 and
                 kind
                 to
                 our
                 children
                 :
                 but
                 if
                 Parents
                 inticed
                 their
                 children
                 to
                 idolatry
                 ,
                 their
                 children
                 might
                 lay
                 their
                 hands
                 upon
                 them
                 and
                 stone
                 them
                 to
                 death
                 .
                 *
                 It
                 is
                 a
                 command
                 and
                 a
                 prime
                 rule
                 of
                 the
                 law
                 of
                 Nature
                 that
                 we
                 should
                 doe
                 as
                 we
                 would
                 be
                 done
                 to
                 :
                 but
                 even
                 in
                 this
                 original
                 rule
                 and
                 great
                 sanction
                 God
                 did
                 dispense
                 with
                 the
                 Israelites
                 ,
                 for
                 they
                 might
                 not
                 exact
                 upon
                 one
                 another
                 by
                 Usury
                 :
                 but
                 to
                 strangers
                 they
                 might
                 ;
                 what
                 they
                 hated
                 to
                 have
                 done
                 to
                 themselves
                 they
                 were
                 willing
                 and
                 expressly
                 permitted
                 to
                 doe
                 to
                 others
                 .
                 In
                 these
                 and
                 the
                 like
                 cases
                 ,
                 although
                 an
                 act
                 of
                 dominion
                 or
                 judgement
                 might
                 intervene
                 ,
                 yet
                 that
                 's
                 not
                 enough
                 to
                 warrant
                 the
                 irregular
                 action
                 ;
                 there
                 must
                 be
                 an
                 act
                 of
                 jurisdiction
                 besides
                 ,
                 that
                 is
                 ,
                 if
                 God
                 commands
                 it
                 or
                 by
                 express
                 declaration
                 warrants
                 it
                 ,
                 then
                 it
                 may
                 be
                 done
                 .
                 Thus
                 God
                 as
                 a
                 Judge
                 and
                 being
                 angry
                 with
                 David
                 intended
                 to
                 punish
                 him
                 by
                 suffering
                 his
                 Concubines
                 to
                 be
                 humbled
                 by
                 his
                 son
                 in
                 the
                 face
                 of
                 all
                 Israel
                 ,
                 but
                 though
                 he
                 did
                 it
                 justly
                 ;
                 yet
                 because
                 Absalom
                 had
                 no
                 command
                 or
                 warrant
                 to
                 doe
                 what
                 God
                 threatned
                 he
                 was
                 criminal
                 .
                 But
                 Jeroboam
                 and
                 Jehu
                 had
                 commissions
                 for
                 what
                 they
                 did
                 ,
                 though
                 of
                 it self
                 it
                 was
                 otherwise
                 violent
                 ,
                 unjust
                 ,
                 rebellious
                 and
                 unnatural
                 ,
                 and
                 therefore
                 did
                 need
                 the
                 same
                 authority
                 to
                 legitimate
                 it
                 ,
                 by
                 which
                 it
                 became
                 unlawful
                 .
                 God
                 often
                 punishes
                 a
                 Prince
                 by
                 the
                 rebellion
                 of
                 his
                 Subjects
                 God
                 is
                 just
                 in
                 doing
                 it
                 ;
                 but
                 he
                 hates
                 the
                 instruments
                 ,
                 and
                 will
                 punish
                 them
                 with
                 a
                 fearful
                 destruction
                 unless
                 they
                 doe
                 repent
                 ,
                 in
                 this
                 case
                 nothing
                 can
                 warrant
                 the
                 Subjects
                 to
                 strike
                 ,
                 but
                 an
                 express
                 command
                 of
                 God.
                 
              
               
                 Thus
                 I
                 conceive
                 the
                 thing
                 it self
                 is
                 clear
                 and
                 certain
                 ;
                 
                 but
                 for
                 the
                 extension
                 of
                 this
                 ,
                 the
                 case
                 is
                 yet
                 in
                 question
                 ,
                 and
                 it
                 is
                 much
                 disputed
                 amongst
                 them
                 that
                 admit
                 this
                 rule
                 in
                 any
                 sense
                 ,
                 how
                 many
                 laws
                 of
                 Nature
                 can
                 be
                 dispensed
                 with
                 :
                 for
                 if
                 all
                 ,
                 then
                 the
                 consequents
                 will
                 be
                 intolerable
                 ;
                 if
                 not
                 all
                 ,
                 by
                 what
                 are
                 they
                 separated
                 since
                 they
                 all
                 seem
                 to
                 be
                 established
                 by
                 the
                 bands
                 of
                 Eternal
                 reason
                 .
                 *
                 Some
                 say
                 that
                 the
                 precepts
                 of
                 the
                 second
                 Table
                 are
                 dispensable
                 ,
                 but
                 not
                 the
                 first
                 ;
                 But
                 that
                 is
                 uncertain
                 ,
                 or
                 rather
                 certainly
                 false
                 ;
                 for
                 if
                 God
                 did
                 please
                 he
                 might
                 be
                 worshipped
                 by
                 the
                 interposition
                 of
                 an
                 image
                 ;
                 or
                 if
                 he
                 essentially
                 should
                 hate
                 that
                 as
                 indeed
                 in
                 very
                 many
                 periods
                 of
                 the
                 world
                 he
                 hath
                 severely
                 forbidden
                 it
                 ;
                 yet
                 the
                 second
                 Commandement
                 and
                 the
                 fourth
                 have
                 suffer'd
                 alteration
                 and
                 in
                 some
                 parts
                 of
                 them
                 are
                 exstinguished
                 .
                 *
                 Others
                 say
                 that
                 the
                 
                   Negative
                   precepts
                
                 are
                 indispensable
                 ;
                 but
                 not
                 the
                 affirmative
                 .
                 But
                 this
                 is
                 not
                 true
                 ;
                 not
                 onely
                 because
                 every
                 Negative
                 is
                 complicated
                 with
                 an
                 affirmative
                 ;
                 and
                 every
                 affirmative
                 hath
                 a
                 Negative
                 in
                 the
                 armes
                 of
                 it
                 ,
                 but
                 because
                 all
                 the
                 precepts
                 of
                 the
                 second
                 Table
                 ,
                 the
                 first
                 onely
                 excepted
                 ,
                 are
                 Negative
                 ;
                 and
                 yet
                 God
                 can
                 dispense
                 with
                 all
                 of
                 them
                 as
                 I
                 have
                 already
                 prov'd
                 .
              
               
                 But
                 though
                 it
                 be
                 hard
                 to
                 tell
                 how
                 far
                 this
                 dispensation
                 and
                 Oeconomy
                 can
                 reach
                 ,
                 
                 and
                 to
                 what
                 particulars
                 it
                 can
                 extend
                 ,
                 because
                 Gods
                 waies
                 are
                 unsearchable
                 ,
                 and
                 his
                 power
                 not
                 to
                 be
                 understood
                 by
                 us
                 ;
                 yet
                 since
                 our
                 Blessed
                 Saviour
                 hath
                 made
                 up
                 a
                 perfect
                 Systeme
                 of
                 the
                 Natural
                 law
                 ,
                 and
                 hath
                 
                 obtained
                 to
                 himself
                 an
                 everlasting
                 kingdome
                 ,
                 so
                 that
                 his
                 law
                 must
                 last
                 as
                 long
                 as
                 the
                 world
                 lasts
                 ,
                 and
                 by
                 it
                 God
                 will
                 governe
                 mankinde
                 for
                 ever
                 ;
                 by
                 the
                 eternal
                 reasonableness
                 and
                 proportions
                 of
                 this
                 law
                 we
                 can
                 tell
                 what
                 is
                 indispensable
                 and
                 what
                 not
                 :
                 and
                 the
                 measure
                 by
                 which
                 alone
                 we
                 can
                 guess
                 at
                 it
                 is
                 this
                 ,
                 
                   Every
                   matter
                   from
                   whence
                   the
                
                 ratio
                 debiti
                 ,
                 
                   or
                   cause
                   of
                   the
                   obligation
                   can
                   be
                   taken
                   is
                   dispensable
                   .
                
                 Now
                 because
                 God
                 is
                 supreme
                 over
                 all
                 his
                 creatures
                 ,
                 and
                 can
                 change
                 all
                 their
                 affairs
                 ,
                 and
                 can
                 also
                 choose
                 the
                 manner
                 of
                 his
                 own
                 worship
                 ,
                 therefore
                 in
                 these
                 things
                 he
                 can
                 dispense
                 .
              
               
                 But
                 in
                 that
                 essential
                 duty
                 which
                 his
                 creatures
                 owe
                 to
                 him
                 the
                 case
                 is
                 different
                 ;
                 
                 for
                 though
                 God
                 can
                 exact
                 more
                 or
                 fewer
                 instances
                 of
                 affirmative
                 duty
                 ,
                 these
                 or
                 others
                 ,
                 yet
                 there
                 cannot
                 be
                 an
                 alteration
                 of
                 the
                 main
                 relation
                 ;
                 and
                 of
                 the
                 intrinsick
                 duty
                 ,
                 and
                 the
                 intercourse
                 of
                 the
                 soul
                 with
                 God
                 in
                 the
                 matter
                 of
                 the
                 principal
                 affections
                 there
                 can
                 be
                 no
                 dispensation
                 .
                 It
                 is
                 eternally
                 and
                 indispensably
                 necessary
                 that
                 we
                 love
                 God
                 :
                 and
                 it
                 were
                 a
                 contradiction
                 that
                 either
                 God
                 should
                 command
                 us
                 to
                 hate
                 him
                 ,
                 or
                 that
                 we
                 could
                 obey
                 him
                 if
                 he
                 did
                 .
                 For
                 obedience
                 is
                 love
                 ;
                 and
                 therefore
                 if
                 we
                 obey'd
                 God
                 commanding
                 us
                 to
                 hate
                 him
                 ,
                 we
                 should
                 love
                 him
                 in
                 hating
                 him
                 ,
                 and
                 obey
                 him
                 by
                 our
                 disobedience
                 .
              
               
                 Now
                 if
                 it
                 be
                 inquir'd
                 to
                 what
                 purposes
                 of
                 Conscience
                 all
                 this
                 inquiry
                 can
                 minister
                 ;
                 
                 the
                 answer
                 to
                 the
                 inquiry
                 will
                 reduce
                 it
                 to
                 practice
                 ;
                 for
                 the
                 proper
                 corollaries
                 of
                 this
                 determination
                 of
                 the
                 question
                 are
                 these
                 .
              
               
                 1.
                 
                 That
                 our
                 duty
                 to
                 God
                 is
                 supreme
                 ;
                 
                 it
                 is
                 onely
                 due
                 to
                 him
                 ;
                 it
                 cannot
                 be
                 lessen'd
                 ,
                 and
                 ought
                 not
                 upon
                 any
                 pretence
                 to
                 be
                 extinguished
                 ;
                 because
                 his
                 will
                 is
                 the
                 onely
                 measure
                 of
                 our
                 obedience
                 ;
                 and
                 whatsoever
                 is
                 in
                 Nature
                 ,
                 is
                 so
                 holy
                 for
                 God
                 and
                 for
                 Gods
                 service
                 ,
                 that
                 it
                 ought
                 to
                 bend
                 ,
                 and
                 decline
                 from
                 its
                 own
                 inclination
                 to
                 all
                 the
                 compliances
                 in
                 the
                 world
                 which
                 can
                 please
                 God.
                 Our
                 reason
                 ,
                 our
                 Nature
                 ,
                 our
                 affections
                 ,
                 our
                 interest
                 ,
                 our
                 piety
                 ,
                 our
                 religion
                 are
                 and
                 ought
                 to
                 be
                 Gods
                 subjects
                 perfectly
                 ;
                 and
                 that
                 which
                 they
                 desire
                 ,
                 and
                 that
                 which
                 we
                 doe
                 ,
                 hath
                 in
                 it
                 no
                 good
                 ,
                 no
                 worthiness
                 but
                 what
                 it
                 derives
                 from
                 the
                 Divine
                 law
                 and
                 will.
                 
              
               
                 2.
                 
                 That
                 in
                 the
                 Sanction
                 of
                 the
                 Divine
                 laws
                 the
                 reason
                 obliges
                 more
                 then
                 the
                 letter
                 :
                 
                 For
                 since
                 the
                 change
                 of
                 the
                 reason
                 is
                 the
                 ground
                 of
                 all
                 mutation
                 and
                 dispensation
                 in
                 laws
                 ,
                 it
                 is
                 certain
                 that
                 the
                 reason
                 and
                 the
                 authority
                 ,
                 that
                 in
                 the
                 
                   thing
                   ,
                   this
                
                 in
                 God
                 ,
                 are
                 the
                 soul
                 and
                 the
                 spirit
                 of
                 the
                 law
                 :
                 and
                 though
                 this
                 must
                 not
                 be
                 used
                 so
                 as
                 to
                 neglect
                 the
                 law
                 when
                 we
                 fancy
                 a
                 reason
                 ,
                 yet
                 when
                 the
                 letter
                 and
                 
                   the
                   reason
                
                 are
                 in
                 opposition
                 ,
                 this
                 is
                 to
                 be
                 preferr'd
                 before
                 that
                 .
                 If
                 the
                 reason
                 ceases
                 it
                 is
                 not
                 enough
                 of
                 warrant
                 to
                 neglect
                 the
                 law
                 ;
                 unless
                 a
                 contrary
                 reason
                 arises
                 ,
                 and
                 that
                 God
                 cannot
                 be
                 served
                 by
                 obedience
                 in
                 that
                 instance
                 ,
                 but
                 when
                 the
                 case
                 is
                 not
                 onely
                 otherwise
                 but
                 contrary
                 to
                 what
                 it
                 was
                 before
                 ;
                 let
                 the
                 design
                 of
                 God
                 be
                 so
                 observ'd
                 as
                 that
                 the
                 letter
                 be
                 obeyed
                 in
                 that
                 analogy
                 and
                 proportion
                 .
                 It
                 is
                 a
                 Natural
                 law
                 that
                 we
                 should
                 not
                 deceive
                 our
                 neighbour
                 :
                 because
                 his
                 interest
                 and
                 right
                 is
                 equal
                 to
                 any
                 mans
                 else
                 :
                 but
                 if
                 God
                 have
                 commanded
                 me
                 to
                 kill
                 him
                 ,
                 and
                 I
                 cannot
                 by
                 force
                 get
                 him
                 into
                 my
                 hand
                 ,
                 I
                 may
                 deceive
                 him
                 whom
                 God
                 hath
                 commanded
                 me
                 to
                 kill
                 ;
                 if
                 without
                 such
                 a
                 snare
                 I
                 cannot
                 obey
                 the
                 command
                 of
                 God.
                 But
                 this
                 is
                 but
                 seldom
                 practicable
                 ,
                 because
                 the
                 reasons
                 in
                 all
                 Natural
                 laws
                 are
                 so
                 fixt
                 and
                 twisted
                 with
                 the
                 accidents
                 of
                 every
                 mans
                 life
                 ,
                 that
                 they
                 cannot
                 alter
                 but
                 by
                 Miracle
                 ,
                 or
                 by
                 an
                 express
                 command
                 of
                 God
                 ;
                 and
                 therefore
                 we
                 must
                 in
                 the
                 use
                 of
                 this
                 Rule
                 ,
                 wholly
                 attend
                 upon
                 the
                 express
                 voice
                 of
                 God.
                 
              
               
               
                 3.
                 
                 It
                 hence
                 also
                 will
                 follow
                 ,
                 
                 that
                 if
                 an
                 Angel
                 from
                 Heaven
                 ,
                 or
                 any
                 Prophet
                 ,
                 or
                 dreamer
                 of
                 dreams
                 ,
                 any
                 teacher
                 and
                 pretendedly
                 illuminate
                 person
                 shall
                 teach
                 or
                 perswade
                 to
                 any
                 act
                 against
                 any
                 natural
                 law
                 ,
                 that
                 is
                 ,
                 against
                 any
                 thing
                 which
                 is
                 so
                 reasonable
                 and
                 necessary
                 that
                 it
                 is
                 bound
                 upon
                 our
                 Natures
                 by
                 the
                 spirit
                 of
                 God
                 and
                 the
                 light
                 of
                 our
                 reason
                 ,
                 he
                 is
                 not
                 to
                 be
                 heard
                 :
                 for
                 until
                 God
                 changes
                 his
                 own
                 establishments
                 ,
                 and
                 turns
                 the
                 order
                 of
                 things
                 into
                 new
                 methods
                 &
                 dispositions
                 ,
                 the
                 natural
                 obligations
                 are
                 sacred
                 &
                 inviolable
                 .
              
               
                 4.
                 
                 From
                 the
                 former
                 discourses
                 it
                 will
                 follow
                 ,
                 
                 that
                 the
                 Holy
                 Scriptures
                 of
                 the
                 New
                 Testament
                 are
                 the
                 light
                 of
                 our
                 eyes
                 ,
                 and
                 the
                 intire
                 guide
                 of
                 our
                 Consciences
                 in
                 all
                 our
                 great
                 lines
                 of
                 duty
                 ;
                 because
                 there
                 our
                 Blessed
                 Lord
                 hath
                 perfectly
                 registred
                 all
                 the
                 natural
                 and
                 essential
                 obligations
                 of
                 Men
                 to
                 God
                 and
                 to
                 one
                 another
                 :
                 and
                 that
                 in
                 these
                 things
                 no
                 man
                 can
                 or
                 ought
                 to
                 be
                 prejudic'd
                 ;
                 in
                 these
                 things
                 no
                 man
                 is
                 to
                 have
                 a
                 fear
                 ,
                 but
                 to
                 act
                 with
                 confidence
                 and
                 diligence
                 :
                 and
                 that
                 concerning
                 the
                 event
                 of
                 these
                 things
                 no
                 man
                 is
                 to
                 have
                 any
                 jealousies
                 ;
                 because
                 since
                 all
                 the
                 precepts
                 of
                 Christ
                 are
                 perfective
                 of
                 our
                 Nature
                 ,
                 they
                 are
                 instruments
                 of
                 all
                 that
                 felicity
                 of
                 which
                 we
                 can
                 be
                 capable
                 ,
                 and
                 by
                 these
                 we
                 shall
                 receive
                 all
                 the
                 good
                 we
                 can
                 hope
                 for
                 :
                 and
                 that
                 ,
                 since
                 God
                 hath
                 by
                 his
                 holy
                 Son
                 declar'd
                 this
                 will
                 of
                 his
                 to
                 be
                 lasting
                 ,
                 and
                 never
                 more
                 to
                 be
                 changed
                 by
                 any
                 succeeding
                 law-giver
                 ,
                 we
                 must
                 rest
                 here
                 ,
                 and
                 know
                 that
                 no
                 power
                 less
                 then
                 God
                 can
                 change
                 any
                 thing
                 of
                 this
                 ,
                 and
                 that
                 by
                 this
                 law
                 we
                 shall
                 stand
                 or
                 fall
                 in
                 the
                 eternal
                 scrutiny
                 .
              
            
             
               
                 RULE
                 X.
                 The
                 law
                 of
                 Nature
                 cannot
                 be
                 dispensed
                 with
                 by
                 any
                 humane
                 power
                 .
              
               
                 THe
                 reason
                 is
                 ,
                 
                 1.
                 
                 Because
                 Nature
                 and
                 her
                 laws
                 have
                 both
                 the
                 same
                 Author
                 ,
                 and
                 are
                 relative
                 to
                 each
                 other
                 ;
                 and
                 these
                 as
                 necessary
                 to
                 the
                 support
                 and
                 improvement
                 of
                 humane
                 Nature
                 ,
                 as
                 nourishment
                 to
                 the
                 support
                 of
                 humane
                 bodies
                 :
                 and
                 as
                 no
                 man
                 can
                 create
                 new
                 appetites
                 ,
                 or
                 make
                 hay
                 or
                 stones
                 to
                 be
                 our
                 nourishment
                 ;
                 so
                 neither
                 can
                 he
                 make
                 that
                 our
                 Nature
                 should
                 be
                 maintain'd
                 in
                 its
                 well-being
                 without
                 these
                 laws
                 .
                 2.
                 
                 The
                 laws
                 of
                 Nature
                 being
                 bound
                 upon
                 us
                 by
                 the
                 law
                 of
                 God
                 ,
                 cannot
                 be
                 dispensed
                 withall
                 ,
                 unless
                 by
                 a
                 power
                 equal
                 or
                 the
                 same
                 ,
                 or
                 superior
                 to
                 that
                 which
                 made
                 the
                 Sanction
                 :
                 but
                 that
                 cannot
                 be
                 at
                 all
                 ;
                 therefore
                 neither
                 can
                 they
                 be
                 dispensed
                 with
                 at
                 all
                 ,
                 unless
                 it
                 be
                 by
                 God
                 himself
                 .
                 3.
                 
                 Natural
                 laws
                 are
                 all
                 the
                 dictates
                 of
                 Natural
                 reason
                 ;
                 and
                 he
                 that
                 dispenses
                 with
                 the
                 law
                 ,
                 must
                 have
                 power
                 to
                 alter
                 the
                 reason
                 :
                 which
                 because
                 it
                 can
                 never
                 be
                 done
                 but
                 by
                 superinducing
                 something
                 upon
                 Nature
                 greater
                 then
                 her
                 own
                 natural
                 need
                 ,
                 and
                 none
                 can
                 doe
                 this
                 but
                 God
                 ,
                 therefore
                 none
                 but
                 he
                 can
                 dispense
                 .
              
               
                 But
                 because
                 wise
                 men
                 have
                 publikely
                 said
                 it
                 ,
                 
                 
                 
                   Per
                   jus
                   Gentium
                   &
                   Civile
                   aliquid
                   detrahitur
                   de
                   jure
                   Naturali
                   ,
                
                 By
                 the
                 law
                 of
                 Nations
                 and
                 the
                 Civil
                 laws
                 something
                 may
                 be
                 diminished
                 from
                 the
                 law
                 of
                 Nature
                 ;
                 it
                 is
                 to
                 be
                 considered
                 what
                 truth
                 they
                 could
                 signifie
                 by
                 those
                 words
                 :
                 for
                 unless
                 by
                 some
                 instances
                 of
                 case
                 they
                 had
                 seen
                 it
                 lawfull
                 ,
                 it
                 is
                 not
                 to
                 be
                 suppos'd
                 it
                 could
                 have
                 been
                 by
                 so
                 wise
                 persons
                 made
                 sacred
                 .
                 But
                 the
                 following
                 measures
                 are
                 its
                 limit
                 .
              
               
                 1.
                 
                 
                   Whatsoever
                   is
                   forbidden
                
                 by
                 the
                 Natural
                 law
                 cannot
                 be
                 permitted
                 by
                 the
                 Civil
                 ;
                 
                 because
                 where
                 the
                 highest
                 power
                 hath
                 interpos'd
                 ,
                 there
                 the
                 inferior
                 
                 and
                 subordinate
                 hath
                 no
                 authority
                 :
                 for
                 all
                 it
                 hath
                 being
                 from
                 the
                 Superior
                 ,
                 it
                 cannot
                 be
                 suppos'd
                 it
                 can
                 prejudice
                 that
                 from
                 whence
                 it
                 hath
                 all
                 its
                 being
                 ;
                 for
                 if
                 it
                 could
                 be
                 otherwise
                 ,
                 then
                 either
                 the
                 inferior
                 must
                 be
                 above
                 the
                 supreme
                 ,
                 or
                 the
                 supreme
                 must
                 submit
                 it self
                 to
                 what
                 is
                 under
                 it
                 .
              
               
                 2.
                 
                 
                   Whatsoever
                   is
                   commanded
                
                 by
                 the
                 law
                 of
                 Nature
                 cannot
                 be
                 forbidden
                 by
                 the
                 Civil
                 law
                 ;
                 
                 for
                 God
                 who
                 is
                 here
                 the
                 Law-giver
                 is
                 to
                 be
                 heard
                 ;
                 and
                 he
                 sets
                 up
                 no
                 authority
                 against
                 himself
                 ,
                 nor
                 gives
                 any
                 man
                 leave
                 to
                 disobey
                 him
                 .
                 These
                 relie
                 upon
                 the
                 same
                 reasons
                 ,
                 and
                 are
                 describ'd
                 above
                 .
              
               
                 3.
                 
                 
                   That
                   which
                   the
                   law
                   of
                   Nature
                   hath
                   permitted
                   ,
                
                 
                 and
                 no
                 more
                 ,
                 may
                 be
                 made
                 up
                 into
                 a
                 civil
                 law
                 ,
                 or
                 it
                 may
                 be
                 forbidden
                 ,
                 according
                 to
                 that
                 rule
                 in
                 the
                 law
                 ,
                 
                   Quod
                   licitum
                   est
                   ex
                   superveniente
                   causa
                   mutatur
                   ,
                
                 That
                 which
                 is
                 onely
                 lawful
                 by
                 a
                 supervening
                 cause
                 may
                 be
                 chang'd
                 .
                 For
                 rights
                 are
                 before
                 laws
                 in
                 time
                 and
                 Nature
                 ;
                 and
                 are
                 onely
                 such
                 licences
                 as
                 are
                 left
                 when
                 there
                 are
                 no
                 laws
                 .
                 Commands
                 and
                 prohibitions
                 of
                 Nature
                 not
                 being
                 the
                 matter
                 of
                 Civil
                 laws
                 ,
                 unless
                 it
                 be
                 by
                 way
                 of
                 corroboration
                 ;
                 there
                 can
                 no
                 laws
                 be
                 made
                 in
                 a
                 Natural
                 matter
                 unless
                 there
                 be
                 restraints
                 or
                 continued
                 permissions
                 of
                 their
                 first
                 rights
                 .
                 For
                 that
                 which
                 in
                 morality
                 we
                 call
                 indifferent
                 ,
                 in
                 Nature
                 we
                 call
                 
                   a
                   right
                
                 :
                 that
                 is
                 ,
                 something
                 that
                 is
                 permitted
                 me
                 to
                 doe
                 or
                 to
                 use
                 as
                 I
                 see
                 cause
                 for
                 ,
                 is
                 a
                 thing
                 upon
                 which
                 no
                 restraint
                 is
                 made
                 ;
                 that
                 is
                 ,
                 there
                 is
                 no
                 law
                 concerning
                 it
                 :
                 but
                 therefore
                 the
                 Civil
                 law
                 may
                 restrain
                 it
                 ,
                 because
                 the
                 liberty
                 and
                 its
                 use
                 may
                 doe
                 mischief
                 ,
                 and
                 there
                 is
                 no
                 law
                 hinders
                 it
                 to
                 be
                 dispos'd
                 by
                 men
                 .
                 For
                 if
                 I
                 may
                 by
                 my
                 private
                 power
                 or
                 interest
                 use
                 any
                 of
                 it
                 or
                 deny
                 my self
                 the
                 use
                 of
                 it
                 ,
                 much
                 more
                 may
                 the
                 Civil
                 power
                 doe
                 it
                 .
                 I
                 might
                 not
                 doe
                 it
                 my self
                 ,
                 if
                 any
                 law
                 of
                 God
                 had
                 forbidden
                 me
                 ;
                 but
                 if
                 no
                 law
                 of
                 God
                 hath
                 forbidden
                 ,
                 what
                 can
                 hinder
                 but
                 that
                 the
                 civil
                 power
                 may
                 order
                 it
                 ?
                 Such
                 are
                 
                   Natural
                   liberty
                   ,
                   community
                   ,
                   powers
                   of
                   revenge
                   ,
                   of
                   taking
                   any
                   thing
                   ,
                   of
                   killing
                   any
                   man
                   that
                   injures
                   me
                   .
                
              
               
                 4.
                 
                 
                   That
                   which
                   is
                   confirm'd
                
                 by
                 the
                 law
                 of
                 Nature
                 ,
                 
                 may
                 by
                 the
                 civil
                 power
                 be
                 altered
                 and
                 dispensed
                 with
                 :
                 which
                 happens
                 in
                 two
                 cases
                 .
              
               
                 1.
                 
                 When
                 the
                 obligation
                 supposes
                 a
                 foregoing
                 act
                 of
                 the
                 will
                 ,
                 and
                 is
                 arbitrary
                 in
                 one
                 of
                 the
                 terms
                 of
                 relation
                 .
                 Titius
                 owes
                 1000
                 l.
                 to
                 Caius
                 ;
                 and
                 by
                 the
                 essential
                 or
                 Natural
                 laws
                 of
                 justice
                 is
                 bound
                 to
                 pay
                 him
                 :
                 but
                 because
                 this
                 supposes
                 a
                 private
                 right
                 in
                 Caius
                 ,
                 upon
                 whom
                 there
                 is
                 no
                 restraint
                 but
                 he
                 may
                 use
                 it
                 ,
                 or
                 let
                 it
                 alone
                 ;
                 therefore
                 Caius
                 being
                 at
                 his
                 liberty
                 may
                 refuse
                 to
                 use
                 his
                 power
                 of
                 demanding
                 the
                 money
                 of
                 Titius
                 ,
                 and
                 forgive
                 it
                 him
                 ;
                 and
                 if
                 he
                 doe
                 ,
                 Titius
                 ,
                 although
                 bound
                 by
                 the
                 Natural
                 law
                 to
                 pay
                 him
                 ,
                 is
                 by
                 the
                 private
                 power
                 of
                 Caius
                 dispensed
                 with
                 .
                 Because
                 in
                 obligations
                 as
                 in
                 arguments
                 ,
                 if
                 there
                 be
                 one
                 leg
                 that
                 can
                 fail
                 ,
                 the
                 conclusion
                 is
                 infirm
                 .
                 If
                 one
                 part
                 can
                 be
                 loosed
                 ,
                 the
                 continuity
                 of
                 the
                 whole
                 is
                 dissolved
                 .
              
               
                 2.
                 
                 The
                 other
                 case
                 is
                 like
                 this
                 ,
                 When
                 the
                 obligation
                 is
                 upon
                 a
                 condition
                 ,
                 if
                 the
                 condition
                 of
                 it self
                 fails
                 or
                 be
                 annulled
                 by
                 any
                 just
                 power
                 or
                 interest
                 ,
                 the
                 obligation
                 which
                 was
                 introduc'd
                 by
                 the
                 law
                 of
                 Nature
                 can
                 be
                 rescinded
                 or
                 dispensed
                 with
                 :
                 for
                 Nature
                 binds
                 and
                 loses
                 according
                 to
                 the
                 capacity
                 of
                 the
                 things
                 .
                 It
                 passes
                 a
                 temporal
                 band
                 upon
                 temporal
                 reasons
                 &
                 necessities
                 ,
                 &
                 an
                 Eternal
                 band
                 upon
                 that
                 whose
                 reason
                 can
                 never
                 fail
                 ,
                 and
                 where
                 the
                 necessity
                 is
                 indeterminable
                 .
                 And
                 if
                 a
                 Natural
                 law
                 could
                 bind
                 longer
                 then
                 that
                 reason
                 lasts
                 for
                 which
                 it
                 did
                 bind
                 ,
                 then
                 a
                 Natural
                 law
                 could
                 be
                 unreasonable
                 ,
                 which
                 is
                 a
                 contradiction
                 .
                 But
                 then
                 if
                 the
                 law
                 does
                 not
                 bind
                 in
                 this
                 case
                 beyond
                 the
                 condition
                 ,
                 then
                 it
                 is
                 but
                 improperly
                 to
                 be
                 called
                 a
                 dispensation
                 when
                 it
                 is
                 relaxed
                 :
                 
                 but
                 it
                 is
                 usual
                 to
                 call
                 it
                 so
                 ,
                 and
                 it
                 is
                 well
                 enough
                 ;
                 for
                 it
                 means
                 this
                 great
                 direction
                 to
                 Conscience
                 ,
                 that
                 though
                 the
                 law
                 of
                 God
                 be
                 eternal
                 ,
                 yet
                 it
                 's
                 obligation
                 may
                 cease
                 in
                 the
                 foregoing
                 cases
                 :
                 For
                 even
                 Judges
                 are
                 said
                 to
                 dispense
                 by
                 interpreting
                 the
                 law
                 ,
                 and
                 applying
                 that
                 interpretation
                 to
                 particulars
                 .
              
               
                 5.
                 
                 
                   The
                   civil
                   law
                   can
                   extrinsecally
                   change
                   the
                   Natural
                   law
                   .
                
                 
                 For
                 things
                 may
                 be
                 alter'd
                 or
                 cease
                 by
                 an
                 intrinsick
                 or
                 by
                 an
                 extrinsick
                 cause
                 .
                 A
                 Father
                 ceases
                 to
                 be
                 a
                 Father
                 when
                 he
                 dies
                 ,
                 &
                 he
                 ceases
                 to
                 be
                 a
                 Father
                 if
                 all
                 his
                 children
                 die
                 :
                 this
                 alteration
                 is
                 by
                 an
                 extrinsecal
                 cause
                 ;
                 but
                 to
                 all
                 effects
                 and
                 purposes
                 it
                 is
                 the
                 same
                 as
                 to
                 the
                 present
                 case
                 .
                 Now
                 although
                 Nature
                 cannot
                 die
                 ,
                 as
                 Species
                 doe
                 not
                 perish
                 ;
                 yet
                 Nature
                 may
                 change
                 ,
                 as
                 individuals
                 may
                 die
                 :
                 that
                 is
                 ,
                 if
                 the
                 matter
                 of
                 the
                 law
                 be
                 subtracted
                 ,
                 or
                 so
                 changed
                 that
                 it
                 is
                 to
                 be
                 governed
                 with
                 another
                 portion
                 of
                 reason
                 ,
                 then
                 the
                 law
                 also
                 must
                 cease
                 as
                 to
                 that
                 particular
                 .
                 For
                 as
                 in
                 the
                 body
                 of
                 Man
                 there
                 is
                 great
                 variety
                 of
                 accidents
                 &
                 mutability
                 of
                 matter
                 ,
                 but
                 all
                 that
                 variety
                 is
                 governed
                 by
                 the
                 various
                 flexures
                 of
                 the
                 same
                 reason
                 ,
                 which
                 remains
                 unchanged
                 in
                 all
                 the
                 complications
                 and
                 twistings
                 about
                 the
                 accidents
                 ,
                 &
                 is
                 the
                 same
                 though
                 working
                 otherwise
                 :
                 so
                 it
                 is
                 in
                 the
                 laws
                 of
                 Nature
                 ,
                 whose
                 reason
                 and
                 obligation
                 remains
                 unchanged
                 ,
                 even
                 when
                 it
                 is
                 made
                 to
                 comply
                 with
                 changing
                 instances
                 ;
                 but
                 then
                 it
                 cannot
                 but
                 be
                 said
                 to
                 change
                 ,
                 ever
                 as
                 Eternity
                 it self
                 hath
                 successive
                 parts
                 by
                 its
                 coexistence
                 with
                 variety
                 of
                 times
                 .
                 Trebonianus
                 swears
                 to
                 pay
                 homage
                 and
                 acknowledgment
                 for
                 his
                 Villa
                 of
                 Ramola
                 ,
                 and
                 the
                 Royalties
                 of
                 Panizza
                 ,
                 to
                 his
                 Landlord
                 Calander
                 and
                 to
                 his
                 Heirs
                 for
                 ever
                 :
                 by
                 the
                 laws
                 of
                 Nature
                 he
                 is
                 now
                 oblig'd
                 ;
                 but
                 if
                 Calander
                 and
                 his
                 heirs
                 be
                 dead
                 ,
                 or
                 the
                 land
                 and
                 possessions
                 be
                 alien'd
                 ,
                 or
                 swallowed
                 up
                 by
                 an
                 Earthquake
                 ,
                 or
                 drown'd
                 in
                 the
                 sea
                 ,
                 the
                 law
                 of
                 Nature
                 cannot
                 bind
                 him
                 to
                 that
                 which
                 is
                 not
                 ,
                 the
                 matter
                 of
                 the
                 obligation
                 is
                 subtracted
                 ,
                 and
                 therefore
                 he
                 is
                 disoblig'd
                 .
              
               
                 The
                 summe
                 is
                 this
                 :
                 
                 When
                 Natural
                 and
                 prime
                 laws
                 are
                 in
                 prime
                 &
                 Natural
                 instances
                 whose
                 matter
                 is
                 unchangeable
                 ,
                 there
                 the
                 law
                 of
                 Nature
                 cannot
                 be
                 prejudic'd
                 by
                 any
                 but
                 by
                 the
                 Lord
                 of
                 Nature
                 :
                 and
                 the
                 reason
                 of
                 this
                 is
                 no
                 other
                 but
                 the
                 necessity
                 and
                 constitution
                 of
                 Nature
                 .
                 God
                 hath
                 made
                 it
                 so
                 ,
                 and
                 it
                 is
                 so
                 to
                 be
                 served
                 ,
                 so
                 to
                 be
                 provided
                 for
                 ;
                 and
                 the
                 law
                 is
                 a
                 portion
                 of
                 the
                 eternal
                 law
                 ,
                 an
                 image
                 of
                 the
                 Divine
                 wisdome
                 ,
                 as
                 the
                 soul
                 is
                 the
                 image
                 of
                 the
                 Divine
                 Nature
                 .
                 But
                 when
                 the
                 Natural
                 laws
                 are
                 in
                 a
                 matter
                 that
                 can
                 be
                 prejudic'd
                 ,
                 and
                 doe
                 presuppose
                 
                   contract
                   ,
                   cession
                   ,
                   condition
                   ,
                   particular
                   states
                   ,
                
                 or
                 
                   any
                   act
                   of
                   will
                
                 ,
                 whose
                 cause
                 is
                 not
                 perpetual
                 ,
                 the
                 law
                 binds
                 by
                 the
                 condition
                 of
                 the
                 matter
                 ;
                 and
                 the
                 eternal
                 law
                 goes
                 from
                 its
                 own
                 matter
                 as
                 the
                 immortal
                 soul
                 does
                 from
                 the
                 body
                 .
                 Thus
                 we
                 say
                 that
                 
                   Gods
                   gifts
                   are
                   without
                   repentance
                
                 ,
                 and
                 his
                 love
                 never
                 fails
                 ,
                 &
                 his
                 promises
                 are
                 for
                 ever
                 ;
                 and
                 yet
                 God
                 does
                 take
                 away
                 his
                 gifts
                 ,
                 &
                 does
                 repent
                 of
                 his
                 loving
                 kindnesses
                 ,
                 &
                 takes
                 away
                 his
                 love
                 ,
                 and
                 will
                 not
                 give
                 what
                 he
                 had
                 promised
                 :
                 but
                 it
                 is
                 not
                 because
                 he
                 changes
                 in
                 himself
                 ,
                 but
                 the
                 correlative
                 of
                 his
                 actions
                 and
                 promises
                 are
                 changed
                 .
              
               
                 So
                 that
                 now
                 upon
                 this
                 account
                 the
                 whole
                 question
                 and
                 practice
                 about
                 the
                 Popes
                 power
                 in
                 dispensing
                 in
                 the
                 Natural
                 law
                 will
                 appear
                 to
                 be
                 a
                 horrible
                 folly
                 without
                 any
                 pretence
                 of
                 reason
                 ;
                 
                 and
                 the
                 thing
                 by
                 its
                 chiefest
                 Patrons
                 seems
                 not
                 at
                 all
                 to
                 be
                 understood
                 .
                 For
                 since
                 the
                 rules
                 of
                 Nature
                 are
                 unalterable
                 and
                 Eternal
                 ,
                 the
                 laws
                 being
                 fram'd
                 upon
                 those
                 rules
                 complicated
                 with
                 matter
                 ,
                 and
                 persons
                 ,
                 and
                 events
                 ,
                 is
                 also
                 eternal
                 ,
                 excepting
                 onely
                 where
                 the
                 matter
                 is
                 or
                 can
                 be
                 changed
                 .
                 Now
                 if
                 the
                 matter
                 be
                 in
                 prime
                 instances
                 ,
                 as
                 the
                 conjunction
                 of
                 Sexes
                 ,
                 relation
                 of
                 Parents
                 and
                 children
                 ,
                 &c.
                 the
                 law
                 is
                 
                 the
                 same
                 for
                 ever
                 ;
                 onely
                 this
                 ,
                 if
                 the
                 matter
                 by
                 a
                 miracle
                 or
                 extraordinary
                 act
                 of
                 God
                 be
                 changed
                 ,
                 by
                 the
                 same
                 power
                 the
                 law
                 is
                 to
                 be
                 changed
                 :
                 but
                 as
                 we
                 say
                 rivers
                 and
                 seas
                 run
                 for
                 ever
                 ,
                 and
                 yet
                 Jordan
                 was
                 open'd
                 ,
                 and
                 so
                 was
                 the
                 Red
                 sea
                 ,
                 and
                 the
                 perpetual
                 course
                 of
                 the
                 Sun
                 and
                 Moon
                 was
                 once
                 stop'd
                 ,
                 but
                 it
                 reverted
                 when
                 the
                 extraordinary
                 case
                 was
                 past
                 ;
                 so
                 it
                 is
                 in
                 the
                 law
                 of
                 Nature
                 ,
                 which
                 in
                 the
                 prime
                 instances
                 and
                 Natural
                 matter
                 is
                 as
                 unalterable
                 as
                 the
                 course
                 of
                 the
                 Sun
                 and
                 Seas
                 .
              
               
                 But
                 2.
                 
                 Sometimes
                 the
                 matter
                 changes
                 alone
                 ,
                 or
                 is
                 chang'd
                 to
                 our
                 hand
                 ,
                 as
                 
                   in
                   conditional
                   contracts
                
                 ;
                 and
                 in
                 this
                 case
                 the
                 law
                 ceases
                 ,
                 and
                 the
                 obligation
                 goes
                 off
                 as
                 to
                 that
                 particular
                 .
              
               
                 But
                 3.
                 
                 Sometimes
                 the
                 matter
                 is
                 changeable
                 by
                 the
                 will
                 of
                 the
                 interested
                 persons
                 ,
                 and
                 by
                 none
                 else
                 but
                 themselves
                 ,
                 and
                 they
                 who
                 have
                 over
                 them
                 the
                 power
                 which
                 themselves
                 have
                 ;
                 such
                 as
                 God
                 ,
                 and
                 under
                 him
                 ,
                 the
                 supreme
                 humane
                 power
                 ,
                 their
                 own
                 princes
                 .
                 Now
                 to
                 apply
                 this
                 to
                 the
                 Question
                 of
                 the
                 Popes
                 power
                 in
                 giving
                 dispensations
                 ,
                 I
                 consider
                 that
              
               
                 1.
                 
                 To
                 establish
                 his
                 power
                 upon
                 any
                 words
                 of
                 Scripture
                 ,
                 is
                 to
                 pretend
                 that
                 his
                 power
                 of
                 dispensing
                 is
                 an
                 act
                 of
                 jurisdiction
                 and
                 direct
                 authority
                 ,
                 that
                 is
                 ,
                 that
                 he
                 hath
                 commission
                 to
                 doe
                 it
                 with
                 or
                 without
                 reason
                 or
                 cause
                 founded
                 in
                 the
                 thing
                 it self
                 ,
                 but
                 onely
                 because
                 he
                 will
                 ;
                 &
                 he
                 that
                 does
                 so
                 ,
                 saies
                 he
                 can
                 doe
                 more
                 then
                 (
                 as
                 many
                 of
                 the
                 most
                 learned
                 Romane
                 Doctors
                 say
                 )
                 God
                 can
                 doe
                 :
                 for
                 he
                 dispenses
                 in
                 the
                 law
                 of
                 Nature
                 in
                 no
                 case
                 but
                 when
                 he
                 changes
                 the
                 matter
                 ,
                 in
                 the
                 prime
                 or
                 second
                 instances
                 of
                 Nature
                 respectively
                 ,
                 which
                 when
                 the
                 Pope
                 can
                 doe
                 he
                 also
                 may
                 pretend
                 to
                 a
                 commission
                 of
                 being
                 Lord
                 of
                 Nature
                 :
                 
                   But
                   it
                   is
                   certain
                   that
                   for
                   this
                   there
                   are
                   no
                   words
                   of
                   Scripture
                   .
                
                 But
                 2ly
                 ,
                 If
                 this
                 power
                 of
                 dispensing
                 be
                 such
                 as
                 supposes
                 the
                 matter
                 already
                 changed
                 ,
                 that
                 is
                 ,
                 that
                 there
                 is
                 a
                 just
                 cause
                 ,
                 which
                 is
                 of
                 it self
                 sufficient
                 ,
                 but
                 is
                 not
                 so
                 to
                 him
                 who
                 is
                 concern'd
                 ,
                 till
                 it
                 be
                 competently
                 declared
                 ,
                 then
                 all
                 the
                 dispute
                 will
                 be
                 reduc'd
                 to
                 this
                 ,
                 whether
                 he
                 be
                 the
                 most
                 probable
                 Doctor
                 :
                 for
                 to
                 expound
                 when
                 a
                 Natural
                 obligation
                 ceases
                 ,
                 is
                 not
                 an
                 act
                 of
                 power
                 but
                 of
                 wisdome
                 ;
                 &
                 that
                 the
                 Pope
                 is
                 the
                 wisest
                 man
                 ,
                 or
                 the
                 onely
                 wise
                 man
                 ,
                 it
                 is
                 also
                 certain
                 that
                 
                   there
                   are
                   no
                   words
                   of
                   Scripture
                
                 to
                 affirm
                 it
                 .
                 But
                 besides
                 this
                 in
                 cases
                 of
                 this
                 nature
                 ,
                 there
                 needs
                 no
                 dispensation
                 ,
                 for
                 the
                 law
                 ceases
                 of
                 its
                 self
                 ;
                 as
                 in
                 contracts
                 made
                 upon
                 condition
                 ,
                 when
                 the
                 condition
                 is
                 not
                 performed
                 .
                 In
                 humane
                 laws
                 where
                 the
                 subject
                 is
                 bound
                 more
                 by
                 the
                 authority
                 then
                 the
                 matter
                 of
                 laws
                 ,
                 the
                 law
                 may
                 still
                 be
                 obligatory
                 after
                 the
                 ceasing
                 of
                 the
                 reason
                 or
                 matter
                 of
                 the
                 law
                 ;
                 and
                 so
                 there
                 may
                 be
                 need
                 of
                 dispensation
                 :
                 but
                 we
                 speak
                 here
                 of
                 laws
                 bound
                 on
                 us
                 by
                 God
                 and
                 Nature
                 ,
                 in
                 which
                 the
                 very
                 ceasing
                 of
                 the
                 matter
                 of
                 it self
                 dispenses
                 with
                 the
                 law
                 .
                 But
                 3ly
                 ,
                 If
                 it
                 be
                 yet
                 more
                 then
                 this
                 ,
                 and
                 that
                 in
                 a
                 changeable
                 matter
                 ,
                 I
                 mean
                 in
                 things
                 that
                 are
                 not
                 prime
                 instances
                 of
                 Nature
                 and
                 of
                 lasting
                 necessity
                 ,
                 but
                 in
                 humane
                 contracts
                 ,
                 promises
                 ,
                 laws
                 and
                 vows
                 ,
                 which
                 depend
                 upon
                 the
                 pleasure
                 and
                 choice
                 of
                 men
                 ,
                 but
                 yet
                 are
                 corroborated
                 by
                 the
                 law
                 of
                 Nature
                 ,
                 he
                 pretends
                 to
                 a
                 power
                 of
                 altering
                 the
                 case
                 so
                 to
                 make
                 way
                 for
                 dispensation
                 ;
                 then
                 the
                 pretence
                 reaches
                 to
                 this
                 ,
                 that
                 the
                 Pope
                 must
                 be
                 Lord
                 of
                 actions
                 and
                 fortunes
                 ,
                 and
                 
                   the
                   wills
                   of
                   others
                
                 and
                 
                   the
                   contracts
                   of
                   men
                
                 ;
                 that
                 is
                 ,
                 
                   in
                   effect
                
                 ,
                 that
                 no
                 contract
                 shall
                 be
                 valid
                 unless
                 he
                 please
                 ;
                 and
                 no
                 man
                 shall
                 chuse
                 for
                 himself
                 ,
                 or
                 if
                 he
                 does
                 he
                 needs
                 not
                 stand
                 to
                 it
                 ;
                 and
                 no
                 man
                 can
                 have
                 a
                 right
                 transfer'd
                 to
                 him
                 by
                 a
                 contract
                 ,
                 but
                 it
                 can
                 be
                 rescinded
                 against
                 the
                 will
                 of
                 the
                 interested
                 person
                 :
                 and
                 if
                 he
                 can
                 have
                 any
                 such
                 power
                 to
                 doe
                 thus
                 much
                 mischief
                 ,
                 then
                 justice
                 will
                 be
                 the
                 most
                 contingent
                 thing
                 in
                 the
                 world
                 ;
                 and
                 the
                 question
                 will
                 not
                 be
                 a
                 question
                 of
                 Theology
                 ,
                 but
                 of
                 Empire
                 ,
                 &
                 temporal
                 regard
                 :
                 
                   and
                   therefore
                   for
                   this
                   no
                   words
                   of
                   Scripture
                   can
                   be
                   pretended
                   ,
                
                 because
                 no
                 words
                 of
                 Scripture
                 of
                 the
                 New
                 Testament
                 ever
                 did
                 
                 transfer
                 an
                 Empire
                 ,
                 or
                 temporal
                 power
                 
                   to
                   a
                   spiritual
                   person
                
                 for
                 a
                 spiritual
                 reason
                 :
                 so
                 that
                 this
                 will
                 be
                 a
                 question
                 of
                 war
                 ,
                 not
                 of
                 peace
                 and
                 religion
                 .
                 To
                 which
                 I
                 adde
                 this
                 by
                 way
                 of
                 provision
                 ;
                 That
                 although
                 supreme
                 Princes
                 have
                 in
                 some
                 cases
                 power
                 to
                 rescind
                 contracts
                 of
                 their
                 subjects
                 and
                 Parents
                 of
                 their
                 children
                 ;
                 yet
                 this
                 is
                 onely
                 in
                 their
                 own
                 circuits
                 ,
                 done
                 by
                 mutual
                 consent
                 ,
                 in
                 case
                 of
                 publick
                 necessity
                 or
                 utility
                 ,
                 of
                 which
                 by
                 reason
                 and
                 the
                 laws
                 they
                 are
                 made
                 competent
                 Judges
                 :
                 which
                 the
                 Pope
                 also
                 may
                 have
                 in
                 his
                 temporal
                 dominions
                 as
                 well
                 as
                 any
                 other
                 Prince
                 :
                 but
                 this
                 is
                 not
                 dispensation
                 but
                 the
                 annulling
                 of
                 contracts
                 or
                 promises
                 ;
                 it
                 makes
                 them
                 not
                 to
                 be
                 at
                 all
                 ,
                 not
                 to
                 cease
                 after
                 they
                 have
                 a
                 being
                 ,
                 which
                 is
                 the
                 Nature
                 of
                 dispensation
                 ,
                 of
                 which
                 we
                 now
                 inquire
                 .
                 But
                 the
                 matter
                 of
                 this
                 question
                 and
                 the
                 particular
                 instance
                 as
                 it
                 relates
                 to
                 the
                 Bishop
                 of
                 Rome
                 is
                 of
                 another
                 consideration
                 .
              
               
                 6.
                 
                 
                   The
                   civil
                   law
                   can
                   adde
                   to
                   the
                   law
                   of
                   Nature
                
                 ;
                 
                 not
                 onely
                 new
                 obligations
                 by
                 affixing
                 temporal
                 penalties
                 ;
                 but
                 by
                 requiring
                 new
                 circumstances
                 to
                 corroborate
                 and
                 consummate
                 an
                 action
                 :
                 not
                 that
                 the
                 civil
                 law
                 of
                 a
                 Prince
                 or
                 Republick
                 can
                 annull
                 any
                 thing
                 which
                 nature
                 hath
                 confirm'd
                 ,
                 but
                 it
                 can
                 hinder
                 it
                 from
                 passing
                 into
                 a
                 civil
                 and
                 publike
                 warranty
                 .
                 Thus
                 a
                 clandestine
                 contract
                 is
                 valid
                 by
                 the
                 law
                 of
                 Nature
                 ;
                 and
                 in
                 the
                 Court
                 of
                 Conscience
                 there
                 are
                 witnesses
                 and
                 Judges
                 and
                 executioners
                 and
                 laws
                 and
                 penalties
                 to
                 exact
                 the
                 performance
                 of
                 it
                 :
                 But
                 when
                 the
                 civil
                 or
                 Ecclesiastick
                 law
                 hath
                 commanded
                 that
                 in
                 all
                 contracts
                 of
                 marriage
                 there
                 should
                 be
                 witnesses
                 ,
                 it
                 must
                 mean
                 ,
                 that
                 the
                 contract
                 shall
                 not
                 be
                 acknowledged
                 for
                 legitimate
                 unless
                 there
                 be
                 ;
                 and
                 therefore
                 that
                 the
                 contract
                 must
                 be
                 solemnly
                 publish'd
                 before
                 it
                 be
                 
                   civilly
                   firme
                
                 .
                 No
                 civil
                 power
                 can
                 so
                 enjoyne
                 witnesses
                 as
                 that
                 if
                 the
                 contract
                 be
                 made
                 without
                 witnesses
                 it
                 shall
                 not
                 be
                 obligatory
                 in
                 Conscience
                 .
                 For
                 this
                 obligation
                 is
                 before
                 the
                 civil
                 law
                 ,
                 and
                 is
                 bound
                 by
                 that
                 power
                 by
                 which
                 the
                 civil
                 power
                 hath
                 a
                 being
                 .
                 But
                 the
                 civil
                 power
                 which
                 cannot
                 annull
                 the
                 act
                 of
                 Nature
                 and
                 Conscience
                 ,
                 can
                 superinduce
                 something
                 upon
                 it
                 .
                 It
                 cannot
                 make
                 the
                 contractors
                 to
                 goe
                 back
                 from
                 what
                 they
                 have
                 done
                 ,
                 but
                 to
                 proceed
                 to
                 something
                 more
                 ,
                 that
                 what
                 was
                 firme
                 in
                 the
                 inward
                 may
                 be
                 confirm'd
                 in
                 the
                 outward
                 Court.
                 By
                 our
                 laws
                 the
                 clandestine
                 contract
                 is
                 civilly
                 null
                 before
                 publication
                 ;
                 but
                 in
                 our
                 religion
                 we
                 beleeve
                 it
                 obligatory
                 
                   in
                   Conscience
                
                 ,
                 and
                 ●hat
                 it
                 must
                 come
                 into
                 publication
                 .
                 But
                 by
                 the
                 laws
                 of
                 Rome
                 the
                 whole
                 contract
                 is
                 nullified
                 ,
                 and
                 the
                 persons
                 disoblig'd
                 ,
                 and
                 the
                 marriage
                 after
                 consummation
                 i●
                 dissolv'd
                 .
                 This
                 is
                 against
                 the
                 law
                 of
                 Nature
                 ,
                 but
                 the
                 other
                 is
                 a
                 provision
                 for
                 it
                 by
                 additional
                 security
                 ,
                 that
                 is
                 ,
                 a
                 taking
                 care
                 that
                 the
                 contracts
                 of
                 Nature
                 may
                 not
                 be
                 denied
                 .
                 
                   For
                   the
                   confirmation
                   of
                   a
                   Natural
                   contract
                   nothing
                   is
                   necessary
                   but
                   a
                   Natural
                   capacity
                   not
                   hindred
                   by
                   the
                   Lord
                   of
                   Nature
                   .
                
                 Whatsoever
                 therefore
                 is
                 superinduc'd
                 upon
                 Nature
                 cannot
                 disannul
                 that
                 to
                 which
                 all
                 things
                 competently
                 necessary
                 are
                 ingredient
                 ,
                 a
                 condition
                 brought
                 in
                 by
                 a
                 lesse
                 power
                 cannot
                 invalidate
                 that
                 which
                 before
                 that
                 condition
                 was
                 valid
                 :
                 but
                 as
                 civil
                 powers
                 derive
                 their
                 authority
                 from
                 Natural
                 laws
                 and
                 reason
                 ,
                 so
                 to
                 these
                 they
                 must
                 minister
                 ,
                 and
                 they
                 may
                 doe
                 it
                 by
                 
                   addition
                   and
                   superfetation
                
                 ;
                 but
                 they
                 may
                 not
                 violate
                 them
                 by
                 irritation
                 .
              
            
             
               
               
                 RULE
                 11.
                 
                 That
                 the
                 obligation
                 to
                 a
                 Natural
                 law
                 does
                 cease
                 in
                 any
                 particular
                 ,
                 is
                 not
                 to
                 be
                 presum'd
                 by
                 every
                 one
                 ,
                 but
                 is
                 to
                 be
                 declared
                 by
                 the
                 publike
                 voice
                 .
              
               
                 THIS
                 depends
                 upon
                 the
                 foregoing
                 discourses
                 and
                 is
                 Consequent
                 to
                 them
                 .
                 
                 For
                 the
                 severall
                 dispensations
                 in
                 the
                 law
                 of
                 Nature
                 being
                 wrought
                 by
                 the
                 change
                 of
                 their
                 subject
                 matter
                 ,
                 
                   the
                   rule
                
                 can
                 never
                 be
                 chang'd
                 ;
                 because
                 that
                 is
                 eternal
                 and
                 is
                 abstract
                 from
                 matter
                 ;
                 but
                 
                   the
                   law
                
                 may
                 be
                 dispens'd
                 with
                 ,
                 because
                 that
                 is
                 twisted
                 with
                 matter
                 which
                 is
                 not
                 eternal
                 .
                 But
                 then
                 ,
                 because
                 the
                 several
                 matters
                 of
                 laws
                 can
                 be
                 chang'd
                 by
                 several
                 powers
                 respectively
                 ,
                 that
                 power
                 which
                 alters
                 the
                 matter
                 ,
                 and
                 consequently
                 dispenses
                 with
                 the
                 law
                 ,
                 must
                 by
                 some
                 evidence
                 or
                 other
                 make
                 the
                 change
                 apparent
                 .
                 If
                 God
                 by
                 his
                 power
                 alters
                 the
                 case
                 ,
                 and
                 dispenses
                 in
                 the
                 law
                 ,
                 he
                 also
                 is
                 to
                 declare
                 it
                 :
                 because
                 he
                 must
                 doe
                 more
                 ;
                 for
                 he
                 must
                 give
                 expressly
                 a
                 leave
                 to
                 doe
                 proportionable
                 actions
                 :
                 he
                 having
                 bound
                 us
                 to
                 the
                 law
                 of
                 Nature
                 ,
                 leaves
                 us
                 so
                 till
                 he
                 tells
                 us
                 otherwise
                 :
                 and
                 the
                 same
                 also
                 is
                 the
                 case
                 if
                 the
                 matter
                 be
                 chang'd
                 by
                 man
                 :
                 for
                 by
                 the
                 law
                 of
                 Nature
                 we
                 being
                 bound
                 to
                 obey
                 laws
                 and
                 performe
                 contracts
                 ,
                 must
                 remain
                 so
                 bound
                 till
                 he
                 that
                 holds
                 the
                 other
                 end
                 of
                 the
                 string
                 lets
                 it
                 goe
                 or
                 tells
                 us
                 it
                 is
                 untied
                 :
                 because
                 he
                 hath
                 an
                 interest
                 in
                 it
                 ,
                 which
                 must
                 not
                 depend
                 upon
                 the
                 reason
                 of
                 another
                 ;
                 but
                 upon
                 that
                 which
                 is
                 common
                 to
                 both
                 .
                 For
                 although
                 we
                 all
                 agree
                 that
                 
                   every
                   rule
                
                 of
                 Nature
                 is
                 unalterable
                 ,
                 and
                 every
                 law
                 is
                 to
                 be
                 observed
                 ,
                 yet
                 in
                 every
                 thing
                 where
                 a
                 change
                 can
                 be
                 pretended
                 ,
                 every
                 mans
                 reason
                 is
                 equal
                 ;
                 and
                 therefore
                 is
                 not
                 to
                 be
                 made
                 use
                 of
                 in
                 relation
                 to
                 others
                 .
                 For
                 we
                 all
                 agree
                 that
                 theft
                 is
                 evil
                 ;
                 but
                 whether
                 this
                 action
                 or
                 this
                 detention
                 be
                 theft
                 ,
                 mens
                 reasons
                 oftentimes
                 cannot
                 agree
                 :
                 and
                 since
                 every
                 mans
                 reason
                 hath
                 the
                 same
                 power
                 and
                 the
                 same
                 privilege
                 ,
                 no
                 mans
                 single
                 reason
                 can
                 determine
                 ,
                 because
                 there
                 is
                 no
                 reason
                 why
                 yours
                 more
                 then
                 mine
                 .
                 But
                 therefore
                 it
                 is
                 that
                 there
                 must
                 be
                 some
                 common
                 reason
                 to
                 declare
                 the
                 case
                 ,
                 and
                 the
                 man
                 to
                 be
                 at
                 liberty
                 ,
                 and
                 the
                 law
                 to
                 be
                 loose
                 .
              
               
                 This
                 hath
                 no
                 other
                 variety
                 in
                 it
                 ,
                 
                 but
                 this
                 ,
                 that
                 although
                 the
                 publike
                 voice
                 must
                 declare
                 concerning
                 those
                 instances
                 that
                 concerne
                 that
                 matter
                 of
                 laws
                 Natural
                 which
                 is
                 in
                 her
                 keeping
                 ,
                 as
                 God
                 is
                 to
                 doe
                 in
                 those
                 in
                 which
                 onely
                 he
                 hath
                 immediate
                 power
                 ;
                 yet
                 every
                 private
                 man
                 can
                 declare
                 the
                 obligation
                 of
                 a
                 natural
                 law
                 to
                 be
                 lose
                 when
                 he
                 holds
                 one
                 end
                 of
                 the
                 string
                 :
                 If
                 by
                 a
                 Natural
                 law
                 Caius
                 be
                 tied
                 to
                 doe
                 me
                 an
                 act
                 of
                 kindness
                 and
                 Justice
                 ,
                 it
                 is
                 my
                 right
                 ;
                 and
                 as
                 long
                 as
                 I
                 will
                 demand
                 it
                 ,
                 I
                 hold
                 the
                 band
                 of
                 the
                 Natural
                 law
                 in
                 my
                 hand
                 :
                 but
                 if
                 I
                 let
                 it
                 goe
                 ,
                 and
                 will
                 quit
                 my
                 right
                 ,
                 the
                 obligation
                 is
                 off
                 ,
                 because
                 the
                 matter
                 is
                 substracted
                 .
                 The
                 reason
                 of
                 all
                 is
                 the
                 same
                 .
                 No
                 man
                 is
                 a
                 good
                 Judge
                 in
                 his
                 own
                 case
                 where
                 there
                 is
                 the
                 interest
                 of
                 another
                 twisted
                 with
                 it
                 :
                 and
                 it
                 is
                 unequal
                 that
                 my
                 reason
                 should
                 governe
                 my
                 neighbours
                 interest
                 ;
                 or
                 that
                 his
                 should
                 governe
                 mine
                 :
                 this
                 would
                 be
                 an
                 equal
                 mischief
                 ,
                 and
                 therefore
                 something
                 indifferent
                 to
                 both
                 must
                 turne
                 the
                 ballance
                 that
                 there
                 may
                 be
                 equal
                 justice
                 and
                 equal
                 provision
                 .
                 But
                 if
                 a
                 man
                 will
                 quit
                 his
                 right
                 there
                 is
                 no
                 wrong
                 done
                 .
                 He
                 can
                 sufficiently
                 declare
                 his
                 own
                 will
                 and
                 acts
                 of
                 kindness
                 ,
                 and
                 then
                 the
                 law
                 that
                 combines
                 with
                 the
                 matter
                 ,
                 takes
                 the
                 same
                 lot
                 .
              
            
             
               
               
                 RULE
                 12.
                 
                 The
                 exactness
                 of
                 Natural
                 laws
                 is
                 capable
                 of
                 interpretation
                 ,
                 and
                 may
                 be
                 allayed
                 by
                 equity
                 ,
                 and
                 piety
                 ,
                 and
                 necessity
                 .
              
               
                 WHatsoever
                 can
                 be
                 dispensed
                 withall
                 ,
                 
                 is
                 either
                 dispensed
                 with
                 by
                 an
                 absolute
                 power
                 of
                 jurisdiction
                 ,
                 or
                 for
                 some
                 cause
                 in
                 the
                 nature
                 of
                 the
                 thing
                 :
                 and
                 if
                 the
                 laws
                 of
                 Nature
                 can
                 cease
                 to
                 oblige
                 without
                 reason
                 ,
                 but
                 by
                 the
                 will
                 and
                 the
                 command
                 of
                 the
                 Supreme
                 ,
                 of
                 God
                 himself
                 ,
                 much
                 more
                 may
                 the
                 same
                 will
                 and
                 power
                 doe
                 it
                 when
                 there
                 is
                 also
                 a
                 reason
                 :
                 and
                 if
                 there
                 be
                 a
                 reason
                 to
                 take
                 off
                 the
                 obligation
                 wholly
                 in
                 some
                 particulars
                 ,
                 then
                 much
                 rather
                 may
                 there
                 be
                 a
                 cause
                 to
                 take
                 off
                 some
                 part
                 of
                 the
                 exactness
                 upon
                 a
                 proportionable
                 cause
                 ;
                 If
                 it
                 may
                 be
                 
                   dispensed
                   with
                
                 ,
                 it
                 may
                 also
                 be
                 
                   interpreted
                   by
                   equity
                
                 ;
                 for
                 this
                 is
                 less
                 then
                 that
                 in
                 the
                 same
                 kind
                 .
                 Every
                 man
                 is
                 bound
                 to
                 restore
                 his
                 neighbours
                 goods
                 when
                 they
                 are
                 demanded
                 ;
                 but
                 if
                 he
                 calls
                 for
                 his
                 sword
                 to
                 kill
                 a
                 man
                 withall
                 ;
                 there
                 is
                 equity
                 in
                 this
                 case
                 ,
                 and
                 I
                 am
                 not
                 guilty
                 of
                 the
                 breach
                 of
                 the
                 Natural
                 law
                 if
                 I
                 refuse
                 to
                 deliver
                 him
                 the
                 sword
                 when
                 he
                 is
                 so
                 violent
                 and
                 passionate
                 .
                 To
                 pay
                 debts
                 is
                 a
                 Natural
                 law
                 ;
                 but
                 if
                 a
                 rich
                 man
                 calls
                 for
                 a
                 sum
                 of
                 money
                 which
                 is
                 his
                 due
                 ,
                 and
                 I
                 by
                 paying
                 him
                 to
                 day
                 shall
                 be
                 undone
                 ,
                 and
                 he
                 by
                 staying
                 till
                 next
                 week
                 shall
                 not
                 be
                 undone
                 ,
                 I
                 doe
                 not
                 break
                 the
                 law
                 of
                 Nature
                 if
                 I
                 detain
                 the
                 money
                 a
                 little
                 longer
                 and
                 offer
                 him
                 satisfaction
                 for
                 the
                 wrong
                 ,
                 if
                 he
                 have
                 received
                 any
                 .
                 I
                 promised
                 my
                 brother
                 to
                 see
                 him
                 upon
                 the
                 Ides
                 of
                 March
                 ;
                 in
                 my
                 journey
                 to
                 him
                 I
                 broke
                 my
                 leg
                 :
                 now
                 though
                 I
                 by
                 the
                 Natural
                 law
                 am
                 bound
                 to
                 performe
                 promises
                 ;
                 and
                 it
                 is
                 possible
                 that
                 for
                 all
                 my
                 broken
                 leg
                 ,
                 I
                 might
                 get
                 to
                 him
                 by
                 the
                 time
                 ,
                 yet
                 there
                 is
                 equity
                 in
                 it
                 and
                 piety
                 that
                 I
                 forbear
                 to
                 goe
                 with
                 so
                 great
                 an
                 inconvenience
                 .
                 
                   Surgam
                   ad
                   sponsalia
                   quia
                   promisi
                   ,
                   quamvis
                   non
                   concoxerim
                   ,
                   sed
                   non
                   si
                   febricitavero
                   :
                   subest
                   enim
                   tacita
                   exceptio
                   ,
                   si
                   potero
                   ,
                   si
                   debebo
                   :
                
                 said
                 Seneca
                 .
                 There
                 is
                 an
                 equity
                 and
                 a
                 reasonableness
                 in
                 all
                 these
                 things
                 .
                 
                   Effice
                   ut
                   idem
                   status
                   sit
                   cùm
                   exigitur
                   ,
                   qui
                   fuit
                   cùm
                   promitterem
                   ,
                
                 If
                 the
                 case
                 be
                 when
                 I
                 am
                 to
                 performe
                 as
                 it
                 was
                 when
                 I
                 promis'd
                 ,
                 then
                 I
                 am
                 bound
                 
                   pro
                   rata
                   portione
                
                 ;
                 that
                 is
                 ,
              
               
                 1.
                 
                 If
                 it
                 become
                 impossible
                 ,
                 
                 I
                 am
                 wholly
                 disoblig'd
                 .
              
               
                 2.
                 
                 If
                 it
                 become
                 accidentally
                 Unlawful
                 ;
                 
                 I
                 am
                 dispensed
                 with
                 .
              
               
                 3.
                 
                 
                   If
                   it
                   become
                   intolerably
                   inconvenient
                
                 ,
                 
                 
                   I
                   am
                   in
                   equity
                   to
                   be
                   relieved
                   .
                
                 For
                 in
                 these
                 cases
                 it
                 is
                 no
                 breach
                 of
                 promise
                 ,
                 but
                 I
                 am
                 just
                 if
                 I
                 desire
                 to
                 doe
                 it
                 ,
                 and
                 in
                 the
                 degree
                 in
                 which
                 I
                 am
                 disabled
                 ,
                 in
                 the
                 same
                 I
                 am
                 to
                 be
                 pitied
                 .
                 
                   Destituere
                   levitas
                   non
                   erit
                
                 ,
                 
                 
                   si
                   aliquid
                   intervenerit
                   novi
                   .
                   Eadem
                   mihi
                   omnia
                   praesta
                   ,
                   &
                   idem
                   sum
                   .
                
                 It
                 is
                 not
                 levity
                 when
                 I
                 am
                 the
                 same
                 ,
                 but
                 my
                 powers
                 and
                 possibilities
                 are
                 chang'd
                 or
                 lessened
                 .
              
               
                 But
                 this
                 is
                 to
                 be
                 understood
                 and
                 practis'd
                 with
                 these
                 limitations
                 :
              
               
                 1.
                 
                 Not
                 every
                 change
                 of
                 case
                 can
                 excuse
                 or
                 lessen
                 ,
                 
                 or
                 alter
                 the
                 obligation
                 ,
                 but
                 such
                 a
                 change
                 as
                 makes
                 the
                 person
                 pityable
                 ,
                 or
                 the
                 thing
                 more
                 vexatious
                 to
                 the
                 doer
                 ,
                 then
                 it
                 could
                 be
                 of
                 advantage
                 to
                 the
                 other
                 .
              
               
                 2.
                 
                 If
                 the
                 cause
                 does
                 not
                 continue
                 ,
                 
                 the
                 first
                 equity
                 does
                 not
                 disannul
                 the
                 obligation
                 ,
                 but
                 defers
                 it
                 onely
                 ,
                 and
                 it
                 returnes
                 when
                 the
                 cause
                 ceases
                 .
              
               
               
                 3.
                 
                 The
                 obliged
                 person
                 as
                 he
                 is
                 not
                 wholly
                 disoblig'd
                 for
                 the
                 time
                 ,
                 
                 so
                 neither
                 for
                 the
                 thing
                 it self
                 ;
                 for
                 if
                 it
                 be
                 matter
                 of
                 interest
                 ,
                 though
                 without
                 violation
                 of
                 Natures
                 law
                 it
                 may
                 be
                 deferred
                 ,
                 and
                 does
                 not
                 bind
                 the
                 man
                 to
                 a
                 guilt
                 ,
                 yet
                 it
                 does
                 to
                 a
                 new
                 duty
                 ,
                 the
                 duty
                 of
                 giving
                 satisfaction
                 to
                 him
                 who
                 suffered
                 injury
                 :
                 for
                 since
                 in
                 the
                 law
                 of
                 Nature
                 all
                 mens
                 rights
                 are
                 equal
                 ,
                 it
                 is
                 unnatural
                 and
                 unjust
                 that
                 to
                 one
                 there
                 should
                 be
                 remission
                 and
                 ease
                 and
                 to
                 the
                 other
                 a
                 burden
                 .
                 For
                 no
                 man
                 is
                 to
                 be
                 better
                 by
                 the
                 hurt
                 and
                 injury
                 of
                 another
                 .
              
               
                 4.
                 
                 If
                 the
                 cause
                 be
                 less
                 ,
                 
                 or
                 if
                 it
                 be
                 more
                 ,
                 it
                 ought
                 not
                 to
                 be
                 done
                 unless
                 an
                 interpretative
                 leave
                 be
                 justly
                 or
                 reasonably
                 presum'd
                 .
                 In
                 a
                 great
                 matter
                 every
                 man
                 is
                 presum'd
                 so
                 charitable
                 as
                 to
                 be
                 willing
                 to
                 comply
                 with
                 his
                 Brothers
                 need
                 or
                 sad
                 accident
                 .
                 But
                 if
                 it
                 be
                 less
                 ,
                 then
                 the
                 
                   interpretative
                   leave
                
                 must
                 be
                 presum'd
                 upon
                 the
                 stock
                 of
                 friendship
                 or
                 experience
                 ,
                 or
                 something
                 upon
                 which
                 wise
                 men
                 usually
                 relie
                 .
                 Onely
                 in
                 this
                 case
                 ,
                 the
                 presumption
                 ought
                 to
                 be
                 less
                 confident
                 ,
                 and
                 more
                 wary
                 .
              
               
                 This
                 rule
                 is
                 to
                 be
                 understood
                 principally
                 in
                 matters
                 of
                 justice
                 ,
                 
                 and
                 relative
                 entercourses
                 :
                 for
                 in
                 matters
                 of
                 religion
                 and
                 sobriety
                 the
                 case
                 is
                 different
                 :
                 because
                 
                   in
                   Natural
                   religion
                
                 and
                 
                   natural
                   measures
                   of
                   sobriety
                
                 which
                 are
                 founded
                 
                   in
                   prima
                   natura
                
                 in
                 the
                 very
                 constitution
                 of
                 mans
                 soul
                 and
                 body
                 ,
                 in
                 the
                 first
                 laws
                 of
                 God
                 ,
                 and
                 the
                 Original
                 Oeconomy
                 of
                 the
                 body
                 ;
                 the
                 matter
                 is
                 almost
                 as
                 unalterable
                 as
                 the
                 Rule
                 .
              
            
          
           
             
               CHAP.
               II.
               Of
               the
               Law
               of
               Nature
               ,
               or
               of
               all
               Man-kinde
               ,
               As
               it
               is
               commanded
               ,
               digested
               ,
               and
               perfected
               ,
               By
               our
               Supreme
               Lawgiver
               JESVS
               CHRIST
               .
               viz.
               Of
               the
               Christian
               law
               ,
               the
               great
               Rule
               of
               Conscience
               .
            
             
               
                 RULE
                 1.
                 
                 When
                 the
                 law
                 of
                 Jesus
                 Christ
                 was
                 established
                 ,
                 the
                 old
                 Testament
                 ,
                 or
                 the
                 law
                 of
                 Moses
                 did
                 no
                 longer
                 oblige
                 the
                 Conscience
                 .
              
               
                 THE
                 Doctors
                 of
                 the
                 Jews
                 say
                 that
                 at
                 the
                 command
                 of
                 a
                 Prophet
                 ,
                 
                 that
                 is
                 ,
                 of
                 one
                 that
                 works
                 miracles
                 ,
                 it
                 is
                 lawful
                 to
                 break
                 any
                 Commandement
                 ,
                 that
                 onely
                 excepted
                 ,
                 which
                 is
                 concerning
                 the
                 worship
                 of
                 one
                 God.
                 
                 Thus
                 at
                 the
                 command
                 of
                 Joshua
                 the
                 children
                 of
                 Israel
                 brake
                 the
                 precept
                 of
                 the
                 Sabbath
                 at
                 Jericho
                 ,
                 and
                 Samuel
                 and
                 Elias
                 offer'd
                 sacrifice
                 in
                 places
                 otherwise
                 then
                 
                 the
                 law
                 appointed
                 ,
                 
                 and
                 the
                 Priests
                 in
                 the
                 Temple
                 did
                 kill
                 beasts
                 and
                 labour'd
                 upon
                 the
                 Sabbath
                 and
                 yet
                 were
                 blameless
                 :
                 and
                 
                   Circumcisio
                   pellit
                   Sabbatum
                
                 ,
                 was
                 their
                 own
                 Proverbe
                 ,
                 on
                 the
                 Sabbath
                 they
                 circumcis'd
                 their
                 infants
                 ;
                 and
                 the
                 Prophet
                 Jeremie
                 was
                 author
                 to
                 the
                 Jewes
                 
                   in
                   secunda
                   domo
                
                 ,
                 that
                 is
                 ,
                 after
                 they
                 were
                 taken
                 captive
                 that
                 they
                 should
                 change
                 their
                 computation
                 by
                 moneths
                 ,
                 and
                 not
                 begin
                 with
                 Nisan
                 .
              
               
                 For
                 God
                 being
                 the
                 supreme
                 Lawgiver
                 hath
                 power
                 over
                 his
                 own
                 laws
                 ;
                 
                 as
                 being
                 a
                 Creator
                 he
                 hath
                 over
                 his
                 own
                 creation
                 :
                 He
                 that
                 gave
                 being
                 can
                 take
                 it
                 away
                 :
                 and
                 the
                 law
                 may
                 be
                 changed
                 though
                 God
                 cannot
                 .
                 For
                 God
                 is
                 immutable
                 in
                 his
                 attributes
                 ,
                 but
                 his
                 works
                 have
                 variety
                 ,
                 and
                 can
                 change
                 every
                 day
                 ;
                 as
                 light
                 and
                 darkness
                 succeed
                 each
                 other
                 ,
                 and
                 summer
                 and
                 winter
                 ,
                 and
                 health
                 and
                 sickness
                 ,
                 and
                 life
                 and
                 death
                 ,
                 and
                 perfect
                 and
                 imperfect
                 ;
                 and
                 he
                 that
                 commanded
                 all
                 men
                 not
                 to
                 kill
                 ,
                 might
                 give
                 a
                 commandement
                 to
                 Abraham
                 that
                 he
                 should
                 kill
                 his
                 son
                 ,
                 and
                 when
                 he
                 had
                 established
                 the
                 law
                 of
                 Moses
                 ,
                 it
                 was
                 in
                 his
                 power
                 ,
                 without
                 any
                 imputation
                 or
                 shadow
                 of
                 change
                 to
                 give
                 the
                 world
                 a
                 New
                 law
                 ,
                 and
                 a
                 better
                 .
              
               
                 To
                 this
                 purpose
                 our
                 Blessed
                 Lord
                 was
                 indued
                 with
                 power
                 from
                 on
                 high
                 to
                 give
                 a
                 new
                 law
                 ;
                 
                 for
                 he
                 was
                 a
                 great
                 Prophet
                 ,
                 and
                 did
                 many
                 and
                 mighty
                 miracles
                 ,
                 and
                 advanc'd
                 the
                 Spiritual
                 worship
                 of
                 the
                 only
                 true
                 God
                 ;
                 and
                 brought
                 men
                 from
                 childish
                 and
                 imperfect
                 usages
                 ,
                 to
                 the
                 Natural
                 ,
                 Spiritual
                 ,
                 Manly
                 and
                 Perfective
                 manner
                 of
                 worshipping
                 God
                 ;
                 and
                 therefore
                 it
                 was
                 necessary
                 that
                 a
                 change
                 should
                 be
                 made
                 :
                 for
                 in
                 Moses
                 law
                 the
                 rites
                 were
                 troublesome
                 and
                 imperfect
                 ,
                 chargeable
                 and
                 useless
                 ,
                 not
                 able
                 to
                 wash
                 away
                 sins
                 ,
                 nor
                 to
                 perfect
                 the
                 Spirits
                 of
                 the
                 Saints
                 ;
                 it
                 exhibited
                 nothing
                 substantial
                 ,
                 but
                 by
                 shadows
                 pointed
                 at
                 the
                 substance
                 to
                 be
                 revealed
                 afterwards
                 :
                 it
                 was
                 fitted
                 to
                 the
                 weakness
                 of
                 imperfect
                 people
                 ,
                 and
                 in
                 some
                 very
                 great
                 instances
                 was
                 exceeded
                 by
                 the
                 lives
                 and
                 piety
                 of
                 some
                 excellent
                 persons
                 ,
                 as
                 Moses
                 and
                 David
                 ,
                 who
                 by
                 humility
                 ,
                 meekness
                 ,
                 forgiveness
                 and
                 charity
                 did
                 acts
                 of
                 piety
                 beyond
                 the
                 precepts
                 of
                 the
                 law
                 ,
                 and
                 many
                 did
                 not
                 divorce
                 their
                 wives
                 ,
                 and
                 yet
                 by
                 their
                 law
                 ,
                 all
                 were
                 permitted
                 to
                 doe
                 it
                 :
                 for
                 it
                 might
                 be
                 said
                 of
                 Moses
                 as
                 by
                 the
                 lawgiver
                 of
                 whom
                 Origen
                 speaks
                 ,
                 
                 who
                 being
                 asked
                 if
                 he
                 had
                 given
                 to
                 his
                 Citizens
                 the
                 best
                 laws
                 ;
                 he
                 answer'd
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 not
                 absolutely
                 the
                 best
                 ,
                 but
                 the
                 best
                 he
                 could
                 ,
                 considering
                 the
                 incapacity
                 and
                 averseness
                 of
                 his
                 citizens
                 :
                 so
                 did
                 Moses
                 ;
                 he
                 gave
                 a
                 better
                 law
                 then
                 ever
                 was
                 before
                 ,
                 and
                 the
                 best
                 which
                 that
                 people
                 and
                 the
                 state
                 of
                 things
                 could
                 then
                 bear
                 :
                 but
                 it
                 was
                 but
                 for
                 a
                 time
                 ,
                 and
                 the
                 very
                 Nature
                 of
                 the
                 law
                 required
                 a
                 better
                 to
                 succeed
                 it
                 ,
                 and
                 therefore
                 he
                 that
                 came
                 and
                 gave
                 a
                 better
                 was
                 not
                 to
                 be
                 rejected
                 ,
                 because
                 he
                 disannul'd
                 the
                 worse
                 :
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ;
                 If
                 other
                 lawgivers
                 (
                 saith
                 Porphiry
                 )
                 regarding
                 that
                 middle
                 kind
                 of
                 life
                 which
                 is
                 said
                 to
                 be
                 according
                 to
                 Nature
                 ,
                 and
                 to
                 those
                 things
                 of
                 which
                 men
                 are
                 capable
                 ,
                 who
                 esteem
                 things
                 good
                 or
                 evil
                 by
                 proportions
                 of
                 the
                 body
                 ,
                 have
                 given
                 laws
                 Symbolical
                 ,
                 yet
                 what
                 hurt
                 does
                 he
                 ,
                 that
                 brings
                 in
                 better
                 ?
              
               
                 1.
                 
                 For
                 first
                 it
                 is
                 certain
                 ,
                 
                 God
                 himself
                 did
                 permit
                 some
                 things
                 in
                 Moses
                 law
                 which
                 himself
                 had
                 no
                 pleasure
                 in
                 :
                 I
                 instance
                 in
                 the
                 matter
                 of
                 divorces
                 ,
                 of
                 which
                 God
                 by
                 the
                 Prophet
                 sayd
                 ,
                 
                   I
                   hate
                   putting
                   away
                
                 .
              
               
               
                 2.
                 
                 The
                 promises
                 of
                 Moses
                 law
                 ,
                 
                 in
                 which
                 the
                 whole
                 obedience
                 was
                 established
                 and
                 for
                 which
                 it
                 was
                 exacted
                 were
                 wholly
                 temporal
                 and
                 related
                 to
                 this
                 life
                 ;
                 and
                 when
                 the
                 Prophets
                 and
                 holy
                 men
                 of
                 the
                 Nation
                 began
                 to
                 speak
                 openly
                 of
                 resurrection
                 from
                 the
                 dead
                 ,
                 and
                 a
                 life
                 to
                 come
                 ,
                 it
                 was
                 an
                 open
                 proclamation
                 of
                 the
                 imperfection
                 and
                 change
                 of
                 that
                 law
                 by
                 which
                 nothing
                 of
                 that
                 was
                 promised
                 and
                 nothing
                 at
                 all
                 spoken
                 of
                 by
                 which
                 Mankind
                 should
                 by
                 obeying
                 God
                 arrive
                 to
                 that
                 felicity
                 which
                 all
                 wise
                 men
                 did
                 suppose
                 God
                 did
                 design
                 to
                 him
                 .
              
               
                 3.
                 
                 Although
                 good
                 things
                 for
                 this
                 life
                 were
                 promised
                 by
                 the
                 law
                 of
                 Moses
                 yet
                 toward
                 the
                 end
                 and
                 expiration
                 of
                 it
                 ,
                 
                 the
                 Nation
                 suffer'd
                 a
                 new
                 dispensation
                 of
                 things
                 ;
                 and
                 the
                 godly
                 men
                 were
                 often
                 persecuted
                 ,
                 and
                 the
                 whole
                 Nation
                 continually
                 baffled
                 ,
                 and
                 subdued
                 by
                 him
                 that
                 would
                 ;
                 by
                 the
                 Assyrians
                 ,
                 and
                 Chaldaeans
                 ,
                 by
                 the
                 Persians
                 and
                 by
                 Antiochus
                 ,
                 by
                 the
                 Syrians
                 and
                 the
                 Romans
                 ,
                 and
                 therefore
                 it
                 was
                 necessary
                 they
                 should
                 expect
                 some
                 better
                 Covenant
                 which
                 should
                 be
                 verified
                 in
                 the
                 letter
                 ,
                 and
                 make
                 recompence
                 for
                 the
                 calamities
                 which
                 their
                 best
                 men
                 here
                 did
                 suffer
                 .
              
               
                 4.
                 
                 
                 The
                 laws
                 of
                 Moses
                 were
                 such
                 which
                 were
                 not
                 of
                 things
                 naturally
                 and
                 originally
                 good
                 ,
                 but
                 which
                 did
                 relate
                 to
                 time
                 and
                 place
                 and
                 person
                 ,
                 but
                 it
                 was
                 a
                 law
                 without
                 which
                 many
                 ages
                 of
                 the
                 world
                 did
                 live
                 ,
                 and
                 after
                 it
                 was
                 established
                 it
                 did
                 onely
                 bind
                 that
                 people
                 ;
                 for
                 neither
                 did
                 Moses
                 persuade
                 his
                 Father
                 in
                 law
                 Jethro
                 to
                 receive
                 that
                 law
                 ,
                 neither
                 did
                 the
                 Prophet
                 Jonas
                 persuade
                 it
                 to
                 the
                 Ninevites
                 ,
                 nor
                 the
                 Prophets
                 ever
                 reprove
                 the
                 not
                 observing
                 it
                 ,
                 in
                 the
                 Assyrians
                 ,
                 or
                 Egyptians
                 ,
                 the
                 Idumeans
                 and
                 Moabites
                 ,
                 the
                 Tyrians
                 and
                 Sidonians
                 ,
                 or
                 any
                 of
                 their
                 Neighbours
                 ,
                 whose
                 vices
                 they
                 oftentimes
                 reprov'd
                 severely
                 ;
                 and
                 the
                 best
                 men
                 of
                 the
                 first
                 and
                 second
                 world
                 ;
                 Abel
                 and
                 
                   Enoch
                   ,
                   Noah
                
                 and
                 
                   Melchisedec
                   ,
                   Sem
                
                 and
                 
                   Job
                   ,
                   Abraham
                
                 and
                 
                   Isaac
                   ,
                   Jacob
                
                 and
                 Joseph
                 knew
                 nothing
                 of
                 it
                 ,
                 and
                 yet
                 were
                 deare
                 to
                 God
                 :
                 But
                 if
                 the
                 law
                 had
                 consisted
                 of
                 essential
                 ,
                 prime
                 and
                 Natural
                 rectitudes
                 ,
                 it
                 had
                 been
                 alwayes
                 and
                 every
                 where
                 ;
                 and
                 if
                 it
                 consist
                 not
                 of
                 such
                 ,
                 it
                 is
                 not
                 fit
                 to
                 be
                 lasting
                 ,
                 but
                 it self
                 calls
                 for
                 a
                 change
                 when
                 all
                 the
                 body
                 and
                 Digest
                 of
                 laws
                 excepting
                 some
                 few
                 that
                 were
                 before
                 that
                 law
                 and
                 shall
                 be
                 for
                 ever
                 ,
                 either
                 were
                 experiments
                 of
                 their
                 obedience
                 ,
                 or
                 significations
                 of
                 some
                 moral
                 duty
                 implyed
                 in
                 the
                 external
                 ritual
                 ,
                 or
                 compliances
                 with
                 a
                 present
                 necessity
                 ,
                 and
                 to
                 draw
                 them
                 far
                 from
                 imitation
                 of
                 the
                 vile
                 customes
                 of
                 the
                 Nations
                 ,
                 or
                 were
                 types
                 and
                 shadows
                 of
                 something
                 to
                 come
                 thereafter
                 .
              
               
                 5.
                 
                 
                 The
                 law
                 of
                 Moses
                 was
                 a
                 Covenant
                 of
                 works
                 ,
                 and
                 stipulated
                 for
                 exact
                 obedience
                 ,
                 which
                 because
                 no
                 man
                 could
                 perform
                 ,
                 and
                 yet
                 for
                 great
                 crimes
                 committed
                 under
                 Moses
                 law
                 there
                 was
                 there
                 no
                 promise
                 of
                 pardon
                 ,
                 no
                 solemnity
                 or
                 perfect
                 means
                 of
                 expiation
                 ,
                 by
                 the
                 Nature
                 of
                 things
                 and
                 the
                 necessity
                 of
                 the
                 world
                 ,
                 and
                 the
                 goodness
                 of
                 God
                 a
                 change
                 was
                 to
                 be
                 expected
                 .
              
               
                 6.
                 
                 
                 That
                 their
                 law
                 and
                 Covenant
                 should
                 be
                 changed
                 was
                 foretold
                 by
                 the
                 Prophets
                 ;
                 
                 particularly
                 by
                 the
                 Prophet
                 
                   Jeremiah
                   ,
                   I
                   will
                   make
                   a
                   new
                   Covenant
                   with
                   you
                   in
                   those
                   daies
                   ,
                   and
                   in
                   your
                   minds
                   will
                   I
                   write
                   it
                   :
                
                 and
                 when
                 God
                 had
                 often
                 expressed
                 his
                 dislike
                 of
                 sacrifices
                 ,
                 in
                 which
                 yet
                 the
                 greatest
                 part
                 of
                 the
                 legal
                 service
                 was
                 established
                 ,
                 God
                 does
                 also
                 declare
                 what
                 that
                 is
                 which
                 he
                 desires
                 instead
                 of
                 it
                 ;
                 
                 even
                 no
                 other
                 then
                 the
                 Christian
                 law
                 ,
                 
                   that
                   we
                   should
                   give
                   to
                   every
                   one
                   their
                   due
                   ,
                   and
                   walk
                   humbly
                   with
                   God
                
                 ;
                 that
                 they
                 should
                 obey
                 him
                 ,
                 and
                 
                   give
                   him
                   the
                   sacrifice
                   of
                   a
                   contrite
                   and
                   a
                   broken
                   heart
                   :
                
                 and
                 if
                 this
                 be
                 not
                 a
                 sufficient
                 indication
                 of
                 the
                 will
                 of
                 God
                 for
                 the
                 abolition
                 of
                 the
                 Mosaick
                 law
                 ,
                 then
                 let
                 this
                 be
                 added
                 which
                 was
                 prophecyed
                 by
                 
                   Daniel
                   ,
                   The
                   Messias
                   shall
                   cause
                   the
                   sacrifice
                   and
                   the
                   oblation
                   to
                   cease
                   .
                
              
               
               
                 7.
                 
                 
                 It
                 was
                 prophecyed
                 *
                 that
                 in
                 the
                 dayes
                 of
                 the
                 Messias
                 the
                 Gentiles
                 also
                 should
                 be
                 the
                 people
                 of
                 God
                 ;
                 but
                 therefore
                 they
                 were
                 to
                 be
                 governed
                 by
                 a
                 New
                 law
                 ,
                 for
                 Moses
                 law
                 was
                 given
                 to
                 one
                 people
                 ,
                 had
                 in
                 it
                 rites
                 of
                 difference
                 and
                 separation
                 of
                 themselves
                 from
                 all
                 the
                 world
                 ,
                 and
                 related
                 to
                 solemnities
                 which
                 could
                 not
                 be
                 performed
                 but
                 in
                 a
                 certain
                 place
                 ,
                 and
                 a
                 definite
                 succession
                 and
                 family
                 ;
                 which
                 things
                 being
                 the
                 wall
                 of
                 partition
                 and
                 separation
                 because
                 Christ
                 hath
                 taken
                 away
                 or
                 confounded
                 in
                 an
                 inseparable
                 mixture
                 and
                 confusion
                 ,
                 God
                 hath
                 proclaim'd
                 to
                 the
                 Jewes
                 that
                 Moses
                 law
                 is
                 not
                 that
                 instance
                 of
                 obedience
                 in
                 which
                 he
                 will
                 be
                 any
                 longer
                 glorified
                 .
              
               
                 From
                 these
                 premises
                 the
                 pretence
                 of
                 the
                 Jewes
                 for
                 the
                 Eternity
                 of
                 Moses
                 law
                 will
                 be
                 easily
                 answered
                 .
                 
                 For
                 whereas
                 they
                 say
                 that
                 God
                 called
                 it
                 ,
                 an
                 Everlasting
                 Covenant
                 :
                 it
                 is
                 certain
                 that
                 even
                 amongst
                 the
                 Jewes
                 ,
                 the
                 word
                 Everlasting
                 did
                 not
                 always
                 signifie
                 infinitely
                 ,
                 but
                 to
                 a
                 certain
                 definite
                 period
                 .
                 For
                 the
                 law
                 relating
                 to
                 the
                 land
                 of
                 their
                 possession
                 ,
                 in
                 which
                 God
                 promised
                 to
                 them
                 an
                 Everlasting
                 inheritance
                 ;
                 as
                 their
                 possession
                 of
                 the
                 land
                 is
                 Everlasting
                 ,
                 so
                 is
                 the
                 Covenant
                 ,
                 and
                 they
                 expir'd
                 together
                 :
                 for
                 all
                 the
                 demonstrations
                 of
                 the
                 Spirit
                 of
                 God
                 ,
                 all
                 the
                 miracles
                 of
                 Christ
                 and
                 his
                 Apostles
                 ,
                 all
                 the
                 sermons
                 of
                 the
                 Gospel
                 ,
                 all
                 the
                 arguments
                 which
                 were
                 taken
                 from
                 their
                 own
                 books
                 could
                 not
                 persuade
                 them
                 to
                 relinquish
                 Moses
                 law
                 and
                 adhere
                 to
                 Christ
                 :
                 and
                 therefore
                 when
                 all
                 things
                 else
                 did
                 fail
                 ,
                 God
                 was
                 pleased
                 to
                 give
                 them
                 a
                 demonstration
                 which
                 should
                 not
                 fail
                 ;
                 he
                 made
                 it
                 impossible
                 for
                 them
                 to
                 keep
                 Moses
                 law
                 ;
                 for
                 he
                 broke
                 their
                 law
                 and
                 their
                 Nation
                 in
                 peices
                 .
                 But
                 as
                 to
                 the
                 word
                 [
                 Everlasting
                 ]
                 and
                 [
                 Eternal
                 ]
                 it
                 was
                 usual
                 with
                 them
                 to
                 signifie
                 but
                 to
                 the
                 end
                 of
                 a
                 life
                 ,
                 or
                 of
                 a
                 family
                 ,
                 and
                 therefore
                 much
                 rather
                 of
                 a
                 Nation
                 .
                 The
                 band
                 of
                 marriage
                 is
                 Eternal
                 ,
                 but
                 it
                 dies
                 with
                 either
                 of
                 the
                 relatives
                 :
                 and
                 the
                 Oath
                 of
                 Allegiance
                 is
                 for
                 ever
                 ,
                 but
                 that
                 for
                 ever
                 is
                 as
                 mortal
                 as
                 the
                 Prince
                 .
                 
                 Thus
                 also
                 in
                 Moses
                 law
                 ,
                 
                   The
                   servant
                   whose
                   eare
                   was
                   boared
                   should
                   serve
                   for
                   ever
                   .
                
                 that
                 was
                 but
                 till
                 the
                 yeer
                 of
                 Jubilce
                 :
                 and
                 Hannah
                 carried
                 up
                 her
                 son
                 to
                 the
                 Temple
                 when
                 he
                 was
                 weaned
                 
                   that
                   he
                   might
                   abide
                   there
                   for
                   ever
                   :
                
                 
                 Thus
                 the
                 Priesthood
                 of
                 Phinehas
                 was
                 said
                 to
                 be
                 for
                 ever
                 ;
                 
                 but
                 God
                 who
                 said
                 that
                 he
                 
                   and
                   his
                   posterity
                   should
                   walk
                   before
                   the
                   Lord
                   for
                   ever
                   ,
                
                 did
                 put
                 a
                 period
                 unto
                 it
                 in
                 Eli.
                 But
                 besides
                 this
                 ,
                 it
                 is
                 observable
                 that
                 the
                 law
                 and
                 Covenant
                 of
                 Moses
                 according
                 to
                 the
                 manner
                 of
                 speaking
                 of
                 that
                 and
                 other
                 Nations
                 is
                 used
                 to
                 distinguish
                 it
                 from
                 the
                 more
                 temporary
                 commands
                 which
                 God
                 gave
                 to
                 persons
                 and
                 to
                 families
                 ,
                 and
                 to
                 the
                 Nation
                 it self
                 in
                 the
                 wilderness
                 ,
                 which
                 were
                 to
                 expire
                 as
                 it
                 were
                 with
                 the
                 business
                 of
                 the
                 day
                 ,
                 but
                 this
                 was
                 to
                 be
                 for
                 ever
                 ,
                 even
                 as
                 long
                 as
                 they
                 enjoyed
                 a
                 being
                 in
                 the
                 land
                 of
                 their
                 Covenant
                 :
                 for
                 thus
                 we
                 distinguish
                 the
                 laws
                 of
                 peace
                 from
                 the
                 orders
                 of
                 warre
                 :
                 those
                 are
                 perpetual
                 to
                 distinguish
                 from
                 the
                 temporality
                 of
                 these
                 .
              
               
                 These
                 Arguments
                 are
                 relative
                 to
                 the
                 Jewes
                 and
                 are
                 intended
                 to
                 prove
                 the
                 abrogation
                 of
                 Moses
                 law
                 ,
                 
                 against
                 them
                 .
                 But
                 to
                 Christians
                 ,
                 I
                 shall
                 alledge
                 the
                 words
                 and
                 reasons
                 of
                 the
                 New
                 Testament
                 ,
                 so
                 farre
                 as
                 the
                 thing
                 it self
                 relates
                 to
                 Conscience
                 .
                 For
                 not
                 onely
                 the
                 Jewes
                 of
                 old
                 ,
                 but
                 divers
                 Christian
                 Bishops
                 of
                 Jerusalem
                 ,
                 fifteen
                 in
                 immediate
                 succession
                 ,
                 did
                 plow
                 with
                 an
                 Oxe
                 and
                 an
                 Asse
                 ,
                 
                 and
                 were
                 circumcised
                 ;
                 the
                 Converted
                 Pharisees
                 ,
                 the
                 Ebionites
                 ,
                 the
                 Cherinthians
                 and
                 the
                 Nazaraei
                 still
                 did
                 beleeve
                 that
                 Moses
                 law
                 did
                 oblige
                 the
                 Conscience
                 :
                 and
                 amongst
                 us
                 there
                 are
                 or
                 have
                 been
                 a
                 great
                 many
                 Old
                 Testament
                 Divines
                 whose
                 Doctrine
                 and
                 manner
                 of
                 talk
                 ,
                 and
                 arguments
                 ,
                 and
                 practices
                 have
                 too
                 much
                 squinted
                 toward
                 Moses
                 .
              
               
               
                 But
                 against
                 all
                 such
                 practices
                 or
                 pretences
                 I
                 produce
                 the
                 decree
                 of
                 the
                 Apostles
                 at
                 Jerusalem
                 in
                 the
                 question
                 of
                 Circumcision
                 :
                 
                 the
                 abrogation
                 of
                 which
                 disannuls
                 the
                 whole
                 law
                 :
                 
                   for
                   I
                   Paul
                   say
                   unto
                   you
                   ,
                   if
                   ye
                   be
                   circumcised
                   ye
                   are
                   debtors
                   to
                   keep
                   the
                   whole
                   law
                   :
                
                 therefore
                 by
                 a
                 parity
                 of
                 reason
                 ,
                 we
                 are
                 not
                 debtors
                 to
                 keep
                 the
                 law
                 ,
                 when
                 that
                 great
                 Sacrament
                 and
                 Sanction
                 of
                 the
                 law
                 is
                 annul'd
                 .
                 To
                 this
                 purpose
                 are
                 those
                 frequent
                 discourses
                 of
                 the
                 Holy
                 Scriptures
                 of
                 the
                 new
                 Testament
                 :
                 
                 
                   The
                   law
                   and
                   the
                   Prophets
                   were
                   until
                   John
                
                 ;
                 since
                 that
                 
                   time
                   the
                   Kingdom
                   of
                   God
                   is
                   preached
                   :
                
                 where
                 the
                 two
                 terms
                 of
                 the
                 Law
                 and
                 the
                 Gospel
                 are
                 expressly
                 described
                 ;
                 Iohn
                 the
                 Baptist
                 being
                 the
                 common
                 term
                 between
                 them
                 both
                 ,
                 
                 so
                 that
                 
                   now
                   we
                   are
                   not
                   under
                   the
                   law
                   ,
                   but
                   under
                   grace
                   ;
                   we
                   are
                   dead
                   to
                   the
                   law
                   ,
                
                 and
                 that
                 band
                 being
                 separate
                 ,
                 
                   we
                   are
                   married
                   to
                   a
                   new
                   Husband
                   ,
                   even
                   to
                   Christ
                   :
                   who
                   is
                   also
                   our
                   High
                   priest
                   ,
                   after
                   the
                   order
                   of
                   Melchisedek
                   ,
                   not
                   after
                   the
                   order
                   of
                   Aaron
                
                 ;
                 
                 but
                 then
                 
                   the
                   Priesthood
                   being
                   changed
                   there
                   is
                   made
                   of
                   necessity
                   a
                   change
                   also
                   of
                   the
                   law
                
                 ;
                 
                 for
                 this
                 was
                 not
                 to
                 last
                 but
                 till
                 Christs
                 coming
                 ,
                 
                   for
                   the
                   law
                   was
                   given
                   but
                   till
                   the
                   seed
                   should
                   come
                   :
                
                 till
                 then
                 
                   we
                   were
                   under
                   the
                   law
                   as
                   under
                   a
                   School-master
                   ,
                
                 but
                 
                   when
                   faith
                   came
                   ,
                   we
                   are
                   no
                   longer
                   under
                   this
                   paedagogy
                
                 ;
                 it
                 was
                 but
                 
                   until
                   the
                   time
                   appointed
                   of
                   the
                   Father
                   :
                
                 and
                 to
                 this
                 purpose
                 S.
                 Paul
                 spends
                 a
                 great
                 part
                 of
                 the
                 Epistles
                 to
                 the
                 Romanes
                 and
                 Galatians
                 .
                 For
                 one
                 of
                 the
                 great
                 benefits
                 which
                 we
                 receive
                 by
                 the
                 coming
                 of
                 Christ
                 is
                 that
                 we
                 are
                 now
                 treated
                 with
                 by
                 a
                 covenant
                 of
                 faith
                 ,
                 that
                 is
                 ,
                 of
                 grace
                 and
                 pardon
                 ,
                 of
                 repentance
                 and
                 sincere
                 endevours
                 ,
                 the
                 covenant
                 of
                 Moses
                 being
                 a
                 prosecution
                 of
                 the
                 covenant
                 of
                 works
                 ,
                 can
                 no
                 longer
                 oblige
                 ,
                 and
                 therefore
                 neither
                 can
                 the
                 law
                 ;
                 for
                 the
                 law
                 and
                 the
                 Covenant
                 were
                 the
                 constitutive
                 parts
                 of
                 that
                 whole
                 entercourse
                 ,
                 they
                 were
                 the
                 whole
                 relation
                 ,
                 and
                 this
                 is
                 that
                 which
                 S.
                 Iohn
                 said
                 ,
                 
                   The
                   law
                   came
                   by
                   Moses
                   ,
                   but
                   grace
                   and
                   truth
                   came
                   by
                   Iesus
                   Christ
                   :
                
                 and
                 ever
                 since
                 he
                 was
                 made
                 our
                 Lord
                 and
                 our
                 King
                 ▪
                 he
                 is
                 our
                 Lawgiver
                 and
                 we
                 are
                 his
                 Subjects
                 ,
                 till
                 the
                 day
                 of
                 Judgement
                 in
                 which
                 
                   he
                   shall
                   give
                   up
                   the
                   Kingdom
                   to
                   his
                   Father
                   .
                
              
               
                 But
                 the
                 greatest
                 difficulty
                 is
                 behind
                 :
                 
                 For
                 not
                 all
                 Moses
                 law
                 is
                 disannul'd
                 ,
                 for
                 some
                 is
                 injoyned
                 by
                 Christ
                 ;
                 and
                 some
                 is
                 of
                 Eternal
                 obligation
                 ;
                 and
                 such
                 the
                 Decalogue
                 seems
                 to
                 be
                 :
                 the
                 next
                 inquiry
                 therefore
                 is
                 ,
                 what
                 part
                 of
                 Moses
                 law
                 is
                 annul'd
                 
                   by
                   Christ.
                
                 To
                 this
                 I
                 answer
                 by
                 parts
                 .
              
            
             
               
                 RULE
                 2.
                 
                 The
                 Ceremonial
                 law
                 of
                 Moses
                 is
                 wholly
                 void
                 .
              
               
                 FOR
                 this
                 is
                 that
                 hand
                 writing
                 of
                 ordinances
                 which
                 Christ
                 nailed
                 to
                 his
                 Cross
                 ,
                 
                 and
                 concerning
                 this
                 we
                 have
                 an
                 express
                 command
                 recorded
                 by
                 the
                 Apostle
                 ,
                 
                   Let
                   no
                   man
                   judge
                   you
                   in
                   meat
                   or
                   in
                   drink
                   ,
                
                 
                 
                   or
                   in
                   respect
                   of
                   an
                   Holyday
                   ,
                   or
                   of
                   the
                   New
                   moon
                   ,
                   or
                   of
                   the
                   Sabbath
                   dayes
                   :
                
                 and
                 concerning
                 the
                 difference
                 of
                 meats
                 not
                 only
                 their
                 own
                 Doctors
                 say
                 ,
                 the
                 precept
                 of
                 Moses
                 is
                 not
                 obligatory
                 any
                 where
                 but
                 in
                 Palestine
                 ,
                 but
                 they
                 have
                 forgot
                 the
                 meaning
                 of
                 the
                 names
                 of
                 some
                 of
                 them
                 ,
                 or
                 at
                 least
                 dispute
                 it
                 ,
                 which
                 is
                 not
                 likely
                 they
                 would
                 so
                 strangely
                 have
                 lost
                 ,
                 if
                 the
                 obligation
                 also
                 had
                 not
                 been
                 remov'd
                 .
                 But
                 as
                 to
                 us
                 the
                 case
                 is
                 confessed
                 :
                 for
                 all
                 the
                 arguments
                 before
                 alleaged
                 proceed
                 of
                 this
                 part
                 of
                 the
                 Mosaick
                 law
                 ,
                 if
                 of
                 any
                 ,
                 this
                 being
                 chiefly
                 made
                 up
                 of
                 umbrages
                 ,
                 figures
                 ,
                 and
                 imperfect
                 services
                 ,
                 relative
                 to
                 place
                 and
                 time
                 ,
                 to
                 families
                 and
                 separate
                 persons
                 ,
                 such
                 which
                 every
                 change
                 of
                 Government
                 could
                 hinder
                 ,
                 and
                 which
                 in
                 the
                 conflict
                 and
                 concussion
                 with
                 other
                 laws
                 did
                 ever
                 give
                 place
                 ,
                 even
                 in
                 that
                 time
                 when
                 they
                 were
                 otherwise
                 obligatory
                 ,
                 which
                 
                   could
                   not
                   cleanse
                   the
                   conscience
                   ,
                   nor
                   take
                   
                   away
                   sins
                
                 ;
                 but
                 were
                 a
                 burden
                 made
                 to
                 teach
                 something
                 else
                 ,
                 like
                 letters
                 written
                 upon
                 little
                 cubes
                 ,
                 or
                 given
                 as
                 appellatives
                 to
                 slaves
                 that
                 the
                 children
                 who
                 were
                 waited
                 on
                 by
                 them
                 might
                 learn
                 the
                 Alphabet
                 ;
                 but
                 else
                 they
                 were
                 a
                 trouble
                 to
                 no
                 real
                 perfective
                 purpose
                 of
                 our
                 Spirits
                 .
              
               
                 Quest.
                 
              
               
                 I
                 Know
                 but
                 of
                 one
                 difficulty
                 which
                 this
                 thing
                 can
                 meet
                 with
                 ,
                 
                 and
                 that
                 is
                 made
                 by
                 the
                 scrupulous
                 inquiries
                 of
                 some
                 tender
                 or
                 curious
                 persons
                 who
                 suppose
                 the
                 difference
                 of
                 meats
                 not
                 to
                 be
                 so
                 wholly
                 taken
                 away
                 ,
                 but
                 that
                 still
                 under
                 the
                 lawes
                 of
                 the
                 Gospel
                 we
                 are
                 bound
                 to
                 abstain
                 from
                 blood
                 and
                 from
                 things
                 strangled
                 ;
                 
                 pretending
                 for
                 this
                 scruple
                 ,
                 the
                 Canon
                 of
                 the
                 Apostles
                 at
                 Jerusalem
                 :
                 which
                 injoyns
                 this
                 abstinence
                 ,
                 and
                 reckons
                 it
                 amongst
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 things
                 necessary
                 :
                 and
                 this
                 was
                 for
                 a
                 long
                 time
                 used
                 and
                 observed
                 strictly
                 by
                 the
                 Christians
                 :
                 
                 of
                 which
                 we
                 have
                 testimony
                 from
                 that
                 law
                 of
                 Leo
                 the
                 Emperor
                 ,
                 where
                 having
                 forbidden
                 the
                 use
                 of
                 blood
                 stuff'd
                 in
                 the
                 Entrailes
                 of
                 beasts
                 ,
                 he
                 affirmes
                 that
                 in
                 the
                 old
                 law
                 ,
                 and
                 in
                 the
                 Gospel
                 it
                 was
                 alwaies
                 esteemed
                 impious
                 to
                 eat
                 it
                 .
                 And
                 this
                 was
                 not
                 onely
                 for
                 the
                 present
                 ,
                 and
                 for
                 compliance
                 with
                 the
                 Jewes
                 that
                 by
                 the
                 observance
                 of
                 some
                 common
                 rites
                 the
                 Gentile
                 converts
                 might
                 unite
                 with
                 the
                 beleeving
                 Jewes
                 into
                 one
                 common
                 Church
                 ,
                 but
                 they
                 suppos'd
                 something
                 of
                 Natural
                 reason
                 and
                 decency
                 to
                 be
                 in
                 it
                 ;
                 and
                 the
                 obligation
                 to
                 be
                 eternal
                 ,
                 as
                 being
                 a
                 part
                 of
                 that
                 law
                 which
                 God
                 gave
                 to
                 Adam
                 ,
                 or
                 at
                 least
                 to
                 Noah
                 after
                 the
                 floud
                 ;
                 for
                 they
                 who
                 use
                 to
                 eat
                 or
                 drink
                 bloud
                 are
                 apt
                 to
                 degenerate
                 into
                 ferity
                 and
                 cruelty
                 and
                 easiness
                 of
                 revenge
                 ;
                 and
                 if
                 Origen's
                 fancy
                 had
                 been
                 true
                 ,
                 it
                 had
                 been
                 very
                 material
                 ;
                 for
                 he
                 suppos'd
                 that
                 the
                 Devils
                 were
                 fed
                 with
                 bloud
                 :
                 but
                 however
                 ,
                 certain
                 it
                 is
                 that
                 the
                 Church
                 did
                 for
                 divers
                 ages
                 most
                 religiously
                 abstain
                 from
                 bloud
                 ;
                 and
                 it
                 was
                 the
                 great
                 argument
                 by
                 which
                 the
                 Primitive
                 Christians
                 did
                 confute
                 the
                 calumnies
                 of
                 the
                 Heathens
                 imputing
                 to
                 them
                 the
                 drinking
                 of
                 humane
                 bloud
                 :
                 they
                 could
                 not
                 be
                 suppos'd
                 to
                 doe
                 that
                 ,
                 who
                 so
                 religiously
                 abstain'd
                 from
                 the
                 bloud
                 of
                 beasts
                 ,
                 as
                 we
                 find
                 it
                 argued
                 in
                 Tertullian
                 a
                 ,
                 Minutius
                 b
                 ,
                 and
                 Eusebius
                 c
                 ,
                 who
                 also
                 tells
                 of
                 Biblis
                 that
                 she
                 rather
                 would
                 die
                 then
                 eat
                 bloud
                 in
                 a
                 pudding
                 :
                 and
                 in
                 the
                 Canons
                 commonly
                 called
                 Apostolical
                 d
                 it
                 is
                 forbidden
                 to
                 a
                 Clergy
                 man
                 to
                 eat
                 bloud
                 ,
                 under
                 pain
                 of
                 deposition
                 ,
                 to
                 a
                 lay
                 man
                 under
                 excommunication
                 :
                 which
                 law
                 was
                 mention'd
                 
                 and
                 suppos'd
                 obligatory
                 in
                 the
                 second
                 Canon
                 of
                 the
                 Councel
                 of
                 Gangra
                 ;
                 and
                 long
                 after
                 by
                 the
                 Canon
                 of
                 the
                 Councel
                 in
                 Trullo
                 ;
                 by
                 the
                 Councel
                 of
                 Wormes
                 under
                 
                   Ludovicus
                   Pius
                   cap.
                
                 65.
                 by
                 Pope
                 Zechary
                 in
                 his
                 epistle
                 to
                 Boniface
                 ;
                 and
                 from
                 hence
                 the
                 penitential
                 books
                 had
                 warrant
                 enough
                 to
                 impose
                 Canonical
                 Penances
                 upon
                 them
                 that
                 did
                 tast
                 this
                 forbidden
                 dish
                 :
                 and
                 that
                 they
                 did
                 so
                 is
                 known
                 and
                 confess'd
                 ,
              
               
                 But
                 to
                 the
                 Question
                 and
                 inquiry
                 ,
                 
                 I
                 answer
                 ,
                 1.
                 
                 That
                 the
                 abstinence
                 from
                 bloud
                 is
                 not
                 a
                 law
                 of
                 Nature
                 or
                 of
                 Eternal
                 rectitude
                 as
                 appears
                 ,
                 first
                 in
                 that
                 it
                 was
                 not
                 at
                 all
                 impos'd
                 upon
                 the
                 old
                 world
                 ;
                 but
                 for
                 a
                 special
                 reason
                 given
                 to
                 the
                 posterity
                 of
                 Noah
                 to
                 be
                 as
                 a
                 bar
                 to
                 the
                 ferity
                 and
                 inhumane
                 blood-thirstiness
                 of
                 which
                 the
                 old
                 Giants
                 were
                 guilty
                 ,
                 and
                 possibly
                 others
                 might
                 afterwards
                 .
                 For
                 the
                 Jewes
                 reckon
                 but
                 six
                 precepts
                 given
                 to
                 Adam
                 and
                 his
                 posterity
                 after
                 the
                 fall
                 .
                 
                   The
                   first
                
                 against
                 strange
                 worship
                 .
                 
                   The
                   second
                
                 of
                 the
                 worshipping
                 the
                 true
                 God.
                 
                   The
                   third
                
                 of
                 the
                 administration
                 of
                 justice
                 .
                 
                   The
                   fourth
                
                 of
                 disclosing
                 nakedness
                 ,
                 or
                 a
                 prohibition
                 of
                 uncleanness
                 .
                 
                   The
                   fifth
                
                 against
                 shedding
                 bloud
                 .
                 
                   The
                   sixth
                
                 against
                 theft
                 :
                 and
                 indeed
                 here
                 are
                 the
                 heads
                 of
                 all
                 Natural
                 laws
                 ;
                 but
                 because
                 the
                 old
                 world
                 grew
                 cruel
                 to
                 beasts
                 ,
                 and
                 the
                 Gyants
                 were
                 degenerated
                 into
                 a
                 perfect
                 ferity
                 ,
                 and
                 liv'd
                 on
                 bloud
                 ;
                 therefore
                 it
                 pleas'd
                 
                 God
                 to
                 superadde
                 this
                 to
                 Noah
                 ,
                 that
                 they
                 should
                 not
                 eat
                 blood
                 ;
                 that
                 is
                 ,
                 that
                 they
                 should
                 not
                 eat
                 the
                 flesh
                 of
                 beasts
                 that
                 were
                 alive
                 ;
                 that
                 is
                 ,
                 
                   flesh
                   with
                   the
                   bloud
                
                 :
                 and
                 it
                 is
                 not
                 to
                 be
                 despised
                 that
                 the
                 drinking
                 of
                 bloud
                 is
                 not
                 forbidden
                 ;
                 but
                 the
                 eating
                 onely
                 :
                 meaning
                 that
                 the
                 blood
                 was
                 not
                 the
                 main
                 intention
                 of
                 the
                 prohibition
                 ;
                 but
                 living
                 flesh
                 ,
                 that
                 is
                 ,
                 flesh
                 so
                 long
                 as
                 the
                 bloud
                 runs
                 from
                 it
                 :
                 
                   flesh
                   with
                   the
                   life
                   thereof
                
                 ,
                 
                 that
                 is
                 ,
                 
                   with
                   the
                   bloud
                
                 :
                 so
                 run
                 the
                 words
                 of
                 the
                 Commandement
                 ;
                 and
                 therefore
                 the
                 Doctors
                 of
                 the
                 Jews
                 express'd
                 it
                 by
                 the
                 not
                 tearing
                 a
                 member
                 of
                 any
                 live
                 creature
                 :
                 which
                 precept
                 was
                 the
                 mounds
                 of
                 cruelty
                 ,
                 God
                 so
                 restraining
                 them
                 from
                 cruelty
                 even
                 to
                 beasts
                 ,
                 lest
                 they
                 might
                 learne
                 to
                 practise
                 it
                 upon
                 men
                 .
                 For
                 God
                 sometimes
                 places
                 some
                 laws
                 for
                 defensatives
                 to
                 others
                 ,
                 and
                 by
                 removing
                 men
                 afar
                 off
                 from
                 impiety
                 he
                 secures
                 their
                 more
                 essential
                 duty
                 .
                 
                 2.
                 
                 But
                 even
                 this
                 very
                 precept
                 is
                 by
                 all
                 the
                 world
                 taught
                 to
                 yeeld
                 to
                 necessity
                 and
                 to
                 charity
                 ,
                 and
                 cruelty
                 to
                 beasts
                 is
                 innocent
                 when
                 it
                 is
                 charity
                 to
                 men
                 :
                 and
                 therefore
                 though
                 we
                 doe
                 not
                 eat
                 them
                 ,
                 yet
                 we
                 cut
                 living
                 pigeons
                 in
                 halfs
                 and
                 apply
                 them
                 to
                 the
                 feet
                 of
                 men
                 in
                 fevers
                 ,
                 and
                 we
                 rip
                 the
                 bellies
                 of
                 sheep
                 ,
                 of
                 horses
                 ,
                 of
                 oxen
                 ,
                 to
                 put
                 into
                 them
                 the
                 side
                 of
                 a
                 Paralytick
                 ;
                 and
                 although
                 to
                 rude
                 people
                 and
                 ignorant
                 ,
                 such
                 acts
                 of
                 security
                 were
                 useful
                 ,
                 yet
                 to
                 Christians
                 it
                 is
                 a
                 disparagement
                 to
                 their
                 most
                 excellent
                 institution
                 ,
                 and
                 the
                 powers
                 and
                 prevalencies
                 of
                 Gods
                 spirit
                 ,
                 to
                 think
                 they
                 are
                 not
                 upon
                 better
                 accounts
                 secur'd
                 in
                 their
                 essential
                 duty
                 .
                 The
                 Jews
                 were
                 defended
                 from
                 idolatry
                 by
                 a
                 prohibition
                 even
                 of
                 making
                 and
                 having
                 images
                 :
                 but
                 he
                 is
                 but
                 a
                 weak
                 Christian
                 who
                 cannot
                 see
                 pictures
                 without
                 danger
                 of
                 giving
                 them
                 worship
                 .
                 
                 3.
                 
                 The
                 secret
                 is
                 explicated
                 by
                 God
                 in
                 the
                 place
                 where
                 he
                 made
                 the
                 law
                 :
                 it
                 was
                 first
                 a
                 direct
                 design
                 to
                 introduce
                 mercy
                 into
                 the
                 world
                 ,
                 by
                 taking
                 care
                 even
                 of
                 beasts
                 :
                 and
                 secondly
                 it
                 was
                 an
                 outerguard
                 against
                 the
                 crime
                 of
                 homicide
                 :
                 and
                 
                   Irenaeus
                   ,
                   Tertullian
                
                 ,
                 S.
                 Cyprian
                 and
                 S.
                 Ambrose
                 expound
                 the
                 meaning
                 of
                 the
                 whole
                 affair
                 to
                 be
                 nothing
                 else
                 but
                 a
                 prohibition
                 of
                 homicide
                 :
                 for
                 as
                 God
                 would
                 have
                 men
                 be
                 gentle
                 to
                 beasts
                 a
                 ,
                 so
                 if
                 beasts
                 did
                 kill
                 a
                 man
                 ,
                 it
                 should
                 be
                 exacted
                 of
                 them
                 b
                 :
                 neither
                 the
                 mans
                 dominion
                 over
                 the
                 beast
                 could
                 warrant
                 his
                 cruelty
                 over
                 them
                 ,
                 nor
                 the
                 want
                 of
                 reason
                 in
                 beasts
                 bring
                 immunity
                 if
                 they
                 kill'd
                 a
                 man
                 ,
                 and
                 the
                 consequent
                 and
                 purpose
                 of
                 both
                 these
                 is
                 express'd
                 ,
                 vers
                 .
                 6.
                 
                   whoso
                   sheddeth
                   mans
                   bloud
                   ,
                   by
                   man
                   shall
                   his
                   bloud
                   be
                   shed
                
                 ;
                 and
                 all
                 this
                 put
                 together
                 is
                 a
                 demonstration
                 how
                 dear
                 lives
                 are
                 to
                 God
                 ;
                 even
                 the
                 life
                 of
                 beasts
                 is
                 in
                 one
                 sense
                 sacred
                 :
                 for
                 even
                 then
                 when
                 they
                 were
                 given
                 to
                 Man
                 for
                 food
                 ,
                 yet
                 the
                 life
                 was
                 not
                 ;
                 they
                 must
                 first
                 be
                 dead
                 before
                 they
                 might
                 be
                 eaten
                 :
                 but
                 therefore
                 the
                 life
                 of
                 Man
                 was
                 sacred
                 in
                 all
                 senses
                 ,
                 and
                 should
                 be
                 required
                 of
                 man
                 and
                 beast
                 .
                 But
                 that
                 God
                 doth
                 even
                 take
                 care
                 for
                 Oxen
                 ,
                 in
                 the
                 matter
                 of
                 life
                 ,
                 appears
                 in
                 this
                 prohibition
                 ,
                 
                   flesh
                   with
                   the
                   life
                   thereof
                   ye
                   shall
                   not
                   eat
                
                 ;
                 that
                 is
                 ,
                 you
                 shall
                 not
                 devour
                 the
                 flesh
                 even
                 while
                 it
                 is
                 alive
                 ;
                 for
                 the
                 bloud
                 is
                 the
                 life
                 thereof
                 ;
                 that
                 is
                 ,
                 when
                 the
                 bloud
                 is
                 gone
                 you
                 may
                 eat
                 ,
                 till
                 then
                 it
                 is
                 presumed
                 to
                 be
                 alive
                 .
                 Now
                 there
                 can
                 be
                 no
                 other
                 meaning
                 of
                 the
                 reason
                 :
                 for
                 if
                 blood
                 were
                 here
                 directly
                 prohibited
                 to
                 be
                 taken
                 and
                 drunk
                 or
                 eaten
                 ,
                 this
                 reason
                 could
                 not
                 have
                 concluded
                 it
                 ,
                 [
                 
                   because
                   it
                   is
                   the
                   life
                   ,
                   therefore
                   you
                   may
                   not
                   eat
                   it
                
                 ]
                 being
                 no
                 better
                 an
                 argument
                 then
                 this
                 ;
                 you
                 may
                 not
                 eat
                 the
                 heart
                 of
                 a
                 beast
                 ,
                 for
                 it
                 is
                 the
                 life
                 thereof
                 ;
                 but
                 the
                 other
                 meaning
                 is
                 proper
                 ,
                 
                   ye
                   shall
                   not
                   eat
                   flesh
                   with
                   the
                   bloud
                   which
                   is
                   the
                   life
                   thereof
                   ,
                
                 that
                 is
                 ,
                 so
                 long
                 as
                 the
                 bloud
                 runs
                 ,
                 so
                 long
                 ye
                 must
                 not
                 eat
                 ;
                 for
                 so
                 long
                 it
                 is
                 alive
                 :
                 and
                 a
                 beast
                 may
                 be
                 killed
                 but
                 not
                 devour'd
                 alive
                 .
                 So
                 that
                 the
                 prohibition
                 of
                 bloud
                 is
                 not
                 direct
                 in
                 the
                 precept
                 ,
                 
                 but
                 accidental
                 ,
                 blood
                 is
                 forbidden
                 as
                 it
                 is
                 the
                 sign
                 of
                 life
                 and
                 the
                 vehiculum
                 of
                 the
                 Spirits
                 ,
                 the
                 instruments
                 of
                 life
                 ;
                 and
                 so
                 long
                 as
                 it
                 runs
                 so
                 long
                 the
                 life
                 abides
                 ordinarily
                 ;
                 and
                 therefore
                 Zonaras
                 in
                 his
                 notes
                 upon
                 the
                 Councel
                 of
                 Gangra
                 expounds
                 the
                 word
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 bloud
                 suppos'd
                 
                 in
                 that
                 Canon
                 as
                 unlawful
                 to
                 be
                 eaten
                 or
                 drunk
                 ,
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 blood
                 diligently
                 or
                 fast
                 running
                 or
                 following
                 the
                 wound
                 ,
                 and
                 thick
                 ;
                 that
                 is
                 ,
                 as
                 I
                 suppose
                 ,
                 
                   blood
                   digested
                
                 ,
                 to
                 distinguish
                 it
                 from
                 
                   serum
                   sanguinis
                
                 or
                 the
                 warry
                 bloud
                 that
                 is
                 seen
                 in
                 beasts
                 after
                 they
                 have
                 bled
                 ,
                 that
                 they
                 might
                 not
                 have
                 scruple
                 in
                 minutes
                 and
                 little
                 superstitions
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   without
                   active
                   blood
                
                 ,
                 so
                 Balsamo
                 :
                 and
                 it
                 is
                 not
                 impertinent
                 to
                 the
                 main
                 inquiry
                 that
                 it
                 be
                 observed
                 that
                 the
                 Jews
                 use
                 [
                 life
                 ]
                 instead
                 of
                 bloud
                 ,
                 and
                 so
                 does
                 the
                 Vulgar
                 Latin
                 ,
                 that
                 we
                 might
                 the
                 easier
                 understand
                 the
                 meaning
                 to
                 be
                 of
                 life
                 ,
                 or
                 
                   living
                   bloud
                
                 .
                 But
                 then
                 this
                 is
                 nothing
                 to
                 eating
                 the
                 bloud
                 when
                 the
                 beast
                 is
                 certainly
                 dead
                 :
                 and
                 therefore
                 it
                 is
                 observable
                 that
                 they
                 who
                 did
                 make
                 a
                 scruple
                 of
                 eating
                 bloud
                 did
                 not
                 all
                 of
                 them
                 make
                 a
                 scruple
                 of
                 eating
                 things
                 strangled
                 in
                 which
                 the
                 bloud
                 remained
                 :
                 and
                 therefore
                 in
                 some
                 copies
                 of
                 the
                 Apostolical
                 decree
                 mention'd
                 Acts
                 15.
                 the
                 word
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 strangled
                 is
                 left
                 out
                 ;
                 and
                 S.
                 Austin
                 observes
                 that
                 in
                 his
                 time
                 in
                 Africa
                 the
                 Christians
                 did
                 not
                 severely
                 abstain
                 from
                 things
                 strangled
                 .
                 For
                 if
                 the
                 case
                 were
                 the
                 same
                 between
                 bloud
                 running
                 and
                 bloud
                 setled
                 and
                 dead
                 ,
                 then
                 the
                 reason
                 of
                 the
                 Commandement
                 were
                 nothing
                 or
                 not
                 intelligible
                 ;
                 and
                 besides
                 it
                 would
                 breed
                 eternal
                 scruples
                 :
                 since
                 in
                 the
                 very
                 killing
                 of
                 beasts
                 there
                 will
                 some
                 bloud
                 remain
                 ,
                 and
                 in
                 the
                 neck
                 pieces
                 and
                 some
                 veins
                 every
                 body
                 hath
                 observed
                 some
                 bloud
                 remaining
                 even
                 after
                 the
                 effusion
                 by
                 the
                 knife
                 .
                 
                 4.
                 
                 This
                 could
                 not
                 be
                 a
                 law
                 of
                 Nature
                 ,
                 because
                 not
                 mention'd
                 by
                 Christ
                 in
                 all
                 his
                 law
                 ,
                 which
                 I
                 have
                 already
                 prov'd
                 to
                 be
                 a
                 perfect
                 Digest
                 of
                 the
                 Natural
                 law
                 :
                 onely
                 that
                 sense
                 of
                 it
                 which
                 I
                 have
                 now
                 given
                 ,
                 is
                 involv'd
                 in
                 a
                 law
                 of
                 Nature
                 ,
                 and
                 consequently
                 enjoined
                 by
                 Christ
                 ,
                 viz.
                 under
                 the
                 precepts
                 of
                 mercy
                 ,
                 according
                 to
                 that
                 saying
                 of
                 the
                 wise
                 man
                 ,
                 
                   a
                   good
                   man
                   will
                   be
                   merciful
                   to
                   his
                   beast
                   :
                
                 and
                 the
                 Athenians
                 put
                 a
                 boy
                 to
                 death
                 because
                 he
                 took
                 delight
                 to
                 prick
                 out
                 the
                 eies
                 of
                 birds
                 and
                 so
                 let
                 them
                 flie
                 for
                 his
                 pastime
                 ,
                 as
                 supposing
                 that
                 he
                 who
                 exercised
                 his
                 cruelty
                 upon
                 birds
                 being
                 a
                 boy
                 ,
                 
                 would
                 in
                 time
                 destroy
                 men
                 too
                 .
                 5.
                 
                 Upon
                 the
                 account
                 of
                 this
                 interpretation
                 we
                 are
                 to
                 distinguish
                 the
                 material
                 part
                 from
                 the
                 formal
                 ;
                 the
                 bloud
                 as
                 it
                 is
                 such
                 a
                 substance
                 from
                 the
                 bloud
                 as
                 it
                 is
                 alive
                 :
                 just
                 as
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 are
                 to
                 be
                 differenc'd
                 :
                 for
                 to
                 eat
                 the
                 meat
                 when
                 it
                 is
                 sold
                 in
                 the
                 shambles
                 is
                 a
                 thing
                 indifferent
                 ,
                 
                 said
                 S.
                 Paul
                 ,
                 though
                 it
                 was
                 offered
                 to
                 idols
                 ;
                 but
                 this
                 very
                 meat
                 might
                 not
                 be
                 eaten
                 in
                 the
                 Temples
                 ,
                 nor
                 any
                 where
                 under
                 that
                 formality
                 ,
                 as
                 S.
                 Paul
                 there
                 discourses
                 :
                 and
                 therefore
                 what
                 the
                 Apostles
                 in
                 their
                 letter
                 to
                 the
                 Churches
                 call
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 S.
                 James
                 in
                 the
                 decision
                 of
                 the
                 question
                 calls
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 pollutions
                 of
                 idols
                 that
                 is
                 ,
                 all
                 communications
                 in
                 their
                 idolatrous
                 portions
                 and
                 services
                 ,
                 and
                 so
                 it
                 is
                 for
                 bloud
                 ,
                 abstain
                 from
                 life
                 bloud
                 ,
                 or
                 bloud
                 that
                 runs
                 while
                 the
                 beast
                 is
                 dying
                 ,
                 that
                 is
                 ,
                 devour
                 not
                 the
                 flesh
                 while
                 the
                 beast
                 is
                 alive
                 ,
                 be
                 not
                 cruel
                 and
                 unmerciful
                 to
                 your
                 beast
                 :
                 but
                 if
                 blood
                 be
                 taken
                 in
                 its
                 own
                 materiality
                 when
                 the
                 beast
                 is
                 dead
                 ,
                 it
                 may
                 be
                 eaten
                 as
                 other
                 things
                 ,
                 without
                 scruple
                 :
                 they
                 being
                 both
                 in
                 the
                 same
                 sense
                 as
                 in
                 the
                 same
                 obligation
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                   
                
                 There
                 is
                 a
                 letter
                 and
                 a
                 spirit
                 in
                 both
                 of
                 them
                 .
                 
                 6.
                 
                 One
                 thing
                 only
                 I
                 shall
                 adde
                 to
                 make
                 this
                 appear
                 to
                 have
                 been
                 relative
                 ,
                 temporal
                 and
                 ceremonial
                 ;
                 and
                 that
                 is
                 ,
                 that
                 when
                 God
                 was
                 pleas'd
                 to
                 continue
                 the
                 command
                 to
                 the
                 sons
                 of
                 Israel
                 in
                 Moses
                 law
                 ,
                 he
                 changed
                 the
                 reason
                 ,
                 onely
                 reciting
                 the
                 old
                 reason
                 for
                 which
                 it
                 was
                 imposed
                 to
                 the
                 posterity
                 of
                 Noah
                 ,
                 and
                 superadding
                 a
                 new
                 one
                 as
                 relating
                 to
                 themselves
                 :
                 
                 
                   For
                   the
                   life
                   of
                   the
                   flesh
                   is
                   in
                   the
                   bloud
                   ,
                   and
                   I
                   have
                   given
                   it
                   to
                   you
                   upon
                   the
                   altar
                   to
                   make
                   an
                   atonement
                   for
                   your
                   soules
                   ;
                   for
                   it
                   is
                   the
                   bloud
                   that
                   maketh
                   an
                   atonement
                   for
                   the
                   Soule
                   .
                
                 So
                 that
                 to
                 the
                 bloud
                 there
                 
                 was
                 superadded
                 a
                 new
                 sacredness
                 and
                 religion
                 ,
                 it
                 was
                 typical
                 of
                 the
                 great
                 sacrifice
                 upon
                 the
                 Cross
                 ,
                 the
                 bloud
                 of
                 which
                 was
                 an
                 holy
                 thing
                 ,
                 and
                 it
                 was
                 also
                 instrumental
                 to
                 their
                 sacrifices
                 and
                 solennities
                 of
                 their
                 present
                 religion
                 :
                 and
                 therefore
                 this
                 ritual
                 is
                 to
                 cease
                 after
                 that
                 the
                 great
                 sacrifice
                 is
                 offer'd
                 and
                 the
                 great
                 effusion
                 of
                 bloud
                 is
                 past
                 .
                 But
                 as
                 they
                 had
                 a
                 new
                 reason
                 ,
                 so
                 also
                 had
                 they
                 a
                 new
                 injunction
                 ,
                 and
                 they
                 were
                 interdicted
                 the
                 eating
                 of
                 any
                 thing
                 strangled
                 ;
                 which
                 they
                 taking
                 to
                 be
                 a
                 pursuance
                 of
                 the
                 precept
                 given
                 to
                 Noah
                 ,
                 were
                 the
                 more
                 zealous
                 of
                 it
                 ;
                 and
                 lest
                 their
                 zeal
                 might
                 be
                 offended
                 ,
                 the
                 first
                 Christians
                 in
                 their
                 societies
                 thought
                 fit
                 to
                 abstain
                 from
                 it
                 .
                 But
                 this
                 ever
                 had
                 a
                 less
                 obligation
                 then
                 the
                 former
                 ,
                 and
                 neither
                 of
                 them
                 had
                 in
                 their
                 letter
                 any
                 Natural
                 obligation
                 :
                 but
                 the
                 latter
                 was
                 introduc'd
                 wholly
                 upon
                 the
                 Levitical
                 account
                 :
                 and
                 therefore
                 did
                 cease
                 with
                 it
                 .
                 7.
                 
                 
                 After
                 this
                 so
                 plain
                 and
                 certain
                 commentary
                 upon
                 this
                 precept
                 I
                 shall
                 the
                 less
                 need
                 to
                 make
                 use
                 of
                 those
                 other
                 true
                 observations
                 made
                 by
                 other
                 learned
                 persons
                 :
                 as
                 that
                 this
                 Canon
                 was
                 made
                 for
                 a
                 temporary
                 compliance
                 of
                 the
                 Gentile
                 Proselytes
                 with
                 the
                 Jewish
                 converts
                 ,
                 that
                 this
                 was
                 not
                 a
                 command
                 to
                 abstain
                 from
                 bloud
                 ,
                 or
                 strangled
                 ,
                 but
                 a
                 declaration
                 onely
                 that
                 they
                 were
                 not
                 obliged
                 to
                 circumcision
                 ;
                 but
                 they
                 already
                 having
                 observed
                 the
                 other
                 things
                 ,
                 it
                 was
                 declared
                 they
                 need
                 go
                 no
                 further
                 :
                 that
                 whereas
                 these
                 things
                 were
                 said
                 to
                 be
                 necessary
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 meaning
                 of
                 the
                 word
                 is
                 not
                 absolute
                 but
                 relative
                 ;
                 for
                 it
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 have
                 a
                 thing
                 under
                 some
                 necessary
                 condition
                 ,
                 and
                 so
                 it
                 happened
                 to
                 them
                 to
                 whom
                 the
                 Apostles
                 wrote
                 ;
                 for
                 they
                 were
                 Gentile
                 Proselytes
                 before
                 they
                 were
                 Christians
                 ,
                 and
                 so
                 were
                 tyed
                 to
                 observe
                 the
                 seven
                 precepts
                 of
                 Noah
                 ,
                 before
                 the
                 Jewes
                 would
                 converse
                 with
                 them
                 ,
                 and
                 therefore
                 that
                 this
                 did
                 not
                 conce●ne
                 the
                 Gentiles
                 after
                 they
                 were
                 an
                 intire
                 Church
                 :
                 for
                 although
                 it
                 did
                 while
                 the
                 separation
                 lasted
                 ,
                 and
                 that
                 there
                 were
                 two
                 Bishops
                 in
                 some
                 great
                 Churches
                 as
                 in
                 Rome
                 and
                 Ephesus
                 :
                 yet
                 when
                 the
                 Church
                 was
                 of
                 Gentiles
                 onely
                 ,
                 or
                 conversed
                 not
                 with
                 Jewes
                 ,
                 this
                 could
                 not
                 relate
                 to
                 them
                 .
                 That
                 bloud
                 should
                 be
                 forbidden
                 in
                 the
                 formality
                 of
                 meat
                 is
                 infinitely
                 against
                 the
                 Analogy
                 of
                 the
                 Gospel
                 :
                 The
                 decretory
                 and
                 dogmatical
                 words
                 of
                 Christ
                 being
                 ,
                 
                   that
                   nothing
                   which
                   enters
                   into
                   the
                   mouth
                   desiles
                   a
                   man
                   :
                
                 
                 and
                 the
                 words
                 of
                 S.
                 Paul
                 are
                 permissive
                 and
                 preceptive
                 ,
                 
                   Whatsoever
                   is
                   sold
                   in
                   the
                   shambles
                   ,
                   eat
                   ,
                   asking
                   no
                   question
                   for
                   Conscience
                   sake
                   .
                   For
                   meat
                   commendeth
                   us
                   not
                   to
                   God
                   ;
                   for
                   neither
                   if
                   we
                   eat
                   are
                   we
                   the
                   better
                   ,
                   neither
                   if
                   we
                   eat
                   no
                   are
                   we
                   the
                   worse
                   :
                
                 
                 and
                 
                   the
                   Kingdome
                   of
                   God
                   consisteth
                   not
                   in
                   meat
                   and
                   drink
                   ,
                   but
                   in
                   righteousness
                   ,
                   and
                   peace
                   ,
                   and
                   joy
                   in
                   the
                   Holy
                   Ghost
                   .
                
                 The
                 result
                 is
                 this
                 ,
                 that
                 bloud
                 as
                 it
                 is
                 a
                 meat
                 cannot
                 be
                 suppos'd
                 here
                 to
                 be
                 directly
                 forbidden
                 as
                 Naturally
                 unlawlful
                 ,
                 or
                 essentially
                 evil
                 ,
                 or
                 of
                 a
                 proper
                 turpitude
                 :
                 but
                 if
                 the
                 Apostles
                 had
                 forbidden
                 the
                 very
                 eating
                 of
                 bloud
                 as
                 meat
                 ,
                 it
                 must
                 be
                 supposed
                 to
                 be
                 a
                 temporary
                 and
                 relative
                 command
                 which
                 might
                 expire
                 by
                 the
                 ceasing
                 of
                 the
                 reason
                 ,
                 and
                 did
                 expire
                 by
                 desuetude
                 ;
                 but
                 since
                 it
                 was
                 not
                 so
                 ,
                 but
                 a
                 permitting
                 the
                 Gentile
                 Proselytes
                 and
                 incouraging
                 them
                 for
                 present
                 reasons
                 to
                 abstain
                 from
                 running
                 or
                 life
                 bloud
                 in
                 the
                 sense
                 above
                 explicated
                 ,
                 according
                 to
                 the
                 sense
                 of
                 the
                 Jewish
                 Doctors
                 and
                 their
                 Disciples
                 ,
                 it
                 no
                 way
                 can
                 oblige
                 Christians
                 to
                 abstain
                 from
                 bloud
                 when
                 it
                 is
                 dead
                 ,
                 and
                 alter'd
                 ,
                 and
                 not
                 relative
                 to
                 that
                 evil
                 which
                 was
                 intended
                 to
                 be
                 forbidden
                 by
                 God
                 to
                 Noah
                 ,
                 and
                 was
                 afterwards
                 continued
                 to
                 the
                 Jewes
                 .
                 I
                 end
                 this
                 with
                 the
                 words
                 of
                 Tertullian
                 ,
                 
                 
                   Claves
                   macelli
                   tibi
                   tradidit
                   ,
                   permittens
                   esui
                   omnia
                   ad
                   constituendam
                   idolothytorum
                   exceptionem
                   .
                
                 God
                 hath
                 given
                 to
                 us
                 the
                 keyes
                 of
                 the
                 shambles
                 ,
                 onely
                 he
                 hath
                 forbidden
                 the
                 pollution
                 of
                 idols
                 :
                 in
                 all
                 other
                 things
                 you
                 have
                 your
                 liberty
                 of
                 eating
                 .
              
               
                 I
                 am
                 onely
                 now
                 to
                 give
                 an
                 account
                 of
                 the
                 reasons
                 of
                 the
                 Ancient
                 Churches
                 ,
                 
                 
                 why
                 so
                 pertinaciously
                 and
                 so
                 long
                 they
                 refus'd
                 to
                 eat
                 boyl'd
                 bloud
                 ,
                 or
                 any
                 thing
                 of
                 that
                 Nature
                 ,
                 But
                 for
                 that
                 it
                 is
                 the
                 less
                 wonder
                 when
                 we
                 consider
                 that
                 they
                 found
                 it
                 injoyned
                 by
                 all
                 the
                 Churches
                 where
                 the
                 Jewes
                 were
                 mingled
                 ,
                 and
                 the
                 necessity
                 lasted
                 in
                 some
                 places
                 till
                 the
                 Apostles
                 were
                 dead
                 ,
                 and
                 the
                 Churches
                 were
                 persecuted
                 :
                 and
                 then
                 men
                 use
                 to
                 be
                 zealous
                 in
                 little
                 things
                 ,
                 and
                 curious
                 observers
                 of
                 letters
                 ;
                 and
                 when
                 the
                 succeeding
                 ages
                 had
                 found
                 the
                 precedents
                 of
                 Martyrs
                 zealous
                 in
                 that
                 instance
                 ,
                 it
                 is
                 no
                 wonder
                 if
                 they
                 thought
                 the
                 Article
                 sufficiently
                 recommended
                 to
                 them
                 .
                 2.
                 
                 But
                 if
                 we
                 list
                 to
                 observe
                 that
                 the
                 Pythagorean
                 Philosophers
                 were
                 then
                 very
                 busy
                 and
                 interested
                 in
                 the
                 persuasions
                 of
                 Men
                 and
                 Sects
                 ,
                 and
                 Pythagoras
                 and
                 Plato
                 and
                 Socrates
                 had
                 great
                 Names
                 amongst
                 the
                 leading
                 Christians
                 ,
                 it
                 is
                 no
                 wonder
                 if
                 in
                 the
                 percolation
                 something
                 of
                 the
                 relish
                 should
                 remain
                 ,
                 especially
                 having
                 a
                 warrant
                 so
                 plausible
                 to
                 persuade
                 ,
                 and
                 so
                 easy
                 to
                 mistake
                 as
                 this
                 decretal
                 of
                 the
                 Apostles
                 ,
                 and
                 the
                 example
                 of
                 the
                 Ancients
                 living
                 in
                 that
                 time
                 which
                 the
                 Heathens
                 called
                 the
                 Golden
                 age
                 ,
                 
                   Nam
                   vetus
                   illa
                   aetas
                   non
                   polluit
                   ora
                   cruore
                   .
                   
                
                 Single
                 life
                 ,
                 and
                 abstinence
                 from
                 certain
                 meats
                 ,
                 and
                 refusing
                 of
                 bloud
                 ,
                 and
                 severity
                 of
                 Discipline
                 ,
                 and
                 daies
                 of
                 abstinence
                 were
                 sometimes
                 persuaded
                 ,
                 sometimes
                 promoted
                 ,
                 sometimes
                 urg'd
                 ,
                 sometimes
                 made
                 more
                 necessary
                 ,
                 by
                 the
                 Montanists
                 ,
                 the
                 Essens
                 ,
                 the
                 Manichees
                 ,
                 the
                 Novatians
                 ,
                 the
                 Encratites
                 ,
                 the
                 Pythagoreans
                 ,
                 and
                 the
                 very
                 Heathen
                 themselves
                 ,
                 when
                 because
                 they
                 would
                 pretend
                 severity
                 it
                 became
                 fit
                 that
                 the
                 Christians
                 should
                 not
                 be
                 or
                 seem
                 inferior
                 to
                 them
                 in
                 selfdenial
                 ,
                 Discipline
                 and
                 austerities
                 .
                 But
                 I
                 shall
                 make
                 no
                 more
                 conjectures
                 in
                 this
                 matter
                 ,
                 since
                 if
                 the
                 Church
                 at
                 that
                 time
                 did
                 injoyn
                 it
                 ,
                 the
                 Canon
                 was
                 to
                 be
                 obeyed
                 ,
                 and
                 it
                 may
                 be
                 in
                 some
                 places
                 it
                 was
                 practis'd
                 upon
                 that
                 stock
                 ;
                 upon
                 any
                 other
                 just
                 ground
                 ,
                 it
                 could
                 not
                 ,
                 as
                 I
                 have
                 already
                 prov'd
                 .
                 Onely
                 this
                 ;
                 it
                 cannot
                 be
                 denied
                 but
                 in
                 the
                 Westerne
                 Church
                 where
                 this
                 decree
                 and
                 the
                 consequent
                 Custome
                 was
                 quickly
                 worne
                 out
                 ,
                 though
                 it
                 lasted
                 longer
                 even
                 to
                 this
                 day
                 in
                 the
                 Greek
                 Church
                 ,
                 and
                 Balsamo
                 inveighs
                 against
                 the
                 Latines
                 for
                 their
                 carelesness
                 in
                 this
                 Article
                 ;
                 yet
                 there
                 were
                 some
                 intervals
                 in
                 which
                 by
                 chance
                 this
                 decree
                 did
                 prevail
                 ;
                 but
                 it
                 was
                 when
                 the
                 Bishops
                 of
                 Rome
                 were
                 so
                 ignorant
                 that
                 they
                 could
                 not
                 distinguish
                 the
                 Old
                 Testament
                 from
                 the
                 New
                 ,
                 but
                 in
                 some
                 particulars
                 did
                 Judaize
                 .
                 I
                 instance
                 in
                 Pope
                 Zechary
                 before
                 mention'd
                 ;
                 who
                 in
                 his
                 decretal
                 to
                 Boniface
                 the
                 Arch-Bishop
                 of
                 Mentz
                 is
                 very
                 curious
                 to
                 warne
                 him
                 to
                 forbid
                 all
                 Christians
                 with
                 whom
                 he
                 had
                 to
                 doe
                 ,
                 they
                 should
                 abstain
                 from
                 some
                 certain
                 sorts
                 of
                 birds
                 ,
                 as
                 jack-dawes
                 ,
                 crowes
                 and
                 storks
                 ;
                 but
                 especially
                 that
                 Christians
                 should
                 eat
                 no
                 hares
                 ,
                 nor
                 bevers
                 ,
                 nor
                 wild-horses
                 :
                 and
                 the
                 Councel
                 of
                 Wormes
                 determin'd
                 something
                 to
                 the
                 like
                 purpose
                 ,
                 not
                 much
                 wiser
                 ;
                 but
                 what
                 was
                 decreed
                 then
                 was
                 long
                 before
                 reprov'd
                 by
                 S.
                 Austin
                 ,
                 affirming
                 that
                 if
                 any
                 Christian
                 made
                 a
                 scruple
                 of
                 eating
                 strangled
                 birds
                 in
                 whom
                 the
                 bloud
                 remain'd
                 ,
                 
                 he
                 was
                 derided
                 by
                 the
                 rest
                 :
                 and
                 that
                 this
                 thing
                 which
                 was
                 useful
                 in
                 the
                 infancy
                 of
                 the
                 Church
                 should
                 be
                 obtruded
                 upon
                 her
                 in
                 her
                 strength
                 ,
                 is
                 as
                 if
                 we
                 should
                 persuade
                 strong
                 men
                 to
                 live
                 upon
                 milk
                 because
                 their
                 tender
                 Mothers
                 gave
                 it
                 them
                 as
                 the
                 best
                 nourishment
                 of
                 their
                 infancy
                 .
              
               
                 This
                 thing
                 being
                 cleared
                 I
                 know
                 no
                 other
                 difficulty
                 concerning
                 the
                 choice
                 of
                 meats
                 in
                 particular
                 ,
                 
                 or
                 the
                 retention
                 of
                 the
                 Ceremonial
                 law
                 in
                 general
                 ,
                 or
                 in
                 any
                 of
                 its
                 instances
                 ,
                 but
                 what
                 will
                 more
                 properly
                 be
                 handled
                 under
                 other
                 titles
                 .
              
            
             
               
               
                 RULE
                 3.
                 
                 The
                 Judicial
                 law
                 of
                 Moses
                 is
                 annul'd
                 ,
                 or
                 abrogated
                 ,
                 and
                 retains
                 no
                 obliging
                 power
                 either
                 in
                 whole
                 or
                 in
                 part
                 over
                 any
                 Christian
                 Prince
                 ,
                 Commonwealth
                 ,
                 or
                 Person
                 .
              
               
                 EIther
                 the
                 Judicial
                 was
                 wholly
                 civil
                 ,
                 
                 or
                 it
                 was
                 part
                 of
                 the
                 Religion
                 .
                 If
                 it
                 was
                 wholly
                 secular
                 and
                 civil
                 ,
                 it
                 goes
                 away
                 with
                 that
                 Commonwealth
                 to
                 whom
                 it
                 was
                 given
                 ;
                 if
                 it
                 was
                 part
                 of
                 the
                 religion
                 it
                 goes
                 away
                 with
                 the
                 Temple
                 ,
                 with
                 the
                 lawgivers
                 authority
                 by
                 cession
                 to
                 the
                 greater
                 ,
                 with
                 the
                 priesthood
                 ,
                 with
                 the
                 Covenant
                 of
                 works
                 ,
                 with
                 the
                 revelation
                 and
                 reign
                 of
                 the
                 Messias
                 :
                 and
                 though
                 the
                 instances
                 of
                 this
                 law
                 proceeding
                 from
                 the
                 wisest
                 Lawgiver
                 are
                 good
                 guides
                 to
                 Princes
                 and
                 Common-wealths
                 where
                 the
                 same
                 reasons
                 are
                 applicable
                 in
                 like
                 circumstances
                 of
                 things
                 and
                 in
                 equal
                 capacities
                 of
                 the
                 Subjects
                 ,
                 yet
                 it
                 is
                 wholly
                 without
                 obligation
                 .
                 In
                 the
                 Judicial
                 law
                 theft
                 was
                 not
                 punished
                 with
                 death
                 ,
                 but
                 with
                 the
                 restitution
                 of
                 four-fold
                 ;
                 and
                 unless
                 the
                 necessities
                 of
                 a
                 Republick
                 shall
                 inforce
                 it
                 ,
                 it
                 were
                 consonant
                 to
                 the
                 design
                 of
                 Christian
                 religion
                 ,
                 the
                 interest
                 of
                 Souls
                 ,
                 their
                 value
                 ,
                 and
                 pity
                 ,
                 that
                 a
                 life
                 should
                 not
                 be
                 set
                 in
                 ballance
                 over
                 against
                 a
                 sheep
                 or
                 a
                 cup.
                 In
                 the
                 Judicial
                 law
                 of
                 Moses
                 Adultery
                 was
                 punished
                 with
                 death
                 ;
                 but
                 it
                 will
                 not
                 be
                 prudent
                 for
                 a
                 Common
                 wealth
                 to
                 write
                 after
                 this
                 Copy
                 unless
                 they
                 have
                 as
                 great
                 reason
                 and
                 the
                 same
                 necessity
                 ,
                 and
                 the
                 same
                 effect
                 be
                 likely
                 to
                 be
                 consequent
                 ;
                 it
                 was
                 highly
                 fitting
                 there
                 ,
                 where
                 it
                 was
                 so
                 necessary
                 to
                 preserve
                 the
                 Genealogies
                 ,
                 and
                 where
                 every
                 family
                 had
                 honours
                 and
                 inheritances
                 and
                 expectations
                 of
                 its
                 own
                 ,
                 and
                 one
                 whole
                 tribe
                 expected
                 in
                 each
                 house
                 the
                 revelation
                 of
                 the
                 Messias
                 ,
                 and
                 where
                 the
                 crime
                 of
                 Adultery
                 was
                 infinitely
                 more
                 inexcusable
                 by
                 the
                 permission
                 of
                 divorces
                 and
                 Polygamy
                 then
                 it
                 can
                 with
                 us
                 .
                 But
                 with
                 us
                 and
                 so
                 in
                 every
                 Nation
                 ,
                 many
                 considerations
                 ought
                 to
                 be
                 ingredient
                 into
                 the
                 constitution
                 of
                 a
                 capital
                 Law
                 :
                 but
                 they
                 have
                 their
                 liberty
                 ,
                 and
                 are
                 onely
                 tied
                 up
                 with
                 the
                 rules
                 and
                 analogies
                 of
                 the
                 Christian
                 law
                 :
                 onely
                 the
                 judicial
                 law
                 of
                 Moses
                 is
                 not
                 to
                 be
                 pretended
                 as
                 an
                 example
                 and
                 rule
                 to
                 us
                 because
                 it
                 came
                 from
                 a
                 Divine
                 principle
                 ;
                 unless
                 every
                 thing
                 else
                 fit
                 it
                 by
                 which
                 the
                 proportions
                 were
                 made
                 in
                 that
                 Common-wealth
                 ;
                 for
                 although
                 God
                 made
                 Aprons
                 for
                 Adam
                 and
                 Eve
                 ,
                 it
                 would
                 not
                 be
                 a
                 comely
                 fashion
                 for
                 the
                 Gallants
                 of
                 our
                 age
                 and
                 Countries
                 .
                 But
                 concerning
                 this
                 who
                 desires
                 to
                 see
                 long
                 and
                 full
                 discourses
                 ,
                 I
                 refer
                 him
                 to
                 
                   Guilielmus
                   Zepperus
                   de
                   legibus
                   Mosaicis
                
                 ,
                 and
                 the
                 Preface
                 of
                 Calvin
                 the
                 Lawyer
                 to
                 his
                 
                   Themis
                   Hebraeo-Romana
                
                 .
              
               
                 But
                 the
                 thing
                 in
                 general
                 is
                 confess'd
                 ,
                 
                 and
                 the
                 arguments
                 now
                 alledged
                 make
                 it
                 certain
                 :
                 but
                 then
                 why
                 it
                 should
                 not
                 be
                 so
                 in
                 every
                 particular
                 when
                 it
                 is
                 confessed
                 to
                 be
                 so
                 in
                 the
                 General
                 ,
                 I
                 doe
                 not
                 understand
                 ;
                 since
                 there
                 are
                 no
                 exceptions
                 or
                 reservations
                 of
                 any
                 particular
                 in
                 the
                 New
                 law
                 ;
                 the
                 law
                 of
                 Christianity
                 .
                 But
                 in
                 two
                 great
                 instances
                 this
                 Article
                 hath
                 difficulty
                 ;
                 the
                 one
                 is
                 1.
                 
                 The
                 approach
                 of
                 a
                 man
                 to
                 his
                 wife
                 during
                 her
                 usual
                 terme
                 of
                 separation
                 .
                 2.
                 
                 The
                 other
                 is
                 concerning
                 the
                 degrees
                 of
                 kinred
                 hindring
                 marriage
                 ;
                 both
                 which
                 being
                 taken
                 express
                 care
                 of
                 in
                 the
                 Judicial
                 law
                 ,
                 and
                 yet
                 nothing
                 at
                 all
                 said
                 of
                 them
                 in
                 the
                 laws
                 of
                 Christ
                 ,
                 are
                 yet
                 suppos'd
                 to
                 be
                 as
                 obligatory
                 to
                 Christians
                 now
                 ,
                 as
                 to
                 the
                 Jewes
                 of
                 old
                 .
                 Of
                 these
                 I
                 shall
                 now
                 give
                 
                 because
                 they
                 are
                 of
                 great
                 use
                 in
                 the
                 Rule
                 of
                 Conscience
                 ,
                 and
                 with
                 much
                 unquietness
                 and
                 noise
                 talk'd
                 of
                 ,
                 and
                 Consciences
                 afflicted
                 with
                 prejudices
                 and
                 authority
                 ,
                 with
                 great
                 names
                 and
                 little
                 reasons
                 .
              
               
                 Quest.
                 
              
               
                 WHether
                 the
                 Judicial
                 law
                 of
                 mutual
                 abstinence
                 in
                 the
                 dayes
                 of
                 Womens
                 separation
                 obliges
                 Christian
                 pairs
                 ?
                 
              
               
                 The
                 Judicial
                 law
                 declar'd
                 it
                 to
                 be
                 twice
                 poenal
                 .
                 
                 Once
                 it
                 onely
                 inferr'd
                 a
                 legal
                 Uncleanness
                 for
                 seven
                 days
                 .
                 Levit.
                 15.
                 24.
                 
                 But
                 in
                 the
                 20.
                 
                 Levit.
                 18.
                 
                 It
                 is
                 made
                 Capital
                 to
                 them
                 both
                 ;
                 
                   they
                   shall
                   be
                   both
                   cut
                   off
                   from
                   the
                   people
                   .
                
              
               
                 From
                 hence
                 ,
                 
                 
                   Aquinas
                   ,
                   Alexander
                   of
                   Ales
                   ,
                   Bonaventure
                   ,
                
                 and
                 Scotus
                 affirme
                 it
                 to
                 be
                 a
                 mortal
                 sin
                 for
                 a
                 husband
                 then
                 to
                 approach
                 to
                 her
                 :
                 Paludanus
                 and
                 Cajetan
                 deny
                 it
                 ;
                 and
                 amongst
                 the
                 Casuists
                 it
                 is
                 with
                 great
                 difference
                 affirmd
                 or
                 denyed
                 but
                 with
                 very
                 trifling
                 pretences
                 ,
                 as
                 if
                 they
                 were
                 to
                 give
                 laws
                 ,
                 and
                 not
                 to
                 informe
                 Consciences
                 upon
                 just
                 grounds
                 of
                 reason
                 or
                 religion
                 .
              
               
                 They
                 who
                 suppose
                 it
                 to
                 be
                 unlawful
                 affirme
                 this
                 law
                 to
                 be
                 ceremonial
                 ,
                 
                 judicial
                 and
                 Moral
                 .
                 It
                 is
                 ceremonial
                 because
                 it
                 inferr'd
                 a
                 legal
                 impurity
                 ;
                 or
                 separation
                 for
                 seven
                 days
                 .
                 It
                 is
                 judicial
                 by
                 its
                 appendant
                 sentence
                 of
                 death
                 ,
                 and
                 a
                 Capital
                 infliction
                 .
                 It
                 is
                 moral
                 ,
                 because
                 it
                 is
                 against
                 charity
                 as
                 being
                 hurtful
                 to
                 the
                 child
                 in
                 case
                 any
                 be
                 begotten
                 by
                 such
                 approaches
                 .
                 The
                 whole
                 ceremoniality
                 of
                 it
                 is
                 confessedly
                 gone
                 ;
                 but
                 the
                 punishment
                 of
                 it
                 in
                 the
                 Judicial
                 law
                 being
                 capital
                 they
                 urge
                 it
                 as
                 an
                 argument
                 that
                 it
                 is
                 moral
                 .
                 So
                 that
                 the
                 whole
                 weight
                 lies
                 upon
                 this
                 .
                 That
                 which
                 was
                 by
                 the
                 law
                 of
                 God
                 punish'd
                 with
                 death
                 ,
                 was
                 more
                 then
                 a
                 meer
                 ceremony
                 ,
                 and
                 must
                 contain
                 in
                 it
                 some
                 Natural
                 obliquity
                 and
                 turpitude
                 .
                 And
                 in
                 this
                 case
                 we
                 need
                 not
                 to
                 go
                 far
                 in
                 our
                 inquiry
                 after
                 it
                 ;
                 for
                 it
                 is
                 because
                 of
                 the
                 great
                 uncharitableness
                 ,
                 as
                 being
                 a
                 cause
                 of
                 monstrous
                 productions
                 ,
                 or
                 leprosies
                 and
                 filthy
                 diseases
                 in
                 the
                 children
                 :
                 and
                 as
                 the
                 former
                 of
                 these
                 two
                 signifies
                 its
                 morality
                 ;
                 so
                 this
                 does
                 formally
                 constitute
                 it
                 :
                 and
                 this
                 is
                 confirmed
                 by
                 the
                 words
                 annexed
                 to
                 the
                 prohibition
                 :
                 
                   For
                   the
                   nations
                   committed
                   all
                   these
                   things
                   ,
                   therefore
                   I
                   abhorred
                   them
                   :
                
                 
                 amongst
                 which
                 ,
                 this
                 in
                 the
                 question
                 being
                 enumerated
                 ,
                 it
                 will
                 follow
                 more
                 then
                 probably
                 ,
                 that
                 since
                 this
                 thing
                 was
                 imputed
                 to
                 the
                 Heathens
                 who
                 were
                 not
                 under
                 Moses
                 law
                 ,
                 it
                 must
                 be
                 imputed
                 because
                 it
                 was
                 a
                 violation
                 of
                 the
                 law
                 of
                 Nature
                 .
              
               
                 To
                 these
                 things
                 I
                 answer
                 ;
                 
                 1.
                 
                 That
                 the
                 punishment
                 of
                 all
                 such
                 approaches
                 under
                 Moses
                 law
                 with
                 death
                 ,
                 was
                 no
                 argument
                 of
                 any
                 Natural
                 turpitude
                 and
                 obliquity
                 in
                 the
                 approach
                 .
                 For
                 then
                 circumcision
                 would
                 be
                 necessary
                 by
                 a
                 Natural
                 law
                 ,
                 because
                 every
                 soul
                 that
                 was
                 not
                 circumcis'd
                 was
                 also
                 to
                 be
                 cut
                 off
                 from
                 his
                 people
                 .
                 But
                 if
                 for
                 this
                 reason
                 it
                 were
                 onely
                 to
                 be
                 concluded
                 unlawful
                 ,
                 then
                 since
                 this
                 reason
                 is
                 taken
                 away
                 ,
                 and
                 it
                 is
                 by
                 no
                 law
                 of
                 God
                 punishable
                 ,
                 nor
                 yet
                 by
                 any
                 law
                 of
                 man
                 ,
                 it
                 follows
                 that
                 now
                 it
                 cannot
                 be
                 called
                 a
                 Mortal
                 or
                 a
                 Great
                 sin
                 ,
                 to
                 which
                 no
                 
                   mortal
                   punishment
                
                 is
                 annexed
                 nor
                 indeed
                 any
                 at
                 all
                 .
              
               
                 2.
                 
                 But
                 neither
                 was
                 it
                 just
                 thus
                 in
                 the
                 law
                 of
                 Moses
                 .
                 
                 For
                 by
                 the
                 law
                 of
                 Moses
                 it
                 was
                 nothing
                 but
                 a
                 legal
                 impurity
                 ,
                 a
                 separation
                 from
                 the
                 Temple
                 and
                 publike
                 sacrifices
                 and
                 some
                 sorts
                 of
                 commerce
                 for
                 seven
                 dayes
                 ;
                 and
                 thus
                 much
                 was
                 also
                 impos'd
                 upon
                 the
                 woman
                 though
                 she
                 was
                 lock'd
                 up
                 and
                 convers'd
                 with
                 no
                 man
                 even
                 for
                 her
                 Natural
                 accident
                 :
                 and
                 if
                 by
                 the
                 gravity
                 or
                 levity
                 of
                 a
                 punishment
                 we
                 may
                 make
                 conjectures
                 of
                 the
                 greatness
                 of
                 a
                 sin
                 (
                 of
                 which
                 I
                 shall
                 
                 in
                 the
                 third
                 book
                 give
                 accounts
                 )
                 then
                 it
                 would
                 follow
                 that
                 every
                 such
                 approach
                 was
                 nothing
                 but
                 a
                 breach
                 of
                 a
                 legal
                 rite
                 or
                 ceremony
                 ,
                 since
                 it
                 was
                 punished
                 onely
                 with
                 a
                 legal
                 separation
                 ,
                 which
                 also
                 was
                 equally
                 upon
                 every
                 innocent
                 woman
                 in
                 that
                 period
                 .
                 *
                 Yea
                 ,
                 but
                 besides
                 this
                 it
                 was
                 made
                 Capital
                 .
                 I
                 answer
                 ,
                 that
                 could
                 not
                 be
                 ,
                 if
                 the
                 case
                 were
                 the
                 same
                 ;
                 for
                 two
                 punishments
                 are
                 not
                 in
                 laws
                 inflicted
                 upon
                 the
                 same
                 offence
                 ,
                 directly
                 and
                 primarily
                 :
                 and
                 therefore
                 
                   Radulphus
                   Flaviacensis
                
                 supposes
                 here
                 to
                 be
                 a
                 direct
                 contradiction
                 in
                 the
                 letter
                 of
                 these
                 two
                 laws
                 ;
                 
                 and
                 that
                 they
                 are
                 to
                 be
                 reconcil'd
                 by
                 spiritual
                 significations
                 in
                 which
                 onely
                 they
                 are
                 obligatory
                 to
                 us
                 under
                 the
                 Gospel
                 ;
                 but
                 I
                 doe
                 not
                 very
                 well
                 understand
                 what
                 he
                 would
                 have
                 ,
                 nor
                 any
                 ground
                 of
                 his
                 conjecture
                 ,
                 but
                 am
                 content
                 it
                 is
                 not
                 material
                 ,
                 since
                 he
                 confesses
                 that
                 the
                 very
                 letter
                 oblig'd
                 the
                 Israelites
                 ,
                 which
                 how
                 it
                 is
                 possible
                 ,
                 and
                 yet
                 be
                 contradictory
                 ,
                 I
                 shall
                 never
                 understand
                 .
                 *
                 
                   Hugo
                   Cardinalis
                
                 saies
                 that
                 the
                 first
                 of
                 these
                 punishments
                 was
                 on
                 him
                 who
                 did
                 it
                 ignorantly
                 ;
                 but
                 it
                 was
                 Capital
                 onely
                 to
                 him
                 who
                 did
                 it
                 knowingly
                 and
                 voluntarily
                 .
                 But
                 this
                 is
                 not
                 probable
                 ;
                 for
                 then
                 it
                 would
                 be
                 in
                 effect
                 so
                 that
                 the
                 man
                 might
                 only
                 contract
                 a
                 legal
                 impurity
                 ;
                 and
                 the
                 woman
                 be
                 sure
                 to
                 die
                 for
                 it
                 :
                 
                   Enimvero
                   durâ
                   lege
                   hîc
                   agunt
                   mulieres
                   :
                
                 for
                 although
                 the
                 man
                 could
                 often
                 say
                 truly
                 ,
                 and
                 might
                 always
                 pretend
                 that
                 he
                 did
                 it
                 ignorantly
                 ,
                 yet
                 the
                 woman
                 could
                 not
                 :
                 for
                 it
                 is
                 not
                 likely
                 that
                 she
                 should
                 with
                 much
                 probability
                 at
                 any
                 time
                 say
                 she
                 did
                 it
                 ignorantly
                 ,
                 and
                 since
                 it
                 cannot
                 be
                 but
                 by
                 a
                 rare
                 contingency
                 ,
                 it
                 is
                 not
                 likely
                 to
                 be
                 the
                 subject
                 matter
                 of
                 a
                 regular
                 law
                 ,
                 and
                 provided
                 for
                 by
                 a
                 daily
                 and
                 perpetual
                 provision
                 ;
                 especially
                 ,
                 since
                 that
                 case
                 is
                 already
                 provided
                 for
                 in
                 other
                 periods
                 ,
                 as
                 being
                 sufficiently
                 included
                 under
                 them
                 that
                 by
                 chance
                 touch
                 a
                 woman
                 so
                 polluted
                 :
                 and
                 therefore
                 this
                 does
                 not
                 reconcile
                 the
                 difficulty
                 :
                 but
                 since
                 it
                 must
                 be
                 confess'd
                 that
                 on
                 the
                 woman
                 (
                 at
                 least
                 ordinarily
                 )
                 both
                 these
                 laws
                 must
                 have
                 effect
                 ,
                 and
                 yet
                 the
                 woman
                 cannot
                 easily
                 and
                 ordinarily
                 be
                 suppos'd
                 to
                 be
                 ignorant
                 in
                 such
                 a
                 case
                 so
                 as
                 to
                 need
                 a
                 law
                 (
                 for
                 laws
                 use
                 not
                 to
                 be
                 made
                 for
                 rare
                 contingencies
                 )
                 it
                 follows
                 that
                 this
                 distinction
                 is
                 not
                 sufficient
                 to
                 reconcile
                 the
                 difficulty
                 .
                 But
                 Lyra
                 and
                 Abulensis
                 have
                 a
                 better
                 ,
                 saying
                 that
                 the
                 legal
                 impurity
                 was
                 the
                 punishment
                 onely
                 when
                 the
                 fact
                 was
                 private
                 :
                 but
                 it
                 was
                 Capital
                 when
                 it
                 was
                 brought
                 before
                 the
                 Judge
                 :
                 and
                 truly
                 for
                 this
                 there
                 was
                 great
                 reason
                 .
                 For
                 since
                 the
                 woman
                 also
                 was
                 to
                 die
                 ,
                 it
                 is
                 not
                 to
                 be
                 supposed
                 that
                 she
                 would
                 accuse
                 her
                 Husband
                 and
                 condemn
                 her self
                 ,
                 and
                 such
                 things
                 use
                 not
                 to
                 be
                 done
                 publikely
                 ;
                 it
                 is
                 therefore
                 to
                 be
                 supposed
                 that
                 who
                 ever
                 did
                 doe
                 this
                 so
                 as
                 to
                 be
                 delated
                 for
                 it
                 and
                 convicted
                 must
                 doe
                 it
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 with
                 the
                 hand
                 of
                 pride
                 ,
                 in
                 contempt
                 and
                 despight
                 of
                 Moses
                 law
                 ;
                 for
                 which
                 as
                 S.
                 Paul
                 witnesses
                 ,
                 
                   a
                   man
                   was
                   to
                   die
                   without
                   mercy
                   .
                
                 *
                 But
                 now
                 from
                 hence
                 I
                 infer
                 ,
                 that
                 since
                 the
                 contempt
                 and
                 open
                 despight
                 of
                 the
                 law
                 onely
                 was
                 Capital
                 ,
                 it
                 was
                 not
                 any
                 natural
                 turpitude
                 that
                 deserv'd
                 that
                 calamity
                 ;
                 it
                 was
                 nothing
                 but
                 a
                 legal
                 uncleanness
                 ,
                 which
                 every
                 child
                 had
                 that
                 did
                 but
                 touch
                 her
                 finger
                 .
              
               
                 But
                 then
                 for
                 the
                 next
                 argument
                 with
                 which
                 the
                 greatest
                 noise
                 is
                 made
                 ,
                 
                 and
                 every
                 little
                 Philosopher
                 can
                 with
                 the
                 strength
                 of
                 it
                 put
                 laws
                 upon
                 others
                 and
                 restraints
                 upon
                 mens
                 freed
                 Consciences
                 ;
                 I
                 answer
                 first
                 upon
                 supposition
                 that
                 it
                 were
                 true
                 and
                 real
                 ,
                 yet
                 it
                 does
                 not
                 prove
                 the
                 unlawfulness
                 of
                 such
                 addresses
                 .
                 For
                 if
                 the
                 man
                 and
                 woman
                 have
                 a
                 right
                 to
                 each
                 other
                 respectively
                 ,
                 there
                 is
                 no
                 injury
                 done
                 by
                 using
                 their
                 own
                 right
                 .
                 
                 
                   Nemo
                   damnum
                   facit
                   ,
                   nisi
                   qui
                   id
                   facit
                   quod
                   facere
                   jus
                   non
                   habet
                   ,
                
                 saith
                 the
                 law
                 .
                 But
                 that
                 is
                 not
                 the
                 presc●t
                 care
                 ,
                 for
                 the
                 married
                 pair
                 use
                 but
                 their
                 own
                 rights
                 which
                 God
                 hath
                 indulg'd
                 .
                 And
                 therefore
                 Paulus
                 the
                 Lawyer
                 from
                 the
                 sentence
                 of
                 Labeo
                 hath
                 defin'd
                 ,
                 
                 that
                 no
                 man
                 can
                 
                 be
                 hindred
                 from
                 diverting
                 the
                 water
                 running
                 through
                 his
                 own
                 grounds
                 ,
                 and
                 spending
                 it
                 there
                 ,
                 though
                 it
                 be
                 apparent
                 that
                 his
                 Neighbour
                 receives
                 detriment
                 to
                 whom
                 that
                 water
                 would
                 have
                 descended
                 .
                 I
                 know
                 this
                 may
                 be
                 altered
                 by
                 laws
                 Customes
                 and
                 Covenants
                 ,
                 but
                 there
                 is
                 no
                 essential
                 injustice
                 in
                 it
                 ,
                 if
                 loss
                 comes
                 to
                 another
                 by
                 my
                 using
                 my
                 own
                 right
                 .
                 To
                 which
                 I
                 onely
                 adde
                 this
                 one
                 thing
                 ,
                 because
                 I
                 am
                 not
                 determining
                 a
                 Title
                 of
                 law
                 in
                 open
                 court
                 ,
                 but
                 writing
                 Rules
                 of
                 Conscience
                 :
                 that
                 though
                 every
                 such
                 interception
                 of
                 water
                 ,
                 or
                 other
                 using
                 of
                 our
                 right
                 to
                 our
                 Neighbours
                 wrong
                 be
                 not
                 properly
                 injustice
                 ,
                 yet
                 unless
                 he
                 have
                 just
                 cause
                 to
                 use
                 it
                 ,
                 it
                 is
                 unlawful
                 to
                 doe
                 so
                 ,
                 because
                 it
                 is
                 Uncharitable
                 ;
                 because
                 then
                 he
                 does
                 it
                 with
                 a
                 purpose
                 to
                 doe
                 his
                 Neighbour
                 injury
                 .
                 And
                 so
                 it
                 is
                 in
                 this
                 case
                 ;
                 If
                 any
                 man
                 or
                 woman
                 in
                 such
                 approaches
                 intend
                 hurt
                 to
                 the
                 child
                 ,
                 as
                 hoping
                 the
                 child
                 might
                 not
                 live
                 ,
                 or
                 if
                 either
                 of
                 them
                 design'd
                 that
                 the
                 child
                 should
                 by
                 such
                 means
                 become
                 hated
                 ,
                 or
                 neglected
                 in
                 provisions
                 ,
                 and
                 another
                 preferred
                 ,
                 then
                 I
                 doubt
                 not
                 but
                 to
                 pronounce
                 all
                 such
                 mixtures
                 impious
                 and
                 abominable
                 :
                 and
                 to
                 this
                 sense
                 those
                 words
                 of
                 S.
                 Austin
                 in
                 this
                 article
                 are
                 to
                 be
                 expounded
                 :
                 
                 
                   Per
                   talem
                   legem
                   in
                   Levitico
                   positam
                   non
                   Naturam
                   damnari
                   ,
                   sed
                   concipiendae
                   prolis
                   noxiam
                   prohiberi
                   .
                
                 The
                 thing
                 it self
                 is
                 not
                 Naturally
                 impure
                 ;
                 but
                 it
                 is
                 forbidden
                 that
                 hurt
                 should
                 be
                 intended
                 or
                 procur'd
                 to
                 the
                 child
                 :
                 for
                 although
                 in
                 the
                 instance
                 of
                 Paulus
                 ,
                 above
                 reckon'd
                 the
                 injury
                 is
                 certain
                 ,
                 and
                 the
                 person
                 definite
                 and
                 known
                 to
                 whom
                 it
                 is
                 done
                 ,
                 and
                 in
                 the
                 present
                 question
                 both
                 the
                 event
                 at
                 the
                 worst
                 is
                 but
                 uncertain
                 ,
                 and
                 the
                 person
                 to
                 be
                 injur'd
                 not
                 yet
                 in
                 being
                 ,
                 and
                 therefore
                 the
                 case
                 is
                 much
                 more
                 favourable
                 here
                 then
                 there
                 ,
                 yet
                 when
                 this
                 case
                 does
                 happen
                 ,
                 there
                 can
                 be
                 no
                 excuse
                 for
                 it
                 ,
                 because
                 it
                 is
                 the
                 act
                 of
                 an
                 evil
                 mind
                 ,
                 and
                 an
                 uncharitable
                 Spirit
                 .
              
               
                 2.
                 
                 Upon
                 supposition
                 that
                 this
                 allegation
                 were
                 true
                 ,
                 
                 yet
                 it
                 follows
                 not
                 that
                 all
                 such
                 approaches
                 were
                 unlawful
                 :
                 as
                 appears
                 in
                 the
                 case
                 of
                 a
                 leprous
                 wife
                 with
                 whom
                 that
                 it
                 is
                 lawful
                 to
                 have
                 congress
                 is
                 so
                 certain
                 that
                 it
                 is
                 told
                 as
                 an
                 heroick
                 story
                 of
                 
                   Dominicus
                   Catalusius
                
                 a
                 Prince
                 of
                 Lesbos
                 that
                 he
                 did
                 usually
                 converse
                 with
                 his
                 wife
                 that
                 was
                 a
                 leper
                 ,
                 as
                 still
                 knowing
                 it
                 to
                 be
                 his
                 own
                 flesh
                 ,
                 which
                 no
                 man
                 hates
                 :
                 but
                 if
                 with
                 a
                 Leper
                 (
                 whose
                 issue
                 is
                 as
                 certain
                 to
                 be
                 leprous
                 ,
                 as
                 in
                 the
                 other
                 case
                 to
                 be
                 any
                 way
                 diseased
                 )
                 it
                 be
                 lawful
                 ,
                 the
                 effect
                 notwithstanding
                 ;
                 then
                 the
                 argument
                 ought
                 not
                 to
                 infer
                 a
                 prohibition
                 ,
                 or
                 conclude
                 it
                 to
                 be
                 unlawful
                 .
                 The
                 same
                 also
                 is
                 the
                 case
                 of
                 both
                 men
                 and
                 women
                 in
                 all
                 haereditary
                 diseases
                 ,
                 and
                 in
                 any
                 diseases
                 which
                 are
                 resident
                 in
                 any
                 principal
                 part
                 with
                 any
                 of
                 which
                 if
                 either
                 of
                 them
                 be
                 infected
                 ,
                 it
                 is
                 (
                 if
                 this
                 reason
                 be
                 good
                 )
                 equally
                 unlawful
                 for
                 them
                 to
                 beget
                 children
                 ,
                 or
                 to
                 use
                 the
                 remedy
                 which
                 God
                 hath
                 given
                 them
                 against
                 uncleanness
                 .
              
               
                 If
                 it
                 be
                 answered
                 that
                 there
                 is
                 difference
                 in
                 the
                 case
                 ,
                 
                 because
                 the
                 present
                 question
                 being
                 of
                 short
                 ,
                 frequent
                 and
                 periodical
                 separations
                 ,
                 the
                 married
                 persons
                 may
                 expect
                 Natures
                 leasure
                 who
                 will
                 in
                 a
                 short
                 time
                 return
                 them
                 to
                 their
                 usual
                 liberties
                 :
                 but
                 if
                 they
                 have
                 a
                 leprosie
                 ,
                 that
                 goes
                 not
                 off
                 ,
                 but
                 abides
                 :
                 and
                 therefore
                 either
                 a
                 child
                 must
                 be
                 gotten
                 with
                 that
                 danger
                 ,
                 or
                 not
                 at
                 all
                 ;
                 and
                 since
                 it
                 is
                 better
                 for
                 a
                 child
                 to
                 be
                 born
                 a
                 leper
                 ,
                 or
                 subject
                 to
                 leprosie
                 then
                 not
                 to
                 be
                 at
                 all
                 ;
                 in
                 this
                 case
                 there
                 is
                 indeed
                 charity
                 in
                 some
                 sense
                 ,
                 but
                 no
                 uncharitableness
                 in
                 any
                 to
                 the
                 child
                 ;
                 and
                 there
                 is
                 a
                 necessity
                 also
                 on
                 the
                 parents
                 part
                 .
                 The
                 same
                 also
                 is
                 the
                 case
                 of
                 a
                 consumption
                 ,
                 or
                 any
                 haereditary
                 disease
                 :
                 but
                 in
                 the
                 monethly
                 separations
                 there
                 is
                 no
                 such
                 need
                 ;
                 because
                 the
                 abstinence
                 is
                 but
                 short
                 ,
                 and
                 though
                 a
                 child
                 be
                 not
                 then
                 begotten
                 ,
                 he
                 loses
                 not
                 his
                 being
                 ,
                 as
                 in
                 the
                 other
                 cases
                 .
              
               
               
                 To
                 this
                 I
                 reply
                 ;
                 
                 that
                 the
                 difference
                 of
                 case
                 pretended
                 is
                 not
                 sufficient
                 ,
                 1.
                 because
                 ,
                 a
                 consumption
                 or
                 a
                 leprosie
                 are
                 no
                 such
                 incurable
                 diseases
                 but
                 that
                 for
                 the
                 preventing
                 of
                 Uncharitableness
                 ,
                 and
                 sad
                 effects
                 upon
                 the
                 child
                 ,
                 they
                 may
                 expect
                 Natures
                 time
                 ;
                 and
                 if
                 it
                 be
                 said
                 ,
                 that
                 there
                 is
                 ,
                 or
                 may
                 be
                 danger
                 of
                 fornication
                 in
                 so
                 long
                 abstinence
                 ;
                 I
                 answer
                 ,
                 so
                 there
                 may
                 be
                 in
                 the
                 shorter
                 ,
                 and
                 is
                 certainly
                 to
                 some
                 persons
                 ;
                 and
                 if
                 the
                 danger
                 be
                 an
                 excuse
                 and
                 can
                 legitimate
                 the
                 congression
                 even
                 where
                 there
                 is
                 hazard
                 to
                 have
                 a
                 diseased
                 child
                 begotten
                 ,
                 in
                 one
                 case
                 ,
                 then
                 so
                 it
                 is
                 in
                 the
                 other
                 .
                 For
                 where
                 there
                 is
                 the
                 same
                 cause
                 in
                 the
                 same
                 suscipient
                 ,
                 there
                 also
                 will
                 be
                 the
                 same
                 effect
                 :
                 so
                 that
                 at
                 least
                 thus
                 much
                 will
                 be
                 gotten
                 ;
                 that
                 if
                 there
                 be
                 a
                 need
                 ,
                 in
                 the
                 time
                 of
                 a
                 short
                 separation
                 ,
                 then
                 it
                 is
                 lawful
                 ;
                 and
                 if
                 it
                 can
                 upon
                 this
                 account
                 be
                 innocent
                 ,
                 it
                 is
                 certain
                 that
                 it
                 is
                 not
                 naturally
                 criminal
                 .
                 2.
                 
                 Suppose
                 even
                 this
                 affection
                 or
                 accident
                 abides
                 on
                 the
                 wife
                 ,
                 as
                 on
                 the
                 woman
                 in
                 the
                 Gospel
                 who
                 after
                 twelve
                 years
                 sufferance
                 was
                 cured
                 by
                 the
                 touch
                 of
                 our
                 Saviours
                 garment
                 ;
                 then
                 there
                 is
                 the
                 same
                 necessity
                 as
                 in
                 an
                 abiding
                 leprosy
                 ,
                 consumption
                 ,
                 or
                 hereditary
                 disease
                 ,
                 and
                 yet
                 in
                 the
                 Mosaick
                 law
                 those
                 permanent
                 emanations
                 were
                 to
                 be
                 observed
                 by
                 abstinence
                 as
                 much
                 as
                 the
                 Natural
                 and
                 transient
                 ;
                 by
                 which
                 it
                 is
                 certainly
                 proclaimed
                 to
                 be
                 wholly
                 a
                 legal
                 rite
                 ;
                 because
                 if
                 this
                 can
                 abide
                 ,
                 and
                 during
                 its
                 abode
                 an
                 approach
                 be
                 not
                 permitted
                 ,
                 although
                 the
                 Jewes
                 were
                 releeved
                 by
                 divorces
                 and
                 Polygamie
                 ,
                 and
                 concubinate
                 ,
                 and
                 so
                 might
                 suffer
                 the
                 law
                 ;
                 ye●
                 Christians
                 who
                 are
                 bound
                 to
                 an
                 individual
                 bed
                 ,
                 will
                 find
                 a
                 necessity
                 ,
                 which
                 if
                 it
                 were
                 not
                 provided
                 for
                 by
                 a
                 Natural
                 permission
                 ,
                 the
                 case
                 of
                 some
                 men
                 would
                 be
                 intolerable
                 and
                 oftentimes
                 sin
                 be
                 unavoidable
                 ,
                 and
                 that
                 which
                 by
                 accident
                 may
                 be
                 lawful
                 and
                 necessary
                 ,
                 certainly
                 is
                 not
                 essentially
                 evil
                 :
                 for
                 if
                 it
                 could
                 ,
                 then
                 he
                 who
                 is
                 the
                 Author
                 of
                 such
                 necessity
                 ,
                 would
                 also
                 necessarily
                 inferre
                 that
                 evil
                 ,
                 and
                 so
                 be
                 Author
                 of
                 that
                 too
                 ,
                 which
                 is
                 impossible
                 to
                 be
                 true
                 of
                 God
                 ,
                 the
                 fountain
                 of
                 Eternal
                 goodness
                 .
                 But
                 I
                 adde
                 also
                 this
                 consideration
                 ;
                 that
                 even
                 in
                 the
                 Mosaick
                 law
                 such
                 congressions
                 were
                 permitted
                 after
                 child-birth
                 .
                 For
                 the
                 legal
                 impurity
                 lasted
                 but
                 seven
                 days
                 upon
                 the
                 birth
                 of
                 a
                 Man-child
                 [
                 
                   according
                   to
                   the
                   dayes
                   of
                   the
                   separation
                   for
                   her
                   infirmity
                   shall
                   she
                   be
                   Unclean
                
                 ]
                 that
                 is
                 ,
                 for
                 seven
                 days
                 she
                 shall
                 have
                 the
                 same
                 law
                 upon
                 her
                 as
                 in
                 her
                 usual
                 period
                 ,
                 but
                 no
                 longer
                 :
                 for
                 that
                 which
                 is
                 added
                 [
                 Levit.
                 12.
                 4.
                 
                 ]
                 
                   that
                   she
                   shall
                   then
                   continue
                   in
                   the
                   bloud
                   of
                   her
                   purifying
                   three
                   and
                   thirty
                   dayes
                
                 ;
                 it
                 is
                 not
                 for
                 abstinence
                 from
                 her
                 husband
                 ,
                 but
                 from
                 entring
                 into
                 the
                 Tabernacle
                 ,
                 and
                 from
                 touching
                 holy
                 things
                 :
                 so
                 that
                 the
                 uncleanness
                 being
                 determin'd
                 five
                 weeks
                 before
                 her
                 purification
                 was
                 complete
                 ,
                 must
                 be
                 in
                 order
                 to
                 contact
                 or
                 to
                 nothing
                 .
              
               
                 But
                 although
                 upon
                 supposition
                 the
                 allegation
                 were
                 true
                 ,
                 
                 yet
                 the
                 reason
                 of
                 it
                 concludes
                 not
                 ,
                 yea
                 the
                 argument
                 is
                 infinitely
                 the
                 worse
                 ,
                 since
                 the
                 supposition
                 is
                 false
                 ,
                 and
                 the
                 Allegation
                 is
                 not
                 true
                 .
                 For
                 besides
                 that
                 the
                 popular
                 haeresies
                 of
                 Physick
                 and
                 Philosophy
                 are
                 now
                 rarely
                 confuted
                 and
                 reprov'd
                 by
                 the
                 wise
                 Physicians
                 of
                 these
                 later
                 ages
                 ,
                 who
                 have
                 improved
                 their
                 faculty
                 as
                 much
                 as
                 any
                 of
                 the
                 Schools
                 of
                 learning
                 have
                 done
                 theirs
                 ,
                 and
                 the
                 old
                 sayings
                 of
                 Philosophers
                 in
                 this
                 matter
                 are
                 found
                 to
                 be
                 weak
                 ,
                 and
                 at
                 the
                 best
                 but
                 uncertain
                 ;
                 the
                 great
                 experience
                 of
                 the
                 world
                 is
                 an
                 infinite
                 reproof
                 to
                 them
                 who
                 say
                 that
                 by
                 such
                 congressions
                 leprous
                 or
                 monstrous
                 children
                 are
                 produced
                 :
                 for
                 the
                 world
                 would
                 have
                 been
                 long
                 since
                 very
                 full
                 of
                 them
                 if
                 such
                 evil
                 effects
                 were
                 naturally
                 consequent
                 to
                 those
                 meetings
                 .
                 
                 S.
                 Hierome
                 was
                 the
                 first
                 who
                 brought
                 this
                 pretension
                 into
                 the
                 Christian
                 Schools
                 ;
                 (
                 so
                 far
                 as
                 I
                 can
                 learn
                 ;
                 )
                 afterwards
                 the
                 School-men
                 got
                 it
                 by
                 the
                 end
                 ,
                 and
                 the
                 affirmative
                 hath
                 pass'd
                 ever
                 since
                 almost
                 without
                 examination
                 .
                 
                 But
                 the
                 Schoolmen
                 generally
                 affirme
                 (
                 being
                 taught
                 to
                 speak
                 so
                 by
                 Aquinas
                 )
                 that
                 it
                 is
                 partly
                 ceremonial
                 ,
                 partly
                 moral
                 ,
                 and
                 
                 that
                 in
                 this
                 onely
                 it
                 is
                 obligatory
                 ,
                 
                   ex
                   damno
                   quod
                   sequitur
                   ex
                   prole
                
                 ;
                 which
                 because
                 it
                 hath
                 no
                 ground
                 to
                 support
                 it
                 must
                 fall
                 into
                 the
                 common
                 lot
                 of
                 fancies
                 and
                 errors
                 when
                 their
                 weakness
                 is
                 discover'd
                 .
                 For
                 although
                 those
                 Physicians
                 which
                 say
                 that
                 this
                 natural
                 emanation
                 is
                 a
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 cleansing
                 ,
                 doe
                 beleeve
                 that
                 with
                 the
                 principles
                 of
                 generation
                 there
                 may
                 in
                 such
                 times
                 be
                 something
                 
                   minus
                   salubre
                
                 intermingled
                 ;
                 yet
                 besides
                 that
                 these
                 are
                 oppos'd
                 by
                 all
                 them
                 who
                 say
                 it
                 is
                 nothing
                 but
                 a
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 evacuation
                 ;
                 both
                 the
                 one
                 and
                 the
                 other
                 are
                 found
                 to
                 be
                 imperfect
                 ,
                 by
                 the
                 new
                 observations
                 and
                 experiments
                 made
                 by
                 a
                 learned
                 Man
                 who
                 finds
                 that
                 neither
                 one
                 or
                 other
                 can
                 be
                 the
                 material
                 part
                 of
                 Natures
                 secret
                 fabrick
                 .
                 But
                 however
                 ,
                 whether
                 he
                 says
                 true
                 or
                 no
                 ,
                 since
                 things
                 are
                 so
                 infinitely
                 uncertain
                 ,
                 and
                 man
                 is
                 made
                 secretly
                 and
                 fashioned
                 
                   in
                   secreto
                   terrae
                
                 ,
                 these
                 uncertain
                 disputes
                 are
                 but
                 a
                 weak
                 foundation
                 of
                 a
                 pretence
                 for
                 a
                 moral
                 duty
                 .
              
               
                 To
                 the
                 last
                 objection
                 :
                 
                 That
                 
                   God
                   abhorred
                   the
                   Nation
                   for
                   [
                   all
                   these
                   things
                
                 ]
                 and
                 amongst
                 them
                 this
                 is
                 reckoned
                 ;
                 and
                 therefore
                 there
                 was
                 in
                 this
                 some
                 Natural
                 impurity
                 ,
                 for
                 by
                 no
                 other
                 law
                 were
                 they
                 bound
                 ,
                 and
                 they
                 could
                 not
                 be
                 found
                 to
                 be
                 transgressors
                 against
                 any
                 other
                 :
                 I
                 answer
                 ;
                 that
                 [
                 
                   all
                   these
                   things
                
                 ]
                 are
                 to
                 be
                 taken
                 
                   Concretè
                   &
                   Confusè
                
                 ,
                 all
                 indiscriminately
                 in
                 an
                 heap
                 ,
                 not
                 all
                 by
                 singular
                 distribution
                 ;
                 as
                 appears
                 (
                 besides
                 this
                 in
                 question
                 )
                 by
                 the
                 instance
                 of
                 marriage
                 in
                 certain
                 degrees
                 ;
                 which
                 the
                 servants
                 of
                 God
                 did
                 use
                 ,
                 and
                 yet
                 God
                 delighted
                 in
                 them
                 ;
                 
                 for
                 Abraham
                 married
                 his
                 Fathers
                 daughter
                 ,
                 and
                 yet
                 this
                 was
                 reckoned
                 amongst
                 their
                 Catalogues
                 of
                 crimes
                 ,
                 and
                 so
                 also
                 in
                 the
                 case
                 of
                 the
                 Brothers
                 wife
                 ,
                 which
                 is
                 there
                 reckon'd
                 ,
                 yet
                 we
                 know
                 it
                 was
                 permitted
                 and
                 enjoined
                 in
                 the
                 case
                 of
                 heiresses
                 being
                 childless
                 widdows
                 :
                 but
                 when
                 this
                 thing
                 was
                 by
                 God
                 inserted
                 into
                 the
                 Digest
                 of
                 their
                 laws
                 and
                 made
                 Capital
                 ,
                 it
                 happened
                 to
                 be
                 mingled
                 with
                 other
                 prohibitions
                 which
                 were
                 of
                 things
                 against
                 the
                 laws
                 of
                 Nature
                 .
                 But
                 to
                 this
                 objection
                 I
                 shall
                 speak
                 again
                 in
                 the
                 question
                 of
                 Cosin
                 Germans
                 num
                 .
                 36.
                 and
                 37.
                 of
                 this
                 Rule
                 .
              
               
                 The
                 arguments
                 now
                 appearing
                 to
                 be
                 invalid
                 ,
                 
                 I
                 answer
                 to
                 the
                 question
                 1.
                 
                 That
                 this
                 abstinence
                 was
                 a
                 Mosaick
                 law
                 ,
                 partly
                 ceremonial
                 ,
                 partly
                 judicial
                 ,
                 but
                 in
                 no
                 degree
                 Moral
                 .
                 2.
                 
                 That
                 the
                 abrogation
                 of
                 Moses
                 law
                 does
                 inferre
                 the
                 nullifying
                 of
                 this
                 ,
                 and
                 hath
                 broken
                 the
                 band
                 in
                 pieces
                 .
                 3.
                 
                 That
                 the
                 band
                 which
                 tyed
                 this
                 law
                 upon
                 the
                 Jewes
                 was
                 fear
                 of
                 death
                 and
                 fear
                 of
                 a
                 legal
                 impurity
                 :
                 which
                 fears
                 being
                 banished
                 ,
                 and
                 no
                 new
                 one
                 introduc'd
                 by
                 our
                 Lawgiver
                 ,
                 we
                 are
                 not
                 under
                 restraint
                 :
                 and
                 if
                 we
                 will
                 be
                 careful
                 to
                 observe
                 all
                 that
                 is
                 commanded
                 us
                 in
                 Christs
                 law
                 ,
                 it
                 will
                 be
                 work
                 enough
                 ,
                 though
                 we
                 bind
                 not
                 on
                 mens
                 shoulders
                 unnecssary
                 burdens
                 .
                 4.
                 
                 It
                 is
                 a
                 part
                 of
                 the
                 spirit
                 of
                 bondage
                 to
                 be
                 subject
                 to
                 ordinances
                 ;
                 but
                 God
                 will
                 now
                 be
                 served
                 by
                 a
                 more
                 spiritual
                 Religion
                 ,
                 and
                 to
                 abstain
                 as
                 in
                 the
                 present
                 instance
                 and
                 to
                 think
                 it
                 is
                 a
                 part
                 of
                 Gods
                 service
                 ,
                 is
                 superstition
                 ;
                 it
                 is
                 to
                 worship
                 him
                 with
                 an
                 instance
                 that
                 he
                 hath
                 not
                 chosen
                 ,
                 or
                 commended
                 :
                 and
                 therefore
                 it
                 is
                 remarkable
                 that
                 when
                 S.
                 Paul
                 gave
                 order
                 to
                 married
                 paires
                 ,
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Defraud
                   not
                   one
                   another
                
                 ;
                 he
                 onely
                 gives
                 this
                 exception
                 ,
                 
                   except
                   it
                   be
                   by
                   consent
                   for
                   a
                   time
                   ,
                   that
                   ye
                   may
                   give
                   your selves
                   to
                   fasting
                   and
                   prayer
                   ;
                   and
                   come
                   together
                   again
                   ,
                   that
                   Sathan
                   tempt
                   you
                   not
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   for
                   your
                   want
                   of
                   power
                
                 and
                 command
                 over
                 your
                 desires
                 and
                 necessities
                 .
                 Abstinence
                 in
                 order
                 to
                 special
                 religion
                 is
                 allowed
                 and
                 commended
                 ,
                 and
                 that
                 by
                 consent
                 ,
                 and
                 that
                 but
                 for
                 a
                 sudden
                 occasion
                 ,
                 and
                 that
                 so
                 short
                 ,
                 that
                 it
                 may
                 not
                 become
                 an
                 occasion
                 of
                 Satans
                 temptations
                 :
                 whatsoever
                 is
                 over
                 and
                 besides
                 this
                 may
                 be
                 upon
                 the
                 account
                 of
                 Moses
                 ,
                 but
                 not
                 of
                 Christ
                 and
                 Christianity
                 .
                 5.
                 
                 I
                 speak
                 this
                 onely
                 to
                 take
                 off
                 a
                 snare
                 
                 from
                 mens
                 Consciences
                 ,
                 laid
                 for
                 the
                 unwary
                 by
                 
                   unskilful
                   Masters
                   of
                   Assemblies
                
                 so
                 that
                 all
                 I
                 say
                 of
                 it
                 ,
                 is
                 ,
                 that
                 it
                 may
                 be
                 done
                 lawfully
                 .
                 6.
                 
                 But
                 that
                 which
                 does
                 onely
                 recommend
                 it
                 ,
                 is
                 ,
                 where
                 there
                 is
                 necessity
                 that
                 it
                 be
                 done
                 .
                 7.
                 
                 It
                 is
                 sufficient
                 though
                 the
                 necessity
                 be
                 not
                 absolute
                 ,
                 if
                 it
                 be
                 onely
                 ordinary
                 and
                 probable
                 :
                 for
                 if
                 this
                 were
                 not
                 so
                 ,
                 instead
                 of
                 allaying
                 stormes
                 and
                 appeasing
                 Scruples
                 and
                 breaking
                 Snares
                 ,
                 they
                 would
                 be
                 increased
                 and
                 multiplied
                 :
                 for
                 it
                 will
                 be
                 a
                 hard
                 thing
                 in
                 most
                 cases
                 of
                 that
                 Nature
                 to
                 say
                 that
                 the
                 necessity
                 is
                 absolute
                 .
                 8.
                 
                 But
                 since
                 there
                 is
                 in
                 such
                 congressions
                 a
                 Natural
                 abhorrency
                 amongst
                 most
                 persons
                 ,
                 and
                 a
                 Natural
                 impurity
                 ;
                 if
                 that
                 which
                 invites
                 to
                 it
                 ,
                 be
                 not
                 at
                 lest
                 a
                 probable
                 necessity
                 ,
                 it
                 must
                 be
                 a
                 great
                 undecency
                 and
                 violence
                 of
                 a
                 wanton
                 Spirit
                 .
                 9.
                 
                 It
                 must
                 alwaies
                 be
                 without
                 scandal
                 and
                 reproach
                 .
                 For
                 even
                 among
                 the
                 Jews
                 it
                 was
                 onely
                 a
                 legal
                 impurity
                 if
                 done
                 without
                 scandal
                 ,
                 but
                 if
                 with
                 contumacy
                 and
                 owning
                 of
                 it
                 ,
                 it
                 came
                 to
                 outface
                 the
                 modesty
                 and
                 authority
                 of
                 the
                 law
                 ,
                 then
                 it
                 became
                 deadly
                 :
                 and
                 so
                 it
                 may
                 now
                 if
                 that
                 which
                 is
                 not
                 of
                 good
                 report
                 ,
                 be
                 done
                 and
                 offered
                 to
                 the
                 report
                 of
                 all
                 them
                 which
                 can
                 condemne
                 the
                 folly
                 and
                 impurity
                 ,
                 but
                 cannot
                 judge
                 of
                 the
                 necessity
                 or
                 the
                 cause
                 ;
                 and
                 the
                 fact
                 by
                 becoming
                 scandalous
                 is
                 criminal
                 ,
                 as
                 much
                 as
                 when
                 it
                 is
                 done
                 without
                 a
                 probable
                 necessity
                 ,
                 and
                 onely
                 upon
                 lustful
                 consideration
                 .
              
               
                 Some
                 in
                 their
                 answers
                 to
                 this
                 inquiry
                 ,
                 
                 make
                 a
                 distinction
                 of
                 the
                 persons
                 ;
                 affirming
                 it
                 in
                 this
                 case
                 to
                 be
                 unlawful
                 to
                 ask
                 ,
                 but
                 lawful
                 to
                 pay
                 a
                 duty
                 if
                 it
                 be
                 demanded
                 .
                 But
                 if
                 it
                 be
                 Naturally
                 unlawful
                 it
                 is
                 then
                 inexcusable
                 in
                 both
                 :
                 For
                 neither
                 must
                 the
                 one
                 tempt
                 to
                 an
                 unlawful
                 act
                 ,
                 nor
                 the
                 other
                 consent
                 to
                 it
                 :
                 and
                 there
                 can
                 be
                 no
                 obligation
                 to
                 pay
                 that
                 debt
                 which
                 no
                 man
                 can
                 lawfully
                 demand
                 .
                 Neither
                 of
                 them
                 hath
                 a
                 right
                 against
                 Gods
                 law
                 ;
                 and
                 therefore
                 the
                 case
                 is
                 equal
                 in
                 them
                 both
                 .
                 He
                 or
                 she
                 that
                 complies
                 does
                 actually
                 promote
                 the
                 sin
                 ,
                 as
                 well
                 as
                 the
                 other
                 that
                 invites
                 and
                 therefore
                 in
                 Moses
                 law
                 they
                 were
                 equally
                 criminal
                 and
                 punished
                 with
                 death
                 .
                 *
                 But
                 if
                 it
                 be
                 not
                 Naturally
                 unlawful
                 (
                 as
                 it
                 appears
                 it
                 is
                 not
                 )
                 then
                 it
                 may
                 as
                 well
                 be
                 demanded
                 ,
                 as
                 yeelded
                 to
                 ;
                 when
                 there
                 is
                 a
                 probable
                 necessity
                 ;
                 but
                 concerning
                 that
                 ,
                 the
                 passive
                 party
                 is
                 to
                 beleeve
                 the
                 other
                 ;
                 for
                 if
                 it
                 be
                 known
                 to
                 be
                 otherwise
                 ,
                 he
                 or
                 she
                 that
                 consents
                 ,
                 does
                 consent
                 to
                 an
                 act
                 which
                 is
                 made
                 unlawful
                 by
                 evil
                 circumstances
                 .
              
               
                 
                   Of
                   the
                   prohibition
                   of
                   marriage
                   in
                   certain
                   degrees
                   .
                
              
               
                 But
                 the
                 next
                 inquiry
                 concerning
                 an
                 instance
                 in
                 the
                 Judicial
                 law
                 is
                 yet
                 of
                 greater
                 concernment
                 ;
                 
                 For
                 all
                 those
                 degrees
                 ,
                 in
                 which
                 Moses
                 law
                 hath
                 forbidden
                 marriages
                 ,
                 are
                 supposed
                 by
                 very
                 many
                 now
                 adayes
                 that
                 they
                 are
                 still
                 to
                 be
                 observed
                 with
                 the
                 same
                 distance
                 and
                 sacredness
                 ,
                 affirming
                 because
                 it
                 was
                 a
                 law
                 of
                 God
                 with
                 the
                 appendage
                 of
                 severe
                 penalties
                 to
                 the
                 transgressors
                 it
                 does
                 still
                 oblige
                 us
                 Christians
                 .
                 This
                 question
                 was
                 strangely
                 toss'd
                 up
                 and
                 down
                 upon
                 the
                 occasion
                 of
                 Henry
                 the
                 eighth's
                 divorce
                 from
                 Queen
                 Katherine
                 the
                 relict
                 of
                 his
                 brother
                 Prince
                 Arthur
                 ;
                 and
                 according
                 as
                 the
                 interest
                 of
                 Princes
                 uses
                 to
                 doe
                 ,
                 it
                 very
                 much
                 imployed
                 and
                 divided
                 the
                 pens
                 of
                 learned
                 men
                 ;
                 who
                 upon
                 that
                 occasion
                 gave
                 too
                 great
                 testimony
                 with
                 how
                 great
                 weaknesses
                 men
                 that
                 have
                 a
                 Biasse
                 doe
                 determine
                 questions
                 ,
                 and
                 with
                 how
                 great
                 a
                 force
                 a
                 King
                 that
                 is
                 rich
                 and
                 powerful
                 can
                 make
                 his
                 own
                 determinations
                 .
                 For
                 though
                 Christendome
                 was
                 then
                 much
                 divided
                 ,
                 yet
                 before
                 then
                 there
                 was
                 almost
                 a
                 general
                 consent
                 upon
                 this
                 proposition
                 ,
                 that
                 the
                 Levitical
                 degrees
                 doe
                 not
                 by
                 any
                 law
                 of
                 God
                 b●nd
                 Christians
                 to
                 their
                 observation
                 .
                 I
                 know
                 
                 but
                 of
                 one
                 Schoolman
                 that
                 dissents
                 ;
                 I
                 mean
                 Paludanus
                 ;
                 or
                 if
                 there
                 be
                 any
                 more
                 I
                 am
                 sure
                 they
                 are
                 but
                 very
                 few
                 ,
                 
                   Vel
                   duo
                   vel
                   nemo
                   .
                   —
                
                 but
                 the
                 other
                 opinion
                 
                   Defendit
                   numerus
                   ,
                   junctaeque
                   Umbone
                   Phalanges
                   .
                
                 But
                 abstracting
                 from
                 all
                 interests
                 ,
                 and
                 relative
                 considerations
                 ,
                 I
                 shall
                 give
                 as
                 full
                 accounts
                 of
                 this
                 as
                 I
                 can
                 ,
                 because
                 the
                 questions
                 of
                 degrees
                 and
                 the
                 matters
                 and
                 cases
                 of
                 incest
                 are
                 not
                 so
                 perfectly
                 stated
                 as
                 the
                 greatness
                 of
                 the
                 matter
                 and
                 the
                 necessities
                 of
                 the
                 world
                 require
                 ;
                 and
                 besides
                 this
                 ,
                 it
                 is
                 at
                 this
                 day
                 a
                 great
                 question
                 amongst
                 all
                 men
                 ,
                 
                   Whether
                   Brothers
                   and
                   Sisters
                   children
                   ,
                   or
                   Cosen
                   Germans
                   may
                   lawfully
                   marry
                   ?
                
                 which
                 question
                 supposes
                 that
                 not
                 onely
                 the
                 Levitical
                 degrees
                 are
                 still
                 thought
                 obligatory
                 ,
                 but
                 even
                 all
                 those
                 other
                 degrees
                 which
                 by
                 a
                 parity
                 of
                 reason
                 can
                 be
                 reduc'd
                 to
                 those
                 measures
                 .
                 I
                 shall
                 therefore
                 give
                 an
                 account
                 of
                 the
                 sentence
                 of
                 all
                 laws
                 in
                 this
                 great
                 question
                 ,
                 which
                 can
                 be
                 suppos'd
                 to
                 oblige
                 us
                 .
              
               
                 
                   Of
                   Parents
                   and
                   Children
                
                 .
              
               
                 Concerning
                 this
                 ,
                 
                 I
                 suppose
                 it
                 to
                 be
                 evident
                 that
                 Nature
                 hath
                 been
                 as
                 free
                 in
                 her
                 liberties
                 ,
                 as
                 in
                 her
                 gifts
                 ,
                 open-handed
                 enough
                 to
                 all
                 ;
                 save
                 onely
                 that
                 she
                 hath
                 forbidden
                 Parents
                 and
                 children
                 ,
                 Higher
                 and
                 lower
                 in
                 the
                 direct
                 line
                 for
                 ever
                 to
                 marry
                 .
                 Just
                 as
                 Rivers
                 cannot
                 return
                 to
                 their
                 fountains
                 ,
                 nor
                 Evenings
                 back
                 again
                 to
                 their
                 own
                 mornings
                 from
                 whence
                 they
                 set
                 out
                 ,
                 nor
                 yesterday
                 be
                 recalled
                 and
                 begin
                 again
                 to
                 morrow
                 .
                 The
                 Course
                 and
                 order
                 of
                 Nature
                 is
                 against
                 it
                 ;
                 and
                 for
                 a
                 child
                 to
                 marry
                 the
                 parent
                 is
                 for
                 to
                 day
                 to
                 marry
                 yesterday
                 ,
                 a
                 going
                 back
                 in
                 Nature
                 .
                 
                   
                     —
                     illum
                     ,
                     illum
                     sacris
                     adhibete
                     nefastis
                  
                   
                     —
                     qui
                     semet
                     in
                     ortus
                     
                  
                   
                     Vertit
                     ,
                     &
                     indignae
                     regerit
                     sua
                     pignora
                     Matri
                     .
                  
                
              
               
                 To
                 which
                 may
                 be
                 added
                 this
                 other
                 sufficient
                 Natural
                 reason
                 .
                 
                 That
                 if
                 a
                 Son
                 marries
                 his
                 Mother
                 ,
                 she
                 who
                 is
                 in
                 Authority
                 greater
                 by
                 right
                 of
                 geniture
                 ,
                 becomes
                 
                   minor
                   in
                   Matrimonio
                
                 less
                 upon
                 the
                 same
                 material
                 account
                 upon
                 which
                 she
                 became
                 greater
                 ;
                 and
                 the
                 duty
                 and
                 reverence
                 of
                 a
                 Mother
                 cannot
                 be
                 paid
                 to
                 her
                 by
                 him
                 who
                 is
                 her
                 Husband
                 :
                 which
                 I
                 find
                 well
                 intimated
                 by
                 Phaedra
                 to
                 Hippolitus
                 ,
                 
                   Matris
                   superbum
                   est
                   Nomen
                   ,
                   &
                   potens
                   nimis
                   .
                
                 It
                 is
                 a
                 contradiction
                 of
                 rights
                 that
                 the
                 same
                 person
                 should
                 be
                 the
                 superior
                 Mother
                 ,
                 and
                 the
                 inferior
                 wife
                 :
                 whith
                 hath
                 also
                 some
                 proportion
                 between
                 a
                 Father
                 and
                 a
                 Daughter
                 ,
                 as
                 being
                 undecent
                 that
                 she
                 from
                 him
                 should
                 claim
                 the
                 rights
                 of
                 a
                 wife
                 ,
                 to
                 whom
                 she
                 owes
                 the
                 duty
                 of
                 a
                 Father
                 .
              
               
                 Besides
                 these
                 ,
                 
                 there
                 is
                 a
                 Natural
                 abhorrency
                 of
                 such
                 mixtures
                 :
                 
                   Contra
                   pudorem
                   esse
                
                 said
                 Paulus
                 the
                 Lawyer
                 ;
                 it
                 is
                 against
                 Natural
                 modesty
                 :
                 which
                 was
                 rarely
                 verified
                 in
                 the
                 tryal
                 which
                 the
                 Emperor
                 Claudius
                 made
                 (
                 wittily
                 and
                 judiciously
                 ,
                 like
                 that
                 of
                 Solomon
                 upon
                 the
                 two
                 harlots
                 )
                 upon
                 a
                 wicked
                 woman
                 who
                 called
                 him
                 (
                 who
                 indeed
                 was
                 her
                 son
                 )
                 a
                 stranger
                 ,
                 a
                 begger
                 ,
                 the
                 son
                 of
                 another
                 woman
                 ,
                 and
                 supposititious
                 ,
                 that
                 so
                 she
                 might
                 defeat
                 him
                 of
                 his
                 Fathers
                 inheritance
                 .
                 The
                 Emperor
                 espying
                 her
                 Malice
                 ,
                 and
                 suspecting
                 her
                 machination
                 found
                 out
                 this
                 tryal
                 :
                 If
                 he
                 be
                 not
                 your
                 son
                 ,
                 yet
                 because
                 he
                 is
                 young
                 and
                 handsome
                 ,
                 rich
                 and
                 possess'd
                 of
                 the
                 inheritance
                 ,
                 the
                 title
                 of
                 which
                 you
                 would
                 snatch
                 from
                 him
                 ,
                 you
                 shall
                 marry
                 him
                 ,
                 and
                 so
                 possess
                 him
                 and
                 the
                 inheritance
                 
                 too
                 .
                 She
                 though
                 desperately
                 base
                 ,
                 refus'd
                 that
                 offer
                 ,
                 and
                 though
                 she
                 was
                 unnaturally
                 malicious
                 ,
                 yet
                 would
                 not
                 be
                 unnaturally
                 incestuours
                 ;
                 and
                 chose
                 to
                 suffer
                 the
                 shame
                 of
                 discovery
                 rather
                 then
                 the
                 horrors
                 of
                 such
                 a
                 mixture
                 .
              
               
                 But
                 all
                 this
                 was
                 not
                 sufficient
                 to
                 make
                 it
                 to
                 become
                 a
                 Natural
                 law
                 ,
                 
                 without
                 the
                 authority
                 of
                 God
                 intervening
                 .
                 This
                 made
                 it
                 to
                 be
                 excellenty
                 reasonable
                 to
                 be
                 established
                 into
                 a
                 law
                 ,
                 and
                 therefore
                 God
                 did
                 so
                 ,
                 and
                 declar'd
                 it
                 ,
                 and
                 did
                 not
                 trust
                 mans
                 reason
                 alone
                 with
                 the
                 conduct
                 of
                 it
                 :
                 but
                 then
                 it
                 became
                 an
                 Eternal
                 law
                 when
                 God
                 made
                 it
                 so
                 :
                 and
                 that
                 was
                 at
                 the
                 very
                 first
                 bringing
                 of
                 a
                 wife
                 to
                 Adam
                 .
                 
                 
                   For
                   this
                   cause
                   shall
                   a
                   man
                   leave
                   his
                   father
                   and
                   his
                   Mother
                   ,
                
                 (
                 said
                 God
                 by
                 his
                 servant
                 Moses
                 declaring
                 to
                 us
                 what
                 God
                 then
                 made
                 to
                 be
                 a
                 law
                 )
                 
                   and
                   shall
                   cleave
                   unto
                   his
                   wife
                   ,
                   and
                   they
                   shall
                   be
                   one
                   flesh
                   .
                
                 This
                 could
                 not
                 on
                 both
                 sides
                 concerne
                 Adam
                 ,
                 who
                 had
                 no
                 Natural
                 Father
                 and
                 Mother
                 ,
                 and
                 therefore
                 was
                 a
                 law
                 given
                 to
                 all
                 that
                 should
                 be
                 born
                 from
                 him
                 ;
                 when
                 they
                 took
                 a
                 wife
                 or
                 husband
                 respectively
                 ,
                 they
                 must
                 forsake
                 Father
                 and
                 Mother
                 ,
                 for
                 between
                 them
                 and
                 their
                 children
                 there
                 could
                 be
                 no
                 such
                 intercourse
                 intervening
                 :
                 and
                 so
                 the
                 Jewes
                 particularly
                 
                   Rabbi
                   Selomoh
                
                 expounds
                 the
                 place
                 ,
                 and
                 it
                 was
                 necessary
                 this
                 should
                 then
                 be
                 declared
                 ,
                 for
                 as
                 yet
                 the
                 marriage
                 of
                 Brother
                 and
                 Sister
                 was
                 not
                 forbidden
                 saith
                 the
                 Gemara
                 Sanhedrin
                 ;
                 and
                 in
                 obedience
                 to
                 this
                 because
                 Adam
                 had
                 no
                 other
                 ,
                 he
                 laid
                 aside
                 the
                 love
                 of
                 Earth
                 and
                 Rain
                 ,
                 of
                 which
                 he
                 was
                 produc'd
                 ,
                 said
                 
                   Isaac
                   Abravanel
                
                 :
                 and
                 by
                 this
                 ,
                 they
                 usually
                 reconcile
                 the
                 seeming
                 difference
                 between
                 these
                 words
                 and
                 the
                 fifth
                 commandement
                 .
                 A
                 man
                 shall
                 leave
                 his
                 Father
                 and
                 Mother
                 :
                 and
                 yet
                 ,
                 he
                 must
                 honour
                 his
                 Father
                 and
                 Mother
                 :
                 he
                 must
                 never
                 leave
                 to
                 honour
                 them
                 ;
                 but
                 when
                 he
                 intends
                 to
                 marry
                 ,
                 he
                 must
                 forsake
                 all
                 thoughts
                 of
                 contracting
                 with
                 either
                 of
                 them
                 .
                 Now
                 the
                 Mother
                 and
                 the
                 wise
                 being
                 the
                 opposite
                 termes
                 in
                 the
                 progression
                 ,
                 he
                 must
                 leave
                 one
                 ,
                 and
                 adhere
                 or
                 be
                 united
                 to
                 the
                 other
                 ,
                 it
                 must
                 needs
                 be
                 that
                 dereliction
                 or
                 forsaking
                 ,
                 or
                 going
                 from
                 the
                 Mother
                 ,
                 not
                 relating
                 to
                 Honour
                 but
                 to
                 the
                 Marriage
                 ,
                 means
                 that
                 the
                 child
                 must
                 abstain
                 and
                 depart
                 from
                 all
                 thoughts
                 of
                 such
                 conjunction
                 .
                 A
                 mother
                 is
                 not
                 less
                 to
                 be
                 lov'd
                 ,
                 less
                 to
                 be
                 honour'd
                 after
                 marriage
                 then
                 before
                 ;
                 and
                 therefore
                 in
                 no
                 sense
                 relating
                 to
                 this
                 is
                 she
                 to
                 be
                 forsaken
                 ,
                 therefore
                 it
                 must
                 be
                 in
                 the
                 other
                 :
                 
                 and
                 this
                 ,
                 our
                 Blessed
                 Saviour
                 recorded
                 also
                 in
                 his
                 law
                 ,
                 where
                 whatsoever
                 is
                 not
                 sufficiently
                 found
                 ,
                 cannot
                 pretend
                 to
                 be
                 a
                 law
                 of
                 Nature
                 ;
                 as
                 I
                 have
                 already
                 prov'd
                 .
              
               
                 And
                 now
                 this
                 being
                 established
                 and
                 recorded
                 as
                 a
                 law
                 of
                 Nature
                 in
                 that
                 way
                 onely
                 that
                 is
                 competent
                 ,
                 
                 the
                 disagreeing
                 sentences
                 of
                 some
                 men
                 ,
                 and
                 the
                 contrary
                 practices
                 of
                 Nations
                 is
                 no
                 argument
                 against
                 it
                 .
                 Indeed
                 I
                 said
                 in
                 the
                 first
                 Chapter
                 ,
                 that
                 the
                 consent
                 of
                 Nations
                 is
                 not
                 sufficient
                 to
                 establish
                 a
                 Natural
                 law
                 ;
                 for
                 God
                 onely
                 makes
                 the
                 sanction
                 ,
                 but
                 when
                 he
                 hath
                 made
                 it
                 and
                 declar'd
                 it
                 ,
                 the
                 disagreeing
                 practices
                 of
                 great
                 portions
                 of
                 the
                 world
                 cannot
                 annul
                 the
                 establishment
                 .
                 It
                 is
                 not
                 sufficient
                 to
                 prove
                 it
                 to
                 be
                 a
                 Natural
                 law
                 because
                 wise
                 people
                 consent
                 to
                 it
                 ;
                 but
                 if
                 God
                 have
                 made
                 it
                 so
                 ,
                 it
                 is
                 a
                 Natural
                 law
                 though
                 half
                 the
                 world
                 dissents
                 :
                 and
                 therefore
                 we
                 are
                 not
                 in
                 this
                 affair
                 to
                 be
                 mov'd
                 at
                 all
                 ,
                 if
                 wise
                 men
                 should
                 in
                 any
                 age
                 affirme
                 the
                 marriages
                 of
                 Sons
                 and
                 Mothers
                 to
                 be
                 lawful
                 .
                 *
                 So
                 Diogenes
                 and
                 Chrysippus
                 affirm'd
                 upon
                 a
                 ridiculous
                 conceit
                 that
                 Cocks
                 and
                 Hens
                 did
                 not
                 abhor
                 it
                 .
                 
                 Against
                 which
                 impertinent
                 argument
                 ,
                 although
                 it
                 were
                 sufficient
                 to
                 oppose
                 the
                 Narrative
                 which
                 Aristotle
                 makes
                 of
                 a
                 Camel
                 ,
                 and
                 the
                 Scythian
                 horse
                 who
                 brake
                 his
                 own
                 neck
                 out
                 of
                 detestation
                 of
                 his
                 own
                 act
                 to
                 which
                 he
                 was
                 cousen'd
                 by
                 his
                 keeper
                 ;
                 for
                 
                   
                     Ferae
                     quoque
                     ipsae
                     Veneris
                     evitant
                     nefas
                  
                   
                     Generísque
                     leges
                     inscius
                     servat
                     pudor
                     .
                  
                
                 
                 yet
                 it
                 is
                 better
                 to
                 set
                 down
                 this
                 reasonable
                 proposition
                 ;
                 That
                 a
                 thing
                 is
                 against
                 the
                 law
                 of
                 Nature
                 when
                 (
                 being
                 forbidden
                 by
                 God
                 )
                 it
                 is
                 unnatural
                 to
                 Men
                 ,
                 though
                 it
                 were
                 not
                 against
                 the
                 Nature
                 of
                 Beasts
                 .
                 But
                 as
                 the
                 authority
                 of
                 these
                 Men
                 is
                 inconsiderable
                 and
                 their
                 argument
                 trifling
                 ,
                 so
                 also
                 the
                 disagreeing
                 practice
                 of
                 some
                 Nations
                 in
                 this
                 particular
                 is
                 wholly
                 to
                 be
                 despised
                 .
                 
                   
                     —
                     Gentes
                     tamen
                     esse
                     feruntur
                     ,
                     
                  
                   
                     In
                     quibus
                     &
                     nato
                     Genetrix
                     ,
                     &
                     nata
                     Parenti
                  
                   
                     Jungitur
                     —
                  
                
                 The
                 Assyrians
                 ,
                 the
                 Medes
                 and
                 Persians
                 ,
                 especially
                 the
                 most
                 honour'd
                 Persons
                 amongst
                 them
                 ,
                 their
                 Kings
                 and
                 their
                 Magi
                 did
                 use
                 it
                 frequently
                 ,
                 
                   Nam
                   Magus
                   ex
                   matre
                   &
                   Gnato
                   nascatur
                   oportet
                   .
                
              
               
                 But
                 the
                 Original
                 and
                 cause
                 of
                 this
                 horrible
                 and
                 unnatural
                 custome
                 we
                 can
                 so
                 reduce
                 to
                 its
                 first
                 principle
                 that
                 there
                 can
                 remain
                 no
                 suspicion
                 but
                 that
                 they
                 did
                 prevaricate
                 the
                 law
                 of
                 Nature
                 .
                 
                 For
                 when
                 Nimrod
                 had
                 married
                 his
                 Mother
                 Semiramis
                 ,
                 and
                 presently
                 introduc'd
                 the
                 Worship
                 of
                 Fire
                 ,
                 making
                 that
                 to
                 be
                 the
                 Assyrians
                 and
                 Persians
                 God
                 ,
                 he
                 was
                 gratified
                 by
                 the
                 Devil
                 .
                 For
                 (
                 as
                 
                   Saidus
                   Batricides
                
                 the
                 Patriarch
                 of
                 Alexandria
                 reports
                 )
                 the
                 Devil
                 out
                 of
                 the
                 fire
                 spake
                 to
                 his
                 first
                 Priest
                 that
                 none
                 should
                 officiate
                 in
                 his
                 rites
                 ,
                 unless
                 he
                 would
                 first
                 lie
                 with
                 his
                 Mother
                 ,
                 his
                 Sister
                 ,
                 and
                 his
                 daughter
                 .
                 And
                 Sham
                 the
                 Priest
                 (
                 for
                 that
                 was
                 the
                 name
                 of
                 the
                 Beast
                 )
                 did
                 so
                 ,
                 and
                 so
                 together
                 with
                 his
                 Prince
                 became
                 an
                 Authentick
                 president
                 to
                 all
                 generations
                 of
                 degenerous
                 brutes
                 :
                 and
                 was
                 imitated
                 by
                 all
                 that
                 Empire
                 .
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                     
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                
                 But
                 what
                 Xenophon
                 said
                 of
                 the
                 Persians
                 is
                 also
                 true
                 of
                 all
                 the
                 Nations
                 together
                 ,
                 who
                 were
                 debauched
                 by
                 their
                 laws
                 and
                 accursed
                 customes
                 ;
                 
                   Non
                   eò
                   minus
                   jus
                   esse
                   quia
                   à
                   Persis
                   contemnebatur
                   .
                
                 It
                 is
                 still
                 the
                 law
                 of
                 Nature
                 though
                 prevaricated
                 by
                 the
                 Persians
                 and
                 their
                 subjects
                 and
                 friends
                 .
                 For
                 when
                 any
                 thing
                 appears
                 to
                 be
                 so
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 to
                 most
                 and
                 to
                 the
                 uncorrupted
                 Nations
                 and
                 to
                 them
                 who
                 live
                 according
                 to
                 Natural
                 reason
                 it
                 is
                 a
                 great
                 presumption
                 it
                 is
                 indeed
                 a
                 Natural
                 law
                 ;
                 and
                 is
                 so
                 finally
                 if
                 a
                 command
                 of
                 God
                 hath
                 interven'd
                 in
                 that
                 instance
                 :
                 for
                 by
                 the
                 Divine
                 appointment
                 it
                 is
                 made
                 
                   a
                   law
                
                 ,
                 and
                 by
                 the
                 matter
                 ,
                 order
                 and
                 use
                 of
                 it
                 ,
                 it
                 is
                 Natural
                 .
                 But
                 for
                 the
                 rest
                 to
                 whom
                 these
                 things
                 seem'd
                 otherwise
                 then
                 God
                 and
                 Nature
                 did
                 decree
                 :
                 they
                 were
                 abused
                 by
                 none
                 but
                 they
                 their
                 own
                 lusts
                 ;
                 they
                 were
                 as
                 a
                 punishment
                 of
                 their
                 vilest
                 sins
                 given
                 over
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 unnatural
                 ,
                 to
                 dishonourable
                 ,
                 and
                 unreasonable
                 desire
                 ,
                 
                   
                     —
                     Cui
                     fas
                     implere
                     Parentem
                  
                   
                     Quid
                     rear
                     esse
                     nefas
                     ?
                  
                
                 But
                 this
                 was
                 the
                 product
                 of
                 their
                 idolatry
                 and
                 some
                 other
                 basenesses
                 :
                 of
                 the
                 first
                 S.
                 Paul
                 is
                 witness
                 ,
                 
                 that
                 as
                 a
                 consequent
                 of
                 their
                 forsaking
                 the
                 true
                 God
                 they
                 were
                 given
                 over
                 to
                 Unnatural
                 lusts
                 :
                 and
                 Lucan
                 observes
                 the
                 latter
                 of
                 the
                 Parthians
                 ,
                 
                   
                     —
                     epulis
                     vesana
                     meróque
                  
                   
                     Regia
                     ,
                     non
                     ullos
                     exceptos
                     legibus
                     horret
                  
                   
                     Concubitus
                     —
                  
                
                 Now
                 what
                 is
                 the
                 effect
                 of
                 superinduc'd
                 crimes
                 and
                 follies
                 is
                 most
                 contrary
                 to
                 Nature
                 ,
                 
                 and
                 it
                 were
                 unnatural
                 to
                 suspect
                 that
                 she
                 had
                 not
                 made
                 sufficient
                 provisions
                 in
                 this
                 prime
                 case
                 ,
                 upon
                 pretence
                 ,
                 because
                 some
                 unnatural
                 persons
                 have
                 spoil'd
                 and
                 defac'd
                 or
                 neglected
                 her
                 laws
                 .
                 One
                 thing
                 by
                 the
                 by
                 I
                 shall
                 
                 insert
                 .
                 I
                 find
                 Socrates
                 noted
                 by
                 some
                 that
                 he
                 said
                 there
                 is
                 in
                 the
                 marriage
                 of
                 of
                 Parents
                 and
                 children
                 nothing
                 to
                 be
                 reprov'd
                 but
                 the
                 disparity
                 of
                 age
                 .
                 But
                 this
                 is
                 a
                 mistake
                 ;
                 for
                 though
                 he
                 brought
                 that
                 incompetent
                 reason
                 against
                 it
                 ,
                 yet
                 for
                 other
                 causes
                 he
                 abhorr'd
                 it
                 :
                 accounting
                 it
                 to
                 be
                 a
                 law
                 established
                 by
                 God
                 and
                 Nature
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 &c.
                 
                 That
                 Parents
                 and
                 children
                 should
                 abhor
                 such
                 marriages
                 .
                 For
                 God
                 and
                 all
                 the
                 world
                 ,
                 Heaven
                 and
                 earth
                 doe
                 so
                 :
                 insomuch
                 that
                 a
                 Roman
                 Philosopher
                 was
                 in
                 his
                 dream
                 warned
                 not
                 to
                 bury
                 the
                 corps
                 of
                 a
                 Persian
                 who
                 had
                 married
                 his
                 Mother
                 .
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                
                 The
                 Earth
                 who
                 is
                 the
                 common
                 Mother
                 of
                 all
                 ,
                 
                 will
                 not
                 receive
                 into
                 her
                 womb
                 him
                 that
                 defil'd
                 the
                 Womb
                 of
                 his
                 Mother
                 :
                 and
                 the
                 story
                 says
                 ,
                 that
                 the
                 ground
                 spued
                 out
                 the
                 corps
                 of
                 such
                 a
                 one
                 that
                 had
                 been
                 buried
                 :
                 And
                 Virgil
                 affirmes
                 that
                 in
                 hell
                 there
                 are
                 torments
                 prepar'd
                 for
                 him
                 
                   Qui
                   thalamum
                   invasit
                   Natae
                   ,
                   
                   vetitósque
                   Hymenaeos
                   .
                
                 who
                 pollutes
                 his
                 Daughters
                 bed
                 ,
                 and
                 defiles
                 himself
                 with
                 such
                 forbidden
                 Entertainments
                 .
              
               
                 
                   Of
                   Brothers
                   and
                   Sisters
                
                 .
              
               
                 2.
                 
                 But
                 though
                 Nature
                 forbids
                 this
                 ,
                 
                 yet
                 the
                 other
                 relations
                 are
                 forbidden
                 upon
                 other
                 accounts
                 .
                 Nothing
                 else
                 is
                 against
                 the
                 prime
                 laws
                 of
                 Nature
                 ,
                 but
                 a
                 conjunction
                 in
                 the
                 right
                 ascending
                 and
                 descending
                 line
                 .
                 The
                 marriage
                 of
                 Brothers
                 and
                 Sisters
                 was
                 at
                 first
                 necessary
                 ;
                 and
                 so
                 the
                 world
                 was
                 peopled
                 :
                 all
                 the
                 world
                 are
                 sons
                 and
                 daughters
                 descending
                 from
                 the
                 first
                 marriages
                 of
                 Brother
                 and
                 Sister
                 .
                 But
                 concerning
                 this
                 that
                 I
                 may
                 speak
                 clearly
                 ,
                 let
                 it
                 be
                 observed
                 that
                 although
                 the
                 world
                 does
                 generally
                 condemn
                 all
                 such
                 and
                 the
                 like
                 Marriages
                 under
                 the
                 title
                 of
                 Incestuous
                 ,
                 yet
                 that
                 is
                 not
                 properly
                 expressed
                 ,
                 and
                 leaves
                 us
                 to
                 seek
                 for
                 the
                 just
                 grounds
                 of
                 reproof
                 to
                 many
                 sorts
                 of
                 unlawful
                 marriages
                 ,
                 and
                 some
                 others
                 are
                 condemn'd
                 by
                 too
                 great
                 a
                 censure
                 .
                 The
                 word
                 Incest
                 is
                 not
                 a
                 Scripture
                 word
                 ,
                 but
                 wholly
                 Heathen
                 ;
                 and
                 signfied
                 amongst
                 them
                 all
                 unchast
                 and
                 forbidden
                 marriages
                 ,
                 such
                 which
                 were
                 not
                 hallowed
                 by
                 law
                 and
                 honour
                 ;
                 an
                 inauspicious
                 conjunction
                 
                   sine
                   cesto
                   Veneris
                
                 ,
                 in
                 which
                 their
                 Goddess
                 of
                 Love
                 was
                 not
                 President
                 ;
                 marriages
                 made
                 without
                 her
                 girdle
                 ,
                 and
                 so
                 
                   Ungirt
                   ,
                   Unbless'd
                
                 .
                 This
                 word
                 being
                 taken
                 into
                 the
                 civil
                 law
                 got
                 a
                 signification
                 to
                 be
                 appropriate
                 to
                 it
                 ;
                 for
                 there
                 were
                 three
                 degrees
                 of
                 unlawful
                 marriages
                 .
                 
                   Damnatae
                   ,
                   Incestae
                
                 ,
                 and
                 
                   Nefariae
                   .
                   Damnatae
                   nuptiae
                
                 are
                 such
                 which
                 the
                 law
                 forbids
                 upon
                 Political
                 considerations
                 ;
                 such
                 as
                 are
                 between
                 the
                 Tutour
                 or
                 Guardian
                 and
                 the
                 Orphan
                 or
                 Pupil
                 ,
                 between
                 a
                 Servant
                 and
                 his
                 Mistress
                 ,
                 between
                 a
                 Freed-man
                 and
                 his
                 Patroness
                 ,
                 and
                 such
                 was
                 in
                 the
                 law
                 of
                 Moses
                 between
                 the
                 High
                 priest
                 and
                 a
                 Widow
                 ;
                 and
                 in
                 Christianity
                 between
                 a
                 Priest
                 and
                 a
                 Harlot
                 ,
                 and
                 between
                 any
                 man
                 and
                 her
                 whom
                 he
                 defil'd
                 by
                 Adultery
                 while
                 her
                 first
                 husband
                 was
                 alive
                 ,
                 all
                 Marriages
                 with
                 Virgins
                 professed
                 and
                 vowed
                 .
                 There
                 is
                 in
                 these
                 so
                 much
                 unreasonableness
                 of
                 being
                 permitted
                 ,
                 that
                 by
                 the
                 law
                 they
                 stood
                 condemned
                 ,
                 and
                 had
                 legal
                 punishments
                 and
                 notes
                 of
                 infamy
                 proportionable
                 .
                 *
                 
                   Incestae
                   nuptiae
                
                 are
                 defin'd
                 in
                 the
                 law
                 to
                 be
                 
                   coitio
                   consanguineorum
                   vel
                   affinium
                
                 ;
                 
                 the
                 conjunction
                 of
                 Kinred
                 or
                 Allyes
                 ,
                 meaning
                 ,
                 in
                 those
                 instances
                 which
                 are
                 by
                 law
                 forbidden
                 :
                 and
                 these
                 are
                 forbidden
                 upon
                 differing
                 considerations
                 from
                 the
                 former
                 ,
                 viz.
                 for
                 their
                 neerness
                 of
                 bloud
                 and
                 relation
                 which
                 the
                 laws
                 would
                 have
                 disseminated
                 more
                 or
                 less
                 :
                 for
                 their
                 approach
                 to
                 unnatural
                 marriages
                 ,
                 for
                 outward
                 guards
                 to
                 the
                 laws
                 of
                 Nature
                 ,
                 for
                 publike
                 honesty
                 ,
                 and
                 compliance
                 with
                 the
                 customes
                 of
                 their
                 Neighbours
                 ,
                 of
                 the
                 same
                 interest
                 or
                 the
                 same
                 religion
                 ,
                 or
                 for
                 necessary
                 entercourse
                 .
                 But
                 because
                 unskilful
                 persons
                 
                 or
                 unwary
                 have
                 called
                 Unnatural
                 mixtures
                 by
                 the
                 name
                 of
                 incestuous
                 ,
                 as
                 incestuous
                 Lot
                 ,
                 and
                 the
                 incestuous
                 Corinthian
                 ,
                 therefore
                 whatever
                 any
                 law
                 calls
                 incest
                 ,
                 they
                 think
                 they
                 have
                 reason
                 to
                 condemn
                 equally
                 to
                 those
                 abominable
                 con●unctions
                 .
                 But
                 neither
                 ought
                 incest
                 to
                 be
                 condemn'd
                 with
                 a
                 hatred
                 equal
                 to
                 what
                 is
                 due
                 to
                 these
                 ;
                 
                 neither
                 ought
                 these
                 to
                 be
                 called
                 incest
                 :
                 for
                 in
                 true
                 speaking
                 these
                 are
                 not
                 
                   Incestae
                   nuptiae
                
                 ,
                 but
                 Nefariae
                 ,
                 and
                 
                   Naturae
                   contrariae
                
                 ,
                 wicked
                 or
                 abominable
                 ,
                 and
                 contrary
                 to
                 Nature
                 :
                 for
                 although
                 the
                 law
                 sometimes
                 calls
                 those
                 mixtures
                 which
                 are
                 between
                 Kinred
                 by
                 the
                 title
                 of
                 Nefariae
                 ,
                 
                 or
                 Impious
                 ,
                 yet
                 it
                 is
                 to
                 be
                 understood
                 onely
                 of
                 that
                 Kinred
                 which
                 is
                 by
                 the
                 law
                 of
                 God
                 and
                 Nature
                 forbidden
                 to
                 marry
                 :
                 so
                 the
                 
                   Glosse
                   in
                   authentic
                   .
                   de
                   incest
                   .
                   nupt
                   .
                
                 affirmes
                 ,
                 so
                 
                   Archidiaconus
                   ,
                   Johannes
                   Andrens
                   ,
                   Covarruvias
                
                 and
                 the
                 best
                 Lawyers
                 :
                 and
                 the
                 word
                 is
                 derived
                 from
                 the
                 usage
                 of
                 it
                 in
                 the
                 best
                 Authors
                 :
                 
                   Ferae
                   quoque
                   ipsae
                   veneris
                   evitant
                   Nefas
                
                 ;
                 the
                 conjunction
                 of
                 Parents
                 and
                 children
                 is
                 
                   nefas
                   veneris
                
                 ,
                 and
                 the
                 marriages
                 nefarious
                 .
                 Now
                 of
                 this
                 deep
                 tincture
                 none
                 are
                 ,
                 excepting
                 marriages
                 in
                 the
                 right
                 ascending
                 and
                 descending
                 line
                 .
                 The
                 marriages
                 of
                 Brothers
                 and
                 Sisters
                 is
                 incestuous
                 ,
                 and
                 the
                 worst
                 degree
                 of
                 it
                 :
                 and
                 so
                 forbidden
                 by
                 the
                 laws
                 of
                 all
                 civil
                 Nations
                 ;
                 but
                 therefore
                 they
                 are
                 unlawful
                 onely
                 because
                 forbidden
                 by
                 positive
                 laws
                 ;
                 but
                 because
                 the
                 prohibition
                 is
                 not
                 at
                 all
                 in
                 the
                 laws
                 of
                 Christ
                 ,
                 therefore
                 it
                 cannot
                 be
                 accounted
                 against
                 the
                 prime
                 law
                 of
                 Nature
                 ,
                 of
                 which
                 that
                 is
                 a
                 perfect
                 Systeme
                 .
                 Not
                 that
                 it
                 can
                 in
                 any
                 case
                 of
                 present
                 concernment
                 or
                 possibility
                 become
                 lawful
                 ,
                 or
                 for
                 any
                 reason
                 be
                 dispensed
                 withall
                 by
                 any
                 power
                 of
                 man
                 ;
                 for
                 it
                 is
                 next
                 to
                 an
                 unnatural
                 mixture
                 ,
                 it
                 hath
                 in
                 it
                 something
                 of
                 confusion
                 ,
                 and
                 blending
                 the
                 very
                 first
                 parting
                 's
                 of
                 Nature
                 ,
                 it
                 is
                 of
                 infinite
                 vile
                 report
                 ,
                 intolerably
                 scandalous
                 ,
                 and
                 universally
                 forbidden
                 .
                 But
                 though
                 this
                 be
                 enough
                 ,
                 yet
                 this
                 is
                 all
                 :
              
               
                 
                   Michael
                   of
                   Ephesus
                
                 *
                 saies
                 that
                 at
                 the
                 first
                 these
                 marriages
                 were
                 indifferent
                 ,
                 
                 but
                 made
                 unlawful
                 by
                 a
                 superinduc'd
                 prohibition
                 .
                 
                 And
                 indeed
                 if
                 they
                 had
                 been
                 unnatural
                 ,
                 they
                 could
                 not
                 have
                 been
                 necessary
                 .
                 For
                 it
                 is
                 not
                 imaginable
                 that
                 God
                 who
                 could
                 with
                 the
                 same
                 facility
                 have
                 created
                 a
                 thousand
                 men
                 and
                 as
                 many
                 women
                 ,
                 as
                 one
                 ,
                 would
                 have
                 built
                 up
                 mankind
                 by
                 that
                 which
                 is
                 contrary
                 to
                 Humane
                 Nature
                 :
                 and
                 therefore
                 we
                 find
                 that
                 among
                 the
                 wisest
                 Nations
                 some
                 whom
                 they
                 esteemed
                 their
                 bravest
                 men
                 did
                 this
                 .
                 Cimon
                 the
                 son
                 of
                 Miltiades
                 married
                 his
                 ,
                 Sister
                 
                   Elpinice
                   ,
                   non
                   magis
                   amore
                   quàm
                   patrio
                   more
                   ductus
                   ,
                
                 said
                 
                   Aemilius
                   Probus
                
                 ,
                 not
                 onely
                 led
                 by
                 love
                 but
                 by
                 his
                 Countries
                 custome
                 .
                 So
                 Archetolis
                 the
                 son
                 of
                 the
                 brave
                 Themistocles
                 married
                 his
                 sister
                 Mnasiptolema
                 .
                 
                 Alexander
                 the
                 son
                 of
                 Pyrrhus
                 King
                 of
                 Epirus
                 married
                 his
                 sister
                 
                   Olympias
                   ,
                   Mithridates
                
                 married
                 his
                 sister
                 
                   Laodice
                   ,
                   Artemisia
                
                 was
                 sister
                 and
                 wife
                 to
                 Mausolus
                 King
                 of
                 Caria
                 ,
                 so
                 was
                 Sophrosyna
                 to
                 Dionysius
                 of
                 
                   Syracuse
                   ,
                   Eurydice
                
                 to
                 
                   Ptolemaeus
                   Philopater
                   ,
                   Cleopatra
                
                 to
                 
                   Ptolemaeus
                   Physcon
                   ,
                   Arsinoe
                
                 to
                 
                   Ptolemaeus
                   Philadelphus
                
                 whom
                 when
                 Sotades
                 had
                 reprov'd
                 upon
                 that
                 account
                 saying
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 he
                 imprison'd
                 him
                 .
                 But
                 I
                 need
                 not
                 bring
                 particular
                 instances
                 of
                 Egyptians
                 :
                 for
                 
                   Diodorus
                   Siculus
                
                 affirmes
                 that
                 they
                 all
                 esteem'd
                 it
                 lawful
                 ,
                 
                 and
                 
                   Dion
                   Prusaeensis
                
                 saies
                 that
                 all
                 the
                 Barbarians
                 did
                 so
                 .
              
               
                 But
                 all
                 the
                 Greeks
                 did
                 so
                 too
                 ,
                 
                 having
                 learnt
                 it
                 from
                 their
                 first
                 Princes
                 ,
                 whom
                 after
                 ages
                 had
                 turn'd
                 into
                 Gods
                 ,
                 
                   
                     —
                     Dii
                     nempe
                     suas
                     habuere
                     sorores
                  
                   
                     Ut
                     Saturnus
                     Opim
                     junctam
                     sibi
                     sanguine
                     ,
                     
                     junxit
                  
                   
                     Oceanus
                     Tethyn
                     ,
                     Junonem
                     Rector
                     Olympi
                     .
                  
                
                 Though
                 I
                 suppose
                 that
                 this
                 is
                 but
                 a
                 fabulous
                 narrative
                 in
                 imitation
                 of
                 the
                 story
                 of
                 Cain
                 and
                 Abel
                 ,
                 as
                 appears
                 by
                 their
                 tale
                 of
                 Jupiter
                 and
                 Prometheus
                 ;
                 which
                 is
                 
                 well
                 noted
                 by
                 the
                 observator
                 upon
                 the
                 Mythologies
                 of
                 
                   Natalis
                   Comes
                
                 under
                 the
                 title
                 of
                 Jupiter
                 .
                 But
                 that
                 which
                 moves
                 me
                 more
                 then
                 all
                 this
                 is
                 the
                 answer
                 which
                 Thamar
                 gave
                 to
                 her
                 Brother
                 
                   Amnon
                   :
                   Now
                   therefore
                   speak
                   unto
                   the
                   King
                   ,
                   for
                   surely
                   he
                   will
                   not
                   withhold
                   me
                   from
                   thee
                   ,
                
                 and
                 yet
                 she
                 was
                 his
                 Fathers
                 daughter
                 ,
                 his
                 sister
                 by
                 the
                 Paternal
                 line
                 :
                 and
                 Abraham
                 told
                 the
                 King
                 of
                 Gerar
                 concerning
                 Sarah
                 his
                 wife
                 ;
                 and
                 yet
                 indeed
                 she
                 is
                 my
                 Sister
                 ,
                 she
                 is
                 the
                 daughter
                 of
                 my
                 Father
                 but
                 not
                 the
                 daughter
                 of
                 my
                 Mother
                 ,
                 that
                 is
                 ,
                 the
                 daughter
                 of
                 Terah
                 as
                 was
                 generally
                 suppos'd
                 ,
                 of
                 which
                 I
                 shall
                 yet
                 give
                 further
                 accounts
                 .
                 *
                 Now
                 it
                 is
                 not
                 to
                 be
                 supposed
                 that
                 either
                 Abraham
                 before
                 or
                 David
                 after
                 the
                 law
                 would
                 have
                 done
                 or
                 permitted
                 any
                 thing
                 against
                 the
                 law
                 of
                 Nature
                 :
                 and
                 if
                 it
                 was
                 against
                 a
                 positive
                 law
                 ,
                 as
                 it
                 hapned
                 in
                 the
                 case
                 of
                 Amon
                 and
                 David
                 ,
                 the
                 marriage
                 might
                 be
                 v●lid
                 though
                 forbidden
                 and
                 the
                 persons
                 be
                 excused
                 upon
                 some
                 other
                 account
                 ,
                 which
                 is
                 not
                 proper
                 here
                 to
                 be
                 considered
                 .
              
               
                 But
                 I
                 again
                 renew
                 what
                 I
                 said
                 before
                 ,
                 
                 this
                 d●scourse
                 is
                 not
                 intended
                 so
                 much
                 as
                 secretly
                 to
                 imply
                 that
                 it
                 can
                 now
                 at
                 all
                 be
                 or
                 be
                 made
                 lawful
                 ,
                 or
                 is
                 at
                 any
                 hand
                 to
                 be
                 indured
                 .
                 For
                 the
                 marriage
                 of
                 Brother
                 and
                 sister
                 is
                 against
                 a
                 secondary
                 law
                 of
                 Nature
                 ;
                 that
                 is
                 ,
                 it
                 stands
                 next
                 to
                 the
                 Natural
                 prohibition
                 and
                 is
                 against
                 a
                 Natural
                 reason
                 ,
                 though
                 not
                 against
                 a
                 prime
                 Natural
                 law
                 .
                 Every
                 reason
                 indeed
                 is
                 not
                 a
                 sufficient
                 indication
                 of
                 a
                 law
                 ,
                 nor
                 a
                 Natural
                 reason
                 of
                 a
                 Natural
                 law
                 ;
                 but
                 when
                 the
                 reason
                 is
                 essential
                 to
                 Nature
                 or
                 consign'd
                 by
                 God
                 ,
                 then
                 it
                 is
                 :
                 and
                 as
                 a
                 reason
                 approaches
                 neerer
                 to
                 this
                 ,
                 so
                 the
                 action
                 is
                 more
                 or
                 less
                 Natural
                 or
                 Unnatural
                 :
                 and
                 this
                 is
                 the
                 case
                 of
                 Brother
                 and
                 Sister
                 .
                 For
                 the
                 reverence
                 which
                 is
                 due
                 to
                 Parents
                 hath
                 its
                 place
                 here
                 also
                 
                   propter
                   recentem
                   admodum
                   parentum
                   in
                   liberis
                   imaginem
                
                 ;
                 and
                 therefore
                 it
                 is
                 with
                 greater
                 reason
                 forbidden
                 :
                 and
                 if
                 it
                 were
                 not
                 ,
                 the
                 whole
                 world
                 might
                 be
                 filled
                 with
                 early
                 adulteries
                 .
                 For
                 the
                 Dearnesses
                 of
                 Brother
                 and
                 Sister
                 ,
                 their
                 cohabitation
                 ,
                 their
                 likeness
                 of
                 Nature
                 and
                 manners
                 ,
                 if
                 they
                 were
                 not
                 made
                 holy
                 and
                 separate
                 by
                 a
                 law
                 would
                 easily
                 change
                 into
                 Marital
                 loves
                 ,
                 but
                 their
                 age
                 and
                 choice
                 would
                 be
                 prevented
                 by
                 their
                 too
                 early
                 caresses
                 :
                 and
                 then
                 since
                 many
                 Brothers
                 might
                 have
                 the
                 same
                 kindness
                 to
                 one
                 Sister
                 ,
                 or
                 might
                 have
                 but
                 one
                 amongst
                 them
                 all
                 ,
                 the
                 mischief
                 would
                 be
                 horrible
                 and
                 infinite
                 .
                 
                   
                     Dulcia
                     fraterno
                     sub
                     nomine
                     furta
                     tegemus
                     :
                     
                  
                   
                     Est
                     mihi
                     libertas
                     tecum
                     secreta
                     loquendi
                     :
                  
                   
                     Et
                     damus
                     amplexus
                     ,
                     &
                     jungimus
                     oscula
                     coram
                     ,
                  
                   
                     Quantum
                     est
                     quod
                     desit
                     ?
                  
                
              
               
                 For
                 these
                 and
                 other
                 accounts
                 ,
                 
                 which
                 God
                 best
                 knew
                 ,
                 he
                 was
                 pleas'd
                 to
                 forbid
                 the
                 Marriage
                 of
                 Brothers
                 and
                 Sisters
                 :
                 This
                 law
                 the
                 Jewes
                 say
                 ,
                 God
                 gave
                 to
                 Adam
                 under
                 the
                 title
                 
                   De
                   non
                   revelanda
                   turpitudine
                
                 ;
                 but
                 yet
                 so
                 ,
                 that
                 it
                 was
                 not
                 to
                 be
                 of
                 force
                 till
                 Mankind
                 were
                 multiplied
                 :
                 but
                 then
                 it
                 took
                 place
                 as
                 men
                 did
                 please
                 .
                 But
                 this
                 they
                 say
                 upon
                 what
                 ground
                 they
                 please
                 ;
                 for
                 it
                 is
                 highly
                 improbable
                 that
                 the
                 law
                 of
                 Nature
                 should
                 be
                 allowed
                 years
                 of
                 probation
                 ,
                 or
                 that
                 it
                 should
                 be
                 a
                 prime
                 law
                 of
                 Nature
                 ,
                 which
                 the
                 Nature
                 of
                 things
                 and
                 the
                 constitution
                 of
                 the
                 world
                 did
                 make
                 necessary
                 to
                 be
                 broken
                 .
                 But
                 because
                 God
                 did
                 afterwards
                 make
                 it
                 into
                 a
                 law
                 and
                 there
                 is
                 now
                 very
                 great
                 reason
                 that
                 it
                 should
                 be
                 a
                 law
                 ,
                 and
                 the
                 reason
                 is
                 Natural
                 ,
                 and
                 will
                 be
                 perpetual
                 ,
                 and
                 all
                 Christian
                 Nations
                 ,
                 and
                 all
                 that
                 have
                 any
                 form'd
                 religion
                 have
                 agreed
                 to
                 prohibite
                 such
                 marriages
                 ;
                 He
                 that
                 shall
                 doe
                 so
                 unreasonably
                 ,
                 and
                 as
                 things
                 now
                 stand
                 ,
                 so
                 unnaturally
                 and
                 so
                 foolishly
                 as
                 either
                 to
                 doe
                 it
                 ,
                 or
                 teach
                 it
                 ,
                 must
                 be
                 of
                 no
                 religion
                 ,
                 and
                 of
                 no
                 people
                 ,
                 and
                 of
                 no
                 reason
                 ,
                 and
                 of
                 no
                 modesty
                 .
              
               
                 
                   
                   Of
                   Mothers
                   in
                   law
                   ,
                   and
                   their
                   Husbands
                   Children
                   .
                
              
               
                 That
                 the
                 marriage
                 of
                 these
                 is
                 not
                 against
                 the
                 law
                 of
                 Nature
                 S.
                 Austin
                 does
                 expressly
                 affirme
                 in
                 his
                 questions
                 upon
                 Leviticus
                 ;
                 
                 saying
                 that
                 there
                 is
                 forbidden
                 the
                 discovering
                 his
                 Fathers
                 nakedness
                 ;
                 
                 but
                 this
                 is
                 not
                 to
                 be
                 understood
                 of
                 the
                 Father
                 while
                 he
                 is
                 alive
                 ,
                 for
                 that
                 is
                 forbidden
                 in
                 the
                 prohibition
                 of
                 Adultery
                 ;
                 
                   Sed
                   ibi
                   prohibetur
                   Matrimonium
                   contrahi
                   cum
                   illis
                   quas
                   seclusâ
                   lege
                   licet
                   Uxores
                   ducere
                
                 ;
                 marriage
                 is
                 there
                 forbidden
                 to
                 be
                 made
                 with
                 them
                 with
                 whom
                 otherwise
                 it
                 were
                 lawful
                 to
                 contract
                 :
                 But
                 for
                 this
                 there
                 can
                 be
                 no
                 no
                 reasonable
                 and
                 fair
                 pretence
                 .
                 For
                 a
                 Mother
                 in
                 law
                 and
                 a
                 Mother
                 are
                 all
                 one
                 in
                 the
                 estimation
                 of
                 all
                 the
                 laws
                 of
                 the
                 world
                 ,
                 and
                 therefore
                 were
                 alike
                 in
                 the
                 prohibition
                 :
                 and
                 the
                 contrary
                 was
                 never
                 done
                 but
                 by
                 them
                 who
                 had
                 no
                 pretence
                 for
                 it
                 ,
                 but
                 
                   quod
                   libet
                   licet
                
                 ;
                 whatsoever
                 a
                 man
                 hath
                 a
                 mind
                 to
                 doe
                 that
                 he
                 may
                 doe
                 :
                 for
                 this
                 was
                 the
                 argument
                 which
                 Phaedra
                 courts
                 Hippolytus
                 withall
                 .
                 
                   
                     Nec
                     quia
                     privigno
                     videar
                     coitura
                     noverca
                  
                   
                     Terruerint
                     animos
                     nomina
                     vana
                     tuos
                     .
                  
                   
                     Ista
                     vetus
                     pietas
                     aevomoritura
                     futuro
                  
                   
                     Rustica
                     Saturno
                     regna
                     tenente
                     fuit
                     .
                  
                   
                     Jupiter
                     esse
                     pium
                     statuit
                     quodcunque
                     juvaret
                     ;
                  
                   
                     Et
                     fas
                     omne
                     facit
                     fratre
                     marita
                     soror
                     .
                  
                
                 The
                 impiety
                 of
                 their
                 Gods
                 seemed
                 to
                 be
                 their
                 warrant
                 ,
                 and
                 their
                 pleasure
                 was
                 all
                 theit
                 reason
                 ,
                 their
                 appetite
                 was
                 their
                 argument
                 .
                 But
                 this
                 we
                 find
                 sufficiently
                 condemned
                 by
                 S.
                 
                   Paul
                   ,
                   it
                   is
                   a
                   fornication
                   which
                   is
                   not
                   so
                   much
                   as
                   named
                   amongst
                   the
                   Gentiles
                   ,
                   that
                   one
                   should
                   have
                   his
                   Fathers
                   wife
                   .
                   Cajetan
                
                 supposes
                 that
                 this
                 Corinthian
                 did
                 lie
                 with
                 her
                 while
                 his
                 Father
                 was
                 alive
                 ;
                 because
                 the
                 Apostle
                 calls
                 her
                 not
                 the
                 widow
                 ,
                 but
                 the
                 wife
                 of
                 his
                 Father
                 .
                 I
                 am
                 of
                 his
                 opinion
                 ,
                 but
                 not
                 for
                 that
                 reason
                 ;
                 because
                 that
                 expression
                 he
                 uses
                 not
                 so
                 much
                 to
                 describe
                 the
                 person
                 as
                 to
                 aggravate
                 the
                 crime
                 :
                 but
                 that
                 it
                 was
                 in
                 his
                 Fathers
                 life
                 time
                 I
                 am
                 induc'd
                 to
                 beleeve
                 by
                 the
                 word
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 fornication
                 ,
                 which
                 though
                 it
                 be
                 often
                 used
                 for
                 adultery
                 ,
                 yet
                 I
                 find
                 it
                 not
                 us'd
                 for
                 
                   nuptiae
                   nefariae
                
                 ,
                 or
                 that
                 which
                 is
                 usually
                 called
                 incest
                 .
                 But
                 however
                 ,
                 that
                 which
                 S.
                 Paul
                 notes
                 here
                 and
                 so
                 highly
                 abominates
                 is
                 not
                 the
                 adultery
                 ,
                 but
                 the
                 impiety
                 of
                 it
                 ;
                 not
                 that
                 it
                 was
                 a
                 wife
                 ,
                 but
                 his
                 Fathers
                 wife
                 ;
                 and
                 therefore
                 although
                 even
                 so
                 it
                 were
                 a
                 high
                 crime
                 and
                 of
                 a
                 deep
                 tincture
                 ,
                 yet
                 the
                 unnaturalness
                 and
                 the
                 scandal
                 of
                 it
                 S.
                 Paul
                 here
                 condemnes
                 :
                 It
                 was
                 the
                 same
                 that
                 Antiochus
                 did
                 to
                 Stratonice
                 the
                 wife
                 of
                 his
                 father
                 Seleucus
                 ,
                 and
                 that
                 which
                 Reuben
                 did
                 to
                 the
                 Concubine
                 of
                 his
                 Father
                 Iacob
                 ;
                 a
                 thing
                 so
                 hateful
                 to
                 all
                 Nature
                 that
                 the
                 very
                 naming
                 of
                 it
                 is
                 a
                 condemnation
                 ;
                 and
                 therefore
                 is
                 all
                 one
                 with
                 the
                 prime
                 Natural
                 law
                 of
                 prohibition
                 of
                 the
                 conjunction
                 of
                 Parents
                 and
                 Children
                 :
                 for
                 she
                 that
                 is
                 one
                 flesh
                 with
                 my
                 Father
                 ,
                 is
                 as
                 neer
                 to
                 me
                 as
                 my
                 Father
                 ,
                 and
                 that
                 's
                 as
                 neer
                 as
                 my
                 own
                 Mother
                 ;
                 as
                 neer
                 I
                 mean
                 in
                 estimation
                 of
                 the
                 law
                 ,
                 though
                 not
                 in
                 the
                 accounts
                 of
                 Nature
                 ,
                 and
                 therefore
                 though
                 it
                 be
                 a
                 crime
                 of
                 a
                 less
                 turpitude
                 ,
                 yet
                 it
                 is
                 equally
                 forbidden
                 and
                 is
                 against
                 the
                 law
                 of
                 Nature
                 ,
                 not
                 directly
                 ,
                 but
                 by
                 interpretation
                 .
              
               
                 
                   Of
                   Uncles
                   and
                   Nieces
                
                 .
              
               
                 Now
                 if
                 the
                 neerest
                 of
                 kin
                 in
                 the
                 collateral
                 line
                 were
                 not
                 forbidden
                 by
                 a
                 law
                 of
                 Nature
                 ,
                 
                 much
                 less
                 are
                 they
                 primely
                 unlawful
                 that
                 are
                 further
                 off
                 .
                 The
                 Ascending
                 and
                 Descending
                 line
                 cannot
                 marry
                 ,
                 but
                 are
                 forbidden
                 by
                 God
                 in
                 the
                 law
                 of
                 Nature
                 :
                 So
                 Mothers
                 in
                 law
                 and
                 their
                 Husbands
                 children
                 :
                 And
                 Brothers
                 and
                 Sisters
                 are
                 by
                 the
                 laws
                 of
                 all
                 the
                 world
                 ,
                 and
                 for
                 very
                 great
                 reason
                 forbidden
                 ,
                 but
                 not
                 by
                 the
                 law
                 of
                 Nature
                 .
                 But
                 for
                 all
                 other
                 degrees
                 of
                 Kinred
                 
                 it
                 is
                 unlawful
                 for
                 them
                 to
                 marry
                 interchangeably
                 when
                 and
                 where
                 they
                 are
                 forbidden
                 by
                 a
                 positive
                 law
                 ,
                 but
                 not
                 else
                 ;
                 and
                 therefore
                 the
                 marriages
                 of
                 Uncles
                 and
                 Nieces
                 ,
                 or
                 Aunts
                 and
                 Nephews
                 become
                 unlawful
                 as
                 the
                 laws
                 of
                 our
                 superiors
                 supervening
                 make
                 it
                 so
                 ,
                 but
                 was
                 not
                 so
                 from
                 the
                 beginning
                 ,
                 and
                 is
                 not
                 so
                 by
                 any
                 law
                 of
                 Christ.
                 
              
               
                 In
                 the
                 Civil
                 law
                 of
                 the
                 Romans
                 it
                 was
                 lawful
                 for
                 the
                 Uncle
                 to
                 marry
                 the
                 Brothers
                 daughter
                 ,
                 
                 and
                 this
                 continued
                 by
                 the
                 space
                 of
                 250
                 years
                 from
                 the
                 dayes
                 of
                 Claudius
                 to
                 the
                 reign
                 of
                 Constantine
                 or
                 thereabouts
                 :
                 and
                 though
                 this
                 began
                 among
                 the
                 Romanes
                 upon
                 the
                 occasion
                 of
                 Claudius
                 his
                 marrying
                 Agrippina
                 ,
                 yet
                 himself
                 affirmes
                 (
                 as
                 Tacitus
                 makes
                 him
                 to
                 speak
                 )
                 
                   Nova
                   nobis
                   in
                   Fratrum
                   filias
                   conjugia
                   ,
                
                 
                 
                   sed
                   aliis
                   Gentibus
                   solennia
                   ,
                   nec
                   lege
                   ullâ
                   prohibita
                   .
                
                 Indeed
                 it
                 is
                 new
                 to
                 us
                 but
                 to
                 other
                 Nations
                 usual
                 and
                 lawful
                 :
                 and
                 the
                 newness
                 of
                 it
                 scar'd
                 Domitian
                 so
                 that
                 he
                 refus'd
                 it
                 ;
                 and
                 not
                 many
                 did
                 practise
                 it
                 ;
                 onely
                 I
                 find
                 that
                 a
                 poor
                 obscure
                 Libertine
                 
                   T.
                   Alledius
                   Severus
                
                 did
                 it
                 ,
                 as
                 Suetonius
                 observes
                 :
                 but
                 it
                 was
                 made
                 lawful
                 by
                 the
                 Civil
                 law
                 ,
                 and
                 allowed
                 in
                 the
                 rules
                 of
                 Ulpian
                 ;
                 and
                 when
                 Nerva
                 had
                 repeal'd
                 the
                 law
                 ,
                 Heraclius
                 reduc'd
                 it
                 again
                 and
                 gave
                 the
                 same
                 permissions
                 .
              
               
                 But
                 that
                 which
                 moves
                 me
                 more
                 is
                 that
                 it
                 was
                 the
                 practice
                 of
                 the
                 Jews
                 ,
                 
                 the
                 family
                 of
                 Abraham
                 ,
                 and
                 the
                 Councel
                 of
                 the
                 wise
                 men
                 to
                 doe
                 so
                 ,
                 as
                 
                   Ben
                   Maimon
                
                 the
                 famous
                 Jew
                 reports
                 .
                 
                   In
                   monitis
                   sapientum
                   habetur
                   ut
                   in
                   uxorem
                   ducat
                   quis
                   ante
                   alias
                   ,
                   neptem
                   ex
                   sorore
                   ,
                   seu
                   ex
                   fratre
                   neptem
                   ,
                   juxta
                   id
                   quod
                   dicitur
                   ,
                   a
                   carne
                   tua
                   nè
                   te
                   abscondas
                   :
                
                 And
                 Josephus
                 does
                 suppose
                 that
                 when
                 Abraham
                 said
                 of
                 Sarah
                 ,
                 she
                 is
                 my
                 Sister
                 the
                 daughter
                 of
                 my
                 Father
                 ,
                 the
                 truth
                 it
                 ,
                 she
                 was
                 his
                 Fathers
                 Grandchild
                 ,
                 that
                 is
                 ,
                 the
                 Daughter
                 of
                 Abrahams
                 brother
                 :
                 for
                 unless
                 it
                 had
                 been
                 a
                 known
                 thing
                 in
                 that
                 Nation
                 that
                 Abraham's
                 family
                 would
                 not
                 have
                 married
                 their
                 German
                 Sisters
                 ,
                 it
                 could
                 have
                 been
                 no
                 security
                 to
                 Abraham
                 to
                 pretend
                 her
                 to
                 be
                 so
                 :
                 for
                 she
                 might
                 be
                 his
                 wife
                 and
                 his
                 sister
                 too
                 ,
                 unless
                 such
                 marriages
                 had
                 been
                 unlawful
                 and
                 rejected
                 .
                 But
                 then
                 when
                 Abraham
                 was
                 reprov'd
                 for
                 his
                 lie
                 ,
                 he
                 help'd
                 the
                 matter
                 out
                 with
                 a
                 device
                 ;
                 she
                 was
                 his
                 Fathers
                 daughter
                 ,
                 that
                 is
                 ,
                 by
                 the
                 usual
                 idiome
                 of
                 that
                 family
                 ,
                 the
                 child
                 of
                 his
                 Father
                 descending
                 by
                 his
                 brother
                 :
                 
                 and
                 this
                 was
                 S.
                 Austin's
                 opinion
                 ,
                 
                   Nam
                   qui
                   maximè
                   propinqui
                   erant
                   solebant
                   fratres
                   &
                   sorores
                   appellari
                   ,
                
                 and
                 Cicero
                 calls
                 his
                 Cosen
                 
                   Lucius
                   ,
                   Brother
                
                 ;
                 so
                 Lot
                 is
                 called
                 
                   Abrahams
                   Brother
                
                 ,
                 though
                 he
                 was
                 but
                 the
                 son
                 of
                 his
                 Brother
                 Haran
                 ,
                 just
                 as
                 neer
                 as
                 his
                 wife
                 Sarah
                 was
                 to
                 him
                 ,
                 whom
                 for
                 the
                 like
                 reason
                 he
                 called
                 Sister
                 .
                 But
                 of
                 this
                 I
                 shall
                 yet
                 give
                 a
                 farther
                 account
                 .
                 But
                 whether
                 Josephus
                 said
                 true
                 or
                 no
                 ,
                 Abraham
                 said
                 true
                 ,
                 that
                 's
                 certain
                 ;
                 either
                 she
                 was
                 his
                 half
                 Sister
                 or
                 his
                 Brothers
                 daughter
                 ;
                 either
                 of
                 which
                 is
                 forbidden
                 in
                 Leviticus
                 ;
                 and
                 this
                 sufficiently
                 declares
                 that
                 they
                 have
                 their
                 unlawfulness
                 from
                 a
                 positive
                 law
                 ,
                 not
                 from
                 any
                 law
                 of
                 Nature
                 .
              
               
                 If
                 it
                 were
                 needful
                 to
                 instance
                 in
                 any
                 other
                 great
                 examples
                 of
                 such
                 marriages
                 ,
                 
                 it
                 were
                 very
                 easie
                 to
                 doe
                 it
                 .
                 Amram
                 the
                 Father
                 of
                 Moses
                 married
                 his
                 Aunt
                 as
                 some
                 suppose
                 ,
                 Diomedes
                 and
                 Iphidamas
                 among
                 the
                 Greeks
                 married
                 their
                 Mothers
                 Sisters
                 ,
                 and
                 Alcinous
                 took
                 to
                 wife
                 Arete
                 his
                 Brothers
                 daughter
                 .
                 Andromede
                 was
                 promised
                 to
                 her
                 Uncle
                 Phineus
                 .
                 One
                 of
                 the
                 Herods
                 married
                 his
                 Brothers
                 daughter
                 ,
                 and
                 yet
                 was
                 not
                 (
                 so
                 fas
                 as
                 we
                 find
                 )
                 reproved
                 for
                 it
                 ;
                 and
                 he
                 gave
                 his
                 own
                 daughter
                 to
                 his
                 Brother
                 Pherotas
                 ;
                 and
                 some
                 suppose
                 this
                 to
                 be
                 the
                 case
                 of
                 Othniel
                 in
                 the
                 dayes
                 ,
                 and
                 under
                 the
                 conduct
                 of
                 Joshuah
                 .
                 
                 For
                 the
                 words
                 in
                 the
                 story
                 are
                 these
                 ,
                 [
                 And
                 Othniel
                 the
                 son
                 of
                 Kenaz
                 ,
                 the
                 Brother
                 of
                 Caleb
                 took
                 it
                 :
                 and
                 he
                 gave
                 him
                 Achsah
                 his
                 daughter
                 to
                 
                 wife
                 :
                 but
                 of
                 this
                 I
                 shall
                 give
                 a
                 particular
                 account
                 :
                 for
                 this
                 being
                 against
                 the
                 law
                 of
                 Moses
                 by
                 which
                 they
                 were
                 bound
                 ,
                 was
                 not
                 to
                 be
                 supposed
                 easily
                 to
                 have
                 been
                 done
                 by
                 so
                 piouspersons
                 :
                 but
                 all
                 that
                 I
                 contend
                 for
                 ,
                 is
                 ,
                 that
                 it
                 was
                 not
                 unlawful
                 before
                 the
                 law
                 of
                 Moses
                 :
                 against
                 these
                 marriages
                 there
                 was
                 no
                 
                   opus
                   scriptum
                   in
                   cordibus
                
                 ,
                 no
                 law
                 of
                 Nature
                 ,
                 but
                 they
                 became
                 unlawful
                 upon
                 another
                 account
                 ,
                 and
                 therefore
                 it
                 was
                 unlawful
                 to
                 them
                 onely
                 to
                 whom
                 that
                 account
                 was
                 to
                 be
                 reckon'd
                 .
              
               
                 
                   Of
                   the
                   marriage
                   of
                   Cosen
                   Germans
                   .
                
              
               
                 From
                 the
                 premises
                 it
                 will
                 abundantly
                 follow
                 ,
                 
                 that
                 no
                 person
                 ought
                 to
                 be
                 affrighted
                 with
                 the
                 pretences
                 of
                 any
                 fierce
                 and
                 misperswaded
                 person
                 that
                 the
                 marriage
                 of
                 Cosen
                 Germans
                 is
                 against
                 the
                 law
                 of
                 Nature
                 :
                 and
                 in
                 this
                 case
                 a
                 man
                 need
                 least
                 of
                 all
                 to
                 fear
                 ;
                 for
                 the
                 law
                 of
                 Nature
                 is
                 a
                 known
                 and
                 evident
                 thing
                 ,
                 it
                 is
                 notorious
                 and
                 felt
                 ,
                 and
                 if
                 any
                 man
                 shall
                 need
                 to
                 be
                 told
                 what
                 is
                 against
                 Natural
                 reason
                 which
                 is
                 the
                 matter
                 out
                 of
                 which
                 all
                 Natural
                 laws
                 are
                 fram'd
                 ,
                 he
                 may
                 as
                 well
                 have
                 need
                 to
                 be
                 reminded
                 when
                 he
                 is
                 hungry
                 or
                 thirsty
                 .
                 For
                 although
                 some
                 persons
                 have
                 got
                 a
                 trick
                 to
                 scare
                 their
                 Proselytes
                 from
                 a
                 practise
                 to
                 which
                 they
                 have
                 no
                 mind
                 ,
                 by
                 telling
                 them
                 it
                 is
                 against
                 the
                 law
                 of
                 Nature
                 ,
                 when
                 they
                 can
                 prove
                 it
                 upon
                 no
                 other
                 account
                 to
                 be
                 unlawful
                 ,
                 so
                 making
                 the
                 law
                 of
                 Nature
                 to
                 be
                 a
                 sanctuary
                 of
                 ignorance
                 and
                 an
                 artifice
                 to
                 serve
                 their
                 end
                 ,
                 just
                 as
                 the
                 pretence
                 of
                 occult
                 qualities
                 is
                 in
                 natural
                 Philosophy
                 ;
                 yet
                 concerning
                 the
                 law
                 of
                 Nature
                 ,
                 it
                 being
                 imprinted
                 in
                 our
                 hearts
                 ,
                 explicated
                 by
                 Christianity
                 ,
                 relying
                 upon
                 plain
                 ,
                 prime
                 ,
                 Natural
                 reason
                 ,
                 a
                 man
                 may
                 as
                 much
                 need
                 to
                 be
                 told
                 when
                 himself
                 does
                 a
                 thing
                 against
                 his
                 own
                 will
                 ,
                 as
                 when
                 he
                 does
                 against
                 his
                 own
                 reason
                 and
                 his
                 own
                 Nature
                 .
                 Onely
                 it
                 is
                 certain
                 that
                 when
                 education
                 and
                 our
                 Countrey
                 Customes
                 have
                 from
                 the
                 beginning
                 possessed
                 our
                 understandings
                 and
                 our
                 practices
                 ,
                 so
                 that
                 we
                 never
                 saw
                 any
                 other
                 usage
                 of
                 things
                 or
                 heard
                 talk
                 of
                 any
                 other
                 ,
                 it
                 looks
                 as
                 if
                 it
                 came
                 from
                 Nature
                 and
                 were
                 something
                 of
                 her
                 establishment
                 :
                 So
                 S.
                 Paul
                 to
                 the
                 Corinthians
                 ,
                 
                   does
                   not
                   even
                   Nature
                   her self
                   teach
                   that
                   it
                   is
                   a
                   shame
                   for
                   a
                   man
                   to
                   wear
                   long
                   hair
                   ?
                
                 That
                 is
                 ,
                 even
                 in
                 Nature
                 there
                 is
                 the
                 signification
                 of
                 some
                 difference
                 in
                 that
                 matter
                 ,
                 which
                 custome
                 hath
                 established
                 into
                 a
                 law
                 :
                 but
                 in
                 such
                 cases
                 as
                 these
                 ,
                 a
                 wise
                 man
                 can
                 easily
                 distinguish
                 words
                 from
                 things
                 ,
                 and
                 appearances
                 from
                 firm
                 establishments
                 .
                 But
                 that
                 the
                 law
                 of
                 Nature
                 hath
                 nothing
                 to
                 doe
                 in
                 the
                 marriage
                 of
                 Cosen
                 Germans
                 ,
                 save
                 onely
                 that
                 she
                 hath
                 left
                 them
                 to
                 their
                 liberty
                 ,
                 appears
                 from
                 all
                 the
                 premises
                 ,
                 which
                 in
                 this
                 instance
                 as
                 being
                 farther
                 remov'd
                 must
                 needs
                 conclude
                 stronger
                 then
                 in
                 their
                 own
                 .
              
               
                 But
                 then
                 in
                 the
                 next
                 place
                 if
                 the
                 inquiry
                 be
                 made
                 what
                 it
                 is
                 in
                 the
                 judicial
                 law
                 of
                 Moses
                 ,
                 
                 which
                 is
                 the
                 main
                 of
                 our
                 present
                 inquiry
                 ;
                 supposing
                 the
                 judicial
                 law
                 of
                 Moses
                 could
                 in
                 any
                 of
                 its
                 instances
                 oblige
                 Christians
                 ,
                 yet
                 Cosen
                 Germans
                 were
                 still
                 free
                 to
                 marry
                 :
                 for
                 I
                 doe
                 not
                 so
                 much
                 as
                 find
                 it
                 pretended
                 by
                 any
                 one
                 to
                 be
                 there
                 forbidden
                 ,
                 except
                 S.
                 Ambrose
                 ,
                 who
                 disputing
                 fiercely
                 against
                 Paternus
                 for
                 marrying
                 his
                 son
                 to
                 his
                 Granchild
                 by
                 another
                 venter
                 ,
                 that
                 is
                 ,
                 
                 so
                 as
                 the
                 young
                 Gentleman
                 was
                 Uncle
                 to
                 his
                 wife
                 ,
                 in
                 anger
                 against
                 that
                 ,
                 saies
                 that
                 by
                 the
                 law
                 of
                 God
                 (
                 meaning
                 in
                 Leviticus
                 )
                 Cosen
                 Germans
                 are
                 forbidden
                 to
                 marry
                 ,
                 much
                 more
                 (
                 saies
                 he
                 )
                 Uncle
                 and
                 Niece
                 :
                 
                   Qui
                   enim
                   leviora
                   astringit
                   ,
                   graviora
                   non
                   solvit
                   sed
                   alligat
                   .
                
                 He
                 that
                 binds
                 to
                 the
                 less
                 ,
                 does
                 not
                 untie
                 the
                 greater
                 .
                 But
                 the
                 event
                 of
                 this
                 ,
                 is
                 ,
                 onely
                 that
                 S.
                 Ambrose
                 is
                 by
                 all
                 learned
                 men
                 condemn'd
                 for
                 an
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 a
                 slip
                 in
                 his
                 memory
                 :
                 and
                 men
                 ought
                 to
                 be
                 wary
                 lest
                 great
                 names
                 abuse
                 them
                 by
                 opinion
                 and
                 mistaken
                 zeal
                 .
              
               
               
                 But
                 the
                 law
                 is
                 this
                 ,
                 Levit.
                 18.
                 6.
                 
              
               
                 None
                 of
                 you
                 shall
                 approach
                 to
                 any
                 that
                 is
                 neer
                 akin
                 to
                 him
                 ,
                 to
                 uncover
                 their
                 Nakedness
                 ,
                 I
                 am
                 the
                 Lord.
                 
              
               
                 Here
                 the
                 Questions
                 use
                 to
                 be
                 ,
              
               
                 1.
                 
                 What
                 is
                 meant
                 by
                 [
                 None
                 of
                 you
                 ?
                 ]
              
               
                 2.
                 
                 What
                 is
                 intended
                 by
                 [
                 Neer
                 of
                 Kin
                 to
                 you
                 ?
                 ]
              
               
                 None
                 of
                 you
                 ]
                 
                   Vir
                   vir
                   non
                   accedet
                
                 :
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 in
                 the
                 Lxx.
                 
                   A
                   man
                   ,
                   a
                   man
                   shall
                   not
                   approach
                
                 ;
                 so
                 it
                 is
                 in
                 the
                 Hebrew
                 :
                 that
                 is
                 ,
                 say
                 the
                 Rabbins
                 ,
                 the
                 Jew
                 and
                 the
                 Gentile
                 shall
                 not
                 .
                 I
                 shall
                 not
                 contend
                 for
                 it
                 ,
                 or
                 against
                 it
                 .
                 I
                 suppose
                 it
                 may
                 well
                 be
                 admitted
                 that
                 potentially
                 all
                 mankind
                 was
                 included
                 ,
                 that
                 is
                 ,
                 all
                 who
                 were
                 borne
                 to
                 Israel
                 ,
                 or
                 adopted
                 by
                 being
                 Proselytes
                 were
                 bound
                 to
                 this
                 law
                 ,
                 Jews
                 and
                 Gentiles
                 too
                 when
                 they
                 became
                 Jews
                 in
                 religion
                 ,
                 but
                 that
                 it
                 included
                 others
                 that
                 conversed
                 not
                 with
                 the
                 Nation
                 ,
                 that
                 were
                 strangers
                 to
                 their
                 laws
                 ,
                 is
                 as
                 if
                 we
                 should
                 say
                 the
                 Parthians
                 were
                 to
                 be
                 judg'd
                 by
                 the
                 Gallick
                 laws
                 ,
                 or
                 the
                 Persians
                 guided
                 by
                 the
                 Greeks
                 .
                 But
                 the
                 purpose
                 of
                 them
                 who
                 would
                 introduce
                 this
                 sense
                 ,
                 is
                 ,
                 that
                 it
                 might
                 be
                 intimated
                 that
                 these
                 degrees
                 here
                 mention'd
                 were
                 forbidden
                 by
                 the
                 law
                 of
                 Nature
                 ,
                 and
                 consequently
                 obliging
                 all
                 Christendome
                 :
                 the
                 contrary
                 whereof
                 because
                 it
                 appears
                 from
                 the
                 premises
                 ,
                 I
                 shall
                 onely
                 adde
                 ,
                 that
                 no
                 Nation
                 of
                 old
                 did
                 observe
                 all
                 these
                 laws
                 ,
                 and
                 that
                 there
                 was
                 never
                 any
                 sufficient
                 argument
                 to
                 inforce
                 upon
                 us
                 their
                 obligation
                 ,
                 and
                 because
                 it
                 must
                 needs
                 remain
                 to
                 us
                 as
                 it
                 was
                 before
                 the
                 law
                 ,
                 if
                 they
                 were
                 not
                 obliged
                 then
                 neither
                 are
                 we
                 .
                 But
                 this
                 I
                 suppose
                 they
                 
                   might
                   be
                
                 ,
                 and
                 some
                 of
                 them
                 were
                 oblig'd
                 by
                 special
                 laws
                 before
                 the
                 collection
                 and
                 publication
                 of
                 the
                 body
                 of
                 Moses
                 law
                 .
                 For
                 as
                 the
                 law
                 of
                 Christ
                 is
                 a
                 collection
                 and
                 perfect
                 explication
                 of
                 the
                 law
                 of
                 Nature
                 and
                 essential
                 reason
                 :
                 So
                 Moses
                 law
                 was
                 a
                 collection
                 of
                 all
                 the
                 wise
                 and
                 prudent
                 laws
                 by
                 which
                 God
                 govern'd
                 those
                 Nations
                 and
                 those
                 ages
                 which
                 were
                 before
                 Moses
                 .
                 Thus
                 the
                 law
                 of
                 the
                 Sabbath
                 was
                 one
                 great
                 member
                 of
                 this
                 collective
                 body
                 of
                 the
                 Mosaick
                 law
                 ;
                 but
                 it
                 was
                 given
                 before
                 the
                 solemnities
                 of
                 Mount
                 Sinai
                 .
                 The
                 law
                 that
                 the
                 Brother
                 should
                 raise
                 up
                 seed
                 unto
                 his
                 Brother
                 who
                 dyed
                 without
                 issue
                 ,
                 was
                 also
                 given
                 to
                 that
                 family
                 before
                 the
                 publication
                 of
                 it
                 by
                 Moses
                 as
                 appears
                 in
                 the
                 story
                 of
                 Judah
                 and
                 Thamars
                 quarrel
                 about
                 Onan
                 and
                 the
                 rest
                 .
                 And
                 thus
                 also
                 I
                 suppose
                 that
                 all
                 or
                 most
                 of
                 these
                 laws
                 of
                 marriage
                 were
                 given
                 to
                 the
                 nations
                 of
                 the
                 East
                 and
                 South
                 ,
                 descending
                 upon
                 them
                 by
                 the
                 tradition
                 of
                 their
                 fore-fathers
                 ;
                 from
                 God
                 derived
                 to
                 Adam
                 in
                 part
                 ,
                 and
                 in
                 part
                 to
                 Noah
                 ,
                 and
                 something
                 of
                 it
                 to
                 other
                 Patriarchs
                 and
                 eminent
                 persons
                 ,
                 and
                 at
                 last
                 by
                 the
                 commandement
                 of
                 God
                 united
                 into
                 a
                 Digest
                 by
                 Moses
                 .
              
               
                 And
                 upon
                 this
                 account
                 it
                 is
                 that
                 God
                 said
                 that
                 the
                 Canaanites
                 had
                 polluted
                 themselves
                 in
                 all
                 these
                 things
                 ,
                 
                 and
                 therefore
                 the
                 land
                 did
                 spue
                 them
                 out
                 ,
                 which
                 although
                 it
                 cannot
                 infer
                 that
                 these
                 laws
                 did
                 Naturally
                 oblige
                 ,
                 as
                 I
                 have
                 already
                 discoursed
                 *
                 yet
                 that
                 they
                 were
                 by
                 some
                 means
                 or
                 other
                 bound
                 upon
                 them
                 is
                 probably
                 enough
                 ,
                 though
                 in
                 this
                 matter
                 there
                 be
                 no
                 certainty
                 .
                 But
                 in
                 this
                 there
                 is
                 ;
                 For
                 that
                 all
                 mankind
                 was
                 not
                 bound
                 by
                 all
                 these
                 laws
                 of
                 consanguinity
                 and
                 affinity
                 appears
                 in
                 all
                 the
                 foregoing
                 instances
                 :
                 and
                 the
                 marriages
                 of
                 the
                 Patriarchs
                 must
                 conclude
                 them
                 to
                 be
                 as
                 impious
                 as
                 the
                 Canaanites
                 in
                 theirs
                 ,
                 or
                 else
                 that
                 these
                 laws
                 did
                 not
                 oblige
                 all
                 Mankind
                 :
                 and
                 if
                 not
                 from
                 the
                 beginning
                 ,
                 then
                 not
                 now
                 :
                 if
                 these
                 laws
                 were
                 not
                 natural
                 ,
                 they
                 are
                 not
                 Christian
                 ,
                 which
                 also
                 will
                 further
                 appear
                 in
                 the
                 sequel
                 .
              
               
               
                 2.
                 
                 But
                 there
                 will
                 be
                 more
                 consideration
                 upon
                 the
                 second
                 Quaere
                 ;
                 what
                 is
                 meant
                 by
                 [
                 Neer
                 of
                 Kin
                 to
                 you
                 ?
                 ]
              
               
                 Our
                 English
                 is
                 not
                 sufficiently
                 ex
                 pressive
                 of
                 the
                 full
                 sense
                 of
                 it
                 .
                 
                 The
                 Latin
                 is
                 something
                 neerer
                 to
                 the
                 Hebrew
                 ,
                 
                   Vir
                   vir
                   non
                   accedet
                   ad
                   propinquitatem
                   carnis
                   suae
                
                 ;
                 to
                 the
                 neerness
                 of
                 his
                 flesh
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 as
                 other
                 books
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   ad
                   domesticam
                   carnis
                   suae
                
                 ,
                 to
                 her
                 that
                 is
                 so
                 neer
                 of
                 Kin
                 ,
                 that
                 they
                 usually
                 dwell
                 in
                 the
                 same
                 house
                 ,
                 that
                 is
                 ,
                 Parents
                 and
                 Children
                 Brothers
                 and
                 Sisters
                 ,
                 or
                 our
                 Parents
                 Brothers
                 and
                 Sisters
                 .
                 In
                 these
                 cases
                 there
                 being
                 ever
                 the
                 same
                 account
                 of
                 consanguinity
                 and
                 affinity
                 ;
                 this
                 rule
                 takes
                 in
                 all
                 that
                 is
                 there
                 forbidden
                 .
                 But
                 it
                 is
                 highly
                 observable
                 that
                 there
                 is
                 great
                 difference
                 between
                 Propinqui
                 and
                 Cognati
                 .
                 God
                 never
                 forbad
                 to
                 marry
                 our
                 Kinred
                 ,
                 but
                 he
                 forbad
                 to
                 marry
                 the
                 neerness
                 of
                 our
                 flesh
                 .
                 Which
                 Phrase
                 when
                 we
                 rightly
                 understand
                 this
                 whole
                 question
                 will
                 be
                 quickly
                 at
                 an
                 end
                 .
              
               
                 For
                 [
                 Neer
                 of
                 Kin
                 ]
                 is
                 an
                 indefinite
                 word
                 and
                 may
                 signifie
                 as
                 uncertainly
                 as
                 [
                 great
                 ]
                 and
                 [
                 little
                 ]
                 doe
                 :
                 
                 nothing
                 of
                 it self
                 determinately
                 ,
                 but
                 what
                 you
                 will
                 comparatively
                 to
                 others
                 :
                 and
                 it
                 may
                 be
                 extended
                 to
                 all
                 generations
                 of
                 mankind
                 where
                 any
                 records
                 are
                 kept
                 ,
                 as
                 among
                 the
                 Jews
                 they
                 were
                 :
                 from
                 Judah
                 to
                 Joseph
                 the
                 espoused
                 of
                 the
                 B.
                 Virgin
                 ,
                 from
                 Benjamin
                 to
                 Michol
                 ,
                 from
                 Levi
                 to
                 Heli
                 :
                 and
                 thus
                 it
                 is
                 in
                 great
                 proportion
                 amongst
                 the
                 Spaniards
                 and
                 Welch
                 ,
                 and
                 in
                 all
                 Nations
                 in
                 their
                 greater
                 and
                 more
                 noble
                 families
                 .
                 The
                 Welch
                 doe
                 to
                 this
                 day
                 esteem
                 him
                 neer
                 of
                 Kin
                 to
                 them
                 whom
                 the
                 English
                 doe
                 not
                 :
                 and
                 since
                 we
                 see
                 the
                 prohibition
                 of
                 marriage
                 with
                 Kinred
                 hath
                 been
                 extended
                 sometimes
                 ,
                 and
                 sometimes
                 contracted
                 ,
                 it
                 is
                 necessary
                 that
                 all
                 Lawgivers
                 doe
                 express
                 what
                 is
                 meant
                 by
                 their
                 indefinite
                 terms
                 .
              
               
                 Hemingius
                 gives
                 a
                 rule
                 for
                 this
                 as
                 neer
                 as
                 can
                 be
                 drawn
                 from
                 the
                 words
                 and
                 the
                 thing
                 .
                 
                 
                   Propinquitas
                   carnis
                
                 (
                 saies
                 he
                 )
                 
                   quae
                   me
                   sine
                   intervallo
                   attingit
                
                 .
                 That
                 is
                 ,
                 she
                 that
                 is
                 next
                 to
                 me
                 ,
                 none
                 intervening
                 between
                 the
                 stock
                 and
                 me
                 :
                 That
                 is
                 ,
                 the
                 propinquity
                 or
                 neerness
                 of
                 my
                 flesh
                 above
                 me
                 is
                 
                   my
                   Mother
                
                 ,
                 below
                 me
                 is
                 
                   my
                   Daughter
                
                 ,
                 on
                 the
                 side
                 ,
                 is
                 
                   my
                   Sister
                
                 ,
                 This
                 is
                 all
                 :
                 with
                 this
                 addition
                 the
                 these
                 are
                 not
                 to
                 be
                 uncover'd
                 for
                 they
                 own
                 sake
                 ;
                 thy
                 own
                 immediate
                 relation
                 they
                 are
                 :
                 All
                 else
                 which
                 are
                 forbidden
                 are
                 forbidden
                 for
                 the
                 sakes
                 of
                 these
                 :
                 for
                 my
                 Mothers
                 or
                 my
                 Fathers
                 ,
                 my
                 Sons
                 or
                 my
                 Daughters
                 ,
                 my
                 Brothers
                 or
                 my
                 Sisters
                 sake
                 ;
                 onely
                 reckon
                 the
                 accounts
                 of
                 affinity
                 to
                 be
                 the
                 same
                 :
                 
                   affinitates
                   namque
                   cum
                   extraneis
                   novas
                   pariunt
                   Conjunctiones
                   hominum
                   ,
                   non
                   minores
                   illis
                   quae
                   è
                   sanguine
                   venerunt
                   :
                
                 
                 said
                 Philo.
                 Affinity
                 makes
                 conjunctions
                 and
                 relations
                 equal
                 to
                 those
                 of
                 Consanguinity
                 :
                 and
                 therefore
                 thou
                 must
                 not
                 uncover
                 that
                 Nakedness
                 which
                 is
                 thine
                 own
                 in
                 another
                 person
                 of
                 blood
                 or
                 affinity
                 ,
                 or
                 else
                 is
                 thy
                 Fathers
                 or
                 thy
                 Mothers
                 ,
                 thy
                 Brothers
                 or
                 thy
                 Sisters
                 ,
                 they
                 Sons
                 or
                 thy
                 Daughters
                 nakedness
                 .
                 This
                 is
                 all
                 that
                 can
                 be
                 pretended
                 to
                 be
                 forbidden
                 by
                 vertue
                 of
                 these
                 words
                 [
                 Neer
                 of
                 Kin
                 ]
                 or
                 [
                 The
                 neerness
                 of
                 thy
                 flesh
                 .
                 ]
              
               
                 And
                 this
                 we
                 find
                 expressed
                 in
                 the
                 case
                 of
                 the
                 high
                 Priests
                 mourning
                 :
                 
                 
                   The
                   High
                   Priest
                   might
                   not
                   be
                   defiled
                   for
                   the
                   dead
                   among
                   his
                   people
                   ,
                
                 
                 
                   but
                   for
                   his
                   kin
                   that
                   is
                   neer
                   unto
                   him
                   ,
                   he
                   may
                
                 ;
                 for
                 his
                 Mother
                 and
                 for
                 his
                 Father
                 ,
                 and
                 for
                 his
                 Son
                 and
                 for
                 his
                 Daughter
                 ,
                 and
                 for
                 his
                 Brother
                 ,
                 and
                 for
                 his
                 Virgin
                 Sister
                 .
                 This
                 is
                 the
                 
                   propinquitas
                   carnis
                
                 ,
                 she
                 that
                 is
                 immediatly
                 born
                 of
                 the
                 same
                 flesh
                 that
                 I
                 am
                 born
                 of
                 ,
                 or
                 she
                 out
                 of
                 whose
                 flesh
                 I
                 am
                 born
                 ,
                 or
                 she
                 that
                 is
                 born
                 out
                 of
                 my
                 flesh
                 ,
                 is
                 this
                 [
                 Neer
                 of
                 Kin.
                 ]
                 There
                 is
                 no
                 other
                 propinquity
                 but
                 these
                 ,
                 
                   all
                   else
                   are
                   remov'd
                
                 ;
                 and
                 when
                 a
                 bar
                 does
                 intervene
                 ,
                 all
                 the
                 rest
                 are
                 or
                 may
                 be
                 accounted
                 Kinred
                 ,
                 but
                 
                   not
                   neer
                   of
                   Kin
                
                 ,
                 not
                 the
                 neernes
                 of
                 my
                 flesh
                 ,
                 which
                 only
                 is
                 here
                 forbidden
                 .
              
               
               
                 Onely
                 this
                 more
                 :
                 
                 That
                 since
                 the
                 prime
                 Natural
                 law
                 does
                 forbid
                 the
                 marriage
                 of
                 the
                 ascending
                 and
                 descending
                 line
                 ,
                 that
                 is
                 ,
                 Fathers
                 and
                 children
                 ,
                 and
                 so
                 consequently
                 and
                 by
                 a
                 stronger
                 reason
                 ,
                 Grandchildren
                 ,
                 and
                 downwards
                 for
                 ever
                 in
                 descent
                 ;
                 God
                 was
                 pleased
                 to
                 set
                 a
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 bar
                 and
                 a
                 hedge
                 round
                 about
                 this
                 to
                 keep
                 men
                 off
                 ,
                 far
                 off
                 from
                 it
                 ,
                 that
                 if
                 men
                 would
                 be
                 impious
                 they
                 might
                 not
                 at
                 first
                 come
                 to
                 the
                 highest
                 step
                 :
                 and
                 therefore
                 as
                 God
                 plac'd
                 the
                 prohibition
                 of
                 Brother
                 and
                 Sister
                 under
                 ,
                 so
                 on
                 the
                 side
                 of
                 it
                 he
                 forbad
                 the
                 marriage
                 of
                 Uncles
                 and
                 Aunts
                 :
                 for
                 they
                 are
                 thy
                 Fathers
                 or
                 thy
                 Mothers
                 
                   neer
                   Kin
                
                 ,
                 they
                 are
                 to
                 them
                 the
                 
                   propinquitas
                   carnis
                
                 ;
                 therefore
                 for
                 the
                 reverence
                 of
                 Father
                 and
                 Mother
                 the
                 Jews
                 were
                 bidden
                 to
                 keep
                 of
                 one
                 step
                 more
                 ,
                 for
                 the
                 last
                 step
                 of
                 lawful
                 is
                 soon
                 pass'd
                 over
                 into
                 the
                 first
                 step
                 of
                 unlawful
                 ,
                 and
                 therefore
                 God
                 was
                 pleas'd
                 to
                 set
                 them
                 further
                 off
                 .
                 And
                 the
                 Christian
                 Divines
                 and
                 Lawyers
                 well
                 understanding
                 this
                 ,
                 express
                 the
                 prohibition
                 to
                 this
                 sense
                 ;
                 that
                 Uncles
                 and
                 Aunts
                 are
                 not
                 to
                 be
                 married
                 ,
                 because
                 they
                 are
                 
                   loco
                   Parentis
                
                 ,
                 they
                 are
                 
                   quasi
                   Parentes
                
                 ,
                 images
                 of
                 Fathers
                 and
                 Mothers
                 ,
                 for
                 the
                 reverence
                 of
                 which
                 ,
                 the
                 marriage
                 of
                 our
                 Uncles
                 and
                 Aunts
                 respectively
                 are
                 forbidden
                 .
                 *
                 This
                 is
                 just
                 as
                 it
                 was
                 forbidden
                 to
                 the
                 Jews
                 
                   to
                   make
                   an
                   image
                
                 ;
                 which
                 thing
                 could
                 not
                 have
                 any
                 Moral
                 or
                 Natural
                 obliquity
                 ;
                 but
                 it
                 was
                 set
                 as
                 a
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 guard
                 and
                 a
                 hedge
                 to
                 keep
                 them
                 off
                 from
                 worshipping
                 them
                 ,
                 The
                 case
                 is
                 the
                 same
                 here
                 :
                 For
                 the
                 Jews
                 were
                 as
                 apt
                 to
                 comply
                 with
                 the
                 Egyptians
                 and
                 Canaanites
                 in
                 their
                 incestuous
                 mixtures
                 ,
                 as
                 in
                 their
                 idolatrous
                 worshippings
                 ;
                 but
                 therefore
                 the
                 hedges
                 were
                 plac'd
                 before
                 them
                 both
                 .
                 But
                 half
                 an
                 eye
                 may
                 see
                 the
                 different
                 accounts
                 upon
                 which
                 in
                 this
                 place
                 there
                 was
                 pass'd
                 an
                 equal
                 prohibition
                 .
              
               
                 But
                 besides
                 all
                 this
                 ,
                 
                 what
                 better
                 determination
                 can
                 we
                 have
                 of
                 these
                 indefinite
                 words
                 of
                 [
                 
                   Neer
                   of
                   kin
                
                 ]
                 or
                 [
                 the
                 neerness
                 of
                 thy
                 flesh
                 ]
                 (
                 for
                 those
                 are
                 the
                 words
                 in
                 the
                 Hebrew
                 ,
                 so
                 they
                 are
                 to
                 be
                 rendred
                 )
                 then
                 the
                 express
                 particulars
                 made
                 by
                 God
                 himself
                 in
                 that
                 very
                 place
                 ;
                 where
                 none
                 are
                 reckon'd
                 in
                 the
                 
                   equal
                   collateral
                   line
                
                 ,
                 but
                 Brothers
                 and
                 Sisters
                 and
                 their
                 affines
                 or
                 allies
                 ,
                 their
                 Husbands
                 and
                 wives
                 respectively
                 ;
                 none
                 in
                 the
                 
                   Unequal
                   collateral
                   line
                
                 ,
                 but
                 Uncles
                 and
                 Aunts
                 and
                 their
                 allies
                 ;
                 in
                 the
                 ascending
                 and
                 descending
                 line
                 ,
                 Fathers
                 and
                 Mothers
                 ,
                 their
                 children
                 and
                 their
                 Grandchildren
                 with
                 their
                 allies
                 ;
                 in
                 all
                 which
                 there
                 is
                 nothing
                 at
                 all
                 that
                 concerns
                 Cosen
                 Germans
                 ,
                 neither
                 upon
                 any
                 thing
                 of
                 this
                 account
                 can
                 they
                 be
                 suppos'd
                 to
                 be
                 forbidden
                 ,
                 or
                 to
                 be
                 
                   the
                   neerness
                   of
                   our
                   flesh
                
                 .
              
               
                 But
                 if
                 any
                 scrupulous
                 person
                 shall
                 inquire
                 further
                 and
                 suspect
                 that
                 some
                 degrees
                 or
                 persons
                 are
                 forbidden
                 to
                 marry
                 that
                 are
                 not
                 here
                 expressed
                 ,
                 
                 but
                 included
                 by
                 a
                 parity
                 of
                 reason
                 ,
                 as
                 it
                 happens
                 in
                 another
                 instance
                 :
                 for
                 it
                 is
                 not
                 forbidden
                 to
                 marry
                 our
                 Mothers
                 Brothers
                 wife
                 ;
                 but
                 because
                 here
                 it
                 is
                 made
                 unlawful
                 to
                 marry
                 Fathers
                 Brothers
                 wife
                 ,
                 it
                 is
                 to
                 be
                 concluded
                 also
                 for
                 the
                 other
                 ,
                 there
                 being
                 the
                 same
                 degree
                 and
                 the
                 same
                 reason
                 .
              
               
                 I
                 answer
                 to
                 this
                 by
                 parts
                 ;
                 
                 1.
                 
                 It
                 is
                 very
                 likely
                 that
                 it
                 is
                 so
                 intended
                 that
                 in
                 equal
                 cases
                 there
                 is
                 an
                 equal
                 prohibition
                 ;
                 but
                 it
                 cannot
                 certainly
                 be
                 concluded
                 and
                 relied
                 upon
                 that
                 it
                 is
                 so
                 .
                 1.
                 
                 Because
                 upon
                 this
                 account
                 cases
                 of
                 fear
                 and
                 scruple
                 might
                 very
                 much
                 be
                 multiplied
                 to
                 no
                 purpose
                 .
                 For
                 I
                 remember
                 that
                 Fagius
                 reckons
                 out
                 of
                 the
                 books
                 of
                 the
                 Rabbins
                 twenty
                 persons
                 forbidden
                 to
                 marry
                 ,
                 which
                 yet
                 are
                 not
                 reckon'd
                 in
                 Leviticus
                 .
                 2.
                 
                 Because
                 of
                 the
                 rule
                 of
                 the
                 law
                 .
                 
                   l.
                   Mutus
                
                 43.
                 
                 
                   D.
                   de
                   procur
                   .
                   Quòd
                   lege
                   prohibitoriâ
                   non
                   vetitum
                   est
                   ,
                   permissum
                   intelligitur
                   .
                
                 In
                 negative
                 precepts
                 that
                 which
                 is
                 not
                 forbidden
                 ,
                 is
                 presumed
                 to
                 be
                 allowed
                 .
                 And
                 to
                 adde
                 more
                 out
                 of
                 fear
                 is
                 either
                 to
                 be
                 wiser
                 then
                 the
                 Lawgiver
                 ,
                 or
                 to
                 suspect
                 him
                 to
                 be
                 apt
                 to
                 quarrel
                 by
                 unknown
                 measures
                 ,
                 and
                 
                 secret
                 rules
                 of
                 interpretation
                 .
                 3.
                 
                 Because
                 I
                 find
                 that
                 amongst
                 wise
                 Nations
                 the
                 same
                 degree
                 does
                 not
                 alwaies
                 admit
                 the
                 same
                 prohibition
                 .
                 To
                 marry
                 my
                 Fathers
                 Sister
                 was
                 forbidden
                 ,
                 and
                 it
                 was
                 not
                 forbidden
                 to
                 marry
                 my
                 Brothers
                 daughter
                 ,
                 but
                 it
                 was
                 sometimes
                 practis'd
                 amongst
                 the
                 Hebrews
                 ;
                 and
                 they
                 give
                 this
                 reason
                 for
                 it
                 ;
                 because
                 young
                 men
                 daily
                 frequenting
                 the
                 houses
                 of
                 their
                 Grandfathers
                 and
                 Grandmothers
                 converse
                 with
                 their
                 Aunts
                 ,
                 and
                 are
                 therefore
                 forbidden
                 to
                 marry
                 lest
                 such
                 conversation
                 should
                 become
                 their
                 snare
                 :
                 but
                 to
                 the
                 houses
                 of
                 their
                 Brethren
                 their
                 address
                 is
                 not
                 so
                 frequent
                 ,
                 their
                 conversation
                 more
                 separate
                 ,
                 and
                 their
                 interest
                 and
                 expectations
                 less
                 ,
                 and
                 therefore
                 to
                 marry
                 the
                 daughters
                 of
                 their
                 Brother
                 might
                 with
                 more
                 safety
                 be
                 permitted
                 because
                 there
                 is
                 less
                 temptation
                 .
                 Thus
                 by
                 the
                 laws
                 given
                 to
                 the
                 sons
                 of
                 Noah
                 ,
                 the
                 Jews
                 observe
                 that
                 it
                 was
                 permitted
                 to
                 marry
                 the
                 Sister
                 by
                 the
                 Fathers
                 side
                 ,
                 but
                 not
                 our
                 Sister
                 by
                 the
                 Mother
                 .
                 It
                 was
                 Abraham's
                 case
                 ;
                 for
                 as
                 
                   Saidus
                   Batricides
                
                 the
                 Patriarch
                 of
                 Alexandria
                 about
                 700
                 yeers
                 since
                 in
                 his
                 Ecclesiastical
                 Annals
                 tells
                 out
                 of
                 the
                 Monuments
                 of
                 the
                 East
                 :
                 
                   Thare
                   begat
                   Abraham
                   of
                   his
                   first
                   wife
                   Jona
                   ,
                   and
                   she
                   being
                   dead
                   he
                   married
                   Tehevitha
                   ,
                   and
                   of
                   her
                   begat
                   Abraham's
                   wife
                
                 :
                 and
                 this
                 is
                 it
                 which
                 he
                 said
                 ,
                 [
                 she
                 is
                 the
                 daughter
                 of
                 my
                 Father
                 ,
                 but
                 not
                 the
                 daughter
                 of
                 my
                 Mother
                 :
                 ]
                 from
                 whence
                 they
                 suppose
                 this
                 not
                 to
                 be
                 permitted
                 ,
                 and
                 that
                 the
                 other
                 was
                 ;
                 for
                 so
                 
                   R.
                   Jarchi
                
                 glosses
                 those
                 words
                 of
                 Abraham
                 now
                 quoted
                 :
                 
                   Quoniam
                   inter
                   gentes
                   ratio
                   consanguinitatis
                   Paternae
                   neutiquam
                   habebatur
                   :
                
                 because
                 among
                 the
                 Gentiles
                 (
                 meaning
                 ,
                 by
                 the
                 law
                 of
                 Nature
                 ,
                 or
                 the
                 law
                 given
                 to
                 Noah
                 )
                 there
                 was
                 little
                 or
                 no
                 account
                 made
                 of
                 Kinred
                 by
                 the
                 Fathers
                 side
                 in
                 the
                 matter
                 of
                 marriages
                 .
                 *
                 So
                 amongst
                 the
                 Romans
                 after
                 the
                 time
                 of
                 Claudius
                 ,
                 it
                 was
                 permitted
                 to
                 marry
                 the
                 Brothers
                 daughter
                 ,
                 but
                 not
                 the
                 Sisters
                 daughter
                 ,
                 as
                 appears
                 in
                 the
                 rules
                 of
                 Ulpian
                 ,
                 but
                 the
                 reason
                 of
                 this
                 particular
                 instance
                 I
                 confess
                 I
                 cannot
                 learn
                 ,
                 I
                 onely
                 observ'd
                 it
                 to
                 this
                 purpose
                 that
                 amongst
                 wise
                 Nations
                 ,
                 the
                 same
                 degree
                 hath
                 not
                 the
                 same
                 prohibition
                 .
              
               
                 But
                 I
                 am
                 willing
                 enough
                 to
                 admit
                 it
                 with
                 these
                 cautions
                 .
                 
                 1.
                 
                 That
                 there
                 be
                 not
                 onely
                 the
                 same
                 degree
                 but
                 the
                 same
                 reason
                 :
                 For
                 as
                 Ulpian
                 well
                 observes
                 in
                 his
                 rules
                 :
                 
                   In
                   quarto
                   [
                   gradu
                   ]
                   permittitur
                   [
                   connubium
                   ]
                   extra
                   eas
                   personas
                   quae
                   parentum
                   liberoúmque
                   locum
                   habent
                   :
                
                 therefore
                 saies
                 he
                 they
                 adde
                 that
                 the
                 Great
                 Aunt
                 by
                 the
                 Fathers
                 and
                 by
                 the
                 Mothers
                 side
                 ,
                 and
                 the
                 Sisters
                 neece
                 may
                 not
                 be
                 married
                 
                   quamvìs
                   quarto
                   gradu
                   sint
                
                 ,
                 although
                 they
                 are
                 in
                 the
                 fourth
                 degree
                 :
                 because
                 the
                 prohibition
                 is
                 not
                 alwaies
                 for
                 the
                 neerness
                 or
                 for
                 the
                 degree
                 ,
                 but
                 for
                 the
                 proper
                 reason
                 ;
                 and
                 if
                 you
                 could
                 suppose
                 a
                 woman
                 to
                 live
                 to
                 see
                 six
                 generations
                 of
                 her
                 line
                 ,
                 yet
                 it
                 is
                 unlawful
                 for
                 her
                 to
                 marry
                 that
                 sixth
                 degree
                 of
                 Nephews
                 ,
                 and
                 not
                 unlawful
                 to
                 marry
                 the
                 first
                 degree
                 of
                 Cosens
                 .
              
               
                 2.
                 
                 In
                 the
                 descending
                 line
                 the
                 case
                 is
                 otherwise
                 then
                 in
                 the
                 equal
                 line
                 .
                 
                 Here
                 the
                 further
                 off
                 the
                 persons
                 are
                 the
                 less
                 reason
                 still
                 there
                 is
                 they
                 should
                 be
                 forbidden
                 :
                 but
                 in
                 the
                 descending
                 line
                 the
                 further
                 the
                 persons
                 are
                 remov'd
                 the
                 greater
                 cause
                 there
                 is
                 they
                 should
                 be
                 forbidden
                 :
                 therefore
                 there
                 is
                 no
                 comparison
                 between
                 the
                 cognation
                 of
                 Uncles
                 and
                 their
                 Neeces
                 ,
                 and
                 the
                 cognation
                 of
                 Cosens
                 in
                 the
                 equal
                 lines
                 :
                 because
                 the
                 reason
                 distinguishes
                 them
                 ,
                 not
                 the
                 Kinred
                 or
                 neerness
                 to
                 the
                 common
                 Parent
                 .
              
               
                 3.
                 
                 It
                 is
                 true
                 which
                 is
                 affirmed
                 in
                 the
                 law
                 ,
                 
                 
                   In
                   pari
                   Cognationis
                   gradu
                   ,
                   par
                   idémque
                   jus
                   statuatur
                   :
                
                 when
                 the
                 Cognation
                 is
                 the
                 same
                 ,
                 the
                 law
                 is
                 so
                 too
                 ;
                 that
                 is
                 ,
                 If
                 it
                 be
                 measured
                 in
                 the
                 same
                 kind
                 of
                 Cognation
                 :
                 ascending
                 compar'd
                 to
                 ascending
                 ,
                 equal
                 collateral
                 to
                 equal
                 collateral
                 ,
                 unequal
                 to
                 unequal
                 ;
                 for
                 
                 when
                 the
                 comparison
                 is
                 of
                 things
                 in
                 the
                 same
                 order
                 ;
                 then
                 not
                 onely
                 the
                 degree
                 but
                 the
                 reason
                 is
                 most
                 commonly
                 the
                 same
                 too
                 ,
                 and
                 that
                 is
                 principally
                 to
                 be
                 regarded
                 .
              
               
                 But
                 though
                 I
                 am
                 willing
                 enough
                 to
                 admit
                 this
                 rule
                 with
                 these
                 cautions
                 ,
                 
                 yet
                 many
                 others
                 will
                 not
                 ,
                 nor
                 think
                 it
                 reasonable
                 that
                 any
                 thing
                 should
                 be
                 supposed
                 to
                 be
                 forbidden
                 in
                 the
                 Levitical
                 law
                 ,
                 but
                 what
                 is
                 there
                 set
                 down
                 ,
                 excepting
                 the
                 descent
                 of
                 children
                 in
                 which
                 it
                 is
                 not
                 easy
                 to
                 prevaricate
                 beyond
                 the
                 degrees
                 forbidden
                 expressly
                 ,
                 if
                 a
                 man
                 had
                 a
                 mind
                 to
                 it
                 ;
                 and
                 it
                 was
                 never
                 heard
                 of
                 ,
                 that
                 a
                 marriage
                 was
                 thought
                 of
                 between
                 a
                 woman
                 and
                 her
                 Great
                 Grandfather
                 :
                 and
                 they
                 give
                 this
                 reason
                 why
                 they
                 limit
                 themselves
                 to
                 the
                 degrees
                 expressed
                 .
                 Because
                 unless
                 God
                 had
                 intended
                 there
                 a
                 perfect
                 enumeration
                 of
                 all
                 the
                 persons
                 forbidden
                 to
                 contract
                 marriages
                 mutually
                 ,
                 it
                 cannot
                 be
                 imagined
                 why
                 he
                 should
                 be
                 pleas'd
                 to
                 repeat
                 some
                 degrees
                 twice
                 which
                 are
                 equally
                 forbidden
                 in
                 the
                 several
                 instances
                 :
                 for
                 if
                 the
                 parity
                 of
                 cognation
                 were
                 to
                 be
                 the
                 measure
                 ,
                 then
                 those
                 degrees
                 which
                 are
                 twice
                 repeated
                 might
                 without
                 such
                 repetition
                 have
                 better
                 been
                 reduc'd
                 to
                 the
                 Rule
                 ,
                 under
                 which
                 they
                 were
                 sufficiently
                 prohibited
                 .
              
               
                 2.
                 
                 But
                 whether
                 it
                 be
                 ,
                 
                 or
                 be
                 not
                 so
                 ,
                 yet
                 it
                 can
                 no
                 way
                 reach
                 to
                 the
                 case
                 of
                 Cosen
                 Germans
                 :
                 For
                 there
                 is
                 in
                 Leviticus
                 no
                 degree
                 equally
                 neer
                 that
                 is
                 forbidden
                 ,
                 except
                 of
                 such
                 persons
                 which
                 are
                 in
                 the
                 place
                 of
                 Parents
                 ,
                 who
                 are
                 prohibited
                 upon
                 another
                 account
                 .
              
               
                 But
                 that
                 which
                 ought
                 to
                 put
                 it
                 past
                 all
                 question
                 that
                 the
                 marriage
                 of
                 Cosen
                 Germans
                 was
                 not
                 prohibited
                 by
                 the
                 Levitical
                 law
                 either
                 expressly
                 or
                 by
                 consequence
                 and
                 parity
                 of
                 reason
                 ,
                 
                 is
                 this
                 :
                 Because
                 it
                 was
                 practis'd
                 by
                 holy
                 men
                 both
                 before
                 and
                 after
                 the
                 law
                 ,
                 and
                 so
                 ordered
                 to
                 be
                 done
                 by
                 God
                 himself
                 .
                 In
                 the
                 law
                 there
                 are
                 no
                 words
                 against
                 it
                 ,
                 no
                 reason
                 against
                 it
                 express'd
                 or
                 intimated
                 in
                 a
                 parity
                 of
                 prohibition
                 given
                 to
                 something
                 else
                 ,
                 and
                 it
                 was
                 frequently
                 practis'd
                 amongst
                 persons
                 of
                 a
                 known
                 religion
                 ,
                 and
                 was
                 by
                 God
                 given
                 in
                 command
                 to
                 some
                 persons
                 to
                 doe
                 it
                 ;
                 therefore
                 nothing
                 is
                 more
                 certainly
                 warranted
                 ,
                 excepting
                 onely
                 express
                 Commandements
                 .
              
               
                 The
                 particulars
                 I
                 relate
                 to
                 in
                 Scripture
                 are
                 these
                 ;
                 
                 Jacob
                 married
                 his
                 Cosen
                 German
                 Rachel
                 the
                 daughter
                 of
                 his
                 Uncle
                 
                   Laban
                   .
                   Amram
                
                 the
                 Father
                 of
                 Moses
                 begat
                 him
                 of
                 his
                 Cosen
                 German
                 Jochabed
                 .
                 
                 That
                 she
                 was
                 his
                 Aunt
                 is
                 commonly
                 supposed
                 ,
                 but
                 the
                 Lxx
                 and
                 the
                 Vulgar
                 Latin
                 report
                 her
                 to
                 be
                 his
                 Aunts
                 daughter
                 ,
                 though
                 by
                 the
                 stile
                 of
                 the
                 Hebrewes
                 she
                 was
                 called
                 his
                 Aunt
                 :
                 just
                 as
                 Chanameel
                 is
                 called
                 in
                 some
                 books
                 the
                 Uncle
                 of
                 the
                 Prophet
                 Jeremy
                 ,
                 
                 when
                 he
                 was
                 really
                 his
                 Uncles
                 Son
                 ;
                 and
                 so
                 the
                 Vulgar
                 Latin
                 Bibles
                 read
                 it
                 ;
                 and
                 Loth
                 was
                 called
                 brother
                 by
                 Abraham
                 when
                 he
                 was
                 his
                 Brothers
                 Son.
                 *
                 Caleb
                 having
                 promised
                 his
                 Daughter
                 Achsah
                 to
                 him
                 that
                 should
                 take
                 Kirjath-Sepher
                 ,
                 she
                 fell
                 to
                 Othniel
                 the
                 Son
                 of
                 
                   Kenaz
                   Calebs
                
                 Brother
                 ;
                 so
                 Pagnine
                 and
                 
                   Arias
                   Montanus
                
                 read
                 it
                 [
                 
                   Filio
                   Kenaz
                   Fratris
                   Caleb
                
                 ]
                 meaning
                 Kenaz
                 to
                 be
                 Calebs
                 Brother
                 :
                 So
                 that
                 Othniel
                 and
                 Achsah
                 were
                 Brothers
                 children
                 ;
                 for
                 it
                 cannot
                 be
                 supposed
                 that
                 Othniel
                 was
                 Calebs
                 Brother
                 and
                 so
                 was
                 Uncle
                 to
                 Achsah
                 ;
                 for
                 that
                 being
                 forbidden
                 in
                 the
                 law
                 of
                 Moses
                 under
                 which
                 Othniel
                 and
                 Achsah
                 lived
                 was
                 not
                 a
                 thing
                 so
                 likely
                 to
                 be
                 done
                 ,
                 
                 and
                 consented
                 to
                 by
                 Caleb
                 ;
                 as
                 I
                 have
                 already
                 noted
                 .
              
               
                 But
                 the
                 matter
                 was
                 made
                 more
                 notorious
                 in
                 the
                 case
                 of
                 Zelophehads
                 daughters
                 ;
                 
                 
                 who
                 because
                 they
                 were
                 heiresses
                 were
                 commanded
                 to
                 marry
                 their
                 
                 kinred
                 ;
                 and
                 they
                 married
                 their
                 Fathers
                 Brothers
                 sons
                 .
                 This
                 was
                 a
                 special
                 case
                 ,
                 but
                 therefore
                 it
                 was
                 a
                 special
                 command
                 ;
                 and
                 what
                 was
                 in
                 all
                 cases
                 lawful
                 was
                 made
                 in
                 this
                 case
                 necessary
                 .
                 For
                 if
                 the
                 woman
                 was
                 an
                 Heiress
                 she
                 was
                 to
                 pleasure
                 her
                 own
                 family
                 rather
                 then
                 strangers
                 .
                 And
                 this
                 was
                 not
                 onely
                 amongst
                 the
                 Jews
                 but
                 amongst
                 the
                 Greeks
                 and
                 Latines
                 ,
                 as
                 appears
                 by
                 that
                 of
                 the
                 Comedy
                 
                   
                     Lex
                     est
                     ut
                     orbae
                     ,
                     
                     qui
                     sunt
                     genere
                     proximi
                  
                   
                     Iis
                     nubant
                     ,
                     &
                     illos
                     ducere
                     eadem
                     haec
                     lex
                     jubet
                     .
                  
                
                 If
                 the
                 woman
                 was
                 without
                 children
                 (
                 adde
                 also
                 )
                 and
                 without
                 a
                 Father
                 ,
                 that
                 is
                 ,
                 if
                 her
                 Father
                 be
                 dead
                 ,
                 the
                 next
                 of
                 kinred
                 was
                 bound
                 to
                 marry
                 her
                 :
                 and
                 therefore
                 when
                 Aeschylus
                 calls
                 the
                 marriage
                 of
                 certain
                 Cosen
                 Germans
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 marriages
                 which
                 the
                 law
                 forbids
                 ,
                 
                 and
                 affirms
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 family
                 is
                 staind
                 by
                 it
                 :
                 the
                 Scholiast
                 addes
                 that
                 therefore
                 these
                 marriages
                 are
                 unlawful
                 because
                 the
                 Fathers
                 were
                 alive
                 ;
                 and
                 so
                 it
                 was
                 not
                 unlawful
                 upon
                 the
                 stock
                 of
                 kinred
                 ;
                 but
                 because
                 the
                 maid
                 was
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 an
                 Heiress
                 and
                 might
                 not
                 marry
                 without
                 her
                 Fathers
                 leave
                 .
                 This
                 woman
                 was
                 called
                 among
                 the
                 Greeks
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 woman
                 determin'd
                 by
                 law
                 ,
                 and
                 already
                 judg'd
                 to
                 such
                 a
                 marriage
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 and
                 to
                 them
                 that
                 were
                 so
                 ,
                 it
                 was
                 not
                 free
                 to
                 marry
                 any
                 one
                 ,
                 they
                 must
                 marry
                 their
                 Kinred
                 
                   
                     Hic
                     meus
                     amicus
                     illi
                     genere
                     est
                     proximus
                     ,
                     
                  
                   
                     Huic
                     leges
                     cogunt
                     Nubere
                     hanc
                     —
                  
                
                 And
                 we
                 find
                 in
                 the
                 old
                 Civil
                 law
                 that
                 one
                 Cassia
                 was
                 declar'd
                 inheretrix
                 upon
                 condition
                 ,
                 
                   Si
                   Consobrino
                   nupsisset
                
                 :
                 if
                 she
                 did
                 marry
                 her
                 Cosen
                 German
                 .
                 l.
                 2.
                 
                 
                   C.
                   de
                   instit
                   .
                   &
                   subst
                   .
                
                 and
                 
                   Papinian
                   l.
                
                 23.
                 
                 &
                 24.
                 
                 
                   D.
                   de
                   ritu
                   nuptiarum
                
                 affirms
                 ,
                 
                   conditionem
                   illam
                   ,
                   si
                   consobrinam
                   duxeris
                   ,
                   haereditatis
                   institutioni
                   utiliter
                   adjici
                   posse
                
                 ;
                 it
                 is
                 a
                 legal
                 and
                 fair
                 condition
                 and
                 may
                 be
                 the
                 limit
                 of
                 an
                 inheritance
                 that
                 the
                 Heiress
                 be
                 bound
                 to
                 marry
                 her
                 Cosen
                 German
                 .
                 And
                 this
                 in
                 some
                 measure
                 was
                 the
                 case
                 of
                 Ruth
                 whom
                 Boaz
                 Great
                 Granfather
                 to
                 King
                 David
                 did
                 marry
                 by
                 the
                 right
                 of
                 a
                 Kinsman
                 .
                 
                   Now
                   it
                   is
                   true
                
                 (
                 saith
                 he
                 )
                 
                   that
                   I
                   am
                   thy
                   neer
                   Kinsman
                   ,
                
                 
                 
                   howbeit
                   there
                   is
                   a
                   Kinsman
                   neerer
                   then
                   I
                   :
                
                 which
                 Kinsman
                 because
                 he
                 refus'd
                 to
                 marry
                 
                   Ruth
                   ,
                   Boaz
                
                 took
                 her
                 to
                 wife
                 ,
                 and
                 she
                 became
                 a
                 mother
                 in
                 the
                 line
                 of
                 the
                 Messias
                 ;
                 for
                 Christ
                 came
                 out
                 of
                 her
                 loines
                 according
                 to
                 the
                 flesh
                 .
              
               
                 Into
                 which
                 line
                 because
                 this
                 Argument
                 hath
                 led
                 me
                 ,
                 
                 I
                 offer
                 it
                 to
                 consideration
                 as
                 the
                 last
                 and
                 greatest
                 example
                 of
                 the
                 lawfulness
                 and
                 holiness
                 of
                 such
                 marriages
                 under
                 the
                 law
                 of
                 Moses
                 ,
                 and
                 as
                 a
                 warranty
                 to
                 all
                 ages
                 of
                 the
                 Christians
                 ;
                 
                 The
                 B.
                 Virgin
                 Mary
                 the
                 Mother
                 of
                 our
                 most
                 B.
                 Saviour
                 was
                 married
                 to
                 her
                 Cosen
                 German
                 (
                 as
                 was
                 supposed
                 upon
                 this
                 reason
                 :
                 )
                 For
                 her
                 husband
                 Joseph
                 was
                 the
                 son
                 of
                 Heli
                 (
                 saith
                 S.
                 Luke
                 )
                 that
                 is
                 ,
                 the
                 legal
                 son
                 of
                 Heli
                 ,
                 for
                 Jacob
                 begat
                 him
                 (
                 saith
                 S.
                 Mathew
                 )
                 Now
                 Heli
                 and
                 Jacob
                 were
                 Brethren
                 the
                 sons
                 of
                 Matthan
                 who
                 was
                 Grandfather
                 to
                 Joseph
                 and
                 Mary
                 ;
                 for
                 unless
                 by
                 the
                 cognation
                 of
                 Joseph
                 and
                 Mary
                 the
                 same
                 genealogy
                 had
                 serv'd
                 for
                 them
                 both
                 ,
                 the
                 reckoning
                 of
                 the
                 Genealogy
                 of
                 Joseph
                 could
                 not
                 have
                 proved
                 Jesus
                 to
                 have
                 descended
                 from
                 David
                 .
                 But
                 if
                 this
                 instance
                 should
                 fail
                 ,
                 and
                 that
                 their
                 consanguinity
                 (
                 for
                 they
                 were
                 Cosens
                 )
                 did
                 stand
                 at
                 further
                 distances
                 ;
                 yet
                 there
                 are
                 examples
                 and
                 reasons
                 and
                 authentick
                 presidents
                 already
                 reckon'd
                 enow
                 to
                 warrant
                 us
                 in
                 this
                 inquiry
                 .
              
               
                 By
                 all
                 which
                 it
                 appears
                 what
                 was
                 the
                 state
                 of
                 these
                 marriages
                 under
                 the
                 law
                 
                 
                 of
                 Moses
                 ,
                 and
                 yet
                 all
                 the
                 scruple
                 at
                 which
                 weak
                 persons
                 start
                 or
                 stumble
                 ,
                 is
                 derived
                 from
                 that
                 Sanction
                 in
                 Leviticus
                 ,
                 which
                 in
                 despite
                 of
                 all
                 reason
                 and
                 all
                 precedents
                 and
                 all
                 observations
                 whatsoever
                 ,
                 they
                 will
                 needs
                 suppose
                 to
                 be
                 a
                 Natural
                 and
                 moral
                 law
                 ,
                 so
                 making
                 eleven
                 Commandements
                 :
                 for
                 certain
                 it
                 is
                 that
                 the
                 ten
                 Commandements
                 was
                 to
                 the
                 Jews
                 the
                 sum
                 of
                 their
                 Moral
                 law
                 :
                 in
                 which
                 ,
                 since
                 some
                 things
                 that
                 were
                 ceremonial
                 were
                 inserted
                 ,
                 it
                 is
                 not
                 likely
                 that
                 any
                 thing
                 that
                 was
                 moral
                 should
                 be
                 omitted
                 .
                 In
                 the
                 ten
                 words
                 of
                 Moses
                 there
                 was
                 nothing
                 less
                 then
                 their
                 whole
                 Moral
                 law
                 ,
                 though
                 something
                 more
                 there
                 was
                 :
                 but
                 this
                 of
                 forbidding
                 Cosens
                 to
                 marry
                 was
                 no
                 where
                 put
                 :
                 If
                 it
                 had
                 been
                 put
                 in
                 Leviticus
                 it
                 was
                 but
                 National
                 and
                 temporary
                 :
                 for
                 I
                 have
                 proved
                 it
                 was
                 not
                 against
                 the
                 law
                 of
                 Nature
                 which
                 permitted
                 neerer
                 relatives
                 then
                 Cosen
                 Germans
                 to
                 marry
                 :
                 I
                 have
                 also
                 proved
                 that
                 the
                 Sanction
                 of
                 Moses
                 did
                 onely
                 oblige
                 Jews
                 and
                 Proselytes
                 :
                 That
                 if
                 they
                 had
                 oblig'd
                 all
                 ,
                 yet
                 Cosen
                 Germans
                 are
                 not
                 there
                 expressly
                 forbidden
                 ,
                 and
                 if
                 they
                 be
                 not
                 there
                 expressly
                 forbidden
                 they
                 are
                 not
                 forbidden
                 at
                 all
                 ;
                 but
                 in
                 case
                 that
                 other
                 degrees
                 of
                 equal
                 distance
                 and
                 reason
                 were
                 there
                 forbidden
                 ,
                 though
                 not
                 expressed
                 ,
                 yet
                 this
                 of
                 Cosen
                 Germans
                 is
                 not
                 by
                 any
                 consequence
                 or
                 intimation
                 of
                 that
                 forbidden
                 ,
                 because
                 no
                 degree
                 is
                 there
                 forbidden
                 which
                 can
                 involve
                 this
                 ,
                 but
                 it
                 hath
                 a
                 special
                 case
                 of
                 its
                 own
                 in
                 which
                 this
                 is
                 not
                 at
                 all
                 concerned
                 ,
                 and
                 all
                 this
                 I
                 strengthned
                 with
                 examples
                 greater
                 then
                 all
                 exception
                 .
              
               
                 It
                 remains
                 now
                 that
                 we
                 descend
                 to
                 the
                 Christian
                 law
                 ,
                 
                 and
                 enquire
                 whether
                 our
                 great
                 Master
                 and
                 Lawgiver
                 Jesus
                 Christ
                 hath
                 forbidden
                 Cosen
                 Germans
                 to
                 marry
                 ?
                 But
                 this
                 is
                 soon
                 at
                 an
                 end
                 ,
                 for
                 Christ
                 spake
                 nothing
                 at
                 all
                 concerning
                 marriage
                 but
                 one
                 sentence
                 which
                 reduc'd
                 it
                 to
                 the
                 first
                 state
                 of
                 Nature
                 ,
                 save
                 onely
                 that
                 he
                 left
                 us
                 in
                 all
                 things
                 bound
                 by
                 the
                 laws
                 of
                 Nations
                 and
                 our
                 just
                 superiors
                 ,
                 of
                 which
                 two
                 last
                 I
                 shall
                 give
                 account
                 in
                 the
                 following
                 periods
                 .
                 But
                 of
                 that
                 which
                 Christ
                 said
                 the
                 sum
                 is
                 this
                 onely
                 :
                 
                   For
                   this
                   cause
                   shall
                   a
                   man
                   leave
                   Father
                   and
                   Mother
                   and
                   cleave
                   to
                   his
                   wife
                   ,
                   and
                   they
                   two
                   shall
                   be
                   one
                   flesh
                   .
                
                 By
                 which
                 words
                 he
                 did
                 establish
                 all
                 that
                 was
                 Natural
                 and
                 Moral
                 in
                 this
                 affair
                 .
                 [
                 A
                 man
                 shall
                 leave
                 Father
                 and
                 Mother
                 ]
                 by
                 these
                 words
                 are
                 forbidden
                 the
                 marriage
                 of
                 Parents
                 and
                 children
                 .
                 [
                 He
                 shall
                 cleave
                 to
                 his
                 wife
                 ]
                 by
                 this
                 is
                 forbidden
                 
                   concubitus
                   masculorum
                
                 .
                 [
                 His
                 wife
                 ]
                 by
                 this
                 is
                 forbidden
                 adultery
                 or
                 the
                 lying
                 with
                 another
                 mans
                 wife
                 ,
                 and
                 extra-nuptial
                 pollutions
                 .
                 [
                 
                   Erunt
                   duo
                   ]
                   They
                   two
                
                 ,
                 by
                 that
                 is
                 forbidden
                 
                   Polygamy
                   ,
                   [
                   In
                   carnem
                   unam
                   ]
                   shall
                   be
                   one
                   flesh
                   ,
                
                 by
                 this
                 is
                 forbidden
                 bestiality
                 or
                 the
                 abuse
                 of
                 
                   Caro
                   aliena
                
                 ,
                 the
                 flesh
                 of
                 several
                 Species
                 ;
                 which
                 are
                 all
                 the
                 unlawful
                 and
                 unnatural
                 lusts
                 forbidden
                 by
                 God
                 in
                 the
                 law
                 of
                 Nature
                 ,
                 and
                 that
                 which
                 was
                 afterwards
                 given
                 to
                 all
                 mankind
                 ,
                 and
                 inserted
                 in
                 the
                 Levitical
                 law
                 as
                 the
                 consummation
                 and
                 main
                 design
                 of
                 the
                 other
                 prohibitions
                 which
                 were
                 but
                 like
                 hedges
                 and
                 outer
                 guards
                 to
                 these
                 .
              
               
                 There
                 is
                 in
                 the
                 New
                 Testament
                 onely
                 one
                 law
                 more
                 which
                 can
                 relate
                 to
                 this
                 question
                 of
                 marriages
                 [
                 
                   Provide
                   things
                   honest
                   in
                   the
                   sight
                   of
                   all
                   men
                
                 ]
                 and
                 [
                 
                   Follow
                   after
                   things
                   which
                   are
                   of
                   good
                   report
                
                 ]
                 That
                 is
                 ,
                 
                 Whatsoever
                 is
                 against
                 publike
                 honesty
                 ,
                 the
                 law
                 of
                 Nations
                 ,
                 the
                 common
                 sense
                 of
                 Mankind
                 ,
                 that
                 is
                 not
                 to
                 be
                 done
                 by
                 Christians
                 ,
                 though
                 of
                 the
                 instance
                 there
                 be
                 no
                 special
                 prohibition
                 in
                 the
                 laws
                 of
                 Jesus
                 Christ
                 :
                 and
                 Modestinus
                 the
                 Lawyer
                 said
                 well
                 ,
                 
                   In
                   nuptiis
                   non
                   solum
                   quod
                   liceat
                   ,
                   sed
                   etiam
                   quid
                   honestum
                   sit
                   ,
                   semper
                   est
                   respiciendum
                   .
                
                 Concerning
                 which
                 lest
                 there
                 be
                 a
                 mistake
                 in
                 it
                 ,
                 I
                 premise
                 this
                 caution
                 in
                 general
                 ,
                 that
                 we
                 doe
                 not
                 take
                 false
                 or
                 weak
                 estimates
                 of
                 Publike
                 fame
                 and
                 honesty
                 .
                 Nothing
                 but
                 the
                 laws
                 of
                 God
                 and
                 Men
                 or
                 the
                 universal
                 sentence
                 of
                 that
                 part
                 of
                 mankind
                 with
                 whom
                 we
                 any
                 waies
                 converse
                 is
                 the
                 measure
                 of
                 publike
                 honesty
                 .
                 Thus
                 for
                 a
                 Bishop
                 to
                 ride
                 on
                 hunting
                 in
                 his
                 Pontificals
                 ,
                 or
                 for
                 a
                 Priest
                 to
                 keep
                 
                 an
                 alehouse
                 is
                 against
                 publike
                 honesty
                 :
                 of
                 the
                 same
                 nature
                 are
                 ,
                 for
                 a
                 woman
                 to
                 paint
                 her
                 face
                 ,
                 or
                 to
                 goe
                 in
                 mans
                 apparel
                 .
                 But
                 
                   when
                   a
                   thing
                   is
                   disputed
                   on
                   both
                   sides
                   by
                   good
                   and
                   learned
                   Men
                   ,
                   to
                   doe
                   either
                   is
                   not
                   against
                   publike
                   honesty
                   .
                
                 That
                 's
                 a
                 certain
                 rule
                 ;
                 for
                 when
                 a
                 thing
                 is
                 called
                 good
                 and
                 honest
                 by
                 wise
                 and
                 good
                 Men
                 ,
                 the
                 question
                 is
                 divided
                 ,
                 and
                 therefore
                 cannot
                 be
                 united
                 against
                 either
                 of
                 them
                 .
                 *
                 Upon
                 this
                 account
                 S.
                 Paul
                 reprov'd
                 the
                 incestuous
                 Corinthian
                 because
                 he
                 had
                 done
                 a
                 fact
                 which
                 was
                 not
                 so
                 much
                 as
                 nam'd
                 ,
                 that
                 is
                 ,
                 approv'd
                 amongst
                 the
                 Gentiles
                 ,
                 that
                 one
                 should
                 have
                 his
                 Fathers
                 Wife
                 .
                 Caracalla
                 indeed
                 did
                 it
                 afterwards
                 ,
                 and
                 it
                 was
                 before
                 his
                 time
                 done
                 in
                 the
                 family
                 of
                 Seleucus
                 ;
                 but
                 these
                 were
                 insolent
                 examples
                 ,
                 ever
                 disallowed
                 by
                 the
                 Romans
                 and
                 all
                 the
                 Nations
                 within
                 their
                 circuit
                 :
                 and
                 consequently
                 the
                 Greeks
                 had
                 long
                 before
                 S.
                 Pauls
                 time
                 been
                 more
                 restrain'd
                 in
                 their
                 too
                 great
                 licentiousness
                 of
                 marriages
                 .
                 And
                 when
                 the
                 custome
                 of
                 this
                 thing
                 had
                 procur'd
                 a
                 licence
                 for
                 it
                 amongst
                 the
                 Scots
                 ,
                 S.
                 Margaret
                 ,
                 wife
                 to
                 Malcome
                 III.
                 their
                 King
                 did
                 reduce
                 the
                 contrary
                 law
                 of
                 Nations
                 ,
                 and
                 forbad
                 a
                 son
                 to
                 marry
                 his
                 fathers
                 wife
                 ,
                 or
                 a
                 Brother
                 to
                 marry
                 his
                 Brothers
                 widow
                 .
              
               
                 Beyond
                 this
                 the
                 New
                 Testament
                 having
                 nothing
                 ,
                 
                 if
                 we
                 reduce
                 this
                 to
                 the
                 present
                 question
                 we
                 must
                 consider
                 whether
                 the
                 marriage
                 of
                 Cosen
                 Germans
                 be
                 against
                 publike
                 honesty
                 or
                 good
                 report
                 ,
                 that
                 is
                 ,
                 whether
                 it
                 be
                 condemn'd
                 by
                 the
                 law
                 of
                 Nations
                 and
                 the
                 prevailing
                 sentences
                 or
                 practise
                 of
                 wise
                 men
                 .
              
               
                 Concerning
                 this
                 ,
                 
                 I
                 find
                 that
                 Plutarch
                 speaking
                 of
                 the
                 ancient
                 laws
                 and
                 usages
                 of
                 the
                 Romans
                 in
                 marrying
                 their
                 Kinred
                 ,
                 saies
                 it
                 was
                 a
                 practice
                 before
                 it
                 was
                 a
                 law
                 :
                 and
                 there
                 happened
                 to
                 be
                 a
                 case
                 of
                 a
                 good
                 man
                 who
                 had
                 a
                 great
                 advantage
                 by
                 marrying
                 his
                 Cosen
                 German
                 :
                 upon
                 occasion
                 of
                 which
                 the
                 people
                 made
                 a
                 law
                 that
                 it
                 should
                 be
                 permitted
                 to
                 any
                 one
                 to
                 doe
                 it
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 Now
                 this
                 was
                 very
                 ancient
                 ;
                 and
                 before
                 this
                 law
                 for
                 it
                 I
                 find
                 no
                 law
                 against
                 it
                 ,
                 onely
                 if
                 Claudius
                 in
                 Tacitus
                 said
                 true
                 they
                 were
                 
                   diu
                   ignorata
                
                 ,
                 no
                 notice
                 of
                 them
                 ,
                 or
                 but
                 seldom
                 examples
                 .
                 Concerning
                 which
                 discourse
                 though
                 men
                 are
                 pleas'd
                 to
                 talk
                 as
                 serves
                 their
                 turnes
                 ,
                 yet
                 it
                 is
                 very
                 certain
                 that
                 the
                 elder
                 the
                 times
                 were
                 ,
                 the
                 more
                 liberty
                 there
                 was
                 of
                 marrying
                 their
                 Kinred
                 .
                 However
                 there
                 was
                 an
                 early
                 law
                 for
                 it
                 and
                 none
                 against
                 it
                 ,
                 that
                 I
                 find
                 ;
                 and
                 when
                 it
                 began
                 to
                 be
                 considered
                 ,
                 
                   tempore
                   addito
                   percrebuerunt
                
                 said
                 Tacitus
                 ,
                 they
                 in
                 time
                 grew
                 frequent
                 .
                 In
                 the
                 Oration
                 of
                 
                   Sp.
                   Ligustinus
                
                 in
                 Livy
                 there
                 is
                 this
                 clause
                 ,
                 
                   Pater
                   mihi
                   Lxorem
                   fratris
                   sui
                   filiam
                   dedit
                   :
                
                 My
                 Father
                 gave
                 to
                 me
                 wife
                 his
                 own
                 Brothers
                 daughter
                 :
                 and
                 Quintilian
                 mourning
                 for
                 the
                 immature
                 death
                 of
                 his
                 Son
                 ,
                 
                 affirms
                 that
                 he
                 was
                 design'd
                 to
                 be
                 son
                 in
                 law
                 to
                 his
                 Uncle
                 .
                 So
                 
                   Cicero
                   pro
                   Cluentio
                
                 saies
                 that
                 his
                 Sister
                 married
                 Melinus
                 her
                 Cosen
                 German
                 :
                 and
                 
                   Augustus
                   Cesar
                
                 gave
                 his
                 daughter
                 Julia
                 to
                 Marcellus
                 the
                 son
                 of
                 his
                 Sister
                 Octavia
                 .
                 The
                 brave
                 Brutus
                 who
                 was
                 the
                 example
                 of
                 a
                 rare
                 moral
                 man
                 and
                 a
                 noble
                 Patriot
                 was
                 married
                 to
                 Portia
                 the
                 daughter
                 of
                 his
                 wise
                 Uncle
                 Cato
                 ;
                 and
                 that
                 incomparable
                 Prince
                 
                   Marcus
                   Antonius
                
                 the
                 Philosopher
                 and
                 Emperor
                 was
                 married
                 to
                 his
                 neerest
                 Cosen
                 
                   Annia
                   Faustina
                
                 ;
                 she
                 was
                 his
                 Cosen
                 German
                 .
                 But
                 thus
                 it
                 was
                 at
                 the
                 beginning
                 ;
                 and
                 thus
                 it
                 was
                 at
                 the
                 ending
                 of
                 the
                 Roman
                 state
                 and
                 Empire
                 .
                 
                   At
                   the
                   beginning
                
                 ;
                 the
                 two
                 daughters
                 of
                 
                   Servius
                   Tullius
                
                 were
                 married
                 to
                 their
                 Cosen
                 Germans
                 Lucius
                 and
                 Aruns
                 ,
                 
                 the
                 Nephews
                 of
                 
                   Priscus
                   Tarquinius
                   ,
                   Livy
                
                 indeed
                 saies
                 it
                 was
                 not
                 certain
                 whether
                 these
                 young
                 Gentlemen
                 were
                 Uncles
                 or
                 Cosen
                 Germans
                 to
                 their
                 wives
                 ;
                 that
                 is
                 ,
                 whether
                 they
                 were
                 sons
                 or
                 Nephews
                 to
                 
                   Tarquinius
                   Priscus
                
                 ,
                 but
                 
                   Dionysius
                   Halicarnasseus
                
                 contends
                 earnestly
                 that
                 they
                 were
                 Nephews
                 .
                 
                 Toward
                 the
                 declination
                 of
                 the
                 Roman
                 period
                 
                 and
                 state
                 we
                 find
                 that
                 Constantius
                 the
                 Emperor
                 gave
                 his
                 Sister
                 to
                 her
                 cosen
                 Julianus
                 .
              
               
                 These
                 and
                 all
                 the
                 foregoing
                 examples
                 of
                 the
                 wisest
                 ,
                 
                 of
                 the
                 best
                 ,
                 of
                 the
                 most
                 holy
                 Persons
                 ,
                 Patriarchs
                 ,
                 and
                 Kings
                 ,
                 Consuls
                 and
                 Philosophers
                 ,
                 Law-givers
                 and
                 Saints
                 ;
                 the
                 practice
                 and
                 customes
                 of
                 the
                 greatest
                 and
                 most
                 civil
                 Nations
                 are
                 infinitely
                 sufficient
                 to
                 dash
                 in
                 pieces
                 this
                 weak
                 pretence
                 (
                 if
                 any
                 should
                 make
                 use
                 of
                 it
                 )
                 that
                 the
                 marriage
                 of
                 Cosen
                 Germans
                 is
                 against
                 publike
                 honesty
                 ,
                 and
                 so
                 consequently
                 not
                 of
                 good
                 report
                 ;
                 For
                 that
                 which
                 God
                 never
                 forbad
                 ,
                 but
                 sometimes
                 did
                 actually
                 command
                 ,
                 which
                 the
                 Patriarchs
                 did
                 practise
                 ,
                 which
                 the
                 church
                 of
                 the
                 Jews
                 never
                 scrupled
                 at
                 ,
                 but
                 alwaies
                 were
                 accustomed
                 to
                 it
                 ,
                 which
                 wise
                 men
                 and
                 good
                 men
                 have
                 done
                 without
                 reproof
                 :
                 which
                 was
                 admitted
                 by
                 the
                 law
                 of
                 Nations
                 ;
                 and
                 is
                 no
                 where
                 contradicted
                 in
                 Scripture
                 ,
                 which
                 records
                 many
                 authentick
                 precedents
                 of
                 such
                 marriages
                 ,
                 in
                 all
                 reason
                 ought
                 to
                 be
                 of
                 good
                 report
                 .
                 And
                 certainly
                 nothing
                 hath
                 done
                 dishonour
                 and
                 so
                 lessen'd
                 the
                 fame
                 and
                 good
                 opinion
                 of
                 such
                 marriages
                 ,
                 as
                 the
                 very
                 making
                 a
                 question
                 concerning
                 its
                 lawfulness
                 ,
                 and
                 making
                 a
                 scruple
                 even
                 after
                 the
                 question
                 is
                 well
                 determin'd
                 .
                 To
                 be
                 suspected
                 ,
                 lessens
                 the
                 fame
                 of
                 any
                 man
                 or
                 any
                 thing
                 .
                 The
                 doing
                 justice
                 to
                 this
                 article
                 will
                 doe
                 it
                 reputation
                 enough
                 .
              
               
                 If
                 we
                 now
                 shall
                 inquire
                 how
                 the
                 civil
                 law
                 of
                 the
                 Romans
                 did
                 determine
                 of
                 these
                 marriages
                 we
                 shall
                 be
                 helped
                 much
                 in
                 the
                 cure
                 of
                 the
                 former
                 fear
                 .
                 
                 For
                 if
                 the
                 law
                 of
                 the
                 Romans
                 allowed
                 it
                 ,
                 that
                 law
                 which
                 had
                 so
                 many
                 brave
                 and
                 wise
                 composers
                 ,
                 and
                 which
                 so
                 many
                 Nations
                 allowed
                 of
                 and
                 practis'd
                 ,
                 and
                 still
                 do
                 in
                 very
                 many
                 Kingdomes
                 and
                 Republikes
                 ,
                 we
                 have
                 no
                 reason
                 to
                 think
                 it
                 can
                 be
                 of
                 ill
                 report
                 .
                 But
                 concerning
                 this
                 the
                 matter
                 is
                 not
                 very
                 disputable
                 ,
                 it
                 is
                 notorious
                 that
                 the
                 Civil
                 law
                 did
                 allow
                 it
                 .
                 l.
                 1.
                 §
                 
                   duorum
                   inst
                   .
                   de
                   nupt
                   .
                   l.
                
                 3.
                 
                   &
                   l.
                   non
                   solum
                
                 .
                 §
                 1.
                 
                 
                   D.
                   de
                   ritu
                   nupt
                   .
                   l.
                   C.
                   de
                   inst
                   .
                   &
                   subst
                   .
                
                 *
                 Paulus
                 the
                 Lawyer
                 said
                 ;
                 
                   Si
                   Nepotem
                   ex
                   filio
                   &
                   neptem
                   ex
                   altero
                   filio
                   in
                   potestate
                   habeam
                   nuptias
                   inter
                   eos
                   me
                   solo
                   authore
                   contrahi
                   posse
                   Pomponius
                   scribit
                   ,
                
                 
                 
                   &
                   verum
                   est
                
                 :
                 and
                 Antontnus
                 the
                 Emperor
                 said
                 ,
                 
                 
                   Non
                   videri
                   potest
                   sub
                   specie
                   turpium
                   nuptiarum
                   viduitatem
                   tibi
                   induxisse
                   cum
                   te
                   filio
                   sororis
                   suae
                   consobrino
                   tuo
                   ,
                   probabili
                   consilio
                   Matrimonio
                   jungere
                   vol●erit
                   :
                
                 I
                 need
                 in
                 this
                 say
                 no
                 more
                 .
                 It
                 was
                 alwaies
                 permitted
                 in
                 the
                 Greek
                 and
                 Roman
                 Laws
                 ,
                 till
                 the
                 time
                 of
                 Theodosius
                 ,
                 who
                 being
                 over-ruled
                 by
                 S.
                 Ambrose
                 ,
                 forbad
                 it
                 by
                 an
                 express
                 law
                 ;
                 
                   tantum
                   pudori
                   tribuens
                   continentiae
                   ut
                   consobrinorum
                   nuptias
                   vetuerit
                   tanquam
                   sororum
                   ,
                
                 said
                 
                   Aurelius
                   Victor
                
                 ;
                 he
                 thought
                 it
                 more
                 nice
                 and
                 modest
                 if
                 he
                 should
                 inlarge
                 the
                 Laws
                 and
                 restrain
                 what
                 was
                 not
                 restrain'd
                 before
                 :
                 But
                 this
                 as
                 it
                 arose
                 suddenly
                 ,
                 so
                 as
                 suddenly
                 was
                 extinguish'd
                 ;
                 for
                 it
                 was
                 abrogated
                 by
                 Arcadius
                 and
                 Honorius
                 his
                 sons
                 ,
                 whose
                 constitution
                 to
                 this
                 purpose
                 is
                 in
                 
                   Justinian
                   l.
                   celebrandis
                   C.
                   de
                   nuptiis
                   ,
                
                 in
                 which
                 these
                 words
                 are
                 remarkeable
                 ,
                 [
                 
                   Revocatâ
                   prisci
                   juris
                   authoritate
                   ,
                   restincísque
                   calumniarum
                   fomentis
                   ,
                   matrimonium
                   inter
                   Consobrinos
                   habeatur
                
                 ]
                 The
                 law
                 that
                 forbad
                 them
                 was
                 occasioned
                 and
                 fomented
                 by
                 calumnies
                 ;
                 which
                 being
                 dispersed
                 ,
                 the
                 authority
                 of
                 the
                 Ancient
                 law
                 was
                 recalled
                 .
              
               
                 This
                 onely
                 I
                 am
                 to
                 admonish
                 ;
                 
                 That
                 in
                 the
                 
                   Theodosian
                   Code
                
                 the
                 law
                 of
                 these
                 Emperors
                 seems
                 to
                 say
                 otherwise
                 ,
                 as
                 is
                 to
                 be
                 seen
                 under
                 the
                 titles
                 of
                 [
                 
                   si
                   nuptiae
                   ex
                   rescript
                   .
                   petant
                   :
                   &
                   de
                   incestis
                   nuptiis
                   .
                
                 ]
                 But
                 the
                 forgery
                 is
                 notorious
                 enough
                 .
                 For
                 when
                 Alaric
                 King
                 of
                 the
                 Goths
                 had
                 commanded
                 his
                 Subject
                 Arrianus
                 the
                 Lawyer
                 to
                 make
                 a
                 Breviary
                 of
                 the
                 Code
                 ,
                 he
                 fitted
                 those
                 laws
                 to
                 the
                 Customes
                 of
                 his
                 own
                 Countrey
                 ,
                 and
                 so
                 abus'd
                 the
                 law
                 of
                 Arcadius
                 and
                 Honorius
                 ,
                 as
                 appears
                 plainly
                 by
                 comparing
                 those
                 constitutions
                 which
                 pass'd
                 under
                 the
                 fingers
                 of
                 Arrianus
                 ,
                 with
                 those
                 which
                 under
                 the
                 same
                 Rubricks
                 are
                 in
                 
                 the
                 Code
                 of
                 Justinian
                 .
                 For
                 in
                 this
                 there
                 is
                 not
                 one
                 word
                 spoken
                 of
                 the
                 marriage
                 of
                 Cosen
                 Germans
                 under
                 those
                 Titles
                 .
                 And
                 as
                 he
                 hath
                 done
                 in
                 the
                 Breviary
                 of
                 the
                 
                   Theodosian
                   Code
                
                 ,
                 so
                 he
                 hath
                 done
                 in
                 the
                 Epitome
                 of
                 Caius
                 institutions
                 (
                 he
                 ,
                 or
                 some
                 such
                 fellow
                 as
                 bad
                 )
                 and
                 made
                 the
                 civil
                 law
                 as
                 he
                 pleased
                 expressly
                 against
                 the
                 known
                 Sanction
                 of
                 all
                 the
                 old
                 law
                 of
                 the
                 Braver
                 Romans
                 .
                 *
                 The
                 same
                 also
                 was
                 done
                 by
                 Theophilus
                 who
                 recited
                 this
                 law
                 according
                 to
                 the
                 manners
                 of
                 his
                 own
                 time
                 ,
                 and
                 recites
                 the
                 law
                 of
                 Justinian
                 exactly
                 contrary
                 to
                 Justinian's
                 sence
                 by
                 clapping
                 a
                 perfect
                 Negative
                 to
                 his
                 direct
                 affirmative
                 .
                 But
                 Curtius
                 the
                 Latin
                 interpreter
                 of
                 Theophilus
                 hath
                 set
                 it
                 right
                 again
                 according
                 to
                 the
                 true
                 intent
                 of
                 the
                 Civil
                 law
                 .
                 But
                 it
                 may
                 be
                 I
                 doe
                 not
                 well
                 to
                 trouble
                 the
                 Question
                 with
                 these
                 little
                 things
                 ,
                 
                 when
                 the
                 great
                 lines
                 of
                 duty
                 are
                 so
                 plain
                 and
                 legible
                 :
                 and
                 concerning
                 this
                 we
                 have
                 a
                 full
                 testimony
                 from
                 S.
                 Austin
                 ;
                 who
                 having
                 observed
                 that
                 in
                 his
                 time
                 Cosen
                 Germans
                 did
                 not
                 often
                 marry
                 :
                 
                   Experti
                   sumus
                
                 (
                 saies
                 he
                 )
                 
                   in
                   conjugiis
                   consobrinorum
                   etiam
                   nostris
                   temporibus
                   …
                   ..
                   quàm
                   rarò
                   per
                   mores
                   fiebat
                   ,
                   quod
                   fieri
                   per
                   leges
                   licebat
                   ,
                   quia
                   id
                   nec
                   Divina
                   prohibuit
                   ,
                   &
                   nondum
                   prohibuer
                   at
                   lex
                   humana
                   .
                
                 That
                 is
                 ,
                 for
                 Cos●n
                 Germans
                 to
                 marry
                 was
                 neither
                 prohibited
                 by
                 the
                 laws
                 of
                 God
                 nor
                 man
                 :
                 and
                 so
                 we
                 have
                 a
                 testimony
                 beyond
                 exception
                 concerning
                 the
                 Civil
                 law
                 ,
                 and
                 the
                 law
                 of
                 God
                 ,
                 and
                 the
                 law
                 of
                 the
                 Church
                 till
                 his
                 time
                 .
                 Now
                 if
                 it
                 be
                 objected
                 that
                 he
                 saies
                 it
                 was
                 done
                 but
                 seldome
                 ,
                 it
                 is
                 no
                 wonder
                 .
                 S.
                 Ambrose
                 and
                 Theodosius
                 a
                 little
                 before
                 that
                 time
                 had
                 caused
                 some
                 restraint
                 and
                 made
                 the
                 matter
                 uneasy
                 and
                 besides
                 this
                 ;
                 If
                 any
                 man
                 could
                 observe
                 concerning
                 any
                 one
                 sort
                 of
                 persons
                 how
                 seldom
                 they
                 marry
                 ,
                 that
                 is
                 ,
                 how
                 few
                 examples
                 any
                 one
                 man
                 can
                 observe
                 of
                 any
                 degree
                 though
                 never
                 so
                 distant
                 ,
                 this
                 will
                 appear
                 but
                 light
                 ,
                 as
                 the
                 dew
                 upon
                 a
                 flower
                 ,
                 or
                 the
                 down
                 of
                 a
                 thistle
                 .
                 It
                 is
                 lawful
                 for
                 a
                 Father
                 and
                 his
                 Son
                 to
                 marry
                 a
                 widow
                 and
                 her
                 daughter
                 ;
                 and
                 for
                 two
                 Brothers
                 to
                 marry
                 two
                 Sisters
                 ;
                 and
                 no
                 man
                 questions
                 any
                 thing
                 so
                 it
                 :
                 but
                 
                   quàm
                   rarò
                   hoc
                   per
                   mores
                   fiat
                
                 ;
                 how
                 many
                 examples
                 can
                 any
                 one
                 man
                 reckon
                 ?
                 Can
                 he
                 tell
                 so
                 many
                 in
                 one
                 age
                 and
                 of
                 his
                 own
                 notice
                 ,
                 as
                 to
                 make
                 them
                 up
                 a
                 multitude
                 ?
                 and
                 yet
                 this
                 would
                 be
                 but
                 a
                 weak
                 argument
                 against
                 it
                 ;
                 and
                 not
                 worth
                 a
                 further
                 consideration
                 .
              
               
                 That
                 which
                 is
                 to
                 be
                 inquired
                 next
                 into
                 is
                 the
                 Canon
                 law
                 ;
                 
                 and
                 that
                 indeed
                 does
                 forbid
                 it
                 :
                 but
                 how
                 ,
                 and
                 to
                 what
                 purpose
                 ,
                 and
                 with
                 what
                 obligation
                 will
                 not
                 be
                 wholly
                 useless
                 to
                 consider
                 .
              
               
                 1.
                 
                 In
                 the
                 very
                 first
                 Canons
                 of
                 the
                 Church
                 (
                 excepting
                 onely
                 that
                 one
                 fram'd
                 in
                 the
                 Councel
                 of
                 
                   Jerusalem
                   Acts
                
                 15.
                 )
                 
                 which
                 are
                 commonly
                 called
                 the
                 Canons
                 of
                 the
                 Apostles
                 there
                 is
                 a
                 caution
                 against
                 incestuous
                 marriages
                 ,
                 but
                 the
                 instances
                 are
                 onely
                 ,
                 [
                 
                   He
                   that
                   marries
                   two
                   Sisters
                   ,
                   or
                   his
                   Brothers
                   Widow
                   ,
                   or
                   Daughter
                   .
                
                 ]
                 The
                 penalty
                 is
                 ,
                 
                   He
                   may
                   not
                   be
                   received
                   into
                   Holy
                   Orders
                   :
                
                 but
                 for
                 the
                 matter
                 of
                 Cosen
                 Germans
                 it
                 was
                 not
                 forbidden
                 :
                 Until
                 S.
                 Austins
                 time
                 and
                 thereabouts
                 it
                 was
                 true
                 that
                 
                   Nondum
                   prohibuerat
                   lex
                   humana
                   ,
                   Divina
                   nunquam
                   :
                
                 Gods
                 law
                 had
                 never
                 ,
                 and
                 till
                 then
                 mans
                 law
                 had
                 not
                 forbidden
                 it
                 ,
                 that
                 is
                 ,
                 it
                 was
                 then
                 in
                 all
                 senses
                 lawful
                 :
                 and
                 in
                 the
                 Synod
                 of
                 Paris
                 almost
                 six
                 hundred
                 years
                 after
                 Christ
                 ,
                 those
                 are
                 defined
                 to
                 be
                 unlawful
                 marriages
                 
                   quae
                   contra
                   praeceptum
                   Domini
                   contrahuntur
                
                 ,
                 which
                 are
                 against
                 the
                 Divine
                 law
                 ;
                 None
                 else
                 ;
                 amongst
                 which
                 the
                 present
                 case
                 is
                 not
                 to
                 be
                 suspected
                 :
                 and
                 in
                 the
                 old
                 Canons
                 of
                 the
                 Church
                 all
                 the
                 prohibited
                 instances
                 were
                 compris'd
                 in
                 these
                 verses
                 ,
                 which
                 was
                 their
                 Authentick
                 Table
                 :
                 
                   
                     Nata
                     ,
                     Soror
                     ,
                     Neptis
                     ,
                     Matertera
                     ,
                     Fratris
                     &
                     Uxor
                     ,
                  
                   
                     Et
                     Patris
                     Conjux
                     ,
                     Mater
                     ,
                     Privigna
                     ,
                     Noverca
                     ,
                  
                   
                   
                     Uxorlsque
                     Soror
                     ,
                     Privigni
                     Nata
                     ,
                     Nurúsque
                     ,
                  
                   
                     Atque
                     Soror
                     Patris
                     ,
                     
                     conjungi
                     lege
                     vetantur
                     .
                  
                
                 But
                 in
                 some
                 assemblies
                 of
                 the
                 Bishops
                 about
                 this
                 time
                 ,
                 a
                 little
                 before
                 or
                 a
                 little
                 after
                 ,
                 the
                 manners
                 of
                 the
                 Nations
                 being
                 spoil'd
                 with
                 warres
                 ,
                 rudeness
                 and
                 Barbarisme
                 ,
                 they
                 contracted
                 incestuous
                 marriages
                 :
                 and
                 it
                 was
                 therefore
                 thought
                 fit
                 that
                 as
                 the
                 marriage
                 of
                 Uncles
                 and
                 Nieces
                 were
                 forbidden
                 as
                 a
                 hedge
                 to
                 keep
                 them
                 farther
                 off
                 from
                 Father
                 and
                 Mother
                 ,
                 Son
                 or
                 Daughter
                 ,
                 so
                 this
                 of
                 Cosen
                 Germans
                 was
                 set
                 as
                 a
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 an
                 outward
                 Court
                 to
                 keep
                 them
                 from
                 marrying
                 Brother
                 and
                 Sister
                 .
                 And
                 therefore
                 Harmenopulus
                 saies
                 they
                 were
                 forbidden
                 by
                 the
                 laws
                 of
                 the
                 Greeks
                 .
                 And
                 it
                 was
                 amongst
                 them
                 no
                 more
                 then
                 was
                 highly
                 needful
                 for
                 a
                 reason
                 which
                 every
                 one
                 knows
                 .
                 But
                 both
                 there
                 and
                 in
                 the
                 Latin
                 Church
                 ,
                 when
                 the
                 prohibition
                 of
                 Cosens
                 marriage
                 is
                 joind
                 in
                 the
                 same
                 decree
                 with
                 the
                 marrying
                 of
                 Sisters
                 ,
                 the
                 cause
                 is
                 rendred
                 too
                 suspicious
                 .
                 *
                 And
                 yet
                 there
                 was
                 an
                 external
                 cause
                 that
                 had
                 influence
                 upon
                 these
                 Sanctions
                 of
                 the
                 Church
                 .
                 The
                 Goths
                 then
                 prevaild
                 by
                 the
                 sword
                 ,
                 and
                 the
                 Church
                 to
                 comply
                 with
                 the
                 Conquerour
                 was
                 forward
                 to
                 receive
                 this
                 law
                 from
                 them
                 :
                 for
                 the
                 Goths
                 had
                 it
                 before
                 the
                 Romans
                 ,
                 and
                 it
                 is
                 very
                 probable
                 that
                 those
                 barbarous
                 people
                 were
                 the
                 great
                 presidents
                 and
                 introducers
                 of
                 the
                 prohibition
                 .
              
               
                 2.
                 
                 These
                 laws
                 were
                 made
                 by
                 time
                 and
                 accidents
                 ,
                 
                 and
                 were
                 extended
                 or
                 contracted
                 as
                 it
                 pleased
                 the
                 Popes
                 of
                 Rome
                 ,
                 who
                 (
                 as
                 one
                 observes
                 ▪
                 )
                 were
                 for
                 a
                 long
                 time
                 
                   iniquiores
                   &
                   invidi
                   in
                   maritos
                
                 ,
                 apt
                 and
                 easie
                 to
                 make
                 all
                 restraints
                 upon
                 marriages
                 .
                 If
                 it
                 were
                 seasonable
                 and
                 fit
                 it
                 were
                 not
                 useless
                 to
                 observe
                 many
                 instances
                 out
                 of
                 the
                 Canon
                 law
                 to
                 this
                 purpose
                 .
                 But
                 I
                 forbear
                 ,
                 that
                 which
                 I
                 now
                 observe
                 ,
                 is
                 ,
                 that
                 the
                 prohibition
                 amongst
                 them
                 began
                 with
                 Cosen
                 Germans
                 then
                 it
                 went
                 to
                 the
                 third
                 and
                 fourth
                 degrees
                 ;
                 then
                 to
                 seven
                 ,
                 then
                 to
                 four
                 again
                 ,
                 sometime
                 to
                 six
                 ,
                 as
                 in
                 the
                 Synod
                 at
                 Cabaillon
                 ;
                 sometimes
                 
                   usque
                   dum
                   generatio
                   agnoscitur
                   ,
                   aut
                   memoria
                   retinetur
                   ,
                
                 as
                 long
                 as
                 any
                 memory
                 of
                 kinred
                 remains
                 ,
                 and
                 that
                 will
                 be
                 very
                 far
                 in
                 Wales
                 where
                 they
                 reckon
                 eight
                 degrees
                 and
                 special
                 names
                 of
                 Kinred
                 after
                 Cosen
                 Germans
                 ,
                 and
                 then
                 Kin
                 for
                 ever
                 ,
                 
                 and
                 truly
                 these
                 Canonists
                 proceed
                 as
                 reasonably
                 as
                 their
                 Principles
                 would
                 admit
                 .
                 
                 For
                 if
                 Cognation
                 or
                 Consagu●nity
                 was
                 the
                 hindrance
                 of
                 marriage
                 ,
                 where
                 ever
                 they
                 could
                 reckon
                 that
                 ,
                 they
                 had
                 some
                 pretence
                 to
                 forbid
                 marriage
                 :
                 but
                 if
                 they
                 onely
                 forbad
                 it
                 upon
                 the
                 accounts
                 of
                 Nature
                 ,
                 or
                 by
                 the
                 precedent
                 of
                 the
                 Divine
                 law
                 given
                 to
                 Moses
                 they
                 were
                 to
                 stop
                 there
                 where
                 Nature
                 stop'd
                 ,
                 or
                 the
                 Divine
                 law
                 .
                 But
                 that
                 they
                 would
                 not
                 ,
                 as
                 knowing
                 it
                 to
                 be
                 an
                 easie
                 thing
                 to
                 make
                 laws
                 at
                 the
                 charge
                 of
                 other
                 mens
                 trouble
                 .
              
               
                 3.
                 
                 The
                 reasons
                 why
                 the
                 Projectors
                 of
                 the
                 Canon
                 law
                 did
                 forbid
                 to
                 the
                 fourth
                 or
                 to
                 the
                 seventh
                 degree
                 ,
                 
                 were
                 as
                 fit
                 a
                 cover
                 for
                 this
                 dish
                 as
                 could
                 be
                 imagined
                 .
                 They
                 that
                 were
                 for
                 four
                 gave
                 this
                 grave
                 reason
                 for
                 it
                 .
                 There
                 are
                 four
                 humors
                 in
                 the
                 body
                 of
                 a
                 man
                 to
                 which
                 because
                 the
                 four
                 degrees
                 of
                 consanguinity
                 doe
                 answer
                 ,
                 it
                 is
                 proportionable
                 to
                 Nature
                 to
                 forbid
                 the
                 marriage
                 of
                 Cosens
                 to
                 the
                 fourth
                 degree
                 .
                 Nay
                 more
                 ;
                 there
                 are
                 four
                 Elements
                 ;
                 Ergo
                 ,
                 To
                 which
                 it
                 may
                 be
                 added
                 ,
                 that
                 there
                 are
                 upon
                 a
                 mans
                 hand
                 four
                 fingers
                 and
                 a
                 thumb
                 .
                 The
                 thumb
                 is
                 the
                 stirps
                 or
                 common
                 Parent
                 ;
                 and
                 to
                 the
                 end
                 of
                 the
                 four
                 fingers
                 ,
                 that
                 is
                 ,
                 the
                 four
                 generations
                 of
                 Kinred
                 we
                 ought
                 not
                 to
                 marry
                 ,
                 because
                 
                   the
                   life
                   of
                   a
                   man
                   is
                   but
                   a
                   span
                   long
                   .
                
                 There
                 are
                 also
                 four
                 quarters
                 of
                 the
                 world
                 ;
                 and
                 indeed
                 so
                 there
                 are
                 of
                 every
                 thing
                 in
                 it
                 ,
                 if
                 we
                 please
                 ,
                 and
                 therefore
                 abstain
                 at
                 least
                 till
                 the
                 fourth
                 degree
                 be
                 past
                 .
                 Others
                 who
                 are
                 graver
                 and
                 wiser
                 (
                 particularly
                 Bonaventure
                 )
                 observe
                 cunningly
                 ,
                 that
                 besides
                 the
                 four
                 humours
                 of
                 the
                 body
                 ,
                 there
                 are
                 three
                 faculties
                 of
                 the
                 Soul
                 ,
                 which
                 being
                 joined
                 together
                 make
                 seven
                 ,
                 and
                 they
                 point
                 out
                 to
                 us
                 that
                 men
                 are
                 to
                 abstain
                 till
                 the
                 seventh
                 generation
                 .
                 
                 These
                 reasons
                 such
                 as
                 they
                 are
                 ,
                 they
                 therefore
                 were
                 content
                 withall
                 ,
                 because
                 they
                 had
                 no
                 better
                 :
                 yet
                 upon
                 the
                 strength
                 of
                 these
                 they
                 were
                 bold
                 even
                 against
                 the
                 sense
                 of
                 almost
                 all
                 mankind
                 to
                 forbid
                 these
                 degrees
                 to
                 marry
                 .
              
               
                 4.
                 
                 When
                 the
                 Canonists
                 appointed
                 what
                 degrees
                 of
                 Kinred
                 they
                 would
                 have
                 restrain'd
                 from
                 mutual
                 marriage
                 ,
                 
                 they
                 took
                 their
                 precedent
                 and
                 measure
                 from
                 the
                 Civil
                 law
                 ,
                 making
                 this
                 their
                 standard
                 ,
                 that
                 so
                 long
                 as
                 by
                 the
                 Civil
                 law
                 inheritances
                 did
                 descend
                 ,
                 so
                 long
                 by
                 the
                 Canon
                 law
                 it
                 should
                 not
                 be
                 permitted
                 to
                 kinred
                 to
                 marry
                 :
                 and
                 upon
                 this
                 account
                 they
                 forbad
                 marriage
                 to
                 the
                 seventh
                 degree
                 ,
                 because
                 so
                 farr
                 the
                 laws
                 appointed
                 inheritances
                 to
                 descend
                 .
                 Now
                 that
                 this
                 is
                 a
                 weak
                 and
                 a
                 false
                 ground
                 appears
                 ,
                 because
                 inheritances
                 descend
                 even
                 to
                 the
                 tenth
                 degree
                 :
                 and
                 yet
                 suppose
                 it
                 otherwise
                 :
                 yet
                 the
                 Popes
                 and
                 other
                 compilers
                 of
                 the
                 Canons
                 overshoot
                 their
                 mark
                 extremely
                 :
                 because
                 while
                 they
                 forbidding
                 marriages
                 to
                 the
                 seventh
                 degree
                 pretended
                 to
                 follow
                 some
                 proportions
                 and
                 usages
                 of
                 the
                 Civil
                 law
                 ,
                 do
                 yet
                 reckon
                 the
                 degrees
                 otherwise
                 then
                 the
                 Civil
                 law
                 does
                 ,
                 and
                 consequently
                 doe
                 forbid
                 marriage
                 to
                 the
                 fifteenth
                 civil
                 degree
                 exclusively
                 .
                 For
                 whereas
                 by
                 the
                 Canon
                 law
                 so
                 far
                 as
                 either
                 of
                 the
                 persons
                 is
                 distant
                 from
                 the
                 Common
                 Parent
                 ,
                 so
                 far
                 he
                 is
                 distant
                 from
                 the
                 other
                 in
                 the
                 equal
                 line
                 :
                 so
                 that
                 by
                 this
                 computation
                 Cosen
                 Germans
                 are
                 distant
                 in
                 the
                 second
                 degree
                 and
                 no
                 more
                 .
                 But
                 by
                 the
                 Civil
                 law
                 there
                 are
                 accounted
                 so
                 many
                 degrees
                 as
                 there
                 are
                 persons
                 besides
                 the
                 Common
                 Parent
                 ,
                 so
                 that
                 in
                 this
                 computation
                 Cosen
                 Germans
                 are
                 distant
                 in
                 the
                 fourth
                 degree
                 ;
                 and
                 consequently
                 the
                 seventh
                 Canonical
                 degree
                 is
                 the
                 fourteenth
                 civil
                 degree
                 ,
                 the
                 unequalness
                 and
                 unreasonableness
                 of
                 which
                 ,
                 all
                 Lawyers
                 will
                 deride
                 .
                 The
                 same
                 is
                 in
                 proportion
                 to
                 be
                 said
                 of
                 their
                 later
                 reduction
                 of
                 the
                 Canonical
                 prohibition
                 to
                 the
                 fourth
                 degree
                 inclusively
                 .
              
               
                 5.
                 
                 These
                 laws
                 gathered
                 by
                 the
                 Roman
                 Canonists
                 are
                 not
                 now
                 ,
                 
                 nor
                 ever
                 were
                 they
                 ,
                 obligatory
                 but
                 by
                 the
                 consent
                 of
                 the
                 People
                 ,
                 and
                 the
                 allowance
                 of
                 Princes
                 .
                 For
                 Bishops
                 in
                 their
                 meer
                 spiritual
                 impresses
                 have
                 no
                 proper
                 legislative
                 power
                 ,
                 were
                 Princes
                 are
                 Christian
                 :
                 and
                 if
                 the
                 Prince
                 please
                 he
                 may
                 inlarge
                 or
                 restrain
                 their
                 power
                 ,
                 so
                 that
                 he
                 make
                 no
                 intrenchment
                 on
                 the
                 Divine
                 law
                 ,
                 and
                 doe
                 what
                 is
                 useful
                 and
                 profitable
                 ,
                 
                   Fac
                   legi
                   tuae
                   sepem
                
                 ,
                 said
                 the
                 Jews
                 :
                 it
                 makes
                 the
                 law
                 firm
                 if
                 you
                 put
                 a
                 hedge
                 about
                 it
                 ;
                 and
                 where
                 viler
                 people
                 who
                 had
                 no
                 fear
                 of
                 God
                 were
                 apt
                 to
                 marry
                 Sisters
                 or
                 Aunts
                 ,
                 it
                 was
                 not
                 ill
                 to
                 prohibit
                 something
                 that
                 was
                 lawful
                 ,
                 lest
                 they
                 should
                 run
                 into
                 what
                 is
                 unlawful
                 .
                 But
                 this
                 is
                 matter
                 of
                 prudence
                 onely
                 and
                 ought
                 to
                 be
                 separated
                 from
                 the
                 question
                 of
                 lawful
                 or
                 unlawful
                 .
                 But
                 then
                 when
                 the
                 Prince
                 does
                 not
                 bind
                 ,
                 the
                 Subjects
                 are
                 free
                 .
                 
                   Honesta
                   &
                   justa
                   esse
                   quae
                   Regi
                   placent
                   ,
                   &
                   regno
                   utilia
                   .
                
                 Those
                 things
                 which
                 please
                 the
                 King
                 and
                 are
                 profitable
                 to
                 the
                 Kingdome
                 are
                 honest
                 and
                 just
                 .
                 It
                 was
                 truly
                 said
                 but
                 ill
                 applyed
                 by
                 
                   Antiochus
                   Seleucus
                
                 .
              
               
                 6.
                 
                 These
                 laws
                 are
                 neither
                 allowed
                 by
                 the
                 Prince
                 ,
                 
                 nor
                 by
                 the
                 Ecclesiastical
                 state
                 in
                 England
                 ,
                 and
                 because
                 they
                 were
                 useless
                 and
                 burdensome
                 they
                 were
                 laid
                 aside
                 ;
                 for
                 they
                 were
                 but
                 drains
                 for
                 money
                 and
                 levies
                 of
                 rents
                 ;
                 for
                 even
                 under
                 the
                 Pope
                 the
                 way
                 was
                 ,
                 and
                 is
                 now
                 ,
                 open
                 enough
                 to
                 Cosen
                 Germans
                 if
                 they
                 have
                 gold
                 enough
                 to
                 purchase
                 the
                 lead
                 .
                 And
                 so
                 it
                 was
                 when
                 the
                 Civil
                 law
                 was
                 tun'd
                 to
                 the
                 aire
                 of
                 the
                 Canon
                 law
                 and
                 both
                 to
                 the
                 manners
                 of
                 the
                 Goths
                 .
                 Cosens
                 might
                 marry
                 with
                 a
                 dispensation
                 from
                 the
                 Prince
                 ;
                 a
                 form
                 of
                 which
                 is
                 to
                 be
                 seen
                 in
                 Cassiodore
                 .
                 
                 But
                 this
                 is
                 one
                 of
                 the
                 many
                 blessings
                 of
                 the
                 Protestant
                 religion
                 that
                 we
                 are
                 not
                 tied
                 to
                 pay
                 money
                 for
                 leave
                 to
                 doe
                 a
                 lawful
                 action
                 ;
                 so
                 that
                 as
                 the
                 Jewes
                 were
                 wont
                 to
                 say
                 ,
                 He
                 that
                 hath
                 married
                 a
                 wife
                 that
                 is
                 
                 too
                 neer
                 of
                 Kinred
                 ,
                 let
                 him
                 turn
                 Proselyte
                 and
                 then
                 she
                 is
                 not
                 of
                 Kin
                 to
                 him
                 ,
                 I
                 may
                 in
                 some
                 sense
                 use
                 in
                 the
                 contest
                 between
                 our
                 laws
                 and
                 those
                 of
                 the
                 Roman
                 Churches
                 :
                 He
                 that
                 hath
                 or
                 desires
                 to
                 marry
                 a
                 wife
                 of
                 his
                 kindred
                 which
                 is
                 not
                 to
                 neer
                 by
                 Gods
                 law
                 but
                 is
                 by
                 the
                 Popes
                 law
                 ,
                 let
                 him
                 become
                 a
                 Protestant
                 ,
                 and
                 then
                 though
                 nothing
                 can
                 be
                 allowed
                 to
                 him
                 which
                 God
                 hath
                 forbidden
                 ,
                 yet
                 that
                 leave
                 which
                 God
                 hath
                 given
                 him
                 ,
                 Man
                 shall
                 not
                 take
                 away
                 .
              
               
                 7.
                 
                 If
                 it
                 were
                 at
                 all
                 considerable
                 what
                 is
                 done
                 by
                 the
                 Canon
                 law
                 ,
                 
                 there
                 is
                 a
                 new
                 device
                 brought
                 in
                 of
                 spiritual
                 kinred
                 ;
                 and
                 marriages
                 forbidden
                 to
                 be
                 between
                 such
                 as
                 answer
                 at
                 the
                 Font
                 for
                 the
                 same
                 child
                 ;
                 that
                 is
                 ,
                 if
                 we
                 value
                 the
                 Roman
                 Canons
                 ,
                 all
                 Mankind
                 are
                 in
                 perpetual
                 snare
                 ,
                 and
                 that
                 to
                 no
                 purpose
                 .
              
               
                 8.
                 
                 But
                 as
                 for
                 the
                 present
                 inquiry
                 it
                 is
                 considerable
                 that
                 the
                 Canon
                 law
                 it self
                 does
                 not
                 pretend
                 it
                 to
                 be
                 against
                 the
                 Divine
                 law
                 ,
                 
                 but
                 does
                 it
                 wholly
                 upon
                 other
                 accounts
                 ,
                 as
                 I
                 have
                 already
                 instanc'd
                 ;
                 and
                 this
                 appears
                 in
                 the
                 epistle
                 of
                 Rabanus
                 to
                 Cardinal
                 
                   Humbert
                   .
                   Quod
                   Pontifices
                   usque
                   ad
                   sextum
                   vel
                   septimum
                   gradum
                   conjugium
                   prohibent
                   ,
                   magis
                   ex
                   consuetudine
                   humana
                   quam
                   ex
                   lege
                   Divina
                   cos
                   praecepisse
                   credendum
                   .
                
                 The
                 Canons
                 did
                 not
                 intend
                 to
                 signifie
                 it
                 to
                 be
                 against
                 the
                 law
                 of
                 God
                 for
                 Cosens
                 to
                 marry
                 in
                 the
                 degrees
                 forbidden
                 by
                 the
                 Canon
                 law
                 .
              
               
                 9.
                 
                 And
                 after
                 all
                 ,
                 
                 the
                 laws
                 of
                 England
                 doe
                 expressly
                 allow
                 it
                 ;
                 as
                 is
                 to
                 be
                 seen
                 in
                 the
                 tables
                 of
                 marriage
                 set
                 up
                 in
                 Churches
                 usually
                 ,
                 and
                 in
                 the
                 Statute
                 of
                 32
                 of
                 Henry
                 8.
                 chapter
                 38.
                 
                 And
                 it
                 is
                 observable
                 that
                 in
                 England
                 they
                 were
                 allowed
                 to
                 doe
                 it
                 ever
                 since
                 they
                 were
                 Christians
                 ,
                 unless
                 they
                 were
                 Papists
                 .
                 For
                 till
                 Pope
                 Gregories
                 time
                 and
                 Augustine
                 the
                 Monk
                 (
                 though
                 Christianity
                 had
                 been
                 here
                 almost
                 500
                 yeers
                 before
                 it
                 was
                 us'd
                 by
                 the
                 Britains
                 :
                 and
                 P.
                 Gregory
                 did
                 not
                 think
                 it
                 fit
                 that
                 Augustin
                 should
                 put
                 a
                 restraint
                 upon
                 them
                 (
                 as
                 is
                 to
                 be
                 seen
                 in
                 the
                 British
                 Councels
                 collected
                 by
                 that
                 learned
                 and
                 good
                 man
                 Sr
                 
                   Henry
                   Spelman
                
                 )
                 but
                 it
                 was
                 no
                 little
                 interest
                 and
                 power
                 ,
                 which
                 the
                 Popes
                 afterwards
                 procured
                 in
                 the
                 families
                 of
                 Princes
                 and
                 other
                 great
                 personages
                 by
                 giving
                 leave
                 to
                 them
                 to
                 marry
                 their
                 neer
                 relatives
                 ;
                 and
                 their
                 posterity
                 for
                 their
                 own
                 sakes
                 would
                 in
                 all
                 likelyhood
                 preserve
                 that
                 power
                 to
                 which
                 (
                 as
                 things
                 then
                 went
                 )
                 they
                 did
                 owe
                 their
                 legitimation
                 .
              
               
                 Although
                 I
                 have
                 pass'd
                 thorough
                 all
                 laws
                 that
                 can
                 oblige
                 us
                 ,
                 
                 in
                 this
                 present
                 inquiry
                 ;
                 yet
                 because
                 the
                 chief
                 disquisition
                 is
                 concerning
                 the
                 Natural
                 law
                 ,
                 and
                 whether
                 or
                 no
                 any
                 prohibition
                 can
                 from
                 thence
                 descend
                 upon
                 the
                 marriage
                 of
                 Cosen
                 Germans
                 is
                 the
                 main
                 question
                 ;
                 it
                 will
                 be
                 proper
                 here
                 to
                 adde
                 one
                 topick
                 more
                 ,
                 that
                 is
                 ,
                 the
                 Prudence
                 or
                 reasonableness
                 of
                 the
                 thing
                 .
              
               
                 Concerning
                 which
                 it
                 is
                 observable
                 ,
                 
                 that
                 whoever
                 shall
                 goe
                 about
                 to
                 assign
                 the
                 proper
                 reasons
                 why
                 certain
                 degrees
                 are
                 forbidden
                 to
                 marry
                 by
                 the
                 law
                 of
                 God
                 ,
                 will
                 by
                 experience
                 find
                 it
                 to
                 be
                 too
                 hard
                 for
                 his
                 head
                 :
                 and
                 Rabbi
                 
                   Menahen
                   Racanatensis
                
                 observed
                 ,
                 
                   Quod
                   ad
                   rationem
                   attinet
                   interdictorum
                   incesti
                   ,
                   Magistri
                   traditionum
                   de
                   ea
                   nihil
                   certi
                   acceperunt
                   .
                
                 The
                 Masters
                 of
                 traditions
                 have
                 received
                 no
                 certain
                 account
                 of
                 those
                 reasons
                 for
                 which
                 God
                 forbad
                 incestuous
                 mixtures
                 :
                 Indeed
                 if
                 we
                 could
                 find
                 out
                 the
                 prime
                 and
                 proper
                 reason
                 ;
                 then
                 by
                 proportions
                 to
                 it
                 we
                 could
                 better
                 understand
                 how
                 far
                 the
                 prohibitions
                 were
                 to
                 be
                 extended
                 .
                 But
                 this
                 is
                 to
                 be
                 despair'd
                 of
                 .
                 But
                 yet
                 Men
                 have
                 ventur'd
                 to
                 give
                 such
                 reasons
                 as
                 they
                 could
                 ,
                 which
                 how
                 far
                 they
                 are
                 applicable
                 to
                 the
                 present
                 question
                 shall
                 be
                 considered
                 .
              
               
               
                 1.
                 
                 That
                 Kinred
                 ought
                 not
                 to
                 marry
                 is
                 therefore
                 decreed
                 ,
                 
                 
                   nè
                   emulatio
                   fiat
                   in
                   eadem
                   domo
                   ,
                
                 saies
                 one
                 .
                 The
                 same
                 degree
                 of
                 Kinred
                 will
                 be
                 apt
                 to
                 love
                 the
                 same
                 man
                 ,
                 and
                 so
                 emulation
                 will
                 arise
                 .
                 *
                 Well
                 suppose
                 that
                 :
                 But
                 if
                 it
                 does
                 ;
                 the
                 marrying
                 one
                 of
                 them
                 will
                 determine
                 all
                 the
                 rest
                 ,
                 and
                 quiet
                 the
                 strife
                 .
                 But
                 because
                 this
                 proves
                 too
                 much
                 ,
                 it
                 proves
                 nothing
                 at
                 all
                 .
                 For
                 upon
                 the
                 same
                 account
                 ,
                 a
                 young
                 man
                 should
                 not
                 marry
                 in
                 a
                 family
                 where
                 there
                 are
                 many
                 daughters
                 ,
                 
                   nè
                   aemulatio
                   fiat
                   in
                   eadem
                   domo
                
                 to
                 avoid
                 emulation
                 and
                 competition
                 .
              
               
                 2.
                 
                 Cosens
                 would
                 do
                 better
                 not
                 to
                 marry
                 (
                 saies
                 another
                 )
                 
                   nè
                   habeat
                   duas
                   necessitudines
                   una
                   persona
                
                 ;
                 
                 that
                 one
                 person
                 may
                 not
                 be
                 a
                 double
                 Relative
                 :
                 
                 for
                 so
                 names
                 will
                 be
                 confounded
                 and
                 the
                 same
                 person
                 shall
                 be
                 Father
                 and
                 Cosen
                 to
                 his
                 own
                 child
                 .
                 *
                 But
                 what
                 if
                 he
                 be
                 ?
                 and
                 what
                 if
                 a
                 King
                 be
                 both
                 a
                 Lord
                 over
                 and
                 a
                 Son
                 under
                 his
                 own
                 Mother
                 ?
                 what
                 if
                 a
                 man
                 be
                 a
                 Father
                 and
                 a
                 Judge
                 ,
                 a
                 Brother
                 in
                 law
                 and
                 a
                 Natural
                 Brother
                 ,
                 as
                 when
                 two
                 Brothers
                 marry
                 two
                 Sisters
                 ?
                 The
                 more
                 relations
                 and
                 necessitudes
                 there
                 are
                 ,
                 it
                 is
                 so
                 much
                 the
                 better
                 ,
                 and
                 a
                 twofold
                 Cord
                 is
                 not
                 easily
                 broken
                 .
              
               
                 3.
                 
                 It
                 were
                 well
                 that
                 Cosens
                 might
                 not
                 marry
                 ,
                 
                 that
                 by
                 their
                 Kinred
                 they
                 might
                 be
                 defended
                 from
                 the
                 injury
                 of
                 their
                 Husbands
                 ,
                 in
                 case
                 they
                 should
                 need
                 it
                 .
                 *
                 Well
                 suppose
                 this
                 too
                 :
                 yet
                 ,
                 1
                 This
                 does
                 not
                 at
                 all
                 concern
                 the
                 Man
                 ,
                 for
                 he
                 will
                 not
                 need
                 a
                 defence
                 by
                 his
                 Kinred
                 against
                 his
                 wife
                 .
                 2
                 For
                 the
                 woman
                 ,
                 unless
                 she
                 marries
                 all
                 her
                 kinred
                 ,
                 the
                 other
                 may
                 be
                 a
                 defence
                 against
                 the
                 violence
                 of
                 one
                 whom
                 she
                 does
                 marry
                 ;
                 and
                 will
                 be
                 more
                 likely
                 to
                 prevail
                 in
                 the
                 defence
                 against
                 a
                 Kinsman
                 ,
                 then
                 against
                 a
                 stranger
                 .
                 3
                 But
                 if
                 a
                 woman
                 be
                 brought
                 to
                 that
                 pass
                 ,
                 her
                 Cosen
                 shall
                 doe
                 her
                 little
                 advantage
                 against
                 her
                 Husband
                 ;
                 for
                 such
                 defences
                 doe
                 but
                 exasperate
                 and
                 make
                 eternal
                 animosities
                 :
                 but
                 the
                 laws
                 are
                 the
                 best
                 defences
                 .
                 4
                 If
                 the
                 Cosen
                 will
                 be
                 a
                 sure
                 defence
                 against
                 the
                 Husbands
                 injury
                 :
                 then
                 if
                 the
                 Cosen
                 be
                 married
                 to
                 her
                 ,
                 he
                 will
                 be
                 sure
                 to
                 do
                 her
                 no
                 injury
                 .
                 For
                 he
                 that
                 will
                 doe
                 evil
                 himself
                 ,
                 is
                 but
                 an
                 ill
                 security
                 to
                 be
                 ingag'd
                 against
                 another
                 ,
                 and
                 he
                 that
                 will
                 prevaricate
                 in
                 the
                 duty
                 of
                 a
                 Husband
                 ,
                 will
                 hardly
                 secure
                 the
                 peace
                 of
                 the
                 woman
                 by
                 the
                 duty
                 of
                 a
                 Kinsman
                 .
              
               
                 4.
                 
                 S.
                 Austins
                 scruple
                 is
                 this
                 .
                 
                 
                   Inest
                   nescio
                   quomodo
                   humanae
                   verecundiae
                   quidam
                   naturale
                   ac
                   laudabile
                   ut
                   cui
                   debet
                   causa
                   propinquitatis
                   verecundum
                   honorem
                   ab
                   ea
                   contineat
                   quamvis
                   gener
                   atricem
                   tamen
                   libidinem
                   .
                
                 There
                 is
                 in
                 the
                 Modesty
                 of
                 Mankind
                 something
                 that
                 is
                 Natural
                 and
                 laudable
                 ;
                 by
                 which
                 they
                 abstain
                 from
                 congression
                 with
                 them
                 to
                 whom
                 they
                 own
                 the
                 honor
                 of
                 Reverence
                 and
                 modest
                 bashfulness
                 .
                 This
                 indeed
                 is
                 a
                 good
                 account
                 where
                 the
                 modesty
                 of
                 Nature
                 does
                 really
                 make
                 restraints
                 and
                 owes
                 duty
                 and
                 reverence
                 :
                 and
                 therefore
                 is
                 one
                 of
                 the
                 most
                 proper
                 and
                 Natural
                 reasons
                 against
                 the
                 marriage
                 of
                 Parents
                 and
                 children
                 ,
                 and
                 is
                 by
                 the
                 allowance
                 of
                 some
                 proportions
                 extended
                 to
                 Brother
                 and
                 Sister
                 :
                 but
                 if
                 it
                 be
                 sent
                 out
                 one
                 step
                 further
                 ,
                 you
                 can
                 never
                 stop
                 it
                 more
                 ,
                 but
                 it
                 shall
                 go
                 as
                 far
                 as
                 any
                 man
                 please
                 to
                 fancy
                 :
                 therefore
                 let
                 it
                 stop
                 where
                 God
                 and
                 Nature
                 hath
                 fix'd
                 its
                 first
                 bounds
                 ;
                 and
                 let
                 not
                 the
                 pretence
                 of
                 a
                 Natural
                 reason
                 or
                 instinct
                 ,
                 carry
                 us
                 whether
                 Nature
                 never
                 did
                 intend
                 ;
                 for
                 it
                 is
                 certain
                 she
                 gave
                 larger
                 commissions
                 ,
                 however
                 the
                 fears
                 ,
                 or
                 the
                 scruples
                 ,
                 or
                 the
                 interest
                 of
                 some
                 men
                 have
                 made
                 them
                 to
                 speak
                 otherwise
                 :
                 and
                 I
                 remember
                 concerning
                 Cicero
                 who
                 somtimes
                 speaks
                 against
                 the
                 marriage
                 of
                 Cosens
                 ,
                 that
                 it
                 is
                 but
                 too
                 reasonable
                 to
                 suppose
                 he
                 did
                 it
                 to
                 remove
                 suspicion
                 from
                 himself
                 ;
                 it
                 having
                 been
                 objected
                 against
                 him
                 by
                 
                   Q.
                   Fusius
                   Calenus
                
                 in
                 Dio
                 that
                 he
                 was
                 too
                 kind
                 and
                 amorous
                 to
                 his
                 own
                 daughter
                 .
                 
                 
                   Filia
                   matris
                   pellex
                   tibi
                   jucundior
                   atque
                   obsequentior
                   quàm
                   parenti
                   par
                   est
                
                 ;
                 So
                 unequal
                 ,
                 so
                 uncertain
                 a
                 way
                 it
                 is
                 to
                 trust
                 the
                 sayings
                 of
                 a
                 man
                 ,
                 when
                 so
                 frequently
                 the
                 mans
                 opinion
                 is
                 not
                 caused
                 by
                 his
                 reason
                 ,
                 but
                 by
                 a
                 secret
                 interest
                 .
              
               
               
                 5.
                 
                 Pope
                 Gregory
                 in
                 his
                 Epistle
                 to
                 the
                 Arch-bishop
                 of
                 Canterbury
                 tries
                 another
                 way
                 :
                 
                 
                   Experimento
                   didicimus
                   ex
                   tali
                   conjugio
                   sobolem
                   non
                   posse
                   succrescere
                   .
                
                 If
                 Cosen
                 Germans
                 marry
                 they
                 will
                 have
                 no
                 children
                 .
                 But
                 the
                 good
                 man
                 did
                 not
                 remember
                 that
                 the
                 whole
                 Nation
                 of
                 the
                 Jews
                 came
                 from
                 the
                 marriage
                 of
                 the
                 two
                 Cosen
                 Germans
                 of
                 
                   Jacob
                   ,
                   Rachel
                
                 and
                 Leah
                 ;
                 and
                 although
                 by
                 this
                 discourse
                 it
                 seems
                 it
                 was
                 an
                 usuall
                 practice
                 to
                 doe
                 it
                 ;
                 for
                 from
                 the
                 practice
                 onely
                 he
                 could
                 pretend
                 to
                 an
                 observation
                 of
                 this
                 event
                 ;
                 yet
                 as
                 to
                 the
                 event
                 of
                 the
                 thing
                 it self
                 ;
                 it
                 is
                 a
                 very
                 great
                 experience
                 which
                 the
                 world
                 hath
                 ,
                 by
                 which
                 his
                 observation
                 is
                 confuted
                 .
              
               
                 6.
                 
                 But
                 the
                 best
                 reason
                 given
                 against
                 the
                 convenience
                 of
                 it
                 ;
                 
                 for
                 none
                 pretends
                 higher
                 ;
                 is
                 ,
                 that
                 it
                 were
                 better
                 if
                 Cosen
                 Germans
                 should
                 not
                 intermarry
                 
                   propter
                   multiplicandas
                   affinitates
                
                 ,
                 as
                 S.
                 Austin
                 expresses
                 it
                 ,
                 
                   ut
                   conjugiis
                   augeant
                   necessitudines
                
                 ,
                 that
                 so
                 they
                 might
                 scatter
                 friendships
                 and
                 relations
                 in
                 more
                 families
                 for
                 the
                 dissemination
                 and
                 extension
                 of
                 charity
                 .
                 For
                 Cosens
                 being
                 already
                 united
                 and
                 loving
                 ,
                 it
                 were
                 well
                 by
                 marriage
                 to
                 endear
                 others
                 which
                 are
                 not
                 so
                 loving
                 ,
                 not
                 so
                 united
                 .
                 Of
                 this
                 every
                 one
                 makes
                 use
                 that
                 is
                 pleas'd
                 to
                 disswade
                 these
                 marriages
                 .
                 But
                 to
                 this
                 I
                 answer
                 ,
                 1
                 That
                 suppose
                 this
                 were
                 well
                 and
                 without
                 objection
                 as
                 to
                 the
                 material
                 part
                 ,
                 yet
                 this
                 does
                 no
                 waies
                 prove
                 it
                 unlawful
                 ,
                 and
                 indeed
                 is
                 not
                 by
                 the
                 contrivers
                 of
                 it
                 intended
                 it
                 should
                 :
                 as
                 appears
                 in
                 Philo
                 and
                 Plutarch
                 from
                 whom
                 S.
                 Chrysostom
                 and
                 S.
                 Austin
                 did
                 borrow
                 it
                 .
                 2
                 There
                 may
                 be
                 one
                 inconvenience
                 in
                 it
                 ,
                 and
                 yet
                 many
                 conveniences
                 and
                 advantages
                 which
                 may
                 outweigh
                 that
                 one
                 ;
                 and
                 that
                 there
                 are
                 so
                 ,
                 will
                 appear
                 in
                 the
                 sequel
                 .
                 3
                 This
                 very
                 reason
                 when
                 Philo
                 the
                 Jew
                 had
                 urg'd
                 in
                 general
                 for
                 the
                 scattering
                 friendships
                 and
                 not
                 limiting
                 alliances
                 to
                 one
                 family
                 ,
                 he
                 addes
                 ,
                 
                   Quod
                   respiciens
                   Moyses
                   alias
                   etiam
                   multas
                   propinquorum
                   nuptias
                   vetuit
                   :
                
                 Meaning
                 that
                 this
                 argument
                 is
                 sufficiently
                 provided
                 for
                 by
                 the
                 restraints
                 that
                 Moses
                 made
                 ,
                 and
                 if
                 we
                 marry
                 out
                 of
                 those
                 limits
                 ,
                 the
                 friendship
                 is
                 enough
                 scattered
                 .
                 For
                 beyond
                 Brother
                 and
                 Sister
                 ,
                 Uncles
                 and
                 Nieces
                 ,
                 the
                 relation
                 is
                 far
                 enough
                 off
                 to
                 be
                 receptive
                 of
                 and
                 to
                 need
                 the
                 renovation
                 or
                 the
                 arrests
                 of
                 friendship
                 .
              
               
                 7.
                 
                 It
                 were
                 well
                 if
                 Cosen
                 Germans
                 did
                 not
                 marry
                 lest
                 by
                 reason
                 of
                 their
                 usual
                 familiarity
                 ,
                 
                 converse
                 and
                 natural
                 kindness
                 ,
                 fornications
                 should
                 be
                 secretly
                 procured
                 ;
                 it
                 being
                 too
                 ready
                 for
                 Natural
                 love
                 to
                 degenerate
                 into
                 lust
                 .
                 I
                 answer
                 that
                 therefore
                 let
                 them
                 marry
                 as
                 the
                 remedy
                 .
                 For
                 it
                 were
                 a
                 hard
                 thing
                 that
                 Cosens
                 who
                 doe
                 converse
                 and
                 are
                 apt
                 to
                 love
                 should
                 by
                 Men
                 be
                 fobidden
                 to
                 marry
                 ,
                 when
                 by
                 God
                 they
                 are
                 not
                 .
                 For
                 this
                 aptness
                 to
                 love
                 being
                 left
                 upon
                 them
                 ,
                 together
                 with
                 their
                 frequent
                 conversation
                 is
                 a
                 snare
                 ;
                 which
                 because
                 God
                 knew
                 he
                 permitted
                 them
                 to
                 their
                 remedy
                 ;
                 and
                 if
                 men
                 doe
                 not
                 they
                 will
                 find
                 that
                 their
                 prohibition
                 of
                 marriage
                 will
                 not
                 be
                 a
                 sufficient
                 security
                 against
                 fornication
                 .
                 For
                 Brothers
                 and
                 Sisters
                 where
                 the
                 danger
                 is
                 still
                 greater
                 ,
                 God
                 hath
                 put
                 a
                 bar
                 of
                 a
                 positive
                 law
                 ,
                 and
                 Nature
                 hath
                 put
                 the
                 bar
                 of
                 a
                 Natural
                 reason
                 and
                 congruity
                 and
                 the
                 laws
                 of
                 all
                 Mankind
                 have
                 put
                 a
                 bar
                 of
                 publike
                 honesty
                 and
                 penalties
                 ,
                 and
                 all
                 these
                 are
                 sufficient
                 to
                 secure
                 them
                 against
                 the
                 temptation
                 :
                 and
                 this
                 was
                 observed
                 by
                 a
                 wise
                 man
                 long
                 since
                 in
                 this
                 very
                 instance
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 
                 The
                 Father
                 is
                 not
                 in
                 love
                 with
                 the
                 Daughter
                 ;
                 nor
                 a
                 Brother
                 with
                 his
                 S●ster
                 :
                 the
                 reason
                 is
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 fear
                 and
                 the
                 laws
                 are
                 restraint
                 enough
                 for
                 this
                 love
                 :
                 but
                 because
                 to
                 Cosens
                 this
                 bar
                 is
                 not
                 set
                 ,
                 the
                 greater
                 propensity
                 they
                 have
                 to
                 love
                 ,
                 the
                 more
                 need
                 there
                 is
                 they
                 should
                 be
                 permitted
                 to
                 marry
                 .
                 *
                 And
                 this
                 very
                 thing
                 was
                 observed
                 by
                 Rabanus
                 in
                 his
                 Epistle
                 to
                 
                   Humbert
                   .
                   Hujusmodi
                   prohibitiones
                   adulterii
                   occasionem
                   praebere
                
                 ;
                 such
                 laws
                 of
                 Restraint
                 are
                 occasions
                 of
                 Adultery
                 
                 and
                 therefore
                 he
                 infers
                 from
                 thence
                 ,
                 
                   Bonum
                   esse
                   ut
                   praetermissis
                   illis
                   prohibitionibus
                   legis
                   Divinae
                   servetur
                   constitutio
                   .
                
                 It
                 were
                 good
                 if
                 standing
                 in
                 the
                 measures
                 of
                 the
                 Divine
                 law
                 ,
                 we
                 should
                 lay
                 a
                 snare
                 for
                 no
                 mans
                 foot
                 by
                 putting
                 fetters
                 upon
                 his
                 liberty
                 ,
                 without
                 just
                 cause
                 ,
                 but
                 not
                 without
                 great
                 danger
                 .
              
               
                 I
                 know
                 of
                 no
                 more
                 reasons
                 pretended
                 against
                 this
                 affair
                 ;
                 
                 I
                 think
                 these
                 are
                 all
                 ;
                 and
                 I
                 am
                 sure
                 they
                 are
                 the
                 most
                 considerable
                 .
                 But
                 then
                 on
                 the
                 other
                 side
                 ,
                 although
                 it
                 were
                 hard
                 to
                 require
                 any
                 more
                 reason
                 for
                 the
                 marriage
                 of
                 Cosen
                 Germans
                 ,
                 then
                 we
                 doe
                 for
                 any
                 other
                 marriage
                 ,
                 that
                 is
                 ,
                 that
                 we
                 love
                 the
                 person
                 ,
                 that
                 she
                 be
                 vertuous
                 and
                 fitted
                 for
                 our
                 condition
                 ,
                 yet
                 I
                 say
                 
                   ex
                   abundanti
                
                 ,
                 that
                 there
                 are
                 conveniences
                 and
                 advantages
                 which
                 are
                 not
                 contemptible
                 ,
                 not
                 yet
                 are
                 so
                 readily
                 to
                 be
                 found
                 in
                 the
                 marriage
                 of
                 other
                 persons
                 .
              
               
                 1.
                 
                 There
                 is
                 the
                 advantage
                 of
                 a
                 great
                 and
                 most
                 perfect
                 parity
                 of
                 condition
                 that
                 is
                 regularly
                 to
                 be
                 expected
                 .
                 
                 There
                 is
                 no
                 upbraiding
                 of
                 Kinred
                 ,
                 greatness
                 or
                 weakness
                 of
                 fortune
                 occasion'd
                 by
                 the
                 difference
                 of
                 elder
                 or
                 younger
                 Brother
                 ;
                 (
                 for
                 this
                 being
                 in
                 all
                 families
                 is
                 not
                 a
                 reproach
                 to
                 any
                 )
                 and
                 here
                 is
                 the
                 greatest
                 probability
                 of
                 a
                 similitude
                 of
                 passions
                 ,
                 humors
                 and
                 affections
                 ,
                 and
                 they
                 that
                 have
                 experience
                 in
                 oeconomical
                 affairs
                 know
                 that
                 these
                 things
                 are
                 not
                 contemptible
                 .
              
               
                 2.
                 
                 It
                 is
                 observable
                 that
                 when
                 God
                 intended
                 to
                 bless
                 a
                 family
                 and
                 a
                 Nation
                 ,
                 
                 there
                 he
                 permitted
                 ,
                 and
                 in
                 some
                 cases
                 commanded
                 the
                 marriage
                 of
                 Cosen
                 Germans
                 ,
                 as
                 in
                 the
                 families
                 of
                 Israel
                 .
                 And
                 although
                 it
                 was
                 lawful
                 for
                 one
                 tribe
                 to
                 marry
                 into
                 another
                 ,
                 as
                 appears
                 in
                 David
                 who
                 married
                 Saul's
                 daughter
                 of
                 the
                 tribe
                 of
                 Benjamin
                 ;
                 and
                 the
                 Benjamitish
                 families
                 were
                 restored
                 by
                 the
                 intermarriages
                 of
                 the
                 other
                 tribes
                 after
                 that
                 sad
                 war
                 about
                 the
                 Levits
                 concubine
                 ;
                 and
                 Hillel
                 the
                 Pharisee
                 was
                 of
                 the
                 tribe
                 of
                 Benjamin
                 by
                 his
                 Father
                 ,
                 and
                 of
                 Judah
                 by
                 his
                 Mother
                 ,
                 yet
                 this
                 was
                 done
                 so
                 seldome
                 ,
                 that
                 it
                 was
                 almost
                 thought
                 not
                 lawful
                 ;
                 but
                 the
                 most
                 general
                 practice
                 was
                 to
                 marry
                 in
                 their
                 own
                 neerer
                 Kinred
                 ,
                 in
                 their
                 own
                 tribe
                 .
              
               
                 3.
                 
                 In
                 the
                 case
                 of
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 Heiresses
                 it
                 was
                 commanded
                 both
                 in
                 the
                 Hebrew
                 and
                 in
                 the
                 Attick
                 laws
                 that
                 Cosen
                 Germans
                 should
                 marry
                 ,
                 
                 lest
                 the
                 inheritance
                 should
                 goe
                 from
                 the
                 family
                 ;
                 of
                 which
                 I
                 have
                 already
                 given
                 an
                 account
                 ;
                 but
                 now
                 I
                 onely
                 observe
                 the
                 reasonableness
                 and
                 advantage
                 .
                 S.
                 Austin's
                 [
                 
                   largiùs
                   sparge
                   amicitias
                
                 ]
                 is
                 nothing
                 ;
                 for
                 when
                 any
                 considerable
                 advantage
                 is
                 to
                 be
                 done
                 ,
                 certainly
                 our
                 own
                 are
                 to
                 to
                 be
                 preferred
                 before
                 strangers
                 .
                 And
                 the
                 same
                 also
                 is
                 true
                 in
                 proportion
                 ,
                 when
                 any
                 one
                 of
                 the
                 family
                 is
                 passionately
                 and
                 to
                 pious
                 purposes
                 in
                 love
                 with
                 his
                 Cosen
                 .
              
               
                 4.
                 
                 In
                 the
                 case
                 of
                 an
                 Aunts
                 Daughter
                 to
                 be
                 married
                 to
                 her
                 Cosen
                 by
                 her
                 Mothers
                 Brother
                 ,
                 
                 there
                 is
                 this
                 advantage
                 to
                 be
                 gotten
                 to
                 the
                 female
                 side
                 ;
                 she
                 preserves
                 her
                 Fathers
                 name
                 in
                 her
                 own
                 issue
                 ,
                 which
                 she
                 had
                 lost
                 in
                 her
                 own
                 person
                 and
                 marriage
                 .
              
               
                 5.
                 
                 In
                 the
                 accidents
                 of
                 houshold
                 conversation
                 ,
                 
                 and
                 in
                 the
                 satieties
                 of
                 a
                 Husbands
                 love
                 ,
                 the
                 stock
                 of
                 Kinred
                 comes
                 in
                 by
                 way
                 of
                 auxiliary
                 forces
                 to
                 establish
                 a
                 declining
                 or
                 tempted
                 love
                 :
                 and
                 they
                 understood
                 this
                 well
                 ,
                 who
                 made
                 it
                 an
                 objection
                 against
                 the
                 marriage
                 of
                 Kinred
                 ,
                 lest
                 the
                 love
                 being
                 upon
                 two
                 accounts
                 should
                 be
                 too
                 violent
                 ,
                 as
                 Aristotle
                 in
                 the
                 second
                 book
                 of
                 his
                 Politicks
                 ,
                 seems
                 to
                 intimate
                 .
                 But
                 I
                 suppose
                 that
                 they
                 who
                 are
                 concerned
                 in
                 such
                 marriages
                 ,
                 will
                 not
                 fear
                 the
                 objection
                 ;
                 but
                 they
                 have
                 reason
                 to
                 value
                 the
                 advantage
                 .
                 
                 
                   —
                   dum
                   pietas
                   geminato
                   crescit
                   amore
                   
                
                 while
                 the
                 marital
                 love
                 is
                 supported
                 with
                 the
                 cognation
                 .
              
               
                 6.
                 
                 S.
                 Augustins
                 argument
                 is
                 to
                 me
                 highly
                 considerable
                 .
                 
                 
                   
                     Fuit
                     antiquis
                     patribus
                     religiosae
                     curae
                  
                   ,
                   
                   
                     ne
                     ipsa
                     propinquitas
                     se
                     paulatim
                     propaginum
                     ordinibus
                     dirimens
                     longius
                     abiret
                     ,
                     &
                     propinquitas
                     esse
                     desisteret
                     ,
                     eam
                     nondum
                     longè
                     positum
                     rursus
                     matrimonii
                     vinculo
                     colligare
                     ,
                     &
                     quodammodo
                     revocare
                     fugientem
                     .
                  
                
                 The
                 dearness
                 of
                 Kinred
                 will
                 quickly
                 wear
                 out
                 ,
                 and
                 Cosens
                 will
                 too
                 soon
                 grow
                 strangers
                 ,
                 therefore
                 the
                 Patriarchs
                 had
                 a
                 religious
                 care
                 to
                 recall
                 the
                 propinquity
                 which
                 was
                 dividing
                 and
                 separating
                 too
                 fast
                 ;
                 and
                 as
                 it
                 were
                 ,
                 to
                 bind
                 it
                 by
                 the
                 ties
                 of
                 marriage
                 ,
                 and
                 recall
                 it
                 when
                 it
                 was
                 flying
                 away
                 .
                 And
                 indeed
                 there
                 is
                 no
                 greater
                 stability
                 to
                 a
                 family
                 ,
                 no
                 greater
                 band
                 to
                 conjugal
                 affections
                 then
                 the
                 marriage
                 of
                 Cosens
                 .
              
               
                 I
                 should
                 now
                 speak
                 no
                 more
                 to
                 this
                 question
                 ,
                 
                 but
                 that
                 I
                 have
                 often
                 met
                 with
                 a
                 trifling
                 objection
                 concerning
                 which
                 I
                 could
                 never
                 find
                 any
                 reasonable
                 pretence
                 ,
                 or
                 ground
                 of
                 probability
                 to
                 warrant
                 it
                 .
                 Second
                 Cosens
                 may
                 not
                 marry
                 ,
                 but
                 are
                 expressly
                 forbidden
                 ,
                 therefore
                 much
                 rather
                 first
                 Cosens
                 though
                 they
                 be
                 not
                 nam'd
                 .
                 To
                 this
                 I
                 answer
                 that
                 I
                 never
                 knew
                 the
                 marriage
                 of
                 second
                 Cosens
                 forbidden
                 ,
                 but
                 by
                 them
                 who
                 at
                 the
                 same
                 time
                 forbad
                 the
                 marriage
                 of
                 the
                 first
                 :
                 and
                 indeed
                 I
                 have
                 searched
                 and
                 cannot
                 fixe
                 my
                 eye
                 upon
                 any
                 thing
                 that
                 I
                 can
                 imagine
                 to
                 be
                 the
                 ground
                 of
                 the
                 fancy
                 :
                 therefore
                 I
                 can
                 say
                 no
                 more
                 to
                 it
                 ;
                 but
                 that
                 the
                 law
                 of
                 God
                 does
                 not
                 forbid
                 either
                 ,
                 nor
                 the
                 laws
                 of
                 our
                 Church
                 or
                 State
                 ,
                 nor
                 the
                 laws
                 of
                 Nature
                 or
                 Nations
                 ,
                 or
                 right
                 reason
                 ,
                 but
                 these
                 marriages
                 have
                 advantages
                 in
                 all
                 these
                 .
                 And
                 we
                 find
                 that
                 Isaac
                 married
                 his
                 second
                 Cosen
                 ,
                 and
                 that
                 was
                 more
                 for
                 it
                 then
                 ever
                 could
                 be
                 said
                 against
                 it
                 .
                 Abraham
                 was
                 careful
                 and
                 Rebeccah
                 was
                 careful
                 that
                 their
                 children
                 respectively
                 should
                 marry
                 within
                 their
                 own
                 Kinred
                 :
                 for
                 it
                 so
                 was
                 design'd
                 because
                 those
                 families
                 were
                 to
                 be
                 greatly
                 and
                 specially
                 blessed
                 ;
                 and
                 they
                 called
                 one
                 another
                 into
                 the
                 participation
                 of
                 it
                 .
                 I
                 conclude
                 this
                 question
                 with
                 as
                 much
                 warranty
                 to
                 the
                 marriage
                 of
                 Cosen
                 Germans
                 as
                 can
                 derive
                 from
                 the
                 Premises
                 ;
                 they
                 may
                 without
                 scruple
                 own
                 it
                 ,
                 and
                 say
                 
                   Viderit
                   amplexûs
                   aliquis
                   laudabimur
                   ambo
                   .
                
                 I
                 know
                 no
                 other
                 pretences
                 of
                 any
                 instance
                 obliging
                 Christians
                 ,
                 derived
                 onely
                 from
                 the
                 Judicial
                 law
                 .
                 These
                 two
                 doe
                 not
                 oblige
                 ;
                 and
                 therefore
                 the
                 Rule
                 is
                 true
                 in
                 its
                 direct
                 affirmation
                 .
              
            
             
               
                 RULE
                 4.
                 
                 The
                 ten
                 Commandements
                 of
                 Moses
                 ,
                 commonly
                 called
                 the
                 Moral
                 law
                 ,
                 is
                 not
                 a
                 perfect
                 digest
                 of
                 the
                 law
                 of
                 Nature
                 .
              
               
                 
                 THE
                 Jews
                 in
                 their
                 Cabala
                 say
                 that
                 the
                 law
                 of
                 God
                 was
                 made
                 before
                 the
                 creation
                 of
                 the
                 World
                 two
                 thousand
                 yeers
                 and
                 written
                 in
                 black
                 burnt
                 letters
                 on
                 the
                 back
                 side
                 of
                 a
                 bright
                 shining
                 fire
                 ;
                 according
                 to
                 that
                 of
                 
                   David
                   ,
                   Thy
                   word
                   is
                   a
                   lanthern
                   unto
                   my
                   feet
                   ,
                   and
                   a
                   light
                   unto
                   my
                   paths
                   .
                
                 Their
                 meaning
                 is
                 ,
                 (
                 for
                 under
                 Phantastick
                 expressions
                 they
                 sometimes
                 intended
                 to
                 represent
                 a
                 material
                 
                 truth
                 )
                 that
                 the
                 Decalogue
                 or
                 their
                 Systeme
                 of
                 Moral
                 precepts
                 was
                 nothing
                 but
                 an
                 express
                 or
                 the
                 Tables
                 of
                 the
                 law
                 of
                 Nature
                 ;
                 long
                 before
                 Moses
                 time
                 given
                 and
                 practis'd
                 by
                 their
                 Fathers
                 .
                 But
                 this
                 was
                 not
                 a
                 perfect
                 Systeme
                 ;
                 it
                 was
                 the
                 best
                 that
                 ever
                 was
                 since
                 Adam
                 brake
                 the
                 Tables
                 of
                 the
                 Natural
                 law
                 and
                 let
                 sin
                 and
                 weak
                 principles
                 into
                 the
                 world
                 ;
                 and
                 it
                 was
                 sufficient
                 in
                 the
                 present
                 constitution
                 of
                 the
                 world
                 ;
                 but
                 even
                 this
                 also
                 was
                 but
                 like
                 a
                 Paedagogue
                 to
                 bring
                 us
                 to
                 Christ.
                 In
                 the
                 Scholes
                 of
                 Moses
                 they
                 practised
                 the
                 first
                 rudiments
                 of
                 perfection
                 ;
                 but
                 Christ
                 was
                 the
                 last
                 and
                 therefore
                 the
                 most
                 perfect
                 Lawgiver
                 ;
                 and
                 they
                 that
                 did
                 commence
                 under
                 Moses
                 the
                 servant
                 of
                 God
                 ,
                 were
                 to
                 proceed
                 under
                 Jesus
                 Christ
                 the
                 son
                 of
                 God
                 :
                 and
                 therefore
                 the
                 Apostle
                 calls
                 Christ
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 :
                 
                 and
                 if
                 we
                 will
                 acknowledge
                 Christ
                 to
                 be
                 our
                 lawgiver
                 ,
                 and
                 the
                 Gospel
                 to
                 be
                 his
                 law
                 ,
                 called
                 in
                 the
                 New
                 Testament
                 ,
                 
                   The
                   law
                   of
                   liberty
                   ,
                   a
                   Royal
                   law
                
                 ;
                 then
                 we
                 must
                 expect
                 that
                 our
                 duty
                 shall
                 be
                 further
                 extended
                 then
                 to
                 a
                 conformity
                 in
                 our
                 lives
                 to
                 the
                 ten
                 words
                 of
                 Moses
                 .
              
               
                 I
                 doe
                 not
                 here
                 intend
                 a
                 dispute
                 whether
                 Christ
                 hath
                 given
                 us
                 laws
                 of
                 which
                 neither
                 before
                 Moses
                 nor
                 since
                 there
                 are
                 no
                 footsteps
                 
                   in
                   the
                   Old
                   Testament
                
                 ;
                 
                 for
                 I
                 think
                 there
                 are
                 none
                 such
                 ,
                 but
                 in
                 the
                 letter
                 or
                 in
                 the
                 analogy
                 they
                 were
                 taught
                 and
                 recommended
                 before
                 :
                 but
                 this
                 I
                 say
                 ;
                 that
                 some
                 excellencies
                 and
                 perfections
                 of
                 morality
                 were
                 by
                 Christ
                 superadded
                 in
                 the
                 very
                 instances
                 of
                 the
                 Decalogue
                 ;
                 these
                 also
                 were
                 bound
                 upon
                 us
                 with
                 greater
                 severity
                 ,
                 are
                 indeared
                 to
                 us
                 by
                 special
                 promises
                 ,
                 and
                 we
                 by
                 proper
                 aides
                 are
                 inabled
                 to
                 their
                 performance
                 ;
                 and
                 the
                 old
                 commandements
                 are
                 explicated
                 by
                 new
                 commentaries
                 ,
                 and
                 are
                 made
                 to
                 be
                 laws
                 in
                 new
                 instances
                 to
                 which
                 by
                 Moses
                 they
                 were
                 not
                 obliged
                 ;
                 and
                 some
                 of
                 those
                 excellent
                 sayings
                 which
                 are
                 respersed
                 in
                 the
                 old
                 Testament
                 ,
                 and
                 which
                 are
                 the
                 dawnings
                 of
                 the
                 Evangelical
                 light
                 ,
                 are
                 now
                 part
                 of
                 that
                 body
                 of
                 light
                 which
                 derives
                 from
                 the
                 Son
                 of
                 righteousness
                 :
                 insomuch
                 that
                 a
                 commandement
                 which
                 was
                 given
                 of
                 old
                 ,
                 was
                 given
                 again
                 in
                 new
                 manner
                 ,
                 and
                 to
                 new
                 purposes
                 ,
                 and
                 in
                 more
                 eminent
                 degrees
                 ;
                 and
                 therefore
                 is
                 also
                 called
                 a
                 new
                 commandement
                 .
                 
                 Thus
                 the
                 conversation
                 Evangelical
                 is
                 called
                 an
                 old
                 Commandement
                 and
                 a
                 new
                 one
                 .
                 So
                 that
                 in
                 the
                 whole
                 this
                 will
                 amount
                 to
                 the
                 same
                 thing
                 as
                 if
                 they
                 were
                 new
                 Commandements
                 .
                 I
                 will
                 not
                 therefore
                 trouble
                 this
                 article
                 with
                 those
                 artificial
                 Nothings
                 ;
                 or
                 endeavour
                 to
                 force
                 any
                 man
                 to
                 say
                 Christ
                 hath
                 given
                 us
                 new
                 Commandements
                 ;
                 but
                 this
                 I
                 suppose
                 to
                 be
                 very
                 evident
                 ;
                 That
                 we
                 are
                 by
                 Jesus
                 Christ
                 oblig'd
                 to
                 doe
                 many
                 things
                 to
                 which
                 the
                 law
                 of
                 Moses
                 did
                 not
                 oblige
                 the
                 sons
                 of
                 Israel
                 :
                 but
                 whether
                 this
                 was
                 by
                 a
                 new
                 Imposition
                 ,
                 or
                 a
                 new
                 explication
                 of
                 the
                 old
                 ,
                 it
                 matters
                 not
                 ,
                 save
                 that
                 some
                 men
                 will
                 be
                 humor'd
                 in
                 their
                 own
                 manner
                 of
                 speaking
                 .
              
               
                 I
                 give
                 an
                 instance
                 ;
                 
                 The
                 Christians
                 are
                 obliged
                 to
                 love
                 their
                 Brethren
                 ,
                 and
                 their
                 Neighbours
                 :
                 The
                 Jews
                 were
                 so
                 too
                 :
                 but
                 Christ
                 commanded
                 us
                 to
                 love
                 those
                 whom
                 the
                 Jews
                 did
                 not
                 call
                 Brethren
                 or
                 Neighbours
                 ;
                 even
                 all
                 that
                 have
                 the
                 same
                 Nature
                 ,
                 even
                 all
                 that
                 are
                 in
                 calamity
                 .
                 For
                 to
                 the
                 question
                 ask'd
                 by
                 the
                 Pharisees
                 ,
                 and
                 who
                 is
                 our
                 Neighbour
                 ?
                 Christ
                 answer'd
                 by
                 the
                 Parable
                 of
                 him
                 that
                 fell
                 among
                 the
                 Thieves
                 :
                 He
                 that
                 is
                 in
                 need
                 is
                 our
                 neighbour
                 .
                 The
                 Jews
                 understood
                 this
                 to
                 mean
                 nothing
                 but
                 one
                 of
                 the
                 same
                 Nation
                 or
                 Religion
                 ,
                 the
                 rest
                 they
                 hated
                 .
                 Here
                 then
                 is
                 a
                 new
                 duty
                 ;
                 to
                 which
                 the
                 Jews
                 in
                 the
                 same
                 latitude
                 and
                 in
                 the
                 same
                 expressions
                 were
                 not
                 bound
                 by
                 the
                 Decalogue
                 ;
                 and
                 this
                 is
                 as
                 much
                 as
                 a
                 new
                 Commandement
                 :
                 for
                 it
                 is
                 new
                 to
                 me
                 if
                 it
                 imposes
                 a
                 new
                 duty
                 .
                 So
                 if
                 God
                 forbids
                 incest
                 :
                 and
                 by
                 it
                 onely
                 means
                 the
                 conjunction
                 of
                 Parents
                 and
                 children
                 ,
                 if
                 afterwards
                 he
                 commands
                 us
                 to
                 abstain
                 from
                 Brother
                 and
                 Sister
                 ,
                 Uncles
                 and
                 Aunts
                 ;
                 this
                 is
                 a
                 new
                 law
                 under
                 the
                 old
                 words
                 .
                 
                 The
                 
                 Jews
                 might
                 hate
                 their
                 enemies
                 ;
                 but
                 Christians
                 have
                 none
                 ,
                 that
                 is
                 ,
                 they
                 have
                 none
                 whom
                 they
                 are
                 to
                 repute
                 such
                 by
                 a
                 legal
                 account
                 .
                 The
                 seven
                 Nations
                 in
                 Palestine
                 were
                 legally
                 and
                 properly
                 to
                 be
                 accounted
                 Enemies
                 ;
                 but
                 to
                 Christians
                 all
                 are
                 to
                 be
                 esteemed
                 as
                 Brethren
                 in
                 some
                 account
                 or
                 other
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 To
                 a
                 good
                 man
                 no
                 man
                 is
                 enemy
                 :
                 So
                 that
                 by
                 alteration
                 of
                 the
                 subject
                 matter
                 ,
                 the
                 old
                 law
                 is
                 become
                 new
                 ,
                 that
                 is
                 ,
                 we
                 have
                 a
                 new
                 law
                 .
                 
                   Lex
                   vetus
                   amorem
                   docet
                   in
                   proximos
                   ,
                
                 
                 
                   nova
                   in
                   extraneos
                
                 .
                 The
                 old
                 law
                 teaches
                 love
                 to
                 Neighbours
                 ,
                 the
                 new
                 to
                 strangers
                 ,
                 that
                 is
                 ,
                 to
                 such
                 whom
                 the
                 Jews
                 called
                 so
                 ;
                 but
                 yet
                 the
                 Christians
                 are
                 to
                 treat
                 as
                 Neighbours
                 .
                 For
                 that
                 is
                 a
                 duty
                 to
                 us
                 which
                 was
                 not
                 so
                 to
                 them
                 ;
                 and
                 we
                 may
                 perish
                 for
                 omitting
                 that
                 ,
                 to
                 which
                 they
                 were
                 not
                 obliged
                 so
                 much
                 as
                 under
                 the
                 pain
                 of
                 a
                 legal
                 impurity
                 .
              
               
                 But
                 not
                 onely
                 in
                 the
                 object
                 of
                 our
                 duty
                 ;
                 
                 but
                 in
                 the
                 expression
                 and
                 signification
                 of
                 action
                 Christ
                 is
                 a
                 New
                 lawgiver
                 .
                 They
                 and
                 we
                 are
                 bound
                 to
                 love
                 our
                 Brethren
                 ;
                 but
                 the
                 precept
                 of
                 love
                 did
                 not
                 bind
                 them
                 to
                 what
                 we
                 are
                 bound
                 :
                 
                 We
                 must
                 die
                 for
                 our
                 Brethren
                 ;
                 and
                 of
                 this
                 we
                 have
                 an
                 express
                 commandement
                 ,
                 which
                 it
                 is
                 certain
                 they
                 had
                 not
                 ;
                 
                 and
                 no
                 sign
                 of
                 it
                 in
                 their
                 Moral
                 law
                 .
                 And
                 it
                 is
                 not
                 the
                 same
                 words
                 ,
                 but
                 the
                 same
                 intension
                 of
                 duty
                 that
                 makes
                 the
                 same
                 law
                 .
                 The
                 Jews
                 were
                 bound
                 to
                 love
                 their
                 wives
                 ;
                 but
                 an
                 easiness
                 of
                 divorce
                 did
                 consist
                 with
                 that
                 duty
                 exacted
                 by
                 that
                 law
                 ,
                 but
                 it
                 will
                 not
                 doe
                 so
                 in
                 ours
                 .
                 Now
                 as
                 in
                 moral
                 actions
                 a
                 degree
                 alters
                 the
                 kind
                 ;
                 so
                 it
                 is
                 in
                 laws
                 ;
                 for
                 every
                 new
                 degree
                 of
                 duty
                 that
                 is
                 requir'd
                 supposes
                 a
                 new
                 authority
                 or
                 a
                 new
                 Sanction
                 to
                 inferre
                 it
                 ;
                 for
                 the
                 same
                 law
                 does
                 not
                 in
                 one
                 age
                 directly
                 permit
                 an
                 action
                 ,
                 and
                 in
                 another
                 forbid
                 it
                 ;
                 it
                 does
                 not
                 reward
                 that
                 person
                 which
                 in
                 another
                 it
                 will
                 condemne
                 .
              
               
                 But
                 I
                 adde
                 other
                 instances
                 .
                 
                 If
                 Repentance
                 be
                 a
                 precept
                 ,
                 and
                 not
                 onely
                 a
                 privilege
                 ;
                 it
                 is
                 certain
                 that
                 in
                 the
                 Gospel
                 there
                 is
                 a
                 precept
                 which
                 was
                 not
                 permitted
                 ,
                 much
                 less
                 injoin'd
                 ;
                 for
                 this
                 obedience
                 supposes
                 Christ
                 to
                 be
                 our
                 Redeemer
                 in
                 Nature
                 before
                 he
                 is
                 our
                 lawgiver
                 ,
                 and
                 therefore
                 that
                 it
                 could
                 be
                 no
                 part
                 of
                 their
                 Moral
                 law
                 .
                 But
                 Repentance
                 is
                 not
                 properly
                 and
                 primarily
                 a
                 law
                 of
                 Nature
                 ;
                 for
                 though
                 it
                 was
                 the
                 first
                 action
                 of
                 religion
                 that
                 we
                 find
                 was
                 done
                 in
                 the
                 world
                 ,
                 yet
                 it
                 is
                 such
                 a
                 one
                 as
                 supposes
                 Nature
                 lapsed
                 ;
                 and
                 therefore
                 at
                 the
                 most
                 can
                 be
                 but
                 adopted
                 into
                 the
                 law
                 of
                 Nature
                 :
                 but
                 yet
                 because
                 it
                 is
                 as
                 much
                 a
                 part
                 of
                 the
                 law
                 of
                 Nature
                 ,
                 as
                 Restitution
                 is
                 a
                 part
                 of
                 Natural
                 Justice
                 ,
                 this
                 instance
                 is
                 not
                 altogether
                 an
                 improper
                 illustration
                 of
                 this
                 Rule
                 .
              
               
                 But
                 there
                 are
                 also
                 many
                 things
                 for
                 which
                 provisions
                 are
                 made
                 in
                 the
                 law
                 of
                 Nature
                 ;
                 
                 for
                 which
                 there
                 is
                 no
                 caution
                 in
                 the
                 Decalogue
                 .
                 I
                 instance
                 in
                 the
                 matter
                 of
                 incest
                 ;
                 and
                 if
                 any
                 man
                 will
                 reduce
                 it
                 to
                 the
                 fifth
                 Commandement
                 ,
                 it
                 is
                 certain
                 he
                 must
                 then
                 suppose
                 ,
                 onely
                 the
                 mixture
                 of
                 parents
                 and
                 children
                 to
                 be
                 ,
                 and
                 that
                 of
                 Brother
                 and
                 Sister
                 not
                 to
                 be
                 incestuous
                 ;
                 for
                 these
                 cannot
                 come
                 under
                 the
                 Title
                 of
                 Father
                 and
                 Mother
                 ;
                 and
                 if
                 it
                 be
                 refer'd
                 to
                 the
                 seventh
                 Commandement
                 it
                 will
                 be
                 as
                 improper
                 as
                 to
                 suppose
                 jeering
                 to
                 be
                 forbidden
                 in
                 the
                 sixth
                 .
                 I
                 could
                 adde
                 that
                 there
                 being
                 but
                 two
                 affirmative
                 precepts
                 in
                 the
                 Decalogue
                 ,
                 there
                 is
                 no
                 caution
                 against
                 sins
                 of
                 omission
                 in
                 any
                 other
                 instances
                 .
              
               
                 I
                 will
                 not
                 instance
                 in
                 those
                 precepts
                 which
                 relate
                 to
                 our
                 B.
                 Lord
                 himself
                 ,
                 
                 and
                 are
                 superinduc'd
                 by
                 Christianity
                 upon
                 the
                 law
                 of
                 Nature
                 ;
                 such
                 as
                 are
                 [
                 
                   faith
                   in
                   Jesus
                   Christ
                   ,
                   hope
                   of
                   eternal
                   life
                   ,
                   fraternal
                   correption
                   ,
                   avoiding
                   scandal
                   ,
                   custody
                   of
                   the
                   tongue
                   in
                   many
                   instances
                   ,
                   the
                   Sacraments
                   ,
                   to
                   stand
                   fast
                   in
                   Christian
                   liberty
                   ,
                   searching
                   the
                   Scriptures
                   ,
                   humility
                   ,
                   mortification
                   ,
                   bearing
                   the
                   
                   infirmities
                   of
                   the
                   weak
                
                 ]
                 and
                 many
                 more
                 ;
                 all
                 which
                 proclaime
                 Christ
                 to
                 be
                 our
                 lawgiver
                 ;
                 but
                 doe
                 not
                 properly
                 denore
                 the
                 imperfection
                 of
                 the
                 Decalogue
                 as
                 it
                 is
                 a
                 Systeme
                 of
                 the
                 laws
                 of
                 Nature
                 .
              
               
                 But
                 I
                 adde
                 from
                 the
                 very
                 stock
                 of
                 Nature
                 many
                 others
                 .
                 
                 For
                 though
                 by
                 the
                 Decalogue
                 we
                 are
                 forbidden
                 to
                 doe
                 evil
                 ,
                 yet
                 we
                 are
                 not
                 commanded
                 to
                 doe
                 good
                 :
                 and
                 that
                 is
                 a
                 material
                 consideration
                 ;
                 and
                 cannot
                 by
                 way
                 of
                 reduction
                 be
                 brought
                 hither
                 :
                 because
                 they
                 are
                 wholly
                 different
                 things
                 ,
                 and
                 are
                 the
                 effects
                 of
                 several
                 reasons
                 ,
                 and
                 to
                 be
                 incouraged
                 by
                 distinct
                 promises
                 or
                 immunities
                 respectively
                 ,
                 and
                 are
                 not
                 consequent
                 to
                 each
                 other
                 .
                 For
                 the
                 sons
                 of
                 Israel
                 and
                 all
                 the
                 world
                 are
                 bound
                 to
                 doe
                 evil
                 to
                 no
                 man
                 ,
                 but
                 are
                 not
                 bound
                 to
                 doe
                 good
                 to
                 every
                 man
                 :
                 The
                 first
                 is
                 possible
                 ,
                 the
                 second
                 is
                 not
                 :
                 and
                 the
                 Jews
                 never
                 understood
                 that
                 they
                 were
                 bound
                 to
                 give
                 almes
                 by
                 the
                 sixth
                 Commandement
                 :
                 and
                 in
                 Nature
                 the
                 obligation
                 to
                 doe
                 good
                 is
                 upon
                 a
                 positive
                 account
                 ;
                 as
                 the
                 obligation
                 it self
                 is
                 .
                 Of
                 the
                 same
                 Nature
                 is
                 Gratitude
                 ,
                 readiness
                 to
                 help
                 a
                 man
                 in
                 need
                 ,
                 to
                 keep
                 a
                 secret
                 intrusted
                 to
                 us
                 ,
                 to
                 performe
                 promises
                 :
                 all
                 which
                 are
                 of
                 greater
                 concernment
                 to
                 mankind
                 then
                 to
                 be
                 intrusted
                 onely
                 to
                 analogies
                 ,
                 uncertain
                 inferences
                 and
                 secret
                 corollaries
                 ,
                 and
                 yet
                 for
                 these
                 there
                 is
                 no
                 provision
                 made
                 in
                 the
                 ten
                 commandements
                 .
              
               
                 Neither
                 can
                 this
                 measure
                 of
                 the
                 Decalogue
                 be
                 reprov'd
                 by
                 saying
                 that
                 all
                 these
                 laws
                 of
                 Nature
                 ,
                 
                 and
                 all
                 the
                 laws
                 of
                 Christ
                 may
                 be
                 reduc'd
                 to
                 the
                 Decalogue
                 .
                 I
                 know
                 it
                 is
                 said
                 so
                 very
                 commonly
                 ,
                 and
                 the
                 Casuists
                 doe
                 commonly
                 use
                 that
                 Method
                 ,
                 that
                 the
                 explication
                 of
                 the
                 Decalogue
                 be
                 the
                 Summe
                 of
                 all
                 their
                 Moral
                 Theology
                 ;
                 but
                 how
                 insufficiently
                 ,
                 the
                 foregoing
                 instances
                 doe
                 sufficiently
                 demonstrate
                 :
                 and
                 therefore
                 how
                 inartificially
                 will
                 also
                 appear
                 in
                 the
                 violence
                 and
                 convulsions
                 that
                 must
                 needs
                 be
                 used
                 to
                 draw
                 all
                 these
                 dissonancies
                 into
                 one
                 center
                 .
                 I
                 remember
                 that
                 Tertullian
                 (
                 I
                 suppose
                 to
                 try
                 his
                 wit
                 )
                 finds
                 all
                 the
                 Decalogue
                 in
                 the
                 Commandement
                 which
                 God
                 gave
                 to
                 Adam
                 to
                 abstain
                 from
                 the
                 forbidden
                 fruit
                 .
                 
                 
                   In
                   hac
                   enim
                   lege
                   Adae
                   data
                   omnia
                   praecepta
                   condita
                   recognoscimus
                   ,
                   quae
                   postea
                   pullulaverunt
                   data
                   per
                   Mosen
                   .
                
                 And
                 just
                 so
                 may
                 all
                 the
                 laws
                 of
                 Nature
                 and
                 of
                 Christ
                 be
                 found
                 in
                 the
                 Decalogue
                 ,
                 as
                 the
                 Decalogue
                 can
                 be
                 found
                 in
                 the
                 precept
                 given
                 to
                 Adam
                 :
                 but
                 then
                 also
                 they
                 might
                 be
                 found
                 in
                 the
                 first
                 Commandement
                 of
                 the
                 Decalogue
                 ,
                 and
                 then
                 what
                 need
                 had
                 there
                 been
                 of
                 ten
                 ?
                 It
                 is
                 therefore
                 more
                 then
                 probable
                 that
                 this
                 was
                 intended
                 as
                 a
                 digest
                 of
                 all
                 those
                 moral
                 laws
                 in
                 which
                 God
                 would
                 expect
                 and
                 exact
                 their
                 obedience
                 ;
                 leaving
                 the
                 perfection
                 and
                 consummation
                 of
                 all
                 unto
                 the
                 time
                 of
                 the
                 Gospel
                 :
                 God
                 intending
                 by
                 several
                 portions
                 of
                 the
                 Eternal
                 or
                 Natural
                 law
                 to
                 bring
                 the
                 world
                 to
                 that
                 perfection
                 from
                 whence
                 Mankind
                 by
                 sin
                 did
                 fall
                 ;
                 and
                 by
                 Christ
                 to
                 inlarge
                 this
                 Natural
                 law
                 to
                 a
                 similitude
                 and
                 conformity
                 to
                 God
                 himself
                 as
                 far
                 as
                 our
                 infirmities
                 can
                 bear
                 .
                 It
                 was
                 very
                 well
                 said
                 of
                 
                   Tertullian
                   ,
                   Intelligimus
                   Dei
                   legem
                   etiam
                   ante
                   Moysen
                   ;
                   nec
                   in
                   Oreb
                   tantum
                   ,
                
                 
                 
                   aut
                   in
                   Sina
                   &
                   in
                   Eremo
                   primum
                   ,
                   sed
                   antiquiorem
                   ,
                   primum
                   in
                   Paradyso
                   ,
                   post
                   Patriarchis
                   ,
                   atque
                   ita
                   ex
                   Judaeis
                   certis
                   temporibus
                   reformatam
                   :
                   ut
                   non
                   jam
                   ad
                   Moysi
                   legem
                   ita
                   attendamus
                   ,
                   quasi
                   ad
                   principalem
                   legem
                   ,
                   sed
                   ad
                   subsequentem
                   quam
                   certo
                   tempore
                   Deus
                   &
                   gentibus
                   exhibuit
                   ,
                   &
                   repromissa
                   per
                   Prophetas
                   in
                   melius
                   reformavit
                   .
                
                 The
                 law
                 of
                 God
                 was
                 before
                 Moses
                 ,
                 neither
                 given
                 in
                 Horeb
                 nor
                 in
                 Sinai
                 ,
                 in
                 the
                 wilderness
                 [
                 nor
                 in
                 the
                 land
                 ]
                 but
                 first
                 given
                 in
                 Paradise
                 ;
                 afterwards
                 to
                 the
                 Patriarchs
                 ,
                 and
                 then
                 being
                 reformed
                 it
                 was
                 given
                 to
                 the
                 Jews
                 :
                 so
                 that
                 we
                 are
                 not
                 to
                 look
                 after
                 Moses
                 law
                 as
                 the
                 principal
                 ,
                 but
                 to
                 the
                 law
                 that
                 comes
                 after
                 the
                 law
                 of
                 Moses
                 ,
                 which
                 being
                 promised
                 by
                 the
                 Prophets
                 God
                 in
                 the
                 fulness
                 of
                 time
                 gave
                 unto
                 the
                 Gentiles
                 in
                 the
                 times
                 of
                 reformation
                 .
              
               
               
                 The
                 effects
                 of
                 this
                 Rule
                 in
                 order
                 to
                 Conscience
                 are
                 these
                 :
                 
              
               
                 1.
                 
                 That
                 we
                 acknowledge
                 Christ
                 to
                 be
                 our
                 Lord
                 and
                 Master
                 ,
                 
                 our
                 lawgiver
                 and
                 our
                 Teacher
                 .
              
               
                 2.
                 
                 That
                 we
                 understand
                 the
                 ten
                 Commandements
                 according
                 to
                 his
                 Commentary
                 .
                 
              
               
                 3.
                 
                 That
                 the
                 Customes
                 ,
                 
                 explications
                 ,
                 glosses
                 ,
                 and
                 usages
                 of
                 the
                 Jews
                 may
                 not
                 be
                 the
                 limit
                 of
                 our
                 practice
                 .
              
               
                 4.
                 
                 That
                 we
                 expect
                 not
                 justification
                 by
                 our
                 conformity
                 to
                 the
                 Decalogue
                 .
                 
              
               
                 5.
                 
                 That
                 we
                 endeavour
                 to
                 goe
                 on
                 to
                 perfection
                 ;
                 
                 not
                 according
                 to
                 the
                 pattern
                 which
                 Moses
                 ,
                 but
                 which
                 Christ
                 shewed
                 in
                 the
                 Mount.
                 
              
               
                 6.
                 
                 That
                 we
                 doe
                 not
                 reckon
                 any
                 Systeme
                 of
                 the
                 Natural
                 law
                 ,
                 
                 but
                 the
                 books
                 of
                 the
                 New
                 Testament
                 .
              
               
                 7.
                 
                 That
                 we
                 doe
                 not
                 esteem
                 it
                 sufficient
                 for
                 us
                 to
                 live
                 according
                 to
                 Nature
                 (
                 as
                 the
                 expression
                 is
                 commonly
                 used
                 )
                 but
                 that
                 we
                 live
                 according
                 to
                 Grace
                 ,
                 
                 that
                 is
                 ,
                 the
                 measures
                 of
                 reformed
                 Nature
                 .
                 For
                 in
                 this
                 sense
                 these
                 words
                 of
                 
                   Justin
                   Martyr
                
                 are
                 true
                 and
                 useful
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   To
                   live
                   according
                   to
                   Nature
                   is
                   the
                   ornament
                   or
                   praise
                   of
                   one
                   that
                   is
                   yet
                   an
                   Unbeliever
                   :
                
                 meaning
                 that
                 the
                 Disciples
                 of
                 Jesus
                 must
                 doe
                 more
                 .
                 For
                 according
                 as
                 the
                 world
                 growes
                 in
                 age
                 ,
                 so
                 also
                 it
                 is
                 instructed
                 in
                 wise
                 notices
                 ;
                 and
                 it
                 must
                 pass
                 on
                 to
                 glory
                 by
                 all
                 the
                 measures
                 and
                 progressions
                 of
                 grace
                 ;
                 and
                 all
                 that
                 law
                 by
                 which
                 we
                 live
                 in
                 all
                 the
                 periods
                 of
                 the
                 world
                 is
                 nothing
                 else
                 but
                 the
                 several
                 degrees
                 and
                 promotions
                 of
                 the
                 law
                 of
                 Nature
                 .
                 For
                 children
                 are
                 governed
                 by
                 one
                 measure
                 and
                 young
                 men
                 by
                 another
                 ,
                 and
                 old
                 men
                 still
                 by
                 a
                 more
                 perfect
                 ;
                 and
                 yet
                 the
                 whole
                 is
                 nothing
                 else
                 but
                 right
                 reason
                 drawn
                 into
                 laws
                 ,
                 and
                 that
                 which
                 fits
                 our
                 Nature
                 bound
                 upon
                 us
                 by
                 the
                 decree
                 of
                 God
                 :
                 some
                 laws
                 fit
                 our
                 Natures
                 as
                 they
                 are
                 common
                 to
                 us
                 and
                 beasts
                 :
                 some
                 fit
                 us
                 as
                 we
                 are
                 next
                 to
                 Angels
                 ;
                 and
                 some
                 fit
                 us
                 as
                 we
                 are
                 design'd
                 to
                 immortality
                 ,
                 and
                 the
                 fruition
                 of
                 God
                 :
                 and
                 the
                 laws
                 of
                 Nature
                 do
                 grow
                 as
                 our
                 Natures
                 doe
                 .
                 And
                 as
                 we
                 see
                 is
                 in
                 matters
                 of
                 speculation
                 ,
                 those
                 principles
                 enter
                 into
                 us
                 ,
                 or
                 are
                 drawn
                 from
                 their
                 hidden
                 places
                 ,
                 in
                 our
                 age
                 of
                 which
                 we
                 had
                 no
                 sign
                 in
                 our
                 youth
                 ;
                 and
                 when
                 we
                 are
                 children
                 we
                 admire
                 at
                 those
                 things
                 and
                 call
                 those
                 discourses
                 deep
                 and
                 excellent
                 which
                 when
                 we
                 are
                 grown
                 up
                 we
                 are
                 asham'd
                 of
                 as
                 being
                 ignorant
                 and
                 pitiful
                 .
                 So
                 it
                 is
                 in
                 our
                 manners
                 ,
                 and
                 so
                 it
                 is
                 in
                 our
                 practical
                 notices
                 ;
                 they
                 all
                 grow
                 till
                 they
                 arrive
                 at
                 their
                 state
                 and
                 period
                 :
                 but
                 because
                 the
                 Eternal
                 laws
                 of
                 God
                 ,
                 that
                 is
                 ,
                 those
                 laws
                 which
                 are
                 not
                 fi●ted
                 to
                 times
                 and
                 persons
                 and
                 relations
                 ,
                 but
                 to
                 the
                 Nature
                 of
                 man
                 ,
                 that
                 is
                 ,
                 to
                 all
                 Mankind
                 ,
                 intend
                 to
                 bring
                 us
                 to
                 God
                 and
                 to
                 all
                 that
                 perfection
                 of
                 which
                 we
                 are
                 capable
                 ;
                 therefore
                 it
                 is
                 that
                 they
                 also
                 must
                 increase
                 according
                 to
                 the
                 growth
                 of
                 Nature
                 :
                 when
                 therefore
                 the
                 Nature
                 of
                 man
                 was
                 rude
                 and
                 in
                 its
                 infancy
                 ,
                 God
                 drew
                 out
                 of
                 the
                 Eternal
                 fountain
                 but
                 a
                 few
                 of
                 these
                 Natural
                 laws
                 :
                 but
                 he
                 still
                 superadded
                 more
                 as
                 the
                 world
                 did
                 need
                 them
                 ,
                 and
                 at
                 the
                 last
                 by
                 his
                 Son
                 ,
                 who
                 by
                 his
                 incarnation
                 hath
                 adorn'd
                 our
                 Nature
                 with
                 a
                 robe
                 of
                 glory
                 ,
                 hath
                 drawn
                 out
                 all
                 those
                 by
                 which
                 we
                 are
                 to
                 converse
                 with
                 God
                 and
                 men
                 in
                 the
                 best
                 and
                 greatest
                 Entercourses
                 :
                 that
                 he
                 might
                 enable
                 our
                 Nature
                 to
                 dispositions
                 proper
                 and
                 immediate
                 to
                 a
                 state
                 of
                 glory
                 .
                 Not
                 but
                 that
                 they
                 all
                 were
                 potentially
                 in
                 the
                 bowels
                 of
                 the
                 great
                 Commandements
                 ;
                 but
                 that
                 God
                 did
                 not
                 by
                 any
                 Prophets
                 or
                 Law-givers
                 draw
                 them
                 all
                 forth
                 ,
                 till
                 the
                 great
                 day
                 of
                 reformation
                 ,
                 at
                 the
                 Revelation
                 of
                 the
                 Son
                 of
                 God.
                 
                 But
                 in
                 this
                 the
                 sentence
                 of
                 Irenaeus
                 is
                 wise
                 and
                 full
                 .
                 
                   Consummata
                   vitae
                   praecepta
                   in
                   utroque
                   Testamento
                   cùm
                   sint
                   eadem
                   ,
                   eundem
                   ostenderunt
                   Deum
                   qui
                   particularia
                   quidem
                   praecepta
                   apta
                   utrisque
                   praeceptis
                   ,
                   sed
                   eminentiora
                   &
                   summa
                   ,
                   sine
                   quibus
                   salvari
                   non
                   potest
                   ,
                   in
                   utroque
                   eadem
                   suasit
                   .
                
                 The
                 precepts
                 of
                 perfect
                 life
                 are
                 the
                 same
                 in
                 both
                 Testaments
                 ,
                 and
                 doe
                 
                 demonstrate
                 the
                 same
                 God
                 of
                 both
                 ;
                 who
                 indeed
                 hath
                 given
                 severally
                 several
                 instances
                 of
                 Commandements
                 ;
                 but
                 the
                 more
                 eminent
                 and
                 the
                 chief
                 ,
                 without
                 which
                 salvation
                 is
                 not
                 to
                 be
                 had
                 ,
                 are
                 the
                 same
                 in
                 Both.
                 Meaning
                 ,
                 that
                 there
                 are
                 the
                 same
                 general
                 lines
                 of
                 Religion
                 ,
                 and
                 of
                 Justice
                 in
                 the
                 old
                 and
                 in
                 the
                 new
                 ;
                 but
                 the
                 special
                 and
                 particular
                 precepts
                 are
                 severally
                 instanc'd
                 by
                 Christ
                 and
                 Moses
                 .
              
            
             
               
                 RULE
                 5.
                 
                 All
                 the
                 explications
                 of
                 the
                 Moral
                 law
                 which
                 are
                 found
                 in
                 the
                 Prophets
                 and
                 other
                 holy
                 writers
                 of
                 the
                 Old
                 Testament
                 ,
                 are
                 to
                 be
                 accounted
                 as
                 parts
                 of
                 the
                 Moral
                 law
                 ,
                 and
                 equally
                 obliging
                 the
                 Conscience
                 .
              
               
                 HE
                 that
                 will
                 explicate
                 the
                 Mosaick
                 law
                 according
                 to
                 the
                 perfections
                 of
                 the
                 Gospel
                 ,
                 
                 does
                 expound
                 the
                 words
                 of
                 a
                 child
                 by
                 the
                 Senses
                 and
                 deepest
                 policies
                 of
                 a
                 witty
                 man.
                 I
                 have
                 seen
                 some
                 parts
                 of
                 Virgil
                 chang'd
                 into
                 impure
                 Fescennines
                 ;
                 and
                 I
                 have
                 also
                 seen
                 them
                 chang'd
                 into
                 the
                 sense
                 and
                 stile
                 of
                 the
                 Gospel
                 ;
                 but
                 Virgil
                 intended
                 neither
                 ,
                 though
                 his
                 words
                 were
                 capable
                 of
                 both
                 ;
                 and
                 yet
                 the
                 way
                 to
                 understand
                 Virgil
                 is
                 by
                 the
                 Commentaries
                 of
                 men
                 of
                 his
                 own
                 time
                 ,
                 or
                 Nation
                 ,
                 or
                 learned
                 in
                 the
                 language
                 and
                 customes
                 of
                 the
                 Romans
                 .
                 So
                 it
                 is
                 in
                 the
                 Decalogue
                 of
                 Moses
                 .
                 If
                 Christians
                 understand
                 it
                 by
                 all
                 the
                 severities
                 and
                 inlarged
                 notices
                 of
                 the
                 Gospel
                 ,
                 they
                 accuse
                 their
                 own
                 Commentary
                 as
                 too
                 large
                 ,
                 or
                 the
                 practice
                 of
                 the
                 Jews
                 who
                 never
                 obeyed
                 them
                 at
                 that
                 rate
                 ;
                 and
                 therefore
                 all
                 those
                 wilde
                 reductions
                 of
                 all
                 good
                 and
                 bad
                 to
                 that
                 measure
                 is
                 of
                 no
                 good
                 use
                 ,
                 but
                 it
                 is
                 full
                 of
                 error
                 ,
                 and
                 may
                 have
                 some
                 ill
                 effects
                 ;
                 of
                 which
                 I
                 have
                 already
                 given
                 caution
                 :
                 but
                 then
                 because
                 they
                 may
                 be
                 explicated
                 and
                 can
                 admit
                 a
                 commentary
                 ,
                 as
                 all
                 laws
                 doe
                 beyond
                 their
                 letter
                 ;
                 there
                 is
                 nothing
                 more
                 reasonable
                 ,
                 then
                 that
                 the
                 commentaries
                 or
                 additional
                 explications
                 of
                 their
                 own
                 Prophets
                 and
                 Holy
                 men
                 ,
                 and
                 the
                 usages
                 of
                 their
                 Nation
                 be
                 taken
                 into
                 the
                 sacredness
                 of
                 the
                 text
                 and
                 the
                 limits
                 of
                 the
                 Commandement
                 .
              
               
                 Thus
                 when
                 God
                 had
                 said
                 ,
                 
                 
                   Thou
                   shalt
                   doe
                   no
                   murder
                
                 ;
                 when
                 Moses
                 in
                 another
                 place
                 addes
                 these
                 words
                 ,
                 
                   Thou
                   shalt
                   not
                   hate
                   thy
                   Brother
                   in
                   thy
                   heart
                   ;
                   nor
                   be
                   mindful
                   of
                   an
                   injury
                   :
                
                 
                 this
                 is
                 to
                 be
                 supposed
                 to
                 be
                 intended
                 by
                 God
                 in
                 the
                 Commandement
                 ;
                 and
                 to
                 be
                 a
                 just
                 commentary
                 to
                 the
                 text
                 ,
                 and
                 therefore
                 part
                 of
                 the
                 Moral
                 law
                 .
                 When
                 they
                 were
                 commanded
                 to
                 worship
                 the
                 God
                 of
                 Israel
                 and
                 no
                 other
                 :
                 this
                 was
                 to
                 be
                 understood
                 according
                 to
                 Davids
                 commentary
                 ;
                 and
                 when
                 he
                 had
                 composed
                 forms
                 of
                 prayer
                 to
                 God
                 ,
                 to
                 pray
                 to
                 him
                 was
                 to
                 be
                 suppos'd
                 to
                 be
                 a
                 duty
                 of
                 the
                 Commandement
                 .
                 God
                 commanded
                 that
                 they
                 should
                 
                   honour
                   Father
                   and
                   Mother
                
                 ,
                 which
                 appellative
                 when
                 Moses
                 and
                 the
                 Holy
                 Writers
                 of
                 the
                 Old
                 Testament
                 had
                 given
                 to
                 Princes
                 and
                 Magistrates
                 ,
                 and
                 had
                 in
                 another
                 place
                 expressly
                 commanded
                 obedience
                 to
                 them
                 ,
                 it
                 is
                 tohe
                 supposed
                 that
                 this
                 is
                 an
                 explication
                 of
                 the
                 fifth
                 Commandement
                 .
              
               
                 This
                 also
                 is
                 to
                 be
                 extended
                 further
                 ,
                 
                 and
                 by
                 the
                 sayings
                 of
                 the
                 Prophets
                 they
                 could
                 understand
                 what
                 things
                 were
                 permitted
                 by
                 Moses
                 ,
                 which
                 yet
                 God
                 
                 loved
                 not
                 :
                 and
                 that
                 the
                 Commandement
                 had
                 a
                 further
                 purpose
                 then
                 their
                 usages
                 would
                 endure
                 :
                 and
                 though
                 (
                 as
                 our
                 Blessed
                 Lord
                 afterward
                 express'd
                 )
                 Moses
                 permitted
                 divorces
                 for
                 the
                 hardness
                 of
                 their
                 heart
                 ;
                 yet
                 that
                 from
                 the
                 beginning
                 it
                 was
                 not
                 so
                 ,
                 and
                 that
                 greater
                 piety
                 was
                 intended
                 in
                 the
                 Commandement
                 they
                 were
                 sufficiently
                 taught
                 by
                 the
                 Gloss
                 which
                 God
                 himself
                 inserted
                 and
                 published
                 by
                 the
                 Prophet
                 
                   Hosea
                   ,
                   I
                   hate
                   putting
                   away
                   .
                
                 In
                 this
                 and
                 all
                 other
                 cases
                 the
                 Natural
                 reasonableness
                 of
                 things
                 ,
                 Natural
                 justice
                 ,
                 and
                 Essential
                 piety
                 ,
                 and
                 the
                 first
                 institution
                 of
                 them
                 were
                 the
                 best
                 indications
                 of
                 these
                 effects
                 which
                 such
                 sayings
                 of
                 the
                 Prophets
                 and
                 other
                 Holy
                 Men
                 ought
                 to
                 have
                 in
                 the
                 enlargement
                 of
                 the
                 Moral
                 law
                 ,
                 or
                 restraint
                 of
                 privileges
                 and
                 liberties
                 .
              
               
                 The
                 use
                 of
                 this
                 Rule
                 in
                 order
                 to
                 the
                 Government
                 of
                 Conscience
                 is
                 to
                 describe
                 of
                 what
                 usefulness
                 in
                 our
                 religion
                 ,
                 
                 and
                 what
                 influence
                 in
                 our
                 lives
                 is
                 the
                 Old
                 Testament
                 ;
                 all
                 the
                 Moral
                 precepts
                 which
                 are
                 particulars
                 of
                 the
                 Natural
                 law
                 or
                 universal
                 Reason
                 are
                 either
                 explications
                 of
                 the
                 Decalogue
                 or
                 precepts
                 Evangelical
                 ,
                 by
                 which
                 the
                 old
                 Prophets
                 did
                 
                   prepare
                   the
                   way
                   of
                   our
                   Lord
                   ,
                   and
                   make
                   his
                   paths
                   strait
                   .
                
                 It
                 is
                 the
                 same
                 religion
                 theirs
                 and
                 ours
                 as
                 to
                 the
                 Moral
                 part
                 :
                 intending
                 glory
                 to
                 the
                 same
                 God
                 by
                 the
                 same
                 principles
                 of
                 prime
                 reason
                 ,
                 differing
                 onely
                 in
                 the
                 clarity
                 and
                 obscurity
                 of
                 the
                 promises
                 or
                 Motives
                 of
                 Obed●ence
                 ,
                 and
                 in
                 the
                 particular
                 instances
                 of
                 the
                 general
                 laws
                 ,
                 and
                 in
                 the
                 degrees
                 of
                 duties
                 spiritual
                 :
                 but
                 in
                 both
                 ,
                 God
                 intended
                 to
                 bring
                 Mankind
                 to
                 Eternal
                 glories
                 by
                 religion
                 or
                 the
                 Spiritual
                 worshippings
                 of
                 one
                 God
                 ,
                 by
                 justice
                 and
                 sobriety
                 ,
                 that
                 is
                 ,
                 by
                 such
                 waies
                 as
                 Naturally
                 we
                 need
                 for
                 our
                 Natural
                 and
                 perfective
                 being
                 even
                 in
                 this
                 World.
                 Now
                 in
                 these
                 things
                 the
                 Prophets
                 are
                 preachers
                 of
                 righteousness
                 ,
                 and
                 we
                 may
                 refresh
                 our
                 souls
                 at
                 those
                 rivulets
                 springing
                 from
                 the
                 wells
                 of
                 life
                 ,
                 but
                 we
                 must
                 fill
                 and
                 bath
                 our selves
                 
                   in
                   fontibus
                   salvatoris
                
                 in
                 the
                 fountains
                 of
                 our
                 Blessed
                 Saviour
                 :
                 for
                 he
                 hath
                 anointed
                 our
                 heads
                 ,
                 prepar'd
                 a
                 table
                 for
                 us
                 ,
                 and
                 made
                 our
                 cup
                 to
                 overflow
                 and
                 
                   of
                   his
                   fulness
                   we
                   have
                   all
                   received
                   ,
                   Grace
                   for
                   Grace
                   .
                
              
               
                 But
                 this
                 is
                 at
                 no
                 hand
                 to
                 be
                 extended
                 to
                 those
                 prohibitions
                 or
                 reprehensions
                 of
                 their
                 prevarications
                 of
                 any
                 of
                 the
                 signal
                 precepts
                 of
                 religion
                 ,
                 
                 by
                 which
                 as
                 themselves
                 were
                 distinguish'd
                 from
                 other
                 Nations
                 ,
                 so
                 God
                 would
                 be
                 glorified
                 in
                 them
                 .
                 For
                 sometimes
                 the
                 Prophets
                 represented
                 the
                 anger
                 of
                 God
                 in
                 a
                 ceremonial
                 instance
                 :
                 when
                 either
                 they
                 sin'd
                 with
                 a
                 high
                 hand
                 in
                 that
                 instance
                 ,
                 that
                 is
                 ,
                 with
                 despite
                 and
                 contempt
                 of
                 the
                 Divine
                 Commandement
                 ,
                 or
                 when
                 the
                 Ceremony
                 had
                 a
                 mixture
                 of
                 morality
                 ,
                 or
                 when
                 it
                 was
                 one
                 of
                 the
                 distinctions
                 of
                 the
                 Nation
                 ,
                 and
                 consignation
                 of
                 them
                 to
                 be
                 the
                 people
                 of
                 God.
                 But
                 this
                 will
                 be
                 reduc'd
                 to
                 practice
                 by
                 the
                 next
                 Rule
                 .
              
            
             
               
                 RULE
                 6.
                 
                 Every
                 thing
                 in
                 the
                 Decalogue
                 is
                 not
                 obligatory
                 to
                 Christians
                 ,
                 is
                 not
                 a
                 portion
                 of
                 the
                 Moral
                 or
                 Natural
                 law
                 .
              
               
                 WHen
                 Moses
                 deliver'd
                 the
                 ten
                 Commandements
                 to
                 the
                 people
                 ,
                 
                 he
                 did
                 not
                 tell
                 them
                 in
                 order
                 which
                 was
                 second
                 ,
                 which
                 was
                 fifth
                 :
                 and
                 upon
                 this
                 account
                 they
                 have
                 been
                 severally
                 divided
                 as
                 men
                 did
                 please
                 to
                 fancy
                 .
                 I
                 
                 shall
                 not
                 clog
                 these
                 annotations
                 with
                 enumerating
                 the
                 several
                 waies
                 of
                 dividing
                 them
                 ;
                 but
                 that
                 which
                 relates
                 to
                 the
                 present
                 inquiry
                 is
                 whether
                 or
                 no
                 the
                 prohibition
                 of
                 graven
                 images
                 be
                 a
                 portion
                 of
                 the
                 first
                 Commandement
                 ;
                 so
                 as
                 that
                 nothing
                 is
                 intended
                 but
                 that
                 it
                 be
                 a
                 part
                 or
                 explication
                 of
                 that
                 :
                 and
                 that
                 it
                 contain
                 in
                 it
                 onely
                 the
                 duty
                 of
                 confessing
                 one
                 God
                 ,
                 and
                 entertaining
                 no
                 other
                 Deity
                 viz.
                 so
                 that
                 images
                 become
                 not
                 an
                 idol
                 ,
                 or
                 the
                 final
                 object
                 of
                 our
                 worship
                 as
                 a
                 God
                 ;
                 and
                 therefore
                 that
                 images
                 are
                 onely
                 forbidden
                 as
                 
                   Dii
                   alieni
                
                 ,
                 not
                 as
                 the
                 representations
                 of
                 this
                 one
                 God
                 ,
                 and
                 they
                 are
                 capable
                 of
                 any
                 worship
                 but
                 that
                 which
                 is
                 proper
                 to
                 God
                 :
                 or
                 else
                 it
                 is
                 a
                 distinct
                 Commandement
                 ;
                 and
                 forbids
                 the
                 having
                 ,
                 or
                 making
                 ,
                 and
                 worshipping
                 any
                 images
                 with
                 any
                 kind
                 of
                 religious
                 worship
                 .
                 These
                 are
                 the
                 several
                 effects
                 which
                 are
                 design'd
                 by
                 the
                 differing
                 divisions
                 of
                 the
                 first
                 Table
                 ;
                 I
                 will
                 not
                 now
                 examine
                 whether
                 they
                 certainly
                 follow
                 from
                 their
                 premises
                 and
                 presuppositions
                 ;
                 but
                 consider
                 what
                 is
                 right
                 ,
                 and
                 what
                 follows
                 from
                 thence
                 in
                 order
                 to
                 the
                 integrating
                 
                   The
                   Rule
                   of
                   Conscience
                
                 .
                 That
                 those
                 two
                 first
                 Commandements
                 are
                 but
                 one
                 was
                 the
                 doctrine
                 of
                 Philo
                 the
                 Jew
                 (
                 at
                 lest
                 it
                 is
                 said
                 so
                 )
                 who
                 making
                 the
                 Preface
                 to
                 be
                 a
                 distinct
                 Commandement
                 ;
                 reckons
                 this
                 to
                 be
                 the
                 second
                 ;
                 
                   Deos
                   sculptiles
                   non
                   facies
                   tibi
                   ,
                   nec
                   facies
                   omne
                   abhominamentum
                   Solis
                   &
                   Lunae
                   ,
                   nec
                   omnium
                   quae
                   sunt
                   supra
                   terram
                   ,
                   nec
                   eorum
                   quae
                   repunt
                   in
                   aquis
                   ,
                   Ego
                   sum
                   Deus
                   Dominus
                   tuus
                   Zelotes
                   ,
                   &c.
                   
                
                 And
                 the
                 same
                 was
                 followed
                 by
                 Athanasius
                 ,
                 
                 
                   This
                   book
                   hath
                   these
                   ten
                   Commandements
                   in
                   Tables
                   ;
                   The
                   first
                   is
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   I
                   am
                   the
                   Lord
                   thy
                   God
                   :
                   The
                   second
                   ,
                   thou
                   shalt
                   not
                   make
                   an
                   idol
                   to
                   thy self
                   ,
                   nor
                   the
                   likeness
                   of
                   any
                   thing
                   :
                
                 and
                 this
                 division
                 was
                 usual
                 in
                 S.
                 Cyrils
                 time
                 who
                 brings
                 in
                 Julian
                 thus
                 accounting
                 them
                 .
                 
                 
                   I
                   am
                   the
                   Lord
                   thy
                   God
                   which
                   brought
                   thee
                   out
                   of
                   the
                   land
                   of
                   Egypt
                   :
                   The
                   second
                   after
                   this
                   :
                   Non
                   erunt
                   tibi
                   Dii
                   alieni
                   praeter
                   me
                   ,
                   non
                   facies
                   tibi
                   simulacrum
                   ,
                   &c.
                
                 and
                 the
                 same
                 way
                 is
                 followed
                 by
                 S.
                 Jerome
                 and
                 Hesychius
                 :
                 
                 These
                 make
                 the
                 introduction
                 to
                 be
                 one
                 of
                 the
                 Commandements
                 ;
                 and
                 those
                 which
                 we
                 call
                 the
                 first
                 and
                 the
                 second
                 to
                 be
                 the
                 second
                 onely
                 .
              
               
                 Of
                 the
                 same
                 opinion
                 as
                 to
                 the
                 uniting
                 of
                 these
                 two
                 is
                 
                   Clemens
                   Alexandrinus
                
                 ;
                 
                 and
                 S.
                 Austin
                 ,
                 
                 
                   Et
                   revera
                   quod
                   dictum
                   est
                   ,
                   Non
                   erunt
                   tibi
                   Dii
                   alieni
                   ,
                   hoc
                   ipsum
                   perfectiùs
                   explicatur
                   ,
                   cùm
                   prohibentur
                   colenda
                   figmenta
                   .
                
                 
                 The
                 prohibition
                 of
                 images
                 is
                 a
                 more
                 perfect
                 explication
                 of
                 those
                 words
                 ,
                 
                   Thou
                   shalt
                   have
                   no
                   other
                   Gods
                   but
                   me
                   .
                
                 To
                 the
                 same
                 sense
                 
                   Ven.
                   Bede
                
                 a
                 ,
                 S.
                 Bernard
                 ,
                 b
                 ,
                 the
                 [
                 Ordinary
                 Gloss
                 ,
                 
                   Lyra
                   ,
                   Hugo
                   Cardinalis
                   ]
                   Lombard
                   ,
                
                 the
                 Church
                 of
                 Rome
                 ,
                 and
                 almost
                 all
                 the
                 Lutheran
                 Churches
                 do
                 divide
                 the
                 Decalogue
                 .
              
               
                 On
                 the
                 other
                 side
                 these
                 are
                 made
                 to
                 be
                 two
                 distinct
                 Commandements
                 by
                 the
                 Chaldee
                 Paraphrast
                 (
                 
                   in
                   c.
                
                 20.
                 
                 Exod.
                 
                 )
                 and
                 by
                 Josephus
                 ;
                 
                 
                   Primum
                   praeceptum
                   Deum
                   esse
                   unum
                   ,
                   &
                   hunc
                   solum
                   colendum
                   .
                   Secundum
                   ,
                   nullius
                   animalis
                   simulachrum
                   adorandum
                   .
                
                 
                 And
                 these
                 are
                 followed
                 by
                 
                   Origen
                   ,
                   Gregory
                   Nazianzen
                
                 [
                 S.
                 Ambrose
                 ,
                 and
                 S.
                 Hierom
                 *
                 ]
                 even
                 against
                 his
                 opinion
                 express'd
                 in
                 another
                 place
                 ,
                 S.
                 Chrysostom
                 ,
                 S.
                 Austin
                 ,
                 or
                 whosoever
                 is
                 the
                 Author
                 of
                 the
                 Questions
                 of
                 the
                 old
                 and
                 New
                 Testaments
                 ,
                 
                   Sulpitius
                   Severus
                   ,
                   Zonaras
                
                 ;
                 and
                 admitted
                 as
                 probable
                 by
                 
                   Ven.
                   Bede
                
                 :
                 but
                 followed
                 earnestly
                 by
                 all
                 the
                 Churches
                 that
                 follow
                 Calvin
                 ;
                 and
                 by
                 the
                 other
                 Protestants
                 not
                 Lutherans
                 .
              
               
                 In
                 this
                 great
                 contrariety
                 of
                 opinion
                 that
                 which
                 I
                 choose
                 to
                 follow
                 is
                 the
                 way
                 of
                 the
                 Church
                 of
                 England
                 ,
                 
                 which
                 as
                 it
                 hath
                 the
                 greater
                 and
                 more
                 certain
                 authority
                 from
                 Antiquity
                 ,
                 so
                 it
                 hath
                 much
                 the
                 greater
                 reasonableness
                 .
                 For
                 when
                 God
                 had
                 commanded
                 the
                 worship
                 of
                 himself
                 alone
                 excluding
                 all
                 false
                 Gods
                 :
                 In
                 the
                 next
                 words
                 he
                 was
                 pleas'd
                 also
                 to
                 forbid
                 them
                 to
                 worship
                 him
                 in
                 that
                 manner
                 by
                 which
                 all
                 the
                 Gods
                 of
                 the
                 Nations
                 were
                 worshipped
                 ,
                 which
                 
                 was
                 ,
                 by
                 images
                 :
                 insomuch
                 that
                 their
                 images
                 were
                 called
                 Gods
                 ,
                 not
                 that
                 they
                 thought
                 them
                 so
                 ;
                 but
                 that
                 the
                 worshipping
                 of
                 false
                 Gods
                 ,
                 and
                 worshipping
                 by
                 images
                 were
                 by
                 the
                 idolaters
                 ever
                 join'd
                 .
                 Now
                 this
                 being
                 a
                 different
                 thing
                 from
                 the
                 other
                 :
                 one
                 regarding
                 the
                 object
                 ,
                 the
                 other
                 the
                 manner
                 of
                 worship
                 it
                 is
                 highly
                 reasonable
                 to
                 beleeve
                 that
                 they
                 make
                 two
                 Commandements
                 .
                 
                 2.
                 
                 God
                 would
                 not
                 be
                 worshipped
                 by
                 an
                 image
                 ,
                 because
                 none
                 could
                 be
                 made
                 o●
                 him
                 ;
                 and
                 therefore
                 it
                 is
                 remarkable
                 that
                 God
                 did
                 duplicate
                 his
                 caution
                 against
                 images
                 of
                 him
                 ,
                 by
                 adding
                 this
                 reason
                 to
                 his
                 precept
                 ,
                 
                   Remember
                   that
                   ye
                   saw
                   no
                   shape
                   ,
                   but
                   onely
                   heard
                   a
                   voice
                   :
                
                 which
                 as
                 it
                 was
                 a
                 direct
                 design
                 of
                 God
                 that
                 they
                 might
                 not
                 make
                 an
                 image
                 of
                 him
                 ,
                 and
                 so
                 worship
                 him
                 as
                 the
                 idolaters
                 did
                 their
                 false
                 Gods
                 ,
                 so
                 it
                 did
                 indirectly
                 at
                 least
                 intimate
                 to
                 them
                 ,
                 that
                 
                   God
                   would
                   be
                   worshipped
                   in
                   spirit
                   and
                   truth
                   ,
                
                 that
                 is
                 ,
                 not
                 with
                 a
                 lying
                 image
                 :
                 as
                 every
                 image
                 of
                 ●im
                 ●●ust
                 needs
                 be
                 :
                 for
                 it
                 can
                 have
                 no
                 truth
                 when
                 a
                 finite
                 body
                 represents
                 an
                 infinite
                 Spirit
                 .
                 And
                 this
                 is
                 most
                 likely
                 to
                 be
                 thus
                 :
                 because
                 this
                 being
                 a
                 
                   certain
                   digest
                
                 of
                 the
                 law
                 of
                 Nature
                 ,
                 in
                 it
                 the
                 Natural
                 Religion
                 and
                 worship
                 of
                 God
                 was
                 to
                 be
                 commanded
                 ,
                 and
                 therefore
                 that
                 it
                 should
                 be
                 spiritual
                 and
                 true
                 ,
                 that
                 is
                 ,
                 not
                 with
                 false
                 imaginations
                 and
                 corporal
                 representment
                 ,
                 was
                 to
                 be
                 the
                 matter
                 of
                 a
                 Commandement
                 .
                 
                 3.
                 
                 Since
                 the
                 first
                 Table
                 did
                 so
                 descend
                 to
                 particulars
                 as
                 by
                 a
                 distinct
                 precept
                 to
                 appoint
                 the
                 day
                 of
                 his
                 worship
                 :
                 it
                 is
                 not
                 unlikely
                 that
                 the
                 essential
                 and
                 Natural
                 manner
                 of
                 doing
                 it
                 should
                 also
                 be
                 distinctly
                 provided
                 for
                 ,
                 since
                 the
                 circumstantial
                 was
                 :
                 but
                 that
                 could
                 not
                 be
                 at
                 all
                 ,
                 if
                 it
                 was
                 a
                 portion
                 of
                 the
                 first
                 Commandement
                 :
                 for
                 then
                 the
                 sense
                 of
                 it
                 must
                 be
                 according
                 to
                 the
                 first
                 intention
                 ,
                 that
                 images
                 should
                 not
                 become
                 our
                 Gods.
                 
                 4.
                 
                 The
                 Heathens
                 did
                 not
                 suppose
                 their
                 images
                 to
                 be
                 their
                 Gods
                 ,
                 but
                 representments
                 of
                 their
                 Gods
                 ,
                 and
                 therefore
                 it
                 is
                 not
                 so
                 likely
                 that
                 God
                 should
                 by
                 way
                 of
                 caution
                 so
                 explicate
                 the
                 first
                 Commandement
                 ;
                 when
                 there
                 was
                 no
                 danger
                 of
                 doing
                 any
                 such
                 thing
                 ;
                 unless
                 they
                 should
                 be
                 stark
                 mad
                 ,
                 
                 or
                 fools
                 and
                 without
                 understanding
                 .
                 5.
                 
                 When
                 God
                 forbad
                 them
                 to
                 make
                 and
                 worship
                 the
                 likeness
                 of
                 any
                 thing
                 in
                 heaven
                 and
                 earth
                 ;
                 he
                 sufficiently
                 declar'd
                 that
                 his
                 meaning
                 was
                 to
                 forbid
                 
                   that
                   manner
                
                 of
                 worshipping
                 not
                 
                   that
                   Object
                
                 ;
                 for
                 by
                 saying
                 it
                 was
                 
                   the
                   likeness
                   of
                   something
                
                 it
                 declar'd
                 that
                 this
                 likeness
                 could
                 not
                 be
                 the
                 Object
                 of
                 their
                 worshipping
                 ;
                 for
                 because
                 it
                 is
                 the
                 image
                 of
                 a
                 thing
                 ,
                 therefore
                 it
                 is
                 not
                 the
                 thing
                 they
                 worship'd
                 ;
                 and
                 it
                 cannot
                 be
                 suppos'd
                 of
                 a
                 man
                 that
                 he
                 can
                 make
                 the
                 image
                 of
                 the
                 Sun
                 to
                 be
                 his
                 God
                 ,
                 when
                 he
                 makes
                 that
                 image
                 of
                 the
                 Sun
                 ,
                 because
                 he
                 thinks
                 the
                 Sun
                 is
                 the
                 most
                 excellent
                 thing
                 .
                 When
                 therefore
                 in
                 the
                 first
                 Commandement
                 he
                 had
                 forbidden
                 them
                 to
                 acknowledge
                 the
                 Sun
                 ,
                 or
                 any
                 thing
                 else
                 but
                 himself
                 to
                 be
                 God
                 ;
                 In
                 the
                 next
                 he
                 forbids
                 the
                 worshipping
                 himself
                 or
                 any
                 thing
                 else
                 by
                 an
                 image
                 .
                 But
                 of
                 this
                 I
                 shall
                 speak
                 more
                 afterwards
                 ;
                 because
                 it
                 relates
                 to
                 the
                 moral
                 duty
                 .
              
               
                 But
                 I
                 observe
                 that
                 all
                 those
                 Modernes
                 who
                 confound
                 these
                 two
                 Commandements
                 have
                 not
                 that
                 pretence
                 which
                 the
                 Ancients
                 had
                 ;
                 
                 and
                 have
                 quitted
                 all
                 that
                 by
                 which
                 such
                 confusion
                 could
                 have
                 been
                 in
                 any
                 sence
                 tolerable
                 .
                 For
                 Philo
                 and
                 those
                 Ancients
                 who
                 followed
                 him
                 ;
                 reckon
                 the
                 first
                 Commandement
                 to
                 be
                 ;
                 [
                 
                   I
                   am
                   the
                   Lord
                   thy
                   God
                   ,
                   &c.
                
                 ]
                 by
                 which
                 God
                 would
                 be
                 acknowledged
                 to
                 be
                 the
                 Lord
                 :
                 and
                 the
                 second
                 did
                 forbid
                 
                   any
                   other
                   besides
                   him
                
                 .
                 So
                 that
                 there
                 might
                 be
                 some
                 appearance
                 of
                 reason
                 to
                 make
                 the
                 first
                 Commandement
                 affirmative
                 ,
                 and
                 the
                 second
                 Negative
                 ;
                 The
                 first
                 to
                 declare
                 who
                 is
                 God
                 ;
                 The
                 second
                 to
                 forbid
                 Polytheisme
                 ,
                 The
                 first
                 to
                 declare
                 his
                 Entity
                 ;
                 the
                 second
                 to
                 publish
                 his
                 Unity
                 :
                 The
                 first
                 to
                 ingage
                 their
                 duty
                 to
                 him
                 who
                 had
                 so
                 lately
                 endear'd
                 them
                 by
                 freedom
                 from
                 captivity
                 :
                 The
                 second
                 to
                 forbid
                 the
                 adopting
                 the
                 Gods
                 of
                 the
                 Nations
                 with
                 whom
                 they
                 were
                 not
                 to
                 converse
                 .
                 
                 I
                 confess
                 that
                 these
                 reasons
                 are
                 not
                 sufficient
                 ;
                 for
                 they
                 multiply
                 where
                 there
                 is
                 no
                 need
                 ;
                 and
                 make
                 a
                 division
                 without
                 difference
                 ;
                 and
                 leave
                 all
                 those
                 periods
                 which
                 are
                 about
                 images
                 to
                 be
                 of
                 no
                 use
                 ,
                 no
                 signification
                 ;
                 and
                 concerning
                 their
                 own
                 practice
                 and
                 religion
                 in
                 the
                 matter
                 of
                 images
                 ,
                 though
                 it
                 is
                 certain
                 they
                 wholly
                 deriv'd
                 it
                 from
                 the
                 Commandement
                 ,
                 yet
                 they
                 take
                 no
                 notice
                 of
                 any
                 warrant
                 at
                 all
                 deriv'd
                 from
                 thence
                 ;
                 but
                 supposing
                 that
                 they
                 did
                 make
                 the
                 division
                 for
                 these
                 reasons
                 ,
                 and
                 that
                 these
                 reasons
                 were
                 good
                 ,
                 yet
                 all
                 the
                 Modernes
                 quit
                 all
                 this
                 pretension
                 ;
                 and
                 allow
                 but
                 three
                 Commandements
                 to
                 the
                 first
                 Table
                 ,
                 and
                 divide
                 the
                 second
                 into
                 seven
                 ;
                 to
                 effect
                 which
                 they
                 make
                 two
                 Commandements
                 against
                 Concupiscence
                 :
                 concerning
                 which
                 I
                 will
                 not
                 say
                 they
                 might
                 have
                 reckon'd
                 more
                 according
                 to
                 the
                 multiplication
                 of
                 the
                 objects
                 ;
                 four
                 as
                 well
                 as
                 two
                 :
                 but
                 this
                 I
                 say
                 ,
                 as
                 it
                 is
                 wholly
                 without
                 necessity
                 ,
                 and
                 very
                 destitute
                 of
                 any
                 probability
                 ;
                 so
                 it
                 is
                 done
                 against
                 the
                 very
                 order
                 of
                 words
                 .
                 For
                 although
                 Moses
                 in
                 Deuteronomy
                 reckons
                 the
                 Concupiscence
                 of
                 the
                 wife
                 first
                 ,
                 yet
                 in
                 Exodus
                 ,
                 which
                 is
                 the
                 copy
                 of
                 the
                 Decalogue
                 as
                 it
                 was
                 given
                 ,
                 Moses
                 reckons
                 the
                 Concupiscence
                 of
                 the
                 house
                 first
                 :
                 So
                 that
                 the
                 ninth
                 Commandement
                 lies
                 in
                 the
                 body
                 of
                 the
                 tenth
                 ;
                 and
                 the
                 tenth
                 lies
                 part
                 of
                 it
                 before
                 the
                 ninth
                 ,
                 and
                 part
                 of
                 it
                 after
                 :
                 which
                 is
                 a
                 prejudice
                 against
                 it
                 greater
                 then
                 can
                 be
                 outweigh'd
                 by
                 any
                 or
                 all
                 the
                 pretences
                 which
                 are
                 or
                 can
                 be
                 made
                 for
                 it
                 :
                 especially
                 since
                 by
                 the
                 opinions
                 of
                 the
                 Roman
                 Doctors
                 ,
                 these
                 two
                 cannot
                 as
                 they
                 lie
                 here
                 make
                 two
                 objects
                 :
                 for
                 to
                 covet
                 another
                 mans
                 wife
                 ,
                 is
                 the
                 same
                 as
                 to
                 covet
                 another
                 mans
                 servant
                 ,
                 that
                 is
                 ,
                 as
                 a
                 possession
                 ;
                 for
                 multitude
                 of
                 wives
                 was
                 great
                 riches
                 ,
                 and
                 the
                 peculiar
                 of
                 Princes
                 ,
                 as
                 appears
                 in
                 Nathans
                 upbraiding
                 David
                 ,
                 and
                 the
                 case
                 of
                 Solomon
                 :
                 but
                 to
                 covet
                 the
                 wife
                 
                   propter
                   libidinem
                
                 is
                 forbidden
                 by
                 the
                 seventh
                 Commandement
                 ,
                 as
                 the
                 Roman
                 Doctors
                 teach
                 ,
                 and
                 under
                 that
                 they
                 handle
                 it
                 .
                 Therefore
                 the
                 wife
                 ,
                 and
                 the
                 servant
                 and
                 the
                 beast
                 of
                 another
                 man
                 being
                 here
                 forbidden
                 to
                 be
                 desir'd
                 as
                 matter
                 of
                 Covetousness
                 make
                 but
                 one
                 object
                 ,
                 and
                 consequently
                 but
                 one
                 Commandement
                 :
                 and
                 if
                 because
                 a
                 difference
                 can
                 be
                 fancied
                 ,
                 the
                 wife
                 and
                 the
                 house
                 make
                 two
                 objects
                 :
                 then
                 the
                 servant
                 makes
                 a
                 third
                 :
                 for
                 a
                 house
                 differs
                 from
                 a
                 wife
                 no
                 more
                 then
                 a
                 servant
                 from
                 a
                 house
                 ,
                 the
                 use
                 of
                 these
                 is
                 as
                 different
                 as
                 of
                 those
                 and
                 can
                 make
                 as
                 distinct
                 objects
                 of
                 appetite
                 and
                 desire
                 ;
                 and
                 therefore
                 either
                 they
                 all
                 must
                 make
                 but
                 one
                 Commandement
                 ,
                 or
                 they
                 must
                 make
                 more
                 then
                 two
                 .
              
               
                 But
                 the
                 Church
                 of
                 Rome
                 and
                 the
                 Lutherans
                 have
                 several
                 interests
                 ,
                 
                 for
                 other
                 reasons
                 they
                 have
                 none
                 in
                 so
                 doing
                 .
                 The
                 Church
                 of
                 Rome
                 confounds
                 the
                 two
                 Commandements
                 ,
                 lest
                 the
                 worshipping
                 of
                 images
                 should
                 appear
                 to
                 be
                 forbidden
                 .
                 For
                 if
                 it
                 be
                 a
                 distinct
                 Commandement
                 which
                 forbids
                 the
                 worship
                 of
                 images
                 ;
                 then
                 because
                 all
                 false
                 objects
                 of
                 worship
                 are
                 sufficiently
                 forbidden
                 in
                 the
                 first
                 ;
                 it
                 will
                 not
                 be
                 a
                 competent
                 answer
                 to
                 say
                 ,
                 we
                 doe
                 not
                 worship
                 images
                 as
                 Gods
                 ,
                 we
                 doe
                 not
                 make
                 idols
                 of
                 them
                 ;
                 for
                 to
                 worship
                 any
                 thing
                 as
                 God
                 is
                 not
                 forbidden
                 in
                 the
                 second
                 Commandement
                 ,
                 but
                 in
                 the
                 first
                 :
                 but
                 therefore
                 lest
                 the
                 second
                 Commandement
                 should
                 signifie
                 nothing
                 ,
                 it
                 follows
                 ,
                 that
                 the
                 taking
                 of
                 images
                 into
                 religion
                 ,
                 or
                 the
                 worshipping
                 God
                 whether
                 true
                 or
                 false
                 by
                 an
                 image
                 is
                 there
                 forbidden
                 .
                 But
                 if
                 these
                 two
                 Commandements
                 were
                 one
                 ,
                 then
                 they
                 suppose
                 ,
                 that
                 this
                 of
                 forbidding
                 images
                 being
                 a
                 pursuance
                 of
                 the
                 prohibition
                 of
                 having
                 any
                 other
                 Gods
                 ,
                 expounds
                 it self
                 onely
                 to
                 mean
                 ,
                 the
                 making
                 images
                 to
                 be
                 God
                 ,
                 which
                 because
                 they
                 doe
                 not
                 ;
                 they
                 hope
                 to
                 stand
                 upright
                 in
                 the
                 Scrutiny
                 concerning
                 this
                 Commandement
                 .
              
               
                 But
                 to
                 this
                 I
                 return
                 this
                 account
                 :
                 
                 That
                 although
                 it
                 be
                 certain
                 that
                 if
                 
                 these
                 Commandements
                 be
                 divided
                 ,
                 it
                 will
                 follow
                 that
                 this
                 manner
                 of
                 Religion
                 by
                 image-worship
                 ,
                 is
                 particularly
                 forbidden
                 as
                 a
                 false
                 manner
                 of
                 worshipping
                 and
                 consequently
                 is
                 upon
                 no
                 pretence
                 to
                 be
                 introduc'd
                 into
                 religion
                 ;
                 yet
                 if
                 we
                 should
                 suppose
                 them
                 to
                 be
                 but
                 one
                 Commandement
                 ,
                 it
                 will
                 not
                 follow
                 that
                 images
                 are
                 not
                 forbidden
                 to
                 be
                 us'd
                 in
                 religious
                 worshippings
                 .
                 For
                 if
                 God
                 forbad
                 them
                 to
                 make
                 
                   Deos
                   sculptiles
                
                 ,
                 Engraven
                 Gods
                 ,
                 that
                 is
                 ,
                 to
                 worship
                 such
                 Gods
                 as
                 may
                 be
                 depicted
                 or
                 engraven
                 ,
                 such
                 as
                 the
                 Sun
                 and
                 Moon
                 ,
                 Apis
                 and
                 Jupiter
                 ;
                 the
                 oxe
                 of
                 Egypt
                 or
                 the
                 fire
                 of
                 Persia
                 ;
                 then
                 by
                 the
                 same
                 reason
                 we
                 conclude
                 that
                 
                   Deus
                   sculptilis
                
                 is
                 no
                 God
                 ,
                 and
                 therefore
                 to
                 make
                 the
                 God
                 of
                 Israel
                 to
                 be
                 a
                 God
                 depicted
                 or
                 engraven
                 does
                 dishonour
                 and
                 depress
                 him
                 to
                 the
                 manner
                 of
                 an
                 idol
                 .
                 For
                 therefore
                 in
                 the
                 Decalogue
                 recited
                 by
                 Philo
                 and
                 in
                 the
                 sense
                 of
                 all
                 the
                 Ancients
                 ;
                 the
                 reason
                 against
                 making
                 an
                 engraven
                 God
                 is
                 ,
                 
                   Ego
                   sum
                   Deus
                   tuus
                   Zelotes
                
                 ,
                 I
                 am
                 thy
                 God
                 ,
                 I
                 am
                 thy
                 Jealous
                 God
                 ;
                 that
                 is
                 ,
                 I
                 who
                 cannot
                 be
                 represented
                 by
                 such
                 vanities
                 ,
                 I
                 am
                 thy
                 God
                 ,
                 but
                 they
                 are
                 not
                 ,
                 who
                 can
                 .
                 *
                 Adde
                 to
                 this
                 ;
                 that
                 since
                 the
                 Doctors
                 of
                 the
                 Roman
                 Church
                 make
                 the
                 Decalogue
                 to
                 be
                 the
                 fountain
                 of
                 all
                 Moral
                 Theology
                 and
                 by
                 that
                 method
                 describe
                 all
                 cases
                 of
                 Conscience
                 ;
                 it
                 is
                 necessary
                 that
                 they
                 take
                 into
                 the
                 body
                 and
                 obligation
                 of
                 every
                 Commandement
                 not
                 onely
                 what
                 is
                 express'd
                 in
                 the
                 letter
                 and
                 first
                 signification
                 ,
                 but
                 the
                 Species
                 ,
                 the
                 relations
                 ,
                 the
                 similitudes
                 ,
                 the
                 occasions
                 ,
                 any
                 thing
                 that
                 is
                 like
                 the
                 prohibition
                 ,
                 and
                 concerning
                 which
                 we
                 cannot
                 tell
                 whether
                 it
                 be
                 or
                 no
                 ;
                 and
                 upon
                 this
                 account
                 if
                 they
                 can
                 retain
                 images
                 or
                 think
                 to
                 honour
                 God
                 by
                 the
                 use
                 and
                 worshipping
                 of
                 them
                 ;
                 they
                 may
                 be
                 confident
                 of
                 any
                 thing
                 ,
                 and
                 may
                 as
                 well
                 use
                 some
                 pollutions
                 of
                 the
                 flesh
                 ,
                 as
                 such
                 pollutions
                 of
                 idols
                 .
              
               
                 But
                 there
                 is
                 also
                 more
                 in
                 it
                 then
                 thus
                 .
                 
                 For
                 although
                 it
                 is
                 usually
                 supposed
                 by
                 learned
                 persons
                 ,
                 that
                 Philo
                 the
                 Jew
                 ,
                 Athanasius
                 ,
                 S.
                 Hierom
                 ,
                 and
                 S.
                 Austin
                 are
                 of
                 opinion
                 that
                 the
                 two
                 Commandements
                 are
                 not
                 to
                 be
                 divided
                 ,
                 but
                 are
                 all
                 one
                 :
                 yet
                 if
                 we
                 look
                 into
                 their
                 sayings
                 we
                 shall
                 find
                 them
                 to
                 have
                 other
                 effects
                 then
                 they
                 suppose
                 .
                 For
                 they
                 making
                 the
                 Preface
                 to
                 be
                 the
                 first
                 Commandement
                 ,
                 [
                 
                   I
                   am
                   the
                   Lord
                   thy
                   God
                   which
                   brought
                   thee
                   out
                   of
                   the
                   land
                   of
                   Egypt
                
                 ]
                 doe
                 suppose
                 that
                 the
                 object
                 of
                 Religion
                 and
                 Divine
                 worship
                 is
                 sufficiently
                 declar'd
                 in
                 that
                 they
                 think
                 the
                 same
                 of
                 that
                 as
                 all
                 other
                 men
                 doe
                 of
                 the
                 following
                 words
                 :
                 [
                 
                   Thou
                   shalt
                   have
                   no
                   otber
                   Gods
                   but
                   me
                
                 ]
                 viz.
                 That
                 God
                 proposing
                 himself
                 as
                 their
                 God
                 ,
                 whom
                 onely
                 they
                 were
                 to
                 worship
                 ,
                 did
                 by
                 that
                 sufficiently
                 exclude
                 the
                 worship
                 of
                 all
                 false
                 Gods
                 ,
                 or
                 giving
                 Divine
                 worship
                 to
                 any
                 thing
                 besides
                 himself
                 :
                 So
                 that
                 when
                 the
                 object
                 is
                 sufficiently
                 provided
                 for
                 as
                 it
                 is
                 in
                 the
                 first
                 Commandement
                 however
                 it
                 be
                 computed
                 ,
                 the
                 former
                 arguments
                 will
                 return
                 upon
                 them
                 ,
                 and
                 it
                 will
                 be
                 most
                 probable
                 that
                 the
                 next
                 provision
                 be
                 made
                 for
                 the
                 manner
                 of
                 the
                 Divine
                 worship
                 ;
                 and
                 then
                 the
                 use
                 of
                 images
                 in
                 religion
                 and
                 the
                 Religious
                 worship
                 of
                 them
                 will
                 be
                 by
                 a
                 necessary
                 and
                 immediate
                 consequent
                 forbidden
                 :
                 for
                 the
                 forbidding
                 
                   Deos
                   sculptiles
                
                 :
                 forbids
                 not
                 onely
                 other
                 Gods
                 ;
                 but
                 forbids
                 them
                 with
                 that
                 reason
                 and
                 demonstration
                 .
                 They
                 that
                 can
                 be
                 ingraven
                 or
                 painted
                 are
                 no
                 Gods
                 ,
                 and
                 therefore
                 images
                 and
                 false
                 Gods
                 are
                 equally
                 forbidden
                 ,
                 where
                 ever
                 an
                 image
                 is
                 join'd
                 to
                 a
                 God
                 ,
                 there
                 is
                 a
                 false
                 God
                 ,
                 or
                 no
                 true
                 God
                 :
                 for
                 an
                 image
                 and
                 the
                 true
                 God
                 are
                 inconsistent
                 .
                 So
                 that
                 where
                 ever
                 there
                 are
                 two
                 Commandements
                 before
                 that
                 of
                 taking
                 Gods
                 Name
                 in
                 vain
                 ,
                 as
                 it
                 is
                 amongst
                 all
                 the
                 Ancients
                 (
                 
                   Clemens
                   Alexandrinus
                
                 onely
                 excepted
                 )
                 there
                 it
                 is
                 most
                 likely
                 that
                 the
                 first
                 provides
                 for
                 
                   the
                   object
                
                 of
                 Divine
                 worship
                 affirmatively
                 ,
                 and
                 the
                 second
                 for
                 the
                 
                   manner
                   negatively
                
                 :
                 and
                 the
                 effect
                 of
                 this
                 will
                 be
                 ,
                 that
                 they
                 are
                 in
                 their
                 Division
                 of
                 the
                 Decalogue
                 almost
                 wholly
                 destitute
                 of
                 authority
                 or
                 warrant
                 from
                 the
                 Ancients
                 ,
                 for
                 they
                 all
                 make
                 four
                 
                 Commandements
                 in
                 the
                 first
                 Table
                 ,
                 at
                 least
                 ;
                 The
                 Jews
                 usually
                 indeed
                 did
                 reckon
                 five
                 :
                 taking
                 in
                 that
                 of
                 honouring
                 our
                 Parents
                 ,
                 but
                 they
                 alwayes
                 made
                 that
                 of
                 the
                 Sabbath
                 to
                 be
                 the
                 fourth
                 ;
                 by
                 all
                 which
                 it
                 must
                 needs
                 be
                 ,
                 that
                 they
                 must
                 lie
                 under
                 the
                 same
                 objection
                 which
                 they
                 would
                 fain
                 avoid
                 :
                 and
                 though
                 they
                 confound
                 those
                 two
                 which
                 we
                 usually
                 now
                 reckon
                 the
                 two
                 first
                 ;
                 yet
                 because
                 the
                 Jews
                 and
                 ancient
                 Christians
                 who
                 reckon'd
                 otherwise
                 did
                 account
                 one
                 Commandement
                 to
                 the
                 same
                 purpose
                 as
                 we
                 reckon
                 the
                 first
                 ;
                 that
                 which
                 follows
                 can
                 never
                 be
                 prov'd
                 to
                 mean
                 any
                 thing
                 but
                 a
                 prohibition
                 of
                 that
                 manner
                 of
                 Divine
                 worship
                 by
                 images
                 ;
                 for
                 it
                 implies
                 that
                 to
                 worship
                 God
                 by
                 an
                 image
                 ,
                 is
                 to
                 worship
                 an
                 idol
                 :
                 an
                 image
                 of
                 God
                 when
                 it
                 is
                 worshipped
                 is
                 an
                 idol
                 ,
                 for
                 neither
                 can
                 the
                 true
                 God
                 have
                 an
                 image
                 ,
                 neither
                 will
                 he
                 be
                 worshipped
                 by
                 an
                 image
                 .
                 Now
                 though
                 this
                 will
                 not
                 at
                 all
                 concerne
                 the
                 images
                 of
                 Saints
                 ,
                 but
                 onely
                 the
                 worship
                 of
                 God
                 by
                 an
                 image
                 ,
                 yet
                 even
                 this
                 also
                 when
                 they
                 think
                 this
                 image
                 worship
                 shall
                 be
                 a
                 worshipping
                 and
                 honouring
                 of
                 God
                 indirectly
                 ,
                 and
                 an
                 act
                 pleasing
                 to
                 him
                 ,
                 will
                 come
                 under
                 this
                 Commandement
                 ,
                 as
                 certainly
                 and
                 more
                 apparently
                 then
                 fornication
                 or
                 intemperance
                 shall
                 come
                 under
                 the
                 sixth
                 or
                 seventh
                 ;
                 whither
                 their
                 Doctors
                 usually
                 reduce
                 them
                 .
              
               
                 This
                 thing
                 more
                 I
                 am
                 willing
                 to
                 adde
                 concerning
                 the
                 division
                 of
                 the
                 Decalogue
                 :
                 
                 That
                 when
                 the
                 Ancients
                 did
                 reckon
                 the
                 preface
                 or
                 introduction
                 to
                 be
                 the
                 first
                 Commandement
                 ;
                 it
                 is
                 not
                 certain
                 that
                 they
                 put
                 the
                 words
                 of
                 [
                 
                   Thou
                   shalt
                   have
                   no
                   other
                   Gods
                   but
                   me
                
                 ]
                 to
                 the
                 Second
                 :
                 For
                 as
                 for
                 Philo
                 ,
                 he
                 does
                 not
                 recite
                 them
                 at
                 all
                 ,
                 but
                 reckons
                 the
                 second
                 otherwise
                 then
                 it
                 is
                 in
                 Moses
                 books
                 ,
                 and
                 it
                 is
                 not
                 certain
                 how
                 he
                 thought
                 in
                 this
                 question
                 to
                 him
                 that
                 well
                 considers
                 his
                 copy
                 of
                 the
                 Decalogue
                 .
                 For
                 he
                 thus
                 begins
                 [
                 I
                 am
                 the
                 Lord
                 thy
                 God
                 who
                 brought
                 thee
                 out
                 of
                 the
                 land
                 of
                 Egypt
                 .
                 Thou
                 shalt
                 not
                 make
                 any
                 graven
                 Gods
                 to
                 thy self
                 :
                 nor
                 any
                 abhomination
                 of
                 Sun
                 and
                 Moon
                 :
                 nor
                 of
                 any
                 thing
                 that
                 is
                 on
                 the
                 earth
                 ,
                 or
                 that
                 creeps
                 in
                 the
                 waters
                 :
                 I
                 am
                 thy
                 Lord
                 ,
                 the
                 jealous
                 God
                 ,
                 &c.
                 ]
                 Now
                 in
                 this
                 which
                 is
                 first
                 and
                 which
                 is
                 second
                 is
                 plain
                 enough
                 though
                 Philo
                 does
                 not
                 number
                 them
                 :
                 but
                 whether
                 the
                 words
                 of
                 that
                 which
                 we
                 call
                 the
                 first
                 Commandement
                 ,
                 by
                 him
                 are
                 understood
                 in
                 the
                 first
                 or
                 in
                 the
                 second
                 does
                 not
                 hence
                 appear
                 .
                 But
                 then
                 for
                 S.
                 Athanasius
                 whom
                 the
                 adversaries
                 reckon
                 theirs
                 ,
                 the
                 case
                 is
                 yet
                 clearer
                 against
                 them
                 :
                 for
                 [
                 I
                 am
                 the
                 Lord
                 thy
                 God
                 ]
                 he
                 reckons
                 to
                 be
                 the
                 first
                 ,
                 omitting
                 all
                 that
                 which
                 follows
                 until
                 the
                 second
                 Commandement
                 :
                 but
                 the
                 second
                 he
                 plainly
                 and
                 perfectly
                 reckons
                 as
                 we
                 doe
                 ,
                 [
                 
                   Thou
                   shalt
                   not
                   make
                   to
                   thy self
                   an
                   idol
                   ,
                   or
                   graven
                   image
                   ,
                   nor
                   the
                   likeness
                   of
                   any
                   thing
                
                 ]
                 So
                 that
                 it
                 is
                 probable
                 ,
                 He
                 begins
                 the
                 first
                 Commandement
                 with
                 the
                 Preface
                 :
                 but
                 it
                 is
                 certain
                 he
                 reckons
                 the
                 second
                 as
                 we
                 doe
                 .
                 S.
                 Hierome
                 and
                 S.
                 Austin
                 are
                 pretended
                 for
                 them
                 ▪
                 but
                 they
                 also
                 testifie
                 against
                 them
                 ,
                 and
                 against
                 themselves
                 by
                 an
                 uncertain
                 and
                 contradictory
                 sentence
                 (
                 as
                 I
                 have
                 shewed
                 :
                 )
                 indeed
                 the
                 Apostate
                 Julian
                 is
                 much
                 more
                 for
                 them
                 and
                 does
                 confound
                 those
                 which
                 we
                 call
                 the
                 two
                 Commandements
                 ,
                 but
                 yet
                 reckons
                 one
                 before
                 them
                 ,
                 just
                 as
                 Philo
                 :
                 so
                 that
                 excepting
                 Julian
                 there
                 will
                 be
                 found
                 in
                 antiquity
                 ,
                 
                   Vel
                   duo
                   vel
                   nemo
                
                 ,
                 scarce
                 one
                 or
                 two
                 that
                 is
                 on
                 their
                 side
                 .
                 However
                 against
                 them
                 there
                 is
                 a
                 great
                 authority
                 and
                 very
                 great
                 probabilities
                 of
                 reason
                 :
                 of
                 which
                 in
                 the
                 following
                 periods
                 ,
                 I
                 shall
                 adde
                 a
                 more
                 full
                 account
                 :
                 In
                 the
                 mean
                 time
                 as
                 the
                 Church
                 of
                 Rome
                 is
                 destitute
                 of
                 any
                 just
                 ground
                 of
                 their
                 manner
                 of
                 dividing
                 the
                 Ten
                 Commandements
                 ,
                 so
                 they
                 will
                 find
                 it
                 will
                 not
                 serve
                 that
                 interest
                 they
                 have
                 design'd
                 .
              
               
                 But
                 then
                 for
                 the
                 Lutheran
                 Churches
                 they
                 have
                 indeed
                 as
                 little
                 reason
                 for
                 their
                 division
                 ,
                 
                 and
                 a
                 much
                 less
                 interest
                 and
                 necessity
                 to
                 serve
                 and
                 to
                 provide
                 for
                 .
                 
                 They
                 therefore
                 thrust
                 the
                 second
                 into
                 the
                 first
                 :
                 lest
                 it
                 should
                 be
                 Unlawful
                 to
                 make
                 ,
                 or
                 to
                 have
                 Pictures
                 or
                 images
                 ;
                 for
                 they
                 still
                 keep
                 them
                 in
                 their
                 Churches
                 ,
                 and
                 are
                 fearful
                 to
                 be
                 aspersed
                 with
                 a
                 crime
                 forbidden
                 in
                 the
                 second
                 Commandement
                 ;
                 they
                 keep
                 them
                 I
                 say
                 ,
                 but
                 for
                 Memory
                 onely
                 ,
                 not
                 for
                 worship
                 or
                 direct
                 Religion
                 .
                 But
                 in
                 this
                 they
                 are
                 more
                 afraid
                 then
                 hurt
                 .
                 For
                 suppose
                 the
                 second
                 Commandement
                 to
                 be
                 distinct
                 and
                 wholly
                 against
                 images
                 and
                 their
                 worship
                 ;
                 yet
                 every
                 thing
                 in
                 the
                 Commandement
                 is
                 not
                 Moral
                 ,
                 though
                 the
                 Commandement
                 it self
                 be
                 .
                 For
                 God
                 was
                 pleas'd
                 to
                 appoint
                 such
                 temporary
                 instruments
                 of
                 a
                 Moral
                 duty
                 as
                 were
                 fitted
                 to
                 the
                 necessities
                 of
                 that
                 people
                 ;
                 but
                 such
                 instruments
                 were
                 but
                 like
                 temporary
                 supporters
                 ;
                 plac'd
                 there
                 but
                 till
                 the
                 building
                 could
                 stand
                 alone
                 .
                 But
                 whether
                 this
                 clause
                 of
                 having
                 or
                 making
                 images
                 be
                 refer'd
                 to
                 the
                 first
                 or
                 to
                 the
                 second
                 Commandement
                 ,
                 it
                 is
                 all
                 one
                 .
                 If
                 to
                 the
                 first
                 ,
                 it
                 means
                 that
                 therefore
                 they
                 are
                 not
                 to
                 be
                 made
                 by
                 them
                 ,
                 lest
                 they
                 become
                 the
                 object
                 of
                 Divine
                 worship
                 .
                 If
                 to
                 the
                 second
                 ,
                 then
                 they
                 were
                 not
                 to
                 be
                 made
                 lest
                 they
                 become
                 instruments
                 of
                 a
                 false
                 manner
                 of
                 the
                 Divine
                 worship
                 :
                 but
                 in
                 both
                 ,
                 the
                 prohibition
                 is
                 but
                 Relative
                 ,
                 as
                 appears
                 in
                 the
                 Parallel
                 places
                 of
                 Levit.
                 19.
                 v.
                 4.
                 
                 But
                 especially
                 Levit.
                 26.
                 v.
                 1.
                 
                 
                   Ye
                   shall
                   make
                   ye
                   no
                   idols
                   ,
                   nor
                   graven
                   image
                   ,
                   neither
                   rear
                   ye
                   up
                   a
                   standing
                   image
                   ,
                   neither
                   shall
                   ye
                   set
                   up
                   any
                   image
                   of
                   stone
                   in
                   your
                   land
                   [
                   to
                   bow
                   down
                   unto
                   it
                   ]
                   for
                   I
                   am
                   the
                   Lord
                   your
                   God
                   :
                
                 by
                 which
                 it
                 is
                 plain
                 that
                 the
                 prohibition
                 is
                 not
                 terminated
                 on
                 the
                 image
                 but
                 referring
                 to
                 religion
                 ;
                 and
                 is
                 of
                 the
                 same
                 Nature
                 as
                 the
                 forbidding
                 them
                 to
                 converse
                 with
                 idolaters
                 ,
                 or
                 to
                 make
                 marriages
                 with
                 them
                 ;
                 which
                 God
                 himself
                 express'd
                 to
                 be
                 lest
                 they
                 learn
                 their
                 evil
                 customs
                 ;
                 and
                 all
                 the
                 reason
                 of
                 the
                 world
                 tells
                 us
                 ,
                 that
                 such
                 clauses
                 whose
                 whole
                 reason
                 is
                 relative
                 and
                 instrumental
                 ,
                 may
                 be
                 supplied
                 by
                 other
                 instruments
                 ,
                 and
                 the
                 reason
                 of
                 them
                 or
                 their
                 necessity
                 may
                 cease
                 ,
                 and
                 consequently
                 there
                 can
                 be
                 no
                 part
                 of
                 a
                 Natural
                 law
                 ,
                 whose
                 reason
                 without
                 a
                 Miracle
                 and
                 the
                 change
                 of
                 Nature
                 can
                 never
                 alter
                 .
                 So
                 that
                 this
                 fear
                 of
                 theirs
                 being
                 useless
                 ,
                 they
                 may
                 without
                 prejudice
                 and
                 interest
                 follow
                 that
                 which
                 is
                 more
                 reasonable
                 .
                 And
                 this
                 was
                 sufficiently
                 indicated
                 by
                 the
                 act
                 and
                 words
                 of
                 God
                 himself
                 who
                 gave
                 order
                 for
                 the
                 brazen
                 serpent
                 to
                 be
                 made
                 ,
                 
                 and
                 the
                 images
                 or
                 rather
                 Hieroglyphicks
                 *
                 of
                 Cherubim
                 to
                 be
                 set
                 over
                 the
                 propitiatory
                 ;
                 which
                 it
                 is
                 not
                 to
                 be
                 supposed
                 he
                 would
                 have
                 done
                 if
                 it
                 had
                 been
                 against
                 his
                 own
                 Eternal
                 law
                 :
                 He
                 suffered
                 them
                 not
                 to
                 worship
                 them
                 ;
                 but
                 to
                 make
                 them
                 ;
                 to
                 show
                 that
                 this
                 was
                 not
                 against
                 the
                 Moral
                 part
                 of
                 the
                 Commandement
                 ,
                 though
                 that
                 was
                 :
                 and
                 the
                 Ark
                 could
                 endure
                 the
                 five
                 golden
                 Mice
                 and
                 the
                 five
                 golden
                 hemorrhoids
                 because
                 though
                 they
                 were
                 images
                 yet
                 they
                 were
                 not
                 idols
                 ,
                 that
                 is
                 ,
                 were
                 not
                 intended
                 for
                 worship
                 :
                 but
                 because
                 Dagon
                 was
                 ,
                 it
                 fell
                 before
                 the
                 Ark
                 ;
                 that
                 could
                 not
                 be
                 suffer'd
                 :
                 and
                 in
                 Solomon's
                 Temple
                 beside
                 the
                 pomegranates
                 and
                 other
                 imagery
                 ,
                 there
                 were
                 twelve
                 brasen
                 bulls
                 ;
                 but
                 they
                 were
                 not
                 intended
                 for
                 worship
                 ,
                 and
                 therefore
                 it
                 was
                 free
                 to
                 the
                 Jews
                 to
                 use
                 them
                 or
                 not
                 :
                 but
                 the
                 calves
                 of
                 Dan
                 and
                 Bethel
                 because
                 they
                 were
                 
                   fusiles
                   Dei
                
                 ,
                 graven
                 images
                 us'd
                 in
                 Divine
                 worship
                 were
                 an
                 abhomination
                 :
                 and
                 upon
                 the
                 shekel
                 of
                 the
                 Sanctuary
                 was
                 impress'd
                 the
                 image
                 of
                 Aarons
                 rod
                 and
                 a
                 pot
                 of
                 Manna
                 ,
                 or
                 thurible
                 :
                 it
                 was
                 lawful
                 while
                 there
                 was
                 no
                 danger
                 of
                 worshipping
                 them
                 .
              
               
                 This
                 then
                 is
                 the
                 first
                 instance
                 of
                 the
                 Rule
                 :
                 
                 The
                 having
                 or
                 making
                 of
                 images
                 though
                 it
                 be
                 forbidden
                 to
                 the
                 Jews
                 in
                 the
                 second
                 Commandement
                 ,
                 yet
                 it
                 is
                 not
                 unlawful
                 to
                 Christians
                 .
                 But
                 of
                 this
                 I
                 shall
                 say
                 more
                 in
                 the
                 following
                 periods
                 .
              
               
                 Now
                 concerning
                 the
                 Religion
                 of
                 images
                 ,
                 
                 that
                 is
                 ,
                 worshipping
                 God
                 by
                 them
                 directly
                 or
                 indirectly
                 ;
                 whether
                 that
                 be
                 lawful
                 to
                 Christians
                 ;
                 although
                 
                 I
                 have
                 sufficiently
                 declar'd
                 the
                 negative
                 already
                 ,
                 by
                 reproving
                 the
                 great
                 ground
                 of
                 that
                 practice
                 ,
                 I
                 mean
                 ,
                 the
                 thrusting
                 the
                 two
                 Commandements
                 together
                 ,
                 and
                 have
                 proved
                 that
                 they
                 ought
                 not
                 to
                 be
                 so
                 confounded
                 ;
                 or
                 if
                 they
                 ought
                 ,
                 yet
                 that
                 the
                 worship
                 of
                 images
                 is
                 not
                 concluded
                 from
                 thence
                 to
                 be
                 lawful
                 or
                 permitted
                 ,
                 yet
                 I
                 hope
                 it
                 will
                 be
                 neither
                 useless
                 nor
                 unpleasant
                 if
                 I
                 determine
                 this
                 case
                 upon
                 its
                 proper
                 grounds
                 ,
                 in
                 these
                 two
                 inquiries
                 ?
                 1.
                 
                 Whether
                 it
                 be
                 lawful
                 to
                 make
                 a
                 Picture
                 or
                 image
                 of
                 God
                 ?
                 2.
                 
                 Whether
                 it
                 be
                 lawful
                 to
                 worship
                 God
                 by
                 a
                 picture
                 ?
              
               
                 Quest.
                 
              
               
                 WHether
                 it
                 be
                 lawful
                 to
                 make
                 a
                 picture
                 or
                 image
                 of
                 God
                 ?
              
               
                 I
                 answer
                 negatively
                 :
                 
                 and
                 that
                 upon
                 the
                 plain
                 words
                 of
                 God
                 in
                 Deuteronomy
                 which
                 upon
                 the
                 account
                 of
                 the
                 fifth
                 Rule
                 are
                 to
                 be
                 accounted
                 as
                 an
                 explication
                 of
                 the
                 Moral
                 law
                 ,
                 and
                 therefore
                 obligatory
                 to
                 Christians
                 :
                 as
                 relating
                 to
                 the
                 matter
                 of
                 the
                 Commandement
                 ,
                 giving
                 a
                 Natural
                 reason
                 for
                 a
                 Natural
                 duty
                 ,
                 and
                 pursuing
                 that
                 with
                 argument
                 which
                 before
                 he
                 had
                 established
                 with
                 authority
                 ,
                 and
                 writing
                 that
                 in
                 the
                 Tables
                 of
                 the
                 heart
                 which
                 at
                 first
                 he
                 deliver'd
                 to
                 Moses
                 in
                 Tables
                 of
                 stone
                 .
                 
                 
                   Take
                   ye
                   therefore
                   good
                   heed
                   unto
                   your selves
                   ,
                   for
                   ye
                   saw
                   no
                   manner
                   of
                   similitude
                   ,
                   in
                   the
                   day
                   when
                   the
                   Lord
                   spake
                   unto
                   you
                   in
                   mount
                   Horeb
                   out
                   of
                   the
                   midst
                   of
                   the
                   fire
                   :
                   lest
                   ye
                   corrupt
                   your selves
                   and
                   make
                   you
                   a
                   graven
                   image
                   ,
                   the
                   similitude
                   of
                   any
                   figure
                   ,
                   the
                   likeness
                   of
                   male
                   or
                   female
                   ,
                   &c.
                   
                
                 Now
                 why
                 did
                 God
                 so
                 earnestly
                 remind
                 them
                 that
                 they
                 saw
                 no
                 image
                 ,
                 but
                 because
                 he
                 would
                 not
                 have
                 them
                 make
                 any
                 of
                 him
                 .
                 And
                 this
                 is
                 frequently
                 press'd
                 by
                 God
                 in
                 that
                 manner
                 which
                 shewes
                 it
                 not
                 onely
                 to
                 be
                 impious
                 to
                 doe
                 it
                 against
                 his
                 Commandement
                 ,
                 but
                 foolish
                 and
                 impossible
                 and
                 against
                 all
                 Natural
                 reason
                 .
                 
                 
                   To
                   whom
                   will
                   ye
                   liken
                   God
                   ?
                   or
                   what
                   likeness
                   will
                   ye
                   compare
                   unto
                   him
                   ?
                
                 said
                 God
                 by
                 the
                 Prophet
                 .
                 Meaning
                 that
                 there
                 is
                 none
                 ,
                 there
                 can
                 be
                 none
                 ,
                 and
                 you
                 may
                 as
                 well
                 measure
                 Eternity
                 with
                 a
                 span
                 ,
                 and
                 graspe
                 an
                 infinite
                 in
                 the
                 palm
                 of
                 your
                 hand
                 ,
                 as
                 draw
                 the
                 circles
                 and
                 depict
                 him
                 that
                 hath
                 no
                 colour
                 or
                 figure
                 ,
                 no
                 parts
                 nor
                 body
                 ,
                 no
                 accidents
                 nor
                 visibility
                 .
                 And
                 this
                 S.
                 Paul
                 argued
                 out
                 of
                 Aratus
                 .
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                
                 
                   We
                   are
                   his
                   ofspring
                
                 :
                 that
                 is
                 ,
                 we
                 are
                 made
                 after
                 his
                 image
                 and
                 similitude
                 ;
                 Christ
                 is
                 the
                 Prototype
                 ,
                 and
                 we
                 are
                 efformed
                 after
                 his
                 image
                 who
                 is
                 
                   the
                   first-born
                   of
                   all
                   Creatures
                
                 :
                 Man
                 is
                 made
                 after
                 the
                 likeness
                 of
                 God
                 ;
                 Not
                 man
                 in
                 his
                 body
                 ;
                 but
                 Man
                 in
                 his
                 soul
                 ,
                 in
                 his
                 will
                 and
                 powers
                 of
                 choice
                 ,
                 in
                 his
                 understanding
                 and
                 powers
                 of
                 discerning
                 ,
                 in
                 his
                 memory
                 ,
                 and
                 powers
                 of
                 recording
                 ,
                 and
                 he
                 that
                 cannot
                 make
                 the
                 image
                 of
                 a
                 will
                 ,
                 or
                 by
                 a
                 graven
                 image
                 represent
                 the
                 understanding
                 of
                 a
                 man
                 ,
                 must
                 never
                 hope
                 to
                 make
                 any
                 thing
                 like
                 God
                 :
                 there
                 is
                 no
                 way
                 to
                 doe
                 that
                 ,
                 but
                 to
                 make
                 a
                 man
                 ;
                 and
                 that
                 although
                 it
                 be
                 but
                 an
                 imperfect
                 image
                 of
                 God
                 ,
                 yet
                 an
                 image
                 it
                 is
                 ,
                 and
                 the
                 best
                 that
                 is
                 upon
                 the
                 earth
                 .
                 
                 But
                 now
                 from
                 hence
                 the
                 Apostle
                 argues
                 ,
                 
                   Forasmuch
                   then
                   as
                   we
                   are
                   the
                   ofspring
                   of
                   God
                   ,
                   we
                   ought
                   not
                   to
                   think
                   that
                   the
                   Godhead
                   is
                   like
                   unto
                   gold
                   ,
                   or
                   silver
                   ,
                   or
                   stone
                   graven
                   by
                   art
                   ,
                   and
                   mans
                   device
                   :
                
                 If
                 the
                 invisible
                 ,
                 inexpressible
                 part
                 of
                 man
                 is
                 the
                 image
                 of
                 God
                 ,
                 and
                 we
                 are
                 his
                 sons
                 by
                 Creation
                 expressing
                 in
                 our
                 Souls
                 some
                 little
                 things
                 of
                 his
                 infinite
                 perfection
                 ,
                 it
                 cannot
                 be
                 supposed
                 that
                 this
                 image
                 can
                 make
                 an
                 image
                 like
                 God
                 ;
                 and
                 if
                 it
                 cannot
                 be
                 like
                 him
                 ;
                 it
                 is
                 not
                 to
                 be
                 made
                 for
                 him
                 ;
                 for
                 nothing
                 is
                 more
                 unlike
                 him
                 then
                 a
                 lie
                 .
                 The
                 Athenians
                 were
                 dull
                 people
                 and
                 knew
                 not
                 how
                 to
                 answer
                 S.
                 Pauls
                 argument
                 ;
                 but
                 we
                 are
                 now
                 adaies
                 taught
                 to
                 escape
                 from
                 this
                 .
                 For
                 it
                 
                 is
                 said
                 ,
                 that
                 it
                 is
                 true
                 ;
                 Gods
                 essence
                 cannot
                 be
                 depicted
                 or
                 engraven
                 ;
                 but
                 such
                 representations
                 by
                 which
                 he
                 hath
                 been
                 pleas'd
                 to
                 communicate
                 notices
                 of
                 himself
                 ,
                 can
                 as
                 well
                 be
                 describ'd
                 with
                 a
                 pencil
                 as
                 with
                 a
                 Pen
                 ,
                 and
                 as
                 well
                 set
                 down
                 so
                 that
                 ideots
                 may
                 read
                 and
                 understand
                 as
                 well
                 as
                 the
                 learned
                 Clerks
                 .
                 Now
                 because
                 God
                 was
                 pleas'd
                 to
                 appear
                 to
                 Daniel
                 like
                 the
                 Ancient
                 of
                 dayes
                 ,
                 and
                 the
                 Holy
                 Ghost
                 in
                 the
                 shape
                 of
                 a
                 Dove
                 ,
                 and
                 Christ
                 in
                 the
                 form
                 of
                 a
                 man
                 ,
                 these
                 representations
                 may
                 be
                 depicted
                 and
                 describ'd
                 by
                 images
                 without
                 disparagement
                 to
                 the
                 Divinity
                 of
                 God.
                 
              
               
                 To
                 these
                 I
                 give
                 these
                 answers
                 ;
                 
                 First
                 the
                 vision
                 of
                 Daniel
                 seeing
                 the
                 ancient
                 of
                 daies
                 ,
                 tells
                 of
                 no
                 shape
                 ,
                 nothing
                 like
                 an
                 old
                 man
                 :
                 but
                 by
                 that
                 Phrase
                 did
                 seem
                 to
                 signifie
                 the
                 Eternal
                 God
                 ;
                 he
                 tells
                 of
                 a
                 head
                 and
                 hair
                 like
                 
                   pure
                   wooll
                
                 ,
                 that
                 is
                 ,
                 pure
                 and
                 white
                 ,
                 one
                 of
                 the
                 Synonyma
                 of
                 light
                 or
                 brightness
                 ,
                 like
                 that
                 of
                 his
                 garment
                 ,
                 
                   like
                   snow
                   ;
                   his
                   wheels
                   were
                   a
                   burning
                   fire
                   ,
                   his
                   throne
                   a
                   fiery
                   flame
                
                 ;
                 that
                 is
                 in
                 effect
                 ,
                 when
                 Daniel
                 was
                 asleep
                 he
                 had
                 a
                 vision
                 or
                 Phantasme
                 in
                 his
                 head
                 :
                 where
                 he
                 had
                 a
                 representment
                 of
                 the
                 Eternal
                 God
                 ,
                 in
                 a
                 circumfusion
                 and
                 a
                 great
                 union
                 of
                 light
                 and
                 glory
                 ,
                 which
                 he
                 when
                 he
                 was
                 awake
                 express'd
                 by
                 metaphors
                 imperfectly
                 telling
                 ,
                 what
                 phantasme
                 that
                 was
                 in
                 which
                 he
                 perceiv'd
                 the
                 representment
                 and
                 communication
                 of
                 God
                 ;
                 that
                 is
                 ,
                 he
                 there
                 set
                 down
                 the
                 shadow
                 of
                 a
                 dream
                 of
                 a
                 bright
                 shining
                 cloud
                 :
                 for
                 the
                 metaphor
                 is
                 a
                 shadow
                 ,
                 and
                 his
                 vision
                 was
                 a
                 dream
                 ,
                 and
                 what
                 he
                 dreamt
                 he
                 saw
                 was
                 but
                 the
                 investiture
                 of
                 God
                 ;
                 like
                 as
                 when
                 God
                 by
                 his
                 Angel
                 went
                 in
                 a
                 cloud
                 of
                 fire
                 before
                 the
                 sons
                 of
                 Israel
                 ,
                 nay
                 ,
                 not
                 so
                 much
                 ,
                 for
                 that
                 was
                 really
                 so
                 ,
                 this
                 but
                 a
                 Prophetick
                 extasie
                 in
                 his
                 sleep
                 :
                 the
                 images
                 of
                 which
                 are
                 but
                 very
                 unfit
                 to
                 establish
                 a
                 part
                 of
                 Divine
                 worship
                 ,
                 and
                 an
                 article
                 of
                 practice
                 ,
                 against
                 Natural
                 reason
                 and
                 the
                 letter
                 of
                 a
                 Commandement
                 .
                 But
                 ,
                 2.
                 
                 I
                 demand
                 ,
                 whether
                 did
                 Daniel
                 see
                 the
                 eternal
                 God
                 then
                 or
                 no
                 ?
                 If
                 he
                 did
                 not
                 ,
                 then
                 at
                 the
                 most
                 it
                 was
                 but
                 an
                 angel
                 of
                 light
                 in
                 the
                 place
                 of
                 God
                 :
                 and
                 then
                 this
                 can
                 never
                 inferre
                 the
                 lawfulness
                 of
                 making
                 any
                 image
                 of
                 God
                 ,
                 for
                 it
                 was
                 onely
                 Gods
                 Angel
                 ,
                 or
                 a
                 globe
                 of
                 glory
                 instead
                 of
                 God
                 and
                 not
                 God
                 that
                 appear'd
                 in
                 his
                 own
                 person
                 .
                 But
                 if
                 it
                 be
                 said
                 he
                 did
                 see
                 God
                 ,
                 it
                 apparently
                 contradicts
                 the
                 Scripture
                 :
                 
                 
                   No
                   man
                   hath
                   seen
                   God
                   at
                   any
                   time
                   :
                
                 and
                 again
                 ,
                 The
                 eternal
                 God
                 
                   whom
                   no
                   man
                   hath
                   seen
                   or
                   can
                   see
                   .
                
                 The
                 issue
                 then
                 is
                 this
                 ,
                 Daniel
                 did
                 not
                 see
                 God
                 the
                 Father
                 ,
                 neither
                 could
                 he
                 :
                 Therefore
                 God
                 the
                 Father
                 was
                 not
                 represented
                 to
                 him
                 by
                 any
                 visible
                 species
                 :
                 therefore
                 neither
                 can
                 we
                 by
                 any
                 help
                 or
                 authority
                 from
                 this
                 dream
                 .
                 And
                 it
                 is
                 not
                 sufficient
                 to
                 say
                 ,
                 that
                 though
                 Daniel
                 did
                 not
                 see
                 Gods
                 essence
                 ,
                 yet
                 he
                 saw
                 the
                 representment
                 :
                 for
                 he
                 did
                 not
                 see
                 any
                 representment
                 of
                 God
                 ;
                 he
                 did
                 not
                 see
                 God
                 by
                 any
                 thing
                 that
                 express'd
                 his
                 person
                 :
                 for
                 as
                 for
                 essences
                 ,
                 no
                 man
                 can
                 see
                 the
                 essence
                 of
                 a
                 Bee
                 ,
                 or
                 a
                 Bird
                 :
                 but
                 sees
                 it
                 by
                 some
                 proper
                 representment
                 ,
                 but
                 yet
                 by
                 that
                 representment
                 he
                 properly
                 and
                 truly
                 sees
                 the
                 bird
                 :
                 but
                 Daniel
                 did
                 no
                 way
                 see
                 Gods
                 person
                 or
                 Nature
                 ,
                 not
                 so
                 much
                 as
                 by
                 any
                 phantasme
                 or
                 image
                 :
                 an
                 Angel
                 of
                 light
                 ,
                 or
                 the
                 brightness
                 of
                 an
                 Angel
                 he
                 might
                 dream
                 of
                 in
                 the
                 extasie
                 :
                 but
                 in
                 no
                 sense
                 could
                 he
                 be
                 said
                 to
                 see
                 God
                 ,
                 except
                 onely
                 by
                 his
                 Angel
                 or
                 Embassador
                 .
                 So
                 that
                 when
                 it
                 is
                 said
                 ,
                 
                   No
                   man
                   can
                   see
                   God
                
                 ,
                 it
                 cannot
                 be
                 meant
                 ,
                 that
                 Gods
                 essence
                 can
                 not
                 be
                 seen
                 ;
                 for
                 this
                 had
                 said
                 no
                 great
                 matter
                 :
                 for
                 no
                 essence
                 can
                 be
                 seen
                 ,
                 but
                 it
                 must
                 mean
                 that
                 God
                 
                   dwells
                   in
                   an
                   inaccessible
                   light
                   whither
                   no
                   man
                   can
                   approach
                
                 out
                 of
                 which
                 he
                 will
                 send
                 no
                 emissions
                 of
                 representment
                 or
                 visibility
                 ;
                 for
                 if
                 he
                 had
                 so
                 done
                 at
                 any
                 time
                 ,
                 or
                 would
                 doe
                 at
                 all
                 ;
                 it
                 were
                 not
                 true
                 ,
                 that
                 
                   no
                   man
                   had
                   seen
                   him
                   ,
                   or
                   could
                   see
                   him
                   :
                
                 for
                 if
                 he
                 had
                 communicated
                 himself
                 personally
                 in
                 any
                 representment
                 or
                 visibility
                 ,
                 then
                 he
                 had
                 been
                 seen
                 ,
                 and
                 in
                 that
                 instance
                 and
                 at
                 that
                 time
                 he
                 were
                 not
                 the
                 invisible
                 God.
                 3.
                 
                 Suppose
                 Daniels
                 vision
                 
                 had
                 been
                 of
                 God
                 himself
                 ;
                 yet
                 as
                 it
                 was
                 done
                 to
                 him
                 by
                 special
                 ●avour
                 so
                 it
                 was
                 for
                 a
                 special
                 purpose
                 ;
                 it
                 was
                 for
                 a
                 design
                 of
                 Prophecy
                 and
                 to
                 declare
                 future
                 events
                 in
                 the
                 matters
                 of
                 warre
                 and
                 peace
                 ;
                 not
                 to
                 establish
                 a
                 practice
                 prejudicial
                 to
                 a
                 Commandement
                 :
                 and
                 it
                 is
                 strange
                 that
                 a
                 vision
                 or
                 nights
                 dream
                 express'd
                 by
                 way
                 of
                 rapture
                 and
                 clouds
                 of
                 Metaphor
                 ,
                 communicated
                 to
                 one
                 man
                 ,
                 signifying
                 uncertainly
                 ,
                 told
                 imperfectly
                 after
                 the
                 manner
                 of
                 raptures
                 and
                 prophetick
                 extasies
                 ,
                 intended
                 to
                 very
                 distant
                 purposes
                 ,
                 never
                 so
                 extended
                 by
                 his
                 own
                 Nation
                 or
                 us'd
                 to
                 any
                 such
                 end
                 ,
                 should
                 yet
                 prevail
                 with
                 Christians
                 (
                 who
                 are
                 or
                 ought
                 to
                 be
                 infinitely
                 remov'd
                 from
                 such
                 a
                 childish
                 Religion
                 ,
                 and
                 baby
                 tricks
                 )
                 more
                 then
                 an
                 express
                 Commandement
                 ,
                 and
                 Natural
                 and
                 essential
                 reason
                 ,
                 and
                 the
                 practise
                 both
                 of
                 all
                 the
                 Jews
                 and
                 the
                 best
                 Christians
                 .
                 There
                 is
                 nothing
                 in
                 the
                 world
                 though
                 never
                 so
                 bad
                 ,
                 but
                 by
                 witty
                 and
                 resolved
                 men
                 may
                 have
                 more
                 colours
                 laid
                 upon
                 it
                 to
                 set
                 it
                 out
                 ,
                 then
                 this
                 can
                 from
                 this
                 pretension
                 .
                 
                 4.
                 
                 The
                 vision
                 it self
                 if
                 it
                 were
                 express'd
                 in
                 picture
                 as
                 it
                 is
                 set
                 down
                 ,
                 would
                 be
                 a
                 most
                 strange
                 production
                 of
                 art
                 ,
                 and
                 a
                 horrid
                 representation
                 of
                 Nature
                 ;
                 and
                 unless
                 something
                 were
                 suppos'd
                 which
                 is
                 not
                 express'd
                 ,
                 it
                 would
                 be
                 a
                 strange
                 new
                 Nothing
                 .
                 For
                 [
                 the
                 Ancient
                 of
                 dayes
                 ]
                 does
                 by
                 no
                 violence
                 signifie
                 an
                 old
                 man
                 ;
                 for
                 it
                 being
                 a
                 representment
                 of
                 Eternity
                 ,
                 is
                 the
                 worst
                 of
                 all
                 express'd
                 by
                 an
                 old
                 man
                 ;
                 for
                 that
                 which
                 is
                 old
                 is
                 ready
                 to
                 van●sh
                 away
                 ;
                 and
                 nothing
                 is
                 more
                 contrary
                 to
                 eternity
                 .
                 Again
                 ,
                 here
                 is
                 no
                 mention
                 of
                 the
                 appearance
                 of
                 a
                 man.
                 There
                 is
                 indeed
                 mention
                 of
                 a
                 head
                 ,
                 but
                 neither
                 of
                 Man
                 nor
                 beast
                 ,
                 bird
                 nor
                 fly
                 express'd
                 :
                 and
                 hair
                 like
                 pure
                 wool
                 ,
                 but
                 in
                 what
                 it
                 is
                 like
                 excepting
                 onely
                 the
                 purity
                 is
                 not
                 told
                 ,
                 nor
                 can
                 be
                 imagined
                 :
                 after
                 this
                 there
                 is
                 nothing
                 but
                 
                   a
                   throne
                   of
                   flames
                
                 and
                 
                   wheels
                   of
                   fire
                
                 ,
                 and
                 all
                 this
                 together
                 would
                 make
                 a
                 strange
                 image
                 ,
                 a
                 Metaphor
                 to
                 express
                 eternity
                 ,
                 a
                 head
                 of
                 I
                 know
                 not
                 what
                 light
                 without
                 substance
                 ,
                 visibility
                 without
                 a
                 figure
                 ,
                 a
                 top
                 without
                 a
                 bottom
                 ,
                 the
                 whiteness
                 of
                 wool
                 instead
                 of
                 the
                 substance
                 of
                 hair
                 ,
                 and
                 a
                 seat
                 upon
                 wheels
                 and
                 all
                 in
                 flames
                 and
                 fire
                 :
                 that
                 it
                 should
                 ever
                 enter
                 into
                 the
                 head
                 or
                 heart
                 of
                 an
                 instructed
                 man
                 to
                 think
                 that
                 the
                 great
                 ,
                 the
                 immense
                 ,
                 the
                 invisible
                 ,
                 the
                 infinite
                 God
                 of
                 heaven
                 ,
                 that
                 fills
                 heaven
                 and
                 earth
                 and
                 hell
                 should
                 be
                 represented
                 in
                 image
                 or
                 picture
                 by
                 such
                 a
                 thing
                 ,
                 by
                 such
                 a
                 nothing
                 is
                 as
                 strange
                 and
                 prodigious
                 as
                 the
                 combination
                 of
                 all
                 the
                 daughters
                 of
                 fear
                 and
                 sleep
                 and
                 ignorance
                 ,
                 
                 5.
                 
                 After
                 this
                 vision
                 of
                 Daniel
                 it
                 was
                 in
                 the
                 Church
                 of
                 the
                 Jews
                 esteemed
                 as
                 unlawful
                 as
                 ever
                 to
                 make
                 an
                 image
                 of
                 God
                 ;
                 and
                 by
                 this
                 the
                 primitive
                 Christians
                 did
                 not
                 beleeve
                 a
                 warrant
                 or
                 confidence
                 could
                 be
                 taken
                 to
                 doe
                 any
                 thing
                 of
                 that
                 Nature
                 :
                 and
                 they
                 that
                 now
                 adaies
                 think
                 otherwise
                 have
                 a
                 new
                 understanding
                 and
                 a
                 new
                 religion
                 ,
                 defying
                 a
                 Commandement
                 and
                 walking
                 by
                 a
                 dream
                 ;
                 and
                 are
                 such
                 whom
                 a
                 precept
                 cannot
                 draw
                 ,
                 but
                 they
                 follow
                 what
                 they
                 understand
                 not
                 ,
                 and
                 what
                 was
                 not
                 intended
                 to
                 conduct
                 their
                 religion
                 ,
                 but
                 to
                 signifie
                 onely
                 the
                 events
                 and
                 great
                 changes
                 of
                 the
                 world
                 .
                 
                 6.
                 
                 If
                 because
                 mention
                 is
                 made
                 of
                 
                   the
                   Antient
                   of
                   dayes
                
                 in
                 Daniel
                 ,
                 it
                 were
                 lawful
                 to
                 picture
                 God
                 like
                 an
                 old
                 man
                 ;
                 we
                 might
                 as
                 well
                 make
                 a
                 door
                 and
                 say
                 it
                 is
                 Christ
                 ,
                 or
                 a
                 vine
                 and
                 call
                 it
                 our
                 Master
                 ,
                 or
                 a
                 thief
                 and
                 call
                 it
                 the
                 day
                 of
                 judgement
                 :
                 a
                 Metaphorical
                 or
                 Mystical
                 expression
                 may
                 be
                 the
                 vail
                 of
                 a
                 mysterious
                 truth
                 ,
                 but
                 cannot
                 pass
                 into
                 a
                 sign
                 and
                 signification
                 of
                 it
                 :
                 it self
                 may
                 become
                 an
                 hieroglyphick
                 when
                 it
                 is
                 painted
                 ,
                 but
                 not
                 an
                 image
                 which
                 is
                 a
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 the
                 most
                 proper
                 representation
                 of
                 any
                 thing
                 that
                 can
                 be
                 seen
                 and
                 is
                 not
                 present
                 .
                 They
                 that
                 paint
                 a
                 child
                 to
                 signifie
                 Eternity
                 doe
                 it
                 better
                 then
                 they
                 who
                 by
                 an
                 old
                 man
                 signifie
                 him
                 that
                 can
                 be
                 no
                 older
                 to
                 morrow
                 then
                 he
                 was
                 yesterday
                 .
                 But
                 by
                 this
                 I
                 onely
                 intend
                 to
                 note
                 the
                 imprudence
                 and
                 undecency
                 of
                 the
                 thing
                 :
                 the
                 unlawfulness
                 is
                 upon
                 other
                 accounts
                 which
                 I
                 have
                 reckon'd
                 .
              
               
               
                 Concerning
                 the
                 humanity
                 of
                 our
                 B.
                 Saviour
                 ,
                 
                 that
                 being
                 a
                 creature
                 he
                 might
                 be
                 depicted
                 ,
                 I
                 mean
                 it
                 was
                 naturally
                 capable
                 of
                 it
                 :
                 it
                 was
                 the
                 great
                 instrument
                 of
                 many
                 actions
                 ,
                 it
                 convers'd
                 with
                 mankind
                 above
                 thirty
                 years
                 together
                 ,
                 it
                 was
                 the
                 subject
                 of
                 great
                 changes
                 ,
                 and
                 the
                 matter
                 of
                 a
                 long
                 story
                 ,
                 and
                 the
                 conduit
                 of
                 many
                 excellent
                 instructions
                 ,
                 and
                 therefore
                 might
                 without
                 all
                 question
                 be
                 described
                 as
                 well
                 as
                 Cesar's
                 or
                 
                   Meletius
                   ,
                   Marc
                   Anthony
                
                 or
                 the
                 Kings
                 of
                 the
                 Gentiles
                 .
                 It
                 might
                 be
                 done
                 :
                 and
                 the
                 question
                 being
                 here
                 onely
                 of
                 the
                 making
                 or
                 having
                 of
                 it
                 ,
                 abstractedly
                 from
                 all
                 other
                 appendages
                 or
                 collateral
                 considerations
                 ,
                 I
                 need
                 say
                 no
                 more
                 of
                 it
                 under
                 this
                 title
                 ;
                 but
                 that
                 it
                 is
                 neither
                 impious
                 nor
                 unreasonable
                 of
                 it self
                 to
                 have
                 or
                 to
                 make
                 the
                 picture
                 or
                 image
                 of
                 Christs
                 Humanity
                 ,
                 or
                 rather
                 of
                 his
                 humane
                 Body
                 .
                 For
                 against
                 this
                 there
                 is
                 neither
                 reason
                 nor
                 religion
                 ,
                 and
                 if
                 it
                 be
                 made
                 accidentally
                 unlawful
                 that
                 is
                 not
                 of
                 present
                 consideration
                 .
              
               
                 But
                 for
                 the
                 usual
                 image
                 of
                 the
                 Holy
                 Ghost
                 in
                 the
                 forme
                 of
                 a
                 dove
                 the
                 pretence
                 is
                 great
                 and
                 fairer
                 ;
                 
                 no
                 less
                 then
                 the
                 words
                 of
                 Scripture
                 .
                 For
                 in
                 this
                 instance
                 that
                 reason
                 ceases
                 for
                 which
                 God
                 did
                 prohibite
                 the
                 making
                 of
                 his
                 image
                 ;
                 for
                 here
                 they
                 did
                 not
                 onely
                 hear
                 a
                 voice
                 ,
                 but
                 also
                 they
                 saw
                 a
                 shape
                 ;
                 for
                 the
                 Holy
                 Ghost
                 descended
                 in
                 the
                 likeness
                 of
                 a
                 dove
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 :
                 
                   in
                   a
                   bodily
                   shape
                
                 .
                 So
                 S.
                 Luke
                 .
                 To
                 this
                 I
                 answer
                 ,
                 that
                 the
                 Holy
                 Ghost
                 did
                 not
                 appear
                 in
                 the
                 shape
                 of
                 a
                 dove
                 at
                 all
                 ;
                 but
                 the
                 dove
                 mention'd
                 in
                 the
                 story
                 relates
                 only
                 to
                 the
                 manner
                 of
                 his
                 descending
                 ,
                 and
                 hovering
                 over
                 Christ.
                 And
                 this
                 1.
                 
                 appears
                 by
                 the
                 words
                 in
                 S.
                 Matthew
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 He
                 saw
                 the
                 Spirit
                 of
                 God
                 [
                 descending
                 like
                 a
                 dove
                 ]
                 that
                 is
                 ,
                 
                 as
                 doves
                 use
                 to
                 descend
                 ,
                 hovering
                 and
                 overshadowing
                 of
                 him
                 .
                 2.
                 
                 The
                 word
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 signifies
                 an
                 imperfect
                 resemblance
                 ,
                 or
                 a
                 limited
                 similitude
                 ,
                 does
                 not
                 inferre
                 the
                 direct
                 shape
                 of
                 a
                 dove
                 ;
                 but
                 something
                 of
                 it
                 ;
                 the
                 motion
                 or
                 the
                 quantity
                 ,
                 the
                 hovering
                 or
                 the
                 lighting
                 ,
                 like
                 that
                 of
                 his
                 appearance
                 on
                 the
                 day
                 of
                 Pentecost
                 ;
                 
                 cloven
                 tongues
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 as
                 it
                 were
                 of
                 fire
                 ;
                 that
                 is
                 ,
                 something
                 of
                 it
                 ;
                 to
                 shine
                 it
                 may
                 be
                 but
                 not
                 to
                 burn
                 ;
                 to
                 appear
                 bright
                 but
                 not
                 to
                 move
                 .
                 
                 3.
                 
                 This
                 appears
                 yet
                 more
                 plainly
                 in
                 the
                 words
                 of
                 S.
                 Luke
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 The
                 Holy
                 Ghost
                 did
                 descend
                 in
                 a
                 bodily
                 shape
                 ;
                 as
                 a
                 dove
                 upon
                 him
                 :
                 where
                 the
                 [
                 bodily
                 shape
                 ]
                 cannot
                 mean
                 the
                 bodily
                 shape
                 of
                 a
                 dove
                 ,
                 for
                 then
                 it
                 must
                 have
                 been
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 as
                 of
                 a
                 dove
                 ,
                 like
                 that
                 of
                 the
                 Acts
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ;
                 but
                 it
                 must
                 wholly
                 be
                 referred
                 to
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 :
                 he
                 descended
                 as
                 a
                 dove
                 uses
                 to
                 doe
                 :
                 but
                 then
                 for
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 bodily
                 shape
                 ,
                 it
                 was
                 nothing
                 but
                 a
                 body
                 of
                 light
                 ;
                 the
                 greatest
                 visibility
                 ,
                 called
                 by
                 the
                 Apostle
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   the
                   excellent
                   Glory
                
                 :
                 
                 which
                 indeed
                 was
                 the
                 usual
                 investiture
                 of
                 Gods
                 messengers
                 in
                 their
                 appearances
                 and
                 visibilities
                 :
                 and
                 that
                 there
                 appear'd
                 a
                 fire
                 in
                 Jordan
                 at
                 that
                 time
                 ,
                 
                   Justin
                   Martyr
                
                 against
                 Tryphon
                 the
                 Jew
                 affirmes
                 expressly
                 .
                 
                 4.
                 
                 That
                 this
                 similitude
                 was
                 relative
                 to
                 the
                 motion
                 or
                 the
                 manner
                 of
                 a
                 doves
                 descent
                 is
                 so
                 much
                 the
                 more
                 probable
                 because
                 this
                 acceptation
                 and
                 understanding
                 of
                 it
                 is
                 more
                 agreeable
                 to
                 the
                 design
                 and
                 purpose
                 of
                 the
                 Holy
                 Ghost's
                 descending
                 .
                 For
                 by
                 [
                 flying
                 ]
                 the
                 Jews
                 did
                 use
                 in
                 their
                 Symbolical
                 Theology
                 to
                 signifie
                 ,
                 a
                 Divine
                 influxe
                 or
                 inspiration
                 saith
                 Rabbi
                 Jaccai
                 upon
                 the
                 ninth
                 of
                 Daniel
                 :
                 This
                 descent
                 therefore
                 of
                 the
                 Holy
                 Ghost
                 in
                 the
                 manner
                 of
                 a
                 doves
                 flight
                 signifies
                 the
                 gift
                 of
                 the
                 spirit
                 of
                 God
                 to
                 his
                 holy
                 Son
                 ;
                 who
                 received
                 him
                 not
                 by
                 measures
                 but
                 the
                 fulness
                 of
                 him
                 :
                 and
                 from
                 his
                 fulness
                 we
                 all
                 receive
                 our
                 portions
                 .
              
               
                 I
                 cannot
                 deny
                 but
                 that
                 amongst
                 learned
                 men
                 there
                 is
                 great
                 difference
                 of
                 apprehension
                 concerning
                 it
                 ;
                 
                 and
                 the
                 generality
                 of
                 men
                 without
                 examining
                 it
                 
                 suppose
                 the
                 H.
                 Ghost
                 to
                 have
                 descended
                 being
                 invested
                 with
                 the
                 direct
                 shape
                 of
                 a
                 Dove
                 [
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 so
                 
                   Justin
                   Martyr
                
                 :
                 for
                 he
                 expresses
                 the
                 words
                 otherwise
                 then
                 all
                 the
                 four
                 Evangelists
                 ;
                 they
                 all
                 say
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 meaning
                 as
                 a
                 Dove
                 descends
                 ;
                 he
                 changes
                 the
                 case
                 and
                 makes
                 it
                 to
                 be
                 the
                 shape
                 or
                 forme
                 of
                 a
                 Dove
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 so
                 Origen
                 calls
                 it
                 ▪
                 the
                 Phantasme
                 or
                 appearance
                 of
                 a
                 bird
                 ;
                 yet
                 I
                 will
                 for
                 the
                 present
                 suppose
                 it
                 so
                 ;
                 because
                 the
                 ancients
                 did
                 generally
                 beleeve
                 so
                 :
                 but
                 then
                 I
                 answer
                 to
                 the
                 objection
                 ;
                 That
                 1.
                 although
                 the
                 Ancients
                 did
                 suppose
                 it
                 so
                 ;
                 yet
                 in
                 the
                 sixth
                 Councel
                 ,
                 that
                 at
                 Constantinople
                 Can.
                 83.
                 it
                 is
                 expressly
                 forbidden
                 to
                 depict
                 Christ
                 like
                 a
                 Lamb
                 ,
                 or
                 the
                 Holy
                 Spirit
                 like
                 a
                 Dove
                 .
                 2.
                 
                 Suppose
                 the
                 fancy
                 of
                 the
                 Ancients
                 to
                 have
                 some
                 reality
                 in
                 it
                 ;
                 yet
                 it
                 amounted
                 to
                 no
                 more
                 then
                 this
                 ,
                 It
                 was
                 nothing
                 but
                 a
                 light
                 or
                 fire
                 effigiated
                 into
                 such
                 a
                 resemblance
                 ;
                 or
                 like
                 a
                 bright
                 cloud
                 which
                 represents
                 strange
                 figures
                 imperfectly
                 ,
                 any
                 thing
                 according
                 to
                 the
                 heart
                 or
                 fancy
                 of
                 them
                 that
                 behold
                 it
                 ;
                 and
                 therefore
                 is
                 not
                 so
                 imitable
                 as
                 if
                 it
                 were
                 a
                 direct
                 and
                 proper
                 appearance
                 :
                 So
                 the
                 Gospel
                 of
                 the
                 Nazarens
                 expresses
                 it
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 Presently
                 a
                 great
                 light
                 did
                 shine
                 round
                 about
                 the
                 place
                 ;
                 and
                 their
                 apprehension
                 of
                 a
                 dazeling
                 light
                 in
                 such
                 a
                 resemblance
                 is
                 but
                 an
                 ill
                 warrant
                 to
                 make
                 a
                 standing
                 figure
                 and
                 proper
                 imagery
                 .
                 
                 2.
                 
                 Tertullian
                 supposes
                 it
                 was
                 really
                 and
                 properly
                 a
                 very
                 Dove
                 indeed
                 :
                 
                 and
                 if
                 so
                 ,
                 the
                 whole
                 business
                 is
                 at
                 an
                 end
                 :
                 for
                 any
                 Dove
                 may
                 be
                 pictured
                 ;
                 but
                 the
                 Holy
                 Ghost
                 must
                 not
                 be
                 pictur'd
                 in
                 that
                 shape
                 ,
                 though
                 his
                 errand
                 and
                 design
                 was
                 ministred
                 to
                 by
                 a
                 Dove
                 .
                 
                 3.
                 
                 And
                 that
                 indeed
                 is
                 the
                 proper
                 and
                 full
                 solution
                 of
                 this
                 objection
                 .
                 Supposing
                 that
                 the
                 shape
                 of
                 a
                 Dove
                 did
                 appear
                 ,
                 yet
                 this
                 no
                 way
                 represented
                 him
                 ,
                 or
                 was
                 to
                 be
                 used
                 as
                 a
                 sign
                 of
                 him
                 ;
                 and
                 therefore
                 it
                 is
                 observable
                 when
                 God
                 had
                 told
                 the
                 Baptist
                 how
                 he
                 should
                 know
                 the
                 Messias
                 ,
                 and
                 that
                 the
                 Holy
                 Ghost
                 should
                 consign
                 and
                 signifie
                 him
                 ,
                 
                 he
                 makes
                 no
                 mention
                 of
                 a
                 Dove
                 ;
                 but
                 of
                 descending
                 onely
                 :
                 not
                 onely
                 plainly
                 intimating
                 that
                 the
                 mention
                 of
                 a
                 Dove
                 was
                 for
                 the
                 similitude
                 of
                 Motion
                 not
                 of
                 shape
                 ,
                 but
                 also
                 to
                 signifie
                 that
                 the
                 Holy
                 Ghost
                 himself
                 was
                 not
                 at
                 all
                 to
                 be
                 represented
                 as
                 a
                 Dove
                 .
                 But
                 then
                 if
                 there
                 was
                 the
                 shape
                 of
                 a
                 Dove
                 ,
                 as
                 the
                 Ancients
                 suppose
                 ,
                 it
                 looks
                 downwards
                 not
                 upwards
                 ;
                 and
                 was
                 ●
                 Symbol
                 not
                 to
                 signifie
                 any
                 thing
                 of
                 the
                 Divinity
                 ,
                 or
                 the
                 personality
                 of
                 the
                 Holy
                 Spirit
                 ;
                 but
                 to
                 signifie
                 something
                 in
                 Christ
                 ,
                 or
                 in
                 Christs
                 body
                 the
                 Church
                 ,
                 to
                 represent
                 the
                 excellency
                 and
                 sweetness
                 of
                 Christ
                 and
                 of
                 the
                 Church
                 ,
                 his
                 perfection
                 and
                 our
                 duty
                 ,
                 the
                 state
                 of
                 his
                 institution
                 and
                 of
                 our
                 religion
                 ,
                 and
                 so
                 they
                 who
                 thus
                 teach
                 of
                 the
                 apparition
                 of
                 a
                 Dove
                 ,
                 
                 express
                 the
                 Symbol
                 .
                 The
                 Dove
                 was
                 to
                 represent
                 that
                 great
                 meekness
                 which
                 was
                 in
                 Christ
                 ,
                 and
                 which
                 he
                 would
                 insert
                 into
                 his
                 institution
                 as
                 no
                 small
                 part
                 of
                 a
                 Christians
                 duty
                 :
                 which
                 our
                 B.
                 Saviour
                 was
                 pleas'd
                 also
                 to
                 express
                 in
                 the
                 same
                 similitude
                 ,
                 [
                 
                   be
                   as
                   harmless
                   as
                   Doves
                
                 .
                 ]
                 
                 Philo
                 saies
                 that
                 in
                 the
                 Jewes
                 Discipline
                 a
                 Dove
                 signifies
                 Wisedome
                 .
                 that
                 is
                 ,
                 a
                 good
                 ,
                 a
                 wise
                 ,
                 a
                 Gentile
                 ,
                 and
                 Debonaire
                 comportment
                 ,
                 not
                 the
                 severity
                 of
                 retirement
                 and
                 a
                 Philosophical
                 life
                 ,
                 but
                 of
                 a
                 civil
                 ,
                 sweet
                 ,
                 and
                 obliging
                 conversation
                 .
                 Some
                 say
                 that
                 this
                 Dove
                 did
                 relate
                 to
                 that
                 Dove
                 which
                 signified
                 to
                 Noah
                 by
                 an
                 olive
                 branch
                 of
                 peace
                 that
                 God
                 was
                 again
                 reconcil'd
                 to
                 the
                 world
                 ;
                 and
                 so
                 did
                 it
                 please
                 God
                 to
                 use
                 the
                 like
                 Symbol
                 when
                 he
                 would
                 signifie
                 that
                 reconcilement
                 which
                 was
                 by
                 Christ
                 to
                 be
                 effected
                 ,
                 and
                 of
                 which
                 the
                 other
                 was
                 but
                 a
                 weak
                 representment
                 ,
                 and
                 type
                 ,
                 or
                 figure
                 .
                 The
                 world
                 was
                 now
                 also
                 to
                 be
                 renewed
                 at
                 the
                 appearance
                 of
                 this
                 Dove
                 .
                 But
                 because
                 this
                 no
                 way
                 relates
                 to
                 the
                 person
                 or
                 the
                 Nature
                 of
                 the
                 H.
                 Ghost
                 ,
                 it
                 can
                 no
                 way
                 hence
                 be
                 inferred
                 that
                 the
                 H.
                 Ghost
                 may
                 be
                 represented
                 by
                 an
                 image
                 .
                 This
                 apparition
                 if
                 it
                 was
                 at
                 all
                 was
                 Symbolical
                 of
                 something
                 below
                 ,
                 not
                 representative
                 of
                 any
                 
                 thing
                 above
                 :
                 and
                 in
                 that
                 sence
                 and
                 to
                 that
                 purpose
                 I
                 doe
                 not
                 doubt
                 but
                 it
                 may
                 be
                 lawful
                 to
                 make
                 a
                 picture
                 of
                 the
                 dove
                 that
                 was
                 seen
                 ,
                 if
                 I
                 say
                 ,
                 it
                 was
                 at
                 all
                 ;
                 and
                 of
                 the
                 fiery
                 tongues
                 sitting
                 upon
                 the
                 Apostles
                 ;
                 for
                 these
                 were
                 not
                 representative
                 of
                 the
                 Nature
                 or
                 person
                 of
                 the
                 Holy
                 Ghost
                 but
                 descriptive
                 of
                 the
                 impression
                 that
                 from
                 the
                 Holy
                 Gost
                 was
                 made
                 upon
                 them
                 :
                 and
                 of
                 this
                 Nature
                 is
                 the
                 expression
                 of
                 the
                 Baptist.
                 
                   He
                   shall
                   baptize
                   you
                   with
                   the
                   Holy
                   Ghost
                   and
                   with
                   fire
                
                 ;
                 that
                 is
                 ,
                 from
                 his
                 baptisme
                 ,
                 or
                 by
                 his
                 immission
                 you
                 shall
                 receive
                 graces
                 and
                 gifts
                 whose
                 effect
                 is
                 properly
                 express'd
                 by
                 fire
                 ,
                 which
                 also
                 shall
                 be
                 its
                 Symbol
                 .
              
               
                 And
                 after
                 all
                 this
                 ;
                 
                 if
                 it
                 should
                 please
                 God
                 any
                 person
                 of
                 the
                 Blessed
                 and
                 most
                 holy
                 Trinity
                 should
                 appear
                 in
                 any
                 visible
                 shape
                 ;
                 that
                 shape
                 might
                 be
                 depicted
                 ;
                 of
                 that
                 shape
                 an
                 image
                 might
                 be
                 made
                 ;
                 I
                 mean
                 ,
                 it
                 might
                 naturally
                 ;
                 it
                 might
                 if
                 it
                 were
                 done
                 for
                 lawful
                 ends
                 ,
                 and
                 unless
                 a
                 Commandement
                 were
                 to
                 the
                 contrary
                 ;
                 and
                 therefore
                 so
                 long
                 as
                 God
                 keeps
                 himself
                 within
                 the
                 secret
                 recesses
                 of
                 his
                 sanctuary
                 ,
                 and
                 the
                 Majesty
                 of
                 his
                 invisibility
                 ,
                 so
                 long
                 it
                 is
                 plain
                 he
                 intends
                 the
                 very
                 first
                 sense
                 and
                 words
                 of
                 his
                 Commandement
                 :
                 but
                 if
                 he
                 should
                 cancel
                 the
                 great
                 reason
                 of
                 his
                 Commandement
                 ;
                 and
                 make
                 that
                 by
                 an
                 act
                 of
                 his
                 own
                 to
                 become
                 possible
                 which
                 in
                 the
                 Nature
                 of
                 things
                 is
                 impossible
                 ,
                 that
                 is
                 ,
                 that
                 an
                 image
                 can
                 be
                 made
                 of
                 God
                 ;
                 I
                 should
                 beleeve
                 that
                 God
                 did
                 intend
                 to
                 dispense
                 in
                 that
                 part
                 of
                 the
                 Commandement
                 ,
                 and
                 declare
                 that
                 he
                 intended
                 it
                 onely
                 for
                 a
                 temporary
                 band
                 :
                 For
                 if
                 the
                 reason
                 of
                 the
                 commandement
                 were
                 taken
                 away
                 ;
                 either
                 the
                 Commandement
                 also
                 ceases
                 to
                 oblige
                 ;
                 or
                 must
                 be
                 bound
                 upon
                 us
                 by
                 another
                 reason
                 ,
                 or
                 a
                 new
                 Sanction
                 ,
                 or
                 at
                 lest
                 a
                 new
                 declaration
                 ;
                 or
                 else
                 it
                 would
                 follow
                 that
                 then
                 his
                 visible
                 appearance
                 would
                 become
                 a
                 snare
                 to
                 mankind
                 .
                 But
                 because
                 yet
                 he
                 hath
                 not
                 yet
                 appear'd
                 visibly
                 and
                 hath
                 by
                 no
                 figure
                 or
                 idea
                 represented
                 the
                 Godhead
                 ;
                 and
                 that
                 it
                 is
                 a
                 truth
                 which
                 must
                 last
                 as
                 long
                 as
                 Christian
                 Religion
                 lasts
                 ,
                 that
                 
                   No
                   man
                   can
                   see
                   God
                
                 ,
                 therefore
                 it
                 follows
                 that
                 it
                 is
                 at
                 no
                 hand
                 lawful
                 to
                 make
                 an
                 image
                 of
                 God
                 or
                 relating
                 to
                 the
                 Divinity
                 .
                 If
                 a
                 Dove
                 be
                 made
                 it
                 must
                 not
                 be
                 intended
                 to
                 represent
                 the
                 Holy
                 Ghost
                 ,
                 *
                 for
                 besides
                 that
                 no
                 Dove
                 did
                 appear
                 ,
                 nor
                 shape
                 of
                 a
                 Dove
                 ,
                 yet
                 if
                 it
                 did
                 ,
                 it
                 related
                 not
                 to
                 the
                 person
                 of
                 the
                 Holy
                 Ghost
                 ,
                 but
                 to
                 the
                 impression
                 made
                 upon
                 the
                 person
                 on
                 whom
                 the
                 light
                 descended
                 :
                 and
                 if
                 the
                 figure
                 of
                 the
                 crucifixe
                 be
                 made
                 ,
                 or
                 of
                 Jesus
                 in
                 the
                 flesh
                 ;
                 it
                 is
                 wholly
                 relative
                 to
                 the
                 Creature
                 ,
                 not
                 to
                 him
                 as
                 God
                 ;
                 for
                 that
                 is
                 impious
                 ,
                 and
                 unreasonable
                 and
                 impossible
                 to
                 be
                 done
                 in
                 any
                 Natural
                 proportion
                 .
                 And
                 the
                 like
                 also
                 is
                 to
                 be
                 said
                 of
                 those
                 expressions
                 in
                 Scripture
                 ,
                 of
                 the
                 
                   hand
                   of
                   God
                
                 ,
                 his
                 eye
                 ,
                 his
                 arme
                 ;
                 which
                 words
                 although
                 they
                 are
                 written
                 yet
                 they
                 cannot
                 ,
                 ought
                 not
                 to
                 be
                 painted
                 :
                 I
                 doe
                 not
                 doubt
                 but
                 it
                 is
                 lawful
                 to
                 paint
                 or
                 ingrave
                 an
                 eye
                 or
                 a
                 hand
                 ;
                 but
                 not
                 an
                 eye
                 or
                 hand
                 of
                 God
                 ,
                 that
                 is
                 ,
                 we
                 may
                 not
                 intend
                 to
                 represent
                 God
                 by
                 such
                 sculpture
                 or
                 picture
                 ;
                 because
                 the
                 Scripture
                 does
                 not
                 speak
                 them
                 to
                 that
                 end
                 ;
                 that
                 by
                 them
                 we
                 may
                 conceive
                 any
                 thing
                 of
                 God
                 ;
                 for
                 as
                 Hesselius
                 well
                 notes
                 ,
                 these
                 and
                 other
                 like
                 expressions
                 are
                 intended
                 to
                 represent
                 some
                 action
                 of
                 God
                 :
                 
                 such
                 as
                 is
                 that
                 of
                 Psal.
                 78.
                 aliàs
                 77.
                 vers
                 .
                 65.
                 who
                 brings
                 in
                 God
                 ,
                 
                   excitatum
                   tanquam
                   dormientem
                   ,
                   tanquam
                   potentem
                   crapulatum
                   à
                   circo
                   :
                
                 awaken'd
                 out
                 of
                 sleep
                 ,
                 and
                 as
                 a
                 gyant
                 refresh'd
                 [
                 filled
                 ,
                 gorged
                 ,
                 ]
                 with
                 wine
                 :
                 by
                 which
                 if
                 any
                 man
                 shall
                 represent
                 God
                 in
                 picture
                 ,
                 his
                 saying
                 ,
                 it
                 may
                 as
                 well
                 be
                 painted
                 as
                 written
                 ,
                 will
                 not
                 acquit
                 him
                 from
                 insufferable
                 impiety
                 .
              
               
                 Now
                 this
                 which
                 I
                 have
                 discoursed
                 is
                 evidently
                 according
                 to
                 the
                 doctrine
                 
                 
                 and
                 practice
                 both
                 of
                 the
                 Jews
                 and
                 primitive
                 Christians
                 .
                 Concerning
                 the
                 Jews
                 Tacitus
                 saies
                 of
                 them
                 
                   Mente
                   solâ
                   ,
                   unúmque
                   numen
                   intelligunt
                   :
                   profanos
                   ,
                   qui
                   Deum
                   imagines
                   mortalibus
                   materiis
                   in
                   species
                   hominum
                   effingunt
                   .
                
                 
                 They
                 acknowledge
                 but
                 one
                 Deity
                 ,
                 whom
                 they
                 understand
                 in
                 their
                 mind
                 onely
                 :
                 esteeming
                 all
                 them
                 to
                 be
                 profane
                 who
                 efforme
                 the
                 images
                 of
                 their
                 Gods
                 of
                 corruptible
                 matter
                 into
                 the
                 shapes
                 of
                 men
                 .
                 And
                 the
                 testimony
                 of
                 S.
                 Clemens
                 of
                 Alexandria
                 is
                 very
                 full
                 to
                 this
                 purpose
                 :
                 
                 
                   Deum
                   ex
                   Mosis
                   Disciplina
                   nec
                   hominis
                   effigie
                   ,
                   nec
                   ullâ
                   aliâ
                   re
                   repraesentari
                   ,
                
                 God
                 by
                 the
                 law
                 Moses
                 was
                 not
                 to
                 be
                 represented
                 in
                 the
                 shape
                 of
                 a
                 man
                 or
                 any
                 other
                 figure
                 :
                 and
                 for
                 the
                 Christians
                 that
                 they
                 also
                 understood
                 themselves
                 to
                 be
                 bound
                 by
                 the
                 same
                 law
                 to
                 the
                 same
                 religious
                 abstaining
                 from
                 making
                 images
                 of
                 God
                 is
                 openly
                 and
                 generally
                 taught
                 by
                 the
                 Doctors
                 of
                 the
                 Christian
                 Church
                 for
                 the
                 four
                 first
                 ages
                 together
                 ;
                 as
                 without
                 scruple
                 appears
                 in
                 the
                 express
                 words
                 of
                 Origen
                 a
                 ,
                 Tertullian
                 b
                 ,
                 Eusebius
                 c
                 ,
                 Athanasius
                 d
                 ,
                 S.
                 Hierom
                 e
                 ,
                 S.
                 Austin
                 f
                 ,
                 Theodoret
                 g
                 ,
                 Damascen
                 h
                 ,
                 and
                 the
                 Synod
                 of
                 Constantinople
                 as
                 is
                 reported
                 in
                 the
                 sixth
                 action
                 of
                 the
                 second
                 
                   Nicene
                   Councel
                
                 :
                 the
                 sense
                 of
                 all
                 which
                 together
                 with
                 his
                 own
                 
                   Polydore
                   Virgil
                
                 i
                 thus
                 represents
                 ;
                 
                   Cùm
                   Deus
                   ubique
                   praesens
                   sit
                   ,
                   nihil
                   à
                   principio
                   post
                   homines
                   natos
                   stultius
                   visum
                   est
                   ,
                   quàm
                   ejus
                   simulacrum
                   pingere
                   ,
                
                 Since
                 the
                 world
                 began
                 never
                 was
                 any
                 thing
                 more
                 foolish
                 then
                 to
                 picture
                 God
                 who
                 is
                 present
                 every
                 where
                 :
                 for
                 this
                 is
                 (
                 according
                 to
                 the
                 sharp
                 reproof
                 of
                 the
                 Apostle
                 )
                 to
                 change
                 the
                 glory
                 of
                 the
                 incorruptible
                 God
                 ,
                 into
                 the
                 similitude
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 k
                 ,
                 so
                 it
                 is
                 in
                 the
                 Greek
                 ;
                 into
                 the
                 similitude
                 of
                 an
                 image
                 of
                 a
                 corruptible
                 man
                 ,
                 and
                 of
                 birds
                 and
                 beasts
                 ,
                 &c.
                 then
                 which
                 words
                 nothing
                 can
                 be
                 plainer
                 to
                 condemn
                 the
                 picturing
                 God
                 :
                 a
                 thing
                 which
                 the
                 very
                 Heathens
                 did
                 abhominate
                 ,
                 
                   
                     Sed
                     nulla
                     effigies
                     ,
                     simulachráque
                     nota
                     Deorum
                     ,
                  
                   
                     Majestate
                     locum
                     &
                     sacro
                     implevere
                     timore
                     ,
                  
                
                 said
                 
                   Silius
                   Italicus
                
                 of
                 the
                 Temple
                 of
                 Cadiz
                 ;
                 they
                 had
                 no
                 images
                 ,
                 no
                 pictures
                 of
                 the
                 Gods
                 ,
                 but
                 the
                 house
                 was
                 fill'd
                 with
                 Majesty
                 and
                 a
                 holy
                 fear
                 .
                 And
                 this
                 they
                 did
                 not
                 of
                 ignorance
                 ,
                 nor
                 of
                 custom
                 ;
                 but
                 out
                 of
                 reason
                 and
                 wise
                 discourse
                 .
                 When
                 Seneca
                 intreated
                 his
                 friend
                 Lucilius
                 to
                 make
                 himself
                 worthy
                 of
                 God
                 ,
                 he
                 tells
                 him
                 how
                 :
                 
                   Finget
                   autem
                   non
                   auro
                   ,
                   non
                   argento
                   :
                   non
                   potest
                   ex
                   hac
                   materia
                   imago
                   Dei
                   fingi
                   similis
                   :
                
                 Not
                 with
                 gold
                 and
                 silver
                 ;
                 for
                 of
                 these
                 an
                 image
                 like
                 to
                 God
                 can
                 never
                 be
                 made
                 .
                 And
                 therefore
                 Tacitus
                 saies
                 of
                 the
                 Germans
                 ,
                 that
                 they
                 
                   nec
                   cohibere
                   parietibus
                   Deos
                   ,
                   nec
                   in
                   ullā
                   humani
                   oris
                   speciem
                   assimilare
                   exagnitione
                   coelestium
                   arbitrantur
                   ,
                
                 They
                 think
                 they
                 doe
                 not
                 know
                 the
                 nature
                 of
                 the
                 Gods
                 ,
                 if
                 they
                 should
                 thrust
                 them
                 into
                 walls
                 ,
                 or
                 depict
                 them
                 in
                 the
                 resemblance
                 of
                 a
                 Man
                 or
                 woman
                 ;
                 
                   Nullum
                   simulacrum
                   finxisse
                   antiquitatem
                
                 ,
                 said
                 Macrobius
                 ;
                 The
                 old
                 world
                 never
                 made
                 an
                 image
                 (
                 meaning
                 of
                 God
                 )
                 
                   Quia
                   summus
                   Deus
                   natáque
                   ex
                   eo
                   mens
                   ,
                
                 
                 
                   sicut
                   ultra
                   animam
                   ita
                   supra
                   naturam
                   sunt
                   ,
                   quò
                   nihil
                   fas
                   est
                   de
                   fabulis
                   pervenire
                
                 ;
                 because
                 the
                 supreme
                 God
                 ,
                 and
                 the
                 mind
                 that
                 is
                 borne
                 of
                 him
                 ,
                 as
                 it
                 is
                 beyond
                 our
                 Soul
                 so
                 it
                 is
                 beyond
                 all
                 Nature
                 ,
                 and
                 it
                 is
                 not
                 fit
                 that
                 fables
                 and
                 fictions
                 should
                 be
                 addressed
                 to
                 him
                 ,
                 
                   
                     Nulla
                     auri
                     effigies
                     ,
                     nulla
                     commissa
                     metalla
                     .
                  
                   
                     Forma
                     Dei
                     mentes
                     habitare
                     &
                     pectore
                     gaudet
                     .
                  
                
                 God
                 dwells
                 in
                 minds
                 and
                 hearts
                 of
                 good
                 men
                 ,
                 not
                 in
                 images
                 and
                 metals
                 .
              
               
                 The
                 next
                 question
                 is
                 of
                 greater
                 effect
                 ,
                 
                 and
                 though
                 the
                 answer
                 of
                 it
                 must
                 needs
                 be
                 concluded
                 from
                 the
                 former
                 ,
                 yet
                 because
                 it
                 hath
                 some
                 considerations
                 of
                 its
                 own
                 and
                 proper
                 arguments
                 it
                 is
                 worth
                 a
                 short
                 inquiry
                 .
              
               
                 Quest.
                 Whether
                 it
                 be
                 lawful
                 for
                 Christians
                 to
                 worship
                 God
                 by
                 an
                 image
                 ?
              
               
                 Concerning
                 which
                 the
                 best
                 ground
                 of
                 resolution
                 is
                 the
                 Commandement
                 ;
                 
                 which
                 it
                 is
                 certain
                 the
                 Church
                 of
                 the
                 Jews
                 did
                 understand
                 so
                 ,
                 that
                 they
                 accounted
                 it
                 idolatry
                 to
                 worship
                 God
                 in
                 any
                 image
                 whatsoever
                 ;
                 Thus
                 the
                 Israelites
                 were
                 idolaters
                 when
                 they
                 made
                 the
                 golden
                 calf
                 ,
                 for
                 so
                 they
                 proclaim'd
                 ,
                 
                   These
                   are
                   
                   thy
                   Gods
                   ô
                   Israel
                   who
                   brought
                   thee
                   out
                   of
                   the
                   land
                   of
                   Egypt
                   :
                   and
                   to
                   morrow
                   is
                   a
                   solemnity
                   of
                   Jehovah
                
                 ;
                 said
                 Aaron
                 .
                 The
                 calf
                 they
                 intended
                 as
                 an
                 image
                 of
                 their
                 God
                 and
                 by
                 it
                 they
                 intended
                 to
                 worship
                 him
                 ,
                 
                 which
                 is
                 not
                 improbable
                 saies
                 Bellarmine
                 ;
                 which
                 is
                 certainly
                 true
                 said
                 Ferus
                 :
                 and
                 which
                 is
                 affirm'd
                 by
                 the
                 Spirit
                 of
                 God
                 ;
                 
                   they
                   chang'd
                   their
                   glory
                   into
                   the
                   similitude
                   of
                   a
                   calf
                   that
                   eateth
                   hay
                   :
                
                 that
                 is
                 ,
                 they
                 represented
                 God
                 who
                 was
                 their
                 glory
                 ,
                 by
                 a
                 golden
                 calf
                 ;
                 And
                 concerning
                 Micah
                 though
                 his
                 Mother
                 made
                 an
                 image
                 ,
                 
                 yet
                 that
                 it
                 was
                 for
                 the
                 worshipping
                 of
                 the
                 God
                 of
                 Israel
                 appears
                 in
                 all
                 the
                 story
                 ;
                 for
                 upon
                 this
                 account
                 he
                 hoped
                 that
                 the
                 Lord
                 would
                 bless
                 him
                 ,
                 he
                 took
                 a
                 Levite
                 for
                 his
                 Priest
                 ,
                 he
                 asked
                 councel
                 of
                 the
                 Lord
                 ;
                 yet
                 these
                 also
                 he
                 called
                 his
                 Gods
                 which
                 were
                 but
                 the
                 images
                 of
                 God
                 ,
                 by
                 which
                 it
                 appears
                 he
                 was
                 an
                 idolater
                 because
                 he
                 worshipped
                 the
                 true
                 God
                 by
                 an
                 image
                 ,
                 which
                 he
                 had
                 forbidden
                 .
                 The
                 same
                 was
                 the
                 case
                 of
                 Gideon
                 who
                 made
                 a
                 Covenant
                 with
                 them
                 that
                 God
                 should
                 be
                 their
                 King
                 ,
                 yet
                 he
                 made
                 an
                 Ephod
                 ;
                 that
                 is
                 ,
                 instituted
                 a
                 forbidden
                 service
                 to
                 him
                 ;
                 which
                 thing
                 became
                 a
                 snare
                 to
                 his
                 house
                 ;
                 and
                 being
                 a
                 prevarication
                 of
                 this
                 Commandement
                 ,
                 was
                 in
                 its
                 Nature
                 an
                 idolatrous
                 worship
                 ;
                 and
                 yet
                 it
                 was
                 but
                 a
                 superstitious
                 or
                 false
                 worship
                 of
                 the
                 true
                 God
                 :
                 
                 And
                 this
                 is
                 affirm'd
                 by
                 the
                 Christian
                 Doctors
                 .
                 
                   Non
                   vult
                   Deus
                   in
                   lapidibus
                   coli
                   ,
                
                 said
                 S.
                 Ambrose
                 ,
                 God
                 will
                 not
                 be
                 worshipped
                 in
                 stones
                 or
                 graven
                 images
                 :
                 
                 and
                 S.
                 Austin
                 affirmes
                 that
                 God
                 in
                 this
                 Commandement
                 did
                 prohibit
                 ,
                 
                   nè
                   quis
                   colat
                   ullam
                   imaginem
                   Dei
                   nisi
                   unam
                   eandem
                   quae
                   cum
                   ipso
                   est
                   Christus
                   :
                
                 that
                 we
                 should
                 worship
                 no
                 image
                 of
                 God
                 but
                 him
                 that
                 is
                 the
                 lively
                 image
                 of
                 his
                 person
                 ,
                 that
                 is
                 ,
                 Jesus
                 Christ
                 :
                 and
                 this
                 is
                 so
                 affirmd
                 by
                 all
                 the
                 Fathers
                 ,
                 so
                 confirm'd
                 by
                 the
                 doctrine
                 and
                 practice
                 of
                 the
                 Church
                 ,
                 so
                 adher'd
                 to
                 by
                 all
                 the
                 Doctors
                 of
                 the
                 Jews
                 ,
                 that
                 Vasquez
                 finds
                 himself
                 constrain'd
                 to
                 confess
                 ,
                 
                   clarè
                   deducitur
                   ,
                   non
                   licuisse
                   tum
                   verum
                   Deum
                   in
                   aliqua
                   imagine
                   venerari
                   :
                
                 it
                 is
                 clearly
                 consequent
                 ,
                 that
                 then
                 it
                 was
                 not
                 lawful
                 to
                 worship
                 the
                 true
                 God
                 in
                 any
                 image
                 or
                 representment
                 .
              
               
                 But
                 it
                 is
                 said
                 ,
                 
                 that
                 though
                 it
                 was
                 not
                 then
                 ,
                 yet
                 now
                 it
                 is
                 :
                 for
                 that
                 was
                 only
                 a
                 temporary
                 precept
                 ,
                 relative
                 to
                 the
                 Jews
                 because
                 of
                 their
                 proneness
                 to
                 idolatry
                 .
                 So
                 Catharinas
                 affimes
                 ,
                 
                 
                   totum
                   hoc
                   praeceptum
                   esse
                   positivum
                   ,
                   non
                   morale
                   .
                
                 This
                 whole
                 Commandement
                 is
                 positive
                 ,
                 not
                 moral
                 :
                 for
                 however
                 something
                 related
                 to
                 the
                 Jews
                 ,
                 yet
                 by
                 this
                 Commandement
                 is
                 onely
                 forbidden
                 to
                 worship
                 the
                 images
                 of
                 false
                 Gods
                 ,
                 or
                 the
                 image
                 of
                 the
                 true
                 God
                 with
                 Divine
                 worship
                 .
              
               
                 Against
                 this
                 I
                 have
                 many
                 things
                 to
                 say
                 ,
                 
                 1.
                 
                 That
                 idolatry
                 is
                 a
                 sin
                 against
                 the
                 law
                 of
                 Nature
                 ,
                 or
                 of
                 prime
                 religion
                 ;
                 therefore
                 whatsoever
                 was
                 idolatry
                 in
                 the
                 Jews
                 ,
                 is
                 the
                 same
                 sin
                 in
                 the
                 Christians
                 .
                 Indeed
                 in
                 the
                 Intercourses
                 between
                 Man
                 and
                 Man
                 ,
                 though
                 the
                 relative
                 duty
                 be
                 bound
                 upon
                 us
                 by
                 the
                 Commandement
                 of
                 God
                 ,
                 yet
                 the
                 instances
                 can
                 be
                 altered
                 by
                 humane
                 authority
                 and
                 consent
                 ;
                 as
                 new
                 kinds
                 of
                 incest
                 ;
                 several
                 instances
                 of
                 Murder
                 ,
                 of
                 treason
                 and
                 the
                 like
                 ;
                 but
                 where
                 not
                 onely
                 the
                 law
                 but
                 the
                 instances
                 also
                 are
                 of
                 Gods
                 appointment
                 ;
                 what
                 is
                 once
                 is
                 alwayes
                 ,
                 unless
                 God
                 change
                 the
                 particular
                 ,
                 which
                 he
                 never
                 did
                 in
                 the
                 present
                 question
                 .
                 One
                 case
                 there
                 is
                 in
                 which
                 the
                 particulars
                 even
                 of
                 the
                 present
                 article
                 can
                 vanish
                 :
                 viz.
                 when
                 a
                 particular
                 is
                 commanded
                 apparently
                 for
                 a
                 transient
                 reason
                 ,
                 and
                 hath
                 in
                 it
                 no
                 essential
                 reason
                 no
                 Natural
                 rectitude
                 ;
                 but
                 the
                 worshipping
                 of
                 God
                 by
                 an
                 image
                 is
                 against
                 Natural
                 reason
                 as
                 I
                 have
                 proved
                 by
                 the
                 unlawfulness
                 and
                 unreasonableness
                 of
                 making
                 an
                 image
                 of
                 God
                 and
                 shall
                 further
                 prove
                 in
                 the
                 sequel
                 ;
                 therefore
                 although
                 by
                 reason
                 of
                 the
                 Jews
                 proneness
                 to
                 direct
                 and
                 prime
                 idolatry
                 the
                 Commandement
                 put
                 new
                 and
                 accidental
                 necessities
                 (
                 I
                 mean
                 the
                 not
                 having
                 or
                 making
                 any
                 pictures
                 )
                 yet
                 the
                 prohibition
                 of
                 worshipping
                 God
                 by
                 an
                 image
                 having
                 a
                 Natural
                 and
                 essential
                 rectitude
                 and
                 conformity
                 to
                 the
                 Simplicity
                 of
                 a
                 Natural
                 and
                 to
                 the
                 Spirituality
                 of
                 the
                 
                   Christian
                   religion
                
                 ,
                 it
                 cannot
                 be
                 changed
                 as
                 the
                 fancies
                 
                 or
                 the
                 interests
                 of
                 Men
                 shall
                 require
                 ,
                 and
                 of
                 this
                 besides
                 the
                 apparent
                 reasonableness
                 of
                 the
                 thing
                 we
                 have
                 an
                 express
                 testimony
                 from
                 Origen
                 .
                 
                 
                   Caeterum
                   Christiani
                   homines
                   &
                   Judaei
                   sibi
                   temperant
                   ab
                   his
                   propter
                   illud
                   legis
                   ,
                   Dominum
                   Deum
                   timebis
                   …
                   Item
                   propter
                   illud
                   ,
                   Non
                   erunt
                   tibi
                   Dii
                   alieni
                   praeter
                   me
                   ,
                   &
                   non
                   facies
                   tibi
                   ipsi
                   simulacrum
                   ,
                   &c.
                   aliáque
                   multa
                   his
                   similia
                   quae
                   adeo
                   nos
                   prohibent
                   ab
                   aris
                   &
                   simulacris
                   ,
                   ut
                   etiam
                   emori
                   jubeant
                   citiùs
                   quàm
                   contaminemus
                   nostram
                   de
                   Deo
                   fidem
                   talibus
                   impietatibus
                   .
                
                 Both
                 Christians
                 and
                 Jews
                 abstain
                 from
                 these
                 [
                 worshippings
                 ]
                 because
                 the
                 law
                 saies
                 ;
                 thou
                 shalt
                 have
                 no
                 other
                 Gods
                 but
                 me
                 :
                 And
                 thou
                 shalt
                 not
                 make
                 to
                 thy self
                 any
                 Graven
                 image
                 ,
                 and
                 for
                 many
                 other
                 things
                 like
                 these
                 ;
                 which
                 so
                 severely
                 restrain
                 us
                 from
                 altars
                 and
                 images
                 ,
                 that
                 they
                 command
                 us
                 to
                 die
                 rather
                 then
                 to
                 pollute
                 our
                 faith
                 of
                 God
                 with
                 such
                 impieties
                 .
                 The
                 sum
                 of
                 which
                 is
                 ,
                 that
                 Christians
                 as
                 well
                 as
                 Jews
                 understood
                 themselves
                 bound
                 equally
                 by
                 this
                 Commandement
                 ;
                 and
                 they
                 were
                 to
                 suffer
                 death
                 rather
                 then
                 image-worship
                 .
              
               
                 2.
                 
                 To
                 worship
                 false
                 Gods
                 ,
                 
                 or
                 to
                 give
                 Divine
                 honour
                 to
                 an
                 image
                 which
                 is
                 not
                 God
                 ,
                 is
                 all
                 one
                 kind
                 of
                 formal
                 idolatry
                 ;
                 they
                 may
                 differ
                 Materially
                 ,
                 as
                 the
                 worshipping
                 of
                 Silver
                 does
                 from
                 bowing
                 the
                 head
                 to
                 Gold
                 ;
                 but
                 they
                 are
                 formally
                 the
                 same
                 thing
                 ;
                 for
                 it
                 is
                 a
                 making
                 that
                 to
                 be
                 our
                 God
                 which
                 is
                 no
                 God
                 ;
                 and
                 this
                 is
                 sufficiently
                 forbidden
                 in
                 the
                 first
                 Commandement
                 :
                 Now
                 since
                 there
                 are
                 more
                 sins
                 against
                 that
                 Commandement
                 then
                 one
                 ;
                 let
                 us
                 suppose
                 that
                 the
                 two
                 first
                 (
                 as
                 we
                 reckon
                 them
                 )
                 are
                 but
                 one
                 :
                 yet
                 the
                 next
                 must
                 be
                 that
                 which
                 is
                 forbidden
                 in
                 the
                 explication
                 ;
                 that
                 is
                 ,
                 to
                 worship
                 the
                 true
                 God
                 with
                 a
                 false
                 image
                 ;
                 it
                 is
                 making
                 God
                 to
                 be
                 like
                 an
                 idol
                 by
                 representing
                 him
                 in
                 the
                 same
                 cheap
                 impossible
                 way
                 ;
                 by
                 using
                 him
                 like
                 the
                 false
                 Gods
                 ,
                 by
                 making
                 his
                 image
                 to
                 become
                 an
                 idol
                 ;
                 by
                 giving
                 him
                 a
                 forbidden
                 ,
                 hated
                 worship
                 ,
                 by
                 honouring
                 him
                 with
                 a
                 lie
                 ;
                 all
                 which
                 if
                 they
                 be
                 not
                 great
                 violations
                 of
                 the
                 Commandement
                 to
                 which
                 they
                 doe
                 belong
                 ;
                 then
                 there
                 is
                 but
                 one
                 kind
                 of
                 sin
                 there
                 forbidden
                 ,
                 and
                 this
                 is
                 an
                 act
                 of
                 so
                 great
                 simplicity
                 and
                 incommunicability
                 that
                 it
                 hath
                 neither
                 Brother
                 nor
                 Sister
                 ,
                 Mother
                 nor
                 Daughter
                 ,
                 Kiff
                 nor
                 Kin
                 ,
                 analogy
                 nor
                 correspondencies
                 ,
                 addresses
                 nor
                 degrees
                 :
                 If
                 it
                 have
                 not
                 ,
                 why
                 are
                 so
                 many
                 particulars
                 reduc'd
                 to
                 this
                 Commandement
                 by
                 all
                 Casuists
                 ,
                 friends
                 or
                 foes
                 in
                 this
                 Article
                 :
                 If
                 it
                 have
                 ,
                 this
                 superstitious
                 and
                 forbidden
                 worship
                 being
                 here
                 nam'd
                 in
                 the
                 Commandement
                 ,
                 and
                 standing
                 next
                 to
                 the
                 prime
                 idolatry
                 ,
                 must
                 at
                 lest
                 have
                 the
                 degree
                 of
                 the
                 same
                 obliquity
                 .
              
               
                 3.
                 
                 He
                 that
                 makes
                 an
                 image
                 of
                 God
                 and
                 worships
                 it
                 ;
                 
                 gives
                 it
                 the
                 worship
                 of
                 God
                 ,
                 whom
                 it
                 represents
                 ,
                 or
                 a
                 different
                 .
                 If
                 he
                 gives
                 a
                 different
                 and
                 consequently
                 a
                 less
                 worship
                 he
                 does
                 not
                 worship
                 God
                 in
                 the
                 image
                 ;
                 but
                 his
                 worship
                 such
                 as
                 it
                 is
                 is
                 terminated
                 on
                 the
                 image
                 ;
                 and
                 then
                 comes
                 not
                 into
                 this
                 inquiry
                 :
                 it
                 is
                 no
                 more
                 then
                 loving
                 a
                 bird
                 for
                 Lesbia's
                 sake
                 ,
                 or
                 valewing
                 a
                 pendant
                 for
                 her
                 sake
                 that
                 gave
                 it
                 me
                 ;
                 and
                 this
                 may
                 be
                 a
                 civil
                 valuation
                 ,
                 and
                 is
                 to
                 be
                 estimated
                 according
                 to
                 its
                 excess
                 or
                 temper
                 .
                 But
                 if
                 by
                 the
                 image
                 I
                 mean
                 to
                 worship
                 God
                 ;
                 then
                 I
                 joyn
                 them
                 together
                 in
                 the
                 act
                 of
                 adoration
                 ,
                 and
                 make
                 them
                 the
                 same
                 integral
                 object
                 :
                 but
                 then
                 I
                 give
                 to
                 both
                 the
                 same
                 worship
                 ;
                 and
                 therefore
                 unless
                 they
                 can
                 both
                 be
                 united
                 into
                 an
                 identity
                 ,
                 I
                 must
                 needs
                 give
                 Divine
                 worship
                 to
                 that
                 which
                 is
                 no
                 God
                 ;
                 which
                 is
                 direct
                 idolatry
                 .
                 If
                 an
                 image
                 of
                 God
                 pass
                 the
                 worship
                 ,
                 which
                 I
                 give
                 unto
                 God
                 ,
                 then
                 it
                 goes
                 first
                 to
                 the
                 image
                 ,
                 then
                 to
                 God
                 ;
                 therefore
                 it
                 must
                 needs
                 be
                 the
                 same
                 :
                 for
                 that
                 which
                 passes
                 from
                 the
                 image
                 to
                 God
                 must
                 not
                 be
                 less
                 then
                 what
                 is
                 fit
                 to
                 be
                 given
                 to
                 God
                 :
                 But
                 if
                 it
                 be
                 the
                 same
                 ;
                 then
                 it
                 ought
                 not
                 at
                 all
                 to
                 pass
                 upon
                 that
                 :
                 If
                 it
                 be
                 less
                 then
                 Divine
                 it
                 must
                 not
                 be
                 given
                 to
                 God
                 ;
                 if
                 it
                 be
                 not
                 less
                 ,
                 it
                 must
                 not
                 
                 pass
                 upon
                 that
                 which
                 is
                 not
                 God.
                 If
                 it
                 be
                 less
                 ,
                 it
                 is
                 impiety
                 when
                 it
                 is
                 offer'd
                 to
                 the
                 Prototype
                 ,
                 if
                 it
                 be
                 the
                 same
                 and
                 not
                 less
                 ,
                 it
                 is
                 idolatry
                 when
                 it
                 is
                 offerd
                 to
                 the
                 image
                 .
              
               
                 But
                 I
                 need
                 not
                 make
                 use
                 of
                 both
                 parts
                 of
                 the
                 dilemma
                 ;
                 
                 for
                 it
                 is
                 certain
                 that
                 every
                 relative
                 worship
                 must
                 be
                 the
                 same
                 in
                 the
                 middle
                 and
                 the
                 end
                 ;
                 and
                 it
                 is
                 confessed
                 by
                 most
                 of
                 those
                 who
                 worship
                 God
                 and
                 his
                 Christ
                 and
                 his
                 Saints
                 by
                 images
                 ,
                 that
                 the
                 same
                 honour
                 is
                 given
                 to
                 both
                 .
                 
                   Eundem
                   honorem
                   deberi
                   imagini
                   &
                   exemplari
                
                 saies
                 
                   Almain
                   :
                   ac
                   proinde
                   imagines
                   S.
                   Trinitatis
                   ,
                   Christi
                   ,
                   &
                   Crucis
                   cultu
                   latriae
                   adorandas
                   esse
                   :
                
                 The
                 images
                 of
                 the
                 Trinity
                 ,
                 of
                 Christ
                 ,
                 and
                 of
                 the
                 Cross
                 are
                 to
                 be
                 ador'd
                 with
                 Divine
                 worship
                 .
                 The
                 same
                 is
                 the
                 opinion
                 of
                 
                   Alensis
                   ,
                   Aquinas
                   ,
                   Bonaventure
                   ,
                   Albertus
                   ,
                   Richardus
                   ,
                   Capreolus
                   ,
                   Cajetan
                   ,
                   Coster
                   ,
                   Valentia
                   ,
                
                 the
                 Jesuits
                 of
                 
                   Colen
                   ,
                   Triers
                
                 and
                 Mentz
                 :
                 who
                 approved
                 Costers
                 opinion
                 ;
                 and
                 indeed
                 generally
                 of
                 all
                 the
                 Roman
                 Schooles
                 ,
                 if
                 we
                 may
                 beleeve
                 a
                 great
                 Man
                 amongst
                 them
                 ;
                 
                   Constans
                   est
                   Theologorum
                   Sententia
                   ,
                   imaginem
                   eodem
                   honore
                   &
                   cultu
                   honorari
                   &
                   coli
                   quo
                   colitur
                   id
                   cujus
                   est
                   imago
                   ,
                
                 said
                 Azorius
                 :
                 
                 and
                 he
                 supposes
                 this
                 to
                 be
                 the
                 mind
                 of
                 the
                 Councel
                 of
                 Trent
                 ,
                 and
                 insinuated
                 by
                 the
                 second
                 Nicene
                 ,
                 and
                 certainly
                 he
                 was
                 in
                 the
                 right
                 .
                 For
                 though
                 the
                 Councel
                 of
                 Trent
                 us'd
                 much
                 caution
                 in
                 their
                 expression
                 of
                 this
                 invidious
                 article
                 ,
                 and
                 express'd
                 no
                 particular
                 honour
                 ,
                 but
                 that
                 due
                 honour
                 and
                 worship
                 be
                 given
                 to
                 them
                 ;
                 yet
                 when
                 at
                 the
                 latter
                 end
                 of
                 the
                 decree
                 it
                 approves
                 the
                 Second
                 Nicene
                 Councel
                 and
                 refers
                 to
                 that
                 in
                 the
                 Article
                 ;
                 it
                 is
                 plain
                 that
                 the
                 Councel
                 of
                 Trent
                 intended
                 such
                 honour
                 and
                 worship
                 to
                 be
                 due
                 ,
                 as
                 the
                 Councel
                 of
                 Francfurt
                 said
                 was
                 not
                 due
                 ;
                 neither
                 is
                 it
                 to
                 be
                 imagined
                 they
                 durst
                 contradict
                 so
                 constant
                 an
                 opinion
                 ,
                 or
                 openly
                 recede
                 from
                 their
                 great
                 Aquinas
                 .
                 They
                 have
                 amongst
                 them
                 many
                 fine
                 devices
                 ,
                 to
                 make
                 this
                 seem
                 what
                 it
                 is
                 not
                 ;
                 but
                 that
                 which
                 is
                 sufficient
                 is
                 this
                 ,
                 that
                 no
                 distinction
                 ,
                 no
                 artifice
                 will
                 file
                 the
                 harshness
                 off
                 from
                 this
                 :
                 for
                 whereas
                 the
                 great
                 thing
                 that
                 they
                 say
                 is
                 this
                 ,
                 that
                 this
                 worship
                 being
                 not
                 for
                 the
                 image
                 but
                 for
                 Gods
                 sake
                 pass'd
                 through
                 the
                 image
                 ;
                 does
                 not
                 give
                 Divine
                 honours
                 to
                 the
                 image
                 .
                 But
                 I
                 reply
                 :
                 Is
                 it
                 a
                 Divine
                 honour
                 that
                 is
                 given
                 to
                 the
                 image
                 or
                 no
                 :
                 is
                 it
                 the
                 same
                 that
                 is
                 given
                 to
                 God
                 ;
                 or
                 is
                 it
                 another
                 ?
                 If
                 it
                 be
                 the
                 same
                 then
                 though
                 it
                 be
                 not
                 for
                 the
                 image
                 ,
                 but
                 for
                 God
                 ,
                 yet
                 it
                 is
                 for
                 God
                 that
                 the
                 Divine
                 worship
                 is
                 given
                 to
                 the
                 image
                 ;
                 that
                 is
                 ,
                 it
                 is
                 for
                 Gods
                 sake
                 that
                 what
                 is
                 due
                 to
                 God
                 alone
                 is
                 given
                 to
                 that
                 which
                 is
                 not
                 God
                 ;
                 that
                 is
                 ,
                 for
                 Gods
                 sake
                 they
                 commit
                 idolatry
                 .
                 But
                 if
                 it
                 be
                 not
                 the
                 same
                 ,
                 then
                 how
                 doe
                 they
                 worship
                 God
                 by
                 the
                 image
                 ?
                 
                   Idem
                   est
                   motus
                   ad
                   imaginem
                   &
                   exemplar
                
                 ;
                 saies
                 Aristotle
                 ,
                 and
                 upon
                 this
                 account
                 they
                 suppose
                 what
                 is
                 done
                 to
                 the
                 image
                 accrues
                 to
                 God
                 ;
                 but
                 then
                 as
                 they
                 must
                 take
                 care
                 that
                 nothing
                 be
                 given
                 to
                 God
                 that
                 is
                 less
                 then
                 himself
                 ,
                 I
                 mean
                 that
                 he
                 be
                 not
                 worshipped
                 with
                 less
                 then
                 a
                 Divine
                 worship
                 ;
                 so
                 they
                 may
                 also
                 remember
                 ,
                 that
                 by
                 one
                 motion
                 and
                 act
                 of
                 worship
                 they
                 cannot
                 give
                 less
                 to
                 the
                 image
                 then
                 they
                 doe
                 to
                 God
                 ;
                 whatsoever
                 is
                 less
                 then
                 another
                 is
                 not
                 the
                 same
                 with
                 another
                 :
                 if
                 therefore
                 the
                 worship
                 given
                 to
                 the
                 image
                 be
                 in
                 any
                 sense
                 less
                 then
                 that
                 which
                 is
                 given
                 to
                 God
                 ,
                 then
                 it
                 is
                 not
                 the
                 same
                 :
                 if
                 it
                 be
                 not
                 the
                 same
                 ,
                 then
                 by
                 the
                 same
                 motion
                 ,
                 by
                 the
                 same
                 act
                 of
                 worship
                 there
                 are
                 two
                 kinds
                 of
                 worship
                 given
                 :
                 which
                 is
                 a
                 contradiction
                 ,
                 that
                 one
                 should
                 be
                 two
                 :
                 and
                 also
                 evacuates
                 their
                 great
                 pretence
                 of
                 the
                 reasonableness
                 or
                 possibility
                 of
                 doing
                 worship
                 to
                 God
                 by
                 an
                 image
                 ;
                 because
                 upon
                 this
                 account
                 the
                 same
                 does
                 not
                 pass
                 at
                 once
                 to
                 both
                 .
              
               
                 4.
                 
                 A
                 good
                 man
                 is
                 more
                 an
                 image
                 of
                 God
                 then
                 any
                 Painter
                 or
                 Engraver
                 can
                 make
                 :
                 
                 but
                 if
                 we
                 give
                 Divine
                 honours
                 to
                 a
                 good
                 Man
                 it
                 were
                 idolatry
                 :
                 therefore
                 much
                 more
                 if
                 we
                 give
                 it
                 to
                 an
                 image
                 .
                 I
                 use
                 this
                 instance
                 to
                 take
                 off
                 the
                 trifle
                 of
                 worship
                 Relative
                 ,
                 and
                 worship
                 Terminative
                 ;
                 for
                 if
                 we
                 should
                 
                 offer
                 sacrifice
                 to
                 a
                 man
                 ,
                 build
                 temples
                 and
                 altars
                 to
                 him
                 over
                 against
                 his
                 doors
                 ,
                 burn
                 lamps
                 ,
                 make
                 vowes
                 ,
                 appoint
                 Holy
                 daies
                 ,
                 processions
                 ,
                 Letanies
                 ,
                 institute
                 fraternities
                 ,
                 give
                 him
                 the
                 appellatives
                 of
                 honour
                 which
                 we
                 usually
                 ascribe
                 to
                 God
                 ,
                 it
                 would
                 not
                 serve
                 our
                 turnes
                 to
                 say
                 ;
                 we
                 doe
                 it
                 to
                 God
                 whose
                 image
                 this
                 man
                 is
                 ,
                 and
                 we
                 intend
                 the
                 honor
                 to
                 God
                 finally
                 ;
                 there
                 it
                 rests
                 ,
                 it
                 onely
                 passes
                 thorough
                 the
                 good
                 man
                 ,
                 to
                 be
                 united
                 to
                 the
                 glories
                 of
                 God
                 ;
                 it
                 were
                 idolatry
                 without
                 all
                 contradiction
                 .
                 I
                 find
                 that
                 acts
                 of
                 humility
                 have
                 been
                 done
                 to
                 the
                 poor
                 for
                 Christs
                 sake
                 ;
                 and
                 the
                 actions
                 were
                 refer'd
                 to
                 Christ
                 just
                 as
                 all
                 other
                 acts
                 of
                 charity
                 and
                 almes
                 use
                 to
                 be
                 ;
                 but
                 if
                 Divine
                 honour
                 be
                 done
                 to
                 them
                 it
                 is
                 so
                 far
                 from
                 being
                 entertaind
                 by
                 God
                 as
                 the
                 correlative
                 of
                 that
                 worship
                 ,
                 that
                 it
                 is
                 a
                 dishonour
                 to
                 him
                 ;
                 he
                 being
                 curious
                 of
                 his
                 own
                 peculiar
                 ,
                 and
                 having
                 given
                 no
                 warrant
                 no
                 instance
                 that
                 can
                 amount
                 to
                 any
                 thing
                 of
                 that
                 Nature
                 ,
                 and
                 he
                 will
                 be
                 worshipped
                 as
                 Plato's
                 expression
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ;
                 in
                 that
                 way
                 (
                 not
                 that
                 we
                 chuse
                 ,
                 but
                 )
                 that
                 he
                 best
                 likes
                 .
                 He
                 that
                 will
                 pass
                 worship
                 to
                 God
                 by
                 the
                 mediation
                 and
                 interposition
                 of
                 a
                 creature
                 ,
                 must
                 doe
                 it
                 by
                 using
                 that
                 creature
                 in
                 all
                 the
                 endearments
                 and
                 regards
                 for
                 Gods
                 sake
                 of
                 which
                 it
                 is
                 capable
                 .
                 Thus
                 by
                 reverencing
                 the
                 Grey
                 head
                 and
                 rising
                 up
                 to
                 him
                 ,
                 we
                 doe
                 honour
                 to
                 the
                 great
                 Father
                 of
                 Men
                 and
                 Angels
                 :
                 by
                 releeving
                 the
                 poor
                 we
                 doe
                 honour
                 to
                 Christ
                 ;
                 but
                 neither
                 is
                 Christ
                 honour'd
                 by
                 us
                 if
                 we
                 have
                 a
                 rich
                 present
                 to
                 a
                 King
                 for
                 Christs
                 sake
                 ,
                 or
                 call
                 a
                 poor
                 begger
                 ,
                 
                   My
                   Lord
                
                 :
                 but
                 when
                 for
                 Gods
                 sake
                 we
                 pass
                 those
                 regards
                 to
                 several
                 estates
                 of
                 Men
                 which
                 are
                 the
                 best
                 usages
                 which
                 prudently
                 they
                 can
                 re-require
                 ,
                 then
                 the
                 good
                 we
                 doe
                 to
                 them
                 ,
                 whether
                 it
                 be
                 honour
                 or
                 releef
                 ,
                 relates
                 to
                 God
                 :
                 But
                 for
                 Gods
                 sake
                 to
                 give
                 Divine
                 honours
                 to
                 a
                 man
                 ;
                 is
                 as
                 if
                 to
                 honour
                 the
                 Master
                 we
                 made
                 his
                 servant
                 equal
                 ;
                 or
                 out
                 of
                 reverence
                 to
                 the
                 body
                 we
                 should
                 wear
                 the
                 shoo
                 upon
                 our
                 head
                 :
                 and
                 this
                 argument
                 must
                 needs
                 conclude
                 against
                 the
                 worshippers
                 of
                 images
                 ;
                 for
                 although
                 Vasquez
                 ,
                 and
                 I
                 think
                 he
                 alone
                 of
                 all
                 the
                 world
                 ,
                 owns
                 the
                 worst
                 that
                 this
                 Argument
                 can
                 infer
                 ,
                 and
                 thinks
                 it
                 lawful
                 to
                 give
                 Divine
                 worship
                 relatively
                 or
                 transitively
                 to
                 a
                 man
                 ;
                 yet
                 when
                 that
                 whole
                 Church
                 excuses
                 their
                 worshipping
                 of
                 Saints
                 by
                 saying
                 they
                 give
                 onely
                 such
                 veneration
                 to
                 them
                 as
                 is
                 proportion'd
                 to
                 them
                 ,
                 not
                 Latria
                 but
                 Dulia
                 ,
                 that
                 is
                 ,
                 not
                 Divine
                 worship
                 in
                 any
                 Sense
                 ,
                 for
                 so
                 they
                 would
                 be
                 understood
                 to
                 speak
                 and
                 doe
                 ;
                 it
                 must
                 needs
                 be
                 certain
                 ,
                 that
                 this
                 argument
                 is
                 not
                 to
                 be
                 answer'd
                 ,
                 nor
                 yet
                 to
                 be
                 outfac'd
                 .
                 However
                 ,
                 this
                 is
                 certain
                 ;
                 that
                 when
                 the
                 Arrians
                 who
                 beleeved
                 Christ
                 to
                 be
                 a
                 meer
                 creature
                 ,
                 though
                 they
                 could
                 not
                 deny
                 but
                 that
                 (
                 according
                 to
                 the
                 express
                 words
                 of
                 Scripture
                 )
                 he
                 was
                 the
                 express
                 and
                 bright
                 image
                 of
                 his
                 Fathers
                 glory
                 ,
                 yet
                 because
                 they
                 gave
                 to
                 Christ
                 Divine
                 honours
                 for
                 his
                 relation
                 sake
                 to
                 his
                 Father
                 the
                 Eternal
                 God
                 they
                 were
                 by
                 the
                 Fathers
                 of
                 the
                 Church
                 expressly
                 call'd
                 idolaters
                 ,
                 as
                 is
                 to
                 be
                 seen
                 in
                 the
                 first
                 ,
                 third
                 and
                 fourth
                 Orations
                 of
                 S.
                 Athanasius
                 against
                 the
                 Arrians
                 and
                 in
                 S.
                 
                   Cyril
                   in
                   Joh.
                   l.
                
                 9.
                 c.
                 41.
                 and
                 divers
                 other
                 places
                 :
                 and
                 whatever
                 Vasquez
                 or
                 any
                 man
                 else
                 is
                 pleas'd
                 to
                 think
                 of
                 it
                 ;
                 yet
                 S.
                 John
                 was
                 twice
                 rejected
                 by
                 an
                 Angel
                 when
                 he
                 would
                 have
                 given
                 Divine
                 honour
                 to
                 him
                 :
                 when
                 he
                 would
                 haue
                 worshipped
                 him
                 :
                 and
                 yet
                 that
                 Angel
                 represented
                 God
                 ,
                 and
                 was
                 the
                 servant
                 of
                 Jesus
                 .
                 And
                 upon
                 this
                 account
                 we
                 may
                 worship
                 every
                 Creature
                 ;
                 every
                 fly
                 ,
                 every
                 Tulip
                 ,
                 even
                 the
                 Onyons
                 of
                 Egypt
                 ;
                 for
                 every
                 plant
                 is
                 more
                 an
                 image
                 of
                 God
                 then
                 a
                 dead
                 peece
                 of
                 Mettal
                 ,
                 or
                 Marble
                 can
                 be
                 
                   Praesentémque
                   refert
                   quaelibet
                   herba
                   Deum
                   .
                
                 And
                 it
                 is
                 in
                 images
                 as
                 it
                 is
                 in
                 the
                 matter
                 of
                 Oaths
                 ,
                 ●f
                 which
                 our
                 B.
                 Saviour
                 said
                 that
                 he
                 that
                 swears
                 by
                 Heaven
                 ,
                 or
                 by
                 the
                 Earth
                 ,
                 by
                 the
                 Temple
                 ,
                 or
                 by
                 the
                 
                 Gold
                 ,
                 it
                 is
                 all
                 a
                 case
                 :
                 it
                 all
                 alike
                 refers
                 to
                 God
                 and
                 does
                 him
                 dishonour
                 if
                 the
                 matter
                 be
                 vain
                 or
                 false
                 ;
                 so
                 it
                 is
                 in
                 images
                 :
                 every
                 creature
                 of
                 God
                 represents
                 him
                 and
                 is
                 capable
                 of
                 transmitting
                 honour
                 to
                 him
                 ,
                 as
                 a
                 woodden
                 image
                 :
                 and
                 yet
                 because
                 the
                 best
                 images
                 of
                 God
                 are
                 not
                 susceptive
                 of
                 Divine
                 honours
                 so
                 much
                 as
                 by
                 relation
                 ,
                 much
                 less
                 shall
                 the
                 worse
                 images
                 :
                 and
                 if
                 it
                 be
                 idolatry
                 to
                 give
                 such
                 to
                 a
                 man
                 ,
                 though
                 with
                 an
                 intuition
                 upon
                 God
                 :
                 to
                 doe
                 so
                 to
                 a
                 dead
                 image
                 which
                 hath
                 less
                 likeness
                 to
                 God
                 cannot
                 be
                 put
                 of
                 by
                 a
                 distinction
                 ,
                 and
                 a
                 vain
                 imagination
                 .
                 *
                 I
                 will
                 not
                 aggravate
                 the
                 evil
                 practices
                 or
                 Doctrines
                 which
                 are
                 in
                 the
                 Church
                 of
                 Rome
                 ,
                 concerning
                 this
                 Question
                 ,
                 but
                 it
                 is
                 obvious
                 to
                 observe
                 ,
                 that
                 although
                 this
                 distinction
                 of
                 relative
                 and
                 terminative
                 is
                 invented
                 by
                 superstitious
                 persons
                 to
                 make
                 the
                 question
                 hard
                 ,
                 and
                 to
                 themselves
                 greater
                 opportunity
                 of
                 quieting
                 the
                 Scruples
                 of
                 tender
                 persons
                 :
                 yet
                 they
                 doe
                 give
                 ,
                 and
                 openly
                 profess
                 to
                 give
                 Divine
                 honours
                 to
                 that
                 which
                 is
                 no
                 God
                 ,
                 which
                 I
                 thus
                 demonstrate
                 .
                 
                   The
                   Cross
                
                 on
                 which
                 Christ
                 sufferd
                 is
                 but
                 a
                 creature
                 :
                 but
                 to
                 
                   the
                   image
                   of
                   this
                
                 they
                 give
                 a
                 
                   relative
                   Divine
                   honor
                
                 ,
                 therefore
                 to
                 
                   the
                   Exemplar
                
                 ,
                 which
                 is
                 that
                 Cross
                 whereof
                 the
                 other
                 are
                 but
                 images
                 ,
                 they
                 terminate
                 the
                 Divine
                 honour
                 .
                 So
                 
                   Jacobus
                   Almain
                
                 in
                 the
                 words
                 a
                 little
                 before
                 quoted
                 :
                 
                   
                     The
                     same
                     honour
                     is
                     owing
                     to
                     the
                     image
                     and
                     the
                     Exemplar
                     ;
                     and
                     therefore
                     the
                     images
                     of
                     the
                     Trinity
                     ,
                     and
                     of
                     Christ
                     ,
                     and
                     OF
                     THE
                     CROSS
                     are
                     to
                     be
                     ador'd
                     with
                     the
                     worship
                     of
                     Latria
                     ;
                     [
                     that
                     is
                     ,
                     Divine
                     .
                     ]
                  
                
                 To
                 this
                 purpose
                 is
                 that
                 clause
                 in
                 the
                 Pontifical
                 published
                 by
                 the
                 authority
                 of
                 Clement
                 the
                 eighth
                 ;
                 
                 
                   Crux
                   legati
                   quia
                   debetur
                   ei
                   Latria
                   ,
                   erit
                   à
                   dextris
                   .
                
                 The
                 Legats
                 Cross
                 must
                 be
                 on
                 the
                 right
                 hand
                 ;
                 because
                 Latria
                 or
                 Divine
                 Honour
                 is
                 due
                 to
                 it
                 .
                 Now
                 this
                 being
                 the
                 image
                 can
                 challenge
                 but
                 this
                 D●vine
                 honour
                 relatively
                 ;
                 but
                 the
                 Cross
                 that
                 Helena
                 found
                 at
                 Jerusalem
                 was
                 the
                 Exemplar
                 ,
                 therefore
                 to
                 that
                 the
                 Divine
                 worship
                 is
                 due
                 
                   ultimatè
                   &
                   terminativè
                
                 ,
                 it
                 rests
                 there
                 ;
                 which
                 is
                 as
                 down
                 right
                 idolatry
                 as
                 can
                 be
                 defin'd
                 .
                 But
                 Aquinas
                 proves
                 it
                 ought
                 to
                 be
                 so
                 by
                 this
                 Argument
                 ,
                 That
                 in
                 which
                 we
                 place
                 the
                 hope
                 of
                 our
                 salvation
                 to
                 that
                 we
                 exhibit
                 the
                 worship
                 of
                 Latria
                 ,
                 or
                 Divine
                 worship
                 :
                 but
                 in
                 the
                 Cross
                 we
                 place
                 the
                 hope
                 of
                 our
                 salvation
                 ,
                 for
                 so
                 the
                 Church
                 sings
                 ,
                 
                   
                     O
                     Crux
                     Ave
                     spes
                     Unica
                  
                   
                     Hoc
                     passionis
                     tempore
                     :
                  
                   
                     Auge
                     piis
                     justitiam
                     ,
                  
                   
                     Reísque
                     dona
                     veniam
                     .
                  
                
                 
                   All
                   hail
                   O
                   Cross
                   who
                   art
                   our
                   onely
                   hope
                   in
                   this
                   time
                   of
                   our
                   suffering
                   :
                   Increase
                   the
                   righteousness
                   of
                   the
                   righteous
                   ,
                   and
                   give
                   pardon
                   to
                   the
                   guilty
                   .
                
                 I
                 could
                 adde
                 many
                 more
                 things
                 to
                 the
                 same
                 purpose
                 ;
                 
                 but
                 because
                 I
                 Intend
                 not
                 an
                 accusation
                 of
                 any
                 one
                 ,
                 but
                 institution
                 to
                 every
                 one
                 that
                 needs
                 it
                 ;
                 I
                 shall
                 onely
                 observe
                 that
                 this
                 distinction
                 is
                 us'd
                 with
                 them
                 as
                 Miracles
                 and
                 the
                 gift
                 of
                 tongues
                 was
                 ;
                 not
                 for
                 them
                 that
                 beleeve
                 ,
                 but
                 for
                 them
                 that
                 beleeve
                 not
                 :
                 so
                 is
                 this
                 ,
                 for
                 strangers
                 ,
                 and
                 them
                 that
                 make
                 objections
                 ,
                 not
                 for
                 the
                 obedient
                 that
                 worship
                 images
                 and
                 break
                 the
                 Commandement
                 :
                 for
                 they
                 must
                 or
                 may
                 doe
                 more
                 then
                 give
                 a
                 relative
                 worship
                 :
                 but
                 yet
                 because
                 it
                 concernes
                 us
                 and
                 them
                 ,
                 I
                 adde
                 this
                 observation
                 .
              
               
                 5.
                 
                 That
                 if
                 Divine
                 worship
                 ,
                 
                 or
                 Latria
                 be
                 in
                 any
                 sense
                 given
                 to
                 an
                 image
                 ,
                 no
                 distinction
                 can
                 save
                 it
                 ha●●less
                 :
                 For
                 if
                 it
                 be
                 given
                 at
                 all
                 ,
                 it
                 is
                 not
                 chang'd
                 in
                 kind
                 ,
                 by
                 being
                 alter'd
                 in
                 circumstance
                 .
                 It
                 is
                 that
                 kind
                 of
                 worship
                 which
                 all
                 
                 the
                 world
                 understands
                 to
                 be
                 proper
                 to
                 God
                 ;
                 now
                 whether
                 it
                 be
                 for
                 it self
                 or
                 for
                 any
                 other
                 thing
                 ,
                 is
                 nothing
                 but
                 an
                 inquiry
                 for
                 what
                 cause
                 this
                 incommunicable
                 worship
                 is
                 communicated
                 to
                 them
                 ;
                 that
                 is
                 ,
                 a
                 looking
                 after
                 the
                 cause
                 of
                 a
                 thing
                 ,
                 which
                 no
                 cause
                 can
                 legitimate
                 ,
                 and
                 whether
                 this
                 be
                 proper
                 or
                 improper
                 ,
                 yet
                 still
                 it
                 is
                 idolatry
                 in
                 one
                 of
                 the
                 senses
                 ;
                 whether
                 it
                 be
                 direct
                 or
                 indirect
                 ,
                 it
                 still
                 gives
                 but
                 an
                 appellative
                 and
                 specificates
                 the
                 idolatry
                 :
                 for
                 that
                 which
                 in
                 its
                 whole
                 Nature
                 is
                 unlawful
                 ,
                 and
                 unnatural
                 ,
                 cannot
                 be
                 lawful
                 in
                 a
                 certain
                 respect
                 .
                 
                 
                   Idololatrae
                   dicuntur
                   qui
                   simulachris
                   eam
                   servitutem
                   exhibent
                   quae
                   debetur
                   Deo
                   ,
                
                 said
                 S.
                 Austin
                 :
                 He
                 who
                 gives
                 that
                 to
                 an
                 image
                 which
                 is
                 due
                 to
                 God
                 is
                 an
                 idolater
                 :
                 But
                 he
                 who
                 answers
                 that
                 he
                 does
                 that
                 thing
                 but
                 in
                 this
                 or
                 this
                 manner
                 ,
                 confesses
                 the
                 thing
                 done
                 and
                 tells
                 you
                 how
                 :
                 but
                 if
                 the
                 manner
                 destroyes
                 the
                 thing
                 ,
                 then
                 it
                 is
                 not
                 the
                 same
                 worship
                 ;
                 and
                 then
                 what
                 need
                 the
                 distinction
                 of
                 the
                 manner
                 which
                 must
                 suppose
                 the
                 same
                 matter
                 ;
                 but
                 if
                 the
                 manner
                 does
                 not
                 destroy
                 the
                 thing
                 ,
                 then
                 for
                 all
                 the
                 distinctions
                 it
                 is
                 idolatry
                 .
              
               
                 6.
                 
                 I
                 consider
                 that
                 in
                 the
                 first
                 Commandement
                 where
                 Atheisme
                 and
                 Polytheisme
                 ,
                 
                 and
                 Allotheisme
                 are
                 forbidden
                 directly
                 and
                 principally
                 ,
                 and
                 whatever
                 is
                 like
                 it
                 ,
                 or
                 even
                 with
                 ,
                 or
                 under
                 it
                 ;
                 the
                 preface
                 or
                 the
                 reason
                 of
                 it
                 is
                 express'd
                 by
                 God
                 ;
                 [
                 
                   I
                   am
                   the
                   Lord
                   thy
                   God.
                
                 ]
                 plainly
                 declaring
                 that
                 whatsoever
                 is
                 introduc'd
                 against
                 that
                 Commandement
                 is
                 also
                 against
                 that
                 reason
                 :
                 God
                 is
                 not
                 our
                 God
                 ,
                 if
                 we
                 acknowledge
                 none
                 ,
                 or
                 if
                 we
                 accept
                 of
                 many
                 ,
                 or
                 
                   any
                   other
                
                 ;
                 so
                 that
                 by
                 this
                 precept
                 and
                 upon
                 this
                 account
                 ,
                 
                   idolatry
                   in
                   the
                   object
                
                 is
                 forbidden
                 .
                 But
                 in
                 the
                 next
                 precept
                 ,
                 or
                 (
                 if
                 it
                 be
                 the
                 same
                 with
                 this
                 )
                 in
                 the
                 next
                 periods
                 of
                 this
                 Commandement
                 ,
                 there
                 is
                 another
                 thing
                 forbidden
                 upon
                 another
                 reason
                 :
                 
                   Thou
                   shalt
                   not
                   worship
                   any
                   graven
                   image
                   ,
                   for
                   I
                   the
                   Lord
                   thy
                   God
                   am
                   a
                   jealous
                   God
                   ,
                
                 meaning
                 that
                 as
                 his
                 being
                 our
                 God
                 infers
                 that
                 none
                 else
                 must
                 be
                 made
                 our
                 God
                 or
                 have
                 Divine
                 honours
                 done
                 to
                 it
                 ;
                 so
                 the
                 superaddition
                 of
                 this
                 attribute
                 and
                 appellative
                 of
                 God
                 ,
                 that
                 as
                 he
                 is
                 our
                 God
                 ,
                 so
                 also
                 he
                 is
                 a
                 jealous
                 God
                 ,
                 in
                 this
                 very
                 matter
                 of
                 Entercourse
                 with
                 us
                 ,
                 infers
                 that
                 we
                 must
                 not
                 onely
                 doe
                 what
                 he
                 bids
                 ,
                 but
                 also
                 in
                 his
                 own
                 way
                 ,
                 the
                 thing
                 and
                 the
                 manner
                 too
                 are
                 taken
                 care
                 of
                 .
                 And
                 if
                 he
                 had
                 in
                 the
                 second
                 precept
                 onely
                 forbidden
                 Divine
                 worship
                 to
                 be
                 given
                 to
                 any
                 artifice
                 or
                 to
                 any
                 Creature
                 ;
                 the
                 proper
                 reason
                 for
                 it
                 had
                 been
                 [
                 
                   for
                   I
                   am
                   the
                   Lord
                   thy
                   God
                
                 ]
                 but
                 when
                 to
                 other
                 words
                 he
                 puts
                 another
                 reason
                 ,
                 it
                 is
                 certain
                 it
                 must
                 mean
                 something
                 new
                 and
                 not
                 signified
                 in
                 the
                 first
                 periods
                 :
                 But
                 then
                 ,
                 because
                 the
                 worshipping
                 of
                 any
                 image
                 of
                 God
                 with
                 Divine
                 worship
                 for
                 the
                 sake
                 of
                 the
                 Exemplar
                 is
                 that
                 which
                 is
                 neerest
                 and
                 likest
                 the
                 manner
                 of
                 the
                 Gentiles
                 ;
                 and
                 does
                 insensibly
                 steal
                 the
                 heart
                 of
                 man
                 away
                 ,
                 and
                 depresses
                 our
                 great
                 thoughts
                 of
                 the
                 Eternal
                 immense
                 God
                 into
                 the
                 circumscription
                 of
                 an
                 image
                 ,
                 and
                 draws
                 the
                 mind
                 from
                 spiritual
                 to
                 material
                 entercourses
                 ,
                 and
                 therefore
                 does
                 by
                 immediate
                 consequence
                 lessen
                 the
                 honour
                 of
                 God
                 and
                 the
                 propriety
                 of
                 the
                 Divine
                 worship
                 ,
                 that
                 all
                 this
                 should
                 be
                 forbidden
                 is
                 justly
                 inferred
                 from
                 the
                 reason
                 ;
                 for
                 of
                 these
                 things
                 no
                 better
                 reason
                 in
                 the
                 world
                 can
                 be
                 given
                 ,
                 then
                 that
                 God
                 is
                 a
                 jealous
                 God
                 ;
                 and
                 will
                 not
                 have
                 his
                 honour
                 directly
                 or
                 indirectly
                 given
                 to
                 any
                 thing
                 to
                 whom
                 himself
                 is
                 not
                 pleas'd
                 expressly
                 to
                 impart
                 it
                 ;
                 and
                 therefore
                 there
                 is
                 a
                 Natural
                 proportion
                 in
                 the
                 reason
                 to
                 the
                 prohibition
                 :
                 for
                 since
                 it
                 is
                 usual
                 in
                 Scripture
                 to
                 call
                 idolatry
                 by
                 the
                 name
                 of
                 fornication
                 or
                 adultery
                 :
                 God
                 is
                 pleased
                 here
                 also
                 to
                 forbid
                 that
                 manner
                 of
                 worship
                 which
                 he
                 accounts
                 adulterous
                 ,
                 and
                 declares
                 he
                 will
                 not
                 endure
                 it
                 because
                 he
                 is
                 jealous
                 :
                 and
                 let
                 it
                 be
                 imagined
                 ,
                 what
                 can
                 be
                 the
                 effect
                 of
                 that
                 reason
                 ?
                 something
                 special
                 must
                 be
                 apportion'd
                 to
                 it
                 ,
                 lest
                 it
                 be
                 to
                 no
                 purpose
                 :
                 but
                 that
                 images
                 be
                 not
                 taken
                 for
                 very
                 God
                 ,
                 that
                 they
                 may
                 not
                 finally
                 and
                 for
                 themselves
                 receive
                 Divine
                 
                 honour
                 is
                 the
                 effect
                 of
                 the
                 first
                 reason
                 ,
                 and
                 of
                 the
                 first
                 precept
                 :
                 whatsoever
                 is
                 next
                 to
                 this
                 ,
                 must
                 be
                 what
                 is
                 also
                 next
                 express'd
                 ,
                 that
                 is
                 ,
                 Not
                 that
                 images
                 be
                 not
                 worshipped
                 for
                 God
                 ;
                 but
                 that
                 in
                 the
                 worshipping
                 the
                 true
                 God
                 which
                 is
                 commanded
                 in
                 the
                 first
                 period
                 ,
                 we
                 doe
                 not
                 bow
                 the
                 head
                 and
                 knee
                 before
                 images
                 which
                 is
                 forbidden
                 in
                 the
                 second
                 periods
                 :
                 And
                 if
                 men
                 were
                 in
                 their
                 proportion
                 as
                 jealous
                 of
                 their
                 duty
                 and
                 of
                 avoiding
                 Gods
                 anger
                 and
                 escaping
                 the
                 Divine
                 judgements
                 ,
                 and
                 of
                 preserving
                 their
                 Eternal
                 interest
                 ,
                 as
                 God
                 is
                 of
                 his
                 Honour
                 ;
                 they
                 would
                 never
                 so
                 much
                 intricate
                 their
                 duty
                 ,
                 and
                 brande
                 the
                 Commandement
                 ,
                 and
                 doe
                 that
                 which
                 is
                 so
                 much
                 against
                 the
                 letter
                 of
                 it
                 ,
                 and
                 against
                 the
                 doctrine
                 of
                 that
                 Church
                 to
                 whom
                 the
                 law
                 was
                 given
                 ,
                 and
                 against
                 so
                 much
                 reason
                 ;
                 and
                 for
                 the
                 doing
                 of
                 which
                 they
                 are
                 forc'd
                 to
                 use
                 so
                 much
                 violence
                 of
                 answer
                 ,
                 such
                 convulsions
                 of
                 distinction
                 :
                 a
                 jealous
                 Man
                 will
                 not
                 endure
                 such
                 comportments
                 in
                 his
                 wife
                 ;
                 for
                 the
                 justification
                 of
                 which
                 she
                 is
                 so
                 hardly
                 put
                 to
                 it
                 ,
                 that
                 she
                 must
                 have
                 half
                 a
                 dozen
                 answers
                 before
                 she
                 can
                 please
                 her self
                 ,
                 or
                 think
                 that
                 she
                 does
                 well
                 ;
                 and
                 which
                 after
                 all
                 ,
                 will
                 look
                 but
                 like
                 pitiful
                 excuses
                 .
                 But
                 above
                 all
                 excuses
                 it
                 would
                 seem
                 the
                 worst
                 ,
                 if
                 she
                 should
                 say
                 I
                 doe
                 admit
                 another
                 man
                 but
                 not
                 as
                 my
                 Husband
                 ,
                 but
                 with
                 a
                 less
                 regard
                 and
                 another
                 sort
                 of
                 complication
                 then
                 I
                 use
                 to
                 him
                 ;
                 and
                 that
                 which
                 I
                 doe
                 I
                 doe
                 it
                 for
                 his
                 sake
                 ,
                 he
                 is
                 so
                 like
                 him
                 that
                 he
                 is
                 his
                 very
                 picture
                 ;
                 and
                 he
                 is
                 his
                 very
                 great
                 friend
                 ,
                 and
                 what
                 I
                 do
                 ,
                 is
                 for
                 that
                 very
                 regard
                 .
                 A
                 jealous
                 man
                 would
                 hardly
                 take
                 this
                 for
                 satisfaction
                 .
                 And
                 if
                 it
                 be
                 consider'd
                 that
                 there
                 is
                 nothing
                 so
                 clear
                 but
                 something
                 may
                 be
                 said
                 against
                 it
                 ,
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Every
                 word
                 can
                 be
                 contradicted
                 by
                 a
                 word
                 ;
                 and
                 then
                 how
                 many
                 presumptions
                 ,
                 how
                 many
                 reasons
                 ,
                 how
                 many
                 express
                 words
                 ,
                 how
                 many
                 ages
                 ,
                 and
                 how
                 many
                 religions
                 doe
                 joyn
                 in
                 the
                 condemnation
                 of
                 worshipping
                 God
                 by
                 an
                 image
                 ;
                 it
                 may
                 very
                 well
                 be
                 concluded
                 that
                 our
                 jealous
                 God
                 will
                 not
                 endure
                 half
                 so
                 much
                 disobedience
                 ,
                 wilful
                 ignorance
                 and
                 obstinacy
                 in
                 such
                 persons
                 as
                 against
                 so
                 much
                 reason
                 and
                 religion
                 and
                 for
                 so
                 few
                 and
                 trifling
                 pretences
                 will
                 worship
                 God
                 and
                 his
                 Christ
                 by
                 images
                 against
                 the
                 words
                 of
                 his
                 own
                 Commandement
                 .
              
               
                 7.
                 
                 If
                 it
                 be
                 inquired
                 how
                 an
                 image
                 can
                 be
                 an
                 idol
                 ;
                 
                 the
                 answer
                 must
                 be
                 ;
                 by
                 giving
                 to
                 it
                 Divine
                 worship
                 ,
                 or
                 something
                 that
                 is
                 due
                 and
                 proper
                 to
                 God
                 :
                 Now
                 whoever
                 knowes
                 it
                 to
                 be
                 an
                 image
                 of
                 a
                 thing
                 ,
                 if
                 he
                 have
                 any
                 use
                 of
                 reason
                 ,
                 if
                 he
                 be
                 not
                 a
                 changeling
                 ,
                 beleeves
                 better
                 of
                 the
                 Exemplar
                 then
                 of
                 the
                 image
                 ;
                 and
                 knowes
                 that
                 the
                 worship
                 sticks
                 not
                 in
                 the
                 image
                 :
                 he
                 cannot
                 worship
                 it
                 for
                 it self
                 ,
                 but
                 for
                 something
                 to
                 which
                 it
                 relates
                 ,
                 or
                 for
                 something
                 that
                 adheres
                 to
                 it
                 ,
                 or
                 is
                 deriv'd
                 upon
                 it
                 ;
                 still
                 the
                 honour
                 goes
                 beyond
                 the
                 Natural
                 or
                 artificial
                 image
                 .
                 The
                 image
                 hath
                 no
                 worth
                 of
                 its
                 own
                 beyond
                 the
                 art
                 or
                 Nature
                 ;
                 and
                 can
                 be
                 estimated
                 ,
                 but
                 as
                 Silver
                 ,
                 or
                 Marble
                 ,
                 or
                 Carved
                 ;
                 and
                 therefore
                 no
                 religion
                 passes
                 upon
                 it
                 for
                 its
                 own
                 sake
                 :
                 Since
                 therefore
                 whatsoever
                 passes
                 on
                 it
                 is
                 for
                 the
                 sake
                 of
                 that
                 which
                 it
                 represents
                 ;
                 an
                 image
                 that
                 is
                 understood
                 to
                 be
                 an
                 image
                 can
                 never
                 be
                 made
                 an
                 idol
                 ;
                 or
                 if
                 it
                 can
                 it
                 must
                 be
                 by
                 having
                 the
                 worship
                 of
                 God
                 pass'd
                 thorough
                 it
                 to
                 God
                 ;
                 it
                 must
                 be
                 by
                 being
                 the
                 analogical
                 ,
                 the
                 improper
                 ,
                 the
                 transitive
                 ,
                 the
                 relative
                 (
                 or
                 what
                 shall
                 I
                 call
                 it
                 )
                 object
                 of
                 Divine
                 worship
                 .
                 Now
                 that
                 this
                 consideration
                 may
                 have
                 its
                 effect
                 ,
                 I
                 shall
                 not
                 need
                 to
                 say
                 that
                 an
                 idol
                 and
                 an
                 image
                 is
                 all
                 one
                 ;
                 though
                 that
                 be
                 true
                 in
                 Grammar
                 ;
                 and
                 Erasmus
                 said
                 that
                 S.
                 Ambrose
                 knew
                 no
                 difference
                 between
                 them
                 ,
                 
                 but
                 that
                 every
                 image
                 (
                 made
                 for
                 religion
                 )
                 is
                 an
                 idol
                 ;
                 and
                 that
                 he
                 himself
                 saw
                 no
                 difference
                 :
                 but
                 because
                 the
                 Church
                 in
                 some
                 ages
                 hath
                 suppos'd
                 a
                 difference
                 ;
                 I
                 shall
                 also
                 allow
                 it
                 :
                 but
                 find
                 all
                 the
                 danger
                 of
                 any
                 such
                 allowance
                 taken
                 away
                 by
                 the
                 instance
                 of
                 the
                 brazen
                 Serpent
                 which
                 did
                 pass
                 
                 under
                 both
                 Notions
                 ,
                 for
                 it
                 was
                 a
                 meer
                 image
                 or
                 representment
                 of
                 a
                 Serpent
                 and
                 the
                 commemoration
                 of
                 Gods
                 delivering
                 his
                 people
                 from
                 them
                 :
                 but
                 when
                 it
                 came
                 to
                 be
                 us'd
                 in
                 a
                 religious
                 worship
                 then
                 it
                 was
                 an
                 idol
                 ;
                 permitted
                 when
                 it
                 was
                 a
                 bare
                 image
                 ,
                 but
                 broken
                 when
                 it
                 pass'd
                 into
                 an
                 idol
                 .
                 An
                 image
                 or
                 an
                 dol
                 doe
                 not
                 differ
                 in
                 themselves
                 but
                 by
                 use
                 and
                 custome
                 of
                 speaking
                 :
                 the
                 Church
                 calling
                 it
                 an
                 image
                 so
                 long
                 as
                 it
                 is
                 used
                 lawfully
                 :
                 but
                 it
                 is
                 an
                 idol
                 when
                 it
                 is
                 us'd
                 unlawfully
                 ,
                 that
                 is
                 in
                 plain
                 speaking
                 ,
                 an
                 image
                 is
                 lawful
                 to
                 be
                 made
                 or
                 kept
                 for
                 some
                 purposes
                 ,
                 but
                 not
                 for
                 other
                 .
                 It
                 is
                 lawful
                 for
                 story
                 ,
                 for
                 memory
                 of
                 an
                 absent
                 friend
                 or
                 valued
                 person
                 that
                 is
                 away
                 ,
                 for
                 the
                 moving
                 an
                 affection
                 ,
                 for
                 ornament
                 and
                 the
                 beauty
                 of
                 a
                 place
                 ;
                 but
                 it
                 is
                 not
                 lawful
                 to
                 have
                 them
                 ,
                 not
                 lawful
                 to
                 make
                 them
                 with
                 designes
                 of
                 ministring
                 to
                 religion
                 or
                 the
                 service
                 and
                 worship
                 of
                 God
                 :
                 which
                 I
                 choose
                 to
                 express
                 in
                 the
                 words
                 of
                 the
                 Author
                 of
                 the
                 famous
                 books
                 under
                 the
                 name
                 of
                 Charles
                 the
                 Great
                 ,
                 
                 
                   Nos
                   imagines
                   in
                   basilicis
                   positas
                   ,
                   idola
                   non
                   nuncupamus
                   ;
                   sed
                   nè
                   idola
                   nuncupentur
                   ,
                   adorare
                   &
                   colere
                   eas
                   recusamus
                   .
                
                 We
                 doe
                 not
                 call
                 all
                 images
                 by
                 the
                 name
                 of
                 idols
                 ,
                 but
                 lest
                 they
                 become
                 idols
                 we
                 refuse
                 to
                 worship
                 them
                 .
                 But
                 yet
                 this
                 I
                 adde
                 ,
                 that
                 although
                 in
                 the
                 use
                 of
                 the
                 two
                 Greek
                 words
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 and
                 of
                 the
                 Latine
                 ,
                 idolum
                 and
                 imago
                 ,
                 Men
                 have
                 troubled
                 themselves
                 with
                 finding
                 material
                 differences
                 ;
                 yet
                 although
                 it
                 might
                 be
                 of
                 some
                 use
                 in
                 inquiring
                 the
                 meaning
                 of
                 the
                 Ancient
                 Doctors
                 of
                 the
                 Church
                 in
                 the
                 question
                 of
                 images
                 ,
                 yet
                 it
                 will
                 be
                 wholly
                 impertinent
                 as
                 to
                 the
                 Commandement
                 .
                 For
                 God
                 forbidding
                 images
                 used
                 the
                 word
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 which
                 signifies
                 properly
                 a
                 graven
                 image
                 ;
                 and
                 because
                 there
                 were
                 more
                 sorts
                 besides
                 this
                 ,
                 God
                 was
                 pleas'd
                 to
                 forbid
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 which
                 the
                 LXX
                 render
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 likeness
                 of
                 any
                 thing
                 ;
                 and
                 it
                 conteins
                 
                   sculptile
                   ,
                   fusile
                   ,
                   ductile
                   ,
                   conflatile
                   ,
                
                 that
                 is
                 ,
                 all
                 sorts
                 of
                 representations
                 ,
                 flat
                 or
                 extant
                 ,
                 painted
                 or
                 carved
                 ;
                 and
                 the
                 force
                 of
                 this
                 word
                 can
                 be
                 eluded
                 by
                 no
                 distinction
                 .
                 But
                 then
                 as
                 to
                 the
                 meaning
                 of
                 these
                 words
                 in
                 the
                 use
                 of
                 the
                 Ancient
                 Doctors
                 ,
                 this
                 is
                 certain
                 :
                 that
                 although
                 about
                 the
                 time
                 of
                 the
                 Second
                 Nicene
                 Councel
                 ,
                 this
                 distinction
                 of
                 idolum
                 and
                 imago
                 was
                 brought
                 into
                 the
                 Christian
                 Church
                 ,
                 yet
                 it
                 was
                 then
                 new
                 ,
                 and
                 forc'd
                 ,
                 made
                 to
                 serve
                 the
                 ends
                 of
                 new
                 opinions
                 ,
                 not
                 of
                 Truth
                 :
                 for
                 in
                 Tertullian's
                 time
                 there
                 was
                 nothing
                 of
                 it
                 ,
                 as
                 appears
                 by
                 his
                 words
                 in
                 his
                 book
                 
                   de
                   idololatria
                   .
                   c.
                
                 3.
                 
                 
                   Ad
                   hoc
                   necessaria
                   est
                   vocabuli
                   interpretatio
                   :
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   Graecè
                   formam
                   sonat
                   ;
                   ab
                   eo
                   per
                   diminutivum
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   deductum
                   aequè
                   apud
                   nos
                   formulam
                   fecit
                   .
                   Igitur
                   omnis
                   forma
                   ,
                   vel
                   formula
                   idolum
                   se
                   dici
                   exposcit
                   :
                   éstque
                   idololatria
                   ,
                   omnis
                   circa
                   omne
                   idolum
                   famulatus
                   &
                   servitus
                   .
                
                 Every
                 image
                 (
                 meaning
                 ,
                 of
                 God
                 )
                 is
                 an
                 idol
                 ,
                 and
                 all
                 worship
                 and
                 service
                 about
                 them
                 is
                 idolatry
                 .
                 This
                 is
                 plain
                 ,
                 and
                 short
                 .
                 And
                 that
                 once
                 for
                 all
                 I
                 may
                 make
                 it
                 clear
                 ,
                 that
                 an
                 idol
                 and
                 an
                 image
                 was
                 all
                 one
                 in
                 the
                 sense
                 of
                 the
                 word
                 and
                 of
                 the
                 Ancient
                 Church
                 it
                 is
                 undeniably
                 so
                 used
                 in
                 
                   Cicero
                   lib
                
                 1.
                 
                   de
                   fin
                   .
                   bonor
                   .
                   &
                   mal
                   .
                   Imagines
                   quae
                   idola
                   nominant
                   ,
                   quorum
                   incursione
                   non
                   solum
                   videamus
                   sed
                   etiam
                   cogitemus
                   ,
                   &c.
                
                 and
                 for
                 the
                 Church
                 S.
                 Chrysostome
                 is
                 an
                 authentick
                 witness
                 ,
                 for
                 he
                 calls
                 the
                 pictures
                 by
                 which
                 they
                 then
                 adorn'd
                 their
                 houses
                 by
                 the
                 names
                 of
                 idols
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 we
                 trim
                 our
                 houses
                 ,
                 placing
                 every
                 where
                 idols
                 and
                 pictures
                 .
              
               
                 Upon
                 this
                 account
                 we
                 may
                 understand
                 the
                 meaning
                 of
                 the
                 primitive
                 Fathers
                 who
                 would
                 not
                 endure
                 that
                 a
                 picture
                 should
                 be
                 made
                 ,
                 
                 or
                 kept
                 ,
                 who
                 condemn'd
                 the
                 art
                 it self
                 ,
                 as
                 deceving
                 and
                 adulterous
                 ,
                 who
                 said
                 that
                 God
                 forbad
                 the
                 very
                 trade
                 it self
                 :
                 So
                 Tertullian
                 ,
                 
                 
                   Jam
                   verò
                   ipsum
                   opus
                   personarum
                   quaero
                   an
                   Deo
                   placeat
                   qui
                   omnem
                   similitudinem
                   vetat
                   fieri
                   ,
                   quanto
                   magis
                   imaginis
                   suae
                   ?
                
                 Can
                 the
                 making
                 visors
                 please
                 God
                 who
                 hath
                 forbidden
                 all
                 similitudes
                 or
                 images
                 and
                 pictures
                 to
                 be
                 made
                 ,
                 and
                 how
                 much
                 more
                 any
                 image
                 
                 of
                 himself
                 ?
                 
                 
                   Nobis
                   enim
                   est
                   apertè
                   vetitum
                   artem
                   fallacem
                   exercere
                
                 ;
                 said
                 S.
                 Clement
                 speaking
                 of
                 pictures
                 and
                 images
                 ,
                 the
                 very
                 art
                 is
                 forbidden
                 to
                 Christians
                 .
                 The
                 same
                 is
                 affirmed
                 by
                 Origen
                 ,
                 and
                 long
                 after
                 by
                 S.
                 Chrysostome
                 ;
                 but
                 Tertullian
                 said
                 ,
                 
                 that
                 the
                 Divel
                 brought
                 painting
                 and
                 carving
                 into
                 the
                 world
                 ;
                 and
                 addes
                 ,
                 
                   Toto
                   mundo
                   ejusmodi
                   artibus
                   interdixit
                   servis
                   Dei
                   ,
                
                 that
                 God
                 hath
                 forbidden
                 to
                 all
                 his
                 servants
                 in
                 all
                 the
                 world
                 to
                 use
                 such
                 arts
                 .
                 But
                 they
                 are
                 to
                 be
                 understood
                 by
                 their
                 own
                 words
                 spoken
                 when
                 they
                 had
                 the
                 same
                 reason
                 and
                 less
                 heat
                 ;
                 for
                 that
                 the
                 very
                 making
                 of
                 images
                 was
                 forbidden
                 by
                 God
                 by
                 way
                 of
                 caution
                 onely
                 and
                 provision
                 ,
                 not
                 for
                 any
                 turpitude
                 or
                 unreasonableness
                 in
                 the
                 thing
                 ,
                 but
                 for
                 the
                 danger
                 which
                 then
                 was
                 pregnant
                 themselves
                 affirme
                 :
                 
                   Similitudinem
                   vetans
                   fieri
                   omnium…
                   .
                   ostendit
                   &
                   causas
                   ,
                   idololatriae
                   sc.
                   substantiam
                   cohibentes
                   :
                   subjicit
                   enim
                   non
                   adorabitis
                   ea
                   ,
                   &c.
                
                 So
                 Tertullian
                 .
                 To
                 the
                 same
                 purpose
                 is
                 that
                 of
                 Origen
                 ;
                 speaking
                 of
                 the
                 Jews
                 ,
                 
                 
                   There
                   was
                   no
                   painter
                   or
                   statuary
                   admitted
                   into
                   their
                   cities
                   ,
                   their
                   laws
                   driving
                   away
                   all
                   this
                   kind
                   of
                   people
                   ,
                   ne
                   qua
                   occasio
                   praeberetur
                   hominibus
                   crassis
                   ,
                   neve
                   animi
                   eorum
                   à
                   Dei
                   cultu
                   avocarentur
                   ad
                   res
                   terrenas
                   per
                   hujusmodi
                   illecebras
                   :
                
                 lest
                 any
                 occasion
                 should
                 be
                 given
                 to
                 rude
                 people
                 of
                 drawing
                 their
                 minds
                 from
                 the
                 pure
                 worship
                 of
                 God
                 to
                 earthly
                 things
                 .
                 Now
                 if
                 this
                 sense
                 was
                 also
                 in
                 the
                 Commandement
                 ,
                 it
                 is
                 certain
                 that
                 this
                 was
                 but
                 temporary
                 ;
                 and
                 therefore
                 could
                 change
                 :
                 and
                 that
                 it
                 was
                 changeable
                 appears
                 in
                 this
                 that
                 God
                 by
                 a
                 Divine
                 Spirit
                 assisted
                 Bezaleel
                 and
                 Aholiab
                 in
                 the
                 like
                 curious
                 arts
                 ;
                 and
                 by
                 other
                 instances
                 which
                 I
                 have
                 already
                 reckon'd
                 *
                 :
                 Now
                 this
                 sense
                 and
                 severity
                 might
                 perpetually
                 oblige
                 the
                 Jews
                 ;
                 because
                 during
                 the
                 whole
                 abode
                 of
                 their
                 Synagogue
                 there
                 was
                 almost
                 an
                 equal
                 danger
                 by
                 their
                 perpetual
                 conversation
                 with
                 idolatrous
                 Nations
                 :
                 and
                 therefore
                 it
                 was
                 very
                 well
                 said
                 of
                 Tertullian
                 in
                 the
                 matter
                 of
                 the
                 brazen
                 Serpent
                 ,
                 
                 
                   If
                   thou
                   regardest
                   the
                   law
                   ,
                   thou
                   hast
                   Gods
                   law
                   ,
                   
                     Make
                     not
                     the
                     likeness
                     of
                     any
                     thing
                     :
                  
                   But
                   if
                   thou
                   considerest
                   that
                   afterwards
                   Moses
                   did
                   command
                   them
                   to
                   make
                   the
                   likeness
                   of
                   a
                   Serpent
                   ,
                   doe
                   thou
                   also
                   imitate
                   Moses
                   ,
                   and
                   against
                   the
                   law
                   make
                   no
                   likeness
                   ,
                   unless
                   God
                   also
                   give
                   thee
                   a
                   Commandement
                   as
                   he
                   did
                   Moses
                   .
                   Meaning
                   that
                   the
                   singular
                   example
                   was
                   no
                   prejudice
                   to
                   the
                   law
                   :
                
                 
                   Exceptio
                   firmat
                   regulam
                   in
                   non
                   exceptis
                   :
                
                 This
                 part
                 of
                 the
                 Commancement
                 was
                 by
                 God
                 dispens'd
                 within
                 that
                 instance
                 and
                 in
                 a
                 few
                 more
                 ;
                 but
                 these
                 few
                 confirm
                 the
                 rule
                 in
                 all
                 things
                 and
                 instances
                 ,
                 besides
                 themselves
                 ,
                 for
                 they
                 say
                 ,
                 that
                 without
                 Gods
                 leave
                 we
                 may
                 not
                 break
                 this
                 Commandement
                 .
                 In
                 Tertullian's
                 time
                 this
                 very
                 necessity
                 did
                 still
                 abide
                 ,
                 and
                 therefore
                 they
                 had
                 the
                 same
                 zeal
                 against
                 images
                 and
                 
                   whatsoever
                   gave
                   substance
                   to
                   idolatry
                
                 ;
                 that
                 's
                 Tertullian's
                 phrase
                 for
                 Painters
                 and
                 Statuaries
                 .
                 But
                 then
                 this
                 also
                 is
                 to
                 be
                 added
                 :
                 That
                 all
                 those
                 instances
                 in
                 the
                 Old
                 Testament
                 of
                 the
                 brazen
                 Serpent
                 ,
                 the
                 bulls
                 ,
                 the
                 Pomegranats
                 ,
                 the
                 Cherubims
                 ,
                 the
                 curious
                 works
                 of
                 Bezaleel
                 ,
                 are
                 not
                 to
                 be
                 us'd
                 as
                 arguments
                 against
                 the
                 morality
                 of
                 the
                 second
                 Commandement
                 :
                 because
                 there
                 single
                 causes
                 ,
                 and
                 had
                 their
                 special
                 warrant
                 or
                 approbation
                 respectively
                 from
                 the
                 same
                 fountain
                 whence
                 the
                 prohibition
                 came
                 ,
                 at
                 least
                 let
                 them
                 prevail
                 no
                 further
                 then
                 they
                 ought
                 ;
                 let
                 them
                 mean
                 no
                 more
                 then
                 they
                 say
                 ,
                 and
                 let
                 us
                 goe
                 no
                 further
                 then
                 the
                 examples
                 :
                 by
                 which
                 we
                 find
                 images
                 made
                 ,
                 for
                 other
                 uses
                 ,
                 but
                 not
                 for
                 worship
                 :
                 and
                 therefore
                 the
                 Commandement
                 may
                 be
                 moral
                 in
                 all
                 the
                 periods
                 of
                 it
                 ,
                 this
                 onely
                 excepted
                 which
                 relates
                 to
                 the
                 making
                 of
                 them
                 .
              
               
                 But
                 when
                 we
                 consider
                 further
                 that
                 Solomon
                 caus'd
                 Golden
                 Lyons
                 to
                 be
                 made
                 about
                 his
                 throne
                 and
                 the
                 Jews
                 imprinted
                 images
                 on
                 their
                 money
                 ,
                 and
                 in
                 Christs
                 time
                 they
                 us'd
                 the
                 images
                 of
                 Cesar
                 on
                 their
                 Coin
                 ,
                 and
                 found
                 no
                 reprover
                 for
                 so
                 doing
                 ,
                 this
                 showes
                 that
                 there
                 was
                 something
                 in
                 the
                 Commandement
                 
                 that
                 was
                 not
                 moral
                 ;
                 I
                 mean
                 the
                 prohibition
                 of
                 making
                 or
                 having
                 any
                 images
                 :
                 For
                 to
                 these
                 things
                 we
                 find
                 no
                 command
                 of
                 God
                 ,
                 no
                 dispensation
                 ,
                 no
                 allowance
                 positive
                 :
                 but
                 the
                 immunity
                 of
                 reason
                 and
                 the
                 indemnity
                 of
                 not
                 being
                 reproved
                 ,
                 and
                 therefore
                 for
                 so
                 much
                 as
                 concernes
                 the
                 making
                 or
                 having
                 pictures
                 and
                 images
                 we
                 are
                 at
                 liberty
                 without
                 the
                 warranty
                 of
                 an
                 express
                 Commandement
                 from
                 God
                 :
                 The
                 reason
                 of
                 the
                 difference
                 is
                 this
                 ,
                 The
                 first
                 instances
                 (
                 excepting
                 that
                 of
                 the
                 brazen
                 serpent
                 which
                 because
                 it
                 was
                 to
                 be
                 instrumental
                 in
                 a
                 miraculous
                 blessing
                 must
                 suppose
                 a
                 Divine
                 Commandement
                 ;
                 like
                 a
                 Sacrament
                 or
                 Sacramental
                 )
                 were
                 of
                 images
                 us'd
                 in
                 the
                 Tabernacle
                 or
                 Temple
                 ,
                 and
                 so
                 came
                 within
                 the
                 verge
                 of
                 Religion
                 ;
                 and
                 for
                 their
                 likeness
                 to
                 the
                 main
                 superstition
                 might
                 not
                 be
                 ventur'd
                 upon
                 without
                 special
                 leave
                 or
                 approbation
                 :
                 and
                 therefore
                 God
                 gave
                 command
                 for
                 the
                 images
                 of
                 the
                 Tabernacle
                 ,
                 and
                 by
                 his
                 Majestatick
                 presence
                 in
                 the
                 Temple
                 approv'd
                 all
                 that
                 was
                 there
                 .
                 Upon
                 what
                 confidence
                 Solomon
                 ventur'd
                 upon
                 it
                 ;
                 and
                 whether
                 he
                 had
                 a
                 command
                 or
                 no
                 I
                 find
                 not
                 recorded
                 ,
                 but
                 
                   ex
                   post
                   facto
                
                 we
                 find
                 it
                 approved
                 .
                 But
                 for
                 the
                 other
                 images
                 which
                 related
                 wholly
                 to
                 civil
                 use
                 ;
                 right
                 reason
                 and
                 the
                 common
                 notices
                 of
                 things
                 was
                 their
                 sufficient
                 warrant
                 ;
                 while
                 they
                 could
                 have
                 no
                 end
                 in
                 disobedience
                 ,
                 no
                 temptation
                 to
                 it
                 ,
                 no
                 reward
                 for
                 it
                 ;
                 when
                 it
                 did
                 not
                 contradict
                 any
                 Natural
                 or
                 Religious
                 reason
                 ;
                 there
                 was
                 no
                 danger
                 of
                 idolatry
                 ,
                 no
                 semblance
                 of
                 Superstition
                 .
                 So
                 that
                 the
                 result
                 is
                 this
                 ;
                 The
                 Jews
                 were
                 forbidden
                 to
                 make
                 or
                 have
                 any
                 images
                 ;
                 and
                 this
                 was
                 because
                 of
                 their
                 danger
                 :
                 but
                 this
                 was
                 no
                 moral
                 law
                 .
                 But
                 the
                 very
                 making
                 and
                 having
                 them
                 for
                 worship
                 is
                 forbidden
                 as
                 the
                 thing
                 it self
                 is
                 .
                 Just
                 as
                 adultery
                 and
                 wanton
                 looks
                 are
                 forbidden
                 in
                 the
                 same
                 Commandement
                 ,
                 and
                 are
                 acts
                 of
                 the
                 same
                 sin
                 ;
                 so
                 is
                 worshipping
                 and
                 having
                 them
                 for
                 worship
                 ,
                 it
                 is
                 that
                 which
                 S.
                 Paul
                 calls
                 in
                 the
                 matter
                 of
                 uncleanness
                 ,
                 
                   Making
                   provision
                   for
                   the
                   flesh
                   to
                   fulfil
                   the
                   lusts
                   thereof
                   .
                
                 Making
                 images
                 and
                 pictures
                 to
                 this
                 end
                 ,
                 is
                 providing
                 for
                 the
                 flesh
                 :
                 For
                 this
                 also
                 is
                 fornication
                 and
                 spiritual
                 whoredom
                 .
                 And
                 as
                 we
                 may
                 look
                 upon
                 a
                 woman
                 ;
                 and
                 be
                 innocent
                 ;
                 so
                 we
                 doe
                 not
                 look
                 upon
                 her
                 for
                 lust
                 :
                 so
                 may
                 we
                 have
                 or
                 make
                 pictures
                 and
                 images
                 ,
                 ;
                 but
                 for
                 worship
                 we
                 may
                 not
                 :
                 and
                 in
                 this
                 sense
                 of
                 the
                 words
                 even
                 this
                 period
                 of
                 the
                 Commandement
                 is
                 also
                 moral
                 ;
                 and
                 obliges
                 us
                 as
                 much
                 as
                 the
                 Jewes
                 :
                 but
                 if
                 those
                 words
                 did
                 abstractedly
                 and
                 without
                 their
                 relation
                 bind
                 the
                 Jews
                 ;
                 it
                 did
                 never
                 bind
                 us
                 but
                 by
                 way
                 of
                 caution
                 and
                 prudence
                 ;
                 that
                 is
                 ,
                 when
                 we
                 are
                 in
                 the
                 same
                 dangers
                 as
                 were
                 the
                 Israelites
                 ,
                 in
                 the
                 rudeness
                 and
                 infancy
                 of
                 their
                 Church
                 especially
                 .
                 *
                 And
                 this
                 we
                 find
                 in
                 Tertullian
                 ;
                 that
                 when
                 he
                 had
                 affirm'd
                 the
                 very
                 art
                 of
                 painting
                 and
                 engraving
                 to
                 be
                 unlawful
                 ;
                 to
                 them
                 who
                 enquire
                 what
                 then
                 shall
                 the
                 poor
                 men
                 doe
                 who
                 have
                 no
                 other
                 means
                 to
                 get
                 their
                 living
                 ;
                 he
                 answers
                 ;
                 let
                 them
                 paint
                 tables
                 and
                 cupboards
                 ,
                 and
                 remove
                 their
                 art
                 from
                 danger
                 of
                 religion
                 to
                 necessary
                 and
                 fit
                 provisions
                 for
                 life
                 ;
                 let
                 them
                 doe
                 things
                 as
                 like
                 as
                 they
                 were
                 enabled
                 by
                 their
                 art
                 ;
                 so
                 they
                 were
                 unlike
                 the
                 violations
                 of
                 religion
                 ;
                 and
                 therefore
                 the
                 Church
                 celebrates
                 on
                 the
                 eighth
                 of
                 November
                 the
                 memory
                 of
                 
                   Claudius
                   Nicostratus
                
                 and
                 their
                 fellows
                 who
                 chose
                 to
                 die
                 rather
                 then
                 make
                 images
                 for
                 the
                 Heathen
                 Temples
                 ;
                 they
                 were
                 excellent
                 statuaries
                 ,
                 but
                 better
                 Christians
                 .
                 By
                 which
                 it
                 is
                 plain
                 that
                 he
                 means
                 the
                 very
                 art
                 as
                 it
                 ministred
                 to
                 idolatry
                 ;
                 for
                 abstracting
                 from
                 that
                 ministery
                 and
                 that
                 danger
                 it
                 was
                 lawful
                 enough
                 ,
                 
                   
                     Qui
                     fingit
                     sacros
                     auro
                     vel
                     marmore
                     vultus
                     ,
                  
                   
                     Non
                     facit
                     ille
                     Deos
                     ;
                     qui
                     colit
                     ille
                     facit
                     .
                  
                
                 He
                 that
                 worships
                 the
                 image
                 he
                 makes
                 it
                 an
                 idol
                 ;
                 and
                 he
                 that
                 designes
                 any
                 assistance
                 to
                 the
                 idolatry
                 ,
                 or
                 knowingly
                 ministers
                 to
                 it
                 ,
                 he
                 adopts
                 
                 himself
                 into
                 a
                 partnership
                 of
                 the
                 crime
                 .
                 
                 To
                 which
                 purpose
                 was
                 that
                 of
                 
                   Tertullian
                   ,
                   Facio
                
                 (
                 scil
                 .
                 
                   imagines
                   )
                   sed
                   non
                   colo
                   :
                   quasi
                   ob
                   aliam
                   causam
                   colere
                   non
                   audeat
                   ,
                   nisi
                   ob
                   quam
                   &
                   facere
                   non
                   debeat
                   ,
                   scilicet
                   ob
                   Dei
                   essentiam
                   utrobique
                   :
                   imò
                   tu
                   colis
                   ,
                   qui
                   facis
                   ut
                   coli
                   possint
                   .
                
                 He
                 answers
                 the
                 objection
                 of
                 them
                 that
                 say
                 ,
                 I
                 make
                 images
                 ,
                 but
                 I
                 doe
                 not
                 worship
                 them
                 :
                 as
                 if
                 (
                 saies
                 he
                 )
                 there
                 were
                 any
                 reason
                 forbidding
                 thee
                 to
                 worship
                 them
                 ;
                 but
                 the
                 same
                 for
                 which
                 thou
                 oughtest
                 not
                 to
                 make
                 them
                 ;
                 I
                 mean
                 ,
                 the
                 Omnipresence
                 of
                 God.
                 Nay
                 thou
                 worshippest
                 them
                 ,
                 who
                 makest
                 them
                 that
                 they
                 may
                 be
                 worshipped
                 .
                 But
                 in
                 all
                 other
                 senses
                 the
                 making
                 a
                 picture
                 ,
                 is
                 not
                 making
                 an
                 idol
                 ;
                 and
                 therefore
                 that
                 severe
                 sense
                 of
                 the
                 Commandement
                 though
                 as
                 it
                 is
                 most
                 probable
                 it
                 did
                 oblige
                 the
                 Jews
                 ,
                 and
                 all
                 persons
                 in
                 equal
                 danger
                 ;
                 yet
                 because
                 the
                 reason
                 may
                 cease
                 ,
                 and
                 the
                 danger
                 be
                 secur'd
                 ,
                 when
                 it
                 is
                 ceas'd
                 ,
                 the
                 obligation
                 also
                 is
                 null
                 ;
                 and
                 therefore
                 though
                 that
                 was
                 in
                 the
                 Commandement
                 ;
                 yet
                 it
                 is
                 no
                 part
                 of
                 its
                 morality
                 ;
                 but
                 that
                 excepted
                 ,
                 every
                 other
                 clause
                 is
                 moral
                 and
                 Eternal
                 .
              
               
                 8.
                 
                 And
                 all
                 this
                 is
                 perfectly
                 consenting
                 to
                 the
                 analogy
                 of
                 the
                 Gospel
                 which
                 is
                 a
                 spiritual
                 worship
                 ,
                 
                 unclothed
                 of
                 bodily
                 ceremonies
                 ,
                 strip'd
                 naked
                 of
                 beggarly
                 rudiments
                 ,
                 even
                 those
                 which
                 God
                 had
                 commanded
                 in
                 the
                 Old
                 law
                 ;
                 Christ
                 placed
                 but
                 two
                 mysterious
                 ceremonies
                 in
                 the
                 place
                 of
                 all
                 the
                 shadowes
                 of
                 Moses
                 :
                 and
                 since
                 Christianity
                 hath
                 shak'd
                 off
                 that
                 body
                 and
                 outsides
                 of
                 religion
                 ,
                 that
                 law
                 of
                 a
                 carnal
                 commandement
                 ,
                 that
                 we
                 might
                 
                   serve
                   God
                   in
                   spirit
                   and
                   truth
                   ,
                
                 that
                 is
                 ,
                 proportionable
                 to
                 his
                 perfections
                 ,
                 it
                 cannot
                 be
                 imagined
                 that
                 this
                 spiritual
                 religion
                 which
                 worships
                 God
                 in
                 praises
                 and
                 love
                 ,
                 in
                 charity
                 and
                 almes
                 ,
                 in
                 faith
                 and
                 hope
                 ,
                 in
                 contemplation
                 and
                 humility
                 ,
                 in
                 self-denial
                 and
                 separations
                 from
                 all
                 corporal
                 adherencies
                 that
                 are
                 not
                 necessary
                 ,
                 and
                 that
                 are
                 not
                 Natural
                 ,
                 I
                 say
                 it
                 cannot
                 be
                 imagined
                 that
                 this
                 spiritual
                 religion
                 should
                 put
                 on
                 a
                 phantastick
                 body
                 ,
                 which
                 as
                 much
                 as
                 it
                 can
                 separates
                 from
                 a
                 real
                 :
                 that
                 Christianity
                 should
                 make
                 a
                 Vizor
                 for
                 God
                 ,
                 who
                 hath
                 no
                 body
                 ,
                 
                 and
                 give
                 that
                 to
                 him
                 which
                 the
                 Heathens
                 gave
                 to
                 their
                 Devils
                 ;
                 
                   Daemoniis
                   corpora
                   contulerunt
                
                 ;
                 they
                 gave
                 a
                 body
                 to
                 their
                 Daemons
                 saies
                 Tertullian
                 ,
                 when
                 they
                 made
                 images
                 to
                 them
                 ;
                 that
                 he
                 who
                 under
                 the
                 law
                 of
                 carnal
                 ordinances
                 could
                 not
                 endure
                 an
                 image
                 ,
                 should
                 yet
                 be
                 pleas'd
                 with
                 it
                 under
                 the
                 pure
                 and
                 spiritual
                 institution
                 of
                 the
                 Gospel
                 .
                 A
                 Christian
                 must
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 worship
                 God
                 with
                 genuine
                 and
                 proper
                 worshippings
                 ,
                 that
                 is
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 with
                 the
                 pure
                 and
                 only
                 worship
                 of
                 the
                 Soul.
                 Now
                 if
                 the
                 Ceremonials
                 of
                 Moses
                 were
                 contrary
                 to
                 this
                 spirituality
                 ,
                 and
                 therefore
                 was
                 taken
                 away
                 by
                 the
                 Gospel
                 :
                 it
                 cannot
                 be
                 imagined
                 that
                 images
                 which
                 are
                 more
                 contrary
                 to
                 a
                 spiritual
                 worship
                 ,
                 should
                 be
                 let
                 in
                 by
                 Christ
                 ,
                 when
                 they
                 were
                 shut
                 out
                 by
                 Moses
                 .
                 *
                 To
                 this
                 purpose
                 they
                 are
                 excellent
                 words
                 which
                 were
                 spoken
                 by
                 
                   Clemens
                   Alexandrinus
                
                 .
                 
                 
                   Moses
                   many
                   ages
                   before
                   made
                   a
                   law
                   that
                   there
                   should
                   be
                   no
                   graven
                   ,
                   no
                   molten
                   ,
                   no
                   painted
                   image
                   or
                   likeness
                   of
                   a
                   thing
                   made
                   amongst
                   them
                   ,
                   that
                   we
                   should
                   not
                   attend
                   sensible
                   things
                   ,
                   but
                   pass
                   to
                   those
                   which
                   are
                   perceiv'd
                   by
                   the
                   understanding
                   onely
                   .
                   For
                   the
                   daily
                   custome
                   of
                   seeing
                   him
                   (
                   
                     in
                     effigie
                  
                   )
                   makes
                   that
                   the
                   Majesty
                   of
                   God
                   becomes
                   vile
                   and
                   contemptible
                   ,
                   and
                   by
                   material
                   Substances
                   (
                   Gross
                   images
                   )
                   to
                   worship
                   that
                   essence
                   ,
                   which
                   is
                   onely
                   discerned
                   by
                   the
                   mind
                   ,
                   is
                   by
                   the
                   sense
                   to
                   undervalue
                   the
                   Eternal
                   mind
                   .
                
              
               
                 9.
                 
                 And
                 upon
                 these
                 accounts
                 we
                 find
                 that
                 the
                 Christians
                 were
                 great
                 haters
                 of
                 image-worship
                 ,
                 
                 and
                 even
                 of
                 images
                 themselves
                 :
                 and
                 did
                 deride
                 the
                 heathen
                 follies
                 ,
                 who
                 in
                 the
                 midst
                 of
                 their
                 witty
                 disputations
                 and
                 wise
                 discourses
                 of
                 God
                 ,
                 did
                 so
                 unman
                 themselves
                 and
                 baffle
                 their
                 own
                 reason
                 as
                 to
                 worship
                 this
                 invisible
                 God
                 by
                 looking
                 upon
                 a
                 contemptible
                 image
                 .
                 To
                 this
                 
                 purpose
                 Origen
                 discourses
                 wisely
                 ;
                 
                   God
                   hath
                   chosen
                   the
                   folly
                   of
                   the
                   world
                   ,
                   
                   those
                   amongst
                   the
                   Christians
                   whose
                   lives
                   were
                   most
                   simple
                   ,
                   modest
                   ,
                   and
                   more
                   pure
                   then
                   that
                   of
                   the
                   Philosophers
                   ,
                   that
                   he
                   might
                   put
                   to
                   shame
                   those
                   wise
                   men
                   who
                   blush
                   not
                   to
                   speak
                   to
                   liveless
                   trunks
                   as
                   if
                   they
                   were
                   Gods
                   or
                   images
                   of
                   the
                   Gods.
                   For
                   what
                   sober
                   Man
                   does
                   not
                   easily
                   discerne
                   him
                   who
                   after
                   his
                   excellent
                   and
                   Philosophical
                   discourses
                   of
                   God
                   or
                   of
                   the
                   Gods
                   ,
                   does
                   presently
                   look
                   upon
                   images
                   ,
                   and
                   offers
                   prayers
                   to
                   them
                   ,
                   or
                   by
                   the
                   beholding
                   them
                   as
                   some
                   conspicuous
                   sign
                   ,
                   strives
                   to
                   lift
                   up
                   his
                   mind
                   to
                   the
                   imagination
                   of
                   an
                   intelligible
                   Deity
                   ?
                   But
                   the
                   Christian
                   though
                   but
                   unlearned
                   yet
                   he
                   beleeves
                   verily
                   that
                   the
                   whole
                   world
                   is
                   the
                   temple
                   of
                   God
                   ,
                   and
                   he
                   prayes
                   in
                   every
                   place
                   ,
                   shutting
                   his
                   bodily
                   eyes
                   ,
                   but
                   lifting
                   up
                   the
                   eyes
                   of
                   his
                   mind…
                   .
                   and
                   being
                   rap'd
                   as
                   it
                   were
                   beyond
                   this
                   world
                   ,
                   he
                   makes
                   his
                   prayers
                   to
                   God
                   for
                   great
                   things
                   .
                
                 This
                 is
                 the
                 advantage
                 ,
                 the
                 Spirituality
                 and
                 devotion
                 of
                 the
                 Christian.
                 Concerning
                 which
                 it
                 were
                 easy
                 to
                 bring
                 many
                 ancient
                 Testimonies
                 ;
                 which
                 whoever
                 is
                 desirous
                 to
                 see
                 ,
                 may
                 find
                 them
                 frequently
                 in
                 the
                 Fathers
                 of
                 the
                 four
                 first
                 ages
                 :
                 but
                 especially
                 in
                 
                   Irenaeus
                   .
                   l.
                
                 1.
                 
                   cont
                   .
                   haer
                   .
                   c.
                
                 34.
                 
                 
                   Origen
                   .
                   l.
                
                 7.
                 
                   contr
                   .
                   Cels.
                   Tertull.
                   de
                   idol
                   .
                   c.
                
                 5.
                 and
                 
                   de
                   coron
                   mil.
                
                 and
                 
                   de
                   Spectac
                   .
                   c.
                
                 23.
                 
                 
                   Clemens
                   Rom.
                   Recogn
                   .
                   l.
                
                 5.
                 and
                 
                   Clem.
                   Alex.
                   strom
                
                 .
                 1
                 ,
                 &
                 5.
                 
                 
                   S.
                   Chrysost.
                   in
                   Synod
                
                 .
                 7.
                 
                 Act.
                 6.
                 and
                 in
                 1
                 Cor.
                 8.
                 
                 
                   Epiph.
                   haer
                
                 .
                 29.
                 
                 
                   Amphiloch
                   .
                   apud
                   Syn.
                
                 7.
                 
                   action
                   .
                   ead
                   .
                   Optatus
                   l.
                
                 3.
                 
                   contr
                   .
                   Donat.
                   S.
                   Ambrose
                   ep
                   .
                
                 31.
                 
                   ad
                   Valent.
                   S.
                   Austin
                   in
                   Psal.
                
                 113.
                 all
                 which
                 speak
                 of
                 this
                 Article
                 so
                 as
                 needs
                 no
                 commentary
                 ,
                 and
                 admits
                 of
                 no
                 evasion
                 ,
                 decretorily
                 and
                 dogmatically
                 and
                 zealously
                 .
              
               
                 Now
                 against
                 this
                 heap
                 of
                 plain
                 testimonies
                 there
                 is
                 not
                 any
                 one
                 cleer
                 sentence
                 and
                 dogmatical
                 proposition
                 to
                 be
                 brought
                 ;
                 
                 and
                 if
                 there
                 could
                 be
                 brought
                 forty
                 particular
                 instances
                 of
                 a
                 contrary
                 practice
                 ,
                 though
                 there
                 are
                 not
                 three
                 to
                 be
                 had
                 in
                 pure
                 antiquity
                 and
                 in
                 authentic
                 testimony
                 ,
                 yet
                 it
                 could
                 not
                 in
                 any
                 degree
                 abate
                 the
                 certainty
                 of
                 this
                 doctrine
                 :
                 because
                 the
                 Doctors
                 of
                 those
                 ages
                 say
                 that
                 where
                 ever
                 there
                 is
                 any
                 such
                 thing
                 ,
                 it
                 is
                 unlawful
                 .
                 Epiphanius
                 did
                 rend
                 in
                 peeces
                 the
                 veil
                 at
                 Anablatha
                 neer
                 Bethlehem
                 ,
                 because
                 it
                 had
                 in
                 it
                 the
                 picture
                 of
                 a
                 man
                 ;
                 and
                 this
                 is
                 so
                 notorious
                 that
                 
                   Alfonsus
                   à
                   Castro
                
                 calls
                 him
                 an
                 Iconoclast
                 :
                 but
                 Epiphanius
                 gives
                 this
                 account
                 of
                 it
                 to
                 the
                 Bishop
                 of
                 
                   Jerusalem
                   ,
                   Contrà
                   authoritatem
                   Scripturarum
                   esse
                   ut
                   in
                   Christi
                   Ecclesia
                   hominis
                   pendeat
                   imago
                
                 ;
                 and
                 ,
                 
                   istiusmodi
                   vela
                   contra
                   religionem
                   nostram
                   veniunt
                   :
                
                 It
                 is
                 against
                 the
                 authority
                 of
                 the
                 Scriptures
                 ,
                 it
                 is
                 against
                 our
                 religion
                 that
                 the
                 image
                 of
                 a
                 man
                 ,
                 that
                 such
                 veiles
                 should
                 be
                 in
                 the
                 Church
                 :
                 and
                 Lactantius
                 as
                 plainly
                 ,
                 
                 
                   Dubium
                   non
                   est
                   quin
                   religio
                   nulla
                   sit
                   ,
                   ubicunque
                   simulachrum
                   est
                
                 ;
                 where
                 an
                 image
                 is
                 ,
                 it
                 is
                 certain
                 there
                 is
                 no
                 Religion
                 :
                 and
                 S.
                 Austin
                 answers
                 all
                 pretensions
                 to
                 the
                 contrary
                 which
                 can
                 readily
                 be
                 drawn
                 from
                 Antiquity
                 .
                 
                   I
                   know
                   (
                   saies
                   he
                   )
                   many
                   that
                   are
                   worshippers
                   of
                   pictures
                   but
                   such
                   as
                   neither
                   know
                   nor
                   exhibit
                   the
                   force
                   of
                   their
                   Profession
                   ,
                   but
                   they
                   are
                   such
                   who
                   are
                   superstitious
                   in
                   their
                   very
                   religion
                   ,
                   such
                   which
                   the
                   Church
                   would
                   condemn
                   ,
                   and
                   daily
                   seek
                   to
                   correct
                   like
                   evil
                   children
                   .
                
                 This
                 being
                 the
                 doctrine
                 of
                 the
                 Primitive
                 Church
                 ;
                 if
                 a
                 contrary
                 practice
                 comes
                 in
                 ,
                 it
                 is
                 certain
                 it
                 is
                 by
                 corruption
                 of
                 faith
                 and
                 manners
                 .
                 The
                 Temples
                 of
                 Gods
                 and
                 the
                 images
                 of
                 Gods
                 they
                 had
                 in
                 equal
                 detestation
                 :
                 not
                 that
                 they
                 hated
                 publike
                 places
                 of
                 worship
                 ;
                 but
                 
                   Templa
                   ,
                   non
                   Ecclesias
                
                 ,
                 or
                 Dominicas
                 ;
                 for
                 we
                 must
                 know
                 that
                 in
                 the
                 language
                 of
                 the
                 Fathers
                 by
                 Temples
                 they
                 did
                 mean
                 such
                 as
                 the
                 Gentiles
                 had
                 ;
                 such
                 as
                 the
                 Holy
                 Scriptures
                 call
                 the
                 place
                 of
                 Micah's
                 images
                 ;
                 [
                 
                   an
                   house
                   of
                   Gods
                
                 ]
                 according
                 to
                 that
                 famous
                 saying
                 of
                 Isidore
                 :
                 
                 
                   Templi
                   nulla
                   ratio
                   quod
                   non
                   coronat
                   simulachrum
                   :
                   It
                   is
                   no
                   Temple
                   that
                   is
                   without
                   an
                   image
                   ,
                
                 and
                 it
                 is
                 no
                 Church
                 that
                 hath
                 one
                 according
                 to
                 the
                 Primitive
                 
                 Christian
                 doctrine
                 :
                 and
                 it
                 was
                 remarkeable
                 what
                 is
                 told
                 by
                 
                   Aelius
                   Lampridius
                
                 in
                 the
                 life
                 of
                 
                   Alexander
                   Severus
                
                 ,
                 that
                 when
                 Adrian
                 the
                 Emperour
                 had
                 commanded
                 Churches
                 to
                 be
                 built
                 without
                 images
                 ,
                 it
                 was
                 supposed
                 he
                 intended
                 them
                 for
                 the
                 service
                 on
                 Christ
                 :
                 then
                 which
                 there
                 needs
                 no
                 greater
                 or
                 cleerer
                 instance
                 of
                 the
                 doctrine
                 and
                 practice
                 of
                 the
                 Holy
                 Primitives
                 .
              
               
                 But
                 the
                 best
                 and
                 most
                 perfect
                 account
                 that
                 can
                 be
                 given
                 of
                 the
                 Christian
                 religion
                 in
                 this
                 article
                 ,
                 
                 is
                 by
                 the
                 Ecclesiastical
                 laws
                 .
                 The
                 Councel
                 of
                 Eliberis
                 in
                 Spain
                 made
                 a
                 Canon
                 :
                 
                 
                   placuit
                   picturas
                   in
                   Ecclesia
                   esse
                   non
                   debere
                   nè
                   quod
                   colitur
                   aut
                   adoratur
                   in
                   parietibus
                   depingatur
                   .
                
                 Pictures
                 must
                 not
                 be
                 in
                 Churches
                 ,
                 lest
                 that
                 which
                 is
                 worshipped
                 or
                 adored
                 be
                 painted
                 upon
                 the
                 walls
                 .
                 From
                 which
                 plain
                 place
                 
                   Bellarmine
                   ,
                   Perron
                   ,
                   Binius
                
                 and
                 divers
                 others
                 take
                 great
                 pains
                 to
                 escape
                 :
                 it
                 matters
                 not
                 how
                 ,
                 as
                 to
                 the
                 question
                 of
                 Conscience
                 ;
                 it
                 is
                 sufficient
                 what
                 Agobardus
                 Bishop
                 of
                 Lyons
                 above
                 800
                 years
                 agoe
                 saies
                 in
                 this
                 very
                 particular
                 .
                 
                   Now
                   error
                   is
                   so
                   grown
                   ,
                   and
                   is
                   perspicuous
                   that
                   they
                   approach
                   neer
                   the
                   heresy
                   of
                   the
                   Anthropomorphites
                   and
                   worsh●p
                   images
                   ,
                   and
                   put
                   their
                   hope
                   in
                   them
                   ,
                   the
                   cause
                   of
                   which
                   error
                   is
                   ,
                   that
                   faith
                   is
                   departed
                   from
                   mens
                   hearts
                   ,
                   and
                   they
                   put
                   their
                   confidence
                   in
                   what
                   they
                   see
                   .
                   But
                   as
                   when
                   we
                   see
                   Souldiers
                   arm'd
                   ▪
                   or
                   Husbandmen
                   plowing
                   or
                   mowing
                   or
                   gathering
                   grapes
                   in
                   picture
                   ,
                   or
                   the
                   pictures
                   of
                   huntsmen
                   pursuing
                   their
                   game
                   ,
                   or
                   of
                   Fishermen
                   throwing
                   their
                   nets
                   ,
                   we
                   doe
                   not
                   hope
                   to
                   receive
                   from
                   them
                   a
                   Mullet
                   ,
                   or
                   a
                   Moneths
                   pay
                   ,
                   handfuls
                   of
                   barley
                   or
                   clusters
                   of
                   grapes
                   :
                   So
                   if
                   we
                   see
                   winged
                   Angels
                   painted
                   ,
                   Apostles
                   preaching
                   ,
                   Martyrs
                   dying
                   ,
                   we
                   are
                   not
                   to
                   expect
                   any
                   aid
                   or
                   good
                   from
                   the
                   images
                   we
                   see
                   ,
                   because
                   they
                   can
                   neither
                   doe
                   good
                   nor
                   hurt
                   .
                   Therefore
                   for
                   the
                   abolishing
                   of
                   this
                   s●perstition
                   ,
                   
                     rectè
                     ab
                     Orthodoxis
                     Patribus
                     definitum
                     est
                     ,
                  
                   it
                   was
                   rightly
                   defin'd
                   by
                   the
                   Orthodox
                   Fathers
                   that
                   pictures
                   ought
                   not
                   to
                   be
                   in
                   Churches
                   lest
                   that
                   which
                   is
                   worshipped
                   (
                   viz.
                   God
                   or
                   his
                   Christ
                   )
                   be
                   painted
                   upon
                   their
                   walls
                   .
                
                 To
                 the
                 same
                 purpose
                 the
                 Fathers
                 of
                 the
                 fourth
                 Councel
                 at
                 Constantinople
                 did
                 quote
                 the
                 words
                 of
                 Epiphanius
                 as
                 we
                 learn
                 from
                 the
                 acts
                 of
                 the
                 second
                 Nicene
                 Councel
                 ,
                 
                 in
                 these
                 words
                 .
                 
                   Take
                   heed
                   to
                   your selves
                   and
                   hold
                   the
                   traditions
                   which
                   ye
                   have
                   received
                   ,
                   decline
                   not
                   to
                   the
                   right
                   hand
                   or
                   to
                   the
                   left
                   :
                   and
                   remember
                   my
                   belowed
                   sons
                   that
                   ye
                   bring
                   not
                   images
                   into
                   the
                   Churches
                   ,
                   nor
                   into
                   the
                   Coemeteries
                   of
                   the
                   Saints
                   :
                   but
                   by
                   remembrance
                   place
                   God
                   in
                   your
                   hearts
                   .
                
                 To
                 the
                 same
                 purpose
                 was
                 it
                 decreed
                 by
                 another
                 Synod
                 at
                 Constantinople
                 of
                 338
                 Bishops
                 ,
                 
                 under
                 
                   Constantius
                   Copronymus
                
                 ;
                 forbidding
                 all
                 use
                 of
                 images
                 in
                 Churches
                 or
                 out
                 of
                 them
                 :
                 and
                 so
                 much
                 of
                 their
                 decree
                 as
                 forbad
                 the
                 worship
                 of
                 images
                 was
                 followed
                 by
                 Charles
                 the
                 Great
                 ,
                 and
                 the
                 learned
                 men
                 of
                 that
                 age
                 ,
                 and
                 confirm'd
                 by
                 the
                 Synod
                 at
                 Franckfurt
                 where
                 the
                 Bishops
                 of
                 
                   Italy
                   ,
                   France
                
                 and
                 Germany
                 were
                 called
                 by
                 the
                 Emperour
                 to
                 that
                 purpose
                 .
                 To
                 these
                 if
                 we
                 adde
                 the
                 Councel
                 of
                 Mentz
                 ,
                 and
                 the
                 second
                 Councel
                 of
                 Sens
                 *
                 ,
                 
                 who
                 commanded
                 
                   populum
                   moneri
                   nè
                   imagines
                   adoret
                
                 ,
                 that
                 the
                 people
                 should
                 be
                 warned
                 that
                 they
                 doe
                 not
                 worship
                 images
                 ;
                 we
                 have
                 testimony
                 enough
                 of
                 the
                 Christian
                 doctrine
                 and
                 usages
                 of
                 the
                 best
                 Men
                 ,
                 and
                 the
                 best
                 times
                 .
              
               
                 Concerning
                 the
                 Christian
                 doctrine
                 ;
                 
                 I
                 suppose
                 my self
                 to
                 have
                 said
                 enough
                 in
                 this
                 Article
                 .
                 But
                 besides
                 the
                 premises
                 there
                 is
                 something
                 peculiar
                 to
                 be
                 superadded
                 which
                 concernes
                 both
                 Jews
                 and
                 Gentiles
                 ,
                 and
                 the
                 uninstructed
                 Laity
                 of
                 the
                 Christians
                 .
              
               
                 1.
                 
                 
                 Concerning
                 the
                 Jewes
                 I
                 have
                 already
                 made
                 it
                 appear
                 that
                 their
                 religion
                 
                 was
                 perfectly
                 against
                 images
                 :
                 But
                 I
                 have
                 two
                 things
                 to
                 adde
                 which
                 relate
                 to
                 them
                 :
                 First
                 that
                 in
                 the
                 disputations
                 between
                 the
                 Jewes
                 and
                 Christian
                 Doctors
                 in
                 the
                 Primitive
                 Church
                 ,
                 they
                 never
                 objected
                 against
                 the
                 Christians
                 that
                 they
                 either
                 had
                 images
                 or
                 did
                 worship
                 them
                 :
                 as
                 is
                 evident
                 to
                 them
                 that
                 read
                 the
                 conference
                 between
                 
                   Justin
                   Martyr
                
                 and
                 Tryphon
                 ;
                 and
                 in
                 the
                 book
                 which
                 Tertullian
                 wrote
                 against
                 the
                 Jewes
                 ,
                 and
                 in
                 diverse
                 other
                 rencontres
                 ;
                 in
                 which
                 the
                 Jew
                 was
                 forward
                 to
                 object
                 all
                 that
                 he
                 could
                 asperse
                 the
                 Christian
                 withall
                 ,
                 and
                 he
                 on
                 the
                 other
                 side
                 as
                 ready
                 to
                 defend
                 his
                 cause
                 .
                 But
                 not
                 one
                 word
                 in
                 any
                 of
                 them
                 of
                 objection
                 against
                 the
                 Christians
                 in
                 the
                 matter
                 of
                 images
                 ,
                 which
                 is
                 an
                 evident
                 argument
                 ,
                 that
                 the
                 use
                 of
                 images
                 was
                 not
                 as
                 yet
                 known
                 to
                 the
                 Church
                 of
                 the
                 first
                 ages
                 .
              
               
                 2.
                 
                 For
                 when
                 the
                 doctrine
                 and
                 manners
                 of
                 the
                 Christians
                 began
                 to
                 be
                 sullied
                 and
                 degenerate
                 ;
                 and
                 she
                 who
                 was
                 a
                 pure
                 Virgin
                 and
                 dear
                 to
                 Christ
                 began
                 to
                 fornicate
                 with
                 strange
                 imaginations
                 ;
                 the
                 Jew
                 instantly
                 became
                 clamorous
                 and
                 troublesome
                 in
                 the
                 Article
                 ;
                 profess'd
                 himself
                 to
                 be
                 scandaliz'd
                 at
                 the
                 whole
                 religion
                 ,
                 and
                 in
                 all
                 disputations
                 was
                 sure
                 to
                 lay
                 it
                 in
                 the
                 Christians
                 dish
                 .
                 There
                 was
                 a
                 famous
                 Dialogue
                 written
                 a
                 little
                 before
                 the
                 time
                 of
                 the
                 seventh
                 Synod
                 in
                 which
                 a
                 Jew
                 is
                 brought
                 in
                 ,
                 thus
                 speaking
                 to
                 the
                 Christian
                 ;
                 
                   Scandalizer
                   in
                   vos
                   Christiani
                   quia
                   imagines
                   adoratis
                   :
                   Scriptura
                   quippe
                   ubique
                   praecipit
                   non
                   facere
                   quenquam
                   sibi
                   sculptile
                   ,
                
                 
                 
                   vel
                   omnem
                   similitudinem
                
                 .
                 I
                 am
                 offended
                 at
                 you
                 Christians
                 because
                 ye
                 worship
                 images
                 ;
                 whereas
                 the
                 Scripture
                 every
                 where
                 commands
                 that
                 no
                 man
                 should
                 make
                 to
                 himself
                 any
                 graven
                 image
                 or
                 the
                 likeness
                 of
                 any
                 thing
                 .
                 Of
                 the
                 same
                 accusation
                 Leontius
                 Bishop
                 of
                 Cyprus
                 takes
                 notice
                 in
                 his
                 Apology
                 against
                 the
                 Jews
                 :
                 and
                 that
                 the
                 Jews
                 make
                 great
                 noises
                 with
                 this
                 accusation
                 of
                 the
                 Christians
                 ,
                 and
                 put
                 very
                 much
                 upon
                 it
                 ,
                 we
                 may
                 see
                 in
                 the
                 Epistle
                 of
                 
                   Ludovicus
                   Carretus
                
                 ,
                 and
                 the
                 Catechetical
                 Dialogues
                 of
                 
                   Fabianus
                   Fiogus
                
                 .
                 *
                 But
                 this
                 observation
                 is
                 very
                 remarkable
                 out
                 of
                 the
                 Jewish
                 Talmud
                 :
                 For
                 in
                 the
                 first
                 part
                 of
                 it
                 which
                 they
                 call
                 the
                 Misna
                 there
                 is
                 not
                 one
                 word
                 of
                 declamation
                 or
                 reproof
                 against
                 Christians
                 in
                 the
                 matter
                 of
                 images
                 (
                 as
                 hath
                 been
                 long
                 since
                 observed
                 by
                 learned
                 Men
                 :
                 )
                 for
                 this
                 was
                 made
                 about
                 two
                 hundred
                 years
                 after
                 Christ
                 ,
                 in
                 all
                 which
                 time
                 the
                 Christians
                 did
                 hate
                 images
                 as
                 much
                 as
                 the
                 Jews
                 did
                 .
                 But
                 in
                 the
                 
                   Gemara
                   Babylonicum
                
                 which
                 is
                 the
                 second
                 part
                 of
                 the
                 Talmud
                 that
                 is
                 of
                 authority
                 amongst
                 them
                 ,
                 which
                 was
                 finished
                 about
                 five
                 hundred
                 years
                 after
                 Christ
                 ,
                 at
                 which
                 time
                 also
                 images
                 began
                 to
                 be
                 receiv'd
                 in
                 Churches
                 :
                 there
                 and
                 in
                 all
                 the
                 Commentaries
                 of
                 the
                 Rabbins
                 published
                 in
                 the
                 tenth
                 or
                 eleventh
                 age
                 ,
                 the
                 Jews
                 call
                 the
                 Christian
                 Churches
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Beth
                 havoda
                 zara
                 
                   The
                   house
                   of
                   idolatry
                
                 :
                 and
                 it
                 will
                 be
                 impossible
                 that
                 ever
                 they
                 can
                 become
                 Christians
                 so
                 long
                 as
                 they
                 see
                 images
                 worshipped
                 in
                 our
                 Churches
                 :
                 and
                 the
                 second
                 Commandement
                 left
                 out
                 of
                 the
                 Catechismes
                 of
                 those
                 with
                 whom
                 especially
                 they
                 doe
                 converse
                 .
              
               
                 That
                 which
                 I
                 am
                 to
                 say
                 concerning
                 Heathens
                 is
                 this
                 :
                 
                 That
                 it
                 is
                 impossible
                 that
                 those
                 Christians
                 who
                 worship
                 images
                 of
                 God
                 should
                 distinguish
                 their
                 manner
                 of
                 worshipping
                 the
                 true
                 God
                 from
                 the
                 manner
                 by
                 which
                 the
                 Heathens
                 worshipped
                 their
                 Gods.
                 For
                 they
                 did
                 not
                 suppose
                 their
                 images
                 to
                 be
                 Gods
                 ,
                 and
                 therefore
                 they
                 would
                 laugh
                 at
                 the
                 Christians
                 if
                 they
                 had
                 nothing
                 else
                 to
                 say
                 against
                 them
                 but
                 that
                 God
                 is
                 not
                 a
                 stone
                 ,
                 or
                 Mettal
                 polished
                 by
                 the
                 Ingravers
                 tool
                 .
                 Thus
                 Arnobius
                 brings
                 in
                 the
                 Gentiles
                 speaking
                 ,
                 
                   Neque
                   nos
                   aera
                   ,
                   neque
                   auri
                   argentíque
                   materias
                   quibus
                   signa
                   confiunt
                   ,
                   Deos
                   esse
                   &
                   religiosa
                   decernimus
                   esse
                   Numina
                   ,
                   sed
                   eos
                   ipsos
                   in
                   his
                   colimus
                   ,
                   quos
                   dedicatio
                   infert
                   sacra
                   ,
                   &c.
                
                 we
                 doe
                 not
                 think
                 the
                 gold
                 ,
                 or
                 the
                 brass
                 ,
                 or
                 the
                 silver
                 ,
                 of
                 which
                 we
                 make
                 
                 our
                 images
                 to
                 be
                 Gods
                 :
                 but
                 in
                 these
                 images
                 we
                 worship
                 them
                 .
                 
                   
                     Hoc
                     Deus
                     est
                     quod
                     imago
                     docet
                     ,
                     sed
                     non
                     Deus
                     ipsa
                     ,
                  
                   
                     Hoc
                     videas
                     ,
                     sed
                     mente
                     colas
                     quod
                     cernis
                     in
                     ipsa
                     .
                  
                
                 The
                 image
                 is
                 not
                 God
                 ,
                 but
                 represents
                 him
                 :
                 your
                 eye
                 upon
                 the
                 image
                 and
                 your
                 mind
                 upon
                 God.
                 
                   Quis
                   enim
                   alius
                   est
                   nisi
                   si
                   sit
                   planè
                   fatuus
                   ,
                   qui
                   haec
                   Deos
                   esse
                   putet
                   ,
                
                 
                 
                   non
                   autem
                   Deorum
                   donaria
                   &
                   simulachra
                   :
                
                 None
                 but
                 fools
                 (
                 said
                 Celsus
                 )
                 will
                 call
                 them
                 God
                 ,
                 which
                 are
                 but
                 images
                 of
                 the
                 Gods
                 :
                 and
                 it
                 is
                 very
                 pertinent
                 which
                 Lucian
                 told
                 the
                 Matron
                 ,
                 who
                 took
                 it
                 ill
                 that
                 she
                 was
                 complemented
                 too
                 high
                 and
                 compar'd
                 in
                 beauty
                 to
                 the
                 Goddesses
                 ;
                 
                   I
                   never
                   did
                   (
                   saies
                   he
                   )
                   Fair
                   Lady
                   ,
                   compare
                   you
                   to
                   the
                   Goddesses
                   ,
                   but
                   with
                   their
                   images
                   made
                   by
                   the
                   best
                   workmen
                   of
                   stone
                   ,
                   or
                   brass
                   ,
                   or
                   ivory
                   .
                   And
                   I
                   doe
                   not
                   think
                   it
                   impious
                   to
                   compare
                   things
                   with
                   men
                   ,
                   if
                   those
                   things
                   are
                   made
                   by
                   Men
                   ,
                   unless
                   you
                   will
                   suppose
                   that
                   Phidias
                   made
                   Minerva
                   ,
                   or
                   that
                   to
                   be
                   the
                   Heavenly
                   Venus
                   which
                   a
                   great
                   many
                   yeers
                   agoe
                   Praxiteles
                   made
                   at
                   Cnidus
                   .
                   But
                   take
                   heed
                   ,
                   for
                   it
                   is
                   an
                   undecent
                   thing
                   to
                   think
                   such
                   things
                   of
                   the
                   Gods
                   ,
                   whose
                   true
                   representations
                   (
                   as
                   I
                   suppose
                   )
                   no
                   Humane
                   industry
                   can
                   make
                   .
                
                 The
                 same
                 is
                 to
                 be
                 seen
                 in
                 Athenagoras
                 a
                 ,
                 in
                 Arnobius
                 b
                 ,
                 in
                 Lactantius
                 c
                 S.
                 Austin
                 d
                 ,
                 and
                 divers
                 others
                 .
                 
                   Signa
                   ad
                   Junonis
                   sospitae
                   cruore
                   manaver
                   ;
                   ,
                
                 Said
                 Livy
                 e
                 ;
                 The
                 signs
                 (
                 meaning
                 the
                 images
                 in
                 Juno's
                 Temple
                 )
                 did
                 drop
                 bloud
                 :
                 and
                 
                   Clemens
                   Romanus
                
                 f
                 brings
                 in
                 the
                 Heathens
                 saying
                 ,
                 
                   
                     We
                     worship
                     visible
                     images
                     to
                     the
                     Honour
                     of
                     the
                     invisible
                     God
                  
                   ;
                
                 and
                 they
                 could
                 sometimes
                 laugh
                 at
                 their
                 Gods
                 whom
                 their
                 Priests
                 expos'd
                 to
                 worship
                 ,
                 and
                 yet
                 themselves
                 knew
                 them
                 to
                 have
                 been
                 a
                 plum-tree
                 .
                 
                   
                     Olim
                     truncus
                     eram
                     ficulnus
                     ,
                     inutile
                     lignum
                     ,
                  
                   
                     Cùm
                     faber
                     incertus
                     ,
                     scamnum
                     facerétne
                     Priapum
                  
                   
                     Maluit
                     esse
                     Deum
                     :
                     Deus
                     indè
                     ego
                     furum
                     ,
                     aviúmque
                  
                   
                     Maxima
                     formido
                     —
                  
                
                 It
                 was
                 a
                 great
                 question
                 amongst
                 the
                 Carpenters
                 whether
                 this
                 wood
                 should
                 be
                 a
                 God
                 or
                 a
                 stool
                 :
                 now
                 they
                 that
                 talk'd
                 thus
                 ,
                 knew
                 what
                 that
                 was
                 which
                 their
                 Mystick
                 persons
                 call'd
                 a
                 God
                 :
                 they
                 were
                 sure
                 they
                 could
                 be
                 but
                 images
                 of
                 them
                 .
                 So
                 that
                 these
                 Christians
                 who
                 worship
                 God
                 by
                 an
                 image
                 ,
                 although
                 they
                 otherwise
                 sin
                 against
                 the
                 first
                 Commandement
                 then
                 Heathens
                 doe
                 ,
                 who
                 worship
                 false
                 Gods
                 ;
                 yet
                 they
                 sin
                 equally
                 against
                 the
                 second
                 Commandement
                 ,
                 and
                 by
                 images
                 transmit
                 worship
                 to
                 their
                 God
                 respectively
                 .
                 I
                 doe
                 not
                 doubt
                 but
                 the
                 ruder
                 among
                 the
                 Heathens
                 did
                 suppose
                 the
                 very
                 image
                 to
                 be
                 their
                 God
                 ,
                 or
                 that
                 their
                 God
                 did
                 dwell
                 in
                 their
                 Temple
                 ,
                 and
                 in
                 their
                 image
                 ,
                 or
                 that
                 a
                 Divine
                 power
                 was
                 communicated
                 to
                 it
                 ;
                 
                   
                     Ut
                     pueri
                     infantes
                     credunt
                     signa
                     omnia
                     ahena
                  
                   
                     Vivere
                     ,
                     
                     &
                     esse
                     homines
                     ,
                     &
                     sic
                     isti
                     omnia
                     ficta
                  
                   
                     Vera
                     putant
                     :
                     credunt
                     signis
                     cor
                     esse
                     in
                     ahenis
                     .
                  
                
                 for
                 some
                 are
                 such
                 very
                 children
                 as
                 to
                 think
                 the
                 woodden
                 Poppet
                 to
                 be
                 a
                 woodman
                 :
                 and
                 therefore
                 when
                 the
                 Prophets
                 discoursed
                 against
                 them
                 in
                 the
                 matter
                 of
                 images
                 they
                 called
                 them
                 wood
                 and
                 stone
                 ,
                 Gold
                 and
                 Silver
                 ,
                 and
                 represented
                 the
                 folly
                 of
                 putting
                 trust
                 in
                 things
                 that
                 had
                 no
                 life
                 ,
                 which
                 themselves
                 plac'd
                 there
                 ,
                 which
                 Cats
                 did
                 sit
                 upon
                 and
                 birds
                 build
                 their
                 nests
                 in
                 :
                 but
                 either
                 by
                 these
                 arguments
                 they
                 did
                 reprove
                 those
                 fools
                 amongst
                 them
                 who
                 did
                 suppose
                 them
                 to
                 be
                 Gods
                 indeed
                 (
                 who
                 also
                 sinn'd
                 directly
                 against
                 the
                 first
                 Commandement
                 ,
                 and
                 committed
                 idolatry
                 in
                 the
                 object
                 of
                 their
                 worship
                 )
                 or
                 those
                 better
                 Spirits
                 and
                 wiser
                 heads
                 among
                 them
                 ,
                 who
                 though
                 they
                 derided
                 that
                 folly
                 ,
                 yet
                 they
                 put
                 their
                 trust
                 in
                 the
                 images
                 ,
                 as
                 supposing
                 them
                 invested
                 with
                 power
                 from
                 their
                 God
                 ,
                 and
                 that
                 by
                 them
                 he
                 would
                 doe
                 them
                 benefit
                 .
              
               
               
                 3.
                 
                 Now
                 how
                 far
                 differing
                 this
                 is
                 from
                 the
                 practice
                 of
                 Christians
                 in
                 some
                 times
                 and
                 places
                 ,
                 we
                 may
                 guess
                 by
                 the
                 complaints
                 made
                 by
                 learned
                 men
                 ,
                 particularly
                 by
                 Cassander
                 ,
                 and
                 
                   Polydore
                   Virgil
                
                 ,
                 
                 and
                 Hesselius
                 the
                 
                   Regius
                   Professor
                
                 at
                 Lovain
                 ;
                 but
                 without
                 the
                 aid
                 of
                 their
                 testimony
                 ,
                 it
                 is
                 plain
                 by
                 their
                 publick
                 and
                 authoriz'd
                 treatment
                 of
                 their
                 images
                 ,
                 they
                 consecrate
                 their
                 images
                 ,
                 they
                 hope
                 in
                 them
                 ,
                 they
                 expect
                 gifts
                 and
                 graces
                 from
                 them
                 ,
                 they
                 clothe
                 them
                 and
                 crown
                 them
                 ,
                 they
                 erect
                 Altars
                 and
                 Temples
                 to
                 them
                 ,
                 they
                 kiss
                 them
                 and
                 bow
                 their
                 head
                 and
                 knee
                 before
                 them
                 ,
                 they
                 light
                 up
                 tapers
                 and
                 lamps
                 to
                 them
                 ,
                 which
                 is
                 a
                 direct
                 consumptive
                 sacrifice
                 ,
                 
                   &
                   reliquam
                   observationem
                   circà
                   eas
                   similiter
                   ut
                   gentes
                   faciunt
                
                 ;
                 they
                 doe
                 to
                 their
                 images
                 as
                 the
                 Heathens
                 doe
                 to
                 theirs
                 ;
                 they
                 are
                 the
                 words
                 of
                 Irenaeus
                 by
                 which
                 he
                 reproves
                 the
                 folly
                 of
                 some
                 that
                 had
                 got
                 the
                 pictures
                 of
                 Christ
                 and
                 Pythagoras
                 and
                 other
                 eminent
                 persons
                 :
                 but
                 that
                 which
                 is
                 most
                 to
                 be
                 reproved
                 and
                 can
                 be
                 less
                 excus'd
                 is
                 their
                 prayers
                 and
                 forms
                 of
                 dedicating
                 their
                 golden
                 or
                 woodden
                 images
                 ;
                 
                   
                     Sanctifie
                     ô
                     God
                     this
                     form
                     of
                     the
                     B.
                     Virgin
                     ,
                  
                   
                   
                     that
                     it
                     may
                     bring
                     saving
                     help
                     to
                     thy
                     faithful
                     people
                     ,
                     that
                     thunders
                     and
                     lightnings
                     may
                     be
                     driven
                     away
                     the
                     sooner
                     ,
                     that
                     immoderate
                     rains
                     or
                     flouds
                     ,
                  
                   
                   
                     and
                     civil
                     warrs
                     or
                     the
                     invasion
                     of
                     Heathens
                     may
                     at
                     the
                     presence
                     of
                     this
                     be
                     suppressed
                     .
                  
                
                 As
                 bad
                 or
                 worse
                 are
                 in
                 the
                 Pontifical
                 in
                 the
                 dedication
                 of
                 an
                 image
                 of
                 the
                 Cross
                 ,
                 and
                 of
                 S.
                 John
                 ,
                 and
                 at
                 the
                 hallowing
                 the
                 
                   Agnus
                   Dei.
                
                 Now
                 these
                 things
                 are
                 as
                 bad
                 as
                 can
                 be
                 ;
                 and
                 yet
                 done
                 to
                 images
                 (
                 I
                 doe
                 not
                 doubt
                 )
                 for
                 their
                 sakes
                 whom
                 they
                 represent
                 ;
                 but
                 yet
                 with
                 some
                 regard
                 to
                 the
                 image
                 it self
                 ,
                 for
                 so
                 they
                 valew
                 our
                 Lady
                 of
                 Hales
                 ,
                 our
                 Lady
                 of
                 Walsingham
                 ,
                 of
                 Loretto
                 ,
                 of
                 
                   Sichem
                   ,
                   Aspricollis
                   ,
                   Prurietana
                   ,
                   Ardilleriana
                   ,
                
                 more
                 then
                 our
                 Lady
                 of
                 Nostredame
                 ,
                 or
                 Florence
                 ,
                 or
                 S.
                 Denis
                 .
                 Now
                 when
                 the
                 relatives
                 of
                 one
                 terme
                 do
                 differ
                 ,
                 it
                 is
                 for
                 themselves
                 that
                 the
                 difference
                 is
                 ,
                 not
                 for
                 the
                 correlative
                 which
                 is
                 still
                 the
                 same
                 :
                 and
                 here
                 for
                 the
                 common
                 people
                 to
                 discern
                 the
                 niceties
                 and
                 the
                 intricate
                 nothings
                 that
                 their
                 learned
                 Men
                 have
                 devis'd
                 to
                 put
                 a
                 Vizor
                 upon
                 this
                 folly
                 ;
                 is
                 so
                 impossible
                 that
                 it
                 will
                 not
                 be
                 easie
                 to
                 make
                 them
                 understand
                 the
                 termes
                 though
                 a
                 learned
                 man
                 were
                 by
                 them
                 at
                 every
                 cringe
                 they
                 make
                 .
                 They
                 cannot
                 tell
                 whether
                 the
                 worship
                 be
                 to
                 the
                 image
                 or
                 the
                 exemplar
                 ;
                 which
                 is
                 prime
                 and
                 which
                 is
                 secondary
                 ;
                 they
                 cannot
                 distinguish
                 of
                 Latria
                 ,
                 and
                 dulia
                 ,
                 and
                 Hyperdulia
                 ,
                 nor
                 can
                 they
                 skill
                 in
                 proper
                 or
                 improper
                 worship
                 ,
                 mediate
                 and
                 immediate
                 ,
                 univocal
                 ,
                 equivocal
                 ,
                 and
                 analogical
                 ,
                 nor
                 say
                 how
                 much
                 is
                 for
                 this
                 ,
                 and
                 how
                 much
                 for
                 that
                 ,
                 or
                 which
                 is
                 simple
                 and
                 which
                 is
                 allayed
                 ,
                 which
                 is
                 absolute
                 and
                 which
                 is
                 reductive
                 .
                 And
                 although
                 men
                 in
                 the
                 Schools
                 ,
                 and
                 when
                 they
                 have
                 nothing
                 to
                 doe
                 but
                 to
                 make
                 distinctions
                 which
                 no
                 body
                 can
                 understand
                 ,
                 can
                 separate
                 word
                 from
                 word
                 ,
                 form
                 from
                 matter
                 ,
                 real
                 from
                 notional
                 ,
                 the
                 shadow
                 from
                 the
                 body
                 ,
                 a
                 dream
                 from
                 a
                 vision
                 ,
                 the
                 skin
                 from
                 the
                 flesh
                 ,
                 and
                 the
                 flesh
                 from
                 the
                 bone
                 ,
                 yet
                 when
                 they
                 come
                 to
                 action
                 and
                 clothe
                 their
                 theoremes
                 with
                 a
                 body
                 of
                 circumstances
                 ,
                 he
                 that
                 attends
                 the
                 present
                 business
                 of
                 devotion
                 and
                 desire
                 ,
                 will
                 not
                 find
                 himself
                 able
                 or
                 at
                 leasure
                 then
                 to
                 distinguish
                 curiously
                 ;
                 and
                 therefore
                 it
                 was
                 well
                 said
                 of
                 Hesselius
                 of
                 
                   Lovain
                   ;
                   Images
                   were
                   brought
                   into
                   use
                   for
                   the
                   sake
                   of
                   the
                   Laity
                   ,
                   and
                   now
                   for
                   their
                   sakes
                   they
                   are
                   to
                   be
                   remov'd
                   again
                   ,
                   lest
                   they
                   give
                   divine
                   worship
                   to
                   the
                   image
                   ,
                   or
                   fall
                   into
                   the
                   heresie
                   of
                   the
                   Anthropomorphites
                
                 ;
                 (
                 he
                 might
                 have
                 added
                 )
                 or
                 lest
                 by
                 worshipping
                 God
                 by
                 an
                 image
                 they
                 commit
                 the
                 sin
                 of
                 superstition
                 and
                 idolatry
                 ,
                 breaking
                 the
                 second
                 Commandement
                 .
                 For
                 the
                 same
                 folly
                 which
                 in
                 the
                 Heathens
                 was
                 reprov'd
                 by
                 the
                 Primitive
                 Christians
                 ,
                 the
                 same
                 is
                 done
                 now
                 adayes
                 by
                 Christians
                 to
                 their
                 images
                 .
                 I
                 shall
                 conclude
                 this
                 with
                 a
                 story
                 out
                 of
                 an
                 Italian
                 who
                 wrote
                 commentaries
                 of
                 the
                 affairs
                 of
                 India
                 :
                 
                 when
                 the
                 poor
                 Barbarians
                 of
                 
                   Nova
                   Hispania
                
                 in
                 the
                 Kingdome
                 of
                 Mexico
                 had
                 one
                 day
                 of
                 a
                 sudden
                 found
                 their
                 idols
                 taken
                 
                 down
                 and
                 broken
                 ,
                 they
                 sent
                 four
                 principal
                 persons
                 of
                 their
                 country
                 to
                 
                   Alfonsus
                   Zuasus
                
                 the
                 licentiate
                 who
                 had
                 commanded
                 it
                 ;
                 they
                 complaining
                 of
                 the
                 injury
                 suppos'd
                 also
                 ,
                 and
                 told
                 him
                 ,
                 they
                 did
                 beleeve
                 it
                 to
                 be
                 done
                 without
                 his
                 consent
                 or
                 knowledge
                 ,
                 as
                 knowing
                 that
                 the
                 Christians
                 had
                 idols
                 and
                 images
                 of
                 their
                 own
                 ,
                 whom
                 they
                 valued
                 ,
                 and
                 ador'd
                 and
                 worship'd
                 :
                 and
                 looking
                 up
                 and
                 espying
                 the
                 image
                 of
                 S.
                 Sebastian
                 whom
                 Alfonsus
                 had
                 in
                 great
                 veneration
                 hanging
                 by
                 his
                 bed
                 side
                 ,
                 they
                 pointed
                 at
                 him
                 with
                 their
                 finger
                 saying
                 ,
                 the
                 same
                 regard
                 which
                 he
                 had
                 to
                 the
                 image
                 of
                 S.
                 Sebastian
                 ,
                 the
                 same
                 they
                 had
                 to
                 theirs
                 .
                 The
                 Governour
                 being
                 troubled
                 with
                 this
                 quick
                 and
                 not
                 barbarous
                 discourse
                 ;
                 turn'd
                 him
                 about
                 a
                 little
                 ,
                 and
                 at
                 last
                 told
                 them
                 ,
                 that
                 the
                 Christians
                 did
                 not
                 worship
                 images
                 for
                 their
                 own
                 sakes
                 ,
                 but
                 as
                 they
                 represented
                 holy
                 persons
                 dwelling
                 in
                 heavenly
                 places
                 :
                 and
                 to
                 demonstrate
                 that
                 ,
                 took
                 down
                 the
                 images
                 of
                 S.
                 Sebastian
                 ,
                 and
                 broke
                 it
                 in
                 pieces
                 .
                 They
                 replyed
                 that
                 it
                 was
                 just
                 so
                 with
                 them
                 ;
                 and
                 that
                 they
                 were
                 not
                 so
                 stupid
                 to
                 worship
                 the
                 images
                 for
                 their
                 own
                 regards
                 ;
                 but
                 as
                 they
                 represented
                 the
                 Sun
                 and
                 Moon
                 and
                 all
                 the
                 lights
                 of
                 heaven
                 .
                 Alfonsus
                 being
                 yet
                 more
                 troubled
                 ,
                 was
                 forc'd
                 to
                 change
                 the
                 state
                 of
                 the
                 question
                 :
                 by
                 saying
                 that
                 the
                 object
                 was
                 differing
                 though
                 the
                 manner
                 was
                 not
                 ,
                 that
                 the
                 Christians
                 did
                 by
                 their
                 images
                 pass
                 honour
                 to
                 the
                 great
                 Creator
                 of
                 the
                 world
                 ,
                 but
                 they
                 did
                 it
                 to
                 creatures
                 ,
                 to
                 evil
                 Spirits
                 ,
                 and
                 false
                 Gods
                 :
                 which
                 was
                 indeed
                 very
                 true
                 ,
                 but
                 it
                 was
                 a
                 removing
                 the
                 question
                 from
                 the
                 second
                 Commandement
                 to
                 the
                 first
                 :
                 For
                 although
                 in
                 relation
                 to
                 the
                 first
                 the
                 Heathens
                 have
                 the
                 worst
                 of
                 it
                 ;
                 yet
                 as
                 to
                 the
                 second
                 these
                 Christians
                 and
                 the
                 poor
                 Indians
                 were
                 equal
                 :
                 and
                 the
                 wit
                 of
                 man
                 cannot
                 tell
                 how
                 they
                 differ
                 .
              
               
                 But
                 I
                 shall
                 adde
                 this
                 ,
                 
                 that
                 though
                 it
                 be
                 impossible
                 to
                 know
                 how
                 the
                 worship
                 of
                 God
                 by
                 an
                 image
                 should
                 come
                 into
                 the
                 world
                 ;
                 unless
                 it
                 be
                 as
                 Tertullian
                 said
                 of
                 the
                 very
                 art
                 of
                 making
                 images
                 ,
                 that
                 it
                 came
                 from
                 the
                 Divel
                 ;
                 yet
                 it
                 is
                 observable
                 that
                 it
                 never
                 prevail'd
                 any
                 where
                 but
                 in
                 a
                 degenerating
                 people
                 .
                 The
                 Jews
                 at
                 first
                 were
                 pure
                 worshippers
                 of
                 the
                 God
                 of
                 their
                 Fathers
                 ,
                 but
                 at
                 any
                 time
                 when
                 Sathan
                 stood
                 at
                 their
                 right
                 hand
                 and
                 made
                 Israel
                 to
                 sin
                 ,
                 then
                 they
                 would
                 play
                 the
                 fool
                 with
                 images
                 .
                 In
                 the
                 purest
                 times
                 of
                 Christianity
                 they
                 kept
                 themselves
                 clean
                 from
                 images
                 ;
                 but
                 as
                 they
                 grew
                 worse
                 ,
                 so
                 they
                 brought
                 in
                 Superstition
                 ,
                 and
                 worship
                 of
                 images
                 ,
                 and
                 so
                 it
                 was
                 amongst
                 the
                 Heathens
                 too
                 .
                 While
                 they
                 kept
                 themselves
                 to
                 the
                 principles
                 of
                 their
                 institution
                 and
                 tradition
                 which
                 they
                 had
                 from
                 the
                 Patriarchs
                 of
                 Nations
                 who
                 had
                 been
                 taught
                 by
                 God
                 ,
                 and
                 liv'd
                 according
                 to
                 Nature
                 ;
                 they
                 worshipped
                 God
                 simply
                 and
                 purely
                 .
                 
                   
                     Si
                     Deus
                     est
                     animus
                     —
                  
                   
                     Hic
                     tibi
                     praecipuè
                     pura
                     sit
                     mente
                     colendus
                     .
                  
                
                 a
                 pure
                 and
                 immaterial
                 substance
                 is
                 dishonour'd
                 by
                 any
                 worship
                 but
                 that
                 of
                 a
                 pure
                 and
                 a
                 holy
                 mind
                 ;
                 and
                 the
                 ancientest
                 Romans
                 for
                 170
                 yeers
                 together
                 worship'd
                 without
                 an
                 image
                 ,
                 said
                 Varro
                 ;
                 who
                 addes
                 this
                 judgement
                 of
                 his
                 own
                 ,
                 
                   quod
                   si
                   adhuc
                   mansisset
                   castius
                   Dii
                   observarentur
                   :
                
                 if
                 the
                 same
                 had
                 been
                 still
                 observed
                 ;
                 the
                 Gods
                 had
                 been
                 more
                 purely
                 ,
                 more
                 chastly
                 worshipped
                 .
                 The
                 word
                 which
                 Varro
                 uses
                 is
                 very
                 proper
                 and
                 according
                 to
                 the
                 stile
                 of
                 Scripture
                 which
                 calls
                 idolatrous
                 worshippings
                 by
                 the
                 name
                 of
                 fornication
                 .
                 But
                 Varro
                 addes
                 this
                 reason
                 .
                 
                   Qui
                   primi
                   simulachra
                   Deorum
                   populis
                   posuerunt
                   eos
                   civitatibus
                   suis
                   &
                   metum
                   dempsisse
                   ,
                   &
                   errorem
                   addidisse
                   .
                
                 The
                 introduction
                 of
                 images
                 brought
                 in
                 error
                 and
                 cast
                 out
                 fear
                 ,
                 
                   Stultè
                   verebor
                   ipse
                   cum
                   faciam
                   Deos.
                   
                
                 if
                 I
                 worship
                 what
                 I
                 make
                 ,
                 I
                 will
                 not
                 fear
                 what
                 I
                 worship
                 .
                 Well
                 and
                 wisely
                 did
                 he
                 suppose
                 (
                 said
                 S.
                 Austin
                 )
                 that
                 the
                 greatness
                 of
                 their
                 Gods
                 might
                 soon
                 become
                 
                 despicable
                 by
                 the
                 foolishness
                 of
                 images
                 :
                 and
                 it
                 might
                 reasonably
                 prevail
                 against
                 the
                 old
                 superstition
                 ,
                 to
                 suppose
                 that
                 he
                 who
                 governed
                 all
                 the
                 world
                 ought
                 to
                 be
                 worshipped
                 without
                 an
                 image
                 .
                 The
                 same
                 testimony
                 we
                 have
                 in
                 Plutarch
                 in
                 the
                 life
                 of
                 
                   Numa
                   .
                   The
                   Gods
                   had
                   houses
                   and
                   cells
                   but
                   no
                   images
                   ,
                   as
                   supposing
                   it
                   to
                   be
                   impious
                   to
                   express
                   the
                   greatest
                   things
                   by
                   the
                   basest
                   ;
                   and
                   knowing
                   that
                   there
                   is
                   no
                   other
                   way
                   of
                   coming
                   to
                   God
                   but
                   by
                   the
                   mind
                   .
                
              
               
                 From
                 hence
                 I
                 inferre
                 that
                 neither
                 God
                 nor
                 Nature
                 ,
                 
                 neither
                 reason
                 nor
                 religion
                 brought
                 images
                 into
                 the
                 worship
                 of
                 God
                 ;
                 but
                 it
                 was
                 the
                 invention
                 of
                 superstitious
                 men
                 ,
                 or
                 rather
                 of
                 the
                 enemy
                 of
                 Mankind
                 that
                 he
                 might
                 draw
                 the
                 heart
                 of
                 man
                 from
                 contemplation
                 of
                 the
                 invisible
                 and
                 depress
                 it
                 to
                 low
                 phantasmes
                 and
                 sensible
                 adherences
                 ,
                 to
                 diminish
                 the
                 fear
                 of
                 God
                 ,
                 and
                 to
                 produce
                 confidencies
                 in
                 dead
                 substances
                 cloth'd
                 with
                 accidents
                 of
                 art
                 ;
                 to
                 amuse
                 the
                 foolish
                 ,
                 and
                 to
                 entertain
                 the
                 weakest
                 part
                 of
                 him
                 that
                 is
                 wiser
                 ,
                 and
                 that
                 religion
                 might
                 be
                 capable
                 of
                 tricks
                 and
                 illusions
                 which
                 could
                 not
                 happen
                 to
                 immaterial
                 and
                 Spiritual
                 worshippings
                 .
                 But
                 that
                 all
                 the
                 reason
                 of
                 the
                 world
                 is
                 against
                 it
                 ;
                 may
                 be
                 the
                 rather
                 presum'd
                 because
                 although
                 the
                 patrons
                 of
                 images
                 offer
                 at
                 some
                 reasons
                 for
                 the
                 use
                 of
                 images
                 in
                 story
                 and
                 ornament
                 and
                 instruction
                 ;
                 yet
                 no
                 man
                 pretends
                 to
                 any
                 reasonableness
                 of
                 worshipping
                 God
                 by
                 a
                 image
                 ,
                 or
                 giving
                 Gods
                 due
                 to
                 an
                 image
                 :
                 Some
                 of
                 them
                 say
                 that
                 the
                 same
                 worship
                 passes
                 from
                 the
                 image
                 unto
                 God
                 ,
                 and
                 therefore
                 it
                 is
                 lawful
                 ,
                 and
                 God
                 is
                 not
                 dishonoured
                 :
                 but
                 upon
                 no
                 reasonable
                 account
                 can
                 it
                 be
                 said
                 ,
                 that
                 therefore
                 it
                 is
                 good
                 ,
                 that
                 it
                 pleases
                 God
                 ,
                 that
                 it
                 promotes
                 his
                 honour
                 ,
                 that
                 it
                 is
                 without
                 danger
                 ;
                 and
                 however
                 any
                 man
                 may
                 intend
                 to
                 pass
                 the
                 relative
                 honour
                 that
                 way
                 ,
                 yet
                 no
                 man
                 hath
                 any
                 warrant
                 that
                 God
                 will
                 accept
                 it
                 ,
                 or
                 that
                 he
                 will
                 endure
                 it
                 ,
                 that
                 way
                 ;
                 that
                 he
                 will
                 receive
                 his
                 sacrifices
                 most
                 readily
                 when
                 they
                 are
                 first
                 wash'd
                 (
                 shall
                 I
                 call
                 it
                 ?
                 or
                 fould
                 '
                 )
                 in
                 the
                 Borborus
                 ,
                 by
                 the
                 pollutions
                 and
                 abhominations
                 of
                 images
                 :
                 for
                 that
                 they
                 are
                 called
                 so
                 in
                 Scripture
                 is
                 evident
                 ;
                 but
                 they
                 are
                 never
                 commended
                 there
                 ,
                 not
                 one
                 good
                 word
                 of
                 them
                 is
                 there
                 recorded
                 :
                 but
                 of
                 the
                 worship
                 of
                 them
                 nothing
                 but
                 prohibition
                 and
                 execration
                 and
                 foul
                 appellatives
                 .
                 There
                 is
                 no
                 necessity
                 of
                 it
                 ,
                 no
                 advantage
                 by
                 it
                 ,
                 no
                 man
                 is
                 help'd
                 by
                 it
                 ,
                 no
                 command
                 ,
                 no
                 licence
                 ,
                 no
                 promise
                 ,
                 no
                 Scripture
                 for
                 it
                 ;
                 all
                 the
                 religions
                 that
                 ever
                 God
                 did
                 institute
                 are
                 expressly
                 against
                 it
                 ,
                 and
                 to
                 summe
                 up
                 all
                 ,
                 it
                 is
                 against
                 the
                 law
                 of
                 Nature
                 :
                 of
                 which
                 I
                 need
                 no
                 other
                 witnesses
                 but
                 the
                 testimony
                 of
                 all
                 those
                 wise
                 personages
                 who
                 affirme
                 the
                 two
                 Tables
                 of
                 Moses
                 to
                 be
                 moral
                 in
                 every
                 precept
                 excepting
                 that
                 of
                 the
                 Sabbath
                 ,
                 
                 and
                 to
                 be
                 of
                 the
                 law
                 of
                 Nature
                 .
                 So
                 Irenaeus
                 expressly
                 :
                 So
                 Tertullian
                 ,
                 S.
                 
                   Cyprian
                   ,
                   Origen
                
                 ,
                 S.
                 Augustine
                 ,
                 and
                 generally
                 all
                 antiquity
                 .
                 The
                 summe
                 of
                 all
                 I
                 express
                 in
                 the
                 words
                 of
                 S.
                 Paul
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 
                   God
                   is
                   not
                   worshipped
                   with
                   mens
                   hands
                   ,
                
                 that
                 is
                 ▪
                 with
                 the
                 productions
                 of
                 art
                 and
                 imagination
                 .
              
               
                 I
                 conclude
                 that
                 the
                 second
                 Commandement
                 is
                 a
                 Moral
                 and
                 Natural
                 precept
                 in
                 the
                 whole
                 body
                 and
                 constitution
                 of
                 it
                 ;
                 
                 if
                 the
                 first
                 words
                 of
                 it
                 be
                 relative
                 to
                 the
                 last
                 ;
                 that
                 is
                 ,
                 if
                 the
                 prohibition
                 of
                 making
                 images
                 be
                 understood
                 so
                 as
                 to
                 include
                 an
                 order
                 to
                 their
                 worship
                 :
                 but
                 if
                 these
                 words
                 be
                 made
                 to
                 be
                 a
                 distinct
                 period
                 ;
                 then
                 that
                 period
                 was
                 onely
                 obligatory
                 to
                 the
                 Jews
                 :
                 and
                 to
                 Christians
                 in
                 equal
                 danger
                 ,
                 and
                 under
                 the
                 same
                 reason
                 ;
                 and
                 therefore
                 can
                 also
                 pass
                 away
                 with
                 the
                 reason
                 which
                 was
                 but
                 temporary
                 ,
                 transient
                 and
                 accidental
                 :
                 all
                 the
                 rest
                 retaining
                 their
                 prime
                 ,
                 Natural
                 ,
                 and
                 essential
                 obligation
                 .
              
               
                 
                   
                   Of
                   the
                   Jewish
                   Sabbath
                   ,
                   and
                   the
                   Lords
                   day
                   .
                
              
               
                 There
                 is
                 one
                 instance
                 more
                 in
                 which
                 the
                 Rule
                 is
                 more
                 apparently
                 verified
                 ;
                 
                 which
                 I
                 mention'd
                 a
                 little
                 above
                 :
                 and
                 that
                 is
                 the
                 precept
                 of
                 the
                 Sabbath
                 :
                 which
                 God
                 instituted
                 for
                 many
                 reasons
                 .
                 1.
                 
                 To
                 be
                 a
                 perpetual
                 memorial
                 of
                 the
                 Creation
                 ,
                 and
                 that
                 God
                 might
                 be
                 glorified
                 in
                 the
                 works
                 of
                 his
                 hands
                 by
                 the
                 religion
                 of
                 that
                 day
                 .
                 2.
                 
                 To
                 preserve
                 the
                 memory
                 of
                 their
                 deliverance
                 from
                 the
                 captivity
                 of
                 
                   Egypt
                   ,
                   Deuter.
                
                 5.
                 14.
                 and
                 upon
                 the
                 same
                 account
                 to
                 doe
                 ease
                 and
                 remission
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 to
                 servants
                 reasonable
                 and
                 unreasonable
                 .
                 
                 
                   R.
                   Moses
                   Ben
                   Maimon
                
                 in
                 his
                 
                   Moreh
                   Nebochim
                
                 affirmes
                 that
                 the
                 end
                 of
                 the
                 Sabbath
                 is
                 ,
                 
                   Septimam
                   vitae
                   partem
                   homini
                   praestare
                   liberam
                   ,
                   &
                   vacuam
                   à
                   labore
                   &
                   defatigatione
                   ,
                   tum
                   conservare
                   &
                   confirmare
                   memoriam
                   ,
                   &
                   fidem
                   Creationis
                   Mundi
                   ,
                
                 that
                 we
                 should
                 spend
                 the
                 seventh
                 part
                 of
                 our
                 life
                 in
                 ease
                 and
                 rest
                 ;
                 and
                 preserve
                 the
                 faith
                 and
                 memory
                 of
                 the
                 Article
                 of
                 the
                 worlds
                 creation
                 ,
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                   
                
                 because
                 upon
                 the
                 seventh
                 day
                 all
                 things
                 were
                 finish'd
                 :
                 and
                 therefore
                 according
                 to
                 that
                 of
                 Linus
                 cited
                 by
                 Eusebius
                 ,
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                
                 The
                 seventh
                 day
                 is
                 the
                 day
                 of
                 the
                 worlds
                 Nativity
                 ,
                 or
                 the
                 feast
                 of
                 its
                 birth
                 ,
                 it
                 is
                 the
                 chiefest
                 and
                 most
                 perfect
                 of
                 dayes
                 .
                 
                 3.
                 
                 S.
                 Austin
                 hath
                 another
                 fancy
                 ;
                 and
                 he
                 intends
                 to
                 offer
                 at
                 no
                 higher
                 rate
                 :
                 
                   Dici
                   probabiliter
                   potest
                   ,
                   observandum
                   Sabbathum
                   Judae
                   is
                   fuisse
                   praeceptum
                   in
                   umbra
                   futuri
                   quae
                   spiritualem
                   requiem
                   figuraret
                   ,
                   quam
                   Deus
                   exemplo
                   hujus
                   quietis
                   suae
                   fidelibus
                   bona
                   opera
                   facientibus
                   arcanâ
                   significatione
                   pollicebatur
                   .
                
                 It
                 may
                 be
                 said
                 probably
                 that
                 the
                 precept
                 of
                 the
                 Sabbath
                 to
                 the
                 Jews
                 was
                 a
                 type
                 and
                 shadow
                 of
                 that
                 Spiritual
                 rest
                 which
                 God
                 by
                 his
                 example
                 did
                 by
                 a
                 secret
                 signification
                 promise
                 to
                 the
                 faithful
                 that
                 did
                 good
                 works
                 .
                 I
                 acknowledge
                 that
                 there
                 is
                 a
                 fair
                 proportion
                 in
                 the
                 sign
                 and
                 in
                 the
                 thing
                 signified
                 ;
                 but
                 whether
                 this
                 was
                 so
                 intended
                 by
                 God
                 ,
                 or
                 so
                 understood
                 by
                 the
                 Jewes
                 is
                 but
                 
                   probabiliter
                   dictum
                
                 ,
                 a
                 probable
                 conjecture
                 taken
                 onely
                 from
                 the
                 Natural
                 similitude
                 of
                 the
                 things
                 .
              
               
                 But
                 allowing
                 this
                 :
                 the
                 consequent
                 of
                 all
                 will
                 be
                 ;
                 
                 that
                 what
                 was
                 for
                 temporary
                 reasons
                 established
                 cannot
                 pass
                 an
                 eternal
                 obligation
                 .
                 Concerning
                 which
                 it
                 is
                 to
                 be
                 observed
                 that
                 those
                 are
                 to
                 be
                 called
                 temporary
                 or
                 
                   transient
                   reasons
                
                 ,
                 not
                 onely
                 when
                 the
                 thing
                 ceases
                 to
                 have
                 a
                 being
                 ;
                 such
                 as
                 those
                 laws
                 which
                 were
                 to
                 separate
                 the
                 Jews
                 from
                 the
                 Gentiles
                 ,
                 and
                 those
                 which
                 related
                 to
                 the
                 tabernacle
                 ,
                 or
                 the
                 land
                 of
                 their
                 dwelling
                 ,
                 or
                 the
                 manner
                 of
                 their
                 sacrifice
                 ,
                 or
                 their
                 addresses
                 to
                 their
                 chief
                 city
                 ;
                 for
                 these
                 cease
                 by
                 subtraction
                 of
                 the
                 matter
                 and
                 the
                 natural
                 abolition
                 of
                 the
                 material
                 cause
                 ;
                 because
                 the
                 wall
                 of
                 partition
                 is
                 taken
                 down
                 ;
                 and
                 the
                 law
                 of
                 Ceremonies
                 is
                 abolished
                 ,
                 and
                 the
                 people
                 are
                 exterminated
                 from
                 their
                 Country
                 ,
                 and
                 their
                 sacrifices
                 are
                 ceas'd
                 ,
                 and
                 their
                 City
                 is
                 destroyed
                 ,
                 and
                 their
                 temple
                 burnt
                 :
                 but
                 that
                 reason
                 also
                 is
                 transient
                 and
                 temporal
                 ,
                 which
                 in
                 a
                 like
                 instance
                 passes
                 into
                 a
                 greater
                 of
                 the
                 same
                 kind
                 .
                 Thus
                 the
                 deliverance
                 of
                 Israel
                 from
                 the
                 Egyptian
                 bondage
                 ,
                 though
                 being
                 a
                 matter
                 of
                 fact
                 it
                 is
                 eternally
                 true
                 that
                 it
                 was
                 once
                 done
                 ,
                 yet
                 it
                 is
                 a
                 temporary
                 transient
                 reason
                 because
                 all
                 Gods
                 people
                 now
                 rejoice
                 in
                 a
                 greater
                 deliverance
                 and
                 from
                 a
                 bondage
                 that
                 was
                 infinitely
                 worse
                 ;
                 from
                 the
                 slavery
                 of
                 sin
                 ,
                 and
                 the
                 powers
                 of
                 
                 Hell.
                 And
                 thus
                 also
                 the
                 great
                 reason
                 of
                 the
                 Sabbath
                 ,
                 I
                 mean
                 Gods
                 rest
                 from
                 the
                 works
                 of
                 the
                 Creation
                 is
                 a
                 temporary
                 transient
                 reason
                 ;
                 because
                 there
                 is
                 now
                 a
                 new
                 Creation
                 ;
                 
                   vetera
                   transierunt
                
                 ,
                 old
                 things
                 are
                 pass'd
                 away
                 and
                 all
                 things
                 are
                 become
                 new
                 ;
                 and
                 the
                 Gospel
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 a
                 new
                 Creation
                 ,
                 and
                 our
                 Natures
                 are
                 regenerated
                 and
                 reform'd
                 and
                 made
                 with
                 new
                 principles
                 of
                 a
                 new
                 life
                 to
                 higher
                 ends
                 then
                 before
                 ;
                 and
                 therefore
                 ;
                 though
                 the
                 work
                 of
                 Gods
                 creation
                 is
                 to
                 be
                 remembred
                 and
                 God
                 to
                 be
                 glorified
                 by
                 us
                 in
                 his
                 works
                 ,
                 yet
                 when
                 there
                 is
                 a
                 greater
                 reason
                 ,
                 the
                 solemnity
                 must
                 relate
                 to
                 that
                 ,
                 and
                 the
                 lesser
                 duty
                 can
                 be
                 well
                 served
                 by
                 that
                 day
                 which
                 can
                 also
                 minister
                 to
                 the
                 greater
                 .
              
               
                 And
                 therefore
                 we
                 find
                 that
                 something
                 of
                 this
                 very
                 reason
                 is
                 drawn
                 into
                 the
                 observation
                 of
                 the
                 Lords
                 day
                 ,
                 
                 or
                 the
                 first
                 day
                 of
                 the
                 week
                 ,
                 by
                 
                   Justine
                   Martyr
                
                 ,
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 We
                 celebrate
                 conventions
                 or
                 assemblies
                 commonly
                 upon
                 the
                 Sunday
                 ,
                 because
                 it
                 is
                 the
                 first
                 day
                 in
                 which
                 God
                 separated
                 the
                 light
                 from
                 the
                 darkness
                 and
                 made
                 the
                 world
                 ,
                 and
                 on
                 the
                 same
                 day
                 Jesus
                 Christ
                 our
                 Saviour
                 arose
                 from
                 the
                 dead
                 .
                 The
                 first
                 of
                 these
                 looks
                 more
                 like
                 an
                 excuse
                 then
                 a
                 just
                 reason
                 ;
                 for
                 if
                 any
                 thing
                 of
                 the
                 Creation
                 were
                 made
                 the
                 cause
                 of
                 a
                 Sabbath
                 ,
                 it
                 ought
                 to
                 be
                 the
                 end
                 not
                 the
                 beginning
                 ;
                 it
                 ought
                 to
                 be
                 the
                 rest
                 not
                 the
                 first
                 part
                 of
                 the
                 work
                 ;
                 it
                 ought
                 to
                 be
                 that
                 which
                 God
                 assign'd
                 ,
                 not
                 which
                 man
                 should
                 take
                 by
                 way
                 of
                 after
                 justification
                 .
              
               
                 But
                 in
                 the
                 precept
                 of
                 the
                 Sabbath
                 there
                 are
                 two
                 great
                 things
                 .
                 
                 One
                 was
                 
                   the
                   rest
                
                 ,
                 the
                 other
                 
                   the
                   religion
                
                 of
                 the
                 day
                 .
                 The
                 rest
                 was
                 in
                 remembrance
                 of
                 their
                 deliverance
                 from
                 Egypt
                 ;
                 and
                 therefore
                 they
                 kept
                 their
                 first
                 Sabbatick
                 rest
                 upon
                 the
                 very
                 day
                 in
                 which
                 their
                 redemption
                 was
                 completed
                 ,
                 that
                 is
                 ,
                 as
                 soon
                 as
                 ever
                 Pharaoh
                 and
                 his
                 host
                 were
                 overthrown
                 in
                 the
                 Red
                 sea
                 ;
                 and
                 this
                 because
                 it
                 was
                 external
                 ,
                 ritual
                 ,
                 National
                 ,
                 relative
                 and
                 temporary
                 ,
                 abus'd
                 by
                 superstition
                 ,
                 and
                 typical
                 of
                 something
                 to
                 come
                 ,
                 without
                 all
                 contradiction
                 is
                 so
                 perfectly
                 ceremonial
                 and
                 consequently
                 abrogated
                 ,
                 that
                 there
                 can
                 be
                 no
                 greater
                 wonder
                 then
                 to
                 see
                 some
                 Christians
                 such
                 superstitious
                 observers
                 of
                 the
                 rest
                 of
                 that
                 day
                 ,
                 that
                 they
                 equal
                 even
                 the
                 greatest
                 follies
                 of
                 the
                 Jews
                 ;
                 who
                 as
                 Munster
                 out
                 of
                 the
                 Rabbins
                 observes
                 ,
                 thought
                 it
                 unlawful
                 to
                 put
                 an
                 apple
                 to
                 the
                 fire
                 to
                 be
                 roasted
                 upon
                 that
                 day
                 ,
                 and
                 would
                 not
                 pour
                 wine
                 upon
                 Mustardseed
                 ,
                 nor
                 take
                 a
                 clove
                 of
                 garlick
                 from
                 its
                 skin
                 and
                 eat
                 it
                 ,
                 nor
                 thought
                 it
                 lawful
                 to
                 pursue
                 a
                 skipping
                 flea
                 ,
                 nor
                 to
                 kill
                 any
                 creeping
                 thing
                 that
                 had
                 variety
                 of
                 sexes
                 ,
                 nor
                 to
                 climb
                 a
                 tree
                 lest
                 they
                 break
                 a
                 bough
                 ,
                 nor
                 by
                 singing
                 to
                 still
                 the
                 crying
                 of
                 a
                 child
                 ,
                 nor
                 to
                 play
                 upon
                 the
                 harp
                 ,
                 nor
                 by
                 walking
                 on
                 the
                 grass
                 pluck
                 up
                 a
                 leaf
                 with
                 the
                 shooe
                 .
                 These
                 trifles
                 as
                 they
                 were
                 such
                 which
                 even
                 the
                 Jew
                 was
                 no
                 waies
                 oblig'd
                 to
                 ,
                 so
                 they
                 are
                 infinitely
                 against
                 Christian
                 liberty
                 and
                 the
                 analogy
                 and
                 wisedome
                 of
                 the
                 Religion
                 .
              
               
                 But
                 the
                 Jews
                 say
                 that
                 Enoch
                 and
                 
                   Noah
                   ,
                   Abraham
                
                 and
                 Jacob
                 kept
                 a
                 festival
                 to
                 God
                 ,
                 
                 a
                 memorial
                 of
                 the
                 Creation
                 .
                 If
                 so
                 ,
                 yet
                 we
                 find
                 no
                 rest
                 observed
                 by
                 them
                 ,
                 nor
                 any
                 intermission
                 of
                 their
                 journeys
                 ;
                 but
                 it
                 is
                 reasonable
                 to
                 beleeve
                 that
                 by
                 some
                 portions
                 of
                 their
                 time
                 they
                 did
                 specially
                 serve
                 God
                 ,
                 as
                 well
                 as
                 by
                 some
                 actions
                 of
                 their
                 life
                 ,
                 and
                 some
                 portions
                 of
                 their
                 estate
                 :
                 and
                 to
                 this
                 it
                 is
                 not
                 improbable
                 that
                 Moses
                 did
                 relate
                 when
                 to
                 the
                 words
                 in
                 
                   Deuteronomy
                   ;
                   Remember
                   to
                   keep
                   the
                   day
                   of
                   the
                   Sabbaths
                   to
                   sanctifie
                   it
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   according
                   as
                   the
                   Lord
                   thy
                   God
                   had
                   commanded
                   thee
                   ,
                
                 meaning
                 ,
                 at
                 the
                 beginning
                 of
                 the
                 world
                 :
                 But
                 in
                 this
                 part
                 of
                 the
                 precept
                 there
                 was
                 nothing
                 of
                 rest
                 ,
                 but
                 much
                 of
                 holiness
                 and
                 proper
                 sanctification
                 .
              
               
               
                 Now
                 concerning
                 this
                 the
                 resolutions
                 will
                 be
                 easie
                 ;
                 
                 That
                 God
                 should
                 be
                 serv'd
                 and
                 glorified
                 by
                 us
                 is
                 a
                 part
                 of
                 Natural
                 and
                 essential
                 religion
                 :
                 this
                 cannot
                 be
                 done
                 with
                 nothing
                 ;
                 there
                 must
                 be
                 bodies
                 ,
                 and
                 gifts
                 and
                 places
                 and
                 time
                 to
                 doe
                 it
                 in
                 :
                 The
                 Patriarchs
                 did
                 bind
                 themselves
                 or
                 were
                 bound
                 by
                 God
                 to
                 certain
                 circumstances
                 ;
                 for
                 that
                 which
                 is
                 indefinite
                 and
                 unlimited
                 ,
                 shall
                 neither
                 be
                 done
                 constantly
                 nor
                 regularly
                 :
                 but
                 since
                 the
                 day
                 of
                 the
                 creations
                 ending
                 was
                 afterwards
                 made
                 the
                 rule
                 of
                 fixing
                 a
                 day
                 ,
                 it
                 is
                 also
                 probable
                 that
                 that
                 also
                 was
                 the
                 limit
                 and
                 rule
                 for
                 the
                 Patriarchs
                 religious
                 solemnity
                 :
                 This
                 indeed
                 is
                 denyed
                 by
                 S.
                 Irenaeus
                 and
                 Tertullian
                 and
                 some
                 others
                 ,
                 affirming
                 that
                 the
                 Patriarchs
                 who
                 kept
                 no
                 Sabbath
                 were
                 yet
                 pleasing
                 to
                 God
                 ,
                 but
                 because
                 certainly
                 it
                 was
                 so
                 to
                 the
                 Jews
                 ,
                 upon
                 a
                 reason
                 which
                 though
                 it
                 can
                 be
                 involv'd
                 in
                 greater
                 ,
                 yet
                 it
                 cannot
                 totally
                 be
                 forgotten
                 ;
                 it
                 is
                 more
                 then
                 probable
                 that
                 the
                 religion
                 of
                 the
                 day
                 must
                 never
                 be
                 forgotten
                 ;
                 but
                 God
                 must
                 have
                 a
                 portion
                 of
                 our
                 time
                 for
                 his
                 service
                 ,
                 and
                 the
                 blessing
                 which
                 they
                 were
                 both
                 in
                 and
                 before
                 the
                 law
                 ,
                 to
                 commemorate
                 ,
                 must
                 also
                 by
                 implication
                 or
                 else
                 expressly
                 be
                 remembred
                 .
              
               
                 Upon
                 this
                 or
                 some
                 equal
                 account
                 the
                 Primitive
                 Christians
                 did
                 keep
                 the
                 Sabbath
                 of
                 the
                 Jews
                 ;
                 
                 not
                 onely
                 for
                 their
                 complyance
                 with
                 the
                 Jews
                 till
                 the
                 distinction
                 were
                 confess'd
                 and
                 notorious
                 ;
                 but
                 because
                 the
                 moral
                 Religion
                 which
                 was
                 serv'd
                 by
                 that
                 day
                 was
                 not
                 brought
                 into
                 the
                 religion
                 of
                 the
                 Lords
                 day
                 as
                 yet
                 ;
                 therefore
                 the
                 Christians
                 for
                 a
                 long
                 time
                 together
                 did
                 keep
                 their
                 conventions
                 upon
                 the
                 Sabbath
                 ,
                 
                 in
                 which
                 some
                 portions
                 of
                 the
                 law
                 were
                 read
                 *
                 :
                 and
                 this
                 continued
                 till
                 the
                 time
                 of
                 the
                 Laodicean
                 Councel
                 ;
                 
                 which
                 also
                 took
                 care
                 that
                 the
                 reading
                 of
                 the
                 Gospels
                 should
                 be
                 mingled
                 with
                 their
                 reading
                 of
                 the
                 law
                 :
                 which
                 was
                 in
                 a
                 manner
                 the
                 first
                 publick
                 reasonable
                 essay
                 of
                 uniting
                 the
                 religion
                 of
                 both
                 dayes
                 into
                 one
                 .
              
               
                 At
                 first
                 they
                 kept
                 both
                 dayes
                 with
                 this
                 onely
                 difference
                 that
                 though
                 they
                 kept
                 the
                 Sabbath
                 ,
                 
                 yet
                 it
                 was
                 after
                 the
                 Christian
                 ,
                 that
                 is
                 ,
                 after
                 the
                 spiritual
                 manner
                 :
                 in
                 these
                 exuberancies
                 and
                 flouds
                 of
                 religion
                 which
                 overflow'd
                 their
                 channels
                 ,
                 one
                 day
                 of
                 solemnity
                 was
                 not
                 enough
                 :
                 but
                 besides
                 that
                 they
                 by
                 their
                 Sabbath
                 meetings
                 had
                 entercourse
                 with
                 the
                 Jews
                 in
                 order
                 to
                 their
                 conversion
                 ,
                 and
                 the
                 Jewish
                 Christians
                 in
                 order
                 to
                 the
                 establishment
                 of
                 their
                 religion
                 ,
                 they
                 were
                 glad
                 of
                 all
                 occasions
                 to
                 glorifie
                 God
                 :
                 but
                 they
                 did
                 it
                 without
                 any
                 opinion
                 of
                 essential
                 obligation
                 ;
                 and
                 without
                 the
                 Jewish
                 rest
                 ,
                 and
                 upon
                 the
                 account
                 of
                 Christian
                 reasons
                 .
                 Of
                 this
                 custome
                 of
                 theirs
                 we
                 find
                 testimony
                 in
                 Ignatius
                 ,
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 
                   That
                   was
                   their
                   way
                   of
                   observation
                   of
                   the
                   Sabbath
                   .
                   Let
                   every
                   one
                   of
                   us
                   keep
                   the
                   Sabbath
                   Spiritually
                   ,
                   delighting
                   in
                   the
                   meditation
                   of
                   the
                   law
                   not
                   in
                   the
                   ease
                   of
                   the
                   body
                   ,
                   wondring
                   at
                   the
                   works
                   of
                   God
                   ,
                   not
                   in
                   indulging
                   to
                   delicious
                   banquets
                   ,
                   and
                   softer
                   drinkings
                   or
                   dancings
                   that
                   doe
                   not
                   better
                   the
                   Understanding
                   .
                
                 So
                 that
                 they
                 kept
                 the
                 Sabbath
                 not
                 as
                 did
                 the
                 Jews
                 ;
                 who
                 as
                 Munster
                 affirm'd
                 suppos'd
                 it
                 to
                 be
                 a
                 keeping
                 of
                 the
                 Sabbath
                 if
                 they
                 wore
                 better
                 clothes
                 ,
                 or
                 ,
                 eat
                 more
                 meat
                 ,
                 or
                 drank
                 the
                 richest
                 wines
                 :
                 Idleness
                 and
                 luxury
                 ,
                 and
                 pride
                 are
                 the
                 worst
                 ceremonies
                 of
                 the
                 religion
                 of
                 the
                 Sabbath
                 :
                 the
                 proper
                 imployment
                 of
                 that
                 day
                 is
                 religion
                 ,
                 which
                 the
                 Jews
                 ,
                 and
                 from
                 them
                 some
                 of
                 the
                 most
                 ancient
                 Christians
                 signified
                 by
                 [
                 
                   meditation
                   of
                   the
                   law
                
                 .
                 ]
                 But
                 then
                 he
                 addes
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 After
                 
                 they
                 have
                 kept
                 the
                 Sabbath
                 let
                 every
                 one
                 that
                 loves
                 Christ
                 keep
                 the
                 day
                 of
                 the
                 Lord
                 :
                 the
                 day
                 of
                 the
                 memorial
                 of
                 his
                 resurrection
                 ;
                 which
                 is
                 the
                 Queen
                 and
                 the
                 Supreme
                 of
                 all
                 other
                 daies
                 :
                 and
                 without
                 further
                 testimony
                 we
                 find
                 it
                 affirmd
                 in
                 general
                 by
                 Balsamo
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 The
                 Sabbath
                 day
                 and
                 the
                 Lords
                 day
                 were
                 almost
                 in
                 all
                 things
                 made
                 equal
                 by
                 the
                 Holy
                 Fathers
                 and
                 some
                 of
                 them
                 called
                 them
                 Brethren
                 :
                 so
                 
                   Gregory
                   Nyssen
                
                 ;
                 some
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 so
                 Asterius
                 ,
                 an
                 excellent
                 combination
                 or
                 yoke
                 of
                 the
                 Sabbath
                 and
                 the
                 Lords
                 day
                 :
                 
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 so
                 the
                 Canon
                 of
                 the
                 Apostles
                 ,
                 
                   the
                   feast
                   daies
                
                 which
                 Zonaras
                 well
                 explicates
                 to
                 the
                 present
                 Sense
                 ,
                 but
                 the
                 Constitutions
                 of
                 S.
                 Clement
                 (
                 which
                 is
                 indeed
                 an
                 ancient
                 book
                 )
                 gives
                 the
                 fullest
                 account
                 of
                 it
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 Let
                 the
                 Sabbath
                 and
                 the
                 Lords
                 day
                 be
                 kept
                 festival
                 ;
                 
                 that
                 ,
                 because
                 it
                 is
                 the
                 memorial
                 of
                 the
                 Creation
                 ,
                 this
                 of
                 the
                 resurrection
                 :
                 and
                 therefore
                 whereas
                 it
                 is
                 in
                 the
                 Commandement
                 ;
                 sixe
                 dayes
                 shalt
                 thou
                 labour
                 ,
                 &c.
                 he
                 saies
                 ,
                 that
                 servants
                 are
                 to
                 labour
                 but
                 five
                 daies
                 :
                 and
                 upon
                 this
                 account
                 it
                 was
                 in
                 the
                 Greek
                 Church
                 especially
                 ,
                 and
                 is
                 to
                 this
                 day
                 forbidden
                 to
                 fast
                 upon
                 the
                 Sabbath
                 and
                 the
                 Lords
                 day
                 .
              
               
                 The
                 effect
                 of
                 which
                 consideration
                 is
                 this
                 ;
                 
                 that
                 the
                 Lords
                 day
                 did
                 not
                 succeed
                 in
                 the
                 place
                 of
                 the
                 Sabbath
                 ;
                 but
                 the
                 Sabbath
                 was
                 wholly
                 abrogated
                 ,
                 and
                 the
                 Lords
                 day
                 was
                 meerly
                 of
                 Ecclesiastical
                 institution
                 .
                 It
                 was
                 not
                 introduc'd
                 by
                 vertue
                 of
                 the
                 fourth
                 Commandement
                 ;
                 because
                 they
                 for
                 almost
                 three
                 hundred
                 yeers
                 together
                 kept
                 that
                 day
                 which
                 was
                 in
                 that
                 Commandement
                 ;
                 but
                 they
                 did
                 it
                 also
                 without
                 any
                 opinion
                 of
                 prime
                 obligation
                 ,
                 and
                 therefore
                 they
                 did
                 not
                 suppose
                 it
                 moral
                 .
                 But
                 there
                 was
                 together
                 with
                 the
                 observation
                 of
                 the
                 day
                 a
                 peece
                 of
                 natural
                 religion
                 which
                 was
                 consequently
                 Moral
                 ;
                 that
                 is
                 ,
                 a
                 separation
                 of
                 some
                 time
                 for
                 the
                 glorification
                 of
                 God
                 and
                 the
                 commemoration
                 of
                 his
                 benefits
                 :
                 not
                 that
                 it
                 can
                 be
                 reasonably
                 thought
                 that
                 the
                 assignation
                 of
                 a
                 definite
                 time
                 can
                 be
                 a
                 moral
                 duty
                 ,
                 or
                 that
                 an
                 indefinite
                 time
                 can
                 be
                 the
                 matter
                 of
                 a
                 Commandement
                 :
                 and
                 therefore
                 I
                 suppose
                 it
                 to
                 be
                 unreasonable
                 to
                 say
                 ,
                 that
                 although
                 the
                 seventh
                 day
                 is
                 not
                 moral
                 :
                 yet
                 that
                 one
                 day
                 is
                 ,
                 or
                 at
                 least
                 that
                 some
                 time
                 be
                 separate
                 is
                 moral
                 ;
                 for
                 that
                 one
                 day
                 in
                 seven
                 should
                 be
                 separate
                 can
                 have
                 no
                 natural
                 ,
                 essential
                 and
                 congenite
                 reason
                 ,
                 any
                 more
                 then
                 one
                 in
                 ten
                 ,
                 or
                 one
                 in
                 six
                 ;
                 for
                 as
                 it
                 does
                 not
                 naturally
                 follow
                 that
                 because
                 God
                 ceased
                 from
                 the
                 Creation
                 on
                 the
                 seventh
                 day
                 ,
                 therefore
                 we
                 must
                 keep
                 that
                 holy-day
                 ,
                 so
                 neither
                 could
                 we
                 have
                 known
                 it
                 without
                 revelation
                 ,
                 and
                 therefore
                 what
                 follows
                 from
                 hence
                 must
                 be
                 by
                 positive
                 constitution
                 :
                 Now
                 if
                 it
                 be
                 said
                 that
                 it
                 is
                 moral
                 that
                 some
                 time
                 be
                 set
                 apart
                 for
                 Gods
                 service
                 :
                 I
                 say
                 it
                 is
                 true
                 ,
                 that
                 it
                 is
                 necessary
                 ,
                 naturally
                 necessary
                 that
                 it
                 be
                 so
                 ,
                 but
                 this
                 cannot
                 be
                 the
                 matter
                 of
                 a
                 special
                 Commandement
                 ;
                 because
                 it
                 being
                 naturally
                 necessary
                 that
                 God
                 should
                 be
                 solemnly
                 worshipped
                 this
                 must
                 suppose
                 a
                 time
                 to
                 doe
                 it
                 in
                 ,
                 as
                 a
                 natural
                 circumstance
                 ,
                 and
                 needs
                 not
                 a
                 Commandement
                 ;
                 which
                 is
                 sufficiently
                 and
                 unavoidably
                 included
                 in
                 the
                 first
                 Commandement
                 ,
                 in
                 which
                 we
                 are
                 bound
                 to
                 serve
                 God
                 with
                 religion
                 .
                 The
                 fourth
                 Commandement
                 enjoin'd
                 a
                 definite
                 time
                 ,
                 but
                 that
                 was
                 ceremonial
                 and
                 abrogated
                 :
                 but
                 an
                 indefinite
                 time
                 is
                 not
                 a
                 duty
                 of
                 this
                 Commandement
                 ,
                 but
                 suppos'd
                 in
                 that
                 which
                 commands
                 us
                 to
                 worship
                 God.
                 For
                 we
                 may
                 as
                 well
                 worship
                 God
                 and
                 doe
                 no
                 action
                 ,
                 as
                 worship
                 him
                 in
                 no
                 time
                 .
                 The
                 definite
                 time
                 here
                 nam'd
                 is
                 taken
                 away
                 ,
                 and
                 the
                 indefinite
                 time
                 cannot
                 be
                 a
                 distinct
                 duty
                 ,
                 but
                 yet
                 in
                 imitation
                 of
                 the
                 reasonableness
                 and
                 piety
                 of
                 that
                 law
                 ,
                 and
                 in
                 commemoration
                 of
                 a
                 greater
                 benefit
                 then
                 was
                 there
                 remembred
                 ,
                 a
                 day
                 of
                 
                 more
                 solemne
                 Religion
                 was
                 us'd
                 by
                 the
                 Christian
                 Church
                 ;
                 for
                 as
                 on
                 the
                 the
                 Jewish
                 Sabbath
                 they
                 remembred
                 the
                 Creation
                 and
                 their
                 redemption
                 from
                 Egypt
                 :
                 so
                 on
                 the
                 Lords
                 day
                 they
                 commemorated
                 the
                 works
                 of
                 God
                 ,
                 and
                 their
                 redemption
                 from
                 Sin
                 ,
                 Hell
                 and
                 the
                 Grave
                 :
                 but
                 the
                 first
                 reason
                 was
                 to
                 yeeld
                 to
                 the
                 second
                 ;
                 as
                 the
                 light
                 of
                 a
                 lesser
                 star
                 falls
                 into
                 the
                 glories
                 of
                 the
                 Sun
                 ,
                 and
                 though
                 it
                 be
                 there
                 yet
                 it
                 makes
                 no
                 show
                 ,
                 because
                 a
                 bigger
                 beauty
                 fills
                 up
                 all
                 the
                 corners
                 of
                 the
                 eyes
                 and
                 admiration
                 :
                 and
                 now
                 the
                 Lords
                 day
                 hath
                 taken
                 into
                 it self
                 all
                 the
                 Religion
                 but
                 not
                 the
                 Rest
                 of
                 the
                 Sabbath
                 ;
                 that
                 is
                 ,
                 it
                 is
                 a
                 day
                 of
                 solemn
                 worshipping
                 of
                 God
                 and
                 of
                 remembring
                 his
                 blessings
                 ,
                 but
                 not
                 of
                 rest
                 save
                 onely
                 as
                 a
                 vacancy
                 from
                 other
                 things
                 is
                 necessary
                 for
                 our
                 observation
                 of
                 this
                 :
                 because
                 as
                 the
                 Italians
                 say
                 ,
                 
                   Io
                   non
                   pua
                   cantare
                   &
                   portare
                   la
                   Croce
                   ,
                
                 I
                 cannot
                 sing
                 and
                 carry
                 the
                 Cross
                 too
                 ;
                 a
                 man
                 cannot
                 at
                 once
                 attend
                 to
                 two
                 things
                 of
                 contrary
                 observation
                 .
              
               
                 That
                 we
                 are
                 free
                 from
                 the
                 observation
                 of
                 the
                 Sabbath
                 S.
                 Paul
                 expressly
                 affirmes
                 ;
                 
                 adding
                 this
                 reason
                 ,
                 feasts
                 ,
                 new
                 moons
                 ,
                 and
                 Sabbath
                 daies
                 ,
                 and
                 meats
                 and
                 drinks
                 are
                 but
                 
                   the
                   shadow
                   of
                   things
                   to
                   come
                   ,
                
                 
                 
                   but
                   the
                   body
                   is
                   of
                   Christ
                   :
                
                 Where
                 by
                 the
                 way
                 let
                 it
                 be
                 observ'd
                 that
                 upon
                 the
                 occasion
                 of
                 this
                 and
                 some
                 other
                 like
                 expressions
                 the
                 Christians
                 have
                 suppos'd
                 that
                 all
                 the
                 rites
                 of
                 Moses
                 were
                 types
                 and
                 figures
                 of
                 something
                 in
                 Christianity
                 ,
                 and
                 
                   that
                   some
                   mystery
                   of
                   ours
                   must
                   correspond
                   to
                   some
                   rite
                   of
                   theirs
                   :
                
                 this
                 fancy
                 makes
                 some
                 impertinencies
                 in
                 the
                 discourses
                 of
                 wise
                 men
                 ,
                 and
                 amuses
                 and
                 entertains
                 the
                 Understandings
                 of
                 many
                 with
                 little
                 images
                 of
                 things
                 which
                 were
                 never
                 intended
                 ,
                 and
                 hath
                 too
                 often
                 a
                 very
                 great
                 influence
                 into
                 doctrines
                 :
                 whereas
                 here
                 the
                 word
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 [
                 The
                 shadow
                 of
                 things
                 to
                 come
                 ]
                 means
                 ,
                 a
                 shadow
                 in
                 respect
                 of
                 the
                 things
                 to
                 come
                 ,
                 that
                 is
                 ,
                 if
                 these
                 rituals
                 be
                 compared
                 to
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 those
                 things
                 which
                 were
                 to
                 come
                 ,
                 they
                 are
                 but
                 very
                 shadows
                 ,
                 and
                 nothings
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 shadow
                 signifies
                 not
                 in
                 relation
                 but
                 in
                 opposition
                 to
                 
                   Corpus
                   .
                   The
                   shadow
                
                 ,
                 that
                 is
                 ,
                 a
                 religion
                 consisting
                 but
                 in
                 rituals
                 and
                 exterior
                 solemnities
                 ;
                 but
                 Christianity
                 is
                 
                   the
                   body
                
                 ,
                 that
                 is
                 ,
                 that
                 durable
                 ,
                 permanent
                 ,
                 true
                 and
                 substantial
                 religion
                 which
                 is
                 fit
                 for
                 all
                 men
                 ,
                 and
                 to
                 abide
                 for
                 all
                 ages
                 :
                 And
                 therefore
                 Hesychius
                 by
                 
                   Corpus
                   Christi
                
                 in
                 this
                 place
                 understands
                 the
                 word
                 of
                 doctrine
                 :
                 that
                 is
                 ,
                 a
                 religion
                 which
                 consists
                 in
                 wise
                 notion
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 in
                 truth
                 ,
                 not
                 in
                 external
                 rituals
                 that
                 signified
                 nothing
                 of
                 themselves
                 ,
                 but
                 something
                 by
                 institution
                 .
                 Others
                 by
                 [
                 
                   the
                   body
                   of
                   Christ
                
                 ]
                 here
                 ,
                 understand
                 
                   the
                   Christian
                   Church
                
                 :
                 in
                 which
                 sense
                 the
                 word
                 is
                 us'd
                 by
                 S.
                 Paul
                 to
                 the
                 Corinthians
                 ;
                 
                 and
                 in
                 this
                 very
                 place
                 it
                 means
                 so
                 if
                 the
                 words
                 be
                 read
                 as
                 some
                 Greek
                 copies
                 doe
                 ,
                 that
                 is
                 ,
                 with
                 conjunction
                 and
                 reference
                 to
                 the
                 next
                 verse
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 &c.
                 
                 
                   Let
                   no
                   man
                   make
                   a
                   gain
                   of
                   you
                   who
                   are
                   the
                   body
                   of
                   Christ.
                
                 However
                 that
                 S.
                 Paul
                 affirms
                 the
                 customs
                 of
                 the
                 Pythagoreans
                 in
                 abstinence
                 from
                 flesh
                 and
                 wine
                 ;
                 and
                 of
                 the
                 Jews
                 in
                 their
                 feasts
                 and
                 Sabbaths
                 to
                 be
                 no
                 fit
                 matters
                 in
                 which
                 men
                 are
                 to
                 be
                 judg'd
                 ,
                 that
                 is
                 ,
                 for
                 the
                 not
                 observing
                 of
                 which
                 they
                 are
                 to
                 be
                 condemned
                 ,
                 but
                 to
                 be
                 shadows
                 and
                 umbrages
                 ,
                 not
                 substantial
                 parts
                 of
                 religion
                 ,
                 is
                 evident
                 by
                 the
                 antithesis
                 however
                 it
                 be
                 understood
                 :
                 but
                 in
                 order
                 to
                 other
                 purposes
                 I
                 observed
                 here
                 that
                 he
                 does
                 not
                 mean
                 they
                 are
                 types
                 and
                 figures
                 ;
                 for
                 the
                 Pythagorean
                 vanities
                 did
                 never
                 pretend
                 to
                 this
                 ,
                 but
                 they
                 and
                 the
                 other
                 too
                 are
                 but
                 shadows
                 ,
                 empty
                 and
                 unprofitable
                 in
                 respect
                 of
                 the
                 religion
                 which
                 Christ
                 brought
                 into
                 the
                 world
                 .
                 They
                 were
                 ineffective
                 and
                 insignificative
                 ;
                 but
                 onely
                 present
                 Entertainments
                 of
                 their
                 obedience
                 ,
                 and
                 divertisements
                 and
                 fixings
                 of
                 their
                 thoughts
                 apt
                 to
                 wander
                 to
                 the
                 Gentile
                 Customes
                 ;
                 but
                 nothing
                 of
                 Natural
                 religion
                 .
              
               
               
                 Now
                 although
                 the
                 primitive
                 Christians
                 did
                 also
                 meet
                 publikely
                 upon
                 the
                 Jewish
                 Sabbaths
                 ,
                 
                 yet
                 that
                 they
                 did
                 it
                 not
                 by
                 vertue
                 of
                 the
                 fourth
                 Commandement
                 appears
                 because
                 they
                 affirm'd
                 it
                 to
                 be
                 ceremonial
                 and
                 no
                 part
                 of
                 the
                 Moral
                 law
                 ,
                 as
                 is
                 to
                 be
                 seen
                 in
                 
                   Irenaeus
                   ,
                   Tertullian
                   ,
                   Origen
                
                 ,
                 S.
                 Cyprian
                 and
                 others
                 before
                 quoted
                 :
                 numb
                 .
                 41.
                 
                 And
                 in
                 the
                 Councel
                 of
                 Laodicea
                 the
                 observation
                 of
                 the
                 Jewish
                 Sabbath
                 which
                 till
                 that
                 time
                 had
                 continued
                 amongst
                 Christians
                 was
                 expressly
                 forbidden
                 :
                 
                   Non
                   oportet
                   Christianos
                   Judaizare
                   &
                   in
                   Sabbato
                   vacare
                   ,
                   sed
                   operari
                   eos
                   in
                   eadem
                   die
                   ,
                
                 
                 
                   Dominicam
                   praeponendo
                   eidem
                   diei
                   .
                   Si
                   hoc
                   eis
                   placet
                   ,
                   vacent
                   tanquam
                   Christiani
                   ,
                   Quòd
                   si
                   inventi
                   fuerint
                   Judaizare
                   ,
                   anathema
                   sint
                   .
                
                 Christians
                 must
                 not
                 keep
                 the
                 rest
                 of
                 the
                 Sabbath
                 ,
                 but
                 work
                 upon
                 that
                 day
                 ,
                 preferring
                 the
                 Lords
                 day
                 before
                 it
                 .
                 If
                 they
                 will
                 rest
                 on
                 that
                 day
                 let
                 them
                 rest
                 as
                 Christians
                 ;
                 but
                 if
                 they
                 rest
                 as
                 Jews
                 let
                 them
                 be
                 accursed
                 :
                 that
                 is
                 ,
                 if
                 they
                 will
                 keep
                 the
                 day
                 holy
                 ,
                 let
                 them
                 sanctifie
                 it
                 as
                 Christians
                 should
                 sanctifie
                 their
                 day
                 ,
                 that
                 is
                 ,
                 onely
                 with
                 such
                 a
                 rest
                 as
                 ministers
                 to
                 the
                 opportunities
                 of
                 religion
                 ,
                 not
                 so
                 as
                 to
                 make
                 the
                 rest
                 to
                 be
                 the
                 religion
                 of
                 the
                 day
                 .
              
               
                 The
                 Jewish
                 Sabbath
                 being
                 abrogated
                 ;
                 
                 the
                 Christian
                 liberty
                 like
                 the
                 Sun
                 after
                 the
                 dispersion
                 of
                 the
                 clouds
                 appear'd
                 in
                 its
                 full
                 splendor
                 ;
                 and
                 then
                 the
                 divisions
                 of
                 dayes
                 ceas'd
                 ,
                 and
                 one
                 day
                 was
                 not
                 more
                 holy
                 then
                 another
                 ,
                 
                 as
                 S.
                 Paul
                 disputes
                 in
                 his
                 epistle
                 to
                 the
                 Galatians
                 ,
                 and
                 from
                 him
                 S.
                 Hierom
                 ;
                 and
                 when
                 S.
                 Paul
                 reprov'd
                 the
                 Corinthians
                 for
                 going
                 to
                 law
                 before
                 the
                 unbeleevers
                 ,
                 
                 who
                 kept
                 their
                 Court-dayes
                 upon
                 the
                 first
                 day
                 of
                 the
                 week
                 ,
                 he
                 would
                 not
                 have
                 omitted
                 to
                 reprove
                 them
                 by
                 so
                 great
                 and
                 weighty
                 a
                 circumstance
                 as
                 the
                 prophaning
                 the
                 Lords
                 day
                 ;
                 in
                 case
                 it
                 had
                 been
                 then
                 a
                 Holy
                 day
                 ,
                 either
                 of
                 Divine
                 or
                 Apostolical
                 institution
                 :
                 for
                 when
                 afterward
                 it
                 grew
                 into
                 an
                 Ecclesiastical
                 law
                 ,
                 and
                 either
                 by
                 law
                 or
                 custome
                 was
                 observed
                 together
                 with
                 the
                 Jewish
                 Sabbath
                 ,
                 Constantine
                 made
                 a
                 favourable
                 edict
                 that
                 the
                 Christians
                 should
                 not
                 be
                 impleaded
                 on
                 those
                 two
                 festivals
                 .
                 
                 Of
                 which
                 I
                 onely
                 make
                 use
                 to
                 this
                 purpose
                 ,
                 that
                 among
                 the
                 Gentiles
                 these
                 were
                 law-daies
                 ;
                 and
                 therefore
                 the
                 Corinthians
                 must
                 needs
                 have
                 been
                 prophaners
                 of
                 that
                 day
                 by
                 their
                 law-suits
                 ,
                 and
                 therefore
                 have
                 been
                 upon
                 that
                 account
                 obnoxious
                 to
                 the
                 Apostolical
                 rod
                 ;
                 if
                 the
                 day
                 had
                 then
                 in
                 any
                 sense
                 of
                 authority
                 been
                 esteemed
                 holy
                 .
              
               
                 But
                 although
                 there
                 was
                 no
                 holiness
                 in
                 any
                 day
                 ;
                 
                 yet
                 they
                 thought
                 it
                 fit
                 to
                 remember
                 the
                 great
                 blessings
                 of
                 God
                 which
                 were
                 done
                 upon
                 certain
                 dayes
                 .
                 An
                 action
                 cannot
                 be
                 separated
                 from
                 time
                 ;
                 it
                 must
                 be
                 done
                 some
                 day
                 or
                 other
                 ,
                 and
                 most
                 properly
                 upon
                 the
                 Anniversary
                 ,
                 or
                 the
                 monethly
                 ,
                 or
                 weekly
                 minds
                 ,
                 but
                 yet
                 this
                 they
                 did
                 with
                 so
                 great
                 indifferency
                 of
                 observation
                 ,
                 that
                 it
                 cannot
                 look
                 less
                 then
                 that
                 there
                 was
                 a
                 providence
                 in
                 it
                 .
                 For
                 although
                 all
                 the
                 Christian
                 Church
                 that
                 kept
                 the
                 Sunday
                 festival
                 ,
                 did
                 it
                 and
                 profess'd
                 to
                 doe
                 it
                 in
                 remembrance
                 of
                 the
                 Resurrection
                 of
                 our
                 Lord
                 ,
                 yet
                 that
                 the
                 day
                 of
                 its
                 memory
                 was
                 not
                 more
                 holy
                 then
                 any
                 day
                 ,
                 and
                 was
                 not
                 of
                 necessary
                 observation
                 ;
                 it
                 appears
                 by
                 the
                 Easterne
                 Churches
                 and
                 all
                 the
                 Disciples
                 of
                 S.
                 John
                 who
                 kept
                 the
                 feast
                 of
                 the
                 Resurrection
                 of
                 our
                 Lord
                 ,
                 I
                 mean
                 the
                 Anniversary
                 ,
                 the
                 Great
                 ,
                 the
                 prime
                 feast
                 ,
                 and
                 that
                 which
                 was
                 the
                 measure
                 of
                 all
                 the
                 rest
                 ,
                 not
                 upon
                 that
                 day
                 of
                 the
                 week
                 on
                 which
                 Christ
                 did
                 rise
                 ,
                 but
                 one
                 the
                 day
                 of
                 the
                 full
                 Moon
                 ,
                 when
                 ever
                 it
                 should
                 happen
                 .
                 Now
                 this
                 must
                 needs
                 be
                 a
                 demonstration
                 ,
                 that
                 the
                 day
                 of
                 the
                 resurrection
                 was
                 not
                 holy
                 by
                 Divine
                 or
                 Apostolical
                 institution
                 :
                 The
                 memory
                 of
                 the
                 blessing
                 was
                 to
                 be
                 eternal
                 ;
                 and
                 though
                 the
                 returning
                 day
                 was
                 the
                 fittest
                 circumstance
                 ,
                 yet
                 that
                 was
                 without
                 obligation
                 ;
                 for
                 if
                 the
                 principal
                 was
                 mutable
                 ,
                 then
                 the
                 less
                 principal
                 could
                 not
                 be
                 fix'd
                 ,
                 and
                 this
                 was
                 well
                 observed
                 by
                 S.
                 Austin
                 ;
                 
                 
                   Hoc
                   in
                   iis
                   culpat
                   Apostolus
                   ,
                   &
                   in
                   omnibus
                   qui
                   serviunt
                   
                   Creaturae
                   potius
                   quàm
                   Creatori
                   .
                   Nam
                   nos
                   quoque
                   &
                   Dominicam
                   diem
                   &
                   Pascha
                   solenniter
                   celebramus
                   ;
                   sed
                   quia
                   intelligimus
                   quò
                   pertineant
                   ,
                   non
                   tempora
                   observamus
                   ,
                   sed
                   quae
                   illis
                   significantur
                   temporibus
                   .
                
                 
                   He
                   first
                   esteemed
                   it
                   to
                   be
                   a
                   serving
                   the
                   Creature
                   more
                   then
                   the
                   Creator
                   to
                   observe
                   any
                   day
                   as
                   of
                   divine
                   institution
                   ;
                   but
                   then
                   if
                   it
                   be
                   objected
                   that
                   we
                   also
                   observe
                   the
                   Lords
                   day
                   and
                   the
                   feast
                   of
                   Easter
                   ;
                   he
                   answers
                   ,
                   It
                   is
                   not
                   the
                   day
                   we
                   keep
                   ,
                   but
                   we
                   remember
                   the
                   things
                   done
                   upon
                   that
                   day
                   .
                   For
                   the
                   day
                   is
                   indifferent
                   ,
                   and
                   hath
                   no
                   obligation
                   .
                
                 God
                 himself
                 declar'd
                 his
                 dislike
                 of
                 the
                 Religion
                 or
                 difference
                 of
                 daies
                 ,
                 
                 by
                 an
                 Evangelical
                 Prophet
                 :
                 and
                 what
                 God
                 the
                 Father
                 did
                 then
                 sufficiently
                 declare
                 ,
                 his
                 Holy
                 Son
                 finished
                 upon
                 the
                 Cross
                 ;
                 and
                 his
                 Apostles
                 published
                 in
                 their
                 Sermons
                 :
                 onely
                 
                   such
                   dayes
                   are
                   better
                   circumstanc'd
                   ,
                   but
                   not
                   better
                   daies
                   .
                
                 The
                 same
                 is
                 affirm'd
                 by
                 S.
                 Hierome
                 upon
                 the
                 fourth
                 chapter
                 the
                 Galatians
                 .
              
               
                 But
                 now
                 that
                 we
                 are
                 under
                 no
                 Divine
                 law
                 or
                 Apostolical
                 Canon
                 ,
                 
                 concerning
                 the
                 Lords
                 day
                 ;
                 we
                 may
                 with
                 the
                 more
                 safety
                 inquire
                 concerning
                 the
                 Religion
                 with
                 which
                 it
                 was
                 accidentally
                 invested
                 .
                 S.
                 Cyprian
                 and
                 S.
                 Austin
                 suppose
                 that
                 because
                 Circumcision
                 was
                 commanded
                 to
                 be
                 on
                 the
                 eighth
                 day
                 ,
                 
                 it
                 did
                 typically
                 represent
                 the
                 Lords
                 day
                 ,
                 which
                 is
                 the
                 eighth
                 from
                 the
                 Creation
                 :
                 The
                 Councel
                 of
                 Foro-Julium
                 saith
                 ,
                 that
                 Isaiah
                 prophecyed
                 of
                 this
                 day
                 ;
                 and
                 that
                 the
                 Jewish
                 Sabbath
                 was
                 the
                 type
                 of
                 this
                 day
                 ,
                 was
                 the
                 doctrine
                 of
                 the
                 Fathers
                 in
                 the
                 Councel
                 of
                 
                   Matiscon
                   .
                   This
                   is
                   the
                   day
                   which
                   the
                   Lord
                   hath
                   made
                
                 ;
                 
                 said
                 the
                 Psalmist
                 ,
                 as
                 he
                 is
                 expounded
                 by
                 Arnobius
                 and
                 divers
                 other
                 :
                 
                   Exultemus
                   &
                   laetemur
                   in
                   eo
                
                 ,
                 
                 
                   qui
                   à
                   lumìne
                   vero
                   nostras
                   tenebras
                   fugaturus
                   illuxit
                   ;
                   nos
                   ergo
                   constituamus
                   diem
                   Dominicam
                   in
                   frequentationibus
                   usque
                   ad
                   cornua
                   altaris
                   .
                
                 
                   Let
                   us
                   rejoice
                   and
                   be
                   glad
                   in
                   it
                   ,
                   because
                   the
                   Sun
                   of
                   righteousness
                   dispersing
                   the
                   clouds
                   of
                   darkness
                   hath
                   on
                   this
                   day
                   shin'd
                   upon
                   us
                   :
                   Let
                   us
                   therefore
                   keep
                   the
                   Lords
                   day
                   in
                   solemn
                   assemblies
                   even
                   unto
                   the
                   hornes
                   of
                   the
                   altar
                   .
                
                 Upon
                 this
                 day
                 Christ
                 finish'd
                 the
                 work
                 of
                 our
                 redemption
                 which
                 was
                 greater
                 then
                 the
                 cessation
                 from
                 creating
                 the
                 world
                 ;
                 on
                 this
                 day
                 he
                 rose
                 again
                 for
                 our
                 justification
                 ,
                 and
                 therefore
                 this
                 is
                 called
                 by
                 S.
                 
                   Ignatius
                   The
                   Queen
                   of
                   daies
                
                 ;
                 upon
                 this
                 day
                 Christ
                 twice
                 appear'd
                 to
                 his
                 Apostles
                 after
                 the
                 resurrection
                 ;
                 upon
                 this
                 day
                 S.
                 Paul
                 appointed
                 the
                 collection
                 for
                 the
                 poor
                 ,
                 
                 and
                 consequently
                 enjoin'd
                 or
                 suppos'd
                 the
                 assemblies
                 to
                 be
                 upon
                 this
                 day
                 :
                 upon
                 this
                 day
                 the
                 Holy
                 Ghost
                 descended
                 upon
                 the
                 Apostles
                 ;
                 and
                 on
                 this
                 day
                 S.
                 Peter
                 preach'd
                 that
                 operative
                 Sermon
                 which
                 won
                 three
                 thousand
                 Souls
                 to
                 the
                 Religion
                 :
                 on
                 this
                 day
                 S.
                 John
                 was
                 in
                 extasie
                 and
                 saw
                 strange
                 revelations
                 :
                 
                 so
                 that
                 it
                 is
                 true
                 what
                 
                   Justin
                   Martyr
                
                 said
                 ,
                 
                   Our
                   B.
                   Lord
                   himself
                   changed
                   this
                   day
                
                 ;
                 that
                 is
                 ,
                 by
                 annulling
                 the
                 Sabbath
                 and
                 by
                 his
                 resurrection
                 and
                 excellent
                 appearances
                 and
                 illustrations
                 upon
                 that
                 day
                 ;
                 not
                 by
                 precept
                 ,
                 but
                 by
                 indigitation
                 and
                 remarking
                 that
                 day
                 by
                 signal
                 actions
                 and
                 an
                 heap
                 of
                 blessings
                 ;
                 so
                 that
                 it
                 is
                 no
                 wonder
                 that
                 S.
                 Cyprian
                 and
                 S.
                 Leo
                 ,
                 S.
                 Ignatius
                 and
                 S.
                 Austin
                 ,
                 the
                 
                   Councels
                   of
                   Laodicea
                   ,
                   Matiscon
                
                 and
                 Foro-Julium
                 ,
                 of
                 Palestine
                 and
                 Paris
                 speak
                 so
                 much
                 of
                 the
                 advantages
                 and
                 prerogatives
                 of
                 this
                 day
                 ,
                 the
                 celebration
                 of
                 which
                 was
                 so
                 early
                 in
                 the
                 Christian
                 Church
                 that
                 it
                 was
                 ,
                 though
                 without
                 necessary
                 obligation
                 ,
                 or
                 a
                 law
                 ,
                 observed
                 in
                 all
                 ages
                 and
                 in
                 all
                 Churches
                 .
                 It
                 is
                 true
                 that
                 Socrates
                 said
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ;
                 
                   It
                   was
                   the
                   purpose
                   of
                   the
                   Apostles
                   to
                   make
                   no
                   laws
                   concerning
                   Festival
                   dayes
                   :
                
                 but
                 it
                 is
                 also
                 very
                 probable
                 what
                 one
                 said
                 ;
                 that
                 it
                 descends
                 from
                 Apostolical
                 institution
                 ,
                 
                   Servatâ
                   tamen
                   libertate
                   Christianâ
                
                 ,
                 that
                 is
                 ,
                 the
                 Apostles
                 did
                 upon
                 the
                 Lords
                 day
                 often
                 meet
                 ,
                 break
                 bread
                 ,
                 and
                 celebrate
                 the
                 memory
                 of
                 Christ
                 ;
                 and
                 by
                 their
                 practice
                 recommended
                 the
                 day
                 as
                 
                 the
                 most
                 fitted
                 for
                 their
                 Synaxes
                 or
                 Conventions
                 ;
                 but
                 they
                 made
                 no
                 law
                 ,
                 imposed
                 no
                 necessity
                 ,
                 but
                 left
                 the
                 Church
                 to
                 her
                 Christian
                 Liberty
                 ,
                 and
                 yet
                 (
                 that
                 I
                 may
                 use
                 the
                 words
                 of
                 the
                 Fathers
                 in
                 the
                 Councel
                 of
                 
                   Matiscon
                   )
                   justum
                   est
                   ut
                   hanc
                   diem
                   celebremus
                   per
                   quam
                   facti
                   sumus
                   quod
                   non
                   fuimus
                   ,
                
                 It
                 is
                 fit
                 we
                 celebrate
                 this
                 day
                 because
                 of
                 the
                 blessing
                 of
                 the
                 resurrection
                 happening
                 on
                 this
                 day
                 by
                 which
                 we
                 became
                 that
                 which
                 before
                 we
                 were
                 not
                 .
              
               
                 Quest.
                 
              
               
                 AND
                 now
                 if
                 it
                 be
                 inquired
                 how
                 we
                 are
                 to
                 celebrate
                 this
                 day
                 ?
              
               
                 I
                 answer
                 ;
                 
                 That
                 we
                 are
                 sufficiently
                 instructed
                 by
                 those
                 words
                 of
                 the
                 
                   Laodicean
                   Councel
                   ;
                   vacent
                   tanquam
                   Christiani
                   :
                
                 there
                 is
                 a
                 certain
                 rule
                 and
                 measure
                 by
                 which
                 Christians
                 keep
                 their
                 Festivals
                 .
                 The
                 Jewish
                 manner
                 was
                 a
                 perfect
                 rest
                 :
                 The
                 Christian
                 manner
                 is
                 an
                 excellent
                 religion
                 and
                 devotion
                 ;
                 but
                 no
                 rest
                 excepting
                 such
                 a
                 rest
                 as
                 ministers
                 to
                 religion
                 :
                 Abstinence
                 from
                 such
                 works
                 ,
                 which
                 if
                 we
                 attend
                 to
                 ,
                 we
                 cannot
                 attend
                 to
                 the
                 religion
                 that
                 is
                 commanded
                 ,
                 is
                 essentially
                 necessary
                 ,
                 when
                 the
                 keeping
                 of
                 the
                 day
                 religiously
                 and
                 solemnly
                 becomes
                 necessary
                 .
                 There
                 are
                 also
                 some
                 corporal
                 works
                 which
                 are
                 proper
                 celebrations
                 of
                 the
                 day
                 ,
                 or
                 permitted
                 in
                 all
                 religions
                 upon
                 their
                 Festivals
                 :
                 such
                 as
                 are
                 acts
                 of
                 publike
                 or
                 private
                 benefit
                 :
                 works
                 of
                 necessity
                 ,
                 little
                 things
                 ,
                 and
                 unavoidable
                 ;
                 which
                 are
                 sometimes
                 express'd
                 in
                 this
                 verse
                 ,
                 
                   Parva
                   ,
                   necessarium
                   ,
                   res
                   publica
                   ,
                   res
                   pia
                   fratri
                   .
                
                 Among
                 the
                 old
                 Romans
                 in
                 their
                 most
                 solemn
                 festivals
                 some
                 things
                 were
                 specially
                 permitted
                 ,
                 
                   
                     Quippe
                     etiam
                     fest
                     is
                     quaedam
                     exercere
                     diebus
                  
                   
                     Fas
                     &
                     jura
                     sinunt
                     :
                     
                     rivos
                     deducere
                     nulla
                  
                   
                     Religio
                     vetuit
                     ,
                     segeti
                     praetendere
                     sepem
                     ,
                  
                   
                     Insidias
                     avibus
                     molirì
                     ,
                     incendere
                     vepres
                     ,
                  
                   
                     Balantúmque
                     gregem
                     fluvio
                     mersare
                     salubri
                     .
                  
                
                 It
                 was
                 lawful
                 to
                 turn
                 the
                 water
                 lest
                 it
                 might
                 do
                 mischief
                 ,
                 or
                 that
                 it
                 might
                 doe
                 good
                 ;
                 to
                 stop
                 a
                 gap
                 in
                 a
                 hedge
                 ,
                 to
                 prevent
                 a
                 trespass
                 ,
                 to
                 lay
                 snares
                 for
                 birds
                 ,
                 to
                 water
                 the
                 cattel
                 ,
                 to
                 burne
                 weeds
                 :
                 and
                 no
                 religion
                 forbids
                 things
                 of
                 this
                 Nature
                 .
              
               
                 But
                 besides
                 the
                 laws
                 and
                 practices
                 of
                 Heathens
                 in
                 the
                 Natural
                 religion
                 and
                 observation
                 of
                 festivals
                 ;
                 
                 we
                 may
                 be
                 instructed
                 by
                 the
                 same
                 religion
                 amongst
                 the
                 Jews
                 and
                 Christians
                 :
                 Reading
                 and
                 meditating
                 the
                 law
                 was
                 the
                 relgion
                 of
                 the
                 Jews
                 upon
                 their
                 feasts
                 and
                 Sabbaths
                 :
                 
                   Moses
                   of
                   old
                   hath
                   them
                   that
                   preach
                   him
                   in
                   every
                   city
                   being
                   read
                   in
                   the
                   Synagogues
                   every
                   Sabbath
                   day
                
                 ;
                 
                 said
                 S.
                 James
                 .
                 
                   They
                   met
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   as
                   Philo
                   calls
                   their
                   Synagogues
                   ,
                   and
                   they
                   heard
                   Moses
                   and
                   the
                   Prophets
                   read
                   and
                   expounded
                   :
                   there
                   they
                   did
                   all
                   the
                   actions
                   of
                   Natural
                   religion
                   ;
                   there
                   they
                   taught
                   piety
                   and
                   holiness
                   ,
                   justice
                   and
                   government
                   ,
                   Oeconomical
                   and
                   Political
                   affairs
                   ;
                   and
                   the
                   measures
                   of
                   things
                   good
                   and
                   bad
                   and
                   indifferent
                   ;
                   and
                   though
                   in
                   their
                   Synagogues
                   the
                   exposition
                   and
                   meditation
                   of
                   the
                   law
                   was
                   their
                   principal
                   imployment
                   ;
                   yet
                   in
                   their
                   Tabernacle
                   and
                   in
                   their
                   Temple
                   which
                   were
                   their
                   places
                   of
                   worship
                   ,
                   they
                   offer'd
                   sacrifice
                   and
                   sang
                   hymnes
                   and
                   praises
                   and
                   glorifications
                   of
                   God.
                   
                
                 This
                 was
                 the
                 duty
                 and
                 the
                 Religion
                 of
                 their
                 Sabbath
                 ;
                 not
                 as
                 it
                 was
                 a
                 special
                 separate
                 feast
                 ;
                 but
                 because
                 this
                 was
                 the
                 imployment
                 fitted
                 for
                 all
                 spiritual
                 and
                 religious
                 feasts
                 whatsoever
                 .
                 
                   
                     Sancta
                     dies
                     oritur
                     ,
                     linguísque
                     animíaque
                     favete
                     ,
                  
                   
                     Hoc
                     dicenda
                     bono
                     sunt
                     bona
                     verba
                     die
                     .
                  
                
                 
                 All
                 holy
                 dayes
                 are
                 dayes
                 design'd
                 for
                 holy
                 offices
                 ,
                 for
                 the
                 celebration
                 of
                 the
                 Divine
                 name
                 and
                 the
                 Divine
                 Attributes
                 ;
                 for
                 charitable
                 and
                 holy
                 discourses
                 .
                 That
                 rest
                 which
                 God
                 superadded
                 ,
                 being
                 onely
                 commemorative
                 of
                 their
                 deliverance
                 from
                 the
                 Egyptian
                 servitude
                 ,
                 was
                 not
                 moral
                 ,
                 nor
                 perpetual
                 ;
                 it
                 could
                 be
                 dispensed
                 with
                 at
                 the
                 Command
                 of
                 a
                 Prophet
                 ;
                 it
                 was
                 dispens'd
                 with
                 at
                 the
                 Command
                 of
                 Joshuah
                 ,
                 it
                 was
                 broken
                 at
                 the
                 siege
                 of
                 Jericho
                 ,
                 it
                 alwaies
                 yeelded
                 when
                 it
                 clash'd
                 with
                 the
                 duty
                 of
                 any
                 other
                 Commandement
                 ;
                 it
                 was
                 not
                 observ'd
                 by
                 the
                 Priests
                 in
                 the
                 Temple
                 ,
                 nor
                 in
                 the
                 stalls
                 by
                 the
                 Herds-man
                 ,
                 nor
                 in
                 the
                 house
                 by
                 the
                 
                   major
                   domo
                
                 ;
                 but
                 they
                 did
                 lead
                 the
                 oxe
                 to
                 water
                 ,
                 and
                 circumcis'd
                 a
                 Son
                 ;
                 that
                 is
                 ,
                 it
                 yeelded
                 to
                 charity
                 and
                 to
                 religion
                 ,
                 not
                 onely
                 to
                 a
                 moral
                 duty
                 but
                 to
                 a
                 Ceremonial
                 ;
                 and
                 therefore
                 could
                 not
                 oblige
                 us
                 :
                 But
                 that
                 which
                 remain'd
                 was
                 imitable
                 ,
                 the
                 natural
                 religion
                 which
                 was
                 us'd
                 upon
                 the
                 Jewish
                 festivals
                 was
                 fit
                 also
                 for
                 the
                 Holy
                 dayes
                 of
                 Christians
                 .
              
               
                 And
                 this
                 also
                 plainly
                 was
                 the
                 practice
                 of
                 the
                 Christians
                 ,
                 
                 and
                 bound
                 upon
                 them
                 by
                 the
                 command
                 of
                 their
                 Superiors
                 .
                 1.
                 
                 It
                 was
                 not
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 as
                 S.
                 Ignatius
                 expressly
                 affirmes
                 ;
                 
                 the
                 rest
                 of
                 the
                 body
                 is
                 no
                 essential
                 duty
                 of
                 the
                 Christian
                 festivals
                 :
                 that
                 was
                 a
                 Judaical
                 rite
                 ;
                 but
                 the
                 Christian
                 is
                 bound
                 to
                 labour
                 ,
                 even
                 upon
                 that
                 day
                 ;
                 saies
                 that
                 holy
                 Martyr
                 :
                 for
                 then
                 there
                 had
                 been
                 no
                 positive
                 inhibition
                 .
                 And
                 the
                 Primitive
                 Christians
                 did
                 all
                 manner
                 of
                 works
                 upon
                 the
                 Lords
                 day
                 ;
                 even
                 in
                 the
                 times
                 of
                 persecution
                 when
                 they
                 are
                 the
                 strict
                 est
                 observers
                 of
                 all
                 the
                 Divine
                 Commandements
                 :
                 but
                 in
                 this
                 they
                 knew
                 there
                 was
                 none
                 :
                 
                 and
                 therefore
                 when
                 Constantine
                 the
                 Emperor
                 had
                 made
                 an
                 edict
                 against
                 working
                 upon
                 the
                 Lords
                 day
                 ;
                 yet
                 the
                 excepts
                 and
                 still
                 permitted
                 all
                 agriculture
                 or
                 labours
                 of
                 the
                 Husbandman
                 whatsoever
                 :
                 for
                 
                   God
                   regardeth
                   not
                   outward
                   cessation
                   from
                   works
                   more
                   upon
                   one
                   day
                   then
                   another
                   ,
                
                 as
                 S.
                 Epiphanius
                 disputes
                 well
                 against
                 the
                 Ebionites
                 and
                 Manichees
                 .
              
               
                 Thus
                 far
                 was
                 well
                 enough
                 when
                 the
                 Question
                 was
                 concerning
                 the
                 sense
                 and
                 extent
                 of
                 a
                 Divine
                 Commandement
                 ;
                 
                 labour
                 is
                 a
                 Natural
                 duty
                 ,
                 but
                 to
                 sit
                 still
                 or
                 not
                 to
                 labour
                 upon
                 a
                 whole
                 day
                 is
                 no
                 whereby
                 God
                 bound
                 upon
                 Christians
                 .
              
               
                 2.
                 
                 
                 It
                 was
                 not
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 but
                 it
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 so
                 the
                 same
                 Father
                 :
                 
                 The
                 meditation
                 and
                 exercise
                 of
                 the
                 word
                 of
                 God
                 ,
                 and
                 admiring
                 the
                 works
                 of
                 God
                 ,
                 that
                 was
                 the
                 work
                 of
                 Christian
                 festivals
                 :
                 and
                 that
                 they
                 might
                 attend
                 this
                 ,
                 they
                 were
                 commanded
                 to
                 abstain
                 from
                 servile
                 works
                 more
                 or
                 less
                 ,
                 these
                 or
                 others
                 respectively
                 in
                 several
                 times
                 and
                 places
                 .
                 
                 This
                 we
                 find
                 in
                 
                   Justin
                   Martyr
                
                 speaking
                 of
                 the
                 Christian
                 Sabbath
                 and
                 Synaxes
                 ;
                 
                   the
                   Citizens
                   and
                   Countrymen
                   are
                   assembled
                   together
                   ,
                   and
                   first
                   are
                   read
                   the
                   Scriptures
                   of
                   the
                   Prophets
                   and
                   Apostles
                   ;
                   then
                   the
                   Priest
                   or
                   President
                   makes
                   a
                   Sermon
                   or
                   exhortation
                   to
                   them
                   to
                   practice
                   what
                   they
                   heard
                   read
                   ,
                   then
                   all
                   goe
                   to
                   prayers
                   ,
                   after
                   this
                   they
                   receive
                   the
                   Holy
                   Eucharist
                   ,
                   then
                   they
                   give
                   almes
                   to
                   the
                   poor
                   .
                
                 This
                 is
                 the
                 manner
                 of
                 the
                 Christian
                 festivity
                 .
                 Now
                 what
                 cessation
                 from
                 the
                 secular
                 workes
                 is
                 necessary
                 in
                 order
                 to
                 the
                 actions
                 of
                 religion
                 ;
                 all
                 that
                 we
                 may
                 suppose
                 to
                 be
                 accidentally
                 the
                 duty
                 also
                 of
                 the
                 day
                 .
                 
                 To
                 this
                 purpose
                 is
                 that
                 saying
                 of
                 S.
                 
                   Gregory
                   ;
                   Dominico
                   die
                   á
                   labore
                   terreno
                   cessandum
                   est
                   ,
                   atque
                   omni
                   modo
                   orationibus
                   insistendum
                   ,
                   ut
                   si
                   quid
                   negligentiae
                   per
                   sex
                   dies
                   agitur
                   per
                   Diem
                   resurrectionis
                   Dominicae
                   precibus
                   expietur
                   .
                
                 
                   On
                   the
                   Lords
                   day
                   we
                   must
                   cease
                   from
                   worldly
                   labour
                   ,
                   and
                   by
                   all
                   means
                   persevere
                   in
                   prayer
                   :
                   that
                   whatsoever
                   in
                   the
                   six
                   dayes
                   was
                   done
                   amiss
                   may
                   be
                   expiated
                   by
                   the
                   prayers
                   of
                   the
                   seventh
                   ,
                   the
                   day
                   of
                   the
                   Lords
                   rerection
                   .
                
                 
                 In
                 the
                 Synod
                 at
                 Tours
                 in
                 France
                 ;
                 the
                 Religion
                 of
                 this
                 day
                 was
                 also
                 strictly
                 injoin'd
                 .
                 
                   Oportet
                   Christianos
                   in
                   laude
                   Dei
                   &
                   gratiarum
                   actione
                   usque
                   ad
                   vesperam
                   perseverare
                   .
                
                 Christians
                 must
                 persevere
                 in
                 praising
                 God
                 and
                 giving
                 thanks
                 to
                 his
                 holy
                 Name
                 untill
                 the
                 Evening
                 :
                 that
                 is
                 ,
                 untill
                 the
                 Evening
                 song
                 be
                 finished
                 ,
                 for
                 then
                 the
                 Ecclesiastical
                 solemnity
                 is
                 over
                 :
                 They
                 who
                 were
                 tied
                 to
                 this
                 long
                 office
                 ,
                 could
                 less
                 be
                 permitted
                 to
                 doe
                 any
                 secular
                 business
                 ,
                 and
                 according
                 as
                 the
                 piety
                 of
                 the
                 Church
                 increased
                 ,
                 so
                 the
                 prohibitions
                 of
                 labour
                 were
                 the
                 more
                 strict
                 ;
                 for
                 that
                 which
                 was
                 wholly
                 relative
                 must
                 increase
                 and
                 diminish
                 according
                 to
                 the
                 diminution
                 or
                 inlargement
                 of
                 the
                 correspondent
                 .
                 Constantine
                 forbad
                 all
                 labour
                 but
                 the
                 labours
                 of
                 Husbandry
                 :
                 but
                 affirmes
                 the
                 Lords
                 day
                 to
                 be
                 the
                 fittest
                 for
                 dressing
                 or
                 setting
                 of
                 Vines
                 ,
                 and
                 sowing
                 Corne.
                 
                 Leo
                 and
                 Anthemius
                 Emperors
                 forbad
                 all
                 publick
                 pleasures
                 ,
                 vexatious
                 suites
                 or
                 actions
                 ,
                 arrests
                 ,
                 and
                 law-daies
                 ,
                 appearances
                 in
                 Courts
                 ,
                 advocations
                 and
                 legal
                 solemnities
                 on
                 the
                 Lords
                 day
                 .
                 The
                 third
                 Councel
                 of
                 Orleans
                 permitted
                 waggons
                 ,
                 and
                 horses
                 and
                 oxen
                 to
                 travel
                 upon
                 Sundaies
                 ,
                 but
                 forbad
                 all
                 husbandry
                 that
                 the
                 men
                 might
                 come
                 to
                 Church
                 .
                 In
                 an
                 old
                 Synod
                 held
                 at
                 Oxford
                 I
                 find
                 that
                 on
                 the
                 Lords
                 day
                 
                   Conceduntur
                   opera
                   carrucarum
                   &
                   agriculturae
                
                 ;
                 and
                 I
                 find
                 the
                 like
                 in
                 an
                 old
                 injunction
                 of
                 Queen
                 Elisabeth
                 ,
                 Corn
                 may
                 be
                 carried
                 on
                 Sundaies
                 when
                 the
                 Harvest
                 is
                 unseasonable
                 and
                 hazardous
                 .
                 In
                 these
                 things
                 there
                 was
                 variety
                 ;
                 sometimes
                 more
                 sometimes
                 less
                 was
                 permitted
                 .
                 Sometimes
                 fairs
                 and
                 markets
                 ,
                 sometimes
                 none
                 :
                 In
                 which
                 that
                 which
                 we
                 are
                 to
                 rely
                 upon
                 is
                 this
                 ;
              
               
                 1.
                 
                 That
                 because
                 it
                 was
                 a
                 day
                 of
                 Religion
                 ;
                 onely
                 such
                 things
                 were
                 to
                 be
                 attended
                 to
                 ,
                 which
                 did
                 not
                 hinder
                 that
                 solemnity
                 which
                 was
                 the
                 publick
                 religion
                 of
                 the
                 day
                 .
              
               
                 2.
                 
                 Nothing
                 at
                 all
                 to
                 be
                 admitted
                 which
                 was
                 directly
                 an
                 Enemy
                 to
                 religion
                 ,
                 or
                 no
                 friend
                 .
              
               
                 Of
                 the
                 first
                 I
                 have
                 already
                 produc'd
                 sufficient
                 witness
                 .
                 Of
                 the
                 second
                 there
                 is
                 the
                 less
                 doubt
                 ,
                 not
                 onely
                 because
                 Natural
                 reason
                 does
                 abhorre
                 all
                 irreligious
                 actions
                 especially
                 upon
                 a
                 day
                 of
                 religion
                 ;
                 but
                 because
                 all
                 the
                 pious
                 men
                 and
                 law
                 givers
                 of
                 the
                 Christian
                 Church
                 have
                 made
                 complaints
                 and
                 restraints
                 respectively
                 of
                 all
                 criminal
                 or
                 scandalous
                 actions
                 upon
                 that
                 day
                 .
                 Witness
                 S.
                 Ignatius
                 in
                 his
                 Epistle
                 to
                 the
                 Magnesians
                 ,
                 
                   Tertullian
                   apolog
                   .
                   c.
                
                 42.
                 
                 S.
                 Gregory
                 in
                 his
                 Epistle
                 to
                 Augustin
                 Arch-bishop
                 of
                 Canturbury
                 ;
                 and
                 S.
                 Augustin
                 Bishop
                 of
                 Hippo
                 ,
                 in
                 his
                 64
                 Epistle
                 to
                 Aurelius
                 ;
                 the
                 23
                 Canon
                 of
                 the
                 Councel
                 of
                 Toledo
                 ,
                 the
                 edict
                 of
                 Leo
                 and
                 Anthemius
                 ,
                 all
                 which
                 complain
                 of
                 and
                 forbid
                 the
                 evil
                 usages
                 of
                 the
                 prophaner
                 men
                 who
                 spend
                 the
                 Lords
                 day
                 ,
                 which
                 by
                 the
                 Church
                 of
                 God
                 and
                 in
                 imitation
                 of
                 God
                 himself
                 and
                 in
                 celebration
                 of
                 the
                 greatest
                 Mystery
                 of
                 our
                 redemption
                 was
                 appointed
                 for
                 the
                 solemn
                 service
                 of
                 God
                 ,
                 in
                 riotous
                 eating
                 and
                 immoderate
                 drinkings
                 ,
                 vain
                 feastings
                 ,
                 and
                 wanton
                 dancings
                 ,
                 Enterludes
                 and
                 Songs
                 ,
                 as
                 if
                 they
                 intended
                 to
                 verifie
                 the
                 scoff
                 of
                 Rutilius
                 ,
                 
                   
                     Septima
                     quaeque
                     dies
                     turpi
                     damnata
                     Veterno
                     ,
                     
                  
                   
                     Ut
                     delassati
                     turpis
                     imago
                     Dei.
                     
                  
                
                 and
                 that
                 the
                 rest
                 of
                 the
                 day
                 did
                 represent
                 God
                 to
                 have
                 been
                 weary
                 ,
                 but
                 therefore
                 was
                 designed
                 for
                 wine
                 and
                 the
                 licentiousness
                 of
                 his
                 servants
                 .
              
               
                 3.
                 
                 The
                 rest
                 of
                 the
                 day
                 was
                 so
                 wholly
                 for
                 the
                 ends
                 of
                 religion
                 ,
                 so
                 meerly
                 relative
                 to
                 the
                 publick
                 services
                 of
                 the
                 Church
                 ,
                 so
                 nothing
                 of
                 the
                 proper
                 and
                 absolute
                 duty
                 of
                 the
                 day
                 ,
                 that
                 the
                 Fathers
                 of
                 the
                 Church
                 affirme
                 it
                 to
                 be
                 better
                 to
                 work
                 then
                 upon
                 that
                 day
                 to
                 be
                 idle
                 and
                 do
                 nothing
                 .
                 
                 So
                 S.
                 Austin
                 expressly
                 ;
                 
                   meliùs
                   faceret
                   …
                   .
                   in
                   agro
                   suo
                   aliquid
                   utile
                   quam
                   si
                   in
                   agro
                   otiosus
                   existeret
                   :
                   &
                   
                   meliùs
                   faeminae
                   eorum
                   die
                   Sabbati
                   lanam
                   facerent
                   quàm
                   quae
                   totâ
                   die
                   in
                   neomeniis
                   suis
                   publicè
                   saltarent
                   .
                
                 To
                 doe
                 something
                 that
                 is
                 profitable
                 in
                 the
                 field
                 is
                 better
                 then
                 to
                 sit
                 there
                 idle
                 ,
                 and
                 to
                 spin
                 is
                 beter
                 then
                 to
                 dance
                 .
              
               
                 4.
                 
                 In
                 those
                 places
                 where
                 the
                 offices
                 of
                 the
                 Church
                 are
                 not
                 expensive
                 of
                 the
                 whole
                 day
                 ,
                 it
                 is
                 lawful
                 to
                 doe
                 (
                 upon
                 just
                 cause
                 )
                 any
                 work
                 that
                 is
                 not
                 forbidden
                 by
                 our
                 Superiors
                 ,
                 or
                 scandalous
                 to
                 our
                 Brethren
                 ;
                 in
                 those
                 portions
                 of
                 the
                 day
                 which
                 are
                 unimployed
                 :
                 and
                 to
                 deny
                 this
                 is
                 called
                 perverseness
                 and
                 contrary
                 to
                 faith
                 ,
                 
                   cap.
                   perven
                   .
                   de
                   Consecr
                   .
                   dist
                   .
                
                 3.
                 
                 
                   Quidam
                   perversi
                   Spiritûs
                   homines
                   pravainter
                   vos
                   aliqua
                   ,
                   &
                   Sanctae
                   fidei
                   adversa
                   seminarunt
                   ,
                   ità
                   ut
                   die
                   Sabbati
                   aliquid
                   operari
                   prohiberent
                   .
                
                 They
                 that
                 forbid
                 all
                 manner
                 of
                 work
                 as
                 unlawful
                 by
                 Divine
                 law
                 upon
                 the
                 Sabbath
                 are
                 
                   praedicatores
                   Antichristi
                
                 ,
                 preachers
                 of
                 Antichrist
                 :
                 for
                 he
                 when
                 he
                 comes
                 (
                 saies
                 S.
                 
                   Gregory
                   )
                   diem
                   Sabbathi
                   atque
                   Dominicum
                   ab
                   omni
                   faciet
                   opere
                   custodiri
                   :
                
                 shall
                 forbid
                 all
                 working
                 upon
                 the
                 Sabbath
                 
                   and
                   the
                   Lords
                   day
                
                 .
              
               
                 5.
                 
                 The
                 Lords
                 day
                 being
                 set
                 apart
                 by
                 the
                 Church
                 for
                 Religion
                 ought
                 to
                 be
                 so
                 imployed
                 as
                 the
                 laws
                 of
                 the
                 Church
                 enjoin
                 ;
                 and
                 no
                 otherwise
                 ;
                 and
                 although
                 it
                 were
                 an
                 act
                 of
                 piety
                 (
                 not
                 onely
                 to
                 attend
                 to
                 publick
                 offices
                 ,
                 but
                 even
                 )
                 to
                 attend
                 to
                 especial
                 and
                 more
                 frequent
                 private
                 devotions
                 on
                 that
                 day
                 then
                 others
                 ,
                 yet
                 this
                 is
                 without
                 all
                 obligation
                 from
                 the
                 Church
                 ;
                 concerning
                 whose
                 intention
                 to
                 oblige
                 we
                 can
                 no
                 waies
                 presume
                 but
                 by
                 her
                 words
                 and
                 laws
                 when
                 she
                 hath
                 declar'd
                 her self
                 .
              
               
                 6.
                 
                 The
                 question
                 concerning
                 particular
                 works
                 ,
                 or
                 permitted
                 recreations
                 is
                 wholly
                 useless
                 and
                 trifling
                 :
                 for
                 
                   quod
                   lege
                   prohibitoriâ
                   vetitum
                   non
                   est
                   ,
                   permissum
                   intelligitur
                   ,
                
                 saies
                 the
                 law
                 :
                 all
                 that
                 is
                 permitted
                 which
                 in
                 the
                 Negative
                 precept
                 is
                 not
                 forbidden
                 :
                 but
                 as
                 for
                 some
                 persons
                 to
                 give
                 themselves
                 great
                 liberties
                 of
                 sport
                 on
                 that
                 day
                 is
                 neither
                 pious
                 nor
                 prudent
                 ;
                 so
                 to
                 deny
                 some
                 to
                 others
                 is
                 neither
                 just
                 nor
                 charitable
                 .
                 The
                 plowman
                 sits
                 still
                 in
                 the
                 Church
                 and
                 the
                 Priest
                 labours
                 ;
                 and
                 the
                 wearied
                 man
                 is
                 permitted
                 to
                 his
                 refreshment
                 ,
                 and
                 others
                 not
                 permitted
                 because
                 they
                 need
                 it
                 not
                 ;
                 
                 and
                 there
                 is
                 no
                 violation
                 of
                 any
                 Commandement
                 of
                 God
                 ,
                 even
                 when
                 there
                 is
                 a
                 prophanation
                 of
                 the
                 day
                 indulged
                 upon
                 pious
                 and
                 worthy
                 considerations
                 .
              
               
                 I
                 end
                 this
                 with
                 the
                 words
                 of
                 Gerson
                 :
                 
                 
                   Quilibet
                   eo
                   die
                   abstineat
                   ab
                   omni
                   labore
                   aut
                   mercatione
                   aut
                   alio
                   quovis
                   laborioso
                   opere
                   secundum
                   ritum
                   &
                   consuetudinem
                   patriae
                   ,
                
                 
                 
                   quam
                   consuetudinem
                   Praelatus
                   Spiritualis
                   illius
                   loci
                   cognoscens
                   non
                   prohibet
                   ;
                   quòd
                   si
                   aliqua
                   super
                   tali
                   consuetudine
                   dubietas
                   occurrat
                   ,
                   consulat
                   superiores
                   :
                
                 
                   Upon
                   the
                   Lords
                   day
                   we
                   are
                   to
                   abstain
                   from
                   all
                   merchandizes
                   or
                   other
                   laborious
                   work
                   according
                   to
                   the
                   Custome
                   and
                   law
                   of
                   the
                   Country
                   :
                   provided
                   that
                   the
                   Bishop
                   knowing
                   of
                   any
                   such
                   custome
                   doe
                   not
                   condemne
                   it
                   :
                   and
                   if
                   there
                   be
                   any
                   doubt
                   concerning
                   it
                   ,
                   let
                   him
                   inquire
                   of
                   his
                   Superiors
                   .
                
                 In
                 all
                 these
                 cases
                 ,
                 Custome
                 and
                 the
                 Lawes
                 ,
                 the
                 
                   analogy
                   of
                   the
                   Commandement
                
                 ,
                 and
                 the
                 
                   designes
                   of
                   piety
                   ,
                   Christian
                   liberty
                   ,
                
                 and
                 
                   Christian
                   Charity
                
                 are
                 the
                 best
                 measures
                 of
                 determination
                 .
              
               
                 I
                 have
                 now
                 done
                 with
                 the
                 two
                 great
                 exceptions
                 which
                 are
                 in
                 the
                 Decalogue
                 ,
                 
                 and
                 are
                 not
                 parts
                 of
                 the
                 Moral
                 law
                 .
                 All
                 the
                 rest
                 are
                 Natural
                 precepts
                 of
                 Eternal
                 obligation
                 ;
                 and
                 are
                 now
                 also
                 made
                 Christian
                 by
                 being
                 repeated
                 and
                 renewed
                 by
                 Christ
                 ,
                 and
                 not
                 onely
                 left
                 in
                 their
                 prime
                 ,
                 Natural
                 necessity
                 ,
                 but
                 as
                 they
                 are
                 expounded
                 into
                 new
                 instances
                 of
                 duty
                 ,
                 so
                 they
                 put
                 on
                 new
                 degrees
                 of
                 obligation
                 .
              
               
                 As
                 a
                 supplement
                 to
                 this
                 Rule
                 ,
                 
                 and
                 in
                 explication
                 of
                 many
                 emergent
                 
                 Questions
                 concerning
                 the
                 Matter
                 of
                 the
                 Divine
                 Laws
                 ,
                 and
                 their
                 respective
                 obligations
                 ,
                 it
                 will
                 be
                 useful
                 to
                 enumerate
                 the
                 signs
                 and
                 characteristicks
                 by
                 which
                 we
                 can
                 without
                 error
                 discerne
                 which
                 Precepts
                 are
                 Moral
                 ,
                 and
                 which
                 are
                 not
                 :
                 for
                 this
                 is
                 a
                 good
                 and
                 a
                 general
                 instrument
                 and
                 Rule
                 of
                 Conscience
                 and
                 useful
                 in
                 many
                 particulars
                 .
              
               
                 
                   The
                   measures
                   of
                   difference
                   to
                   discerne
                   between
                   Moral
                   precepts
                   and
                   precepts
                   not
                   moral
                   in
                   the
                   all
                   laws
                   of
                   God.
                   
                
              
               
                 1.
                 
                 
                 All
                 Moral
                 laws
                 are
                 such
                 whose
                 prime
                 and
                 immediate
                 Measures
                 are
                 Natural
                 reason
                 :
                 but
                 of
                 precepts
                 not
                 Moral
                 the
                 reasons
                 may
                 be
                 oeconomical
                 or
                 Political
                 ,
                 some
                 emergency
                 of
                 state
                 or
                 accident
                 ,
                 a
                 reason
                 that
                 passes
                 away
                 or
                 that
                 is
                 introduc'd
                 by
                 a
                 special
                 blessing
                 or
                 a
                 special
                 caution
                 ,
                 a
                 personal
                 danger
                 ,
                 or
                 the
                 accidents
                 of
                 conversation
                 .
                 That
                 we
                 should
                 obey
                 our
                 Parents
                 is
                 a
                 Moral
                 law
                 .
                 This
                 we
                 know
                 ,
                 because
                 for
                 this
                 we
                 naturally
                 and
                 by
                 our
                 very
                 Creation
                 ,
                 and
                 without
                 a
                 Tutour
                 have
                 many
                 reasons
                 ,
                 and
                 see
                 great
                 necessities
                 and
                 find
                 abundant
                 usefulness
                 .
                 For
                 whoever
                 is
                 in
                 need
                 cannot
                 be
                 releeved
                 but
                 upon
                 such
                 conditions
                 as
                 they
                 who
                 are
                 to
                 releeve
                 them
                 will
                 impose
                 upon
                 them
                 :
                 Love
                 and
                 obedience
                 are
                 but
                 gratitude
                 and
                 necessity
                 ;
                 because
                 all
                 children
                 are
                 imperfect
                 and
                 helpless
                 persons
                 ;
                 living
                 upon
                 the
                 love
                 and
                 care
                 of
                 Parents
                 and
                 Nurses
                 :
                 they
                 derive
                 their
                 Natures
                 and
                 their
                 birth
                 ,
                 their
                 education
                 and
                 maintenance
                 from
                 them
                 ,
                 that
                 is
                 ,
                 they
                 owe
                 to
                 them
                 all
                 that
                 for
                 which
                 any
                 Man
                 can
                 be
                 obeyed
                 and
                 loved
                 ;
                 they
                 have
                 on
                 them
                 all
                 the
                 marks
                 and
                 endearments
                 of
                 love
                 and
                 fear
                 ;
                 they
                 are
                 in
                 respect
                 of
                 their
                 children
                 useful
                 and
                 powerful
                 ,
                 better
                 in
                 themselves
                 ,
                 and
                 beneficial
                 to
                 their
                 descendants
                 ;
                 and
                 therefore
                 the
                 Regal
                 power
                 is
                 founded
                 upon
                 the
                 Paternal
                 .
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                
                 And
                 unless
                 where
                 God
                 did
                 speak
                 by
                 express
                 voice
                 ,
                 he
                 never
                 did
                 speak
                 more
                 plainly
                 ,
                 or
                 give
                 power
                 to
                 one
                 man
                 over
                 another
                 so
                 plainly
                 as
                 to
                 Parents
                 over
                 their
                 Children
                 ;
                 their
                 power
                 is
                 the
                 fountain
                 of
                 all
                 other
                 ,
                 and
                 the
                 measure
                 of
                 all
                 other
                 ;
                 it
                 hath
                 in
                 it
                 the
                 end
                 and
                 usefulness
                 of
                 all
                 Government
                 ,
                 it
                 hath
                 love
                 and
                 it
                 hath
                 caution
                 ,
                 it
                 is
                 for
                 the
                 good
                 of
                 the
                 Subjects
                 ;
                 and
                 though
                 it
                 keeps
                 the
                 honour
                 in
                 it self
                 yet
                 the
                 advantage
                 ever
                 passeth
                 on
                 to
                 others
                 :
                 And
                 then
                 if
                 we
                 consider
                 that
                 children
                 are
                 a
                 part
                 of
                 their
                 Parents
                 ,
                 that
                 the
                 Parents
                 are
                 bless'd
                 and
                 curs'd
                 in
                 them
                 ,
                 that
                 there
                 is
                 in
                 them
                 toward
                 their
                 children
                 a
                 Natural
                 affection
                 ,
                 that
                 the
                 little
                 image
                 of
                 immortality
                 in
                 which
                 Men
                 desir'd
                 to
                 last
                 for
                 ever
                 is
                 supplied
                 to
                 them
                 by
                 succession
                 ,
                 which
                 preserves
                 their
                 Name
                 and
                 Memory
                 ;
                 that
                 Parents
                 are
                 more
                 wise
                 ,
                 and
                 more
                 powerful
                 ,
                 and
                 before
                 in
                 time
                 ,
                 and
                 useful
                 in
                 all
                 regards
                 ;
                 that
                 children
                 cannot
                 at
                 first
                 understand
                 ,
                 nor
                 doe
                 ,
                 nor
                 speak
                 ;
                 that
                 therefore
                 Naturally
                 they
                 must
                 be
                 in
                 the
                 possession
                 of
                 them
                 that
                 can
                 ;
                 that
                 no
                 man
                 will
                 quit
                 his
                 interest
                 without
                 just
                 reason
                 ;
                 and
                 these
                 reasons
                 of
                 Subjection
                 being
                 prime
                 and
                 Natural
                 ,
                 and
                 some
                 of
                 them
                 lasting
                 ,
                 and
                 all
                 of
                 them
                 leaving
                 an
                 obligation
                 and
                 indearment
                 behind
                 them
                 ,
                 they
                 cannot
                 pass
                 away
                 without
                 leaving
                 indelible
                 impressions
                 ;
                 it
                 must
                 necessarily
                 and
                 Naturally
                 follow
                 that
                 children
                 must
                 pay
                 to
                 their
                 Parents
                 the
                 duties
                 of
                 love
                 and
                 obedience
                 ,
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                
                 It
                 is
                 the
                 voice
                 of
                 Nature
                 :
                 He
                 that
                 honours
                 his
                 Parents
                 is
                 dear
                 to
                 God.
                 
                 *
                 Now
                 when
                 there
                 is
                 so
                 much
                 prime
                 and
                 Natural
                 reason
                 :
                 or
                 if
                 there
                 be
                 but
                 any
                 one
                 that
                 is
                 so
                 ,
                 which
                 by
                 Nature
                 we
                 are
                 taught
                 ,
                 it
                 is
                 Gods
                 mark
                 upon
                 an
                 Eternal
                 precept
                 :
                 and
                 whatsoever
                 God
                 hath
                 commanded
                 that
                 is
                 Naturally
                 reasonable
                 ,
                 that
                 is
                 ,
                 if
                 it
                 be
                 Naturally
                 known
                 ,
                 or
                 if
                 it
                 be
                 a
                 reason
                 that
                 is
                 not
                 relative
                 to
                 t●mes
                 and
                 persons
                 ,
                 a
                 reason
                 that
                 will
                 not
                 pass
                 away
                 with
                 the
                 changes
                 of
                 the
                 world
                 ;
                 a
                 reason
                 that
                 injoines
                 a
                 thing
                 that
                 is
                 perfective
                 of
                 our
                 Nature
                 ,
                 and
                 which
                 cannot
                 be
                 supplyed
                 by
                 something
                 else
                 ;
                 all
                 that
                 is
                 to
                 be
                 confessed
                 to
                 be
                 a
                 part
                 of
                 the
                 Moral
                 law
                 .
                 But
                 on
                 the
                 other
                 side
                 if
                 we
                 take
                 the
                 instances
                 of
                 circumcision
                 ,
                 and
                 enquire
                 whether
                 this
                 can
                 be
                 an
                 Eternal
                 law
                 ;
                 besides
                 the
                 waies
                 of
                 discovering
                 this
                 by
                 the
                 lines
                 and
                 measures
                 of
                 revelation
                 ,
                 we
                 can
                 also
                 tell
                 by
                 the
                 causes
                 of
                 its
                 injunction
                 :
                 it
                 was
                 appointed
                 as
                 a
                 mark
                 of
                 a
                 family
                 ,
                 a
                 separation
                 of
                 a
                 people
                 from
                 other
                 Nations
                 ,
                 the
                 seal
                 of
                 a
                 temporary
                 Covenant
                 ,
                 a
                 violence
                 to
                 Nature
                 ,
                 not
                 Naturally
                 apt
                 to
                 signifie
                 or
                 to
                 effect
                 any
                 thing
                 beyond
                 the
                 wound
                 made
                 by
                 the
                 sharp
                 stone
                 ,
                 a
                 rite
                 for
                 which
                 no
                 Natural
                 reason
                 can
                 be
                 given
                 ;
                 and
                 therefore
                 it
                 was
                 never
                 written
                 in
                 our
                 hearts
                 ,
                 but
                 given
                 in
                 tables
                 that
                 could
                 perish
                 .
              
               
                 2.
                 
                 That
                 of
                 which
                 no
                 reason
                 can
                 be
                 given
                 is
                 not
                 a
                 moral
                 precept
                 .
                 
                 Because
                 all
                 Moral
                 laws
                 being
                 also
                 Natural
                 are
                 perfective
                 of
                 humane
                 Nature
                 ,
                 and
                 are
                 compliances
                 with
                 our
                 Natural
                 needs
                 ,
                 and
                 with
                 our
                 Natural
                 and
                 measur'd
                 appetites
                 ;
                 they
                 are
                 such
                 in
                 which
                 all
                 mankind
                 feels
                 a
                 benefit
                 ;
                 and
                 where
                 he
                 sees
                 his
                 way
                 ;
                 they
                 are
                 and
                 have
                 been
                 found
                 out
                 by
                 the
                 Heathen
                 ,
                 drawn
                 into
                 their
                 digests
                 of
                 Laws
                 ;
                 and
                 there
                 was
                 never
                 any
                 law
                 pretended
                 to
                 be
                 Moral
                 ,
                 but
                 they
                 that
                 did
                 pretend
                 it
                 ,
                 offer'd
                 at
                 a
                 reason
                 for
                 it
                 ,
                 deriv'd
                 from
                 the
                 fountains
                 of
                 Nature
                 .
                 For
                 every
                 Moral
                 law
                 being
                 Natural
                 ;
                 either
                 it
                 must
                 be
                 Naturally
                 consonant
                 to
                 the
                 understanding
                 ,
                 or
                 onely
                 to
                 the
                 Natural
                 desires
                 :
                 If
                 to
                 the
                 understanding
                 ;
                 then
                 there
                 is
                 a
                 discernible
                 reason
                 ;
                 if
                 onely
                 to
                 the
                 desires
                 ;
                 then
                 the
                 measure
                 might
                 be
                 this
                 ,
                 that
                 whatsoever
                 we
                 Naturally
                 desire
                 shall
                 become
                 a
                 Natural
                 duty
                 ;
                 which
                 if
                 it
                 could
                 be
                 admitted
                 ,
                 would
                 inferre
                 all
                 the
                 mischiefs
                 and
                 disorders
                 of
                 the
                 world
                 .
                 Upon
                 this
                 account
                 all
                 Sacraments
                 and
                 Sacramentals
                 are
                 excluded
                 from
                 being
                 moral
                 laws
                 because
                 they
                 depending
                 wholly
                 upon
                 Divine
                 institution
                 ,
                 whose
                 reasons
                 are
                 very
                 often
                 secret
                 and
                 unrevealed
                 ,
                 we
                 can
                 neither
                 Naturally
                 know
                 ,
                 nor
                 Naturally
                 consent
                 to
                 them
                 ,
                 and
                 therefore
                 can
                 stand
                 bound
                 to
                 them
                 no
                 longer
                 then
                 to
                 the
                 expiration
                 of
                 that
                 period
                 for
                 which
                 they
                 were
                 invented
                 .
              
               
                 3.
                 
                 
                 The
                 consequents
                 of
                 Natural
                 reason
                 are
                 no
                 indications
                 of
                 a
                 Moral
                 Commandement
                 .
                 For
                 Moral
                 laws
                 are
                 few
                 ,
                 and
                 founded
                 upon
                 prime
                 reason
                 ,
                 such
                 as
                 appears
                 so
                 to
                 all
                 discerning
                 persons
                 ;
                 but
                 when
                 once
                 men
                 begin
                 to
                 argue
                 ,
                 and
                 that
                 their
                 art
                 or
                 observation
                 is
                 also
                 to
                 be
                 relyed
                 upon
                 ;
                 it
                 is
                 so
                 often
                 deceived
                 and
                 alwaies
                 so
                 fallible
                 ,
                 that
                 Gods
                 wisedome
                 and
                 goodness
                 would
                 never
                 put
                 our
                 Eternal
                 interest
                 upon
                 the
                 disputations
                 of
                 men
                 .
                 It
                 is
                 said
                 by
                 some
                 men
                 to
                 be
                 of
                 the
                 law
                 of
                 Nature
                 that
                 Spiritual
                 persons
                 should
                 be
                 exempt
                 from
                 secular
                 jurisdiction
                 ;
                 but
                 because
                 they
                 inferre
                 this
                 from
                 some
                 proportions
                 of
                 Nature
                 ,
                 the
                 Natural
                 distinction
                 of
                 Spiritual
                 and
                 Temporal
                 ,
                 by
                 two
                 or
                 three
                 remote
                 and
                 uncertain
                 consequences
                 ,
                 it
                 is
                 to
                 be
                 despised
                 ;
                 though
                 we
                 had
                 not
                 1.
                 so
                 many
                 precedents
                 in
                 the
                 Old
                 Testament
                 to
                 the
                 contrary
                 ,
                 and
                 2.
                 the
                 example
                 of
                 our
                 Blessed
                 Lord
                 ,
                 who
                 being
                 the
                 head
                 of
                 all
                 Spiritual
                 power
                 was
                 yet
                 subject
                 to
                 the
                 Civil
                 Magistrate
                 ;
                 and
                 3.
                 the
                 express
                 words
                 of
                 S.
                 Paul
                 speaking
                 of
                 the
                 secular
                 Magistrate
                 ;
                 and
                 commanding
                 
                   every
                   Soul
                   to
                   be
                   subject
                   to
                   them
                
                 ;
                 that
                 is
                 ,
                 Priests
                 and
                 Monks
                 ,
                 Apostles
                 and
                 Evangelists
                 and
                 Prophets
                 (
                 as
                 S.
                 Chrysostome
                 thence
                 argues
                 ,
                 
                 )
                 and
                 all
                 this
                 4.
                 besides
                 the
                 Notoriety
                 of
                 the
                 
                 thing
                 it self
                 ;
                 Spirituality
                 being
                 a
                 capacity
                 superadded
                 to
                 persons
                 ,
                 who
                 by
                 a
                 former
                 that
                 is
                 a
                 Natural
                 duty
                 are
                 subordinate
                 to
                 secular
                 superiours
                 .
                 But
                 besides
                 all
                 this
                 ;
                 If
                 the
                 deduction
                 of
                 Consequents
                 shall
                 be
                 the
                 measure
                 of
                 Moral
                 duties
                 ,
                 then
                 the
                 wittiest
                 disputant
                 shall
                 be
                 the
                 Lawgiver
                 ,
                 and
                 Logick
                 will
                 be
                 the
                 Legislative
                 ;
                 and
                 there
                 will
                 be
                 no
                 term
                 or
                 end
                 of
                 multiplication
                 of
                 laws
                 :
                 for
                 since
                 all
                 truth
                 depends
                 upon
                 the
                 prime
                 and
                 Eternal
                 truth
                 ,
                 and
                 can
                 be
                 deriv'd
                 from
                 thence
                 and
                 return
                 thither
                 again
                 ,
                 all
                 actions
                 whatsoever
                 that
                 can
                 be
                 in
                 any
                 sense
                 good
                 or
                 useful
                 will
                 be
                 in
                 all
                 senses
                 necessary
                 and
                 matter
                 of
                 duty
                 .
                 There
                 is
                 a
                 chain
                 of
                 truths
                 ,
                 and
                 every
                 thing
                 follows
                 from
                 every
                 thing
                 if
                 we
                 could
                 find
                 it
                 out
                 :
                 but
                 that
                 cannot
                 be
                 the
                 measure
                 of
                 laws
                 ;
                 for
                 besides
                 that
                 a
                 thing
                 is
                 reasonable
                 ,
                 there
                 must
                 be
                 a
                 Divine
                 Commandement
                 ;
                 and
                 if
                 a
                 good
                 reason
                 alone
                 is
                 not
                 sufficient
                 to
                 make
                 a
                 Moral
                 law
                 ,
                 a
                 bad
                 one
                 is
                 not
                 sufficient
                 to
                 declare
                 it
                 .
                 That
                 all
                 who
                 are
                 oblig'd
                 by
                 a
                 law
                 should
                 at
                 least
                 by
                 interpretation
                 consent
                 to
                 it
                 ,
                 is
                 said
                 by
                 many
                 to
                 be
                 of
                 the
                 law
                 of
                 Nature
                 ;
                 yet
                 this
                 is
                 so
                 far
                 from
                 being
                 a
                 Moral
                 Commandement
                 ,
                 that
                 in
                 some
                 very
                 great
                 Communities
                 of
                 Men
                 ,
                 the
                 Clergy
                 who
                 are
                 not
                 the
                 ignoblest
                 part
                 of
                 the
                 people
                 have
                 no
                 vote
                 in
                 making
                 laws
                 ,
                 nor
                 power
                 to
                 chuse
                 their
                 representatives
                 .
                 Indeed
                 it
                 is
                 very
                 reasonable
                 and
                 full
                 of
                 equity
                 that
                 all
                 states
                 of
                 men
                 who
                 are
                 fit
                 to
                 choose
                 for
                 others
                 ,
                 should
                 at
                 least
                 be
                 admitted
                 to
                 choose
                 for
                 themselves
                 ;
                 yet
                 because
                 this
                 relies
                 not
                 upon
                 any
                 prime
                 Natural
                 reason
                 that
                 necessarily
                 infers
                 it
                 ;
                 but
                 is
                 to
                 be
                 trusted
                 to
                 two
                 or
                 three
                 consequences
                 and
                 deductions
                 ,
                 men
                 have
                 leave
                 to
                 use
                 their
                 power
                 ,
                 and
                 may
                 choose
                 whether
                 they
                 will
                 in
                 this
                 thing
                 use
                 the
                 absolute
                 power
                 of
                 a
                 Prince
                 ,
                 or
                 the
                 more
                 compliant
                 poster
                 of
                 a
                 Father
                 .
                 This
                 is
                 better
                 ,
                 but
                 that
                 is
                 not
                 evidently
                 against
                 a
                 moral
                 Commandement
                 .
              
               
                 4.
                 
                 
                 A
                 law
                 that
                 invades
                 the
                 right
                 of
                 Nature
                 is
                 not
                 alwaies
                 the
                 breach
                 of
                 a
                 Moral
                 Commandement
                 :
                 By
                 the
                 law
                 of
                 Nature
                 no
                 man
                 is
                 bound
                 to
                 accuse
                 himself
                 ,
                 but
                 because
                 it
                 is
                 not
                 against
                 the
                 law
                 of
                 Nature
                 if
                 he
                 does
                 ,
                 and
                 onely
                 against
                 a
                 privilege
                 or
                 right
                 of
                 Nature
                 ,
                 1
                 .
                 the
                 complicated
                 necessities
                 of
                 Men
                 ,
                 2
                 .
                 the
                 imperfection
                 of
                 humane
                 Notices
                 ,
                 3
                 .
                 and
                 the
                 violence
                 of
                 suspition
                 ,
                 4
                 .
                 and
                 the
                 dangers
                 of
                 a
                 third
                 person
                 ,
                 5
                 .
                 or
                 the
                 interest
                 of
                 the
                 Republick
                 ,
                 6
                 .
                 or
                 the
                 Concernes
                 of
                 a
                 Prince
                 may
                 make
                 it
                 reasonable
                 that
                 a
                 Man
                 be
                 ask'd
                 concerning
                 himself
                 ;
                 and
                 tyed
                 to
                 give
                 right
                 answers
                 .
                 A
                 Natural
                 right
                 is
                 no
                 indication
                 of
                 a
                 Moral
                 law
                 .
                 But
                 of
                 this
                 I
                 have
                 already
                 spoken
                 upon
                 another
                 occasion
                 .
              
               
                 5
                 Every
                 Consonancy
                 to
                 Natural
                 Reason
                 is
                 not
                 the
                 sufficient
                 proof
                 of
                 a
                 Moral
                 law
                 :
                 
                 For
                 as
                 we
                 say
                 in
                 Natural
                 Philosophy
                 ;
                 that
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Things
                 Natural
                 and
                 things
                 according
                 to
                 Nature
                 are
                 not
                 all
                 one
                 :
                 It
                 is
                 according
                 to
                 Nature
                 that
                 they
                 who
                 have
                 the
                 yellow
                 jaundies
                 should
                 look
                 of
                 a
                 yellow
                 colour
                 :
                 but
                 this
                 is
                 not
                 a
                 Natural
                 affection
                 ,
                 but
                 praeternatural
                 all
                 the
                 way
                 :
                 So
                 it
                 is
                 in
                 Moral
                 instances
                 ,
                 it
                 is
                 consonant
                 to
                 Nature
                 that
                 we
                 should
                 not
                 boile
                 a
                 Kid
                 in
                 her
                 mothers
                 Milk
                 ,
                 
                 but
                 this
                 makes
                 no
                 moral
                 law
                 ,
                 for
                 it
                 is
                 not
                 against
                 a
                 Natural
                 law
                 if
                 we
                 doe
                 .
                 *
                 There
                 are
                 some
                 little
                 rationalities
                 and
                 proportions
                 and
                 correspondencies
                 of
                 Nature
                 which
                 are
                 well
                 and
                 decent
                 and
                 pretty
                 ,
                 but
                 are
                 not
                 great
                 enough
                 to
                 establish
                 a
                 Commandement
                 ,
                 or
                 to
                 become
                 the
                 measure
                 of
                 eternal
                 life
                 and
                 death
                 .
                 Nothing
                 less
                 then
                 the
                 value
                 of
                 a
                 Man
                 ,
                 or
                 the
                 concernment
                 of
                 a
                 man
                 is
                 the
                 subject
                 of
                 Moral
                 laws
                 ,
                 and
                 God
                 having
                 given
                 to
                 a
                 man
                 reason
                 to
                 live
                 justly
                 and
                 usefully
                 ,
                 soberly
                 and
                 religiously
                 ,
                 having
                 made
                 these
                 reasonable
                 and
                 matters
                 of
                 Conscience
                 by
                 a
                 prime
                 inscription
                 ,
                 hath
                 by
                 such
                 prime
                 reasons
                 relating
                 to
                 God
                 or
                 man
                 bound
                 upon
                 us
                 all
                 Moral
                 laws
                 .
                 Man
                 onely
                 is
                 capable
                 of
                 laws
                 ,
                 and
                 therefore
                 to
                 man
                 onely
                 under
                 God
                 can
                 Moral
                 laws
                 be
                 relative
                 .
              
               
               
                 6.
                 
                 When
                 God
                 gives
                 a
                 law
                 and
                 addes
                 a
                 reason
                 for
                 it
                 ;
                 
                 it
                 is
                 not
                 alwaies
                 the
                 sign
                 fication
                 of
                 a
                 Moral
                 law
                 though
                 the
                 reason
                 be
                 in
                 it self
                 Eternal
                 ,
                 unless
                 the
                 reason
                 it self
                 be
                 proper
                 ,
                 relating
                 to
                 the
                 Nature
                 of
                 the
                 thing
                 ,
                 and
                 not
                 matter
                 of
                 Empire
                 .
                 For
                 example
                 ,
                 when
                 God
                 commanded
                 the
                 people
                 of
                 Israel
                 to
                 give
                 the
                 first
                 born
                 to
                 him
                 or
                 to
                 redeem
                 it
                 ,
                 
                 he
                 addes
                 this
                 reason
                 ,
                 
                   I
                   am
                   the
                   Lord
                
                 :
                 Now
                 although
                 this
                 reason
                 be
                 eternal
                 ,
                 yet
                 it
                 is
                 not
                 a
                 proper
                 reason
                 for
                 this
                 ;
                 but
                 a
                 reason
                 by
                 which
                 he
                 does
                 or
                 might
                 injoin
                 all
                 Commandements
                 :
                 and
                 it
                 is
                 also
                 matter
                 of
                 Empire
                 and
                 Dominion
                 ,
                 by
                 which
                 he
                 can
                 remonstrate
                 his
                 absolute
                 supreme
                 Legislative
                 power
                 ,
                 which
                 is
                 reason
                 sufficient
                 for
                 our
                 obedience
                 ,
                 but
                 yet
                 it
                 is
                 extrinsecal
                 to
                 the
                 Nature
                 of
                 the
                 precept
                 ,
                 and
                 therefore
                 upon
                 this
                 account
                 it
                 cannot
                 be
                 called
                 Moral
                 ,
                 whose
                 reason
                 is
                 alwaies
                 Natural
                 ,
                 proper
                 and
                 immediate
                 .
                 But
                 yet
                 even
                 this
                 very
                 reason
                 although
                 it
                 is
                 a
                 matter
                 of
                 Empire
                 ,
                 yet
                 when
                 it
                 is
                 put
                 to
                 a
                 Commandement
                 as
                 a
                 proper
                 reason
                 and
                 refers
                 to
                 the
                 matter
                 of
                 the
                 law
                 ,
                 it
                 is
                 certain
                 token
                 of
                 Morality
                 :
                 for
                 thus
                 this
                 is
                 the
                 preface
                 or
                 thereason
                 affixed
                 to
                 the
                 first
                 Commandement
                 ;
                 and
                 something
                 like
                 it
                 is
                 in
                 the
                 second
                 :
                 For
                 here
                 when
                 God
                 saies
                 ,
                 
                   I
                   am
                   the
                   Lord
                
                 ;
                 it
                 is
                 a
                 proper
                 ,
                 Natural
                 ,
                 essential
                 reason
                 inferring
                 that
                 therefore
                 we
                 must
                 have
                 no
                 other
                 Gods
                 ,
                 nor
                 to
                 any
                 other
                 thing
                 that
                 is
                 not
                 God
                 give
                 Divine
                 honour
                 .
              
               
                 7.
                 
                 
                 When
                 God
                 in
                 the
                 old
                 Testament
                 did
                 threaten
                 the
                 Heathens
                 or
                 punish
                 them
                 for
                 any
                 fact
                 ,
                 it
                 was
                 not
                 a
                 sufficient
                 argument
                 to
                 conclude
                 that
                 fact
                 to
                 be
                 done
                 against
                 a
                 Moral
                 Commandement
                 ;
                 unless
                 other
                 things
                 also
                 concurred
                 to
                 the
                 demonstration
                 .
                 This
                 I
                 made
                 to
                 appear
                 in
                 the
                 instance
                 of
                 some
                 marriages
                 :
                 and
                 it
                 relies
                 upon
                 this
                 reason
                 ;
                 because
                 the
                 Nations
                 were
                 oblig'd
                 by
                 the
                 precepts
                 of
                 Noah
                 ,
                 all
                 the
                 instances
                 or
                 particulars
                 of
                 which
                 were
                 not
                 Eternal
                 in
                 their
                 obligation
                 .
              
               
                 8.
                 
                 
                 All
                 the
                 instances
                 or
                 pursuances
                 of
                 a
                 Moral
                 law
                 ,
                 are
                 not
                 as
                 Moral
                 or
                 necessary
                 as
                 their
                 fountain
                 ;
                 but
                 that
                 Moral
                 law
                 is
                 onely
                 to
                 be
                 instanc'd
                 in
                 those
                 great
                 lines
                 of
                 duty
                 ,
                 which
                 are
                 nam'd
                 or
                 apparently
                 design'd
                 in
                 the
                 letter
                 or
                 Analogy
                 of
                 the
                 law
                 .
                 That
                 those
                 who
                 minister
                 at
                 the
                 Altar
                 should
                 be
                 partakers
                 of
                 the
                 Altar
                 is
                 a
                 Moral
                 law
                 ,
                 and
                 a
                 part
                 of
                 natural
                 and
                 essential
                 justice
                 and
                 religion
                 :
                 in
                 pursuance
                 of
                 this
                 ,
                 the
                 Priests
                 did
                 eat
                 of
                 the
                 sacrifice
                 ;
                 and
                 were
                 maintain'd
                 by
                 tithes
                 and
                 offerings
                 ;
                 and
                 thus
                 this
                 Moral
                 law
                 amongst
                 them
                 was
                 instanc'd
                 and
                 obeyed
                 :
                 but
                 though
                 these
                 were
                 the
                 waies
                 in
                 which
                 the
                 Jews
                 did
                 obey
                 a
                 Moral
                 law
                 ;
                 yet
                 these
                 instances
                 are
                 not
                 Moral
                 and
                 Eternal
                 ;
                 because
                 the
                 Commandement
                 can
                 be
                 performed
                 without
                 them
                 :
                 and
                 though
                 the
                 Oxe
                 be
                 muzled
                 when
                 he
                 treads
                 out
                 the
                 Corne
                 ,
                 yet
                 if
                 he
                 eats
                 his
                 fill
                 before
                 and
                 after
                 his
                 work
                 there
                 is
                 no
                 breach
                 of
                 the
                 Commandement
                 .
                 Thus
                 also
                 it
                 is
                 commanded
                 that
                 we
                 should
                 rise
                 up
                 to
                 the
                 Grey
                 head
                 ;
                 which
                 is
                 a
                 pursuance
                 of
                 the
                 fifth
                 Commandement
                 ,
                 but
                 yet
                 this
                 expression
                 of
                 reverence
                 to
                 old
                 Men
                 ,
                 is
                 neither
                 necessary
                 at
                 all
                 times
                 nor
                 yet
                 to
                 be
                 done
                 by
                 all
                 persons
                 :
                 another
                 expression
                 may
                 doe
                 all
                 the
                 duty
                 that
                 is
                 intended
                 ,
                 and
                 he
                 that
                 with
                 civil
                 circumstances
                 gives
                 an
                 almes
                 to
                 an
                 old
                 beggar
                 hath
                 done
                 more
                 regard
                 to
                 him
                 then
                 he
                 that
                 gives
                 him
                 a
                 complement
                 :
                 For
                 although
                 Moral
                 Commandements
                 are
                 sometimes
                 signified
                 with
                 the
                 investiture
                 of
                 circumstances
                 or
                 particular
                 instances
                 ,
                 yet
                 because
                 great
                 reason
                 is
                 their
                 measure
                 ,
                 prime
                 ,
                 natural
                 ,
                 essential
                 and
                 Concreated
                 reason
                 ,
                 it
                 is
                 easie
                 to
                 make
                 the
                 separation
                 .
              
               
                 9.
                 
                 
                 The
                 strong
                 ,
                 violent
                 and
                 firme
                 persuasions
                 of
                 Conscience
                 in
                 single
                 persons
                 ,
                 or
                 in
                 some
                 communities
                 of
                 Men
                 is
                 not
                 a
                 sufficient
                 indication
                 of
                 a
                 Moral
                 law
                 .
                 The
                 weak
                 Brother
                 of
                 whom
                 S.
                 Paul
                 speaks
                 durst
                 not
                 eat
                 flesh
                 ,
                 
                 but
                 thought
                 it
                 an
                 impiety
                 next
                 to
                 unpardonable
                 ,
                 but
                 he
                 was
                 abused
                 :
                 and
                 there
                 are
                 at
                 this
                 day
                 some
                 persons
                 ,
                 some
                 thousands
                 of
                 persons
                 against
                 whose
                 Conscience
                 it
                 is
                 to
                 dresse
                 meat
                 upon
                 the
                 Lords
                 day
                 ,
                 or
                 to
                 use
                 an
                 innocent
                 permitted
                 recreation
                 :
                 Now
                 when
                 such
                 an
                 opinion
                 makes
                 a
                 Sect
                 ,
                 and
                 this
                 Sect
                 gets
                 firme
                 confidents
                 and
                 zealous
                 defenders
                 ,
                 in
                 a
                 little
                 time
                 it
                 will
                 dwell
                 upon
                 the
                 Conscience
                 as
                 if
                 it
                 were
                 a
                 Native
                 there
                 ,
                 whereas
                 it
                 is
                 but
                 a
                 pitiful
                 inmate
                 and
                 ought
                 to
                 be
                 turned
                 out
                 of
                 doors
                 .
              
               
                 10.
                 
                 
                 The
                 consonant
                 practices
                 of
                 Heathens
                 in
                 a
                 matter
                 not
                 expressly
                 commanded
                 by
                 God
                 to
                 them
                 ,
                 is
                 no
                 argument
                 that
                 what
                 they
                 did
                 in
                 that
                 instance
                 was
                 by
                 the
                 light
                 of
                 Nature
                 ,
                 or
                 a
                 duty
                 of
                 a
                 Moral
                 Commandement
                 .
                 The
                 Heathens
                 paid
                 tithes
                 to
                 Hercules
                 ,
                 they
                 kept
                 the
                 seventh
                 day
                 sacred
                 ,
                 they
                 forbad
                 their
                 holy
                 persons
                 to
                 make
                 second
                 marriages
                 ;
                 but
                 it
                 will
                 be
                 too
                 great
                 an
                 easiness
                 upon
                 this
                 account
                 to
                 suppose
                 these
                 to
                 be
                 matter
                 of
                 Essential
                 duty
                 :
                 not
                 onely
                 because
                 (
                 as
                 Tertullian
                 observes
                 )
                 the
                 Devil
                 was
                 willing
                 to
                 imitate
                 the
                 serity
                 or
                 customes
                 and
                 rites
                 of
                 Gods
                 Church
                 ,
                 to
                 make
                 his
                 own
                 assemblies
                 the
                 more
                 venerable
                 ,
                 Symbolical
                 ,
                 alluring
                 and
                 persuasive
                 ;
                 but
                 because
                 the
                 Nations
                 to
                 whom
                 God
                 commanded
                 tithes
                 ,
                 Sabbaths
                 and
                 the
                 like
                 ,
                 had
                 entercourse
                 with
                 many
                 others
                 ,
                 and
                 were
                 famous
                 in
                 the
                 world
                 by
                 blessing
                 and
                 Miracles
                 ,
                 by
                 the
                 laws
                 and
                 Oracles
                 of
                 God
                 ,
                 by
                 excelent
                 Government
                 and
                 the
                 best
                 learnings
                 :
                 The
                 Phoenicians
                 conveyed
                 many
                 Hebrew
                 customs
                 into
                 Greece
                 and
                 some
                 learned
                 persons
                 went
                 to
                 School
                 in
                 Palestine
                 and
                 taught
                 their
                 own
                 Nation
                 some
                 mysteriousnesses
                 which
                 themselves
                 learnd
                 under
                 the
                 Jewish
                 Doctours
                 :
                 and
                 when
                 the
                 Judaizing
                 Christians
                 did
                 pertinaciously
                 retain
                 circumcision
                 ;
                 they
                 might
                 upon
                 this
                 ground
                 have
                 pretended
                 it
                 to
                 be
                 consonant
                 to
                 the
                 law
                 of
                 Nature
                 ;
                 because
                 even
                 the
                 Gentiles
                 ,
                 the
                 Egyptians
                 ,
                 the
                 Arabians
                 ,
                 all
                 the
                 Nations
                 that
                 descended
                 from
                 Ishmael
                 and
                 Esau
                 ,
                 and
                 divers
                 other
                 nations
                 their
                 neighbours
                 did
                 use
                 it
                 .
                 But
                 ,
                 
                   Consent
                   is
                   no
                   argument
                   ,
                   when
                   it
                   is
                   nothing
                   but
                   imitation
                   .
                
              
               
                 11.
                 
                 
                 The
                 appendant
                 penalty
                 of
                 temporal
                 death
                 imposed
                 by
                 God
                 Almighty
                 upon
                 the
                 breakers
                 of
                 a
                 law
                 ,
                 does
                 not
                 prove
                 that
                 law
                 to
                 be
                 of
                 eternal
                 obligation
                 .
                 I
                 instance
                 in
                 the
                 gathering
                 sticks
                 upon
                 the
                 Sabbath
                 ,
                 the
                 omitting
                 Circumcision
                 ,
                 the
                 approaching
                 a
                 wife
                 
                   in
                   diebus
                   pollutionis
                
                 ;
                 all
                 which
                 were
                 made
                 sacred
                 by
                 the
                 greatest
                 penalty
                 ,
                 but
                 yet
                 had
                 not
                 the
                 greatest
                 obligation
                 ,
                 they
                 were
                 not
                 Moral
                 .
              
               
                 12.
                 
                 
                 When
                 two
                 laws
                 are
                 in
                 conflict
                 and
                 contest
                 and
                 call
                 for
                 an
                 impossible
                 obedience
                 ,
                 one
                 must
                 yeeld
                 to
                 the
                 other
                 ;
                 but
                 that
                 which
                 must
                 yeeld
                 is
                 not
                 moral
                 and
                 Eternal
                 .
                 The
                 observation
                 of
                 the
                 Sabbath
                 ,
                 and
                 doing
                 acts
                 of
                 charity
                 did
                 often
                 enterfere
                 in
                 the
                 actions
                 and
                 occurrences
                 of
                 our
                 Blessed
                 Saviours
                 life
                 ;
                 but
                 the
                 Sabbath
                 was
                 alwaies
                 made
                 to
                 yeeld
                 to
                 charity
                 .
                 Thus
                 Sacrifice
                 and
                 mercy
                 ,
                 the
                 outward
                 work
                 and
                 the
                 inward
                 ,
                 the
                 letter
                 and
                 the
                 Spirit
                 doe
                 often
                 make
                 contrary
                 pretensions
                 ;
                 but
                 sacrifice
                 ,
                 and
                 the
                 outward
                 work
                 ,
                 and
                 the
                 letter
                 are
                 to
                 yeeld
                 and
                 to
                 comply
                 ,
                 and
                 therefore
                 are
                 but
                 the
                 expressions
                 or
                 instances
                 ,
                 or
                 significations
                 of
                 a
                 Moral
                 duty
                 ;
                 but
                 of
                 themselves
                 have
                 no
                 morality
                 .
                 This
                 holds
                 in
                 all
                 instances
                 and
                 hath
                 no
                 exception
                 .
              
               
                 13.
                 
                 
                 By
                 the
                 not
                 considering
                 of
                 these
                 measures
                 a
                 great
                 part
                 of
                 Mankind
                 have
                 been
                 deceiv'd
                 ;
                 but
                 they
                 could
                 onely
                 be
                 secured
                 by
                 the
                 first
                 ;
                 which
                 because
                 it
                 is
                 also
                 possible
                 to
                 be
                 mistaken
                 in
                 the
                 application
                 ,
                 by
                 reason
                 of
                 the
                 miscarriages
                 and
                 confidence
                 of
                 some
                 men
                 ;
                 therefore
                 the
                 last
                 resort
                 of
                 all
                 Moral
                 laws
                 is
                 to
                 the
                 Scriptures
                 of
                 the
                 new
                 Testament
                 ;
                 in
                 which
                 whatsoever
                 is
                 commanded
                 to
                 
                 all
                 Mankind
                 is
                 either
                 moral
                 in
                 its
                 Nature
                 or
                 is
                 so
                 by
                 adoption
                 ;
                 which
                 last
                 clause
                 I
                 put
                 in
                 ,
                 by
                 reason
                 of
                 the
                 Sacraments
                 ,
                 and
                 some
                 glorious
                 appendages
                 of
                 Morality
                 ,
                 and
                 heroical
                 acts
                 of
                 charity
                 commanded
                 by
                 Christ
                 :
                 the
                 observation
                 of
                 which
                 although
                 it
                 be
                 not
                 moral
                 ,
                 or
                 of
                 prime
                 Natural
                 necessity
                 ,
                 yet
                 because
                 they
                 are
                 commanded
                 by
                 Christ
                 whose
                 law
                 is
                 to
                 oblige
                 us
                 as
                 long
                 as
                 the
                 Sun
                 and
                 Moon
                 endures
                 :
                 to
                 us
                 Christians
                 and
                 to
                 all
                 to
                 whom
                 the
                 notice
                 of
                 them
                 does
                 arrive
                 ,
                 it
                 is
                 all
                 one
                 in
                 respect
                 of
                 our
                 duty
                 ,
                 and
                 hath
                 no
                 real
                 difference
                 in
                 the
                 event
                 of
                 things
                 .
                 But
                 if
                 from
                 the
                 old
                 Testament
                 Men
                 will
                 (
                 as
                 it
                 is
                 very
                 often
                 attempted
                 in
                 several
                 instances
                 )
                 endeavour
                 to
                 describe
                 the
                 measures
                 of
                 Moral
                 laws
                 ,
                 the
                 former
                 cautions
                 are
                 of
                 necessary
                 observation
                 .
              
            
             
               
                 RULE
                 7.
                 
                 There
                 is
                 no
                 state
                 of
                 Men
                 or
                 things
                 but
                 is
                 to
                 be
                 guided
                 by
                 the
                 proportion
                 of
                 some
                 Rule
                 or
                 precept
                 in
                 the
                 Christian
                 law
                 .
              
               
                 THat
                 is
                 ,
                 
                 where
                 there
                 is
                 no
                 law
                 to
                 restrain
                 us
                 ,
                 we
                 may
                 doe
                 what
                 we
                 please
                 ;
                 but
                 where
                 we
                 are
                 tyed
                 up
                 to
                 rules
                 and
                 measures
                 ,
                 we
                 have
                 no
                 Lawgiver
                 or
                 fountain
                 of
                 religion
                 but
                 God
                 ,
                 who
                 in
                 these
                 last
                 daies
                 hath
                 spoken
                 to
                 us
                 onely
                 by
                 his
                 Son
                 ,
                 who
                 as
                 he
                 is
                 supreme
                 in
                 all
                 things
                 ,
                 so
                 he
                 is
                 every
                 way
                 allsufficient
                 ,
                 and
                 as
                 by
                 him
                 onely
                 we
                 can
                 be
                 sav'd
                 ,
                 so
                 by
                 him
                 onely
                 and
                 by
                 his
                 Spirit
                 we
                 must
                 be
                 govern'd
                 .
                 To
                 this
                 purpose
                 we
                 beleeve
                 that
                 he
                 hath
                 taught
                 us
                 all
                 his
                 Fathers
                 will
                 :
                 He
                 is
                 
                   the
                   Author
                   and
                   finisher
                   of
                   our
                   faith
                
                 ;
                 and
                 therefore
                 to
                 him
                 and
                 to
                 an
                 obedience
                 to
                 him
                 we
                 must
                 bring
                 our
                 understanding
                 :
                 we
                 pray
                 that
                 his
                 
                   will
                   may
                   be
                   done
                   here
                   as
                   it
                   is
                   in
                   heaven
                
                 ;
                 and
                 therefore
                 he
                 is
                 perfectly
                 to
                 rule
                 our
                 wills
                 here
                 ,
                 for
                 we
                 are
                 sure
                 he
                 does
                 rule
                 all
                 above
                 :
                 we
                 have
                 no
                 lawgiver
                 but
                 him
                 ,
                 no
                 rule
                 but
                 his
                 will
                 ;
                 no
                 revelation
                 of
                 his
                 will
                 but
                 in
                 his
                 word
                 :
                 and
                 besides
                 this
                 we
                 have
                 no
                 certain
                 place
                 where
                 we
                 can
                 set
                 our
                 foot
                 .
                 The
                 laws
                 of
                 the
                 Jews
                 were
                 either
                 for
                 them
                 and
                 their
                 Proselytes
                 alone
                 ,
                 or
                 were
                 adopted
                 into
                 the
                 Christian
                 Code
                 ;
                 right
                 reason
                 gives
                 measures
                 of
                 things
                 ,
                 but
                 of
                 it self
                 makes
                 no
                 laws
                 unless
                 it
                 be
                 conducted
                 by
                 a
                 competent
                 authority
                 ;
                 The
                 Prophets
                 were
                 either
                 expounders
                 of
                 Moses
                 law
                 ,
                 or
                 preachers
                 Evangelical
                 ;
                 that
                 is
                 either
                 they
                 call'd
                 to
                 obedience
                 in
                 things
                 not
                 Moral
                 ,
                 or
                 if
                 they
                 did
                 ,
                 they
                 onely
                 spake
                 the
                 Sermons
                 of
                 the
                 Gospel
                 ;
                 and
                 whatsoever
                 was
                 excellent
                 in
                 all
                 the
                 world
                 was
                 but
                 a
                 derivation
                 from
                 the
                 wisedome
                 of
                 
                   the
                   Eternal
                   Father
                
                 ;
                 and
                 all
                 this
                 was
                 united
                 into
                 a
                 Systeme
                 of
                 Holy
                 precepts
                 at
                 the
                 appearing
                 of
                 
                   the
                   Eternal
                   Son
                
                 :
                 and
                 since
                 
                   there
                   is
                   no
                   name
                   under
                   heaven
                   by
                   which
                   we
                   can
                   be
                   saved
                   but
                   onely
                   the
                   Name
                   of
                   Jesus
                   ,
                
                 and
                 he
                 saves
                 us
                 not
                 onely
                 by
                 procuring
                 pardon
                 for
                 them
                 ,
                 but
                 by
                 turning
                 us
                 from
                 our
                 iniquities
                 ,
                 by
                 efforming
                 us
                 anew
                 ,
                 by
                 reforming
                 whatsoever
                 was
                 amiss
                 in
                 manners
                 and
                 persuasion
                 ,
                 by
                 conforming
                 us
                 to
                 the
                 similitude
                 of
                 the
                 Holiness
                 and
                 perfections
                 of
                 God
                 ,
                 and
                 bring
                 us
                 to
                 glory
                 by
                 the
                 waies
                 and
                 methods
                 of
                 Grace
                 ,
                 that
                 is
                 ,
                 never
                 leaves
                 us
                 till
                 our
                 graces
                 are
                 perfect
                 and
                 even
                 with
                 Eternal
                 felicities
                 ,
                 it
                 follows
                 that
                 we
                 must
                 goe
                 to
                 him
                 ,
                 that
                 he
                 must
                 teach
                 us
                 and
                 guide
                 us
                 ,
                 that
                 he
                 must
                 governe
                 us
                 and
                 persuade
                 us
                 ,
                 that
                 his
                 laws
                 must
                 be
                 our
                 measures
                 ,
                 his
                 wisedome
                 must
                 be
                 our
                 star
                 ,
                 his
                 promises
                 our
                 aimes
                 ,
                 and
                 we
                 may
                 as
                 well
                 say
                 there
                 can
                 be
                 two
                 principles
                 as
                 that
                 besides
                 him
                 there
                 can
                 be
                 any
                 eternal
                 and
                 supreme
                 lawgiver
                 .
                 
                   One
                   is
                   more
                   then
                   all
                   the
                   numbers
                   of
                   the
                   world
                   .
                
              
               
               
                 And
                 if
                 we
                 look
                 into
                 the
                 Nature
                 of
                 his
                 Lawes
                 we
                 shall
                 handle
                 this
                 truth
                 as
                 the
                 people
                 on
                 mount
                 Sinai
                 did
                 see
                 thunder
                 :
                 
                 all
                 excellencies
                 have
                 as
                 perfect
                 Unity
                 as
                 any
                 one
                 hath
                 ;
                 and
                 there
                 can
                 be
                 but
                 one
                 justice
                 ,
                 and
                 it
                 is
                 the
                 same
                 grace
                 of
                 mercy
                 which
                 dwells
                 in
                 the
                 bowels
                 of
                 all
                 the
                 good
                 men
                 and
                 women
                 in
                 the
                 world
                 ,
                 and
                 of
                 temperance
                 there
                 can
                 be
                 but
                 one
                 general
                 measure
                 ,
                 and
                 unchastity
                 is
                 a
                 certain
                 prevarication
                 of
                 one
                 excellency
                 that
                 is
                 known
                 to
                 all
                 the
                 world
                 ;
                 and
                 as
                 for
                 religion
                 since
                 there
                 is
                 but
                 one
                 God
                 ,
                 and
                 he
                 is
                 to
                 be
                 worshipped
                 as
                 himself
                 pleas'd
                 ,
                 and
                 to
                 convey
                 his
                 blessings
                 to
                 us
                 by
                 what
                 Mediator
                 and
                 by
                 what
                 instruments
                 himself
                 shall
                 elect
                 ;
                 there
                 can
                 be
                 in
                 these
                 things
                 no
                 variety
                 ,
                 unless
                 there
                 be
                 a
                 plain
                 deficiency
                 in
                 the
                 means
                 of
                 the
                 Divine
                 appointment
                 .
                 All
                 the
                 duty
                 of
                 Mankind
                 is
                 in
                 Religion
                 ,
                 justice
                 and
                 sobriety
                 ;
                 and
                 in
                 all
                 these
                 things
                 God
                 by
                 Jesus
                 Christ
                 hath
                 given
                 us
                 many
                 laws
                 ,
                 and
                 besides
                 them
                 he
                 hath
                 given
                 us
                 no
                 other
                 ,
                 we
                 have
                 but
                 one
                 Lord
                 ,
                 and
                 therefore
                 but
                 one
                 Lawgiver
                 and
                 measure
                 of
                 justice
                 :
                 we
                 have
                 but
                 one
                 faith
                 ,
                 and
                 therefore
                 but
                 one
                 Religion
                 ;
                 we
                 have
                 but
                 one
                 Baptisme
                 ,
                 or
                 solemnity
                 of
                 renunciation
                 of
                 the
                 flesh
                 ,
                 the
                 world
                 and
                 the
                 Devil
                 ,
                 and
                 therefore
                 but
                 one
                 Rule
                 for
                 our
                 comportment
                 ;
                 one
                 measure
                 of
                 Sobriety
                 according
                 to
                 the
                 Unity
                 of
                 our
                 Nature
                 ,
                 which
                 being
                 made
                 after
                 the
                 image
                 of
                 God
                 ,
                 is
                 one
                 as
                 God
                 is
                 one
                 .
                 If
                 therefore
                 our
                 Blessed
                 Lord
                 be
                 a
                 perfect
                 Lawgiver
                 ,
                 his
                 law
                 alone
                 must
                 be
                 the
                 measure
                 of
                 our
                 duty
                 and
                 obedience
                 ;
                 but
                 if
                 he
                 be
                 not
                 a
                 perfect
                 Lawgiver
                 ,
                 
                 whither
                 shall
                 we
                 goe
                 to
                 understand
                 the
                 will
                 of
                 God
                 ?
                 
                   Master
                   whither
                   shall
                   we
                   goe
                   ?
                   for
                   thou
                   hast
                   the
                   words
                   of
                   eternal
                   life
                   ,
                
                 said
                 S.
                 Peter
                 ;
                 there
                 's
                 the
                 question
                 and
                 the
                 answer
                 too
                 ,
                 and
                 they
                 together
                 make
                 the
                 argument
                 a
                 demonstration
                 .
                 For
                 if
                 we
                 can
                 obtain
                 Eternal
                 life
                 by
                 the
                 words
                 of
                 Christ
                 ,
                 then
                 they
                 contain
                 in
                 them
                 the
                 whole
                 will
                 of
                 God
                 ;
                 for
                 he
                 that
                 fails
                 in
                 one
                 is
                 imperfect
                 and
                 loses
                 all
                 :
                 and
                 therefore
                 in
                 the
                 words
                 of
                 Christ
                 there
                 is
                 a
                 perfect
                 provision
                 for
                 an
                 intire
                 obedience
                 ,
                 because
                 they
                 are
                 a
                 sufficient
                 way
                 to
                 life
                 Eternal
                 .
              
               
                 The
                 effect
                 of
                 this
                 Consideration
                 is
                 ;
                 
                 that
                 all
                 the
                 measures
                 of
                 Good
                 and
                 Evil
                 must
                 be
                 taken
                 by
                 the
                 Evangelical
                 lines
                 :
                 Nothing
                 is
                 to
                 be
                 condemn'd
                 which
                 Christ
                 permits
                 ,
                 and
                 nothing
                 is
                 to
                 be
                 permitted
                 which
                 he
                 condemnes
                 .
                 For
                 this
                 is
                 the
                 great
                 prerogative
                 and
                 perfection
                 of
                 Christs
                 law
                 above
                 that
                 of
                 Moses
                 ;
                 some
                 things
                 by
                 Moses
                 were
                 permitted
                 for
                 necessity
                 ,
                 and
                 because
                 of
                 the
                 hardness
                 of
                 their
                 hearts
                 ,
                 thus
                 divorces
                 and
                 Polygamy
                 became
                 legally
                 innocent
                 ,
                 because
                 a
                 perfect
                 law
                 was
                 too
                 hard
                 for
                 that
                 people
                 ,
                 and
                 like
                 a
                 yoke
                 upon
                 a
                 young
                 Oxe
                 would
                 have
                 galled
                 them
                 ,
                 not
                 subdued
                 them
                 ;
                 and
                 if
                 he
                 had
                 strain'd
                 too
                 hard
                 ,
                 the
                 silver
                 cords
                 of
                 Discipline
                 would
                 have
                 been
                 first
                 broken
                 and
                 then
                 despised
                 .
                 But
                 when
                 Christ
                 came
                 he
                 gave
                 perfect
                 laws
                 ,
                 and
                 more
                 perfect
                 graces
                 ;
                 he
                 made
                 the
                 capacities
                 of
                 his
                 obedience
                 larger
                 ,
                 and
                 fitted
                 the
                 law
                 and
                 the
                 Subject
                 by
                 even
                 and
                 Natural
                 and
                 gracious
                 proportions
                 ;
                 and
                 permitted
                 nothing
                 which
                 his
                 Father
                 lov'd
                 not
                 ;
                 and
                 now
                 every
                 plant
                 that
                 God
                 
                   hath
                   not
                   planted
                   must
                   be
                   rooted
                   up
                   :
                
                 and
                 therefore
                 this
                 law
                 must
                 needs
                 be
                 absolute
                 ,
                 and
                 alone
                 ,
                 and
                 unalterable
                 ,
                 and
                 perfect
                 ,
                 and
                 for
                 ever
                 :
                 and
                 this
                 appears
                 infinitely
                 upon
                 this
                 account
                 ;
                 that
                 although
                 our
                 Nature
                 is
                 such
                 that
                 it
                 will
                 alwaies
                 be
                 growing
                 in
                 this
                 world
                 towards
                 perfection
                 ,
                 and
                 therefore
                 that
                 it
                 is
                 imperfect
                 ,
                 and
                 our
                 obedience
                 will
                 be
                 imperfect
                 :
                 yet
                 even
                 this
                 Christ
                 does
                 not
                 allow
                 or
                 positively
                 permit
                 ;
                 but
                 commands
                 us
                 to
                 be
                 perfect
                 ,
                 that
                 is
                 ,
                 to
                 goe
                 on
                 towards
                 it
                 ,
                 to
                 allow
                 nothing
                 to
                 our selves
                 either
                 of
                 crime
                 or
                 of
                 suspicion
                 ,
                 to
                 be
                 perfect
                 in
                 our
                 desires
                 ,
                 to
                 be
                 restless
                 in
                 our
                 endeavours
                 ,
                 to
                 be
                 assiduous
                 in
                 our
                 prayers
                 ,
                 never
                 to
                 think
                 we
                 have
                 comprehended
                 ,
                 never
                 to
                 say
                 it
                 is
                 enough
                 :
                 and
                 if
                 our
                 Blessed
                 Master
                 does
                 not
                 allow
                 of
                 any
                 imperfection
                 of
                 degrees
                 ▪
                 
                 but
                 thrusts
                 the
                 most
                 imperfect
                 forwards
                 to
                 perfection
                 it
                 must
                 be
                 certain
                 that
                 in
                 his
                 provisions
                 and
                 his
                 laws
                 there
                 can
                 be
                 no
                 imperfection
                 ,
                 but
                 he
                 hath
                 taken
                 care
                 for
                 all
                 things
                 on
                 which
                 eternity
                 depends
                 ,
                 and
                 in
                 which
                 God
                 is
                 to
                 be
                 glorified
                 and
                 obeyed
                 .
                 And
                 therefore
                 in
                 no
                 case
                 can
                 it
                 be
                 allowed
                 to
                 any
                 man
                 ,
                 or
                 to
                 any
                 company
                 of
                 Men
                 to
                 doe
                 any
                 thing
                 which
                 is
                 not
                 there
                 permitted
                 .
              
               
                 Quest.
                 
              
               
                 UPon
                 the
                 account
                 of
                 this
                 Rule
                 it
                 is
                 to
                 be
                 inquired
                 whether
                 it
                 can
                 be
                 lawful
                 
                 for
                 a
                 Prince
                 or
                 Republick
                 to
                 permit
                 any
                 thing
                 for
                 the
                 publick
                 necessities
                 of
                 the
                 people
                 which
                 is
                 forbidden
                 by
                 the
                 laws
                 of
                 Jesus
                 Christ.
                 
              
               
                 To
                 this
                 I
                 answer
                 a
                 distinction
                 :
                 
                 That
                 if
                 the
                 Question
                 be
                 whether
                 in
                 any
                 cases
                 there
                 may
                 be
                 
                   actual
                   impunity
                
                 ;
                 there
                 is
                 no
                 peradventure
                 but
                 there
                 may
                 ,
                 for
                 sometimes
                 it
                 is
                 necessary
                 ,
                 as
                 when
                 a
                 multitude
                 sins
                 ,
                 for
                 then
                 the
                 remedy
                 is
                 much
                 worse
                 then
                 the
                 disease
                 ,
                 and
                 to
                 cut
                 off
                 all
                 would
                 effect
                 ,
                 
                   ut
                   nemo
                   sit
                   quem
                   peccasse
                   poeniteat
                
                 ;
                 there
                 would
                 be
                 justice
                 without
                 discipline
                 ,
                 and
                 Government
                 without
                 Subjects
                 ,
                 and
                 a
                 cure
                 without
                 Remedy
                 :
                 And
                 therefore
                 it
                 is
                 that
                 Princes
                 in
                 the
                 Mutinies
                 of
                 armies
                 or
                 in
                 the
                 rebellion
                 of
                 their
                 people
                 use
                 to
                 cut
                 off
                 the
                 heads
                 of
                 offenders
                 ,
                 or
                 Decimate
                 the
                 Legions
                 ,
                 as
                 Cesar
                 and
                 Germanicus
                 did
                 :
                 but
                 if
                 it
                 be
                 part
                 of
                 the
                 people
                 though
                 a
                 considerable
                 part
                 ,
                 and
                 the
                 action
                 highly
                 Criminal
                 ,
                 we
                 find
                 great
                 examples
                 that
                 executions
                 have
                 been
                 done
                 by
                 Subjects
                 ,
                 by
                 the
                 innocent
                 part
                 ,
                 and
                 then
                 all
                 the
                 offenders
                 suffer'd
                 :
                 Thus
                 it
                 happened
                 in
                 the
                 mutiny
                 of
                 Caecina's
                 Legions
                 and
                 their
                 defection
                 to
                 the
                 Ubii
                 ;
                 The
                 innocent
                 part
                 cut
                 off
                 all
                 the
                 rebels
                 :
                 and
                 thus
                 it
                 was
                 commanded
                 by
                 Moses
                 who
                 punished
                 all
                 them
                 who
                 worshipped
                 the
                 golden
                 Calf
                 by
                 the
                 sword
                 of
                 the
                 Levites
                 ,
                 he
                 set
                 every
                 mans
                 hand
                 against
                 his
                 Brother
                 ,
                 and
                 none
                 of
                 the
                 Criminals
                 did
                 escape
                 .
                 But
                 sometimes
                 it
                 is
                 impossible
                 to
                 punish
                 all
                 ;
                 and
                 very
                 often
                 the
                 evil
                 would
                 be
                 more
                 then
                 the
                 good
                 .
                 For
                 in
                 all
                 penal
                 laws
                 and
                 inflictions
                 although
                 there
                 be
                 much
                 of
                 Vindictive
                 justice
                 ,
                 yet
                 this
                 justice
                 is
                 but
                 a
                 handmaid
                 to
                 Government
                 and
                 Correction
                 .
                 When
                 revenge
                 is
                 not
                 also
                 discipline
                 ,
                 then
                 it
                 is
                 no
                 Government
                 ,
                 unless
                 Tyranny
                 be
                 the
                 name
                 of
                 it
                 .
                 So
                 that
                 in
                 such
                 cases
                 ,
                 it
                 may
                 be
                 lawful
                 to
                 spare
                 some
                 who
                 need
                 it
                 indeed
                 but
                 deserve
                 it
                 not
                 .
              
               
                 But
                 if
                 by
                 impunity
                 be
                 meant
                 a
                 
                   legal
                   impunity
                
                 ;
                 
                 it
                 must
                 either
                 mean
                 that
                 a
                 law
                 shall
                 warrant
                 the
                 action
                 ,
                 or
                 that
                 it
                 shall
                 before
                 hand
                 promise
                 indemnity
                 :
                 if
                 it
                 warrant
                 the
                 action
                 ,
                 which
                 the
                 Evangelical
                 law
                 hath
                 forbidden
                 ,
                 it
                 is
                 like
                 the
                 laws
                 of
                 Omri
                 ,
                 it
                 is
                 
                   statutum
                   non
                   bonum
                
                 ,
                 and
                 erects
                 a
                 Government
                 against
                 the
                 law
                 of
                 Christ
                 :
                 if
                 it
                 condemnes
                 the
                 action
                 but
                 promises
                 indemnity
                 ,
                 it
                 disparages
                 it self
                 ,
                 and
                 confesses
                 its
                 own
                 weakness
                 :
                 but
                 as
                 the
                 first
                 can
                 never
                 be
                 lawful
                 ;
                 so
                 neither
                 can
                 the
                 second
                 ever
                 be
                 made
                 so
                 but
                 with
                 these
                 Cautions
                 .
              
               
                 Cautions
                 to
                 be
                 observed
                 in
                 Civil
                 permissions
                 of
                 an
                 unlawful
                 act
                 or
                 state
                 :
              
               
                 1.
                 
                 That
                 the
                 thing
                 so
                 permitted
                 ,
                 
                 be
                 in
                 the
                 present
                 constitution
                 of
                 affairs
                 necessary
                 ;
                 and
                 yet
                 will
                 not
                 be
                 without
                 the
                 evil
                 appendage
                 .
                 Thus
                 it
                 is
                 necessary
                 that
                 in
                 all
                 communities
                 of
                 Men
                 there
                 be
                 borrowing
                 and
                 lending
                 ;
                 but
                 if
                 it
                 cannot
                 be
                 without
                 usury
                 ,
                 the
                 Commonwealth
                 might
                 promise
                 not
                 to
                 punish
                 it
                 ;
                 though
                 of
                 it self
                 it
                 were
                 uncharitable
                 and
                 consequently
                 unlawful
                 .
                 For
                 it
                 is
                 either
                 lawful
                 ;
                 or
                 else
                 it
                 is
                 unlawful
                 for
                 being
                 against
                 Justice
                 or
                 or
                 against
                 Charity
                 .
                 If
                 it
                 be
                 against
                 Justice
                 ,
                 the
                 Common-wealth
                 ,
                 by
                 permitting
                 it
                 ,
                 makes
                 it
                 just
                 :
                 for
                 as
                 it
                 is
                 in
                 the
                 oeconomy
                 of
                 the
                 world
                 ,
                 the
                 decree
                 of
                 God
                 doth
                 establish
                 the
                 vicissitudes
                 of
                 day
                 and
                 night
                 for
                 ever
                 :
                 
                 but
                 the
                 Sun
                 by
                 looking
                 on
                 a
                 point
                 not
                 onely
                 signifies
                 but
                 also
                 makes
                 the
                 little
                 portions
                 of
                 time
                 and
                 divides
                 them
                 into
                 hours
                 ;
                 but
                 Men
                 comming
                 with
                 their
                 little
                 arts
                 and
                 instruments
                 make
                 them
                 to
                 be
                 understood
                 ,
                 and
                 so
                 become
                 the
                 Suns
                 interpreters
                 :
                 so
                 it
                 is
                 in
                 the
                 matter
                 of
                 justice
                 ,
                 whose
                 great
                 return
                 and
                 firme
                 establishments
                 are
                 made
                 by
                 God
                 ,
                 and
                 some
                 rules
                 given
                 for
                 the
                 great
                 measures
                 of
                 it
                 ;
                 and
                 we
                 from
                 his
                 laws
                 know
                 just
                 and
                 unjust
                 as
                 we
                 understand
                 day
                 and
                 night
                 :
                 but
                 the
                 laws
                 of
                 Princes
                 ,
                 and
                 the
                 contracts
                 of
                 men
                 like
                 the
                 Sun
                 ,
                 make
                 the
                 little
                 measures
                 and
                 divide
                 the
                 great
                 proportions
                 into
                 minutes
                 of
                 justice
                 and
                 fair
                 entercourse
                 ;
                 and
                 the
                 Divines
                 and
                 Lawyers
                 goe
                 yet
                 lower
                 ,
                 and
                 they
                 become
                 expounders
                 of
                 those
                 measures
                 ,
                 and
                 set
                 up
                 dials
                 and
                 instruments
                 of
                 notice
                 by
                 which
                 we
                 understand
                 the
                 proportion
                 and
                 obligations
                 of
                 the
                 law
                 ,
                 and
                 the
                 lines
                 of
                 Justice
                 :
                 just
                 and
                 unjust
                 we
                 love
                 or
                 bate
                 respectively
                 by
                 our
                 warrant
                 from
                 God
                 ;
                 and
                 from
                 him
                 also
                 we
                 are
                 taught
                 to
                 make
                 the
                 General
                 lines
                 of
                 it
                 ;
                 as
                 
                   Do
                   what
                   you
                   would
                   be
                   done
                   to
                   ,
                   restore
                   the
                   pledge
                   ,
                   hurt
                   no
                   man
                   ,
                   rob
                   not
                   your
                   neighbour
                   of
                   his
                   rights
                   ,
                   make
                   no
                   fraudulent
                   contracts
                   ,
                   no
                   unjust
                   bargains
                   :
                
                 but
                 then
                 what
                 are
                 his
                 rights
                 ,
                 and
                 what
                 are
                 not
                 ,
                 what
                 is
                 fraudulent
                 and
                 what
                 is
                 fair
                 ,
                 in
                 what
                 he
                 hath
                 power
                 ,
                 in
                 what
                 he
                 hath
                 none
                 ,
                 is
                 to
                 be
                 determin'd
                 by
                 the
                 laws
                 of
                 Men
                 :
                 So
                 that
                 if
                 a
                 Commonwealth
                 permits
                 an
                 usurarious
                 exchange
                 or
                 contract
                 ,
                 it
                 is
                 not
                 unjust
                 ,
                 because
                 the
                 laws
                 are
                 the
                 particular
                 measures
                 of
                 justice
                 and
                 contracts
                 ,
                 and
                 therefore
                 may
                 well
                 promise
                 impunity
                 where
                 she
                 makes
                 innocence
                 (
                 as
                 to
                 the
                 matter
                 of
                 justice
                 .
                 )
                 *
                 But
                 if
                 usury
                 be
                 Unlawful
                 because
                 it
                 is
                 uncharitable
                 :
                 then
                 when
                 it
                 becomes
                 necessary
                 it
                 is
                 also
                 charitable
                 comparatively
                 ;
                 and
                 as
                 to
                 charity
                 no
                 man
                 by
                 the
                 laws
                 of
                 God
                 is
                 to
                 be
                 compelled
                 (
                 because
                 it
                 is
                 not
                 charity
                 if
                 it
                 be
                 compelled
                 ;
                 for
                 God
                 accepts
                 not
                 an
                 unwilling
                 giver
                 ,
                 and
                 it
                 is
                 not
                 charity
                 but
                 an
                 act
                 of
                 obedience
                 and
                 political
                 duty
                 when
                 by
                 laws
                 men
                 are
                 constrain'd
                 to
                 make
                 levies
                 for
                 the
                 poor
                 ;
                 )
                 so
                 much
                 less
                 can
                 they
                 be
                 compelled
                 to
                 measures
                 and
                 degrees
                 of
                 charity
                 ;
                 and
                 if
                 to
                 lend
                 upon
                 usury
                 be
                 better
                 then
                 not
                 to
                 lend
                 at
                 all
                 ,
                 it
                 is
                 in
                 some
                 sense
                 a
                 charity
                 to
                 doe
                 so
                 :
                 and
                 if
                 it
                 be
                 when
                 it
                 will
                 not
                 be
                 otherwise
                 ,
                 there
                 is
                 no
                 question
                 but
                 the
                 Prince
                 that
                 allows
                 indemnity
                 ,
                 is
                 not
                 to
                 be
                 damnifi'd
                 himself
                 .
                 I
                 instanc'd
                 in
                 this
                 ,
                 but
                 in
                 all
                 things
                 else
                 where
                 there
                 is
                 the
                 same
                 reason
                 there
                 is
                 the
                 same
                 conclusion
                 .
              
               
                 2.
                 
                 Impunity
                 may
                 be
                 promised
                 to
                 any
                 thing
                 forbidden
                 by
                 the
                 law
                 of
                 Christ
                 ,
                 
                 if
                 it
                 be
                 in
                 such
                 cases
                 in
                 which
                 the
                 Subject
                 matter
                 is
                 disputable
                 and
                 uncertain
                 whether
                 it
                 be
                 so
                 or
                 no
                 ;
                 then
                 it
                 may
                 .
                 Thus
                 it
                 happens
                 in
                 questions
                 of
                 religion
                 ,
                 in
                 which
                 it
                 is
                 certain
                 there
                 are
                 many
                 resolutions
                 against
                 the
                 truth
                 of
                 God
                 ;
                 but
                 yet
                 they
                 may
                 be
                 permitted
                 ,
                 because
                 when
                 they
                 are
                 probably
                 disputed
                 ,
                 no
                 man
                 is
                 fit
                 to
                 punish
                 the
                 error
                 ,
                 but
                 he
                 who
                 is
                 certain
                 and
                 can
                 make
                 it
                 appear
                 so
                 to
                 others
                 ,
                 that
                 himself
                 is
                 not
                 deceived
                 .
              
               
                 3.
                 
                 Whatsoever
                 is
                 against
                 the
                 law
                 of
                 Christ
                 in
                 any
                 instance
                 may
                 not
                 be
                 directly
                 permitted
                 for
                 the
                 obtaining
                 a
                 greater
                 good
                 ,
                 
                 but
                 may
                 for
                 the
                 avoiding
                 of
                 a
                 greater
                 evil
                 which
                 is
                 otherwise
                 indeclinable
                 .
                 If
                 a
                 Prince
                 be
                 perfectly
                 persuaded
                 that
                 the
                 suffering
                 the
                 doctrine
                 of
                 Transubstantiation
                 is
                 against
                 the
                 laws
                 and
                 words
                 of
                 Christ
                 it
                 may
                 not
                 be
                 suffered
                 ,
                 though
                 the
                 parties
                 interested
                 promise
                 to
                 pay
                 all
                 the
                 Gabels
                 of
                 the
                 Nation
                 and
                 raise
                 an
                 army
                 to
                 defend
                 it
                 :
                 but
                 if
                 a
                 rebellion
                 cannot
                 otherwise
                 be
                 appeased
                 it
                 is
                 lawful
                 ;
                 not
                 onely
                 upon
                 many
                 other
                 accounts
                 which
                 are
                 appendant
                 to
                 the
                 Subject
                 matter
                 ,
                 but
                 because
                 when
                 two
                 evils
                 are
                 before
                 me
                 ,
                 neither
                 of
                 which
                 is
                 of
                 my
                 procuring
                 ,
                 I
                 am
                 innocent
                 if
                 I
                 suffer
                 either
                 ,
                 and
                 I
                 am
                 prudent
                 if
                 I
                 choose
                 the
                 least
                 ,
                 and
                 I
                 am
                 guilty
                 of
                 no
                 crime
                 because
                 I
                 am
                 but
                 a
                 suffering
                 person
                 :
                 but
                 if
                 I
                 doe
                 it
                 to
                 obtain
                 a
                 greater
                 good
                 ,
                 I
                 choose
                 the
                 evil
                 directly
                 ,
                 because
                 I
                 am
                 not
                 forc'd
                 
                 to
                 pursue
                 the
                 greater
                 good
                 ;
                 I
                 can
                 be
                 without
                 it
                 ;
                 and
                 although
                 I
                 may
                 chose
                 the
                 least
                 evil
                 because
                 I
                 cannot
                 avoid
                 that
                 or
                 a
                 greater
                 ;
                 yet
                 when
                 the
                 Question
                 is
                 ,
                 whether
                 I
                 shall
                 permit
                 an
                 evil
                 or
                 lose
                 an
                 advantage
                 ,
                 I
                 may
                 escape
                 all
                 evil
                 ,
                 at
                 no
                 greater
                 price
                 then
                 by
                 loosing
                 that
                 advantage
                 :
                 so
                 that
                 here
                 is
                 no
                 excuse
                 because
                 there
                 is
                 no
                 necessity
                 ;
                 and
                 in
                 matters
                 of
                 duty
                 ,
                 no
                 good
                 can
                 make
                 recompence
                 for
                 doing
                 any
                 evil
                 :
                 but
                 the
                 suffering
                 of
                 a
                 greater
                 evil
                 is
                 highly
                 paid
                 for
                 by
                 the
                 avoiding
                 of
                 a
                 greater
                 .
              
               
                 4.
                 
                 When
                 any
                 such
                 evil
                 against
                 the
                 laws
                 of
                 Christ
                 is
                 permitted
                 ,
                 
                 the
                 evil
                 it self
                 must
                 be
                 so
                 reproved
                 ,
                 that
                 the
                 forced
                 impunity
                 may
                 not
                 give
                 so
                 much
                 incouragement
                 to
                 the
                 crime
                 as
                 the
                 censure
                 must
                 abate
                 .
                 The
                 reason
                 is
                 ,
                 because
                 no
                 evil
                 must
                 be
                 done
                 at
                 any
                 price
                 ;
                 and
                 we
                 must
                 rather
                 lose
                 our
                 life
                 then
                 cause
                 our
                 Brother
                 to
                 offend
                 ;
                 and
                 if
                 
                   each
                   man
                
                 is
                 bound
                 to
                 this
                 ,
                 then
                 
                   every
                   man
                
                 is
                 bound
                 to
                 it
                 .
                 But
                 because
                 impunity
                 is
                 the
                 greatest
                 incouragement
                 to
                 sin
                 ,
                 and
                 next
                 to
                 the
                 pleasure
                 or
                 interest
                 of
                 it
                 ,
                 is
                 the
                 greatest
                 temptation
                 ;
                 care
                 must
                 be
                 taken
                 that
                 what
                 serves
                 the
                 interest
                 of
                 the
                 Republick
                 ,
                 may
                 not
                 deceive
                 the
                 interest
                 of
                 Soules
                 ;
                 and
                 this
                 being
                 the
                 greatest
                 ought
                 infinitely
                 to
                 be
                 preferred
                 ;
                 and
                 therefore
                 unless
                 something
                 be
                 directly
                 done
                 that
                 may
                 be
                 sufficient
                 security
                 against
                 the
                 probable
                 danger
                 ,
                 no
                 interest
                 of
                 the
                 Common-wealth
                 is
                 to
                 be
                 serv'd
                 against
                 it
                 ;
                 because
                 none
                 is
                 sufficient
                 to
                 be
                 put
                 in
                 ballance
                 against
                 one
                 Soule
                 .
              
               
                 5.
                 
                 This
                 impunity
                 (
                 especially
                 if
                 it
                 be
                 in
                 the
                 matter
                 of
                 sobriety
                 )
                 
                 must
                 not
                 be
                 perpetual
                 ,
                 but
                 for
                 a
                 time
                 onely
                 ,
                 and
                 must
                 be
                 rescinded
                 at
                 the
                 first
                 opportunity
                 .
                 Thus
                 S.
                 Austin
                 when
                 he
                 complain'd
                 of
                 the
                 infinite
                 number
                 of
                 ceremonies
                 which
                 loaded
                 the
                 Church
                 and
                 made
                 her
                 condition
                 more
                 intolerable
                 then
                 that
                 of
                 the
                 Jews
                 under
                 the
                 Levitical
                 yoke
                 ,
                 addes
                 this
                 withall
                 ,
                 that
                 this
                 was
                 no
                 longer
                 to
                 be
                 tolerated
                 then
                 till
                 there
                 was
                 a
                 possibility
                 to
                 reforme
                 .
                 And
                 when
                 S.
                 Gregory
                 had
                 sent
                 Augustin
                 the
                 Monke
                 to
                 convert
                 the
                 Saxons
                 ,
                 he
                 gave
                 him
                 advice
                 not
                 to
                 presse
                 them
                 at
                 first
                 too
                 passionately
                 to
                 quit
                 their
                 undecent
                 marriages
                 ,
                 which
                 by
                 their
                 long
                 Customes
                 and
                 the
                 interest
                 of
                 their
                 families
                 they
                 would
                 be
                 too
                 apt
                 to
                 hold
                 too
                 pertinaciously
                 and
                 with
                 inconvenience
                 ,
                 but
                 afterwards
                 it
                 would
                 be
                 done
                 .
              
               
                 6.
                 
                 Till
                 the
                 impunity
                 can
                 be
                 taken
                 away
                 ,
                 
                 it
                 were
                 an
                 act
                 of
                 prudence
                 and
                 piety
                 ,
                 and
                 (
                 in
                 many
                 cases
                 )
                 of
                 duty
                 ,
                 to
                 discountenance
                 the
                 sin
                 by
                 collateral
                 and
                 indirect
                 punishments
                 :
                 Thus
                 the
                 old
                 Romans
                 confin'd
                 their
                 lupanaria
                 to
                 the
                 outer
                 part
                 of
                 the
                 city
                 ;
                 It
                 was
                 a
                 Summaenium
                 ,
                 and
                 their
                 impure
                 women
                 had
                 a
                 name
                 of
                 disgrace
                 ,
                 and
                 a
                 yellow
                 veile
                 was
                 their
                 cognisance
                 :
                 and
                 so
                 the
                 Jews
                 are
                 us'd
                 in
                 some
                 places
                 :
                 but
                 thus
                 we
                 find
                 that
                 S.
                 Paul
                 and
                 the
                 Apostles
                 tolerated
                 those
                 Christians
                 which
                 from
                 among
                 their
                 own
                 Nation
                 gave
                 up
                 their
                 Names
                 to
                 Christ
                 ;
                 who
                 yet
                 were
                 Polygamists
                 ,
                 or
                 which
                 was
                 equivalent
                 ,
                 had
                 married
                 a
                 second
                 wife
                 their
                 first
                 being
                 living
                 and
                 divorc'd
                 ,
                 but
                 although
                 this
                 could
                 not
                 well
                 be
                 avoided
                 ,
                 lest
                 they
                 should
                 be
                 vex'd
                 into
                 Apostacy
                 ,
                 and
                 their
                 Judaical
                 hardness
                 of
                 heart
                 was
                 not
                 yet
                 interated
                 sufficiently
                 by
                 the
                 softer
                 and
                 sweeter
                 Sermons
                 of
                 the
                 Gospel
                 ;
                 but
                 yet
                 to
                 represent
                 their
                 dislike
                 of
                 such
                 marriages
                 which
                 they
                 were
                 forc'd
                 to
                 tolerate
                 they
                 forbad
                 such
                 persons
                 to
                 be
                 taken
                 into
                 their
                 Clergy
                 ,
                 so
                 punishing
                 such
                 persons
                 by
                 a
                 privation
                 of
                 honour
                 whom
                 they
                 could
                 not
                 punish
                 by
                 a
                 direct
                 infliction
                 of
                 censures
                 ,
                 or
                 separation
                 from
                 their
                 wives
                 .
              
               
                 7.
                 
                 In
                 all
                 such
                 tolerations
                 of
                 evil
                 ,
                 
                 the
                 secular
                 interest
                 must
                 be
                 apparently
                 
                 separate
                 and
                 declar'd
                 to
                 stand
                 far
                 off
                 from
                 any
                 thing
                 of
                 the
                 Religion
                 ;
                 and
                 the
                 Consciences
                 permitted
                 to
                 stand
                 or
                 fall
                 under
                 them
                 ,
                 who
                 are
                 to
                 take
                 care
                 of
                 them
                 and
                 answer
                 for
                 them
                 ;
                 the
                 permission
                 by
                 the
                 civil
                 power
                 is
                 not
                 to
                 rescue
                 them
                 from
                 the
                 Ecclesiastical
                 rod
                 :
                 for
                 it
                 being
                 a
                 matter
                 of
                 civil
                 interest
                 is
                 not
                 to
                 derive
                 any
                 countenance
                 from
                 religion
                 ,
                 so
                 much
                 as
                 accidentally
                 ;
                 for
                 no
                 powers
                 of
                 Man
                 can
                 forbid
                 the
                 servants
                 of
                 Christ
                 to
                 preach
                 his
                 law
                 ,
                 to
                 declare
                 his
                 will
                 ,
                 and
                 to
                 get
                 Subjects
                 to
                 his
                 Kingdome
                 ,
                 and
                 to
                 turn
                 sinners
                 from
                 the
                 error
                 of
                 their
                 way
                 :
                 if
                 they
                 doe
                 ,
                 they
                 must
                 not
                 be
                 obeyed
                 ,
                 but
                 God
                 must
                 ,
                 and
                 if
                 they
                 die
                 for
                 it
                 they
                 are
                 well
                 enough
                 .
              
               
                 But
                 now
                 against
                 the
                 doctrine
                 of
                 the
                 Rule
                 many
                 things
                 may
                 be
                 objected
                 ;
                 
                 for
                 there
                 seem
                 many
                 things
                 and
                 great
                 cases
                 to
                 be
                 for
                 which
                 the
                 laws
                 of
                 the
                 holy
                 Jesus
                 have
                 made
                 no
                 provision
                 .
                 I
                 instance
                 in
                 a
                 very
                 great
                 one
                 ,
                 That
                 is
                 ,
                 the
                 whole
                 state
                 of
                 warre
                 ,
                 and
                 all
                 the
                 great
                 cases
                 and
                 incidents
                 of
                 it
                 .
                 For
                 since
                 it
                 is
                 disputable
                 whether
                 Christianity
                 allowes
                 of
                 warre
                 ,
                 and
                 it
                 is
                 not
                 disputable
                 but
                 very
                 certain
                 that
                 it
                 speaks
                 nothing
                 of
                 it
                 expressly
                 ,
                 neither
                 gives
                 any
                 cautions
                 concerning
                 it
                 in
                 particular
                 ,
                 it
                 will
                 seem
                 to
                 be
                 a
                 
                   casus
                   omissus
                
                 in
                 the
                 law
                 .
                 To
                 this
                 there
                 may
                 be
                 many
                 considerations
                 offered
                 .
              
               
                 
                   Of
                   the
                   measures
                   of
                   warre
                   by
                   Christs
                   law
                   .
                
              
               
                 1.
                 
                 If
                 it
                 be
                 said
                 that
                 all
                 warre
                 is
                 unlawful
                 ,
                 
                 against
                 the
                 analogy
                 and
                 against
                 many
                 express
                 lines
                 of
                 our
                 religion
                 ;
                 it
                 is
                 indeed
                 a
                 short
                 way
                 of
                 answering
                 this
                 difficulty
                 ,
                 but
                 will
                 involve
                 the
                 whole
                 Christian
                 world
                 in
                 many
                 more
                 ;
                 but
                 of
                 this
                 in
                 the
                 following
                 numbers
                 I
                 shall
                 give
                 accounts
                 .
              
               
                 2.
                 
                 If
                 it
                 be
                 said
                 that
                 Christianity
                 leaves
                 that
                 matter
                 of
                 warre
                 wholly
                 to
                 be
                 conducted
                 by
                 the
                 laws
                 of
                 Nature
                 and
                 Nations
                 :
                 
                 we
                 shall
                 find
                 that
                 this
                 will
                 intangle
                 the
                 whole
                 inquiry
                 ,
                 but
                 we
                 shall
                 never
                 come
                 to
                 any
                 certainty
                 .
                 For
                 if
                 the
                 Christian
                 law
                 be
                 (
                 as
                 I
                 have
                 proved
                 )
                 a
                 perfect
                 digest
                 of
                 the
                 Natural
                 law
                 ;
                 to
                 say
                 the
                 affairs
                 of
                 warre
                 are
                 to
                 be
                 conducted
                 by
                 the
                 laws
                 of
                 Nature
                 is
                 not
                 to
                 put
                 them
                 from
                 being
                 determin'd
                 by
                 the
                 Christian
                 law
                 ,
                 because
                 they
                 are
                 the
                 same
                 ;
                 and
                 if
                 in
                 the
                 law
                 of
                 Christ
                 there
                 be
                 no
                 rules
                 of
                 warre
                 ,
                 neither
                 can
                 there
                 be
                 any
                 in
                 Nature
                 .
                 But
                 besides
                 this
                 ,
                 if
                 the
                 laws
                 of
                 Nature
                 which
                 concerne
                 warre
                 be
                 not
                 set
                 down
                 in
                 the
                 Gospel
                 and
                 writings
                 of
                 the
                 new
                 Testament
                 ,
                 but
                 that
                 we
                 be
                 sent
                 to
                 look
                 for
                 them
                 in
                 the
                 tables
                 of
                 our
                 own
                 hearts
                 in
                 which
                 some
                 things
                 are
                 disordered
                 by
                 passion
                 ,
                 and
                 many
                 more
                 are
                 written
                 there
                 by
                 interest
                 ,
                 and
                 some
                 by
                 custome
                 ,
                 and
                 others
                 by
                 education
                 ,
                 and
                 amongst
                 men
                 these
                 are
                 the
                 authors
                 of
                 contrary
                 inscriptions
                 ;
                 we
                 shall
                 find
                 the
                 law
                 of
                 Nature
                 a
                 strange
                 thing
                 by
                 that
                 time
                 we
                 have
                 drawn
                 it
                 from
                 thence
                 onely
                 ,
                 and
                 look'd
                 over
                 it
                 to
                 find
                 some
                 rules
                 of
                 war
                 ,
                 whose
                 whole
                 being
                 is
                 very
                 much
                 against
                 the
                 excellent
                 and
                 perfective
                 laws
                 of
                 Nature
                 .
              
               
                 3.
                 
                 If
                 it
                 be
                 said
                 that
                 Warre
                 is
                 to
                 be
                 conducted
                 by
                 the
                 measures
                 of
                 peace
                 ;
                 
                 we
                 speak
                 what
                 is
                 impossible
                 to
                 be
                 true
                 :
                 for
                 
                   inter
                   arma
                   silent
                   leges
                
                 ,
                 not
                 onely
                 because
                 the
                 sword
                 is
                 licentious
                 and
                 impudent
                 ;
                 but
                 because
                 the
                 cases
                 of
                 peace
                 and
                 warre
                 are
                 wholly
                 different
                 .
              
               
                 4.
                 
                 If
                 it
                 be
                 said
                 that
                 right
                 reason
                 must
                 be
                 the
                 measures
                 ;
                 
                 I
                 answer
                 ,
                 that
                 if
                 right
                 reason
                 could
                 be
                 heard
                 possibly
                 ,
                 there
                 would
                 be
                 no
                 warre
                 at
                 all
                 :
                 and
                 since
                 one
                 part
                 begins
                 the
                 warre
                 against
                 ,
                 reason
                 it
                 is
                 not
                 likely
                 that
                 he
                 for
                 any
                 reason
                 that
                 can
                 be
                 urg'd
                 shall
                 lose
                 his
                 advantage
                 .
                 But
                 besides
                 this
                 who
                 shall
                 be
                 
                 judge
                 ?
                 whose
                 reason
                 shall
                 rule
                 ?
                 whose
                 arguments
                 shall
                 prevail
                 ?
                 and
                 will
                 he
                 who
                 is
                 
                   minor
                   in
                   causa
                
                 be
                 
                   minor
                   in
                   praelio
                
                 ,
                 be
                 who
                 hath
                 the
                 worst
                 at
                 the
                 dispute
                 yeeld
                 also
                 in
                 the
                 fight
                 ?
                 and
                 are
                 not
                 the
                 pugnacissimi
                 the
                 fighting
                 men
                 such
                 as
                 will
                 hear
                 and
                 understand
                 the
                 least
                 reason
                 ?
              
               
                 5.
                 
                 Some
                 will
                 have
                 the
                 law
                 of
                 Nations
                 to
                 be
                 the
                 measure
                 of
                 warre
                 ;
                 
                 and
                 possibly
                 it
                 might
                 if
                 there
                 were
                 a
                 Digest
                 of
                 them
                 ,
                 and
                 a
                 compulsory
                 to
                 inforce
                 them
                 ;
                 but
                 there
                 being
                 neither
                 ,
                 they
                 are
                 uncertain
                 what
                 they
                 are
                 ,
                 and
                 are
                 admitted
                 with
                 variety
                 and
                 by
                 accident
                 ,
                 and
                 they
                 shall
                 oblige
                 strangers
                 when
                 the
                 men
                 are
                 conquered
                 ;
                 and
                 Subjects
                 by
                 the
                 will
                 of
                 the
                 Prince
                 ,
                 that
                 is
                 ,
                 the
                 measures
                 of
                 warre
                 shall
                 be
                 the
                 edicts
                 of
                 any
                 single
                 General
                 and
                 nothing
                 else
                 .
              
               
                 In
                 the
                 midst
                 of
                 these
                 oppositions
                 it
                 will
                 be
                 hard
                 to
                 find
                 something
                 certain
                 :
                 
                 but
                 that
                 which
                 can
                 most
                 be
                 relied
                 upon
                 is
                 this
                 .
                 *
                 That
                 Christian
                 Religion
                 hath
                 made
                 no
                 particular
                 provisions
                 for
                 the
                 conduct
                 of
                 warre
                 
                   under
                   a
                   proper
                   title
                
                 ,
                 because
                 it
                 hath
                 so
                 comm●nded
                 all
                 the
                 actions
                 of
                 men
                 ,
                 hath
                 so
                 ordered
                 the
                 religion
                 ,
                 so
                 taken
                 care
                 that
                 men
                 shall
                 be
                 just
                 ,
                 and
                 doe
                 no
                 wrong
                 ,
                 hath
                 given
                 laws
                 so
                 perfect
                 rules
                 so
                 excellent
                 ,
                 threatnings
                 so
                 severe
                 ,
                 promises
                 so
                 glorious
                 that
                 there
                 can
                 be
                 nothing
                 wa●ting
                 towards
                 the
                 peace
                 and
                 felicity
                 of
                 mankind
                 ,
                 but
                 the
                 wills
                 of
                 men
                 .
                 If
                 men
                 be
                 subjects
                 of
                 Christs
                 law
                 ,
                 they
                 can
                 never
                 goe
                 to
                 warre
                 with
                 each
                 other
                 ;
                 but
                 when
                 they
                 are
                 out
                 of
                 the
                 state
                 of
                 laws
                 and
                 peace
                 ,
                 they
                 fall
                 into
                 the
                 state
                 of
                 warre
                 ;
                 which
                 being
                 contrary
                 to
                 peace
                 ,
                 is
                 also
                 without
                 all
                 laws
                 .
                 So
                 that
                 the
                 injurious
                 person
                 is
                 not
                 to
                 inquire
                 how
                 to
                 conduct
                 his
                 warre
                 ,
                 for
                 he
                 is
                 gone
                 beyond
                 all
                 law
                 ;
                 into
                 a
                 state
                 of
                 things
                 where
                 laws
                 are
                 of
                 no
                 value
                 :
                 but
                 for
                 the
                 injur'd
                 person
                 he
                 is
                 just
                 so
                 to
                 comport
                 himself
                 as
                 he
                 can
                 ;
                 having
                 one
                 measure
                 of
                 action
                 ,
                 and
                 another
                 of
                 defence
                 .
              
               
                 
                   For
                   his
                   defence
                
                 :
                 
                 it
                 is
                 not
                 to
                 be
                 measured
                 by
                 laws
                 ,
                 but
                 by
                 privileges
                 :
                 that
                 is
                 ,
                 things
                 being
                 gone
                 beyond
                 the
                 laws
                 of
                 Nature
                 :
                 he
                 is
                 left
                 to
                 his
                 natural
                 powers
                 and
                 defences
                 ;
                 and
                 is
                 to
                 doe
                 this
                 without
                 any
                 other
                 limit
                 ,
                 but
                 that
                 he
                 defend
                 himself
                 and
                 his
                 relatives
                 and
                 drive
                 away
                 the
                 injury
                 .
                 That
                 is
                 ,
                 there
                 being
                 no
                 law
                 of
                 God
                 to
                 forbid
                 him
                 to
                 defend
                 himself
                 he
                 is
                 at
                 his
                 liberty
                 which
                 Naturally
                 every
                 man
                 hath
                 :
                 
                 
                   Hoc
                   &
                   ratio
                   doctis
                   ,
                   &
                   necessitas
                   barbaris
                   ,
                   &
                   mos
                   gentibus
                   ,
                   &
                   feris
                   Natura
                   ipsa
                   praescripsit
                   ,
                   ut
                   omnem
                   semper
                   vim
                   ,
                   quacunque
                   ope
                   possent
                   ,
                   à
                   corpore
                   ,
                   à
                   capite
                   ,
                   à
                   vita
                   sua
                   propulsarent
                   .
                
                 The
                 learned
                 are
                 taught
                 by
                 reason
                 ,
                 the
                 barbarous
                 nations
                 by
                 necessity
                 ,
                 the
                 civil
                 by
                 custom
                 ,
                 the
                 very
                 beasts
                 also
                 by
                 Nature
                 ,
                 to
                 defend
                 their
                 head
                 ,
                 their
                 body
                 ,
                 their
                 life
                 from
                 all
                 injury
                 by
                 all
                 means
                 .
                 For
                 God
                 hath
                 no
                 where
                 forbidden
                 that
                 a
                 man
                 shall
                 be
                 defended
                 ,
                 
                   Armáque
                   in
                   armatos
                   sumere
                   jura
                   sinunt
                   ;
                   
                
                 we
                 may
                 put
                 on
                 armour
                 to
                 defend
                 us
                 against
                 an
                 armed
                 malice
                 :
                 he
                 hath
                 indeed
                 forbidden
                 private
                 revenges
                 ,
                 because
                 those
                 are
                 intrusted
                 to
                 the
                 laws
                 and
                 publick
                 persons
                 ;
                 but
                 when
                 a
                 single
                 person
                 is
                 injur'd
                 he
                 can
                 defend
                 himself
                 or
                 crave
                 the
                 patronage
                 of
                 Princes
                 and
                 the
                 laws
                 ;
                 but
                 when
                 publick
                 interests
                 are
                 violated
                 ,
                 when
                 Kingdomes
                 and
                 Communities
                 of
                 Men
                 and
                 Princes
                 are
                 injur'd
                 ,
                 there
                 is
                 no
                 law
                 to
                 defend
                 them
                 ;
                 and
                 therefore
                 it
                 must
                 be
                 force
                 :
                 for
                 force
                 is
                 the
                 defensative
                 of
                 all
                 laws
                 :
                 and
                 when
                 all
                 laws
                 are
                 injur'd
                 ,
                 there
                 can
                 be
                 no
                 way
                 to
                 reduce
                 men
                 to
                 reason
                 ,
                 but
                 by
                 making
                 them
                 feele
                 the
                 evils
                 of
                 Unreasonableness
                 .
                 If
                 this
                 were
                 not
                 so
                 then
                 all
                 Commonwealths
                 were
                 in
                 a
                 worse
                 state
                 of
                 affairs
                 then
                 single
                 persons
                 :
                 for
                 Princes
                 are
                 to
                 defend
                 each
                 single
                 person
                 ;
                 and
                 the
                 laws
                 are
                 to
                 secure
                 them
                 ;
                 but
                 if
                 the
                 laws
                 themselves
                 be
                 
                 not
                 defended
                 ,
                 no
                 single
                 person
                 can
                 be
                 ;
                 and
                 if
                 they
                 could
                 ,
                 much
                 rather
                 should
                 all
                 .
                 
                   Whatsoever
                   is
                   absolutely
                   necessary
                   is
                   certainly
                   lawful
                   ,
                
                 and
                 since
                 Christ
                 hath
                 no
                 where
                 forbidden
                 Kings
                 to
                 defend
                 themselves
                 and
                 their
                 people
                 against
                 violence
                 ;
                 in
                 this
                 case
                 there
                 is
                 no
                 law
                 at
                 all
                 to
                 be
                 considered
                 ;
                 since
                 there
                 is
                 a
                 right
                 of
                 Nature
                 which
                 no
                 law
                 of
                 God
                 hath
                 restrained
                 ;
                 and
                 by
                 that
                 right
                 all
                 men
                 are
                 equal
                 ;
                 and
                 therefore
                 if
                 they
                 be
                 not
                 safe
                 from
                 injury
                 it
                 is
                 their
                 own
                 fault
                 or
                 their
                 own
                 unhappiness
                 ;
                 they
                 may
                 if
                 they
                 will
                 ,
                 and
                 if
                 they
                 can
                 :
                 and
                 they
                 have
                 no
                 measures
                 in
                 this
                 but
                 that
                 they
                 take
                 care
                 they
                 be
                 defended
                 ,
                 and
                 quit
                 from
                 the
                 danger
                 and
                 no
                 more
                 .
                 The
                 
                   Jus
                   naturae
                
                 ,
                 the
                 rights
                 and
                 liberties
                 ,
                 the
                 equalities
                 and
                 privileges
                 of
                 Nature
                 are
                 the
                 warrant
                 of
                 the
                 defence
                 ,
                 or
                 rather
                 there
                 needs
                 no
                 warrant
                 ,
                 where
                 there
                 is
                 no
                 law
                 at
                 all
                 :
                 But
                 this
                 right
                 of
                 Nature
                 is
                 the
                 measure
                 of
                 the
                 defence
                 ,
                 we
                 may
                 be
                 defended
                 as
                 much
                 as
                 we
                 need
                 .
              
               
                 But
                 then
                 if
                 it
                 be
                 inquired
                 ,
                 
                 what
                 is
                 the
                 measure
                 
                   of
                   actions
                
                 which
                 must
                 be
                 done
                 in
                 the
                 conduct
                 of
                 the
                 defence
                 by
                 the
                 injur'd
                 Prince
                 or
                 Republick
                 ,
                 and
                 how
                 shall
                 they
                 be
                 measur'd
                 if
                 Christ
                 in
                 his
                 laws
                 hath
                 made
                 no
                 provisions
                 and
                 describ'd
                 no
                 rules
                 ?
                 I
                 answer
                 ,
                 
                   That
                   the
                   measures
                   of
                   action
                   in
                   publick
                   are
                   no
                   other
                   then
                   the
                   measures
                   of
                   the
                   private
                
                 ;
                 the
                 same
                 Rule
                 of
                 justice
                 is
                 to
                 be
                 between
                 Princes
                 and
                 between
                 Private
                 persons
                 :
                 they
                 also
                 must
                 
                   doe
                   as
                   they
                   would
                   be
                   done
                   to
                
                 ;
                 they
                 must
                 
                   keep
                   covenants
                   ,
                   perform
                   their
                   words
                   ,
                   hurt
                   no
                   innocent
                   person
                   whom
                   they
                   can
                   preserve
                   ,
                
                 and
                 yet
                 preserve
                 themselves
                 ,
                 they
                 must
                 keep
                 themselves
                 within
                 the
                 limits
                 of
                 a
                 just
                 defence
                 :
                 and
                 as
                 in
                 private
                 contentions
                 and
                 repetitions
                 of
                 our
                 right
                 we
                 must
                 look
                 after
                 justice
                 ,
                 but
                 doe
                 nothing
                 against
                 charity
                 ,
                 we
                 must
                 defend
                 our
                 rights
                 ,
                 but
                 doe
                 the
                 adversary
                 no
                 wrong
                 ,
                 and
                 by
                 no
                 vexatitious
                 measures
                 secure
                 our
                 own
                 interest
                 ,
                 and
                 destroy
                 his
                 just
                 right
                 ,
                 in
                 an
                 unnecessary
                 conduct
                 of
                 our
                 own
                 ,
                 so
                 it
                 is
                 with
                 Princes
                 :
                 He
                 that
                 is
                 injur'd
                 may
                 drive
                 away
                 the
                 injury
                 ,
                 he
                 may
                 fight
                 against
                 invaders
                 ,
                 he
                 may
                 divert
                 the
                 warre
                 if
                 it
                 be
                 necessary
                 ;
                 but
                 he
                 may
                 not
                 destory
                 the
                 innocent
                 with
                 the
                 guilty
                 ,
                 the
                 peacable
                 Countrymen
                 with
                 the
                 fighting
                 Souldiers
                 :
                 and
                 nothing
                 can
                 legitimate
                 that
                 but
                 an
                 absolute
                 necessity
                 that
                 is
                 ,
                 it
                 must
                 not
                 be
                 done
                 at
                 all
                 when
                 it
                 can
                 be
                 understood
                 and
                 when
                 it
                 can
                 be
                 avoided
                 :
                 and
                 there
                 is
                 no
                 direct
                 action
                 of
                 warre
                 but
                 it
                 is
                 to
                 be
                 rul'd
                 by
                 necessity
                 ,
                 and
                 justice
                 and
                 charity
                 ,
                 and
                 in
                 these
                 there
                 is
                 no
                 variety
                 of
                 the
                 rule
                 ,
                 and
                 no
                 change
                 except
                 what
                 is
                 made
                 by
                 the
                 Subject
                 matter
                 ,
                 which
                 must
                 be
                 made
                 to
                 combine
                 with
                 the
                 measures
                 of
                 justice
                 and
                 charity
                 by
                 the
                 instruments
                 of
                 reason
                 and
                 customs
                 and
                 publike
                 fame
                 ,
                 and
                 all
                 the
                 measures
                 of
                 wise
                 and
                 good
                 Men.
                 
              
               
                 Warrs
                 are
                 so
                 to
                 be
                 manag'd
                 as
                 private
                 contentions
                 are
                 ;
                 
                 and
                 there
                 are
                 the
                 same
                 rules
                 for
                 both
                 ,
                 that
                 is
                 ,
                 when
                 they
                 are
                 equals
                 :
                 but
                 if
                 it
                 be
                 a
                 warre
                 betwixt
                 Subject
                 and
                 Superior
                 ,
                 it
                 is
                 on
                 the
                 Princes
                 part
                 to
                 be
                 conducted
                 as
                 other
                 acts
                 of
                 publick
                 justice
                 :
                 when
                 a
                 single
                 executioner
                 can
                 punish
                 offenders
                 ,
                 that
                 is
                 enough
                 ;
                 if
                 one
                 cannot
                 ,
                 more
                 must
                 ;
                 for
                 it
                 is
                 every
                 mans
                 interest
                 that
                 the
                 injurious
                 should
                 be
                 punished
                 ;
                 and
                 he
                 that
                 can
                 raise
                 the
                 Country
                 Troops
                 by
                 law
                 ,
                 to
                 assist
                 the
                 executions
                 of
                 justice
                 ,
                 may
                 raise
                 all
                 the
                 Troops
                 of
                 his
                 Kingdome
                 to
                 doe
                 the
                 same
                 duty
                 when
                 there
                 is
                 a
                 greater
                 necessity
                 :
                 But
                 for
                 the
                 Subjects
                 who
                 take
                 up
                 armes
                 against
                 their
                 Superior
                 ,
                 there
                 is
                 no
                 answer
                 to
                 be
                 given
                 by
                 what
                 measures
                 they
                 must
                 conduct
                 their
                 armes
                 ,
                 there
                 is
                 no
                 measure
                 at
                 all
                 for
                 them
                 ,
                 but
                 one
                 ,
                 to
                 lay
                 them
                 down
                 and
                 never
                 to
                 take
                 them
                 up
                 again
                 .
                 For
                 it
                 can
                 not
                 be
                 expected
                 that
                 a
                 wise
                 and
                 a
                 holy
                 lawgiver
                 should
                 give
                 rules
                 for
                 the
                 Banditi
                 to
                 manage
                 their
                 violences
                 ,
                 or
                 the
                 Circassians
                 how
                 to
                 conduct
                 their
                 plunder
                 and
                 their
                 robberies
                 :
                 Christ
                 never
                 gave
                 any
                 laws
                 concerning
                 rebels
                 ,
                 but
                 obedience
                 and
                 repentance
                 :
                 and
                 for
                 just
                 warres
                 ,
                 that
                 is
                 ,
                 the
                 defensive
                 warres
                 of
                 Princes
                 
                 (
                 for
                 there
                 is
                 no
                 other
                 just
                 but
                 what
                 is
                 defensive
                 directly
                 or
                 by
                 a
                 just
                 equivalency
                 )
                 Christ
                 hath
                 given
                 no
                 other
                 laws
                 but
                 the
                 same
                 by
                 which
                 single
                 persons
                 in
                 their
                 contentions
                 or
                 differences
                 are
                 to
                 be
                 conducted
                 :
                 and
                 thus
                 also
                 S.
                 John
                 the
                 Baptist
                 gave
                 the
                 same
                 measures
                 to
                 the
                 Souldiers
                 which
                 contain
                 every
                 mans
                 duty
                 ;
                 
                   Doe
                   violence
                   to
                   no
                   man
                
                 ,
                 and
                 
                   be
                   content
                   with
                   your
                   wages
                
                 .
                 For
                 warre
                 is
                 but
                 the
                 contention
                 of
                 many
                 :
                 and
                 as
                 it
                 is
                 in
                 social
                 contracts
                 which
                 are
                 to
                 be
                 governed
                 by
                 the
                 same
                 justice
                 as
                 private
                 Merchandise
                 ;
                 so
                 it
                 is
                 in
                 social
                 contentions
                 :
                 for
                 in
                 this
                 case
                 ,
                 two
                 and
                 two
                 thousand
                 make
                 no
                 difference
                 in
                 the
                 rule
                 ,
                 but
                 much
                 in
                 the
                 circumstances
                 of
                 the
                 matter
                 .
              
               
                 Quest.
                 
              
               
                 BUT
                 upon
                 this
                 instance
                 it
                 is
                 seasonable
                 to
                 inquire
                 whether
                 the
                 precedents
                 of
                 the
                 old
                 Testament
                 be
                 so
                 imitable
                 by
                 them
                 that
                 goe
                 to
                 warre
                 ,
                 
                 that
                 they
                 can
                 pass
                 into
                 a
                 law
                 ,
                 or
                 if
                 not
                 ,
                 yet
                 whether
                 they
                 are
                 safe
                 or
                 no
                 ?
              
               
                 The
                 question
                 though
                 instanc'd
                 in
                 the
                 matter
                 of
                 warre
                 ,
                 
                 yet
                 is
                 of
                 use
                 in
                 all
                 affairs
                 whatsoever
                 ;
                 because
                 there
                 are
                 divers
                 portions
                 of
                 mankind
                 ,
                 1.
                 who
                 think
                 every
                 thing
                 is
                 imitable
                 which
                 they
                 find
                 done
                 in
                 the
                 Scriptures
                 ,
                 and
                 2.
                 nothing
                 safe
                 or
                 warrantable
                 that
                 is
                 not
                 :
                 These
                 being
                 their
                 measures
                 of
                 right
                 and
                 wrong
                 have
                 great
                 influence
                 into
                 the
                 questions
                 of
                 Conscience
                 ,
                 and
                 therefore
                 are
                 to
                 be
                 established
                 upon
                 certain
                 rules
                 .
              
               
                 
                   Of
                   the
                   Negative
                   measures
                   of
                   examples
                   in
                   the
                   Old
                   Testament
                   .
                
              
               
                 1.
                 
                 Therefore
                 it
                 is
                 evident
                 that
                 not
                 every
                 thing
                 done
                 in
                 the
                 old
                 Testament
                 is
                 a
                 warrant
                 for
                 us
                 :
                 
                 I
                 instance
                 in
                 all
                 the
                 injustices
                 and
                 violences
                 ,
                 rapines
                 ,
                 and
                 open
                 prevarications
                 of
                 Natural
                 rights
                 ,
                 concerning
                 which
                 there
                 needs
                 no
                 further
                 disquisition
                 ;
                 but
                 we
                 are
                 to
                 keep
                 our selves
                 to
                 the
                 rule
                 ;
                 that
                 is
                 ,
                 to
                 Gods
                 measures
                 not
                 to
                 mans
                 ,
                 
                 
                   non
                   quà
                   itur
                   ,
                   sed
                   quà
                   eundum
                   ;
                   and
                   we
                   must
                   not
                   follow
                   a
                   multitude
                   to
                   doe
                   evil
                   ,
                   Argumentum
                   pessimi
                   turba
                   est
                   .
                   Quaeramus
                   quid
                   optimè
                   factum
                   sit
                   ,
                   non
                   quid
                   usitatissimum
                   ;
                   &
                   quid
                   nos
                   in
                   possessione
                   felicitatis
                   aeternae
                   constituat
                   ,
                   non
                   quid
                   vulgo
                   veritatis
                   pessimo
                   interpreti
                   probatum
                   sit
                   .
                
                 The
                 croud
                 is
                 the
                 worst
                 argument
                 in
                 the
                 world
                 :
                 let
                 us
                 inquire
                 not
                 what
                 is
                 most
                 usual
                 but
                 what
                 is
                 most
                 excellent
                 ;
                 let
                 us
                 look
                 after
                 those
                 things
                 which
                 may
                 place
                 us
                 in
                 the
                 bosome
                 of
                 beatitude
                 ,
                 not
                 those
                 which
                 can
                 tune
                 with
                 the
                 common
                 voices
                 which
                 are
                 the
                 worst
                 interpreters
                 of
                 truth
                 in
                 the
                 whole
                 world
                 :
                 and
                 therefore
                 that
                 some
                 persons
                 were
                 recorded
                 in
                 the
                 Scriptures
                 is
                 no
                 hallowing
                 of
                 the
                 fact
                 ,
                 but
                 serves
                 other
                 ends
                 of
                 the
                 Spirit
                 of
                 God.
                 But
                 in
                 this
                 there
                 is
                 no
                 question
                 .
              
               
                 2.
                 
                 The
                 actions
                 of
                 good
                 men
                 in
                 Scriptures
                 are
                 not
                 a
                 competent
                 warrant
                 for
                 our
                 imitation
                 ;
                 
                 not
                 onely
                 when
                 they
                 are
                 reproved
                 ,
                 but
                 even
                 when
                 they
                 are
                 set
                 down
                 without
                 censure
                 .
                 The
                 reasons
                 are
                 plain
                 ,
                 1.
                 
                 Because
                 all
                 the
                 stories
                 of
                 the
                 Bible
                 are
                 not
                 intended
                 to
                 be
                 Sermons
                 :
                 and
                 
                   the
                   word
                   of
                   God
                   is
                   useful
                   for
                   doctrine
                   ,
                   for
                   reproof
                   ,
                   for
                   exhortation
                   and
                   for
                   information
                
                 ;
                 not
                 every
                 comma
                 and
                 period
                 for
                 every
                 one
                 of
                 these
                 purposes
                 ;
                 for
                 they
                 are
                 contrary
                 :
                 but
                 in
                 the
                 whole
                 there
                 is
                 enough
                 to
                 make
                 the
                 man
                 of
                 God
                 perfect
                 and
                 readily
                 instructed
                 to
                 every
                 good
                 work
                 ,
                 to
                 every
                 holy
                 purpose
                 .
                 Therefore
                 as
                 we
                 must
                 not
                 imitate
                 the
                 adultery
                 and
                 murder
                 of
                 David
                 ,
                 which
                 are
                 expressly
                 condemned
                 ,
                 so
                 neither
                 may
                 we
                 dissemble
                 madness
                 as
                 he
                 did
                 at
                 Gath
                 ,
                 not
                 perswade
                 another
                 to
                 tell
                 a
                 lie
                 for
                 us
                 ,
                 as
                 he
                 did
                 to
                 Jonathan
                 ,
                 that
                 he
                 should
                 say
                 he
                 was
                 gone
                 to
                 Bethlehem
                 ,
                 when
                 he
                 went
                 but
                 into
                 the
                 fields
                 ,
                 and
                 to
                 pretend
                 sacrifice
                 ,
                 when
                 it
                 was
                 a
                 very
                 flight
                 .
                 2.
                 
                 Because
                 every
                 man
                 is
                 a
                 liar
                 ,
                 and
                 therefore
                 unless
                 himself
                 walks
                 regularly
                 
                 he
                 can
                 be
                 no
                 rule
                 to
                 us
                 .
                 3
                 3.
                 
                 Every
                 servant
                 of
                 God
                 was
                 bound
                 up
                 by
                 severe
                 measures
                 ,
                 and
                 by
                 his
                 rule
                 he
                 was
                 to
                 take
                 account
                 of
                 his
                 own
                 actions
                 ,
                 and
                 therefore
                 so
                 are
                 we
                 of
                 his
                 .
                 4
                 4.
                 
                 There
                 were
                 in
                 the
                 old
                 Testament
                 greater
                 latitudes
                 of
                 permission
                 then
                 there
                 are
                 to
                 us
                 :
                 Polygamy
                 was
                 permitted
                 for
                 the
                 hardness
                 of
                 their
                 hearts
                 ,
                 but
                 it
                 is
                 severely
                 forbidden
                 to
                 us
                 ;
                 and
                 though
                 without
                 a
                 censure
                 we
                 find
                 Jacob
                 to
                 be
                 husband
                 to
                 two
                 sisters
                 at
                 once
                 ;
                 yet
                 this
                 cannot
                 warrant
                 us
                 who
                 are
                 conducted
                 by
                 a
                 more
                 excellent
                 Spirit
                 ,
                 taught
                 by
                 a
                 more
                 perfect
                 institution
                 ,
                 governed
                 by
                 a
                 severer
                 law
                 under
                 the
                 last
                 and
                 Supreme
                 Lawgiver
                 of
                 Mankind
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 said
                 S.
                 Chrisostom
                 :
                 
                 we
                 Christians
                 ought
                 to
                 shew
                 a
                 greater
                 vertue
                 and
                 more
                 eminent
                 Sanctity
                 ;
                 because
                 we
                 have
                 received
                 abundance
                 of
                 the
                 Spirit
                 of
                 God
                 and
                 Christs
                 comming
                 is
                 a
                 mighty
                 gift
                 :
                 and
                 if
                 we
                 should
                 derive
                 our
                 warranties
                 from
                 the
                 examples
                 of
                 the
                 old
                 Testament
                 ,
                 it
                 were
                 all
                 one
                 as
                 if
                 from
                 the
                 licences
                 of
                 warre
                 we
                 should
                 take
                 patterne
                 for
                 our
                 comportment
                 in
                 the
                 daies
                 of
                 peace
                 and
                 laws
                 ,
                 or
                 from
                 children
                 learne
                 what
                 were
                 the
                 measures
                 of
                 a
                 man.
                 5
                 5.
                 
                 Because
                 sometimes
                 the
                 actions
                 of
                 good
                 men
                 were
                 in
                 them
                 innocent
                 because
                 done
                 before
                 a
                 law
                 was
                 given
                 to
                 them
                 ;
                 but
                 the
                 Symbolical
                 actions
                 by
                 a
                 supervening
                 law
                 afterwards
                 became
                 criminal
                 .
                 Thus
                 although
                 the
                 drunkenness
                 of
                 Noah
                 is
                 remark'd
                 without
                 a
                 black
                 character
                 ,
                 and
                 plainly
                 told
                 without
                 a
                 censure
                 ,
                 it
                 cannot
                 legitimate
                 drunkenness
                 in
                 us
                 ,
                 because
                 he
                 was
                 not
                 by
                 any
                 positive
                 law
                 bound
                 from
                 a
                 freer
                 use
                 of
                 wine
                 ,
                 directly
                 by
                 proper
                 provision
                 ;
                 but
                 we
                 are
                 .
                 6
                 6.
                 
                 Because
                 the
                 actions
                 of
                 holy
                 men
                 in
                 Scripture
                 are
                 complicated
                 ,
                 and
                 when
                 they
                 are
                 propounded
                 as
                 examples
                 ,
                 and
                 the
                 whole
                 action
                 described
                 ,
                 there
                 is
                 something
                 good
                 and
                 something
                 bad
                 ;
                 or
                 something
                 naturally
                 good
                 ,
                 and
                 something
                 peculiar
                 and
                 personally
                 good
                 which
                 cannot
                 pass
                 into
                 example
                 .
                 Thus
                 when
                 S.
                 Paul
                 speaks
                 of
                 Gideon
                 and
                 
                   Jephthah
                   ,
                   Samson
                
                 and
                 
                   David
                   ,
                   Deborah
                
                 and
                 Baruch
                 ,
                 who
                 thorough
                 faith
                 subdued
                 kingdomes
                 ;
                 here
                 their
                 subduing
                 Kingdomes
                 by
                 invasion
                 and
                 hostility
                 is
                 not
                 propounded
                 as
                 imitable
                 ;
                 but
                 their
                 faith
                 onely
                 ,
                 and
                 therefore
                 let
                 us
                 follow
                 their
                 faith
                 but
                 not
                 their
                 fighting
                 :
                 and
                 carry
                 the
                 faith
                 to
                 Heathen
                 Countries
                 but
                 not
                 armes
                 .
                 So
                 when
                 the
                 fact
                 of
                 Razis
                 is
                 propounded
                 as
                 glorious
                 and
                 great
                 when
                 he
                 kill'd
                 himself
                 to
                 avoid
                 Nicanor
                 ,
                 
                 the
                 whole
                 action
                 is
                 not
                 imitable
                 ,
                 but
                 onely
                 so
                 much
                 of
                 it
                 as
                 was
                 pious
                 and
                 prudent
                 ;
                 and
                 the
                 other
                 is
                 to
                 be
                 prais'd
                 as
                 being
                 the
                 choice
                 of
                 a
                 lesser
                 evil
                 ,
                 or
                 is
                 to
                 be
                 left
                 to
                 its
                 excuse
                 ,
                 as
                 being
                 necessary
                 and
                 unavoidable
                 .
              
               
                 3.
                 
                 The
                 actions
                 of
                 men
                 in
                 the
                 old
                 Testament
                 though
                 attested
                 and
                 brought
                 to
                 effect
                 by
                 the
                 providence
                 of
                 God
                 ,
                 
                 is
                 no
                 warrant
                 for
                 our
                 practice
                 nor
                 can
                 they
                 make
                 an
                 authentick
                 precedent
                 .
                 I
                 instance
                 in
                 the
                 fact
                 of
                 Jeroboam
                 ,
                 who
                 rebelled
                 against
                 the
                 house
                 of
                 Solomon
                 ;
                 although
                 God
                 was
                 the
                 author
                 of
                 that
                 change
                 ,
                 and
                 by
                 his
                 providence
                 dispos'd
                 of
                 the
                 event
                 ,
                 yet
                 Jeroboam
                 had
                 rules
                 to
                 have
                 gone
                 by
                 ,
                 which
                 if
                 he
                 had
                 observed
                 God
                 would
                 by
                 other
                 means
                 have
                 brought
                 his
                 purposes
                 to
                 pass
                 ;
                 and
                 Jeroboam
                 should
                 not
                 have
                 become
                 a
                 prodigy
                 and
                 a
                 proverb
                 of
                 impiety
                 .
                 For
                 a
                 man
                 is
                 circumscrib'd
                 in
                 all
                 his
                 waies
                 by
                 the
                 providence
                 of
                 God
                 just
                 as
                 he
                 is
                 in
                 a
                 ship
                 :
                 for
                 although
                 the
                 man
                 may
                 walk
                 freely
                 upon
                 the
                 decks
                 ,
                 or
                 pass
                 up
                 and
                 down
                 in
                 the
                 little
                 continent
                 ;
                 yet
                 he
                 must
                 be
                 carried
                 whither
                 the
                 ship
                 bears
                 him
                 :
                 A
                 man
                 hath
                 nothing
                 free
                 but
                 his
                 will
                 ,
                 and
                 that
                 indeed
                 is
                 guided
                 by
                 laws
                 and
                 reasons
                 ,
                 but
                 although
                 by
                 this
                 he
                 walks
                 freely
                 ;
                 yet
                 the
                 Divine
                 providence
                 is
                 the
                 ship
                 ,
                 and
                 God
                 is
                 the
                 Pilot
                 ,
                 and
                 the
                 contingencies
                 of
                 the
                 world
                 are
                 sometimes
                 like
                 the
                 fierce
                 windes
                 which
                 carry
                 the
                 whole
                 event
                 of
                 things
                 whither
                 God
                 pleases
                 :
                 So
                 that
                 this
                 event
                 is
                 no
                 part
                 of
                 the
                 measure
                 of
                 the
                 will
                 :
                 that
                 hath
                 a
                 motion
                 of
                 its
                 own
                 
                 which
                 depends
                 not
                 upon
                 events
                 and
                 rare
                 contingencies
                 ,
                 or
                 the
                 order
                 of
                 secret
                 providence
                 :
                 and
                 therefore
                 
                   this
                   which
                   could
                   not
                   commend
                   his
                   action
                   cannot
                   warrant
                   our
                   imitation
                   .
                
              
               
                 4.
                 
                 Actions
                 done
                 in
                 the
                 old
                 Testament
                 though
                 by
                 a
                 command
                 of
                 God
                 doe
                 not
                 warrant
                 us
                 or
                 become
                 justificable
                 precedents
                 without
                 such
                 as
                 express
                 command
                 as
                 they
                 had
                 :
                 
                 if
                 the
                 command
                 was
                 special
                 and
                 personal
                 ,
                 the
                 obedience
                 was
                 just
                 so
                 limited
                 ;
                 and
                 could
                 not
                 pass
                 beyond
                 the
                 person
                 .
                 Thus
                 Jehu
                 took
                 up
                 armes
                 against
                 the
                 house
                 of
                 Ahab
                 by
                 the
                 command
                 of
                 God
                 ;
                 who
                 intended
                 to
                 punish
                 him
                 severely
                 .
                 But
                 we
                 may
                 not
                 lift
                 up
                 our
                 hand
                 against
                 our
                 Prince
                 though
                 he
                 be
                 wicked
                 ;
                 unless
                 God
                 give
                 us
                 such
                 an
                 express
                 Commandement
                 :
                 For
                 
                   nothing
                   is
                   imitable
                   but
                   what
                   is
                   good
                   :
                
                 but
                 in
                 this
                 
                   there
                   was
                   nothing
                   good
                   but
                   the
                   obedience
                
                 ;
                 and
                 therefore
                 
                   nothing
                   can
                   legitimate
                   it
                   but
                   a
                   Commandement
                   .
                
              
               
                 5.
                 
                 Actions
                 of
                 good
                 men
                 if
                 done
                 upon
                 a
                 violent
                 cause
                 ,
                 
                 or
                 a
                 great
                 necessity
                 are
                 not
                 imitable
                 unless
                 it
                 be
                 in
                 an
                 equal
                 case
                 and
                 a
                 like
                 necessity
                 .
                 David
                 when
                 he
                 was
                 hungry
                 went
                 into
                 the
                 Priests
                 house
                 and
                 took
                 the
                 bread
                 which
                 was
                 onely
                 lawful
                 for
                 the
                 Priests
                 to
                 eat
                 ,
                 and
                 to
                 this
                 example
                 Christ
                 appeals
                 ;
                 but
                 it
                 was
                 in
                 a
                 like
                 case
                 in
                 a
                 case
                 of
                 necessity
                 and
                 charity
                 ,
                 
                   He
                   that
                   does
                   the
                   same
                   thing
                   must
                   have
                   the
                   same
                   reason
                   ,
                   or
                   he
                   will
                   not
                   have
                   the
                   same
                   innocence
                   .
                
              
               
                 6.
                 
                 Examples
                 in
                 matters
                 of
                 war
                 are
                 ever
                 the
                 most
                 dangerous
                 precedents
                 :
                 
                 not
                 onely
                 because
                 men
                 are
                 then
                 most
                 violent
                 and
                 unreasonable
                 ,
                 but
                 because
                 the
                 rules
                 of
                 warre
                 are
                 least
                 describ'd
                 ;
                 and
                 the
                 necessities
                 are
                 contingent
                 and
                 many
                 ,
                 and
                 the
                 reason
                 of
                 the
                 action
                 depending
                 upon
                 heaps
                 of
                 circumstances
                 (
                 of
                 which
                 peradventure
                 no
                 notice
                 is
                 recorded
                 )
                 can
                 less
                 be
                 understood
                 ;
                 and
                 after
                 all
                 this
                 ,
                 because
                 most
                 commonly
                 they
                 are
                 unreasonable
                 and
                 unmerciful
                 .
                 That
                 David
                 made
                 the
                 people
                 of
                 the
                 Ammonites
                 to
                 pass
                 under
                 Saws
                 and
                 harrows
                 of
                 iron
                 is
                 not
                 safely
                 imitable
                 by
                 Christian
                 Souldiers
                 ;
                 because
                 it
                 had
                 so
                 much
                 cruelty
                 ,
                 which
                 either
                 must
                 be
                 criminal
                 or
                 have
                 an
                 extraordinary
                 legitimation
                 ,
                 which
                 it
                 is
                 certain
                 Christian
                 Princes
                 cannot
                 have
                 unless
                 it
                 be
                 by
                 a
                 rare
                 contingency
                 ,
                 and
                 a
                 new
                 revelation
                 ,
                 to
                 which
                 they
                 can
                 never
                 reasonbly
                 pretend
                 .
                 But
                 that
                 they
                 may
                 drive
                 out
                 an
                 invading
                 army
                 ,
                 that
                 they
                 may
                 kill
                 them
                 that
                 resist
                 ,
                 that
                 they
                 may
                 by
                 warre
                 defend
                 the
                 publick
                 rights
                 in
                 which
                 all
                 the
                 private
                 are
                 involved
                 ,
                 they
                 may
                 safely
                 take
                 for
                 their
                 warrant
                 ;
                 the
                 example
                 of
                 Abraham
                 fighting
                 in
                 behalf
                 of
                 the
                 King
                 of
                 Sodom
                 ;
                 the
                 act
                 of
                 Melchisedek
                 in
                 blessing
                 God
                 for
                 the
                 success
                 of
                 that
                 battel
                 ;
                 the
                 warres
                 of
                 the
                 Judges
                 and
                 of
                 David
                 ,
                 because
                 these
                 were
                 just
                 and
                 necessary
                 by
                 special
                 command
                 ,
                 or
                 necessary
                 defence
                 ,
                 faith
                 was
                 the
                 great
                 instrument
                 ,
                 and
                 Gods
                 blessing
                 gave
                 them
                 prosperity
                 ;
                 they
                 were
                 against
                 no
                 law
                 ,
                 and
                 the
                 like
                 cases
                 God
                 hath
                 not
                 since
                 restrained
                 ,
                 and
                 therefore
                 we
                 of
                 our selves
                 being
                 left
                 to
                 the
                 rights
                 of
                 our
                 Nature
                 ,
                 and
                 unconfin'd
                 by
                 the
                 laws
                 of
                 God
                 ,
                 proceed
                 prudently
                 when
                 we
                 have
                 the
                 confidence
                 of
                 such
                 great
                 examples
                 ;
                 against
                 which
                 the
                 interest
                 of
                 no
                 law
                 is
                 publickly
                 ,
                 the
                 interest
                 of
                 no
                 vertue
                 is
                 secretly
                 ingaged
                 .
              
               
                 7.
                 
                 When
                 a
                 law
                 is
                 changed
                 ,
                 
                 the
                 Examples
                 which
                 acted
                 in
                 proportion
                 to
                 that
                 law
                 lose
                 all
                 manner
                 of
                 influence
                 and
                 causality
                 ,
                 and
                 cannot
                 produce
                 a
                 just
                 imitation
                 .
                 Among
                 the
                 Jews
                 it
                 was
                 lawful
                 for
                 a
                 private
                 person
                 to
                 transfixe
                 his
                 Brother
                 or
                 his
                 Father
                 if
                 either
                 of
                 them
                 tempted
                 him
                 to
                 idolatry
                 ;
                 and
                 in
                 a
                 cause
                 of
                 God
                 they
                 might
                 doe
                 publick
                 justice
                 by
                 a
                 private
                 hand
                 .
                 All
                 the
                 actions
                 of
                 their
                 Zealots
                 done
                 in
                 such
                 instances
                 are
                 no
                 examples
                 to
                 Christians
                 :
                 because
                 when
                 that
                 Priesthood
                 was
                 chang'd
                 ,
                 the
                 law
                 was
                 chang'd
                 ,
                 and
                 then
                 the
                 
                 Nature
                 of
                 the
                 action
                 pass'd
                 from
                 lawful
                 to
                 unlawful
                 ;
                 and
                 therefore
                 could
                 not
                 be
                 imitated
                 .
                 He
                 that
                 is
                 to
                 write
                 Greek
                 must
                 not
                 transcribe
                 it
                 by
                 the
                 Hebrew
                 Alphabet
                 ,
                 and
                 when
                 the
                 copy
                 is
                 altered
                 ,
                 the
                 transcript
                 must
                 also
                 receive
                 variety
                 and
                 specifick
                 difference
                 .
                 Thus
                 the
                 Disciples
                 of
                 our
                 Lord
                 would
                 fain
                 have
                 done
                 as
                 Elias
                 did
                 ;
                 but
                 Christ
                 told
                 them
                 that
                 he
                 was
                 not
                 imitable
                 in
                 that
                 ,
                 by
                 telling
                 them
                 the
                 spirit
                 which
                 is
                 the
                 principle
                 or
                 great
                 instrument
                 of
                 action
                 was
                 wholly
                 changed
                 .
                 It
                 was
                 not
                 safe
                 for
                 them
                 to
                 doe
                 as
                 Elias
                 did
                 ,
                 because
                 they
                 were
                 to
                 doe
                 as
                 
                   Christ
                   commanded
                
                 .
                 Thus
                 we
                 find
                 in
                 the
                 old
                 Testament
                 King
                 Solomon
                 dedicating
                 and
                 consecrating
                 of
                 a
                 Temple
                 ,
                 it
                 was
                 a
                 new
                 case
                 ,
                 and
                 he
                 was
                 an
                 extraordinary
                 person
                 ,
                 and
                 the
                 Christian
                 Church
                 hath
                 transcribed
                 that
                 copy
                 so
                 farre
                 as
                 to
                 dedicate
                 and
                 consecrate
                 Churches
                 or
                 Temples
                 to
                 the
                 service
                 of
                 God
                 ,
                 but
                 she
                 does
                 it
                 by
                 the
                 ministery
                 of
                 Bishops
                 who
                 are
                 amongst
                 us
                 the
                 precedents
                 of
                 prayer
                 ,
                 and
                 have
                 those
                 special
                 assistances
                 and
                 Emanations
                 of
                 the
                 holy
                 Spirit
                 upon
                 their
                 order
                 which
                 Solomon
                 had
                 in
                 his
                 own
                 person
                 and
                 much
                 more
                 ;
                 and
                 therefore
                 though
                 the
                 act
                 is
                 exemplar
                 ,
                 yet
                 it
                 is
                 not
                 imitable
                 as
                 to
                 the
                 person
                 officiating
                 :
                 because
                 to
                 doe
                 so
                 is
                 not
                 properly
                 the
                 effect
                 either
                 of
                 power
                 or
                 of
                 office
                 ;
                 but
                 being
                 to
                 be
                 done
                 in
                 the
                 way
                 of
                 prayer
                 is
                 by
                 the
                 reason
                 of
                 the
                 thing
                 it self
                 ;
                 and
                 the
                 constitution
                 of
                 the
                 Church
                 appropriate
                 to
                 the
                 Presidents
                 of
                 Religion
                 .
              
               
                 
                   Of
                   the
                   Example
                   of
                   Christ.
                
                 
              
               
                 8.
                 
                 In
                 the
                 new
                 Testament
                 we
                 have
                 so
                 many
                 ,
                 
                 so
                 cleer
                 ,
                 so
                 perfect
                 rules
                 ,
                 that
                 we
                 have
                 no
                 need
                 of
                 examples
                 to
                 instruct
                 us
                 or
                 to
                 warrant
                 our
                 practices
                 ;
                 but
                 examples
                 to
                 encourage
                 and
                 to
                 lead
                 us
                 on
                 in
                 the
                 obedience
                 of
                 those
                 rules
                 .
                 We
                 have
                 but
                 one
                 Great
                 Example
                 ;
                 
                   Jesus
                   Christ
                
                 ;
                 who
                 living
                 in
                 perfect
                 obedience
                 to
                 his
                 Father
                 ,
                 did
                 also
                 give
                 us
                 perfect
                 instruction
                 how
                 we
                 should
                 doe
                 so
                 too
                 in
                 our
                 proportion
                 .
                 But
                 then
                 how
                 far
                 Christ
                 is
                 imitable
                 ,
                 and
                 ought
                 to
                 be
                 imitated
                 by
                 us
                 is
                 best
                 declared
                 in
                 this
                 short
                 rule
                 .
              
               
                 In
                 whatsoever
                 he
                 gave
                 us
                 a
                 Commandement
                 ,
                 
                 in
                 that
                 onely
                 we
                 are
                 bound
                 to
                 imitate
                 him
                 :
                 but
                 in
                 whatsoever
                 he
                 propounded
                 to
                 us
                 as
                 excellent
                 ,
                 and
                 in
                 whatsoever
                 he
                 did
                 Symbolically
                 to
                 it
                 ,
                 in
                 all
                 that
                 also
                 we
                 may
                 imitate
                 him
                 .
              
               
                 This
                 rule
                 establishes
                 the
                 whole
                 case
                 of
                 Conscience
                 in
                 this
                 affair
                 .
                 
                 Because
                 our
                 Blessed
                 Saviour
                 being
                 an
                 extraordinary
                 person
                 was
                 to
                 doe
                 some
                 extraordinary
                 things
                 ,
                 in
                 which
                 either
                 we
                 cannot
                 ,
                 or
                 we
                 ought
                 not
                 to
                 imitate
                 him
                 .
                 He
                 fasted
                 fourty
                 daies
                 ,
                 
                   we
                   cannot
                
                 :
                 He
                 whip'd
                 the
                 buyers
                 and
                 sellers
                 out
                 of
                 the
                 Temple
                 ,
                 
                   we
                   may
                   not
                
                 without
                 the
                 authority
                 of
                 a
                 publick
                 person
                 :
                 He
                 overthrew
                 the
                 Tables
                 of
                 the
                 Merchants
                 ,
                 but
                 the
                 young
                 man
                 in
                 Portugal
                 who
                 being
                 transported
                 with
                 zeal
                 and
                 ignorance
                 beat
                 the
                 chalice
                 and
                 the
                 Sacrament
                 out
                 of
                 the
                 Priests
                 hand
                 out
                 of
                 passion
                 against
                 his
                 idolatrous
                 service
                 (
                 as
                 he
                 understood
                 it
                 )
                 
                 had
                 a
                 sad
                 event
                 of
                 his
                 folly
                 amongst
                 men
                 ;
                 and
                 what
                 reward
                 of
                 his
                 zeal
                 he
                 found
                 with
                 God
                 is
                 very
                 uncertain
                 .
                 But
                 whatsoever
                 he
                 taught
                 to
                 mankind
                 ,
                 of
                 that
                 also
                 he
                 became
                 a
                 glorious
                 example
                 :
                 
                 but
                 
                   by
                   the
                   Sermons
                   onely
                   we
                   are
                   instructed
                   ,
                   by
                   the
                   example
                   incouraged
                   :
                
                 for
                 
                   admonetur
                   omnis
                   aetas
                   fieri
                   posse
                   quod
                   aliquando
                   factum
                   est
                   :
                
                 we
                 see
                 it
                 possible
                 to
                 be
                 done
                 what
                 Christ
                 commanded
                 us
                 to
                 doe
                 ,
                 and
                 then
                 did
                 ,
                 that
                 
                   we
                   might
                   follow
                   his
                   steps
                
                 .
                 But
                 his
                 example
                 in
                 these
                 things
                 makes
                 up
                 no
                 part
                 of
                 our
                 Rule
                 ,
                 because
                 it
                 is
                 perfect
                 without
                 them
                 :
                 Here
                 our
                 rule
                 is
                 perfect
                 ,
                 and
                 so
                 is
                 our
                 example
                 ;
                 but
                 because
                 Christ
                 did
                 some
                 things
                 beyond
                 our
                 rule
                 ,
                 and
                 past
                 our
                 measures
                 ,
                 and
                 things
                 of
                 personal
                 vertue
                 and
                 obligation
                 ,
                 therefore
                 we
                 are
                 to
                 look
                 upon
                 Christ
                 as
                 imitable
                 just
                 as
                 his
                 life
                 was
                 
                 measur'd
                 by
                 the
                 laws
                 he
                 gave
                 us
                 ,
                 where
                 they
                 are
                 ,
                 even
                 there
                 we
                 also
                 must
                 endeavour
                 to
                 be
                 so
                 .
                 *
                 There
                 is
                 this
                 onely
                 to
                 be
                 added
                 :
                 That
                 in
                 the
                 prosecution
                 of
                 his
                 obedience
                 to
                 his
                 heavenly
                 Father
                 ;
                 he
                 sometimes
                 did
                 action
                 in
                 
                   gradu
                   heroico
                
                 ,
                 of
                 great
                 excellency
                 ;
                 which
                 although
                 they
                 are
                 highly
                 imitable
                 ,
                 yet
                 they
                 pass
                 no
                 obligation
                 upon
                 us
                 but
                 that
                 we
                 endeavour
                 to
                 tread
                 in
                 his
                 steps
                 ,
                 and
                 to
                 climb
                 up
                 to
                 his
                 degrees
                 ,
                 and
                 to
                 desire
                 his
                 perfections
                 .
                 *
                 That
                 these
                 pass
                 upon
                 us
                 no
                 other
                 obligation
                 appears
                 because
                 they
                 are
                 sometimes
                 impossible
                 to
                 be
                 attain'd
                 to
                 ;
                 and
                 they
                 are
                 the
                 highest
                 and
                 the
                 best
                 ,
                 and
                 therefore
                 are
                 not
                 direct
                 matter
                 of
                 duty
                 ,
                 which
                 belongs
                 to
                 all
                 ,
                 to
                 the
                 highest
                 and
                 to
                 the
                 lowest
                 .
                 *
                 But
                 that
                 these
                 do
                 pass
                 upon
                 us
                 an
                 obligation
                 to
                 endeavour
                 to
                 attain
                 them
                 ,
                 and
                 of
                 labour
                 towards
                 them
                 in
                 our
                 circumstances
                 ,
                 appears
                 in
                 the
                 greatest
                 instance
                 of
                 all
                 ,
                 the
                 highest
                 obedience
                 ,
                 even
                 that
                 which
                 was
                 unto
                 death
                 ;
                 
                 for
                 
                   therefore
                   Christ
                   hath
                   suffered
                   for
                   us
                   ,
                   leaving
                   an
                   example
                   to
                   us
                   ,
                   that
                   we
                   might
                   follow
                   his
                   steps
                   :
                
                 that
                 is
                 ,
                 when
                 he
                 had
                 given
                 his
                 Church
                 precepts
                 and
                 propounded
                 to
                 them
                 rewards
                 of
                 suffering
                 :
                 he
                 also
                 was
                 pleas'd
                 to
                 give
                 us
                 the
                 greatest
                 example
                 as
                 a
                 commentary
                 upon
                 his
                 own
                 text
                 ;
                 declaring
                 that
                 the
                 Commandement
                 did
                 extend
                 to
                 the
                 greatest
                 instance
                 ;
                 and
                 that
                 we
                 should
                 do
                 as
                 he
                 did
                 ,
                 
                   obediens
                   factus
                   usque
                   ad
                   mortem
                
                 ,
                 he
                 was
                 obedient
                 even
                 unto
                 death
                 ;
                 and
                 so
                 must
                 we
                 when
                 God
                 requires
                 it
                 in
                 particular
                 .
                 *
                 And
                 that
                 this
                 is
                 our
                 duty
                 ,
                 and
                 that
                 the
                 obligation
                 reaches
                 thus
                 farre
                 ,
                 is
                 certain
                 upon
                 the
                 interest
                 of
                 love
                 ;
                 for
                 we
                 must
                 love
                 him
                 who
                 is
                 our
                 Lord
                 and
                 our
                 God
                 ;
                 we
                 must
                 love
                 him
                 with
                 all
                 our
                 heart
                 and
                 with
                 all
                 our
                 powers
                 ;
                 and
                 therefore
                 endeavour
                 to
                 be
                 like
                 him
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 The
                 greatest
                 honor
                 we
                 can
                 doe
                 to
                 God
                 and
                 Gods
                 law
                 ,
                 
                 is
                 to
                 understand
                 God
                 and
                 to
                 become
                 like
                 to
                 him
                 .
                 For
                 every
                 one
                 imitates
                 that
                 which
                 he
                 loves
                 .
                 
                   Religiosissimus
                   culturest
                   imitari
                
                 ,
                 said
                 Lactantius
                 ,
                 that
                 's
                 an
                 excellent
                 instance
                 of
                 the
                 Divine
                 worship
                 ,
                 to
                 endeavour
                 to
                 become
                 like
                 to
                 the
                 Holy
                 Jesus
                 .
              
               
                 9.
                 
                 
                 But
                 this
                 is
                 to
                 be
                 reduc'd
                 to
                 practice
                 so
                 as
                 that
                 1.
                 
                 The
                 duty
                 be
                 certainly
                 imitated
                 ;
                 and
                 2.
                 
                 The
                 degree
                 of
                 duty
                 aim'd
                 at
                 ;
                 3.
                 
                 And
                 the
                 instance
                 be
                 chosen
                 with
                 prudence
                 and
                 liberty
                 .
                 Thus
                 when
                 we
                 find
                 that
                 Christ
                 did
                 spend
                 whole
                 nights
                 in
                 prayer
                 ;
                 the
                 duty
                 here
                 recommended
                 is
                 earnestness
                 and
                 diligence
                 in
                 prayer
                 .
                 In
                 this
                 we
                 must
                 imitate
                 our
                 Blessed
                 Lord
                 ;
                 because
                 his
                 rule
                 and
                 his
                 example
                 make
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 an
                 excellent
                 confederation
                 and
                 society
                 .
                 But
                 then
                 to
                 doe
                 it
                 with
                 that
                 vehemence
                 and
                 earnestness
                 ,
                 that
                 degree
                 of
                 diligence
                 ,
                 is
                 a
                 rare
                 perfection
                 which
                 we
                 can
                 onely
                 tend
                 to
                 in
                 this
                 life
                 ,
                 but
                 we
                 must
                 doe
                 what
                 moral
                 diligence
                 we
                 can
                 :
                 And
                 as
                 for
                 the
                 instance
                 and
                 particularities
                 of
                 duty
                 and
                 devotion
                 ,
                 we
                 are
                 yet
                 at
                 greater
                 liberty
                 ,
                 for
                 we
                 are
                 not
                 oblig'd
                 to
                 pernoctation
                 in
                 praier
                 ,
                 so
                 we
                 pray
                 earnestly
                 and
                 assiduously
                 ,
                 which
                 is
                 
                   the
                   duty
                
                 ,
                 and
                 endeavour
                 to
                 doe
                 it
                 like
                 Christ
                 ,
                 which
                 is
                 
                   the
                   passion
                   of
                   the
                   duty
                
                 ,
                 and
                 the
                 degree
                 of
                 love
                 ,
                 and
                 the
                 way
                 of
                 perfection
                 ;
                 but
                 that
                 it
                 be
                 in
                 the
                 night
                 ,
                 or
                 in
                 the
                 day
                 is
                 but
                 the
                 circumstance
                 of
                 the
                 duty
                 ,
                 nothing
                 of
                 the
                 Nature
                 ,
                 nothing
                 directly
                 of
                 the
                 advantage
                 of
                 it
                 ;
                 and
                 is
                 to
                 be
                 wholly
                 conducted
                 by
                 prudence
                 and
                 consideration
                 of
                 accidents
                 .
              
               
                 10.
                 
                 Afterall
                 this
                 ;
                 as
                 Christ
                 must
                 be
                 imitated
                 in
                 all
                 matter
                 of
                 duty
                 ;
                 
                 and
                 is
                 imitable
                 in
                 degrees
                 of
                 duty
                 ;
                 and
                 that
                 for
                 the
                 circumstances
                 of
                 it
                 we
                 are
                 wholly
                 at
                 liberty
                 :
                 so
                 also
                 it
                 is
                 in
                 matters
                 of
                 his
                 own
                 ordinance
                 and
                 institution
                 in
                 which
                 the
                 Religion
                 is
                 to
                 be
                 obeyed
                 ,
                 the
                 design
                 is
                 to
                 be
                 observ'd
                 and
                 promoted
                 ,
                 the
                 essentials
                 of
                 the
                 observation
                 to
                 be
                 infallibly
                 retain'd
                 ;
                 but
                 in
                 the
                 
                 incidencies
                 ,
                 and
                 collateral
                 adherencies
                 which
                 are
                 nothing
                 to
                 the
                 Nature
                 of
                 the
                 rite
                 ,
                 nor
                 at
                 all
                 appertain
                 to
                 the
                 religion
                 ,
                 there
                 is
                 no
                 obligation
                 ,
                 no
                 advantage
                 ,
                 no
                 love
                 ,
                 no
                 duty
                 in
                 imitating
                 the
                 practice
                 of
                 our
                 Blessed
                 Saviour
                 .
                 Thus
                 to
                 celebrate
                 the
                 Blessed
                 Sacrament
                 of
                 the
                 Lords
                 Supper
                 with
                 bread
                 and
                 wine
                 ,
                 to
                 doe
                 it
                 in
                 remembrance
                 of
                 his
                 death
                 ,
                 to
                 doe
                 it
                 as
                 he
                 commanded
                 ,
                 in
                 obedience
                 to
                 him
                 ,
                 to
                 receive
                 it
                 
                   à
                   praesidentium
                   manu
                
                 ,
                 from
                 the
                 hands
                 of
                 the
                 Presidents
                 of
                 Religion
                 ,
                 is
                 matter
                 of
                 duty
                 ,
                 and
                 matter
                 of
                 love
                 ,
                 and
                 matter
                 of
                 obedience
                 ;
                 but
                 to
                 suppose
                 we
                 are
                 bound
                 so
                 to
                 imitate
                 the
                 actions
                 and
                 circumstances
                 of
                 the
                 actions
                 of
                 Christ
                 ,
                 as
                 that
                 it
                 is
                 duty
                 or
                 necessity
                 that
                 we
                 take
                 it
                 in
                 unleavened
                 bread
                 ,
                 to
                 mingle
                 water
                 with
                 wine
                 ,
                 to
                 receive
                 it
                 in
                 wines
                 of
                 Judaea
                 ,
                 to
                 receive
                 it
                 lying
                 or
                 leaning
                 on
                 a
                 bed
                 ,
                 to
                 take
                 it
                 after
                 Supper
                 ,
                 is
                 so
                 farre
                 from
                 being
                 matter
                 of
                 love
                 or
                 duty
                 ,
                 and
                 a
                 commendable
                 imitation
                 of
                 Christ
                 ,
                 that
                 it
                 is
                 mimical
                 and
                 theatrical
                 ,
                 trifling
                 and
                 superstitious
                 ,
                 a
                 snare
                 to
                 Consciences
                 ,
                 and
                 a
                 contempt
                 of
                 religion
                 ;
                 it
                 is
                 a
                 worshipping
                 of
                 God
                 with
                 circumstances
                 in
                 stead
                 of
                 formes
                 ,
                 and
                 formes
                 in
                 stead
                 of
                 substances
                 ,
                 it
                 is
                 like
                 burning
                 mushromes
                 upon
                 the
                 altar
                 ,
                 and
                 a
                 converting
                 dreams
                 into
                 a
                 mystery
                 ;
                 It
                 is
                 flattery
                 ,
                 not
                 love
                 ,
                 when
                 we
                 follow
                 our
                 Lord
                 in
                 those
                 things
                 in
                 which
                 he
                 neither
                 gave
                 command
                 ,
                 nor
                 did
                 any
                 thing
                 of
                 Religion
                 or
                 excellence
                 ,
                 that
                 is
                 ,
                 in
                 which
                 he
                 neither
                 propounded
                 himself
                 imitable
                 ,
                 nor
                 to
                 be
                 obeyed
                 .
                 For
                 what
                 worthiness
                 was
                 there
                 in
                 it
                 that
                 Christ
                 did
                 eat
                 this
                 Supper
                 at
                 Supper
                 time
                 ;
                 or
                 that
                 when
                 he
                 did
                 institute
                 this
                 he
                 was
                 at
                 his
                 other
                 Supper
                 ,
                 and
                 did
                 as
                 the
                 fashion
                 of
                 the
                 Countrey
                 was
                 at
                 his
                 supper
                 ?
                 what
                 religion
                 was
                 there
                 in
                 it
                 that
                 he
                 drank
                 the
                 wine
                 of
                 his
                 own
                 Countrey
                 ?
                 and
                 what
                 ceremony
                 or
                 mystery
                 was
                 it
                 if
                 according
                 to
                 the
                 usages
                 of
                 Sober
                 persons
                 he
                 put
                 water
                 into
                 his
                 wine
                 for
                 his
                 ordinary
                 beuvrage
                 ?
                 and
                 how
                 could
                 these
                 become
                 matters
                 of
                 Religion
                 or
                 imitation
                 ,
                 when
                 they
                 were
                 onely
                 the
                 incidencies
                 and
                 investitures
                 of
                 the
                 ordinary
                 actions
                 of
                 life
                 and
                 conversation
                 ?
                 and
                 in
                 these
                 things
                 the
                 interest
                 of
                 Religion
                 is
                 conducted
                 competently
                 by
                 common
                 reason
                 .
                 He
                 that
                 follows
                 the
                 vices
                 of
                 his
                 Prince
                 does
                 like
                 the
                 man
                 that
                 worship'd
                 Mercury
                 by
                 throwing
                 stones
                 at
                 him
                 ;
                 and
                 he
                 serves
                 him
                 with
                 a
                 mischief
                 ,
                 and
                 to
                 please
                 his
                 vitious
                 Prince
                 thrusts
                 him
                 forward
                 to
                 Eternal
                 ruine
                 .
                 But
                 he
                 that
                 to
                 humour
                 him
                 carries
                 his
                 neck
                 aside
                 ,
                 or
                 shrugs
                 his
                 shoulders
                 in
                 the
                 same
                 manner
                 ,
                 or
                 holds
                 his
                 knife
                 at
                 dinner
                 by
                 his
                 pattern
                 ,
                 is
                 a
                 flatterer
                 ;
                 but
                 he
                 onely
                 loves
                 his
                 Prince
                 and
                 is
                 a
                 worthy
                 servant
                 ,
                 who
                 fights
                 bravely
                 if
                 his
                 Prince
                 be
                 valiant
                 ,
                 and
                 loves
                 worthy
                 things
                 by
                 his
                 example
                 ,
                 and
                 obeyes
                 his
                 laws
                 and
                 celebrates
                 his
                 fame
                 and
                 promotes
                 his
                 interest
                 ,
                 and
                 does
                 those
                 things
                 in
                 imitation
                 ,
                 for
                 which
                 his
                 Lord
                 is
                 excellent
                 and
                 illustrious
                 in
                 al
                 the
                 world
                 .
              
               
                 But
                 because
                 against
                 a
                 Rule
                 no
                 example
                 is
                 a
                 competent
                 warrant
                 ;
                 
                 and
                 if
                 the
                 example
                 be
                 according
                 to
                 the
                 Rule
                 ,
                 it
                 is
                 not
                 the
                 example
                 ,
                 but
                 the
                 Rule
                 that
                 is
                 the
                 measure
                 of
                 our
                 action
                 ;
                 therefore
                 it
                 is
                 fit
                 to
                 inquire
                 of
                 what
                 use
                 it
                 can
                 be
                 to
                 look
                 after
                 the
                 examples
                 either
                 of
                 the
                 old
                 or
                 new
                 Testament
                 ;
                 and
                 if
                 it
                 be
                 at
                 all
                 ,
                 since
                 the
                 former
                 measures
                 are
                 not
                 safe
                 ,
                 to
                 inquire
                 which
                 are
                 .
                 In
                 which
                 inquiries
                 we
                 are
                 not
                 to
                 consider
                 concerning
                 examples
                 whose
                 practices
                 are
                 warranted
                 by
                 rules
                 ;
                 for
                 in
                 them
                 as
                 there
                 is
                 no
                 scruple
                 ,
                 so
                 neither
                 is
                 there
                 any
                 usefulness
                 save
                 onely
                 that
                 they
                 put
                 the
                 rule
                 into
                 activity
                 ,
                 and
                 ferment
                 the
                 spirit
                 of
                 a
                 man
                 ;
                 and
                 are
                 to
                 the
                 lives
                 of
                 men
                 ,
                 as
                 exhortation
                 is
                 to
                 doctrine
                 ;
                 they
                 thrust
                 him
                 forward
                 to
                 action
                 ,
                 whose
                 understanding
                 and
                 Conscience
                 was
                 preingag'd
                 .
              
               
               
                 
                   Of
                   the
                   use
                   of
                   examples
                   in
                   the
                   〈◊〉
                   and
                   new
                   Testament
                   .
                
              
               
                 But
                 then
                 if
                 it
                 be
                 inquir'd
                 ,
                 
                 What
                 use
                 examples
                 are
                 of
                 beyond
                 the
                 collateral
                 incouragement
                 to
                 action
                 ,
                 and
                 which
                 are
                 safe
                 to
                 be
                 followed
                 ?
                 I
                 answer
                 ,
              
               
                 1.
                 
                 That
                 in
                 cases
                 extraordinary
                 ,
                 
                 where
                 there
                 is
                 no
                 rule
                 ,
                 or
                 none
                 that
                 is
                 direct
                 or
                 applicable
                 with
                 certain
                 proportions
                 to
                 the
                 present
                 case
                 ,
                 then
                 we
                 are
                 to
                 look
                 for
                 example
                 ,
                 and
                 they
                 are
                 next
                 to
                 the
                 rule
                 the
                 best
                 measures
                 to
                 walk
                 by
                 .
                 But
                 this
                 is
                 of
                 no
                 use
                 in
                 any
                 matter
                 where
                 God
                 hath
                 given
                 a
                 law
                 ;
                 but
                 may
                 serve
                 the
                 ends
                 of
                 humane
                 inquiry
                 in
                 matters
                 of
                 decency
                 and
                 personal
                 proportions
                 ,
                 when
                 men
                 are
                 permitted
                 to
                 themselves
                 and
                 their
                 entercourse
                 with
                 others
                 .
                 For
                 the
                 measures
                 of
                 humane
                 actions
                 are
                 either
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   That
                   which
                   is
                   holy
                   ,
                   and
                   that
                   which
                   is
                   just
                
                 ;
                 and
                 of
                 this
                 our
                 Blessed
                 Lord
                 hath
                 given
                 full
                 rules
                 and
                 measures
                 :
                 or
                 else
                 the
                 measure
                 is
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   That
                   which
                   is
                   worthy
                   and
                   becomming
                   such
                   a
                   person
                   :
                
                 and
                 because
                 laws
                 doe
                 not
                 ever
                 descend
                 to
                 such
                 minuits
                 ,
                 the
                 practices
                 and
                 examples
                 of
                 imitable
                 and
                 exemplary
                 persons
                 is
                 the
                 auxiliary
                 of
                 laws
                 .
                 But
                 this
                 is
                 coincident
                 to
                 that
                 of
                 fame
                 and
                 reputation
                 ,
                 thus
                 if
                 it
                 be
                 inquired
                 in
                 the
                 daies
                 of
                 persecution
                 ,
                 whether
                 is
                 be
                 fit
                 to
                 fly
                 or
                 to
                 abide
                 the
                 worst
                 ;
                 although
                 we
                 are
                 by
                 all
                 general
                 rules
                 unlimited
                 and
                 unconstrain'd
                 ,
                 and
                 so
                 the
                 question
                 of
                 lawful
                 or
                 unlawful
                 will
                 cease
                 ,
                 yet
                 because
                 it
                 may
                 be
                 a
                 Question
                 of
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 we
                 may
                 look
                 about
                 and
                 see
                 what
                 such
                 men
                 as
                 we
                 are
                 and
                 ought
                 to
                 be
                 ,
                 have
                 done
                 :
                 
                   Shall
                   such
                   a
                   man
                   as
                   I
                   fly
                   ?
                
                 said
                 the
                 brave
                 Eleazar
                 :
                 he
                 did
                 not
                 ,
                 and
                 so
                 made
                 up
                 the
                 Rule
                 by
                 becomming
                 a
                 worthy
                 precedent
                 .
              
               
                 2.
                 
                 In
                 complicated
                 questions
                 when
                 liberty
                 and
                 necessity
                 are
                 mingled
                 together
                 ,
                 
                 Rule
                 and
                 example
                 together
                 make
                 the
                 measures
                 .
                 Thus
                 if
                 it
                 be
                 inquired
                 how
                 we
                 are
                 to
                 comport
                 our selves
                 towards
                 our
                 King
                 ,
                 and
                 what
                 are
                 the
                 measures
                 of
                 our
                 duty
                 towards
                 a
                 Tyrant
                 or
                 a
                 violent
                 injurious
                 Prince
                 :
                 the
                 rule
                 is
                 plain
                 ,
                 
                   we
                   must
                   not
                   strike
                   Princes
                   for
                   justice
                
                 ;
                 and
                 we
                 must
                 not
                 hurt
                 the
                 Lords
                 anointed
                 ,
                 nor
                 revile
                 the
                 Ruler
                 of
                 the
                 people
                 :
                 but
                 if
                 we
                 inquire
                 further
                 concerning
                 the
                 extension
                 of
                 a
                 just
                 defence
                 ,
                 the
                 Example
                 of
                 David
                 is
                 of
                 great
                 use
                 to
                 us
                 ,
                 who
                 not
                 onely
                 comported
                 himself
                 by
                 the
                 laws
                 of
                 God
                 and
                 Natural
                 essential
                 reason
                 ;
                 but
                 his
                 heart
                 smote
                 him
                 for
                 that
                 he
                 had
                 cut
                 off
                 the
                 lap
                 of
                 Sauls
                 garment
                 :
                 and
                 by
                 his
                 example
                 kept
                 us
                 so
                 far
                 within
                 the
                 moderation
                 of
                 necessary
                 defence
                 ,
                 that
                 he
                 allowed
                 not
                 any
                 exorbitancy
                 beyond
                 it
                 though
                 it
                 was
                 harmless
                 and
                 without
                 mischief
                 .
              
               
                 3.
                 
                 In
                 the
                 use
                 of
                 privileges
                 ,
                 
                 favours
                 and
                 dispensations
                 where
                 it
                 is
                 evident
                 that
                 there
                 is
                 no
                 rule
                 ,
                 because
                 the
                 particular
                 is
                 untied
                 from
                 the
                 ligatures
                 of
                 the
                 law
                 ;
                 it
                 is
                 of
                 great
                 concernment
                 that
                 we
                 take
                 in
                 the
                 limits
                 of
                 the
                 best
                 examples
                 .
                 And
                 in
                 this
                 we
                 have
                 the
                 precedent
                 of
                 our
                 Blessed
                 Saviour
                 to
                 be
                 our
                 guide
                 :
                 For
                 when
                 in
                 the
                 question
                 of
                 Gabels
                 or
                 tribute-money
                 ,
                 he
                 had
                 made
                 it
                 appear
                 that
                 himself
                 was
                 by
                 peculiar
                 privilege
                 and
                 personal
                 right
                 ,
                 free
                 ;
                 yet
                 that
                 he
                 might
                 not
                 doe
                 any
                 thing
                 which
                 men
                 would
                 give
                 an
                 ill
                 name
                 to
                 ,
                 he
                 would
                 not
                 make
                 use
                 of
                 his
                 right
                 ,
                 but
                 of
                 his
                 reason
                 ,
                 and
                 rather
                 doe
                 himself
                 an
                 injury
                 ,
                 then
                 an
                 offence
                 to
                 others
                 .
                 This
                 is
                 of
                 great
                 use
                 in
                 all
                 the
                 like
                 inquiries
                 :
                 because
                 it
                 gave
                 probation
                 that
                 it
                 is
                 better
                 to
                 depart
                 from
                 our
                 right
                 ,
                 then
                 from
                 our
                 charity
                 :
                 and
                 that
                 privileges
                 are
                 then
                 best
                 made
                 use
                 of
                 ,
                 when
                 they
                 are
                 us'd
                 to
                 edification
                 .
              
               
                 4.
                 
                 In
                 all
                 matters
                 of
                 doubt
                 ,
                 
                 when
                 the
                 case
                 seems
                 equal
                 to
                 the
                 Conscience
                 on
                 either
                 hand
                 ,
                 so
                 that
                 the
                 Conscience
                 cannot
                 determine
                 ,
                 there
                 the
                 examples
                 of
                 wise
                 and
                 good
                 men
                 are
                 of
                 great
                 use
                 to
                 cast
                 the
                 ballance
                 and
                 to
                 determine
                 the
                 action
                 :
                 for
                 to
                 an
                 equal
                 Scale
                 every
                 grane
                 that
                 is
                 added
                 will
                 be
                 sufficient
                 to
                 make
                 
                 the
                 determination
                 .
                 If
                 it
                 be
                 disputed
                 whether
                 it
                 be
                 lawful
                 to
                 relie
                 upon
                 the
                 memory
                 of
                 our
                 good
                 works
                 ,
                 and
                 make
                 them
                 as
                 an
                 argument
                 of
                 confidence
                 in
                 God
                 ;
                 and
                 the
                 rules
                 of
                 conduct
                 seem
                 antinomies
                 ,
                 and
                 when
                 we
                 think
                 Gods
                 goodness
                 and
                 justice
                 is
                 warrant
                 for
                 the
                 affirmative
                 ,
                 and
                 yet
                 the
                 rules
                 and
                 precepts
                 of
                 humility
                 bear
                 us
                 to
                 the
                 Negative
                 ;
                 between
                 these
                 two
                 ,
                 if
                 they
                 stand
                 on
                 equal
                 termes
                 ,
                 the
                 Example
                 of
                 Hezekiah
                 is
                 sufficient
                 to
                 make
                 the
                 determination
                 .
              
               
                 5.
                 
                 The
                 greatest
                 use
                 of
                 examples
                 is
                 in
                 the
                 interpretation
                 of
                 laws
                 :
                 
                 when
                 the
                 letter
                 is
                 equivocal
                 ,
                 and
                 the
                 sence
                 secret
                 ,
                 or
                 the
                 degrees
                 of
                 action
                 not
                 determin'd
                 ;
                 then
                 the
                 practice
                 of
                 good
                 men
                 is
                 the
                 best
                 external
                 measure
                 we
                 can
                 take
                 :
                 for
                 they
                 are
                 like
                 
                   sententiae
                   judicatae
                
                 in
                 the
                 law
                 :
                 the
                 sentences
                 of
                 Judges
                 and
                 the
                 precedents
                 in
                 the
                 like
                 cases
                 ,
                 by
                 which
                 the
                 wisest
                 men
                 doe
                 often
                 make
                 their
                 determinations
                 .
                 Thus
                 the
                 example
                 of
                 David
                 in
                 dividing
                 the
                 spoil
                 between
                 them
                 that
                 fought
                 and
                 them
                 that
                 guarded
                 the
                 stuff
                 ,
                 as
                 being
                 a
                 sentence
                 in
                 a
                 question
                 of
                 equity
                 ,
                 became
                 a
                 precedent
                 in
                 the
                 armies
                 of
                 Israel
                 for
                 ever
                 after
                 .
              
               
                 These
                 are
                 the
                 uses
                 we
                 may
                 make
                 of
                 Examples
                 in
                 Holy
                 Scriptures
                 and
                 Ecclesiastick
                 writers
                 ;
                 
                 which
                 uses
                 are
                 helps
                 to
                 our
                 weakness
                 ,
                 but
                 no
                 arguments
                 of
                 the
                 imperfection
                 of
                 Christs
                 law
                 ;
                 for
                 all
                 these
                 uses
                 are
                 such
                 which
                 suppose
                 us
                 
                   unable
                   to
                   make
                   use
                   of
                   our
                   rule
                   ,
                
                 as
                 in
                 the
                 case
                 of
                 a
                 doubting
                 Conscience
                 ,
                 or
                 
                   not
                   to
                   understand
                   it
                
                 ,
                 as
                 in
                 case
                 of
                 interpretation
                 ;
                 or
                 else
                 are
                 
                   concerning
                   such
                   things
                   which
                   are
                   not
                   direct
                   matter
                   of
                   duty
                   ,
                
                 but
                 come
                 in
                 by
                 way
                 of
                 collateral
                 obligation
                 :
                 as
                 in
                 matter
                 of
                 decency
                 and
                 personal
                 proportions
                 ;
                 for
                 which
                 although
                 examples
                 may
                 applie
                 them
                 ,
                 yet
                 the
                 laws
                 of
                 Christ
                 have
                 given
                 us
                 the
                 General
                 measures
                 .
              
               
                 But
                 then
                 since
                 there
                 is
                 this
                 use
                 to
                 be
                 made
                 of
                 them
                 ,
                 
                 and
                 the
                 actions
                 of
                 men
                 in
                 Scripture
                 are
                 upon
                 so
                 many
                 accounts
                 as
                 I
                 before
                 reckoned
                 inimitable
                 and
                 unfit
                 precedents
                 :
                 the
                 next
                 inquiry
                 is
                 ,
                 What
                 are
                 the
                 positive
                 measures
                 by
                 which
                 we
                 may
                 know
                 what
                 examples
                 are
                 imitable
                 and
                 fit
                 to
                 be
                 proceeded
                 in
                 .
              
               
                 
                   The
                   positive
                   measures
                   of
                   example
                   ,
                   and
                   which
                   may
                   be
                   safely
                   followed
                   ?
                
              
               
                 1.
                 
                 In
                 this
                 the
                 answer
                 hath
                 but
                 little
                 difficulty
                 not
                 onely
                 because
                 of
                 the
                 Cautions
                 already
                 given
                 in
                 the
                 Negative
                 measures
                 ,
                 
                 but
                 because
                 the
                 inquiry
                 is
                 after
                 examples
                 in
                 cases
                 where
                 the
                 Rule
                 is
                 not
                 cleer
                 and
                 evident
                 ,
                 not
                 understood
                 ,
                 or
                 not
                 relied
                 upon
                 ;
                 and
                 they
                 being
                 in
                 some
                 sense
                 us'd
                 onely
                 in
                 the
                 destitution
                 of
                 a
                 rule
                 ,
                 may
                 with
                 the
                 less
                 scruple
                 be
                 followed
                 ,
                 because
                 if
                 there
                 be
                 no
                 rule
                 cleer
                 enough
                 to
                 guide
                 the
                 action
                 ,
                 neither
                 will
                 there
                 be
                 any
                 to
                 reprove
                 the
                 example
                 Therefore
                 that
                 which
                 remains
                 is
                 this
                 ;
              
               
                 2.
                 
                 That
                 example
                 is
                 safe
                 ,
                 
                 whose
                 action
                 is
                 warranted
                 by
                 Gods
                 blessing
                 .
                 Thus
                 the
                 piety
                 of
                 the
                 Egyptian
                 Midwives
                 was
                 imitable
                 ,
                 in
                 that
                 they
                 refus'd
                 to
                 kill
                 the
                 Lords
                 people
                 at
                 the
                 command
                 of
                 Pharaoh
                 ;
                 for
                 it
                 is
                 said
                 ,
                 
                   Therefore
                   God
                   did
                   build
                   them
                   houses
                   ,
                
                 it
                 was
                 mingled
                 with
                 an
                 officious
                 lie
                 ,
                 but
                 that
                 was
                 but
                 accidental
                 to
                 their
                 action
                 and
                 no
                 part
                 of
                 its
                 constitution
                 ,
                 and
                 therefore
                 not
                 relative
                 to
                 the
                 reward
                 :
                 but
                 whatsoever
                 God
                 saies
                 he
                 rewards
                 with
                 a
                 blessing
                 ,
                 that
                 in
                 equal
                 circumstances
                 may
                 be
                 safely
                 imitated
                 .
                 I
                 doe
                 not
                 say
                 whatsoever
                 is
                 blessed
                 or
                 is
                 prosperous
                 ,
                 is
                 imitable
                 :
                 for
                 it
                 may
                 be
                 prosperous
                 and
                 yet
                 unblessed
                 in
                 one
                 regard
                 and
                 accursed
                 in
                 another
                 ,
                 or
                 successeful
                 to
                 day
                 and
                 blasted
                 to
                 morrow
                 ,
                 or
                 splendid
                 in
                 this
                 world
                 and
                 damned
                 in
                 the
                 next
                 ;
                 or
                 permitted
                 for
                 the
                 trial
                 of
                 Gods
                 servants
                 ,
                 or
                 the
                 extinction
                 of
                 their
                 sins
                 ,
                 or
                 the
                 very
                 thriving
                 of
                 it
                 may
                 be
                 the
                 biggest
                 curse
                 ,
                 and
                 nurse
                 up
                 the
                 sin
                 into
                 its
                 monstrous
                 ugliness
                 ,
                 
                 and
                 is
                 no
                 other
                 but
                 like
                 the
                 tumor
                 of
                 an
                 Ulcer
                 ,
                 it
                 swells
                 indeed
                 and
                 grows
                 very
                 great
                 ,
                 but
                 it
                 is
                 a
                 sore
                 all
                 the
                 way
                 and
                 is
                 a
                 contradiction
                 to
                 prosperity
                 ;
                 and
                 sin
                 never
                 thrives
                 unless
                 it
                 be
                 in
                 the
                 most
                 Catachrestical
                 and
                 improper
                 way
                 of
                 speaking
                 in
                 the
                 world
                 :
                 but
                 I
                 say
                 when
                 it
                 is
                 said
                 or
                 plainly
                 enough
                 signified
                 in
                 Scripture
                 that
                 God
                 did
                 bless
                 the
                 man
                 for
                 so
                 doing
                 ;
                 that
                 for
                 which
                 he
                 was
                 blessed
                 ,
                 that
                 I
                 say
                 is
                 onely
                 imitable
                 .
                 *
                 And
                 on
                 the
                 other
                 side
                 though
                 an
                 action
                 be
                 describ'd
                 in
                 story
                 without
                 its
                 mark
                 of
                 good
                 or
                 bad
                 ,
                 it
                 is
                 a
                 great
                 condemnanation
                 of
                 the
                 action
                 if
                 the
                 event
                 was
                 intolerable
                 and
                 the
                 proper
                 production
                 was
                 a
                 mischief
                 :
                 and
                 thus
                 was
                 the
                 drunkenness
                 of
                 Lot
                 condemned
                 ,
                 because
                 incest
                 was
                 the
                 product
                 ,
                 and
                 of
                 Noah
                 ,
                 because
                 shame
                 and
                 slavery
                 were
                 the
                 two
                 daughters
                 of
                 it
                 .
              
               
                 3.
                 
                 Because
                 in
                 these
                 examples
                 for
                 which
                 there
                 is
                 no
                 perfect
                 rule
                 the
                 concernment
                 is
                 not
                 a
                 direct
                 but
                 a
                 collateral
                 duty
                 ,
                 
                 not
                 matter
                 of
                 direct
                 obedience
                 ,
                 but
                 fame
                 and
                 reputation
                 ,
                 that
                 
                   things
                   honest
                   in
                   the
                   sight
                   of
                   all
                   men
                   be
                   provided
                
                 ;
                 therefore
                 such
                 examples
                 onely
                 are
                 to
                 be
                 followed
                 which
                 
                   are
                   of
                   good
                   report
                
                 .
                 A
                 man
                 shall
                 not
                 be
                 called
                 a
                 just
                 person
                 if
                 he
                 invades
                 his
                 neighbours
                 rights
                 ,
                 and
                 carries
                 warre
                 to
                 dispossess
                 a
                 people
                 that
                 live
                 in
                 peace
                 ,
                 upon
                 pretence
                 because
                 we
                 find
                 in
                 Scripture
                 that
                 Nimrod
                 did
                 so
                 ;
                 because
                 he
                 was
                 an
                 infamous
                 person
                 :
                 but
                 when
                 Joshuah
                 kept
                 the
                 Gibeonites
                 alive
                 because
                 though
                 he
                 was
                 deceiv'd
                 by
                 them
                 yet
                 he
                 swore
                 to
                 them
                 ,
                 and
                 yet
                 did
                 make
                 them
                 to
                 be
                 slaves
                 to
                 his
                 people
                 ;
                 he
                 is
                 very
                 imitable
                 both
                 in
                 one
                 part
                 and
                 in
                 the
                 other
                 ,
                 and
                 we
                 may
                 not
                 break
                 our
                 words
                 upon
                 pretence
                 we
                 were
                 deceived
                 ,
                 but
                 yet
                 we
                 may
                 doe
                 all
                 that
                 we
                 can
                 justly
                 doe
                 for
                 the
                 interest
                 of
                 our
                 relatives
                 :
                 and
                 all
                 this
                 can
                 well
                 depend
                 upon
                 the
                 example
                 of
                 Joshuah
                 because
                 his
                 fame
                 is
                 intire
                 and
                 illustrious
                 he
                 is
                 accounted
                 a
                 good
                 and
                 a
                 brave
                 man.
                 
              
               
                 4.
                 
                 We
                 must
                 be
                 careful
                 to
                 distinguish
                 the
                 examples
                 of
                 things
                 lawful
                 from
                 the
                 examples
                 of
                 things
                 good
                 and
                 just
                 :
                 
                 and
                 alwaies
                 imitate
                 these
                 ,
                 but
                 with
                 caution
                 follow
                 those
                 〈◊〉
                 not
                 onely
                 because
                 what
                 was
                 lawful
                 in
                 the
                 old
                 Testament
                 is
                 not
                 alwaies
                 so
                 in
                 the
                 New
                 ,
                 but
                 that
                 what
                 is
                 lawful
                 at
                 all
                 times
                 ,
                 at
                 some
                 times
                 is
                 
                   not
                   fit
                
                 to
                 be
                 done
                 .
                 But
                 then
                 ,
                 let
                 every
                 example
                 be
                 fitted
                 to
                 the
                 question
                 :
                 If
                 the
                 inquiry
                 be
                 whether
                 this
                 action
                 be
                 holy
                 or
                 no
                 ?
                 an
                 example
                 that
                 declares
                 it
                 lawful
                 does
                 not
                 answer
                 that
                 question
                 ,
                 but
                 if
                 it
                 be
                 ask'd
                 whether
                 it
                 be
                 lawful
                 ,
                 the
                 example
                 proving
                 it
                 to
                 be
                 holy
                 does
                 conclude
                 the
                 other
                 more
                 strongly
                 .
              
               
                 5.
                 
                 When
                 evident
                 signs
                 of
                 piety
                 like
                 veins
                 of
                 Silver
                 in
                 the
                 grosser
                 earth
                 are
                 mingled
                 with
                 the
                 example
                 ,
                 
                 it
                 adds
                 many
                 degrees
                 of
                 warranty
                 to
                 the
                 determination
                 .
                 Thus
                 our
                 B.
                 Saviour
                 in
                 his
                 apology
                 made
                 for
                 his
                 Disciple
                 appeald
                 to
                 the
                 example
                 of
                 David
                 eating
                 the
                 bread
                 of
                 proposition
                 :
                 it
                 was
                 indeed
                 an
                 argument
                 to
                 them
                 depending
                 upon
                 the
                 fame
                 of
                 the
                 Patriarch
                 ,
                 but
                 yet
                 our
                 B.
                 Saviour
                 knew
                 there
                 was
                 in
                 it
                 great
                 charity
                 and
                 lines
                 of
                 piety
                 to
                 his
                 hungry
                 followers
                 when
                 David
                 neglected
                 a
                 ceremony
                 that
                 he
                 might
                 doe
                 a
                 charity
                 and
                 releeve
                 a
                 necessity
                 ,
                 and
                 therefore
                 Christ
                 did
                 it
                 not
                 because
                 David
                 did
                 it
                 ,
                 but
                 because
                 he
                 might
                 :
                 Davids
                 action
                 was
                 not
                 Christs
                 warrant
                 ,
                 but
                 the
                 piety
                 of
                 the
                 thing
                 was
                 warrant
                 to
                 them
                 both
                 .
                 And
                 indeed
                 this
                 is
                 the
                 right
                 use
                 of
                 examples
                 :
                 by
                 the
                 advantage
                 of
                 the
                 mans
                 fame
                 they
                 may
                 reprove
                 an
                 adversary
                 ,
                 but
                 by
                 the
                 great
                 lines
                 of
                 piety
                 mingled
                 with
                 the
                 body
                 of
                 the
                 action
                 they
                 may
                 become
                 a
                 precedent
                 for
                 our
                 imitation
                 .
              
               
                 I
                 have
                 now
                 given
                 accounts
                 concerning
                 that
                 principle
                 (
                 mention'd
                 num
                 .
                 25.
                 )
                 which
                 affirms
                 
                   [
                   every
                   thing
                   to
                   be
                   imitable
                   if
                   done
                   and
                   described
                   in
                   the
                   Scripture
                   ]
                
                 unless
                 it
                 be
                 signally
                 forbidden
                 .
                 Concerning
                 the
                 other
                 
                   [
                   That
                   nothing
                   is
                   safe
                   or
                   warrantable
                   that
                   is
                   not
                   ]
                
                 I
                 reserve
                 it
                 for
                 its
                 proper
                 place
                 .
              
            
          
           
             
             
               CHAP.
               III.
               Of
               the
               Interpretation
               and
               Obligation
               of
               the
               Laws
               of
               JESVS
               CHRIST
               .
            
             
               
                 RULE
                 1.
                 
                 In
                 Negative
                 precepts
                 the
                 Affirmatives
                 are
                 commanded
                 ,
                 and
                 in
                 the
                 Affirmative
                 commandements
                 the
                 Negatives
                 are
                 included
                 .
              
               
                 NOT
                 he
                 that
                 gives
                 the
                 law
                 onely
                 ,
                 
                 but
                 he
                 who
                 authoritatively
                 expounds
                 the
                 law
                 becomes
                 to
                 us
                 a
                 〈◊〉
                 ●giver
                 :
                 and
                 all
                 who
                 beleeve
                 in
                 God
                 and
                 in
                 Jesus
                 Christ
                 confess
                 themselves
                 Subjects
                 of
                 the
                 Christian
                 Laws
                 ;
                 but
                 all
                 doe
                 not
                 obey
                 alike
                 ,
                 who
                 confess
                 themselves
                 equally
                 bound
                 ,
                 and
                 are
                 equally
                 desirous
                 to
                 obey
                 :
                 because
                 men
                 by
                 new
                 or
                 false
                 or
                 imperfect
                 interpretation
                 of
                 laws
                 become
                 a
                 law
                 unto
                 themselves
                 or
                 others
                 ,
                 giving
                 them
                 measures
                 which
                 our
                 Blessed
                 Lord
                 never
                 intended
                 :
                 and
                 yet
                 an
                 error
                 in
                 these
                 things
                 is
                 far
                 more
                 dangerous
                 then
                 in
                 a
                 thousand
                 others
                 in
                 which
                 men
                 make
                 greater
                 noises
                 .
                 I
                 shall
                 therefore
                 indeavor
                 to
                 describe
                 plain
                 and
                 rational
                 measures
                 of
                 interpretation
                 ,
                 that
                 we
                 may
                 walk
                 securely
                 .
              
               
                 It
                 is
                 observable
                 that
                 in
                 the
                 Decalogue
                 and
                 so
                 in
                 the
                 whole
                 law
                 of
                 Moses
                 there
                 are
                 more
                 negative
                 Precepts
                 then
                 affirmative
                 .
                 
                 The
                 Jewish
                 Doctours
                 say
                 that
                 there
                 are
                 sixe
                 hundred
                 and
                 thirteen
                 precepts
                 given
                 by
                 Moses
                 ,
                 according
                 to
                 the
                 number
                 of
                 letters
                 in
                 the
                 Decalogue
                 which
                 are
                 sixe
                 hundred
                 and
                 thirteen
                 But
                 of
                 these
                 348.
                 are
                 affirmative
                 according
                 to
                 the
                 number
                 of
                 the
                 joints
                 of
                 a
                 mans
                 body
                 :
                 but
                 365.
                 are
                 Negative
                 according
                 to
                 the
                 number
                 of
                 the
                 daies
                 of
                 the
                 yeer
                 :
                 but
                 to
                 omit
                 these
                 impertinent
                 and
                 aiery
                 observations
                 of
                 the
                 Jews
                 it
                 ministers
                 some
                 useful
                 and
                 material
                 considerations
                 ,
                 that
                 in
                 the
                 Decalogue
                 all
                 the
                 Moral
                 precepts
                 one
                 onely
                 excepted
                 ,
                 are
                 Negative
                 (
                 for
                 that
                 of
                 the
                 Sabbath
                 is
                 the
                 
                   caput
                   ceremoniarum
                
                 :
                 )
                 But
                 that
                 of
                 obedience
                 to
                 our
                 Superiours
                 is
                 onely
                 positive
                 and
                 affirmative
                 :
                 The
                 reasons
                 were
                 these
                 ,
                 by
                 which
                 also
                 we
                 can
                 understand
                 the
                 usefulness
                 of
                 the
                 observation
                 .
              
               
                 1.
                 
                 
                 Because
                 this
                 being
                 the
                 first
                 great
                 reformation
                 of
                 the
                 world
                 was
                 to
                 proceed
                 by
                 the
                 measures
                 of
                 Nature
                 ;
                 from
                 imperfection
                 to
                 growth
                 :
                 from
                 the
                 beginnings
                 of
                 Religion
                 to
                 its
                 greater
                 excellencies
                 :
                 but
                 in
                 Nature
                 the
                 first
                 step
                 of
                 our
                 progression
                 is
                 to
                 abstain
                 from
                 evil
                 ;
                 
                   
                     Virtus
                     est
                     vitium
                     fugere
                     ,
                     &
                     sapientia
                     prima
                  
                   
                     Stultitiâ
                     caruisse
                     .
                     —
                  
                
                 and
                 therefore
                 the
                 face
                 of
                 the
                 Commandement
                 was
                 covered
                 with
                 the
                 robe
                 of
                 
                 discipline
                 ,
                 and
                 God
                 would
                 so
                 secure
                 their
                 services
                 that
                 they
                 should
                 not
                 displease
                 get
                 him
                 ;
                 but
                 the
                 excellencies
                 of
                 holiness
                 by
                 which
                 he
                 was
                 to
                 be
                 indear'd
                 to
                 mankind
                 were
                 especially
                 the
                 glories
                 of
                 Christ
                 ,
                 not
                 the
                 horns
                 of
                 Moses
                 ,
                 the
                 perfections
                 of
                 Evangelical
                 Sanctity
                 ,
                 not
                 of
                 the
                 beginnings
                 of
                 the
                 law
                 .
              
               
                 2.
                 
                 The
                 great
                 Sanction
                 of
                 the
                 law
                 was
                 fear
                 of
                 punishment
                 ;
                 
                 and
                 therefore
                 God
                 chose
                 to
                 represent
                 his
                 law
                 to
                 them
                 in
                 Negatives
                 ,
                 that
                 according
                 to
                 the
                 endearment
                 so
                 might
                 be
                 the
                 obedience
                 :
                 Now
                 to
                 abstain
                 from
                 evil
                 is
                 the
                 proper
                 effect
                 of
                 fear
                 ,
                 but
                 to
                 doe
                 good
                 for
                 fear
                 of
                 punishment
                 is
                 as
                 improper
                 as
                 to
                 threaten
                 a
                 man
                 into
                 love
                 .
                 Fear
                 is
                 the
                 bridle
                 of
                 servants
                 and
                 boys
                 ,
                 love
                 is
                 the
                 spurre
                 of
                 brave
                 and
                 good
                 men
                 .
                 
                   
                     Non
                     furtum
                     feci
                     ,
                     nec
                     fugi
                     ,
                     si
                     mihi
                     dicat
                  
                   
                     Servus
                     ,
                     habes
                     pretium
                     ,
                     loris
                     non
                     ureris
                     ,
                     aio
                     :
                  
                   
                     Non
                     hominem
                     occidi
                     ,
                     non
                     pasces
                     in
                     cruce
                     corvos
                     .
                  
                
                 That
                 's
                 the
                 dialogue
                 of
                 Masters
                 and
                 Servants
                 .
                 If
                 you
                 be
                 a
                 thief
                 you
                 shall
                 be
                 condemned
                 to
                 the
                 mill
                 ;
                 if
                 you
                 be
                 a
                 murderer
                 ,
                 you
                 shall
                 be
                 broken
                 upon
                 the
                 wheel
                 ;
                 but
                 if
                 you
                 abstain
                 from
                 such
                 crimes
                 ,
                 your
                 reward
                 shall
                 be
                 ,
                 you
                 shall
                 escape
                 the
                 furca
                 :
                 since
                 therefore
                 the
                 spirit
                 of
                 the
                 law
                 was
                 the
                 spirit
                 of
                 fear
                 and
                 of
                 bondage
                 ,
                 God
                 did
                 transact
                 his
                 Covenant
                 with
                 them
                 in
                 negative
                 measures
                 .
              
               
                 3.
                 
                 The
                 law
                 of
                 Moses
                 was
                 a
                 pursuance
                 of
                 the
                 Covenant
                 of
                 works
                 ;
                 
                 and
                 since
                 it
                 had
                 in
                 it
                 very
                 little
                 beside
                 the
                 Umbrages
                 of
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 sweet
                 yoke
                 of
                 the
                 Gospel
                 ,
                 it
                 did
                 stipulate
                 for
                 exact
                 measures
                 :
                 but
                 therefore
                 the
                 precepts
                 were
                 negative
                 that
                 the
                 obedience
                 might
                 be
                 the
                 more
                 possible
                 ,
                 and
                 the
                 injunction
                 the
                 neerer
                 to
                 paternal
                 :
                 for
                 it
                 is
                 much
                 more
                 possible
                 to
                 abstain
                 from
                 sins
                 of
                 commission
                 then
                 from
                 sins
                 of
                 omission
                 :
                 So
                 that
                 ,
                 
                   Optimus
                   est
                   qui
                   minimis
                   urgetur
                   ,
                
                 is
                 the
                 best
                 measure
                 of
                 obedience
                 to
                 the
                 Mosaick
                 law
                 :
                 he
                 is
                 the
                 good
                 Man
                 who
                 cannot
                 be
                 accused
                 to
                 have
                 done
                 what
                 the
                 law
                 forbids
                 ,
                 he
                 who
                 hath
                 done
                 the
                 fewest
                 evils
                 ,
                 not
                 he
                 who
                 does
                 the
                 most
                 good
                 :
                 and
                 thus
                 also
                 the
                 Pharisees
                 understood
                 their
                 duty
                 :
                 and
                 they
                 were
                 not
                 reprov'd
                 by
                 our
                 blessed
                 Lord
                 ,
                 for
                 understanding
                 the
                 Negative
                 precepts
                 by
                 the
                 rules
                 of
                 abstinence
                 and
                 a
                 Negative
                 duty
                 ;
                 but
                 because
                 they
                 understood
                 their
                 Negative
                 duty
                 onely
                 by
                 the
                 measures
                 of
                 the
                 letter
                 ,
                 not
                 of
                 the
                 intention
                 and
                 Spirit
                 of
                 the
                 law
                 :
                 and
                 2.
                 because
                 when
                 they
                 had
                 been
                 by
                 the
                 Commentaries
                 of
                 the
                 Prophets
                 and
                 other
                 holy
                 men
                 instructed
                 in
                 some
                 Evangelical
                 measures
                 and
                 more
                 perfect
                 intendments
                 ,
                 secretly
                 at
                 first
                 design'd
                 by
                 God
                 ,
                 and
                 so
                 expounded
                 by
                 the
                 Prophets
                 by
                 way
                 of
                 Evangelical
                 preparation
                 ;
                 yet
                 they
                 would
                 still
                 adhere
                 to
                 the
                 old
                 and
                 first
                 understandings
                 of
                 the
                 law
                 ;
                 because
                 they
                 lov'd
                 some
                 sins
                 which
                 (
                 as
                 they
                 had
                 known
                 )
                 were
                 forbidden
                 by
                 those
                 Negative
                 precepts
                 if
                 they
                 would
                 have
                 opend
                 their
                 hearts
                 to
                 understand
                 them
                 as
                 they
                 should
                 .
              
               
                 4.
                 
                 That
                 the
                 fifth
                 Commandement
                 is
                 affirmative
                 in
                 the
                 midst
                 of
                 all
                 the
                 Commandements
                 that
                 are
                 Negative
                 ,
                 
                 hath
                 a
                 peculiar
                 reason
                 ,
                 but
                 nothing
                 against
                 the
                 former
                 discourse
                 :
                 for
                 it
                 being
                 a
                 Sanction
                 of
                 obedience
                 to
                 our
                 Superiours
                 under
                 God
                 ,
                 is
                 to
                 be
                 expressed
                 in
                 actions
                 and
                 external
                 significations
                 ;
                 Not
                 onely
                 because
                 these
                 onely
                 can
                 doe
                 benefit
                 ,
                 service
                 and
                 advantages
                 to
                 our
                 Parents
                 and
                 Princes
                 ,
                 but
                 because
                 of
                 nothing
                 else
                 can
                 they
                 be
                 judges
                 :
                 Men
                 take
                 no
                 cognisance
                 of
                 thoughts
                 and
                 secret
                 purposes
                 ;
                 but
                 of
                 outward
                 significations
                 ;
                 
                 and
                 therefore
                 the
                 precept
                 was
                 to
                 be
                 affirmative
                 ,
                 that
                 is
                 ,
                 preceptive
                 of
                 outward
                 actions
                 .
                 2.
                 
                 There
                 is
                 in
                 children
                 toward
                 their
                 Parents
                 so
                 much
                 natural
                 love
                 and
                 so
                 much
                 fear
                 ,
                 and
                 they
                 are
                 so
                 long
                 under
                 their
                 power
                 and
                 the
                 needs
                 of
                 minority
                 ,
                 that
                 it
                 will
                 very
                 rarely
                 happen
                 that
                 children
                 can
                 despise
                 their
                 parents
                 or
                 curse
                 them
                 :
                 their
                 own
                 interest
                 ,
                 and
                 their
                 own
                 passions
                 ,
                 and
                 their
                 own
                 affairs
                 will
                 secure
                 the
                 negative
                 measures
                 of
                 that
                 Commandement
                 ;
                 and
                 therefore
                 the
                 world
                 was
                 in
                 this
                 instance
                 dispos'd
                 to
                 receive
                 greater
                 degrees
                 of
                 injunction
                 and
                 a
                 higher
                 Commandement
                 :
                 Nature
                 in
                 this
                 instance
                 doing
                 the
                 same
                 office
                 for
                 them
                 as
                 the
                 whole
                 law
                 did
                 in
                 the
                 other
                 ;
                 that
                 is
                 ,
                 it
                 was
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 a
                 Schoolmaster
                 to
                 bring
                 them
                 to
                 Christ
                 :
                 and
                 if
                 they
                 had
                 been
                 as
                 much
                 disposed
                 for
                 the
                 entertainment
                 of
                 the
                 rare
                 and
                 excellent
                 affirmative
                 Commandements
                 of
                 Christ
                 in
                 the
                 matter
                 of
                 chastity
                 and
                 charity
                 and
                 meekness
                 and
                 humility
                 as
                 in
                 the
                 matter
                 of
                 duty
                 to
                 their
                 Parents
                 ,
                 there
                 would
                 have
                 been
                 less
                 need
                 of
                 the
                 interposition
                 and
                 interval
                 of
                 the
                 law
                 of
                 Moses
                 before
                 the
                 comming
                 of
                 Christ.
                 
              
               
                 And
                 these
                 observations
                 are
                 verified
                 by
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 corresponding
                 part
                 :
                 
                 for
                 the
                 precepts
                 of
                 Christ
                 are
                 positive
                 and
                 affirmative
                 ,
                 as
                 appears
                 in
                 his
                 Sermon
                 on
                 the
                 Mount
                 ,
                 which
                 is
                 the
                 Summary
                 of
                 his
                 Law
                 ,
                 in
                 which
                 when
                 he
                 expounded
                 the
                 Negative
                 commands
                 of
                 Moses
                 ,
                 he
                 still
                 superadded
                 an
                 affirmative
                 of
                 his
                 own
                 :
                 So
                 that
                 it
                 will
                 be
                 nothing
                 but
                 matter
                 of
                 speculation
                 to
                 discourse
                 whether
                 or
                 no
                 in
                 the
                 law
                 of
                 Moses
                 ,
                 the
                 affirmatives
                 were
                 included
                 in
                 the
                 Negatives
                 ;
                 it
                 is
                 certain
                 the
                 Pharisees
                 did
                 not
                 understand
                 them
                 so
                 ;
                 and
                 they
                 are
                 not
                 alwaies
                 involved
                 in
                 the
                 nature
                 of
                 each
                 other
                 ,
                 and
                 the
                 promises
                 of
                 the
                 law
                 were
                 not
                 sufficient
                 to
                 incourage
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 doing
                 of
                 good
                 works
                 ,
                 though
                 the
                 fear
                 was
                 enough
                 to
                 restrain
                 the
                 evil
                 :
                 but
                 that
                 which
                 concerns
                 the
                 Conscience
                 is
                 that
                 which
                 now
                 is
                 evident
                 and
                 palpable
                 :
                 In
                 the
                 laws
                 of
                 Jesus
                 Christ
                 the
                 negative
                 and
                 affirmative
                 are
                 but
                 correlatives
                 ;
                 
                   opposita
                   relativa
                
                 ,
                 and
                 doe
                 inferre
                 each
                 other
                 .
                 Thus
                 we
                 find
                 it
                 expressed
                 often
                 
                   Whoso
                   looketh
                   on
                   a
                   woman
                   to
                   lust
                   ,
                
                 
                 
                   hath
                   committed
                   adultery
                
                 :
                 that
                 was
                 our
                 Blessed
                 Lords
                 commentary
                 on
                 the
                 sixth
                 Commandement
                 which
                 was
                 negative
                 ;
                 but
                 he
                 addes
                 ;
                 
                 
                   If
                   thy
                   right
                   eye
                   offend
                   thee
                   pluck
                   it
                   out
                   .
                
                 So
                 again
                 ,
                 
                   Resist
                   not
                   evil
                
                 ,
                 that
                 's
                 the
                 negative
                 precept
                 ,
                 but
                 Christ
                 adds
                 ,
                 
                   If
                   any
                   man
                   sues
                   thee
                   at
                   the
                   law
                   and
                   takes
                   thy
                   coat
                   ,
                   let
                   him
                   have
                   thy
                   cloak
                   also
                   .
                
                 So
                 in
                 the
                 matter
                 of
                 oaths
                 ,
                 Christ
                 said
                 ,
                 
                   Swear
                   not
                   at
                   all
                
                 :
                 for
                 he
                 still
                 added
                 a
                 more
                 severe
                 negative
                 to
                 the
                 Negative
                 of
                 the
                 Law
                 ;
                 but
                 then
                 he
                 addes
                 his
                 own
                 affirmative
                 :
                 
                   Let
                   your
                   communication
                   be
                   yea
                   ,
                   yea
                   ,
                   nay
                   ,
                   nay
                
                 ;
                 that
                 is
                 ,
                 let
                 it
                 be
                 plain
                 and
                 simple
                 ,
                 meek
                 and
                 positive
                 ,
                 easie
                 and
                 ingenuous
                 .
              
               
                 Thus
                 our
                 Blessed
                 Lord
                 did
                 in
                 his
                 recitation
                 and
                 exposition
                 of
                 the
                 Moral
                 Commandements
                 deliver'd
                 by
                 Moses
                 ;
                 
                 in
                 the
                 interpretation
                 and
                 inlargement
                 of
                 which
                 although
                 it
                 was
                 proper
                 to
                 declare
                 a
                 Negative
                 ;
                 by
                 a
                 Negative
                 ;
                 yet
                 he
                 would
                 follow
                 his
                 own
                 method
                 and
                 design
                 ,
                 and
                 superadde
                 his
                 own
                 affirmative
                 ;
                 and
                 when
                 he
                 was
                 doing
                 the
                 office
                 of
                 a
                 Lawgiver
                 rather
                 then
                 of
                 a
                 Prophet
                 and
                 expounder
                 of
                 the
                 old
                 law
                 ,
                 there
                 his
                 words
                 were
                 positive
                 and
                 affirmative
                 .
                 Witness
                 the
                 eight
                 Beatitudes
                 ;
                 the
                 precepts
                 of
                 charity
                 and
                 humility
                 ,
                 of
                 giving
                 and
                 forgiving
                 ,
                 of
                 fasting
                 and
                 prayer
                 ,
                 and
                 many
                 others
                 :
                 but
                 because
                 in
                 the
                 doing
                 all
                 this
                 ,
                 he
                 made
                 large
                 discourses
                 and
                 gave
                 laws
                 and
                 exhortations
                 ,
                 precepts
                 and
                 reasons
                 ,
                 promises
                 and
                 threatnings
                 in
                 complication
                 and
                 mutual
                 consequences
                 ;
                 therefore
                 we
                 are
                 without
                 further
                 inquiry
                 sufficiently
                 instructed
                 that
                 our
                 duty
                 is
                 now
                 intended
                 to
                 be
                 complete
                 ,
                 and
                 as
                 we
                 must
                 abstain
                 from
                 all
                 evil
                 ,
                 so
                 we
                 must
                 doe
                 all
                 the
                 good
                 we
                 can
                 .
              
               
               
                 But
                 this
                 is
                 to
                 be
                 understood
                 with
                 its
                 proper
                 caution
                 .
                 
                 For
                 we
                 say
                 in
                 Logick
                 ,
                 
                   ad
                   Negationem
                   non
                   sempter
                   sequitur
                   affirmatio
                   oppositi
                   :
                
                 every
                 Negative
                 does
                 not
                 presently
                 inferre
                 every
                 contrary
                 affirmative
                 ,
                 as
                 a
                 matter
                 of
                 duty
                 .
                 It
                 follows
                 well
                 ,
                 
                   Thou
                   shalt
                   not
                   forswear
                   thy self
                
                 ,
                 but
                 
                   thou
                   shalt
                   pay
                   to
                   the
                   Lord
                   thy
                   vewes
                   ,
                
                 but
                 it
                 does
                 not
                 follow
                 ,
                 that
                 therefore
                 thou
                 shalt
                 make
                 vows
                 :
                 So
                 in
                 these
                 also
                 there
                 is
                 no
                 consequence
                 of
                 obligation
                 .
                 Thou
                 shalt
                 not
                 take
                 from
                 thy
                 Neighbour
                 what
                 is
                 his
                 ;
                 therefore
                 thou
                 shalt
                 give
                 to
                 thy
                 Neighbour
                 .
                 Thou
                 must
                 take
                 from
                 none
                 ,
                 therefore
                 thou
                 must
                 give
                 to
                 all
                 :
                 Thou
                 must
                 not
                 give
                 false
                 testimony
                 ;
                 therefore
                 thou
                 must
                 tell
                 all
                 the
                 truth
                 thou
                 knowest
                 :
                 Thou
                 mayest
                 not
                 give
                 wrong
                 judgement
                 ,
                 therefore
                 you
                 must
                 give
                 right
                 ;
                 for
                 it
                 may
                 so
                 happen
                 that
                 you
                 need
                 not
                 give
                 any
                 at
                 all
                 :
                 These
                 instances
                 point
                 out
                 to
                 us
                 the
                 measures
                 of
                 affirmatives
                 which
                 follow
                 from
                 the
                 contrary
                 Negations
                 .
                 Thus
                 :
              
               
                 1.
                 
                 Affirmative
                 duty
                 follows
                 from
                 the
                 Negative
                 ;
                 
                 not
                 in
                 contraries
                 but
                 in
                 contradictories
                 .
                 To
                 make
                 a
                 vow
                 and
                 break
                 a
                 vow
                 are
                 contraries
                 ;
                 and
                 therefore
                 it
                 follows
                 not
                 ,
                 because
                 I
                 must
                 not
                 break
                 a
                 vow
                 therefore
                 I
                 must
                 make
                 one
                 :
                 but
                 to
                 break
                 a
                 vow
                 and
                 not
                 to
                 break
                 it
                 are
                 contradictories
                 ,
                 and
                 therefore
                 if
                 one
                 be
                 forbidden
                 the
                 other
                 is
                 commanded
                 ;
                 and
                 if
                 the
                 Commandement
                 be
                 expressed
                 in
                 Negatives
                 ;
                 Thou
                 shalt
                 not
                 break
                 thy
                 vows
                 ,
                 the
                 affirmative
                 is
                 in
                 the
                 bosome
                 of
                 it
                 ,
                 therefore
                 thou
                 shalt
                 keep
                 them
                 :
                 because
                 ,
                 unless
                 this
                 part
                 of
                 the
                 contradiction
                 be
                 done
                 ,
                 the
                 other
                 is
                 ,
                 and
                 therefore
                 it
                 is
                 not
                 enough
                 ,
                 that
                 we
                 doe
                 nothing
                 expressly
                 against
                 the
                 instance
                 of
                 the
                 vow
                 ;
                 but
                 we
                 must
                 also
                 understand
                 our selves
                 oblig'd
                 to
                 the
                 performance
                 of
                 it
                 according
                 to
                 the
                 first
                 intention
                 .
                 The
                 reason
                 of
                 this
                 is
                 ,
                 because
                 between
                 two
                 contraries
                 there
                 can
                 be
                 a
                 third
                 thing
                 of
                 a
                 disparate
                 Nature
                 ;
                 not
                 at
                 all
                 included
                 or
                 concluded
                 by
                 either
                 part
                 ,
                 either
                 by
                 inference
                 or
                 by
                 opposition
                 .
              
               
                 2.
                 
                 From
                 a
                 Negative
                 an
                 affirmative
                 is
                 not
                 alwaies
                 inferr'd
                 in
                 a
                 particular
                 instance
                 :
                 
                 We
                 must
                 not
                 be
                 uncharitable
                 in
                 any
                 instance
                 ;
                 but
                 it
                 follows
                 not
                 that
                 by
                 vertue
                 of
                 this
                 Commandement
                 ,
                 therefore
                 we
                 must
                 be
                 charitable
                 ,
                 or
                 doe
                 our
                 almes
                 in
                 every
                 instance
                 :
                 for
                 every
                 man
                 is
                 not
                 bound
                 to
                 redeem
                 captives
                 ,
                 or
                 to
                 visit
                 prisoners
                 :
                 the
                 reason
                 is
                 ,
                 because
                 uncharitableness
                 and
                 visiting
                 prisoners
                 are
                 not
                 opposed
                 in
                 their
                 whole
                 matter
                 and
                 nature
                 ;
                 but
                 the
                 Commandement
                 which
                 is
                 contrary
                 to
                 uncharitableness
                 can
                 be
                 obeyed
                 according
                 to
                 all
                 its
                 intention
                 although
                 it
                 be
                 not
                 instanc'd
                 in
                 that
                 particular
                 .
                 But
                 this
                 is
                 to
                 be
                 added
                 ;
                 that
                 when
                 by
                 accidents
                 and
                 circumstances
                 and
                 the
                 efficacy
                 of
                 some
                 other
                 Commandement
                 we
                 are
                 called
                 upon
                 to
                 this
                 instance
                 ;
                 then
                 that
                 this
                 be
                 done
                 is
                 by
                 vertue
                 even
                 of
                 the
                 negative
                 ,
                 by
                 the
                 prohibition
                 of
                 uncharitableness
                 ,
                 because
                 when
                 we
                 are
                 determin'd
                 to
                 an
                 instance
                 ,
                 the
                 Sanction
                 of
                 the
                 whole
                 Commandement
                 is
                 incumbent
                 on
                 it
                 ;
                 and
                 will
                 not
                 be
                 satisfied
                 without
                 it
                 ;
                 but
                 in
                 other
                 cases
                 it
                 is
                 indifferent
                 ,
                 and
                 is
                 obeyed
                 by
                 any
                 instance
                 that
                 is
                 fitted
                 to
                 our
                 circumstances
                 and
                 to
                 our
                 powers
                 .
                 It
                 is
                 like
                 a
                 mans
                 stomach
                 ,
                 which
                 of
                 it self
                 is
                 indifferent
                 to
                 any
                 good
                 meat
                 ,
                 but
                 when
                 by
                 a
                 particular
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 accident
                 it
                 requires
                 this
                 and
                 nothing
                 else
                 ,
                 it
                 must
                 either
                 have
                 this
                 or
                 it
                 will
                 fast
                 :
                 So
                 are
                 affirmative
                 laws
                 ;
                 though
                 they
                 oblige
                 to
                 every
                 instance
                 ,
                 and
                 are
                 indifferent
                 to
                 any
                 that
                 we
                 can
                 and
                 may
                 ,
                 yet
                 sometimes
                 we
                 are
                 determin'd
                 to
                 this
                 and
                 no
                 other
                 ,
                 and
                 then
                 the
                 whole
                 force
                 of
                 the
                 law
                 is
                 upon
                 it
                 .
                 But
                 else
                 ,
                 ordinarily
                 it
                 is
                 true
                 ;
                 that
                 the
                 universal
                 negative
                 infers
                 onely
                 the
                 indefinite
                 affirmative
                 ;
                 not
                 the
                 particular
                 :
                 The
                 Universal
                 is
                 onely
                 inferd
                 by
                 the
                 consequence
                 ,
                 the
                 particular
                 by
                 accidents
                 and
                 circumstances
                 .
              
               
               
                 3.
                 
                 From
                 a
                 Negative
                 law
                 the
                 affirmative
                 is
                 inferr'd
                 but
                 not
                 in
                 the
                 same
                 degree
                 of
                 duty
                 and
                 necessity
                 .
                 
                 It
                 is
                 not
                 so
                 great
                 a
                 sin
                 if
                 we
                 neglect
                 an
                 act
                 of
                 charity
                 ,
                 or
                 an
                 opportunity
                 of
                 doing
                 glory
                 to
                 God
                 ,
                 as
                 if
                 we
                 doe
                 an
                 act
                 of
                 uncharitableness
                 ,
                 or
                 positively
                 dishonour
                 God.
                 The
                 reason
                 is
                 ,
                 because
                 sins
                 of
                 omission
                 are
                 less
                 then
                 sins
                 of
                 commission
                 ,
                 because
                 negligence
                 is
                 not
                 so
                 bad
                 as
                 malice
                 ,
                 and
                 of
                 omission
                 sometimes
                 there
                 is
                 no
                 evil
                 cause
                 ,
                 but
                 a
                 meer
                 negative
                 or
                 unavoidable
                 inadvertency
                 ;
                 but
                 of
                 a
                 sin
                 of
                 commission
                 ,
                 the
                 cause
                 is
                 alwaies
                 positive
                 ,
                 and
                 therefore
                 alwaies
                 intolerable
                 .
              
               
                 4.
                 
                 The
                 affirmative
                 which
                 is
                 inferr'd
                 by
                 the
                 Negative
                 law
                 of
                 Christ
                 is
                 not
                 absolute
                 and
                 unlimited
                 like
                 the
                 Negative
                 ,
                 
                 but
                 modificated
                 and
                 limited
                 by
                 its
                 proper
                 and
                 extrinsick
                 measures
                 .
                 We
                 must
                 in
                 no
                 case
                 and
                 for
                 no
                 regard
                 hinder
                 our
                 innocent
                 Neighbour
                 from
                 doing
                 his
                 necessary
                 work
                 ,
                 but
                 it
                 does
                 not
                 follow
                 ,
                 that
                 therefore
                 we
                 must
                 alwaies
                 set
                 his
                 work
                 forward
                 ,
                 and
                 lend
                 him
                 oxen
                 to
                 plough
                 his
                 land
                 :
                 for
                 it
                 is
                 in
                 no
                 case
                 lawful
                 to
                 doe
                 evil
                 ,
                 but
                 in
                 many
                 cases
                 it
                 is
                 lawful
                 not
                 to
                 do
                 good
                 :
                 that
                 is
                 ,
                 there
                 is
                 something
                 more
                 required
                 to
                 specificate
                 a
                 positive
                 act
                 besides
                 the
                 consequence
                 of
                 a
                 Negative
                 law
                 :
                 For
                 although
                 the
                 body
                 of
                 an
                 action
                 is
                 there
                 commanded
                 ,
                 yet
                 because
                 the
                 body
                 of
                 the
                 action
                 must
                 be
                 invested
                 with
                 circumstances
                 ,
                 they
                 also
                 must
                 have
                 their
                 proper
                 causes
                 ,
                 or
                 they
                 cannot
                 have
                 a
                 direct
                 necessity
                 .
                 
                   Never
                   turne
                   thy
                   face
                   from
                   any
                   poor
                   man
                   ,
                
                 is
                 a
                 negative
                 precept
                 :
                 to
                 which
                 the
                 affirmative
                 of
                 Christ
                 doth
                 rightly
                 correspond
                 ,
                 
                   Give
                   to
                   every
                   one
                   that
                   asks
                   :
                
                 Now
                 although
                 the
                 Negative
                 is
                 universally
                 to
                 be
                 observ'd
                 in
                 its
                 own
                 just
                 sense
                 ,
                 
                   Ut
                   nè
                   aversemur
                   à
                   paupere
                
                 ;
                 that
                 is
                 ,
                 that
                 we
                 deny
                 not
                 to
                 be
                 charitable
                 to
                 him
                 ;
                 yet
                 when
                 this
                 comes
                 to
                 be
                 specificated
                 by
                 positive
                 actions
                 ,
                 the
                 Commandement
                 is
                 not
                 the
                 onely
                 measure
                 ;
                 but
                 some
                 conditions
                 are
                 requir'd
                 of
                 him
                 that
                 is
                 to
                 receive
                 ;
                 and
                 some
                 of
                 him
                 that
                 is
                 to
                 give
                 :
                 for
                 for
                 to
                 him
                 that
                 will
                 not
                 work
                 when
                 he
                 can
                 ,
                 we
                 are
                 not
                 to
                 give
                 ;
                 and
                 he
                 that
                 needs
                 it
                 for
                 himself
                 is
                 not
                 oblig'd
                 to
                 part
                 with
                 it
                 to
                 his
                 Brother
                 ;
                 supposing
                 their
                 needs
                 are
                 equal
                 or
                 not
                 extreme
                 .
                 To
                 this
                 purpose
                 is
                 that
                 known
                 rule
                 ,
                 that
                 
                   Negative
                   precepts
                   oblige
                   alwaies
                   ,
                   and
                   to
                   an
                   actual
                   obedience
                   in
                   all
                   times
                   :
                
                 but
                 
                   affirmative
                   although
                   they
                   alwaies
                   oblige
                   ,
                   yet
                   they
                   can
                   be
                   obeyed
                   but
                   in
                   their
                   own
                   season
                   .
                
                 So
                 that
                 although
                 every
                 Negative
                 precept
                 is
                 infinite
                 and
                 hath
                 no
                 limit
                 ;
                 yet
                 the
                 affirmative
                 have
                 extrinsick
                 measures
                 and
                 positions
                 of
                 their
                 own
                 ,
                 something
                 to
                 make
                 them
                 laws
                 to
                 me
                 and
                 you
                 ,
                 though
                 the
                 consequence
                 of
                 the
                 negative
                 is
                 sufficient
                 to
                 make
                 them
                 to
                 be
                 laws
                 to
                 all
                 Mankind
                 .
                 So
                 that
                 although
                 Negative
                 precepts
                 may
                 be
                 the
                 mother
                 of
                 affirmatives
                 ,
                 yet
                 the
                 child
                 is
                 but
                 a
                 dwarf
                 and
                 not
                 like
                 the
                 Mother
                 ;
                 and
                 besides
                 that
                 it
                 is
                 exposed
                 to
                 be
                 nursed
                 by
                 chance
                 and
                 by
                 circumstances
                 ,
                 by
                 strangers
                 and
                 all
                 the
                 measures
                 of
                 contingency
                 .
              
               
                 5.
                 
                 When
                 affirmatives
                 are
                 included
                 in
                 ,
                 and
                 inferred
                 from
                 the
                 Negatives
                 ,
                 
                 
                   the
                   proportion
                
                 of
                 them
                 is
                 not
                 positive
                 but
                 comparative
                 :
                 Thus
                 when
                 our
                 Blessed
                 Lord
                 had
                 given
                 Commandement
                 ,
                 
                   Resist
                   not
                   evil
                
                 ,
                 That
                 is
                 ,
                 we
                 should
                 not
                 doe
                 evil
                 for
                 evil
                 :
                 the
                 affirmative
                 which
                 is
                 properly
                 consequent
                 from
                 this
                 ,
                 is
                 ,
                 
                   Doe
                   good
                   for
                   evil
                
                 :
                 and
                 this
                 is
                 obliging
                 according
                 to
                 the
                 former
                 measures
                 :
                 but
                 when
                 you
                 inquire
                 further
                 into
                 the
                 proportions
                 ,
                 and
                 ask
                 after
                 the
                 instances
                 ,
                 which
                 our
                 B.
                 Saviour
                 made
                 ,
                 we
                 shall
                 find
                 that
                 their
                 obligation
                 is
                 not
                 positive
                 but
                 
                   comparative
                   :
                   If
                   a
                   man
                   strike
                   thee
                   on
                   thy
                   cheek
                   ,
                   turn
                   the
                   other
                   also
                   ,
                
                 that
                 is
                 ,
                 rather
                 then
                 revenge
                 thy self
                 for
                 one
                 jnjury
                 ,
                 receive
                 another
                 :
                 and
                 rather
                 then
                 vexe
                 him
                 who
                 forces
                 thee
                 to
                 goe
                 a
                 mile
                 ,
                 goe
                 with
                 him
                 two
                 mile
                 :
                 not
                 that
                 Christ
                 intends
                 you
                 should
                 offer
                 to
                 doe
                 thy self
                 a
                 shrewd
                 turne
                 ,
                 or
                 invite
                 another
                 ;
                 nor
                 that
                 thou
                 shouldst
                 suffer
                 it
                 ,
                 if
                 thou
                 canst
                 fairly
                 avoid
                 it
                 :
                 but
                 that
                 
                 thou
                 shouldest
                 choose
                 rather
                 to
                 suffer
                 two
                 evils
                 ,
                 then
                 doe
                 one
                 .
                 But
                 this
                 is
                 especially
                 to
                 be
                 reduc'd
                 to
                 practice
                 in
                 matters
                 of
                 Councel
                 rather
                 then
                 Precept
                 ;
                 that
                 is
                 ,
                 
                   when
                   the
                   affirmative
                   inferr'd
                   from
                   the
                   Negative
                   is
                   matter
                   of
                   perfection
                   rather
                   then
                   positive
                   necessity
                   ;
                   then
                   the
                   comparative
                   proportion
                   is
                   a
                   duty
                   ;
                   but
                   the
                   absolute
                   proportion
                   and
                   measure
                   is
                   but
                   Councel
                   .
                
                 To
                 oblige
                 an
                 Enemy
                 and
                 doe
                 him
                 acts
                 of
                 favour
                 and
                 benefit
                 is
                 an
                 excellency
                 of
                 charity
                 :
                 for
                 which
                 Christians
                 shall
                 receive
                 a
                 glorious
                 reward
                 :
                 but
                 this
                 is
                 a
                 Councel
                 of
                 perfection
                 ,
                 which
                 if
                 upon
                 probable
                 reasons
                 ,
                 and
                 fairly
                 inducing
                 circumstances
                 it
                 be
                 omitted
                 ,
                 a
                 man
                 shall
                 give
                 no
                 answer
                 for
                 :
                 but
                 when
                 the
                 case
                 is
                 so
                 ,
                 that
                 it
                 must
                 be
                 that
                 I
                 must
                 either
                 take
                 revenge
                 of
                 him
                 ,
                 or
                 else
                 rescue
                 him
                 from
                 that
                 revenge
                 by
                 an
                 act
                 of
                 kindness
                 ,
                 by
                 a
                 labour
                 of
                 love
                 ,
                 or
                 an
                 expence
                 of
                 charity
                 ,
                 then
                 this
                 becomes
                 a
                 duty
                 ;
                 for
                 in
                 comparative
                 measures
                 every
                 affirmative
                 is
                 at
                 least
                 obligatory
                 :
                 that
                 is
                 ,
                 we
                 must
                 rather
                 be
                 at
                 any
                 trouble
                 ,
                 or
                 expence
                 to
                 doe
                 an
                 affirmative
                 ,
                 then
                 prevaricate
                 a
                 Negative
                 Commandement
                 .
              
               
                 But
                 then
                 as
                 to
                 the
                 other
                 part
                 of
                 the
                 Rule
                 ;
                 
                 that
                 [
                 
                   in
                   the
                   affirmative
                   Commandement
                   the
                   Negative
                   is
                   included
                
                 ;
                 ]
                 there
                 is
                 no
                 other
                 difficulty
                 but
                 this
                 ,
                 that
                 caution
                 be
                 had
                 that
                 the
                 negative
                 be
                 oppos'd
                 to
                 the
                 affirma●ive
                 in
                 relation
                 to
                 the
                 same
                 Subject
                 :
                 for
                 because
                 we
                 are
                 bound
                 to
                 love
                 our
                 friends
                 therefore
                 we
                 must
                 not
                 hate
                 them
                 ;
                 but
                 it
                 follows
                 not
                 (
                 as
                 the
                 Pharisees
                 did
                 falsely
                 comment
                 on
                 this
                 text
                 )
                 Because
                 we
                 must
                 love
                 our
                 friends
                 therefore
                 we
                 must
                 hate
                 our
                 enemies
                 ;
                 for
                 these
                 two
                 are
                 not
                 oppos'd
                 as
                 affirmative
                 and
                 negative
                 in
                 the
                 same
                 subject
                 ;
                 but
                 as
                 two
                 affirmatives
                 relating
                 to
                 Subjects
                 that
                 are
                 divers
                 .
              
               
                 But
                 this
                 is
                 sometimes
                 not
                 to
                 be
                 understood
                 of
                 the
                 precise
                 Commandement
                 it self
                 ,
                 
                 but
                 of
                 the
                 appendages
                 ;
                 I
                 mean
                 the
                 promises
                 and
                 threatnings
                 :
                 for
                 though
                 it
                 follows
                 ,
                 we
                 must
                 doe
                 good
                 to
                 our
                 Neighbour
                 ;
                 therefore
                 we
                 must
                 doe
                 no
                 evil
                 to
                 him
                 :
                 yet
                 it
                 does
                 not
                 follow
                 ,
                 Doe
                 this
                 and
                 live
                 ,
                 therefore
                 if
                 ye
                 doe
                 not
                 doe
                 it
                 ye
                 shall
                 die
                 :
                 the
                 reason
                 of
                 that
                 is
                 this
                 ,
                 because
                 there
                 are
                 some
                 things
                 encouraged
                 with
                 excellent
                 rewards
                 ,
                 the
                 negatives
                 of
                 which
                 are
                 permitted
                 to
                 us
                 with
                 impunity
                 :
                 Thus
                 it
                 is
                 said
                 by
                 our
                 blessed
                 Saviour
                 ,
                 
                   When
                   thou
                   makest
                   a
                   feast
                   ,
                   invite
                   the
                   poor
                   ,
                   and
                   thou
                   shalt
                   have
                   recompence
                   in
                   heaven
                
                 ;
                 but
                 then
                 if
                 we
                 doe
                 not
                 invite
                 the
                 poor
                 it
                 does
                 not
                 follow
                 that
                 we
                 shall
                 be
                 punished
                 in
                 Hell
                 ;
                 but
                 we
                 shall
                 not
                 have
                 that
                 recompence
                 which
                 the
                 Hospitable
                 man
                 shall
                 have
                 :
                 So
                 that
                 to
                 invite
                 the
                 poor
                 is
                 an
                 affirmative
                 precept
                 ;
                 but
                 in
                 this
                 the
                 Negative
                 included
                 is
                 not
                 ;
                 [
                 Thou
                 shalt
                 not
                 invite
                 the
                 rich
                 ]
                 or
                 if
                 thou
                 doest
                 thou
                 shalt
                 be
                 punished
                 :
                 but
                 that
                 [
                 it
                 is
                 not
                 so
                 excellent
                 a
                 thing
                 ,
                 it
                 is
                 not
                 so
                 incouraged
                 by
                 the
                 proposition
                 of
                 an
                 eternal
                 reward
                 ;
                 ]
                 but
                 expires
                 in
                 a
                 temporal
                 interest
                 :
                 So
                 that
                 the
                 
                   Negative
                   included
                
                 relates
                 to
                 the
                 reward
                 ,
                 not
                 to
                 the
                 precept
                 ,
                 and
                 means
                 this
                 onely
                 :
                 if
                 thou
                 doest
                 not
                 invite
                 the
                 poor
                 thou
                 shalt
                 not
                 have
                 any
                 reward
                 in
                 heaven
                 ;
                 for
                 feasting
                 and
                 making
                 entertainments
                 .
                 But
                 the
                 sign
                 of
                 this
                 is
                 ,
                 1.
                 
                   when
                   the
                   precept
                   is
                   onely
                   in
                   the
                   particular
                   instance
                   of
                   a
                   general
                   commandement
                
                 ;
                 as
                 this
                 of
                 inviting
                 the
                 poor
                 is
                 of
                 alms
                 or
                 charity
                 :
                 or
                 else
                 2.
                 
                 When
                 it
                 is
                 matter
                 of
                 Councel
                 and
                 not
                 of
                 express
                 precept
                 :
                 then
                 the
                 Negative
                 is
                 not
                 directly
                 included
                 in
                 the
                 preceptive
                 words
                 ,
                 but
                 in
                 the
                 reward
                 that
                 is
                 appendant
                 .
              
               
                 Lastly
                 ,
                 
                 when
                 it
                 is
                 said
                 that
                 in
                 the
                 affirmative
                 precepts
                 the
                 Negatives
                 are
                 included
                 ;
                 the
                 word
                 [
                 Negative
                 ]
                 is
                 to
                 be
                 understood
                 in
                 the
                 Moral
                 sence
                 ;
                 that
                 is
                 ,
                 so
                 as
                 to
                 include
                 the
                 privatives
                 also
                 :
                 Thus
                 when
                 we
                 are
                 commanded
                 to
                 love
                 our
                 Brother
                 ,
                 it
                 is
                 not
                 onely
                 forbidden
                 to
                 us
                 to
                 hate
                 him
                 ;
                 but
                 we
                 are
                 also
                 commanded
                 not
                 to
                 omit
                 to
                 express
                 our
                 love
                 by
                 Symbolical
                 actions
                 :
                 for
                 
                 not
                 onely
                 contrarieties
                 and
                 repugnancies
                 to
                 the
                 duty
                 of
                 the
                 Commandement
                 ;
                 but
                 even
                 omissions
                 also
                 are
                 forbidden
                 :
                 and
                 this
                 is
                 highly
                 to
                 be
                 regarded
                 in
                 the
                 matters
                 of
                 charity
                 ;
                 which
                 toward
                 Enemies
                 we
                 use
                 to
                 estimate
                 by
                 our
                 not
                 cursing
                 him
                 ,
                 our
                 not
                 hurting
                 him
                 ,
                 our
                 not
                 being
                 revenged
                 on
                 him
                 :
                 these
                 indeed
                 are
                 proper
                 instances
                 of
                 the
                 Negative
                 included
                 ;
                 but
                 the
                 privatives
                 also
                 are
                 to
                 be
                 considered
                 ;
                 for
                 not
                 loving
                 him
                 is
                 hating
                 him
                 ;
                 our
                 refusing
                 to
                 doe
                 him
                 kindness
                 ,
                 our
                 not
                 praying
                 for
                 him
                 ,
                 our
                 unaptness
                 to
                 doe
                 him
                 good
                 offices
                 ,
                 our
                 remembring
                 and
                 reporting
                 his
                 injustice
                 ,
                 our
                 refusing
                 to
                 converse
                 with
                 him
                 and
                 denying
                 him
                 the
                 comforts
                 of
                 our
                 Society
                 ,
                 when
                 without
                 danger
                 or
                 injury
                 to
                 our selves
                 we
                 may
                 converse
                 ;
                 is
                 a
                 prevaricating
                 the
                 Negative
                 or
                 privative
                 measures
                 of
                 the
                 Commandement
                 .
              
            
             
               
                 RULE
                 2.
                 
                 When
                 a
                 Negative
                 and
                 an
                 Affirmative
                 seem
                 opposite
                 in
                 any
                 sence
                 ,
                 the
                 Affirmative
                 is
                 to
                 be
                 expounded
                 by
                 the
                 Negative
                 ,
                 not
                 the
                 Negative
                 by
                 the
                 Affirmative
                 .
              
               
                 THus
                 are
                 those
                 various
                 expressions
                 of
                 our
                 Blessed
                 Saviour
                 to
                 be
                 considered
                 and
                 understood
                 .
                 
                 
                   Unless
                   ye
                   eat
                   the
                   flesh
                   of
                   the
                   Son
                   of
                   Man
                   and
                   drink
                   his
                   bloud
                   ,
                   ye
                   have
                   no
                   life
                   in
                   you
                   :
                
                 and
                 yet
                 our
                 Blessed
                 Lord
                 saies
                 ,
                 
                   He
                   that
                   eateth
                   the
                   flesh
                   of
                   the
                   Son
                   of
                   man
                   hath
                   life
                   abiding
                   in
                   him
                   .
                
                 Now
                 to
                 them
                 who
                 suppose
                 these
                 words
                 to
                 relate
                 to
                 the
                 Sacramental
                 manducation
                 ,
                 the
                 question
                 is
                 ,
                 Whether
                 or
                 no
                 it
                 be
                 necessary
                 to
                 drink
                 the
                 bloud
                 
                   in
                   specie
                
                 as
                 well
                 as
                 to
                 eat
                 the
                 flesh
                 ?
                 because
                 of
                 the
                 exclusive
                 Negative
                 requiring
                 both
                 under
                 the
                 forfeiture
                 of
                 eternal
                 life
                 ;
                 or
                 shall
                 it
                 suffice
                 to
                 receive
                 the
                 flesh
                 onely
                 ,
                 because
                 life
                 is
                 promised
                 to
                 to
                 be
                 in
                 him
                 who
                 eats
                 the
                 flesh
                 ,
                 in
                 that
                 place
                 no
                 mention
                 being
                 made
                 of
                 drinking
                 the
                 bloud
                 .
              
               
                 To
                 this
                 the
                 answer
                 is
                 made
                 by
                 this
                 Rule
                 ;
                 
                 the
                 Negative
                 cannot
                 be
                 lessened
                 by
                 the
                 Affirmative
                 ,
                 because
                 a
                 Negative
                 can
                 have
                 no
                 degrees
                 as
                 an
                 Affirmative
                 can
                 ;
                 and
                 if
                 the
                 Affirmative
                 were
                 in
                 this
                 case
                 sufficient
                 ,
                 when
                 the
                 Negative
                 is
                 express
                 to
                 require
                 more
                 ,
                 then
                 the
                 Affirmative
                 were
                 directly
                 contrary
                 to
                 the
                 Negative
                 :
                 but
                 on
                 the
                 other
                 side
                 ,
                 though
                 the
                 Affirmative
                 requires
                 less
                 then
                 the
                 Negative
                 ,
                 there
                 is
                 no
                 contradiction
                 .
                 1.
                 
                 Because
                 in
                 matters
                 of
                 duty
                 whatsoever
                 is
                 any
                 where
                 requir'd
                 is
                 every
                 where
                 suppos'd
                 ;
                 and
                 no
                 interpretation
                 can
                 lessen
                 it
                 from
                 what
                 it
                 is
                 in
                 its
                 whole
                 integrity
                 .
                 2.
                 
                 Because
                 all
                 our
                 duty
                 is
                 not
                 every
                 where
                 repeated
                 ,
                 but
                 the
                 not
                 repeating
                 it
                 in
                 any
                 place
                 cannot
                 annull
                 the
                 obligation
                 in
                 that
                 place
                 where
                 it
                 is
                 expressly
                 requir'd
                 .
                 3.
                 
                 Because
                 a
                 threatning
                 in
                 all
                 laws
                 is
                 of
                 more
                 force
                 and
                 efficacy
                 then
                 a
                 promise
                 ;
                 and
                 therefore
                 when
                 under
                 a
                 threatning
                 more
                 is
                 requir'd
                 ,
                 the
                 promise
                 that
                 is
                 affix'd
                 to
                 a
                 part
                 of
                 it
                 must
                 be
                 understood
                 by
                 the
                 analogy
                 and
                 promise
                 to
                 that
                 threatning
                 ,
                 because
                 one
                 thing
                 is
                 enough
                 to
                 destroy
                 us
                 ,
                 but
                 one
                 thing
                 is
                 not
                 enough
                 to
                 preserve
                 us
                 ,
                 
                   Bonum
                   ex
                   integra
                   causa
                   ,
                   malum
                   ex
                   qualibet
                   particulari
                   .
                
                 4.
                 
                 Because
                 it
                 is
                 ordinary
                 in
                 Scripture
                 to
                 give
                 the
                 promise
                 to
                 every
                 part
                 of
                 duty
                 ▪
                 which
                 yet
                 shall
                 never
                 be
                 paid
                 to
                 that
                 alone
                 :
                 thus
                 to
                 purity
                 ,
                 to
                 poverty
                 of
                 Spirit
                 ,
                 to
                 mercy
                 ,
                 to
                 faith
                 ,
                 to
                 almes
                 ,
                 to
                 patience
                 ,
                 to
                 hope
                 ,
                 the
                 promises
                 of
                 blessedness
                 are
                 given
                 ;
                 but
                 although
                 it
                 is
                 said
                 ,
                 
                   the
                   pure
                   in
                   heart
                   shall
                   see
                   God
                
                 ;
                 and
                 
                   the
                   poor
                   
                   in
                   spirit
                   shall
                   have
                   the
                   Kingdom
                   ,
                
                 and
                 they
                 that
                 quit
                 houses
                 and
                 lands
                 for
                 Christs
                 sake
                 shall
                 receive
                 the
                 reward
                 of
                 the
                 other
                 world
                 ;
                 yet
                 unless
                 all
                 that
                 is
                 requir'd
                 be
                 put
                 together
                 in
                 the
                 duty
                 ,
                 nothing
                 of
                 the
                 reward
                 shall
                 be
                 given
                 to
                 the
                 person
                 .
                 Every
                 part
                 of
                 an
                 exclusive
                 negative
                 is
                 an
                 indispensable
                 duty
                 ;
                 but
                 every
                 affirmative
                 that
                 is
                 incouraged
                 by
                 a
                 promise
                 does
                 not
                 contain
                 a
                 whole
                 duty
                 ,
                 but
                 a
                 part
                 of
                 duty
                 ,
                 which
                 by
                 being
                 Symbolical
                 to
                 the
                 whole
                 is
                 incouraged
                 as
                 every
                 other
                 part
                 is
                 ,
                 but
                 is
                 not
                 paid
                 but
                 in
                 an
                 intire
                 payment
                 ,
                 to
                 an
                 intire
                 obedience
                 .
              
               
                 This
                 also
                 is
                 true
                 when
                 in
                 the
                 affirmative
                 more
                 is
                 put
                 then
                 in
                 the
                 Negative
                 ,
                 
                 for
                 even
                 then
                 the
                 Negative
                 is
                 the
                 strict
                 measure
                 of
                 the
                 Commandement
                 ,
                 and
                 the
                 limit
                 of
                 its
                 absolute
                 necessity
                 and
                 exaction
                 .
                 
                   He
                   that
                   beleeveth
                   and
                   is
                   baptized
                   shall
                   be
                   saved
                   ,
                
                 
                 
                   but
                   he
                   that
                   beleeveth
                   not
                   shall
                   be
                   damned
                   .
                
                 Here
                 the
                 negative
                 is
                 the
                 utmost
                 limit
                 ;
                 the
                 
                   necesse
                   esse
                
                 is
                 describ'd
                 in
                 that
                 ;
                 the
                 
                   bene
                   esse
                
                 ,
                 and
                 the
                 ordinary
                 expectation
                 in
                 the
                 other
                 :
                 by
                 which
                 we
                 are
                 thus
                 to
                 understand
                 this
                 and
                 such
                 other
                 expressions
                 ,
                 that
                 the
                 Negative
                 contains
                 the
                 indispensable
                 duty
                 ,
                 and
                 supposes
                 an
                 obligation
                 that
                 nothing
                 can
                 excuse
                 in
                 persons
                 capable
                 ;
                 but
                 the
                 Affirmative
                 that
                 supposes
                 more
                 is
                 yet
                 for
                 that
                 which
                 is
                 over
                 and
                 above
                 content
                 with
                 a
                 less
                 necessity
                 ,
                 and
                 admits
                 of
                 easier
                 dispensation
                 :
                 For
                 it
                 containing
                 all
                 that
                 is
                 expected
                 is
                 like
                 a
                 
                   Summum
                   jus
                
                 which
                 though
                 by
                 the
                 method
                 of
                 laws
                 it
                 is
                 often
                 expressed
                 that
                 obedience
                 may
                 be
                 invited
                 as
                 forward
                 as
                 it
                 can
                 ,
                 yet
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 the
                 abatement
                 is
                 in
                 the
                 Negative
                 ;
                 that
                 's
                 the
                 lowest
                 ,
                 and
                 therefore
                 it
                 is
                 bound
                 up
                 with
                 the
                 penalty
                 .
                 For
                 to
                 the
                 highest
                 duty
                 the
                 reward
                 is
                 promised
                 ,
                 and
                 it
                 is
                 more
                 then
                 enough
                 to
                 pay
                 it
                 ,
                 but
                 the
                 punishment
                 is
                 threatned
                 by
                 lower
                 measures
                 :
                 God
                 abates
                 much
                 before
                 he
                 smites
                 ;
                 and
                 though
                 he
                 will
                 reward
                 every
                 good
                 we
                 doe
                 ,
                 yet
                 every
                 good
                 that
                 is
                 omitted
                 is
                 not
                 punished
                 with
                 death
                 .
                 But
                 this
                 is
                 to
                 be
                 understood
                 when
                 the
                 good
                 is
                 of
                 that
                 Nature
                 that
                 it
                 may
                 be
                 omitted
                 upon
                 a
                 probable
                 cause
                 ,
                 or
                 without
                 malice
                 ;
                 or
                 without
                 the
                 direct
                 prevarication
                 of
                 an
                 express
                 Commandement
                 .
                 For
                 many
                 good
                 things
                 are
                 wholly
                 put
                 to
                 us
                 upon
                 the
                 account
                 of
                 hope
                 and
                 promises
                 ,
                 and
                 not
                 of
                 Commandements
                 ,
                 and
                 obedience
                 :
                 though
                 in
                 these
                 also
                 God
                 makes
                 what
                 abatements
                 he
                 please
                 :
                 but
                 we
                 are
                 to
                 make
                 none
                 at
                 all
                 .
              
            
             
               
                 RULE
                 3.
                 
                 In
                 the
                 Affirmative
                 and
                 Negative
                 precepts
                 of
                 Christ
                 ,
                 not
                 onely
                 what
                 is
                 in
                 the
                 words
                 of
                 the
                 Commandement
                 ,
                 but
                 whatsoever
                 is
                 Symbolical
                 or
                 alike
                 ,
                 is
                 equally
                 forbidden
                 or
                 commanded
                 .
              
               
                 WHen
                 S.
                 Paul
                 had
                 enumerated
                 the
                 works
                 of
                 the
                 flesh
                 ,
                 
                 and
                 had
                 put
                 into
                 the
                 Catalogue
                 most
                 of
                 those
                 crimes
                 which
                 are
                 commonly
                 nam'd
                 in
                 laws
                 and
                 fame
                 and
                 the
                 manners
                 of
                 men
                 ;
                 
                 he
                 adds
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 and
                 those
                 things
                 which
                 are
                 like
                 to
                 these
                 .
                 For
                 1.
                 there
                 are
                 some
                 things
                 which
                 are
                 too
                 bad
                 to
                 name
                 ,
                 such
                 were
                 the
                 impurities
                 of
                 the
                 
                   Tribades
                   ,
                   Fellatrices
                   ,
                   Dranci
                   ,
                   Pathici
                   ,
                   Paedicatores
                   ,
                
                 of
                 which
                 the
                 Apostle
                 saies
                 ,
                 
                   it
                   is
                   a
                   shame
                   even
                   to
                   name
                   such
                   things
                   as
                   are
                   done
                   of
                   them
                   in
                   secret
                   :
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 that
                 's
                 the
                 general
                 word
                 which
                 the
                 Apostle
                 uses
                 for
                 them
                 all
                 ,
                 
                   dishonourable
                   lusts
                
                 :
                 Now
                 when
                 all
                 unnatural
                 lusts
                 are
                 forbidden
                 ,
                 all
                 mixtures
                 but
                 what
                 are
                 hallowed
                 by
                 marriage
                 ,
                 
                 the
                 order
                 of
                 Nature
                 ,
                 it
                 is
                 no
                 part
                 of
                 the
                 perfection
                 of
                 the
                 law
                 ,
                 to
                 name
                 the
                 species
                 of
                 impurity
                 ,
                 and
                 the
                 circumstances
                 of
                 that
                 vileness
                 which
                 gets
                 new
                 names
                 as
                 men
                 please
                 to
                 undoe
                 themselves
                 by
                 tricks
                 and
                 artifices
                 of
                 shame
                 .
              
               
                 2.
                 
                 There
                 are
                 some
                 sins
                 which
                 are
                 like
                 new
                 diseases
                 ,
                 vile
                 and
                 infectious
                 in
                 one
                 yeer
                 ,
                 or
                 in
                 one
                 age
                 which
                 were
                 never
                 heard
                 of
                 before
                 ,
                 and
                 die
                 with
                 reproach
                 and
                 are
                 never
                 heard
                 of
                 again
                 .
                 That
                 a
                 woman
                 should
                 grow
                 to
                 that
                 impudence
                 as
                 to
                 marry
                 her
                 adulterer
                 in
                 the
                 same
                 town
                 where
                 her
                 husband
                 was
                 living
                 ,
                 and
                 a
                 Prince
                 ,
                 was
                 so
                 rare
                 a
                 contingency
                 ,
                 that
                 though
                 it
                 was
                 once
                 done
                 in
                 Rome
                 ,
                 yet
                 no
                 law
                 was
                 needful
                 to
                 prevent
                 it
                 :
                 and
                 there
                 needed
                 no
                 law
                 to
                 forbid
                 a
                 man
                 to
                 marry
                 a
                 boy
                 ;
                 yet
                 Nero
                 did
                 marry
                 Sporus
                 ,
                 and
                 he
                 married
                 Doryphorus
                 ,
                 whom
                 Tacitus
                 calls
                 Pythagoras
                 :
                 but
                 this
                 was
                 no
                 less
                 a
                 sin
                 ,
                 because
                 it
                 was
                 not
                 the
                 express
                 vocal
                 contradiction
                 of
                 a
                 law
                 ;
                 it
                 was
                 against
                 a
                 law
                 that
                 nam'd
                 it
                 not
                 .
              
               
                 3.
                 
                 There
                 are
                 some
                 sins
                 which
                 Nature
                 and
                 the
                 publick
                 manners
                 of
                 the
                 world
                 doe
                 so
                 condemne
                 ,
                 that
                 they
                 need
                 no
                 special
                 mention
                 in
                 the
                 laws
                 .
                 No
                 law
                 forbids
                 us
                 to
                 eat
                 mans
                 flesh
                 ,
                 and
                 yet
                 all
                 the
                 civil
                 part
                 of
                 mankind
                 hate
                 and
                 condemne
                 them
                 that
                 doe
                 it
                 ;
                 and
                 those
                 Egyptians
                 who
                 did
                 
                   Deperire
                   desunctarum
                   cadavera
                
                 ,
                 fall
                 in
                 love
                 with
                 the
                 dead
                 bodies
                 which
                 they
                 did
                 anoint
                 ,
                 were
                 condemned
                 by
                 the
                 voice
                 of
                 all
                 the
                 world
                 ,
                 without
                 the
                 charges
                 of
                 an
                 express
                 law
                 ;
                 and
                 all
                 that
                 read
                 the
                 Narratives
                 of
                 the
                 Gnostick
                 impurities
                 ,
                 how
                 they
                 did
                 in
                 the
                 impurest
                 sense
                 ,
                 
                   Litare
                   in
                   sanguine
                   femineo
                
                 ,
                 and
                 make
                 their
                 Eucharist
                 of
                 matter
                 of
                 abhomination
                 ,
                 have
                 enough
                 of
                 prime
                 reason
                 and
                 common
                 notices
                 of
                 laws
                 and
                 things
                 to
                 condemn
                 their
                 vileness
                 ,
                 though
                 they
                 never
                 study
                 the
                 question
                 or
                 inquire
                 which
                 Commandement
                 they
                 prevaricate
                 .
              
               
                 4.
                 
                 There
                 are
                 some
                 sins
                 like
                 others
                 that
                 are
                 nam'd
                 ;
                 which
                 are
                 not
                 distinct
                 kinds
                 ,
                 but
                 like
                 the
                 monsters
                 of
                 Africa
                 produc'd
                 by
                 heterogeneous
                 mixtures
                 ,
                 or
                 equivocal
                 generation
                 :
                 Thus
                 to
                 geld
                 a
                 child
                 to
                 make
                 him
                 have
                 a
                 good
                 voice
                 is
                 so
                 like
                 cruelty
                 ,
                 and
                 the
                 unmercifulness
                 of
                 homicide
                 or
                 mutilation
                 ,
                 and
                 is
                 such
                 a
                 curiosity
                 of
                 voluptuousness
                 and
                 sensuality
                 ,
                 that
                 though
                 it
                 wants
                 a
                 name
                 to
                 signifie
                 its
                 whole
                 sinfulness
                 ,
                 yet
                 it
                 must
                 stand
                 condemned
                 though
                 there
                 be
                 no
                 text
                 against
                 it
                 describ'd
                 expressly
                 in
                 the
                 Tables
                 of
                 the
                 law
                 .
                 To
                 give
                 money
                 for
                 Ecclesiastical
                 preferments
                 is
                 so
                 
                   like
                   the
                   sin
                   of
                   Simon
                   Magus
                   ,
                
                 that
                 it
                 hath
                 obtain'd
                 his
                 name
                 and
                 his
                 reproach
                 ,
                 and
                 yet
                 it
                 is
                 not
                 the
                 same
                 crime
                 ;
                 but
                 upon
                 the
                 account
                 of
                 S.
                 Pauls
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 Similitude
                 ,
                 it
                 hath
                 the
                 same
                 condemnation
                 .
                 Thus
                 Polygamy
                 is
                 like
                 adultery
                 ,
                 and
                 marrying
                 after
                 divorce
                 (
                 except
                 onely
                 in
                 the
                 case
                 of
                 fornication
                 )
                 is
                 like
                 Polygamie
                 .
                 Concerning
                 which
                 things
                 ,
                 there
                 is
                 one
                 measure
                 
                   in
                   general
                
                 ,
                 and
                 some
                 other
                 more
                 particular
                 .
                 1.
                 
                 In
                 Generall
                 .
              
               
                 *
                 
                   The
                   likeness
                   of
                   things
                   to
                   those
                   which
                   are
                   expressly
                   forbidden
                   is
                   not
                   to
                   be
                   estimated
                   by
                   formes
                   and
                   outsides
                   ,
                
                 
                 
                   and
                   material
                   resemblances
                   ,
                   but
                   by
                   the
                   intrinsick
                   irregularity
                   and
                   reason
                   of
                   the
                   prohibition
                   .
                
                 To
                 kill
                 a
                 wife
                 or
                 daughter
                 taken
                 in
                 Adultery
                 even
                 in
                 those
                 Countries
                 where
                 by
                 the
                 laws
                 it
                 is
                 permitted
                 ,
                 looks
                 as
                 like
                 murder
                 ,
                 as
                 killing
                 can
                 :
                 but
                 because
                 the
                 laws
                 allow
                 the
                 interested
                 man
                 to
                 be
                 the
                 executioner
                 ,
                 it
                 is
                 the
                 publick
                 hand
                 not
                 the
                 private
                 that
                 takes
                 the
                 vengeance
                 :
                 and
                 therefore
                 they
                 are
                 not
                 alike
                 in
                 a
                 culpable
                 similitude
                 .
                 But
                 on
                 the
                 other
                 side
                 ,
                 to
                 take
                 my
                 goods
                 whereever
                 I
                 find
                 them
                 looks
                 like
                 justice
                 ;
                 but
                 because
                 of
                 justice
                 a
                 man
                 is
                 not
                 to
                 be
                 Judge
                 and
                 executioner
                 in
                 his
                 own
                 case
                 ,
                 and
                 this
                 thing
                 is
                 in
                 many
                 cases
                 forbidden
                 by
                 the
                 laws
                 ,
                 this
                 is
                 against
                 justice
                 ;
                 for
                 it
                 is
                 not
                 enough
                 that
                 it
                 is
                 his
                 own
                 ;
                 for
                 although
                 it
                 is
                 justum
                 ,
                 a
                 just
                 thing
                 to
                 take
                 my
                 own
                 ,
                 yet
                 to
                 doe
                 it
                 from
                 a
                 thief
                 by
                 private
                 authority
                 where
                 it
                 is
                 forbidden
                 
                 by
                 the
                 publick
                 ,
                 is
                 
                   justum
                   injustè
                   factum
                
                 ,
                 a
                 just
                 thing
                 done
                 after
                 an
                 unjust
                 manner
                 .
                 But
                 if
                 there
                 be
                 a
                 likeness
                 of
                 injustice
                 ,
                 a
                 prevarication
                 of
                 the
                 same
                 reason
                 ,
                 an
                 equal
                 injury
                 ,
                 then
                 not
                 the
                 letter
                 of
                 the
                 law
                 ,
                 but
                 the
                 reason
                 and
                 the
                 spirit
                 of
                 it
                 is
                 its
                 condemnation
                 .
                 
                   Par
                   pari
                   referre
                
                 ,
                 to
                 give
                 back
                 the
                 good
                 I
                 have
                 borrowed
                 is
                 one
                 of
                 the
                 great
                 lines
                 of
                 Justice
                 ;
                 and
                 upon
                 this
                 account
                 we
                 are
                 bound
                 to
                 pay
                 debts
                 ,
                 to
                 performe
                 contracts
                 ,
                 to
                 make
                 equal
                 returnes
                 of
                 valuable
                 considerations
                 ,
                 and
                 whatever
                 is
                 against
                 this
                 is
                 against
                 justice
                 .
                 But
                 then
                 because
                 acts
                 of
                 kindness
                 are
                 the
                 transition
                 of
                 a
                 good
                 from
                 one
                 to
                 another
                 ,
                 and
                 although
                 it
                 is
                 without
                 a
                 bargain
                 ,
                 yet
                 it
                 is
                 not
                 without
                 an
                 obligation
                 ingratitude
                 comes
                 under
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 it
                 is
                 so
                 like
                 injustice
                 that
                 it
                 is
                 the
                 worse
                 for
                 it
                 .
                 It
                 is
                 expressly
                 commanded
                 that
                 we
                 should
                 provide
                 for
                 our
                 children
                 according
                 to
                 our
                 powers
                 :
                 and
                 therefore
                 they
                 that
                 expose
                 them
                 are
                 worse
                 then
                 infidels
                 and
                 have
                 denyed
                 the
                 faith
                 :
                 but
                 then
                 to
                 deny
                 to
                 nurse
                 their
                 own
                 children
                 (
                 unless
                 it
                 be
                 upon
                 a
                 just
                 and
                 a
                 reasonable
                 cause
                 ,
                 upon
                 charity
                 or
                 necessity
                 )
                 is
                 so
                 like
                 exposing
                 them
                 ,
                 that
                 it
                 must
                 stand
                 as
                 reprobate
                 under
                 the
                 sentence
                 of
                 the
                 same
                 Commandement
                 .
              
               
                 2.
                 
                 But
                 
                   the
                   particular
                
                 measures
                 of
                 this
                 Rule
                 are
                 these
                 :
                 
                 
                   watsoever
                   is
                   of
                   the
                   same
                   specification
                   is
                   of
                   the
                   same
                   obligation
                   and
                   necessity
                   .
                
                 But
                 if
                 men
                 would
                 be
                 ingenuous
                 and
                 worthy
                 in
                 giving
                 sentences
                 of
                 their
                 actions
                 and
                 understanding
                 the
                 measures
                 of
                 their
                 duty
                 ,
                 there
                 could
                 be
                 no
                 difficulty
                 in
                 this
                 .
                 For
                 men
                 are
                 easie
                 enough
                 to
                 consent
                 to
                 a
                 General
                 rule
                 ,
                 but
                 they
                 will
                 not
                 suffer
                 their
                 own
                 case
                 to
                 be
                 concerned
                 in
                 it
                 :
                 and
                 they
                 understand
                 the
                 particulars
                 too
                 fast
                 ,
                 when
                 it
                 is
                 the
                 interest
                 of
                 their
                 Brother
                 ,
                 but
                 if
                 it
                 be
                 their
                 own
                 they
                 know
                 nothing
                 of
                 it
                 .
                 It
                 is
                 written
                 ,
                 
                   Thou
                   shalt
                   not
                   tempt
                   the
                   Lord
                   thy
                   God
                   ,
                
                 and
                 all
                 the
                 world
                 consented
                 to
                 the
                 law
                 since
                 the
                 promulgation
                 :
                 but
                 yet
                 many
                 nations
                 and
                 many
                 ages
                 of
                 Christendome
                 did
                 admit
                 the
                 tryals
                 of
                 rights
                 by
                 duels
                 ,
                 and
                 of
                 innocency
                 by
                 fire
                 Ordeal
                 :
                 which
                 was
                 as
                 direct
                 a
                 tempting
                 of
                 God
                 as
                 any
                 thing
                 next
                 to
                 desperation
                 it self
                 :
                 and
                 by
                 this
                 is
                 sufficiently
                 reprov'd
                 .
                 If
                 the
                 labourer
                 be
                 worthy
                 of
                 his
                 hire
                 ,
                 then
                 so
                 is
                 the
                 Priest
                 :
                 if
                 the
                 Priest
                 of
                 the
                 old
                 Law
                 ,
                 then
                 also
                 the
                 minister
                 of
                 the
                 Gospel
                 :
                 which
                 particular
                 I
                 choose
                 to
                 instance
                 in
                 ,
                 that
                 by
                 occasion
                 of
                 it
                 I
                 may
                 give
                 caution
                 against
                 that
                 which
                 causes
                 errour
                 in
                 the
                 application
                 of
                 this
                 measure
                 and
                 sense
                 of
                 laws
                 unto
                 the
                 Conscience
                 .
              
               
                 For
                 because
                 all
                 actions
                 are
                 invested
                 and
                 varied
                 with
                 many
                 circumstances
                 ,
                 
                 they
                 who
                 are
                 concern'd
                 in
                 a
                 particular
                 with
                 which
                 they
                 are
                 willing
                 to
                 escape
                 ,
                 think
                 every
                 new
                 circumstance
                 to
                 be
                 a
                 warrant
                 great
                 enough
                 to
                 exempt
                 him
                 from
                 the
                 general
                 rule
                 .
                 Thus
                 if
                 a
                 rule
                 was
                 given
                 in
                 the
                 law
                 of
                 Moses
                 ,
                 they
                 who
                 would
                 not
                 have
                 it
                 drawn
                 into
                 consequence
                 in
                 the
                 Gospel
                 ;
                 observe
                 that
                 differing
                 circumstance
                 of
                 the
                 divers
                 laws
                 :
                 and
                 think
                 it
                 answer
                 enough
                 to
                 say
                 ,
                 it
                 was
                 so
                 in
                 the
                 Law
                 ,
                 but
                 what
                 is
                 that
                 to
                 the
                 Gospel
                 ?
                 Now
                 this
                 answer
                 is
                 onely
                 true
                 when
                 the
                 law
                 and
                 the
                 Gospel
                 have
                 contrary
                 measures
                 in
                 the
                 same
                 instance
                 ;
                 that
                 is
                 ,
                 when
                 the
                 instance
                 did
                 not
                 onely
                 relate
                 to
                 the
                 law
                 of
                 Moses
                 ,
                 but
                 is
                 against
                 the
                 analogy
                 of
                 the
                 Gospel
                 .
                 Thus
                 ,
                 no
                 unclean
                 thing
                 was
                 to
                 come
                 into
                 the
                 presence
                 of
                 the
                 Lord
                 :
                 and
                 therefore
                 the
                 leper
                 or
                 the
                 polluted
                 
                   in
                   profluvio
                   sanguinis
                
                 or
                 seminis
                 might
                 not
                 come
                 into
                 the
                 Temple
                 ;
                 but
                 then
                 if
                 we
                 argue
                 ;
                 this
                 is
                 much
                 more
                 true
                 in
                 the
                 Gospel
                 which
                 is
                 a
                 state
                 of
                 greater
                 purity
                 then
                 the
                 law
                 ;
                 we
                 can
                 conclude
                 nothing
                 :
                 because
                 the
                 measures
                 of
                 legal
                 and
                 Evangelical
                 purity
                 are
                 wholly
                 differing
                 ;
                 and
                 therefore
                 here
                 the
                 relation
                 to
                 the
                 several
                 states
                 and
                 laws
                 is
                 considerable
                 and
                 makes
                 a
                 material
                 difference
                 :
                 But
                 when
                 there
                 is
                 nothing
                 in
                 one
                 that
                 appropriates
                 it
                 to
                 it self
                 ,
                 
                 and
                 nothing
                 in
                 the
                 other
                 that
                 excludes
                 it
                 ,
                 then
                 the
                 circumstance
                 and
                 relation
                 alters
                 nothing
                 of
                 the
                 proposition
                 :
                 and
                 so
                 it
                 is
                 in
                 the
                 matter
                 of
                 maintenance
                 for
                 the
                 Evangelical
                 Minister
                 .
              
               
                 But
                 no
                 circumstance
                 can
                 alter
                 the
                 question
                 ,
                 unless
                 it
                 be
                 a
                 material
                 ingredient
                 in
                 the
                 very
                 constitution
                 of
                 it
                 ,
                 and
                 changes
                 the
                 reason
                 of
                 the
                 former
                 usage
                 .
                 Thus
                 when
                 by
                 the
                 Commandement
                 we
                 are
                 tied
                 to
                 give
                 every
                 one
                 their
                 own
                 ,
                 if
                 the
                 owner
                 be
                 a
                 madman
                 ,
                 and
                 in
                 his
                 fury
                 demands
                 his
                 sword
                 ;
                 although
                 this
                 particular
                 be
                 a
                 specification
                 of
                 the
                 General
                 rule
                 ,
                 yet
                 it
                 is
                 altered
                 by
                 a
                 circumstance
                 which
                 changes
                 the
                 reason
                 of
                 the
                 law
                 ,
                 or
                 supposes
                 it
                 changed
                 .
                 *
                 So
                 when
                 David
                 brought
                 his
                 men
                 to
                 eat
                 Shew
                 bread
                 in
                 the
                 dayes
                 of
                 need
                 ,
                 the
                 Priest
                 ask'd
                 if
                 the
                 young
                 men
                 had
                 abstain'd
                 from
                 their
                 wives
                 ;
                 saying
                 ,
                 That
                 then
                 they
                 might
                 :
                 but
                 he
                 that
                 shall
                 argue
                 from
                 hence
                 ,
                 that
                 no
                 man
                 can
                 receive
                 the
                 Sacramental
                 bread
                 but
                 he
                 that
                 hath
                 been
                 continent
                 in
                 that
                 instance
                 ,
                 may
                 be
                 surely
                 enough
                 answered
                 by
                 telling
                 him
                 that
                 such
                 contacts
                 did
                 sometimes
                 and
                 to
                 some
                 purposes
                 contract
                 
                   legal
                   impurities
                
                 ,
                 but
                 
                   not
                   Evangelical
                
                 ,
                 in
                 which
                 onely
                 the
                 purity
                 of
                 the
                 Spirit
                 is
                 requir'd
                 ,
                 or
                 if
                 also
                 corporal
                 were
                 requir'd
                 ,
                 yet
                 such
                 approaches
                 under
                 the
                 protection
                 of
                 marriage
                 are
                 declar'd
                 to
                 be
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 as
                 great
                 a
                 purity
                 as
                 chastity
                 its
                 self
                 ,
                 of
                 which
                 this
                 is
                 one
                 kind
                 .
                 But
                 when
                 there
                 is
                 no
                 cause
                 of
                 change
                 of
                 the
                 ingredient
                 in
                 the
                 article
                 ;
                 if
                 it
                 be
                 of
                 the
                 same
                 Nature
                 ,
                 though
                 differing
                 in
                 extrinsecal
                 or
                 unconcerning
                 circumstances
                 ,
                 it
                 is
                 by
                 way
                 of
                 specification
                 included
                 in
                 the
                 Rule
                 ,
                 and
                 is
                 to
                 be
                 conducted
                 by
                 its
                 measures
                 .
              
               
                 3.
                 
                 
                   Whatsoever
                   is
                   equivalent
                   to
                   the
                   instance
                   of
                   the
                   law
                   ,
                
                 
                 
                   is
                   also
                   within
                   its
                   Sanction
                   and
                   constitution
                   :
                
                 By
                 [
                 equivalent
                 ]
                 (
                 speaking
                 Morally
                 not
                 Logically
                 )
                 I
                 mean
                 that
                 which
                 is
                 inferr'd
                 from
                 the
                 greater
                 to
                 the
                 less
                 affirmatively
                 :
                 or
                 2.
                 from
                 the
                 less
                 to
                 the
                 greater
                 Negatively
                 :
                 or
                 3.
                 from
                 that
                 which
                 is
                 equal
                 to
                 it
                 both
                 affirmatively
                 and
                 negatively
                 .
                 For
                 thus
                 laws
                 are
                 extended
                 on
                 all
                 hands
                 :
                 The
                 same
                 law
                 that
                 forbids
                 murder
                 ,
                 forbids
                 cruel
                 thoughts
                 and
                 violent
                 anger
                 ,
                 whatsoever
                 tempts
                 to
                 murder
                 or
                 is
                 the
                 beginning
                 of
                 it
                 ,
                 or
                 is
                 in
                 the
                 Natural
                 progression
                 towards
                 it
                 .
                 So
                 on
                 the
                 other
                 side
                 ,
                 the
                 law
                 commands
                 us
                 to
                 obey
                 our
                 Superiours
                 (
                 meaning
                 the
                 Spiritual
                 )
                 the
                 same
                 law
                 though
                 it
                 there
                 names
                 them
                 not
                 ,
                 does
                 more
                 strongly
                 command
                 us
                 to
                 obey
                 Princes
                 :
                 for
                 they
                 also
                 
                   are
                   ov●●
                   us
                   and
                   watch
                   for
                   the
                   good
                   of
                   our
                   souls
                   ,
                   and
                   must
                   give
                   an
                   account
                   for
                   them
                   .
                
                 
                 Thus
                 if
                 Husbands
                 must
                 give
                 honour
                 to
                 their
                 wives
                 ,
                 then
                 wives
                 must
                 give
                 honour
                 much
                 rather
                 to
                 their
                 Husbands
                 .
                 If
                 you
                 may
                 not
                 steal
                 out
                 of
                 my
                 house
                 you
                 must
                 not
                 spoil
                 my
                 goods
                 in
                 them
                 ,
                 much
                 less
                 may
                 you
                 fire
                 my
                 house
                 and
                 burne
                 my
                 goods
                 too
                 :
                 if
                 you
                 must
                 be
                 faithful
                 in
                 little
                 things
                 ,
                 much
                 more
                 in
                 greater
                 things
                 :
                 if
                 you
                 must
                 give
                 your
                 life
                 for
                 God
                 ,
                 much
                 rather
                 must
                 you
                 give
                 your
                 goods
                 :
                 if
                 you
                 must
                 not
                 defile
                 a
                 Temple
                 much
                 less
                 must
                 you
                 dishonour
                 your
                 bodies
                 .
              
               
                 This
                 also
                 is
                 to
                 be
                 extended
                 to
                 the
                 proportionable
                 obligation
                 of
                 Correlatives
                 .
                 
                 For
                 if
                 the
                 Relative
                 be
                 bound
                 by
                 the
                 laws
                 of
                 Christ
                 ,
                 then
                 so
                 also
                 is
                 the
                 correlative
                 ,
                 which
                 Rule
                 hath
                 no
                 exception
                 but
                 an
                 explication
                 of
                 it
                 is
                 sufficient
                 .
                 For
                 either
                 the
                 duty
                 of
                 relatives
                 is
                 equal
                 ,
                 or
                 unequal
                 in
                 degrees
                 ,
                 and
                 it
                 is
                 either
                 in
                 the
                 same
                 instance
                 or
                 in
                 divers
                 .
                 If
                 the
                 instances
                 be
                 divers
                 ,
                 they
                 are
                 in
                 all
                 cases
                 expressed
                 competently
                 in
                 the
                 new
                 Testament
                 ;
                 as
                 the
                 duty
                 that
                 Husbands
                 and
                 Wives
                 ,
                 that
                 Children
                 and
                 Parents
                 ,
                 that
                 Masters
                 and
                 Servants
                 ,
                 that
                 Princes
                 and
                 Subjects
                 owe
                 to
                 each
                 other
                 respectively
                 ,
                 and
                 they
                 need
                 not
                 to
                 be
                 conducted
                 by
                 involution
                 and
                 consequence
                 ,
                 for
                 their
                 duties
                 are
                 describ'd
                 in
                 distinct
                 lines
                 .
                 But
                 if
                 the
                 duty
                 and
                 instances
                 be
                 in
                 the
                 same
                 kind
                 but
                 differ
                 in
                 degrees
                 ;
                 
                 then
                 the
                 measure
                 of
                 the
                 degrees
                 is
                 to
                 be
                 conducted
                 by
                 proportion
                 to
                 the
                 difference
                 of
                 persons
                 by
                 publick
                 honesty
                 and
                 the
                 sayings
                 of
                 wise
                 and
                 good
                 men
                 and
                 the
                 common
                 usages
                 of
                 the
                 best
                 ,
                 and
                 the
                 measures
                 of
                 reason
                 .
                 But
                 if
                 they
                 be
                 the
                 same
                 in
                 kind
                 and
                 degree
                 ;
                 then
                 the
                 rnle
                 and
                 measure
                 of
                 one
                 is
                 the
                 rule
                 and
                 measure
                 of
                 both
                 ,
                 though
                 one
                 onely
                 be
                 named
                 in
                 the
                 law
                 .
                 And
                 this
                 is
                 of
                 use
                 not
                 onely
                 in
                 the
                 equal
                 instances
                 of
                 unequal
                 relatives
                 ,
                 but
                 in
                 all
                 the
                 instances
                 of
                 equals
                 ;
                 as
                 in
                 Friendships
                 ,
                 Societies
                 ,
                 Guilds
                 ,
                 Colleges
                 ,
                 Exchanges
                 ,
                 Traffiques
                 and
                 the
                 like
                 .
                 There
                 must
                 be
                 care
                 taken
                 that
                 according
                 to
                 S.
                 Pauls
                 rule
                 ,
                 
                   there
                   must
                   not
                   be
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   ease
                   ,
                   remission
                   and
                   advantage
                   to
                   one
                   ,
                   and
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   trouble
                   ,
                   burden
                   and
                   disadvantage
                   to
                   the
                   other
                
                 ;
                 but
                 in
                 relations
                 that
                 are
                 equal
                 ,
                 the
                 duty
                 and
                 the
                 expression
                 must
                 be
                 so
                 too
                 ;
                 ever
                 with
                 this
                 caution
                 ,
                 that
                 ,
                 If
                 
                   the
                   duty
                
                 be
                 the
                 same
                 between
                 Relatives
                 it
                 cannot
                 follow
                 that
                 
                   the
                   privileges
                
                 are
                 the
                 same
                 .
                 The
                 husband
                 &
                 wife
                 are
                 equally
                 obliged
                 in
                 the
                 duties
                 of
                 love
                 and
                 justice
                 :
                 but
                 they
                 have
                 not
                 equal
                 powers
                 ,
                 neither
                 can
                 the
                 woman
                 put
                 away
                 the
                 man
                 ,
                 as
                 the
                 Man
                 can
                 the
                 woman
                 .
                 For
                 though
                 man
                 and
                 woman
                 are
                 
                   pares
                   in
                   conjugio
                
                 ,
                 tyed
                 to
                 an
                 equal
                 love
                 and
                 an
                 equal
                 duty
                 ,
                 yet
                 they
                 have
                 not
                 an
                 equal
                 power
                 ,
                 nor
                 an
                 equal
                 liberty
                 ,
                 in
                 government
                 and
                 divorces
                 they
                 are
                 not
                 equal
                 .
              
               
                 But
                 upon
                 the
                 account
                 of
                 this
                 Rule
                 the
                 Christians
                 have
                 a
                 most
                 certain
                 demonstration
                 
                 of
                 the
                 unlawfulness
                 of
                 Polygamy
                 or
                 of
                 having
                 many
                 wives
                 at
                 once
                 :
                 For
                 our
                 Blessed
                 Saviour
                 said
                 ,
                 
                   He
                   that
                   puts
                   away
                   his
                   wife
                   unless
                   it
                   be
                   for
                   fornication
                   ,
                   and
                   marries
                   another
                   committeth
                   adultery
                   :
                
                 therefore
                 he
                 much
                 more
                 is
                 an
                 adulterer
                 who
                 marries
                 mother
                 when
                 his
                 wife
                 is
                 not
                 put
                 away
                 ,
                 and
                 hath
                 not
                 committed
                 fornication
                 .
                 But
                 in
                 this
                 and
                 the
                 like
                 cases
                 we
                 are
                 to
                 proceed
                 by
                 the
                 measures
                 of
                 reason
                 ,
                 and
                 the
                 common
                 usages
                 of
                 laws
                 .
              
               
                 1.
                 
                 A
                 law
                 drawn
                 from
                 a
                 law
                 must
                 be
                 evidently
                 and
                 apparently
                 in
                 the
                 bowels
                 of
                 it
                 before
                 such
                 extraction
                 ,
                 
                 or
                 else
                 it
                 must
                 not
                 be
                 obtruded
                 as
                 the
                 Sentence
                 and
                 intendment
                 of
                 the
                 Lawgiver
                 ;
                 
                   Obey
                   them
                   that
                   have
                   the
                   rule
                   over
                   you
                
                 ]
                 is
                 a
                 plain
                 Commandement
                 :
                 But
                 if
                 you
                 infer
                 therefore
                 in
                 all
                 things
                 that
                 they
                 say
                 ,
                 deny
                 your
                 own
                 reason
                 ,
                 and
                 submit
                 your
                 understanding
                 ;
                 this
                 follows
                 not
                 ,
                 because
                 we
                 are
                 commanded
                 to
                 obey
                 them
                 onely
                 in
                 such
                 things
                 where
                 they
                 ought
                 to
                 rule
                 over
                 us
                 ,
                 but
                 that
                 is
                 not
                 in
                 our
                 understandings
                 ,
                 over
                 which
                 God
                 alone
                 is
                 the
                 Ruler
                 ,
                 and
                 those
                 whom
                 he
                 hath
                 sent
                 are
                 rational
                 and
                 authoriz'd
                 Guides
                 ,
                 they
                 have
                 power
                 to
                 teach
                 and
                 power
                 to
                 exhort
                 ,
                 they
                 are
                 to
                 doe
                 any
                 thing
                 that
                 can
                 inform
                 us
                 and
                 invite
                 us
                 to
                 good
                 ;
                 and
                 we
                 must
                 follow
                 them
                 in
                 all
                 wayes
                 that
                 lead
                 us
                 to
                 God
                 :
                 and
                 that
                 they
                 doe
                 we
                 are
                 to
                 beleeve
                 untill
                 we
                 have
                 reason
                 to
                 beleeve
                 the
                 contrary
                 :
                 but
                 because
                 beyond
                 these
                 measures
                 the
                 law
                 neither
                 said
                 nor
                 meant
                 any
                 thing
                 ,
                 therefore
                 the
                 obligation
                 extends
                 not
                 so
                 farre
                 .
              
               
                 2.
                 
                 Whatsoever
                 is
                 not
                 in
                 the
                 letter
                 of
                 the
                 law
                 is
                 then
                 understood
                 to
                 be
                 intended
                 by
                 the
                 law
                 when
                 it
                 is
                 drawn
                 from
                 thence
                 by
                 a
                 prime
                 and
                 immediate
                 Consequence
                 ;
                 
                 in
                 which
                 there
                 is
                 no
                 violence
                 ,
                 nor
                 artificial
                 chains
                 ,
                 nor
                 devices
                 of
                 wit
                 and
                 labour
                 .
                 For
                 laws
                 ought
                 to
                 be
                 but
                 few
                 ,
                 and
                 they
                 love
                 not
                 to
                 be
                 multiplyed
                 without
                 apparent
                 necessity
                 ,
                 and
                 he
                 that
                 makes
                 more
                 then
                 Christ
                 intended
                 ,
                 laies
                 a
                 snare
                 for
                 his
                 own
                 foot
                 ,
                 and
                 is
                 cosen'd
                 by
                 his
                 own
                 argument
                 :
                 Christ
                 commanded
                 us
                 that
                 we
                 should
                 doe
                 our
                 alms
                 and
                 prayers
                 in
                 secret
                 :
                 from
                 hence
                 it
                 follows
                 ,
                 that
                 all
                 solemnities
                 of
                 pride
                 ,
                 and
                 all
                 the
                 dressings
                 and
                 adornements
                 of
                 our
                 prayers
                 design'd
                 for
                 vanity
                 and
                 publication
                 are
                 criminal
                 :
                 and
                 under
                 this
                 prohibition
                 comes
                 all
                 acts
                 of
                 proper
                 specification
                 .
                 But
                 then
                 if
                 I
                 argue
                 from
                 hence
                 further
                 and
                 say
                 ,
                 Therefore
                 it
                 is
                 not
                 lawful
                 to
                 appoint
                 
                 publick
                 assemblies
                 for
                 prayer
                 ;
                 or
                 if
                 it
                 be
                 yet
                 it
                 is
                 not
                 lawful
                 to
                 appear
                 to
                 men
                 to
                 be
                 passionate
                 and
                 devout
                 :
                 and
                 further
                 yet
                 ,
                 that
                 private
                 prayer
                 is
                 better
                 then
                 publick
                 ,
                 and
                 therefore
                 that
                 it
                 is
                 to
                 be
                 preferr'd
                 before
                 the
                 publick
                 ,
                 and
                 therefore
                 yet
                 that
                 we
                 may
                 safely
                 
                   neglect
                   the
                   assembling
                   of
                   our selves
                   together
                
                 for
                 prayer
                 ,
                 I
                 argue
                 foolishly
                 ,
                 and
                 cannot
                 impose
                 a
                 necessity
                 of
                 obedience
                 upon
                 any
                 .
                 The
                 law
                 warrants
                 me
                 to
                 goe
                 no
                 further
                 but
                 within
                 sight
                 of
                 it
                 :
                 If
                 I
                 goe
                 one
                 step
                 from
                 her
                 words
                 ,
                 I
                 am
                 within
                 the
                 call
                 of
                 her
                 voice
                 :
                 and
                 my
                 obedience
                 can
                 well
                 be
                 exacted
                 ,
                 where
                 it
                 can
                 be
                 well
                 proved
                 ,
                 but
                 never
                 else
                 .
                 *
                 It
                 is
                 in
                 laws
                 as
                 it
                 is
                 in
                 articles
                 of
                 beleef
                 ,
                 to
                 which
                 we
                 are
                 oblig'd
                 primarily
                 ,
                 and
                 afterwards
                 to
                 every
                 thing
                 that
                 is
                 certainly
                 and
                 immediatly
                 drawn
                 from
                 thence
                 .
                 But
                 if
                 you
                 goe
                 beyond
                 one
                 consequence
                 ,
                 there
                 are
                 so
                 many
                 certain
                 but
                 indiscernible
                 fallibilities
                 ,
                 so
                 many
                 intriques
                 of
                 fancy
                 in
                 the
                 disputer
                 ,
                 and
                 so
                 much
                 unaptness
                 in
                 the
                 hearer
                 ,
                 that
                 it
                 is
                 tenne
                 to
                 one
                 they
                 either
                 doe
                 not
                 understand
                 one
                 another
                 ,
                 or
                 doe
                 not
                 understand
                 the
                 article
                 ,
                 and
                 so
                 it
                 is
                 in
                 laws
                 ;
                 so
                 long
                 as
                 we
                 goe
                 on
                 in
                 the
                 strait
                 line
                 of
                 its
                 letter
                 and
                 known
                 intention
                 we
                 commit
                 no
                 error
                 ,
                 or
                 can
                 soon
                 be
                 reproved
                 if
                 we
                 doe
                 :
                 but
                 if
                 we
                 once
                 double
                 a
                 point
                 ,
                 we
                 presently
                 lose
                 sight
                 of
                 the
                 law
                 :
                 as
                 appears
                 in
                 the
                 instance
                 now
                 given
                 in
                 the
                 precept
                 of
                 [
                 
                   praying
                   in
                   secret
                
                 :
                 ]
                 against
                 which
                 it
                 is
                 no
                 objection
                 to
                 say
                 ,
                 the
                 consequents
                 were
                 not
                 rightly
                 deduced
                 from
                 the
                 words
                 of
                 that
                 precept
                 .
                 For
                 I
                 grant
                 it
                 ;
                 it
                 is
                 true
                 they
                 are
                 not
                 ;
                 but
                 then
                 I
                 say
                 it
                 is
                 also
                 tenne
                 to
                 one
                 but
                 it
                 will
                 be
                 so
                 in
                 any
                 instance
                 that
                 shall
                 be
                 made
                 fruitful
                 with
                 anfractuous
                 and
                 involv'd
                 consequences
                 :
                 for
                 that
                 is
                 it
                 that
                 I
                 say
                 :
                 A
                 mans
                 reason
                 is
                 to
                 be
                 suspected
                 when
                 he
                 goes
                 a
                 great
                 way
                 from
                 this
                 Rule
                 ;
                 and
                 we
                 by
                 our
                 Logick
                 shall
                 become
                 but
                 ill
                 Lawgivers
                 .
                 Whatsoever
                 can
                 certainly
                 and
                 truly
                 be
                 deduc'd
                 from
                 a
                 law
                 does
                 as
                 certainly
                 oblige
                 us
                 as
                 the
                 instance
                 that
                 is
                 nam'd
                 ,
                 or
                 the
                 first
                 specification
                 of
                 it
                 ,
                 or
                 the
                 direct
                 consequent
                 ;
                 if
                 it
                 could
                 be
                 made
                 as
                 evident
                 as
                 it
                 is
                 certain
                 :
                 but
                 because
                 it
                 cannot
                 ,
                 therefore
                 it
                 can
                 oblige
                 but
                 in
                 the
                 degree
                 of
                 its
                 clarity
                 and
                 manifestation
                 ,
                 for
                 that
                 is
                 to
                 the
                 remote
                 instance
                 ,
                 the
                 same
                 as
                 publication
                 is
                 to
                 the
                 Commandement
                 it self
                 .
                 But
                 the
                 precepts
                 or
                 laws
                 of
                 Christ
                 are
                 like
                 the
                 
                   Radix
                   Prosapiae
                
                 ,
                 the
                 Grand
                 Parent
                 of
                 a
                 Family
                 ;
                 from
                 whom
                 the
                 direct
                 descendants
                 are
                 for
                 ever
                 to
                 be
                 reckon'd
                 to
                 the
                 Kinred
                 in
                 the
                 strait
                 and
                 proper
                 line
                 :
                 but
                 when
                 once
                 it
                 goes
                 to
                 the
                 transverse
                 and
                 collateral
                 ,
                 they
                 not
                 onely
                 have
                 no
                 title
                 to
                 the
                 inheritance
                 ,
                 but
                 every
                 remove
                 is
                 a
                 step
                 to
                 the
                 loosing
                 the
                 cognation
                 and
                 relation
                 to
                 the
                 chief
                 house
                 .
              
               
                 3.
                 
                 In
                 drawing
                 consequent
                 duties
                 from
                 express
                 laws
                 the
                 first
                 presumption
                 is
                 for
                 piety
                 and
                 the
                 honour
                 of
                 God
                 ;
                 
                 that
                 is
                 ,
                 if
                 the
                 obligation
                 be
                 no
                 evident
                 ,
                 yet
                 if
                 it
                 be
                 evident
                 that
                 such
                 obedience
                 is
                 for
                 the
                 honour
                 of
                 God
                 ,
                 it
                 is
                 more
                 probably
                 to
                 be
                 suppos'd
                 that
                 that
                 consequent
                 was
                 intended
                 by
                 the
                 law
                 of
                 God
                 ,
                 whom
                 it
                 so
                 apparently
                 serves
                 .
                 But
                 where
                 this
                 or
                 the
                 like
                 material
                 ingredient
                 is
                 not
                 ,
                 we
                 are
                 to
                 presume
                 for
                 our
                 liberty
                 rather
                 then
                 for
                 the
                 multiplication
                 of
                 laws
                 ;
                 because
                 that
                 is
                 charity
                 and
                 prudence
                 ,
                 and
                 both
                 of
                 them
                 are
                 very
                 considerable
                 in
                 the
                 constitution
                 and
                 interpretation
                 of
                 a
                 law
                 :
                 But
                 this
                 is
                 more
                 full
                 in
                 the
                 next
                 rule
                 .
              
            
             
               
               
                 RULE
                 4.
                 
                 When
                 any
                 thing
                 is
                 forbidden
                 ,
                 by
                 the
                 Laws
                 of
                 Jesus
                 Christ
                 ,
                 all
                 those
                 things
                 are
                 forbidden
                 also
                 which
                 follow
                 from
                 that
                 forbidden
                 action
                 ,
                 and
                 for
                 whose
                 sake
                 it
                 was
                 forbidden
                 .
              
               
                 1.
                 
                 THIS
                 Rule
                 is
                 of
                 use
                 in
                 all
                 laws
                 ,
                 and
                 is
                 expressed
                 to
                 the
                 same
                 caution
                 both
                 in
                 the
                 Code
                 of
                 the
                 Civil
                 law
                 ,
                 and
                 in
                 the
                 Decretals
                 ,
                 and
                 the
                 reason
                 of
                 it
                 is
                 ,
                 because
                 the
                 laws
                 of
                 any
                 lawgiver
                 being
                 the
                 effects
                 of
                 his
                 greatest
                 wisedome
                 are
                 designed
                 to
                 the
                 best
                 end
                 ,
                 and
                 are
                 intended
                 onely
                 to
                 operate
                 towards
                 and
                 to
                 effect
                 that
                 end
                 :
                 to
                 this
                 purpose
                 laws
                 are
                 made
                 to
                 prevent
                 evils
                 ,
                 and
                 though
                 the
                 evils
                 are
                 not
                 alwaies
                 named
                 ,
                 yet
                 against
                 them
                 it
                 is
                 that
                 the
                 laws
                 are
                 cautionary
                 and
                 provi●ionary
                 ;
                 so
                 that
                 the
                 evil
                 is
                 much
                 more
                 forbidden
                 then
                 that
                 which
                 brings
                 it
                 ,
                 or
                 leads
                 it
                 in
                 :
                 because
                 sometimes
                 the
                 evil
                 instrument
                 may
                 be
                 destitute
                 of
                 its
                 evil
                 effect
                 ,
                 and
                 therefore
                 is
                 in
                 many
                 degrees
                 innocent
                 and
                 harmless
                 ,
                 but
                 if
                 the
                 evil
                 be
                 introduc'd
                 it
                 is
                 all
                 that
                 which
                 the
                 laws
                 were
                 afraid
                 of
                 .
                 
                 And
                 therefore
                 Aristotle
                 said
                 right
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 we
                 are
                 to
                 consider
                 the
                 end
                 of
                 every
                 Republick
                 ,
                 for
                 they
                 choose
                 all
                 things
                 in
                 order
                 to
                 their
                 end
                 ;
                 and
                 the
                 laws
                 are
                 made
                 for
                 publick
                 defence
                 ,
                 security
                 ,
                 and
                 profit
                 ,
                 so
                 it
                 is
                 in
                 Religion
                 and
                 the
                 laws
                 of
                 God.
                 When
                 we
                 give
                 almes
                 we
                 are
                 commanded
                 not
                 to
                 blow
                 a
                 Trumpet
                 ,
                 so
                 being
                 warned
                 against
                 pride
                 ;
                 but
                 if
                 without
                 that
                 instance
                 or
                 signification
                 we
                 be
                 really
                 proud
                 ,
                 or
                 value
                 our selves
                 upon
                 that
                 account
                 ,
                 or
                 despise
                 our
                 Brother
                 as
                 less
                 holy
                 ,
                 or
                 oppress
                 the
                 Fatherless
                 and
                 Widdow
                 ,
                 though
                 without
                 that
                 pretence
                 of
                 holiness
                 and
                 the
                 advantages
                 of
                 hypocrisy
                 ,
                 they
                 are
                 greater
                 Breakers
                 of
                 the
                 Commandements
                 then
                 by
                 their
                 fond
                 and
                 fantastick
                 proclamations
                 of
                 their
                 charity
                 .
                 Thus
                 we
                 find
                 in
                 S.
                 Paul
                 an
                 express
                 prohibition
                 ,
                 
                 that
                 
                   we
                   should
                   not
                   make
                   provision
                   for
                   the
                   flesh
                   to
                   fulfil
                   the
                   lusts
                   thereof
                
                 ;
                 that
                 is
                 ,
                 that
                 we
                 doe
                 not
                 take
                 in
                 great
                 stowage
                 of
                 meat
                 and
                 drink
                 ,
                 or
                 use
                 arts
                 of
                 sharpning
                 the
                 desire
                 ,
                 or
                 caressing
                 the
                 fancy
                 to
                 make
                 the
                 pleasures
                 brisk
                 and
                 active
                 ,
                 and
                 the
                 sense
                 quick
                 and
                 pleased
                 :
                 but
                 some
                 there
                 are
                 that
                 make
                 temperance
                 the
                 instrument
                 of
                 pleasure
                 ,
                 and
                 the
                 minister
                 of
                 Sensuality
                 ,
                 and
                 can
                 be
                 most
                 pleased
                 when
                 they
                 take
                 the
                 least
                 care
                 :
                 and
                 some
                 mind
                 the
                 pleasures
                 so
                 as
                 they
                 will
                 not
                 tarry
                 for
                 the
                 instruments
                 or
                 need
                 them
                 not
                 ;
                 in
                 these
                 and
                 the
                 like
                 cases
                 if
                 there
                 were
                 no
                 distinct
                 prohibition
                 of
                 that
                 evil
                 effect
                 ,
                 yet
                 it
                 were
                 sufficiently
                 prohibited
                 in
                 the
                 prohibition
                 of
                 the
                 instrument
                 .
                 But
                 because
                 most
                 of
                 the
                 evil
                 effects
                 of
                 evil
                 instruments
                 are
                 expressly
                 and
                 by
                 name
                 forbidden
                 in
                 the
                 New
                 Testament
                 ,
                 this
                 Rule
                 is
                 of
                 use
                 principally
                 in
                 the
                 aggravation
                 and
                 condemnation
                 of
                 sin
                 ;
                 and
                 it
                 means
                 that
                 every
                 judgement
                 and
                 every
                 evil
                 we
                 suffer
                 which
                 we
                 were
                 fortold
                 of
                 ,
                 and
                 which
                 is
                 a
                 foreseen
                 effect
                 of
                 such
                 an
                 action
                 ;
                 is
                 to
                 be
                 imputed
                 to
                 us
                 ;
                 and
                 besides
                 the
                 direct
                 sin
                 we
                 are
                 also
                 guilty
                 of
                 uncharitableness
                 by
                 doing
                 that
                 which
                 we
                 know
                 will
                 hurt
                 us
                 .
                 God
                 in
                 the
                 forbidding
                 the
                 sin
                 commands
                 us
                 also
                 to
                 preserve
                 our selves
                 ,
                 and
                 besides
                 the
                 sin
                 is
                 angry
                 at
                 the
                 very
                 death
                 .
              
               
                 This
                 Rule
                 hath
                 two
                 limitations
                 ;
                 
                 1.
                 
                 It
                 is
                 not
                 to
                 be
                 understood
                 of
                 events
                 contingent
                 and
                 accidental
                 ;
                 but
                 either
                 natural
                 and
                 proper
                 ,
                 or
                 foretold
                 and
                 threatned
                 ,
                 or
                 at
                 least
                 usual
                 and
                 noted
                 .
                 He
                 that
                 maliciously
                 sowes
                 false
                 doctrine
                 in
                 the
                 
                 Church
                 is
                 answerable
                 not
                 onely
                 for
                 the
                 Heresie
                 but
                 for
                 the
                 mischief
                 that
                 he
                 intends
                 ,
                 or
                 is
                 willing
                 it
                 should
                 produce
                 ;
                 but
                 if
                 another
                 man
                 to
                 spite
                 him
                 or
                 to
                 hinder
                 his
                 fame
                 shall
                 set
                 up
                 a
                 contrary
                 Heresy
                 ,
                 although
                 this
                 was
                 the
                 spawn
                 of
                 the
                 first
                 toad
                 ,
                 yet
                 because
                 it
                 was
                 an
                 equivocal
                 production
                 it
                 shall
                 be
                 no
                 otherwise
                 imputed
                 but
                 to
                 reproach
                 him
                 amongst
                 men
                 ,
                 to
                 reprove
                 his
                 folly
                 ,
                 and
                 to
                 be
                 an
                 argument
                 of
                 a
                 speedy
                 repentance
                 .
              
               
                 But
                 1.
                 
                 Whatsoever
                 effect
                 is
                 natural
                 to
                 a
                 forbidden
                 action
                 is
                 directly
                 upon
                 the
                 same
                 account
                 .
                 
                 Thus
                 ,
                 whosoever
                 divides
                 the
                 Church
                 ,
                 to
                 him
                 are
                 imputed
                 all
                 the
                 evil
                 effects
                 of
                 Schisme
                 which
                 are
                 its
                 natural
                 productions
                 .
                 If
                 an
                 imperious
                 foolish
                 woman
                 by
                 a
                 continual
                 inquietude
                 ,
                 by
                 her
                 evil
                 nature
                 and
                 a
                 vexatious
                 spirit
                 so
                 disturbe
                 her
                 husbands
                 quiet
                 and
                 the
                 ease
                 of
                 his
                 soule
                 and
                 the
                 comforts
                 of
                 his
                 life
                 that
                 he
                 also
                 loose
                 his
                 health
                 ,
                 she
                 is
                 not
                 onely
                 guilty
                 of
                 the
                 violation
                 of
                 the
                 laws
                 of
                 love
                 and
                 duty
                 and
                 meekness
                 by
                 which
                 she
                 is
                 bound
                 to
                 God
                 and
                 to
                 her
                 husband
                 ,
                 but
                 is
                 guilty
                 of
                 murder
                 ,
                 or
                 high
                 injuriousness
                 and
                 uncharitableness
                 according
                 to
                 the
                 degree
                 of
                 the
                 mischief
                 which
                 she
                 sees
                 impressed
                 and
                 growing
                 upon
                 him
                 .
              
               
                 2.
                 
                 Whatsoever
                 event
                 is
                 foretold
                 and
                 threatned
                 all
                 that
                 also
                 is
                 imputed
                 to
                 him
                 that
                 does
                 the
                 forbidden
                 action
                 to
                 which
                 it
                 is
                 threatned
                 ;
                 
                 and
                 he
                 is
                 directly
                 
                   felo
                   de
                   se
                
                 who
                 by
                 lust
                 brings
                 upon
                 himself
                 the
                 rottenness
                 of
                 life
                 far
                 worse
                 then
                 the
                 putrefaction
                 of
                 the
                 grave
                 ,
                 and
                 he
                 is
                 a
                 perfect
                 prodigal
                 of
                 his
                 fortune
                 who
                 by
                 committing
                 Sacrilege
                 invites
                 the
                 worme
                 and
                 calls
                 a
                 spirit
                 of
                 unthriftiness
                 and
                 consumption
                 to
                 his
                 estate
                 ;
                 and
                 he
                 that
                 grieves
                 the
                 Spirit
                 of
                 God
                 and
                 causes
                 him
                 to
                 depart
                 is
                 guilty
                 of
                 that
                 beggery
                 and
                 baseness
                 of
                 Spirit
                 with
                 which
                 such
                 evil
                 usages
                 of
                 the
                 holy
                 spirit
                 of
                 God
                 are
                 often
                 punished
                 .
                 For
                 as
                 God
                 forbad
                 some
                 sins
                 not
                 onely
                 for
                 their
                 own
                 sakes
                 ,
                 but
                 that
                 others
                 which
                 are
                 their
                 foul
                 issues
                 might
                 be
                 strangled
                 in
                 the
                 womb
                 ;
                 So
                 he
                 forbad
                 all
                 sins
                 and
                 laid
                 direct
                 and
                 collateral
                 restraints
                 upon
                 them
                 ,
                 that
                 man
                 might
                 not
                 be
                 unhappy
                 ,
                 and
                 extremely
                 miserable
                 .
                 As
                 therefore
                 he
                 who
                 by
                 one
                 sin
                 introduces
                 another
                 is
                 guilty
                 of
                 both
                 ;
                 so
                 he
                 who
                 brings
                 any
                 evil
                 which
                 God
                 graciously
                 intended
                 should
                 not
                 fall
                 upon
                 us
                 ,
                 to
                 him
                 that
                 evil
                 is
                 to
                 be
                 imputed
                 ,
                 and
                 that
                 evil
                 also
                 does
                 either
                 directly
                 or
                 accidentally
                 according
                 to
                 the
                 nature
                 of
                 the
                 Subject
                 matter
                 increase
                 his
                 guilt
                 .
              
               
                 3.
                 
                 If
                 an
                 evil
                 effect
                 be
                 not
                 either
                 natural
                 ,
                 
                 or
                 threatned
                 ,
                 yet
                 if
                 it
                 happens
                 ordinarily
                 and
                 
                   be
                   noted
                
                 ,
                 it
                 is
                 to
                 be
                 imputed
                 to
                 him
                 who
                 does
                 that
                 evil
                 and
                 forbidden
                 action
                 which
                 does
                 inferre
                 it
                 .
                 The
                 reason
                 is
                 because
                 he
                 wilfully
                 sins
                 against
                 the
                 purpose
                 of
                 the
                 law
                 ,
                 who
                 will
                 not
                 prevent
                 that
                 evil
                 which
                 the
                 law
                 intendeth
                 to
                 prevent
                 ,
                 and
                 makes
                 the
                 law
                 void
                 and
                 illusory
                 ,
                 that
                 is
                 ,
                 destitute
                 of
                 its
                 effect
                 ,
                 and
                 perfectly
                 in
                 vain
                 as
                 to
                 that
                 intention
                 .
                 Thus
                 it
                 is
                 observed
                 that
                 the
                 Fathers
                 or
                 the
                 Mothers
                 curse
                 destroies
                 the
                 pleasures
                 of
                 a
                 sin
                 ,
                 and
                 the
                 gayety
                 of
                 a
                 fortune
                 ,
                 and
                 the
                 prosperity
                 of
                 an
                 offending
                 child
                 :
                 He
                 therefore
                 that
                 shall
                 doe
                 a
                 forbidden
                 action
                 which
                 shall
                 bring
                 such
                 a
                 curse
                 upon
                 himself
                 is
                 not
                 onely
                 justly
                 punished
                 and
                 is
                 to
                 impute
                 that
                 to
                 himself
                 perfectly
                 and
                 alone
                 ,
                 but
                 if
                 upon
                 his
                 account
                 evil
                 descend
                 upon
                 his
                 posterity
                 or
                 relatives
                 ,
                 he
                 is
                 guilty
                 of
                 that
                 evil
                 and
                 is
                 a
                 direct
                 sinner
                 in
                 their
                 punishment
                 .
              
               
                 2.
                 
                 The
                 other
                 limitation
                 which
                 I
                 am
                 to
                 interpose
                 is
                 this
                 ;
                 
                 That
                 the
                 evil
                 effects
                 of
                 an
                 evil
                 action
                 are
                 imputed
                 but
                 in
                 proportion
                 to
                 the
                 will
                 and
                 actual
                 understanding
                 ,
                 beyond
                 the
                 sphere
                 of
                 which
                 whatsoever
                 does
                 happen
                 ,
                 it
                 is
                 collateral
                 and
                 accidental
                 both
                 to
                 the
                 intention
                 and
                 to
                 the
                 time
                 .
                 A
                 mans
                 
                 action
                 hath
                 a
                 proper
                 life
                 of
                 its
                 own
                 ,
                 and
                 it
                 leaves
                 a
                 permanent
                 effect
                 ,
                 or
                 is
                 productive
                 of
                 the
                 same
                 by
                 a
                 continuing
                 emanation
                 ,
                 this
                 if
                 it
                 be
                 foreseen
                 ,
                 and
                 considered
                 and
                 chosen
                 is
                 as
                 imputable
                 as
                 if
                 it
                 were
                 present
                 ,
                 or
                 immediate
                 .
                 But
                 because
                 a
                 man
                 can
                 see
                 but
                 so
                 farre
                 ,
                 and
                 hath
                 a
                 limited
                 effluxe
                 and
                 impression
                 by
                 all
                 his
                 actions
                 ,
                 he
                 is
                 not
                 to
                 be
                 judged
                 or
                 condemned
                 by
                 any
                 thing
                 that
                 shall
                 happen
                 beyond
                 that
                 proper
                 extension
                 ;
                 and
                 if
                 some
                 Polonians
                 or
                 Transylvanians
                 ,
                 English
                 or
                 French
                 make
                 ill
                 use
                 of
                 the
                 arguments
                 of
                 Arius
                 it
                 is
                 not
                 to
                 be
                 supposed
                 that
                 it
                 shall
                 be
                 put
                 upon
                 Arius
                 his
                 account
                 at
                 the
                 day
                 of
                 judgement
                 ,
                 and
                 that
                 his
                 or
                 any
                 mans
                 damnation
                 shall
                 increase
                 upon
                 such
                 accounts
                 ,
                 which
                 as
                 they
                 are
                 beyond
                 the
                 intention
                 of
                 the
                 man
                 ,
                 or
                 the
                 efficacy
                 of
                 his
                 action
                 ,
                 so
                 also
                 beyond
                 the
                 distance
                 of
                 his
                 prevision
                 .
              
               
                 But
                 for
                 this
                 that
                 rule
                 which
                 is
                 neerest
                 to
                 exactness
                 is
                 this
                 ,
                 
                 
                   No
                   effect
                   which
                   happens
                   after
                   a
                   mans
                   death
                   is
                   imputable
                   to
                   him
                   as
                   a
                   new
                   sin
                   .
                
                 So
                 far
                 as
                 it
                 was
                 actually
                 intended
                 and
                 design'd
                 in
                 his
                 life
                 time
                 ,
                 or
                 foreseen
                 and
                 not
                 reversed
                 so
                 far
                 it
                 is
                 imputed
                 upon
                 the
                 stock
                 of
                 the
                 present
                 malice
                 ,
                 not
                 of
                 the
                 future
                 event
                 ;
                 his
                 own
                 act
                 and
                 his
                 own
                 intention
                 for
                 the
                 present
                 ,
                 and
                 his
                 actual
                 design
                 of
                 the
                 future
                 are
                 sufficient
                 load
                 upon
                 him
                 ;
                 but
                 then
                 because
                 his
                 act
                 and
                 his
                 actual
                 design
                 could
                 not
                 live
                 after
                 his
                 death
                 ,
                 therefore
                 nothing
                 beyond
                 the
                 life
                 of
                 the
                 man
                 can
                 be
                 a
                 new
                 sin
                 :
                 because
                 as
                 he
                 cannot
                 actually
                 or
                 habitually
                 will
                 that
                 event
                 ,
                 so
                 neither
                 can
                 he
                 rescind
                 it
                 ;
                 If
                 he
                 cannot
                 will
                 it
                 in
                 any
                 sense
                 ,
                 it
                 can
                 in
                 no
                 sense
                 be
                 imputed
                 ,
                 but
                 if
                 it
                 could
                 be
                 willed
                 ,
                 then
                 it
                 may
                 also
                 be
                 refused
                 and
                 rescinded
                 ,
                 which
                 because
                 it
                 is
                 impossible
                 ,
                 therefore
                 the
                 increase
                 of
                 evil
                 stands
                 not
                 at
                 his
                 door
                 that
                 occasion'd
                 it
                 ,
                 and
                 cannot
                 either
                 will
                 it
                 any
                 more
                 or
                 hinder
                 it
                 .
                 This
                 is
                 that
                 which
                 is
                 meant
                 by
                 our
                 B.
                 Saviour
                 ;
                 
                   The
                   night
                   comes
                   when
                   no
                   man
                   worketh
                   ,
                
                 and
                 whatsoever
                 is
                 beyond
                 the
                 
                   line
                   of
                   life
                
                 is
                 also
                 beyond
                 the
                 
                   line
                   of
                   worketh
                
                 ,
                 and
                 therefore
                 cannot
                 increase
                 or
                 begin
                 upon
                 a
                 new
                 score
                 ,
                 when
                 the
                 whole
                 stock
                 is
                 spent
                 .
              
               
                 Lastly
                 ,
                 
                 that
                 which
                 proves
                 all
                 this
                 ,
                 does
                 also
                 further
                 explicate
                 the
                 Rule
                 :
                 Whatsoever
                 event
                 depends
                 upon
                 the
                 will
                 of
                 another
                 is
                 so
                 contingent
                 in
                 respect
                 of
                 him
                 that
                 first
                 set
                 the
                 evil
                 on
                 work
                 ,
                 that
                 it
                 is
                 no
                 longer
                 upon
                 his
                 account
                 then
                 he
                 actually
                 or
                 habitually
                 desires
                 it
                 or
                 indeavours
                 :
                 because
                 now
                 the
                 evil
                 hath
                 a
                 new
                 cause
                 and
                 every
                 emergent
                 event
                 is
                 upon
                 such
                 a
                 cause
                 as
                 cannot
                 be
                 ,
                 forc'd
                 or
                 indeed
                 produc'd
                 by
                 any
                 thing
                 besides
                 it self
                 :
                 and
                 therefore
                 to
                 it self
                 onely
                 it
                 is
                 to
                 be
                 imputed
                 ,
                 excepting
                 where
                 the
                 malice
                 of
                 the
                 first
                 agent
                 hath
                 an
                 actual
                 or
                 intended
                 influxe
                 into
                 the
                 second
                 .
              
            
             
               
                 RULE
                 5.
                 
                 The
                 laws
                 of
                 Jesus
                 Christ
                 are
                 the
                 measures
                 of
                 the
                 Spirit
                 ,
                 and
                 are
                 alwaies
                 to
                 be
                 extended
                 to
                 a
                 Spiritual
                 signification
                 .
              
               
                 IT
                 was
                 a
                 fair
                 Character
                 that
                 was
                 given
                 of
                 the
                 Christians
                 ,
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 They
                 obey
                 the
                 laws
                 appointed
                 for
                 them
                 ,
                 
                 and
                 by
                 the
                 piety
                 and
                 charity
                 of
                 their
                 lives
                 ,
                 excell
                 even
                 the
                 measure
                 of
                 the
                 laws
                 themselves
                 :
                 For
                 by
                 what
                 instance
                 soever
                 God
                 would
                 be
                 glorified
                 and
                 by
                 what
                 charity
                 soever
                 our
                 Brother
                 can
                 be
                 releeved
                 ,
                 and
                 by
                 
                 what
                 justice
                 societies
                 are
                 established
                 and
                 continued
                 ,
                 in
                 all
                 that
                 they
                 exercise
                 themselves
                 according
                 to
                 their
                 whole
                 power
                 ,
                 and
                 would
                 do
                 more
                 if
                 they
                 could
                 ,
                 and
                 sometimes
                 doe
                 more
                 then
                 they
                 are
                 required
                 :
                 and
                 oftentimes
                 with
                 better
                 circumstances
                 then
                 are
                 exacted
                 ,
                 and
                 alwaies
                 with
                 a
                 mind
                 more
                 ready
                 then
                 their
                 hand
                 .
              
               
                 Humane
                 laws
                 can
                 exact
                 but
                 the
                 outward
                 action
                 ;
                 
                 they
                 neither
                 can
                 command
                 the
                 understanding
                 ,
                 nor
                 judge
                 the
                 will
                 ,
                 because
                 they
                 cannot
                 secure
                 that
                 nor
                 discern
                 this
                 :
                 and
                 without
                 these
                 two
                 their
                 interest
                 is
                 well
                 enough
                 preserved
                 .
                 He
                 that
                 paies
                 my
                 money
                 though
                 it
                 be
                 against
                 his
                 will
                 does
                 me
                 justice
                 and
                 is
                 quit
                 before
                 the
                 King
                 ,
                 and
                 if
                 he
                 dissembles
                 ,
                 yet
                 if
                 he
                 gives
                 me
                 good
                 words
                 ,
                 I
                 cannot
                 implead
                 him
                 of
                 calumny
                 or
                 slander
                 .
                 Thus
                 the
                 Pharisees
                 understood
                 the
                 law
                 of
                 Moses
                 ,
                 
                 and
                 called
                 him
                 innocent
                 whom
                 the
                 laws
                 could
                 not
                 charge
                 ;
                 but
                 therefore
                 Christ
                 calls
                 them
                 to
                 new
                 accounts
                 .
                 He
                 that
                 offers
                 a
                 pure
                 lamb
                 to
                 God
                 may
                 dishonour
                 him
                 with
                 a
                 foul
                 thought
                 :
                 and
                 no
                 sacrifice
                 is
                 pure
                 by
                 the
                 skin
                 and
                 colour
                 but
                 by
                 the
                 heart
                 and
                 hand
                 of
                 him
                 that
                 presents
                 it
                 .
                 Acts
                 of
                 external
                 religion
                 are
                 publications
                 of
                 the
                 Divine
                 honours
                 ,
                 but
                 the
                 heart
                 does
                 onely
                 
                   pay
                   them
                
                 :
                 for
                 there
                 it
                 is
                 that
                 God
                 does
                 sit
                 judge
                 alone
                 ;
                 and
                 though
                 he
                 hath
                 given
                 us
                 bodies
                 to
                 converse
                 below
                 with
                 a
                 material
                 world
                 ;
                 yet
                 Gods
                 Temple
                 is
                 in
                 heaven
                 in
                 the
                 intellectual
                 world
                 ,
                 ;
                 and
                 the
                 Spirit
                 of
                 a
                 man
                 is
                 the
                 Sacrifice
                 ,
                 and
                 his
                 purest
                 thoughts
                 are
                 Oblations
                 ,
                 and
                 holy
                 purposes
                 are
                 the
                 best
                 presents
                 ,
                 and
                 the
                 crucifixion
                 of
                 our
                 passions
                 is
                 the
                 best
                 imm●●tion
                 ,
                 the
                 onely
                 beasts
                 of
                 sacrifice
                 ,
                 and
                 the
                 Cross
                 of
                 Christ
                 is
                 
                   the
                   altar
                
                 ,
                 and
                 his
                 passion
                 is
                 the
                 
                   salt
                   of
                   all
                   our
                   sacrifices
                
                 ,
                 and
                 his
                 intercession
                 makes
                 the
                 swee●
                 perfume
                 ,
                 and
                 so
                 atonement
                 is
                 made
                 by
                 the
                 bloud
                 of
                 the
                 Lamb
                 ,
                 and
                 we
                 are
                 accepted
                 in
                 our
                 services
                 ,
                 and
                 our
                 wills
                 are
                 crowned
                 with
                 the
                 rewards
                 of
                 a
                 holy
                 obedience
                 :
                 If
                 our
                 hearts
                 be
                 right
                 ,
                 our
                 services
                 will
                 never
                 be
                 wanting
                 ,
                 or
                 rejected
                 ,
                 and
                 although
                 our
                 hearts
                 can
                 supply
                 the
                 want
                 of
                 external
                 power
                 ,
                 yet
                 it
                 is
                 certain
                 that
                 nothing
                 can
                 supply
                 the
                 want
                 of
                 our
                 hearts
                 ,
                 and
                 of
                 good
                 affections
                 ;
                 these
                 must
                 be
                 intire
                 ;
                 for
                 they
                 are
                 Gods
                 peculiar
                 portion
                 ,
                 and
                 therefore
                 must
                 not
                 be
                 divided
                 .
                 
                 
                   Plutarch
                   tells
                   of
                   Apollodorus
                   that
                   he
                   dreamd
                   he
                   was
                   taken
                   by
                   the
                   Scythians
                   ,
                   flea'd
                   alive
                   and
                   then
                   cut
                   in
                   pieces
                   and
                   thrown
                   in
                   a
                   bo●●ing
                   caldron
                   ,
                   where
                   his
                   heart
                   leapt
                   forth
                   into
                   the
                   midst
                   of
                   all
                   the
                   little
                   portions
                   of
                   flesh
                   and
                   told
                   them
                   ,
                   
                     I
                     am
                     the
                     cause
                     of
                     all
                     this
                     evil
                     :
                  
                
                 It
                 was
                 something
                 like
                 that
                 saying
                 of
                 S.
                 
                   Bernard
                   ,
                   Nihil
                   ardet
                   in
                   inferno
                   nisi
                   propria
                   voluntas
                
                 ;
                 Nothing
                 burnes
                 i●
                 the
                 Eternal
                 flames
                 of
                 hell
                 ,
                 but
                 a
                 mans
                 heart
                 ,
                 nothing
                 but
                 his
                 will
                 :
                 for
                 from
                 
                   the
                   heart
                   proceed
                   evil
                   thoughts
                
                 ,
                 
                 
                   adulteries
                   ,
                   &c.
                
                 said
                 our
                 Blessed
                 Saviour●●
                 but
                 therefore
                 God
                 requires
                 the
                 heart
                 ,
                 that
                 is
                 ,
                 that
                 the
                 principle
                 of
                 actions
                 be
                 secured
                 ,
                 and
                 the
                 
                   principalis
                   Domus
                
                 the
                 chief
                 house
                 where
                 God
                 loves
                 to
                 dwell
                 and
                 reign
                 be
                 kept
                 without
                 theeves
                 and
                 murderers
                 .
                 *
                 This
                 then
                 is
                 the
                 first
                 sense
                 of
                 the
                 Rule
                 ;
                 That
                 our
                 obedience
                 which
                 Christ
                 exacts
                 is
                 a
                 sincere
                 obedience
                 of
                 the
                 will
                 ,
                 and
                 is
                 not
                 satisfied
                 with
                 the
                 outward
                 work
                 .
                 He
                 that
                 gives
                 almes
                 to
                 the
                 poor
                 ,
                 and
                 curses
                 them
                 in
                 his
                 heart
                 :
                 He
                 that
                 entertains
                 an
                 Apostle
                 in
                 the
                 name
                 of
                 an
                 Apostle
                 ,
                 and
                 grutches
                 the
                 expences
                 of
                 his
                 dyet
                 is
                 neither
                 charitable
                 nor
                 hospitable
                 ,
                 and
                 shall
                 neither
                 have
                 the
                 reward
                 of
                 an
                 Apostle
                 nor
                 a
                 Brother
                 .
                 In
                 vain
                 it
                 is
                 to
                 wash
                 a
                 goblet
                 if
                 you
                 mean
                 to
                 put
                 into
                 it
                 nothing
                 but
                 the
                 dead
                 lees
                 and
                 vappe
                 of
                 wine
                 ;
                 and
                 a
                 fair
                 tomb
                 of
                 amber
                 was
                 too
                 beauteous
                 and
                 rich
                 an
                 inclosure
                 for
                 Martials
                 viper
                 and
                 his
                 fly
                 .
                 
                   Introrsum
                   turpes
                   ,
                   speciosae
                   pelle
                   decora
                   .
                
                 But
                 this
                 is
                 a
                 caution
                 against
                 Hypocrisy
                 in
                 the
                 Moral
                 sense
                 of
                 the
                 words
                 ,
                 but
                 the
                 legal
                 sense
                 of
                 the
                 Rule
                 is
                 ,
                 that
                 in
                 all
                 laws
                 ,
                 the
                 first
                 intention
                 is
                 ,
                 
                 that
                 God
                 be
                 served
                 with
                 the
                 will
                 and
                 the
                 affections
                 ;
                 and
                 that
                 these
                 be
                 never
                 separated
                 from
                 the
                 outward
                 work
                 .
              
               
                 2.
                 
                 But
                 it
                 is
                 also
                 meant
                 that
                 the
                 whole
                 design
                 of
                 the
                 laws
                 of
                 Jesus
                 Christ
                 is
                 to
                 be
                 perfective
                 of
                 the
                 Spirit
                 ,
                 
                 and
                 his
                 Religion
                 is
                 a
                 Spiritual
                 service
                 ;
                 that
                 is
                 ,
                 permanent
                 and
                 unalterable
                 ,
                 vertuous
                 and
                 useful
                 ,
                 Natural
                 and
                 holy
                 ,
                 not
                 relative
                 to
                 time
                 and
                 place
                 ,
                 or
                 any
                 material
                 circumstances
                 ,
                 nor
                 integrated
                 by
                 corporal
                 services
                 ;
                 The
                 effect
                 of
                 which
                 is
                 this
                 .
              
               
                 1.
                 
                 The
                 body
                 of
                 the
                 Christian
                 services
                 does
                 wholly
                 consist
                 of
                 Natural
                 religion
                 ,
                 
                 that
                 is
                 ,
                 such
                 services
                 whereby
                 we
                 can
                 glorifie
                 God
                 and
                 represent
                 our
                 own
                 needs
                 ;
                 that
                 is
                 ,
                 prayers
                 and
                 Eucharists
                 ,
                 acts
                 of
                 love
                 and
                 fear
                 ,
                 faith
                 and
                 hope
                 ,
                 love
                 of
                 God
                 and
                 love
                 of
                 our
                 Neighbour
                 ,
                 which
                 are
                 all
                 those
                 things
                 by
                 by
                 which
                 we
                 can
                 be
                 like
                 God
                 :
                 by
                 which
                 we
                 can
                 doe
                 good
                 ,
                 and
                 by
                 which
                 we
                 can
                 receive
                 any
                 :
                 and
                 excepting
                 the
                 Sacraments
                 whose
                 effect
                 is
                 Spiritual
                 ,
                 and
                 the
                 sense
                 mysterious
                 ,
                 and
                 the
                 rites
                 easie
                 ,
                 and
                 the
                 number
                 the
                 smallest
                 of
                 all
                 ,
                 there
                 is
                 in
                 the
                 digest
                 of
                 the
                 Christian
                 law
                 no
                 Commandement
                 of
                 any
                 external
                 rite
                 or
                 ceremony
                 .
              
               
                 2.
                 
                 As
                 it
                 intends
                 wholly
                 an
                 exclusion
                 of
                 the
                 Mosaick
                 ceremonies
                 ,
                 
                 so
                 it
                 will
                 not
                 admit
                 a
                 body
                 of
                 new
                 and
                 superinduc'd
                 ceremonies
                 :
                 for
                 they
                 are
                 or
                 may
                 be
                 as
                 much
                 against
                 the
                 analogy
                 of
                 the
                 Spiritual
                 law
                 of
                 Christ
                 ,
                 as
                 the
                 other
                 .
                 The
                 Ceremonies
                 of
                 the
                 Christian
                 services
                 must
                 be
                 no
                 part
                 of
                 the
                 religion
                 ;
                 but
                 either
                 must
                 be
                 the
                 circumstances
                 of
                 the
                 Religion
                 ,
                 or
                 the
                 imperate
                 acts
                 of
                 some
                 vertue
                 :
                 The
                 Christian
                 must
                 be
                 in
                 a
                 place
                 when
                 he
                 praies
                 ,
                 and
                 that
                 place
                 may
                 be
                 determin'd
                 ,
                 and
                 thither
                 he
                 must
                 goe
                 ,
                 and
                 yet
                 he
                 may
                 goe
                 any
                 whither
                 else
                 ,
                 his
                 action
                 is
                 finite
                 and
                 must
                 be
                 done
                 in
                 time
                 ,
                 and
                 that
                 time
                 may
                 be
                 appointed
                 him
                 ,
                 and
                 then
                 he
                 must
                 doe
                 it
                 at
                 that
                 time
                 ,
                 and
                 yet
                 he
                 may
                 doe
                 it
                 at
                 any
                 time
                 else
                 :
                 If
                 he
                 be
                 commanded
                 by
                 his
                 Superiours
                 to
                 pray
                 kneeling
                 ,
                 he
                 must
                 kneel
                 at
                 the
                 appointment
                 of
                 the
                 law
                 ;
                 and
                 yet
                 he
                 may
                 in
                 his
                 own
                 devotions
                 at
                 another
                 time
                 fall
                 upon
                 his
                 face
                 or
                 pray
                 standing
                 .
                 *
                 But
                 the
                 Christian
                 and
                 the
                 Mosaick
                 ceremonies
                 thus
                 differ
                 :
              
               
                 1.
                 
                 The
                 Mosaick
                 rites
                 were
                 appointed
                 by
                 God
                 ;
                 the
                 Christian
                 onely
                 by
                 Men.
                 
              
               
                 2.
                 
                 Consequently
                 they
                 are
                 necessary
                 parts
                 of
                 the
                 Religion
                 ,
                 these
                 are
                 not
                 .
              
               
                 3.
                 
                 The
                 Mosaick
                 Ceremonies
                 did
                 oblige
                 every
                 where
                 ;
                 the
                 Christian
                 onely
                 in
                 publick
                 .
              
               
                 4.
                 
                 They
                 were
                 integral
                 parts
                 of
                 the
                 Religion
                 ;
                 these
                 are
                 but
                 circumstances
                 and
                 investitures
                 of
                 the
                 Religious
                 actions
                 .
              
               
                 4.
                 
                 These
                 are
                 to
                 be
                 done
                 with
                 liberty
                 ;
                 but
                 the
                 Jews
                 were
                 in
                 bondage
                 under
                 theirs
                 .
              
               
                 5.
                 
                 Ours
                 are
                 alterable
                 ,
                 theirs
                 lasting
                 as
                 their
                 Religion
                 .
              
               
                 6.
                 
                 Theirs
                 were
                 many
                 and
                 burdensome
                 ,
                 ours
                 ought
                 to
                 be
                 few
                 ;
                 of
                 the
                 number
                 of
                 which
                 our
                 Superiours
                 are
                 to
                 judge
                 by
                 charity
                 ,
                 and
                 the
                 Nature
                 and
                 common
                 notices
                 of
                 things
                 ,
                 and
                 the
                 analogy
                 of
                 the
                 liberty
                 and
                 laws
                 of
                 Christianity
                 .
                 But
                 although
                 there
                 are
                 no
                 publickly
                 described
                 measures
                 before-hand
                 by
                 which
                 Princes
                 or
                 Prelates
                 shall
                 appoint
                 the
                 number
                 of
                 their
                 ceremonies
                 ;
                 yet
                 there
                 is
                 in
                 reason
                 and
                 common
                 voices
                 sufficient
                 to
                 reprove
                 the
                 folly
                 of
                 him
                 who
                 because
                 he
                 would
                 have
                 his
                 body
                 decently
                 vested
                 shall
                 wear
                 five
                 and
                 twenty
                 cloaks
                 :
                 
                   stola
                   &
                   tunica
                
                 ;
                 something
                 for
                 warmth
                 and
                 something
                 for
                 Ornament
                 does
                 well
                 ;
                 but
                 she
                 that
                 wears
                 so
                 many
                 adornements
                 on
                 her
                 
                 and
                 girdle
                 ,
                 that
                 it
                 is
                 the
                 work
                 of
                 half
                 a
                 day
                 to
                 dress
                 her
                 ,
                 is
                 a
                 servant
                 of
                 the
                 tiar
                 of
                 her
                 own
                 head
                 ;
                 and
                 thinks
                 neither
                 her
                 Soul
                 nor
                 her
                 body
                 ,
                 but
                 her
                 clothes
                 to
                 be
                 the
                 principal
                 .
                 By
                 this
                 I
                 intend
                 to
                 reproove
                 the
                 infinite
                 number
                 of
                 Ceremonies
                 in
                 the
                 Roman
                 Church
                 ;
                 they
                 are
                 describ'd
                 in
                 a
                 great
                 book
                 
                   in
                   folio
                
                 ,
                 
                   Quem
                   mea
                   vix
                   totum
                   Bibliotheca
                   capit
                   .
                
                 my
                 purse
                 will
                 not
                 reach
                 to
                 buy
                 it
                 :
                 but
                 it
                 is
                 too
                 like
                 the
                 impertinency
                 of
                 the
                 buisily
                 idle
                 women
                 I
                 now
                 mentiond
                 :
                 and
                 although
                 by
                 such
                 means
                 Religion
                 is
                 made
                 pompous
                 and
                 apt
                 to
                 allure
                 them
                 that
                 admire
                 gay
                 nothings
                 ,
                 and
                 fine
                 prettinesses
                 ;
                 yet
                 then
                 it
                 also
                 spends
                 their
                 religious
                 passions
                 and
                 wonder
                 in
                 that
                 which
                 effects
                 nothing
                 upon
                 the
                 Soule
                 .
                 It
                 is
                 certain
                 that
                 actions
                 of
                 religion
                 must
                 be
                 fitted
                 with
                 all
                 those
                 things
                 which
                 minister
                 to
                 decent
                 and
                 grave
                 and
                 orderly
                 and
                 solemn
                 action
                 :
                 but
                 they
                 must
                 be
                 no
                 more
                 but
                 a
                 just
                 investiture
                 or
                 the
                 religious
                 action
                 ;
                 and
                 every
                 thing
                 can
                 distract
                 us
                 in
                 our
                 prayers
                 ,
                 and
                 all
                 the
                 arts
                 of
                 watchfulness
                 and
                 caution
                 are
                 too
                 little
                 to
                 fixe
                 our
                 intentions
                 on
                 them
                 ,
                 and
                 therefore
                 whatsoever
                 can
                 become
                 a
                 proper
                 entertainment
                 of
                 the
                 mind
                 ,
                 can
                 also
                 be
                 a
                 diversion
                 of
                 the
                 devotion
                 and
                 a
                 hindrance
                 to
                 the
                 prayer
                 .
                 The
                 sum
                 is
                 this
                 ;
                 
                   Ceremonies
                   may
                   be
                   the
                   accidents
                   of
                   worship
                   but
                   nothing
                   of
                   the
                   substance
                   .
                
                 this
                 they
                 were
                 among
                 the
                 Jews
                 ,
                 that
                 they
                 may
                 be
                 amongst
                 the
                 Christians
                 ,
                 
                   Time
                   and
                   place
                   for
                   the
                   action
                   :
                   Habite
                   and
                   posture
                   for
                   the
                   men
                
                 ;
                 that
                 's
                 all
                 that
                 religion
                 needs
                 ,
                 whatsoever
                 else
                 is
                 grave
                 and
                 decent
                 ,
                 and
                 whatsoever
                 else
                 is
                 orderly
                 is
                 not
                 to
                 be
                 rejected
                 :
                 but
                 if
                 it
                 be
                 not
                 these
                 ,
                 it
                 is
                 not
                 to
                 be
                 imposed
                 :
                 and
                 when
                 they
                 become
                 numerous
                 or
                 grievous
                 they
                 are
                 to
                 be
                 removed
                 by
                 the
                 same
                 lawful
                 hand
                 that
                 brought
                 them
                 in
                 .
              
               
                 3.
                 
                 In
                 the
                 Christian
                 law
                 all
                 purities
                 and
                 impurities
                 are
                 Spiritual
                 ;
                 
                 and
                 the
                 soul
                 contracts
                 no
                 religious
                 charge
                 without
                 her
                 own
                 act
                 :
                 He
                 that
                 touches
                 a
                 dead
                 body
                 though
                 he
                 does
                 not
                 wash
                 ,
                 may
                 lift
                 up
                 pure
                 hands
                 in
                 prayer
                 ;
                 but
                 if
                 his
                 Soul
                 be
                 unclean
                 ,
                 no
                 water
                 ,
                 no
                 ceremony
                 will
                 wash
                 him
                 pure
                 without
                 repentance
                 :
                 
                   
                     O
                     nimium
                     faciles
                     qui
                     tristia
                     crimina
                     caedis
                  
                   
                     Tolli
                     fluminea
                     posse
                     putatis
                     aqua
                     .
                  
                
                 It
                 had
                 been
                 well
                 if
                 in
                 all
                 ages
                 this
                 had
                 been
                 considered
                 ,
                 and
                 particularly
                 in
                 the
                 matter
                 of
                 marriage
                 :
                 for
                 when
                 single
                 life
                 was
                 preferred
                 before
                 the
                 married
                 for
                 the
                 accidental
                 advantages
                 to
                 piety
                 (
                 especially
                 in
                 times
                 of
                 persecution
                 )
                 which
                 might
                 be
                 injoyed
                 there
                 rather
                 then
                 here
                 ,
                 some
                 from
                 thence
                 extended
                 their
                 declamation
                 further
                 ,
                 and
                 drawing
                 in
                 all
                 the
                 auxiliaries
                 from
                 the
                 old
                 law
                 ,
                 began
                 to
                 preferre
                 single
                 life
                 before
                 marriage
                 ,
                 as
                 being
                 a
                 state
                 of
                 greater
                 purity
                 ,
                 and
                 then
                 by
                 little
                 they
                 went
                 on
                 thinking
                 marriage
                 to
                 be
                 less
                 pure
                 till
                 at
                 last
                 they
                 beleeved
                 it
                 to
                 be
                 a
                 state
                 of
                 carnality
                 ;
                 and
                 with
                 the
                 persuasions
                 of
                 men
                 effected
                 by
                 such
                 discourses
                 were
                 also
                 mingled
                 the
                 discourses
                 of
                 Hereticks
                 who
                 directly
                 condemn'd
                 marriage
                 ,
                 and
                 that
                 which
                 descended
                 from
                 this
                 mixture
                 of
                 doctrines
                 some
                 false
                 ,
                 and
                 the
                 others
                 not
                 true
                 ,
                 was
                 a
                 less
                 honourable
                 opinion
                 of
                 that
                 holy
                 institution
                 on
                 which
                 God
                 founded
                 the
                 first
                 blessing
                 of
                 Mankind
                 ;
                 and
                 which
                 Christ
                 hath
                 consecrated
                 into
                 a
                 mystery
                 ,
                 and
                 the
                 
                   Holy
                   Spirit
                
                 hath
                 
                   sanctified
                   by
                   the
                   word
                   of
                   G●d
                   and
                   prayer
                   ,
                
                 and
                 which
                 is
                 the
                 seminary
                 of
                 the
                 Church
                 ,
                 and
                 that
                 nursery
                 from
                 whence
                 the
                 Kingdome
                 of
                 heaven
                 is
                 peopled
                 .
                 But
                 if
                 marriage
                 be
                 lawful
                 ,
                 then
                 he
                 that
                 lives
                 in
                 that
                 state
                 as
                 he
                 should
                 ,
                 contracts
                 no
                 impurities
                 ,
                 but
                 is
                 capable
                 of
                 any
                 holy
                 ministery
                 ,
                 and
                 receptive
                 of
                 any
                 Sacrament
                 ,
                 and
                 fit
                 for
                 any
                 imployment
                 ,
                 and
                 capable
                 of
                 any
                 office
                 ,
                 and
                 worthy
                 of
                 
                 any
                 dignity
                 .
                 Let
                 them
                 who
                 have
                 reason
                 and
                 experience
                 to
                 verifie
                 their
                 affirmative
                 speak
                 all
                 the
                 great
                 things
                 of
                 single
                 life
                 that
                 can
                 be
                 said
                 of
                 it
                 ,
                 and
                 they
                 may
                 say
                 much
                 ;
                 for
                 the
                 advantages
                 are
                 many
                 which
                 are
                 in
                 a
                 
                   single
                   life
                
                 ,
                 and
                 in
                 a
                 
                   private
                   state
                
                 ,
                 and
                 an
                 
                   unactive
                   condition
                
                 ,
                 and
                 a
                 
                   small
                   fortune
                
                 ,
                 and
                 retirement
                 ;
                 but
                 then
                 although
                 every
                 one
                 of
                 these
                 hath
                 some
                 ;
                 yet
                 a
                 
                   publick
                   state
                
                 ,
                 and
                 an
                 
                   active
                   life
                
                 ,
                 and
                 a
                 
                   full
                   fortune
                
                 ,
                 and
                 
                   publick
                   offices
                
                 ,
                 and
                 a
                 
                   married
                   life
                
                 have
                 also
                 advantages
                 of
                 their
                 own
                 ,
                 and
                 blessings
                 and
                 vertues
                 appropriate
                 ;
                 and
                 in
                 all
                 God
                 may
                 be
                 equally
                 served
                 ,
                 according
                 as
                 the
                 men
                 are
                 ,
                 and
                 the
                 advantages
                 neglected
                 or
                 improved
                 .
                 But
                 that
                 which
                 I
                 insist
                 upon
                 is
                 ,
                 that
                 to
                 be
                 rich
                 is
                 no
                 sin
                 ,
                 and
                 to
                 be
                 a
                 person●s
                 ●s
                 no
                 crime
                 ,
                 and
                 to
                 be
                 marryed
                 is
                 no
                 imparity
                 :
                 and
                 therefore
                 to
                 suspect
                 a
                 disproportion
                 between
                 this
                 state
                 ,
                 and
                 Spiritual
                 actions
                 or
                 offices
                 ,
                 is
                 a
                 jealousie
                 whose
                 parent
                 is
                 heresie
                 ,
                 and
                 pride
                 and
                 interest
                 are
                 its
                 nurses
                 .
                 Fornication
                 is
                 uncleanness
                 ,
                 and
                 concubinate
                 and
                 voluntary
                 pollutions
                 ,
                 and
                 unnatural
                 lusts
                 are
                 uncleanness
                 and
                 makes
                 us
                 unworthy
                 to
                 approach
                 either
                 to
                 the
                 Altar
                 or
                 to
                 the
                 railes
                 ,
                 but
                 marriage
                 that
                 fills
                 heaven
                 makes
                 no
                 man
                 unfit
                 for
                 Churches
                 or
                 holy
                 offices
                 .
              
               
                 Upon
                 this
                 account
                 I
                 am
                 also
                 to
                 take
                 away
                 those
                 scruples
                 which
                 have
                 been
                 thrown
                 into
                 mens
                 Consciences
                 by
                 some
                 indiscreet
                 persons
                 ,
                 
                 concerning
                 involuntary
                 pollutions
                 ;
                 concerning
                 which
                 we
                 find
                 many
                 absurd
                 stories
                 of
                 Friers
                 ,
                 and
                 of
                 pretended
                 temptations
                 and
                 spites
                 of
                 the
                 Devil
                 to
                 hinder
                 them
                 from
                 receiving
                 the
                 Holy
                 Sacrament
                 by
                 procuring
                 such
                 accidents
                 to
                 them
                 before
                 the
                 solemnity
                 :
                 which
                 persuasion
                 was
                 wholly
                 upon
                 this
                 account
                 that
                 
                   the
                   Spirit
                   could
                   be
                   polluted
                   by
                   something
                   that
                   is
                   without
                
                 ;
                 and
                 that
                 the
                 accidents
                 of
                 the
                 body
                 could
                 defile
                 the
                 Soul
                 and
                 this
                 and
                 the
                 like
                 were
                 the
                 accidents
                 that
                 could
                 doe
                 it
                 .
                 In
                 which
                 cases
                 it
                 is
                 without
                 all
                 peradventure
                 true
                 ,
                 that
                 if
                 the
                 Soul
                 consented
                 not
                 before
                 or
                 after
                 ,
                 neither
                 Nature
                 ,
                 nor
                 Natures
                 enemy
                 are
                 to
                 be
                 taken
                 into
                 the
                 accounts
                 of
                 just
                 dispositions
                 or
                 indispositions
                 to
                 Spiritual
                 ministeries
                 ;
                 if
                 we
                 serve
                 God
                 with
                 our
                 whole
                 mind
                 ,
                 and
                 with
                 all
                 our
                 heart
                 ,
                 and
                 doe
                 what
                 we
                 can
                 that
                 is
                 good
                 ,
                 and
                 avoid
                 all
                 evil
                 that
                 we
                 can
                 avoid
                 ,
                 we
                 can
                 not
                 be
                 prejudic'd
                 by
                 what
                 we
                 cannot
                 avoid
                 .
              
               
                 4.
                 
                 Although
                 the
                 Spirituality
                 of
                 the
                 Gospel
                 excludes
                 all
                 shadows
                 of
                 ceremonies
                 ,
                 
                 and
                 all
                 bodily
                 rites
                 from
                 being
                 of
                 the
                 Substance
                 of
                 religion
                 ;
                 yet
                 this
                 Spirituality
                 does
                 not
                 exclude
                 the
                 ministery
                 and
                 service
                 of
                 the
                 body
                 :
                 for
                 
                   the
                   worship
                   of
                   the
                   body
                   may
                   also
                   be
                   Spiritual
                   :
                
                 to
                 worship
                 God
                 with
                 our
                 bodies
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 a
                 reasonable
                 ,
                 and
                 therefore
                 a
                 
                   Spiritual
                   worship
                
                 .
                 Thus
                 when
                 the
                 eyes
                 are
                 lift
                 up
                 in
                 prayer
                 ,
                 
                 when
                 the
                 bowels
                 yerne
                 with
                 pity
                 ,
                 when
                 the
                 hands
                 are
                 extended
                 to
                 fill
                 the
                 poor
                 mans
                 basket
                 ,
                 the
                 body
                 serves
                 the
                 Spirit
                 ,
                 and
                 the
                 Spirit
                 serves
                 God
                 ,
                 and
                 all
                 is
                 a
                 Spiritual
                 religion
                 .
                 But
                 because
                 a
                 
                   bodily
                   religion
                
                 such
                 as
                 was
                 that
                 of
                 the
                 Jews
                 cannot
                 be
                 a
                 
                   Spiritual
                   religion
                
                 such
                 as
                 must
                 be
                 that
                 of
                 the
                 Christians
                 ,
                 and
                 yet
                 the
                 service
                 of
                 the
                 body
                 is
                 also
                 a
                 part
                 of
                 the
                 ministery
                 of
                 the
                 Spirit
                 ;
                 the
                 Rule
                 which
                 can
                 determine
                 our
                 Conscience
                 in
                 the
                 instances
                 of
                 this
                 article
                 is
                 this
                 :
              
               
                 
                   Whatsoever
                   is
                   an
                   elicite
                   or
                   imperate
                   act
                   of
                   vertue
                   whether
                   it
                   be
                   acted
                   by
                   the
                   Soul
                   or
                   by
                   the
                   body
                   is
                   an
                   act
                   of
                   Spiritual
                   religion
                   .
                
              
               
                 For
                 in
                 vertues
                 there
                 is
                 a
                 body
                 and
                 a
                 foul
                 ;
                 and
                 all
                 transient
                 actions
                 ,
                 or
                 
                   ad
                   extra
                
                 have
                 something
                 of
                 materiality
                 in
                 them
                 which
                 must
                 be
                 ministred
                 to
                 by
                 the
                 body
                 .
                 For
                 therefore
                 our
                 Blessed
                 Lord
                 hath
                 commanded
                 mortification
                 of
                 our
                 bodies
                 ,
                 that
                 our
                 bodies
                 may
                 become
                 Spiritual
                 ;
                 and
                 as
                 acts
                 of
                 understanding
                 
                 are
                 ministred
                 to
                 by
                 material
                 Phantasms
                 ,
                 so
                 are
                 the
                 most
                 spiritual
                 acts
                 of
                 vertue
                 ,
                 the
                 love
                 and
                 the
                 fear
                 of
                 God
                 by
                 sad
                 spectacles
                 ,
                 and
                 gracious
                 accidents
                 ,
                 by
                 feeling
                 good
                 and
                 suffering
                 evil
                 ;
                 and
                 as
                 the
                 actions
                 of
                 discerning
                 sensitive
                 objects
                 are
                 direct
                 products
                 of
                 the
                 Soul
                 ,
                 but
                 yet
                 have
                 for
                 every
                 one
                 of
                 the
                 faculties
                 a
                 proper
                 Organ
                 in
                 the
                 body
                 :
                 So
                 have
                 the
                 vertues
                 of
                 a
                 Christian
                 ;
                 they
                 are
                 acts
                 and
                 habits
                 of
                 a
                 sanctified
                 Soul
                 ,
                 but
                 to
                 some
                 the
                 hand
                 does
                 cooperate
                 ,
                 to
                 some
                 the
                 eyes
                 ,
                 and
                 to
                 some
                 all
                 the
                 body
                 ,
                 that
                 as
                 the
                 graces
                 of
                 the
                 Soul
                 are
                 commencements
                 and
                 dispositions
                 to
                 glory
                 ;
                 so
                 these
                 spiritual
                 ministeries
                 of
                 the
                 body
                 may
                 nourish
                 it
                 and
                 dispose
                 the
                 body
                 to
                 its
                 perfect
                 spirituality
                 in
                 the
                 resurrection
                 of
                 the
                 just
                 .
              
               
                 But
                 then
                 these
                 ministeries
                 of
                 the
                 body
                 ,
                 
                 are
                 then
                 onely
                 to
                 be
                 adjudged
                 a
                 spiritual
                 service
                 ;
                 when
                 the
                 soul
                 and
                 the
                 body
                 make
                 but
                 one
                 intire
                 agent
                 ,
                 just
                 as
                 when
                 the
                 Soul
                 sees
                 by
                 the
                 eye
                 ,
                 we
                 say
                 the
                 eye
                 sees
                 ;
                 because
                 that
                 seeing
                 is
                 the
                 action
                 or
                 passion
                 of
                 the
                 Soul
                 ,
                 which
                 uses
                 that
                 Organ
                 in
                 her
                 operation
                 :
                 so
                 when
                 the
                 act
                 of
                 the
                 body
                 and
                 Soul
                 is
                 but
                 one
                 and
                 the
                 same
                 product
                 of
                 Religion
                 ,
                 it
                 is
                 the
                 Soul
                 and
                 the
                 Spirit
                 which
                 is
                 the
                 principal
                 agent
                 ,
                 and
                 from
                 thence
                 the
                 action
                 must
                 be
                 denominated
                 to
                 be
                 Spiritual
                 .
                 But
                 as
                 when
                 the
                 eye
                 is
                 made
                 to
                 twinkle
                 and
                 look
                 spritefully
                 ,
                 or
                 amorously
                 ,
                 or
                 is
                 propos'd
                 as
                 a
                 peece
                 of
                 beauty
                 and
                 does
                 something
                 of
                 its
                 own
                 ,
                 but
                 no
                 Natural
                 and
                 proper
                 ministery
                 of
                 the
                 Soul
                 ,
                 it
                 is
                 the
                 instrument
                 of
                 vice
                 or
                 vanity
                 and
                 not
                 of
                 the
                 Soul
                 :
                 so
                 it
                 is
                 in
                 the
                 services
                 of
                 the
                 body
                 ,
                 if
                 the
                 body
                 of
                 our
                 services
                 be
                 not
                 the
                 product
                 of
                 the
                 Soul
                 ,
                 and
                 the
                 imperate
                 act
                 of
                 some
                 vertue
                 ,
                 or
                 the
                 proper
                 specifick
                 act
                 of
                 some
                 grace
                 ,
                 it
                 can
                 never
                 be
                 a
                 part
                 of
                 the
                 Religion
                 .
                 S.
                 Paul
                 hath
                 given
                 us
                 perfect
                 measures
                 in
                 this
                 inquiry
                 ,
                 
                   To
                   give
                   our
                   body
                   to
                   be
                   burned
                   ,
                   to
                   give
                   all
                   our
                   goods
                   to
                   the
                   poor
                   ,
                   to
                   have
                   all
                   faith
                   ,
                
                 
                 are
                 but
                 the
                 bodies
                 and
                 outsides
                 or
                 material
                 parts
                 of
                 our
                 Religion
                 ,
                 and
                 are
                 good
                 for
                 nothing
                 :
                 but
                 when
                 all
                 these
                 proceed
                 from
                 charity
                 ,
                 that
                 is
                 ,
                 from
                 a
                 willing
                 ,
                 a
                 loving
                 Spirit
                 ,
                 from
                 a
                 heart
                 that
                 is
                 right
                 to
                 God
                 ,
                 that
                 is
                 desirous
                 to
                 please
                 him
                 ,
                 then
                 faith
                 justifies
                 ,
                 and
                 giving
                 gifts
                 to
                 the
                 poor
                 is
                 true
                 almes
                 ,
                 and
                 giving
                 our
                 bodies
                 to
                 the
                 fire
                 is
                 a
                 holy
                 Martyrdome
                 :
                 and
                 in
                 this
                 sense
                 ,
                 dressing
                 bodies
                 to
                 their
                 burial
                 is
                 an
                 act
                 of
                 a
                 Spiritual
                 grace
                 ,
                 to
                 adorn
                 places
                 of
                 prayer
                 ,
                 to
                 build
                 them
                 and
                 fit
                 them
                 for
                 the
                 service
                 of
                 God
                 ,
                 is
                 an
                 act
                 of
                 Spiritual
                 Religion
                 ,
                 to
                 minister
                 to
                 the
                 poor
                 ,
                 to
                 dress
                 children
                 ,
                 to
                 make
                 them
                 clean
                 ,
                 to
                 teach
                 them
                 their
                 Catechismes
                 ,
                 though
                 bodily
                 ministeries
                 ,
                 are
                 yet
                 actions
                 of
                 the
                 Spiritual
                 Religion
                 of
                 a
                 Christian.
                 But
                 from
                 this
                 ,
                 those
                 things
                 onely
                 are
                 excluded
                 ,
                 which
                 either
                 are
                 not
                 the
                 direct
                 productions
                 of
                 a
                 sanctified
                 soul
                 ,
                 or
                 proper
                 and
                 prudent
                 ministeries
                 to
                 some
                 vertue
                 .
              
               
                 5.
                 
                 The
                 Spirituality
                 of
                 the
                 laws
                 of
                 Jesus
                 Christ
                 have
                 yet
                 one
                 effect
                 more
                 :
                 
                 In
                 all
                 contrasts
                 or
                 interfering
                 of
                 laws
                 ,
                 or
                 Senses
                 of
                 the
                 laws
                 ,
                 the
                 spiritual
                 Sense
                 is
                 to
                 be
                 preferr'd
                 ,
                 the
                 spiritual
                 action
                 is
                 to
                 be
                 chosen
                 .
                 By
                 which
                 it
                 is
                 not
                 meant
                 that
                 ever
                 there
                 can
                 be
                 a
                 dispute
                 between
                 the
                 act
                 of
                 the
                 mind
                 and
                 an
                 act
                 of
                 the
                 body
                 ;
                 because
                 as
                 no
                 man
                 ,
                 and
                 no
                 thing
                 can
                 hinder
                 the
                 soul
                 from
                 willing
                 or
                 understanding
                 ,
                 from
                 loving
                 or
                 hating
                 ,
                 from
                 fearing
                 or
                 slighting
                 ,
                 from
                 valuing
                 or
                 neglecting
                 its
                 proper
                 object
                 :
                 So
                 the
                 act
                 of
                 the
                 body
                 which
                 is
                 to
                 minister
                 to
                 the
                 Soul
                 cannot
                 stand
                 in
                 contradiction
                 to
                 that
                 to
                 which
                 in
                 the
                 very
                 nature
                 of
                 the
                 thing
                 it
                 is
                 subordinate
                 :
                 But
                 the
                 meaning
                 is
                 ,
                 when
                 laws
                 are
                 to
                 be
                 expounded
                 ,
                 that
                 sense
                 is
                 to
                 be
                 chosen
                 which
                 more
                 relates
                 to
                 an
                 act
                 of
                 Grace
                 ,
                 then
                 that
                 which
                 is
                 nothing
                 but
                 an
                 external
                 ministery
                 :
                 Thus
                 ,
                 if
                 the
                 question
                 be
                 between
                 the
                 beautifying
                 of
                 a
                 Chappel
                 ,
                 or
                 the
                 rescuing
                 of
                 the
                 poor
                 from
                 famine
                 ,
                 although
                 that
                 might
                 be
                 an
                 act
                 of
                 spiritual
                 Religion
                 ,
                 when
                 Religion
                 requires
                 that
                 specification
                 of
                 an
                 act
                 ;
                 yet
                 becaus
                 that
                 hath
                 less
                 of
                 the
                 spirit
                 in
                 it
                 then
                 the
                 other
                 ,
                 and
                 is
                 nor
                 requir'd
                 in
                 the
                 presence
                 of
                 the
                 other
                 :
                 this
                 is
                 to
                 be
                 adjudged
                 the
                 
                 more
                 spiritual
                 ;
                 because
                 it
                 is
                 the
                 more
                 holy
                 .
                 If
                 the
                 question
                 be
                 between
                 keeping
                 of
                 a
                 Holy
                 day
                 ,
                 or
                 doing
                 charitable
                 releefs
                 to
                 necessitous
                 people
                 ,
                 Christ
                 in
                 the
                 instance
                 of
                 the
                 Sabbath
                 hath
                 taught
                 us
                 to
                 preferre
                 Charity
                 before
                 external
                 ministeries
                 ;
                 obedience
                 before
                 Sacrifice
                 ,
                 mercy
                 before
                 Oblations
                 ;
                 and
                 did
                 not
                 onely
                 make
                 way
                 for
                 the
                 taking
                 off
                 all
                 mere
                 bodily
                 rites
                 ,
                 but
                 also
                 for
                 the
                 expounding
                 his
                 own
                 laws
                 to
                 the
                 more
                 spiritual
                 sense
                 ,
                 that
                 is
                 ,
                 to
                 the
                 complyance
                 with
                 the
                 most
                 excellent
                 and
                 useful
                 grace
                 .
                 So
                 also
                 for
                 the
                 exposition
                 of
                 laws
                 express'd
                 by
                 material
                 significations
                 :
                 as
                 cutting
                 off
                 the
                 hand
                 ,
                 plucking
                 out
                 the
                 right
                 eye
                 ,
                 eating
                 the
                 flesh
                 of
                 Christ
                 ,
                 drinking
                 his
                 bloud
                 ,
                 the
                 flesh
                 ,
                 that
                 is
                 ,
                 carnal
                 commentaries
                 profit
                 nothing
                 :
                 but
                 these
                 words
                 are
                 Spirit
                 and
                 Life
                 :
                 that
                 is
                 ,
                 they
                 are
                 neither
                 to
                 be
                 understood
                 nor
                 practis'd
                 in
                 the
                 material
                 but
                 Spiritual
                 Sense
                 .
              
               
                 But
                 as
                 to
                 the
                 general
                 conduct
                 of
                 the
                 Conscience
                 in
                 all
                 these
                 inquiries
                 ,
                 
                 the
                 Rule
                 is
                 this
                 :
                 
                   All
                   acts
                   of
                   vertue
                   are
                   to
                   be
                   preferred
                   before
                   the
                   instruments
                   of
                   it
                   :
                   and
                   that
                   which
                   exercises
                   it
                   ,
                   before
                   that
                   which
                   signifies
                   it
                   ;
                   and
                   inward
                   acts
                   before
                   the
                   outward
                   .
                
                 Thus
                 when
                 fasting
                 is
                 appointed
                 in
                 order
                 to
                 prayer
                 ,
                 and
                 yet
                 both
                 cannot
                 be
                 together
                 ,
                 (
                 for
                 that
                 by
                 fasting
                 we
                 are
                 disabled
                 to
                 pray
                 )
                 there
                 it
                 is
                 ,
                 that
                 prayer
                 must
                 be
                 preferred
                 and
                 fasting
                 let
                 alone
                 .
                 If
                 corporal
                 austerities
                 be
                 undertaken
                 for
                 mortification
                 of
                 a
                 rebellious
                 body
                 ;
                 if
                 they
                 hinder
                 the
                 body
                 in
                 the
                 direct
                 ministeries
                 to
                 the
                 Soul
                 in
                 other
                 cases
                 ,
                 and
                 become
                 uncharitable
                 ,
                 charity
                 is
                 to
                 take
                 place
                 ,
                 and
                 the
                 austerities
                 may
                 be
                 supplyed
                 by
                 something
                 else
                 .
                 Now
                 this
                 Rule
                 hath
                 in
                 it
                 no
                 exception
                 nor
                 variety
                 but
                 this
                 :
                 that
                 it
                 is
                 to
                 be
                 understood
                 in
                 instances
                 of
                 corporal
                 and
                 spiritual
                 acts
                 that
                 are
                 of
                 a
                 disparate
                 Nature
                 ,
                 and
                 but
                 onely
                 accidentally
                 subordinate
                 ,
                 as
                 fasting
                 to
                 prayer
                 ,
                 keeping
                 Holy-daies
                 for
                 the
                 special
                 ministeries
                 of
                 Religion
                 ,
                 lyings
                 upon
                 the
                 ground
                 to
                 chastity
                 ,
                 and
                 the
                 like
                 :
                 but
                 in
                 the
                 actions
                 external
                 which
                 are
                 proper
                 exercises
                 of
                 a
                 vertue
                 ,
                 the
                 external
                 which
                 is
                 directly
                 ,
                 naturally
                 or
                 by
                 institution
                 subordinate
                 to
                 the
                 internal
                 must
                 never
                 be
                 omitted
                 upon
                 pretence
                 of
                 preferring
                 the
                 internal
                 ;
                 because
                 they
                 never
                 can
                 contradict
                 one
                 another
                 ,
                 as
                 it
                 never
                 can
                 be
                 disputed
                 whether
                 the
                 Soul
                 or
                 the
                 eye
                 shall
                 see
                 ;
                 for
                 the
                 Soul
                 sees
                 by
                 the
                 eye
                 and
                 cannot
                 see
                 without
                 it
                 ;
                 and
                 it
                 may
                 so
                 happen
                 in
                 the
                 external
                 acts
                 of
                 Vertue
                 ministring
                 to
                 the
                 internal
                 ;
                 as
                 in
                 some
                 cases
                 a
                 man
                 is
                 not
                 charitable
                 ,
                 unless
                 he
                 extends
                 his
                 hand
                 to
                 the
                 poor
                 ,
                 or
                 lifts
                 him
                 out
                 of
                 a
                 ditch
                 ,
                 or
                 guide
                 him
                 in
                 the
                 way
                 .
                 This
                 instance
                 and
                 sense
                 of
                 the
                 Rule
                 we
                 learn
                 from
                 S.
                 James
                 :
                 
                 
                   If
                   a
                   Brother
                   or
                   a
                   Sister
                   be
                   naked
                   and
                   destitute
                   of
                   daily
                   food
                   ,
                   and
                   one
                   of
                   you
                   say
                   unto
                   them
                   ,
                   Be
                   ye
                   warmed
                   and
                   filled
                   ,
                   notwithstanding
                   ye
                   give
                   them
                   not
                   those
                   things
                   which
                   are
                   needful
                   to
                   the
                   body
                   ,
                   What
                   doth
                   it
                   profit
                   ?
                
                 That
                 is
                 ,
                 it
                 is
                 in
                 vain
                 to
                 pretend
                 internal
                 charity
                 without
                 the
                 external
                 :
                 in
                 many
                 cases
                 it
                 cannot
                 be
                 without
                 it
                 ,
                 and
                 when
                 it
                 can
                 ,
                 it
                 is
                 because
                 there
                 is
                 no
                 object
                 for
                 the
                 act
                 ,
                 or
                 no
                 possibility
                 to
                 doe
                 it
                 ,
                 and
                 then
                 the
                 internal
                 is
                 to
                 be
                 done
                 not
                 by
                 way
                 of
                 preference
                 to
                 the
                 external
                 ,
                 but
                 in
                 destitution
                 of
                 it
                 and
                 supply
                 .
                 But
                 this
                 will
                 be
                 yet
                 further
                 explicated
                 in
                 the
                 following
                 Rule
                 .
              
            
             
               
               
                 RULE
                 6.
                 
                 The
                 imperate
                 acts
                 or
                 outward
                 expressions
                 of
                 the
                 Vertue
                 of
                 one
                 Commandement
                 ,
                 must
                 not
                 contradict
                 the
                 elicite
                 acts
                 of
                 another
                 .
              
               
                 BY
                 
                   imperate
                   acts
                
                 I
                 mean
                 such
                 which
                 are
                 commanded
                 to
                 be
                 done
                 by
                 the
                 interest
                 of
                 any
                 vertue
                 whatsoever
                 ,
                 
                 not
                 proper
                 to
                 the
                 vertues
                 but
                 such
                 as
                 may
                 minister
                 to
                 it
                 ,
                 or
                 signifie
                 it
                 :
                 Thus
                 to
                 deny
                 the
                 impure
                 sollicitations
                 of
                 an
                 unchast
                 person
                 is
                 a
                 proper
                 ,
                 
                   an
                   elicite
                   act
                
                 of
                 the
                 vertue
                 of
                 chastity
                 ;
                 but
                 to
                 lie
                 upon
                 the
                 ground
                 ,
                 to
                 wear
                 an
                 hairen
                 shirt
                 ,
                 to
                 use
                 disciplines
                 ,
                 to
                 roll
                 our
                 naked
                 body
                 upon
                 thornes
                 ,
                 to
                 sleep
                 in
                 snowes
                 are
                 
                   imperate
                   acts
                
                 ,
                 that
                 is
                 ,
                 such
                 which
                 the
                 vertue
                 may
                 chuse
                 and
                 exercise
                 for
                 its
                 own
                 advantage
                 and
                 interest
                 ;
                 but
                 such
                 which
                 are
                 not
                 necessary
                 to
                 any
                 man
                 in
                 particular
                 ,
                 not
                 to
                 most
                 men
                 in
                 the
                 General
                 ;
                 useful
                 indeed
                 in
                 some
                 cases
                 but
                 not
                 necessary
                 in
                 any
                 .
                 To
                 eat
                 and
                 drink
                 sparingly
                 and
                 so
                 as
                 may
                 minister
                 to
                 health
                 and
                 Religion
                 is
                 directly
                 ,
                 that
                 is
                 ,
                 a
                 proper
                 and
                 elicite
                 act
                 of
                 temperance
                 :
                 but
                 if
                 a
                 man
                 spares
                 to
                 eat
                 that
                 he
                 may
                 have
                 wherewithall
                 to
                 pay
                 his
                 debts
                 ,
                 it
                 is
                 an
                 imperate
                 act
                 of
                 Justice
                 ,
                 if
                 to
                 make
                 himself
                 healthful
                 and
                 strong
                 to
                 warre
                 ,
                 it
                 is
                 an
                 act
                 of
                 fortitude
                 :
                 the
                 terms
                 being
                 so
                 explicated
                 ,
                 the
                 measures
                 of
                 the
                 Rule
                 are
                 these
                 following
                 particulars
                 .
              
               
                 
                   The
                   elicite
                   acts
                   of
                   several
                   vertues
                   can
                   never
                   be
                   contrary
                   to
                   each
                   other
                   :
                
                 
                 as
                 an
                 act
                 of
                 Religion
                 is
                 never
                 against
                 an
                 act
                 of
                 charity
                 :
                 chastity
                 is
                 never
                 against
                 justice
                 ,
                 temperance
                 is
                 never
                 against
                 piety
                 .
                 The
                 effect
                 of
                 which
                 proposition
                 is
                 this
                 ,
                 that
                 one
                 ought
                 not
                 to
                 be
                 pretended
                 against
                 another
                 ,
                 and
                 no
                 piety
                 to
                 Parents
                 can
                 engage
                 us
                 to
                 be
                 drunk
                 for
                 their
                 sakes
                 ,
                 no
                 pretence
                 of
                 Religion
                 can
                 make
                 it
                 lawful
                 to
                 neglect
                 the
                 care
                 of
                 our
                 children
                 ,
                 and
                 to
                 this
                 purpose
                 was
                 that
                 excellent
                 precept
                 of
                 the
                 Son
                 of
                 
                   Sirach
                   ,
                   Let
                   not
                   the
                   reverence
                   of
                   any
                   man
                   cause
                   thee
                   to
                   sin
                
                 ;
                 it
                 is
                 no
                 good
                 manners
                 to
                 comply
                 with
                 our
                 Superiours
                 against
                 our
                 Supreme
                 ,
                 and
                 there
                 is
                 a
                 time
                 and
                 a
                 place
                 for
                 every
                 vertue
                 :
                 but
                 no
                 time
                 nor
                 place
                 ,
                 no
                 cause
                 or
                 opportunity
                 of
                 doing
                 against
                 any
                 .
                 *
                 It
                 may
                 so
                 happen
                 that
                 the
                 external
                 actions
                 of
                 several
                 vertues
                 cannot
                 consist
                 ,
                 as
                 sometimes
                 I
                 cannot
                 pay
                 the
                 Gabel
                 to
                 the
                 Prince
                 ;
                 and
                 the
                 offering
                 to
                 the
                 Priest
                 ;
                 I
                 cannot
                 feed
                 my
                 child
                 and
                 the
                 poor
                 that
                 begs
                 ;
                 I
                 cannot
                 at
                 some
                 times
                 tell
                 truth
                 and
                 yet
                 preserve
                 the
                 life
                 of
                 my
                 Brother
                 .
                 Now
                 when
                 the
                 two
                 external
                 elicite
                 acts
                 of
                 vertue
                 are
                 inconsistent
                 ,
                 the
                 one
                 must
                 of
                 necessity
                 give
                 place
                 :
                 the
                 Rules
                 of
                 which
                 are
                 to
                 be
                 given
                 more
                 properly
                 in
                 another
                 place
                 *
                 :
                 
                 but
                 that
                 which
                 for
                 the
                 present
                 I
                 am
                 to
                 say
                 ,
                 is
                 this
                 ,
                 that
                 although
                 the
                 outward
                 act
                 cannot
                 at
                 all
                 times
                 be
                 exercised
                 and
                 so
                 must
                 in
                 certain
                 cases
                 be
                 omitted
                 ,
                 yet
                 in
                 no
                 case
                 can
                 it
                 be
                 lawful
                 for
                 the
                 interest
                 of
                 one
                 vertue
                 to
                 doe
                 against
                 another
                 .
              
               
                 2.
                 
                 
                   The
                   imperate
                   acts
                   of
                   one
                   vertue
                   may
                   contradict
                   the
                   imperate
                   or
                   instrumental
                   and
                   ministring
                   acts
                   of
                   another
                   :
                
                 
                 as
                 fasting
                 when
                 it
                 is
                 commanded
                 by
                 Religion
                 may
                 be
                 against
                 the
                 advice
                 of
                 our
                 Physitian
                 ,
                 whom
                 to
                 observe
                 it
                 is
                 sometimes
                 a
                 precept
                 of
                 prudence
                 ,
                 sometimes
                 of
                 charity
                 .
                 Religion
                 commands
                 us
                 sometimes
                 to
                 feast
                 ,
                 and
                 at
                 the
                 same
                 time
                 our
                 charity
                 bids
                 us
                 save
                 our
                 expence
                 ,
                 that
                 the
                 poor
                 may
                 be
                 fed
                 the
                 more
                 plentifully
                 .
                 The
                 reason
                 of
                 this
                 is
                 because
                 all
                 the
                 imperate
                 acts
                 of
                 vertue
                 are
                 external
                 and
                 must
                 depend
                 upon
                 something
                 from
                 without
                 :
                 which
                 because
                 it
                 can
                 unavoidably
                 be
                 hindred
                 ,
                 it
                 
                 must
                 needs
                 also
                 be
                 ,
                 that
                 it
                 may
                 inculpably
                 be
                 omitted
                 .
                 But
                 then
                 the
                 Rule
                 is
                 this
                 ;
                 Because
                 all
                 
                   imperate
                   acts
                   of
                   vertue
                
                 ,
                 are
                 nothing
                 in
                 themselves
                 but
                 wholly
                 in
                 relation
                 to
                 the
                 vertue
                 ;
                 that
                 imperate
                 act
                 which
                 ministers
                 to
                 that
                 vertue
                 which
                 is
                 then
                 to
                 be
                 preferred
                 ,
                 must
                 also
                 be
                 preferred
                 :
                 The
                 reason
                 is
                 plain
                 :
                 The
                 accessory
                 must
                 follow
                 the
                 nature
                 of
                 the
                 principal
                 :
                 and
                 therefore
                 if
                 we
                 must
                 now
                 preferre
                 the
                 vertue
                 ,
                 we
                 must
                 also
                 preferre
                 the
                 instrument
                 .
                 The
                 case
                 is
                 this
                 ;
                 
                   Don
                   Antonio
                   Licente
                
                 of
                 Portugal
                 according
                 to
                 the
                 Portuguese
                 and
                 Spanish
                 vanity
                 ,
                 lov'd
                 to
                 see
                 his
                 wife
                 painted
                 ;
                 and
                 one
                 evening
                 commanded
                 her
                 to
                 appear
                 with
                 him
                 so
                 disguis'd
                 at
                 a
                 Masque
                 :
                 she
                 having
                 notice
                 that
                 a
                 young
                 Gentleman
                 who
                 was
                 passionately
                 in
                 love
                 with
                 her
                 would
                 be
                 there
                 ,
                 and
                 knowing
                 that
                 it
                 would
                 enflame
                 his
                 passion
                 if
                 she
                 were
                 so
                 adorn'd
                 ,
                 inquires
                 of
                 her
                 Confessor
                 by
                 what
                 means
                 she
                 should
                 restrain
                 the
                 folly
                 of
                 that
                 ,
                 Inamorato
                 ,
                 and
                 receives
                 this
                 amongst
                 other
                 advices
                 ,
                 that
                 at
                 no
                 hand
                 she
                 should
                 appear
                 before
                 him
                 with
                 any
                 Artificial
                 handsomeness
                 :
                 If
                 she
                 obeyes
                 her
                 Husbands
                 humor
                 at
                 that
                 meeting
                 ,
                 she
                 does
                 hurt
                 to
                 a
                 Soul
                 ,
                 and
                 gives
                 fuell
                 to
                 an
                 impure
                 flame
                 which
                 already
                 is
                 too
                 big
                 :
                 If
                 she
                 does
                 not
                 obey
                 him
                 in
                 that
                 instance
                 ,
                 her
                 Husband
                 will
                 lose
                 the
                 pleasure
                 of
                 his
                 fancy
                 .
                 But
                 because
                 she
                 finds
                 there
                 is
                 no
                 other
                 evil
                 will
                 be
                 consequent
                 to
                 her
                 omission
                 ,
                 but
                 that
                 her
                 Husband
                 shall
                 want
                 a
                 little
                 Phantastick
                 pleasure
                 ;
                 and
                 the
                 consequent
                 of
                 her
                 obeying
                 him
                 would
                 be
                 (
                 for
                 ought
                 she
                 knew
                 )
                 that
                 God
                 might
                 lose
                 a
                 Soul
                 :
                 she
                 chose
                 to
                 doe
                 an
                 act
                 ministring
                 to
                 Spiritual
                 charity
                 and
                 the
                 chastity
                 of
                 her
                 Brother
                 ,
                 rather
                 then
                 an
                 act
                 that
                 could
                 be
                 instrumental
                 to
                 nothing
                 but
                 the
                 aiery
                 pleasure
                 of
                 her
                 Husband
                 :
                 though
                 otherwise
                 she
                 had
                 been
                 bound
                 to
                 signifie
                 her
                 obedience
                 to
                 him
                 by
                 any
                 thing
                 that
                 had
                 been
                 lawful
                 .
              
               
                 But
                 in
                 this
                 there
                 is
                 some
                 variety
                 ,
                 and
                 ought
                 to
                 be
                 some
                 caution
                 :
                 
                 For
                 although
                 the
                 principal
                 vertue
                 is
                 to
                 be
                 preferred
                 not
                 onely
                 in
                 it self
                 or
                 in
                 its
                 proper
                 and
                 elicite
                 acts
                 ,
                 but
                 also
                 in
                 its
                 imperate
                 and
                 instrumental
                 ;
                 yet
                 this
                 is
                 to
                 be
                 understood
                 to
                 be
                 true
                 ,
                 when
                 the
                 instruments
                 are
                 in
                 equal
                 order
                 to
                 their
                 respective
                 vertues
                 ,
                 or
                 when
                 there
                 is
                 no
                 considerable
                 difference
                 .
                 For
                 if
                 the
                 action
                 in
                 question
                 ministring
                 to
                 the
                 less
                 principal
                 vertue
                 doe
                 very
                 much
                 promote
                 it
                 ,
                 and
                 the
                 other
                 which
                 is
                 instrumental
                 to
                 the
                 more
                 principal
                 doe
                 it
                 but
                 an
                 inconsiderable
                 advantage
                 ;
                 the
                 ministery
                 of
                 the
                 less
                 principal
                 is
                 in
                 that
                 case
                 to
                 be
                 preferr'd
                 ;
                 the
                 reason
                 is
                 ,
                 because
                 by
                 this
                 omission
                 of
                 an
                 inconsiderable
                 instrument
                 the
                 present
                 duty
                 is
                 not
                 hindred
                 ;
                 but
                 the
                 service
                 of
                 God
                 is
                 advantaged
                 in
                 the
                 other
                 ,
                 because
                 it
                 is
                 able
                 to
                 effect
                 something
                 that
                 is
                 confiderable
                 toward
                 the
                 service
                 of
                 God
                 ,
                 which
                 the
                 other
                 is
                 not
                 .
                 The
                 case
                 is
                 this
                 ;
                 I
                 knew
                 a
                 brave
                 man
                 who
                 by
                 a
                 conspiracy
                 of
                 evil
                 persons
                 was
                 condemn'd
                 to
                 die
                 :
                 He
                 having
                 of
                 a
                 long
                 time
                 us'd
                 to
                 fast
                 till
                 the
                 morning
                 office
                 was
                 completed
                 ,
                 because
                 he
                 found
                 fasting
                 to
                 be
                 practis'd
                 by
                 Antiquity
                 ,
                 and
                 by
                 Holy
                 persons
                 in
                 their
                 more
                 solemn
                 offices
                 ,
                 and
                 thinking
                 it
                 might
                 or
                 did
                 him
                 some
                 advantage
                 in
                 order
                 to
                 the
                 bettering
                 of
                 his
                 prayer
                 ;
                 did
                 think
                 to
                 doe
                 so
                 in
                 the
                 morning
                 before
                 his
                 Execution
                 .
                 But
                 then
                 on
                 the
                 other
                 side
                 he
                 considered
                 that
                 if
                 he
                 fasted
                 he
                 should
                 suffer
                 a
                 great
                 diminution
                 of
                 Spirits
                 ,
                 and
                 possibly
                 might
                 be
                 suspected
                 of
                 pusillanimity
                 if
                 he
                 did
                 suffer
                 a
                 natural
                 lipothymy
                 ,
                 and
                 therefore
                 could
                 not
                 tell
                 what
                 he
                 should
                 doe
                 .
                 He
                 was
                 sure
                 that
                 to
                 acquit
                 himself
                 before
                 God
                 in
                 his
                 duty
                 was
                 much
                 to
                 be
                 preferr'd
                 before
                 the
                 other
                 of
                 appearing
                 brave
                 and
                 hardy
                 before
                 men
                 ,
                 and
                 therefore
                 that
                 his
                 private
                 prayers
                 were
                 more
                 to
                 be
                 regarded
                 then
                 his
                 publick
                 confidence
                 ;
                 and
                 therefore
                 was
                 chusing
                 to
                 fast
                 :
                 but
                 then
                 he
                 reflected
                 on
                 the
                 actions
                 instrumental
                 again
                 ,
                 and
                 considered
                 that
                 his
                 abstinence
                 from
                 a
                 little
                 meat
                 would
                 bring
                 but
                 a
                 very
                 little
                 and
                 inconsiderable
                 advantage
                 to
                 his
                 prayers
                 ,
                 but
                 his
                 eating
                 would
                 very
                 much
                 
                 strengthen
                 his
                 heart
                 and
                 doe
                 him
                 a
                 very
                 considerable
                 advantage
                 that
                 way
                 ,
                 he
                 chose
                 this
                 ,
                 because
                 the
                 other
                 could
                 easily
                 be
                 supplyed
                 by
                 the
                 intenseness
                 of
                 his
                 Spirit
                 ,
                 his
                 zeal
                 ,
                 and
                 his
                 present
                 necessity
                 ,
                 but
                 this
                 could
                 not
                 but
                 by
                 Natural
                 supplies
                 and
                 supportations
                 of
                 the
                 strengths
                 of
                 the
                 body
                 .
              
               
                 But
                 in
                 the
                 like
                 cases
                 ,
                 
                 prudence
                 and
                 the
                 conduct
                 of
                 a
                 good
                 guide
                 is
                 the
                 best
                 security
                 to
                 him
                 that
                 inquires
                 with
                 an
                 honest
                 heart
                 and
                 pure
                 intention
                 ;
                 and
                 then
                 the
                 determination
                 is
                 best
                 ,
                 and
                 the
                 Conscience
                 is
                 safest
                 when
                 both
                 can
                 be
                 reconciled
                 :
                 but
                 when
                 they
                 cannot
                 ,
                 the
                 former
                 measures
                 are
                 to
                 be
                 observed
                 .
              
               
                 3.
                 
                 Those
                 actions
                 which
                 can
                 onely
                 signifie
                 or
                 serve
                 the
                 interest
                 of
                 vertue
                 
                 by
                 way
                 of
                 collateral
                 advantage
                 and
                 indirect
                 ministery
                 must
                 ever
                 give
                 place
                 when
                 they
                 hinder
                 the
                 proper
                 acts
                 of
                 any
                 vertue
                 whatsoever
                 .
                 Fasting
                 must
                 never
                 be
                 used
                 when
                 to
                 fast
                 is
                 against
                 charity
                 :
                 because
                 charity
                 is
                 directly
                 commanded
                 ,
                 but
                 fasting
                 is
                 relative
                 to
                 something
                 else
                 ,
                 and
                 is
                 not
                 commanded
                 for
                 it self
                 .
                 Now
                 in
                 those
                 things
                 which
                 are
                 of
                 a
                 disparate
                 Nature
                 ,
                 a
                 principal
                 is
                 ever
                 to
                 be
                 preferred
                 before
                 an
                 instrument
                 ,
                 and
                 an
                 
                   act
                   of
                   duty
                
                 before
                 an
                 
                   act
                   of
                   prudence
                
                 ,
                 and
                 necessity
                 before
                 convenience
                 .
              
               
                 4.
                 
                 But
                 in
                 things
                 subordinate
                 ,
                 
                 that
                 is
                 ,
                 when
                 the
                 outward
                 act
                 is
                 an
                 elicite
                 act
                 of
                 vertue
                 ,
                 and
                 truely
                 subordinate
                 to
                 the
                 internal
                 ,
                 there
                 can
                 be
                 no
                 contradiction
                 of
                 one
                 to
                 the
                 other
                 ;
                 but
                 the
                 outward
                 act
                 and
                 the
                 inward
                 must
                 be
                 both
                 performed
                 ;
                 that
                 is
                 ,
                 neither
                 of
                 them
                 must
                 be
                 pretended
                 in
                 objection
                 to
                 the
                 other
                 ;
                 for
                 they
                 cannot
                 hinder
                 each
                 other
                 ;
                 but
                 the
                 outward
                 can
                 be
                 hindered
                 onely
                 by
                 something
                 from
                 without
                 ,
                 but
                 the
                 inward
                 by
                 nothing
                 .
                 So
                 that
                 in
                 order
                 to
                 Conscience
                 ,
                 the
                 Rule
                 is
                 this
                 ;
                 
                   He
                   that
                   does
                   an
                   inward
                   and
                   elicite
                   act
                   of
                   vertue
                   ,
                   will
                   certainly
                   if
                   it
                   be
                   in
                   his
                   power
                   ,
                   doe
                   the
                   outward
                   elicite
                   act
                   :
                
                 that
                 is
                 ,
                 the
                 hand
                 will
                 move
                 at
                 the
                 command
                 of
                 the
                 Will
                 ,
                 and
                 the
                 foot
                 will
                 goe
                 if
                 it
                 be
                 commanded
                 ,
                 and
                 if
                 the
                 Soul
                 be
                 charitable
                 the
                 hand
                 will
                 be
                 apt
                 to
                 minister
                 .
                 For
                 it
                 is
                 not
                 well
                 within
                 ,
                 unless
                 it
                 be
                 well
                 without
                 ;
                 that
                 is
                 ,
                 unless
                 the
                 vertue
                 express
                 it self
                 in
                 outward
                 action
                 where
                 it
                 can
                 .
                 And
                 on
                 the
                 other
                 side
                 ;
                 
                   an
                   outward
                   elicite
                   act
                   of
                   vertue
                   can
                   never
                   goe
                   alone
                   ,
                
                 unless
                 it
                 be
                 the
                 product
                 of
                 a
                 good
                 heart
                 and
                 of
                 an
                 inward
                 elicite
                 act
                 ,
                 it
                 is
                 the
                 imperate
                 act
                 of
                 pride
                 ,
                 or
                 ambition
                 ,
                 or
                 a
                 vitious
                 fear
                 ,
                 or
                 covetousness
                 ,
                 or
                 something
                 criminal
                 ,
                 but
                 neither
                 the
                 imperate
                 nor
                 the
                 elicite
                 act
                 of
                 any
                 vertue
                 whatsoever
                 .
              
               
                 5.
                 
                 Though
                 the
                 words
                 of
                 Art
                 here
                 used
                 be
                 not
                 common
                 ,
                 
                 yet
                 the
                 practice
                 of
                 these
                 Rules
                 in
                 the
                 Questions
                 of
                 Conscience
                 will
                 not
                 be
                 difficult
                 if
                 we
                 shall
                 but
                 with
                 some
                 diligence
                 observe
                 but
                 the
                 difference
                 of
                 external
                 actions
                 ,
                 and
                 be
                 able
                 to
                 discerne
                 what
                 outward
                 actions
                 are
                 the
                 elicite
                 or
                 proper
                 ,
                 and
                 which
                 are
                 the
                 imperate
                 and
                 instrumental
                 acts
                 of
                 vertue
                 ;
                 because
                 these
                 being
                 to
                 give
                 place
                 to
                 other
                 acts
                 by
                 the
                 events
                 and
                 constitution
                 of
                 their
                 own
                 nature
                 ,
                 and
                 the
                 other
                 never
                 but
                 when
                 they
                 are
                 hindred
                 from
                 without
                 ,
                 our
                 duty
                 will
                 be
                 easy
                 when
                 we
                 once
                 understand
                 of
                 what
                 nature
                 the
                 outward
                 action
                 is
                 .
                 The
                 Rule
                 therefore
                 for
                 the
                 direction
                 of
                 our
                 Conscience
                 in
                 this
                 affair
                 is
                 this
                 ;
                 
                   Those
                   actions
                   which
                   either
                   are
                   commanded
                   by
                   name
                   and
                   in
                   particular
                   ,
                   or
                   by
                   direct
                   and
                   proper
                   consequence
                   from
                   the
                   General
                   ,
                   they
                   are
                   the
                   elicite
                   and
                   proper
                   actions
                   of
                   a
                   vertue
                   .
                
                 Thus
                 to
                 give
                 almes
                 is
                 a
                 proper
                 and
                 elicite
                 act
                 of
                 charity
                 :
                 to
                 condemne
                 the
                 Criminal
                 is
                 a
                 proper
                 act
                 of
                 justice
                 :
                 To
                 speak
                 well
                 of
                 all
                 men
                 behind
                 their
                 backs
                 ,
                 so
                 farre
                 as
                 we
                 can
                 with
                 truth
                 ,
                 is
                 an
                 elicite
                 act
                 of
                 equity
                 .
                 But
                 whatever
                 is
                 of
                 that
                 nature
                 that
                 it
                 can
                 be
                 done
                 innocently
                 and
                 yet
                 not
                 be
                 an
                 act
                 of
                 vertue
                 properly
                 ,
                 that
                 onely
                 is
                 instrumental
                 to
                 a
                 vertue
                 ,
                 and
                 is
                 an
                 imperate
                 action
                 .
                 Thus
                 
                 to
                 invite
                 rich
                 men
                 to
                 a
                 feast
                 may
                 be
                 done
                 prudently
                 and
                 without
                 Scruple
                 ,
                 but
                 he
                 that
                 does
                 so
                 and
                 no
                 more
                 shall
                 have
                 no
                 reward
                 in
                 heaven
                 for
                 it
                 :
                 but
                 yet
                 to
                 invite
                 rich
                 men
                 to
                 a
                 banquet
                 may
                 minister
                 to
                 friendships
                 or
                 peace
                 ,
                 or
                 it
                 may
                 obtain
                 releef
                 to
                 a
                 poor
                 oppressed
                 Brother
                 ,
                 and
                 then
                 it
                 may
                 be
                 a
                 good
                 instrument
                 of
                 that
                 vertue
                 to
                 which
                 by
                 accident
                 or
                 the
                 personal
                 intention
                 of
                 the
                 man
                 (
                 not
                 the
                 Natural
                 order
                 or
                 intention
                 of
                 the
                 thing
                 )
                 it
                 does
                 minister
                 .
                 *
                 By
                 the
                 serious
                 observation
                 of
                 this
                 difference
                 of
                 acts
                 we
                 may
                 be
                 guided
                 in
                 many
                 cases
                 of
                 Conscience
                 and
                 in
                 the
                 interpretation
                 of
                 some
                 of
                 the
                 Laws
                 of
                 our
                 Religion
                 .
              
            
             
               
                 RULE
                 7.
                 
                 When
                 any
                 thing
                 is
                 forbidden
                 by
                 the
                 Lawes
                 of
                 Christ
                 ,
                 all
                 those
                 things
                 also
                 by
                 which
                 we
                 come
                 to
                 that
                 Sin
                 are
                 understood
                 to
                 be
                 forbidden
                 by
                 the
                 same
                 Law.
                 
              
               
                 IN
                 this
                 there
                 is
                 one
                 great
                 difference
                 between
                 Positive
                 and
                 Negative
                 laws
                 .
                 
                 When
                 any
                 thing
                 is
                 commanded
                 or
                 enjoined
                 ,
                 to
                 take
                 or
                 use
                 any
                 instrument
                 to
                 it
                 is
                 left
                 to
                 our
                 choice
                 ,
                 and
                 is
                 matter
                 of
                 prudence
                 and
                 not
                 duty
                 :
                 As
                 when
                 we
                 are
                 commanded
                 to
                 mortifie
                 the
                 lusts
                 of
                 the
                 body
                 :
                 we
                 are
                 not
                 commanded
                 to
                 lie
                 upon
                 the
                 ground
                 ,
                 or
                 to
                 masticate
                 Rhubarb
                 ,
                 or
                 to
                 goe
                 barefoot
                 ,
                 or
                 to
                 put
                 on
                 S.
                 Francis
                 his
                 girdle
                 upon
                 the
                 bare
                 body
                 :
                 as
                 we
                 find
                 these
                 actions
                 aptly
                 instrumental
                 to
                 the
                 duty
                 ,
                 and
                 fitted
                 to
                 the
                 person
                 ,
                 so
                 we
                 may
                 use
                 them
                 :
                 but
                 if
                 the
                 fear
                 of
                 Hell
                 ,
                 or
                 the
                 hopes
                 of
                 Heaven
                 can
                 mortify
                 us
                 sufficiently
                 to
                 all
                 the
                 purposes
                 of
                 the
                 Spirit
                 ,
                 or
                 if
                 he
                 who
                 is
                 married
                 be
                 not
                 tempted
                 ,
                 or
                 he
                 who
                 is
                 unmarried
                 be
                 by
                 Nature
                 abstinent
                 ,
                 or
                 by
                 disease
                 and
                 imperfection
                 ,
                 these
                 instruments
                 are
                 out
                 of
                 use
                 ,
                 as
                 to
                 these
                 purposes
                 .
                 For
                 here
                 nothing
                 is
                 under
                 command
                 but
                 the
                 duty
                 it self
                 ;
                 aud
                 if
                 by
                 any
                 good
                 instrument
                 it
                 be
                 done
                 ,
                 it
                 is
                 all
                 one
                 as
                 to
                 the
                 law
                 .
                 *
                 But
                 in
                 Negative
                 precepts
                 the
                 case
                 is
                 otherwise
                 :
                 for
                 the
                 crime
                 is
                 not
                 onely
                 to
                 be
                 abstained
                 from
                 ,
                 but
                 every
                 instrument
                 of
                 it
                 ,
                 every
                 path
                 that
                 leads
                 to
                 it
                 ,
                 whatsoever
                 can
                 begin
                 or
                 promote
                 it
                 :
                 and
                 the
                 reason
                 is
                 ,
                 because
                 all
                 these
                 things
                 are
                 of
                 the
                 same
                 nature
                 with
                 the
                 sin
                 ;
                 and
                 therefore
                 although
                 every
                 thing
                 that
                 is
                 or
                 may
                 be
                 good
                 is
                 not
                 commanded
                 ,
                 yet
                 every
                 evil
                 is
                 forbidden
                 .
                 O●e
                 flye
                 can
                 spoil
                 a
                 pot
                 of
                 Ointment
                 :
                 But
                 this
                 we
                 are
                 plainly
                 taught
                 by
                 our
                 Blessed
                 Saviours
                 Sermon
                 in
                 the
                 Mount
                 ;
                 where
                 he
                 expounded
                 the
                 precepts
                 of
                 the
                 Ancients
                 ,
                 not
                 only
                 to
                 signifie
                 the
                 outward
                 act
                 ,
                 but
                 the
                 inward
                 desire
                 :
                 and
                 in
                 this
                 our
                 Blessed
                 Masters
                 law
                 is
                 much
                 more
                 perfect
                 then
                 the
                 Digest
                 of
                 Moses
                 ;
                 for
                 although
                 there
                 also
                 God
                 forbad
                 Concupiscence
                 ;
                 yet
                 it
                 was
                 onely
                 instanc'd
                 in
                 the
                 matter
                 of
                 Covetousness
                 ;
                 and
                 was
                 not
                 extended
                 to
                 the
                 other
                 instances
                 of
                 duty
                 ;
                 but
                 in
                 Christs
                 law
                 ,
                 
                   Non
                   concupisces
                
                 is
                 the
                 
                   apex
                   juris
                
                 ,
                 it
                 is
                 the
                 Conservatory
                 and
                 the
                 last
                 duty
                 of
                 every
                 Commandement
                 
                   
                     Nam
                     scelus
                     intra
                     se
                     tantum
                     qui
                     cogitat
                     ullum
                  
                   
                     Facti
                     crimen
                     habet
                     .
                     —
                  
                
                 He
                 that
                 thinks
                 a
                 lustful
                 thought
                 hath
                 broken
                 a
                 Commandement
                 ;
                 and
                 if
                 the
                 eye
                 be
                 full
                 of
                 Adultery
                 ,
                 or
                 the
                 mouth
                 be
                 impure
                 ,
                 or
                 the
                 hand
                 be
                 unclean
                 ,
                 the
                 whole
                 man
                 is
                 polluted
                 before
                 God
                 ,
                 and
                 stands
                 guilty
                 of
                 the
                 breach
                 of
                 the
                 main
                 law
                 .
                 
                   Exercetur
                   ,
                   atque
                   aperitur
                   opere
                   nequitia
                   ,
                   non
                   incipit
                   .
                
                 
                 The
                 deed
                 tells
                 the
                 heart
                 ,
                 and
                 opens
                 the
                 shop
                 of
                 crimes
                 ,
                 but
                 they
                 begin
                 in
                 the
                 heart
                 ,
                 and
                 end
                 in
                 the
                 outward
                 work
                 .
              
               
                 But
                 in
                 this
                 there
                 is
                 no
                 difficulty
                 :
                 
                 for
                 God
                 being
                 Lord
                 of
                 all
                 our
                 faculties
                 ,
                 and
                 the
                 searcher
                 of
                 hearts
                 ,
                 and
                 the
                 judge
                 of
                 our
                 thoughts
                 ,
                 he
                 must
                 be
                 served
                 by
                 all
                 ,
                 and
                 he
                 searches
                 that
                 he
                 may
                 judge
                 all
                 ,
                 and
                 judges
                 that
                 he
                 may
                 punish
                 or
                 reward
                 all
                 .
                 But
                 the
                 Rule
                 is
                 onely
                 thus
                 to
                 be
                 limited
                 :
                 that
                 in
                 those
                 sinnes
                 whose
                 being
                 criminal
                 is
                 wholly
                 relative
                 to
                 persons
                 with
                 whom
                 we
                 converse
                 ;
                 every
                 thought
                 is
                 not
                 a
                 sin
                 unless
                 that
                 thought
                 also
                 be
                 relative
                 .
                 As
                 he
                 sins
                 not
                 that
                 thinks
                 a
                 lie
                 ,
                 if
                 he
                 resolves
                 not
                 to
                 abuse
                 any
                 body
                 with
                 it
                 ,
                 and
                 a
                 man
                 may
                 love
                 to
                 please
                 himself
                 with
                 false
                 news
                 ,
                 and
                 put
                 on
                 a
                 fantastick
                 confidence
                 and
                 persuasion
                 of
                 the
                 truth
                 of
                 what
                 he
                 would
                 fain
                 have
                 to
                 be
                 true
                 ;
                 though
                 to
                 his
                 reason
                 it
                 seem
                 improbable
                 .
                 In
                 this
                 there
                 is
                 some
                 folly
                 ,
                 but
                 no
                 malice
                 :
                 but
                 to
                 lie
                 is
                 a
                 relative
                 action
                 ;
                 and
                 if
                 he
                 have
                 but
                 a
                 thought
                 or
                 purpose
                 to
                 abuse
                 the
                 credulity
                 of
                 any
                 one
                 ,
                 then
                 that
                 thought
                 or
                 purpose
                 is
                 a
                 lie
                 ;
                 that
                 is
                 ,
                 it
                 is
                 of
                 the
                 same
                 nature
                 with
                 a
                 lie
                 ,
                 and
                 therefore
                 of
                 the
                 same
                 condemnation
                 .
                 The
                 case
                 is
                 the
                 same
                 in
                 all
                 things
                 which
                 are
                 forbidden
                 onely
                 because
                 they
                 are
                 uncharitable
                 or
                 unjust
                 to
                 my
                 Brother
                 ,
                 but
                 are
                 permitted
                 when
                 they
                 are
                 otherwise
                 .
              
               
                 2.
                 
                 But
                 the
                 intention
                 of
                 the
                 Rule
                 is
                 more
                 :
                 
                 For
                 it
                 means
                 that
                 all
                 the
                 addresses
                 and
                 preparations
                 to
                 Criminal
                 and
                 forbidden
                 actions
                 are
                 also
                 forbidden
                 .
                 Thus
                 because
                 Christ
                 gave
                 a
                 law
                 against
                 fornication
                 he
                 hath
                 also
                 forbidden
                 us
                 to
                 tempt
                 any
                 one
                 to
                 it
                 by
                 words
                 ,
                 or
                 by
                 wanton
                 gestures
                 ,
                 or
                 lascivious
                 dressings
                 ,
                 and
                 she
                 fornicates
                 that
                 paints
                 her
                 face
                 with
                 idle
                 purposes
                 .
              
               
                 3.
                 
                 It
                 is
                 also
                 meant
                 concerning
                 temptations
                 to
                 a
                 forbidden
                 instance
                 ;
                 
                 for
                 they
                 also
                 are
                 forbidden
                 in
                 the
                 prohibition
                 of
                 the
                 crime
                 :
                 which
                 is
                 to
                 be
                 understood
                 with
                 these
                 Cautions
                 :
              
               
                 1.
                 
                 If
                 the
                 temptation
                 be
                 in
                 a
                 Natural
                 and
                 direct
                 order
                 to
                 the
                 Sin
                 ,
                 
                 it
                 is
                 forbidden
                 ,
                 where
                 the
                 sin
                 is
                 .
                 Thus
                 because
                 lusts
                 of
                 the
                 flesh
                 are
                 prohibited
                 ,
                 it
                 is
                 also
                 our
                 duty
                 ,
                 that
                 we
                 doe
                 not
                 make
                 provision
                 for
                 the
                 flesh
                 to
                 fulfill
                 the
                 lusts
                 of
                 it
                 .
                 Eating
                 high
                 ,
                 and
                 drinking
                 deep
                 are
                 actions
                 of
                 uncleanness
                 ,
                 as
                 well
                 as
                 of
                 intemperance
                 :
                 and
                 in
                 the
                 same
                 proportion
                 also
                 is
                 every
                 thing
                 that
                 ministers
                 directly
                 to
                 the
                 lusts
                 of
                 the
                 lower
                 belly
                 though
                 in
                 a
                 less
                 degree
                 ;
                 as
                 lying
                 soft
                 ,
                 studying
                 the
                 palate
                 ,
                 arts
                 of
                 pleasure
                 and
                 provocation
                 ,
                 inticing
                 gestures
                 :
                 with
                 this
                 Caution
                 ;
              
               
                 2.
                 
                 If
                 the
                 effect
                 be
                 observed
                 in
                 these
                 less
                 and
                 lower
                 instances
                 then
                 they
                 are
                 directly
                 criminal
                 :
                 
                 for
                 whatsoever
                 did
                 bring
                 a
                 sin
                 and
                 is
                 still
                 entertain'd
                 knowingly
                 and
                 choosingly
                 ,
                 is
                 (
                 at
                 least
                 by
                 interpretation
                 )
                 chosen
                 for
                 the
                 sins
                 sake
                 :
                 but
                 at
                 first
                 and
                 before
                 the
                 observation
                 it
                 may
                 enter
                 upon
                 another
                 account
                 ;
                 which
                 if
                 it
                 be
                 criminal
                 ,
                 to
                 that
                 these
                 instances
                 are
                 to
                 be
                 reckoned
                 ,
                 and
                 not
                 to
                 that
                 sin
                 to
                 which
                 they
                 minister
                 unknowingly
                 .
              
               
                 3.
                 
                 Every
                 temptation
                 is
                 then
                 certainly
                 to
                 be
                 reckoned
                 as
                 a
                 sin
                 when
                 it
                 is
                 procured
                 by
                 our
                 own
                 act
                 ;
                 
                 whether
                 the
                 temptation
                 ministers
                 to
                 the
                 sin
                 directly
                 or
                 accidentally
                 :
                 for
                 if
                 we
                 chose
                 it
                 ,
                 it
                 can
                 have
                 no
                 excuse
                 :
                 
                   tute
                   quod
                   intristi
                   tibi
                   comedendum
                   est
                   :
                
                 and
                 unless
                 the
                 man
                 be
                 surprised
                 ,
                 his
                 chosing
                 of
                 an
                 instrument
                 to
                 sin
                 withal
                 ,
                 is
                 not
                 for
                 the
                 sake
                 of
                 the
                 instrument
                 ,
                 but
                 for
                 its
                 relation
                 :
                 and
                 this
                 is
                 true
                 ,
                 although
                 the
                 usual
                 effect
                 does
                 not
                 follow
                 the
                 instrument
                 .
                 For
                 there
                 is
                 sometimes
                 a
                 fantastick
                 pleasure
                 in
                 the
                 remembrances
                 of
                 sin
                 ,
                 in
                 the
                 
                 approaches
                 of
                 it
                 ,
                 in
                 our
                 addresses
                 to
                 it
                 :
                 *
                 and
                 there
                 are
                 some
                 men
                 who
                 dare
                 not
                 act
                 the
                 foul
                 crime
                 ,
                 who
                 yet
                 love
                 to
                 look
                 upon
                 its
                 fair
                 face
                 ;
                 and
                 they
                 drive
                 out
                 sin
                 as
                 Abraham
                 did
                 Ismael
                 with
                 an
                 unwilling
                 willingness
                 (
                 God
                 knows
                 )
                 and
                 therefore
                 give
                 it
                 bread
                 and
                 water
                 abroad
                 though
                 no
                 entertainment
                 at
                 home
                 and
                 they
                 look
                 after
                 it
                 ,
                 and
                 are
                 pleased
                 with
                 the
                 stories
                 of
                 it
                 ,
                 and
                 love
                 to
                 see
                 the
                 place
                 of
                 its
                 acting
                 ,
                 
                   
                     Hic
                     locus
                     ,
                     haec
                     eadem
                     sub
                     qua
                     requiescimus
                     arbor
                  
                   
                     Scit
                     quibus
                     ingemui
                     curis
                     ,
                     quibus
                     ignibus
                     arsi
                     .
                  
                
                 And
                 they
                 roll
                 it
                 in
                 their
                 minds
                 :
                 now
                 they
                 that
                 goe
                 but
                 thus
                 farre
                 and
                 love
                 to
                 tempt
                 themselves
                 by
                 walking
                 upon
                 the
                 brink
                 of
                 the
                 river
                 ,
                 and
                 delight
                 themselves
                 in
                 viewing
                 the
                 instrument
                 of
                 their
                 sin
                 ,
                 though
                 they
                 use
                 it
                 no
                 further
                 ,
                 they
                 have
                 given
                 demonstration
                 of
                 their
                 love
                 of
                 sin
                 when
                 they
                 make
                 so
                 much
                 of
                 its
                 Proxy
                 .
              
               
                 *
                 But
                 there
                 are
                 others
                 who
                 have
                 great
                 experience
                 of
                 the
                 vanity
                 of
                 all
                 sin
                 and
                 the
                 emptiness
                 and
                 dissatisfaction
                 that
                 is
                 in
                 its
                 fruition
                 ,
                 
                 and
                 know
                 as
                 soon
                 as
                 ever
                 they
                 have
                 enjoyed
                 it
                 ,
                 it
                 is
                 gone
                 ,
                 and
                 that
                 there
                 is
                 more
                 pleasure
                 in
                 the
                 expectation
                 then
                 in
                 the
                 possession
                 ;
                 and
                 therefore
                 they
                 had
                 rather
                 goe
                 towards
                 it
                 then
                 arrive
                 thither
                 ;
                 and
                 love
                 the
                 temptation
                 better
                 then
                 the
                 sin
                 :
                 These
                 men
                 sin
                 with
                 an
                 excellent
                 Philosophy
                 and
                 wittiness
                 of
                 sinning
                 ;
                 They
                 love
                 to
                 woe
                 alwayes
                 and
                 not
                 to
                 enjoy
                 ,
                 ever
                 to
                 be
                 hungry
                 and
                 sitting
                 down
                 to
                 dinner
                 ,
                 but
                 are
                 afraid
                 to
                 have
                 their
                 desires
                 filled
                 ,
                 but
                 if
                 we
                 consider
                 what
                 the
                 secret
                 of
                 it
                 is
                 ,
                 and
                 that
                 there
                 is
                 in
                 these
                 men
                 an
                 immense
                 love
                 to
                 sin
                 ,
                 and
                 a
                 perfect
                 adhesion
                 to
                 the
                 pleasure
                 of
                 it
                 ,
                 and
                 that
                 they
                 refuse
                 to
                 enter
                 lest
                 they
                 should
                 quickly
                 pass
                 thorough
                 ,
                 and
                 they
                 are
                 unwilling
                 to
                 tast
                 it
                 ,
                 lest
                 they
                 should
                 eat
                 no
                 more
                 ,
                 and
                 would
                 not
                 enjoy
                 ,
                 because
                 they
                 will
                 not
                 be
                 weary
                 of
                 it
                 ;
                 and
                 will
                 deny
                 any
                 thing
                 to
                 themselves
                 even
                 that
                 which
                 they
                 most
                 love
                 ,
                 lest
                 for
                 a
                 while
                 they
                 should
                 loath
                 their
                 beloved
                 sin
                 ;
                 we
                 shall
                 see
                 reason
                 enough
                 to
                 affirme
                 these
                 men
                 to
                 be
                 the
                 greatest
                 breakers
                 of
                 the
                 Laws
                 of
                 Jesus
                 Christ
                 ;
                 though
                 they
                 onely
                 tempt
                 themselves
                 ,
                 and
                 handle
                 the
                 instruments
                 of
                 sin
                 ,
                 and
                 although
                 these
                 instruments
                 serve
                 nothing
                 but
                 the
                 temptation
                 ,
                 and
                 the
                 temptation
                 does
                 not
                 serve
                 the
                 sin
                 ,
                 whether
                 in
                 its
                 own
                 nature
                 it
                 is
                 design'd
                 .
              
               
                 4.
                 
                 If
                 the
                 temptation
                 be
                 involuntary
                 ,
                 
                 then
                 it
                 is
                 not
                 imputed
                 :
                 and
                 yet
                 this
                 is
                 to
                 be
                 understood
                 with
                 this
                 provision
                 ;
                 that
                 it
                 be
                 neither
                 chosen
                 directly
                 ,
                 nor
                 by
                 interpretation
                 ;
                 that
                 is
                 ,
                 that
                 it
                 be
                 not
                 entred
                 into
                 by
                 carelessness
                 ,
                 or
                 confidence
                 ,
                 or
                 choice
                 .
                 If
                 it
                 be
                 by
                 choice
                 ,
                 then
                 it
                 is
                 directly
                 against
                 that
                 law
                 of
                 Christ
                 which
                 forbids
                 that
                 sin
                 whither
                 the
                 temptation
                 leads
                 ;
                 but
                 if
                 it
                 enter
                 by
                 carelessnesse
                 or
                 confidence
                 ,
                 it
                 belongs
                 not
                 to
                 this
                 Rule
                 ;
                 for
                 although
                 every
                 such
                 temptation
                 is
                 against
                 the
                 laws
                 of
                 Christ
                 ,
                 yet
                 they
                 are
                 not
                 under
                 the
                 same
                 law
                 by
                 which
                 the
                 effect
                 is
                 prohibited
                 ,
                 but
                 unlawful
                 because
                 they
                 are
                 against
                 Christian
                 prudence
                 and
                 Christian
                 charity
                 .
              
            
             
               
               
                 RULE
                 8.
                 
                 The
                 suppositive
                 propositions
                 with
                 the
                 supervening
                 advices
                 of
                 our
                 Blessed
                 Saviour
                 are
                 alwaies
                 equivalent
                 to
                 matter
                 of
                 duty
                 ,
                 and
                 are
                 by
                 interpretation
                 a
                 Commandement
                 .
              
               
                 THIS
                 Rule
                 is
                 intended
                 as
                 an
                 explication
                 of
                 the
                 precepts
                 of
                 prayer
                 ,
                 
                 alms
                 ,
                 and
                 fasting
                 :
                 all
                 which
                 our
                 Blessed
                 Saviour
                 in
                 his
                 Sermon
                 upon
                 the
                 Mount
                 expressed
                 by
                 way
                 of
                 supposition
                 ;
                 which
                 way
                 of
                 expression
                 although
                 it
                 be
                 not
                 a
                 positive
                 and
                 legal
                 expression
                 of
                 a
                 Commandement
                 ,
                 yet
                 it
                 either
                 supposes
                 a
                 preceding
                 law
                 ,
                 or
                 a
                 confirm'd
                 practice
                 ,
                 or
                 at
                 least
                 that
                 those
                 to
                 whom
                 such
                 words
                 are
                 directed
                 are
                 willing
                 and
                 loving
                 and
                 obedient
                 people
                 ,
                 understanding
                 the
                 intimations
                 and
                 secret
                 significations
                 of
                 the
                 Divine
                 pleasure
                 .
                 When
                 ye
                 give
                 almes
                 ,
                 doe
                 not
                 blow
                 a
                 Trumpet
                 ,
                 said
                 our
                 Blessed
                 Saviour
                 .
                 When
                 ye
                 pray
                 stand
                 not
                 in
                 the
                 corners
                 of
                 the
                 streets
                 ,
                 when
                 you
                 fast
                 doe
                 not
                 disfigure
                 your
                 faces
                 .
                 Now
                 concerning
                 prayer
                 and
                 alms
                 there
                 is
                 no
                 difficulty
                 ,
                 because
                 our
                 Blessed
                 Lord
                 and
                 his
                 Apostles
                 have
                 often
                 repeated
                 the
                 will
                 of
                 God
                 in
                 express
                 Commandements
                 concerning
                 them
                 ,
                 but
                 because
                 of
                 fasting
                 he
                 hath
                 said
                 much
                 less
                 ,
                 and
                 nothing
                 at
                 all
                 but
                 these
                 suppositive
                 words
                 ,
                 and
                 a
                 prophecy
                 that
                 his
                 Disciples
                 should
                 fast
                 in
                 the
                 daies
                 of
                 the
                 Bridegrooms
                 absence
                 ,
                 and
                 a
                 declaration
                 of
                 the
                 blessed
                 effects
                 of
                 fasting
                 ;
                 this
                 hath
                 a
                 proper
                 inquiry
                 and
                 a
                 special
                 difficulty
                 ,
                 whether
                 or
                 no
                 these
                 words
                 have
                 the
                 force
                 of
                 a
                 Commandement
                 .
              
               
                 Concerning
                 which
                 we
                 may
                 take
                 an
                 estimate
                 ,
                 
                 by
                 those
                 other
                 expressions
                 of
                 our
                 Lawgiver
                 concerning
                 almes
                 ;
                 which
                 we
                 without
                 further
                 scrutiny
                 know
                 to
                 be
                 Commandements
                 ,
                 because
                 in
                 other
                 places
                 they
                 are
                 positively
                 expressed
                 :
                 and
                 therefore
                 if
                 we
                 can
                 find
                 it
                 so
                 concerning
                 fasting
                 ,
                 this
                 inquiry
                 will
                 be
                 at
                 an
                 end
                 .
                 Now
                 concerning
                 this
                 I
                 will
                 not
                 onely
                 observe
                 that
                 the
                 three
                 great
                 heads
                 and
                 Representatives
                 of
                 the
                 law
                 ,
                 the
                 Prophets
                 ,
                 and
                 the
                 Gospel
                 ,
                 Christ
                 ,
                 Moses
                 and
                 Elias
                 ,
                 who
                 were
                 concentred
                 and
                 inwrapped
                 in
                 one
                 glory
                 upon
                 mount
                 Tabor
                 were
                 an
                 equal
                 example
                 of
                 fasting
                 ,
                 which
                 in
                 their
                 own
                 persons
                 by
                 a
                 Miracle
                 was
                 consigned
                 to
                 be
                 an
                 example
                 and
                 an
                 exhortation
                 to
                 fasting
                 to
                 all
                 ages
                 of
                 Religion
                 ,
                 and
                 each
                 of
                 them
                 fasting
                 fourty
                 dayes
                 upon
                 great
                 occasions
                 told
                 to
                 them
                 who
                 have
                 ears
                 to
                 hear
                 ,
                 what
                 their
                 duty
                 is
                 in
                 all
                 the
                 great
                 accidents
                 of
                 their
                 life
                 :
                 but
                 that
                 which
                 is
                 very
                 material
                 to
                 the
                 present
                 inquiry
                 is
                 ,
                 that
                 this
                 supposition
                 of
                 our
                 Blessed
                 Lord
                 ,
                 [
                 When
                 ye
                 fast
                 ]
                 was
                 spoken
                 to
                 a
                 people
                 who
                 made
                 it
                 a
                 great
                 part
                 of
                 their
                 Religion
                 to
                 fast
                 ,
                 who
                 plac'd
                 some
                 portions
                 of
                 holiness
                 in
                 it
                 ,
                 who
                 had
                 received
                 the
                 influence
                 of
                 their
                 greatest
                 ,
                 their
                 best
                 ,
                 their
                 most
                 imitable
                 examples
                 for
                 religious
                 fasting
                 ;
                 and
                 the
                 impression
                 of
                 many
                 Commandements
                 not
                 onely
                 relative
                 to
                 themselves
                 as
                 bound
                 by
                 such
                 a
                 law
                 ,
                 but
                 as
                 being
                 under
                 the
                 conduct
                 of
                 Religion
                 in
                 general
                 .
                 Such
                 was
                 the
                 precept
                 of
                 the
                 Prophet
                 Joel
                 ,
                 
                 
                   Thus
                   saith
                   the
                   Lord
                   turn
                   ye
                   even
                   to
                   me
                   ,
                   with
                   all
                   your
                   heart
                   ,
                   with
                   fasting
                   and
                   with
                   weeping
                   and
                   with
                   mourning
                   .
                
                 Now
                 whatever
                 the
                 Prophets
                 said
                 that
                 related
                 to
                 Religion
                 abstractedly
                 ,
                 or
                 morality
                 ,
                 all
                 that
                 is
                 Evangelical
                 (
                 as
                 I
                 proved
                 formerly
                 in
                 this
                 Book
                 :
                 )
                 
                 *
                 Besides
                 there
                 was
                 an
                 universal
                 solemn
                 practice
                 of
                 this
                 exercise
                 ,
                 under
                 Joshua
                 at
                 Ai
                 ,
                 under
                 the
                 Judges
                 at
                 Gibeah
                 ,
                 under
                 Samuel
                 at
                 Mizpah
                 ,
                 under
                 David
                 at
                 Hebron
                 ;
                 fasts
                 frequently
                 proclamed
                 ,
                 frequently
                 instituted
                 ;
                 at
                 the
                 preaching
                 of
                 Jeremy
                 and
                 Daniel
                 ,
                 of
                 Joel
                 
                 and
                 Zechary
                 ;
                 before
                 the
                 captivity
                 ,
                 under
                 it
                 ,
                 and
                 after
                 it
                 ;
                 in
                 the
                 dayes
                 of
                 sorrow
                 and
                 in
                 the
                 dayes
                 of
                 danger
                 ,
                 in
                 their
                 religion
                 solemn
                 and
                 unsolemn
                 ,
                 after
                 they
                 had
                 sinned
                 and
                 when
                 they
                 were
                 punished
                 ,
                 at
                 Jerusalem
                 among
                 the
                 Jews
                 and
                 at
                 Niniveh
                 amongst
                 the
                 Gentiles
                 :
                 Now
                 because
                 it
                 is
                 certain
                 that
                 all
                 this
                 could
                 not
                 be
                 confin'd
                 to
                 the
                 special
                 Religion
                 of
                 the
                 Jews
                 ,
                 but
                 was
                 an
                 expression
                 and
                 apt
                 signification
                 and
                 instrument
                 of
                 a
                 Natural
                 religion
                 our
                 B.
                 Saviour
                 needed
                 not
                 renew
                 this
                 and
                 efforme
                 it
                 over
                 again
                 into
                 the
                 same
                 shape
                 ,
                 but
                 had
                 reason
                 to
                 suppose
                 the
                 world
                 would
                 proceed
                 in
                 an
                 instance
                 whose
                 nature
                 could
                 not
                 receive
                 a
                 new
                 reason
                 and
                 consequent
                 change
                 in
                 the
                 whole
                 .
              
               
                 This
                 heap
                 of
                 considerations
                 relates
                 to
                 that
                 state
                 of
                 things
                 in
                 which
                 our
                 Blessed
                 Saviour
                 found
                 this
                 Religious
                 exercise
                 at
                 his
                 comming
                 .
                 
                 Now
                 if
                 we
                 consider
                 what
                 our
                 Blessed
                 Savior
                 did
                 to
                 it
                 in
                 the
                 Gospel
                 ;
                 we
                 shall
                 perceive
                 he
                 intended
                 to
                 leave
                 it
                 no
                 less
                 then
                 he
                 found
                 it
                 :
                 
                 for
                 first
                 ,
                 he
                 lik'd
                 it
                 and
                 approv'd
                 it
                 ,
                 he
                 allowed
                 a
                 time
                 to
                 it
                 ,
                 a
                 portion
                 of
                 that
                 by
                 which
                 God
                 will
                 be
                 serv'd
                 ;
                 and
                 he
                 that
                 gave
                 us
                 time
                 onely
                 to
                 serve
                 him
                 and
                 in
                 that
                 to
                 serve
                 our selves
                 ,
                 would
                 not
                 allow
                 any
                 time
                 to
                 that
                 by
                 which
                 he
                 was
                 no
                 way
                 served
                 .
                 
                 2.
                 
                 We
                 cannot
                 tell
                 why
                 Christ
                 should
                 presuppose
                 that
                 a
                 thing
                 was
                 to
                 be
                 done
                 ,
                 which
                 God
                 did
                 not
                 require
                 to
                 be
                 done
                 :
                 such
                 things
                 Christ
                 used
                 to
                 reprove
                 ,
                 not
                 to
                 recommend
                 ,
                 to
                 destroy
                 not
                 to
                 adorne
                 by
                 the
                 superfetation
                 of
                 a
                 new
                 Commandement
                 .
                 
                 3.
                 
                 These
                 words
                 he
                 speaks
                 to
                 his
                 Disciples
                 in
                 the
                 promulgation
                 of
                 his
                 own
                 doctrine
                 ,
                 in
                 his
                 sermon
                 upon
                 the
                 Mount
                 ,
                 which
                 is
                 the
                 great
                 institution
                 and
                 Sanction
                 of
                 the
                 Evangelical
                 doctrine
                 ,
                 and
                 therefore
                 left
                 it
                 recommended
                 and
                 bound
                 upon
                 them
                 by
                 a
                 new
                 ligature
                 ,
                 even
                 by
                 an
                 adoption
                 into
                 the
                 Everlasting
                 Covenant
                 .
                 
                 4.
                 
                 He
                 represents
                 it
                 equally
                 with
                 those
                 other
                 of
                 prayer
                 and
                 almes
                 ,
                 which
                 in
                 this
                 excellent
                 digest
                 of
                 laws
                 he
                 no
                 otherwise
                 recommends
                 ,
                 but
                 as
                 supposing
                 men
                 sufficiently
                 ingaged
                 to
                 the
                 practice
                 of
                 these
                 duties
                 :
                 when
                 ye
                 pray
                 enter
                 into
                 your
                 chamber
                 ,
                 and
                 when
                 ye
                 pray
                 say
                 
                   Our
                   Father
                
                 ,
                 and
                 
                   when
                   ye
                   fast
                
                 ,
                 be
                 sincere
                 and
                 humble
                 .
                 
                 5.
                 
                 He
                 that
                 presupposes
                 does
                 also
                 establish
                 ;
                 because
                 then
                 one
                 part
                 of
                 the
                 duty
                 is
                 a
                 postulate
                 and
                 a
                 ground
                 for
                 the
                 superstructure
                 of
                 another
                 ;
                 and
                 is
                 sufficiently
                 declar'd
                 by
                 its
                 parallels
                 in
                 the
                 usual
                 style
                 of
                 Scripture
                 .
                 
                   My
                   Son
                   when
                   thou
                   servest
                   the
                   Lord
                   prepare
                   thy
                   soul
                   for
                   temptation
                   ,
                
                 
                 So
                 the
                 Sonne
                 of
                 Syrach
                 :
                 and
                 again
                 ,
                 
                   When
                   thou
                   hearest
                   forgive
                
                 :
                 and
                 again
                 ,
                 
                   When
                   thou
                   art
                   afflicted
                   call
                   upon
                   him
                   ,
                
                 which
                 formes
                 of
                 expression
                 suppose
                 a
                 perfect
                 persuasion
                 and
                 accepted
                 practice
                 of
                 the
                 duty
                 ;
                 and
                 is
                 more
                 then
                 a
                 conditional
                 Hypothetick
                 :
                 
                   Si
                   jejunatis
                
                 hath
                 in
                 it
                 more
                 contingency
                 ,
                 but
                 
                   Cùm
                   jejunatis
                
                 is
                 an
                 expression
                 of
                 confidence
                 and
                 is
                 gone
                 beyond
                 a
                 doubt
                 .
                 
                 6.
                 
                 That
                 exercise
                 which
                 Christ
                 orders
                 and
                 disposes
                 ,
                 which
                 he
                 reformes
                 and
                 purges
                 from
                 all
                 evils
                 superinduc'd
                 appendage
                 is
                 certainly
                 dress'd
                 for
                 the
                 Temple
                 and
                 for
                 the
                 service
                 of
                 God
                 ;
                 now
                 this
                 of
                 fasting
                 Christ
                 reforms
                 from
                 its
                 being
                 abus'd
                 as
                 he
                 did
                 prayer
                 and
                 almes
                 ;
                 and
                 therefore
                 left
                 it
                 in
                 the
                 first
                 intention
                 of
                 God
                 and
                 of
                 a
                 Natural
                 Religion
                 to
                 be
                 a
                 service
                 of
                 God
                 ,
                 like
                 that
                 of
                 bowing
                 the
                 head
                 ,
                 or
                 going
                 to
                 worship
                 in
                 the
                 houses
                 of
                 prayer
                 .
                 
                 To
                 this
                 duty
                 he
                 promises
                 a
                 reward
                 :
                 Our
                 heavenly
                 Father
                 that
                 seeth
                 thy
                 fasting
                 in
                 secret
                 shall
                 reward
                 thee
                 openly
                 :
                 that
                 is
                 ,
                 its
                 being
                 private
                 shall
                 not
                 hinder
                 it
                 from
                 being
                 rewarded
                 ;
                 for
                 God
                 sees
                 it
                 ,
                 and
                 likes
                 it
                 ,
                 and
                 loves
                 it
                 ,
                 and
                 will
                 reward
                 it
                 .
              
               
                 Now
                 for
                 confirmation
                 of
                 all
                 this
                 ,
                 
                 and
                 that
                 this
                 was
                 to
                 this
                 purpose
                 so
                 understood
                 by
                 the
                 Disciples
                 and
                 followers
                 of
                 our
                 Lord
                 :
                 S.
                 Paul
                 was
                 
                   in
                   fastings
                   often
                
                 ;
                 
                 and
                 this
                 was
                 a
                 characteristick
                 note
                 of
                 the
                 Ministers
                 of
                 the
                 Gospel
                 
                 
                   In
                   all
                   things
                   approving
                   our selves
                   as
                   the
                   Ministers
                   of
                   God
                   in
                   much
                   patience…
                   .
                   in
                   
                   watchings
                   ,
                   in
                   fastings
                   :
                
                 and
                 when
                 Paul
                 and
                 Barnabas
                 were
                 ordained
                 Apostles
                 of
                 the
                 Uncircumcision
                 ,
                 they
                 fasted
                 and
                 prayed
                 and
                 laid
                 their
                 hands
                 on
                 them
                 and
                 so
                 sent
                 them
                 away
                 ;
                 
                 and
                 esteemed
                 this
                 duty
                 so
                 sacred
                 ,
                 that
                 S.
                 Paul
                 permitted
                 married
                 persons
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 to
                 appoint
                 vacant
                 times
                 from
                 their
                 endearments
                 that
                 they
                 may
                 give
                 themselves
                 to
                 fasting
                 and
                 prayer
                 :
                 
                 and
                 the
                 Primitive
                 Christians
                 were
                 Generally
                 such
                 Asceticks
                 in
                 this
                 instance
                 of
                 fasting
                 ,
                 that
                 the
                 Ecclesiastical
                 story
                 is
                 full
                 of
                 strange
                 Narratives
                 of
                 their
                 prodigious
                 fastings
                 .
              
               
                 Lastly
                 ,
                 
                 fasting
                 is
                 an
                 act
                 of
                 many
                 vertues
                 :
                 it
                 is
                 an
                 elicite
                 and
                 proper
                 act
                 of
                 temperance
                 ,
                 and
                 of
                 repentance
                 ,
                 aud
                 of
                 humiliation
                 ,
                 and
                 of
                 mortification
                 of
                 the
                 flesh
                 with
                 its
                 affections
                 and
                 lusts
                 ;
                 it
                 is
                 an
                 imperate
                 and
                 instrumental
                 act
                 ministring
                 to
                 prayer
                 ,
                 and
                 is
                 called
                 a
                 service
                 of
                 God
                 :
                 So
                 the
                 good
                 old
                 Prophetess
                 served
                 God
                 night
                 and
                 day
                 in
                 fasting
                 and
                 prayer
                 :
                 
                 and
                 that
                 which
                 serves
                 God
                 ,
                 and
                 ministers
                 so
                 much
                 to
                 religion
                 ,
                 and
                 exercises
                 so
                 many
                 graces
                 ,
                 and
                 was
                 practis'd
                 by
                 the
                 faithful
                 in
                 both
                 Testaments
                 ,
                 and
                 was
                 part
                 of
                 the
                 Religion
                 of
                 both
                 Jews
                 and
                 Gentiles
                 ,
                 and
                 was
                 the
                 great
                 solemnity
                 and
                 publication
                 of
                 repentance
                 ,
                 and
                 part
                 of
                 a
                 Natural
                 religion
                 ,
                 and
                 an
                 indearment
                 of
                 the
                 Divine
                 mercy
                 and
                 pitty
                 ;
                 that
                 which
                 was
                 alwaies
                 accounted
                 an
                 instrument
                 of
                 impetration
                 or
                 a
                 prevailing
                 prayer
                 ;
                 which
                 Christ
                 recommended
                 and
                 presupposed
                 ,
                 and
                 adorned
                 with
                 a
                 cautionary
                 precept
                 and
                 taught
                 the
                 manner
                 of
                 its
                 observation
                 ,
                 and
                 to
                 which
                 he
                 made
                 promises
                 ,
                 and
                 told
                 the
                 world
                 that
                 his
                 Heavenly
                 Father
                 will
                 reward
                 it
                 ;
                 certainly
                 this
                 can
                 be
                 no
                 less
                 then
                 a
                 duty
                 of
                 the
                 Evangelical
                 or
                 Christian
                 Religion
                 .
              
               
                 But
                 yet
                 although
                 it
                 be
                 a
                 duty
                 ,
                 
                 yet
                 it
                 is
                 of
                 a
                 Nature
                 and
                 obligation
                 different
                 from
                 other
                 instances
                 .
                 When
                 it
                 relates
                 to
                 Repentance
                 ,
                 it
                 is
                 just
                 a
                 duty
                 ,
                 as
                 redeeming
                 captives
                 is
                 commanded
                 under
                 the
                 precept
                 of
                 mercy
                 :
                 that
                 is
                 ,
                 it
                 is
                 the
                 specification
                 or
                 positive
                 exercise
                 and
                 act
                 of
                 an
                 affirmative
                 duty
                 :
                 it
                 is
                 a
                 duty
                 in
                 it self
                 ,
                 that
                 is
                 ,
                 an
                 act
                 whereby
                 God
                 can
                 be
                 served
                 ;
                 but
                 it
                 becomes
                 obligatory
                 to
                 the
                 man
                 by
                 other
                 measures
                 ,
                 by
                 accidental
                 necessities
                 and
                 personal
                 capacities
                 ,
                 in
                 time
                 and
                 place
                 ,
                 by
                 publick
                 authority
                 and
                 private
                 resolution
                 .
                 Not
                 that
                 a
                 man
                 cannot
                 be
                 said
                 to
                 be
                 a
                 true
                 penitent
                 unless
                 he
                 be
                 a
                 faster
                 :
                 but
                 that
                 fasting
                 is
                 a
                 proper
                 ,
                 apt
                 ,
                 natural
                 ,
                 usual
                 ,
                 approved
                 expression
                 ,
                 and
                 an
                 exercise
                 of
                 repentance
                 :
                 it
                 is
                 more
                 fitted
                 to
                 the
                 capacities
                 of
                 men
                 ,
                 and
                 usages
                 of
                 Religion
                 then
                 any
                 other
                 outward
                 act
                 ,
                 it
                 hath
                 some
                 Natural
                 and
                 many
                 collateral
                 advantages
                 more
                 then
                 other
                 significations
                 of
                 it
                 ;
                 and
                 it
                 is
                 like
                 bowing
                 the
                 head
                 or
                 knee
                 in
                 prayer
                 ,
                 and
                 is
                 to
                 repentance
                 the
                 same
                 outwardly
                 as
                 sorrow
                 is
                 inwardly
                 ,
                 and
                 it
                 is
                 properly
                 the
                 penance
                 or
                 repentance
                 of
                 the
                 body
                 ,
                 which
                 because
                 it
                 hath
                 sinned
                 must
                 also
                 be
                 afflicted
                 ,
                 according
                 to
                 that
                 of
                 S.
                 
                   James
                   ,
                   Be
                   afflicted
                   ,
                   and
                   mourn
                   and
                   weep
                   ,
                   let
                   your
                   laughter
                   be
                   turned
                   to
                   mourning
                   ,
                   and
                   your
                   joy
                   to
                   heaviness
                   :
                   Humble
                   your selves
                   in
                   the
                   sight
                   of
                   the
                   Lord
                   :
                
                 that
                 is
                 ,
                 repent
                 ye
                 of
                 your
                 sins
                 :
                 for
                 all
                 these
                 expressions
                 signifie
                 but
                 this
                 one
                 duty
                 ,
                 and
                 this
                 great
                 exercise
                 and
                 signification
                 of
                 it
                 is
                 so
                 much
                 a
                 duty
                 in
                 the
                 General
                 ,
                 that
                 it
                 cannot
                 be
                 omitted
                 without
                 good
                 reason
                 ,
                 nor
                 then
                 neither
                 unless
                 it
                 be
                 supplied
                 by
                 something
                 else
                 ,
                 in
                 its
                 just
                 time
                 and
                 circumstances
                 .
              
               
                 In
                 order
                 to
                 other
                 ends
                 fasting
                 is
                 to
                 be
                 chosen
                 and
                 preferred
                 before
                 instruments
                 less
                 apt
                 ,
                 
                 less
                 useful
                 ,
                 less
                 religious
                 ,
                 that
                 is
                 indeed
                 ,
                 before
                 the
                 imperate
                 and
                 ministring
                 acts
                 of
                 any
                 kind
                 whatsoever
                 ;
                 for
                 it
                 is
                 the
                 best
                 in
                 many
                 respects
                 and
                 remains
                 such
                 unless
                 it
                 be
                 altered
                 by
                 the
                 incoveniences
                 or
                 healthlesness
                 of
                 the
                 person
                 .
              
            
             
               
               
                 RULE
                 9.
                 
                 The
                 institution
                 of
                 a
                 Rite
                 or
                 Sacrament
                 by
                 our
                 Blessed
                 Saviour
                 is
                 a
                 direct
                 law
                 ,
                 and
                 passes
                 a
                 proper
                 obligation
                 in
                 its
                 whole
                 integrity
                 .
              
               
                 THIS
                 Rule
                 can
                 relate
                 but
                 to
                 one
                 instance
                 ;
                 
                 that
                 of
                 the
                 Holy
                 Sacrament
                 of
                 Christs
                 body
                 and
                 bloud
                 ;
                 for
                 although
                 Christ
                 did
                 institute
                 two
                 Sacraments
                 ,
                 yet
                 that
                 of
                 Baptisme
                 was
                 under
                 the
                 form
                 of
                 an
                 express
                 Commandement
                 ,
                 and
                 therefore
                 for
                 its
                 observation
                 needs
                 not
                 the
                 auxiliaries
                 of
                 this
                 Rule
                 .
                 But
                 in
                 the
                 other
                 Sacrament
                 the
                 institution
                 was
                 by
                 actions
                 ,
                 and
                 intimations
                 of
                 duty
                 ,
                 and
                 relative
                 precepts
                 ,
                 and
                 suppositions
                 of
                 action
                 ;
                 as
                 
                   quoties
                   feceritis
                
                 ,
                 and
                 the
                 like
                 .
                 Now
                 whether
                 this
                 doe
                 amount
                 to
                 a
                 Commandement
                 or
                 no
                 ,
                 is
                 the
                 inquiry
                 ;
                 and
                 though
                 the
                 question
                 about
                 the
                 half
                 Communion
                 be
                 otherwise
                 determinable
                 ,
                 yet
                 by
                 no
                 instrument
                 so
                 certain
                 and
                 immediate
                 as
                 this
                 .
              
               
                 In
                 order
                 therefore
                 to
                 the
                 Rule
                 of
                 Conscience
                 in
                 this
                 instance
                 I
                 consider
                 ,
                 
                 that
                 an
                 institution
                 of
                 a
                 thing
                 ,
                 or
                 state
                 of
                 life
                 by
                 God
                 ,
                 and
                 by
                 his
                 Christ
                 is
                 to
                 be
                 distinguished
                 from
                 the
                 manner
                 of
                 that
                 thing
                 so
                 instituted
                 .
                 When
                 a
                 thing
                 is
                 instituted
                 by
                 God
                 it
                 does
                 not
                 equal
                 an
                 universal
                 Commandement
                 ;
                 but
                 obtains
                 the
                 force
                 of
                 a
                 precept
                 according
                 to
                 the
                 Subject
                 matter
                 and
                 to
                 its
                 appendant
                 relations
                 .
                 Thus
                 when
                 God
                 instituted
                 marriage
                 ,
                 he
                 did
                 not
                 by
                 that
                 institution
                 oblige
                 every
                 single
                 person
                 to
                 marry
                 :
                 for
                 some
                 were
                 Eunuchs
                 from
                 their
                 Mothers
                 wombs
                 ,
                 and
                 some
                 were
                 made
                 Eunuchs
                 by
                 men
                 ;
                 and
                 some
                 make
                 themselves
                 Eunuchs
                 for
                 religious
                 and
                 severe
                 ends
                 ,
                 or
                 advantages
                 of
                 retirement
                 and
                 an
                 untroubled
                 life
                 .
                 But
                 by
                 this
                 institution
                 (
                 say
                 the
                 Doctours
                 of
                 the
                 Jews
                 )
                 every
                 man
                 was
                 at
                 first
                 obliged
                 ,
                 and
                 so
                 they
                 are
                 still
                 ,
                 if
                 they
                 have
                 Natural
                 needs
                 or
                 natural
                 temptations
                 ;
                 But
                 because
                 the
                 institution
                 was
                 relative
                 to
                 the
                 publick
                 necessities
                 of
                 Mankind
                 ,
                 and
                 the
                 personal
                 needs
                 of
                 a
                 man
                 ,
                 therefore
                 it
                 was
                 not
                 an
                 universal
                 or
                 unlimited
                 Commandement
                 ;
                 but
                 onely
                 so
                 farre
                 as
                 it
                 did
                 min●ster
                 to
                 the
                 necessary
                 end
                 ,
                 so
                 farre
                 it
                 was
                 a
                 necessary
                 Commandement
                 .
                 It
                 was
                 not
                 instituted
                 for
                 Eunuchs
                 ;
                 but
                 for
                 whom
                 it
                 was
                 instituted
                 ,
                 to
                 them
                 it
                 was
                 a
                 remedy
                 against
                 sin
                 ,
                 and
                 the
                 support
                 of
                 the
                 world
                 ,
                 and
                 the
                 original
                 of
                 Families
                 ,
                 and
                 the
                 seminary
                 of
                 the
                 Church
                 ,
                 and
                 the
                 endearment
                 of
                 friendships
                 ,
                 and
                 the
                 parent
                 of
                 societies
                 ,
                 and
                 untill
                 the
                 necessities
                 of
                 the
                 world
                 were
                 abated
                 ,
                 and
                 the
                 needs
                 of
                 single
                 persons
                 were
                 diverted
                 ,
                 or
                 broken
                 in
                 pieces
                 by
                 the
                 discipline
                 of
                 a
                 new
                 institution
                 ,
                 it
                 was
                 esteemed
                 infamous
                 ,
                 and
                 it
                 was
                 punishable
                 not
                 to
                 marry
                 .
              
               
                 But
                 then
                 if
                 we
                 consider
                 the
                 manner
                 of
                 this
                 thing
                 so
                 instituted
                 ,
                 
                 it
                 is
                 certainly
                 a
                 perfect
                 ,
                 unalterable
                 ,
                 and
                 universal
                 Commandement
                 .
                 For
                 although
                 every
                 man
                 in
                 every
                 circumstance
                 be
                 not
                 by
                 vertue
                 of
                 the
                 institution
                 oblig'd
                 to
                 marry
                 ;
                 yet
                 if
                 he
                 does
                 marry
                 ,
                 by
                 the
                 institution
                 he
                 is
                 tied
                 up
                 strictly
                 that
                 at
                 no
                 hand
                 he
                 must
                 prevaricate
                 the
                 measures
                 and
                 limits
                 of
                 the
                 institution
                 .
                 He
                 that
                 marries
                 must
                 marry
                 by
                 that
                 Rule
                 and
                 by
                 no
                 other
                 .
                 He
                 must
                 marry
                 one
                 woman
                 onely
                 while
                 she
                 is
                 alive
                 :
                 he
                 must
                 leave
                 Father
                 and
                 Mother
                 and
                 adhere
                 to
                 her
                 ,
                 he
                 must
                 treat
                 her
                 with
                 charity
                 and
                 honour
                 ,
                 he
                 must
                 use
                 her
                 by
                 the
                 limits
                 of
                 Nature
                 and
                 sobriety
                 ,
                 he
                 must
                 make
                 her
                 the
                 Mother
                 of
                 his
                 family
                 ,
                 
                 he
                 must
                 make
                 her
                 serve
                 no
                 desire
                 but
                 what
                 is
                 Natural
                 ,
                 and
                 so
                 in
                 every
                 thing
                 is
                 he
                 limited
                 to
                 the
                 first
                 institution
                 .
              
               
                 The
                 reason
                 is
                 ,
                 
                 because
                 a
                 Divine
                 institution
                 is
                 the
                 whole
                 cause
                 ,
                 and
                 the
                 intire
                 beginning
                 ,
                 and
                 the
                 onely
                 warranty
                 and
                 legitimation
                 of
                 the
                 state
                 or
                 of
                 the
                 action
                 :
                 and
                 therefore
                 whatsoever
                 is
                 otherwise
                 then
                 the
                 institution
                 ,
                 is
                 not
                 from
                 God
                 ,
                 but
                 from
                 ourselves
                 :
                 So
                 that
                 although
                 the
                 institution
                 does
                 not
                 oblige
                 us
                 in
                 all
                 cases
                 to
                 doe
                 the
                 thing
                 at
                 all
                 ;
                 yet
                 in
                 all
                 cases
                 it
                 obliges
                 us
                 to
                 doe
                 it
                 in
                 the
                 manner
                 it
                 is
                 appointed
                 :
                 and
                 in
                 this
                 sense
                 the
                 word
                 is
                 used
                 in
                 good
                 Authors
                 .
                 
                   Nam
                   is
                   quanquam
                   tri●nnium
                   nutricibus
                   dederit
                   ,
                   tamen
                   ab
                   illis
                   quoque
                   jam
                   formandam
                   quàm
                   optimis
                   institutis
                   mentem
                   infantium
                   judicat
                   ,
                
                 
                 said
                 Quintilian
                 .
                 The
                 understanding
                 even
                 of
                 infants
                 is
                 from
                 the
                 very
                 beginning
                 with
                 the
                 best
                 institutions
                 :
                 that
                 is
                 ,
                 with
                 the
                 best
                 laws
                 and
                 precepts
                 of
                 manners
                 .
                 
                   Institutiones
                   sunt
                   praeceptiones
                   quibus
                   instituuntur
                   &
                   docentur
                   homines
                   ,
                
                 said
                 
                   Laurentius
                   Valla
                
                 :
                 the
                 precepts
                 by
                 which
                 men
                 are
                 taught
                 what
                 to
                 doe
                 are
                 called
                 institutions
                 :
                 so
                 Quintilian
                 inscrib'd
                 his
                 books
                 ,
                 
                   de
                   institutione
                   oratoria
                
                 ,
                 and
                 Lactanius
                 wrote
                 Institutions
                 ;
                 that
                 is
                 ,
                 Commentaries
                 on
                 the
                 precepts
                 and
                 laws
                 of
                 Christianity
                 .
                 But
                 it
                 hath
                 in
                 it
                 this
                 peculiarity
                 of
                 signification
                 ,
                 that
                 the
                 word
                 [
                 institution
                 ]
                 does
                 signifie
                 properly
                 Rules
                 and
                 precepts
                 of
                 manners
                 ;
                 properly
                 the
                 measures
                 of
                 practice
                 ,
                 or
                 Rules
                 teaching
                 us
                 what
                 we
                 are
                 oblig'd
                 to
                 doe
                 .
                 So
                 that
                 institution
                 does
                 not
                 directly
                 signifie
                 a
                 Commandement
                 ,
                 but
                 it
                 supposes
                 the
                 persons
                 obliged
                 ,
                 onely
                 it
                 superaddes
                 the
                 manner
                 and
                 measures
                 of
                 obedience
                 .
                 
                   Cùm
                   ad
                   literas
                   non
                   pertineat
                   aetas
                   ,
                
                 
                 
                   quae
                   ad
                   mores
                   jam
                   pertinet
                   ,
                   &c.
                
                 saies
                 Quintilian
                 ;
                 since
                 that
                 age
                 is
                 not
                 capable
                 of
                 letters
                 ,
                 but
                 is
                 capable
                 of
                 manners
                 ,
                 they
                 are
                 to
                 be
                 efform'd
                 by
                 the
                 best
                 and
                 noblest
                 institutions
                 .
              
               
                 And
                 thus
                 it
                 is
                 in
                 the
                 matter
                 of
                 the
                 Sacrament
                 as
                 it
                 is
                 in
                 the
                 matter
                 of
                 marriage
                 .
                 
                 All
                 men
                 are
                 not
                 alwaies
                 obl●g'd
                 to
                 receive
                 the
                 Sacrament
                 ;
                 for
                 the
                 institution
                 of
                 it
                 being
                 in
                 order
                 to
                 certain
                 ends
                 ,
                 and
                 in
                 the
                 recipients
                 certain
                 capacities
                 and
                 conditions
                 requir'd
                 by
                 way
                 of
                 disposition
                 ,
                 there
                 can
                 be
                 but
                 a
                 relative
                 and
                 therefore
                 a
                 limited
                 Commandement
                 of
                 its
                 reception
                 :
                 but
                 to
                 them
                 who
                 do
                 receiv
                 it
                 ,
                 the
                 institution
                 is
                 a
                 perfect
                 indispensable
                 Commandement
                 for
                 the
                 manner
                 in
                 all
                 the
                 essential
                 parts
                 ,
                 that
                 is
                 ,
                 in
                 all
                 which
                 were
                 intended
                 in
                 the
                 institution
                 .
                 Now
                 whence
                 I
                 argue
                 ,
              
               
                 Whatsoever
                 is
                 a
                 part
                 of
                 Christs
                 institution
                 of
                 the
                 Sacrament
                 is
                 for
                 ever
                 obligatory
                 to
                 all
                 that
                 receive
                 it
                 .
              
               
                 But
                 the
                 Sacrament
                 in
                 both
                 kinds
                 is
                 a
                 part
                 of
                 the
                 institution
                 of
                 the
                 Sacrament
                 ,
                 Therefore
                 ,
              
               
                 It
                 must
                 for
                 ever
                 oblige
                 all
                 that
                 communicate
                 or
                 receive
                 it
                 .
              
               
                 The
                 first
                 proposition
                 relies
                 upon
                 the
                 nature
                 of
                 Divine
                 institutions
                 ,
                 which
                 giving
                 all
                 the
                 authority
                 and
                 warranty
                 to
                 the
                 whole
                 action
                 ,
                 all
                 its
                 moral
                 being
                 and
                 legitimation
                 ,
                 must
                 be
                 the
                 measure
                 of
                 all
                 the
                 natural
                 being
                 ,
                 or
                 else
                 it
                 is
                 not
                 of
                 God
                 ,
                 but
                 of
                 man.
                 
                   Indignum
                   dicit
                   esse
                   Domino
                   qui
                   aliter
                   mysterium
                   celebrat
                   ,
                   quàm
                   ab
                   eo
                   traditum
                   est
                   .
                   Non
                   enim
                   potest
                   devotus
                   esse
                   qui
                   aliter
                   praesumit
                   quàm
                   datum
                   est
                   ab
                   Authore
                   ,
                
                 
                 saith
                 S.
                 Ambrose
                 .
                 S.
                 Paul
                 saith
                 ,
                 he
                 is
                 unworthy
                 of
                 the
                 Lord
                 who
                 celebrates
                 the
                 mystery
                 otherwise
                 then
                 it
                 was
                 delivered
                 by
                 him
                 .
                 He
                 cannot
                 be
                 devout
                 who
                 presumes
                 otherwise
                 then
                 it
                 was
                 given
                 by
                 the
                 Author
                 :
                 and
                 to
                 this
                 purpose
                 are
                 those
                 severe
                 words
                 of
                 the
                 Apostle
                 ,
                 
                 
                   Si
                   quis
                   Evangelizaverit
                   praeter
                   quod
                   accepistis
                   ,
                
                 if
                 any
                 man
                 preach
                 any
                 other
                 Gospel
                 then
                 what
                 ye
                 have
                 received
                 ,
                 let
                 him
                 be
                 Anathema
                 ,
                 that
                 is
                 ,
                 from
                 Christ
                 we
                 have
                 received
                 it
                 ,
                 
                 and
                 so
                 as
                 we
                 receiv'd
                 it
                 ,
                 so
                 we
                 deliver
                 it
                 ,
                 and
                 so
                 it
                 must
                 descend
                 upon
                 you
                 without
                 the
                 superfetation
                 of
                 any
                 new
                 doctrine
                 .
              
               
                 And
                 indeed
                 how
                 is
                 it
                 possible
                 to
                 pretend
                 a
                 tradition
                 from
                 Christ
                 by
                 the
                 hands
                 of
                 his
                 Apostles
                 ,
                 
                 and
                 the
                 ministery
                 of
                 the
                 Church
                 if
                 we
                 celebrate
                 it
                 otherwise
                 then
                 Chr●st
                 deliver'd
                 it
                 ?
                 
                   Religion
                   nostrae
                   congruit
                   ,
                   &
                   timori
                   ,
                   &
                   ipsi
                   〈◊〉
                   ,
                   &
                   officio
                   Sacerdotii
                   nostri
                   custodire
                   traditiones
                   Dominicae
                   veritatem
                   .
                   Et
                   quod
                   priut
                   videtur
                   apud
                   quosdam
                   erratum
                   ,
                   Domino
                   monente
                   corrigere
                   ,
                   ut
                   cum
                   in
                   claritate
                   sua
                   &
                   majestate
                   coelesti
                   venire
                   coeperit
                   ,
                   inveniat
                   nos
                   tenere
                   quod
                   monuit
                   ,
                   observare
                   quod
                   decuit
                   ,
                   facere
                   quod
                   fecit
                
                 ;
                 they
                 are
                 the
                 excellent
                 words
                 of
                 S.
                 Cyprian
                 ,
                 
                 and
                 perfectly
                 conclusive
                 in
                 this
                 Article
                 .
                 For
                 there
                 were
                 some
                 who
                 out
                 of
                 an
                 impertinent
                 pretension
                 of
                 sobriety
                 would
                 not
                 use
                 wine
                 ,
                 but
                 water
                 in
                 the
                 Sacrament
                 ;
                 the
                 instrument
                 by
                 which
                 S.
                 Cyprian
                 confutes
                 their
                 folly
                 ,
                 is
                 a
                 recourse
                 to
                 the
                 institution
                 .
                 See
                 ,
                 how
                 did
                 Christ
                 deliver
                 it
                 :
                 
                   inventmur
                   non
                   observari
                   à
                   nobis
                   quod
                   mandatum
                   est
                   ,
                   nisi
                   eadem
                   qua
                   Dominus
                   fecit
                   ,
                   nos
                   quoque
                   faciamus
                   .
                
                 Unless
                 we
                 doe
                 what
                 Christ
                 did
                 ,
                 we
                 doe
                 not
                 observe
                 what
                 he
                 commanded
                 ;
                 plainly
                 implying
                 that
                 the
                 institution
                 it self
                 was
                 a
                 Commandement
                 :
                 
                   we
                   must
                   hold
                   what
                   he
                   admonished
                   ,
                   we
                   must
                   observe
                   what
                   he
                   taught
                   ,
                   we
                   must
                   doe
                   what
                   he
                   did
                   .
                
                 Not
                 every
                 thing
                 done
                 at
                 the
                 time
                 of
                 the
                 institution
                 ,
                 but
                 
                   everything
                   of
                   it
                
                 .
                 For
                 (
                 saies
                 he
                 )
                 Christ
                 did
                 institute
                 it
                 after
                 Supper
                 ,
                 but
                 we
                 in
                 the
                 morning
                 .
                 But
                 
                   every
                   thing
                   by
                   which
                   he
                   did
                   signifie
                   what
                   he
                   did
                   exhibite
                   ,
                   and
                   exhibite
                   what
                   he
                   did
                   promise
                   ,
                   every
                   such
                   thing
                   was
                   a
                   part
                   of
                   the
                   institution
                   ,
                
                 and
                 cannot
                 be
                 changed
                 .
                 And
                 therefore
                 S.
                 Paul
                 when
                 he
                 instructs
                 the
                 Corinthians
                 in
                 the
                 mystery
                 of
                 the
                 holy
                 Eucharist
                 ,
                 uses
                 no
                 demonstration
                 of
                 the
                 Rites
                 but
                 this
                 .
                 
                 
                   I
                   have
                   received
                   this
                   of
                   the
                   Lord
                   :
                
                 and
                 
                   This
                   I
                   have
                   delivered
                   unto
                   you
                   ,
                   other
                   things
                   I
                   will
                   set
                   in
                   order
                   when
                   I
                   come
                
                 ;
                 That
                 is
                 ,
                 whatsoever
                 I
                 did
                 not
                 receive
                 from
                 the
                 Lord
                 Jesus
                 ;
                 whatsoever
                 was
                 not
                 of
                 his
                 institu●ion
                 ,
                 I
                 have
                 power
                 to
                 dispose
                 of
                 ;
                 but
                 not
                 of
                 any
                 thing
                 which
                 he
                 appointed
                 .
              
               
                 Now
                 there
                 is
                 no
                 peradventure
                 ,
                 
                 but
                 the
                 Apostles
                 understood
                 this
                 institution
                 to
                 be
                 a
                 Commandement
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 said
                 
                   Justin
                   Martyr
                
                 .
                 
                 speaking
                 of
                 the
                 distribution
                 of
                 the
                 Bread
                 and
                 Wine
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   to
                   every
                   one
                   that
                   was
                   present
                   ,
                
                 he
                 saies
                 that
                 
                   the
                   Apostles
                   did
                   deliver
                   that
                   Jesus
                   so
                   commanded
                   them
                   .
                
                 *
                 For
                 what
                 Commandement
                 have
                 we
                 to
                 consecrate
                 in
                 bread
                 and
                 wine
                 ?
                 What
                 precept
                 is
                 there
                 that
                 the
                 consecration
                 should
                 be
                 by
                 a
                 Priest
                 ?
                 Nothing
                 but
                 the
                 institution
                 .
                 For
                 if
                 it
                 be
                 said
                 that
                 Christ
                 added
                 the
                 preceptive
                 words
                 of
                 [
                 
                   Hoc
                   facite
                   ,
                   ]
                   This
                   doe
                   in
                   remembrance
                   of
                   me
                   .
                
                 I
                 reply
                 ,
                 He
                 did
                 so
                 .
                 But
                 [
                 
                   Hoc
                   facite
                
                 ]
                 is
                 no
                 Commandement
                 of
                 it self
                 ,
                 but
                 when
                 it
                 is
                 joined
                 with
                 ,
                 
                   in
                   mei
                   commemorationem
                   ,
                   in
                   remembrance
                   of
                   me
                
                 ;
                 
                 That
                 is
                 ,
                 when
                 ye
                 remember
                 me
                 ,
                 then
                 doe
                 thus
                 :
                 So
                 S.
                 Paul
                 more
                 expressly
                 ,
                 
                   This
                   doe
                   as
                   often
                   as
                   ye
                   drink
                   it
                   in
                   remembrance
                   of
                   me
                   .
                
                 Therefore
                 
                   Hoc
                   facite
                
                 will
                 be
                 but
                 ill
                 expounded
                 to
                 be
                 a
                 Commandement
                 for
                 the
                 Priests
                 consecration
                 ,
                 unless
                 it
                 borrow
                 all
                 its
                 force
                 from
                 the
                 whole
                 institution
                 :
                 for
                 it
                 plainly
                 saies
                 onely
                 this
                 ;
                 when
                 ye
                 remember
                 me
                 ,
                 then
                 doe
                 this
                 which
                 ye
                 see
                 me
                 doe
                 .
                 But
                 
                   hoc
                   facite
                
                 does
                 not
                 signifie
                 any
                 particular
                 Commandement
                 ,
                 but
                 that
                 which
                 is
                 relative
                 to
                 the
                 whole
                 action
                 ;
                 and
                 all
                 the
                 discourses
                 of
                 Mankind
                 ,
                 can
                 never
                 extract
                 any
                 other
                 signification
                 .
              
               
                 But
                 2.
                 
                 The
                 Apostles
                 receiv'd
                 an
                 express
                 Commandement
                 ;
                 
                 
                   Drink
                   ye
                   all
                   of
                   this
                
                 .
                 If
                 therefore
                 Christ
                 instituted
                 the
                 Sacrament
                 for
                 the
                 whole
                 Church
                 ,
                 and
                 that
                 they
                 were
                 the
                 representatives
                 of
                 the
                 whole
                 body
                 of
                 
                 Christ
                 ,
                 then
                 all
                 the
                 whole
                 Church
                 when
                 they
                 communicate
                 ,
                 are
                 bound
                 by
                 the
                 Commandement
                 to
                 receive
                 the
                 Chalice
                 .
                 But
                 if
                 they
                 did
                 not
                 represent
                 the
                 whole
                 Church
                 ,
                 then
                 where
                 shall
                 we
                 find
                 a
                 warranty
                 that
                 the
                 people
                 may
                 receive
                 at
                 all
                 ?
                 For
                 if
                 they
                 receiv'd
                 onely
                 in
                 the
                 capacity
                 of
                 Clergy
                 men
                 ,
                 then
                 the
                 institution
                 extends
                 no
                 further
                 ;
                 and
                 it
                 is
                 as
                 much
                 sacrilege
                 for
                 the
                 people
                 to
                 eat
                 and
                 drink
                 the
                 Symbols
                 as
                 to
                 offer
                 at
                 the
                 consecration
                 .
                 But
                 if
                 they
                 receiv'd
                 in
                 the
                 capacity
                 of
                 Christians
                 onely
                 ,
                 then
                 they
                 receiv'd
                 the
                 Commandement
                 of
                 drinking
                 in
                 the
                 chalice
                 ,
                 for
                 themselves
                 and
                 for
                 all
                 Christians
                 .
              
               
                 And
                 indeed
                 the
                 Apostles
                 were
                 not
                 then
                 Priests
                 .
                 
                 True
                 ,
                 say
                 they
                 of
                 the
                 Church
                 of
                 Rome
                 ,
                 they
                 were
                 not
                 ;
                 but
                 
                   James
                   Payva
                
                 a
                 Portuguese
                 in
                 the
                 Councel
                 of
                 Trent
                 talked
                 merrily
                 ,
                 and
                 said
                 that
                 the
                 Apostles
                 as
                 Laicks
                 received
                 the
                 Bread
                 ,
                 but
                 then
                 when
                 Christ
                 said
                 ,
                 
                   Hoc
                   facite
                   ,
                   this
                   doe
                
                 ,
                 he
                 made
                 them
                 Priests
                 ;
                 and
                 then
                 gave
                 them
                 the
                 Chalice
                 as
                 representatives
                 of
                 the
                 Clergy
                 ,
                 not
                 of
                 the
                 people
                 .
                 But
                 as
                 merry
                 a
                 fancy
                 as
                 this
                 seem'd
                 then
                 ,
                 it
                 was
                 found
                 to
                 be
                 the
                 best
                 shift
                 they
                 had
                 ,
                 and
                 therefore
                 upon
                 better
                 advice
                 it
                 was
                 followed
                 by
                 
                   Canisius
                   ,
                   Suarez
                   ,
                   Bellarmine
                
                 ,
                 and
                 divers
                 others
                 .
                 But
                 if
                 this
                 be
                 stood
                 upon
                 ,
                 besides
                 that
                 it
                 must
                 be
                 crusht
                 to
                 nothing
                 by
                 the
                 preceding
                 argument
                 ,
                 the
                 pretence
                 it self
                 crosses
                 their
                 own
                 devices
                 .
                 For
                 if
                 it
                 be
                 said
                 that
                 the
                 Apostles
                 were
                 made
                 Priests
                 by
                 
                   Hoc
                   facite
                
                 ,
                 spoken
                 before
                 the
                 institution
                 of
                 the
                 Chalice
                 ,
                 then
                 
                   Hoc
                   facite
                
                 does
                 not
                 signifie
                 ,
                 
                   Offerte
                   Sacrificium
                
                 ,
                 and
                 consequently
                 cannot
                 make
                 them
                 Priests
                 ,
                 that
                 is
                 (
                 with
                 them
                 )
                 Sacrificers
                 ,
                 For
                 by
                 their
                 own
                 doctrine
                 to
                 offer
                 both
                 kinds
                 is
                 necessary
                 to
                 its
                 being
                 a
                 Sacrifice
                 .
                 Since
                 therefore
                 the
                 first
                 
                   Hoc
                   facite
                
                 (
                 which
                 indeed
                 is
                 the
                 onely
                 one
                 mention'd
                 by
                 the
                 Evangelists
                 )
                 can
                 but
                 relate
                 to
                 the
                 consecrating
                 of
                 the
                 Bread
                 ,
                 as
                 the
                 second
                 (
                 mention'd
                 by
                 S.
                 Paul
                 )
                 does
                 to
                 the
                 consecrating
                 of
                 the
                 Chalice
                 ,
                 either
                 they
                 are
                 Priests
                 without
                 a
                 power
                 of
                 Sacrifice
                 ,
                 or
                 the
                 Sacrifice
                 is
                 compleat
                 without
                 the
                 Chalice
                 ,
                 or
                 else
                 they
                 were
                 not
                 then
                 made
                 Priests
                 when
                 Christ
                 first
                 said
                 ,
                 
                   Hoc
                   facite
                
                 ;
                 and
                 if
                 they
                 were
                 by
                 the
                 second
                 :
                 besides
                 that
                 a
                 reason
                 cannot
                 be
                 fancied
                 why
                 the
                 same
                 words
                 should
                 ,
                 and
                 should
                 not
                 effect
                 so
                 differing
                 changes
                 ,
                 without
                 difference
                 in
                 the
                 voice
                 ,
                 or
                 in
                 the
                 action
                 ,
                 or
                 in
                 the
                 mystery
                 ,
                 besides
                 this
                 I
                 say
                 ,
                 It
                 is
                 plain
                 ,
                 that
                 Christ
                 reach'd
                 the
                 cup
                 to
                 them
                 commanding
                 them
                 all
                 to
                 drink
                 before
                 he
                 made
                 them
                 Priests
                 ,
                 that
                 is
                 ,
                 they
                 receiv'd
                 the
                 Chalice
                 as
                 representatives
                 of
                 the
                 people
                 :
                 for
                 being
                 Laicks
                 ,
                 at
                 least
                 till
                 all
                 that
                 Ceremony
                 was
                 done
                 ,
                 they
                 did
                 represent
                 the
                 people
                 ;
                 and
                 consequently
                 as
                 such
                 ,
                 receiv'd
                 a
                 Commandement
                 to
                 drink
                 .
                 Let
                 them
                 chuse
                 by
                 what
                 part
                 they
                 will
                 be
                 reproved
                 .
                 Every
                 one
                 of
                 these
                 overthrows
                 their
                 new
                 doctrine
                 ,
                 and
                 all
                 of
                 them
                 cannot
                 be
                 escaped
                 .
                 *
                 But
                 let
                 it
                 be
                 considered
                 whether
                 it
                 be
                 likely
                 that
                 Christ
                 should
                 at
                 one
                 time
                 institute
                 two
                 Sacraments
                 (
                 for
                 they
                 pretend
                 Ordination
                 to
                 be
                 as
                 very
                 a
                 Sacrament
                 as
                 the
                 Lords
                 supper
                 )
                 of
                 so
                 different
                 Natures
                 ,
                 and
                 yet
                 speak
                 nothing
                 of
                 the
                 use
                 ,
                 or
                 the
                 reason
                 ,
                 the
                 benefit
                 or
                 the
                 necessity
                 of
                 one
                 of
                 them
                 ;
                 nor
                 tell
                 them
                 that
                 he
                 did
                 so
                 ,
                 nor
                 explicate
                 the
                 mystery
                 ,
                 nor
                 distinguish
                 the
                 Rite
                 ,
                 or
                 the
                 words
                 ,
                 but
                 leave
                 it
                 to
                 be
                 supposed
                 or
                 conjectured
                 by
                 the
                 most
                 imperfect
                 and
                 improbable
                 construction
                 in
                 the
                 world
                 .
                 But
                 suppose
                 it
                 ;
                 yet
                 at
                 least
                 it
                 must
                 be
                 confessed
                 that
                 the
                 words
                 which
                 Christ
                 us'd
                 ,
                 and
                 the
                 same
                 ritual
                 ,
                 must
                 in
                 the
                 Apostle
                 ministery
                 be
                 able
                 to
                 effect
                 the
                 same
                 grace
                 :
                 and
                 if
                 so
                 ,
                 then
                 a
                 Priest
                 hath
                 power
                 to
                 ordain
                 Priests
                 ;
                 for
                 he
                 hath
                 power
                 to
                 say
                 ,
                 
                   Hoc
                   facite
                
                 ,
                 in
                 all
                 the
                 same
                 meanings
                 which
                 Christ
                 had
                 ,
                 when
                 he
                 us'd
                 them
                 :
                 and
                 if
                 this
                 be
                 not
                 accepted
                 ,
                 yet
                 at
                 least
                 a
                 Bishop
                 may
                 ordain
                 all
                 the
                 congregations
                 Priests
                 if
                 he
                 please
                 ,
                 by
                 saying
                 of
                 one
                 Mass
                 ;
                 which
                 are
                 pretty
                 fancies
                 ,
                 and
                 rare
                 propositions
                 in
                 our
                 Divinity
                 .
              
               
               
                 To
                 which
                 I
                 adde
                 this
                 consideration
                 that
                 if
                 our
                 Blessed
                 Lord
                 did
                 by
                 those
                 words
                 of
                 
                   Hoc
                   facite
                
                 make
                 his
                 Disciples
                 Priests
                 ,
                 
                 then
                 they
                 were
                 Priests
                 before
                 the
                 Lord
                 himself
                 ;
                 for
                 although
                 he
                 was
                 designed
                 for
                 ever
                 ;
                 yet
                 he
                 was
                 consecrated
                 on
                 the
                 Cross
                 ,
                 there
                 he
                 entred
                 upon
                 his
                 Priestly
                 office
                 ;
                 but
                 officiates
                 in
                 that
                 Office
                 not
                 on
                 earth
                 but
                 in
                 heaven
                 ,
                 
                 
                   For
                   if
                   he
                   were
                   on
                   earth
                   he
                   should
                   not
                   be
                   a
                   priest
                   ,
                
                 saith
                 S.
                 Paul
                 ,
                 therefore
                 being
                 consecrate
                 on
                 the
                 Cross
                 ,
                 he
                 ascended
                 into
                 heaven
                 to
                 be
                 there
                 
                   our
                   priest
                   for
                   ever
                   there
                   making
                   intercession
                   for
                   us
                   .
                
                 Now
                 it
                 were
                 strange
                 if
                 the
                 Apostles
                 should
                 be
                 declar'd
                 Priests
                 before
                 the
                 Consecration
                 ,
                 or
                 first
                 Sacerdotal
                 action
                 of
                 their
                 Lord
                 ;
                 or
                 that
                 they
                 should
                 be
                 Priests
                 without
                 the
                 power
                 of
                 the
                 Keys
                 ,
                 without
                 the
                 commission
                 to
                 baptize
                 in
                 the
                 Name
                 of
                 the
                 Father
                 ,
                 Son
                 ,
                 and
                 Holy
                 Ghost
                 ,
                 for
                 these
                 were
                 given
                 afterwards
                 .
                 But
                 this
                 device
                 is
                 so
                 very
                 a
                 dream
                 ,
                 so
                 groundless
                 and
                 aiery
                 a
                 phantasme
                 ,
                 so
                 weakly
                 layed
                 and
                 imployed
                 to
                 such
                 trifling
                 purposes
                 ,
                 that
                 it
                 needs
                 no
                 further
                 an
                 inquiry
                 into
                 it
                 ,
                 it
                 was
                 raised
                 to
                 serve
                 the
                 end
                 of
                 this
                 question
                 ,
                 to
                 answer
                 an
                 objection
                 ,
                 and
                 pretends
                 no
                 strength
                 of
                 its
                 own
                 ,
                 neither
                 can
                 it
                 weaken
                 that
                 which
                 hath
                 ;
                 and
                 that
                 it
                 is
                 indeed
                 onely
                 pretended
                 for
                 a
                 shift
                 ,
                 and
                 intended
                 to
                 operate
                 no
                 further
                 appears
                 in
                 this
                 manifestly
                 ;
                 because
                 if
                 the
                 Apostles
                 did
                 drink
                 of
                 the
                 Chalice
                 in
                 the
                 capacity
                 of
                 being
                 Priests
                 ,
                 then
                 it
                 ought
                 to
                 be
                 followed
                 at
                 least
                 so
                 farre
                 ,
                 and
                 all
                 the
                 Priests
                 that
                 are
                 present
                 ought
                 to
                 receive
                 the
                 Chalice
                 ,
                 which
                 because
                 they
                 doe
                 not
                 in
                 the
                 Church
                 of
                 Rome
                 ,
                 it
                 is
                 apparent
                 they
                 prevaricate
                 the
                 institution
                 ,
                 and
                 that
                 they
                 may
                 exclude
                 the
                 Laity
                 from
                 the
                 cup
                 ,
                 they
                 use
                 their
                 Clergy
                 as
                 bad
                 ,
                 when
                 themselves
                 doe
                 not
                 officiate
                 .
              
               
                 3.
                 
                 This
                 trifling
                 pretence
                 being
                 removed
                 ,
                 
                 it
                 remains
                 that
                 the
                 words
                 of
                 institution
                 ,
                 
                   Drink
                   ye
                   all
                   of
                   this
                
                 ,
                 be
                 also
                 the
                 words
                 of
                 a
                 Commandement
                 ;
                 and
                 although
                 they
                 were
                 spoken
                 to
                 the
                 Apostles
                 onely
                 ,
                 as
                 being
                 onely
                 present
                 ,
                 yet
                 the
                 precept
                 must
                 equally
                 concerne
                 all
                 Christians
                 and
                 Disciples
                 of
                 Christ.
                 Just
                 like
                 those
                 of
                 
                   Watch
                   and
                   pray
                   lest
                   ye
                   fall
                   into
                   temptation
                
                 ;
                 
                 and
                 
                   unless
                   ye
                   be
                   converted
                   and
                   become
                   as
                   little
                   children
                   ,
                   ye
                   shall
                   not
                   enter
                   into
                   the
                   Kingdome
                   of
                   God
                
                 ;
                 
                 which
                 were
                 spoken
                 onely
                 in
                 the
                 presence
                 of
                 the
                 Apostles
                 :
                 But
                 as
                 these
                 precepts
                 and
                 moral
                 Rules
                 concerne
                 all
                 Christians
                 ;
                 soe
                 doe
                 the
                 words
                 of
                 institution
                 of
                 the
                 H.
                 Sacrament
                 and
                 Commandement
                 of
                 [
                 
                   Drink
                   ye
                   all
                   of
                   this
                
                 ]
                 For
                 ,
                 
                   Oportet
                   coenam
                   Dominicam
                   esse
                   communem
                   ,
                   quia
                   ille
                   omnibus
                   Discipulis
                   suis
                   qui
                   aderant
                   ▪
                   aequaliter
                   tradidit
                   Sacramenta
                   ,
                
                 
                 said
                 S.
                 Hierom.
                 The
                 Lords
                 Supper
                 is
                 common
                 to
                 all
                 ,
                 and
                 so
                 ought
                 to
                 be
                 ;
                 because
                 our
                 Lord
                 did
                 equally
                 deliver
                 it
                 to
                 all
                 that
                 were
                 present
                 :
                 
                 and
                 upon
                 this
                 very
                 account
                 Durandus
                 affirmes
                 :
                 
                   In
                   primitiva
                   Ecclesia
                   singulis
                   diebus
                   omnes
                   qui
                   celebrationi
                   missarum
                   intererant
                   communicare
                   solebant
                   ,
                   eò
                   quòd
                   Apostoli
                   omnes
                   de
                   calice
                   biberunt
                   ,
                   Domino
                   dicente
                   ,
                   Bibite
                   ex
                   eo
                   omnes
                   .
                
                 In
                 the
                 Primitive
                 Church
                 all
                 that
                 were
                 present
                 did
                 every
                 day
                 receive
                 ,
                 because
                 the
                 Apostles
                 did
                 all
                 drink
                 of
                 the
                 Chalice
                 ,
                 and
                 the
                 Lord
                 said
                 ,
                 
                   Drink
                   ye
                   all
                   of
                   this
                
                 .
              
               
                 And
                 this
                 appears
                 beyond
                 all
                 contradiction
                 to
                 have
                 been
                 so
                 intended
                 .
                 
                 So
                 S.
                 
                   Ignatius
                   ;
                   there
                   is
                   one
                   bread
                   broken
                   to
                   all
                   ,
                
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   and
                   one
                   Chalice
                   distributed
                   to
                   all
                   ,
                
                 and
                 
                   there
                   is
                   no
                   difference
                   in
                   this
                   between
                   the
                   priest
                   and
                   the
                   people
                   ,
                
                 
                 said
                 S.
                 Chrysostom
                 ;
                 and
                 it
                 is
                 evident
                 that
                 S.
                 Paul
                 gives
                 the
                 same
                 Commandement
                 of
                 drinking
                 the
                 Chalice
                 ,
                 as
                 of
                 eating
                 the
                 Bread
                 ;
                 sixe
                 times
                 distinctly
                 mentioning
                 both
                 the
                 Symbols
                 ,
                 and
                 directing
                 the
                 Rule
                 and
                 the
                 precepts
                 of
                 eating
                 and
                 drinking
                 
                   to
                   all
                   that
                   are
                   sanctified
                   in
                   Christ
                   Jesus
                   ,
                
                 
                 even
                 to
                 all
                 who
                 are
                 to
                 examine
                 themselves
                 ;
                 
                 for
                 
                   let
                   a
                   man
                   examine
                   himself
                   ,
                   and
                   so
                   let
                   him
                   eat
                   of
                   that
                   bread
                   and
                   drink
                   of
                   that
                   cup
                   :
                
                 and
                 that
                 it
                 was
                 so
                 the
                 custome
                 of
                 the
                 Church
                 ,
                 and
                 their
                 Doctrine
                 that
                 all
                 are
                 to
                 receive
                 the
                 Chalice
                 ,
                 that
                 there
                 was
                 
                 no
                 Scruple
                 made
                 by
                 the
                 Church
                 concerning
                 it
                 ,
                 we
                 are
                 fairly
                 induc'd
                 to
                 a
                 beleef
                 ;
                 by
                 the
                 addition
                 made
                 to
                 the
                 Greek
                 text
                 of
                 1
                 Cor.
                 10.
                 17.
                 by
                 the
                 Vulgar
                 Latin
                 ;
                 for
                 whereas
                 it
                 is
                 in
                 the
                 Greek
                 [
                 
                   we
                   all
                   partake
                   of
                   the
                   same
                   bread
                
                 ]
                 the
                 Vulgar
                 Latin
                 addes
                 [
                 
                   &
                   de
                   uno
                   Calice
                
                 ]
                 and
                 of
                 the
                 same
                 cup.
                 This
                 I
                 the
                 rather
                 note
                 because
                 the
                 Jesuits
                 of
                 Colein
                 did
                 use
                 this
                 for
                 an
                 argument
                 of
                 the
                 half
                 Communion
                 ;
                 because
                 when
                 S.
                 Paul
                 had
                 spoken
                 of
                 the
                 consecration
                 he
                 mentions
                 breaking
                 bread
                 ,
                 and
                 drinking
                 the
                 cup
                 ;
                 but
                 when
                 he
                 speaks
                 of
                 sumption
                 or
                 participation
                 ,
                 he
                 onely
                 mentions
                 the
                 bread
                 ,
                 now
                 supposing
                 that
                 :
                 yet
                 that
                 defect
                 is
                 supplyed
                 by
                 the
                 Vulgar
                 Latin
                 ,
                 the
                 Author
                 of
                 which
                 knowing
                 the
                 universal
                 custome
                 of
                 the
                 Church
                 and
                 the
                 doctrine
                 of
                 it
                 ,
                 supplyed
                 that
                 out
                 of
                 the
                 sentence
                 of
                 the
                 Church
                 which
                 is
                 not
                 in
                 the
                 Greek
                 text
                 .
                 Though
                 if
                 it
                 had
                 not
                 been
                 yet
                 the
                 argument
                 would
                 have
                 been
                 just
                 nothing
                 ,
                 as
                 being
                 a
                 conclusion
                 drawn
                 from
                 a
                 particular
                 Negative
                 in
                 one
                 place
                 ;
                 and
                 against
                 his
                 custom
                 in
                 other
                 places
                 ,
                 and
                 besides
                 the
                 institution
                 .
              
               
                 For
                 the
                 doctrine
                 and
                 practice
                 of
                 the
                 Church
                 is
                 so
                 notorious
                 in
                 this
                 Article
                 that
                 in
                 the
                 Greek
                 Church
                 there
                 was
                 never
                 any
                 variety
                 in
                 it
                 ;
                 
                 and
                 to
                 this
                 day
                 it
                 is
                 used
                 as
                 it
                 was
                 in
                 the
                 beginning
                 and
                 in
                 all
                 the
                 intermedial
                 Ages
                 :
                 and
                 in
                 the
                 Latin
                 Church
                 for
                 a
                 thousand
                 years
                 it
                 was
                 not
                 altered
                 ;
                 Nay
                 to
                 this
                 day
                 the
                 Church
                 of
                 Rome
                 sings
                 in
                 the
                 Hymne
                 upon
                 
                   Corpus
                   Christi
                
                 day
                 ,
                 
                   
                     Dedit
                     fragilibus
                     corporis
                     ferculum
                     ,
                  
                   
                     Dedit
                     &
                     tristibus
                     salutis
                     poculum
                     ,
                  
                   
                     Dicens
                     ,
                     Accipite
                     quod
                     trado
                     vasculum
                     :
                  
                   
                     Omnes
                     ex
                     eo
                     bibite
                     .
                  
                
                 He
                 gave
                 his
                 body
                 to
                 be
                 the
                 food
                 of
                 the
                 weak
                 ,
                 and
                 the
                 Cup
                 of
                 salvation
                 to
                 the
                 sorrowful
                 ,
                 saying
                 ,
                 Take
                 this
                 Vessel
                 that
                 I
                 reach
                 unto
                 you
                 ,
                 
                   Drink
                   ye
                   a●l
                   of
                   this
                
                 .
                 Indeed
                 it
                 was
                 often
                 attempted
                 to
                 be
                 chang'd
                 upon
                 the
                 interest
                 of
                 divers
                 Heresies
                 and
                 superstitious
                 fancies
                 ,
                 and
                 rare
                 emergencies
                 .
                 For
                 ,
              
               
                 1.
                 
                 It
                 was
                 attempted
                 to
                 be
                 omitted
                 in
                 the
                 time
                 of
                 S.
                 Cyprian
                 when
                 some
                 impertinent
                 people
                 would
                 have
                 water
                 onely
                 ;
                 
                 But
                 not
                 the
                 Chalice
                 of
                 the
                 Lords
                 institution
                 in
                 the
                 fruit
                 of
                 the
                 vine
                 :
                 but
                 these
                 mens
                 folly
                 went
                 not
                 far
                 ,
                 for
                 being
                 confuted
                 and
                 reprov
                 '
                 by
                 S.
                 Cyprian
                 in
                 a
                 letter
                 to
                 his
                 Brother
                 Caecilius
                 ,
                 
                 I
                 find
                 no
                 mention
                 of
                 them
                 afterwards
                 .
              
               
                 2.
                 
                 It
                 was
                 attempted
                 to
                 be
                 chang'd
                 upon
                 occasion
                 of
                 the
                 Eremites
                 ,
                 
                 who
                 comming
                 but
                 seldome
                 to
                 Church
                 could
                 but
                 seldome
                 receive
                 the
                 Chalice
                 ,
                 but
                 desiring
                 more
                 frequently
                 to
                 communicate
                 ,
                 they
                 carryed
                 the
                 consecrated
                 bread
                 with
                 them
                 into
                 their
                 cells
                 ,
                 and
                 when
                 they
                 had
                 a
                 mind
                 to
                 it
                 ,
                 in
                 that
                 imperfect
                 manner
                 did
                 imitate
                 the
                 Lords
                 Supper
                 .
                 That
                 they
                 did
                 so
                 is
                 certain
                 ,
                 that
                 they
                 had
                 no
                 warrant
                 for
                 so
                 doing
                 is
                 as
                 certain
                 ;
                 and
                 therefore
                 their
                 doing
                 so
                 can
                 be
                 no
                 warrant
                 to
                 us
                 to
                 doe
                 as
                 they
                 did
                 ,
                 much
                 less
                 ought
                 it
                 to
                 be
                 pretended
                 in
                 justification
                 of
                 the
                 denying
                 the
                 Chalice
                 to
                 the
                 whole
                 Laity
                 ,
                 when
                 the
                 desire
                 it
                 and
                 may
                 have
                 it
                 .
                 However
                 this
                 unwarrantable
                 custome
                 of
                 the
                 Eremites
                 was
                 taken
                 away
                 by
                 the
                 first
                 Councel
                 of
                 Toledo
                 in
                 the
                 year
                 390.
                 and
                 afterwards
                 again
                 forbidden
                 in
                 the
                 year
                 500.
                 by
                 the
                 Fathers
                 met
                 in
                 Councel
                 at
                 
                   Caesar
                   Augusta
                
                 .
                 The
                 words
                 of
                 the
                 Councel
                 of
                 Toledo
                 are
                 these
                 ;
                 
                 
                   Si
                   quis
                   autem
                   acceptam
                   à
                   Sacerdote
                   Eucharistiam
                   non
                   sumpserit
                   ,
                   velut
                   sacrilegus
                   propellatur
                   :
                
                 but
                 this
                 is
                 fuller
                 explicated
                 in
                 that
                 of
                 
                   Caesar
                   Augusta
                   ,
                   Eucharistiae
                   gratiam
                   si
                   quis
                   probatur
                   acceptam
                   non
                   consumpsisse
                   in
                   Ecclesia
                   ,
                   anathema
                   sit
                   in
                   perpetuum
                   :
                
                 so
                 that
                 under
                 
                 the
                 pain
                 of
                 a
                 perpetual
                 curse
                 ,
                 and
                 under
                 the
                 crime
                 of
                 Sacrilege
                 they
                 were
                 commanded
                 to
                 spend
                 the
                 Eucharistical
                 Symbols
                 in
                 the
                 Church
                 ;
                 and
                 this
                 took
                 from
                 them
                 all
                 pretence
                 of
                 the
                 necessity
                 in
                 some
                 case
                 of
                 not
                 receiving
                 the
                 chalice
                 .
              
               
                 3.
                 
                 In
                 the
                 time
                 of
                 
                   P.
                   Leo
                
                 the
                 first
                 ,
                 
                 the
                 Manichees
                 who
                 abstained
                 from
                 wine
                 as
                 an
                 abhomination
                 ,
                 would
                 yet
                 thrust
                 themselves
                 into
                 the
                 societies
                 of
                 the
                 faithful
                 ,
                 and
                 pretend
                 to
                 be
                 right
                 beleevers
                 ;
                 but
                 S.
                 Leo
                 discover'd
                 them
                 by
                 their
                 not
                 receiving
                 the
                 Chalice
                 in
                 the
                 holy
                 Eucharist
                 ;
                 
                 and
                 whereas
                 they
                 would
                 have
                 receiv'd
                 in
                 one
                 kind
                 onely
                 ,
                 he
                 calls
                 it
                 sacrilege
                 ;
                 and
                 reproves
                 them
                 with
                 the
                 words
                 of
                 S.
                 Paul
                 ;
                 
                 
                   Mark
                   them
                   which
                   cause
                   divisions
                   amongst
                   you
                   ,
                   and
                   offences
                   contrary
                   to
                   the
                   doctrine
                   which
                   ye
                   have
                   received
                   .
                
                 This
                 was
                 about
                 the
                 year
                 449.
                 
              
               
                 4.
                 
                 A
                 while
                 after
                 ,
                 
                 about
                 the
                 yeare
                 490.
                 
                 Some
                 had
                 gotten
                 some
                 superstitious
                 fancy
                 by
                 the
                 end
                 ;
                 and
                 out
                 of
                 reverence
                 to
                 the
                 Holy
                 Sacrament
                 ,
                 or
                 some
                 other
                 device
                 of
                 their
                 own
                 ,
                 they
                 thought
                 it
                 fit
                 to
                 abstain
                 from
                 the
                 consecrated
                 Chalice
                 :
                 but
                 P.
                 Gelasius
                 made
                 short
                 work
                 with
                 them
                 ;
                 he
                 condemn'd
                 their
                 superstition
                 and
                 gave
                 sentence
                 ,
                 
                   Aut
                   integra
                   Sacramenta
                   percipiant
                   ,
                   aut
                   ab
                   integris
                   arceantur
                   ,
                
                 Either
                 all
                 or
                 none
                 :
                 Drive
                 them
                 from
                 the
                 H.
                 Bread
                 ,
                 if
                 they
                 refuse
                 the
                 Sacrament
                 of
                 the
                 Lords
                 bloud
                 .
                 
              
               
                 5.
                 
                 The
                 Church
                 had
                 sometime
                 in
                 extraordinaay
                 cases
                 ,
                 
                 as
                 in
                 communicating
                 infants
                 or
                 dying
                 people
                 ,
                 dipt
                 the
                 holy
                 Bread
                 into
                 the
                 Chalice
                 ,
                 and
                 so
                 ministred
                 the
                 Sacrament
                 :
                 upon
                 occasion
                 of
                 which
                 some
                 fell
                 in
                 love
                 with
                 the
                 trick
                 ,
                 and
                 would
                 have
                 had
                 it
                 so
                 in
                 ordinary
                 ministrations
                 :
                 we
                 find
                 it
                 mention'd
                 in
                 the
                 History
                 of
                 Serapion
                 in
                 Eusebius
                 ,
                 and
                 in
                 S.
                 Cyprian
                 4.
                 
                   de
                   lapsis
                   ,
                   &
                   in
                   Prosper●
                   .
                
                 
                 But
                 against
                 this
                 breach
                 P.
                 Julius
                 oppos'd
                 himself
                 and
                 stood
                 in
                 the
                 gap
                 ,
                 declaring
                 it
                 to
                 be
                 against
                 the
                 Divine
                 order
                 and
                 Apostolical
                 institutions
                 ,
                 and
                 contrary
                 to
                 the
                 doctrine
                 of
                 the
                 Gospel
                 and
                 of
                 the
                 Apostles
                 and
                 the
                 custome
                 of
                 the
                 Church
                 ;
                 
                 and
                 his
                 words
                 are
                 remarkable
                 to
                 show
                 from
                 whence
                 this
                 Article
                 is
                 to
                 be
                 adjusted
                 and
                 determin'd
                 :
                 
                   Non
                   difficile
                   hoc
                   ab
                   ipso
                   fonte
                   veritatis
                   probatur
                   ,
                   in
                   qua
                   ordinata
                   ipsa
                   Sacramentorum
                   mysteria
                   processerunt
                
                 ;
                 The
                 very
                 ordination
                 or
                 institution
                 of
                 the
                 Sacrament
                 is
                 the
                 fountain
                 from
                 whence
                 we
                 are
                 to
                 derive
                 the
                 truth
                 in
                 this
                 inquiry
                 .
                 But
                 when
                 this
                 Superstition
                 was
                 again
                 reviv'd
                 about
                 the
                 year
                 580.
                 the
                 now
                 mention'd
                 decree
                 of
                 P.
                 Julius
                 was
                 repeated
                 in
                 the
                 third
                 Councel
                 of
                 Braccara
                 ,
                 and
                 all
                 set
                 right
                 again
                 according
                 to
                 the
                 perpetual
                 custome
                 of
                 the
                 Church
                 ,
                 and
                 the
                 institution
                 of
                 our
                 B.
                 Lord
                 ,
                 and
                 their
                 pretence
                 (
                 which
                 was
                 lest
                 they
                 should
                 spill
                 any
                 thing
                 of
                 the
                 holy
                 Chalice
                 )
                 laid
                 aside
                 as
                 trifling
                 and
                 superstitious
                 .
              
               
                 6.
                 
                 And
                 yet
                 after
                 all
                 these
                 motions
                 made
                 by
                 Hereticks
                 and
                 superstitious
                 persons
                 ,
                 
                 and
                 so
                 many
                 cautions
                 ,
                 suppressions
                 ,
                 and
                 decrees
                 against
                 them
                 ;
                 about
                 the
                 year
                 920.
                 the
                 order
                 of
                 
                   Cluniack
                   Monks
                
                 did
                 communicate
                 with
                 the
                 Bread
                 dipt
                 in
                 the
                 Chalice
                 as
                 Cassander
                 reports
                 :
                 
                 and
                 about
                 the
                 yeer
                 1120.
                 it
                 was
                 permitted
                 in
                 some
                 Churches
                 so
                 to
                 doe
                 :
                 For
                 by
                 this
                 time
                 the
                 world
                 was
                 so
                 rude
                 and
                 ignorant
                 that
                 they
                 knew
                 little
                 of
                 the
                 mysteries
                 of
                 Religion
                 ,
                 and
                 car'd
                 less
                 ;
                 so
                 that
                 for
                 the
                 danger
                 of
                 effusion
                 of
                 the
                 holy
                 wine
                 they
                 in
                 some
                 places
                 chose
                 that
                 expedient
                 :
                 which
                 although
                 it
                 was
                 upon
                 great
                 reason
                 condemned
                 by
                 P.
                 Julius
                 and
                 the
                 Councel
                 of
                 Braccara
                 ,
                 yet
                 it
                 is
                 a
                 great
                 argument
                 that
                 they
                 still
                 beleev'd
                 it
                 necessary
                 to
                 communicate
                 under
                 both
                 Symbols
                 .
              
               
               
                 7.
                 
                 But
                 about
                 the
                 time
                 that
                 the
                 School-men
                 began
                 to
                 rule
                 the
                 chair
                 ,
                 
                 this
                 danger
                 of
                 spilling
                 the
                 Chalice
                 wrought
                 so
                 much
                 in
                 their
                 wise
                 heads
                 that
                 they
                 began
                 about
                 the
                 year
                 1250.
                 in
                 some
                 Churches
                 to
                 leave
                 out
                 all
                 use
                 of
                 the
                 Chalice
                 ,
                 excepting
                 to
                 the
                 Priests
                 and
                 some
                 Great
                 men
                 who
                 would
                 be
                 careful
                 not
                 to
                 spill
                 .
                 
                 This
                 was
                 but
                 in
                 
                   some
                   Churches
                
                 said
                 Aquinas
                 ;
                 and
                 it
                 was
                 permitted
                 to
                 all
                 the
                 Priests
                 present
                 ,
                 
                   de
                   quibus
                   praesumitur
                   quòd
                   magis
                   sint
                   cauti
                   :
                
                 and
                 to
                 some
                 Grandees
                 of
                 the
                 people
                 too
                 for
                 the
                 same
                 reason
                 ,
                 as
                 we
                 find
                 in
                 
                   Richard
                   Middleton
                   ,
                   Innocent
                
                 the
                 fourth
                 ,
                 and
                 
                   Petrus
                   de
                   Tarantasia
                
                 .
              
               
                 8.
                 
                 But
                 by
                 little
                 and
                 little
                 the
                 abuse
                 went
                 further
                 ,
                 
                 and
                 grew
                 confirm'd
                 ,
                 and
                 Miracles
                 pretended
                 and
                 invented
                 ,
                 as
                 
                   Alexander
                   of
                   Ales
                
                 reports
                 ,
                 to
                 stop
                 the
                 outcries
                 of
                 certain
                 Religious
                 who
                 were
                 extremely
                 troubled
                 at
                 the
                 loss
                 of
                 the
                 Chalice
                 :
                 and
                 now
                 at
                 last
                 it
                 became
                 the
                 general
                 custome
                 of
                 the
                 Western
                 Churches
                 ;
                 and
                 it
                 grew
                 scandalous
                 to
                 desire
                 it
                 ;
                 and
                 it
                 was
                 
                   established
                   into
                   a
                   doctrine
                
                 in
                 the
                 Councel
                 of
                 Constance
                 ,
                 and
                 the
                 institution
                 of
                 Christ
                 ,
                 and
                 the
                 custome
                 of
                 the
                 Primitive
                 Church
                 were
                 openly
                 defied
                 ,
                 taking
                 notice
                 of
                 and
                 so
                 laid
                 aside
                 ,
                 and
                 Anathema
                 pronounced
                 on
                 them
                 that
                 should
                 insist
                 upon
                 their
                 right
                 ,
                 or
                 deny
                 
                   whole
                   Christ
                   to
                   be
                   under
                   each
                   kind
                
                 in
                 the
                 Councel
                 of
                 Trent
                 ;
                 and
                 so
                 it
                 abides
                 at
                 this
                 day
                 .
              
               
                 The
                 question
                 being
                 now
                 reduc'd
                 to
                 this
                 short
                 issue
                 ;
                 
                 
                   whether
                   under
                   each
                   kind
                   whole
                   Christ
                   be
                   received
                
                 ;
                 it
                 is
                 not
                 unworthy
                 a
                 short
                 inquiry
                 ,
                 concerning
                 the
                 truth
                 ,
                 and
                 concerning
                 the
                 consequence
                 of
                 it
                 .
              
               
                 1.
                 
                 
                   For
                   the
                   truth
                
                 .
                 
                 I
                 consider
                 that
                 the
                 effect
                 of
                 external
                 rituals
                 and
                 ceremonials
                 cannot
                 be
                 disputed
                 Philosophically
                 ;
                 as
                 we
                 inquire
                 into
                 the
                 portions
                 of
                 effect
                 which
                 every
                 herb
                 hath
                 in
                 an
                 infusion
                 ;
                 but
                 we
                 are
                 to
                 take
                 and
                 use
                 them
                 in
                 the
                 simplicity
                 of
                 their
                 institution
                 ;
                 leaving
                 them
                 under
                 that
                 secrecy
                 of
                 their
                 own
                 mysteriousness
                 in
                 which
                 they
                 were
                 left
                 in
                 their
                 first
                 appointment
                 and
                 publication
                 .
                 The
                 Apostle
                 explicating
                 the
                 mysteries
                 of
                 our
                 Religion
                 ,
                 saith
                 ,
                 that
                 
                   Christ
                   was
                   delivered
                
                 (
                 meaning
                 unto
                 death
                 )
                 
                   for
                   our
                   sins
                
                 ,
                 
                 
                   and
                   was
                   raised
                   again
                   for
                   our
                   justification
                
                 ;
                 
                 and
                 yet
                 that
                 
                   we
                   are
                   justified
                   by
                   his
                   bloud
                   .
                
                 Upon
                 these
                 accounts
                 we
                 can
                 say
                 that
                 by
                 Christs
                 death
                 and
                 by
                 his
                 resurrection
                 we
                 are
                 justified
                 ,
                 and
                 therefore
                 we
                 are
                 to
                 be
                 partakers
                 of
                 both
                 ;
                 but
                 because
                 we
                 are
                 
                   justified
                   by
                   faith
                   in
                   his
                   bloud
                   ,
                
                 it
                 will
                 at
                 no
                 hand
                 follow
                 ,
                 we
                 may
                 let
                 alone
                 our
                 faith
                 ,
                 or
                 neglect
                 to
                 procure
                 our
                 part
                 in
                 his
                 resurrection
                 .
                 So
                 it
                 is
                 in
                 the
                 Symbols
                 Eucharistical
                 :
                 supposing
                 it
                 had
                 been
                 said
                 of
                 the
                 Bread
                 ,
                 
                   This
                   is
                   Christ
                
                 ,
                 or
                 
                   This
                   is
                   the
                   death
                   of
                   Christ
                   ,
                
                 and
                 the
                 same
                 said
                 of
                 the
                 Chalice
                 ;
                 yet
                 one
                 alone
                 is
                 not
                 sufficient
                 to
                 be
                 received
                 when
                 both
                 are
                 instituted
                 :
                 for
                 as
                 all
                 the
                 mysteries
                 of
                 our
                 redemption
                 are
                 effective
                 to
                 our
                 pardon
                 and
                 salvation
                 ;
                 so
                 are
                 both
                 the
                 Symbols
                 of
                 the
                 Eucharist
                 to
                 our
                 reception
                 of
                 Christ
                 ;
                 and
                 Baptisme
                 or
                 absolution
                 may
                 better
                 be
                 pretended
                 to
                 the
                 exclusion
                 of
                 the
                 whole
                 Eucharist
                 ,
                 then
                 the
                 sufficiency
                 of
                 bread
                 to
                 the
                 exclusion
                 of
                 the
                 Chalice
                 ;
                 for
                 remission
                 of
                 sins
                 is
                 perfectly
                 the
                 grace
                 of
                 Baptisme
                 ;
                 and
                 those
                 sins
                 return
                 not
                 ,
                 but
                 in
                 the
                 case
                 of
                 Apostacy
                 :
                 but
                 what
                 is
                 the
                 effect
                 of
                 bread
                 alone
                 is
                 no
                 where
                 told
                 ,
                 but
                 that
                 it
                 is
                 the
                 commemoration
                 or
                 remembrance
                 of
                 the
                 broken
                 body
                 of
                 Christ
                 ,
                 and
                 the
                 communication
                 of
                 that
                 body
                 :
                 But
                 then
                 the
                 chalice
                 is
                 also
                 the
                 remembrance
                 of
                 Christs
                 bloud
                 powred
                 forth
                 ,
                 and
                 the
                 exhibition
                 of
                 that
                 which
                 is
                 for
                 the
                 remission
                 of
                 sins
                 :
                 and
                 how
                 these
                 two
                 doe
                 work
                 that
                 in
                 us
                 which
                 we
                 hope
                 for
                 ,
                 
                   we
                   know
                   not
                
                 ,
                 but
                 that
                 they
                 work
                 as
                 mysteries
                 and
                 Sacraments
                 doe
                 work
                 ,
                 but
                 not
                 as
                 herbs
                 ,
                 or
                 natural
                 agents
                 ,
                 that
                 we
                 may
                 beleeve
                 .
              
               
               
                 2.
                 
                 I
                 consider
                 that
                 when
                 Christ
                 appointed
                 to
                 the
                 two
                 Symbols
                 two
                 distinct
                 significations
                 ,
                 
                 and
                 that
                 we
                 beleeve
                 that
                 the
                 Sacraments
                 exhibite
                 to
                 worthy
                 communicants
                 what
                 they
                 represent
                 to
                 all
                 ,
                 it
                 must
                 be
                 certain
                 that
                 all
                 Christ
                 ,
                 that
                 is
                 ,
                 that
                 all
                 the
                 benefits
                 of
                 Christ
                 are
                 not
                 conveyed
                 by
                 each
                 ,
                 which
                 are
                 conveyed
                 by
                 both
                 ,
                 because
                 ,
                 as
                 they
                 signifie
                 so
                 they
                 exhihite
                 ;
                 but
                 they
                 do
                 not
                 each
                 signifie
                 what
                 both
                 together
                 doe
                 .
                 The
                 breaking
                 of
                 the
                 body
                 does
                 not
                 signifie
                 the
                 effusion
                 of
                 the
                 bloud
                 ;
                 neither
                 does
                 the
                 shedding
                 of
                 the
                 bloud
                 signifie
                 the
                 breaking
                 the
                 body
                 :
                 and
                 to
                 think
                 that
                 the
                 reduplication
                 of
                 the
                 Symbols
                 is
                 superfluous
                 ,
                 is
                 to
                 charge
                 Christ
                 with
                 impertinency
                 ;
                 and
                 if
                 it
                 be
                 not
                 superfluous
                 ,
                 then
                 there
                 is
                 something
                 of
                 real
                 advantage
                 by
                 both
                 ,
                 that
                 is
                 not
                 in
                 each
                 .
                 I
                 will
                 not
                 venture
                 to
                 assign
                 to
                 each
                 their
                 portion
                 of
                 effect
                 :
                 for
                 what
                 they
                 have
                 they
                 have
                 not
                 naturally
                 ,
                 but
                 by
                 Divine
                 donation
                 and
                 appointment
                 ,
                 and
                 therefore
                 I
                 will
                 not
                 take
                 notice
                 that
                 the
                 same
                 chalice
                 is
                 representative
                 and
                 effective
                 of
                 union
                 and
                 charity
                 ,
                 (
                 though
                 that
                 is
                 usual
                 enough
                 in
                 societies
                 and
                 friendships
                 ,
                 
                   —
                   Pylades
                   ,
                   
                   Marce
                   ,
                   bibebat
                   idem
                   .
                   )
                
                 but
                 this
                 I
                 shall
                 observe
                 that
                 the
                 whole
                 effect
                 of
                 the
                 Sacrament
                 is
                 equally
                 attributed
                 to
                 the
                 worthy
                 receiving
                 the
                 chalice
                 as
                 to
                 that
                 of
                 the
                 bread
                 ;
                 and
                 therefore
                 S.
                 Remy
                 caus'd
                 these
                 verses
                 to
                 be
                 written
                 on
                 the
                 chalice
                 ,
                 
                   
                     Hauriat
                     hinc
                     populus
                     vitam
                     de
                     sanguine
                     sacro
                     ,
                  
                   
                     Inflicto
                     aeternus
                     quem
                     fudit
                     vulnere
                     Christus
                     .
                  
                
                 let
                 the
                 people
                 from
                 hence
                 draw
                 live
                 issuing
                 from
                 the
                 wounds
                 of
                 Christ
                 :
                 now
                 whatsoever
                 effect
                 is
                 attributed
                 to
                 one
                 is
                 not
                 in
                 exclusion
                 of
                 the
                 other
                 :
                 but
                 in
                 concomitance
                 with
                 it
                 :
                 and
                 therefore
                 as
                 it
                 would
                 be
                 a
                 strange
                 folly
                 to
                 dispute
                 what
                 benefit
                 we
                 receive
                 by
                 Christs
                 flesh
                 distinctly
                 ,
                 and
                 how
                 much
                 of
                 our
                 redemption
                 is
                 wrought
                 by
                 his
                 bloud
                 ,
                 and
                 it
                 could
                 have
                 no
                 use
                 and
                 no
                 certainty
                 :
                 so
                 it
                 would
                 be
                 as
                 strange
                 to
                 say
                 there
                 is
                 so
                 much
                 distinctly
                 in
                 the
                 H.
                 bread
                 ,
                 so
                 much
                 in
                 the
                 wine
                 ;
                 and
                 it
                 is
                 worse
                 to
                 attribute
                 to
                 one
                 that
                 which
                 can
                 be
                 employed
                 to
                 exclude
                 the
                 other
                 :
                 and
                 it
                 is
                 certain
                 there
                 can
                 be
                 nothing
                 said
                 of
                 advantage
                 that
                 either
                 one
                 or
                 the
                 other
                 hath
                 ;
                 and
                 therefore
                 the
                 chalice
                 may
                 exclude
                 the
                 bread
                 as
                 well
                 as
                 the
                 H.
                 bread
                 the
                 chalice
                 ,
                 both
                 alike
                 ,
                 that
                 is
                 ,
                 indeed
                 neither
                 .
              
               
                 But
                 it
                 is
                 to
                 be
                 observed
                 that
                 in
                 this
                 inquiry
                 the
                 question
                 cannot
                 be
                 concerning
                 the
                 
                   receiving
                   Christ
                
                 ;
                 
                 but
                 of
                 receiving
                 
                   the
                   Sacraments
                   of
                   Christ
                
                 ,
                 of
                 his
                 body
                 and
                 of
                 his
                 bloud
                 .
                 For
                 we
                 receive
                 Christ
                 in
                 Baptisme
                 ,
                 and
                 we
                 receive
                 Christ
                 by
                 faith
                 ;
                 and
                 yet
                 nevertheless
                 we
                 are
                 to
                 receive
                 the
                 Sacraments
                 of
                 Christs
                 body
                 and
                 bloud
                 :
                 and
                 therefore
                 suppose
                 we
                 did
                 receive
                 Christ
                 in
                 the
                 Holy
                 bread
                 ,
                 yet
                 that
                 bread
                 is
                 but
                 the
                 Sacrament
                 of
                 his
                 broken
                 body
                 ;
                 and
                 therefore
                 we
                 must
                 also
                 receive
                 the
                 Sacrament
                 of
                 his
                 bloud
                 spilt
                 for
                 us
                 :
                 or
                 else
                 we
                 omit
                 to
                 receive
                 the
                 one
                 half
                 of
                 the
                 Sacrament
                 :
                 and
                 if
                 the
                 question
                 were
                 onely
                 about
                 receiving
                 Christ
                 ,
                 we
                 might
                 pretend
                 the
                 whole
                 Sacrament
                 to
                 be
                 needless
                 ,
                 because
                 a
                 spiritual
                 communion
                 ,
                 and
                 faith
                 alone
                 will
                 do
                 that
                 work
                 ,
                 but
                 yet
                 faith
                 alone
                 ,
                 or
                 the
                 Spiritual
                 communion
                 does
                 not
                 give
                 us
                 the
                 Sacrament
                 ,
                 nor
                 obey
                 Christ
                 in
                 this
                 instance
                 ,
                 nor
                 commemorate
                 and
                 represent
                 his
                 death
                 ,
                 which
                 is
                 the
                 duty
                 here
                 inquir'd
                 of
                 ,
                 and
                 here
                 enjoin'd
                 .
              
               
                 And
                 therefore
                 the
                 dream
                 of
                 the
                 Church
                 of
                 Rome
                 that
                 he
                 that
                 receives
                 the
                 body
                 ,
                 
                 receives
                 also
                 the
                 bloud
                 ,
                 because
                 by
                 concomitance
                 ,
                 the
                 bloud
                 is
                 received
                 in
                 the
                 body
                 ,
                 is
                 neither
                 true
                 nor
                 pertinent
                 to
                 this
                 question
                 .
                 Not
                 true
                 ,
                 because
                 the
                 Eucharist
                 being
                 the
                 Sacrament
                 of
                 the
                 Lords
                 death
                 ,
                 that
                 is
                 ,
                 of
                 his
                 
                 body
                 broken
                 ,
                 and
                 his
                 bloud
                 powred
                 forth
                 ,
                 the
                 taking
                 of
                 the
                 Sacrament
                 of
                 the
                 body
                 does
                 not
                 by
                 concomitance
                 include
                 the
                 bloud
                 ;
                 because
                 the
                 body
                 is
                 here
                 Sacramentally
                 represented
                 as
                 slain
                 and
                 separate
                 from
                 bloud
                 :
                 and
                 that
                 is
                 so
                 notorious
                 that
                 some
                 superstitious
                 persons
                 
                   A.
                   D.
                
                 490.
                 refus'd
                 the
                 Chalice
                 ,
                 because
                 (
                 said
                 they
                 )
                 the
                 body
                 of
                 Christ
                 represented
                 in
                 the
                 holy
                 Sacrament
                 
                   exangue
                   est
                
                 ,
                 it
                 is
                 without
                 bloud
                 ;
                 but
                 now
                 the
                 Romanists
                 refuse
                 the
                 Chalice
                 because
                 the
                 body
                 is
                 not
                 without
                 bloud
                 :
                 they
                 were
                 both
                 amiss
                 ,
                 for
                 it
                 is
                 true
                 the
                 body
                 is
                 represented
                 Sacramentally
                 as
                 killed
                 ,
                 and
                 therefore
                 without
                 bloud
                 ,
                 which
                 had
                 ran
                 out
                 at
                 the
                 wounds
                 ;
                 and
                 therefore
                 concomitance
                 is
                 an
                 idle
                 and
                 an
                 impertinent
                 dream
                 :
                 but
                 although
                 the
                 body
                 is
                 without
                 bloud
                 in
                 his
                 death
                 ;
                 yet
                 because
                 the
                 effusion
                 of
                 the
                 bloud
                 is
                 also
                 Sacramentally
                 to
                 be
                 represented
                 ,
                 therefore
                 they
                 should
                 not
                 omit
                 the
                 Chalice
                 .
              
               
                 But
                 as
                 to
                 them
                 of
                 the
                 Roman
                 Church
                 ;
                 
                 if
                 the
                 bloud
                 be
                 in
                 the
                 body
                 by
                 Concomitance
                 ,
                 and
                 therefore
                 they
                 who
                 receive
                 the
                 body
                 receive
                 also
                 the
                 bloud
                 ;
                 then
                 they
                 who
                 sacrifice
                 the
                 body
                 do
                 also
                 sacrifice
                 the
                 bloud
                 ;
                 and
                 then
                 it
                 will
                 be
                 no
                 more
                 necessary
                 to
                 celebrate
                 in
                 both
                 kinds
                 then
                 to
                 communicate
                 in
                 both
                 ,
                 and
                 indeed
                 though
                 the
                 Roman
                 Schools
                 will
                 not
                 endure
                 that
                 the
                 sacrifice
                 (
                 as
                 they
                 call
                 it
                 )
                 or
                 the
                 consecration
                 should
                 be
                 in
                 one
                 kind
                 ,
                 yet
                 Volaterranus
                 saies
                 that
                 P.
                 Innocent
                 the
                 eighth
                 gave
                 leave
                 to
                 the
                 Norvegians
                 to
                 sacrifice
                 in
                 bread
                 onely
                 :
                 certain
                 it
                 is
                 the
                 Priest
                 may
                 as
                 well
                 doe
                 so
                 ,
                 as
                 the
                 people
                 receive
                 in
                 one
                 kind
                 ,
                 for
                 the
                 people
                 doe
                 in
                 their
                 manner
                 as
                 much
                 celebrate
                 the
                 death
                 of
                 Christ
                 as
                 the
                 Priest
                 ,
                 nor
                 he
                 alone
                 ,
                 nor
                 they
                 alone
                 ,
                 but
                 the
                 whole
                 action
                 is
                 the
                 due
                 celebration
                 however
                 the
                 argument
                 of
                 concomitance
                 concludes
                 equally
                 :
                 against
                 the
                 celebration
                 in
                 both
                 kinds
                 ,
                 as
                 against
                 the
                 participation
                 ;
                 and
                 why
                 the
                 Priest
                 should
                 be
                 oblig'd
                 to
                 drink
                 the
                 chalice
                 and
                 cannot
                 be
                 excus'd
                 by
                 Concomitance
                 ,
                 and
                 yet
                 the
                 people
                 are
                 not
                 oblig'd
                 ,
                 but
                 are
                 excus'd
                 by
                 that
                 pretension
                 ,
                 abating
                 the
                 reasons
                 of
                 interest
                 ,
                 cannot
                 easily
                 be
                 imagined
                 .
              
               
                 Certain
                 it
                 is
                 they
                 had
                 other
                 thoughts
                 in
                 the
                 Councel
                 of
                 Turon
                 ;
                 
                 for
                 when
                 they
                 considered
                 the
                 necessities
                 of
                 sick
                 and
                 dying
                 people
                 ,
                 they
                 appointed
                 the
                 consecrated
                 bread
                 to
                 be
                 sopp'd
                 in
                 the
                 consecrated
                 Chalice
                 ;
                 adding
                 this
                 reason
                 ,
                 
                   Ut
                   veraciter
                   Presbyter
                   dicere
                   possit
                   ,
                   Corpus
                   &
                   Sanguis
                   Domini
                   nostri
                   Jesu
                   Christi
                   proficiat
                   tibi
                   in
                   remissionem
                   peccatorum
                   &
                   vitam
                   aeternam
                   :
                
                 that
                 the
                 Priest
                 may
                 say
                 truly
                 ,
                 The
                 body
                 and
                 bloud
                 of
                 our
                 Lord
                 Jesus
                 Christ
                 be
                 profitable
                 unto
                 you
                 for
                 the
                 remission
                 of
                 your
                 sins
                 and
                 unto
                 life
                 eternal
                 .
                 If
                 they
                 had
                 then
                 understood
                 the
                 device
                 of
                 Concomitance
                 ,
                 they
                 would
                 have
                 known
                 that
                 the
                 Priest
                 might
                 have
                 said
                 so
                 truly
                 ,
                 without
                 sopping
                 the
                 H.
                 Bread
                 in
                 the
                 chalice
                 :
                 but
                 the
                 good
                 Fathers
                 had
                 not
                 yet
                 learn'd
                 the
                 new
                 Metaphysicks
                 .
              
               
                 2.
                 
                 Now
                 for
                 
                   the
                   consequenee
                
                 of
                 this
                 pretension
                 ;
                 
                 I
                 consider
                 that
                 let
                 the
                 thing
                 be
                 as
                 true
                 as
                 the
                 interested
                 persons
                 would
                 have
                 it
                 ;
                 yet
                 it
                 is
                 not
                 well
                 that
                 we
                 should
                 dispute
                 against
                 a
                 Divine
                 institution
                 upon
                 a
                 pretence
                 of
                 our
                 vain
                 arguings
                 .
                 The
                 Apostles
                 with
                 great
                 simplicity
                 took
                 in
                 both
                 kinds
                 at
                 that
                 time
                 in
                 which
                 onely
                 the
                 device
                 of
                 concomitance
                 was
                 or
                 could
                 be
                 true
                 ,
                 for
                 then
                 when
                 they
                 receiv'd
                 it
                 the
                 bloud
                 was
                 in
                 the
                 body
                 of
                 Christ
                 ;
                 but
                 it
                 was
                 Sacramental
                 of
                 the
                 bloud
                 to
                 be
                 powred
                 out
                 the
                 next
                 day
                 ;
                 however
                 they
                 obeyed
                 with
                 simplicity
                 and
                 without
                 inquiry
                 ,
                 and
                 never
                 feared
                 spilling
                 ,
                 nor
                 argued
                 ,
                 nor
                 sought
                 excuses
                 ;
                 such
                 simplicity
                 would
                 equally
                 become
                 us
                 :
                 and
                 as
                 to
                 the
                 usefulness
                 of
                 receiving
                 in
                 both
                 kinds
                 ,
                 although
                 it
                 will
                 ill
                 becom
                 any
                 man
                 to
                 argue
                 concerning
                 the
                 usefulness
                 of
                 a
                 Divine
                 institution
                 ,
                 &
                 to
                 pretend
                 excuses
                 against
                 Christ
                 ,
                 upon
                 the
                 account
                 of
                 a
                 Philosophy
                 of
                 their
                 own
                 invention
                 ,
                 is
                 very
                 much
                 unlike
                 the
                 
                 spirit
                 of
                 humility
                 and
                 wisedome
                 and
                 obedience
                 which
                 ought
                 to
                 be
                 the
                 investiture
                 of
                 a
                 Christians
                 heart
                 and
                 the
                 tiar
                 of
                 his
                 head
                 ,
                 yet
                 I
                 observe
                 that
                 even
                 in
                 this
                 particular
                 the
                 disadvantage
                 is
                 not
                 little
                 .
              
               
                 For
                 if
                 receiving
                 the
                 Sacrament
                 be
                 of
                 any
                 advantage
                 to
                 souls
                 ,
                 
                 then
                 it
                 is
                 certain
                 he
                 that
                 does
                 not
                 receive
                 it
                 is
                 a
                 loser
                 ;
                 and
                 yet
                 he
                 that
                 does
                 not
                 receive
                 the
                 Chalice
                 does
                 not
                 receive
                 the
                 Sacrament
                 ,
                 but
                 a
                 peece
                 of
                 it
                 onely
                 ;
                 Now
                 in
                 Sacraments
                 half
                 is
                 as
                 good
                 as
                 none
                 :
                 as
                 he
                 who
                 should
                 onely
                 dip
                 a
                 child
                 in
                 pure
                 water
                 ,
                 and
                 yet
                 not
                 invocate
                 the
                 Trinity
                 should
                 doe
                 nothing
                 at
                 all
                 with
                 his
                 half
                 Baptisme
                 ;
                 so
                 it
                 is
                 certain
                 that
                 the
                 effect
                 of
                 a
                 Sacrament
                 is
                 not
                 imparted
                 by
                 a
                 half
                 Communion
                 .
                 
                 And
                 therefore
                 
                   Alexander
                   of
                   Ales
                
                 said
                 well
                 ,
                 
                   Sumpto
                   hoc
                   Sacramento
                   dignè
                   in
                   utraque
                   specie
                   major
                   est
                   effectus
                   unius
                   corporis
                   mystici
                   cum
                   capite
                   ,
                   quàm
                   sumpto
                   sub
                   altera
                   :
                
                 and
                 in
                 another
                 place
                 he
                 saies
                 to
                 receive
                 under
                 both
                 kinds
                 is
                 
                   majoris
                   meriti
                   tum
                   ratione
                   augmentationis
                   devotionis
                   ,
                
                 
                 
                   tum
                   ratione
                   fidei
                   dilatationis
                   actualis
                   ,
                   tum
                   ratione
                   sumptionis
                   completioris
                   :
                
                 it
                 is
                 of
                 greater
                 merit
                 or
                 value
                 ,
                 there
                 is
                 a
                 greater
                 mystical
                 Union
                 between
                 the
                 head
                 and
                 the
                 members
                 ,
                 a
                 greater
                 increase
                 of
                 devotion
                 ,
                 a
                 larger
                 and
                 more
                 actual
                 extent
                 of
                 faith
                 ,
                 and
                 a
                 more
                 compleat
                 Sacramental
                 reception
                 of
                 Christ
                 himself
                 .
                 To
                 the
                 same
                 purpose
                 there
                 are
                 good
                 things
                 spoken
                 in
                 
                   Albertus
                   Magnus
                
                 a
                 ,
                 and
                 in
                 
                   Thomas
                   Aquinas
                
                 b
                 ,
                 Bonaventure
                 c
                 ,
                 and
                 
                   Petrus
                   de
                   Palude
                
                 d
                 ,
                 and
                 divers
                 others
                 ,
                 all
                 agreeing
                 that
                 one
                 alone
                 does
                 not
                 make
                 a
                 Sacrament
                 ,
                 but
                 a
                 peece
                 of
                 one
                 ,
                 and
                 that
                 there
                 is
                 advantage
                 by
                 both
                 kinds
                 which
                 is
                 not
                 to
                 be
                 had
                 in
                 one
                 :
                 which
                 advantage
                 if
                 it
                 be
                 spiritual
                 (
                 as
                 it
                 is
                 ,
                 if
                 it
                 be
                 at
                 all
                 )
                 then
                 he
                 that
                 robs
                 the
                 people
                 of
                 a
                 spiritual
                 good
                 which
                 our
                 Blessed
                 Lord
                 hath
                 designed
                 for
                 them
                 and
                 left
                 unto
                 them
                 ,
                 is
                 sacrilegious
                 and
                 prophane
                 ;
                 it
                 is
                 uncharitable
                 and
                 it
                 is
                 impious
                 .
                 I
                 say
                 it
                 is
                 impious
                 .
              
               
                 For
                 it
                 is
                 not
                 to
                 be
                 despised
                 that
                 our
                 B.
                 Lord
                 gave
                 this
                 Sacrament
                 as
                 his
                 last
                 will
                 and
                 Testament
                 ;
                 
                 and
                 though
                 he
                 gave
                 it
                 in
                 his
                 body
                 and
                 bloud
                 ,
                 yet
                 he
                 expressed
                 onely
                 
                   the
                   New
                   testament
                   in
                   his
                   bloud
                
                 ;
                 and
                 for
                 any
                 Church
                 to
                 violate
                 the
                 Testament
                 of
                 our
                 B.
                 Lord
                 ,
                 however
                 men
                 may
                 make
                 no
                 great
                 matter
                 of
                 it
                 ;
                 yet
                 it
                 will
                 receive
                 a
                 punishment
                 according
                 as
                 God
                 sets
                 a
                 value
                 upon
                 it
                 ;
                 and
                 he
                 that
                 shall
                 pluck
                 one
                 seal
                 from
                 a
                 Testament
                 ,
                 and
                 say
                 that
                 one
                 is
                 as
                 good
                 as
                 two
                 ,
                 when
                 two
                 were
                 put
                 to
                 it
                 by
                 the
                 Testator
                 ,
                 cannot
                 be
                 excus'd
                 by
                 saying
                 it
                 was
                 nothing
                 but
                 a
                 formality
                 and
                 a
                 ceremony
                 .
                 
                   Gods
                   ceremonies
                
                 are
                 bound
                 upon
                 us
                 by
                 
                   Gods
                   Commandement
                
                 ;
                 and
                 what
                 he
                 hath
                 made
                 to
                 be
                 a
                 sign
                 ,
                 does
                 signifie
                 and
                 exhibit
                 too
                 :
                 and
                 as
                 the
                 brasen
                 serpent
                 though
                 it
                 was
                 but
                 a
                 type
                 or
                 shadow
                 of
                 the
                 H.
                 Crucifixe
                 ;
                 yet
                 did
                 real
                 cures
                 ;
                 so
                 can
                 the
                 Symbols
                 and
                 Sacraments
                 of
                 the
                 crucifixion
                 being
                 hallowed
                 by
                 the
                 Divine
                 institution
                 ,
                 and
                 confirmed
                 by
                 his
                 power
                 ;
                 and
                 therefore
                 a
                 violation
                 here
                 is
                 not
                 to
                 be
                 called
                 onely
                 a
                 question
                 in
                 a
                 ceremony
                 ;
                 it
                 is
                 a
                 substantial
                 part
                 of
                 the
                 Christian
                 religion
                 ,
                 it
                 is
                 the
                 sanction
                 of
                 the
                 New
                 Testament
                 ,
                 
                 the
                 last
                 will
                 of
                 our
                 dying
                 Lord.
                 
                   Now
                   if
                   it
                   be
                   but
                   a
                   mans
                   testament
                   ,
                
                 saith
                 S.
                 
                   Paul
                   ,
                   yet
                   no
                   man
                   disannulleth
                   or
                   addeth
                   thereto
                   :
                
                 and
                 therefore
                 to
                 disannul
                 or
                 lessen
                 a
                 portion
                 of
                 the
                 Testament
                 of
                 the
                 Son
                 of
                 God
                 must
                 needs
                 be
                 a
                 high
                 impiety
                 .
                 
                   Testamentum
                   quia
                   individuum
                   est
                   pro
                   parte
                   agnosci
                   &
                   pro
                   parte
                   repudiari
                   non
                   possit
                   ,
                
                 saies
                 the
                 law
                 ,
                 L.
                 7.
                 
                   jus
                   nostr
                   .
                   D.
                   de
                   reg
                   .
                   iur
                   .
                
                 If
                 you
                 pudiate
                 a
                 part
                 of
                 the
                 will
                 ,
                 you
                 must
                 renounce
                 it
                 all
                 ;
                 If
                 you
                 permit
                 not
                 to
                 the
                 people
                 the
                 bloud
                 of
                 Christ
                 ,
                 you
                 hinder
                 them
                 from
                 having
                 a
                 part
                 in
                 the
                 death
                 of
                 Christ
                 ,
                 so
                 far
                 as
                 lies
                 in
                 you
                 .
                 Adde
                 to
                 this
                 ;
                 that
                 this
                 Holy
                 mystery
                 being
                 acknowledged
                 by
                 all
                 to
                 be
                 the
                 most
                 mysterious
                 solemnity
                 of
                 the
                 religion
                 ,
                 and
                 by
                 the
                 Church
                 of
                 Rome
                 affirm'd
                 to
                 be
                 a
                 proper
                 sacrifice
                 ,
                 and
                 so
                 contended
                 for
                 ;
                 it
                 would
                 be
                 remembred
                 that
                 our
                 B.
                 Saviour
                 did
                 adapt
                 ,
                 and
                 fit
                 
                 this
                 rite
                 to
                 the
                 usages
                 and
                 customes
                 both
                 of
                 Jews
                 and
                 Gentiles
                 ;
                 amongst
                 whom
                 laws
                 ,
                 and
                 societies
                 ,
                 and
                 contracts
                 and
                 sacrifices
                 were
                 made
                 solemn
                 by
                 effusion
                 and
                 drinking
                 of
                 bloud
                 ;
                 and
                 instead
                 of
                 bloud
                 (
                 amongst
                 the
                 more
                 civil
                 Nations
                 )
                 they
                 drink
                 wine
                 ;
                 and
                 by
                 that
                 were
                 suppos'd
                 partakers
                 even
                 of
                 the
                 bloud
                 of
                 the
                 Sacrifice
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 (
                 saies
                 Philo
                 )
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 To
                 be
                 drunk
                 ,
                 viz.
                 in
                 the
                 Greek
                 hath
                 its
                 name
                 from
                 their
                 drinking
                 wine
                 after
                 their
                 sacrifices
                 :
                 and
                 with
                 this
                 Custome
                 among
                 the
                 Gentiles
                 ,
                 and
                 with
                 the
                 Paschal
                 ceremonie
                 of
                 this
                 nature
                 amongst
                 the
                 Jews
                 our
                 Blessed
                 Lord
                 complying
                 looses
                 the
                 wisedome
                 and
                 prudence
                 of
                 it
                 ;
                 if
                 the
                 Priest
                 shall
                 sacrifice
                 ,
                 and
                 the
                 people
                 drink
                 none
                 of
                 the
                 bloud
                 of
                 the
                 sacrifice
                 ,
                 or
                 that
                 which
                 ritually
                 and
                 Sacramentally
                 represents
                 it
                 .
                 The
                 covenant
                 of
                 the
                 Gospel
                 ,
                 the
                 covenant
                 which
                 God
                 made
                 with
                 us
                 our
                 Blessed
                 Saviour
                 established
                 and
                 ratified
                 with
                 bloud
                 :
                 Wine
                 was
                 made
                 to
                 represent
                 and
                 exhibite
                 it
                 :
                 He
                 therefore
                 that
                 takes
                 this
                 away
                 ,
                 takes
                 away
                 the
                 very
                 Sacramentality
                 of
                 the
                 mysterie
                 ,
                 and
                 
                   without
                   bloud
                   there
                   is
                   no
                   remission
                   .
                
                 For
                 as
                 he
                 that
                 gives
                 bread
                 and
                 no
                 water
                 does
                 not
                 nourish
                 the
                 body
                 but
                 destroy
                 it
                 :
                 so
                 it
                 is
                 in
                 the
                 Blessed
                 Sacrament
                 :
                 for
                 (
                 that
                 I
                 may
                 use
                 S.
                 Austins
                 expression
                 which
                 Paschasius
                 and
                 Algerus
                 in
                 this
                 Article
                 did
                 much
                 insist
                 upon
                 )
                 
                   Nec
                   caro
                   sine
                   sanguine
                   ,
                   nec
                   sanguis
                   sine
                   carne
                   jure
                   communicatur
                   .
                   Totus
                   enim
                   homo
                   ex
                   duabus
                   constans
                   substantiis
                   redimitur
                   ,
                   &
                   ideo
                   carne
                   simul
                   &
                   sanguine
                   saginatur
                   .
                
                 Neither
                 the
                 flesh
                 without
                 the
                 bloud
                 ,
                 nor
                 the
                 bloud
                 without
                 the
                 flesh
                 is
                 rightly
                 communicated
                 .
                 For
                 the
                 whole
                 man
                 consisting
                 of
                 two
                 substances
                 is
                 redeem'd
                 ,
                 and
                 therefore
                 nourish'd
                 both
                 with
                 the
                 flesh
                 and
                 the
                 bloud
                 .
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 It
                 is
                 not
                 now
                 as
                 it
                 was
                 in
                 the
                 old
                 Test●ment
                 ▪
                 where
                 the
                 Priest
                 eat
                 one
                 portion
                 ,
                 the
                 Prince
                 another
                 ,
                 and
                 the
                 people
                 another
                 ;
                 here
                 it
                 is
                 alike
                 to
                 all
                 ,
                 the
                 same
                 body
                 and
                 the
                 same
                 chalice
                 is
                 to
                 all
                 .
                 
                 I
                 end
                 this
                 inquiry
                 with
                 the
                 saying
                 of
                 S.
                 
                   Cyprian
                   ,
                   Si
                   ne
                   unum
                   quidem
                   ex
                   minimis
                   mandatis
                   legis
                   solvere
                   debet
                   ,
                   multo
                   minus
                   ex
                   his
                   magn●
                   mandatis
                   pertinentibus
                   ad
                   ipsum
                   Dominicae
                   passionis
                   &
                   nostrae
                   redemptionis
                   Sacramentum
                   fas●
                   est
                   ullum
                   infringere
                   ,
                   vel
                   humanâ
                   traditione
                   mutare
                   .
                
                 If
                 it
                 be
                 not
                 permitted
                 to
                 break
                 one
                 of
                 the
                 least
                 Commandements
                 of
                 the
                 Law
                 ,
                 much
                 less
                 is
                 it
                 to
                 be
                 endured
                 ,
                 to
                 break
                 any
                 one
                 ,
                 or
                 by
                 humane
                 tradition
                 to
                 change
                 any
                 belonging
                 to
                 the
                 Sacrament
                 of
                 our
                 Lords
                 passion
                 and
                 of
                 our
                 redemption
                 :
                 and
                 therefore
                 if
                 ever
                 any
                 Sect
                 or
                 any
                 single
                 person
                 was
                 guilty
                 of
                 the
                 charge
                 ,
                 it
                 is
                 highly
                 to
                 be
                 imputed
                 to
                 the
                 Church
                 of
                 Rome
                 ,
                 that
                 
                   they
                   teach
                   for
                   doctrine
                   the
                   Commandements
                   of
                   men
                   ;
                   and
                   make
                   the
                   Commandement
                   of
                   God
                   of
                   none
                   effect
                   by
                   their
                   tradition
                   .
                
              
            
             
               
               
                 RULE
                 10.
                 
                 If
                 the
                 sence
                 of
                 a
                 Law
                 be
                 dubious
                 ,
                 we
                 are
                 sometimes
                 to
                 expound
                 it
                 by
                 Liberty
                 ,
                 sometimes
                 by
                 Restraint
                 .
              
               
                 ALthough
                 all
                 he
                 Laws
                 of
                 Jesus
                 Christ
                 are
                 so
                 legible
                 in
                 the
                 sense
                 intended
                 
                 that
                 all
                 good
                 men
                 being
                 plac'd
                 in
                 their
                 proper
                 circumstances
                 conducted
                 by
                 the
                 Divine
                 providence
                 ,
                 making
                 use
                 of
                 all
                 their
                 prepared
                 and
                 ready
                 instruments
                 can
                 certainly
                 read
                 the
                 prime
                 intention
                 and
                 design
                 of
                 God
                 ,
                 yet
                 because
                 some
                 laws
                 are
                 so
                 combin'd
                 with
                 matter
                 and
                 twisted
                 with
                 material
                 cases
                 ,
                 so
                 intricated
                 by
                 the
                 accidents
                 of
                 men
                 and
                 the
                 investiture
                 of
                 actions
                 ,
                 that
                 they
                 cast
                 a
                 cloud
                 upon
                 the
                 light
                 of
                 Gods
                 word
                 ,
                 and
                 a
                 veil
                 upon
                 the
                 Guide
                 of
                 our
                 lives
                 ;
                 and
                 because
                 the
                 sense
                 of
                 words
                 doe
                 change
                 ,
                 and
                 very
                 often
                 words
                 cannot
                 be
                 equal
                 with
                 things
                 ,
                 it
                 comes
                 to
                 pass
                 that
                 the
                 laws
                 are
                 capable
                 of
                 differing
                 senses
                 ;
                 when
                 therefore
                 any
                 thing
                 of
                 this
                 Nature
                 happens
                 ;
                 the
                 first
                 sense
                 of
                 the
                 words
                 is
                 either
                 to
                 be
                 inlarged
                 or
                 restrained
                 according
                 to
                 the
                 following
                 measures
                 .
              
               
                 
                   In
                   what
                   cases
                   the
                   stricter
                   sense
                   of
                   the
                   laws
                   of
                   Christ
                   is
                   to
                   be
                   followed
                   .
                
              
               
                 1.
                 
                 When
                 the
                 duty
                 enjoined
                 by
                 the
                 law
                 is
                 
                   in
                   deliberation
                
                 ,
                 
                 and
                 is
                 
                   to
                   be
                   done
                
                 ,
                 we
                 are
                 to
                 use
                 restraint
                 ,
                 and
                 take
                 the
                 severer
                 sense
                 of
                 the
                 Law.
                 The
                 reason
                 is
                 because
                 that
                 is
                 the
                 surer
                 way
                 ,
                 and
                 hath
                 in
                 it
                 no
                 inconvenience
                 or
                 impossibility
                 ;
                 but
                 being
                 it
                 is
                 the
                 matter
                 of
                 choice
                 ,
                 in
                 all
                 deliberation
                 for
                 the
                 future
                 we
                 must
                 give
                 sentence
                 for
                 God
                 ,
                 and
                 for
                 the
                 interest
                 of
                 Religion
                 This
                 when
                 it
                 is
                 commanded
                 we
                 should
                 
                   judge
                   our selves
                   that
                   we
                   be
                   not
                   iudged
                   of
                   the
                   Lord
                
                 ;
                 in
                 the
                 inquiry
                 which
                 every
                 peni●ent
                 man
                 makes
                 concerning
                 the
                 extension
                 of
                 the
                 duty
                 of
                 judging
                 our selves
                 ,
                 ,
                 if
                 the
                 question
                 be
                 whether
                 judging
                 our selves
                 means
                 onely
                 to
                 condemne
                 our selves
                 for
                 having
                 sinned
                 ,
                 and
                 to
                 confess
                 our selves
                 justly
                 lyable
                 to
                 the
                 Divine
                 judgment
                 ;
                 or
                 does
                 it
                 also
                 mean
                 ,
                 to
                 punish
                 our selves
                 ,
                 and
                 by
                 putting
                 our
                 own
                 sentence
                 against
                 our
                 sin
                 into
                 a
                 severe
                 execution
                 of
                 that
                 sentence
                 upon
                 our selves
                 by
                 corporal
                 inflictions
                 ;
                 he
                 that
                 can
                 no
                 otherwise
                 be
                 determin'd
                 in
                 the
                 question
                 ,
                 can
                 safely
                 proceed
                 by
                 chosing
                 the
                 severer
                 side
                 :
                 for
                 there
                 is
                 no
                 loss
                 in
                 it
                 ,
                 no
                 omission
                 ,
                 it
                 contains
                 all
                 that
                 any
                 man
                 can
                 think
                 to
                 be
                 required
                 ,
                 and
                 therefore
                 hath
                 in
                 it
                 prudence
                 and
                 charity
                 ,
                 caution
                 and
                 regard
                 ,
                 to
                 God
                 and
                 to
                 himself
                 .
              
               
                 2.
                 
                 This
                 is
                 not
                 to
                 be
                 understood
                 onely
                 in
                 case
                 there
                 is
                 a
                 doubt
                 no
                 otherwise
                 to
                 be
                 resolved
                 but
                 by
                 the
                 collateral
                 advantage
                 of
                 the
                 surer
                 side
                 ;
                 
                 but
                 this
                 severer
                 sense
                 of
                 the
                 law
                 is
                 of
                 it self
                 most
                 reasonable
                 to
                 be
                 chosen
                 ,
                 as
                 being
                 the
                 intended
                 sense
                 and
                 design
                 of
                 the
                 Lawgiver
                 ,
                 who
                 certainly
                 puts
                 no
                 positive
                 measures
                 to
                 his
                 own
                 laws
                 of
                 love
                 and
                 duty
                 .
                 For
                 since
                 the
                 great
                 design
                 of
                 the
                 law
                 is
                 such
                 a
                 perfect
                 on
                 which
                 must
                 for
                 ever
                 be
                 growing
                 in
                 this
                 world
                 ,
                 and
                 can
                 never
                 here
                 arrive
                 to
                 its
                 state
                 and
                 period
                 ,
                 that
                 sense
                 which
                 sets
                 us
                 most
                 forward
                 is
                 the
                 most
                 intended
                 ;
                 and
                 therefore
                 this
                 way
                 is
                 not
                 onely
                 to
                 quiet
                 the
                 doubt
                 ,
                 but
                 to
                 governe
                 and
                 to
                 rule
                 the
                 Conscience
                 :
                 This
                 is
                 not
                 onely
                 the
                 surer
                 way
                 ,
                 but
                 the
                 onely
                 way
                 that
                 is
                 directly
                 intended
                 .
                 It
                 is
                 agreeable
                 to
                 the
                 measures
                 of
                 charity
                 ,
                 or
                 the
                 love
                 of
                 God
                 ,
                 which
                 
                 is
                 to
                 have
                 no
                 other
                 bounds
                 ,
                 but
                 even
                 the
                 best
                 we
                 can
                 in
                 the
                 measures
                 of
                 God
                 and
                 the
                 infirmities
                 and
                 capacities
                 of
                 man.
                 
              
               
                 3.
                 
                 In
                 the
                 interpretation
                 of
                 the
                 laws
                 of
                 Christ
                 ,
                 
                 the
                 strict
                 sense
                 is
                 to
                 be
                 followed
                 when
                 the
                 laws
                 relate
                 to
                 God
                 and
                 to
                 religion
                 ,
                 and
                 contain
                 in
                 them
                 direct
                 matter
                 of
                 piety
                 and
                 glorifications
                 of
                 God
                 ,
                 or
                 charity
                 to
                 our
                 Neighbour
                 ,
                 because
                 in
                 them
                 the
                 further
                 we
                 goe
                 ,
                 the
                 neerer
                 we
                 are
                 to
                 God
                 ,
                 and
                 we
                 are
                 not
                 at
                 all
                 to
                 be
                 stopp'd
                 in
                 that
                 progression
                 till
                 we
                 are
                 at
                 our
                 journeys
                 end
                 ,
                 till
                 we
                 are
                 in
                 the
                 state
                 of
                 comprehension
                 .
                 To
                 this
                 purpose
                 are
                 those
                 words
                 of
                 Ben-Sirach
                 ,
                 
                 
                   When
                   you
                   glorifie
                   the
                   Lord
                   ,
                   exalt
                   him
                   as
                   much
                   as
                   you
                   can
                   ,
                   for
                   even
                   yet
                   will
                   he
                   farre
                   exceed
                   ,
                   and
                   when
                   you
                   exalt
                   him
                   put
                   forth
                   all
                   your
                   strength
                   ,
                   and
                   be
                   not
                   weary
                   ,
                   for
                   you
                   can
                   never
                   goe
                   farre
                   enough
                   .
                   Who
                   hath
                   seen
                   him
                   that
                   he
                   might
                   tell
                   us
                   ,
                   and
                   who
                   can
                   magnifie
                   him
                   as
                   he
                   is
                   ?
                   There
                   are
                   hid
                   greater
                   things
                   yet
                   then
                   these
                   be
                   ,
                   for
                   we
                   have
                   seen
                   but
                   a
                   few
                   of
                   his
                   works
                   ,
                
                 meaning
                 ,
                 that
                 although
                 we
                 cannot
                 glorifie
                 God
                 sufficiently
                 for
                 the
                 works
                 of
                 power
                 and
                 mercy
                 which
                 we
                 see
                 and
                 feel
                 ,
                 yet
                 because
                 there
                 are
                 very
                 many
                 works
                 which
                 we
                 see
                 not
                 ,
                 and
                 infinite
                 numbers
                 and
                 seas
                 of
                 glories
                 above
                 the
                 clouds
                 ,
                 which
                 we
                 perceive
                 not
                 and
                 cannot
                 understand
                 ,
                 the
                 onely
                 measures
                 of
                 Religion
                 and
                 the
                 love
                 of
                 God
                 which
                 we
                 are
                 to
                 take
                 ,
                 is
                 to
                 
                   pray
                   continually
                   ,
                   to
                   love
                   God
                   alwayes
                   ,
                   to
                   serve
                   him
                   without
                   end
                   ,
                   to
                   be
                   zealous
                   beyond
                   all
                   measures
                   ,
                
                 excepting
                 those
                 of
                 duty
                 and
                 prudence
                 ,
                 
                   to
                   be
                   religious
                   without
                   a
                   limit
                   ,
                   alwaies
                   to
                   desire
                   ,
                   alwaies
                   to
                   endeavour
                   ,
                   never
                   to
                   rest
                   as
                   long
                   as
                   we
                   can
                   work
                   ,
                   never
                   to
                   give
                   over
                   as
                   long
                   as
                   any
                   thing
                   is
                   unfinish'd
                   ,
                
                 and
                 consequent
                 or
                 Symbolical
                 to
                 all
                 this
                 ,
                 that
                 in
                 all
                 disputes
                 of
                 Religion
                 we
                 chuse
                 the
                 sense
                 of
                 love
                 ,
                 not
                 of
                 weariness
                 ,
                 that
                 we
                 doe
                 not
                 contend
                 for
                 the
                 lesser
                 measures
                 ,
                 but
                 strive
                 in
                 all
                 our
                 faculties
                 and
                 desire
                 beyond
                 their
                 strength
                 ,
                 and
                 propound
                 Christ
                 for
                 our
                 precedent
                 ,
                 and
                 heaven
                 for
                 our
                 reward
                 ,
                 and
                 infinity
                 for
                 our
                 measures
                 toward
                 which
                 we
                 are
                 to
                 set
                 forth
                 by
                 our
                 active
                 and
                 quick
                 endeavour
                 ,
                 and
                 to
                 which
                 we
                 are
                 to
                 reach
                 by
                 our
                 constancy
                 and
                 desires
                 ,
                 our
                 love
                 and
                 the
                 divine
                 acceptance
                 .
              
               
                 
                   When
                   the
                   lawes
                   of
                   Christ
                   are
                   to
                   be
                   expounded
                   to
                   a
                   sense
                   of
                   ease
                   and
                   liberty
                   ?
                
              
               
                 If
                 to
                 the
                 sense
                 of
                 the
                 duty
                 there
                 be
                 a
                 collateral
                 and
                 indirect
                 burden
                 and
                 evil
                 appendage
                 ,
                 
                 and
                 the
                 alleviating
                 of
                 that
                 burden
                 is
                 to
                 be
                 an
                 ingredient
                 into
                 the
                 interpretation
                 of
                 the
                 law
                 ,
                 and
                 the
                 direct
                 duty
                 is
                 to
                 be
                 done
                 in
                 such
                 measures
                 as
                 may
                 doe
                 the
                 most
                 good
                 with
                 suffering
                 the
                 least
                 evil
                 .
                 This
                 happens
                 in
                 two
                 cases
                 :
              
               
                 1.
                 
                 If
                 the
                 strict
                 and
                 severer
                 sense
                 of
                 the
                 law
                 be
                 too
                 great
                 for
                 the
                 state
                 and
                 strength
                 of
                 the
                 man
                 ,
                 
                 that
                 is
                 ,
                 if
                 it
                 be
                 apt
                 to
                 make
                 him
                 despair
                 ,
                 to
                 make
                 him
                 throw
                 away
                 his
                 burden
                 :
                 to
                 make
                 him
                 tire
                 ,
                 to
                 be
                 weary
                 of
                 ,
                 and
                 to
                 hate
                 religion
                 ,
                 his
                 infirmities
                 are
                 to
                 be
                 pitied
                 ,
                 and
                 the
                 severest
                 sense
                 of
                 the
                 law
                 is
                 not
                 to
                 be
                 exacted
                 of
                 him
                 .
                 
                   Apices
                   juris
                   non
                   sunt
                   jus
                
                 ,
                 say
                 the
                 Lawyers
                 :
                 The
                 little
                 punctilios
                 and
                 minutes
                 of
                 law
                 are
                 not
                 law
                 ;
                 because
                 if
                 our
                 duty
                 be
                 extended
                 to
                 every
                 little
                 tittle
                 of
                 duty
                 it
                 were
                 necessary
                 that
                 our
                 observation
                 and
                 attendance
                 should
                 be
                 as
                 particular
                 and
                 punctual
                 ;
                 but
                 because
                 that
                 cannot
                 alwaies
                 be
                 actual
                 and
                 intent
                 ,
                 particular
                 and
                 incumbent
                 ,
                 those
                 things
                 which
                 insensibly
                 pass
                 by
                 the
                 observation
                 of
                 a
                 diligent
                 watchful
                 person
                 ,
                 doe
                 also
                 inculpably
                 passe
                 by
                 the
                 man.
                 But
                 of
                 this
                 I
                 have
                 already
                 given
                 accounts
                 in
                 another
                 place
                 *
                 .
                 For
                 the
                 present
                 I
                 further
                 consider
                 ,
                 that
                 charity
                 being
                 the
                 great
                 end
                 of
                 the
                 law
                 ,
                 and
                 every
                 
                 law
                 being
                 a
                 design
                 of
                 making
                 a
                 man
                 happy
                 ,
                 every
                 Commandement
                 of
                 God
                 is
                 then
                 best
                 understood
                 when
                 it
                 is
                 made
                 to
                 doe
                 most
                 good
                 ,
                 and
                 rescued
                 from
                 being
                 an
                 occasion
                 of
                 evil
                 .
                 The
                 Government
                 of
                 Jesus
                 Christ
                 is
                 most
                 paternal
                 and
                 serene
                 :
                 his
                 Rod
                 is
                 not
                 heavy
                 ,
                 his
                 Commandements
                 are
                 not
                 grievous
                 ,
                 his
                 bands
                 are
                 not
                 snares
                 ;
                 but
                 they
                 are
                 holiness
                 ,
                 and
                 they
                 are
                 liberty
                 ,
                 they
                 are
                 
                   glory
                   to
                   God
                   ,
                   and
                   good
                   will
                   towards
                   men
                   .
                
              
               
                 But
                 this
                 at
                 no
                 hand
                 means
                 that
                 any
                 material
                 or
                 integral
                 part
                 of
                 duty
                 can
                 be
                 omitted
                 ,
                 
                 and
                 the
                 omission
                 indulg'd
                 in
                 complyance
                 with
                 any
                 mans
                 infirmity
                 or
                 danger
                 ,
                 for
                 the
                 law
                 is
                 to
                 be
                 our
                 measure
                 ,
                 our
                 weaknesses
                 cannot
                 be
                 the
                 measure
                 of
                 the
                 integrity
                 of
                 the
                 law
                 ;
                 That
                 infirmity
                 by
                 which
                 we
                 omit
                 any
                 part
                 of
                 du●y
                 is
                 a
                 sta●e
                 of
                 sin
                 ;
                 and
                 God
                 who
                 knew
                 all
                 our
                 infirmities
                 and
                 possibilities
                 or
                 impossibilities
                 of
                 obedience
                 ,
                 complyed
                 sufficiently
                 in
                 the
                 Sanction
                 of
                 the
                 law
                 ,
                 and
                 impos'd
                 no
                 more
                 burden
                 then
                 was
                 even
                 with
                 our
                 powers
                 ,
                 and
                 therefore
                 for
                 what
                 remains
                 we
                 must
                 stoop
                 our
                 shoulder
                 and
                 bear
                 the
                 burden
                 which
                 Gods
                 wisedome
                 made
                 reasona●le
                 and
                 tolerable
                 ,
                 and
                 our
                 necessity
                 and
                 interest
                 makes
                 unavoidable
                 ,
                 and
                 love
                 will
                 make
                 easie
                 and
                 delectable
                 .
              
               
                 But
                 the
                 burden
                 which
                 can
                 be
                 lessen'd
                 is
                 the
                 burden
                 of
                 degrees
                 of
                 intension
                 or
                 any
                 thing
                 which
                 consists
                 not
                 in
                 a
                 mathematical
                 point
                 ,
                 
                 but
                 is
                 capable
                 of
                 growth
                 :
                 whatsoever
                 is
                 of
                 such
                 a
                 nature
                 as
                 is
                 alwaies
                 to
                 increase
                 in
                 this
                 life
                 ,
                 in
                 that
                 such
                 abatements
                 may
                 be
                 made
                 as
                 will
                 fit
                 the
                 person
                 and
                 the
                 state
                 ;
                 and
                 no
                 man
                 is
                 to
                 be
                 quarreld
                 at
                 for
                 degrees
                 in
                 the
                 beginn●ngs
                 ,
                 or
                 in
                 the
                 first
                 progressions
                 of
                 his
                 piety
                 ,
                 only
                 he
                 is
                 to
                 be
                 invited
                 on
                 by
                 proper
                 and
                 fair
                 inducements
                 ,
                 and
                 if
                 he
                 stands
                 still
                 alwaies
                 as
                 he
                 is
                 to
                 be
                 suspected
                 for
                 want
                 of
                 love
                 ,
                 so
                 he
                 is
                 to
                 be
                 warned
                 of
                 his
                 danger
                 ,
                 and
                 thrust
                 forward
                 by
                 the
                 memory
                 of
                 the
                 best
                 examples
                 .
                 Thus
                 it
                 may
                 not
                 upon
                 any
                 terms
                 be
                 permitted
                 to
                 any
                 weak
                 person
                 to
                 doe
                 an
                 act
                 of
                 injustice
                 ,
                 to
                 blaspheme
                 God
                 ,
                 to
                 reproach
                 his
                 Father
                 ,
                 to
                 be
                 wanton
                 ,
                 he
                 may
                 not
                 be
                 allowed
                 to
                 slander
                 his
                 Brother
                 ,
                 to
                 neglect
                 his
                 children
                 ,
                 to
                 despise
                 his
                 wife
                 ,
                 to
                 part
                 from
                 her
                 because
                 he
                 is
                 weary
                 of
                 her
                 ,
                 for
                 fear
                 the
                 not
                 indulging
                 any
                 thing
                 of
                 this
                 nature
                 to
                 him
                 should
                 provoke
                 him
                 to
                 anger
                 against
                 the
                 Religion
                 .
                 We
                 may
                 not
                 give
                 easie
                 answers
                 in
                 cases
                 of
                 Conscience
                 ,
                 or
                 promise
                 heaven
                 to
                 them
                 that
                 live
                 evil
                 lives
                 ,
                 for
                 fear
                 that
                 our
                 severity
                 should
                 make
                 them
                 forsake
                 our
                 Communion
                 and
                 go
                 to
                 the
                 Roman
                 Church
                 ;
                 that
                 is
                 ,
                 we
                 must
                 not
                 allow
                 any
                 man
                 to
                 do
                 one
                 evil
                 to
                 hinder
                 him
                 from
                 another
                 ,
                 or
                 give
                 leave
                 to
                 him
                 to
                 break
                 one
                 Commandement
                 that
                 we
                 may
                 preserve
                 another
                 .
                 But
                 of
                 this
                 I
                 have
                 already
                 given
                 more
                 particular
                 account
                 *
                 .
                 That
                 which
                 at
                 present
                 I
                 intend
                 is
                 ,
                 that
                 no
                 sin
                 or
                 omission
                 of
                 duty
                 is
                 to
                 be
                 permitted
                 ,
                 no
                 law
                 of
                 Christ
                 is
                 to
                 be
                 expounded
                 to
                 comply
                 with
                 us
                 against
                 God
                 ,
                 but
                 when
                 a
                 less
                 severe
                 sense
                 is
                 within
                 the
                 limits
                 of
                 duty
                 ,
                 that
                 our
                 weaknesses
                 are
                 to
                 be
                 complyed
                 withall
                 is
                 affirm'd
                 as
                 being
                 most
                 charitable
                 and
                 necessary
                 .
                 Thus
                 if
                 i●
                 be
                 inquired
                 whether
                 our
                 sorrow
                 for
                 our
                 sins
                 ought
                 to
                 be
                 punitive
                 and
                 vindictive
                 ,
                 sharp
                 and
                 sensible
                 as
                 the
                 perception
                 of
                 any
                 temporal
                 evil
                 ,
                 as
                 the
                 sorrow
                 of
                 a
                 Mother
                 for
                 the
                 death
                 of
                 her
                 onely
                 child
                 this
                 being
                 a
                 question
                 of
                 degrees
                 which
                 cannot
                 consist
                 in
                 an
                 indivisible
                 point
                 ,
                 is
                 never
                 limited
                 and
                 determinate
                 ;
                 any
                 degree
                 that
                 can
                 consist
                 with
                 the
                 main
                 duty
                 may
                 be
                 permitted
                 to
                 him
                 whose
                 necessity
                 requires
                 such
                 indulgence
                 ;
                 and
                 if
                 he
                 be
                 sorrowful
                 in
                 such
                 a
                 degree
                 as
                 to
                 move
                 him
                 to
                 pray
                 passionately
                 and
                 perseveringly
                 for
                 pardon
                 ,
                 to
                 beget
                 in
                 him
                 a
                 wise
                 and
                 a
                 wary
                 caution
                 against
                 temptation
                 ,
                 to
                 produce
                 in
                 him
                 hatred
                 against
                 sin
                 ,
                 and
                 dereliction
                 of
                 it
                 ,
                 a
                 war
                 and
                 a
                 victory
                 ,
                 the
                 death
                 of
                 sin
                 ,
                 and
                 the
                 life
                 of
                 righteousness
                 ,
                 the
                 penitent
                 is
                 not
                 to
                 be
                 prejudic'd
                 by
                 the
                 degree
                 of
                 his
                 sorrow
                 ,
                 or
                 the
                 thickness
                 of
                 its
                 edge
                 ,
                 and
                 the
                 Commandement
                 is
                 so
                 to
                 be
                 expounded
                 ,
                 as
                 to
                 secure
                 the
                 duty
                 and
                 secure
                 the
                 
                 man
                 too
                 :
                 and
                 if
                 he
                 be
                 told
                 that
                 a
                 less
                 degree
                 of
                 sorrow
                 then
                 the
                 supreme
                 will
                 not
                 serve
                 his
                 turne
                 ,
                 and
                 that
                 the
                 Commandement
                 is
                 to
                 be
                 expounded
                 in
                 the
                 greatest
                 and
                 severest
                 measures
                 ,
                 he
                 that
                 finds
                 this
                 impossible
                 to
                 him
                 ,
                 will
                 let
                 it
                 all
                 alone
                 ,
                 for
                 as
                 good
                 never
                 a
                 whit
                 as
                 never
                 the
                 better
                 ;
                 but
                 then
                 ,
                 he
                 that
                 tells
                 him
                 so
                 ,
                 hath
                 laid
                 a
                 snare
                 for
                 his
                 Brothers
                 foot
                 ,
                 and
                 binds
                 upon
                 his
                 shoulder
                 a
                 burden
                 too
                 heavy
                 for
                 him
                 .
                 For
                 to
                 what
                 purpose
                 can
                 we
                 imagine
                 that
                 there
                 should
                 be
                 a
                 latitude
                 in
                 the
                 Commandement
                 ,
                 and
                 yet
                 no
                 use
                 to
                 be
                 made
                 of
                 the
                 least
                 degree
                 ?
                 and
                 if
                 God
                 cherishes
                 the
                 babes
                 in
                 Christ
                 ,
                 and
                 is
                 pleas'd
                 in
                 every
                 step
                 of
                 our
                 progression
                 ,
                 then
                 it
                 is
                 certain
                 that
                 they
                 who
                 are
                 but
                 babes
                 are
                 to
                 be
                 treated
                 accordingly
                 ,
                 and
                 the
                 Commandement
                 is
                 to
                 be
                 acted
                 by
                 the
                 proportions
                 of
                 the
                 man.
                 *
                 But
                 then
                 if
                 the
                 question
                 be
                 concerning
                 the
                 integrity
                 of
                 the
                 Repentance
                 ,
                 he
                 that
                 is
                 troubled
                 at
                 heart
                 because
                 he
                 is
                 told
                 that
                 a
                 resolution
                 to
                 leave
                 sin
                 is
                 not
                 enough
                 ,
                 that
                 without
                 restitution
                 there
                 is
                 no
                 repentance
                 ;
                 he
                 that
                 will
                 kick
                 at
                 Religion
                 because
                 it
                 requires
                 all
                 the
                 duties
                 which
                 integrate
                 the
                 Commandement
                 ,
                 is
                 not
                 to
                 be
                 complyed
                 with
                 ,
                 nor
                 permitted
                 to
                 his
                 folly
                 .
                 *
                 I
                 have
                 read
                 of
                 a
                 Gentleman
                 who
                 being
                 on
                 his
                 deathbed
                 and
                 his
                 Confessor
                 searching
                 and
                 dressing
                 of
                 his
                 wounded
                 Soul
                 ,
                 was
                 found
                 to
                 be
                 oblig'd
                 to
                 make
                 restitution
                 of
                 a
                 considerable
                 summe
                 of
                 Money
                 ,
                 with
                 the
                 diminution
                 of
                 his
                 estate
                 .
                 His
                 Confessor
                 found
                 him
                 desirous
                 to
                 be
                 sav'd
                 ,
                 a
                 lover
                 of
                 his
                 religion
                 ,
                 and
                 yet
                 to
                 have
                 a
                 kindness
                 for
                 his
                 estate
                 ,
                 which
                 he
                 desir'd
                 might
                 be
                 intirely
                 transmitted
                 to
                 his
                 beloved
                 Heir
                 :
                 he
                 would
                 serve
                 God
                 with
                 all
                 his
                 heart
                 ,
                 and
                 repented
                 him
                 of
                 his
                 sin
                 ,
                 of
                 his
                 rapine
                 and
                 injustice
                 ,
                 he
                 begg'd
                 for
                 pardon
                 passionately
                 ,
                 he
                 humbly
                 hop'd
                 for
                 mercy
                 ,
                 he
                 resolv'd
                 in
                 case
                 he
                 did
                 recover
                 ,
                 to
                 live
                 strictly
                 ,
                 to
                 love
                 God
                 ,
                 to
                 reverence
                 his
                 Priests
                 ,
                 to
                 be
                 charitable
                 to
                 the
                 poor
                 ▪
                 but
                 to
                 make
                 restitution
                 he
                 found
                 impossible
                 to
                 him
                 ,
                 and
                 he
                 hop'd
                 the
                 Commandement
                 would
                 not
                 require
                 it
                 of
                 him
                 ,
                 and
                 desir'd
                 to
                 be
                 releeved
                 by
                 an
                 e●sy
                 and
                 a
                 favourable
                 interpretation
                 ,
                 for
                 it
                 is
                 ten
                 thousand
                 pities
                 so
                 many
                 good
                 actions
                 and
                 good
                 purposes
                 should
                 be
                 in
                 vain
                 ,
                 but
                 it
                 is
                 worse
                 ,
                 infinitely
                 worse
                 ▪
                 if
                 the
                 man
                 should
                 perish
                 .
                 What
                 should
                 the
                 Confessor
                 doe
                 in
                 this
                 case
                 ?
                 shall
                 not
                 the
                 man
                 be
                 releeved
                 ;
                 and
                 his
                 piety
                 be
                 accepted
                 ?
                 or
                 shall
                 the
                 rigor
                 and
                 severity
                 of
                 the
                 Confessor
                 ,
                 and
                 his
                 scrupulous
                 fears
                 and
                 impertinent
                 niceness
                 cast
                 away
                 a
                 Soul
                 either
                 in
                 future
                 misery
                 ,
                 or
                 present
                 discomfort
                 ;
                 neither
                 one
                 ●or
                 other
                 was
                 to
                 be
                 done
                 ;
                 and
                 the
                 good
                 man
                 was
                 onely
                 to
                 consider
                 what
                 God
                 had
                 made
                 necessary
                 ,
                 not
                 what
                 the
                 vices
                 of
                 his
                 penitent
                 and
                 his
                 present
                 follies
                 should
                 make
                 so
                 .
                 Well!
                 the
                 Priest
                 insists
                 upon
                 his
                 first
                 resolution
                 ,
                 
                   Non
                   dimittitur
                   peccatum
                   nisi
                   restituatur
                   ablatum
                   :
                
                 The
                 sick
                 man
                 could
                 have
                 no
                 ease
                 by
                 the
                 loss
                 of
                 a
                 duty
                 .
                 The
                 poor
                 Clinick
                 desires
                 the
                 Confessor
                 to
                 deal
                 with
                 his
                 Son
                 and
                 try
                 if
                 he
                 could
                 be
                 made
                 willing
                 that
                 his
                 Father
                 might
                 goe
                 to
                 Heaven
                 at
                 the
                 charge
                 of
                 his
                 Son
                 ,
                 which
                 when
                 he
                 had
                 attempted
                 ,
                 he
                 was
                 answer'd
                 with
                 extreme
                 rudenesses
                 and
                 injurious
                 language
                 ;
                 which
                 caused
                 great
                 trouble
                 to
                 the
                 Priest
                 and
                 to
                 the
                 dying
                 Father
                 .
                 At
                 last
                 the
                 religious
                 man
                 found
                 out
                 this
                 device
                 ,
                 telling
                 his
                 penitent
                 ,
                 that
                 unless
                 by
                 corporal
                 penances
                 the●e
                 could
                 be
                 made
                 satisfaction
                 in
                 exchange
                 for
                 restitution
                 he
                 knew
                 no
                 hopes
                 ,
                 but
                 because
                 the
                 profit
                 of
                 the
                 estate
                 which
                 was
                 oblig'd
                 to
                 restitution
                 was
                 to
                 descend
                 upon
                 the
                 Son
                 ,
                 he
                 thought
                 something
                 might
                 be
                 hop'd
                 if
                 by
                 way
                 of
                 commutation
                 the
                 Son
                 would
                 hold
                 his
                 finger
                 in
                 a
                 burning
                 candle
                 for
                 a
                 quarter
                 of
                 an
                 hour
                 .
                 The
                 glad
                 Father
                 being
                 overjoyed
                 at
                 this
                 loophole
                 of
                 eternity
                 ,
                 this
                 glimpse
                 of
                 heaven
                 ,
                 and
                 the
                 certain
                 retaining
                 of
                 the
                 whole
                 estate
                 ,
                 called
                 to
                 his
                 Son
                 ,
                 t●●d
                 him
                 the
                 condition
                 and
                 the
                 advantages
                 to
                 them
                 both
                 ,
                 making
                 no
                 question
                 but
                 he
                 would
                 gladly
                 undertake
                 the
                 penance
                 .
                 But
                 the
                 Son
                 with
                 indignation
                 replyed
                 he
                 would
                 not
                 endure
                 so
                 much
                 torture
                 to
                 save
                 the
                 whole
                 estate
                 .
                 To
                 which
                 the
                 Priest
                 espying
                 his
                 advantage
                 made
                 this
                 quick
                 return
                 to
                 the
                 Old
                 man
                 ,
                 Sir
                 ,
                 if
                 
                 your
                 Son
                 will
                 not
                 for
                 a
                 quarter
                 of
                 an
                 hour
                 endure
                 the
                 pains
                 of
                 a
                 burning
                 finger
                 to
                 save
                 your
                 Soul
                 ,
                 will
                 you
                 to
                 save
                 a
                 portion
                 of
                 the
                 estate
                 for
                 him
                 endure
                 the
                 flames
                 of
                 Hell
                 to
                 eternal
                 ages
                 ?
                 The
                 unreasonableness
                 of
                 the
                 odds
                 ,
                 and
                 the
                 ungratefulness
                 of
                 the
                 Son
                 ,
                 and
                 the
                 importunity
                 of
                 the
                 Priest
                 ,
                 and
                 the
                 fear
                 of
                 Hell
                 ,
                 and
                 the
                 indispensable
                 necessity
                 of
                 restitution
                 awakened
                 the
                 old
                 Man
                 from
                 his
                 lethargy
                 ,
                 and
                 he
                 bowed
                 himself
                 to
                 the
                 Rule
                 ,
                 made
                 restitution
                 ,
                 and
                 had
                 hopes
                 of
                 pardon
                 and
                 present
                 comfort
                 .
              
               
                 2.
                 
                 The
                 other
                 case
                 in
                 which
                 the
                 law
                 is
                 to
                 be
                 expounded
                 to
                 the
                 sense
                 of
                 ease
                 and
                 liberty
                 is
                 when
                 the
                 question
                 is
                 concerning
                 outward
                 actions
                 ,
                 
                 or
                 the
                 crust
                 and
                 outsides
                 of
                 Religion
                 .
                 For
                 the
                 Christian
                 Religion
                 being
                 wholly
                 Spiritual
                 ,
                 and
                 being
                 ministred
                 to
                 by
                 bodily
                 exercises
                 ,
                 and
                 they
                 being
                 but
                 significations
                 of
                 the
                 inward
                 ,
                 not
                 at
                 all
                 pleasing
                 to
                 God
                 for
                 themselves
                 ,
                 but
                 as
                 they
                 edifie
                 ,
                 instruct
                 ,
                 or
                 doe
                 advantages
                 to
                 men
                 ,
                 they
                 are
                 in
                 all
                 cases
                 to
                 be
                 exacted
                 ,
                 but
                 in
                 such
                 proportions
                 as
                 can
                 consist
                 with
                 charity
                 ,
                 which
                 is
                 the
                 life
                 of
                 Religion
                 :
                 and
                 therefore
                 if
                 a
                 Soul
                 be
                 in
                 danger
                 to
                 be
                 tempted
                 ,
                 or
                 overburden'd
                 with
                 a
                 bodily
                 exercise
                 if
                 there
                 be
                 hazard
                 that
                 all
                 Religion
                 will
                 be
                 hated
                 ,
                 and
                 that
                 the
                 man
                 will
                 break
                 the
                 yoke
                 if
                 he
                 be
                 pinched
                 in
                 his
                 skin
                 ,
                 it
                 is
                 better
                 to
                 secure
                 the
                 great
                 and
                 internal
                 pr●nciple
                 of
                 obedience
                 ,
                 then
                 the
                 external
                 instance
                 and
                 expression
                 .
                 This
                 Caution
                 is
                 of
                 use
                 in
                 the
                 injunction
                 of
                 fasting
                 daies
                 ,
                 and
                 external
                 acts
                 of
                 mortification
                 ,
                 which
                 are
                 indeed
                 effects
                 of
                 the
                 laws
                 of
                 Christ
                 ,
                 but
                 the
                 measures
                 of
                 these
                 laws
                 are
                 to
                 be
                 such
                 as
                 consist
                 with
                 the
                 great
                 end
                 of
                 the
                 laws
                 ,
                 that
                 is
                 ,
                 mercy
                 and
                 internal
                 Religion
                 .
                 And
                 the
                 great
                 reason
                 of
                 this
                 is
                 ;
                 because
                 all
                 external
                 actions
                 are
                 really
                 such
                 as
                 without
                 our
                 fault
                 they
                 may
                 be
                 hindred
                 ;
                 there
                 may
                 be
                 some
                 accidents
                 and
                 causes
                 by
                 which
                 they
                 shall
                 not
                 be
                 at
                 all
                 ,
                 and
                 there
                 may
                 be
                 many
                 more
                 by
                 which
                 they
                 may
                 be
                 eas'd
                 and
                 lessen'd
                 .
                 An
                 external
                 accident
                 ,
                 or
                 a
                 corporal
                 infirmity
                 is
                 to
                 be
                 complyed
                 withall
                 in
                 the
                 matter
                 of
                 external
                 m●nisteries
                 ;
                 that
                 is
                 ,
                 when
                 there
                 is
                 mercy
                 in
                 it
                 :
                 and
                 so
                 must
                 every
                 vertue
                 and
                 inward
                 grace
                 ,
                 because
                 it
                 is
                 for
                 the
                 interest
                 of
                 Religion
                 .
                 Now
                 what
                 must
                 be
                 permitted
                 in
                 the
                 action
                 ought
                 to
                 be
                 so
                 in
                 the
                 sentence
                 ,
                 and
                 that
                 is
                 the
                 meaning
                 of
                 the
                 law
                 which
                 is
                 either
                 commanded
                 to
                 the
                 strong
                 or
                 indulged
                 to
                 the
                 weak
                 .
                 Adde
                 to
                 this
                 ,
                 that
                 outward
                 actions
                 of
                 Religion
                 are
                 for
                 the
                 weak
                 ,
                 not
                 for
                 the
                 strong
                 ;
                 they
                 are
                 to
                 minister
                 to
                 weakness
                 and
                 infirmities
                 ,
                 and
                 by
                 bodily
                 expressions
                 to
                 invite
                 forward
                 ,
                 to
                 entertain
                 ,
                 to
                 ferment
                 ,
                 to
                 endear
                 the
                 spirit
                 of
                 a
                 man
                 to
                 the
                 purposes
                 of
                 God
                 ;
                 but
                 even
                 the
                 body
                 it self
                 shall
                 be
                 spiritual
                 ,
                 and
                 it
                 is
                 intended
                 that
                 it
                 shall
                 wholly
                 minister
                 to
                 God
                 in
                 spiritual
                 services
                 hereafter
                 .
                 In
                 the
                 mean
                 time
                 ,
                 by
                 outward
                 acts
                 it
                 does
                 something
                 Symbolical
                 ,
                 or
                 at
                 least
                 expressive
                 of
                 the
                 inward
                 duty
                 .
                 But
                 therefore
                 if
                 the
                 external
                 doe
                 disserve
                 the
                 Spirit
                 of
                 God
                 by
                 oppressing
                 the
                 spirit
                 of
                 the
                 man
                 ;
                 that
                 whose
                 Nature
                 and
                 institution
                 is
                 wholly
                 instrumental
                 must
                 be
                 made
                 to
                 comply
                 with
                 the
                 end
                 ;
                 and
                 therefore
                 must
                 stand
                 there
                 when
                 it
                 is
                 apt
                 to
                 minister
                 to
                 it
                 ,
                 but
                 must
                 goe
                 away
                 if
                 it
                 hinders
                 it
                 .
              
               
                 3.
                 
                 In
                 the
                 interpretation
                 of
                 the
                 laws
                 of
                 Christ
                 to
                 a
                 sense
                 of
                 ease
                 and
                 liberty
                 ,
                 
                 there
                 must
                 be
                 no
                 limits
                 and
                 lessenings
                 describ'd
                 beforehand
                 ;
                 or
                 in
                 general
                 ;
                 because
                 any
                 such
                 proceeding
                 would
                 not
                 onely
                 be
                 destitute
                 of
                 that
                 reason
                 which
                 warrants
                 it
                 in
                 some
                 cases
                 ,
                 but
                 would
                 evacuate
                 the
                 great
                 purpose
                 of
                 the
                 law
                 in
                 all
                 :
                 that
                 is
                 ,
                 it
                 would
                 be
                 more
                 then
                 what
                 is
                 necessary
                 to
                 comply
                 with
                 new
                 and
                 accidental
                 necessities
                 ,
                 and
                 to
                 others
                 it
                 would
                 be
                 less
                 then
                 what
                 is
                 intended
                 in
                 the
                 law
                 ,
                 it
                 would
                 either
                 tye
                 the
                 weak
                 to
                 impossibilities
                 ,
                 or
                 give
                 leave
                 to
                 the
                 strong
                 to
                 be
                 negligent
                 and
                 unprofitable
                 ;
                 it
                 would
                 command
                 too
                 much
                 or
                 permit
                 too
                 much
                 ;
                 it
                 would
                 either
                 hold
                 the
                 bridle
                 too
                 hard
                 ,
                 or
                 break
                 it
                 all
                 
                 in
                 peeces
                 .
                 But
                 the
                 interpretation
                 and
                 ease
                 must
                 be
                 as
                 accidental
                 as
                 the
                 cause
                 that
                 inforces
                 it
                 ,
                 or
                 the
                 need
                 that
                 invites
                 it
                 ;
                 that
                 is
                 ,
                 every
                 law
                 of
                 Christ
                 intends
                 that
                 we
                 should
                 obey
                 it
                 in
                 the
                 perfection
                 ,
                 that
                 we
                 should
                 do
                 it
                 in
                 the
                 best
                 way
                 we
                 can
                 ;
                 and
                 every
                 man
                 must
                 doe
                 so
                 ;
                 but
                 because
                 all
                 cannot
                 doe
                 alike
                 ,
                 every
                 mans
                 best
                 is
                 alike
                 in
                 the
                 event
                 ,
                 but
                 not
                 in
                 the
                 action
                 ;
                 and
                 therefore
                 the
                 law
                 which
                 is
                 made
                 for
                 man
                 must
                 mean
                 no
                 more
                 then
                 every
                 man
                 can
                 doe
                 ;
                 but
                 because
                 no
                 man
                 is
                 to
                 be
                 supposed
                 to
                 be
                 in
                 disorder
                 and
                 weakness
                 ,
                 till
                 he
                 be
                 found
                 to
                 be
                 so
                 ,
                 therefore
                 beforehand
                 no
                 complyance
                 or
                 easie
                 interpretation
                 is
                 to
                 be
                 made
                 of
                 the
                 degrees
                 of
                 duty
                 .
              
               
                 4.
                 
                 No
                 laws
                 of
                 Christ
                 are
                 to
                 suffer
                 diminution
                 of
                 interpretation
                 in
                 the
                 degrees
                 to
                 persons
                 that
                 make
                 themselves
                 weak
                 ,
                 
                 that
                 they
                 may
                 bear
                 but
                 a
                 little
                 burden
                 :
                 but
                 the
                 gentler
                 sentence
                 and
                 sence
                 of
                 laws
                 is
                 to
                 be
                 applyed
                 to
                 ease
                 the
                 weary
                 and
                 the
                 afflicted
                 ,
                 him
                 that
                 desires
                 much
                 and
                 can
                 doe
                 but
                 little
                 ;
                 to
                 him
                 that
                 loves
                 God
                 and
                 loves
                 religion
                 ;
                 to
                 him
                 that
                 endeavours
                 heartily
                 ,
                 and
                 inquires
                 diligently
                 ,
                 and
                 means
                 honestly
                 ;
                 to
                 him
                 that
                 hath
                 every
                 thing
                 but
                 strength
                 ,
                 and
                 wants
                 nothing
                 but
                 growth
                 and
                 time
                 ,
                 and
                 good
                 circumstances
                 and
                 the
                 prosperities
                 of
                 piety
                 .
                 The
                 best
                 indications
                 of
                 which
                 state
                 of
                 persons
                 are
                 these
                 :
              
               
                 
                   Who
                   are
                   truly
                   and
                   innocently
                   weak
                   and
                   to
                   be
                   complyed
                   with
                   ?
                
              
               
                 1.
                 
                 They
                 are
                 to
                 be
                 complyed
                 with
                 who
                 are
                 new
                 beginners
                 in
                 religion
                 ,
                 
                 or
                 
                   the
                   uninstructed
                
                 ;
                 they
                 who
                 want
                 strengths
                 not
                 by
                 reason
                 of
                 any
                 habitual
                 sin
                 ,
                 but
                 by
                 the
                 nature
                 of
                 beginnings
                 and
                 new
                 changes
                 ;
                 for
                 none
                 can
                 more
                 innocently
                 pretend
                 to
                 a
                 forbearance
                 and
                 sufferance
                 ,
                 then
                 those
                 who
                 have
                 the
                 weakness
                 of
                 infancy
                 .
                 But
                 I
                 added
                 also
                 that
                 
                   the
                   uninstructed
                
                 have
                 the
                 same
                 pretension
                 ,
                 for
                 according
                 as
                 their
                 degrees
                 of
                 ignorance
                 are
                 ,
                 so
                 are
                 the
                 degrees
                 of
                 their
                 excusable
                 infirmity
                 .
                 But
                 then
                 by
                 uninstructed
                 is
                 onely
                 meant
                 such
                 who
                 have
                 not
                 heard
                 ,
                 or
                 could
                 not
                 learn
                 ;
                 not
                 such
                 who
                 are
                 
                   ever
                   learning
                
                 and
                 never
                 sufficiently
                 taught
                 ;
                 that
                 is
                 ,
                 such
                 who
                 love
                 to
                 hear
                 but
                 not
                 to
                 be
                 
                   doers
                   of
                   the
                   word
                
                 ,
                 such
                 who
                 are
                 perverse
                 and
                 immorigerous
                 ,
                 such
                 who
                 serve
                 a
                 humor
                 or
                 an
                 interest
                 ,
                 an
                 opinion
                 or
                 a
                 peevish
                 Sect
                 in
                 their
                 learning
                 .
                 For
                 there
                 are
                 some
                 who
                 have
                 spent
                 much
                 time
                 in
                 the
                 inquiries
                 of
                 religion
                 ,
                 whom
                 if
                 you
                 call
                 ignorant
                 they
                 suppose
                 themselves
                 injur'd
                 ;
                 and
                 yet
                 will
                 require
                 the
                 privileges
                 and
                 complyances
                 of
                 the
                 weak
                 :
                 these
                 men
                 trouble
                 others
                 ,
                 and
                 therefore
                 are
                 not
                 to
                 be
                 eas'd
                 themselves
                 ;
                 their
                 weakness
                 of
                 state
                 is
                 the
                 impotency
                 of
                 passion
                 ,
                 and
                 therefore
                 they
                 must
                 not
                 rejoice
                 in
                 that
                 by
                 which
                 they
                 make
                 others
                 griev'd
                 .
              
               
                 2.
                 
                 They
                 are
                 to
                 be
                 complyed
                 with
                 according
                 to
                 the
                 foregoing
                 measures
                 who
                 in
                 all
                 things
                 where
                 they
                 know
                 and
                 can
                 ,
                 
                 doe
                 their
                 hearty
                 endeavours
                 ,
                 and
                 make
                 no
                 abatement
                 to
                 themselves
                 ,
                 but
                 with
                 diligence
                 and
                 sincerity
                 prosecute
                 their
                 duty
                 .
                 For
                 this
                 diligence
                 and
                 sincerity
                 is
                 a
                 competent
                 Testimony
                 that
                 the
                 principle
                 of
                 their
                 necessity
                 is
                 not
                 evil
                 but
                 innocent
                 and
                 unavoidable
                 .
                 Whatsoever
                 is
                 not
                 an
                 effect
                 of
                 idleness
                 or
                 peevishness
                 may
                 come
                 in
                 upon
                 a
                 fair
                 ,
                 but
                 alwaies
                 comes
                 in
                 upon
                 a
                 pityable
                 account
                 ;
                 and
                 therefore
                 is
                 that
                 Subject
                 which
                 is
                 capable
                 of
                 all
                 that
                 case
                 of
                 rigour
                 and
                 severity
                 which
                 the
                 wise
                 Masters
                 of
                 assemblies
                 and
                 interpreters
                 of
                 the
                 Divine
                 laws
                 doe
                 allow
                 to
                 any
                 persons
                 in
                 any
                 cases
                 .
              
               
                 3.
                 
                 The
                 last
                 sign
                 of
                 Subjects
                 capable
                 of
                 ease
                 is
                 
                   infirmity
                   of
                   body
                
                 ;
                 
                 and
                 that
                 is
                 a
                 certain
                 disposition
                 to
                 all
                 the
                 mercies
                 and
                 remissions
                 of
                 the
                 law
                 in
                 such
                 
                 cases
                 as
                 relate
                 to
                 the
                 body
                 and
                 are
                 instanc'd
                 in
                 external
                 ministeries
                 .
                 To
                 which
                 also
                 is
                 to
                 be
                 referred
                 
                   disability
                   of
                   estate
                
                 in
                 duties
                 of
                 exteriour
                 charity
                 ;
                 which
                 are
                 to
                 be
                 exacted
                 according
                 to
                 the
                 proportions
                 of
                 mens
                 civil
                 power
                 ,
                 taking
                 in
                 the
                 needs
                 of
                 their
                 persons
                 and
                 of
                 their
                 relations
                 ,
                 their
                 calling
                 and
                 their
                 quality
                 ,
                 and
                 that
                 God
                 intends
                 it
                 should
                 be
                 so
                 appears
                 in
                 this
                 ;
                 because
                 all
                 outward
                 duties
                 are
                 so
                 enjoin'd
                 that
                 they
                 can
                 be
                 supplyed
                 ,
                 and
                 the
                 internal
                 grace
                 instanc'd
                 in
                 other
                 actions
                 ,
                 of
                 which
                 there
                 are
                 so
                 many
                 kinds
                 that
                 some
                 or
                 other
                 can
                 be
                 done
                 by
                 every
                 one
                 ;
                 and
                 yet
                 there
                 is
                 so
                 great
                 variety
                 that
                 no
                 man
                 or
                 but
                 very
                 few
                 men
                 can
                 doe
                 all
                 .
                 I
                 instance
                 in
                 the
                 several
                 waies
                 of
                 mortification
                 ,
                 viz.
                 by
                 fastings
                 ,
                 by
                 watchings
                 and
                 pernoctations
                 in
                 prayer
                 ,
                 lyings
                 on
                 the
                 ground
                 ,
                 by
                 toleration
                 and
                 patience
                 ,
                 laborious
                 gestures
                 of
                 the
                 body
                 in
                 prayer
                 ,
                 standing
                 with
                 arms
                 extended
                 ,
                 long
                 kneelings
                 on
                 the
                 bare
                 ground
                 ,
                 suffering
                 contradiction
                 and
                 affronts
                 ,
                 lessenings
                 and
                 undervaluings
                 ,
                 peevish
                 and
                 cross
                 accidents
                 ,
                 denying
                 our selves
                 lawful
                 pleasures
                 ,
                 refusing
                 a
                 pleasant
                 morsel
                 ,
                 leaving
                 society
                 and
                 meetings
                 of
                 friends
                 ,
                 and
                 very
                 many
                 things
                 of
                 the
                 like
                 Nature
                 ;
                 by
                 any
                 of
                 which
                 the
                 body
                 may
                 be
                 mortified
                 and
                 the
                 Soul
                 disciplin'd
                 :
                 or
                 the
                 outward
                 act
                 may
                 be
                 supplyed
                 by
                 an
                 active
                 and
                 intense
                 love
                 which
                 can
                 doe
                 every
                 thing
                 of
                 duty
                 :
                 So
                 also
                 it
                 is
                 in
                 alms
                 ,
                 which
                 some
                 doe
                 by
                 giving
                 money
                 to
                 the
                 poor
                 ;
                 some
                 by
                 comforting
                 the
                 afflicted
                 ,
                 some
                 by
                 givi●g
                 silver
                 and
                 gold
                 ,
                 others
                 which
                 have
                 it
                 not
                 ,
                 doe
                 yet
                 doe
                 greater
                 things
                 :
                 but
                 since
                 it
                 matters
                 not
                 what
                 it
                 is
                 we
                 are
                 able
                 to
                 doe
                 ,
                 so
                 that
                 we
                 do
                 but
                 what
                 we
                 are
                 able
                 ,
                 it
                 matters
                 not
                 how
                 the
                 grace
                 be
                 instanc'd
                 ,
                 so
                 that
                 by
                 all
                 the
                 instances
                 we
                 can
                 ,
                 we
                 doe
                 minister
                 to
                 the
                 grace
                 ,
                 it
                 follows
                 ,
                 that
                 the
                 law
                 can
                 be
                 made
                 to
                 bend
                 in
                 any
                 thing
                 of
                 the
                 external
                 instance
                 so
                 that
                 the
                 inward
                 grace
                 be
                 not
                 neglected
                 ;
                 but
                 therefore
                 it
                 is
                 certain
                 that
                 because
                 every
                 thing
                 of
                 matter
                 can
                 by
                 matter
                 be
                 hindred
                 ;
                 and
                 a
                 string
                 or
                 a
                 chain
                 of
                 Iron
                 can
                 hinder
                 all
                 the
                 duty
                 of
                 the
                 hand
                 and
                 foot
                 ,
                 God
                 who
                 imposes
                 and
                 exacts
                 nothing
                 that
                 is
                 impossible
                 ,
                 is
                 contented
                 that
                 the
                 obedience
                 of
                 the
                 Spirit
                 be
                 secured
                 ,
                 and
                 the
                 body
                 must
                 obey
                 the
                 law
                 as
                 well
                 as
                 it
                 can
                 .
              
               
                 But
                 there
                 are
                 some
                 other
                 considerations
                 to
                 be
                 added
                 to
                 the
                 main
                 Rule
                 .
              
               
                 5.
                 
                 When
                 the
                 action
                 is
                 already
                 done
                 ,
                 
                 and
                 that
                 there
                 is
                 no
                 further
                 deliberation
                 concerning
                 the
                 direct
                 duty
                 ,
                 yet
                 the
                 law
                 is
                 not
                 at
                 all
                 to
                 be
                 eased
                 and
                 lessened
                 ,
                 if
                 there
                 be
                 a
                 deliberation
                 concerning
                 the
                 collateral
                 and
                 accidental
                 duty
                 of
                 Repentance
                 :
                 and
                 this
                 is
                 upon
                 the
                 same
                 reasons
                 as
                 the
                 first
                 limitation
                 of
                 the
                 rule
                 .
                 for
                 when
                 a
                 duty
                 is
                 to
                 be
                 done
                 ,
                 and
                 a
                 deliberation
                 to
                 be
                 had
                 ,
                 we
                 are
                 in
                 perfect
                 choice
                 ,
                 and
                 therefore
                 we
                 are
                 to
                 answer
                 for
                 God
                 and
                 for
                 Religion
                 ,
                 and
                 this
                 is
                 all
                 one
                 ,
                 whether
                 the
                 inquiry
                 be
                 made
                 in
                 the
                 matter
                 of
                 inocence
                 or
                 repentance
                 ,
                 that
                 is
                 ,
                 in
                 the
                 preventing
                 of
                 a
                 sin
                 or
                 curing
                 of
                 it
                 .
                 For
                 we
                 are
                 in
                 all
                 things
                 tyed
                 to
                 as
                 great
                 a
                 care
                 of
                 our
                 duty
                 after
                 we
                 have
                 once
                 broken
                 it
                 as
                 before
                 ;
                 and
                 in
                 some
                 things
                 to
                 a
                 greater
                 ;
                 and
                 repentance
                 is
                 nothing
                 but
                 a
                 new
                 beginning
                 of
                 our
                 duty
                 ,
                 a
                 going
                 from
                 our
                 error
                 ,
                 and
                 a
                 recovery
                 of
                 our
                 loss
                 ,
                 and
                 a
                 restitution
                 of
                 our
                 health
                 ,
                 and
                 a
                 being
                 put
                 into
                 the
                 same
                 estate
                 from
                 whence
                 we
                 were
                 fallen
                 ;
                 so
                 that
                 at
                 least
                 all
                 the
                 same
                 severities
                 are
                 to
                 be
                 used
                 in
                 repentance
                 ,
                 as
                 great
                 a
                 rigor
                 of
                 sentence
                 ,
                 as
                 strict
                 a
                 caution
                 ,
                 as
                 careful
                 a
                 walking
                 ,
                 as
                 humble
                 and
                 universal
                 an
                 obedience
                 ,
                 besides
                 the
                 sorrow
                 and
                 the
                 relative
                 parts
                 of
                 duty
                 which
                 come
                 in
                 upon
                 the
                 account
                 of
                 our
                 sin
                 .
              
               
                 6.
                 
                 But
                 if
                 the
                 inquiry
                 be
                 made
                 after
                 the
                 sin
                 is
                 done
                 ,
                 
                 and
                 that
                 there
                 is
                 no
                 deliberation
                 concerning
                 any
                 present
                 or
                 future
                 duty
                 ,
                 but
                 concerning
                 the
                 hopes
                 or
                 state
                 of
                 pardon
                 ,
                 then
                 we
                 may
                 hope
                 that
                 God
                 will
                 be
                 easie
                 to
                 give
                 us
                 pardon
                 ,
                 according
                 to
                 the
                 gentlest
                 sense
                 and
                 measures
                 of
                 the
                 law
                 .
                 For
                 this
                 ,
                 provided
                 it
                 be
                 not
                 brought
                 into
                 evil
                 example
                 in
                 the
                 measures
                 of
                 duty
                 afterwards
                 ,
                 can
                 
                 have
                 in
                 it
                 no
                 danger
                 :
                 it
                 is
                 matter
                 of
                 hope
                 ,
                 and
                 therefore
                 keeps
                 a
                 man
                 from
                 despair
                 ;
                 but
                 because
                 it
                 is
                 but
                 matter
                 of
                 hope
                 ,
                 therefore
                 it
                 is
                 not
                 apt
                 to
                 abuse
                 him
                 into
                 presumption
                 ,
                 and
                 if
                 it
                 be
                 mistaken
                 in
                 the
                 measures
                 of
                 the
                 law
                 ,
                 yet
                 it
                 makes
                 it
                 up
                 upon
                 the
                 account
                 of
                 Gods
                 mercy
                 ,
                 and
                 it
                 will
                 be
                 all
                 one
                 ;
                 either
                 it
                 is
                 Gods
                 mercy
                 in
                 making
                 an
                 easie
                 sense
                 of
                 the
                 law
                 ,
                 or
                 Gods
                 mercy
                 in
                 giving
                 an
                 easie
                 sentence
                 on
                 the
                 man
                 ,
                 or
                 Gods
                 mercy
                 in
                 easing
                 and
                 taking
                 off
                 the
                 punishment
                 ,
                 and
                 that
                 will
                 be
                 all
                 one
                 as
                 to
                 the
                 event
                 ,
                 and
                 therefore
                 will
                 be
                 a
                 sufficient
                 warrant
                 for
                 our
                 hope
                 ,
                 because
                 it
                 will
                 some
                 way
                 or
                 other
                 come
                 to
                 pass
                 as
                 we
                 hope
                 .
                 It
                 is
                 all
                 alike
                 whether
                 we
                 be
                 saved
                 because
                 God
                 will
                 exact
                 no
                 more
                 of
                 us
                 ,
                 or
                 because
                 though
                 he
                 did
                 exact
                 more
                 by
                 his
                 law
                 yet
                 he
                 will
                 pardon
                 so
                 much
                 the
                 more
                 in
                 the
                 sentence
                 :
                 But
                 this
                 is
                 of
                 use
                 onely
                 to
                 them
                 who
                 are
                 tempted
                 to
                 despair
                 ,
                 or
                 oppressed
                 by
                 too
                 violent
                 fears
                 ;
                 and
                 it
                 relies
                 upon
                 all
                 the
                 lines
                 of
                 the
                 Divine
                 mercy
                 ,
                 and
                 upon
                 all
                 the
                 arguments
                 of
                 comfort
                 by
                 which
                 declining
                 hopes
                 use
                 to
                 be
                 supported
                 :
                 and
                 since
                 we
                 our selves
                 by
                 observing
                 our
                 incurable
                 infirmities
                 espy
                 some
                 necessities
                 of
                 having
                 the
                 law
                 read
                 in
                 the
                 easier
                 sense
                 ,
                 we
                 doe
                 in
                 the
                 event
                 of
                 things
                 find
                 that
                 we
                 have
                 a
                 need
                 of
                 pardon
                 greater
                 then
                 we
                 could
                 think
                 we
                 should
                 in
                 the
                 heats
                 of
                 our
                 first
                 conversion
                 and
                 the
                 fervors
                 of
                 our
                 newly
                 returning
                 piety
                 ;
                 and
                 therefore
                 God
                 does
                 not
                 onely
                 see
                 much
                 more
                 reason
                 to
                 pity
                 us
                 upon
                 the
                 same
                 account
                 ;
                 but
                 upon
                 divers
                 others
                 ,
                 some
                 whereof
                 we
                 know
                 and
                 some
                 we
                 know
                 not
                 ;
                 but
                 therefore
                 we
                 can
                 hope
                 for
                 more
                 then
                 we
                 yet
                 see
                 in
                 the
                 lines
                 of
                 Revelation
                 ,
                 and
                 possibly
                 we
                 may
                 receive
                 in
                 many
                 cases
                 better
                 measure
                 then
                 we
                 yet
                 hope
                 for
                 :
                 but
                 whoever
                 makes
                 this
                 hope
                 to
                 lessen
                 his
                 duty
                 will
                 find
                 himself
                 ashamed
                 in
                 his
                 hope
                 ;
                 for
                 no
                 hope
                 is
                 reasonable
                 but
                 that
                 which
                 quickens
                 our
                 piety
                 ,
                 and
                 hastens
                 and
                 perfects
                 our
                 repentance
                 ,
                 and
                 purifies
                 the
                 Soul
                 ,
                 and
                 engages
                 all
                 the
                 powers
                 of
                 action
                 ,
                 and
                 ends
                 in
                 the
                 love
                 of
                 God
                 ,
                 and
                 in
                 a
                 holy
                 life
                 .
              
               
                 7.
                 
                 There
                 are
                 many
                 other
                 things
                 to
                 be
                 added
                 by
                 way
                 of
                 assistance
                 to
                 them
                 who
                 are
                 pressed
                 with
                 the
                 burden
                 of
                 a
                 law
                 
                   severely
                   apprehended
                
                 ,
                 
                 or
                 
                   unequally
                   applyed
                
                 ,
                 or
                 
                   not
                   rightly
                   understood
                
                 ;
                 but
                 the
                 summe
                 of
                 them
                 is
                 this
                 .
              
               
                 1.
                 
                 If
                 the
                 sense
                 be
                 hidden
                 or
                 dubious
                 ,
                 doe
                 nothing
                 till
                 the
                 cloud
                 be
                 off
                 ,
                 and
                 the
                 doubt
                 be
                 removed
                 .
              
               
                 2.
                 
                 If
                 the
                 law
                 be
                 indifferent
                 to
                 two
                 senses
                 ,
                 take
                 that
                 which
                 is
                 most
                 pious
                 and
                 most
                 holy
                 .
              
               
                 3.
                 
                 If
                 it
                 be
                 between
                 two
                 ,
                 but
                 not
                 perfectly
                 indifferent
                 ,
                 follow
                 that
                 which
                 is
                 most
                 probable
                 .
              
               
                 4.
                 
                 Doe
                 after
                 the
                 custome
                 and
                 common
                 usages
                 of
                 the
                 best
                 and
                 wisest
                 men
                 .
              
               
                 5.
                 
                 Doe
                 with
                 the
                 most
                 ,
                 and
                 speak
                 with
                 the
                 least
                 .
              
               
                 6.
                 
                 Ever
                 bend
                 thy
                 determination
                 to
                 comply
                 with
                 the
                 analogy
                 of
                 faith
                 ,
                 and
                 the
                 common
                 measures
                 of
                 good
                 life
                 ,
                 and
                 the
                 glorifications
                 and
                 honour
                 of
                 God
                 ,
                 and
                 the
                 utility
                 of
                 our
                 Neighbour
                 .
              
               
                 7.
                 
                 Then
                 chose
                 thy
                 part
                 of
                 obedience
                 ,
                 and
                 doe
                 it
                 cheerfully
                 and
                 confidently
                 ,
                 with
                 a
                 great
                 industry
                 and
                 a
                 full
                 persuasion
                 .
              
               
                 8.
                 
                 After
                 the
                 action
                 is
                 done
                 enter
                 into
                 no
                 new
                 disputes
                 whether
                 it
                 was
                 lawful
                 or
                 no
                 ,
                 unless
                 it
                 be
                 upon
                 new
                 instances
                 and
                 new
                 arguments
                 ,
                 relating
                 to
                 what
                 is
                 to
                 come
                 ,
                 and
                 not
                 troubling
                 thy self
                 with
                 that
                 which
                 with
                 prudence
                 and
                 deliberation
                 thou
                 didst
                 (
                 as
                 things
                 were
                 then
                 represented
                 )
                 well
                 and
                 wisely
                 chose
                 .
              
            
             
               
               
                 RULE
                 11.
                 
                 The
                 positive
                 laws
                 of
                 Jesus
                 Christ
                 cannot
                 be
                 dispensed
                 with
                 by
                 any
                 humane
                 power
                 .
              
               
                 I
                 Have
                 already
                 in
                 this
                 book
                 given
                 account
                 of
                 the
                 indispensability
                 of
                 the
                 Natural
                 laws
                 which
                 are
                 the
                 main
                 constituent
                 parts
                 of
                 the
                 Evangelical
                 :
                 
                 but
                 there
                 are
                 some
                 positive
                 laws
                 whose
                 reason
                 is
                 not
                 natural
                 nor
                 eternal
                 ,
                 
                 which
                 yet
                 Christ
                 hath
                 superinduc'd
                 ;
                 concerning
                 which
                 there
                 is
                 great
                 question
                 made
                 whether
                 they
                 be
                 dispensable
                 by
                 humane
                 power
                 .
                 Now
                 concerning
                 these
                 I
                 say
                 that
                 all
                 laws
                 given
                 by
                 Christ
                 are
                 now
                 made
                 for
                 ever
                 to
                 be
                 obligatory
                 ,
                 and
                 he
                 is
                 the
                 King
                 of
                 heaven
                 and
                 earth
                 ,
                 the
                 Head
                 and
                 Prince
                 of
                 the
                 Catholick
                 Church
                 ,
                 and
                 therefore
                 hath
                 supreme
                 power
                 ,
                 and
                 he
                 is
                 the
                 
                   wonderful
                   Councellour
                   ,
                   the
                   everlasting
                   Father
                   ,
                   the
                   Prince
                   of
                   Peace
                   ,
                
                 and
                 his
                 wisedome
                 is
                 supreme
                 ,
                 he
                 is
                 
                   the
                   wisedome
                   of
                   the
                   Father
                
                 ,
                 and
                 therefore
                 he
                 hath
                 made
                 his
                 laws
                 so
                 wisely
                 ,
                 so
                 agreeably
                 to
                 the
                 powers
                 and
                 accidents
                 of
                 mankind
                 that
                 they
                 can
                 be
                 observed
                 by
                 
                   all
                   men
                
                 and
                 
                   all
                   waies
                
                 ,
                 where
                 he
                 hath
                 pass'd
                 an
                 obligation
                 .
                 Now
                 because
                 every
                 dispensation
                 of
                 laws
                 must
                 needs
                 suppose
                 an
                 infirmity
                 or
                 imperfection
                 in
                 the
                 law
                 or
                 an
                 infirmity
                 in
                 the
                 man
                 ,
                 that
                 is
                 ,
                 that
                 either
                 the
                 law
                 did
                 inferre
                 inconvenience
                 which
                 was
                 not
                 foreseen
                 ,
                 or
                 was
                 unavoidable
                 ;
                 or
                 else
                 the
                 law
                 meets
                 with
                 the
                 changes
                 of
                 mankind
                 with
                 which
                 it
                 is
                 not
                 made
                 in
                 the
                 sanction
                 to
                 comply
                 ,
                 and
                 therefore
                 must
                 be
                 forc'd
                 to
                 yeeld
                 to
                 the
                 needs
                 of
                 the
                 man
                 ▪
                 and
                 stand
                 aside
                 till
                 that
                 necessity
                 be
                 past
                 :
                 it
                 follows
                 that
                 in
                 the
                 laws
                 of
                 the
                 H.
                 Jesus
                 there
                 is
                 no
                 dispensation
                 ;
                 because
                 there
                 is
                 in
                 the
                 law
                 no
                 infirmity
                 and
                 no
                 incapacity
                 in
                 the
                 man
                 :
                 for
                 every
                 man
                 can
                 alwaies
                 obey
                 all
                 that
                 which
                 Christ
                 commanded
                 and
                 exacted
                 :
                 I
                 mean
                 he
                 hath
                 no
                 natural
                 impotency
                 to
                 do
                 any
                 act
                 that
                 Christ
                 hath
                 requir'd
                 ,
                 and
                 he
                 can
                 never
                 be
                 hindred
                 from
                 doing
                 of
                 his
                 duty
                 .
              
               
                 And
                 this
                 appears
                 in
                 this
                 ,
                 
                 because
                 God
                 hath
                 appointed
                 a
                 harbour
                 whether
                 every
                 vessel
                 can
                 put
                 in
                 when
                 he
                 meets
                 with
                 storms
                 and
                 contrary
                 winds
                 abroad
                 :
                 and
                 when
                 we
                 are
                 commanded
                 by
                 a
                 persecuter
                 not
                 to
                 obey
                 God
                 ,
                 we
                 cannot
                 be
                 forc'd
                 to
                 comply
                 with
                 the
                 evil
                 man
                 ;
                 for
                 we
                 can
                 be
                 secure
                 against
                 him
                 by
                 suffering
                 what
                 he
                 pleases
                 ,
                 and
                 therefore
                 disobedience
                 to
                 a
                 law
                 of
                 Christ
                 cannot
                 be
                 made
                 necessary
                 by
                 any
                 external
                 violence
                 :
                 I
                 mean
                 every
                 internal
                 act
                 is
                 not
                 in
                 it self
                 impedible
                 by
                 outward
                 violence
                 :
                 and
                 the
                 externall
                 act
                 which
                 is
                 made
                 necessary
                 can
                 be
                 secur'd
                 by
                 a
                 resolution
                 to
                 obey
                 God
                 rather
                 then
                 men
                 .
              
               
                 2.
                 
                 
                 But
                 there
                 are
                 some
                 external
                 actions
                 and
                 instances
                 of
                 a
                 Commandement
                 which
                 may
                 accidentally
                 become
                 impossible
                 by
                 subtraction
                 of
                 the
                 material
                 part
                 ;
                 so
                 for
                 want
                 of
                 water
                 a
                 child
                 cannot
                 be
                 baptized
                 ;
                 for
                 want
                 of
                 wine
                 or
                 bread
                 we
                 cannot
                 communicate
                 ;
                 which
                 indeed
                 is
                 true
                 ,
                 but
                 doe
                 not
                 inferre
                 that
                 therefore
                 there
                 is
                 a
                 power
                 of
                 dispensing
                 left
                 in
                 any
                 man
                 or
                 company
                 of
                 men
                 ;
                 because
                 in
                 such
                 cases
                 there
                 is
                 no
                 law
                 ,
                 and
                 therefore
                 no
                 need
                 of
                 dispensation
                 ;
                 For
                 affirmative
                 precepts
                 in
                 which
                 onely
                 there
                 can
                 be
                 an
                 external
                 impediment
                 doe
                 not
                 oblige
                 but
                 in
                 their
                 proper
                 circumstances
                 and
                 possibilities
                 :
                 and
                 thus
                 it
                 is
                 even
                 in
                 human
                 laws
                 .
                 No
                 law
                 obliges
                 beyond
                 our
                 power
                 ;
                 and
                 although
                 it
                 be
                 necessary
                 sometimes
                 to
                 get
                 a
                 dispensation
                 even
                 in
                 such
                 cases
                 ,
                 to
                 rescue
                 our selves
                 from
                 the
                 malice
                 or
                 the
                 carelessness
                 ,
                 the
                 ignorance
                 or
                 the
                 contrary
                 interests
                 of
                 the
                 ministers
                 of
                 justice
                 ,
                 who
                 goe
                 by
                 the
                 words
                 of
                 the
                 law
                 ,
                 and
                 are
                 not
                 competent
                 or
                 nor
                 instructed
                 judges
                 in
                 the
                 matter
                 of
                 necessity
                 or
                 excuse
                 ,
                 yet
                 
                 there
                 is
                 no
                 such
                 need
                 in
                 the
                 laws
                 of
                 God.
                 For
                 God
                 is
                 alwaies
                 just
                 and
                 alwaies
                 wise
                 ,
                 he
                 knows
                 when
                 we
                 can
                 and
                 when
                 we
                 cannot
                 ,
                 and
                 therefore
                 as
                 he
                 cannot
                 be
                 deceived
                 by
                 ignorance
                 ,
                 so
                 neither
                 can
                 he
                 oppress
                 any
                 man
                 by
                 injustice
                 ,
                 and
                 we
                 need
                 not
                 have
                 leave
                 to
                 let
                 a
                 thing
                 alone
                 ,
                 which
                 we
                 cannot
                 doe
                 if
                 we
                 would
                 never
                 so
                 fain
                 ;
                 and
                 if
                 we
                 cannot
                 obey
                 ,
                 we
                 need
                 not
                 require
                 of
                 God
                 a
                 warrant
                 under
                 his
                 hand
                 or
                 an
                 act
                 of
                 indemnity
                 ;
                 for
                 which
                 his
                 justice
                 and
                 his
                 goodness
                 ,
                 his
                 wisedome
                 and
                 his
                 very
                 Nature
                 are
                 infinite
                 security
                 :
                 and
                 therefore
                 it
                 cannot
                 be
                 necessary
                 to
                 the
                 Church
                 that
                 a
                 power
                 of
                 dispensing
                 should
                 be
                 intrusted
                 to
                 Men
                 ,
                 in
                 such
                 cases
                 where
                 we
                 cannot
                 suppose
                 the
                 law
                 of
                 God
                 to
                 bind
                 .
                 That
                 's
                 our
                 best
                 security
                 that
                 we
                 need
                 no
                 dispensation
                 .
              
               
                 3.
                 
                 
                 In
                 external
                 actions
                 and
                 instances
                 of
                 vertue
                 or
                 of
                 obedience
                 to
                 a
                 Commandement
                 of
                 Jesus
                 Christ
                 where
                 ever
                 there
                 can
                 be
                 a
                 hinderance
                 ,
                 
                   if
                   the
                   obligation
                   does
                   remain
                
                 ,
                 the
                 instance
                 that
                 is
                 hindred
                 can
                 be
                 supplyed
                 with
                 another
                 of
                 the
                 same
                 kind
                 .
                 Thus
                 releeving
                 the
                 poor
                 hungry
                 man
                 ,
                 can
                 be
                 hindred
                 by
                 my
                 own
                 poverty
                 and
                 present
                 need
                 ,
                 but
                 I
                 can
                 visit
                 him
                 that
                 is
                 sick
                 ,
                 though
                 I
                 cannot
                 feed
                 the
                 hungry
                 ,
                 or
                 I
                 can
                 give
                 him
                 bread
                 when
                 I
                 cannot
                 give
                 him
                 a
                 cloak
                 ;
                 and
                 therefore
                 there
                 can
                 need
                 no
                 dispensation
                 when
                 the
                 Commandement
                 if
                 it
                 be
                 hindred
                 in
                 one
                 instance
                 can
                 as
                 perfectly
                 and
                 to
                 all
                 the
                 intentions
                 of
                 our
                 lawgiver
                 be
                 performed
                 in
                 another
                 .
              
               
                 4.
                 
                 In
                 external
                 actions
                 
                   which
                   can
                   be
                   hindred
                   and
                   which
                   cannot
                   be
                   supplyed
                   by
                   the
                   variety
                   of
                   the
                   instances
                   in
                   the
                   same
                   kind
                   ,
                
                 
                 yet
                 if
                 the
                 obligation
                 remains
                 ,
                 they
                 may
                 be
                 supplyed
                 with
                 the
                 internal
                 act
                 ,
                 and
                 with
                 the
                 spiritual
                 .
                 Thus
                 if
                 we
                 cannot
                 receive
                 actual
                 baptisme
                 ,
                 the
                 desire
                 of
                 it
                 is
                 accepted
                 ,
                 and
                 he
                 that
                 communicates
                 spiritually
                 ,
                 that
                 is
                 ,
                 by
                 faith
                 and
                 charity
                 ,
                 by
                 inward
                 devotion
                 and
                 hearty
                 desire
                 ,
                 is
                 not
                 guilty
                 of
                 the
                 breach
                 of
                 the
                 Commandement
                 if
                 he
                 does
                 not
                 communicate
                 sacramentally
                 ,
                 being
                 unavoidably
                 and
                 inculpably
                 hindred
                 .
                 For
                 whatsoever
                 is
                 not
                 in
                 our
                 power
                 ,
                 cannot
                 be
                 under
                 a
                 〈◊〉
                 ,
                 and
                 where
                 we
                 doe
                 not
                 consent
                 to
                 the
                 breach
                 of
                 a
                 Commandement
                 ,
                 we
                 cannot
                 be
                 exposed
                 to
                 the
                 punishment
                 .
                 This
                 is
                 the
                 voice
                 of
                 all
                 the
                 world
                 ,
                 and
                 ●●●s
                 is
                 natural
                 reason
                 ,
                 and
                 the
                 ground
                 of
                 justice
                 ,
                 without
                 which
                 there
                 can
                 be
                 no
                 Government
                 but
                 what
                 is
                 Tyrannical
                 and
                 unreasonable
                 .
                 These
                 things
                 being
                 notorious
                 and
                 confess'd
                 the
                 consequents
                 are
                 these
                 :
              
               
                 1.
                 
                 
                 That
                 there
                 is
                 no
                 necessity
                 that
                 a
                 power
                 of
                 dispensing
                 in
                 the
                 positive
                 laws
                 of
                 Christ
                 should
                 be
                 intrusted
                 to
                 any
                 man
                 ,
                 or
                 to
                 any
                 society
                 .
                 Because
                 the
                 law
                 needs
                 it
                 not
                 ,
                 and
                 the
                 Subjects
                 need
                 it
                 not
                 :
                 and
                 he
                 that
                 dispenses
                 must
                 either
                 doe
                 it
                 when
                 there
                 is
                 cause
                 ,
                 or
                 when
                 there
                 is
                 none
                 .
                 If
                 he
                 dispenses
                 when
                 there
                 is
                 no
                 cause
                 ,
                 he
                 makes
                 himself
                 superiour
                 to
                 the
                 power
                 of
                 God
                 by
                 exercising
                 dominion
                 over
                 his
                 laws
                 :
                 If
                 he
                 dispenses
                 when
                 there
                 is
                 cause
                 ,
                 he
                 dispenses
                 when
                 there
                 is
                 no
                 need
                 .
                 For
                 if
                 the
                 Subject
                 can
                 obey
                 ,
                 he
                 must
                 obey
                 ,
                 and
                 man
                 cannot
                 untie
                 what
                 God
                 hath
                 bound
                 :
                 but
                 if
                 he
                 cannot
                 obey
                 ,
                 he
                 is
                 not
                 bound
                 ,
                 and
                 therefore
                 needs
                 not
                 be
                 untyed
                 :
                 he
                 may
                 as
                 well
                 go
                 about
                 to
                 unbend
                 a
                 strait
                 line
                 ,
                 or
                 to
                 number
                 that
                 which
                 is
                 not
                 ,
                 as
                 to
                 dispense
                 in
                 a
                 law
                 ,
                 to
                 which
                 in
                 such
                 cases
                 God
                 exacts
                 no
                 obedience
                 .
              
               
                 *
                 Panormitan
                 affirms
                 that
                 the
                 Pope
                 hath
                 power
                 to
                 dispense
                 
                   in
                   all
                   the
                   laws
                   of
                   God
                   ,
                
                 
                 except
                 in
                 the
                 Articles
                 of
                 faith
                 ;
                 and
                 to
                 this
                 purpose
                 he
                 cites
                 
                   Innocentius
                   in
                   c.
                   Cum
                   ad
                   Monasterium
                   ,
                   de
                   statu
                   Monachorum
                   .
                
                 *
                 Felinus
                 affirmes
                 that
                 the
                 Pope
                 can
                 change
                 the
                 form
                 of
                 Baptisme
                 ,
                 and
                 that
                 he
                 can
                 with
                 one
                 word
                 ,
                 and
                 without
                 all
                 solemnity
                 consecrate
                 a
                 Priest
                 ,
                 and
                 that
                 he
                 can
                 by
                 his
                 word
                 
                 alone
                 make
                 a
                 Bishop
                 :
                 and
                 though
                 these
                 pretenses
                 are
                 insolent
                 and
                 strange
                 ,
                 yet
                 in
                 fact
                 he
                 does
                 as
                 much
                 as
                 this
                 comes
                 to
                 :
                 for
                 the
                 Pope
                 gives
                 leave
                 sometimes
                 to
                 a
                 mere
                 Priest
                 to
                 give
                 confirmation
                 ,
                 which
                 by
                 divine
                 right
                 is
                 onely
                 belonging
                 to
                 Bishops
                 by
                 their
                 own
                 confession
                 :
                 That
                 the
                 Blessed
                 Eucharist
                 is
                 to
                 be
                 consecrated
                 in
                 both
                 kinds
                 is
                 certainly
                 of
                 Divine
                 right
                 ;
                 and
                 so
                 confessed
                 by
                 the
                 Church
                 of
                 Rome
                 :
                 but
                 the
                 Pope
                 hath
                 actually
                 dispensed
                 in
                 this
                 article
                 and
                 given
                 leave
                 to
                 some
                 to
                 consecrate
                 in
                 bread
                 onely
                 ,
                 and
                 particularly
                 to
                 the
                 Norvegians
                 a
                 dispensation
                 was
                 given
                 by
                 Innocent
                 the
                 eighth
                 ,
                 as
                 I
                 have
                 already
                 noted
                 out
                 of
                 Volaterranus
                 .
              
               
                 There
                 are
                 some
                 learned
                 men
                 amongst
                 them
                 who
                 speak
                 in
                 this
                 question
                 with
                 less
                 scandal
                 ,
                 
                 but
                 almost
                 with
                 the
                 same
                 intentions
                 and
                 effects
                 .
                 Some
                 of
                 their
                 Divines
                 ,
                 
                 particularly
                 the
                 Bishop
                 of
                 the
                 Canaries
                 ,
                 saies
                 that
                 the
                 Pope
                 hath
                 not
                 power
                 to
                 dispense
                 in
                 the
                 whole
                 ,
                 or
                 in
                 all
                 the
                 laws
                 of
                 God
                 ,
                 but
                 in
                 some
                 onely
                 ;
                 namely
                 where
                 the
                 observation
                 of
                 the
                 law
                 is
                 
                   impeditiva
                   majoris
                   boni
                
                 ,
                 a
                 hindrance
                 or
                 obstruction
                 to
                 a
                 greater
                 Spiritual
                 good
                 ;
                 as
                 it
                 may
                 happen
                 in
                 oaths
                 and
                 vows
                 :
                 and
                 (
                 Sanchez
                 addes
                 )
                 in
                 the
                 consecration
                 of
                 the
                 Blessed
                 Sacrament
                 in
                 both
                 kinds
                 :
                 in
                 these
                 ,
                 say
                 they
                 ,
                 the
                 Pope
                 can
                 dispense
                 :
                 But
                 where
                 the
                 observation
                 of
                 the
                 laws
                 in
                 the
                 particular
                 brings
                 no
                 evil
                 ,
                 or
                 inconvenience
                 ,
                 and
                 does
                 never
                 hinder
                 a
                 greater
                 good
                 ,
                 there
                 the
                 laws
                 are
                 indispensable
                 ;
                 such
                 as
                 are
                 
                   Confession
                   ,
                   Baptisme
                   ,
                   using
                   a
                   set
                   form
                   of
                   words
                   in
                   the
                   ministration
                   of
                   the
                   Sacraments
                   .
                
                 So
                 that
                 the
                 meaning
                 is
                 ,
                 the
                 Pope
                 never
                 wants
                 a
                 power
                 to
                 doe
                 it
                 ,
                 if
                 there
                 be
                 not
                 wanting
                 an
                 excuse
                 to
                 colour
                 it
                 ,
                 and
                 then
                 in
                 effect
                 the
                 Divines
                 agree
                 with
                 the
                 Lawyers
                 ;
                 for
                 since
                 the
                 power
                 of
                 dispensing
                 is
                 given
                 in
                 words
                 indefinite
                 and
                 without
                 specification
                 of
                 particulars
                 (
                 if
                 it
                 be
                 given
                 at
                 all
                 ;
                 )
                 the
                 authority
                 must
                 be
                 unlimited
                 as
                 to
                 the
                 person
                 ,
                 and
                 can
                 be
                 limited
                 onely
                 by
                 the
                 incapacity
                 of
                 the
                 matter
                 ;
                 and
                 if
                 there
                 could
                 be
                 any
                 inconvenience
                 in
                 any
                 law
                 ,
                 there
                 might
                 be
                 a
                 dispensation
                 in
                 it
                 :
                 So
                 that
                 the
                 Divines
                 and
                 the
                 Lawyers
                 differ
                 onely
                 in
                 the
                 instances
                 ;
                 which
                 if
                 we
                 should
                 consider
                 ,
                 or
                 if
                 any
                 great
                 interest
                 could
                 be
                 serv'd
                 by
                 any
                 ,
                 there
                 can
                 be
                 no
                 doubt
                 but
                 it
                 would
                 be
                 found
                 a
                 sufficient
                 cause
                 of
                 dispensation
                 .
                 So
                 that
                 this
                 is
                 but
                 to
                 cozen
                 mankind
                 with
                 a
                 distinction
                 to
                 no
                 purpose
                 ;
                 and
                 to
                 affirme
                 that
                 the
                 Pope
                 cannot
                 dispense
                 in
                 such
                 things
                 which
                 yeeld
                 no
                 man
                 any
                 good
                 or
                 profit
                 :
                 such
                 as
                 is
                 the
                 using
                 a
                 set
                 forme
                 of
                 words
                 in
                 Baptisme
                 ,
                 or
                 the
                 like
                 ;
                 and
                 they
                 may
                 at
                 an
                 easie
                 rate
                 pretend
                 the
                 Popes
                 power
                 to
                 be
                 limited
                 ,
                 when
                 they
                 onely
                 restrain
                 him
                 from
                 violating
                 a
                 Divine
                 law
                 ,
                 when
                 either
                 the
                 observation
                 of
                 it
                 is
                 for
                 his
                 own
                 advantage
                 ,
                 as
                 in
                 Confession
                 (
                 meaning
                 to
                 a
                 Priest
                 )
                 or
                 when
                 it
                 serves
                 the
                 interest
                 of
                 no
                 man
                 to
                 have
                 it
                 changed
                 ,
                 as
                 in
                 the
                 formes
                 of
                 Sacraments
                 .
              
               
                 But
                 then
                 ,
                 
                 that
                 I
                 may
                 speak
                 to
                 the
                 other
                 part
                 ;
                 to
                 say
                 that
                 the
                 Pope
                 may
                 dispense
                 in
                 a
                 Divine
                 law
                 when
                 the
                 particular
                 observation
                 does
                 hinder
                 a
                 greater
                 spiritual
                 good
                 ,
                 and
                 that
                 this
                 is
                 a
                 sufficient
                 cause
                 is
                 a
                 proposition
                 in
                 al
                 things
                 false
                 ,
                 and
                 in
                 some
                 cases
                 ,
                 even
                 in
                 those
                 where
                 they
                 instance
                 ,
                 very
                 dangerous
                 .
                 
                   It
                   is
                   false
                
                 ,
                 because
                 if
                 a
                 man
                 can
                 by
                 his
                 own
                 act
                 be
                 oblig'd
                 to
                 doe
                 a
                 thing
                 which
                 yet
                 is
                 impeditive
                 of
                 a
                 greater
                 temporal
                 good
                 ,
                 then
                 God
                 can
                 by
                 his
                 law
                 oblige
                 his
                 obedience
                 ,
                 though
                 accidentally
                 it
                 hinder
                 a
                 greater
                 spiritual
                 good
                 .
                 Now
                 if
                 a
                 man
                 have
                 promised
                 ,
                 he
                 must
                 keep
                 it
                 though
                 it
                 were
                 to
                 his
                 own
                 hindrance
                 ,
                 said
                 David
                 ;
                 and
                 a
                 man
                 may
                 not
                 break
                 his
                 oath
                 though
                 the
                 keeping
                 of
                 it
                 hinder
                 him
                 from
                 many
                 spiritual
                 comforts
                 and
                 advantages
                 ;
                 
                 nay
                 a
                 man
                 may
                 neglect
                 a
                 spiritual
                 advantage
                 for
                 a
                 temporal
                 necessity
                 ;
                 and
                 in
                 the
                 Bohemian
                 warres
                 ,
                 the
                 King
                 had
                 better
                 been
                 at
                 the
                 head
                 of
                 his
                 Troops
                 ,
                 then
                 at
                 a
                 Sermon
                 when
                 Prague
                 was
                 taken
                 .
              
               
               
                 *
                 But
                 I
                 consider
                 (
                 for
                 that
                 is
                 also
                 very
                 material
                 )
                 that
                 it
                 is
                 dangerous
                 .
                 For
                 whenmen
                 to
                 justifie
                 a
                 pretence
                 or
                 to
                 verifie
                 an
                 action
                 or
                 to
                 usurpe
                 a
                 power
                 shall
                 pretend
                 that
                 there
                 is
                 on
                 the
                 other
                 side
                 a
                 greater
                 Spiritual
                 good
                 they
                 may
                 very
                 easily
                 deceive
                 others
                 ,
                 because
                 either
                 voluntarily
                 or
                 involuntarily
                 they
                 deceive
                 themselves
                 ,
                 for
                 when
                 God
                 hath
                 given
                 a
                 Commandement
                 ,
                 who
                 can
                 say
                 that
                 to
                 let
                 it
                 alone
                 can
                 doe
                 more
                 good
                 to
                 a
                 mans
                 Soul
                 then
                 to
                 keep
                 it
                 ?
                 I
                 instance
                 in
                 a
                 particular
                 which
                 is
                 of
                 great
                 interest
                 with
                 them
                 .
                 If
                 a
                 man
                 have
                 vowed
                 to
                 a
                 woman
                 to
                 marry
                 her
                 ,
                 and
                 contracted
                 himself
                 to
                 her
                 
                   per
                   verba
                   de
                   praesenti
                
                 ;
                 she
                 according
                 to
                 her
                 duty
                 loves
                 him
                 passionately
                 ,
                 hath
                 marryed
                 her
                 very
                 Soul
                 to
                 him
                 ,
                 and
                 her
                 heart
                 is
                 bound
                 up
                 in
                 his
                 :
                 but
                 he
                 changes
                 his
                 mind
                 ,
                 and
                 enters
                 into
                 religion
                 :
                 but
                 stops
                 at
                 the
                 very
                 gate
                 and
                 asks
                 who
                 shall
                 warrant
                 him
                 for
                 the
                 breach
                 of
                 his
                 faith
                 and
                 vows
                 to
                 his
                 Spouse
                 ?
                 The
                 Pope
                 answers
                 he
                 will
                 ;
                 and
                 though
                 by
                 the
                 law
                 of
                 God
                 he
                 be
                 tyed
                 to
                 that
                 woman
                 ,
                 yet
                 because
                 the
                 keeping
                 of
                 that
                 vow
                 would
                 hinder
                 him
                 from
                 doing
                 God
                 better
                 service
                 in
                 religion
                 this
                 is
                 a
                 sufficient
                 cause
                 for
                 him
                 to
                 dispense
                 with
                 his
                 vow
                 .
                 This
                 then
                 is
                 the
                 case
                 concerning
                 which
                 I
                 inquire
                 :
                 
                 1.
                 
                 How
                 does
                 it
                 appear
                 that
                 to
                 enter
                 into
                 a
                 monastery
                 is
                 absolutely
                 a
                 greater
                 Spiritual
                 good
                 then
                 to
                 live
                 chastly
                 with
                 the
                 wife
                 of
                 his
                 love
                 and
                 vows
                 ?
                 
                 2.
                 
                 I
                 inquire
                 whether
                 to
                 break
                 a
                 mans
                 vow
                 be
                 not
                 of
                 it self
                 (
                 abstracting
                 from
                 all
                 extrinsecal
                 pretensions
                 and
                 collateral
                 inducements
                 )
                 a
                 very
                 great
                 sin
                 ?
                 and
                 if
                 there
                 were
                 not
                 a
                 great
                 good
                 to
                 follow
                 the
                 breach
                 of
                 it
                 ,
                 I
                 demand
                 whether
                 could
                 the
                 Pope
                 dispense
                 or
                 give
                 leave
                 to
                 any
                 man
                 to
                 doe
                 it
                 ?
                 If
                 he
                 could
                 ,
                 then
                 it
                 is
                 plain
                 he
                 can
                 give
                 leave
                 to
                 a
                 man
                 to
                 doe
                 a
                 very
                 great
                 evil
                 ;
                 for
                 without
                 the
                 accidentally
                 consequent
                 good
                 ,
                 it
                 is
                 confessed
                 to
                 be
                 very
                 evil
                 to
                 break
                 our
                 lawful
                 vows
                 .
                 But
                 if
                 he
                 cannot
                 dispense
                 with
                 his
                 vow
                 unless
                 some
                 great
                 good
                 were
                 to
                 follow
                 upon
                 the
                 breach
                 of
                 it
                 ,
                 then
                 it
                 is
                 cleer
                 he
                 can
                 give
                 leave
                 to
                 a
                 man
                 to
                 doe
                 evil
                 that
                 good
                 may
                 come
                 of
                 it
                 .
                 For
                 if
                 without
                 such
                 a
                 reason
                 or
                 such
                 a
                 consequent
                 good
                 the
                 Pope
                 could
                 not
                 dipense
                 ,
                 then
                 the
                 consequent
                 good
                 does
                 legitimate
                 the
                 dispensation
                 ,
                 and
                 either
                 an
                 evil
                 act
                 done
                 for
                 a
                 good
                 end
                 is
                 lawful
                 and
                 becomes
                 good
                 ,
                 or
                 else
                 the
                 Pope
                 plainly
                 gives
                 him
                 leave
                 to
                 doe
                 that
                 which
                 is
                 still
                 remaining
                 evil
                 ,
                 for
                 a
                 good
                 end
                 :
                 either
                 of
                 which
                 is
                 intolerable
                 ,
                 and
                 equally
                 against
                 the
                 Apostles
                 Rule
                 ,
                 which
                 is
                 also
                 a
                 rule
                 of
                 natural
                 religion
                 and
                 reason
                 :
                 No
                 man
                 must
                 doe
                 evil
                 for
                 a
                 good
                 end
                 .
                 *
                 But
                 then
                 ,
                 
                 3.
                 who
                 can
                 assure
                 me
                 that
                 an
                 act
                 of
                 religion
                 is
                 better
                 then
                 an
                 act
                 of
                 justice
                 ?
                 or
                 that
                 God
                 will
                 be
                 served
                 by
                 doing
                 my
                 wife
                 an
                 injury
                 ?
                 or
                 that
                 he
                 will
                 accept
                 of
                 me
                 a
                 new
                 vow
                 which
                 is
                 perfectly
                 a
                 breaking
                 of
                 an
                 old
                 ?
                 or
                 that
                 by
                 our
                 vows
                 to
                 our
                 wives
                 we
                 are
                 not
                 as
                 much
                 obliged
                 to
                 God
                 as
                 by
                 our
                 Monastical
                 vows
                 before
                 our
                 Abbot
                 ?
                 or
                 that
                 marriage
                 is
                 not
                 as
                 great
                 an
                 act
                 of
                 religion
                 if
                 wisely
                 and
                 holily
                 undertaken
                 (
                 as
                 it
                 ought
                 to
                 be
                 )
                 as
                 the
                 taking
                 the
                 habit
                 of
                 S.
                 Francis
                 ?
                 or
                 that
                 I
                 can
                 be
                 capable
                 of
                 giving
                 my self
                 to
                 religion
                 when
                 I
                 have
                 given
                 the
                 right
                 and
                 power
                 of
                 my self
                 away
                 to
                 another
                 ?
                 or
                 that
                 I
                 may
                 not
                 as
                 well
                 steal
                 from
                 a
                 man
                 to
                 give
                 alms
                 to
                 the
                 poor
                 ,
                 as
                 wrong
                 my
                 wife
                 to
                 give
                 my self
                 to
                 a
                 Cloyster
                 ?
                 or
                 that
                 he
                 can
                 ever
                 give
                 himself
                 to
                 religion
                 ,
                 who
                 breaks
                 the
                 religion
                 of
                 vows
                 and
                 promises
                 ,
                 of
                 justice
                 and
                 honour
                 ,
                 of
                 faith
                 and
                 the
                 Sacramental
                 mystery
                 that
                 he
                 may
                 goe
                 into
                 religion
                 ?
                 or
                 that
                 my
                 retirement
                 in
                 a
                 cloister
                 ,
                 and
                 doing
                 all
                 that
                 is
                 these
                 intended
                 can
                 make
                 recompence
                 for
                 making
                 my
                 wife
                 miserable
                 ,
                 and
                 it
                 may
                 be
                 desperate
                 and
                 calamitous
                 all
                 her
                 life
                 time
                 ?
                 Can
                 God
                 be
                 delighted
                 with
                 my
                 prayers
                 which
                 I
                 offer
                 to
                 him
                 in
                 a
                 cloister
                 ,
                 when
                 it
                 may
                 be
                 at
                 the
                 same
                 time
                 my
                 injur'd
                 Spouse
                 is
                 praying
                 to
                 God
                 to
                 doe
                 her
                 justice
                 and
                 to
                 avenge
                 my
                 perjuries
                 upon
                 my
                 guilty
                 head
                 ,
                 and
                 it
                 may
                 be
                 ,
                 cries
                 loud
                 to
                 God
                 and
                 weeps
                 and
                 curses
                 night
                 and
                 day
                 ?
                 who
                 can
                 tell
                 which
                 is
                 better
                 ,
                 or
                 which
                 is
                 worse
                 ?
                 For
                 marriage
                 and
                 single
                 life
                 of
                 themselves
                 are
                 indifferent
                 to
                 piety
                 or
                 impiety
                 ,
                 they
                 may
                 be
                 us'd
                 well
                 ,
                 or
                 abus'd
                 
                 to
                 evil
                 purposes
                 ;
                 but
                 if
                 they
                 take
                 their
                 estimate
                 by
                 the
                 event
                 ,
                 no
                 man
                 can
                 beforehand
                 tell
                 which
                 would
                 have
                 been
                 the
                 greater
                 spiritual
                 good
                 .
                 But
                 suppose
                 it
                 as
                 you
                 list
                 ,
                 yet
                 ,
              
               
                 I
                 consider
                 that
                 when
                 God
                 saies
                 that
                 
                   obedience
                   is
                   better
                   then
                   Sacrifice
                
                 ,
                 
                 he
                 hath
                 plainly
                 told
                 us
                 that
                 no
                 pretence
                 of
                 Religion
                 ,
                 or
                 of
                 a
                 greater
                 spiritual
                 good
                 can
                 legitimate
                 vow-breach
                 ,
                 or
                 disobedience
                 to
                 a
                 divine
                 Commandement
                 :
                 and
                 therefore
                 either
                 the
                 Pope
                 must
                 dispense
                 in
                 all
                 laws
                 of
                 Christ
                 ,
                 and
                 without
                 all
                 reason
                 ,
                 that
                 is
                 ,
                 by
                 his
                 absolute
                 authority
                 and
                 supereminency
                 over
                 the
                 law
                 and
                 the
                 power
                 that
                 established
                 it
                 ,
                 or
                 else
                 he
                 cannot
                 dispense
                 at
                 all
                 ;
                 for
                 there
                 is
                 no
                 reason
                 that
                 can
                 legitimate
                 our
                 disobedience
                 .
              
               
                 But
                 then
                 if
                 we
                 consider
                 the
                 Authority
                 it self
                 ,
                 
                 the
                 considerations
                 will
                 be
                 very
                 material
                 .
                 No
                 man
                 pretends
                 to
                 a
                 power
                 of
                 dispensing
                 in
                 the
                 law
                 of
                 God
                 but
                 the
                 Pope
                 onely
                 ;
                 and
                 he
                 onely
                 upon
                 pretence
                 of
                 the
                 words
                 spoken
                 to
                 S.
                 Peter
                 ,
                 
                 
                   Whatsoever
                   thou
                   shalt
                   loose
                   on
                   earth
                   shall
                   be
                   loosed
                   in
                   heaven
                   .
                
                 Now
                 did
                 ever
                 any
                 of
                 the
                 Apostles
                 or
                 Apostolical
                 men
                 suppose
                 that
                 S.
                 Peter
                 could
                 in
                 any
                 case
                 dispense
                 with
                 vow-breach
                 ,
                 or
                 the
                 violation
                 of
                 a
                 lawful
                 oath
                 ?
                 Was
                 not
                 all
                 that
                 power
                 which
                 was
                 then
                 promis'd
                 to
                 him
                 wholly
                 relative
                 to
                 the
                 matter
                 of
                 Fraternal
                 correption
                 ?
                 and
                 was
                 it
                 not
                 equally
                 given
                 to
                 the
                 Apostles
                 ?
                 for
                 either
                 it
                 was
                 never
                 perform'd
                 to
                 S.
                 Peter
                 ,
                 or
                 else
                 it
                 was
                 alike
                 promised
                 and
                 perform'd
                 to
                 all
                 the
                 Apostles
                 in
                 the
                 donation
                 of
                 the
                 Spirit
                 ,
                 
                 and
                 of
                 the
                 power
                 of
                 binding
                 ,
                 and
                 the
                 words
                 of
                 Christ
                 to
                 them
                 before
                 and
                 after
                 his
                 resurrection
                 :
                 so
                 that
                 by
                 certain
                 consequence
                 of
                 this
                 ,
                 either
                 all
                 the
                 successours
                 of
                 the
                 Apostles
                 have
                 the
                 same
                 power
                 ,
                 or
                 none
                 of
                 the
                 Successours
                 of
                 S.
                 Peter
                 .
                 Or
                 if
                 the
                 Successours
                 of
                 S.
                 Peter
                 onely
                 ,
                 why
                 not
                 his
                 successors
                 at
                 Antioch
                 as
                 well
                 as
                 his
                 Suceessors
                 at
                 Rome
                 ?
                 since
                 it
                 is
                 certain
                 that
                 he
                 was
                 at
                 Antioch
                 ,
                 but
                 is
                 not
                 so
                 certain
                 that
                 he
                 was
                 at
                 all
                 at
                 Rome
                 ,
                 for
                 those
                 things
                 that
                 
                   Ulrichus
                   Velenus
                
                 saies
                 against
                 it
                 in
                 a
                 Tractate
                 on
                 purpose
                 on
                 that
                 Subject
                 and
                 published
                 by
                 Goldastus
                 in
                 his
                 third
                 Tome
                 are
                 not
                 inconsiderable
                 allegations
                 &
                 arguments
                 for
                 the
                 Negative
                 ,
                 but
                 I
                 shall
                 give
                 account
                 of
                 that
                 inquiry
                 in
                 some
                 of
                 the
                 following
                 pages
                 .
                 And
                 yet
                 suppose
                 he
                 was
                 ,
                 yet
                 it
                 is
                 as
                 likely
                 ,
                 that
                 is
                 ,
                 as
                 certain
                 as
                 the
                 other
                 ;
                 that
                 after
                 the
                 Martyrdom
                 of
                 S.
                 Peter
                 and
                 S.
                 Paul
                 there
                 were
                 two
                 Bishops
                 or
                 Popes
                 of
                 Rome
                 ;
                 as
                 it
                 is
                 conjectur'd
                 by
                 the
                 different
                 Catalogues
                 of
                 the
                 first
                 successions
                 ,
                 and
                 by
                 their
                 differing
                 Presidencies
                 or
                 Episcopacies
                 ,
                 one
                 being
                 over
                 the
                 Circumcision
                 and
                 the
                 other
                 over
                 the
                 Uncircumcision
                 (
                 if
                 I
                 say
                 they
                 were
                 at
                 all
                 ,
                 concerning
                 which
                 I
                 have
                 no
                 occasion
                 to
                 interpose
                 my
                 sentence
                 .
                 )
                 But
                 if
                 either
                 this
                 gift
                 was
                 give
                 in
                 common
                 to
                 all
                 the
                 Apostles
                 ,
                 or
                 if
                 it
                 was
                 given
                 personally
                 to
                 S.
                 Peter
                 ,
                 or
                 if
                 it
                 means
                 onely
                 the
                 power
                 of
                 Discipline
                 over
                 sinners
                 and
                 penitent
                 persons
                 ,
                 or
                 if
                 it
                 does
                 not
                 mean
                 to
                 destroy
                 all
                 justice
                 and
                 humane
                 contracts
                 ,
                 to
                 rescind
                 all
                 the
                 laws
                 of
                 God
                 and
                 man
                 ,
                 to
                 make
                 Christs
                 laws
                 Subject
                 to
                 Christs
                 Minister
                 ,
                 and
                 Christs
                 Kingdome
                 to
                 be
                 the
                 Popes
                 inheritance
                 and
                 possession
                 ,
                 
                   in
                   alto
                   Dominio
                
                 ,
                 if
                 those
                 words
                 of
                 Christ
                 to
                 S.
                 Peter
                 are
                 so
                 to
                 be
                 understood
                 as
                 that
                 his
                 Subjects
                 and
                 servants
                 shall
                 still
                 be
                 left
                 in
                 those
                 rights
                 which
                 he
                 hath
                 given
                 and
                 confirm'd
                 and
                 sanctified
                 ,
                 then
                 it
                 follows
                 undeniably
                 that
                 S.
                 Peter's
                 power
                 of
                 the
                 keys
                 is
                 not
                 to
                 be
                 a
                 pick
                 lock
                 of
                 the
                 laws
                 of
                 his
                 Master
                 ,
                 but
                 to
                 bind
                 men
                 to
                 the
                 performance
                 of
                 them
                 ,
                 or
                 to
                 the
                 punishment
                 of
                 breaking
                 them
                 ,
                 and
                 if
                 by
                 those
                 words
                 of
                 [
                 
                   Whatsoever
                   thou
                   shalt
                   loose
                
                 ]
                 it
                 be
                 permitted
                 to
                 loose
                 and
                 untie
                 the
                 band
                 of
                 oaths
                 and
                 vows
                 ,
                 then
                 they
                 may
                 also
                 mean
                 a
                 power
                 of
                 loosing
                 any
                 mans
                 life
                 ,
                 or
                 any
                 mans
                 right
                 ,
                 or
                 any
                 mans
                 word
                 ,
                 or
                 any
                 mans
                 oath
                 ,
                 or
                 any
                 mans
                 obligation
                 solemn
                 ,
                 or
                 unsolemn
                 ,
                 when
                 he
                 hath
                 really
                 an
                 interest
                 or
                 reason
                 so
                 to
                 doe
                 ,
                 of
                 which
                 reason
                 himself
                 onely
                 can
                 be
                 the
                 
                 warrantable
                 Judge
                 :
                 which
                 things
                 because
                 they
                 are
                 unsufferably
                 unreasonable
                 ,
                 that
                 pretence
                 which
                 inferrs
                 such
                 evils
                 and
                 such
                 impieties
                 must
                 be
                 also
                 unsufferable
                 and
                 impossible
                 .
              
               
                 I
                 conclude
                 therefore
                 with
                 this
                 distinction
                 .
                 
                 There
                 is
                 a
                 proper
                 dispensation
                 ,
                 that
                 is
                 ,
                 such
                 a
                 dispensation
                 as
                 supposes
                 the
                 obligation
                 remaining
                 upon
                 that
                 person
                 who
                 is
                 to
                 be
                 dispensed
                 with
                 :
                 but
                 no
                 man
                 or
                 society
                 of
                 men
                 can
                 in
                 this
                 sense
                 dispense
                 with
                 any
                 law
                 of
                 Christ.
                 But
                 there
                 is
                 a
                 dispensation
                 improperly
                 so
                 called
                 ,
                 which
                 does
                 not
                 suppose
                 a
                 remanent
                 obligation
                 ,
                 and
                 therefore
                 pretends
                 not
                 to
                 take
                 away
                 any
                 ,
                 but
                 supposes
                 onely
                 a
                 doubt
                 remaining
                 whether
                 the
                 law
                 does
                 by
                 Gods
                 intention
                 oblige
                 or
                 no
                 ?
                 He
                 that
                 hath
                 skill
                 and
                 authority
                 ,
                 and
                 reason
                 to
                 declare
                 that
                 in
                 such
                 special
                 cases
                 God
                 intended
                 not
                 to
                 oblige
                 the
                 Conscience
                 ,
                 hath
                 taken
                 away
                 the
                 doubt
                 ,
                 and
                 made
                 that
                 to
                 become
                 lawful
                 which
                 without
                 such
                 a
                 declaration
                 by
                 reason
                 of
                 the
                 remaining
                 doubt
                 was
                 not
                 so
                 .
                 This
                 is
                 properly
                 an
                 interpretation
                 ;
                 but
                 because
                 it
                 hath
                 the
                 same
                 effect
                 upon
                 the
                 man
                 which
                 the
                 other
                 hath
                 directly
                 upon
                 the
                 law
                 ,
                 therefore
                 by
                 Divines
                 and
                 Lawyers
                 it
                 is
                 sometimes
                 also
                 called
                 
                   a
                   Dispensation
                
                 ,
                 but
                 improperly
                 .
              
               
                 But
                 the
                 other
                 Consequent
                 arising
                 from
                 the
                 first
                 observations
                 which
                 I
                 made
                 upon
                 this
                 Rule
                 is
                 this
                 ;
                 
                 That
                 as
                 there
                 is
                 no
                 necessity
                 that
                 there
                 should
                 be
                 any
                 dispensation
                 in
                 the
                 laws
                 of
                 Jesus
                 Christ
                 ;
                 so
                 in
                 those
                 cases
                 where
                 there
                 may
                 be
                 an
                 improper
                 dispensation
                 ,
                 that
                 is
                 ,
                 an
                 interpretation
                 or
                 declaration
                 that
                 the
                 law
                 in
                 this
                 case
                 does
                 not
                 bind
                 at
                 all
                 ,
                 no
                 man
                 must
                 by
                 way
                 of
                 equity
                 or
                 condescention
                 and
                 expedient
                 appoint
                 any
                 thing
                 that
                 the
                 law
                 permits
                 not
                 ,
                 or
                 declare
                 that
                 a
                 part
                 of
                 the
                 law
                 may
                 be
                 us'd
                 ;
                 when
                 the
                 whole
                 is
                 in
                 the
                 institution
                 .
                 For
                 example
                 ;
                 The
                 Norvegians
                 complaind
                 that
                 they
                 could
                 very
                 seldom
                 get
                 any
                 wine
                 into
                 their
                 Country
                 ,
                 and
                 when
                 it
                 did
                 come
                 it
                 was
                 almost
                 vinegar
                 or
                 vappe
                 ;
                 He
                 who
                 had
                 reason
                 and
                 authority
                 might
                 then
                 certainly
                 have
                 declar'd
                 that
                 the
                 precept
                 of
                 consecrating
                 did
                 not
                 oblige
                 ,
                 when
                 they
                 had
                 not
                 matter
                 with
                 which
                 they
                 were
                 to
                 doe
                 it
                 ;
                 because
                 no
                 good
                 law
                 obliges
                 to
                 impossibilities
                 ,
                 But
                 then
                 no
                 man
                 of
                 his
                 own
                 head
                 might
                 interpose
                 an
                 expedient
                 ,
                 and
                 say
                 ,
                 though
                 you
                 have
                 no
                 wine
                 to
                 consecrate
                 and
                 celebrate
                 with
                 all
                 ,
                 yet
                 you
                 may
                 doe
                 it
                 in
                 ale
                 or
                 meath
                 ;
                 nor
                 yet
                 might
                 he
                 warrant
                 an
                 imperfect
                 consecration
                 and
                 allow
                 that
                 the
                 Priests
                 should
                 celebrate
                 with
                 bread
                 onely
                 .
                 The
                 reason
                 is
                 because
                 all
                 institutions
                 Sacramental
                 ,
                 and
                 positive
                 laws
                 depend
                 not
                 upon
                 the
                 Nature
                 of
                 the
                 things
                 themselves
                 ,
                 according
                 to
                 the
                 extension
                 or
                 diminution
                 of
                 which
                 our
                 obedience
                 might
                 be
                 measur'd
                 ;
                 but
                 they
                 depend
                 wholly
                 on
                 the
                 will
                 of
                 the
                 lawgiver
                 ,
                 and
                 the
                 will
                 of
                 the
                 Supreme
                 ,
                 being
                 actually
                 limited
                 to
                 this
                 specification
                 ,
                 this
                 manner
                 ,
                 this
                 matter
                 ,
                 this
                 institution
                 ;
                 whatsoever
                 comes
                 besides
                 it
                 hath
                 no
                 foundation
                 in
                 the
                 will
                 of
                 the
                 Legislator
                 ,
                 and
                 therefore
                 can
                 have
                 no
                 warrant
                 or
                 authority
                 .
                 That
                 it
                 be
                 obeyed
                 or
                 not
                 obeyed
                 is
                 all
                 the
                 question
                 and
                 all
                 the
                 variety
                 .
                 If
                 it
                 can
                 be
                 obeyed
                 it
                 must
                 ,
                 if
                 it
                 cannot
                 it
                 must
                 be
                 let
                 alone
                 .
                 The
                 right
                 Mother
                 that
                 appeard
                 before
                 Solomon
                 demanded
                 her
                 child
                 ;
                 half
                 of
                 her
                 own
                 was
                 offered
                 ;
                 but
                 that
                 was
                 not
                 it
                 which
                 would
                 doe
                 her
                 any
                 good
                 ,
                 neither
                 would
                 she
                 have
                 been
                 pleas'd
                 with
                 a
                 whole
                 bolster
                 of
                 goats
                 hair
                 ,
                 or
                 with
                 a
                 perfect
                 image
                 of
                 her
                 child
                 ,
                 or
                 with
                 a
                 living
                 lamb
                 ;
                 it
                 was
                 her
                 own
                 child
                 which
                 she
                 demanded
                 :
                 So
                 it
                 is
                 in
                 the
                 Divine
                 institution
                 ,
                 whatsoever
                 God
                 wills
                 that
                 we
                 must
                 attend
                 to
                 :
                 and
                 therefore
                 whatsoever
                 depends
                 upon
                 a
                 divine
                 law
                 or
                 institution
                 ,
                 whatsoever
                 is
                 appointed
                 instrumental
                 to
                 the
                 signification
                 of
                 a
                 mystery
                 ,
                 or
                 to
                 the
                 collation
                 of
                 a
                 grace
                 or
                 a
                 power
                 ,
                 he
                 that
                 does
                 anything
                 of
                 his
                 own
                 head
                 ,
                 either
                 must
                 be
                 a
                 despiser
                 of
                 Gods
                 will
                 ,
                 or
                 must
                 supose
                 himself
                 
                 the
                 author
                 of
                 a
                 grace
                 ,
                 or
                 else
                 to
                 doe
                 nothing
                 at
                 all
                 in
                 what
                 he
                 does
                 ,
                 because
                 all
                 his
                 obedience
                 and
                 all
                 the
                 blessing
                 of
                 his
                 obedience
                 depends
                 upon
                 the
                 will
                 of
                 God
                 which
                 ought
                 alwaies
                 to
                 be
                 obeyed
                 when
                 it
                 can
                 ,
                 and
                 when
                 it
                 cannot
                 ,
                 nothing
                 can
                 supply
                 it
                 because
                 the
                 reason
                 of
                 it
                 cannot
                 be
                 understood
                 ,
                 for
                 who
                 can
                 tell
                 why
                 God
                 would
                 have
                 the
                 death
                 of
                 his
                 Son
                 celebrated
                 by
                 Bread
                 and
                 wine
                 ?
                 why
                 by
                 both
                 the
                 Symbols
                 ?
                 why
                 by
                 such
                 ?
                 and
                 therefore
                 no
                 proportions
                 can
                 be
                 made
                 ,
                 and
                 if
                 they
                 could
                 ,
                 yet
                 they
                 cannot
                 be
                 warranted
                 .
              
               
                 This
                 Rule
                 is
                 not
                 onely
                 to
                 be
                 understood
                 concerning
                 the
                 express
                 positive
                 laws
                 and
                 institutions
                 of
                 our
                 Blessed
                 Lawgiver
                 ,
                 
                 but
                 even
                 those
                 which
                 are
                 included
                 within
                 those
                 laws
                 ,
                 or
                 are
                 necessary
                 appendages
                 to
                 those
                 institutions
                 are
                 to
                 be
                 obeyed
                 ,
                 and
                 can
                 neither
                 be
                 dispensed
                 withall
                 nor
                 diverted
                 by
                 any
                 suppletory
                 or
                 expedient
                 .
                 Thus
                 to
                 the
                 law
                 of
                 representing
                 and
                 commemorating
                 the
                 death
                 of
                 our
                 dearest
                 Lord
                 by
                 the
                 celebration
                 of
                 his
                 last
                 supper
                 it
                 is
                 necessarily
                 appendant
                 and
                 included
                 that
                 we
                 should
                 com
                 worthily
                 prepared
                 ,
                 lest
                 that
                 which
                 is
                 holy
                 be
                 given
                 to
                 Dogs
                 ,
                 and
                 holy
                 things
                 be
                 handled
                 unholily
                 .
                 In
                 this
                 case
                 there
                 can
                 be
                 no
                 dispensation
                 ;
                 and
                 although
                 the
                 Curates
                 of
                 souls
                 having
                 the
                 key
                 of
                 knowledge
                 and
                 understanding
                 to
                 divide
                 the
                 word
                 of
                 God
                 rightly
                 ,
                 have
                 power
                 and
                 warrant
                 to
                 tell
                 what
                 measures
                 and
                 degrees
                 of
                 preparation
                 are
                 just
                 and
                 holy
                 ;
                 yet
                 they
                 cannot
                 give
                 any
                 dispensation
                 in
                 any
                 just
                 and
                 requir'd
                 degree
                 ,
                 nor
                 by
                 their
                 sentence
                 effect
                 that
                 a
                 less
                 degree
                 then
                 God
                 requires
                 in
                 the
                 appendant
                 law
                 can
                 be
                 sufficient
                 to
                 any
                 man
                 ,
                 neither
                 can
                 any
                 human
                 authority
                 commute
                 a
                 duty
                 that
                 God
                 requires
                 ;
                 and
                 when
                 he
                 demands
                 repentance
                 no
                 man
                 can
                 dispense
                 with
                 him
                 that
                 is
                 to
                 communicate
                 ,
                 or
                 give
                 him
                 leave
                 to
                 give
                 almes
                 in
                 stead
                 of
                 repentance
                 .
                 But
                 if
                 in
                 the
                 duty
                 of
                 preparation
                 God
                 had
                 involv'd
                 the
                 duty
                 of
                 confession
                 to
                 a
                 Priest
                 :
                 this
                 might
                 have
                 in
                 some
                 cases
                 been
                 wholly
                 let
                 alone
                 :
                 that
                 is
                 ,
                 in
                 case
                 there
                 were
                 no
                 Priest
                 to
                 be
                 had
                 but
                 one
                 ,
                 who
                 were
                 to
                 consecrate
                 and
                 who
                 could
                 not
                 attend
                 to
                 hear
                 my
                 confessions
                 :
                 And
                 the
                 reason
                 is
                 ,
                 because
                 in
                 case
                 of
                 the
                 destitution
                 of
                 any
                 material
                 or
                 necessary
                 constituent
                 part
                 of
                 the
                 duty
                 ,
                 there
                 is
                 no
                 need
                 of
                 equity
                 or
                 interpretation
                 ,
                 because
                 the
                 subject
                 matter
                 of
                 degrees
                 of
                 heightnings
                 and
                 diminutions
                 being
                 taken
                 away
                 ,
                 there
                 can
                 be
                 no
                 consideration
                 of
                 the
                 manner
                 or
                 the
                 degrees
                 superstructed
                 .
                 When
                 any
                 condition
                 intrinsecally
                 and
                 in
                 the
                 nature
                 of
                 the
                 thing
                 included
                 in
                 an
                 affirmative
                 precept
                 is
                 destituent
                 or
                 wanting
                 ,
                 the
                 duty
                 it self
                 falls
                 without
                 interpretation
                 .
              
               
                 Lastly
                 ;
                 
                 This
                 Rule
                 is
                 to
                 be
                 understood
                 also
                 much
                 more
                 concerning
                 the
                 Negative
                 precepts
                 of
                 the
                 Religion
                 :
                 because
                 there
                 can
                 be
                 no
                 hindrance
                 to
                 the
                 duties
                 of
                 a
                 Negative
                 precept
                 ;
                 every
                 man
                 can
                 let
                 any
                 thing
                 alone
                 ;
                 and
                 he
                 cannot
                 be
                 forc'd
                 from
                 his
                 silence
                 or
                 his
                 omission
                 ;
                 for
                 he
                 can
                 sit
                 still
                 and
                 die
                 ;
                 violence
                 can
                 hinder
                 an
                 action
                 ,
                 but
                 cannot
                 effect
                 it
                 or
                 express
                 it
                 :
                 and
                 therefore
                 here
                 is
                 no
                 place
                 for
                 interpretation
                 much
                 less
                 for
                 dispensation
                 ,
                 neither
                 can
                 it
                 be
                 supplyed
                 by
                 any
                 action
                 or
                 by
                 any
                 omission
                 whatsoever
                 .
              
               
                 But
                 upon
                 the
                 matter
                 of
                 this
                 second
                 Consequent
                 remark'd
                 above
                 [
                 numb
                 .
                 14.
                 ]
                 
                 it
                 is
                 to
                 be
                 inquired
                 whether
                 in
                 no
                 case
                 a
                 supply
                 of
                 duty
                 is
                 to
                 be
                 made
                 ?
                 or
                 whether
                 or
                 no
                 it
                 is
                 not
                 better
                 in
                 some
                 cases
                 ,
                 that
                 is
                 ,
                 when
                 we
                 are
                 hindred
                 from
                 doing
                 the
                 duty
                 commanded
                 ,
                 to
                 doe
                 something
                 when
                 we
                 cannot
                 doe
                 all
                 ;
                 or
                 are
                 we
                 tyed
                 to
                 doe
                 nothing
                 when
                 we
                 are
                 innocently
                 hindred
                 from
                 doing
                 of
                 the
                 whole
                 duty
                 ?
              
               
                 
                   
                   When
                   we
                   may
                   be
                   admitted
                   to
                   doe
                   part
                   of
                   our
                   duty
                   ,
                   and
                   when
                   to
                   supply
                   it
                   by
                   something
                   else
                   .
                
              
               
                 1.
                 
                 Negative
                 precepts
                 have
                 no
                 parts
                 of
                 duty
                 ,
                 
                 no
                 degrees
                 of
                 obedience
                 ,
                 but
                 consist
                 in
                 a
                 Mathematical
                 point
                 ;
                 or
                 rather
                 in
                 that
                 which
                 is
                 not
                 so
                 much
                 ;
                 for
                 it
                 consists
                 in
                 that
                 which
                 can
                 neither
                 be
                 numbred
                 nor
                 weighed
                 .
                 No
                 man
                 can
                 goe
                 a
                 step
                 from
                 the
                 severest
                 measure
                 of
                 a
                 Negative
                 Commandement
                 ;
                 if
                 a
                 man
                 doe
                 but
                 in
                 his
                 thought
                 goe
                 against
                 it
                 ,
                 or
                 in
                 one
                 single
                 instance
                 doe
                 what
                 is
                 forbidden
                 ,
                 or
                 but
                 begin
                 to
                 doe
                 it
                 ,
                 he
                 is
                 intirely
                 guilty
                 .
                 He
                 that
                 breaks
                 one
                 is
                 guilty
                 of
                 all
                 said
                 S.
                 James
                 ;
                 it
                 is
                 meant
                 of
                 negative
                 precepts
                 ;
                 and
                 then
                 it
                 is
                 true
                 in
                 every
                 sense
                 relating
                 to
                 every
                 single
                 precept
                 ,
                 and
                 to
                 the
                 whole
                 body
                 of
                 the
                 Negative
                 Commandements
                 .
                 He
                 that
                 breaks
                 one
                 hath
                 broken
                 the
                 band
                 of
                 all
                 ;
                 and
                 he
                 that
                 does
                 sin
                 in
                 any
                 instance
                 or
                 imaginary
                 degree
                 against
                 a
                 Negative
                 hath
                 done
                 the
                 whole
                 sin
                 that
                 is
                 in
                 that
                 Commandement
                 forbidden
                 .
              
               
                 2.
                 
                 All
                 positive
                 precepts
                 that
                 depend
                 upon
                 the
                 meer
                 will
                 of
                 the
                 Lawgiver
                 (
                 as
                 I
                 have
                 already
                 discourted
                 )
                 admit
                 no
                 degrees
                 ,
                 
                 nor
                 suppletory
                 and
                 commutation
                 :
                 because
                 in
                 such
                 laws
                 we
                 see
                 nothing
                 beyond
                 the
                 words
                 of
                 the
                 law
                 and
                 the
                 first
                 meaning
                 and
                 the
                 nam'd
                 instance
                 ;
                 and
                 therefore
                 it
                 is
                 that
                 
                   in
                   individuo
                
                 which
                 God
                 points
                 at
                 ;
                 it
                 is
                 that
                 in
                 which
                 he
                 will
                 make
                 the
                 tryal
                 of
                 our
                 obedience
                 ;
                 it
                 is
                 that
                 in
                 which
                 he
                 will
                 so
                 perfectly
                 be
                 obeyed
                 ,
                 that
                 he
                 will
                 not
                 be
                 disputed
                 with
                 ,
                 or
                 inquir'd
                 of
                 why
                 and
                 how
                 ,
                 but
                 just
                 according
                 to
                 the
                 measures
                 there
                 set
                 down
                 ;
                 
                   So
                   ,
                   and
                   no
                   more
                   ,
                   and
                   no
                   less
                   ,
                   and
                   no
                   otherwise
                   .
                
                 For
                 
                   when
                   the
                   will
                   of
                   the
                   Lawgiver
                   is
                   all
                   the
                   reason
                   ,
                   the
                   first
                   instance
                   of
                   the
                   law
                   is
                   all
                   the
                   measures
                   ,
                
                 and
                 there
                 can
                 be
                 no
                 product
                 but
                 what
                 is
                 just
                 set
                 down
                 .
                 No
                 parity
                 of
                 reason
                 can
                 inferre
                 any
                 thing
                 else
                 ,
                 because
                 there
                 is
                 no
                 reason
                 but
                 the
                 will
                 of
                 God
                 ;
                 to
                 which
                 nothing
                 can
                 be
                 equal
                 ,
                 because
                 his
                 will
                 can
                 be
                 but
                 one
                 .
                 If
                 any
                 man
                 should
                 argue
                 thus
                 ;
                 Christ
                 hath
                 commanded
                 us
                 to
                 celebrate
                 his
                 death
                 by
                 blessing
                 and
                 communicating
                 in
                 bread
                 and
                 wine
                 ;
                 this
                 being
                 plainly
                 his
                 purpose
                 ;
                 and
                 I
                 finding
                 it
                 impossible
                 to
                 get
                 wine
                 ,
                 consider
                 that
                 water
                 came
                 out
                 of
                 his
                 side
                 as
                 well
                 as
                 bloud
                 ,
                 and
                 therefore
                 water
                 will
                 represent
                 his
                 death
                 as
                 well
                 as
                 wine
                 ;
                 for
                 wine
                 is
                 but
                 like
                 bloud
                 ,
                 and
                 water
                 is
                 more
                 then
                 like
                 it self
                 ;
                 and
                 therefore
                 I
                 obey
                 him
                 better
                 ,
                 when
                 in
                 the
                 letter
                 I
                 cannot
                 obey
                 him
                 ;
                 He
                 I
                 say
                 that
                 should
                 argue
                 thus
                 ,
                 takes
                 wrong
                 measures
                 ;
                 for
                 it
                 is
                 not
                 here
                 to
                 be
                 inquired
                 which
                 is
                 most
                 agreeable
                 to
                 our
                 reason
                 ,
                 but
                 which
                 complies
                 with
                 Gods
                 will
                 ,
                 for
                 that
                 is
                 all
                 the
                 reason
                 we
                 are
                 to
                 inquire
                 after
                 .
              
               
                 3.
                 
                 In
                 natural
                 laws
                 and
                 obligations
                 depending
                 upon
                 true
                 and
                 proper
                 reason
                 drawn
                 from
                 the
                 nature
                 of
                 things
                 ;
                 
                 there
                 we
                 must
                 doe
                 what
                 we
                 can
                 ,
                 and
                 if
                 we
                 cannot
                 doe
                 all
                 that
                 is
                 at
                 first
                 intended
                 ,
                 yet
                 it
                 is
                 secondarily
                 intended
                 that
                 we
                 should
                 doe
                 what
                 we
                 can
                 .
                 The
                 reason
                 is
                 ,
                 because
                 there
                 is
                 a
                 natural
                 cause
                 of
                 the
                 duty
                 ,
                 which
                 like
                 the
                 light
                 of
                 the
                 Sun
                 is
                 communicated
                 in
                 several
                 degrees
                 according
                 as
                 it
                 can
                 be
                 received
                 ;
                 and
                 therefore
                 whatever
                 partakes
                 of
                 that
                 reason
                 is
                 also
                 a
                 duty
                 of
                 that
                 Commandement
                 .
                 Thus
                 it
                 is
                 a
                 duty
                 of
                 natural
                 and
                 essential
                 religion
                 that
                 we
                 should
                 worship
                 God
                 with
                 all
                 the
                 faculties
                 of
                 the
                 soul
                 ,
                 with
                 all
                 the
                 actions
                 of
                 the
                 body
                 ,
                 with
                 all
                 the
                 degrees
                 of
                 intension
                 ,
                 with
                 all
                 the
                 instances
                 and
                 parts
                 of
                 extension
                 :
                 For
                 God
                 is
                 the
                 Lord
                 of
                 all
                 ;
                 he
                 expects
                 all
                 ,
                 and
                 he
                 deserves
                 all
                 ,
                 and
                 will
                 reward
                 all
                 ;
                 and
                 every
                 thing
                 is
                 design'd
                 in
                 order
                 to
                 his
                 service
                 and
                 glorification
                 :
                 and
                 therefore
                 every
                 part
                 of
                 all
                 this
                 is
                 equally
                 commanded
                 ,
                 equally
                 requir'd
                 ;
                 and
                 is
                 Symbolical
                 to
                 the
                 whole
                 ;
                 and
                 therefore
                 in
                 the
                 impossibility
                 of
                 the
                 performance
                 of
                 any
                 one
                 ,
                 the
                 whole
                 
                 Commandement
                 is
                 equally
                 promoted
                 by
                 another
                 ;
                 and
                 when
                 we
                 cannot
                 bow
                 the
                 knee
                 yet
                 we
                 can
                 incline
                 the
                 head
                 ,
                 and
                 when
                 we
                 cannot
                 give
                 ,
                 we
                 can
                 forgive
                 ,
                 and
                 if
                 we
                 have
                 not
                 silver
                 and
                 gold
                 ,
                 we
                 can
                 pay
                 them
                 in
                 prayers
                 and
                 blessings
                 ;
                 and
                 if
                 we
                 cannot
                 goe
                 with
                 our
                 Brother
                 two
                 mile
                 ,
                 we
                 can
                 (
                 it
                 may
                 be
                 )
                 go
                 one
                 ,
                 or
                 one
                 half
                 ;
                 let
                 us
                 goe
                 as
                 farre
                 as
                 we
                 can
                 ,
                 and
                 doe
                 all
                 that
                 is
                 in
                 our
                 power
                 and
                 in
                 our
                 circumstances
                 .
                 For
                 since
                 our
                 duty
                 here
                 can
                 grow
                 ,
                 and
                 every
                 instance
                 does
                 according
                 to
                 its
                 portion
                 doe
                 in
                 its
                 own
                 time
                 and
                 measures
                 the
                 whole
                 work
                 of
                 the
                 Commandement
                 ,
                 and
                 God
                 accepts
                 us
                 in
                 every
                 step
                 of
                 the
                 progression
                 ,
                 that
                 is
                 ,
                 in
                 all
                 degrees
                 ;
                 for
                 he
                 breaks
                 not
                 the
                 bruised
                 reed
                 ,
                 and
                 he
                 quenches
                 not
                 the
                 smoaking
                 flaxe
                 ;
                 it
                 follows
                 ,
                 that
                 though
                 we
                 are
                 not
                 tyed
                 to
                 doe
                 all
                 ,
                 even
                 that
                 which
                 is
                 beyond
                 our
                 powers
                 ;
                 yet
                 we
                 must
                 doe
                 what
                 we
                 can
                 towards
                 it
                 ;
                 even
                 a
                 part
                 of
                 the
                 Commandement
                 may
                 in
                 such
                 cases
                 be
                 accepted
                 for
                 our
                 whole
                 duty
                 .
              
               
                 4.
                 
                 In
                 external
                 actions
                 which
                 are
                 instances
                 of
                 a
                 Natural
                 or
                 Moral
                 duty
                 ,
                 
                 if
                 there
                 be
                 any
                 variety
                 ,
                 one
                 may
                 supply
                 the
                 other
                 ;
                 if
                 there
                 be
                 but
                 one
                 ,
                 it
                 can
                 be
                 supplyed
                 by
                 the
                 internal
                 onely
                 and
                 spiritual
                 .
                 But
                 the
                 internal
                 can
                 never
                 be
                 hindred
                 ,
                 and
                 can
                 never
                 be
                 chang'd
                 or
                 supplyed
                 by
                 any
                 thing
                 else
                 ;
                 it
                 is
                 capable
                 of
                 no
                 suppletory
                 ,
                 but
                 of
                 degrees
                 it
                 is
                 :
                 and
                 if
                 we
                 cannot
                 love
                 God
                 as
                 well
                 as
                 
                   Mary
                   Magdalen
                
                 lov'd
                 him
                 ,
                 let
                 us
                 love
                 him
                 so
                 as
                 to
                 obey
                 him
                 alwaies
                 ,
                 and
                 so
                 as
                 to
                 superadded
                 degrees
                 of
                 increment
                 to
                 our
                 love
                 ,
                 and
                 to
                 our
                 obedience
                 ;
                 but
                 for
                 this
                 or
                 that
                 expression
                 it
                 must
                 be
                 as
                 it
                 can
                 ,
                 and
                 when
                 it
                 can
                 ,
                 it
                 must
                 be
                 this
                 or
                 another
                 ;
                 but
                 if
                 it
                 can
                 be
                 neither
                 upon
                 the
                 hand
                 ,
                 it
                 must
                 be
                 all
                 that
                 is
                 intended
                 upon
                 the
                 heart
                 ;
                 and
                 as
                 the
                 body
                 helps
                 the
                 Soul
                 in
                 the
                 ministeries
                 of
                 her
                 duty
                 ;
                 so
                 the
                 Soul
                 supplies
                 the
                 body
                 in
                 the
                 essentialities
                 of
                 it
                 and
                 indispensable
                 obedience
                 .
              
            
             
               
                 RULE
                 12.
                 
                 Not
                 every
                 thing
                 that
                 is
                 in
                 the
                 Sermons
                 and
                 Doctrine
                 of
                 Jesus
                 Christ
                 was
                 intended
                 to
                 bind
                 as
                 a
                 law
                 or
                 Commandement
                 .
              
               
                 
                   EVery
                   thing
                   that
                   is
                   spoken
                   by
                   our
                   Blessed
                   Saviour
                   is
                   to
                   be
                   plac'd
                   in
                   that
                   order
                   of
                   things
                   where
                   himself
                   was
                   pleas'd
                   to
                   put
                   it
                   .
                
                 
                 Whatsoever
                 he
                 propounded
                 to
                 us
                 under
                 the
                 Sanction
                 of
                 love
                 ,
                 and
                 by
                 the
                 invitation
                 of
                 a
                 great
                 reward
                 ,
                 that
                 is
                 so
                 to
                 be
                 understood
                 as
                 that
                 it
                 may
                 not
                 become
                 a
                 snare
                 ,
                 by
                 being
                 supposed
                 in
                 all
                 cases
                 ,
                 and
                 to
                 all
                 persons
                 to
                 be
                 a
                 law
                 .
                 For
                 laws
                 are
                 established
                 by
                 fear
                 and
                 love
                 too
                 ,
                 that
                 is
                 ,
                 by
                 p●om●ses
                 and
                 threatnings
                 ;
                 and
                 nothing
                 is
                 to
                 be
                 esteemed
                 a
                 law
                 of
                 Christ
                 but
                 such
                 things
                 which
                 if
                 we
                 doe
                 not
                 observe
                 we
                 shall
                 die
                 ,
                 or
                 incurre
                 the
                 Divine
                 displeasure
                 in
                 any
                 instance
                 or
                 degree
                 .
                 But
                 there
                 are
                 some
                 things
                 in
                 the
                 Sermons
                 of
                 Christ
                 which
                 are
                 recommended
                 to
                 the
                 diligence
                 and
                 love
                 of
                 men
                 ;
                 such
                 things
                 whether
                 men
                 must
                 tend
                 and
                 grow
                 .
                 Thus
                 it
                 is
                 required
                 that
                 we
                 should
                 love
                 God
                 with
                 all
                 our
                 heart
                 ;
                 which
                 is
                 indeed
                 a
                 Commandement
                 and
                 the
                 first
                 and
                 the
                 chiefest
                 :
                 but
                 because
                 it
                 hath
                 an
                 infinite
                 sense
                 ,
                 and
                 is
                 capable
                 of
                 degrees
                 beyond
                 all
                 the
                 actualit●es
                 of
                 any
                 man
                 whatsoever
                 ,
                 therefore
                 it
                 is
                 incouraged
                 and
                 invited
                 further
                 by
                 a
                 reward
                 that
                 will
                 be
                 greater
                 then
                 all
                 the
                 work
                 that
                 any
                 man
                 can
                 doe
                 .
                 But
                 yet
                 there
                 is
                 also
                 the
                 
                   minimum
                   morale
                
                 in
                 it
                 ,
                 that
                 is
                 ,
                 that
                 degree
                 of
                 love
                 and
                 duty
                 ,
                 less
                 then
                 which
                 is
                 by
                 interpretation
                 
                 no
                 love
                 ,
                 no
                 duty
                 at
                 all
                 ;
                 and
                 that
                 is
                 ,
                 that
                 we
                 so
                 love
                 God
                 ,
                 that
                 1.
                 we
                 love
                 nothing
                 against
                 him
                 ,
                 2.
                 that
                 we
                 love
                 nothing
                 more
                 then
                 him
                 ,
                 3.
                 that
                 we
                 love
                 nothing
                 equal
                 to
                 him
                 ,
                 4.
                 that
                 we
                 love
                 nothing
                 disparately
                 and
                 distinctly
                 from
                 him
                 ,
                 but
                 in
                 subordination
                 to
                 him
                 ;
                 that
                 is
                 ,
                 so
                 as
                 to
                 be
                 apt
                 to
                 yeeld
                 and
                 submit
                 to
                 his
                 love
                 ,
                 and
                 comply
                 with
                 our
                 duty
                 .
                 Now
                 then
                 ,
                 here
                 must
                 this
                 law
                 begin
                 ,
                 it
                 is
                 a
                 Commandement
                 to
                 all
                 persons
                 ,
                 and
                 at
                 all
                 times
                 to
                 do
                 thus
                 much
                 ;
                 and
                 this
                 being
                 a
                 general
                 law
                 of
                 which
                 all
                 other
                 laws
                 are
                 but
                 instances
                 and
                 specifications
                 ,
                 the
                 same
                 thing
                 is
                 in
                 all
                 the
                 particular
                 laws
                 which
                 is
                 in
                 the
                 General
                 :
                 there
                 is
                 in
                 every
                 one
                 of
                 them
                 a
                 
                   minimum
                   morale
                
                 ,
                 a
                 
                   legal
                   sense
                   of
                   duty
                
                 ,
                 which
                 if
                 we
                 prevaricate
                 or
                 goe
                 less
                 then
                 it
                 ,
                 we
                 are
                 transgressours
                 :
                 but
                 then
                 there
                 is
                 also
                 
                   a
                   latitude
                   of
                   duty
                
                 ,
                 or
                 a
                 sense
                 of
                 Love
                 and
                 Evangelical
                 increase
                 ,
                 which
                 is
                 a
                 further
                 pursuance
                 of
                 the
                 duty
                 of
                 the
                 Commandement
                 ;
                 but
                 is
                 not
                 directly
                 
                   the
                   law
                
                 ,
                 but
                 
                   the
                   love
                
                 ;
                 to
                 which
                 God
                 hath
                 appointed
                 no
                 measures
                 of
                 greatness
                 but
                 hath
                 invited
                 as
                 forward
                 as
                 the
                 man
                 can
                 goe
                 .
              
               
                 For
                 it
                 is
                 considerable
                 that
                 since
                 Negative
                 precepts
                 include
                 their
                 affirmatives
                 ,
                 
                 and
                 Affirmatives
                 also
                 doe
                 inferre
                 the
                 Negatives
                 (
                 as
                 I
                 have
                 already
                 discoursed
                 )
                 and
                 yet
                 they
                 have
                 differing
                 measures
                 and
                 proportions
                 ,
                 and
                 that
                 the
                 form
                 of
                 words
                 and
                 
                   signes
                   Negative
                
                 or
                 Affirmative
                 ,
                 are
                 not
                 the
                 sufficient
                 indication
                 of
                 the
                 precepts
                 ,
                 we
                 can
                 best
                 be
                 instructed
                 by
                 this
                 measure
                 ;
                 
                   There
                   is
                   in
                   every
                   Commandement
                   a
                   negative
                   part
                   and
                   an
                   affirmative
                   :
                
                 The
                 Negative
                 is
                 the
                 first
                 ,
                 the
                 least
                 and
                 the
                 lowest
                 sense
                 of
                 the
                 law
                 and
                 the
                 degree
                 of
                 duty
                 ;
                 and
                 this
                 is
                 obligatory
                 to
                 all
                 persons
                 and
                 cannot
                 be
                 lessened
                 by
                 excuse
                 ,
                 or
                 hindred
                 by
                 disability
                 ,
                 or
                 excus'd
                 by
                 ignorance
                 ,
                 neither
                 is
                 it
                 to
                 stay
                 its
                 time
                 or
                 to
                 wait
                 for
                 circumstances
                 ;
                 but
                 obliges
                 all
                 men
                 indifferently
                 .
                 I
                 doe
                 not
                 say
                 that
                 this
                 is
                 alwaies
                 expressed
                 by
                 negative
                 forms
                 of
                 law
                 or
                 language
                 ,
                 but
                 is
                 by
                 interpretation
                 Negative
                 ;
                 it
                 operates
                 or
                 obliges
                 as
                 doe
                 the
                 Negatives
                 .
                 For
                 when
                 we
                 are
                 commanded
                 to
                 love
                 our
                 Neighbour
                 as
                 our self
                 ;
                 the
                 least
                 measure
                 of
                 this
                 law
                 ,
                 the
                 legal
                 or
                 Negative
                 part
                 of
                 it
                 is
                 ,
                 that
                 we
                 should
                 not
                 doe
                 him
                 injury
                 :
                 that
                 we
                 shall
                 not
                 doe
                 to
                 him
                 ,
                 what
                 we
                 would
                 not
                 have
                 done
                 to
                 our selves
                 .
                 He
                 that
                 does
                 not
                 in
                 this
                 sense
                 love
                 his
                 Neighbour
                 as
                 himself
                 ,
                 hath
                 broken
                 the
                 Commandement
                 ;
                 he
                 hath
                 done
                 that
                 which
                 he
                 should
                 not
                 doe
                 ;
                 he
                 hath
                 done
                 that
                 which
                 he
                 cannot
                 justifie
                 ;
                 he
                 hath
                 done
                 that
                 which
                 was
                 forbidden
                 :
                 for
                 every
                 going
                 less
                 then
                 the
                 first
                 sense
                 of
                 the
                 law
                 ,
                 then
                 the
                 lowest
                 sense
                 of
                 duty
                 ,
                 is
                 the
                 commission
                 of
                 a
                 sin
                 ,
                 a
                 doing
                 against
                 a
                 prohibition
                 .
              
               
                 But
                 then
                 there
                 are
                 further
                 degrees
                 of
                 duty
                 then
                 the
                 first
                 and
                 lowest
                 ;
                 
                 which
                 are
                 the
                 affirmative
                 measures
                 ,
                 that
                 is
                 ,
                 a
                 doing
                 excellent
                 actions
                 and
                 instances
                 of
                 the
                 Commandements
                 ,
                 a
                 doing
                 the
                 Commandement
                 with
                 love
                 and
                 excellency
                 ,
                 a
                 progression
                 in
                 the
                 exercise
                 and
                 methods
                 of
                 that
                 piety
                 ;
                 the
                 degrees
                 of
                 which
                 because
                 they
                 are
                 affirmative
                 therefore
                 thy
                 oblige
                 but
                 in
                 certain
                 circumstances
                 ;
                 and
                 are
                 under
                 no
                 law
                 absolutely
                 ,
                 but
                 they
                 grow
                 in
                 the
                 face
                 of
                 the
                 Sun
                 ,
                 and
                 pass
                 on
                 to
                 perfection
                 by
                 heat
                 and
                 light
                 ,
                 by
                 love
                 and
                 zeal
                 ,
                 by
                 hope
                 and
                 by
                 reward
                 .
              
               
                 Now
                 concerning
                 these
                 degrees
                 it
                 is
                 that
                 I
                 affirme
                 that
                 every
                 thing
                 is
                 to
                 be
                 plac'd
                 in
                 that
                 order
                 of
                 things
                 where
                 Christ
                 left
                 it
                 :
                 
                 and
                 he
                 that
                 measures
                 other
                 men
                 by
                 his
                 own
                 stature
                 ,
                 and
                 exacts
                 of
                 children
                 the
                 wisedome
                 of
                 old
                 men
                 ,
                 and
                 requires
                 of
                 babes
                 in
                 Christ
                 the
                 strengths
                 and
                 degrees
                 of
                 experienc'd
                 Prelates
                 ,
                 he
                 addes
                 to
                 the
                 laws
                 of
                 Christ
                 ,
                 that
                 is
                 ,
                 he
                 ties
                 where
                 Christ
                 hath
                 not
                 tyed
                 ;
                 he
                 condemnes
                 where
                 Christ
                 does
                 not
                 condemne
                 .
                 It
                 is
                 not
                 a
                 law
                 that
                 every
                 man
                 should
                 in
                 all
                 the
                 stages
                 of
                 his
                 progression
                 be
                 equally
                 perfect
                 ,
                 the
                 nature
                 of
                 things
                 hath
                 several
                 stages
                 ,
                 and
                 passes
                 by
                 steps
                 to
                 the
                 varieties
                 of
                 glory
                 .
                 For
                 
                 so
                 laws
                 and
                 Counsels
                 differ
                 ,
                 as
                 first
                 and
                 last
                 ,
                 as
                 beginning
                 and
                 perfection
                 ,
                 as
                 reward
                 and
                 punishment
                 ,
                 as
                 that
                 which
                 is
                 simply
                 necessary
                 ,
                 and
                 that
                 which
                 is
                 highly
                 advantagious
                 ;
                 they
                 differ
                 not
                 in
                 their
                 whole
                 kind
                 ;
                 for
                 they
                 are
                 onely
                 the
                 differing
                 degrees
                 of
                 the
                 same
                 duty
                 .
                 He
                 that
                 does
                 a
                 Counsel
                 Evangelical
                 does
                 not
                 do
                 more
                 then
                 his
                 duty
                 ,
                 but
                 does
                 his
                 duty
                 better
                 :
                 He
                 that
                 does
                 it
                 in
                 a
                 less
                 degree
                 shall
                 have
                 a
                 less
                 reward
                 ,
                 but
                 he
                 shall
                 not
                 perish
                 if
                 he
                 does
                 obey
                 the
                 just
                 and
                 prime
                 or
                 least
                 measures
                 of
                 the
                 law
                 .
              
               
                 Let
                 no
                 man
                 therefore
                 impose
                 upon
                 his
                 brother
                 the
                 heights
                 and
                 summities
                 of
                 perfection
                 ,
                 
                 under
                 pain
                 of
                 damnation
                 or
                 any
                 fearful
                 Evangelical
                 threatning
                 ;
                 because
                 these
                 are
                 to
                 be
                 invited
                 onely
                 by
                 love
                 and
                 reward
                 ,
                 and
                 by
                 promises
                 only
                 are
                 bound
                 upon
                 us
                 ,
                 not
                 by
                 threatnings
                 .
                 The
                 want
                 of
                 the
                 observing
                 of
                 this
                 ,
                 hath
                 caus'd
                 impertinent
                 disputes
                 and
                 animosities
                 in
                 men
                 ,
                 and
                 great
                 misunderstandings
                 in
                 this
                 question
                 .
                 For
                 it
                 is
                 a
                 great
                 error
                 to
                 think
                 that
                 everything
                 spoken
                 in
                 Christs
                 Sermons
                 is
                 a
                 law
                 ,
                 or
                 that
                 all
                 the
                 progressions
                 and
                 degrees
                 of
                 Christian
                 duty
                 are
                 bound
                 upon
                 us
                 by
                 penalties
                 as
                 all
                 laws
                 are
                 .
                 The
                 Commandements
                 are
                 made
                 laws
                 to
                 us
                 wholly
                 by
                 threatnings
                 ;
                 for
                 when
                 we
                 shall
                 receive
                 a
                 crown
                 of
                 righteousness
                 in
                 heaven
                 ,
                 that
                 is
                 ,
                 by
                 way
                 of
                 gift
                 ,
                 meerly
                 gratuitous
                 ,
                 but
                 the
                 pains
                 of
                 the
                 damned
                 are
                 due
                 to
                 them
                 by
                 their
                 merit
                 and
                 by
                 the
                 measures
                 of
                 justice
                 ,
                 and
                 therefore
                 it
                 is
                 remarkable
                 that
                 our
                 Blessed
                 Saviour
                 said
                 ,
                 
                   when
                   ye
                   have
                   done
                   all
                   that
                   ye
                   are
                   commanded
                   ,
                   ye
                   are
                   unprofitable
                   servants
                
                 ;
                 that
                 is
                 ,
                 the
                 strict
                 measures
                 of
                 the
                 laws
                 or
                 the
                 Commandements
                 given
                 to
                 you
                 are
                 such
                 which
                 if
                 ye
                 doe
                 not
                 observe
                 ye
                 shall
                 die
                 according
                 to
                 the
                 sentence
                 of
                 the
                 law
                 ;
                 but
                 if
                 ye
                 doe
                 ,
                 
                   ye
                   are
                
                 yet
                 unprofitable
                 ;
                 ye
                 have
                 not
                 deserved
                 the
                 good
                 things
                 are
                 laid
                 up
                 for
                 loving
                 Souls
                 :
                 but
                 therefore
                 towards
                 that
                 we
                 must
                 superadde
                 the
                 degrees
                 of
                 progression
                 and
                 growth
                 in
                 grace
                 ,
                 the
                 emanations
                 of
                 love
                 and
                 zeal
                 ,
                 the
                 methods
                 of
                 perfection
                 and
                 imitation
                 of
                 Christ.
                 For
                 by
                 the
                 first
                 measures
                 we
                 escape
                 hell
                 ;
                 but
                 by
                 the
                 progressions
                 of
                 love
                 onely
                 and
                 the
                 increase
                 of
                 duty
                 ,
                 through
                 the
                 mercies
                 of
                 God
                 in
                 Christ
                 we
                 arrive
                 at
                 heaven
                 .
                 Not
                 that
                 he
                 that
                 escapes
                 hell
                 may
                 in
                 any
                 case
                 fail
                 of
                 heaven
                 ;
                 but
                 that
                 whosoever
                 does
                 obey
                 the
                 Commandement
                 in
                 the
                 first
                 and
                 least
                 sense
                 ,
                 will
                 in
                 his
                 proportion
                 grow
                 on
                 towards
                 perfection
                 .
                 For
                 
                   he
                   fails
                   in
                   the
                   first
                   ,
                   and
                   does
                   not
                   doe
                   that
                   worthily
                   ,
                   who
                   if
                   he
                   have
                   time
                   does
                   not
                   goe
                   on
                   to
                   the
                   second
                   .
                
              
               
                 But
                 yet
                 neither
                 are
                 there
                 Counsels
                 of
                 perfection
                 left
                 wholly
                 to
                 our
                 liberty
                 so
                 as
                 that
                 they
                 have
                 nothing
                 of
                 the
                 law
                 in
                 them
                 ;
                 
                 for
                 they
                 are
                 pursuances
                 of
                 the
                 law
                 ;
                 and
                 of
                 the
                 same
                 nature
                 ,
                 though
                 not
                 directly
                 of
                 the
                 same
                 necessity
                 ;
                 but
                 collaterally
                 and
                 accidentally
                 they
                 are
                 .
                 For
                 although
                 God
                 follows
                 the
                 course
                 and
                 nature
                 of
                 things
                 ,
                 and
                 therefore
                 does
                 not
                 disallow
                 any
                 state
                 of
                 duty
                 that
                 is
                 within
                 his
                 own
                 measures
                 ;
                 because
                 there
                 must
                 be
                 a
                 first
                 before
                 there
                 can
                 be
                 a
                 second
                 ,
                 and
                 the
                 beginning
                 must
                 be
                 esteemed
                 good
                 or
                 else
                 we
                 ought
                 not
                 to
                 pursue
                 it
                 and
                 make
                 it
                 more
                 in
                 the
                 same
                 kind
                 ;
                 yet
                 because
                 God
                 is
                 pleased
                 to
                 observe
                 the
                 order
                 of
                 nature
                 in
                 his
                 graciousness
                 ,
                 we
                 must
                 doe
                 so
                 too
                 in
                 the
                 measures
                 of
                 our
                 duty
                 ;
                 Nature
                 must
                 begin
                 imperfectly
                 ,
                 and
                 God
                 is
                 pleas'd
                 with
                 it
                 ,
                 because
                 himself
                 hath
                 so
                 order'd
                 it
                 ;
                 but
                 the
                 nature
                 of
                 things
                 that
                 begin
                 and
                 are
                 not
                 perfect
                 ,
                 cannot
                 stand
                 still
                 .
                 God
                 is
                 pleas'd
                 well
                 enough
                 with
                 the
                 least
                 or
                 the
                 Negative
                 measure
                 of
                 the
                 law
                 ;
                 because
                 that
                 is
                 the
                 first
                 or
                 the
                 beginning
                 of
                 all
                 ;
                 but
                 we
                 must
                 not
                 alwaies
                 be
                 beginning
                 but
                 pass
                 on
                 to
                 perfection
                 ,
                 and
                 it
                 is
                 perfection
                 all
                 the
                 way
                 ,
                 because
                 it
                 is
                 the
                 proper
                 and
                 the
                 natural
                 method
                 of
                 the
                 grace
                 to
                 be
                 growing
                 :
                 every
                 degree
                 of
                 growth
                 is
                 not
                 the
                 perfection
                 of
                 glory
                 ;
                 but
                 neither
                 is
                 it
                 the
                 absolute
                 perfection
                 of
                 grace
                 ,
                 but
                 it
                 is
                 the
                 relative
                 perfection
                 of
                 it
                 :
                 justas
                 corne
                 and
                 flowers
                 are
                 perfectly
                 what
                 they
                 ought
                 to
                 be
                 when
                 in
                 their
                 
                 several
                 moneths
                 they
                 are
                 arrived
                 to
                 their
                 proper
                 stages
                 :
                 but
                 if
                 they
                 doe
                 not
                 still
                 grow
                 till
                 they
                 be
                 fit
                 for
                 harvest
                 ,
                 they
                 wither
                 and
                 die
                 and
                 are
                 good
                 for
                 nothing
                 :
                 he
                 that
                 does
                 not
                 goe
                 from
                 strength
                 to
                 strength
                 ,
                 from
                 vertue
                 to
                 vertue
                 ,
                 from
                 one
                 degree
                 of
                 grace
                 to
                 another
                 ,
                 he
                 is
                 not
                 at
                 all
                 in
                 the
                 methods
                 of
                 life
                 ,
                 but
                 enters
                 into
                 the
                 portion
                 of
                 thornes
                 ,
                 and
                 wither'd
                 flowers
                 ,
                 fit
                 for
                 excision
                 and
                 for
                 burning
                 .
              
               
                 Therefore
                 1.
                 
                 No
                 man
                 must
                 in
                 the
                 keeping
                 the
                 Commandements
                 of
                 Christ
                 set
                 himself
                 a
                 limit
                 of
                 duty
                 ;
                 
                 
                   hither
                   will
                   I
                   come
                   and
                   no
                   further
                   :
                
                 for
                 the
                 tree
                 that
                 does
                 not
                 grow
                 is
                 not
                 alive
                 ,
                 unless
                 it
                 already
                 have
                 all
                 the
                 growth
                 it
                 can
                 have
                 :
                 and
                 there
                 is
                 in
                 these
                 things
                 thus
                 much
                 of
                 a
                 law
                 :
                 Evangelical
                 counsels
                 are
                 thus
                 far
                 necessary
                 ,
                 that
                 although
                 in
                 them
                 ,
                 that
                 is
                 ,
                 in
                 the
                 degrees
                 of
                 duty
                 ,
                 there
                 are
                 no
                 certain
                 measures
                 describ'd
                 ;
                 yet
                 we
                 are
                 oblig'd
                 to
                 proceed
                 from
                 beginnings
                 to
                 perfection
                 .
              
               
                 2.
                 
                 Although
                 every
                 man
                 must
                 impose
                 upon
                 himself
                 this
                 care
                 that
                 he
                 so
                 doe
                 his
                 duty
                 that
                 he
                 doe
                 adde
                 new
                 degrees
                 to
                 every
                 grace
                 ;
                 
                 yet
                 he
                 is
                 not
                 to
                 be
                 prejudic'd
                 by
                 any
                 man
                 else
                 ,
                 nor
                 sentenc'd
                 by
                 determin'd
                 measures
                 of
                 another
                 mans
                 appointment
                 :
                 God
                 hath
                 nam'd
                 none
                 ,
                 but
                 intends
                 all
                 ;
                 and
                 therefore
                 we
                 cannot
                 give
                 certain
                 sentence
                 upon
                 our
                 Brother
                 since
                 God
                 hath
                 describ'd
                 no
                 measures
                 ;
                 but
                 intends
                 
                   that
                   all
                
                 ,
                 whither
                 no
                 man
                 can
                 perfectly
                 arrive
                 here
                 ;
                 and
                 therefore
                 it
                 is
                 supplyed
                 by
                 God
                 hereafter
                 .
              
               
                 2.
                 
                 But
                 the
                 Rule
                 is
                 to
                 be
                 understood
                 in
                 great
                 instances
                 as
                 well
                 as
                 in
                 great
                 degrees
                 of
                 duty
                 ;
                 
                 For
                 there
                 are
                 in
                 the
                 Sermons
                 of
                 Christ
                 some
                 instances
                 of
                 duties
                 which
                 although
                 they
                 are
                 pursuances
                 of
                 laws
                 and
                 duty
                 ,
                 yet
                 in
                 their
                 own
                 material
                 ,
                 natural
                 being
                 are
                 not
                 laws
                 ,
                 but
                 both
                 in
                 the
                 degree
                 implyed
                 ,
                 and
                 in
                 the
                 instance
                 expressed
                 are
                 Councels
                 Evangelical
                 ;
                 to
                 which
                 we
                 are
                 invited
                 by
                 great
                 rewards
                 ,
                 but
                 not
                 oblig'd
                 to
                 them
                 under
                 the
                 proper
                 penalties
                 of
                 the
                 law
                 .
                 Such
                 are
                 making
                 our selves
                 Eunuchs
                 for
                 the
                 Kingdome
                 of
                 heaven
                 ,
                 selling
                 all
                 and
                 giving
                 it
                 to
                 the
                 poor
                 .
                 The
                 duties
                 and
                 laws
                 here
                 signified
                 are
                 chastity
                 ,
                 charity
                 ,
                 contempt
                 of
                 the
                 world
                 ,
                 zeal
                 for
                 the
                 propagation
                 of
                 the
                 Gospel
                 :
                 The
                 vertues
                 themselves
                 are
                 direct
                 duties
                 and
                 under
                 laws
                 and
                 punishment
                 ,
                 but
                 that
                 we
                 be
                 charitable
                 to
                 the
                 degree
                 of
                 giving
                 all
                 away
                 ,
                 or
                 that
                 we
                 act
                 our
                 chastity
                 by
                 a
                 perpetual
                 coelibate
                 are
                 not
                 laws
                 ;
                 but
                 for
                 the
                 outward
                 expression
                 we
                 are
                 wholly
                 at
                 our
                 liberty
                 ;
                 and
                 for
                 the
                 degree
                 of
                 the
                 inward
                 grace
                 ,
                 we
                 are
                 to
                 be
                 still
                 pressing
                 forwards
                 towards
                 it
                 ,
                 we
                 being
                 obliged
                 to
                 doe
                 so
                 by
                 the
                 nature
                 of
                 the
                 thing
                 ,
                 by
                 the
                 excellency
                 of
                 the
                 reward
                 ,
                 by
                 the
                 exhortations
                 of
                 the
                 Gospel
                 ,
                 by
                 the
                 example
                 of
                 good
                 men
                 ,
                 by
                 our
                 love
                 to
                 God
                 ,
                 by
                 our
                 desires
                 of
                 happiness
                 ,
                 and
                 by
                 the
                 degrees
                 of
                 glory
                 .
                 Thus
                 S.
                 Paul
                 took
                 no
                 wages
                 of
                 the
                 Corinthian
                 Churches
                 ;
                 it
                 was
                 an
                 act
                 of
                 an
                 excellent
                 prudence
                 ,
                 and
                 great
                 charity
                 ,
                 but
                 it
                 was
                 not
                 by
                 the
                 force
                 of
                 a
                 general
                 law
                 ,
                 for
                 no
                 man
                 else
                 was
                 bound
                 to
                 it
                 ,
                 neither
                 was
                 he
                 ;
                 for
                 he
                 did
                 not
                 do
                 so
                 to
                 other
                 Churches
                 ;
                 but
                 he
                 pursued
                 two
                 or
                 three
                 graces
                 to
                 excelent
                 measures
                 and
                 degrees
                 ;
                 he
                 became
                 exemplary
                 to
                 others
                 ,
                 useful
                 to
                 that
                 Church
                 ,
                 and
                 did
                 advantage
                 the
                 affairs
                 of
                 Religion
                 :
                 and
                 though
                 possibly
                 he
                 might
                 ,
                 and
                 so
                 may
                 we
                 ,
                 by
                 some
                 concurring
                 circumstances
                 be
                 pointed
                 out
                 to
                 this
                 very
                 instance
                 and
                 signification
                 of
                 his
                 duty
                 ,
                 yet
                 this
                 very
                 instance
                 ,
                 and
                 all
                 of
                 the
                 same
                 nature
                 are
                 Councels
                 Evangelical
                 ;
                 that
                 is
                 ,
                 not
                 imposed
                 upon
                 us
                 by
                 a
                 law
                 ,
                 and
                 under
                 a
                 threatning
                 ;
                 but
                 left
                 to
                 our
                 liberty
                 that
                 we
                 may
                 express
                 freely
                 ,
                 what
                 we
                 are
                 necessarily
                 oblig'd
                 to
                 doe
                 in
                 the
                 kind
                 ,
                 and
                 to
                 pursue
                 forwards
                 to
                 degrees
                 of
                 perfection
                 .
              
               
               
                 These
                 therefore
                 are
                 the
                 Characteristick
                 notes
                 and
                 measures
                 to
                 distinguish
                 a
                 Counsel
                 Evangelical
                 from
                 the
                 laws
                 and
                 Commandements
                 of
                 Jesus
                 Christ.
                 
                 
              
               
                 
                   The
                   notes
                   of
                   difference
                   between
                   Counsels
                   and
                   Commandements
                   Evangelical
                   .
                
              
               
                 1.
                 
                 Where
                 there
                 is
                 no
                 Negative
                 expressed
                 not
                 involved
                 ,
                 there
                 it
                 cannot
                 be
                 a
                 law
                 ;
                 but
                 it
                 is
                 a
                 Counsel
                 Evangelical
                 .
                 For
                 in
                 every
                 law
                 there
                 is
                 a
                 degree
                 of
                 duty
                 so
                 necessary
                 ,
                 that
                 every
                 thing
                 less
                 then
                 it
                 ,
                 is
                 a
                 direct
                 act
                 or
                 state
                 of
                 sin
                 ,
                 and
                 therefore
                 if
                 the
                 law
                 be
                 affirmative
                 the
                 Negative
                 is
                 included
                 ,
                 and
                 is
                 the
                 sanction
                 of
                 the
                 main
                 duty
                 .
                 Honour
                 thy
                 Father
                 and
                 Mother
                 ,
                 that
                 is
                 a
                 law
                 :
                 for
                 the
                 lowest
                 step
                 of
                 the
                 duty
                 there
                 enjoined
                 is
                 bound
                 upon
                 us
                 by
                 this
                 Negative
                 ,
                 
                   thou
                   shalt
                   not
                   curse
                   thy
                   Father
                   or
                   Mother
                
                 ;
                 or
                 ,
                 thou
                 shalt
                 not
                 deny
                 to
                 give
                 them
                 maintenance
                 .
                 Thou
                 shalt
                 not
                 dishonour
                 them
                 ,
                 not
                 slight
                 ,
                 not
                 undervalue
                 ,
                 not
                 reproach
                 ,
                 not
                 upbraid
                 ,
                 not
                 be
                 rude
                 or
                 disobedient
                 to
                 them
                 :
                 when
                 ever
                 such
                 a
                 Negative
                 is
                 included
                 ,
                 that
                 is
                 the
                 indication
                 of
                 a
                 law
                 .
                 But
                 in
                 Counsels
                 Evangelical
                 ,
                 there
                 is
                 nothing
                 but
                 what
                 is
                 affirmative
                 .
                 There
                 are
                 some
                 who
                 make
                 themselves
                 Eunuchs
                 for
                 the
                 kingdome
                 of
                 heaven
                 :
                 that
                 is
                 the
                 intimation
                 of
                 a
                 religious
                 act
                 or
                 state
                 :
                 but
                 the
                 Sanction
                 of
                 it
                 is
                 nothing
                 that
                 is
                 negative
                 ,
                 but
                 this
                 onely
                 ;
                 
                   He
                   that
                   hath
                   ears
                   to
                   hear
                   let
                   him
                   hear
                   ,
                
                 and
                 
                   Qui
                   potest
                   capere
                   capiat
                   :
                   He
                   that
                   can
                   receive
                   it
                   let
                   him
                   receive
                   it
                   :
                
                 and
                 
                   he
                   that
                   hath
                   power
                   over
                   his
                   will
                   ,
                   and
                   hath
                   so
                   decreed
                   in
                   his
                   heart
                   ,
                   does
                   well
                   .
                
                 In
                 Commandements
                 it
                 is
                 [
                 He
                 that
                 does
                 the
                 duty
                 ,
                 
                 does
                 well
                 ;
                 He
                 that
                 does
                 not
                 ,
                 does
                 ill
                 :
                 ]
                 but
                 in
                 Counsels
                 it
                 is
                 ;
                 [
                 He
                 that
                 does
                 not
                 ,
                 may
                 doe
                 well
                 :
                 but
                 he
                 that
                 does
                 ,
                 does
                 better
                 :
                 ]
                 as
                 S.
                 Paul
                 discourses
                 in
                 the
                 question
                 of
                 marriage
                 ;
                 in
                 which
                 instance
                 it
                 is
                 observable
                 that
                 the
                 comparison
                 of
                 Coelibate
                 and
                 marriage
                 is
                 not
                 in
                 the
                 question
                 of
                 chastity
                 ,
                 but
                 in
                 the
                 question
                 of
                 religion
                 ,
                 one
                 is
                 not
                 a
                 better
                 chastity
                 then
                 the
                 other
                 .
                 Marriage
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 an
                 undefiled
                 state
                 ;
                 and
                 nothing
                 can
                 be
                 cleaner
                 then
                 that
                 which
                 is
                 not
                 at
                 all
                 unclean
                 ;
                 but
                 the
                 advantages
                 of
                 coelibate
                 above
                 marriage
                 as
                 they
                 are
                 accidental
                 and
                 contingent
                 ,
                 so
                 they
                 are
                 relative
                 to
                 times
                 and
                 persons
                 and
                 states
                 ,
                 and
                 external
                 ministeries
                 ;
                 For
                 to
                 be
                 made
                 an
                 
                   Eunuch
                   for
                   the
                   Kingdom
                   of
                   heaven
                   ,
                
                 is
                 the
                 same
                 that
                 S.
                 Paul
                 means
                 by
                 ,
                 
                   the
                   unmarryed
                   careth
                   for
                   the
                   things
                   of
                   the
                   Lord
                
                 ;
                 that
                 is
                 ,
                 in
                 these
                 times
                 of
                 trouble
                 and
                 persecution
                 ,
                 they
                 who
                 are
                 not
                 entangled
                 in
                 the
                 affairs
                 of
                 a
                 houshold
                 ,
                 can
                 better
                 travail
                 from
                 place
                 to
                 place
                 in
                 the
                 ministeries
                 of
                 the
                 Gospel
                 ,
                 they
                 can
                 better
                 attend
                 to
                 the
                 present
                 necessities
                 of
                 the
                 Church
                 ,
                 which
                 are
                 called
                 
                   the
                   things
                   of
                   the
                   Lord
                
                 ;
                 or
                 the
                 affairs
                 of
                 
                   the
                   Kingdome
                   of
                   heaven
                
                 :
                 but
                 at
                 no
                 hand
                 does
                 it
                 mean
                 that
                 the
                 state
                 of
                 single
                 life
                 is
                 of
                 it self
                 a
                 Counsel
                 Evangelical
                 ,
                 or
                 a
                 further
                 degree
                 of
                 chastity
                 ;
                 but
                 of
                 an
                 advantageous
                 ministery
                 to
                 the
                 propagation
                 of
                 the
                 Gospel
                 .
                 But
                 be
                 it
                 so
                 ,
                 or
                 be
                 it
                 otherwise
                 ;
                 yet
                 it
                 is
                 a
                 Counsel
                 and
                 no
                 law
                 ,
                 because
                 it
                 hath
                 no
                 Negative
                 part
                 in
                 its
                 constitution
                 ,
                 or
                 next
                 appendage
                 .
              
               
                 2.
                 
                 When
                 the
                 action
                 or
                 state
                 is
                 propounded
                 to
                 us
                 onely
                 upon
                 the
                 account
                 of
                 reward
                 ,
                 
                 and
                 there
                 is
                 no
                 penalty
                 annexed
                 ,
                 then
                 it
                 is
                 a
                 Counsel
                 and
                 no
                 law
                 :
                 for
                 there
                 is
                 no
                 legislative
                 power
                 where
                 there
                 is
                 no
                 coercitive
                 ;
                 and
                 it
                 is
                 but
                 a
                 precarious
                 Government
                 ,
                 where
                 the
                 lawgiver
                 cannot
                 make
                 the
                 Subject
                 either
                 doe
                 good
                 or
                 suffer
                 evil
                 :
                 and
                 therefore
                 the
                 
                   Jus
                   gladii
                
                 and
                 the
                 
                   merum
                   Imperium
                
                 are
                 all
                 one
                 :
                 and
                 he
                 that
                 makes
                 a
                 law
                 and
                 does
                 not
                 compell
                 the
                 involuntary
                 does
                 but
                 petition
                 the
                 Subject
                 to
                 obey
                 ,
                 and
                 must
                 be
                 content
                 he
                 shall
                 doe
                 it
                 when
                 he
                 hath
                 a
                 mind
                 to
                 it
                 .
                 But
                 therefore
                 as
                 soon
                 as
                 men
                 made
                 laws
                 ,
                 and
                 liv'd
                 in
                 communities
                 ,
                 they
                 made
                 swords
                 to
                 coerce
                 the
                 private
                 ,
                 and
                 warres
                 to
                 restrain
                 the
                 publick
                 irregularities
                 of
                 the
                 world
                 .
                 
                   
                   
                     —
                     dehinc
                     absistere
                     bello
                     ,
                  
                   
                     Oppida
                     coeperunt
                     munire
                     ,
                     &
                     condere
                     leges
                     ,
                  
                   
                     Nè
                     quis
                     fur
                     esset
                     ,
                     neu
                     latro
                     ,
                     neu
                     quis
                     adulter
                     .
                  
                
                 For
                 it
                 was
                 impossible
                 to
                 preserve
                 justice
                 ,
                 or
                 to
                 defend
                 the
                 innocent
                 ,
                 or
                 to
                 make
                 obedience
                 to
                 laws
                 if
                 the
                 Consuls
                 lay
                 aside
                 their
                 rods
                 and
                 axes
                 :
                 and
                 so
                 it
                 is
                 in
                 the
                 Divine
                 laws
                 ;
                 the
                 Divine
                 power
                 and
                 the
                 Divine
                 wisedome
                 makes
                 the
                 Divine
                 laws
                 ,
                 and
                 fear
                 is
                 the
                 first
                 Sanction
                 of
                 them
                 :
                 it
                 is
                 
                   the
                   beginning
                   of
                   all
                   our
                   wisedome
                
                 ;
                 and
                 all
                 humane
                 power
                 being
                 an
                 imitation
                 of
                 and
                 emanation
                 from
                 the
                 Divine
                 power
                 is
                 in
                 the
                 summe
                 of
                 affairs
                 nothing
                 but
                 this
                 ,
                 
                   habere
                   potestatem
                   gladii
                   ad
                   animadvertendum
                   in
                   facinorosos
                   homines
                   ,
                
                 and
                 therefore
                 we
                 conclude
                 it
                 to
                 be
                 no
                 law
                 ,
                 to
                 the
                 breaking
                 of
                 which
                 no
                 penalty
                 is
                 annexed
                 :
                 and
                 therefore
                 it
                 was
                 free
                 to
                 S.
                 Paul
                 to
                 take
                 or
                 not
                 to
                 take
                 wages
                 of
                 the
                 Corinthian
                 Church
                 ;
                 for
                 if
                 he
                 had
                 taken
                 it
                 ,
                 it
                 had
                 been
                 nothing
                 but
                 the
                 making
                 of
                 
                   his
                   glorying
                   void
                
                 ;
                 that
                 is
                 ,
                 he
                 could
                 not
                 have
                 had
                 the
                 pleasure
                 of
                 obliging
                 them
                 by
                 an
                 uncommanded
                 instance
                 and
                 act
                 of
                 kindness
                 .
                 Hope
                 and
                 reward
                 is
                 the
                 endearment
                 of
                 
                   Counsels
                   ;
                   fear
                
                 and
                 punishment
                 are
                 the
                 ligatures
                 of
                 laws
                 .
              
               
                 3.
                 
                 
                   In
                   Counsels
                   sometimes
                   the
                   contrary
                   is
                   very
                   evil
                   :
                
                 
                 Thus
                 to
                 be
                 industrious
                 and
                 holy
                 ,
                 zealous
                 and
                 prudent
                 in
                 the
                 offices
                 Ecclesiastical
                 ,
                 and
                 to
                 take
                 holy
                 orders
                 in
                 the
                 daies
                 of
                 persecution
                 and
                 discouragement
                 ,
                 is
                 an
                 instance
                 of
                 love
                 (
                 I
                 doubt
                 not
                 )
                 very
                 pleasing
                 and
                 acceptable
                 to
                 God
                 ,
                 and
                 yet
                 he
                 that
                 suffers
                 himself
                 to
                 be
                 discouraged
                 from
                 that
                 particular
                 employment
                 ,
                 and
                 to
                 divert
                 to
                 some
                 other
                 instance
                 in
                 which
                 he
                 may
                 well
                 serve
                 God
                 ,
                 may
                 remain
                 very
                 innocent
                 or
                 excusable
                 :
                 But
                 those
                 in
                 the
                 Primitive
                 Church
                 who
                 so
                 fear'd
                 the
                 persecution
                 or
                 the
                 imployment
                 that
                 they
                 cut
                 off
                 their
                 thumbs
                 or
                 ears
                 to
                 make
                 themselves
                 canonically
                 incapable
                 ,
                 were
                 highly
                 culpable
                 ;
                 because
                 he
                 that
                 does
                 an
                 act
                 contrary
                 to
                 the
                 design
                 of
                 a
                 Counsel
                 Evangelical
                 ,
                 is
                 an
                 enemy
                 to
                 the
                 vertue
                 and
                 the
                 grace
                 of
                 the
                 intendment
                 :
                 He
                 that
                 onely
                 lets
                 it
                 alone
                 does
                 not
                 indeed
                 venture
                 for
                 the
                 greater
                 reward
                 ,
                 but
                 he
                 may
                 pursue
                 the
                 same
                 vertue
                 in
                 another
                 instance
                 or
                 in
                 a
                 less
                 degree
                 ,
                 but
                 yet
                 so
                 as
                 may
                 be
                 accepted
                 .
                 He
                 that
                 is
                 diverted
                 by
                 his
                 fear
                 and
                 danger
                 ,
                 and
                 dares
                 not
                 venture
                 ,
                 hath
                 a
                 pityable
                 but
                 in
                 many
                 cases
                 an
                 innocent
                 infirmity
                 :
                 but
                 he
                 that
                 does
                 against
                 it
                 ,
                 hath
                 an
                 inexcusable
                 passion
                 ;
                 and
                 is
                 so
                 much
                 more
                 blameable
                 then
                 the
                 other
                 ,
                 by
                 how
                 much
                 a
                 fierce
                 enemy
                 is
                 worse
                 then
                 a
                 cold
                 friend
                 ,
                 or
                 a
                 Neuter
                 more
                 tolerable
                 then
                 he
                 that
                 stands
                 in
                 open
                 hostility
                 and
                 defiance
                 .
                 
                   But
                   in
                   laws
                   ,
                   not
                   onely
                   the
                   contrary
                   ,
                   but
                   even
                   the
                   privative
                   is
                   also
                   criminal
                
                 ;
                 for
                 not
                 onely
                 he
                 that
                 oppresses
                 the
                 poor
                 is
                 guilty
                 of
                 the
                 breach
                 of
                 charity
                 ,
                 but
                 he
                 that
                 does
                 not
                 releeve
                 them
                 ;
                 because
                 there
                 is
                 in
                 laws
                 an
                 affirmative
                 and
                 a
                 negative
                 part
                 ;
                 and
                 both
                 of
                 them
                 have
                 obligation
                 ;
                 so
                 that
                 in
                 laws
                 both
                 omissions
                 and
                 commissions
                 are
                 sins
                 ,
                 but
                 where
                 nothing
                 is
                 faulty
                 but
                 a
                 contrariety
                 or
                 hostility
                 ,
                 and
                 that
                 the
                 omission
                 is
                 innocent
                 ,
                 there
                 it
                 is
                 only
                 a
                 Counsel
                 .
              
               
                 4.
                 
                 
                   In
                   internal
                   actions
                   there
                   is
                   properly
                   and
                   directly
                   no
                   Counsel
                   ,
                
                 
                 but
                 a
                 law
                 onely
                 :
                 Counsels
                 of
                 perfections
                 are
                 commonly
                 
                   the
                   great
                   and
                   more
                   advantageous
                   prosecutions
                
                 of
                 an
                 internal
                 grace
                 or
                 vertue
                 :
                 but
                 the
                 inward
                 cannot
                 be
                 hindred
                 by
                 any
                 thing
                 from
                 without
                 ,
                 and
                 therefore
                 is
                 capable
                 of
                 all
                 increase
                 and
                 all
                 instances
                 onely
                 upon
                 the
                 account
                 of
                 love
                 ;
                 the
                 greatest
                 degree
                 of
                 which
                 is
                 not
                 greater
                 then
                 the
                 Commandement
                 :
                 and
                 yet
                 the
                 least
                 degree
                 if
                 it
                 be
                 sincere
                 is
                 even
                 with
                 the
                 Commandement
                 :
                 because
                 it
                 is
                 according
                 to
                 the
                 capacity
                 and
                 greatness
                 of
                 the
                 Man.
                 But
                 the
                 inward
                 grace
                 in
                 all
                 its
                 degrees
                 is
                 under
                 a
                 law
                 or
                 Commandement
                 ,
                 not
                 that
                 the
                 highest
                 is
                 necessary
                 at
                 all
                 times
                 ,
                 and
                 to
                 every
                 person
                 ;
                 but
                 that
                 we
                 put
                 no
                 positive
                 barrs
                 or
                 periods
                 to
                 it
                 at
                 any
                 time
                 ,
                 but
                 
                 love
                 as
                 much
                 as
                 we
                 can
                 to
                 day
                 ,
                 and
                 as
                 much
                 as
                 we
                 can
                 to
                 morrow
                 ,
                 and
                 still
                 the
                 duty
                 and
                 the
                 words
                 to
                 have
                 a
                 current
                 sense
                 :
                 and
                 [
                 
                   as
                   much
                   as
                   we
                   can
                
                 ]
                 must
                 signifie
                 still
                 more
                 and
                 more
                 ;
                 now
                 the
                 using
                 of
                 direct
                 and
                 indirect
                 min●steries
                 for
                 the
                 increasing
                 of
                 the
                 inward
                 grace
                 ,
                 this
                 I
                 say
                 because
                 it
                 hath
                 in
                 it
                 materiality
                 and
                 an
                 external
                 part
                 ,
                 and
                 is
                 directly
                 subjicible
                 to
                 the
                 proper
                 Empire
                 of
                 the
                 will
                 ,
                 this
                 may
                 be
                 the
                 matter
                 of
                 Counsel
                 in
                 the
                 more
                 eminent
                 and
                 zealous
                 instances
                 ,
                 but
                 the
                 inward
                 grace
                 directly
                 is
                 not
                 .
                 To
                 be
                 just
                 consists
                 in
                 an
                 indivisible
                 point
                 ,
                 and
                 therefore
                 it
                 is
                 alwaies
                 a
                 law
                 ,
                 but
                 if
                 to
                 signifie
                 and
                 act
                 our
                 justice
                 we
                 give
                 that
                 which
                 is
                 due
                 ,
                 and
                 a
                 great
                 deal
                 more
                 to
                 make
                 it
                 quite
                 sure
                 ,
                 this
                 is
                 the
                 matter
                 of
                 Counsel
                 ;
                 for
                 it
                 is
                 the
                 external
                 prosecution
                 of
                 the
                 inward
                 grace
                 ,
                 and
                 although
                 this
                 hath
                 no
                 degrees
                 ,
                 yet
                 that
                 hath
                 ;
                 and
                 therefore
                 that
                 hath
                 liberty
                 and
                 choice
                 ,
                 whereas
                 in
                 this
                 there
                 is
                 nothing
                 but
                 duty
                 and
                 necessity
                 .
              
            
             
               
                 RULE
                 13.
                 
                 Some
                 things
                 may
                 be
                 used
                 in
                 the
                 service
                 of
                 God
                 which
                 are
                 not
                 commanded
                 in
                 any
                 Law
                 ,
                 nor
                 explicitely
                 commended
                 in
                 any
                 doctrine
                 of
                 Jesus
                 Christ.
                 
              
               
                 THIS
                 Rule
                 is
                 intended
                 to
                 regulate
                 the
                 Conscience
                 in
                 all
                 those
                 questions
                 
                 which
                 scrupulous
                 and
                 superstitious
                 people
                 make
                 in
                 their
                 inquiries
                 for
                 warranties
                 from
                 Scripture
                 in
                 every
                 action
                 they
                 doe
                 ;
                 and
                 in
                 the
                 use
                 of
                 such
                 actions
                 in
                 the
                 service
                 of
                 God
                 ,
                 for
                 which
                 particulars
                 because
                 they
                 have
                 no
                 word
                 ,
                 they
                 think
                 they
                 have
                 no
                 warrant
                 ,
                 and
                 that
                 the
                 actions
                 are
                 superstitious
                 .
                 The
                 inquiry
                 then
                 hath
                 two
                 parts
                 ;
              
               
                 1.
                 
                 Whether
                 we
                 are
                 to
                 require
                 from
                 Scripture
                 a
                 warrant
                 for
                 every
                 action
                 we
                 doe
                 ,
                 
                   in
                   common
                   life
                
                 ?
              
               
                 2.
                 
                 
                   Whether
                   we
                   may
                   not
                   doe
                   or
                   use
                   any
                   thing
                   in
                   religion
                   ,
                
                 concerning
                 which
                 we
                 have
                 no
                 express
                 word
                 in
                 Scripture
                 ,
                 and
                 no
                 Commandement
                 at
                 all
                 ?
              
               
                 1.
                 
                 Concerning
                 the
                 first
                 the
                 inquiry
                 is
                 but
                 short
                 ,
                 because
                 there
                 is
                 no
                 difficulty
                 it
                 but
                 what
                 is
                 made
                 by
                 ignorance
                 and
                 jealousie
                 ;
                 and
                 it
                 can
                 be
                 answer'd
                 and
                 made
                 evident
                 by
                 common
                 sense
                 and
                 the
                 perpetual
                 experience
                 and
                 the
                 Natural
                 necessity
                 of
                 things
                 .
                 For
                 the
                 laws
                 of
                 Jesus
                 Christ
                 were
                 intended
                 to
                 regulate
                 humane
                 actions
                 in
                 the
                 great
                 lines
                 of
                 Religion
                 ,
                 justice
                 and
                 sobriety
                 ,
                 in
                 which
                 as
                 there
                 are
                 infinite
                 particulars
                 which
                 are
                 to
                 be
                 conducted
                 by
                 reason
                 and
                 by
                 analogy
                 to
                 the
                 laws
                 and
                 Rules
                 given
                 by
                 Jesus
                 Christ
                 ;
                 so
                 it
                 is
                 certain
                 that
                 as
                 the
                 general
                 lines
                 and
                 rules
                 are
                 to
                 be
                 understood
                 by
                 reason
                 how
                 far
                 they
                 doe
                 oblige
                 ,
                 so
                 by
                 the
                 same
                 we
                 can
                 know
                 where
                 they
                 doe
                 not
                 .
                 But
                 we
                 shall
                 quickly
                 come
                 to
                 issue
                 in
                 this
                 affair
                 .
                 For
                 if
                 for
                 every
                 thing
                 there
                 is
                 a
                 law
                 or
                 an
                 advice
                 ;
                 let
                 them
                 that
                 think
                 so
                 find
                 it
                 out
                 and
                 follow
                 it
                 .
                 If
                 there
                 be
                 not
                 for
                 everything
                 such
                 provision
                 ,
                 their
                 own
                 needs
                 will
                 yet
                 become
                 their
                 lawgiver
                 and
                 force
                 them
                 to
                 do
                 it
                 without
                 a
                 law
                 .
                 Whether
                 a
                 man
                 shall
                 speak
                 French
                 or
                 English
                 ?
                 whether
                 baptised
                 persons
                 are
                 to
                 be
                 dipt
                 all
                 over
                 the
                 body
                 ,
                 or
                 will
                 it
                 suffice
                 that
                 the
                 head
                 be
                 plunged
                 ?
                 whether
                 thrice
                 or
                 once
                 ?
                 whether
                 in
                 water
                 of
                 the
                 spring
                 ,
                 or
                 the
                 water
                 of
                 the
                 pool
                 ?
                 whether
                 a
                 man
                 shall
                 marry
                 ,
                 or
                 abstain
                 ?
                 whether
                 
                 eat
                 flesh
                 or
                 herbs
                 ;
                 choose
                 Titius
                 ,
                 or
                 Caius
                 for
                 my
                 friend
                 ;
                 be
                 a
                 Scholar
                 or
                 a
                 Merchant
                 ;
                 a
                 Physician
                 or
                 a
                 Lawyer
                 ;
                 drink
                 wine
                 or
                 ale
                 ;
                 take
                 Physick
                 for
                 prevention
                 ,
                 or
                 let
                 it
                 alone
                 ;
                 give
                 to
                 his
                 Servant
                 a
                 great
                 pension
                 ,
                 or
                 a
                 competent
                 ;
                 what
                 can
                 the
                 Holy
                 Scriptures
                 have
                 to
                 doe
                 with
                 any
                 thing
                 of
                 these
                 ,
                 or
                 any
                 thing
                 of
                 like
                 Nature
                 and
                 indifferency
                 ?
              
               
                 For
                 by
                 nature
                 all
                 things
                 are
                 indulged
                 to
                 our
                 use
                 and
                 liberty
                 ;
                 
                 and
                 they
                 so
                 remain
                 till
                 God
                 by
                 a
                 supervening
                 law
                 hath
                 made
                 restraints
                 in
                 some
                 instances
                 to
                 become
                 matter
                 of
                 obedience
                 to
                 him
                 ,
                 and
                 of
                 order
                 and
                 usefulness
                 to
                 the
                 world
                 ;
                 but
                 therefore
                 where
                 the
                 law
                 does
                 not
                 restrain
                 ,
                 we
                 are
                 still
                 free
                 as
                 the
                 Elements
                 ,
                 and
                 may
                 move
                 as
                 freely
                 and
                 indifferently
                 as
                 the
                 atomes
                 in
                 the
                 eye
                 of
                 the
                 Sun.
                 *
                 And
                 there
                 is
                 infinite
                 difference
                 between
                 law
                 and
                 lawful
                 ,
                 indeed
                 there
                 is
                 nothing
                 that
                 is
                 a
                 law
                 to
                 our
                 Consciences
                 but
                 what
                 is
                 bound
                 upon
                 us
                 by
                 God
                 ,
                 and
                 consign'd
                 in
                 holy
                 Scripture
                 (
                 as
                 I
                 shall
                 in
                 the
                 next
                 Rule
                 demonstrate
                 )
                 but
                 therefore
                 every
                 thing
                 else
                 is
                 permitted
                 ,
                 or
                 lawful
                 ,
                 that
                 is
                 ,
                 not
                 by
                 law
                 restrain'd
                 :
                 liberty
                 is
                 before
                 restraint
                 ;
                 and
                 till
                 the
                 fetters
                 are
                 put
                 upon
                 us
                 we
                 are
                 under
                 no
                 law
                 and
                 no
                 necessity
                 ,
                 but
                 what
                 is
                 natural
                 .
                 *
                 But
                 if
                 there
                 can
                 be
                 any
                 natural
                 necessities
                 ,
                 we
                 cannot
                 choose
                 but
                 obey
                 them
                 ,
                 and
                 for
                 these
                 there
                 needs
                 no
                 law
                 or
                 warrant
                 from
                 Scripture
                 .
                 No
                 Master
                 needs
                 to
                 tell
                 us
                 or
                 to
                 give
                 us
                 signs
                 to
                 know
                 when
                 we
                 are
                 hungry
                 or
                 athirst
                 ;
                 and
                 there
                 can
                 be
                 as
                 little
                 need
                 that
                 a
                 lawgiver
                 should
                 give
                 us
                 a
                 comand
                 to
                 eat
                 when
                 we
                 are
                 in
                 great
                 necessity
                 so
                 to
                 doe
                 .
                 *
                 
                   Every
                   thing
                   is
                   to
                   be
                   permitted
                   to
                   its
                   own
                   cause
                   and
                   proper
                   principle
                   ;
                   Nature
                
                 and
                 her
                 needs
                 are
                 sufficient
                 to
                 cause
                 us
                 to
                 do
                 that
                 which
                 is
                 for
                 her
                 preservation
                 ;
                 
                   right
                   reason
                
                 and
                 experience
                 are
                 competent
                 warrant
                 and
                 instruction
                 to
                 conduct
                 our
                 affairs
                 
                   of
                   liberty
                
                 and
                 common
                 life
                 ;
                 but
                 the
                 matter
                 and
                 design
                 of
                 laws
                 is
                 
                   Honestè
                   vivere
                   ,
                   alterum
                   non
                   laedere
                   ,
                   suum
                   cuique
                   tribuere
                
                 ;
                 or
                 as
                 it
                 is
                 more
                 perfectly
                 describ'd
                 by
                 the
                 Apostle
                 ,
                 that
                 we
                 should
                 
                   live
                   a
                   godly
                   ,
                   a
                   righteous
                   ,
                   a
                   sober
                   life
                
                 ;
                 and
                 beyond
                 these
                 there
                 needs
                 no
                 law
                 :
                 when
                 nature
                 is
                 sufficient
                 Jesus
                 Christ
                 does
                 not
                 interpose
                 ,
                 and
                 unlesse
                 it
                 be
                 where
                 reason
                 is
                 defective
                 or
                 violently
                 abus'd
                 ,
                 we
                 cannot
                 need
                 laws
                 of
                 self-preservation
                 ,
                 for
                 that
                 is
                 the
                 sanction
                 and
                 great
                 band
                 and
                 indearment
                 of
                 all
                 laws
                 :
                 and
                 therefore
                 there
                 is
                 no
                 express
                 law
                 against
                 self-murder
                 in
                 all
                 the
                 new
                 Testament
                 ;
                 onely
                 it
                 is
                 there
                 and
                 every
                 where
                 else
                 by
                 supposition
                 ;
                 and
                 the
                 laws
                 take
                 care
                 to
                 forbid
                 that
                 ,
                 as
                 they
                 take
                 care
                 of
                 fools
                 and
                 madmen
                 ,
                 men
                 that
                 have
                 no
                 use
                 or
                 benefit
                 of
                 their
                 reason
                 or
                 of
                 their
                 natural
                 necessities
                 and
                 inclinations
                 must
                 be
                 taken
                 under
                 the
                 protection
                 of
                 others
                 ;
                 but
                 else
                 when
                 a
                 man
                 is
                 in
                 his
                 wits
                 ,
                 or
                 in
                 his
                 reason
                 ,
                 he
                 is
                 defended
                 in
                 many
                 things
                 ,
                 and
                 instructed
                 in
                 more
                 without
                 the
                 help
                 or
                 need
                 of
                 laws
                 :
                 nay
                 it
                 was
                 need
                 and
                 reason
                 that
                 first
                 introduced
                 laws
                 ;
                 for
                 no
                 law
                 ,
                 but
                 necessity
                 and
                 right
                 reason
                 taught
                 the
                 first
                 ages
                 ,
                 
                 
                   
                     Dispersos
                     trahere
                     in
                     populum
                     ,
                     migrare
                     vetusto
                  
                   
                     De
                     nemore
                     ,
                     &
                     proavis
                     habitare
                     ,
                     &
                     linquere
                     sylvas
                     ,
                  
                   
                     Aedificare
                     domos
                     ,
                     laribus
                     conjungere
                     nostris
                  
                   
                     Tectum
                     aliud
                     ,
                     tutos
                     vicino
                     limine
                     somnos
                  
                   
                     Ut
                     collata
                     daret
                     fiducia
                     .
                     Protegere
                     armis
                  
                   
                     Lapsum
                     ,
                     aut
                     ingenti
                     nutantem
                     vulnere
                     civem
                     .
                  
                   
                     Communi
                     dare
                     signa
                     tuba
                     ,
                     defendier
                     iisdem
                  
                   
                     Turribus
                     ,
                     atque
                     una
                     portarum
                     clave
                     teneri
                     .
                  
                
                 to
                 meet
                 and
                 dwell
                 in
                 communities
                 ,
                 to
                 make
                 covenants
                 and
                 laws
                 ,
                 to
                 establish
                 equal
                 measures
                 ,
                 to
                 doe
                 benefit
                 interchangeably
                 ,
                 to
                 drive
                 away
                 publick
                 injuries
                 by
                 common
                 armes
                 ,
                 to
                 join
                 houses
                 that
                 they
                 may
                 sleep
                 more
                 safe
                 :
                 and
                 since
                 laws
                 were
                 not
                 the
                 first
                 inducers
                 of
                 these
                 great
                 transactions
                 ,
                 it
                 is
                 certain
                 they
                 need
                 not
                 now
                 to
                 inforce
                 them
                 ,
                 or
                 become
                 our
                 warrant
                 to
                 do
                 that
                 without
                 which
                 we
                 cannot
                 be
                 what
                 we
                 cannot
                 chuse
                 but
                 desire
                 to
                 be
                 .
              
               
               
                 But
                 if
                 nothing
                 were
                 to
                 be
                 done
                 but
                 what
                 we
                 have
                 Scripture
                 for
                 ,
                 
                 either
                 commanding
                 or
                 commending
                 ,
                 it
                 were
                 certain
                 that
                 with
                 a
                 less
                 hyperbole
                 then
                 S.
                 John
                 us'd
                 ,
                 
                   the
                   world
                   could
                   not
                   contain
                   the
                   book
                   ,
                   which
                   should
                   be
                   written
                
                 ;
                 and
                 yet
                 in
                 such
                 infinite
                 numbers
                 of
                 laws
                 and
                 sentences
                 no
                 man
                 could
                 be
                 directed
                 competently
                 because
                 his
                 Rule
                 and
                 guide
                 would
                 be
                 too
                 big
                 ,
                 and
                 every
                 man
                 in
                 the
                 inquiry
                 after
                 lawful
                 and
                 unlawful
                 would
                 bejust
                 so
                 enlightned
                 as
                 he
                 that
                 must
                 for
                 ever
                 remain
                 blind
                 unless
                 he
                 take
                 the
                 Sun
                 in
                 his
                 hand
                 to
                 search
                 into
                 all
                 the
                 corners
                 of
                 darkness
                 ,
                 no
                 candlestick
                 would
                 hold
                 him
                 ,
                 and
                 no
                 eye
                 could
                 use
                 him
                 .
                 But
                 supposing
                 that
                 in
                 all
                 things
                 we
                 are
                 to
                 be
                 guided
                 by
                 Scripture
                 ,
                 then
                 from
                 thence
                 also
                 let
                 us
                 inquire
                 for
                 a
                 conduct
                 or
                 determination
                 even
                 in
                 this
                 inquiry
                 ;
                 
                   whether
                   we
                   may
                   not
                   doe
                   any
                   thing
                   without
                   a
                   warrant
                   from
                   Scripture
                   ?
                
                 and
                 the
                 result
                 will
                 be
                 that
                 if
                 we
                 must
                 not
                 doe
                 any
                 thing
                 without
                 the
                 warrant
                 of
                 Scripture
                 ;
                 then
                 we
                 must
                 not
                 for
                 every
                 thing
                 look
                 in
                 Scripture
                 for
                 a
                 warrant
                 ;
                 because
                 we
                 have
                 from
                 Scripture
                 sufficient
                 instruction
                 that
                 we
                 should
                 not
                 be
                 so
                 foolish
                 and
                 importune
                 as
                 to
                 require
                 from
                 thence
                 a
                 warrant
                 for
                 such
                 things
                 in
                 which
                 we
                 are
                 by
                 other
                 instruments
                 competently
                 instructed
                 ,
                 or
                 left
                 at
                 perfect
                 liberty
                 .
              
               
                 Thus
                 S.
                 Paul
                 affirmes
                 ,
                 
                 
                   All
                   things
                   are
                   lawful
                   for
                   me
                
                 ;
                 he
                 speaks
                 of
                 meats
                 and
                 drinks
                 ,
                 and
                 things
                 left
                 in
                 liberty
                 concerning
                 which
                 because
                 there
                 is
                 no
                 law
                 ,
                 and
                 if
                 there
                 had
                 been
                 one
                 under
                 Moses
                 ,
                 it
                 was
                 taken
                 away
                 by
                 Christ
                 ,
                 it
                 is
                 certain
                 that
                 every
                 thing
                 was
                 lawful
                 ,
                 because
                 there
                 was
                 no
                 law
                 forbidding
                 it
                 :
                 and
                 when
                 S.
                 Paul
                 said
                 ,
                 
                   This
                   speak
                   I
                   ,
                   not
                   the
                   Lord
                
                 ;
                 he
                 that
                 did
                 according
                 to
                 that
                 speaking
                 ,
                 did
                 according
                 to
                 his
                 own
                 liberty
                 ,
                 not
                 according
                 to
                 the
                 word
                 of
                 the
                 Lord
                 ;
                 and
                 S.
                 Pauls
                 saying
                 in
                 that
                 manner
                 is
                 so
                 far
                 from
                 being
                 a
                 warranty
                 to
                 us
                 from
                 Christ
                 ;
                 that
                 because
                 he
                 said
                 true
                 ,
                 therefore
                 we
                 are
                 certain
                 he
                 had
                 no
                 warranty
                 from
                 Christ
                 ,
                 nothing
                 but
                 his
                 own
                 reasonable
                 conjecture
                 .
                 *
                 But
                 when
                 our
                 Blessed
                 Saviour
                 said
                 
                   and
                   why
                   of
                   your selves
                   doe
                   ye
                   not
                   judge
                   what
                   is
                   right
                   ?
                
                 he
                 plainly
                 enough
                 said
                 that
                 to
                 our
                 own
                 reason
                 and
                 judgement
                 many
                 things
                 are
                 permitted
                 ,
                 which
                 are
                 not
                 conducted
                 by
                 laws
                 or
                 express
                 declarations
                 of
                 God.
                 
              
               
                 Adde
                 to
                 this
                 that
                 because
                 it
                 is
                 certain
                 in
                 all
                 Theology
                 ,
                 that
                 
                   whatsoever
                   is
                   not
                   of
                   faith
                   is
                   sin
                   ,
                
                 that
                 is
                 ,
                 whatsoever
                 is
                 done
                 against
                 our
                 actual
                 persuasion
                 becomes
                 to
                 us
                 a
                 sin
                 ,
                 though
                 of
                 it self
                 it
                 were
                 not
                 ;
                 and
                 that
                 we
                 can
                 become
                 a
                 law
                 unto
                 our selves
                 ,
                 by
                 vows
                 and
                 promises
                 ,
                 and
                 voluntary
                 engagements
                 and
                 opinions
                 ,
                 it
                 follows
                 that
                 those
                 things
                 which
                 of
                 themselves
                 inferre
                 no
                 duty
                 ,
                 and
                 have
                 in
                 them
                 nothing
                 but
                 a
                 collateral
                 and
                 accidental
                 necessity
                 ,
                 are
                 permitted
                 to
                 us
                 to
                 doe
                 as
                 we
                 please
                 ,
                 and
                 are
                 in
                 their
                 own
                 nature
                 indifferent
                 ,
                 and
                 may
                 be
                 so
                 also
                 in
                 use
                 and
                 exercise
                 :
                 and
                 if
                 we
                 take
                 that
                 which
                 is
                 the
                 less
                 perfect
                 part
                 in
                 a
                 Counsel
                 Evangelical
                 ,
                 it
                 must
                 needs
                 be
                 such
                 a
                 thing
                 as
                 is
                 neither
                 commanded
                 nor
                 commended
                 ,
                 for
                 nothing
                 of
                 it
                 is
                 commanded
                 at
                 all
                 ;
                 and
                 that
                 which
                 is
                 commended
                 is
                 the
                 more
                 not
                 the
                 less
                 perfect
                 part
                 ;
                 and
                 yet
                 that
                 we
                 may
                 doe
                 that
                 less
                 perfect
                 part
                 ,
                 of
                 which
                 there
                 is
                 neither
                 a
                 Commandement
                 ,
                 nor
                 a
                 commendation
                 but
                 a
                 permission
                 only
                 appears
                 at
                 large
                 in
                 S.
                 Pauls
                 discourse
                 concerning
                 Virginity
                 and
                 Marriage
                 1
                 Corinth
                 .
                 7.
                 6
                 ,
                 37.
                 
                 But
                 a
                 permission
                 is
                 nothing
                 but
                 a
                 not
                 prohibiting
                 ,
                 and
                 that
                 is
                 lawful
                 which
                 is
                 not
                 unlawful
                 ,
                 and
                 every
                 thing
                 may
                 be
                 done
                 that
                 is
                 not
                 forbidden
                 :
                 and
                 there
                 are
                 very
                 many
                 things
                 which
                 are
                 not
                 forbidden
                 ,
                 nor
                 commanded
                 ;
                 and
                 therefore
                 they
                 are
                 onely
                 lawful
                 and
                 no
                 more
                 .
              
               
                 But
                 the
                 case
                 in
                 short
                 is
                 this
                 ;
                 
                 In
                 Scripture
                 there
                 are
                 many
                 laws
                 and
                 precepts
                 of
                 holiness
                 ,
                 there
                 are
                 many
                 prohibitions
                 and
                 severe
                 cautions
                 against
                 impiety
                 :
                 and
                 there
                 are
                 many
                 excellent
                 measures
                 of
                 good
                 and
                 evil
                 ,
                 of
                 perfect
                 
                 and
                 imperfect
                 :
                 *
                 whatsoever
                 is
                 good
                 ,
                 we
                 are
                 oblig'd
                 to
                 pursue
                 ;
                 *
                 whatsoever
                 is
                 forbidden
                 must
                 be
                 declin'd
                 ;
                 *
                 whatsoever
                 is
                 laudable
                 must
                 be
                 lov'd
                 ,
                 and
                 followed
                 after
                 .
                 Now
                 if
                 all
                 that
                 we
                 are
                 to
                 doe
                 can
                 come
                 under
                 one
                 of
                 these
                 measures
                 ,
                 when
                 we
                 see
                 it
                 ,
                 there
                 is
                 nothing
                 more
                 for
                 us
                 to
                 doe
                 but
                 to
                 conform
                 our
                 actions
                 accordingly
                 .
                 But
                 if
                 there
                 be
                 many
                 things
                 which
                 cannot
                 be
                 fitted
                 by
                 these
                 measures
                 ,
                 and
                 yet
                 cannot
                 be
                 let
                 alone
                 ;
                 it
                 will
                 be
                 a
                 kind
                 of
                 madnesse
                 to
                 stand
                 still
                 ,
                 and
                 to
                 be
                 useless
                 to
                 our selves
                 and
                 to
                 all
                 the
                 world
                 ,
                 because
                 we
                 have
                 not
                 a
                 command
                 or
                 a
                 warrant
                 to
                 legitimate
                 an
                 action
                 which
                 no
                 Lawgiver
                 ever
                 made
                 unlawful
                 .
              
               
                 But
                 this
                 folly
                 is
                 not
                 gone
                 far
                 abroad
                 into
                 the
                 world
                 ;
                 
                 for
                 the
                 number
                 of
                 mad-men
                 is
                 not
                 many
                 ,
                 though
                 possibly
                 the
                 number
                 of
                 the
                 very
                 wise
                 is
                 less
                 :
                 but
                 that
                 which
                 is
                 of
                 difficulty
                 is
                 this
                 ,
              
               
                 Quest.
                 
                   Whether
                   in
                   matters
                   of
                   religion
                   we
                   have
                   that
                   liberty
                   as
                   in
                   matters
                   of
                   common
                   life
                   ?
                
                 or
                 whether
                 is
                 not
                 every
                 thing
                 of
                 religion
                 determined
                 by
                 the
                 Lawes
                 of
                 Jesus
                 Christ
                 ,
                 or
                 may
                 we
                 choose
                 something
                 to
                 worship
                 God
                 withall
                 ,
                 concerning
                 which
                 he
                 hath
                 neither
                 given
                 us
                 Commandement
                 or
                 intimation
                 of
                 his
                 pleasure
                 ?
              
               
                 
                   Of
                   Will-Worship
                
                 .
              
               
                 
                   To
                   this
                   I
                   answer
                   by
                   several
                   Propositions
                   .
                
              
               
                 1.
                 
                 All
                 favour
                 is
                 so
                 wholly
                 arbitrary
                 ,
                 
                 that
                 whatsoever
                 is
                 an
                 act
                 of
                 favour
                 ,
                 is
                 also
                 an
                 effect
                 of
                 choice
                 and
                 perfectly
                 voluntary
                 .
                 Since
                 therefore
                 that
                 God
                 accepts
                 any
                 thing
                 from
                 us
                 is
                 not
                 at
                 all
                 depending
                 upon
                 the
                 merit
                 of
                 the
                 work
                 ,
                 or
                 the
                 natural
                 proportion
                 of
                 it
                 to
                 God
                 ,
                 or
                 that
                 it
                 can
                 adde
                 any
                 moments
                 of
                 felicity
                 to
                 him
                 ,
                 it
                 must
                 be
                 so
                 wholly
                 depending
                 upon
                 the
                 will
                 of
                 God
                 that
                 it
                 must
                 have
                 its
                 being
                 and
                 abiding
                 onely
                 from
                 thence
                 .
                 
                 He
                 that
                 shall
                 appoint
                 with
                 what
                 God
                 shall
                 be
                 worshipped
                 ,
                 must
                 appoint
                 what
                 that
                 is
                 by
                 which
                 he
                 shall
                 be
                 pleased
                 ;
                 which
                 because
                 it
                 is
                 unreasonable
                 to
                 suppose
                 ,
                 it
                 must
                 follow
                 that
                 all
                 the
                 integral
                 ,
                 constituent
                 parts
                 of
                 religion
                 ,
                 all
                 the
                 fundamentals
                 and
                 essentials
                 of
                 the
                 Divine
                 worship
                 cannot
                 be
                 warranted
                 to
                 us
                 by
                 nature
                 ,
                 but
                 are
                 primarily
                 communicated
                 to
                 us
                 by
                 revelation
                 .
                 
                   Deum
                   sic
                   colere
                   oportet
                   quomodo
                   ipse
                   se
                   colendum
                   praecepit
                   ,
                
                 said
                 S.
                 Austin
                 .
                 Who
                 can
                 tell
                 what
                 can
                 please
                 God
                 ,
                 but
                 God
                 himself
                 ?
                 for
                 to
                 be
                 pleased
                 ,
                 is
                 to
                 have
                 something
                 that
                 is
                 agreeable
                 to
                 our
                 wills
                 and
                 our
                 desires
                 :
                 now
                 of
                 Gods
                 will
                 there
                 can
                 be
                 no
                 signification
                 but
                 Gods
                 word
                 or
                 declaration
                 ;
                 and
                 therefore
                 by
                 nothing
                 can
                 he
                 be
                 worship'd
                 ,
                 but
                 by
                 what
                 himself
                 hath
                 declar'd
                 that
                 he
                 is
                 well
                 pleas'd
                 with
                 :
                 and
                 therefore
                 when
                 he
                 sent
                 his
                 Eternal
                 Son
                 into
                 the
                 world
                 ,
                 and
                 he
                 was
                 to
                 be
                 the
                 great
                 Mediator
                 between
                 God
                 and
                 Man
                 ,
                 the
                 great
                 instrument
                 of
                 reconciling
                 us
                 to
                 God
                 ,
                 the
                 Great
                 Angel
                 that
                 was
                 to
                 present
                 all
                 our
                 prayers
                 ,
                 the
                 onely
                 beloved
                 by
                 whom
                 all
                 that
                 we
                 were
                 to
                 doe
                 would
                 be
                 accepted
                 ,
                 God
                 was
                 pleased
                 with
                 voices
                 from
                 Heaven
                 and
                 mighty
                 demonstrations
                 of
                 the
                 Spirit
                 to
                 tell
                 all
                 the
                 world
                 that
                 
                   by
                   him
                
                 he
                 would
                 be
                 reconcil'd
                 ,
                 
                   in
                   him
                
                 he
                 would
                 be
                 worship'd
                 ,
                 
                   through
                   him
                
                 he
                 would
                 be
                 invocated
                 ,
                 
                   for
                   his
                   sake
                
                 he
                 would
                 accept
                 us
                 ,
                 
                   under
                   him
                
                 he
                 would
                 be
                 obeyed
                 ,
                 
                   in
                   his
                   instances
                
                 and
                 Commandments
                 he
                 would
                 be
                 lov'd
                 and
                 serv'd
                 ;
                 saying
                 ,
                 
                   This
                   is
                   my
                   beloved
                   Son
                   in
                   whom
                   I
                   am
                   well
                   pleased
                   .
                
              
               
               
                 2.
                 
                 Now
                 it
                 matters
                 not
                 by
                 what
                 means
                 God
                 does
                 convey
                 the
                 notices
                 of
                 his
                 pleasure
                 ;
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 in
                 sundry
                 wayes
                 and
                 in
                 sundry
                 manners
                 God
                 manifests
                 his
                 will
                 unto
                 the
                 world
                 :
                 so
                 we
                 know
                 it
                 to
                 be
                 his
                 will
                 ,
                 it
                 matters
                 not
                 whether
                 by
                 nature
                 or
                 by
                 revelation
                 ,
                 by
                 intuitive
                 and
                 direct
                 notices
                 ,
                 or
                 by
                 argument
                 or
                 consequent
                 deduction
                 ,
                 by
                 Scripture
                 ,
                 or
                 by
                 tradition
                 ,
                 we
                 come
                 to
                 know
                 what
                 he
                 requires
                 and
                 what
                 is
                 good
                 in
                 his
                 eyes
                 ;
                 onely
                 we
                 must
                 not
                 doe
                 it
                 of
                 our
                 own
                 head
                 .
                 To
                 worship
                 God
                 is
                 an
                 act
                 of
                 obedience
                 and
                 of
                 duty
                 ,
                 and
                 therefore
                 must
                 suppose
                 a
                 Commandement
                 ;
                 and
                 is
                 not
                 of
                 our
                 choice
                 ,
                 save
                 onely
                 that
                 we
                 must
                 chuse
                 to
                 obey
                 .
                 Of
                 this
                 God
                 forewarn'd
                 his
                 people
                 :
                 He
                 gave
                 them
                 a
                 Law
                 ,
                 and
                 commanded
                 them
                 to
                 obey
                 that
                 intirely
                 ,
                 without
                 addition
                 or
                 diminution
                 ;
                 neither
                 more
                 nor
                 less
                 then
                 it
                 ,
                 [
                 
                   whatsoever
                   I
                   command
                   you
                   ,
                   observe
                   to
                   doe
                   it
                   ;
                   thou
                   shalt
                   not
                   adde
                   thereto
                   nor
                   diminish
                   from
                   it
                
                 ]
                 and
                 again
                 ,
                 
                 [
                 
                   ye
                   shall
                   not
                   doe
                   after
                   all
                   the
                   things
                   that
                   we
                   doe
                   here
                   this
                   day
                   ,
                   every
                   man
                   whatsoever
                   is
                   right
                   in
                   his
                   own
                   eyes
                
                 ]
                 that
                 is
                 ,
                 This
                 is
                 your
                 Law
                 that
                 is
                 given
                 by
                 God
                 ;
                 make
                 no
                 lawes
                 to
                 your selves
                 or
                 to
                 one
                 another
                 ,
                 beyond
                 the
                 measures
                 and
                 limits
                 of
                 what
                 I
                 have
                 given
                 you
                 :
                 nothing
                 but
                 this
                 is
                 to
                 be
                 the
                 measure
                 of
                 your
                 obedience
                 and
                 of
                 the
                 Divine
                 pleasure
                 .
                 So
                 that
                 in
                 the
                 Old
                 Testament
                 there
                 is
                 an
                 express
                 prohibition
                 of
                 any
                 worship
                 of
                 their
                 own
                 chusing
                 ;
                 all
                 is
                 unlawful
                 ,
                 but
                 what
                 God
                 hath
                 chosen
                 and
                 declar'd
                 .
              
               
                 3.
                 
                 In
                 the
                 New
                 Testament
                 we
                 are
                 still
                 under
                 the
                 same
                 charge
                 ;
                 
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 Will-worship
                 is
                 a
                 word
                 of
                 an
                 ill
                 sound
                 amongst
                 Christians
                 most
                 generally
                 ,
                 meaning
                 thereby
                 the
                 same
                 thing
                 which
                 God
                 forbad
                 in
                 Deuteronomy
                 ,
                 viz.
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 as
                 the
                 Lxx.
                 expresses
                 it
                 ,
                 when
                 every
                 man
                 does
                 that
                 (
                 not
                 which
                 God
                 commands
                 ,
                 or
                 loves
                 )
                 but
                 which
                 men
                 upon
                 their
                 own
                 fancies
                 and
                 inventions
                 think
                 good
                 ,
                 that
                 
                   which
                   seems
                   good
                   in
                   their
                   own
                   eyes
                   ,
                
                 
                 or
                 as
                 our
                 Blessed
                 Saviour
                 more
                 fully
                 ,
                 
                   teaching
                   for
                   doctrines
                   the
                   traditions
                   ,
                   the
                   injunctions
                   or
                   Commandements
                   ,
                   of
                   Men
                   :
                
                 the
                 instance
                 declares
                 the
                 meaning
                 .
                 The
                 Pharisees
                 did
                 use
                 to
                 wash
                 their
                 hands
                 before
                 meat
                 ,
                 cleanse
                 the
                 outside
                 of
                 cups
                 and
                 dishes
                 ,
                 they
                 wash'd
                 when
                 they
                 came
                 from
                 the
                 judgment
                 hall
                 ;
                 and
                 these
                 they
                 commanded
                 men
                 to
                 doe
                 ,
                 saying
                 that
                 by
                 such
                 things
                 God
                 was
                 worshipped
                 and
                 well
                 pleas'd
                 .
                 So
                 that
                 these
                 two
                 together
                 ,
                 and
                 indeed
                 each
                 of
                 them
                 severally
                 ,
                 is
                 will-worship
                 in
                 the
                 culpable
                 sense
                 .
                 He
                 that
                 sayes
                 
                   an
                   action
                   which
                   God
                   hath
                   not
                   commanded
                   is
                   of
                   it self
                   necessary
                   ,
                
                 and
                 he
                 that
                 sayes
                 
                   God
                   is
                   rightly
                   worshipped
                   by
                   an
                   act
                   or
                   ceremony
                   concerning
                   which
                   himself
                   hath
                   no
                   way
                   express'd
                   his
                   pleasure
                   ,
                
                 is
                 superstitious
                 ,
                 or
                 a
                 will-worshipper
                 .
                 The
                 first
                 sins
                 against
                 charity
                 ;
                 the
                 second
                 against
                 religion
                 :
                 The
                 first
                 sins
                 directly
                 against
                 his
                 neighbour
                 ;
                 the
                 second
                 against
                 God
                 :
                 The
                 first
                 layes
                 a
                 snare
                 for
                 his
                 neighbours
                 foot
                 ;
                 the
                 second
                 cuts
                 off
                 a
                 Dogs
                 neck
                 and
                 presents
                 it
                 to
                 God
                 :
                 The
                 first
                 is
                 a
                 violation
                 of
                 Christian
                 liberty
                 ;
                 the
                 other
                 accuses
                 Christs
                 law
                 of
                 imperfection
                 .
                 So
                 that
                 thus
                 far
                 we
                 are
                 certain
                 ,
                 1.
                 
                 That
                 nothing
                 is
                 necessary
                 but
                 what
                 is
                 commanded
                 by
                 God.
                 2.
                 
                 Nothing
                 is
                 pleasing
                 to
                 God
                 in
                 religion
                 that
                 is
                 meerly
                 of
                 humane
                 invention
                 .
                 3.
                 
                 That
                 the
                 commandements
                 of
                 men
                 cannot
                 become
                 doctrines
                 of
                 God
                 ,
                 that
                 is
                 ,
                 no
                 direct
                 parts
                 of
                 the
                 religion
                 ,
                 no
                 rule
                 or
                 measures
                 of
                 conscience
                 .
              
               
                 But
                 because
                 there
                 are
                 many
                 actions
                 which
                 are
                 not
                 under
                 command
                 ,
                 
                 by
                 which
                 God
                 in
                 all
                 ages
                 hath
                 been
                 served
                 and
                 delighted
                 ,
                 and
                 yet
                 may
                 as
                 truly
                 be
                 called
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 will-worship
                 as
                 any
                 thing
                 else
                 ,
                 and
                 the
                 name
                 is
                 general
                 and
                 indefinite
                 ,
                 and
                 may
                 signifie
                 a
                 new
                 religion
                 ,
                 or
                 a
                 free
                 will-offering
                 ,
                 an
                 uncommanded
                 general
                 or
                 an
                 uncommanded
                 particular
                 ,
                 
                 that
                 is
                 ,
                 in
                 a
                 good
                 sense
                 ,
                 or
                 in
                 a
                 bad
                 ,
                 we
                 must
                 make
                 a
                 more
                 particular
                 separation
                 of
                 one
                 from
                 the
                 other
                 ,
                 and
                 not
                 call
                 every
                 thing
                 superstitious
                 that
                 is
                 in
                 any
                 sense
                 a
                 will-worship
                 ,
                 but
                 onely
                 that
                 which
                 is
                 really
                 and
                 distinctly
                 forbidden
                 ,
                 not
                 that
                 which
                 can
                 be
                 signified
                 by
                 such
                 a
                 word
                 which
                 sometimes
                 means
                 that
                 which
                 is
                 laudable
                 ,
                 sometimes
                 that
                 which
                 is
                 culpable
                 ●
                 Therefore
                 ,
              
               
                 
                   What
                   Voluntary
                   or
                   Uncommanded
                   actions
                   are
                   Lawful
                   or
                   Commendable
                   .
                
              
               
                 1.
                 
                 
                 
                   Those
                   things
                   which
                   men
                   doe
                   ,
                   or
                   teach
                   to
                   be
                   done
                   by
                   a
                   probable
                   interpretation
                   of
                   what
                   is
                   doubtful
                   or
                   ambiguous
                   ,
                   are
                   not
                   will-worship
                   in
                   the
                   culpable
                   sense
                   .
                
                 God
                 said
                 to
                 the
                 Jewes
                 that
                 they
                 should
                 rest
                 or
                 keep
                 a
                 Sabbath
                 upon
                 the
                 seventh
                 day
                 .
                 How
                 far
                 this
                 rest
                 was
                 to
                 be
                 extended
                 ,
                 was
                 to
                 be
                 taught
                 and
                 impressed
                 not
                 by
                 the
                 law
                 ,
                 but
                 by
                 the
                 interpretation
                 of
                 it
                 ;
                 and
                 therefore
                 when
                 the
                 Doctors
                 of
                 the
                 Jewes
                 had
                 rationally
                 and
                 authoritatively
                 determin'd
                 how
                 far
                 a
                 Sabbath-daies
                 journey
                 was
                 to
                 extend
                 ,
                 they
                 who
                 strictly
                 would
                 observe
                 that
                 measure
                 which
                 God
                 describ'd
                 not
                 ,
                 but
                 the
                 Doctors
                 did
                 interpret
                 ,
                 all
                 that
                 while
                 were
                 not
                 to
                 be
                 blam'd
                 ,
                 or
                 put
                 off
                 with
                 a
                 
                   quis
                   requisivit
                   ?
                   who
                   hath
                   requir'd
                   these
                   things
                   at
                   your
                   hands
                   ?
                
                 ]
                 for
                 they
                 were
                 all
                 that
                 while
                 in
                 the
                 pursuance
                 and
                 in
                 the
                 understanding
                 of
                 a
                 Commandement
                 .
                 But
                 when
                 the
                 Jew
                 in
                 Synesius
                 who
                 was
                 the
                 pilot
                 of
                 a
                 ship
                 ,
                 let
                 go
                 the
                 helm
                 in
                 the
                 even
                 of
                 his
                 Sabbath
                 ,
                 and
                 did
                 lye
                 still
                 till
                 the
                 next
                 even
                 ,
                 and
                 refus'd
                 to
                 guide
                 the
                 ship
                 though
                 in
                 danger
                 of
                 shipwrack
                 ,
                 he
                 was
                 a
                 superstitious
                 foole
                 ,
                 and
                 did
                 not
                 expound
                 but
                 prevaricate
                 the
                 Commandement
                 .
                 *
                 This
                 is
                 to
                 be
                 extended
                 to
                 all
                 probable
                 interpretations
                 so
                 far
                 ,
                 that
                 if
                 the
                 determination
                 happen
                 to
                 be
                 on
                 the
                 side
                 of
                 error
                 ,
                 yet
                 the
                 consequent
                 action
                 is
                 not
                 superstitious
                 if
                 the
                 error
                 it self
                 be
                 not
                 Criminal
                 .
                 Thus
                 when
                 the
                 Fathers
                 of
                 the
                 primitive
                 Church
                 did
                 expound
                 the
                 sixth
                 chapter
                 of
                 S.
                 Johns
                 Gospel
                 of
                 sacramental
                 manducation
                 ;
                 though
                 they
                 erred
                 in
                 the
                 exposition
                 ,
                 yet
                 they
                 thought
                 they
                 serv'd
                 God
                 in
                 giving
                 the
                 Holy
                 Communion
                 to
                 Infants
                 :
                 and
                 though
                 that
                 was
                 not
                 a
                 worship
                 which
                 God
                 had
                 appointed
                 ,
                 yet
                 it
                 was
                 not
                 superstition
                 ,
                 because
                 it
                 was
                 (
                 or
                 for
                 ought
                 we
                 know
                 was
                 )
                 an
                 innocent
                 interpretation
                 of
                 the
                 doubtful
                 words
                 of
                 a
                 Commandement
                 .
                 From
                 good
                 nothing
                 but
                 good
                 can
                 proceed
                 ,
                 and
                 from
                 an
                 innocent
                 principle
                 nothing
                 but
                 what
                 is
                 innocent
                 in
                 the
                 effect
                 .
                 In
                 fine
                 ,
                 Whatsoever
                 is
                 an
                 interpretation
                 of
                 a
                 Commandement
                 is
                 but
                 the
                 way
                 of
                 understanding
                 Gods
                 wil
                 ,
                 not
                 an
                 obtruding
                 of
                 our
                 owne
                 ;
                 alwayes
                 provided
                 the
                 interpretation
                 be
                 probable
                 ,
                 and
                 that
                 the
                 glosse
                 doe
                 not
                 corrupt
                 the
                 text
                 .
              
               
                 2.
                 
                 
                 
                   Whatsoever
                   is
                   an
                   equal
                   and
                   reasonable
                   definition
                   or
                   determination
                   of
                   what
                   God
                   hath
                   left
                   in
                   our
                   powers
                   ,
                   is
                   not
                   an
                   act
                   of
                   a
                   culpable
                   will-worship
                   or
                   Superstition
                   .
                
                 Thus
                 it
                 is
                 permitted
                 to
                 us
                 to
                 chuse
                 the
                 office
                 of
                 a
                 Bishop
                 ,
                 or
                 to
                 let
                 it
                 alone
                 ;
                 to
                 be
                 a
                 Minister
                 of
                 the
                 Gospel
                 ,
                 or
                 not
                 to
                 be
                 a
                 Minister
                 .
                 If
                 a
                 man
                 shall
                 suppose
                 that
                 by
                 his
                 own
                 abilities
                 ,
                 his
                 inclination
                 ,
                 the
                 request
                 of
                 his
                 friends
                 ,
                 the
                 desires
                 of
                 the
                 people
                 ;
                 and
                 the
                 approbation
                 of
                 the
                 Church
                 ,
                 he
                 is
                 called
                 by
                 God
                 to
                 this
                 Ministery
                 ,
                 that
                 he
                 should
                 please
                 God
                 in
                 so
                 doing
                 ,
                 and
                 glorify
                 his
                 Name
                 ,
                 although
                 he
                 hath
                 no
                 command
                 or
                 law
                 for
                 so
                 doing
                 ,
                 but
                 is
                 still
                 at
                 his
                 liberty
                 ,
                 yet
                 if
                 he
                 will
                 determine
                 himself
                 to
                 this
                 service
                 ,
                 he
                 is
                 not
                 superstitious
                 or
                 a
                 will-worshipper
                 in
                 this
                 his
                 voluntary
                 
                 and
                 chosen
                 service
                 ,
                 because
                 he
                 determines
                 by
                 his
                 power
                 and
                 the
                 liberty
                 that
                 God
                 gives
                 him
                 ,
                 to
                 a
                 service
                 which
                 in
                 the
                 general
                 is
                 pleasing
                 to
                 God
                 ;
                 so
                 that
                 it
                 is
                 but
                 voluntary
                 in
                 his
                 person
                 ,
                 the
                 thing
                 it self
                 is
                 of
                 Divine
                 institution
                 .
              
               
                 3.
                 
                 
                 
                   Whatsoever
                   is
                   done
                   by
                   prudent
                   Counsel
                   about
                   those
                   things
                   which
                   belong
                   to
                   piety
                   and
                   charity
                   ,
                   is
                   not
                   will-worship
                   or
                   superstition
                   .
                
                 Thus
                 when
                 there
                 is
                 a
                 Commandement
                 to
                 worship
                 God
                 with
                 our
                 body
                 ;
                 if
                 we
                 bow
                 the
                 head
                 ,
                 if
                 we
                 prostrate
                 our selves
                 on
                 the
                 ground
                 ,
                 or
                 fall
                 flat
                 on
                 our
                 face
                 ,
                 if
                 we
                 travail
                 up
                 and
                 down
                 for
                 the
                 service
                 of
                 God
                 ,
                 even
                 to
                 weariness
                 and
                 diminution
                 of
                 our
                 strengths
                 ,
                 if
                 we
                 give
                 our
                 bodies
                 to
                 be
                 burned
                 ,
                 though
                 in
                 these
                 things
                 there
                 is
                 no
                 Commandement
                 ,
                 yet
                 neither
                 is
                 there
                 superstition
                 ,
                 though
                 we
                 designe
                 them
                 to
                 the
                 service
                 of
                 God
                 ,
                 because
                 that
                 which
                 we
                 doe
                 voluntarily
                 is
                 but
                 the
                 appendage
                 ,
                 or
                 the
                 circumstance
                 ,
                 or
                 the
                 instance
                 of
                 that
                 which
                 is
                 not
                 voluntary
                 but
                 imposed
                 by
                 God.
                 
              
               
                 4.
                 
                 
                 
                   Every
                   instance
                   that
                   is
                   Uncommanded
                   if
                   it
                   be
                   the
                   act
                   or
                   exercise
                   of
                   what
                   is
                   commanded
                   ,
                   is
                   both
                   of
                   Gods
                   choosing
                   and
                   of
                   mans
                   ,
                
                 it
                 is
                 voluntary
                 and
                 it
                 is
                 imposed
                 ;
                 this
                 in
                 the
                 general
                 ,
                 that
                 in
                 the
                 particular
                 .
                 Upon
                 this
                 account
                 ,
                 the
                 voluntary
                 institution
                 of
                 the
                 Rechabites
                 in
                 drinking
                 no
                 wine
                 and
                 building
                 no
                 houses
                 ,
                 but
                 dwelling
                 in
                 Tents
                 ,
                 was
                 pleasing
                 to
                 God
                 ;
                 because
                 although
                 he
                 no
                 where
                 requir'd
                 that
                 instance
                 at
                 their
                 hands
                 ,
                 yet
                 because
                 it
                 was
                 an
                 act
                 or
                 state
                 of
                 that
                 obedience
                 to
                 their
                 Father
                 Jonadab
                 which
                 was
                 injoyn'd
                 in
                 the
                 fifth
                 Commandement
                 ,
                 God
                 lov'd
                 the
                 thing
                 ,
                 and
                 rewarded
                 the
                 men
                 .
                 So
                 David
                 powr'd
                 upon
                 the
                 ground
                 the
                 waters
                 of
                 Bethlehem
                 which
                 were
                 the
                 price
                 of
                 the
                 young
                 mens
                 lives
                 ;
                 
                   he
                   powred
                   them
                   forth
                   unto
                   the
                   Lord
                   :
                
                 and
                 though
                 it
                 was
                 an
                 Uncommanded
                 instance
                 ,
                 yet
                 it
                 was
                 an
                 excellent
                 act
                 ,
                 because
                 it
                 was
                 a
                 self
                 denial
                 and
                 an
                 act
                 of
                 mortification
                 .
                 The
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 abundant
                 expressions
                 of
                 the
                 duty
                 contained
                 in
                 the
                 Law
                 ,
                 though
                 they
                 be
                 greater
                 then
                 the
                 instances
                 of
                 the
                 Law
                 ,
                 are
                 but
                 the
                 zeale
                 of
                 God
                 ,
                 and
                 of
                 religion
                 ;
                 the
                 advantages
                 of
                 lawes
                 ,
                 and
                 the
                 enlargements
                 of
                 a
                 loving
                 and
                 obedient
                 heart
                 .
                 Charity
                 is
                 a
                 duty
                 ,
                 and
                 a
                 great
                 part
                 of
                 our
                 Religion
                 .
                 He
                 then
                 that
                 builds
                 almes-houses
                 ,
                 or
                 erects
                 hospitals
                 ,
                 or
                 mends
                 high
                 wayes
                 ,
                 or
                 repairs
                 bridges
                 ,
                 or
                 makes
                 rivers
                 navigable
                 ,
                 or
                 serves
                 the
                 poor
                 ,
                 or
                 dresses
                 children
                 ,
                 or
                 makes
                 meat
                 for
                 the
                 poor
                 ,
                 cannot
                 (
                 though
                 he
                 intends
                 these
                 for
                 Religion
                 )
                 be
                 accused
                 for
                 will-worship
                 ;
                 because
                 the
                 lawes
                 doe
                 not
                 descend
                 often
                 to
                 particulars
                 ,
                 but
                 leave
                 them
                 to
                 the
                 conduct
                 of
                 reason
                 and
                 choice
                 ,
                 custome
                 and
                 necessity
                 ,
                 the
                 usages
                 of
                 society
                 and
                 the
                 needs
                 of
                 the
                 world
                 .
                 That
                 we
                 should
                 be
                 thankful
                 to
                 God
                 ,
                 is
                 a
                 precept
                 of
                 natural
                 and
                 essential
                 religion
                 ;
                 that
                 we
                 should
                 serve
                 God
                 with
                 portions
                 of
                 our
                 time
                 ,
                 is
                 so
                 too
                 :
                 But
                 that
                 this
                 day
                 ,
                 or
                 to
                 morrow
                 ,
                 that
                 one
                 day
                 in
                 a
                 week
                 ,
                 or
                 two
                 ,
                 that
                 we
                 should
                 keep
                 the
                 anniversary
                 of
                 a
                 blessing
                 ,
                 or
                 the
                 same
                 day
                 of
                 the
                 week
                 ,
                 or
                 the
                 return
                 of
                 the
                 moneth
                 ,
                 is
                 an
                 act
                 of
                 our
                 will
                 and
                 choice
                 ;
                 it
                 is
                 
                   the
                   worship
                   of
                   the
                   will
                
                 ,
                 but
                 yet
                 of
                 reason
                 too
                 and
                 right
                 religion
                 .
                 Thus
                 the
                 Jewes
                 kept
                 the
                 feast
                 of
                 Purim
                 ,
                 the
                 feast
                 of
                 the
                 fourth
                 ,
                 the
                 fifth
                 ,
                 the
                 seventh
                 ,
                 the
                 tenth
                 moneth
                 ,
                 the
                 feast
                 of
                 the
                 dedication
                 of
                 the
                 Altar
                 ;
                 and
                 Christ
                 observ'd
                 what
                 the
                 Maccabees
                 did
                 institute
                 :
                 and
                 as
                 it
                 was
                 an
                 act
                 of
                 piety
                 and
                 duty
                 in
                 the
                 Jewes
                 to
                 keep
                 these
                 feasts
                 ,
                 so
                 it
                 was
                 not
                 a
                 will-worship
                 or
                 superstition
                 in
                 the
                 Maccabees
                 to
                 appoint
                 it
                 ,
                 because
                 it
                 was
                 a
                 pursuance
                 of
                 a
                 general
                 Commandement
                 by
                 symbolical
                 but
                 uncommanded
                 instances
                 .
                 Thus
                 it
                 is
                 commanded
                 to
                 all
                 men
                 to
                 pray
                 :
                 but
                 when
                 Abraham
                 first
                 instituted
                 morning
                 prayer
                 ;
                 and
                 Isaac
                 appointed
                 in
                 his
                 
                 family
                 the
                 Evening
                 prayer
                 ,
                 and
                 Daniel
                 prayed
                 three
                 times
                 a-day
                 ,
                 and
                 David
                 seven
                 times
                 ,
                 and
                 the
                 Church
                 kept
                 her
                 Canonical
                 houres
                 ,
                 Nocturnal
                 and
                 Diurnal
                 Offices
                 ,
                 and
                 some
                 Churches
                 instituted
                 an
                 Office
                 of
                 forty
                 houres
                 ,
                 and
                 a
                 continual
                 course
                 of
                 prayer
                 ,
                 and
                 Solomon
                 the
                 perpetual
                 ministery
                 of
                 the
                 Levites
                 ,
                 these
                 all
                 doe
                 and
                 did
                 respectively
                 actions
                 which
                 were
                 not
                 nam'd
                 in
                 the
                 Commandement
                 ;
                 but
                 yet
                 they
                 willingly
                 and
                 choosingly
                 offer'd
                 a
                 willing
                 but
                 an
                 acceptable
                 sacrifice
                 ,
                 because
                 the
                 instance
                 was
                 a
                 daughter
                 of
                 the
                 law
                 ,
                 incouraged
                 by
                 the
                 same
                 reward
                 ,
                 serving
                 to
                 the
                 same
                 end
                 ,
                 warranted
                 by
                 the
                 same
                 reason
                 ,
                 adorn'd
                 with
                 the
                 same
                 piety
                 ,
                 eligible
                 for
                 the
                 same
                 usefulness
                 ,
                 amiable
                 for
                 the
                 same
                 excellency
                 ,
                 and
                 though
                 not
                 commanded
                 in
                 the
                 same
                 tables
                 ,
                 yet
                 certainly
                 pleasing
                 to
                 him
                 who
                 as
                 he
                 gave
                 us
                 lawes
                 for
                 our
                 rule
                 ,
                 so
                 he
                 gives
                 us
                 his
                 Spirit
                 for
                 our
                 Guide
                 ,
                 and
                 our
                 Reason
                 as
                 his
                 Minister
                 .
              
               
                 5.
                 
                 
                 
                   Whatsoever
                   is
                   aptly
                   and
                   truly
                   instrumental
                   to
                   any
                   act
                   of
                   vertue
                   or
                   grace
                   ,
                   though
                   it
                   be
                   no
                   where
                   signified
                   in
                   the
                   law
                   of
                   God
                   ,
                   or
                   in
                   our
                   religion
                   ,
                   is
                   not
                   will-worship
                   in
                   the
                   culpable
                   sense
                   .
                
                 I
                 remember
                 to
                 have
                 read
                 that
                 S.
                 Benedict
                 was
                 invited
                 to
                 break
                 his
                 fast
                 in
                 a
                 Vineyard
                 :
                 he
                 intending
                 to
                 accept
                 the
                 invitation
                 betook
                 himself
                 presently
                 to
                 prayer
                 ;
                 adding
                 these
                 words
                 ,
                 
                   Cursed
                   is
                   he
                   who
                   first
                   eates
                   before
                   he
                   prayes
                   .
                
                 This
                 religion
                 also
                 the
                 Jewes
                 observ'd
                 in
                 their
                 solemn
                 dayes
                 ;
                 and
                 therefore
                 wondred
                 and
                 were
                 offended
                 at
                 the
                 Disciples
                 of
                 Christ
                 because
                 that
                 early
                 in
                 the
                 morning
                 of
                 the
                 Sabbath
                 they
                 eate
                 the
                 ears
                 of
                 corn
                 .
                 This
                 and
                 any
                 other
                 of
                 the
                 like
                 nature
                 may
                 be
                 superadded
                 to
                 the
                 words
                 of
                 
                   the
                   law
                
                 ,
                 but
                 are
                 no
                 criminal
                 will-worship
                 ,
                 because
                 they
                 are
                 within
                 the
                 verge
                 and
                 limits
                 of
                 
                   it
                   ;
                   they
                   serve
                   to
                   the
                   ministeries
                   of
                   the
                   chief
                   house
                   .
                
                 Thus
                 we
                 doe
                 not
                 finde
                 that
                 David
                 had
                 receiv'd
                 a
                 Commandement
                 to
                 build
                 a
                 Temple
                 ;
                 but
                 yet
                 the
                 prophet
                 Nathan
                 told
                 him
                 from
                 God
                 ,
                 
                 that
                 
                   he
                   did
                   well
                   because
                   it
                   was
                   in
                   his
                   heart
                   to
                   build
                   it
                   :
                
                 It
                 was
                 therefore
                 acceptable
                 to
                 God
                 because
                 it
                 ministred
                 to
                 that
                 duty
                 and
                 religion
                 in
                 which
                 God
                 had
                 signified
                 his
                 pleasure
                 .
                 Thus
                 the
                 Jewes
                 serv'd
                 God
                 in
                 building
                 Synagogues
                 or
                 places
                 of
                 prayer
                 besides
                 their
                 Temple
                 ;
                 because
                 they
                 were
                 to
                 pray
                 besides
                 their
                 solemn
                 times
                 ,
                 and
                 therefore
                 it
                 was
                 well
                 if
                 they
                 had
                 less
                 solemn
                 places
                 .
                 So
                 Abraham
                 pleased
                 God
                 in
                 separating
                 the
                 tenth
                 of
                 his
                 possessions
                 for
                 the
                 service
                 and
                 honour
                 of
                 God
                 ;
                 and
                 Jacob
                 pleased
                 the
                 Lord
                 of
                 Heaven
                 and
                 Earth
                 by
                 introducing
                 the
                 religion
                 of
                 Vowes
                 ;
                 which
                 indeed
                 was
                 no
                 new
                 religion
                 ,
                 but
                 two
                 or
                 three
                 excellencies
                 of
                 vertue
                 and
                 religion
                 dress'd
                 up
                 with
                 order
                 and
                 solemne
                 advantages
                 ,
                 and
                 made
                 to
                 minister
                 to
                 the
                 glorification
                 of
                 God.
                 Thus
                 fasting
                 serves
                 religion
                 ;
                 and
                 to
                 appoint
                 fasting
                 daies
                 is
                 an
                 act
                 of
                 religion
                 and
                 of
                 the
                 worship
                 of
                 God
                 ,
                 not
                 directly
                 ,
                 but
                 by
                 way
                 of
                 instrument
                 and
                 ministery
                 .
                 To
                 double
                 our
                 care
                 ,
                 to
                 intend
                 our
                 zeale
                 ,
                 to
                 enlarge
                 our
                 expence
                 in
                 the
                 adorning
                 and
                 beautifying
                 of
                 Churches
                 is
                 also
                 an
                 act
                 of
                 religion
                 or
                 of
                 the
                 worship
                 of
                 God
                 ;
                 because
                 it
                 does
                 naturally
                 signify
                 or
                 express
                 one
                 vertue
                 ,
                 and
                 does
                 prudently
                 minister
                 to
                 another
                 ;
                 it
                 serves
                 religion
                 ,
                 and
                 signifies
                 my
                 love
                 .
              
               
                 6.
                 
                 
                 
                   To
                   abstain
                   from
                   the
                   use
                   of
                   privileges
                   and
                   liberties
                   though
                   it
                   be
                   no
                   where
                   commanded
                   ,
                   yet
                   it
                   is
                   alwaies
                   in
                   it self
                   lawful
                   ,
                   and
                   may
                   be
                   an
                   act
                   of
                   vertue
                   or
                   religion
                   if
                   it
                   be
                   designed
                   to
                   the
                   purposes
                   of
                   religion
                   or
                   charity
                   .
                
                 Thus
                 S.
                 Paul
                 said
                 
                   he
                   would
                   never
                   eat
                   flesh
                   while
                   he
                   did
                   live
                   rather
                   then
                   cause
                   his
                   brother
                   to
                   offend
                   :
                
                 and
                 he
                 did
                 this
                 with
                 a
                 purpose
                 to
                 serve
                 God
                 in
                 so
                 doing
                 ,
                 and
                 yet
                 it
                 was
                 lawful
                 to
                 have
                 eaten
                 ,
                 and
                 he
                 was
                 no
                 where
                 directly
                 commanded
                 
                 to
                 have
                 abstained
                 ;
                 and
                 though
                 in
                 some
                 cases
                 it
                 became
                 a
                 duty
                 ,
                 yet
                 when
                 he
                 extended
                 it
                 or
                 was
                 ready
                 to
                 have
                 extended
                 it
                 to
                 uncommanded
                 instances
                 or
                 degrees
                 ,
                 he
                 went
                 not
                 back
                 in
                 his
                 religion
                 by
                 going
                 forwards
                 in
                 his
                 will.
                 Thus
                 not
                 to
                 be
                 too
                 free
                 in
                 using
                 or
                 requiring
                 dispensations
                 ,
                 is
                 a
                 good
                 handmaid
                 to
                 piety
                 or
                 charity
                 ,
                 and
                 is
                 let
                 into
                 the
                 kingdome
                 of
                 heaven
                 ,
                 by
                 being
                 of
                 the
                 family
                 and
                 retinue
                 of
                 the
                 Kings
                 daughters
                 ,
                 the
                 glorious
                 graces
                 of
                 the
                 Spirit
                 of
                 God.
                 Thus
                 also
                 to
                 deny
                 to
                 our selves
                 the
                 use
                 of
                 things
                 lawful
                 in
                 meat
                 and
                 drink
                 and
                 pleasure
                 ,
                 with
                 a
                 design
                 of
                 being
                 exemplar
                 to
                 others
                 and
                 drawing
                 them
                 to
                 sober
                 counsels
                 ,
                 the
                 doing
                 more
                 then
                 we
                 are
                 commanded
                 ,
                 that
                 we
                 be
                 not
                 tempted
                 at
                 any
                 time
                 to
                 doe
                 lesse
                 ,
                 the
                 standing
                 a
                 great
                 way
                 off
                 from
                 sin
                 ,
                 the
                 changing
                 our
                 course
                 and
                 circumstances
                 of
                 life
                 that
                 we
                 may
                 not
                 lose
                 or
                 lessen
                 our
                 state
                 of
                 the
                 Divine
                 grace
                 and
                 favour
                 ,
                 these
                 are
                 by
                 adoption
                 and
                 the
                 right
                 of
                 cognation
                 accepted
                 as
                 pursuances
                 of
                 our
                 duty
                 and
                 obedience
                 to
                 the
                 Divine
                 Commandement
                 .
              
               
                 7.
                 
                 
                 
                   Whatsoever
                   is
                   proportionable
                   to
                   the
                   reason
                   of
                   any
                   Commandement
                   and
                   is
                   a
                   moral
                   representation
                   of
                   any
                   duty
                   ,
                   the
                   observation
                   of
                   that
                   cannot
                   of
                   it self
                   be
                   superstitious
                   .
                
                 For
                 this
                 we
                 have
                 a
                 competent
                 warranty
                 from
                 those
                 words
                 of
                 God
                 by
                 the
                 prophet
                 Nathan
                 to
                 David
                 .
                 
                 
                   Thou
                   shalt
                   not
                   build
                   a
                   house
                   to
                   the
                   honour
                   of
                   my
                   Name
                   ,
                   because
                   thou
                   art
                   a
                   man
                   of
                   blood
                   .
                
                 In
                 prosecution
                 of
                 this
                 word
                 of
                 God
                 ,
                 and
                 of
                 the
                 reasonableness
                 of
                 it
                 ,
                 it
                 is
                 very
                 warrantable
                 that
                 the
                 Church
                 of
                 God
                 forbids
                 Bishops
                 and
                 Priests
                 to
                 give
                 sentence
                 in
                 a
                 cause
                 of
                 blood
                 ;
                 because
                 in
                 one
                 case
                 God
                 did
                 declare
                 it
                 unfit
                 that
                 he
                 who
                 was
                 a
                 man
                 of
                 blood
                 should
                 be
                 imployed
                 in
                 the
                 building
                 of
                 a
                 house
                 to
                 God.
                 Upon
                 this
                 account
                 all
                 Undecencies
                 ,
                 all
                 unfitting
                 usages
                 and
                 disproportionate
                 states
                 or
                 accidents
                 are
                 thrust
                 out
                 of
                 religion
                 .
                 A
                 Priest
                 may
                 not
                 be
                 a
                 fidler
                 ,
                 a
                 Bishop
                 must
                 not
                 be
                 a
                 shoomaker
                 ,
                 a
                 Judge
                 must
                 religiously
                 abstain
                 from
                 such
                 things
                 as
                 disgrace
                 his
                 authority
                 ,
                 or
                 make
                 his
                 person
                 and
                 his
                 ministery
                 contemptible
                 ;
                 and
                 such
                 observances
                 are
                 very
                 far
                 from
                 being
                 superstitious
                 ,
                 though
                 they
                 be
                 under
                 no
                 expresse
                 Commandement
                 .
              
               
                 8.
                 
                 
                 
                   All
                   voluntary
                   services
                   ,
                   when
                   they
                   are
                   observed
                   in
                   the
                   sense
                   and
                   to
                   the
                   purposes
                   of
                   perfection
                   ,
                   are
                   so
                   farre
                   from
                   being
                   displeasing
                   to
                   God
                   ,
                   that
                   the
                   more
                   uncommanded
                   instances
                   and
                   degrees
                   of
                   external
                   duty
                   and
                   signification
                   we
                   use
                   ,
                
                 
                 
                   the
                   more
                   we
                   please
                   God.
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Spiritual
                   men
                   doe
                   their
                   actions
                   with
                   much
                   passion
                   and
                   holy
                   zeale
                   ,
                   and
                   give
                   testimony
                   of
                   it
                   by
                   expressing
                   it
                   in
                   the
                   uncommanded
                   instances
                   .
                
                 And
                 Socrates
                 speaking
                 of
                 certain
                 Church
                 offices
                 and
                 rituals
                 of
                 religion
                 ,
                 sayes
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Since
                   no
                   man
                   hath
                   concerning
                   this
                   thing
                   any
                   written
                   Commandement
                   ,
                   it
                   is
                   clear
                   that
                   the
                   Apostles
                   permitted
                   it
                   to
                   the
                   choice
                   of
                   every
                   one
                   ,
                   that
                   every
                   one
                   may
                   doe
                   good
                   not
                   by
                   necessity
                   and
                   feare
                
                 ]
                 but
                 by
                 love
                 and
                 choice
                 .
                 Such
                 were
                 the
                 free
                 will-offerings
                 among
                 the
                 Jewes
                 ,
                 which
                 alwaies
                 might
                 expect
                 a
                 speciall
                 reward
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Those
                   things
                   which
                   are
                   in
                   the
                   tables
                   of
                   the
                   Commandement
                   shall
                   be
                   rewarded
                   ,
                   but
                   those
                   which
                   are
                   more
                   then
                   these
                   shall
                   have
                   a
                   greater
                
                 ;
                 the
                 reason
                 is
                 ,
                 because
                 they
                 proceed
                 from
                 a
                 greater
                 intension
                 of
                 the
                 inward
                 grace
                 :
                 and
                 although
                 the
                 measures
                 of
                 the
                 Commandement
                 were
                 therefore
                 less
                 because
                 they
                 were
                 to
                 fit
                 all
                 capacities
                 ;
                 yet
                 they
                 who
                 goe
                 farther
                 ,
                 shew
                 that
                 they
                 are
                 nearer
                 to
                 the
                 perfections
                 of
                 
                 grace
                 then
                 the
                 first
                 and
                 lowest
                 measures
                 of
                 the
                 Commandement
                 ,
                 and
                 therefore
                 are
                 dispos'd
                 to
                 receive
                 a
                 reward
                 greater
                 then
                 they
                 shall
                 have
                 who
                 are
                 the
                 least
                 in
                 the
                 Kingdome
                 of
                 Heaven
                 .
                 But
                 of
                 this
                 I
                 have
                 already
                 given
                 accounts
                 in
                 the
                 foregoing
                 rule
                 ,
                 and
                 *
                 otherwhere
                 .
              
               
                 9.
                 
                 
                 
                   The
                   circumstance
                   of
                   a
                   religious
                   action
                   may
                   be
                   undertaken
                   or
                   impos'd
                   civilly
                   without
                   being
                   superstitious
                   .
                
                 As
                 to
                 worship
                 God
                 is
                 a
                 duty
                 which
                 can
                 never
                 be
                 a
                 superstitious
                 will-worship
                 ,
                 so
                 to
                 worship
                 God
                 by
                 bowing
                 the
                 head
                 or
                 knee
                 towards
                 the
                 East
                 or
                 West
                 is
                 a
                 circumstance
                 of
                 this
                 religious
                 worship
                 ;
                 and
                 of
                 this
                 there
                 may
                 be
                 lawes
                 made
                 ,
                 and
                 the
                 circumstance
                 be
                 determin'd
                 ,
                 and
                 the
                 whole
                 action
                 so
                 clothed
                 and
                 vested
                 ,
                 that
                 even
                 the
                 very
                 circumstance
                 is
                 in
                 some
                 sense
                 religious
                 ,
                 but
                 in
                 no
                 sense
                 superstitious
                 ;
                 for
                 some
                 way
                 or
                 other
                 it
                 must
                 be
                 done
                 ,
                 and
                 every
                 mans
                 act
                 is
                 determin'd
                 when
                 it
                 is
                 vested
                 with
                 circumstances
                 ,
                 and
                 if
                 a
                 private
                 will
                 may
                 determine
                 it
                 ,
                 so
                 may
                 a
                 publick
                 law
                 ,
                 and
                 that
                 without
                 fault
                 :
                 but
                 of
                 this
                 in
                 the
                 sequel
                 .
              
               
                 10.
                 
                 The
                 summe
                 is
                 this
                 :
                 Though
                 the
                 instance
                 ,
                 the
                 act
                 or
                 state
                 be
                 uncommanded
                 ,
                 yet
                 it
                 is
                 not
                 a
                 culpable
                 will-worship
                 ,
                 if
                 either
                 it
                 be
                 a
                 probable
                 interpretation
                 of
                 a
                 Divine
                 Commandement
                 ,
                 or
                 the
                 use
                 of
                 what
                 is
                 permitted
                 ,
                 or
                 the
                 circumstance
                 or
                 appendage
                 to
                 a
                 vertue
                 ,
                 or
                 the
                 particular
                 specification
                 of
                 a
                 general
                 law
                 ,
                 or
                 is
                 in
                 order
                 to
                 a
                 grace
                 instrumental
                 &
                 ministring
                 to
                 it
                 ,
                 or
                 be
                 the
                 defalcation
                 or
                 the
                 not
                 using
                 of
                 our
                 own
                 rights
                 ,
                 or
                 be
                 a
                 thing
                 that
                 is
                 good
                 in
                 the
                 nature
                 of
                 the
                 thing
                 ,
                 and
                 a
                 more
                 perfect
                 prosecution
                 of
                 a
                 law
                 or
                 grace
                 ,
                 that
                 is
                 ,
                 if
                 it
                 be
                 a
                 part
                 or
                 a
                 relative
                 of
                 a
                 law
                 :
                 if
                 a
                 law
                 be
                 the
                 foundation
                 ,
                 whatsoever
                 is
                 built
                 upon
                 it
                 ,
                 growes
                 up
                 towards
                 Heaven
                 ,
                 and
                 shall
                 have
                 no
                 part
                 in
                 the
                 evil
                 rewards
                 of
                 superstition
                 .
                 
                   But
                   that
                   what
                   of
                   it self
                   is
                   innocent
                   or
                   laudable
                   may
                   not
                   be
                   spoil'd
                   by
                   evil
                   appendages
                   ,
                   it
                   is
                   necessary
                   that
                   we
                   observe
                   the
                   following
                   cautions
                   .
                
              
               
                 1.
                 
                 Whatsoever
                 any
                 man
                 does
                 in
                 an
                 uncommanded
                 instance
                 ,
                 
                 it
                 must
                 be
                 done
                 with
                 liberty
                 and
                 freedome
                 of
                 conscience
                 ;
                 that
                 is
                 ,
                 it
                 must
                 not
                 be
                 pressed
                 to
                 other
                 men
                 as
                 a
                 law
                 which
                 to
                 our selves
                 is
                 onely
                 an
                 act
                 of
                 love
                 ,
                 or
                 an
                 instrument
                 of
                 a
                 vertue
                 ,
                 or
                 the
                 appendage
                 and
                 relative
                 of
                 a
                 grace
                 .
                 It
                 must
                 ,
                 I
                 say
                 ,
                 be
                 done
                 with
                 liberty
                 of
                 conscience
                 ,
                 that
                 is
                 ,
                 without
                 imposing
                 it
                 as
                 of
                 it self
                 necessary
                 ,
                 or
                 a
                 part
                 of
                 the
                 service
                 of
                 God
                 :
                 
                 and
                 so
                 it
                 was
                 anciently
                 in
                 the
                 matter
                 of
                 worship
                 towards
                 the
                 East
                 :
                 for
                 though
                 generally
                 the
                 Christians
                 did
                 worship
                 toward
                 the
                 East
                 ,
                 yet
                 in
                 Antioch
                 they
                 worshipped
                 toward
                 the
                 West
                 .
                 But
                 when
                 they
                 begin
                 to
                 have
                 opinions
                 concerning
                 the
                 circumstance
                 ,
                 and
                 think
                 that
                 abstracting
                 from
                 the
                 order
                 or
                 the
                 accidental
                 advantage
                 ,
                 there
                 is
                 some
                 religion
                 in
                 the
                 thing
                 it self
                 ,
                 then
                 it
                 passes
                 fromwhat
                 it
                 ought
                 to
                 what
                 it
                 ought
                 not
                 ,
                 and
                 by
                 degrees
                 proves
                 folly
                 and
                 dreames
                 .
                 For
                 then
                 it
                 comes
                 to
                 be
                 a
                 Doctrine
                 and
                 injunction
                 of
                 men
                 .
                 when
                 that
                 is
                 taught
                 to
                 be
                 necessary
                 which
                 God
                 hath
                 left
                 at
                 liberty
                 ,
                 and
                 taken
                 from
                 it
                 all
                 proper
                 necessity
                 ;
                 it
                 then
                 changes
                 into
                 superstition
                 and
                 injustice
                 ;
                 for
                 it
                 is
                 an
                 invading
                 the
                 rights
                 of
                 God
                 and
                 the
                 rights
                 of
                 man
                 ;
                 it
                 gives
                 a
                 law
                 to
                 him
                 that
                 is
                 as
                 free
                 as
                 our selves
                 ,
                 and
                 usurps
                 a
                 power
                 of
                 making
                 lawes
                 of
                 conscience
                 ,
                 which
                 is
                 onely
                 Gods
                 subject
                 and
                 Gods
                 peculiar
                 .
                 Dogmatizing
                 and
                 Censoriousnesse
                 makes
                 a
                 will-worship
                 to
                 be
                 indeed
                 superstition
                 .
              
               
                 In
                 prosecution
                 of
                 this
                 it
                 is
                 to
                 be
                 added
                 ,
                 It
                 is
                 as
                 great
                 a
                 sin
                 to
                 teach
                 for
                 doctrines
                 the
                 prohibitions
                 of
                 Men
                 ,
                 as
                 the
                 injunctions
                 and
                 commandements
                 ;
                 to
                 say
                 that
                 we
                 may
                 not
                 doe
                 what
                 is
                 lawful
                 ,
                 as
                 that
                 it
                 is
                 necessary
                 to
                 doe
                 
                 that
                 which
                 is
                 onely
                 permitted
                 ,
                 or
                 is
                 commended
                 .
                 He
                 that
                 imposes
                 on
                 mens
                 conscience
                 an
                 affirmative
                 or
                 a
                 negative
                 that
                 God
                 hath
                 not
                 imposed
                 ,
                 is
                 equally
                 injurious
                 ,
                 and
                 equally
                 superstitious
                 ;
                 and
                 we
                 can
                 no
                 more
                 serve
                 or
                 please
                 God
                 in
                 abstaining
                 from
                 what
                 is
                 innocent
                 ,
                 then
                 we
                 can
                 by
                 doing
                 what
                 he
                 hath
                 not
                 commanded
                 .
                 He
                 that
                 thinks
                 he
                 serves
                 God
                 by
                 looking
                 to
                 the
                 East
                 when
                 he
                 prayes
                 ,
                 and
                 believes
                 all
                 men
                 and
                 at
                 all
                 times
                 to
                 be
                 oblig'd
                 to
                 doe
                 so
                 ,
                 is
                 a
                 superstitious
                 man
                 :
                 but
                 he
                 who
                 believes
                 this
                 to
                 be
                 superstition
                 ,
                 and
                 therefore
                 turns
                 from
                 the
                 East
                 ,
                 and
                 believes
                 it
                 also
                 to
                 be
                 necessary
                 that
                 he
                 do
                 not
                 look
                 that
                 way
                 ,
                 is
                 equally
                 guilty
                 of
                 the
                 same
                 folly
                 ;
                 and
                 is
                 like
                 a
                 traveller
                 that
                 so
                 long
                 goes
                 from
                 the
                 East
                 ,
                 that
                 he
                 comes
                 to
                 it
                 by
                 his
                 long
                 progression
                 in
                 the
                 circle
                 .
                 If
                 by
                 the
                 law
                 of
                 God
                 it
                 be
                 not
                 sinful
                 ,
                 or
                 if
                 by
                 the
                 law
                 of
                 God
                 it
                 be
                 not
                 necessary
                 ,
                 no
                 doctrines
                 of
                 men
                 can
                 make
                 it
                 so
                 :
                 to
                 call
                 good
                 evil
                 ,
                 or
                 evil
                 good
                 ,
                 is
                 equally
                 hateful
                 to
                 God
                 :
                 and
                 as
                 every
                 man
                 is
                 bound
                 to
                 preserve
                 his
                 liberty
                 that
                 a
                 yoke
                 be
                 not
                 imposed
                 upon
                 his
                 conscience
                 ,
                 and
                 he
                 be
                 tied
                 to
                 do
                 what
                 God
                 hath
                 left
                 free
                 ;
                 so
                 he
                 is
                 oblig'd
                 to
                 take
                 care
                 that
                 he
                 be
                 not
                 hindred
                 ,
                 but
                 still
                 that
                 he
                 may
                 doe
                 it
                 if
                 he
                 will.
                 That
                 this
                 no
                 way
                 relates
                 to
                 humane
                 laws
                 I
                 shall
                 afterwards
                 discourse
                 :
                 I
                 now
                 onely
                 speak
                 of
                 imposition
                 upon
                 mens
                 understandings
                 ,
                 not
                 upon
                 their
                 wills
                 or
                 outward
                 act
                 .
                 He
                 that
                 sayes
                 that
                 without
                 a
                 surplice
                 we
                 cannot
                 pray
                 to
                 God
                 acceptably
                 ,
                 and
                 he
                 that
                 sayes
                 we
                 cannot
                 well
                 pray
                 with
                 it
                 ,
                 are
                 both
                 to
                 blame
                 ;
                 but
                 if
                 a
                 positive
                 law
                 of
                 our
                 superiour
                 intervenes
                 ,
                 that
                 's
                 another
                 consideration
                 :
                 for
                 ,
                 
                   quaedam
                   quae
                   licent
                   ,
                   tempore
                   &
                   loco
                   mutato
                   non
                   licent
                   ,
                
                 said
                 Seneca
                 ;
                 and
                 so
                 on
                 the
                 contrary
                 ,
                 that
                 may
                 be
                 lawful
                 or
                 unlawful
                 ,
                 necessary
                 or
                 unnecessary
                 ,
                 accidentally
                 ,
                 which
                 is
                 not
                 so
                 in
                 its
                 own
                 nature
                 and
                 the
                 intentions
                 of
                 God.
                 
              
               
                 2.
                 
                 Whatsoever
                 pretends
                 to
                 lawfulness
                 or
                 praise
                 by
                 being
                 an
                 instrument
                 of
                 a
                 vertue
                 and
                 the
                 minister
                 of
                 a
                 law
                 ,
                 
                 must
                 be
                 an
                 apt
                 instrument
                 ,
                 naturally
                 ,
                 rationally
                 ,
                 prudently
                 ,
                 or
                 by
                 institution
                 such
                 as
                 may
                 doe
                 what
                 is
                 pretended
                 .
                 Thus
                 although
                 in
                 order
                 to
                 prayer
                 I
                 may
                 very
                 well
                 fast
                 ,
                 to
                 alleviate
                 the
                 body
                 &
                 make
                 the
                 spirit
                 more
                 active
                 &
                 untroubl'd
                 ;
                 yet
                 against
                 a
                 day
                 of
                 prayer
                 I
                 will
                 not
                 throw
                 all
                 the
                 goods
                 out
                 of
                 my
                 house
                 ,
                 that
                 my
                 dining-room
                 may
                 look
                 more
                 like
                 a
                 Chappel
                 ,
                 or
                 the
                 sight
                 of
                 worldly
                 goods
                 may
                 not
                 be
                 in
                 my
                 eye
                 at
                 the
                 instant
                 of
                 my
                 devotion
                 :
                 because
                 as
                 this
                 is
                 an
                 uncommanded
                 instance
                 ,
                 so
                 it
                 is
                 a
                 foolish
                 and
                 an
                 unreasonable
                 instrument
                 .
                 The
                 instrument
                 must
                 be
                 such
                 as
                 is
                 commonly
                 used
                 by
                 wise
                 and
                 good
                 men
                 in
                 the
                 like
                 cases
                 ,
                 or
                 something
                 that
                 hath
                 a
                 natural
                 proportion
                 and
                 efficacy
                 to
                 the
                 effect
                 .
              
               
                 3.
                 
                 Whatsoever
                 pretends
                 to
                 be
                 a
                 service
                 of
                 God
                 in
                 an
                 uncommanded
                 instance
                 ,
                 
                 by
                 being
                 the
                 specification
                 of
                 a
                 general
                 command
                 ,
                 or
                 the
                 instance
                 of
                 a
                 grace
                 ,
                 must
                 be
                 naturally
                 and
                 univocally
                 such
                 ,
                 not
                 equivocally
                 and
                 by
                 pretension
                 onely
                 :
                 of
                 which
                 the
                 best
                 sign
                 is
                 this
                 ,
                 If
                 it
                 be
                 against
                 any
                 one
                 commandement
                 directly
                 or
                 by
                 consequent
                 ,
                 it
                 cannot
                 acceptably
                 pursue
                 or
                 be
                 the
                 instance
                 of
                 any
                 other
                 .
                 Thus
                 when
                 the
                 Gnosticks
                 abused
                 their
                 Disciples
                 by
                 a
                 pretense
                 of
                 humility
                 ,
                 telling
                 them
                 that
                 they
                 ought
                 by
                 the
                 mediation
                 of
                 Angels
                 to
                 present
                 their
                 prayers
                 to
                 God
                 the
                 Father
                 ,
                 and
                 not
                 by
                 the
                 Son
                 of
                 God
                 ,
                 it
                 being
                 too
                 great
                 a
                 presumption
                 to
                 use
                 his
                 name
                 and
                 an
                 immediate
                 address
                 to
                 him
                 (
                 as
                 S.
                 
                   Chrysostome
                   ,
                   Theophylact
                
                 ,
                 and
                 
                   O
                   Ecumenius
                
                 report
                 of
                 them
                 )
                 this
                 was
                 a
                 culpable
                 will-worship
                 ,
                 because
                 the
                 relation
                 it
                 pretended
                 to
                 humility
                 was
                 equivocal
                 and
                 spurious
                 ,
                 it
                 was
                 expresly
                 against
                 an
                 article
                 of
                 faith
                 *
                 and
                 a
                 Divine
                 Commandement
                 .
                 So
                 did
                 the
                 Pythagoreans
                 in
                 their
                 pretensions
                 to
                 mortification
                 ;
                 they
                 commanded
                 to
                 abstain
                 from
                 
                 marriages
                 ,
                 from
                 flesh
                 ,
                 from
                 fish
                 ,
                 as
                 unclean
                 ,
                 and
                 ministeries
                 of
                 sin
                 ,
                 and
                 productions
                 of
                 the
                 Devil
                 .
                 Both
                 these
                 the
                 Apostle
                 reproves
                 in
                 his
                 epistle
                 to
                 the
                 Colossians
                 ;
                 and
                 therefore
                 condemns
                 all
                 things
                 of
                 the
                 same
                 unreason
                 ableness
                 .
              
               
                 4.
                 
                 All
                 uncommanded
                 instances
                 of
                 piety
                 must
                 be
                 represented
                 by
                 their
                 own
                 proper
                 qualities
                 ,
                 
                 effect
                 and
                 worthiness
                 ;
                 that
                 is
                 ,
                 if
                 all
                 their
                 worth
                 be
                 relative
                 ,
                 they
                 must
                 not
                 be
                 taught
                 as
                 things
                 of
                 an
                 absolute
                 excellency
                 ,
                 or
                 if
                 it
                 be
                 a
                 matter
                 of
                 abstinence
                 from
                 any
                 thing
                 that
                 is
                 permitted
                 ,
                 and
                 that
                 abstinence
                 be
                 by
                 reason
                 of
                 danger
                 or
                 temptation
                 ,
                 error
                 or
                 scandal
                 ,
                 it
                 must
                 not
                 be
                 pressed
                 as
                 abstinence
                 from
                 a
                 thing
                 that
                 is
                 simply
                 unlawful
                 ,
                 or
                 the
                 duty
                 simply
                 necessary
                 .
                 Thus
                 the
                 Encratites
                 and
                 Manichees
                 were
                 superstitious
                 persons
                 ,
                 besides
                 their
                 heresie
                 ;
                 because
                 although
                 they
                 might
                 lawfully
                 have
                 abstain'd
                 from
                 all
                 ordinary
                 use
                 of
                 wine
                 ,
                 in
                 order
                 to
                 temperance
                 and
                 severe
                 sobriety
                 ,
                 yet
                 when
                 they
                 began
                 to
                 say
                 ,
                 that
                 such
                 abstinence
                 was
                 necessary
                 ,
                 and
                 all
                 wine
                 was
                 an
                 abomination
                 ,
                 they
                 pass'd
                 into
                 a
                 direct
                 superstition
                 ,
                 and
                 a
                 criminal
                 wil-worship
                 .
                 While
                 the
                 Novatians
                 denied
                 to
                 reconcile
                 some
                 sort
                 of
                 lapsed
                 criminals
                 ,
                 they
                 did
                 it
                 for
                 discipline
                 and
                 for
                 the
                 interests
                 of
                 a
                 holy
                 life
                 ,
                 they
                 did
                 no
                 more
                 then
                 divers
                 parts
                 of
                 the
                 Church
                 of
                 God
                 did
                 ;
                 but
                 when
                 that
                 discipline
                 ,
                 which
                 once
                 was
                 useful
                 ,
                 became
                 now
                 to
                 be
                 intolerable
                 ,
                 and
                 that
                 which
                 was
                 onely
                 matter
                 of
                 Government
                 became
                 also
                 matter
                 of
                 doctrine
                 ,
                 then
                 they
                 did
                 that
                 which
                 our
                 blessed
                 Saviour
                 reproved
                 in
                 the
                 Pharisees
                 ,
                 
                   they
                   taught
                   for
                   doctrines
                   the
                   injunctions
                   of
                   men
                   ,
                
                 and
                 made
                 their
                 wil-worship
                 to
                 be
                 superstition
                 .
              
               
                 5.
                 
                 When
                 any
                 uncommanded
                 instance
                 relative
                 to
                 a
                 Commandement
                 is
                 to
                 be
                 performed
                 ,
                 
                 it
                 ought
                 to
                 be
                 done
                 temperately
                 and
                 according
                 to
                 its
                 own
                 proportion
                 and
                 usefulness
                 :
                 for
                 if
                 a
                 greater
                 zeal
                 invites
                 us
                 to
                 the
                 action
                 ,
                 we
                 must
                 not
                 give
                 the
                 reins
                 and
                 liberty
                 to
                 that
                 zeal
                 ,
                 and
                 suffer
                 it
                 to
                 pass
                 on
                 as
                 far
                 as
                 it
                 naturally
                 can
                 ;
                 but
                 as
                 far
                 as
                 piously
                 and
                 prudently
                 it
                 ought
                 .
                 He
                 that
                 gives
                 alms
                 to
                 the
                 poor
                 ,
                 may
                 upon
                 the
                 stock
                 of
                 the
                 same
                 vertue
                 spare
                 all
                 vain
                 or
                 less
                 necessary
                 expence
                 and
                 be
                 a
                 good
                 husband
                 to
                 the
                 poor
                 ,
                 and
                 highly
                 please
                 God
                 with
                 these
                 uncommanded
                 instances
                 of
                 duty
                 :
                 but
                 then
                 he
                 must
                 not
                 prosecute
                 them
                 beyond
                 the
                 reason
                 of
                 his
                 own
                 affairs
                 ,
                 to
                 the
                 ruine
                 of
                 his
                 relations
                 ,
                 to
                 the
                 danger
                 of
                 temptation
                 .
                 To
                 pray
                 is
                 good
                 ;
                 to
                 keep
                 the
                 continual
                 sacrifice
                 of
                 morning
                 and
                 evening
                 devotions
                 is
                 an
                 excellent
                 specification
                 of
                 the
                 duty
                 of
                 [
                 
                   pray
                   continually
                
                 :
                 ]
                 now
                 he
                 that
                 prayes
                 more
                 frequently
                 does
                 still
                 better
                 ,
                 but
                 there
                 is
                 a
                 period
                 beyond
                 which
                 the
                 multiplication
                 and
                 intension
                 of
                 the
                 duty
                 is
                 not
                 to
                 extend
                 .
                 For
                 although
                 to
                 pray
                 nine
                 times
                 is
                 more
                 then
                 is
                 describ'd
                 in
                 any
                 diurnal
                 or
                 nocturnal
                 office
                 ;
                 yet
                 if
                 a
                 man
                 shall
                 pray
                 nine
                 and
                 twenty
                 times
                 ,
                 and
                 prosecute
                 the
                 excess
                 to
                 all
                 degrees
                 which
                 he
                 naturally
                 can
                 ,
                 and
                 morally
                 cannot
                 ,
                 that
                 is
                 ,
                 ought
                 not
                 ,
                 his
                 will-worship
                 degenerates
                 into
                 superstition
                 ;
                 because
                 it
                 goes
                 beyond
                 the
                 natural
                 and
                 rational
                 measures
                 ,
                 which
                 though
                 they
                 may
                 be
                 enlarged
                 by
                 the
                 passions
                 of
                 Religion
                 ,
                 yet
                 must
                 not
                 pass
                 beyond
                 the
                 periods
                 of
                 reason
                 ,
                 and
                 usurp
                 the
                 places
                 of
                 other
                 duties
                 civil
                 and
                 religious
                 .
              
               
                 If
                 these
                 measures
                 be
                 observ'd
                 ,
                 
                 the
                 voluntary
                 and
                 uncommanded
                 actions
                 of
                 religion
                 ,
                 either
                 by
                 their
                 cognation
                 to
                 the
                 laws
                 ,
                 or
                 adoption
                 into
                 obedience
                 ,
                 become
                 acceptable
                 to
                 God
                 ,
                 and
                 by
                 being
                 a
                 voluntary
                 worship
                 ,
                 or
                 an
                 act
                 of
                 religion
                 proceeding
                 from
                 the
                 will
                 of
                 man
                 ,
                 that
                 is
                 ,
                 from
                 his
                 love
                 and
                 from
                 his
                 desires
                 to
                 please
                 God
                 ,
                 are
                 highly
                 rewardable
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 said
                 S.
                 Paul
                 ,
                 If
                 I
                 doe
                 this
                 thing
                 with
                 a
                 voluntary
                 act
                 or
                 free
                 choice
                 ,
                 then
                 I
                 have
                 a
                 reward
                 .
                 And
                 that
                 no
                 man
                 may
                 be
                 affrighted
                 with
                 those
                 words
                 of
                 God
                 to
                 the
                 Jews
                 ,
                 
                 
                   who
                   hath
                   requir'd
                   these
                   things
                   at
                   your
                   hands
                   ?
                
                 as
                 if
                 every
                 thing
                 were
                 to
                 be
                 condemned
                 concerning
                 which
                 God
                 could
                 say
                 ,
                 
                   Quis
                   requisivit
                
                 ?
                 meaning
                 ,
                 that
                 he
                 never
                 had
                 given
                 a
                 commandement
                 to
                 have
                 it
                 done
                 ;
                 it
                 is
                 considerable
                 ,
                 that
                 God
                 speaks
                 not
                 of
                 voluntary
                 ,
                 but
                 of
                 commanded
                 services
                 ;
                 he
                 instances
                 in
                 such
                 things
                 which
                 himself
                 had
                 requir'd
                 at
                 their
                 hands
                 ,
                 
                   their
                   sacrifices
                   of
                   bulls
                   and
                   goats
                   ,
                
                 their
                 
                   new
                   moons
                   and
                   solemn
                   assemblies
                
                 ,
                 their
                 
                   sabbaths
                   and
                   oblations
                
                 :
                 but
                 because
                 they
                 were
                 not
                 done
                 with
                 that
                 piety
                 &
                 holiness
                 as
                 God
                 intended
                 ,
                 God
                 takes
                 no
                 delight
                 in
                 the
                 outward
                 services
                 :
                 so
                 that
                 this
                 condemns
                 the
                 unholy
                 keeping
                 of
                 a
                 law
                 ,
                 that
                 is
                 ,
                 observing
                 the
                 body
                 ,
                 not
                 the
                 spirit
                 of
                 religion
                 ;
                 but
                 at
                 no
                 hand
                 does
                 God
                 reject
                 voluntary
                 significations
                 of
                 a
                 commanded
                 duty
                 ,
                 which
                 proceed
                 from
                 a
                 well-instructed
                 and
                 more
                 loving
                 spirit
                 ,
                 as
                 appears
                 in
                 the
                 case
                 of
                 vows
                 and
                 free-will-offerings
                 in
                 the
                 Law
                 ;
                 which
                 although
                 they
                 were
                 will-worshippings
                 ,
                 or
                 voluntary
                 services
                 ,
                 and
                 therefore
                 the
                 matter
                 of
                 them
                 was
                 not
                 commanded
                 ,
                 yet
                 the
                 religion
                 was
                 approved
                 .
                 And
                 if
                 it
                 be
                 objected
                 that
                 these
                 were
                 not
                 will-worshippings
                 because
                 they
                 were
                 recommended
                 by
                 God
                 in
                 general
                 ;
                 I
                 reply
                 ,
                 Though
                 they
                 were
                 recommended
                 ,
                 yet
                 they
                 were
                 left
                 to
                 the
                 liberty
                 and
                 choice
                 of
                 our
                 will
                 ,
                 and
                 if
                 that
                 recommendation
                 of
                 them
                 be
                 sufficient
                 to
                 sanctifie
                 such
                 voluntary
                 religion
                 ,
                 then
                 we
                 are
                 safe
                 in
                 this
                 whole
                 question
                 ;
                 for
                 so
                 did
                 our
                 blessed
                 Saviour
                 in
                 the
                 Gospel
                 ,
                 as
                 his
                 Father
                 did
                 in
                 the
                 Law
                 ,
                 
                   Qui
                   potest
                   capere
                   capiat
                
                 ;
                 and
                 
                   he
                   that
                   hath
                   ears
                   to
                   hear
                   ,
                
                 
                 
                   let
                   him
                   hear
                
                 ;
                 and
                 so
                 saith
                 S.
                 
                   Paul
                   ,
                   He
                   that
                   standeth
                   fast
                   in
                   his
                   heart
                   ,
                
                 that
                 is
                 ,
                 hath
                 perfectly
                 resolved
                 and
                 is
                 of
                 a
                 constant
                 temper
                 ,
                 
                   having
                   no
                   necessity
                   ,
                   but
                   hath
                   power
                   over
                   his
                   own
                   will
                   ,
                   and
                   hath
                   judged
                   in
                   his
                   heart
                   that
                   he
                   will
                   keep
                   his
                   virgin
                   ,
                   doth
                   well
                   .
                
                 But
                 the
                 ground
                 of
                 all
                 is
                 this
                 ;
                 all
                 voluntary
                 acts
                 of
                 worship
                 or
                 religion
                 are
                 therefore
                 acceptable
                 
                   quia
                   fundamentum
                   habent
                   in
                   lege
                   Divina
                   ,
                
                 Gods
                 law
                 is
                 the
                 ground
                 of
                 them
                 ;
                 that
                 's
                 the
                 Canon
                 ,
                 and
                 these
                 will-worshippings
                 are
                 but
                 the
                 Descant
                 upon
                 the
                 plain-song
                 :
                 some
                 way
                 or
                 other
                 they
                 have
                 their
                 authority
                 and
                 ground
                 from
                 the
                 law
                 of
                 God
                 ;
                 For
              
               
                 
                   VVhatsoever
                   hath
                   its
                   whole
                   foundation
                   in
                   a
                   persuasion
                   that
                   is
                   meerly
                   humane
                   ,
                
                 
                 
                   and
                   no
                   waies
                   relies
                   upon
                   the
                   Law
                   or
                   the
                   expressed
                   will
                   of
                   God
                   ,
                   that
                   is
                   will-worship
                   in
                   the
                   criminal
                   sense
                   ,
                
                 that
                 is
                 ,
                 
                   it
                   is
                   superstition
                
                 .
                 So
                 the
                 vulgar
                 Latine
                 and
                 Erasmus
                 render
                 the
                 word
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 will-worship
                 ;
                 and
                 they
                 both
                 signifie
                 the
                 same
                 thing
                 ,
                 when
                 will-worship
                 is
                 so
                 defin'd
                 :
                 but
                 if
                 it
                 be
                 defin'd
                 by
                 [
                 
                   a
                   religious
                   passion
                   or
                   excess
                   in
                   uncommanded
                   instances
                   relating
                   to
                   ,
                   or
                   being
                   founded
                   in
                   the
                   Law
                   and
                   will
                   of
                   God
                   ,
                
                 ]
                 then
                 will-worship
                 signifies
                 nothing
                 but
                 what
                 is
                 good
                 ,
                 and
                 what
                 is
                 better
                 ;
                 it
                 is
                 a
                 free-will-offering
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 like
                 the
                 institution
                 under
                 which
                 S.
                 Paul
                 was
                 educated
                 ,
                 
                   the
                   strictest
                   and
                   exactest
                   sect
                   of
                   the
                   religion
                   ,
                
                 and
                 they
                 that
                 live
                 accordingly
                 ,
                 are
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   the
                   voluntary
                   and
                   most
                   willing
                   subjects
                   of
                   the
                   law
                   .
                
                 So
                 that
                 although
                 concerning
                 some
                 instances
                 it
                 can
                 be
                 said
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 this
                 is
                 directly
                 a
                 commandement
                 ;
                 and
                 concerning
                 others
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 this
                 is
                 a
                 vertuous
                 or
                 a
                 right
                 action
                 of
                 my
                 choice
                 ;
                 yet
                 these
                 are
                 no
                 otherwise
                 oppos'd
                 then
                 as
                 in
                 and
                 super
                 ,
                 for
                 the
                 one
                 are
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 in
                 the
                 order
                 and
                 constitution
                 of
                 the
                 commandement
                 ,
                 the
                 other
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 (
                 as
                 S.
                 Chrysostome
                 expresses
                 it
                 )
                 are
                 above
                 the
                 commandement
                 ,
                 yet
                 all
                 are
                 in
                 the
                 same
                 form
                 or
                 category
                 :
                 it
                 is
                 within
                 the
                 same
                 limits
                 &
                 of
                 the
                 same
                 nature
                 ,
                 and
                 to
                 the
                 same
                 ends
                 ,
                 
                 and
                 by
                 the
                 same
                 rule
                 ,
                 and
                 of
                 the
                 same
                 holinesse
                 ,
                 and
                 by
                 a
                 greater
                 love
                 ;
                 that
                 's
                 all
                 the
                 difference
                 :
                 and
                 thus
                 it
                 was
                 from
                 the
                 beginning
                 of
                 the
                 world
                 ,
                 in
                 all
                 institutions
                 and
                 in
                 all
                 religions
                 ,
                 which
                 God
                 ever
                 lov'd
                 .
              
               
                 I
                 onely
                 instance
                 in
                 the
                 first
                 ages
                 and
                 generations
                 of
                 mankinde
                 ,
                 
                 because
                 in
                 them
                 there
                 is
                 pretended
                 some
                 difficulty
                 to
                 the
                 question
                 .
                 Abel
                 offer'd
                 sacrifice
                 to
                 God
                 ,
                 and
                 so
                 did
                 Cain
                 ;
                 and
                 in
                 the
                 dayes
                 of
                 Enoch
                 men
                 began
                 to
                 call
                 upon
                 the
                 name
                 of
                 the
                 Lord
                 ;
                 *
                 and
                 a
                 priesthood
                 was
                 instituted
                 in
                 every
                 family
                 ,
                 and
                 the
                 Major-domo
                 was
                 the
                 Priest
                 ,
                 and
                 God
                 was
                 worshipped
                 by
                 consumptive
                 oblations
                 :
                 and
                 to
                 this
                 they
                 were
                 prompted
                 by
                 natural
                 reason
                 ,
                 and
                 for
                 it
                 there
                 was
                 no
                 command
                 of
                 God.
                 a
                 So
                 S.
                 Chrysostome
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Abel
                 
                   was
                   not
                   taught
                   of
                   any
                   one
                   ,
                   neither
                   had
                   he
                   receiv'd
                   a
                   law
                   concerning
                   the
                   oblation
                   of
                   first-fruits
                   ;
                   but
                   of
                   himself
                   and
                   moved
                   by
                   his
                   Conscience
                   he
                   offer'd
                   that
                   sacrifice
                   :
                
                 and
                 b
                 the
                 Author
                 of
                 the
                 answers
                 
                   ad
                   Orthodoxos
                
                 in
                 the
                 workes
                 of
                 
                   Justin
                   Martyr
                
                 affirmes
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   They
                   who
                   offer'd
                   to
                   God
                   before
                   the
                   law
                   the
                   sacrifice
                   of
                   beasts
                   did
                   not
                   dee
                   〈◊〉
                   by
                   a
                   Divine
                   Commandement
                   ,
                   though
                   God
                   by
                   accep
                   〈◊〉
                   gave
                   testimony
                   that
                   the
                   person
                   who
                   offered
                   it
                   was
                   〈◊〉
                   to
                   him
                   .
                
                 What
                 these
                 instances
                 doe
                 effect
                 or
                 per
                 〈◊〉
                 we
                 shall
                 see
                 in
                 the
                 sequal
                 ;
                 in
                 the
                 mean
                 time
                 I
                 ob
                 〈◊〉
                 that
                 they
                 are
                 by
                 men
                 of
                 differing
                 perswasions
                 us'd
                 to
                 contrary
                 pur
                 〈◊〉
                 Some
                 there
                 are
                 that
                 suppose
                 it
                 to
                 be
                 in
                 the
                 power
                 of
                 men
                 to
                 ap
                 〈◊〉
                 new
                 instances
                 and
                 manners
                 of
                 religion
                 ,
                 and
                 to
                 invent
                 distinct
                 matters
                 ●●ormes
                 of
                 Divine
                 worship
                 ;
                 and
                 they
                 suppose
                 that
                 by
                 these
                 instances
                 they
                 are
                 warranted
                 to
                 say
                 ,
                 
                   that
                   we
                   may
                   in
                   religion
                   doe
                   whatsoever
                   by
                   Natural
                   reason
                   we
                   are
                   prompted
                   to
                
                 ;
                 for
                 Abel
                 and
                 Cain
                 and
                 Enoch
                 did
                 their
                 services
                 upon
                 no
                 other
                 account
                 .
                 Others
                 that
                 suspect
                 every
                 thing
                 to
                 be
                 superstitious
                 that
                 is
                 uncommanded
                 ,
                 and
                 believe
                 all
                 sorts
                 of
                 will-worship
                 to
                 be
                 criminal
                 ,
                 say
                 ,
                 that
                 if
                 Abel
                 did
                 this
                 wholy
                 by
                 his
                 natural
                 reason
                 and
                 religion
                 ,
                 then
                 
                   this
                   religion
                   being
                   by
                   the
                   law
                   of
                   Nature
                   was
                   also
                   a
                   command
                   of
                   God
                
                 ;
                 so
                 that
                 still
                 it
                 was
                 done
                 by
                 the
                 force
                 of
                 a
                 law
                 ,
                 for
                 a
                 law
                 of
                 Nature
                 being
                 a
                 law
                 of
                 God
                 ,
                 whatsoever
                 is
                 done
                 by
                 that
                 is
                 necessary
                 ,
                 not
                 will-worship
                 ,
                 or
                 an
                 act
                 of
                 choice
                 and
                 a
                 voluntary
                 religion
                 .
              
               
                 Now
                 these
                 men
                 divide
                 the
                 truth
                 between
                 them
                 .
                 
                 For
                 it
                 is
                 not
                 true
                 that
                 
                   whatsoever
                   is
                   taught
                   us
                   by
                   Natural
                   reason
                   ,
                   is
                   bound
                   upon
                   us
                   by
                   a
                   Natural
                   law
                   :
                
                 which
                 proposition
                 although
                 I
                 have
                 already
                 prov'd
                 competently
                 ,
                 yet
                 I
                 shall
                 not
                 omit
                 to
                 adde
                 some
                 things
                 here
                 to
                 the
                 illustration
                 of
                 it
                 ,
                 as
                 being
                 very
                 material
                 to
                 the
                 present
                 question
                 and
                 rule
                 of
                 Conscience
                 .
                 Socinus
                 the
                 lawyer
                 affirm'd
                 Reason
                 to
                 be
                 the
                 Natural
                 law
                 ,
                 by
                 which
                 men
                 are
                 inclin'd
                 first
                 ,
                 and
                 then
                 determin'd
                 to
                 that
                 which
                 is
                 agreeable
                 to
                 reason
                 .
                 But
                 this
                 cannot
                 be
                 true
                 ,
                 least
                 we
                 should
                 be
                 constrain'd
                 to
                 affirme
                 that
                 God
                 hath
                 left
                 the
                 government
                 of
                 the
                 world
                 to
                 an
                 uncertain
                 and
                 imperfect
                 guide
                 ;
                 for
                 nothing
                 so
                 differs
                 as
                 the
                 reasonings
                 of
                 men
                 ,
                 and
                 a
                 man
                 may
                 doe
                 according
                 
                 to
                 his
                 reason
                 ,
                 and
                 yet
                 doe
                 very
                 ill
                 .
                 
                   Sicut
                   omnis
                   citharoedi
                   opus
                   est
                   citharam
                   pulsare
                   ,
                
                 
                 
                   periti
                   verò
                   ac
                   probè
                   docti
                   rectè
                   pulsare
                   :
                   sic
                   hominis
                   cujuscunque
                   est
                   agere
                   cum
                   ratione
                   ,
                   probi
                   verò
                   hominis
                   est
                   rectè
                   cum
                   ratione
                   operari
                   .
                
                 So
                 Aristotle
                 .
                 It
                 is
                 the
                 work
                 of
                 every
                 Musician
                 to
                 play
                 upon
                 his
                 instrument
                 ;
                 but
                 to
                 play
                 well
                 requires
                 art
                 and
                 skil
                 :
                 so
                 every
                 man
                 does
                 according
                 to
                 reason
                 ;
                 but
                 to
                 doe
                 righteous
                 things
                 ,
                 and
                 according
                 to
                 right
                 reason
                 ,
                 must
                 suppose
                 a
                 wise
                 and
                 a
                 good
                 man.
                 The
                 consequent
                 of
                 this
                 is
                 ,
                 that
                 reason
                 is
                 not
                 the
                 natural
                 law
                 ,
                 but
                 reason
                 when
                 it
                 is
                 rightly
                 taught
                 ,
                 well
                 ordered
                 ,
                 truly
                 instructed
                 ,
                 perfectly
                 commanded
                 ;
                 the
                 law
                 is
                 it
                 that
                 binds
                 us
                 to
                 operate
                 according
                 to
                 right
                 reason
                 ,
                 and
                 commands
                 us
                 we
                 should
                 not
                 decline
                 from
                 it
                 .
                 He
                 that
                 does
                 according
                 to
                 the
                 natural
                 law
                 ,
                 or
                 the
                 law
                 of
                 God
                 ,
                 does
                 not
                 ,
                 cannot
                 doe
                 amisse
                 :
                 but
                 when
                 reason
                 alone
                 is
                 his
                 warrant
                 and
                 his
                 guide
                 ,
                 he
                 shall
                 not
                 alwaies
                 find
                 out
                 what
                 is
                 pleasing
                 to
                 God.
                 And
                 it
                 will
                 be
                 to
                 no
                 purpose
                 to
                 say
                 ,
                 that
                 not
                 every
                 mans
                 reason
                 ,
                 but
                 right
                 reason
                 shall
                 be
                 the
                 law
                 .
                 For
                 every
                 man
                 thinks
                 his
                 own
                 reason
                 right
                 ,
                 and
                 whole
                 nations
                 differ
                 in
                 the
                 assignation
                 and
                 opinions
                 of
                 right
                 reason
                 ;
                 and
                 who
                 shall
                 be
                 Judge
                 of
                 all
                 ,
                 but
                 God
                 ,
                 and
                 he
                 that
                 is
                 the
                 Judge
                 must
                 also
                 be
                 the
                 law-giver
                 ,
                 else
                 it
                 will
                 a
                 be
                 sad
                 story
                 for
                 us
                 to
                 come
                 under
                 his
                 Judgement
                 ,
                 by
                 whose
                 lawes
                 and
                 measures
                 we
                 were
                 not
                 wholly
                 directed
                 .
                 If
                 God
                 had
                 commanded
                 the
                 Priests
                 pectoral
                 to
                 be
                 set
                 with
                 rubies
                 ,
                 and
                 had
                 given
                 no
                 instrument
                 of
                 discerning
                 his
                 meaning
                 but
                 our
                 eyes
                 ,
                 a
                 red
                 crystal
                 or
                 stained
                 glasse
                 would
                 have
                 pass'd
                 in
                 stead
                 of
                 rubies
                 :
                 But
                 by
                 other
                 measures
                 then
                 by
                 seeing
                 we
                 are
                 to
                 distinguish
                 the
                 precious
                 stone
                 from
                 a
                 bright
                 counterfeit
                 .
                 As
                 our
                 eyes
                 are
                 to
                 the
                 distinction
                 of
                 visible
                 objects
                 ,
                 so
                 is
                 our
                 reason
                 to
                 spiritual
                 ,
                 the
                 instrument
                 of
                 judging
                 ,
                 but
                 not
                 alone
                 ;
                 but
                 as
                 reason
                 helps
                 our
                 eyes
                 ,
                 so
                 does
                 revelation
                 informe
                 our
                 reason
                 ;
                 and
                 we
                 have
                 no
                 law
                 till
                 by
                 revelation
                 or
                 some
                 specifick
                 communication
                 of
                 his
                 pleasure
                 God
                 hath
                 declar'd
                 and
                 made
                 a
                 law
                 .
                 *
                 Now
                 all
                 the
                 law
                 of
                 God
                 which
                 we
                 call
                 natural
                 is
                 reason
                 ,
                 that
                 is
                 ,
                 so
                 agreeable
                 to
                 natural
                 and
                 congenit
                 reason
                 ,
                 that
                 the
                 law
                 is
                 in
                 the
                 matter
                 of
                 it
                 written
                 in
                 our
                 hearts
                 before
                 it
                 is
                 made
                 to
                 be
                 a
                 law
                 .
                 
                   Lex
                   est
                   Naturae
                   vis
                   ,
                   &
                   ratio
                   prudentis
                   ,
                   juris
                   atque
                   injuriae
                   regula
                   .
                
                 So
                 
                   Cicero
                   lib.
                
                 1.
                 
                   de
                   leg
                
                 .
                 But
                 though
                 all
                 the
                 law
                 of
                 Nature
                 be
                 reason
                 ;
                 yet
                 whatsoever
                 is
                 reason
                 is
                 not
                 presently
                 a
                 law
                 of
                 Nature
                 .
                 And
                 therefore
                 that
                 I
                 may
                 return
                 to
                 the
                 instances
                 we
                 are
                 discoursing
                 of
                 ,
                 it
                 followes
                 not
                 that
                 although
                 Abel
                 and
                 Cain
                 and
                 Enoch
                 did
                 doe
                 some
                 actions
                 of
                 religion
                 by
                 the
                 dictate
                 of
                 natural
                 reason
                 ,
                 that
                 therefore
                 they
                 did
                 it
                 by
                 the
                 law
                 of
                 nature
                 :
                 for
                 every
                 good
                 act
                 that
                 any
                 man
                 can
                 doe
                 is
                 agreeable
                 to
                 
                   right
                   reason
                
                 ;
                 but
                 every
                 act
                 we
                 doe
                 
                   is
                   not
                   by
                   a
                   law
                
                 ,
                 as
                 appears
                 in
                 all
                 the
                 instances
                 I
                 have
                 given
                 in
                 the
                 explication
                 and
                 commentaries
                 on
                 these
                 two
                 last
                 rules
                 .
                 Secondly
                 ,
                 On
                 the
                 other
                 side
                 it
                 is
                 not
                 true
                 ,
                 that
                 
                   we
                   may
                   doe
                   it
                   in
                   religion
                   whatsoever
                   we
                   are
                   prompted
                   to
                   by
                   natural
                   reason
                   .
                
                 For
                 although
                 natural
                 reason
                 teaches
                 us
                 that
                 God
                 is
                 to
                 be
                 lov'd
                 ,
                 and
                 God
                 is
                 to
                 be
                 worshipped
                 ,
                 that
                 is
                 ,
                 it
                 tells
                 us
                 he
                 is
                 our
                 supreme
                 ,
                 we
                 his
                 creatures
                 and
                 his
                 servants
                 ;
                 we
                 had
                 our
                 being
                 from
                 him
                 ,
                 and
                 we
                 still
                 depend
                 upon
                 him
                 ,
                 and
                 he
                 is
                 the
                 end
                 of
                 all
                 who
                 is
                 the
                 beginning
                 of
                 all
                 ,
                 and
                 therefore
                 whatsoever
                 came
                 from
                 him
                 must
                 also
                 tend
                 to
                 him
                 ;
                 and
                 whosoever
                 made
                 every
                 thing
                 ,
                 must
                 needs
                 make
                 every
                 thing
                 for
                 himself
                 ,
                 for
                 he
                 being
                 the
                 fountain
                 of
                 perfection
                 ,
                 nothing
                 could
                 be
                 good
                 but
                 what
                 
                 is
                 from
                 ,
                 and
                 for
                 ,
                 and
                 by
                 ,
                 and
                 to
                 that
                 fountain
                 ,
                 and
                 therefore
                 that
                 every
                 thing
                 must
                 in
                 it's
                 way
                 honour
                 and
                 serve
                 and
                 glorify
                 him
                 :
                 now
                 I
                 say
                 ,
                 although
                 all
                 this
                 is
                 taught
                 us
                 by
                 
                   natural
                   reason
                
                 ,
                 by
                 this
                 reason
                 we
                 are
                 taught
                 that
                 God
                 must
                 be
                 worshipped
                 ;
                 yet
                 that
                 cannot
                 tell
                 us
                 how
                 God
                 will
                 be
                 worshipped
                 .
                 
                   Natural
                   reason
                
                 can
                 tell
                 us
                 what
                 is
                 our
                 obligation
                 ,
                 because
                 it
                 can
                 discourse
                 of
                 our
                 nature
                 and
                 production
                 ,
                 our
                 relation
                 and
                 minority
                 ;
                 but
                 
                   Natural
                   reason
                
                 cannot
                 tell
                 us
                 by
                 what
                 instances
                 God
                 will
                 be
                 pleas'd
                 with
                 us
                 ,
                 or
                 prevail'd
                 with
                 to
                 doe
                 us
                 new
                 benefits
                 ;
                 because
                 no
                 natural
                 reason
                 can
                 informe
                 us
                 of
                 the
                 will
                 of
                 God
                 ,
                 till
                 himself
                 hath
                 declar'd
                 that
                 will.
                 
                   Natural
                   reason
                
                 tels
                 us
                 we
                 are
                 to
                 obey
                 God
                 ;
                 but
                 
                   Natural
                   reason
                
                 cannot
                 tell
                 us
                 in
                 what
                 positive
                 commandements
                 God
                 will
                 be
                 obeyed
                 ,
                 till
                 he
                 declares
                 what
                 he
                 will
                 command
                 us
                 to
                 doe
                 and
                 observe
                 .
                 So
                 though
                 by
                 Nature
                 we
                 are
                 taught
                 that
                 we
                 must
                 worship
                 God
                 ;
                 yet
                 by
                 what
                 significations
                 of
                 duty
                 ,
                 and
                 by
                 what
                 actions
                 of
                 religion
                 this
                 is
                 to
                 be
                 done
                 ,
                 depends
                 upon
                 such
                 a
                 cause
                 as
                 nothing
                 but
                 it self
                 can
                 manifest
                 and
                 publish
                 .
              
               
                 And
                 this
                 is
                 apparent
                 in
                 the
                 religion
                 of
                 the
                 old
                 world
                 ,
                 
                 the
                 religion
                 of
                 sacrifices
                 and
                 consumptive
                 oblations
                 ;
                 which
                 it
                 is
                 certain
                 themselves
                 did
                 not
                 choose
                 by
                 natural
                 reason
                 ,
                 but
                 they
                 were
                 taught
                 and
                 injoyn'd
                 by
                 God
                 :
                 for
                 that
                 it
                 is
                 no
                 part
                 of
                 a
                 natural
                 religion
                 to
                 kill
                 beasts
                 ,
                 and
                 offer
                 to
                 God
                 Wine
                 and
                 Fat
                 ,
                 is
                 evident
                 by
                 the
                 nature
                 of
                 the
                 things
                 themselves
                 ,
                 the
                 cause
                 of
                 their
                 institution
                 ,
                 and
                 the
                 matter
                 of
                 fact
                 ,
                 that
                 is
                 the
                 evidence
                 that
                 they
                 came
                 in
                 by
                 positive
                 constitution
                 .
                 For
                 blood
                 was
                 anciently
                 the
                 sanction
                 of
                 lawes
                 and
                 Covenants
                 ,
                 
                   Sanctio
                   à
                   Sanguine
                
                 say
                 the
                 Grammarians
                 ;
                 because
                 the
                 sanction
                 or
                 establishment
                 of
                 lawes
                 was
                 it
                 which
                 bound
                 the
                 life
                 of
                 man
                 to
                 the
                 law
                 ,
                 and
                 therefore
                 when
                 the
                 law
                 was
                 broken
                 ,
                 the
                 life
                 or
                 the
                 blood
                 was
                 forfeited
                 :
                 bt
                 then
                 as
                 in
                 Covenants
                 ,
                 in
                 which
                 sometimes
                 the
                 wilder
                 people
                 did
                 drink
                 blood
                 ,
                 the
                 gentler
                 and
                 more
                 civil
                 did
                 drink
                 wine
                 ,
                 the
                 blood
                 of
                 the
                 grape
                 ;
                 so
                 in
                 the
                 forfeiture
                 of
                 lawes
                 they
                 also
                 gave
                 the
                 blood
                 of
                 beasts
                 in
                 exchange
                 for
                 their
                 own
                 .
                 Now
                 that
                 this
                 was
                 lesse
                 then
                 what
                 was
                 due
                 is
                 certain
                 ,
                 and
                 therefore
                 it
                 must
                 suppose
                 remission
                 and
                 grace
                 ,
                 a
                 favourable
                 and
                 a
                 gracious
                 acceptation
                 ;
                 which
                 because
                 it
                 is
                 voluntary
                 and
                 arbitrary
                 in
                 God
                 ,
                 less
                 then
                 his
                 due
                 ,
                 and
                 more
                 then
                 our
                 merit
                 ,
                 no
                 natural
                 reason
                 can
                 teach
                 us
                 to
                 appease
                 God
                 with
                 sacrifices
                 .
                 It
                 is
                 indeed
                 agreeable
                 to
                 reason
                 that
                 blood
                 should
                 be
                 pour'd
                 forth
                 ,
                 when
                 the
                 life
                 is
                 to
                 be
                 paied
                 ,
                 because
                 the
                 blood
                 is
                 the
                 life
                 ;
                 but
                 that
                 one
                 life
                 should
                 redeem
                 another
                 ,
                 that
                 the
                 blood
                 of
                 a
                 beast
                 should
                 be
                 taken
                 in
                 exchange
                 for
                 the
                 life
                 of
                 a
                 man
                 ,
                 that
                 no
                 reason
                 naturally
                 can
                 teach
                 us
                 .
                 
                   Ego
                   verò
                   destinavi
                   ●um
                   vobis
                   in
                   altari
                   ad
                   expiationem
                   faciendam
                   pro
                   animis
                   vestris
                   :
                   nam
                   sangui●
                   est
                   qui
                   pro
                   anima
                   expiationem
                   facit
                   ,
                
                 said
                 God
                 by
                 Moses
                 .
                 
                 The
                 life
                 of
                 the
                 flesh
                 is
                 in
                 the
                 blood
                 ;
                 and
                 I
                 have
                 given
                 it
                 to
                 you
                 upon
                 the
                 Altar
                 to
                 make
                 an
                 atonement
                 for
                 your
                 Souls
                 :
                 for
                 it
                 is
                 the
                 blood
                 that
                 maketh
                 an
                 atonement
                 for
                 the
                 Soule
                 :
                 according
                 to
                 which
                 are
                 those
                 words
                 of
                 S.
                 
                   Paul
                   ,
                   without
                   shedding
                   of
                   blood
                   there
                   is
                   no
                   remission
                
                 ;
                 meaning
                 that
                 in
                 the
                 Law
                 ,
                 all
                 expiation
                 of
                 sins
                 was
                 by
                 sacrifices
                 ,
                 to
                 which
                 Christ
                 by
                 the
                 sacrifice
                 of
                 himself
                 put
                 a
                 period
                 .
                 But
                 all
                 this
                 Religion
                 of
                 sacrifices
                 ,
                 was
                 (
                 I
                 say
                 )
                 by
                 Gods
                 appointment
                 ;
                 
                   Ego
                   verò
                   destinavi
                
                 ,
                 so
                 said
                 God
                 ,
                 I
                 have
                 design'd
                 or
                 decreed
                 it
                 :
                 but
                 that
                 this
                 was
                 no
                 part
                 of
                 a
                 law
                 of
                 nature
                 ,
                 or
                 of
                 prime
                 ,
                 essential
                 reason
                 appears
                 in
                 this
                 ,
                 *
                 1.
                 
                 Because
                 God
                 confin'd
                 it
                 among
                 the
                 Jewes
                 to
                 the
                 family
                 of
                 Aaron
                 ,
                 and
                 that
                 onely
                 in
                 the
                 land
                 of
                 their
                 own
                 inheritance
                 ,
                 the
                 land
                 of
                 promise
                 ;
                 which
                 could
                 no
                 more
                 be
                 done
                 in
                 a
                 natural
                 religion
                 then
                 the
                 Sun
                 can
                 be
                 confin'd
                 to
                 a
                 village-Chappel
                 .
                 *
                 2.
                 
                 Because
                 God
                 did
                 express
                 oftentimes
                 that
                 he
                 took
                 no
                 delight
                 in
                 Sacrifices
                 of
                 Beasts
                 ;
                 as
                 appears
                 in
                 Psalm
                 40.
                 and
                 Psal.
                 50.
                 and
                 
                 Psal.
                 51.
                 
                 Isai.
                 1.
                 
                 Jerem.
                 7.
                 
                 Hosea
                 6.
                 
                 Micah
                 6.
                 
                 *
                 3.
                 
                 Because
                 he
                 tells
                 us
                 in
                 opposition
                 to
                 sacrifices
                 and
                 external
                 rites
                 ,
                 what
                 that
                 is
                 which
                 is
                 the
                 natural
                 and
                 essential
                 religion
                 in
                 which
                 he
                 does
                 delight
                 ;
                 the
                 
                   sacrifice
                   of
                   prayer
                   and
                   thanksgiving
                   ,
                   a
                   broken
                   and
                   a
                   contrite
                   heart
                
                 ;
                 that
                 we
                 should
                 
                   walk
                   in
                   the
                   way
                   he
                   hath
                   appointed
                
                 ;
                 that
                 we
                 should
                 doe
                 
                   justice
                   and
                   judgment
                   ,
                   and
                   walk
                   humbly
                   with
                   our
                   God
                   :
                
                 He
                 desires
                 
                   mercy
                   and
                   not
                   sacrifice
                   ,
                   and
                   the
                   knowledge
                   of
                   God
                   more
                   then
                   burnt-offerings
                   .
                
                 4.
                 
                 Because
                 Gabriel
                 the
                 Archangel
                 foretold
                 that
                 the
                 Messias
                 should
                 make
                 the
                 daily
                 sacrifice
                 to
                 cease
                 .
                 5.
                 
                 Because
                 for
                 above
                 1600.
                 years
                 God
                 hath
                 suffered
                 that
                 nation
                 to
                 whom
                 
                 he
                 gave
                 the
                 law
                 of
                 sacrifices
                 to
                 be
                 without
                 Temple
                 ,
                 or
                 Priest
                 ,
                 or
                 Altar
                 ,
                 and
                 therefore
                 without
                 Sacrifice
                 .
              
               
                 But
                 then
                 if
                 we
                 inquire
                 why
                 God
                 gave
                 the
                 law
                 of
                 sacrifices
                 ,
                 
                 and
                 was
                 so
                 long
                 pleas'd
                 with
                 it
                 ;
                 the
                 reasons
                 are
                 evident
                 and
                 confess'd
                 .
                 1.
                 
                 Sacrifices
                 were
                 types
                 of
                 that
                 great
                 oblation
                 which
                 was
                 made
                 upon
                 the
                 altar
                 of
                 the
                 Crosse.
                 2.
                 
                 It
                 was
                 an
                 expiation
                 which
                 was
                 next
                 in
                 kind
                 to
                 the
                 real
                 forfeiture
                 of
                 our
                 own
                 lives
                 :
                 it
                 was
                 blood
                 for
                 blood
                 ,
                 a
                 life
                 for
                 a
                 life
                 ,
                 a
                 lesse
                 for
                 a
                 greater
                 ;
                 it
                 was
                 that
                 which
                 might
                 make
                 us
                 confesse
                 Gods
                 severity
                 against
                 sin
                 ,
                 though
                 not
                 feel
                 it
                 ;
                 it
                 was
                 enough
                 to
                 make
                 us
                 hate
                 the
                 sin
                 ,
                 but
                 not
                 to
                 sink
                 under
                 it
                 ;
                 it
                 was
                 sufficient
                 for
                 a
                 fine
                 ,
                 but
                 so
                 as
                 to
                 preserve
                 the
                 stake
                 ;
                 it
                 was
                 a
                 manuduction
                 to
                 the
                 great
                 sacrifice
                 ,
                 but
                 suppletory
                 of
                 the
                 great
                 losse
                 and
                 forfeiture
                 ;
                 it
                 was
                 enough
                 to
                 glorify
                 God
                 ,
                 and
                 by
                 it
                 to
                 save
                 our selves
                 ;
                 it
                 was
                 insufficient
                 in
                 it self
                 ,
                 but
                 accepted
                 in
                 the
                 great
                 sacrifice
                 ;
                 it
                 was
                 enough
                 in
                 shadow
                 ,
                 when
                 the
                 substance
                 was
                 so
                 certainly
                 to
                 succeed
                 .
                 3.
                 
                 It
                 was
                 given
                 the
                 Jewes
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 as
                 the
                 Author
                 of
                 the
                 Apostolical
                 constitutions
                 affirmes
                 ,
                 that
                 being
                 loaden
                 with
                 the
                 expence
                 of
                 sacrifices
                 to
                 one
                 God
                 ,
                 they
                 might
                 not
                 be
                 greedy
                 upon
                 the
                 same
                 terms
                 to
                 run
                 after
                 many
                 :
                 and
                 therefore
                 the
                 same
                 Author
                 affirmes
                 ,
                 
                   before
                   their
                   golden
                   calfe
                   and
                   other
                   idolatries
                   ,
                   Sacrifices
                   were
                   not
                   commanded
                   to
                   the
                   Jewes
                   ,
                   but
                   perswaded
                   onely
                
                 ;
                 recommended
                 ,
                 and
                 left
                 unto
                 their
                 liberty
                 .
                 By
                 which
                 we
                 are
                 at
                 last
                 brought
                 to
                 this
                 truth
                 ,
                 That
                 it
                 was
                 taught
                 by
                 God
                 to
                 Adam
                 ,
                 and
                 by
                 him
                 taught
                 to
                 his
                 posterity
                 ,
                 that
                 they
                 should
                 in
                 their
                 several
                 manners
                 worship
                 God
                 by
                 giving
                 to
                 him
                 something
                 of
                 all
                 that
                 he
                 had
                 given
                 us
                 ;
                 and
                 therefore
                 something
                 of
                 our
                 time
                 ,
                 and
                 something
                 of
                 our
                 goods
                 :
                 and
                 as
                 that
                 was
                 to
                 be
                 spent
                 in
                 praises
                 and
                 celebration
                 of
                 his
                 name
                 ,
                 so
                 these
                 were
                 to
                 be
                 given
                 in
                 consumptive
                 offerings
                 ;
                 but
                 the
                 manner
                 and
                 the
                 measure
                 was
                 left
                 to
                 choice
                 ,
                 
                 and
                 taught
                 by
                 superadded
                 reasons
                 and
                 positive
                 lawes
                 :
                 and
                 in
                 this
                 sense
                 are
                 those
                 words
                 to
                 be
                 understood
                 which
                 above
                 I
                 cited
                 out
                 of
                 
                   Justin
                   Martyr
                
                 and
                 S.
                 Chrysostom
                 .
                 To
                 this
                 purpose
                 Aquinas
                 cites
                 the
                 glosse
                 upon
                 the
                 second
                 of
                 the
                 Colossians
                 ,
                 saying
                 ,
                 
                   Ante
                   tempus
                   legis
                   justos
                   per
                   interiorem
                   instinctum
                   instructos
                   fuisse
                   de
                   modo
                   colendi
                   Deum
                   ,
                   quos
                   alii
                   sequebantur
                   ;
                   postmodum
                   verò
                   exterioribus
                   praeceptis
                   circa
                   hoc
                   homines
                   fuisse
                   instructos
                   ,
                   quae
                   praeterire
                   pestiferum
                   est
                   .
                
                 Before
                 the
                 Law
                 the
                 righteous
                 had
                 a
                 certain
                 instinct
                 by
                 which
                 they
                 were
                 taught
                 how
                 to
                 worship
                 God
                 ,
                 to
                 wit
                 in
                 the
                 actions
                 of
                 internal
                 religion
                 ;
                 but
                 afterwards
                 they
                 were
                 instructed
                 by
                 outward
                 precepts
                 .
                 That
                 is
                 ,
                 the
                 natural
                 religion
                 consisting
                 in
                 praiers
                 &
                 praises
                 ,
                 in
                 submitting
                 our
                 understandings
                 and
                 subjecting
                 our
                 wills
                 ,
                 in
                 these
                 things
                 the
                 wise
                 Patriarchs
                 were
                 instructed
                 by
                 right
                 reason
                 and
                 the
                 natural
                 duty
                 of
                 Men
                 to
                 God
                 :
                 but
                 as
                 for
                 all
                 external
                 religions
                 ,
                 in
                 these
                 things
                 they
                 had
                 a
                 Teacher
                 and
                 a
                 guide
                 ;
                 of
                 these
                 things
                 they
                 were
                 to
                 doe
                 nothing
                 of
                 their
                 own
                 heads
                 .
                 In
                 whatsoever
                 is
                 from
                 within
                 there
                 can
                 be
                 no
                 Will-worship
                 ,
                 for
                 all
                 that
                 the
                 Soul
                 can
                 doe
                 is
                 Gods
                 right
                 ;
                 and
                 no
                 act
                 of
                 faith
                 or
                 hope
                 in
                 
                 God
                 ,
                 no
                 charity
                 ,
                 no
                 degree
                 of
                 charity
                 ,
                 or
                 confidence
                 ,
                 or
                 desire
                 to
                 please
                 him
                 can
                 be
                 superstitious
                 .
                 But
                 because
                 in
                 outward
                 actions
                 there
                 may
                 be
                 undecent
                 expressions
                 or
                 unapt
                 ministeries
                 ,
                 or
                 instances
                 not
                 relative
                 to
                 a
                 law
                 of
                 God
                 or
                 a
                 Councel
                 Evangelical
                 ,
                 there
                 may
                 be
                 irregularity
                 and
                 obliquity
                 ,
                 or
                 direct
                 excesse
                 ,
                 or
                 imprudent
                 expressions
                 ,
                 therefore
                 they
                 needed
                 Masters
                 and
                 Teachers
                 ,
                 but
                 their
                 great
                 teacher
                 was
                 God.
                 
                   Deum
                   docuisse
                   Adam
                   cultum
                   divinum
                   quo
                   ejus
                   benevolentiam
                   recuperaret
                   quam
                   per
                   peccatum
                   transgressionis
                   amiserat
                   ;
                   ipsumque
                   docuisse
                   filios
                   suos
                   dare
                   Deo
                   decimas
                   &
                   primitias
                   ,
                
                 said
                 
                   Hugo
                   de
                   S.
                   Victore
                
                 .
                 God
                 taught
                 Adam
                 how
                 to
                 worship
                 him
                 ,
                 and
                 by
                 what
                 means
                 to
                 recover
                 his
                 favour
                 ,
                 from
                 which
                 he
                 by
                 transgression
                 fell
                 (
                 the
                 same
                 also
                 is
                 affirmed
                 by
                 S.
                 Athanasius
                 *
                 :
                 )
                 but
                 that
                 which
                 he
                 addes
                 ,
                 that
                 Adam
                 taught
                 his
                 children
                 to
                 give
                 first-fruits
                 and
                 tenths
                 ,
                 I
                 know
                 not
                 upon
                 what
                 authority
                 he
                 affirmes
                 it
                 .
                 Indeed
                 Josephus
                 seemes
                 to
                 say
                 something
                 against
                 it
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 God
                 is
                 not
                 pleas'd
                 so
                 much
                 in
                 oblation
                 of
                 such
                 things
                 which
                 the
                 greediness
                 and
                 violence
                 of
                 man
                 forces
                 from
                 the
                 Earth
                 ,
                 such
                 as
                 are
                 corne
                 and
                 fruits
                 ;
                 but
                 is
                 more
                 pleas'd
                 with
                 that
                 which
                 comes
                 of
                 it self
                 naturally
                 and
                 easily
                 ,
                 such
                 as
                 are
                 cattel
                 and
                 sheep
                 .
                 And
                 therefore
                 he
                 supposes
                 God
                 rejected
                 Cain
                 and
                 accepted
                 Abel
                 ,
                 because
                 Cain
                 brought
                 fruits
                 which
                 were
                 procur'd
                 by
                 labour
                 and
                 tillage
                 ;
                 but
                 Abel
                 offered
                 sheep
                 ,
                 which
                 came
                 by
                 the
                 easy
                 methods
                 and
                 pleasing
                 ministeries
                 of
                 Nature
                 .
                 It
                 is
                 certain
                 Josephus
                 said
                 not
                 true
                 ,
                 and
                 had
                 no
                 warrant
                 for
                 his
                 affirmative
                 :
                 but
                 that
                 which
                 his
                 discourse
                 does
                 morally
                 intimate
                 is
                 very
                 right
                 ,
                 that
                 the
                 things
                 of
                 mans
                 invention
                 please
                 not
                 God
                 ;
                 but
                 that
                 which
                 comes
                 from
                 him
                 we
                 must
                 give
                 him
                 again
                 ,
                 and
                 serve
                 him
                 by
                 what
                 he
                 hath
                 given
                 us
                 ,
                 and
                 our
                 religion
                 must
                 be
                 of
                 such
                 things
                 as
                 come
                 to
                 us
                 from
                 God
                 :
                 it
                 must
                 be
                 obedience
                 or
                 compliance
                 ;
                 it
                 must
                 be
                 something
                 of
                 meer
                 love
                 ,
                 or
                 something
                 of
                 love
                 mingled
                 with
                 obedience
                 :
                 it
                 is
                 certain
                 it
                 was
                 so
                 in
                 the
                 instance
                 of
                 Abel
                 .
              
               
                 And
                 this
                 appears
                 in
                 those
                 words
                 of
                 S.
                 Paul
                 ,
                 
                 
                   By
                   faith
                
                 Abel
                 
                   offer'd
                   sacrifice
                
                 :
                 
                 it
                 was
                 not
                 therefore
                 done
                 by
                 choice
                 of
                 his
                 own
                 head
                 ;
                 but
                 
                   by
                   the
                   obedience
                   of
                   faith
                
                 ,
                 which
                 supposes
                 revelation
                 and
                 the
                 command
                 or
                 declaration
                 of
                 the
                 will
                 of
                 God.
                 And
                 concerning
                 this
                 ,
                 in
                 the
                 traditions
                 and
                 writings
                 of
                 the
                 Easterlings
                 ,
                 we
                 find
                 this
                 story
                 .
                 
                   In
                   the
                   beginning
                   of
                   mankind
                   ,
                   when
                   Eve
                   for
                   the
                   peopling
                   of
                   the
                   world
                   was
                   by
                   God
                   so
                   bless'd
                   in
                   the
                   production
                   of
                   Children
                   that
                   she
                   alwaies
                   had
                   twins
                   before
                   the
                   birth
                   of
                   Seth
                   ,
                   and
                   the
                   twins
                   were
                   ever
                   male
                   and
                   female
                   ,
                   that
                   they
                   might
                   interchangeably
                   marry
                   ,
                   
                     ne
                     gens
                     sit
                     unius
                     aetatis
                     populus
                     virorum
                     ,
                  
                   lest
                   mankinde
                   should
                   expire
                   in
                   one
                   generation
                   ;
                   Adam
                   being
                   taught
                   by
                   God
                   did
                   not
                   allow
                   the
                   twins
                   to
                   marry
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     whom
                     nature
                     her self
                     by
                     their
                     divided
                     birth
                     had
                     separated
                     and
                     divided
                  
                   ;
                   but
                   appointed
                   that
                   Cain
                   should
                   marry
                   the
                   twin-sister
                   of
                   Abel
                   ,
                   and
                   Abel
                   should
                   marry
                   Azron
                   the
                   twin-sister
                   of
                   Cain
                   :
                   But
                   Cain
                   thought
                   his
                   own
                   twin-sister
                   the
                   more
                   beautifull
                   ,
                   and
                   resolved
                   to
                   marry
                   her
                   .
                   Adam
                   therefore
                   wished
                   them
                   to
                   inquire
                   of
                   God
                   by
                   sacrifice
                   ;
                   which
                   they
                   did
                   :
                   and
                   because
                   Cains
                   sacrifice
                   was
                   rejected
                   ,
                   and
                   his
                   hopes
                   made
                   void
                   ,
                   and
                   his
                   desire
                   not
                   consented
                   to
                   ,
                   he
                   kill'd
                   his
                   Brother
                   Abel
                   ;
                   whose
                   twin-sister
                   afterwards
                   fell
                   to
                   the
                   portion
                   of
                   Seth
                   ,
                   who
                   had
                   none
                   of
                   his
                   owne
                   .
                   Upon
                   this
                   occasion
                   sacrifices
                   were
                   first
                   offered
                   .
                
                 Now
                 whether
                 God
                 taught
                 the
                 religion
                 of
                 it
                 first
                 to
                 Adam
                 ,
                 or
                 immediately
                 to
                 Cain
                 and
                 Abel
                 ,
                 yet
                 it
                 is
                 
                 certain
                 from
                 the
                 Apostle
                 (
                 upon
                 whom
                 we
                 may
                 relie
                 ,
                 though
                 upon
                 the
                 tradition
                 of
                 the
                 Easterlings
                 we
                 may
                 not
                 )
                 that
                 Abel
                 did
                 his
                 religion
                 from
                 the
                 principle
                 of
                 faith
                 ;
                 and
                 therefore
                 that
                 manner
                 of
                 worshipping
                 God
                 did
                 not
                 consist
                 onely
                 in
                 manners
                 ,
                 but
                 in
                 supernatural
                 mystery
                 ;
                 that
                 is
                 ,
                 all
                 External
                 formes
                 of
                 worshipping
                 are
                 no
                 parts
                 of
                 moral
                 duty
                 ,
                 but
                 depend
                 upon
                 divine
                 institution
                 and
                 divine
                 acceptance
                 :
                 and
                 although
                 any
                 external
                 rite
                 that
                 is
                 founded
                 upon
                 a
                 natural
                 rule
                 of
                 vertue
                 may
                 be
                 accepted
                 into
                 religion
                 ,
                 when
                 that
                 vertue
                 is
                 a
                 law
                 ;
                 yet
                 nothing
                 must
                 be
                 presented
                 to
                 God
                 but
                 what
                 himself
                 hath
                 chosen
                 some
                 way
                 or
                 other
                 .
                 
                   Superstitio
                   est
                   quando
                   traditioni
                   humanae
                   Religionis
                   nomen
                   applicatur
                   ,
                
                 said
                 the
                 Glosse
                 [
                 
                   in
                   Coloss.
                
                 2.
                 ]
                 when
                 any
                 tradition
                 or
                 invention
                 of
                 man
                 is
                 called
                 Religion
                 ,
                 the
                 proper
                 name
                 of
                 it
                 is
                 superstition
                 ;
                 that
                 is
                 ,
                 when
                 any
                 thing
                 is
                 brought
                 into
                 Religion
                 and
                 is
                 it self
                 made
                 to
                 be
                 a
                 worship
                 of
                 God
                 ,
                 it
                 is
                 a
                 will-worship
                 in
                 the
                 Criminal
                 sense
                 .
                 
                   Hanc
                   video
                   sapientissimorum
                   fuisse
                   sententiam
                   ,
                   legem
                   neque
                   hominum
                   ingeniis
                   excogitatam
                   ,
                
                 
                 
                   neque
                   scitum
                   aliquod
                   esse
                   populorum
                   ,
                   sed
                   aeternum
                   quiddam
                   ,
                   quod
                   universum
                   mundum
                   regeret
                   ,
                   imperandi
                   prohibendique
                   sapientia
                   .
                   Ita
                   principem
                   legem
                   illam
                   ,
                   &
                   ultimam
                   mentem
                   esse
                   dicebant
                   omnia
                   ratione
                   aut
                   cogentis
                   aut
                   vetantis
                   Dei
                   ,
                
                 said
                 Cicero
                 .
                 Neither
                 the
                 wit
                 of
                 man
                 ,
                 nor
                 the
                 consent
                 of
                 the
                 people
                 is
                 a
                 competent
                 warranty
                 for
                 any
                 prime
                 law
                 ;
                 for
                 law
                 is
                 an
                 eternal
                 thing
                 ,
                 fit
                 to
                 governe
                 the
                 world
                 ,
                 it
                 is
                 the
                 wisdome
                 of
                 God
                 commanding
                 or
                 forbidding
                 .
                 Reason
                 indeed
                 is
                 the
                 aptness
                 ,
                 the
                 disposition
                 ,
                 the
                 capacity
                 and
                 matter
                 of
                 the
                 eternal
                 law
                 ;
                 but
                 the
                 life
                 and
                 forme
                 of
                 it
                 is
                 the
                 command
                 of
                 God.
                 
                   Every
                   plant
                   which
                   my
                   Heavenly
                   Father
                   hath
                   not
                   planted
                   shall
                   be
                   rooted
                   up
                   .
                
                 Some
                 plants
                 arise
                 from
                 seed
                 ,
                 some
                 from
                 slips
                 and
                 suckers
                 ,
                 some
                 are
                 grafted
                 ,
                 and
                 some
                 inoculated
                 ;
                 and
                 all
                 these
                 will
                 grow
                 ,
                 and
                 bring
                 forth
                 pleasing
                 fruit
                 ;
                 but
                 if
                 it
                 growes
                 wild
                 ,
                 that
                 is
                 ,
                 of
                 its
                 own
                 accord
                 ,
                 the
                 fruit
                 is
                 fit
                 for
                 nothing
                 ,
                 and
                 the
                 tree
                 is
                 fit
                 for
                 burning
                 .
              
            
             
               
                 RULE
                 XIV
                 .
                 The
                 Christian
                 law
                 both
                 of
                 Faith
                 and
                 Manners
                 is
                 fully
                 contained
                 in
                 the
                 Holy
                 Scriptures
                 ;
                 and
                 from
                 thence
                 onely
                 can
                 the
                 Conscience
                 have
                 divine
                 Warrant
                 and
                 Authority
                 .
              
               
                 OF
                 the
                 perfection
                 and
                 fulness
                 of
                 the
                 Christian
                 law
                 I
                 have
                 already
                 given
                 accounts
                 ;
                 
                 but
                 where
                 this
                 law
                 is
                 recorded
                 ,
                 and
                 that
                 the
                 Holy
                 Scriptures
                 are
                 the
                 perfect
                 and
                 onely
                 Digest
                 of
                 it
                 ,
                 is
                 the
                 matter
                 of
                 the
                 present
                 Rule
                 ,
                 which
                 is
                 of
                 great
                 use
                 in
                 the
                 Rule
                 of
                 Conscience
                 ;
                 because
                 if
                 we
                 know
                 not
                 where
                 our
                 Rule
                 is
                 to
                 be
                 found
                 ,
                 and
                 if
                 there
                 can
                 be
                 several
                 Tables
                 of
                 the
                 law
                 pretended
                 ,
                 our
                 obedience
                 must
                 be
                 by
                 chance
                 or
                 our
                 own
                 choice
                 ,
                 that
                 is
                 ,
                 it
                 cannot
                 be
                 obedience
                 ,
                 which
                 must
                 be
                 voluntary
                 in
                 the
                 submission
                 ,
                 and
                 therefore
                 
                   cannot
                   be
                   chance
                
                 ,
                 and
                 it
                 must
                 be
                 determin'd
                 by
                 the
                 superior
                 ,
                 and
                 therefore
                 
                   cannot
                   be
                   our
                   own
                   antecedent
                   choice
                   ,
                
                 but
                 what
                 is
                 chosen
                 for
                 us
                 .
              
               
                 That
                 the
                 Holy
                 Scriptures
                 of
                 the
                 Old
                 and
                 New
                 Testament
                 doe
                 contain
                 the
                 whole
                 will
                 and
                 law
                 of
                 God
                 is
                 affirmed
                 by
                 the
                 primitive
                 Fathers
                 ,
                 
                 
                 and
                 by
                 all
                 the
                 reformed
                 Churches
                 ;
                 that
                 the
                 Scriptures
                 are
                 not
                 a
                 perfect
                 Rule
                 of
                 Faith
                 and
                 manners
                 ,
                 but
                 that
                 Tradition
                 is
                 to
                 be
                 added
                 to
                 make
                 it
                 a
                 full
                 repository
                 of
                 the
                 Divine
                 will
                 ,
                 is
                 affirmed
                 by
                 the
                 Church
                 of
                 Rome
                 .
                 For
                 the
                 establishing
                 of
                 the
                 truth
                 in
                 this
                 great
                 rule
                 and
                 directory
                 of
                 Conscience
                 ,
                 I
                 shall
                 first
                 shew
                 ,
                 as
                 matter
                 of
                 fact
                 ,
                 that
                 the
                 Church
                 of
                 God
                 in
                 all
                 the
                 first
                 and
                 best
                 ages
                 ,
                 when
                 tradition
                 could
                 be
                 more
                 certain
                 ,
                 and
                 assent
                 to
                 it
                 might
                 be
                 more
                 reasonable
                 ,
                 did
                 nevertheless
                 take
                 the
                 Holy
                 Scriptures
                 for
                 their
                 onely
                 rule
                 of
                 faith
                 and
                 manners
                 .
                 2.
                 
                 Next
                 ,
                 I
                 shall
                 shew
                 what
                 use
                 there
                 was
                 of
                 Traditions
                 .
                 3.
                 
                 That
                 the
                 topick
                 of
                 traditions
                 ,
                 after
                 the
                 consignation
                 of
                 the
                 Canon
                 of
                 Scripture
                 ,
                 was
                 not
                 onely
                 of
                 little
                 use
                 in
                 any
                 thing
                 ,
                 but
                 false
                 in
                 many
                 things
                 ,
                 and
                 therefore
                 unsafe
                 in
                 all
                 questions
                 ;
                 and
                 as
                 the
                 world
                 grew
                 older
                 ,
                 traditions
                 grew
                 more
                 uncertain
                 ,
                 and
                 the
                 argument
                 from
                 tradition
                 was
                 intolerably
                 worse
                 .
              
               
                 1.
                 
                 That
                 the
                 first
                 ages
                 of
                 the
                 Church
                 did
                 appeale
                 to
                 Scripture
                 in
                 all
                 their
                 questions
                 ,
                 
                 
                   I
                   appeale
                   to
                   these
                   testimonies
                   .
                   S.
                
                 Clemens
                 of
                 Alexandria
                 
                   hath
                   these
                   excellent
                   words
                
                 ,
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 It
                 is
                 not
                 fit
                 that
                 we
                 should
                 simply
                 attend
                 to
                 the
                 affirmatives
                 of
                 men
                 ,
                 for
                 our
                 Nay
                 may
                 be
                 as
                 good
                 as
                 their
                 Yea.
                 But
                 if
                 the
                 thing
                 be
                 matter
                 of
                 faith
                 ,
                 and
                 not
                 of
                 opinion
                 onely
                 ,
                 let
                 us
                 not
                 stay
                 for
                 a
                 testimony
                 of
                 man
                 ,
                 but
                 confirme
                 our
                 question
                 by
                 the
                 word
                 of
                 God
                 ;
                 which
                 is
                 the
                 most
                 certain
                 of
                 all
                 ,
                 or
                 is
                 indeed
                 rather
                 the
                 onely
                 demonstration
                 .
                 
                   Now
                   that
                   there
                   may
                   be
                   no
                   starting-hole
                   from
                   these
                   words
                   of
                   the
                   Saint
                   ,
                   I
                   onely
                   adde
                   this
                   ,
                   that
                   it
                   is
                   plain
                   from
                   the
                   whole
                   order
                   of
                   his
                   discourse
                   that
                   he
                   speakes
                   onely
                   of
                
                 the
                 word
                 of
                 God
                 written
                 .
                 
                   For
                   the
                   words
                   before
                   are
                   these
                   ,
                
                 Doe
                 they
                 take
                 away
                 all
                 demonstration
                 ,
                 or
                 doe
                 they
                 affirme
                 that
                 there
                 is
                 any
                 ?
                 I
                 suppose
                 they
                 will
                 grant
                 there
                 is
                 some
                 ;
                 unless
                 they
                 have
                 lost
                 their
                 senses
                 .
                 But
                 if
                 there
                 be
                 any
                 demonstration
                 ,
                 it
                 is
                 necessary
                 that
                 we
                 make
                 inquiry
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 and
                 from
                 the
                 Scriptures
                 to
                 learne
                 demonstratively
                 .
                 
                   And
                   a
                   litle
                   after
                   he
                   addes
                   ,
                
                 they
                 that
                 imploy
                 their
                 time
                 about
                 the
                 best
                 things
                 ,
                 never
                 give
                 over
                 their
                 searching
                 after
                 truth
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 untill
                 from
                 the
                 Scriptures
                 they
                 have
                 got
                 a
                 demonstration
                 .
                 
                   He
                   speakes
                   against
                   the
                   Gnosticks
                   ,
                   who
                   pretended
                   to
                   secret
                   traditions
                   from
                   I
                   know
                   not
                   who
                   :
                   against
                   them
                   he
                   advises
                   Christians
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 wax
                 old
                 in
                 the
                 Scriptures
                 ,
                 thence
                 to
                 seek
                 for
                 demonstrations
                 ,
                 
                   and
                   by
                   that
                   rule
                   to
                   frame
                   our
                   lives
                   .
                
              
               
                 S.
                 Basil
                 in
                 his
                 
                   Ethics
                   definit
                
                 .
                 26.
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 
                   whatsoever
                   is
                   done
                   or
                   said
                   ought
                   to
                   be
                   confirmed
                   by
                   the
                   testimony
                   of
                   the
                   Divinely-inspired
                   Scripture
                   ;
                   both
                   for
                   the
                   ful
                   perswasion
                   of
                   the
                   good
                   ,
                   as
                   also
                   for
                   the
                   condemnation
                   of
                   the
                   evil
                   :
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 that
                 is
                 ,
                 
                   every
                   thing
                
                 that
                 belongs
                 to
                 faith
                 and
                 manners
                 ,
                 not
                 every
                 indifferent
                 thing
                 ,
                 but
                 
                   every
                   thing
                
                 of
                 duty
                 ;
                 not
                 every
                 thing
                 of
                 a
                 man
                 ,
                 but
                 
                   every
                   thing
                
                 of
                 a
                 Christian
                 ;
                 not
                 things
                 of
                 natural
                 life
                 ,
                 but
                 of
                 the
                 supernatural
                 .
                 Which
                 sense
                 of
                 his
                 words
                 clearly
                 excludes
                 the
                 necessity
                 of
                 tradition
                 ,
                 and
                 yet
                 intends
                 not
                 to
                 exclude
                 either
                 liberty
                 ,
                 or
                 humane
                 lawes
                 ,
                 or
                 the
                 conduct
                 of
                 prudence
                 .
              
               
                 5.
                 
                 To
                 the
                 like
                 purpose
                 is
                 that
                 of
                 
                   Origen
                   :
                   Debemus
                   ergo
                   ad
                   testimonium
                   
                   verborum
                   quae
                   proferimus
                   in
                   doctrina
                   ,
                
                 
                 
                   proferre
                   sensum
                   scripturae
                   ,
                   quasi
                   confirmantem
                   quem
                   exponimus
                   sensum
                   ,
                
                 we
                 ought
                 to
                 bring
                 Scripture
                 for
                 the
                 confirmation
                 of
                 our
                 exposition
                 :
                 which
                 words
                 of
                 his
                 are
                 very
                 considerable
                 to
                 those
                 who
                 are
                 earnest
                 for
                 our
                 admittance
                 of
                 traditive
                 interpretation
                 of
                 Scriptures
                 .
                 Concerning
                 which
                 in
                 passing
                 by
                 (
                 because
                 it
                 will
                 be
                 nothing
                 to
                 the
                 main
                 inquiry
                 ,
                 which
                 is
                 not
                 how
                 Scripture
                 is
                 to
                 be
                 understood
                 ,
                 but
                 whether
                 being
                 rightly
                 understood
                 it
                 be
                 a
                 sufficient
                 rule
                 of
                 faith
                 and
                 manners
                 )
                 I
                 shall
                 give
                 this
                 account
                 :
                 That
                 besides
                 there
                 are
                 (
                 I
                 mean
                 in
                 matters
                 of
                 faith
                 ,
                 not
                 in
                 matters
                 ritual
                 and
                 of
                 government
                 )
                 no
                 such
                 traditive
                 commentaries
                 ;
                 there
                 being
                 no
                 greater
                 variety
                 and
                 difference
                 amongst
                 the
                 ancient
                 and
                 modern
                 writers
                 commonly
                 and
                 respectively
                 in
                 any
                 thing
                 than
                 in
                 their
                 expositions
                 of
                 Scripture
                 ;
                 no
                 where
                 so
                 great
                 liberty
                 ,
                 no
                 where
                 so
                 little
                 agreement
                 ;
                 besides
                 this
                 ,
                 I
                 say
                 ,
                 that
                 they
                 are
                 in
                 commentaries
                 of
                 Scripture
                 to
                 be
                 lookt
                 upon
                 as
                 so
                 many
                 single
                 persons
                 ,
                 because
                 there
                 was
                 no
                 publick
                 authentick
                 commentary
                 any
                 where
                 ,
                 no
                 assemblies
                 in
                 order
                 to
                 any
                 such
                 expositions
                 ,
                 no
                 tradition
                 pretended
                 for
                 the
                 sense
                 of
                 controverted
                 places
                 ;
                 but
                 they
                 us'd
                 right
                 reason
                 ,
                 the
                 analogy
                 of
                 faith
                 ,
                 the
                 sense
                 of
                 the
                 words
                 ,
                 and
                 the
                 notice
                 of
                 the
                 originals
                 ,
                 and
                 so
                 they
                 expounded
                 certainly
                 or
                 probably
                 according
                 as
                 it
                 hapned
                 ,
                 according
                 to
                 that
                 of
                 S.
                 
                   Athanasius
                   Sunt
                   verò
                   etiam
                   multi
                   Sanctorum
                   Magistrorum
                   libri
                   in
                   quos
                   si
                   quis
                   incurrat
                   assequetur
                   quodammodo
                   scripturarum
                   interpretationem
                   ,
                
                 
                 There
                 are
                 many
                 bookes
                 of
                 the
                 holy
                 Doctors
                 ,
                 upon
                 which
                 if
                 one
                 chance
                 to
                 light
                 ,
                 he
                 may
                 in
                 some
                 measure
                 attain
                 to
                 the
                 interpretation
                 of
                 the
                 Scriptures
                 .
                 But
                 when
                 they
                 (
                 according
                 to
                 Origens
                 way
                 here
                 described
                 )
                 confirmed
                 an
                 exposition
                 of
                 one
                 place
                 by
                 the
                 doctrine
                 of
                 another
                 ,
                 then
                 and
                 then
                 onely
                 they
                 thought
                 they
                 had
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 Scripture-demonstration
                 ,
                 and
                 a
                 matter
                 of
                 faith
                 and
                 of
                 necessary
                 belief
                 ,
                 and
                 that
                 this
                 was
                 the
                 duty
                 of
                 the
                 Christian
                 Doctors
                 ,
                 
                 Origen
                 does
                 expressly
                 affirme
                 .
                 
                   Afterwards
                   ,
                   as
                   Pauls
                   custome
                   is
                   he
                   would
                   verify
                   from
                   the
                   holy
                   Scriptures
                   what
                   he
                   had
                   said
                   ;
                   so
                   also
                   giving
                   an
                   example
                   to
                   the
                   Doctors
                   of
                   the
                   Church
                   ,
                   that
                   what
                   they
                   speak
                   to
                   the
                   people
                   should
                   not
                   be
                   of
                   their
                   own
                   sense
                   ,
                   but
                   confirmed
                   by
                   divine
                   testimonies
                   :
                   For
                   if
                   he
                   ,
                   such
                   and
                   so
                   great
                   an
                   Apostle
                   ,
                   did
                   not
                   suppose
                   his
                   own
                   authority
                   sufficient
                   warrant
                   to
                   his
                   sayings
                   ,
                   unless
                   he
                   make
                   it
                   appear
                   that
                   what
                   he
                   sayes
                   is
                   written
                   in
                   the
                   Law
                   and
                   the
                   Prophets
                   :
                   how
                   much
                   more
                   ought
                   we
                   little
                   ones
                   observe
                   this
                   ,
                   that
                   we
                   doe
                   not
                   bring
                   forth
                   ours
                   ,
                   but
                   the
                   sentences
                   of
                   the
                   holy
                   Spirit
                   ,
                
                 viz.
                 from
                 Scripture
                 ;
                 for
                 that
                 was
                 the
                 practice
                 of
                 
                   S.
                   Paul
                
                 ,
                 whom
                 he
                 in
                 this
                 place
                 for
                 that
                 very
                 thing
                 propounds
                 as
                 imitable
                 .
                 And
                 in
                 pursuance
                 of
                 this
                 example
                 and
                 advice
                 ,
                 
                 S.
                 Cyril
                 expresses
                 himself
                 perfectly
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 attend
                 not
                 to
                 my
                 inventions
                 ;
                 for
                 you
                 may
                 possibly
                 be
                 deceiv'd
                 :
                 but
                 trust
                 no
                 words
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 unless
                 thou
                 doest
                 learne
                 it
                 from
                 the
                 Divine
                 Scriptures
                 .
                 And
                 more
                 fully
                 yet
                 he
                 speaks
                 in
                 another
                 place
                 ;
                 speaking
                 of
                 faith
                 in
                 the
                 H.
                 Trinity
                 he
                 advises
                 them
                 to
                 
                   retain
                   that
                   zeale
                   in
                   their
                   mind
                   ,
                   which
                   by
                   heads
                   ,
                   or
                   summaries
                   is
                   already
                   lightly
                   expounded
                   to
                   you
                   ,
                
                 
                 
                   but
                   if
                   God
                   grant
                   ,
                   shall
                   according
                   to
                   my
                   strength
                   be
                   demonstrated
                   to
                   you
                   by
                   Scripture
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 
                   For
                   it
                   behoves
                   us
                   not
                   to
                   deliver
                   so
                   much
                   as
                   the
                   least
                   thing
                   of
                   the
                   holy
                   mysteries
                   of
                   faith
                   without
                   the
                   Divine
                   Scriptures
                   ,
                   nor
                   to
                   be
                   moved
                   with
                   probable
                   discourses
                   .
                   Neither
                   give
                   credit
                   to
                   me
                   speaking
                   ,
                   unless
                   what
                   is
                   spoken
                   be
                   demonstrated
                   by
                   the
                   holy
                   Scriptures
                   :
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   for
                   that
                   is
                   the
                   security
                   of
                   our
                   faith
                   which
                   is
                   deriv'd
                   not
                   from
                   witty
                   
                   inventions
                   ,
                   but
                   from
                   the
                   demonstration
                   of
                   divine
                   Scriptures
                   .
                   Omne
                   quod
                   loquimur
                   debemus
                   affirmare
                   de
                   scripturis
                   Sanctis
                   ,
                
                 
                 said
                 S
                 Hierome
                 ,
                 Every
                 thing
                 that
                 we
                 speak
                 we
                 must
                 prove
                 it
                 from
                 the
                 holy
                 Scriptures
                 ;
                 not
                 every
                 thing
                 absolutely
                 but
                 every
                 thing
                 of
                 religion
                 ,
                 every
                 thing
                 of
                 faith
                 and
                 manners
                 :
                 and
                 if
                 all
                 this
                 be
                 not
                 in
                 the
                 Scriptures
                 ,
                 it
                 can
                 have
                 no
                 just
                 authority
                 .
                 
                   Hoc
                   quia
                   de
                   scripturis
                   authoritatem
                   non
                   habet
                   eâdem
                   facilitate
                   contemnitur
                   quâ
                   probatur
                   ,
                
                 
                 If
                 it
                 have
                 not
                 its
                 warrant
                 from
                 Scripture
                 ,
                 it
                 may
                 with
                 as
                 much
                 ease
                 be
                 despis'd
                 as
                 it
                 was
                 offered
                 .
                 Where
                 though
                 S.
                 Hierom
                 speakes
                 of
                 a
                 particular
                 question
                 ,
                 viz.
                 whether
                 Zecharias
                 the
                 son
                 of
                 Barachias
                 were
                 the
                 Father
                 of
                 John
                 the
                 Baptist
                 ;
                 yet
                 it
                 could
                 not
                 have
                 been
                 applied
                 to
                 this
                 particular
                 if
                 it
                 had
                 not
                 been
                 true
                 in
                 the
                 general
                 ,
                 That
                 every
                 thing
                 of
                 religion
                 may
                 be
                 rejected
                 that
                 is
                 not
                 prov'd
                 from
                 Scripture
                 .
                 
                 But
                 this
                 is
                 expressly
                 affirm'd
                 by
                 S.
                 
                   Chrysostome
                   ;
                   Nam
                   si
                   quid
                   dicitur
                   absque
                   Scripturâ
                   auditorum
                   cogitatio
                   claudicat
                   ,
                
                 &c.
                 
                 
                   If
                   any
                   thing
                   be
                   spoken
                   without
                   Scripture
                   the
                   thought
                   of
                   the
                   hearers
                   is
                   lame
                   ;
                   sometimes
                   inclining
                   to
                   assent
                   ,
                   sometimes
                   declining
                   ;
                   sometimes
                   rejecting
                   the
                   opinion
                   as
                   frivolous
                   ,
                   sometimes
                   receiving
                   it
                   as
                   probable
                   :
                   but
                   when
                   a
                   testimony
                   of
                   the
                   Divine
                   voice
                   proceedes
                   from
                   Scripture
                   ,
                   it
                   confirmes
                   the
                   speech
                   of
                   him
                   that
                   speakes
                   ,
                   and
                   the
                   mind
                   of
                   him
                   that
                   heares
                   .
                
                 And
                 upon
                 this
                 account
                 it
                 was
                 that
                 S.
                 Cyril
                 of
                 Alexandria
                 ,
                 being
                 to
                 dispute
                 with
                 Theodoret
                 concerning
                 some
                 mysterious
                 questions
                 of
                 Religion
                 ,
                 
                 refus'd
                 to
                 conferre
                 but
                 from
                 the
                 fountains
                 of
                 Scripture
                 .
                 
                   It
                   became
                   him
                
                 (
                 saies
                 he
                 )
                 
                   being
                   exercis'd
                   in
                   Scriptures
                   ,
                   since
                   his
                   desire
                   was
                   to
                   conferre
                   with
                   me
                   about
                   divine
                   mysteryes
                   ,
                   to
                   speak
                   with
                   us
                   onely
                   out
                   of
                   the
                   Holy
                   Scriptures
                   ,
                   and
                   so
                   to
                   frame
                   his
                   discourse
                   as
                   becomes
                   holy
                   things
                   .
                
                 And
                 I
                 should
                 wonder
                 if
                 Theodoret
                 should
                 doe
                 otherwise
                 :
                 
                 for
                 he
                 himself
                 brings
                 in
                 the
                 orthodox
                 Christian
                 saying
                 to
                 Eranistes
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   Tell
                   not
                   me
                   of
                   your
                   logismes
                   and
                   syllogismes
                   :
                   I
                   rely
                   upon
                   Scripture
                   alone
                   .
                
                 In
                 which
                 short
                 sentence
                 he
                 makes
                 provision
                 against
                 all
                 devices
                 of
                 mans
                 inventing
                 ;
                 but
                 he
                 establishes
                 a
                 remedy
                 and
                 an
                 affirmative
                 that
                 is
                 equally
                 strong
                 against
                 all
                 pretension
                 of
                 traditions
                 besides
                 Scripture
                 ,
                 by
                 saying
                 that
                 Scripture
                 alone
                 is
                 the
                 ground
                 of
                 his
                 confidence
                 ,
                 the
                 argument
                 of
                 his
                 perswasion
                 in
                 matters
                 of
                 Religion
                 .
                 But
                 S.
                 Austin
                 establishes
                 the
                 same
                 sufficient
                 and
                 onely
                 rule
                 of
                 Scripture
                 ,
                 
                 and
                 by
                 way
                 of
                 instance
                 excludes
                 the
                 Authority
                 of
                 Councels
                 .
                 
                   Sed
                   nunc
                   nec
                   ego
                   Nicenum
                   nec
                   tu
                   debes
                   Ariminense
                   tanquam
                   praejudicaturus
                   proferre
                   Concilium
                   .
                   Neque
                   ego
                   hujus
                   authoritate
                   neque
                   tu
                   illius
                   detineris
                   :
                   Scripturarum
                   authoritatibus
                   ,
                   non
                   quorumcunque
                   propriis
                   ,
                   sed
                   utrisque
                   communibus
                   testibus
                   ,
                   res
                   cum
                   re
                   ,
                   causa
                   cum
                   causa
                   ,
                   ratio
                   cum
                   ratione
                   concertet
                   ,
                   I
                   ought
                   not
                   to
                   urge
                   the
                   Nicene
                   Council
                   ,
                   nor
                   you
                   that
                   of
                   Ariminum
                   ;
                   as
                   prejudging
                   the
                   question
                   on
                   either
                   side
                   .
                   But
                   let
                   the
                   causes
                   be
                   confronted
                   ,
                   argument
                   against
                   argument
                   ,
                   matter
                   against
                   matter
                   ,
                   thing
                   against
                   thing
                   by
                   the
                   authorities
                   of
                   Scripture
                   ,
                   which
                   are
                   the
                   witnesses
                   common
                   to
                   us
                   both
                   .
                
                 By
                 which
                 words
                 ,
                 if
                 S.
                 Austins
                 affirmative
                 can
                 prevaile
                 ,
                 it
                 is
                 certain
                 that
                 nothing
                 ought
                 to
                 be
                 pretended
                 for
                 argument
                 but
                 Scripture
                 in
                 matters
                 of
                 Religion
                 .
                 For
                 if
                 a
                 General
                 Council
                 ,
                 which
                 is
                 the
                 best
                 witness
                 of
                 tradition
                 ,
                 the
                 best
                 expounder
                 of
                 Scripture
                 ,
                 the
                 best
                 determiner
                 of
                 a
                 question
                 ,
                 is
                 not
                 a
                 competent
                 measure
                 of
                 determination
                 ,
                 then
                 certainly
                 nothing
                 else
                 can
                 pretend
                 to
                 it
                 ,
                 nothing
                 but
                 Scripture
                 .
                 And
                 if
                 it
                 be
                 replied
                 ,
                 that
                 this
                 is
                 onely
                 affirm'd
                 by
                 him
                 in
                 case
                 that
                 two
                 Councils
                 are
                 or
                 seem
                 contrary
                 :
                 I
                 answer
                 that
                 if
                 Councils
                 can
                 be
                 or
                 seem
                 contrary
                 ,
                 so
                 that
                 wise
                 and
                 good
                 men
                 cannot
                 competently
                 insist
                 upon
                 their
                 testimony
                 ,
                 it
                 is
                 certain
                 a
                 man
                 may
                 be
                 deceived
                 ,
                 or
                 cannot
                 justly
                 be
                 determin'd
                 by
                 any
                 topick
                 but
                 the
                 words
                 and
                 consequences
                 of
                 Scripture
                 ;
                 
                 and
                 if
                 this
                 be
                 the
                 onely
                 probation
                 ,
                 then
                 it
                 is
                 sufficient
                 ,
                 that
                 's
                 certain
                 .
                 But
                 that
                 will
                 be
                 a
                 distinct
                 consideration
                 .
                 In
                 the
                 mean
                 time
                 that
                 which
                 I
                 intend
                 to
                 perswade
                 by
                 these
                 testimonies
                 ,
                 is
                 that
                 the
                 Fathers
                 of
                 the
                 primitive
                 Church
                 did
                 in
                 all
                 their
                 mysterious
                 inquiries
                 of
                 religion
                 ,
                 in
                 all
                 matters
                 of
                 faith
                 and
                 manners
                 ,
                 admit
                 no
                 argument
                 but
                 what
                 was
                 deriv'd
                 from
                 Scripture
                 .
                 *
              
               
                 2.
                 
                 Next
                 to
                 this
                 and
                 like
                 it
                 is
                 ,
                 
                 that
                 
                   the
                   primitive
                   Doctors
                   did
                   confute
                   all
                   heresies
                   from
                   Scripture
                
                 ;
                 which
                 could
                 no
                 way
                 be
                 done
                 ,
                 but
                 that
                 because
                 
                   Rectum
                   est
                   index
                   sui
                   &
                   obliqui
                   ,
                
                 that
                 which
                 is
                 straight
                 will
                 demonstrate
                 its
                 own
                 straightness
                 and
                 the
                 crookednesse
                 of
                 that
                 which
                 is
                 crooked
                 .
                 Scripture
                 must
                 be
                 a
                 rule
                 of
                 all
                 religion
                 and
                 all
                 faith
                 ,
                 and
                 therefore
                 sufficient
                 to
                 reprove
                 all
                 vice
                 and
                 every
                 heresy
                 .
                 So
                 Tertullian
                 discourses
                 ,
                 
                   Aufer
                   haereticis
                   quae
                   cum
                   Ethnicis
                   sapiunt
                   ,
                
                 
                 
                   ut
                   de
                   Scripturis
                   solis
                   quaestiones
                   suas
                   sistant
                   ,
                
                 Take
                 from
                 hereticks
                 their
                 Ethnic
                 learning
                 ,
                 that
                 they
                 may
                 dispute
                 their
                 questions
                 out
                 of
                 Scripture
                 onely
                 .
                 To
                 this
                 purpose
                 Origen
                 brings
                 in
                 the
                 precedent
                 of
                 our
                 Blessed
                 Lord
                 ,
                 
                 from
                 Scriptures
                 confuting
                 the
                 heresy
                 of
                 the
                 Sadducees
                 about
                 the
                 Resurrection
                 .
                 As
                 Christ
                 did
                 ,
                 
                   sic
                   facient
                   &
                   Christi
                   imitatores
                   exemplis
                   Scripturarum
                   ,
                   quibus
                   oportet
                   secundum
                   sanam
                   doctrinam
                   omnem
                   vocem
                   obmutescere
                   Pharaonis
                   ,
                
                 So
                 will
                 the
                 followers
                 of
                 Christ
                 doe
                 by
                 the
                 examples
                 of
                 Scriptures
                 ,
                 which
                 will
                 put
                 to
                 silence
                 every
                 voice
                 of
                 Pharaoh
                 ;
                 that
                 is
                 ,
                 every
                 doctrine
                 of
                 the
                 adversaries
                 .
                 Plainer
                 yet
                 are
                 those
                 excellent
                 words
                 of
                 S.
                 Athanasius
                 ,
                 speaking
                 but
                 of
                 a
                 small
                 part
                 of
                 Scripture
                 ,
                 even
                 so
                 much
                 as
                 was
                 sufficient
                 to
                 prove
                 the
                 articles
                 of
                 the
                 Nicene
                 Creed
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 he
                 sayes
                 ,
                 
                   That
                   faith
                   which
                   the
                   Fathers
                   confessed
                   at
                   Nice
                   ,
                   according
                   to
                   the
                   Holy
                   Scriptures
                   ,
                   was
                   sufficient
                   to
                   reprove
                   all
                
                 [
                 heretical
                 ]
                 
                   impiety
                   ,
                   and
                   to
                   establish
                   our
                   Religion
                   or
                   faith
                   in
                   Christ.
                
                 
                 And
                 therefore
                 S.
                 Chrysostome
                 compares
                 the
                 Scriptures
                 to
                 a
                 doore
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 …
                 .
                 ,
                 
                   For
                   they
                   lead
                   us
                   to
                   God
                   ,
                   and
                   open
                   to
                   us
                   the
                   knowledge
                   of
                   God
                   ,
                   and
                   keep
                   hereticks
                   from
                   entring
                   in
                   .
                
                 The
                 metaphor
                 is
                 dogmatical
                 and
                 plain
                 enough
                 without
                 a
                 commentary
                 .
                 The
                 Scripture
                 must
                 be
                 the
                 port
                 at
                 which
                 every
                 article
                 of
                 faith
                 must
                 goe
                 forth
                 ,
                 and
                 by
                 which
                 every
                 heresy
                 can
                 be
                 kept
                 from
                 the
                 fold
                 of
                 Christ.
                 
                 
                   Quae
                   ignoramus
                   ex
                   ea
                   discimus
                
                 .
                 So
                 
                   Theodoret
                   .
                   Whatsoever
                   we
                   are
                   ignorant
                   of
                   ,
                   we
                   learn
                   from
                   thence
                   .
                   Nihil
                   est
                   quod
                   nequeat
                   Scripturis
                   dissolvi
                   .
                
                 So
                 Theophylact.
                 There
                 is
                 no
                 difficulty
                 but
                 may
                 be
                 untied
                 by
                 the
                 Scriptures
                 .
              
               
                 The
                 Author
                 of
                 the
                 imperfect
                 work
                 upon
                 S.
                 Matthew
                 ,
                 
                 usually
                 attributed
                 to
                 S.
                 Chrysostome
                 ,
                 discourses
                 pertinently
                 and
                 extreme
                 fully
                 to
                 this
                 article
                 .
                 
                   Then
                   [
                   when
                   ye
                   shall
                   see
                   the
                   abomination
                   of
                   desolation
                   standing
                   in
                   
                   the
                   holy
                   place
                   ]
                   that
                   is
                   ,
                   when
                   ye
                   shall
                   see
                   impious
                   heresy
                   ,
                   which
                   is
                   the
                   army
                   of
                   Antichrist
                   ,
                   standing
                   in
                   the
                   holy
                   places
                   of
                   the
                   Church
                   ,
                   in
                   that
                   time
                   [
                   he
                   which
                   is
                   in
                   Judaea
                   let
                   him
                   flee
                   to
                   the
                   mountains
                   ,
                   ]
                   that
                   is
                   ,
                   they
                   who
                   are
                   in
                   Christianity
                   ,
                   let
                   them
                   run
                   to
                   the
                   Scriptures
                   .
                   And
                   why
                   does
                   he
                   command
                   all
                   Christians
                   in
                   that
                   time
                   to
                   run
                   to
                   the
                   Scriptures
                   ?
                   Because
                   ever
                   since
                   heresy
                   did
                   infest
                   those
                   Churches
                   ,
                   there
                   can
                   be
                   no
                   proof
                   of
                   true
                   Christianity
                   ,
                   nor
                   any
                   other
                   refuge
                   for
                   Christians
                   who
                   would
                   know
                   the
                   truth
                   of
                   faith
                   ,
                   but
                   that
                   of
                   the
                   Divine
                   Scripture
                   .
                
                 And
                 a
                 little
                 after
                 ,
                 
                   Now
                   by
                   no
                   meanes
                   can
                   he
                   that
                   desires
                   ,
                   come
                   to
                   know
                   which
                   is
                   the
                   true
                   Church
                   of
                   Christ
                   ,
                   but
                   onely
                   by
                   the
                   Scriptures…
                   .
                   Our
                   Lord
                   therefore
                   knowing
                   that
                   there
                   would
                   be
                   so
                   great
                   a
                   confusion
                   in
                   the
                   last
                   dayes
                   ,
                   commands
                   that
                   all
                   Christians
                   who
                   would
                   be
                   established
                   in
                   the
                   truth
                   of
                   faith
                   should
                   flye
                   to
                   nothing
                   but
                   to
                   the
                   Scriptures
                   .
                
                 These
                 words
                 in
                 some
                 editions
                 of
                 the
                 works
                 of
                 S.
                 Chrysostome
                 are
                 scratch'd
                 out
                 by
                 a
                 Roman
                 hand
                 ,
                 to
                 the
                 regret
                 of
                 some
                 of
                 his
                 own
                 party
                 ,
                 and
                 the
                 shame
                 of
                 them
                 that
                 suffered
                 it
                 or
                 are
                 pleased
                 with
                 it
                 .
                 All
                 that
                 I
                 shall
                 say
                 to
                 the
                 book
                 is
                 this
                 ,
                 that
                 it
                 is
                 very
                 often
                 urg'd
                 by
                 the
                 greatest
                 patrons
                 of
                 tradition
                 to
                 serve
                 their
                 ends
                 in
                 many
                 other
                 questions
                 ,
                 and
                 therefore
                 cannot
                 be
                 rejected
                 upon
                 pretence
                 of
                 not
                 being
                 S.
                 Chrysostom's
                 ;
                 much
                 lesse
                 upon
                 pretence
                 that
                 it
                 was
                 written
                 or
                 interpolated
                 by
                 an
                 Arrian
                 ;
                 because
                 the
                 Arrians
                 call'd
                 for
                 Scripture
                 in
                 the
                 use
                 of
                 the
                 word
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 but
                 for
                 the
                 thing
                 it self
                 they
                 offer'd
                 to
                 be
                 tried
                 by
                 tradition
                 :
                 and
                 so
                 did
                 the
                 Catholicks
                 ,
                 as
                 it
                 hapned
                 ,
                 or
                 as
                 the
                 peevishness
                 of
                 their
                 adversaries
                 ,
                 or
                 the
                 advantages
                 of
                 the
                 question
                 did
                 prompt
                 them
                 ;
                 but
                 the
                 Catholicks
                 and
                 the
                 Arrians
                 never
                 did
                 differ
                 upon
                 the
                 question
                 of
                 the
                 sufficiency
                 of
                 Scripture
                 .
                 
                 But
                 as
                 for
                 the
                 book
                 ,
                 it
                 is
                 
                   liber
                   doctus
                   &
                   minimè
                   spernendus
                
                 ,
                 saies
                 Bellarmine
                 ;
                 and
                 so
                 is
                 this
                 testimony
                 :
                 and
                 the
                 rather
                 because
                 it
                 is
                 perfectly
                 agreeing
                 with
                 the
                 doctrine
                 of
                 the
                 other
                 Fathers
                 .
              
               
                 So
                 S.
                 Augustine
                 ,
                 
                 
                   Contra
                   insidiosos
                   errores
                   ●●us
                   vol●it
                   ponere
                   firmamentum
                   in
                   Scripturis
                   ,
                
                 
                 
                   contra
                   quas
                   nullus
                   audet
                   l●qui
                   qui
                   quoquo
                   modo
                   se
                   vult
                   videri
                   Christianum
                   ,
                
                 Against
                 treacherous
                 e●●ors
                 God
                 would
                 place
                 our
                 strength
                 in
                 the
                 Scriptures
                 ;
                 against
                 which
                 none
                 that
                 would
                 any
                 way
                 seem
                 a
                 Christian
                 dares
                 to
                 speak
                 .
                 And
                 a
                 little
                 after
                 he
                 addes
                 this
                 example
                 .
                 
                   When
                   Christ
                   offered
                   himself
                   to
                   Thomas
                   to
                   be
                   handled
                   ,
                
                 non
                 illi
                 suffecit
                 nisi
                 de
                 Scripturis
                 confirmaret
                 cor
                 credentium
                 ,
                 
                   Christ
                   thought
                   〈◊〉
                   not
                   enough
                   unless
                   out
                   of
                   the
                   Scriptures
                   he
                   had
                   confirmed
                   the
                   heart
                   of
                   the
                   believers
                   :
                
                 prospiciebat
                 enim
                 nos
                 futuros
                 ,
                 
                   He
                   foresaw
                   that
                   we
                   should
                   come
                   after
                   :
                   For
                   if
                   they
                   therefore
                   believed
                   because
                   they
                   held
                   and
                   handled
                   him
                   ,
                   what
                   doe
                   we
                   ?
                   Christ
                   is
                   ascended
                   into
                   heaven
                   ,
                   not
                   to
                   return
                   but
                   at
                   the
                   end
                   of
                   the
                   world
                   that
                   he
                   may
                   judge
                   the
                   quick
                   and
                   the
                   dead
                   :
                   whence
                   shall
                   ●e
                   bel●●ve
                   but
                   by
                   that
                   by
                   which
                   he
                   confirm'd
                   them
                   who
                   handled
                   him
                   ?
                   He
                   opened
                   unto
                   them
                   the
                   Scriptures
                
                 ]
                 The
                 Scriptures
                 therefore
                 are
                 the
                 great
                 repository
                 and
                 the
                 great
                 security
                 of
                 faith
                 .
                 They
                 are
                 also
                 the
                 great
                 and
                 the
                 onely
                 deletery
                 of
                 heresies
                 .
                 So
                 
                   Justus
                   Orgilitanus
                
                 expounds
                 that
                 of
                 the
                 Canticles
                 [
                 take
                 the
                 little
                 foxes
                 ]
                 that
                 is
                 ,
                 
                   convincite
                   haereticos
                   eorúmque
                   versutias
                   sanctarum
                   Scripturarum
                   concludite
                   testimoniis
                
                 ;
                 convince
                 hereticks
                 ,
                 and
                 restrain
                 their
                 subtleties
                 and
                 crafts
                 with
                 the
                 testimonies
                 of
                 Holy
                 Scriptures
                 .
                 And
                 thus
                 in
                 fact
                 the
                 Fathers
                 did
                 conclude
                 against
                 the
                 Gnosticks
                 ,
                 the
                 Valentinians
                 ,
                 the
                 Marcionites
                 ,
                 the
                 Manichees
                 ,
                 the
                 Photinians
                 ,
                 the
                 Arrians
                 ,
                 the
                 
                   Novatians
                   ,
                   Eutichians
                   ,
                   Eunomians
                   ,
                   Nestorians
                   ,
                   Macedonians
                   ,
                
                 and
                 all
                 the
                 pests
                 of
                 Christendome
                 .
                 
                   Hos
                   percussit
                   gladius
                
                 .
                 The
                 word
                 of
                 God
                 is
                 
                   sharper
                   then
                   a
                   two-edged
                   sword
                
                 ;
                 and
                 the
                 magazines
                 of
                 Scripture
                 were
                 the
                 armories
                 of
                 the
                 Church
                 .
              
               
               
                 3.
                 
                 
                   The
                   Fathers
                   did
                   reject
                   whatsoever
                   was
                   offered
                   as
                   an
                   article
                   of
                   faith
                   or
                   a
                   Rule
                   of
                   manners
                   ,
                
                 
                 
                   that
                   was
                   not
                   in
                   ,
                   or
                   could
                   not
                   be
                   proved
                   from
                   Scriptures
                   .
                
                 So
                 Tertullian
                 ,
                 
                 
                   Sed
                   quoniam
                   unum
                   aliquod
                   attigimus
                   vacuae
                   observationis
                   ,
                   non
                   pigebit
                   caetera
                   quoque
                   denotare
                   ,
                   quibus
                   meritò
                   vanitas
                   exprobranda
                   est
                   ,
                   siquidem
                   sine
                   ullius
                   aut
                   Dominici
                   aut
                   Apostolici
                   praecepti
                   authoritate
                   fiunt
                   .
                   Hujusmodi
                   enim
                   non
                   religioni
                   ,
                   sed
                   superstitioni
                   deputantur
                   ,
                   affectata
                   &
                   coacta
                   ,
                   &
                   curiosi
                   potius
                   quam
                   rationalis
                   officii
                   .
                
                 If
                 you
                 cannot
                 shew
                 the
                 authority
                 of
                 a
                 divine
                 or
                 Apostolical
                 praecept
                 ,
                 your
                 office
                 is
                 not
                 religion
                 ,
                 but
                 superstition
                 ,
                 not
                 a
                 reasonable
                 service
                 ,
                 but
                 curiosity
                 ,
                 coaction
                 or
                 affectation
                 .
                 Pamelius
                 suppos'd
                 these
                 words
                 to
                 be
                 very
                 dangerous
                 against
                 Ecclesiastical
                 Traditions
                 .
                 They
                 are
                 indeed
                 against
                 all
                 such
                 traditions
                 as
                 either
                 were
                 meere
                 matters
                 of
                 fact
                 without
                 command
                 ,
                 or
                 were
                 postnate
                 to
                 the
                 dayes
                 of
                 the
                 Apostles
                 ,
                 of
                 which
                 nature
                 are
                 almost
                 all
                 now
                 in
                 reputation
                 and
                 practice
                 amongst
                 the
                 Romanists
                 .
                 But
                 more
                 ful
                 yet
                 and
                 explicative
                 of
                 the
                 former
                 are
                 those
                 other
                 words
                 of
                 Tertullian
                 against
                 
                   Hermogenes
                   :
                   Whether
                   all
                   things
                   were
                   made
                   of
                   praeexisting
                   matter
                   ,
                
                 
                 I
                 have
                 no
                 where
                 read
                 ,
                 
                   let
                   the
                   schoole
                   of
                   Hermogenes
                   shew
                   where
                   it
                   is
                   written
                   .
                   Si
                   non
                   est
                   scriptum
                   ,
                   timeat
                   Vae
                   illud
                   adjicientibus
                   aut
                   detrahentibus
                   destinatum
                   ,
                   If
                   it
                   be
                   not
                   written
                   ,
                   let
                   him
                   fear
                   the
                   curse
                   of
                   them
                   that
                   adde
                   or
                   detract
                   to
                   or
                   from
                   what
                   is
                   written
                   in
                   the
                   Scriptures
                   .
                
                 But
                 S.
                 Basil
                 is
                 yet
                 more
                 decretory
                 :
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   It
                   is
                   a
                   manifest
                   defection
                   from
                   the
                   faith
                   ,
                   and
                   a
                   conviction
                   of
                   pride
                   ,
                   either
                   to
                   reject
                   any
                   thing
                   of
                   what
                   is
                   written
                   ,
                
                 
                 
                   or
                   to
                   introduce
                   any
                   thing
                   that
                   is
                   not
                   .
                
                 And
                 therefore
                 in
                 pursuance
                 of
                 this
                 great
                 truth
                 and
                 measure
                 of
                 conscience
                 ,
                 he
                 gives
                 this
                 rule
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Whatsoever
                   is
                   without
                   Scripture
                   ,
                   not
                   dervi'd
                   from
                   thence
                   ,
                   is
                   not
                   of
                   faith
                   ,
                   and
                   therefore
                   is
                   a
                   sin
                   :
                
                 and
                 therefore
                 every
                 such
                 thing
                 S.
                 Austin
                 accurses
                 ;
                 
                   Siquis
                   sive
                   de
                   Christo
                
                 ,
                 
                 
                   sive
                   de
                   ejus
                   Ecclesia
                   ,
                   sive
                   de
                   quacunque
                   alia
                   re
                   quae
                   pertinet
                   ad
                   fidem
                   vitámque
                   nostram
                   ,
                   non
                   dicam
                   si
                   nos
                   ,
                   sed
                   ,
                   quod
                   Paulus
                   adjecit
                   ,
                   si
                   Angelus
                   de
                   coelo
                   vobis
                   annunciaverit
                   praeterquam
                   quod
                   in
                   Scripturis
                   legalibus
                   &
                   Evangelicis
                   accepistis
                   ,
                   anathema
                   sit
                   ,
                
                 If
                 any
                 of
                 us
                 I
                 will
                 not
                 say
                 ,
                 but
                 if
                 any
                 Angel
                 (
                 for
                 that
                 S.
                 Paul
                 added
                 )
                 shall
                 say
                 any
                 thing
                 of
                 Christ
                 or
                 of
                 his
                 Church
                 or
                 of
                 any
                 other
                 thing
                 pertaining
                 to
                 faith
                 and
                 our
                 life
                 ,
                 except
                 what
                 we
                 have
                 received
                 from
                 the
                 Scriptures
                 of
                 the
                 Law
                 and
                 the
                 Gospels
                 ,
                 let
                 him
                 be
                 Anathema
                 .
                 
                   Scripturis
                   non
                   loquentibus
                   quis
                   loquetur
                
                 ?
                 
                   If
                   the
                   Scriptures
                   speak
                   not
                   ,
                   
                   who
                   will
                   speak
                   ?
                
                 said
                 S.
                 Prosper
                 .
                 All
                 things
                 which
                 are
                 delivered
                 to
                 us
                 by
                 the
                 Law
                 and
                 the
                 Prophets
                 and
                 the
                 Apostles
                 we
                 receive
                 ,
                 acknowledge
                 and
                 confesse
                 ,
                 neither
                 doe
                 we
                 inquire
                 after
                 any
                 thing
                 else
                 :
                 For
                 it
                 cannot
                 be
                 that
                 beside
                 those
                 things
                 which
                 are
                 divinely
                 spoken
                 by
                 the
                 divine
                 oracles
                 of
                 the
                 Old
                 and
                 New
                 Testament
                 ,
                 we
                 should
                 say
                 or
                 at
                 all
                 think
                 any
                 thing
                 of
                 God.
                 
                 So
                 S.
                 Cyril
                 .
                 These
                 Fathers
                 speak
                 dogmatically
                 ,
                 generally
                 and
                 peremptorily
                 :
                 nothing
                 but
                 what
                 is
                 in
                 Scripture
                 ;
                 nothing
                 of
                 God
                 ,
                 nothing
                 of
                 Christ
                 ,
                 nothing
                 of
                 his
                 Church
                 ,
                 nothing
                 of
                 any
                 thing
                 else
                 .
                 Adde
                 to
                 these
                 ,
                 that
                 by
                 their
                 doctrine
                 of
                 the
                 sufficiency
                 and
                 sole
                 use
                 and
                 necessity
                 of
                 Scripture
                 in
                 matters
                 of
                 Religion
                 they
                 doe
                 exclude
                 by
                 name
                 every
                 thing
                 that
                 pretends
                 against
                 Scripture
                 .
                 
                 So
                 
                   Theophilus
                   Alexandrinus
                   ;
                   Daemonici
                   spiritûs
                   est
                   instinctis
                   sophismata
                   humanarum
                   mentium
                   sequi
                   ,
                   &
                   aliquid
                   extra
                   Scripturarum
                   authoritatem
                   sequi
                   ,
                
                 It
                 is
                 the
                 instinct
                 of
                 the
                 Devil
                 to
                 follow
                 the
                 inventions
                 of
                 mens
                 minds
                 ,
                 and
                 to
                 follow
                 any
                 thing
                 without
                 the
                 authority
                 of
                 the
                 Scriptures
                 .
                 No
                 devise
                 ,
                 no
                 wit
                 ,
                 no
                 argument
                 or
                 invention
                 of
                 man
                 is
                 to
                 be
                 admitted
                 into
                 religion
                 ;
                 nothing
                 but
                 Scriptures
                 :
                 but
                 neither
                 may
                 traditions
                 be
                 received
                 .
                 
                   Quae
                   absque
                   authoritate
                   
                   &
                   testimoniis
                   Scripturarum
                   quasi
                   traditione
                   Apostolicâ
                   sponte
                   reperiunt
                   &
                   confingunt
                   ,
                
                 
                 
                   percutit
                   gladius
                
                 .
                 So
                 S.
                 Hierome
                 .
                 These
                 things
                 which
                 they
                 feign
                 as
                 if
                 they
                 were
                 traditions
                 Apostolical
                 ,
                 the
                 sword
                 shall
                 smite
                 ,
                 if
                 they
                 be
                 without
                 authority
                 and
                 testimonies
                 from
                 Scripture
                 .
                 
                 And
                 so
                 S.
                 Basil
                 to
                 the
                 Question
                 ,
                 Whether
                 new
                 converts
                 are
                 to
                 be
                 accustomed
                 to
                 the
                 Scriptures
                 ;
                 he
                 answers
                 ,
                 
                   It
                   is
                   fit
                   that
                   every
                   one
                   should
                   out
                   of
                   the
                   Holy
                   Scriptures
                   learn
                   what
                   is
                   for
                   his
                   use
                   ;
                   yea
                   it
                   is
                   necessary
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   both
                   for
                   the
                   full
                   certainty
                   of
                   godliness
                   ,
                   and
                   also
                   that
                   they
                   may
                   not
                   be
                   accustomed
                   to
                   humane
                   traditions
                   .
                
                 Where
                 it
                 is
                 observable
                 ,
                 he
                 calls
                 all
                 
                   humane
                   traditions
                
                 that
                 are
                 not
                 in
                 Scripture
                 ;
                 for
                 if
                 there
                 were
                 any
                 
                   divine
                   traditions
                
                 which
                 are
                 not
                 in
                 Scripture
                 ,
                 he
                 ought
                 to
                 have
                 advis'd
                 the
                 learning
                 of
                 them
                 besides
                 Scripture
                 ,
                 for
                 the
                 avoiding
                 of
                 traditions
                 which
                 are
                 not
                 divine
                 :
                 but
                 the
                 Scripture
                 being
                 sufficient
                 for
                 all
                 ,
                 whatsoever
                 is
                 besides
                 it
                 is
                 humane
                 ,
                 and
                 to
                 be
                 rejected
                 .
                 I
                 summe
                 up
                 this
                 particular
                 with
                 an
                 excellent
                 discourse
                 of
                 the
                 same
                 Saint
                 to
                 the
                 same
                 purpose
                 :
                 
                 He
                 asks
                 a
                 question
                 ,
                 
                   Whether
                   it
                   be
                   lawful
                   or
                   profitable
                   to
                   any
                   one
                   to
                   permit
                   himself
                   to
                   doe
                   or
                   to
                   speak
                   what
                   himself
                   thinkes
                   right
                   ,
                   without
                   the
                   testimony
                   of
                   the
                   Holy
                   Scriptures
                   .
                
                 He
                 answers
                 (
                 after
                 the
                 quotation
                 of
                 many
                 places
                 of
                 Scripture
                 )
                 
                   Who
                   therefore
                   is
                   so
                   mad
                   ,
                   that
                   of
                   himself
                   he
                   dare
                   so
                   much
                   as
                   in
                   thought
                   to
                   conceive
                   any
                   thing
                   ,
                   seeing
                   he
                   wants
                   the
                   Holy
                   and
                   good
                   Spirit
                   for
                   his
                   guide
                   ,
                   that
                   he
                   may
                   be
                   directed
                   both
                   in
                   minde
                   ,
                   in
                   word
                   and
                   in
                   action
                   into
                   the
                   way
                   of
                   truth
                   ,
                   or
                   that
                   he
                   would
                   remain
                   blind
                   without
                   our
                   Lord
                   Jesus
                   Christ
                   who
                   is
                   the
                   Sun
                   of
                   righteousness
                   ,
                   &
                   c
                   ?
                   But
                   because
                   of
                   those
                   things
                   which
                   are
                   disputed
                   amongst
                   us
                   some
                   are
                   determin'd
                   by
                   the
                   Commandement
                   of
                   God
                   in
                   holy
                   Scripture
                   ,
                   others
                   are
                   passed
                   over
                   in
                   silence
                   ;
                   as
                   for
                   those
                   things
                   which
                   are
                   written
                   ,
                   there
                   is
                   absolutely
                   no
                   power
                   at
                   all
                   given
                   to
                   any
                   one
                   ,
                   either
                   to
                   doe
                   any
                   of
                   those
                   things
                   which
                   are
                   forbidden
                   ,
                   or
                   to
                   omit
                   any
                   of
                   those
                   things
                   which
                   are
                   commanded
                   :
                   since
                   our
                   Lord
                   hath
                   at
                   once
                   denounc'd
                   and
                   said
                   ,
                   Thou
                   shalt
                   keep
                   the
                   word
                   which
                   I
                   command
                   thee
                   this
                   day
                   ,
                   thou
                   shalt
                   not
                   adde
                   to
                   it
                   ,
                   nor
                   take
                   from
                   it
                   .
                   For
                   a
                   fearful
                   judgment
                   is
                   expected
                   and
                   a
                   burning
                   fire
                   to
                   devour
                   them
                   who
                   dare
                   any
                   such
                   thing
                   .
                   But
                   as
                   for
                   those
                   things
                   which
                   are
                   pass'd
                   over
                   in
                   silence
                   ,
                   the
                   Apostle
                
                 Paul
                 
                   hath
                   appointed
                   us
                   a
                   rule
                   ,
                   saying
                   ,
                   All
                   things
                   are
                   lawful
                   to
                   me
                   ,
                   but
                   all
                   things
                   are
                   not
                   expedient
                   ;
                   all
                   things
                   are
                   lawful
                   ,
                   but
                   all
                   things
                   doe
                   not
                   edify
                   :
                   Let
                   no
                   man
                   seek
                   to
                   please
                   himself
                   ,
                   but
                   every
                   one
                   anothers
                   good
                   .
                   So
                   that
                   it
                   is
                   altogether
                   necessary
                   to
                   be
                   subject
                   to
                   God
                   according
                   to
                   his
                   Commandement
                   .
                
                 The
                 summe
                 is
                 this
                 ,
                 Nothing
                 is
                 matter
                 of
                 duty
                 either
                 in
                 word
                 or
                 deed
                 ,
                 in
                 faith
                 or
                 manners
                 ,
                 but
                 what
                 is
                 written
                 in
                 the
                 Scriptures
                 :
                 whatsoever
                 is
                 not
                 written
                 there
                 it
                 is
                 left
                 to
                 our
                 liberty
                 ,
                 and
                 we
                 are
                 to
                 use
                 it
                 as
                 all
                 indifferent
                 things
                 are
                 to
                 be
                 us'd
                 ,
                 that
                 is
                 ,
                 with
                 liberty
                 and
                 with
                 charity
                 .
                 Now
                 if
                 concerning
                 such
                 things
                 as
                 these
                 there
                 be
                 any
                 traditions
                 ,
                 it
                 matters
                 not
                 ;
                 they
                 are
                 no
                 part
                 of
                 our
                 religion
                 ,
                 but
                 to
                 be
                 receiv'd
                 like
                 lawes
                 of
                 man
                 ,
                 or
                 customes
                 ,
                 of
                 which
                 account
                 is
                 to
                 be
                 given
                 in
                 the
                 proper
                 place
                 .
              
               
                 4.
                 
                 The
                 Fathers
                 of
                 the
                 Church
                 did
                 affirme
                 
                   the
                   Holy
                   Scriptures
                   to
                   be
                   a
                   sufficient
                   and
                   a
                   perfect
                   rule
                   of
                   faith
                   and
                   manners
                   .
                   Adoro
                   Scripturae
                   plenitudinem
                   ,
                
                 said
                 Tertullian
                 ,
                 
                 
                   quae
                   mihi
                   &
                   factorem
                   manifestat
                   &
                   facta
                   .
                
                 I
                 adore
                 the
                 fulness
                 of
                 Scripture
                 ,
                 which
                 declares
                 God
                 and
                 Gods
                 works
                 .
                 His
                 instance
                 is
                 in
                 one
                 article
                 ,
                 but
                 that
                 without
                 the
                 rest
                 can
                 be
                 no
                 fulness
                 ;
                 as
                 Virgils
                 Georgics
                 cannot
                 be
                 full
                 ,
                 because
                 he
                 tells
                 a
                 few
                 things
                 well
                 of
                 Bees
                 and
                 tillage
                 .
                 But
                 I
                 will
                 not
                 chuse
                 any
                 authorities
                 concerning
                 which
                 I
                 need
                 to
                 argue
                 ;
                 there
                 are
                 enough
                 that
                 are
                 extremely
                 plain
                 ,
                 affirmative
                 and
                 concluding
                 .
                 
                 I
                 instance
                 in
                 
                   Irenaeus
                   .
                   Credere
                   haec
                   talia
                   debemus
                   Deo
                   qui
                   &
                   nos
                   fecit
                   ,
                   rectissimè
                   scientes
                   qui
                   Scripturae
                   quidem
                   perfectae
                   sunt
                   ,
                
                 
                 
                   quippe
                   à
                   verbo
                   Dei
                   &
                   Spiritu
                   ejus
                   dictae
                   ,
                
                 We
                 know
                 assuredly
                 that
                 the
                 Scriptures
                 are
                 perfect
                 ,
                 for
                 they
                 are
                 the
                 word
                 of
                 God
                 ,
                 and
                 spoken
                 by
                 the
                 spirit
                 of
                 God.
                 But
                 therefore
                 he
                 advises
                 ,
                 
                 
                   Legite
                   diligentius
                   id
                   quod
                   ab
                   Apostolis
                   est
                   Evangelium
                   nobis
                   datum
                   ,
                   &
                   legite
                   diligentius
                   Prophetas
                   ,
                   &
                   invenietis
                   universam
                   actionē
                   ,
                   &
                   omnem
                   doctrinam
                   ,
                   &
                   omnem
                   passionem
                   Domini
                   nostri
                   praedicatam
                   in
                   ipsis
                   ,
                
                 Read
                 the
                 Gospel
                 which
                 the
                 Apostles
                 left
                 us
                 more
                 diligently
                 ,
                 read
                 the
                 Prophets
                 more
                 diligently
                 ,
                 and
                 you
                 shall
                 finde
                 declar'd
                 in
                 them
                 all
                 the
                 doctrine
                 of
                 Christ
                 ,
                 all
                 his
                 action
                 &
                 all
                 his
                 passion
                 .
                 By
                 [
                 
                   universam
                   actionem
                
                 ]
                 he
                 means
                 his
                 life
                 indefinitely
                 ,
                 and
                 in
                 general
                 :
                 and
                 certainly
                 the
                 New
                 Testament
                 needs
                 nothing
                 to
                 its
                 being
                 a
                 perfect
                 Rule
                 ,
                 when
                 it
                 contains
                 all
                 Christs
                 doctrine
                 ,
                 
                 and
                 all
                 his
                 story
                 ,
                 viz.
                 so
                 far
                 as
                 concerns
                 us
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 said
                 Constantine
                 the
                 Emperor
                 .
                 
                   The
                   Evangelical
                   books
                   ,
                   and
                   those
                   of
                   the
                   Apostles
                   ,
                   and
                   the
                   orcales
                   of
                   the
                   old
                   Prophets
                   ,
                   doe
                   evidently
                   teach
                   us
                   to
                   believe
                   those
                   things
                   which
                   we
                   ought
                   to
                   believe
                   concerning
                   that
                   which
                   is
                   divine
                   .
                
                 And
                 therefore
                 S.
                 Athanasius
                 ,
                 or
                 whoever
                 is
                 the
                 Author
                 of
                 the
                 Exhortation
                 to
                 the
                 
                   Monkes
                   ,
                   Cura
                   in
                   canonicis
                   ponenda
                   est
                   salubriter
                   monumentis
                   ,
                   non
                   quod
                   Apocrypha
                   praesertim
                   ignorata
                   debeamus
                   dānare
                   ,
                   sed
                   quod
                   ad
                   scientiam
                   Dei
                   digestam
                   Canonis
                   seriem
                   putemus
                   posse
                   sufficere
                   :
                
                 Be
                 careful
                 in
                 reading
                 the
                 Canonical
                 Scriptures
                 ;
                 not
                 that
                 the
                 apocryphal
                 (
                 especially
                 before
                 they
                 are
                 known
                 )
                 ought
                 to
                 be
                 rejected
                 ,
                 but
                 that
                 we
                 suppose
                 the
                 Canon
                 is
                 sufficient
                 [
                 
                   to
                   the
                   knowledge
                   of
                   God.
                
                 ]
                 The
                 same
                 with
                 Constantines
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   that
                   which
                   is
                   concerning
                   God
                
                 ;
                 that
                 is
                 ,
                 the
                 religion
                 .
                 But
                 more
                 full
                 is
                 that
                 short
                 sentence
                 of
                 S.
                 Athanasius
                 ,
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   The
                   holy
                   and
                   divinely-inspir'd
                   Scriptures
                   are
                   in
                   themselves
                   sufficient
                   for
                   the
                   preaching
                   or
                   enunciation
                   of
                   the
                   truth
                   .
                
                 
                 To
                 the
                 same
                 purpose
                 are
                 the
                 words
                 of
                 S.
                 
                   Chrysostome
                   ;
                   If
                   there
                   be
                   need
                   to
                   learn
                   any
                   thing
                   ,
                   or
                   to
                   be
                   ignorant
                   of
                   any
                   thing
                   ,
                   thence
                   we
                   learn
                   ;
                   if
                   we
                   would
                   reprove
                   falshood
                   ,
                   thence
                   we
                   draw
                   ;
                   if
                   any
                   thing
                   be
                   wanting
                   to
                   correction
                   ,
                   to
                   castigation
                   ,
                   to
                   comfort
                   ,
                   and
                   that
                   we
                   ought
                   to
                   get
                   it
                   ,
                   from
                   thence
                   we
                   learn
                   it
                   .
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Look
                   for
                   no
                   other
                   teacher
                
                 ,
                 
                 
                   thou
                   hast
                   the
                   oracles
                   of
                   God
                   :
                   none
                   teaches
                   thee
                   like
                   them
                   .
                
                 He
                 that
                 uses
                 not
                 the
                 Scriptures
                 ,
                 but
                 comes
                 into
                 the
                 fold
                 of
                 Christ
                 some
                 other
                 way
                 ,
                 that
                 is
                 ,
                 appoints
                 a
                 way
                 to
                 himself
                 which
                 the
                 law
                 [
                 of
                 God
                 ]
                 hath
                 not
                 established
                 ,
                 he
                 is
                 a
                 thief
                 .
                 
                   For
                   the
                   Scriptures
                   are
                   like
                   a
                   most
                   strong
                   gate
                   ,
                
                 
                 
                   and
                   keep
                   out
                   hereticks
                   from
                   entring
                   ,
                   and
                   make
                   us
                   alltogether
                   sure
                   of
                   all
                   things
                   whatsoever
                   we
                   will
                   :
                   [
                   of
                   all
                   things
                   ]
                
                 that
                 is
                 ,
                 of
                 all
                 things
                 of
                 religion
                 ;
                 for
                 that
                 is
                 the
                 subject
                 of
                 the
                 discourse
                 ,
                 and
                 explicitely
                 delivered
                 by
                 him
                 in
                 another
                 place
                 .
                 
                 
                   Quicquid
                   quaeritur
                   ad
                   salutem
                   totum
                   jam
                   adimpletum
                   est
                   in
                   Scripturis
                   ,
                
                 In
                 the
                 Scriptures
                 fully
                 there
                 is
                 whatsoever
                 is
                 look'd
                 for
                 unto
                 Salvation
                 .
                 
                 And
                 this
                 is
                 so
                 express'd
                 in
                 an
                 excellent
                 place
                 of
                 S.
                 
                   Austin
                   ,
                   In
                   iis
                   quae
                   apertè
                   in
                   Scripturis
                   posita
                   sunt
                   inveniuntur
                   illa
                   omnia
                   quae
                   continent
                   fidem
                   moresque
                   vivendi
                   ,
                   spem
                   scil
                   ,
                   atque
                   charitatem
                   .
                
                 More
                 fully
                 yet
                 was
                 that
                 of
                 
                   Abbat
                   Odilo
                
                 of
                 the
                 Cluniac
                 order
                 ,
                 
                   Omnis
                   ratio
                   quâ
                   vel
                   Deum
                   vel
                   nos
                   cognoscimus
                   ,
                
                 
                 
                   divinis
                   libris
                   continetur
                
                 ,
                 In
                 those
                 things
                 which
                 are
                 openly
                 or
                 plainly
                 placed
                 in
                 the
                 Scriptures
                 all
                 things
                 are
                 to
                 be
                 found
                 which
                 contain
                 faith
                 ,
                 and
                 the
                 manners
                 of
                 life
                 ,
                 viz.
                 hope
                 and
                 charity
                 :
                 every
                 me
                 asure
                 or
                 manner
                 by
                 which
                 we
                 know
                 God
                 or
                 our selves
                 is
                 contain'd
                 in
                 the
                 divine
                 books
                 .
                 What
                 can
                 be
                 more
                 plain
                 or
                 more
                 affirmative
                 ?
                 But
                 S.
                 Austin
                 sayes
                 the
                 same
                 thing
                 over
                 and
                 over
                 ;
                 
                   Legite
                   
                   sacram
                   scripturam
                   in
                   qua
                   quid
                   tenendū
                   &
                   quid
                   fugiendum
                   sit
                   plenè
                   invenietis
                   ,
                
                 
                 Read
                 the
                 holy
                 Scriptures
                 ;
                 in
                 which
                 ye
                 shall
                 [
                 perfectly
                 ,
                 or
                 ]
                 fully
                 find
                 what
                 is
                 to
                 be
                 held
                 ,
                 what
                 is
                 to
                 be
                 avoided
                 .
                 And
                 again
                 ,
                 
                   Sancta
                   Scriptura
                   nostrae
                   doctrinae
                   regulam
                   figit
                   ,
                
                 
                 The
                 Holy
                 Scripture
                 fixes
                 or
                 limits
                 the
                 rule
                 of
                 our
                 doctrine
                 .
                 
                   In
                   hoc
                   volumine
                   cuncta
                   quae
                   aedificant
                   ,
                   omnia
                   quae
                   erudiunt
                   ,
                   scripta
                   continentur
                   ,
                
                 
                 faith
                 S.
                 Gregory
                 Bp.
                 of
                 Rome
                 ,
                 In
                 this
                 volume
                 whatsoever
                 can
                 instruct
                 us
                 ,
                 whatsoever
                 can
                 edify
                 us
                 is
                 contained
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 said
                 S.
                 
                   Damascen
                   ;
                   All
                   things
                   delivered
                   to
                   us
                   by
                   the
                   Law
                   and
                   the
                   Prophets
                   ,
                   the
                   Apostles
                   and
                   Evangelists
                   ,
                   we
                   receive
                   and
                   know
                   and
                   reverence
                   ,
                   looking
                   for
                   nothing
                   beyond
                   these
                   .
                
                 
                   And
                   to
                   bring
                   in
                   any
                   thing
                   that
                   is
                   a
                   stranger
                   to
                   Scripture
                   Theodoret
                   calls
                   it
                   an
                   extinguishing
                   of
                   the
                   Spirit
                   ;
                   
                   something
                   contrary
                   to
                   that
                   duty
                   whereby
                   we
                   are
                   oblig'd
                   to
                   stirre
                   up
                   the
                   grace
                   of
                   God
                   we
                   have
                   received
                   .
                   *
                   For
                   the
                   Church
                   of
                   Christ
                   dwells
                   in
                   and
                   possesses
                   assemblies
                   in
                   all
                   the
                   world
                   being
                   joyn'd
                   by
                   the
                   unity
                   of
                   the
                   Spirit
                   ,
                   and
                   hath
                   cities
                   of
                   the
                   Law
                   and
                   the
                   Prophets
                   ,
                   of
                   the
                   Gospel
                   and
                   Apostles
                   ,
                   she
                   departs
                   not
                   out
                   of
                   her
                   own
                   bounds
                   ,
                   that
                   is
                   ,
                   
                   from
                   the
                   Holy
                   Scriptures
                   ,
                   but
                   retains
                   her
                   first
                   possession
                   .
                
                 So
                 S.
                 Hierome
                 .
                 And
                 in
                 his
                 commentary
                 on
                 Psal.
                 86.
                 (
                 if
                 he
                 be
                 the
                 Author
                 of
                 it
                 ,
                 as
                 Rupertus
                 affirmes
                 ,
                 )
                 expounding
                 those
                 words
                 ,
                 
                   Dominus
                   narrabit
                   in
                   Scriptura
                   populorum
                   &
                   principum
                   horum
                   qui
                   fuerunt
                   in
                   ea
                   ,
                
                 he
                 sayes
                 ,
                 
                   [
                   
                     Et
                     principum
                     ]
                     hoc
                     est
                     Apostolorum
                     &
                     Evangelist
                     arum
                     :
                     [
                     horum
                     qui
                     fuerunt
                     in
                     ea
                     ]
                     videte
                     quid
                     dicat
                     ,
                     Qui
                     fuerunt
                     ,
                     non
                     qui
                     sunt
                     ,
                     ut
                     exceptis
                     Apostolis
                     ,
                     quodcunque
                     aliud
                     postea
                     dicitur
                     ,
                     abscindatur
                     ,
                     non
                     habeat
                     postea
                     autoritatem
                     .
                     Quam
                     vis
                     ergo
                     Sanctus
                     sit
                     aliquis
                     post
                     Apostolos
                     ,
                     quamvis
                     disertus
                     sit
                     ,
                     non
                     habet
                     autoritatem
                     ,
                     quoniam
                     Dominus
                     narrat
                     in
                     Scriptura
                     populorum
                     &
                     principum
                     qui
                     fuerunt
                     in
                     ea
                     .
                  
                   The
                   Princes
                   of
                   the
                   people
                   ]
                   that
                   is
                   ,
                   the
                   Apostles
                   and
                   Evangelists
                   :
                   [
                   of
                   them
                   which
                   have
                   been
                   in
                   her
                   ]
                   which
                   have
                   been
                   ,
                   not
                   which
                   are
                   in
                   her
                   ;
                   that
                   excepting
                   what
                   the
                   Apostles
                   say
                   ,
                   every
                   thing
                   after
                   them
                   may
                   be
                   cut
                   off
                   ,
                   it
                   hath
                   after
                   them
                   no
                   authority
                   .
                   For
                   if
                   there
                   be
                   any
                   wise
                   man
                   ,
                   any
                   Saint
                   after
                   the
                   Apostles
                   ,
                   he
                   hath
                   no
                   authority
                   ;
                   because
                   our
                   Lord
                   saith
                   in
                   the
                   Scripture
                   or
                   writing
                   of
                   the
                   princes
                   that
                   have
                   been
                   in
                   her
                   .
                   
                     Sufficit
                     Divina
                     Scriptura
                     ad
                     faciendū
                     eos
                     qui
                     in
                     illa
                     educati
                     sunt
                     sapientes
                     ,
                     &
                     probatissimos
                     ,
                     &
                     sufficientissimam
                     habentes
                     intelligentiam
                     ;
                     indigemusque
                     ad
                     hoc
                     prorsus
                     nihil
                     externis
                     Magistris
                     .
                  
                
                 
                 So
                 S.
                 Cyril
                 of
                 Alexandria
                 .
                 
                   The
                   divine
                   Scripture
                   is
                   sufficient
                   to
                   make
                   them
                   who
                   are
                   educated
                   in
                   it
                   wise
                   and
                   most
                   approv'd
                   and
                   having
                   a
                   most
                   sufficient
                   understanding
                   ,
                   and
                   be
                   sides
                   this
                   we
                   need
                   no
                   external
                   Masters
                   .
                   
                   To
                   the
                   same
                   purpose
                   is
                   that
                   of
                   Anastasius
                   of
                   
                     Antioch
                     ,
                     Quòd
                     quae
                     silentio
                     praeteriit
                     Scriptura
                     divina
                     non
                     sint
                     scrutanda
                     ,
                     perspicuum
                     :
                     Omnia
                     enim
                     quae
                     faciunt
                     ad
                     nostrā
                     utilitatem
                     dispensavit
                     &
                     administravit
                     Spiritus
                     sanctus
                     :
                  
                   It
                   is
                   manifest
                   that
                   those
                   things
                   are
                   not
                   to
                   be
                   inquir'd
                   into
                   which
                   the
                   Scripture
                   hath
                   pass'd
                   over
                   with
                   silence
                   .
                   For
                   the
                   holy
                   Spirit
                   hath
                   dispensed
                   to
                   us
                   and
                   administred
                   all
                   things
                   which
                   conduce
                   unto
                   our
                   profit
                   .
                   
                     Quicquid
                     est
                     de
                     verbo
                     Dei
                  
                   ,
                   
                   
                     quicquid
                     sciri
                     vel
                     praedicari
                     oportet
                     ,
                     de
                     Incarnatione
                     ,
                     de
                     vera
                     Divinitate
                     &
                     Humanitate
                     filii
                     Dei
                     ,
                     duobus
                     ita
                     continetur
                     Testamentis
                     ,
                     ut
                     extra
                     haec
                     nihil
                     sit
                     quod
                     annunciari
                     debeat
                     aut
                     credi
                     .
                     Totum
                     in
                     his
                     comprehenditur
                     coeleste
                     oraculum
                     ,
                     quod
                     tam
                     firmiter
                     scire
                     debemus
                     ,
                     ut
                     extra
                     haec
                     audire
                     neque
                     hominem
                     nobis
                     liceat
                     ,
                     neque
                     Angelum
                     .
                  
                
                 Whatsoever
                 is
                 of
                 the
                 word
                 of
                 God
                 ,
                 whatsoever
                 ought
                 to
                 be
                 known
                 or
                 preached
                 of
                 the
                 Incarnation
                 ,
                 of
                 the
                 true
                 Divinity
                 and
                 Humanity
                 of
                 the
                 Son
                 of
                 God
                 ,
                 is
                 so
                 contain'd
                 in
                 both
                 the
                 Testaments
                 ,
                 that
                 besides
                 these
                 there
                 is
                 nothing
                 that
                 may
                 be
                 believ'd
                 or
                 preach'd
                 .
                 All
                 the
                 whole
                 celestial
                 oracle
                 is
                 
                 comprehended
                 in
                 these
                 ,
                 which
                 we
                 must
                 so
                 firmely
                 believe
                 ,
                 that
                 besides
                 these
                 it
                 is
                 not
                 lawful
                 for
                 us
                 to
                 hear
                 either
                 Man
                 or
                 Angel
                 :
                 and
                 indeed
                 it
                 were
                 not
                 to
                 be
                 imagin'd
                 how
                 the
                 Scripture
                 should
                 be
                 a
                 Canon
                 or
                 Rule
                 to
                 Christians
                 ,
                 if
                 it
                 were
                 so
                 imperfect
                 that
                 it
                 did
                 not
                 contain
                 the
                 measures
                 of
                 faith
                 and
                 manners
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 said
                 
                   Varinus
                   ,
                   A
                   Rule
                   or
                   Canon
                   is
                   an
                   unerring
                   measure
                   ,
                   which
                   at
                   no
                   hand
                   can
                   receive
                   addition
                   or
                   suffer
                   diminution
                   .
                
                 And
                 S.
                 Basil
                 reproved
                 the
                 heretick
                 Eunomius
                 for
                 folly
                 besides
                 his
                 false
                 doctrine
                 ,
                 
                 because
                 that
                 he
                 affirm'd
                 tradition
                 of
                 the
                 Fathers
                 to
                 be
                 the
                 Gnomon
                 or
                 Canon
                 of
                 faith
                 ,
                 and
                 yet
                 said
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   that
                   it
                   wanted
                   some
                   additament
                
                 to
                 make
                 it
                 exact
                 ;
                 one
                 part
                 contradicts
                 the
                 other
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 saith
                 S.
                 Chrysostome
                 ,
                 
                 
                   If
                   anything
                   be
                   put
                   to
                   it
                   ,
                   or
                   taken
                   from
                   it
                   ,
                   it
                   ceases
                   to
                   be
                   a
                   Canon
                   .
                
                 And
                 therefore
                 Scriptures
                 are
                 not
                 the
                 Christian
                 Canon
                 ,
                 they
                 are
                 not
                 Canonical
                 ,
                 if
                 they
                 need
                 to
                 be
                 supplied
                 by
                 traditions
                 .
                 The
                 same
                 is
                 also
                 affirmed
                 by
                 Oecumenius
                 ,
                 and
                 the
                 very
                 words
                 of
                 Chrysostome
                 are
                 transcrib'd
                 by
                 Theophylact
                 .
              
               
                 5.
                 
                 Whatsoever
                 Christ
                 taught
                 to
                 his
                 Apostles
                 by
                 his
                 Sermons
                 and
                 by
                 his
                 Spirit
                 ,
                 
                 all
                 that
                 the
                 Apostles
                 taught
                 to
                 the
                 Church
                 ,
                 and
                 set
                 it
                 down
                 in
                 writing
                 .
              
               
                 This
                 we
                 learn
                 from
                 S.
                 Irenaeus
                 ,
                 
                 
                   Non
                   per
                   alios
                   dispositionem
                   salutis
                   nostrae
                   cognovimus
                   quàm
                   per
                   eos
                   per
                   quos
                   Evangelium
                   pervenit
                   ad
                   nos
                   ,
                   quod
                   quidem
                   hinc
                   praeconiaverunt
                   ,
                   postea
                   verò
                   per
                   Dei
                   voluntatem
                   in
                   Scripturis
                   nobis
                   tradiderunt
                   ,
                   fundamentum
                   &
                   columnam
                   fidei
                   nostrae
                   futurum
                   .
                   We
                   have
                   known
                   the
                   Oeconomy
                   of
                   our
                   salvation
                   by
                   no
                   other
                   but
                   by
                   those
                   by
                   whom
                   the
                   Gospel
                   came
                   to
                   us
                   ;
                   which
                   truly
                   they
                   then
                   preach'd
                   ,
                   but
                   afterwards
                   by
                   the
                   will
                   of
                   God
                   deliver'd
                   to
                   us
                   in
                   the
                   Scriptures
                   ,
                   which
                   was
                   to
                   be
                   the
                   pillar
                   and
                   ground
                   to
                   our
                   faith
                   :
                   ]
                
                 viz.
                 what
                 the
                 Church
                 was
                 afterwards
                 to
                 minister
                 ,
                 the
                 Scriptures
                 did
                 consigne
                 ,
                 and
                 both
                 of
                 them
                 were
                 pillars
                 and
                 grounds
                 of
                 faith
                 ,
                 the
                 Church
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 Scriptures
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 Church
                 by
                 way
                 of
                 Ministery
                 ,
                 
                 the
                 Scriptures
                 by
                 their
                 Authority
                 .
                 To
                 this
                 purpose
                 are
                 those
                 words
                 of
                 S.
                 
                   Austin
                   ,
                   Cum
                   multa
                   fecisset
                   Dominus
                   Jesus
                   ,
                   non
                   omnia
                   scripta
                   sunt
                   ,
                   sicut
                   idem
                   ipse
                   sanctus
                   Evangelista
                   testatur
                   ,
                   multa
                   Dominum
                   &
                   dixisse
                   &
                   fecisse
                   quae
                   scripta
                   non
                   sunt
                   :
                   electa
                   sunt
                   autem
                   quae
                   scriberentur
                   quae
                   saluti
                   credentium
                   sufficere
                   videbantur
                   .
                   Our
                   Lord
                   Jesus
                   did
                   doe
                   many
                   things
                   which
                   are
                   not
                   written
                   ;
                   and
                   the
                   Holy
                   Evangelist
                   does
                   witness
                   that
                   he
                   both
                   did
                   and
                   spake
                   many
                   things
                   which
                   are
                   not
                   written
                   :
                   but
                   those
                   things
                   which
                   were
                   seen
                   to
                   suffice
                   to
                   the
                   salvation
                   of
                   believers
                   were
                   chosen
                   to
                   be
                   written
                   .
                
                 And
                 therefore
                 S.
                 Austin
                 and
                 Optatus
                 compare
                 the
                 Scriptures
                 to
                 the
                 Will
                 of
                 the
                 Testator
                 :
                 
                 concerning
                 his
                 goods
                 the
                 kinred
                 may
                 strive
                 ,
                 one
                 affirming
                 this
                 ,
                 and
                 another
                 that
                 ;
                 but
                 
                   proferte
                   tabulas
                
                 ,
                 shew
                 the
                 Will
                 ,
                 peruse
                 the
                 writings
                 ;
                 then
                 the
                 Judge
                 listens
                 ,
                 the
                 Advocates
                 are
                 silent
                 ,
                 the
                 people
                 are
                 in
                 suspence
                 ,
                 the
                 litigants
                 wait
                 :
                 let
                 The
                 testators
                 words
                 be
                 read
                 ,
                 that
                 must
                 end
                 all
                 contention
                 .
                 Now
                 this
                 Will
                 was
                 therefore
                 consign'd
                 in
                 writing
                 ,
                 that
                 when
                 our
                 Testator
                 was
                 gone
                 from
                 us
                 we
                 might
                 not
                 doubt
                 concerning
                 his
                 Legacies
                 and
                 his
                 Commandments
                 .
                 The
                 same
                 is
                 by
                 Nicephorus
                 particularly
                 affirm'd
                 of
                 S.
                 Paul
                 ,
                 
                 
                   Quae
                   praesens
                   oratione
                   suâ
                   dilucidè
                   docuerat
                   ,
                   eadem
                   per
                   compendium
                   absens
                   in
                   memoriam
                   revocans
                   per
                   epistolas
                   dedit
                   .
                   The
                   things
                   which
                   he
                   plainly
                   and
                   explicitely
                   preach'd
                   ,
                   he
                   being
                   absent
                   ,
                   to
                   recal
                   into
                   their
                   memory
                   what
                   he
                   had
                   delivered
                   ,
                   set
                   them
                   down
                   in
                   his
                   Epistles
                   as
                   in
                   a
                   summary
                   .
                
                 And
                 S.
                 Peter
                 having
                 (
                 as
                 appeares
                 in
                 his
                 Epistle
                 )
                 promised
                 to
                 doe
                 something
                 to
                 
                 put
                 them
                 in
                 mind
                 after
                 his
                 decease
                 (
                 meaning
                 to
                 remind
                 them
                 of
                 the
                 doctrine
                 delivered
                 )
                 caused
                 S.
                 Mark
                 to
                 write
                 his
                 Gospel
                 .
              
               
                 Thus
                 I
                 have
                 sufficiently
                 demonstrated
                 the
                 Rule
                 so
                 far
                 as
                 this
                 topick
                 can
                 extend
                 ;
                 
                 that
                 is
                 by
                 matter
                 of
                 fact
                 ,
                 and
                 the
                 doctrine
                 of
                 the
                 Church
                 .
                 For
                 if
                 Tradition
                 be
                 regardable
                 ,
                 then
                 that
                 the
                 Scriptures
                 are
                 a
                 sufficient
                 and
                 a
                 perfect
                 Rule
                 of
                 Faith
                 and
                 Manners
                 is
                 competently
                 prov'd
                 by
                 that
                 which
                 our
                 adversaries
                 in
                 this
                 question
                 pretend
                 to
                 regard
                 :
                 but
                 if
                 Tradition
                 be
                 not
                 considerable
                 ,
                 then
                 the
                 Scriptures
                 alone
                 are
                 ;
                 and
                 there
                 is
                 indeed
                 no
                 Tradition
                 so
                 clear
                 ,
                 so
                 regular
                 ,
                 so
                 unreprovable
                 as
                 those
                 which
                 are
                 concerning
                 Scripture
                 .
                 That
                 these
                 books
                 are
                 Scripture
                 ,
                 that
                 is
                 ,
                 the
                 written
                 word
                 of
                 God
                 ,
                 and
                 that
                 the
                 written
                 word
                 of
                 God
                 is
                 all
                 that
                 we
                 have
                 of
                 Gods
                 will
                 ,
                 is
                 universally
                 delivered
                 by
                 the
                 Christian
                 ,
                 and
                 of
                 that
                 which
                 of
                 late
                 is
                 question'd
                 I
                 have
                 given
                 a
                 specimen
                 :
                 for
                 if
                 the
                 concurrent
                 testimony
                 of
                 so
                 many
                 Fathers
                 cannot
                 perswade
                 this
                 article
                 ,
                 then
                 the
                 topick
                 of
                 Tradition
                 will
                 be
                 wholly
                 useless
                 in
                 all
                 questions
                 ;
                 but
                 if
                 they
                 can
                 ,
                 as
                 indeed
                 they
                 ought
                 in
                 this
                 question
                 ,
                 then
                 we
                 are
                 fix'd
                 upon
                 this
                 great
                 rule
                 of
                 Conscience
                 ;
                 the
                 Holy
                 Scriptures
                 are
                 the
                 great
                 Rule
                 of
                 Conscience
                 both
                 in
                 doctrines
                 of
                 Faith
                 ,
                 and
                 in
                 doctrines
                 of
                 Manners
                 .
              
               
                 2.
                 
                 The
                 next
                 inquiry
                 is
                 what
                 use
                 there
                 is
                 of
                 Traditions
                 ,
                 
                 and
                 if
                 they
                 cannot
                 be
                 a
                 part
                 of
                 the
                 Rule
                 ,
                 what
                 aides
                 doe
                 they
                 bring
                 to
                 the
                 Conscience
                 in
                 faith
                 or
                 manners
                 .
              
               
                 1.
                 
                 To
                 this
                 I
                 answer
                 ,
                 
                 that
                 Tradition
                 is
                 of
                 great
                 use
                 for
                 the
                 conveying
                 of
                 this
                 great
                 Rule
                 of
                 Conscience
                 ,
                 the
                 Holy
                 Scriptures
                 of
                 the
                 Old
                 and
                 New
                 Testament
                 .
                 For
                 when
                 I
                 affirm
                 that
                 the
                 Holy
                 Scriptures
                 are
                 a
                 perfect
                 rule
                 of
                 faith
                 and
                 manners
                 ,
                 that
                 is
                 ,
                 that
                 they
                 contain
                 all
                 the
                 word
                 of
                 God
                 ;
                 it
                 is
                 to
                 be
                 understood
                 ,
                 that
                 it
                 is
                 a
                 rule
                 ,
                 a
                 perfect
                 rule
                 to
                 them
                 who
                 believe
                 them
                 to
                 be
                 the
                 word
                 of
                 God.
                 For
                 the
                 question
                 is
                 not
                 whether
                 Scriptures
                 be
                 a
                 Rule
                 ,
                 but
                 whether
                 they
                 be
                 a
                 perfect
                 Rule
                 :
                 not
                 whether
                 they
                 be
                 the
                 word
                 of
                 God
                 ,
                 but
                 whether
                 they
                 be
                 all
                 the
                 word
                 of
                 God
                 that
                 is
                 of
                 necessity
                 to
                 be
                 preach'd
                 to
                 the
                 Church
                 .
                 So
                 that
                 the
                 Traditions
                 concerning
                 Scripture
                 it self
                 ,
                 being
                 extrinsecal
                 to
                 Scripture
                 ,
                 are
                 also
                 extrinsecal
                 to
                 the
                 question
                 :
                 and
                 supposing
                 that
                 Tradition
                 were
                 the
                 onely
                 instrument
                 of
                 conveying
                 Scripture
                 to
                 us
                 ;
                 yet
                 that
                 Tradition
                 must
                 not
                 ,
                 cannot
                 possibly
                 be
                 any
                 part
                 of
                 the
                 question
                 ,
                 for
                 Scripture
                 must
                 be
                 suppos'd
                 as
                 deliver'd
                 to
                 us
                 and
                 accepted
                 for
                 the
                 word
                 of
                 God
                 ,
                 before
                 we
                 can
                 inquire
                 whether
                 this
                 Scripture
                 so
                 delivered
                 be
                 all
                 the
                 word
                 of
                 God
                 or
                 no.
                 And
                 indeed
                 Tradition
                 of
                 Scripture
                 is
                 the
                 hand
                 that
                 reaches
                 forth
                 this
                 repository
                 of
                 the
                 Divine
                 word
                 ,
                 but
                 it self
                 is
                 not
                 directly
                 any
                 part
                 of
                 it
                 ;
                 it
                 ministers
                 to
                 the
                 will
                 of
                 God
                 ,
                 but
                 is
                 no
                 part
                 of
                 the
                 matter
                 of
                 it
                 :
                 and
                 therefore
                 the
                 common
                 pretence
                 for
                 the
                 necessity
                 of
                 Tradition
                 besides
                 Scripture
                 (
                 because
                 by
                 universal
                 Tradition
                 we
                 understand
                 these
                 to
                 be
                 the
                 books
                 of
                 Scripture
                 )
                 will
                 come
                 to
                 nothing
                 ;
                 because
                 the
                 question
                 of
                 the
                 plenitude
                 of
                 Scripture
                 is
                 after
                 the
                 admission
                 of
                 that
                 tradition
                 which
                 reports
                 Scripture
                 to
                 us
                 to
                 be
                 the
                 word
                 of
                 God
                 :
                 but
                 it
                 matters
                 not
                 how
                 or
                 why
                 we
                 believe
                 it
                 ,
                 whether
                 by
                 universal
                 or
                 particular
                 Tradition
                 ,
                 whether
                 because
                 my
                 Priest
                 tells
                 me
                 so
                 or
                 my
                 Father
                 ,
                 whether
                 I
                 am
                 brought
                 into
                 it
                 by
                 reason
                 or
                 by
                 education
                 ,
                 by
                 demonstrative
                 or
                 by
                 probable
                 inducements
                 :
                 if
                 it
                 be
                 believed
                 heartily
                 it
                 is
                 sufficient
                 ;
                 and
                 then
                 it
                 is
                 that
                 we
                 affirme
                 the
                 Scriptures
                 so
                 believ'd
                 to
                 be
                 the
                 word
                 of
                 God
                 ,
                 to
                 be
                 a
                 perfect
                 Rule
                 of
                 all
                 that
                 we
                 are
                 to
                 think
                 or
                 speak
                 or
                 doe
                 in
                 order
                 to
                 Salvation
                 .
              
               
               
                 2.
                 
                 Besides
                 this
                 ,
                 
                 to
                 inquire
                 of
                 what
                 use
                 traditions
                 are
                 is
                 to
                 no
                 purpose
                 for
                 us
                 ,
                 for
                 there
                 is
                 no
                 tradition
                 of
                 any
                 doctrine
                 of
                 Faith
                 or
                 Rule
                 of
                 life
                 but
                 what
                 is
                 in
                 Scripture
                 ;
                 but
                 if
                 there
                 were
                 ,
                 Traditions
                 would
                 be
                 of
                 the
                 same
                 use
                 as
                 Scripture
                 is
                 ,
                 if
                 the
                 tradition
                 were
                 from
                 Christ
                 and
                 his
                 Apostles
                 ,
                 and
                 were
                 as
                 certain
                 ,
                 as
                 universal
                 ,
                 as
                 credible
                 as
                 that
                 is
                 by
                 which
                 we
                 are
                 told
                 that
                 Scripture
                 is
                 the
                 word
                 of
                 God.
                 For
                 the
                 word
                 which
                 is
                 now
                 written
                 was
                 first
                 delivered
                 ,
                 that
                 which
                 is
                 now
                 Scripture
                 was
                 at
                 first
                 tradition
                 ;
                 and
                 because
                 it
                 was
                 afterwards
                 call'd
                 so
                 ,
                 it
                 hath
                 been
                 made
                 use
                 of
                 by
                 these
                 persons
                 ,
                 who
                 ,
                 knowing
                 that
                 the
                 change
                 of
                 words
                 in
                 descending
                 Ages
                 is
                 least
                 discerned
                 by
                 mankind
                 ,
                 and
                 that
                 from
                 words
                 which
                 are
                 fewer
                 then
                 things
                 most
                 advantages
                 can
                 be
                 made
                 by
                 them
                 who
                 love
                 every
                 thing
                 better
                 then
                 truth
                 ,
                 have
                 pretended
                 every
                 saying
                 of
                 the
                 Scripture
                 and
                 Fathers
                 ,
                 in
                 which
                 Tradition
                 is
                 us'd
                 ,
                 to
                 be
                 a
                 competent
                 argument
                 of
                 the
                 imperfection
                 of
                 Scripture
                 ,
                 and
                 of
                 the
                 necessity
                 of
                 a
                 supply
                 to
                 be
                 made
                 by
                 tradition
                 .
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Tradition
                 ,
                 
                 is
                 any
                 way
                 of
                 communicating
                 the
                 notice
                 of
                 a
                 thing
                 to
                 us
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   I
                   have
                   delivered
                   to
                   you
                   that
                   Christ
                   died
                   for
                   our
                   sins
                   .
                
                 But
                 this
                 tradition
                 is
                 also
                 in
                 Scripture
                 :
                 so
                 S.
                 Paul
                 addes
                 that
                 Christ
                 died
                 for
                 our
                 sins
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   according
                   to
                   the
                   Scriptures
                
                 ;
                 
                 and
                 he
                 commands
                 the
                 Thessalonians
                 to
                 preserve
                 the
                 traditions
                 which
                 they
                 had
                 learned
                 from
                 his
                 mouth
                 or
                 from
                 his
                 hand
                 ,
                 from
                 his
                 preaching
                 or
                 his
                 writings
                 :
                 and
                 this
                 use
                 of
                 the
                 word
                 continued
                 in
                 the
                 Church
                 for
                 divers
                 Ages
                 ,
                 even
                 till
                 all
                 traditions
                 that
                 were
                 not
                 in
                 Scripture
                 were
                 lost
                 ,
                 or
                 made
                 uncertain
                 .
                 
                   Si
                   ergo
                   aut
                   Evangelio
                   praecipitur
                
                 ,
                 
                 
                   aut
                   in
                   Apostolorum
                   epistolis
                   aut
                   actibus
                   continetur…
                   .
                   observetur
                   divina
                   haec
                   &
                   sancta
                   traditio
                   .
                
                 So
                 S.
                 
                   Cyprian
                   .
                   If
                   this
                   be
                   commanded
                   in
                   the
                   Gospel
                   ,
                   or
                   be
                   contained
                   in
                   the
                   Epistles
                   or
                   Acts
                   of
                   the
                   Apostles
                   ,
                   let
                   this
                   Divine
                   and
                   holy
                   tradition
                   be
                   observed
                   .
                
                 Such
                 was
                 that
                 which
                 S.
                 Basil
                 calls
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   the
                   tradition
                   of
                   baptisme
                
                 ,
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Our
                   Lord
                   himself
                   having
                   delivered
                   or
                   given
                   the
                   order
                   in
                   the
                   tradition
                   of
                   baptisme
                   .
                
                 And
                 S.
                 Irenaeus
                 calls
                 it
                 a
                 tradition
                 Apostolical
                 ,
                 
                   Christum
                   accepisse
                   calicem
                   ,
                   &
                   dixisse
                   sanguinem
                   suum
                   esse
                   ,
                   &c.
                   
                   That
                   Christ
                   tooke
                   the
                   cup
                   ,
                   and
                   said
                   it
                   was
                   his
                   blood
                   ;
                   and
                   that
                   the
                   Barbarians
                   did
                   diligently
                   keep
                   the
                   tradition
                   ,
                   Credentes
                   in
                   unum
                   Deum
                   &
                   in
                   Christum
                   qui
                   natus
                   est
                   ex
                   Virgine
                   ,
                
                 
                 
                   believing
                   in
                   one
                   God
                   and
                   in
                   Christ
                   who
                   was
                   born
                   of
                   a
                   Virgin.
                
                 Such
                 traditions
                 as
                 these
                 the
                 whole
                 Church
                 had
                 before
                 the
                 consignation
                 of
                 Scripture-Canon
                 ,
                 and
                 she
                 retain'd
                 them
                 better
                 by
                 help
                 of
                 the
                 Scriptures
                 .
                 Tradition
                 is
                 a
                 giving
                 or
                 delivering
                 of
                 it
                 ;
                 and
                 so
                 long
                 as
                 it
                 is
                 a
                 tradition
                 of
                 God
                 ,
                 it
                 is
                 well
                 enough
                 :
                 but
                 if
                 it
                 comes
                 to
                 be
                 
                   your
                   traditions
                
                 ,
                 there
                 is
                 in
                 them
                 nothing
                 of
                 Divinity
                 ,
                 nothing
                 of
                 that
                 authority
                 which
                 is
                 to
                 prescribe
                 in
                 faith
                 and
                 holiness
                 .
                 So
                 that
                 in
                 short
                 the
                 thing
                 is
                 this
                 ;
              
               
                 If
                 God
                 by
                 his
                 Son
                 or
                 by
                 his
                 Apostles
                 ,
                 or
                 any
                 way
                 else
                 ,
                 hath
                 taught
                 his
                 Church
                 ,
                 there
                 is
                 no
                 disputing
                 of
                 it
                 ,
                 let
                 it
                 be
                 made
                 appear
                 that
                 it
                 is
                 a
                 tradition
                 of
                 God
                 ,
                 whether
                 written
                 or
                 unwritten
                 ,
                 it
                 matters
                 not
                 .
                 If
                 it
                 cannot
                 be
                 made
                 to
                 appear
                 ,
                 then
                 
                   idem
                   est
                   non
                   esse
                   &
                   non
                   apparere
                   ,
                
                 it
                 is
                 not
                 obliging
                 to
                 us
                 :
                 we
                 cannot
                 follow
                 the
                 light
                 of
                 a
                 candle
                 that
                 is
                 hid
                 in
                 a
                 dark
                 lanthorn
                 ,
                 or
                 thrust
                 into
                 a
                 bushel
                 .
                 But
                 that
                 there
                 is
                 nothing
                 of
                 Faith
                 and
                 manners
                 which
                 the
                 Church
                 of
                 God
                 ever
                 did
                 hold
                 necessary
                 ,
                 or
                 ought
                 to
                 have
                 held
                 necessary
                 ,
                 but
                 what
                 is
                 in
                 the
                 Scriptures
                 ,
                 I
                 have
                 already
                 largely
                 prov'd
                 ,
                 and
                 shall
                 in
                 the
                 consequents
                 illustrate
                 with
                 other
                 collateral
                 lights
                 .
              
               
               
                 In
                 the
                 mean
                 time
                 it
                 ought
                 to
                 be
                 known
                 that
                 in
                 the
                 first
                 ages
                 of
                 the
                 Church
                 the
                 Fathers
                 disputing
                 with
                 Hereticks
                 did
                 oftentimes
                 urge
                 against
                 them
                 the
                 constant
                 and
                 universal
                 tradition
                 of
                 the
                 Church
                 ▪
                 
                 and
                 it
                 was
                 for
                 these
                 reasons
                 .
                 1.
                 
                 Because
                 the
                 Hereticks
                 denied
                 the
                 Scriptures
                 :
                 so
                 did
                 the
                 Manichees
                 reject
                 the
                 four
                 Gospels
                 ;
                 Ebion
                 received
                 onely
                 S.
                 Matthews
                 Gospel
                 ,
                 Cerinthus
                 onely
                 
                   S.
                   Mark
                   ,
                   Marcion
                
                 onely
                 
                   S.
                   Luke
                
                 ,
                 and
                 not
                 all
                 of
                 that
                 ,
                 Valentinus
                 none
                 but
                 
                   S.
                   John
                
                 ,
                 but
                 the
                 Alogi
                 received
                 all
                 but
                 that
                 ;
                 
                   Cerdo
                   ,
                   Cherinthus
                   ,
                   Tatianus
                
                 and
                 Manichaeus
                 rejected
                 the
                 acts
                 of
                 the
                 Apostles
                 ;
                 the
                 Ebionites
                 all
                 
                   S.
                   Pauls
                
                 Epistles
                 ;
                 the
                 Church
                 of
                 Rome
                 for
                 a
                 long
                 time
                 rejected
                 the
                 Epistle
                 to
                 the
                 Hebrews
                 ,
                 so
                 did
                 Marcion
                 ;
                 others
                 also
                 refus'd
                 to
                 admit
                 the
                 Epistles
                 of
                 
                   S.
                   James
                
                 and
                 
                   S.
                   Jude
                
                 ,
                 the
                 second
                 of
                 
                   S.
                   Peter
                
                 ,
                 the
                 second
                 and
                 third
                 of
                 
                   S.
                   John
                
                 ,
                 as
                 we
                 learn
                 from
                 a
                 Eusebius
                 and
                 S.
                 b
                 Hierom.
                 Now
                 to
                 such
                 men
                 as
                 these
                 ,
                 and
                 in
                 all
                 the
                 interval
                 till
                 the
                 whole
                 Canon
                 was
                 consign'd
                 and
                 accepted
                 ,
                 it
                 was
                 of
                 great
                 use
                 to
                 alledge
                 Tradition
                 ,
                 especially
                 because
                 the
                 doctrine
                 of
                 the
                 Scriptures
                 was
                 intirely
                 and
                 holily
                 preach'd
                 in
                 all
                 the
                 Apostolical
                 Churches
                 ,
                 and
                 by
                 the
                 known
                 and
                 universally
                 preached
                 doctrines
                 they
                 could
                 very
                 well
                 refute
                 the
                 blasphemies
                 of
                 wicked
                 and
                 heretical
                 persons
                 ▪
                 But
                 in
                 all
                 this
                 here
                 is
                 no
                 objection
                 ,
                 for
                 all
                 this
                 tradition
                 was
                 nothing
                 else
                 but
                 the
                 doctrine
                 of
                 the
                 holy
                 Scriptures
                 .
              
               
                 2.
                 
                 The
                 hereticks
                 did
                 rely
                 upon
                 this
                 topick
                 for
                 advantage
                 ,
                 
                 and
                 would
                 be
                 tried
                 by
                 Tradition
                 ;
                 as
                 hoping
                 because
                 there
                 were
                 in
                 several
                 Churches
                 contrary
                 customes
                 ,
                 there
                 might
                 be
                 differing
                 doctrines
                 ,
                 or
                 they
                 might
                 plausibly
                 be
                 pretended
                 ;
                 and
                 therefore
                 the
                 Fathers
                 had
                 reason
                 to
                 urge
                 tradition
                 ,
                 and
                 to
                 wrest
                 it
                 from
                 their
                 hands
                 ,
                 who
                 would
                 fain
                 have
                 us'd
                 it
                 ill
                 .
                 Thus
                 did
                 the
                 Carpocratians
                 in
                 Irenaeus
                 ,
                 
                 
                   When
                   they
                   are
                   reprov'd
                   from
                   Scripture
                   ,
                   they
                   accuse
                   the
                   Scriptures
                   ,
                   as
                   if
                   they
                   were
                   not
                   right
                   ,
                   as
                   if
                   they
                   had
                   no
                   authority
                   ,
                   as
                   if
                   from
                   them
                   truth
                   could
                   not
                   be
                   found
                   by
                   them
                   that
                   know
                   not
                   tradition
                   :
                
                 
                 For
                 they
                 affirme
                 that
                 
                   Jesus
                   spake
                   some
                   things
                   in
                   mystery
                   to
                   his
                   Disciples
                   apart
                   ,
                   and
                   that
                   they
                   requir'd
                   that
                   they
                   might
                   deliver
                   them
                   to
                   the
                   worthy
                   ,
                   and
                   to
                   them
                   that
                   would
                   assent
                   to
                   them
                   .
                
                 
                 Upon
                 this
                 pretence
                 Arte●●
                 expos'd
                 his
                 errors
                 ,
                 saith
                 Eusebius
                 ,
                 and
                 Papias
                 introduc'd
                 the
                 Millenary
                 heresy
                 ;
                 and
                 by
                 tradition
                 the
                 Arians
                 would
                 be
                 tried
                 ,
                 
                 and
                 
                   S.
                   Basil
                
                 was
                 by
                 them
                 challeng'd
                 in
                 an
                 appeal
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   to
                   custome
                
                 or
                 tradition
                 and
                 by
                 this
                 Eunomius
                 did
                 suppose
                 he
                 had
                 prevail'd
                 ;
                 and
                 
                   S.
                   Austin
                
                 affirm●●
                 that
                 all
                 the
                 most
                 foolish
                 hereticks
                 pretend
                 for
                 their
                 most
                 senseless
                 figments
                 those
                 words
                 of
                 our
                 Blessed
                 Saviour
                 [
                 
                   I
                   have
                   yet
                   many
                   things
                   to
                   say
                   unto
                   you
                   ,
                   but
                   ye
                   cannot
                   beare
                   them
                   now
                   .
                
                 ]
                 And
                 to
                 this
                 purpose
                 was
                 that
                 which
                 the
                 Basilidians
                 did
                 affirme
                 ,
                 that
                 the
                 mysteries
                 of
                 their
                 sect
                 were
                 no
                 things
                 of
                 publike
                 notice
                 ,
                 but
                 conveyed
                 in
                 secret
                 .
                 Now
                 to
                 such
                 as
                 these
                 there
                 were
                 〈◊〉
                 two
                 wayes
                 of
                 confutation
                 :
                 one
                 was
                 ,
                 which
                 they
                 most
                 insisted
                 upon
                 ,
                 that
                 the
                 Holy
                 Scriptures
                 were
                 a
                 perfect
                 rule
                 of
                 faith
                 and
                 manners
                 ,
                 and
                 that
                 there
                 was
                 no
                 need
                 of
                 any
                 other
                 tradition
                 ;
                 the
                 other
                 ,
                 that
                 the
                 traditions
                 which
                 they
                 pretended
                 were
                 false
                 ,
                 and
                 that
                 the
                 contrary
                 was
                 the
                 doctrine
                 which
                 all
                 the
                 Churches
                 of
                 God
                 did
                 preach
                 alwaies
                 .
                 Now
                 thus
                 far
                 Tradition
                 was
                 useful
                 to
                 be
                 pleaded
                 ;
                 that
                 is
                 ,
                 though
                 the
                 hereticks
                 would
                 not
                 admit
                 the
                 doctrine
                 of
                 Christianity
                 as
                 it
                 was
                 consign'd
                 in
                 Scripture
                 ,
                 yet
                 they
                 might
                 be
                 convinc'd
                 that
                 this
                 was
                 the
                 doctrine
                 of
                 Christianity
                 because
                 it
                 was
                 also
                 preach'd
                 by
                 all
                 Bishops
                 and
                 confess'd
                 by
                 all
                 Churches
                 .
                 But
                 in
                 all
                 these
                 contests
                 the
                 Fathers
                 did
                 not
                 pretend
                 to
                 prove
                 by
                 Tradition
                 what
                 they
                 could
                 not
                 prove
                 by
                 Scripture
                 ;
                 but
                 the
                 same
                 things
                 were
                 preach'd
                 which
                 were
                 written
                 ,
                 and
                 no
                 other
                 articles
                 of
                 Faith
                 ,
                 no
                 other
                 rules
                 and
                 measures
                 of
                 good
                 life
                 :
                 onely
                 
                 because
                 they
                 did
                 not
                 consent
                 in
                 the
                 authority
                 of
                 one
                 instrument
                 ,
                 they
                 ought
                 to
                 be
                 convinc'd
                 by
                 the
                 other
                 .
              
               
                 3.
                 
                 There
                 is
                 yet
                 one
                 use
                 more
                 of
                 Traditions
                 ,
                 
                 but
                 it
                 is
                 in
                 Rituals
                 ,
                 and
                 in
                 such
                 instances
                 concerning
                 which
                 
                   S.
                   Paul
                
                 wrote
                 to
                 the
                 Corinthians
                 these
                 words
                 [
                 
                   The
                   rest
                   will
                   I
                   set
                   in
                   order
                   when
                   I
                   come
                   .
                
                 ]
                 Such
                 are
                 ,
                 1.
                 
                 
                   The
                   observation
                   of
                   the
                   Lords
                   day
                   ,
                
                 solemnly
                 once
                 a
                 year
                 ,
                 and
                 lesse
                 solemnly
                 once
                 a
                 week
                 ,
                 that
                 is
                 ,
                 the
                 feast
                 of
                 Easter
                 ,
                 and
                 the
                 weekly
                 Sunday
                 ;
                 2.
                 
                 
                   The
                   Government
                   of
                   the
                   Church
                   by
                   Bishops
                   ,
                
                 which
                 is
                 consign'd
                 to
                 us
                 by
                 a
                 tradition
                 greater
                 then
                 some
                 books
                 of
                 Scripture
                 ,
                 and
                 as
                 great
                 as
                 that
                 of
                 the
                 Lords
                 day
                 :
                 and
                 that
                 so
                 notorious
                 ,
                 that
                 thunder
                 is
                 not
                 more
                 heard
                 then
                 this
                 is
                 seen
                 in
                 all
                 the
                 monuments
                 of
                 Antiquity
                 ;
                 3.
                 
                 
                   Offices
                   Ecclesiastical
                   to
                   be
                   said
                   and
                   done
                   by
                   Ecclesiastical
                   persons
                   :
                
                 such
                 as
                 are
                 the
                 publick
                 Prayers
                 of
                 the
                 Church
                 ,
                 the
                 consecration
                 of
                 the
                 blessed
                 Eucharist
                 ,
                 the
                 blessing
                 of
                 the
                 Married
                 paires
                 and
                 joyning
                 them
                 in
                 the
                 holy
                 and
                 mysterious
                 rite
                 of
                 Marriage
                 ,
                 the
                 consecration
                 of
                 Bishops
                 by
                 Bishops
                 onely
                 ,
                 and
                 of
                 Priests
                 by
                 Bishops
                 and
                 Presbyters
                 ,
                 though
                 for
                 this
                 last
                 there
                 is
                 not
                 so
                 universal
                 tradition
                 ,
                 that
                 every
                 where
                 requiring
                 the
                 imposition
                 of
                 the
                 Bishops
                 hand
                 ,
                 and
                 but
                 in
                 some
                 places
                 requiring
                 the
                 assistance
                 of
                 the
                 Presbyters
                 .
                 These
                 three
                 are
                 the
                 most
                 Universal
                 and
                 Apostolical
                 traditions
                 ,
                 which
                 although
                 they
                 also
                 have
                 great
                 grounds
                 in
                 Scripture
                 ,
                 yet
                 because
                 the
                 universal
                 practice
                 and
                 doctrine
                 of
                 the
                 Church
                 of
                 God
                 in
                 all
                 Ages
                 and
                 in
                 all
                 Churches
                 primitive
                 is
                 infinitely
                 evident
                 and
                 notorious
                 ,
                 less
                 liable
                 to
                 exception
                 ,
                 and
                 an
                 apt
                 Commentary
                 upon
                 the
                 certain
                 but
                 less
                 evident
                 places
                 of
                 Scripture
                 ,
                 therefore
                 these
                 may
                 be
                 plac'd
                 under
                 the
                 protection
                 of
                 universal
                 Tradition
                 ;
                 for
                 they
                 really
                 have
                 it
                 beyond
                 all
                 exception
                 .
                 And
                 although
                 in
                 these
                 the
                 Scripture
                 is
                 sufficient
                 to
                 all
                 wise
                 and
                 good
                 men
                 ,
                 to
                 all
                 that
                 are
                 willing
                 to
                 learn
                 and
                 obey
                 ,
                 and
                 not
                 desirous
                 to
                 make
                 Sects
                 and
                 noises
                 ;
                 yet
                 because
                 all
                 men
                 are
                 not
                 wise
                 and
                 good
                 &
                 dis-interess'd
                 ,
                 Tradition
                 in
                 these
                 things
                 is
                 to
                 Scripture
                 as
                 a
                 Burning-glass
                 to
                 the
                 Sun
                 ,
                 it
                 receives
                 its
                 raies
                 in
                 a
                 point
                 ,
                 and
                 unites
                 their
                 strength
                 ,
                 and
                 makes
                 them
                 burn
                 as
                 well
                 as
                 shine
                 ,
                 that
                 is
                 ,
                 it
                 makes
                 them
                 doe
                 that
                 which
                 in
                 their
                 own
                 nature
                 they
                 are
                 apt
                 to
                 doe
                 ,
                 and
                 from
                 doing
                 which
                 they
                 are
                 onely
                 hindered
                 accidentally
                 .
              
               
                 By
                 these
                 instances
                 it
                 is
                 evident
                 that
                 we
                 ought
                 not
                 to
                 refuse
                 Tradition
                 when
                 it
                 is
                 universal
                 ,
                 
                 nor
                 yet
                 believe
                 that
                 in
                 any
                 thing
                 of
                 great
                 concernment
                 ,
                 though
                 it
                 be
                 but
                 matter
                 of
                 rite
                 and
                 government
                 ,
                 the
                 Scripture
                 is
                 defective
                 ;
                 for
                 in
                 these
                 things
                 we
                 admit
                 Tradition
                 to
                 be
                 the
                 Commentary
                 ,
                 but
                 Scripture
                 to
                 be
                 the
                 Text
                 :
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 as
                 Irenaeus
                 in
                 Eusebius
                 expresses
                 it
                 ,
                 all
                 must
                 be
                 
                   agreeable
                   to
                   Scripture
                
                 .
                 And
                 although
                 a
                 tradition
                 so
                 absolutely
                 universal
                 as
                 these
                 ,
                 were
                 a
                 warranty
                 greater
                 then
                 any
                 objection
                 can
                 be
                 against
                 them
                 ,
                 and
                 were
                 to
                 be
                 admitted
                 though
                 they
                 had
                 not
                 express
                 authority
                 in
                 Scripture
                 ,
                 as
                 all
                 these
                 have
                 ;
                 yet
                 that
                 even
                 these
                 things
                 also
                 are
                 in
                 Scripture
                 ,
                 is
                 a
                 very
                 great
                 argument
                 of
                 the
                 perfection
                 of
                 it
                 .
              
               
                 For
                 all
                 other
                 things
                 the
                 Scripture
                 is
                 abundant
                 ,
                 
                 and
                 whatever
                 else
                 is
                 to
                 be
                 us'd
                 in
                 the
                 Externals
                 and
                 appendages
                 of
                 Religion
                 the
                 authority
                 of
                 the
                 Church
                 is
                 a
                 sufficient
                 warranty
                 ,
                 as
                 I
                 shall
                 prove
                 in
                 it's
                 proper
                 place
                 .
                 But
                 if
                 in
                 these
                 Externals
                 there
                 be
                 a
                 tradition
                 ,
                 according
                 to
                 the
                 degree
                 of
                 it's
                 antiquity
                 and
                 universality
                 ,
                 so
                 it
                 puts
                 on
                 degrees
                 of
                 reasonableness
                 ,
                 and
                 may
                 be
                 us'd
                 by
                 any
                 Age
                 of
                 the
                 Church
                 :
                 and
                 if
                 there
                 be
                 nothing
                 supervening
                 that
                 alters
                 the
                 case
                 ,
                 it
                 is
                 better
                 then
                 any
                 thing
                 that
                 is
                 new
                 ;
                 if
                 it
                 be
                 equally
                 fit
                 ,
                 it
                 is
                 not
                 equally
                 good
                 ,
                 but
                 much
                 better
                 .
              
               
               
                 This
                 is
                 all
                 use
                 which
                 is
                 by
                 wise
                 and
                 good
                 men
                 made
                 of
                 Traditions
                 ,
                 
                 and
                 all
                 the
                 use
                 which
                 can
                 justly
                 be
                 made
                 by
                 any
                 man
                 ;
                 and
                 besides
                 the
                 premisses
                 this
                 will
                 be
                 yet
                 further
                 apparent
                 ,
                 That
                 although
                 there
                 are
                 some
                 universal
                 practices
                 which
                 ever
                 were
                 and
                 still
                 are
                 in
                 all
                 Churches
                 ,
                 which
                 are
                 excellent
                 significations
                 of
                 the
                 meaning
                 of
                 these
                 Scriptures
                 ,
                 where
                 the
                 practices
                 are
                 less
                 clearly
                 injoyn'd
                 ,
                 yet
                 there
                 are
                 no
                 traditive
                 Doctrines
                 distinct
                 from
                 what
                 are
                 consign'd
                 in
                 Scripture
                 .
                 And
                 this
                 I
                 shall
                 represent
                 in
                 the
                 third
                 particular
                 which
                 I
                 promised
                 to
                 give
                 account
                 of
                 ,
                 viz.
                 
              
               
                 That
                 the
                 topick
                 of
                 Tradition
                 ,
                 
                 after
                 the
                 consignation
                 of
                 the
                 Canon
                 of
                 Scripture
                 ,
                 was
                 not
                 onely
                 of
                 little
                 use
                 in
                 any
                 question
                 of
                 Faith
                 or
                 Manners
                 ,
                 but
                 falsely
                 pretended
                 for
                 many
                 things
                 ,
                 and
                 is
                 unsafe
                 in
                 all
                 questions
                 of
                 present
                 concernment
                 .
              
               
                 In
                 order
                 to
                 the
                 proof
                 of
                 this
                 ,
                 
                 I
                 divide
                 the
                 great
                 heap
                 of
                 Traditions
                 ,
                 which
                 are
                 shovel'd
                 together
                 by
                 the
                 Church
                 of
                 Rome
                 ,
                 into
                 three
                 little
                 heaps
                 :
                 1.
                 of
                 things
                 necessary
                 or
                 matters
                 of
                 Faith
                 ,
                 2.
                 of
                 things
                 impertinent
                 to
                 the
                 Faith
                 and
                 unnecessary
                 ,
                 3.
                 of
                 things
                 false
                 .
              
               
                 The
                 Traditions
                 of
                 things
                 necessary
                 ,
                 
                 are
                 the
                 Trinity
                 of
                 Persons
                 ,
                 the
                 consubstantiality
                 of
                 the
                 Eternal
                 Son
                 of
                 God
                 with
                 his
                 Father
                 ,
                 the
                 Baptisme
                 of
                 infants
                 ,
                 the
                 procession
                 of
                 the
                 Holy
                 Ghost
                 from
                 the
                 Son
                 ,
                 and
                 Original
                 sin
                 ,
                 that
                 the
                 Father
                 was
                 not
                 begotten
                 ,
                 that
                 the
                 Holy
                 Ghost
                 is
                 God
                 ,
                 and
                 to
                 be
                 invocated
                 ,
                 that
                 Baptisme
                 is
                 not
                 to
                 be
                 reiterated
                 ,
                 that
                 in
                 Christ
                 there
                 are
                 two
                 natures
                 and
                 one
                 person
                 .
                 Now
                 that
                 these
                 be
                 appertaining
                 to
                 the
                 Faith
                 ,
                 I
                 easily
                 grant
                 ;
                 but
                 that
                 the
                 truth
                 of
                 these
                 articles
                 and
                 so
                 much
                 of
                 them
                 as
                 is
                 certain
                 or
                 necessary
                 is
                 also
                 in
                 Scripture
                 ,
                 I
                 appeal
                 to
                 all
                 the
                 books
                 of
                 the
                 Fathers
                 ,
                 and
                 of
                 all
                 moderns
                 who
                 doe
                 assert
                 them
                 by
                 testimonies
                 from
                 Scripture
                 .
                 
                   Quicquid
                   sciri
                   vel
                   praedicari
                   oportet
                   de
                   Incarnatione
                   ,
                   de
                   vera
                   Divinitate
                   atque
                   humanitate
                   filii
                   Dei
                   ,
                   duobus
                   ita
                   continetur
                   Testamentis
                   ,
                   ut
                   extra
                   haec
                   nihil
                   sit
                   quod
                   annunciari
                   debet
                   aut
                   credi
                   ,
                
                 said
                 
                   Rupertus
                   Abbas
                
                 ,
                 as
                 I
                 before
                 quoted
                 him
                 .
                 
                 All
                 the
                 mysteries
                 of
                 Christs
                 nature
                 and
                 person
                 ,
                 of
                 his
                 humanity
                 and
                 Divinity
                 are
                 clearly
                 set
                 down
                 in
                 both
                 Testaments
                 .
                 But
                 they
                 are
                 not
                 clearly
                 reported
                 in
                 Tradition
                 :
                 the
                 Fathers
                 having
                 sometimes
                 spoken
                 in
                 these
                 articles
                 more
                 in
                 the
                 Arian
                 then
                 in
                 the
                 Catholick
                 style
                 ,
                 say
                 
                   Hosius
                   ,
                   Gordon
                   ,
                   Huntly
                   ,
                   Gretser
                   ,
                   Tanner
                   ,
                   Perron
                
                 and
                 Fisher.
                 By
                 Scriptures
                 therefore
                 the
                 Church
                 confuted
                 the
                 Arians
                 ,
                 the
                 Eutychians
                 ,
                 the
                 Nestorians
                 ,
                 the
                 Monothelites
                 ,
                 the
                 Photinians
                 and
                 the
                 Sabellians
                 .
                 The
                 other
                 articles
                 are
                 also
                 *
                 evidently
                 in
                 the
                 words
                 of
                 Scripture
                 or
                 in
                 the
                 first
                 consequences
                 and
                 deductions
                 .
                 And
                 when
                 we
                 observe
                 the
                 men
                 of
                 the
                 Church
                 of
                 Rome
                 going
                 about
                 with
                 great
                 pretensions
                 to
                 confirme
                 all
                 their
                 articles
                 by
                 Scriptures
                 ,
                 they
                 plainly
                 invalidate
                 all
                 pretence
                 of
                 necessity
                 of
                 Traditions
                 .
                 If
                 they
                 say
                 that
                 all
                 the
                 articles
                 of
                 Trent
                 are
                 not
                 to
                 be
                 found
                 in
                 Scripture
                 ,
                 let
                 them
                 confess
                 it
                 plainly
                 ,
                 and
                 then
                 goe
                 look
                 out
                 for
                 proselytes
                 .
                 If
                 they
                 say
                 there
                 are
                 Scriptures
                 for
                 all
                 their
                 articles
                 ,
                 then
                 Scripture
                 is
                 sufficient
                 ,
                 or
                 else
                 their
                 faith
                 is
                 not
                 .
                 For
                 all
                 these
                 I
                 before
                 reckoned
                 ,
                 it
                 is
                 certain
                 both
                 they
                 and
                 we
                 have
                 from
                 Scripture
                 many
                 proofs
                 ,
                 and
                 if
                 there
                 were
                 not
                 ,
                 I
                 believe
                 Tradition
                 would
                 faile
                 us
                 very
                 much
                 ;
                 for
                 the
                 heresies
                 which
                 oppugned
                 them
                 were
                 very
                 early
                 ,
                 and
                 they
                 also
                 had
                 customes
                 and
                 pretences
                 of
                 customes
                 to
                 prescribe
                 for
                 their
                 false
                 doctrines
                 ;
                 as
                 I
                 shall
                 make
                 appear
                 in
                 the
                 following
                 periods
                 .
              
               
               
                 There
                 are
                 also
                 traditions
                 pretended
                 of
                 things
                 which
                 are
                 not
                 necessary
                 ,
                 
                 such
                 as
                 are
                 the
                 Fast
                 of
                 Lent
                 ,
                 Godfathers
                 and
                 Godmothers
                 in
                 baptisme
                 ,
                 the
                 mixture
                 of
                 wine
                 and
                 water
                 in
                 the
                 Eucharistical
                 chalice
                 ,
                 the
                 keeping
                 of
                 Easter
                 upon
                 the
                 first
                 day
                 of
                 the
                 week
                 ,
                 trine
                 immersion
                 in
                 baptisme
                 ,
                 the
                 Apostles
                 Creed
                 ,
                 prayer
                 for
                 the
                 dead
                 ,
                 the
                 wednesday
                 and
                 the
                 friday
                 Fast
                 ,
                 Unction
                 of
                 sick
                 people
                 ,
                 Canon
                 of
                 the
                 Scripture
                 ,
                 the
                 formes
                 of
                 Sacraments
                 ,
                 and
                 the
                 perpetual
                 Virginity
                 of
                 the
                 Virgin
                 Mary
                 .
                 Now
                 that
                 these
                 are
                 not
                 Divine
                 traditions
                 nor
                 Apostolical
                 appears
                 by
                 the
                 destitution
                 of
                 their
                 proper
                 proof
                 .
                 They
                 are
                 Ecclesiastical
                 traditions
                 and
                 of
                 several
                 ages
                 ,
                 and
                 some
                 of
                 them
                 of
                 very
                 great
                 antiquity
                 ;
                 but
                 of
                 what
                 obligation
                 they
                 are
                 I
                 shall
                 account
                 in
                 the
                 Chapter
                 of
                 [
                 
                   Lawes
                   Ecclesiastical
                
                 .
                 ]
                 In
                 the
                 mean
                 time
                 they
                 neither
                 are
                 of
                 the
                 necessity
                 of
                 faith
                 ,
                 or
                 the
                 essential
                 duty
                 of
                 Christian
                 religion
                 :
                 and
                 therefore
                 as
                 a
                 Christian
                 can
                 goe
                 to
                 heaven
                 without
                 the
                 observation
                 of
                 them
                 in
                 certain
                 circumstances
                 ,
                 so
                 is
                 the
                 Scripture
                 a
                 perfect
                 Canon
                 without
                 giving
                 rules
                 concerning
                 them
                 at
                 all
                 .
              
               
                 But
                 then
                 as
                 for
                 others
                 ,
                 
                 there
                 are
                 indeed
                 a
                 great
                 many
                 pretended
                 to
                 be
                 traditions
                 ,
                 but
                 they
                 are
                 false
                 articles
                 ,
                 or
                 wicked
                 practices
                 ,
                 or
                 uncertain
                 sentences
                 at
                 the
                 best
                 .
                 I
                 reckon
                 some
                 of
                 those
                 which
                 the
                 Roman
                 Church
                 obtrudes
                 :
                 such
                 as
                 are
                 invocation
                 of
                 Saints
                 and
                 Angels
                 ,
                 adoration
                 of
                 them
                 ,
                 and
                 worshipping
                 of
                 Images
                 ,
                 the
                 doctrine
                 of
                 Purgatory
                 ,
                 prayer
                 in
                 an
                 Unknown
                 tongue
                 ,
                 the
                 Popes
                 power
                 to
                 depose
                 Kings
                 ,
                 and
                 to
                 absolve
                 from
                 lawful
                 and
                 rate
                 oaths
                 ,
                 the
                 picturing
                 of
                 God
                 the
                 Father
                 and
                 the
                 holy
                 Trinity
                 ,
                 the
                 half
                 Communion
                 ,
                 the
                 doctrine
                 and
                 practice
                 of
                 Indulgences
                 ,
                 Canon
                 of
                 the
                 Masse
                 ,
                 the
                 doctrine
                 of
                 proper
                 sacrifice
                 in
                 the
                 Mass
                 ,
                 Monastical
                 profession
                 ,
                 the
                 single
                 life
                 of
                 Priests
                 and
                 Bishops
                 .
                 Now
                 these
                 are
                 so
                 far
                 from
                 being
                 Apostolical
                 traditions
                 ,
                 that
                 they
                 are
                 some
                 of
                 them
                 apparently
                 false
                 ,
                 some
                 of
                 them
                 expressly
                 against
                 Scripture
                 ,
                 and
                 others
                 confessedly
                 new
                 ,
                 and
                 either
                 but
                 of
                 yesterday
                 ,
                 or
                 ,
                 like
                 the
                 issues
                 of
                 the
                 people
                 ,
                 born
                 where
                 and
                 when
                 no
                 man
                 can
                 tell
                 .
                 Concerning
                 Indulgences
                 ,
                 
                 Antoninus
                 the
                 famous
                 Arch-Bishop
                 of
                 Florence
                 ,
                 sayes
                 that
                 we
                 have
                 nothing
                 expressly
                 recited
                 in
                 holy
                 Scripture
                 ,
                 nor
                 are
                 they
                 found
                 at
                 all
                 in
                 the
                 writings
                 of
                 the
                 ancient
                 Doctors
                 .
                 The
                 half-communion
                 is
                 by
                 the
                 Council
                 of
                 Constance
                 affirmed
                 to
                 be
                 different
                 from
                 the
                 institution
                 of
                 Christ
                 and
                 the
                 practice
                 of
                 the
                 primitive
                 Church
                 .
                 Concerning
                 invocation
                 of
                 Saints
                 ,
                 
                   Cum
                   scriberentur
                   Scripturae
                   nondum
                   coeperateusus
                   vovendi
                   Sanctis
                   .
                
                 *
                 Bellarmine
                 confesses
                 that
                 in
                 the
                 age
                 in
                 which
                 the
                 Scriptures
                 were
                 written
                 ,
                 the
                 use
                 of
                 making
                 vowes
                 to
                 Saints
                 was
                 not
                 begun
                 ;
                 and
                 a
                 Cardinal
                 Perron
                 excludes
                 the
                 next
                 ages
                 from
                 having
                 any
                 hand
                 in
                 the
                 invocation
                 of
                 them
                 .
                 
                   Et
                   quant
                   aux
                   autheurs
                   plus
                   proche
                   du
                   siecle
                   apostolique
                   ,
                   encore
                   qu'il
                   ne
                   se
                   trouve
                   pas
                   de
                   vestiges
                   de
                   ceste
                   coustume
                   &c.
                   
                   In
                   the
                   authours
                   more
                   near
                   the
                   Apostolical
                   age
                   no
                   footsteps
                   of
                   this
                   custome
                   can
                   be
                   found
                   .
                
              
               
                 Concerning
                 making
                 an
                 image
                 of
                 the
                 Father
                 or
                 of
                 the
                 Holy
                 Trinity
                 Baronius
                 cites
                 an
                 Epistle
                 of
                 Gregory
                 the
                 second
                 ,
                 
                   An.
                   Dom.
                
                 726.
                 in
                 which
                 he
                 gives
                 a
                 reason
                 why
                 the
                 Church
                 did
                 not
                 make
                 any
                 picture
                 of
                 the
                 Father
                 ;
                 which
                 forces
                 him
                 to
                 confess
                 that
                 the
                 beginning
                 of
                 the
                 custome
                 of
                 painting
                 the
                 Father
                 and
                 the
                 Holy
                 Ghost
                 
                   postea
                   usu
                   venit
                   in
                   Ecclesia
                
                 ,
                 came
                 into
                 use
                 afterward
                 in
                 the
                 Church
                 .
              
               
                 The
                 doctrine
                 of
                 Purgatory
                 is
                 not
                 onely
                 expressly
                 against
                 Scripture
                 ,
                 saying
                 ,
                 
                   Blessed
                   are
                   the
                   dead
                   which
                   die
                   in
                   the
                   Lord
                   ,
                   even
                   so
                   saith
                   the
                   Spirit
                   ,
                   that
                   they
                   rest
                   from
                   their
                   labours
                
                 ;
                 but
                 it
                 is
                 also
                 certain
                 that
                 it
                 was
                 not
                 so
                 ancient
                 as
                 the
                 Canon
                 of
                 the
                 Roman
                 Mass
                 ,
                 the
                 age
                 of
                 which
                 no
                 man
                 can
                 tel
                 any
                 more
                 
                 then
                 they
                 can
                 tell
                 the
                 age
                 of
                 a
                 flock
                 of
                 sheep
                 ,
                 or
                 a
                 company
                 of
                 men
                 and
                 children
                 together
                 ;
                 for
                 one
                 piece
                 is
                 old
                 ,
                 and
                 another
                 is
                 late
                 ,
                 and
                 another
                 of
                 a
                 middle
                 age
                 .
                 But
                 the
                 prayer
                 which
                 in
                 the
                 Canon
                 is
                 for
                 the
                 Dead
                 ,
                 supposes
                 that
                 they
                 are
                 not
                 in
                 Purgatory
                 ;
                 but
                 prayes
                 for
                 them
                 which
                 are
                 asleep
                 in
                 rest
                 and
                 quietness
                 .
              
               
                 I
                 shall
                 not
                 instance
                 in
                 any
                 more
                 ,
                 
                 because
                 I
                 shall
                 in
                 other
                 places
                 meet
                 with
                 the
                 rest
                 :
                 but
                 these
                 are
                 a
                 sufficient
                 indication
                 how
                 the
                 Church
                 hath
                 been
                 abused
                 by
                 the
                 pretence
                 of
                 tradition
                 ,
                 and
                 that
                 a
                 bold
                 man
                 may
                 in
                 private
                 confidently
                 tell
                 his
                 parishioner
                 that
                 any
                 doctrine
                 is
                 a
                 Tradition
                 ;
                 and
                 he
                 is
                 the
                 more
                 likely
                 to
                 prevail
                 because
                 he
                 cannot
                 be
                 confuted
                 by
                 his
                 undiscerning
                 hearer
                 ,
                 since
                 so
                 great
                 parts
                 and
                 so
                 many
                 Ages
                 of
                 the
                 Church
                 have
                 been
                 told
                 of
                 things
                 that
                 they
                 were
                 traditions
                 Apostolical
                 ,
                 when
                 the
                 articles
                 themselves
                 are
                 neither
                 old
                 nor
                 true
                 .
                 Is
                 it
                 imaginable
                 by
                 a
                 man
                 of
                 ordinary
                 understanding
                 ,
                 or
                 that
                 hath
                 heard
                 any
                 thing
                 of
                 antiquity
                 ,
                 that
                 the
                 Apostles
                 should
                 command
                 their
                 followers
                 to
                 worship
                 the
                 reliques
                 of
                 S.
                 James
                 ,
                 or
                 S.
                 Stephen
                 ;
                 or
                 that
                 S.
                 Peter
                 did
                 ever
                 give
                 leave
                 to
                 a
                 man
                 that
                 had
                 sworn
                 ,
                 to
                 goe
                 from
                 his
                 oath
                 ,
                 and
                 not
                 to
                 doe
                 what
                 he
                 had
                 sworn
                 he
                 would
                 ?
                 Is
                 it
                 likely
                 that
                 S.
                 Peter
                 or
                 S.
                 Paul
                 should
                 leave
                 secret
                 instructions
                 with
                 S.
                 Clement
                 or
                 S.
                 Linus
                 that
                 they
                 might
                 depose
                 Kings
                 lawfully
                 when
                 it
                 was
                 in
                 their
                 power
                 ,
                 and
                 when
                 Kings
                 did
                 disagree
                 in
                 opinion
                 from
                 them
                 ?
                 Is
                 there
                 any
                 instance
                 ,
                 or
                 precept
                 ,
                 or
                 line
                 ,
                 or
                 doctrine
                 ,
                 or
                 history
                 that
                 ever
                 any
                 Apostle
                 or
                 Apostolical
                 man
                 consecrated
                 the
                 Holy
                 Communion
                 where
                 there
                 was
                 none
                 to
                 communicate
                 ?
                 It
                 was
                 never
                 heard
                 that
                 a
                 Communion
                 could
                 be
                 single
                 ,
                 till
                 the
                 Catholick
                 Church
                 came
                 to
                 signify
                 the
                 Roman
                 :
                 and
                 yet
                 if
                 Scripture
                 will
                 not
                 prove
                 these
                 things
                 ,
                 Tradition
                 must
                 .
                 The
                 experience
                 and
                 the
                 infinite
                 unreasonableness
                 of
                 these
                 things
                 does
                 sufficiently
                 give
                 a
                 man
                 warning
                 of
                 attending
                 to
                 such
                 new
                 traditions
                 ,
                 or
                 admitting
                 the
                 topick
                 in
                 any
                 new
                 dispute
                 ,
                 it
                 having
                 been
                 so
                 old
                 a
                 cheat
                 :
                 and
                 after
                 the
                 Canon
                 of
                 Scripture
                 was
                 full
                 ,
                 and
                 after
                 that
                 almost
                 the
                 whole
                 Church
                 had
                 been
                 abus'd
                 by
                 the
                 tradition
                 of
                 Papias
                 in
                 the
                 Millenary
                 opinion
                 ,
                 which
                 for
                 300.
                 years
                 of
                 the
                 best
                 and
                 first
                 antiquity
                 prevailed
                 ,
                 all
                 the
                 world
                 should
                 be
                 wiser
                 then
                 to
                 rely
                 upon
                 that
                 which
                 might
                 introduce
                 an
                 error
                 ,
                 but
                 which
                 Truth
                 could
                 never
                 need
                 ,
                 it
                 being
                 abundantly
                 provided
                 for
                 in
                 Scripture
                 .
              
               
                 Sometimes
                 men
                 have
                 been
                 wiser
                 ,
                 
                 and
                 when
                 a
                 Tradition
                 Apostolical
                 hath
                 been
                 confidently
                 pretended
                 ,
                 they
                 would
                 as
                 confidently
                 lay
                 it
                 aside
                 ,
                 when
                 it
                 was
                 not
                 in
                 Scripture
                 .
                 
                   Clemens
                   Alexandrinus
                
                 reckons
                 many
                 traditions
                 Apostolical
                 ;
                 but
                 no
                 man
                 regards
                 them
                 .
                 Who
                 believes
                 that
                 the
                 Greeks
                 were
                 sav'd
                 by
                 their
                 Philosophy
                 ,
                 or
                 that
                 the
                 Apostles
                 preach'd
                 to
                 dead
                 Infidels
                 ,
                 and
                 then
                 raised
                 them
                 to
                 life
                 ,
                 although
                 these
                 were
                 by
                 
                   S.
                   Clement
                
                 affirm'd
                 to
                 have
                 been
                 traditions
                 Apostolical
                 ?
                 Did
                 the
                 world
                 ever
                 the
                 more
                 believe
                 that
                 a
                 Council
                 might
                 not
                 be
                 called
                 but
                 by
                 the
                 authority
                 and
                 sentence
                 of
                 the
                 Bishop
                 of
                 Rome
                 ,
                 though
                 Marcellus
                 was
                 so
                 bold
                 to
                 say
                 it
                 was
                 a
                 Canon
                 Apostolical
                 ?
                 And
                 after
                 
                   S.
                   Hierom
                
                 had
                 said
                 these
                 words
                 ,
                 
                   praecepta
                   majorum
                   Apostolicas
                   traditiones
                   quisque
                   existimat
                   ,
                
                 that
                 what
                 their
                 Fathers
                 commanded
                 ,
                 all
                 men
                 were
                 wont
                 to
                 call
                 them
                 Traditions
                 Apostolical
                 ;
                 no
                 man
                 had
                 reason
                 to
                 rely
                 upon
                 any
                 thing
                 which
                 by
                 any
                 one
                 or
                 two
                 or
                 three
                 of
                 the
                 Fathers
                 was
                 called
                 Tradition
                 Apostolical
                 ,
                 unless
                 the
                 thing
                 it self
                 were
                 also
                 notorious
                 or
                 proved
                 by
                 some
                 other
                 evidence
                 .
                 But
                 this
                 topick
                 of
                 Tradition
                 is
                 infinitely
                 uncertain
                 ,
                 and
                 therefore
                 if
                 it
                 be
                 pretended
                 new
                 ,
                 it
                 can
                 be
                 of
                 no
                 use
                 in
                 any
                 of
                 our
                 questions
                 .
                 For
                 if
                 in
                 the
                 primitive
                 Church
                 
                 Tradition
                 was
                 claimed
                 by
                 the
                 opposite
                 parties
                 of
                 a
                 question
                 ,
                 who
                 can
                 be
                 sure
                 of
                 it
                 now
                 ?
                 Artemon
                 pretended
                 it
                 to
                 be
                 an
                 Apostolical
                 tradition
                 that
                 Christ
                 was
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   a
                   meer
                   man
                
                 ,
                 and
                 the
                 Nicene
                 Fathers
                 prov'd
                 it
                 was
                 not
                 so
                 ,
                 but
                 much
                 rather
                 the
                 contrary
                 :
                 but
                 that
                 Topick
                 would
                 not
                 prevail
                 for
                 either
                 side
                 .
                 In
                 the
                 question
                 of
                 Rebaptization
                 of
                 persons
                 baptized
                 by
                 Hereticks
                 ,
                 both
                 sides
                 pretended
                 Tradition
                 ;
                 so
                 they
                 did
                 in
                 that
                 impertinent
                 ,
                 but
                 (
                 as
                 they
                 then
                 made
                 it
                 )
                 great
                 question
                 of
                 the
                 time
                 of
                 keeping
                 Easter
                 .
                 
                 
                   Clemens
                   Alexandrinus
                
                 said
                 it
                 was
                 an
                 Apostolical
                 Tradition
                 that
                 Christ
                 preached
                 but
                 one
                 year
                 ;
                 but
                 Irenaeus
                 said
                 it
                 was
                 an
                 Apostolical
                 Tradition
                 that
                 Christ
                 was
                 about
                 fifty
                 years
                 old
                 when
                 he
                 died
                 ,
                 and
                 consequently
                 that
                 he
                 preach'd
                 almost
                 twenty
                 years
                 .
                 But
                 if
                 they
                 who
                 were
                 almost
                 at
                 the
                 fountain
                 were
                 uncertain
                 of
                 the
                 Rivers
                 head
                 ;
                 how
                 shall
                 we
                 know
                 it
                 who
                 dwell
                 where
                 the
                 waters
                 are
                 ready
                 to
                 unbosome
                 themselves
                 into
                 the
                 Ocean
                 ?
                 And
                 to
                 pretend
                 an
                 Apostolical
                 Tradition
                 in
                 matters
                 of
                 Faith
                 ,
                 now
                 that
                 the
                 books
                 of
                 the
                 Fathers
                 have
                 been
                 lost
                 ,
                 and
                 yet
                 there
                 are
                 a
                 very
                 great
                 many
                 to
                 be
                 read
                 for
                 the
                 proving
                 of
                 Tradition
                 ,
                 that
                 is
                 ,
                 that
                 there
                 are
                 too
                 many
                 and
                 too
                 few
                 ,
                 that
                 in
                 the
                 losse
                 of
                 some
                 of
                 them
                 possibly
                 we
                 have
                 lost
                 that
                 light
                 which
                 would
                 have
                 confuted
                 the
                 present
                 pretences
                 of
                 Tradition
                 ,
                 &
                 the
                 remaining
                 part
                 have
                 passed
                 through
                 the
                 limbecs
                 and
                 strainers
                 of
                 Hereticks
                 and
                 Monkes
                 and
                 ignorants
                 and
                 interested
                 persons
                 ,
                 and
                 have
                 passed
                 through
                 the
                 corrections
                 and
                 deturpations
                 and
                 mistakes
                 of
                 transcribers
                 ,
                 (
                 a
                 trade
                 of
                 men
                 who
                 wrote
                 books
                 that
                 they
                 might
                 eat
                 bread
                 ,
                 not
                 to
                 promote
                 a
                 truth
                 )
                 and
                 that
                 they
                 have
                 been
                 disorder'd
                 by
                 Zeal
                 and
                 Faction
                 and
                 expurgatory
                 Indices
                 ,
                 and
                 that
                 men
                 have
                 been
                 diligent
                 to
                 make
                 the
                 Fathers
                 seem
                 of
                 their
                 side
                 ,
                 and
                 that
                 Hereticks
                 have
                 taken
                 the
                 Fathers
                 names
                 and
                 published
                 books
                 under
                 false
                 titles
                 ,
                 and
                 therefore
                 have
                 stampt
                 and
                 stain'd
                 the
                 Current
                 ;
                 is
                 just
                 as
                 if
                 a
                 Tartar
                 should
                 offer
                 to
                 prove
                 himself
                 to
                 have
                 descended
                 from
                 the
                 family
                 of
                 King
                 David
                 ,
                 upon
                 pretence
                 that
                 the
                 Jewes
                 mingled
                 with
                 their
                 Nation
                 ,
                 and
                 that
                 they
                 did
                 use
                 to
                 be
                 great
                 keepers
                 of
                 their
                 genealogies
                 .
              
               
                 But
                 after
                 all
                 this
                 ,
                 
                 the
                 question
                 of
                 Tradition
                 is
                 wholly
                 useless
                 in
                 the
                 questions
                 between
                 the
                 Church
                 of
                 Rome
                 and
                 the
                 other
                 parts
                 of
                 Christendome
                 .
                 Not
                 onely
                 because
                 there
                 are
                 many
                 Churches
                 of
                 differing
                 rites
                 and
                 differing
                 doctrines
                 from
                 the
                 Roman
                 ,
                 who
                 yet
                 pretend
                 a
                 Succession
                 and
                 Tradition
                 of
                 their
                 customes
                 and
                 doctrines
                 
                   per
                   tempus
                   immemoriale
                
                 ,
                 they
                 know
                 not
                 when
                 they
                 began
                 ,
                 and
                 for
                 ought
                 they
                 know
                 they
                 came
                 from
                 the
                 Apostles
                 ,
                 and
                 they
                 are
                 willing
                 to
                 believe
                 it
                 ,
                 and
                 no
                 man
                 amongst
                 them
                 questions
                 it
                 ,
                 and
                 all
                 affirm
                 it
                 ;
                 particularly
                 the
                 Greek
                 Church
                 ,
                 the
                 Russians
                 ,
                 the
                 Abyssines
                 :
                 but
                 also
                 because
                 those
                 articles
                 which
                 they
                 dispute
                 with
                 the
                 other
                 Churches
                 of
                 the
                 West
                 cannot
                 be
                 prov'd
                 by
                 Tradition
                 universal
                 ,
                 as
                 infinitely
                 appears
                 in
                 those
                 pittiful
                 endeavours
                 and
                 attempts
                 which
                 they
                 use
                 to
                 perswade
                 them
                 to
                 be
                 such
                 ;
                 which
                 if
                 they
                 did
                 not
                 sometimes
                 confute
                 themselves
                 ,
                 the
                 Reader
                 may
                 find
                 confuted
                 every
                 where
                 by
                 their
                 learned
                 adversaries
                 .
              
               
                 Therefore
                 although
                 the
                 perfection
                 of
                 Scripture
                 be
                 abundantly
                 prov'd
                 ,
                 yet
                 if
                 it
                 were
                 not
                 ,
                 
                 Tradition
                 will
                 but
                 make
                 it
                 less
                 certain
                 ,
                 and
                 therefore
                 not
                 more
                 perfect
                 .
                 For
                 besides
                 that
                 nuncupative
                 records
                 are
                 like
                 diagrams
                 in
                 sand
                 and
                 figures
                 efform'd
                 in
                 aire
                 ,
                 volatile
                 and
                 soon
                 disordered
                 ,
                 and
                 that
                 by
                 the
                 words
                 and
                 practice
                 of
                 God
                 ,
                 and
                 all
                 the
                 world
                 ,
                 what
                 is
                 intended
                 to
                 last
                 was
                 therefore
                 written
                 ,
                 as
                 appears
                 in
                 very
                 many
                 places
                 in
                 Scripture
                 ,
                 [
                 &
                 therefore
                 
                 Job
                 calls
                 out
                 ,
                 
                   O
                   that
                   my
                   words
                   were
                   now
                   written
                   ,
                   O
                   that
                   they
                   were
                   printed
                   in
                   a
                   book
                   ,
                
                 
                 
                   that
                   they
                   were
                   ingraven
                   with
                   an
                   iron
                   pen
                   and
                   lead
                   in
                   the
                   rock
                   for
                   ever
                   :
                
                 upon
                 which
                 words
                 the
                 
                   Greek
                   Catena
                
                 sayes
                 ,
                 
                   He
                   drawes
                   a
                   similitude
                   from
                   them
                   who
                   put
                   those
                   things
                   in
                   writing
                   which
                   they
                   very
                   greatly
                   desire
                   should
                   remain
                   to
                   the
                   longest
                   posterity
                
                 ]
                 and
                 that
                 the
                 very
                 nature
                 of
                 things
                 is
                 such
                 ,
                 that
                 a
                 Tradition
                 is
                 infinitely
                 better
                 preserved
                 in
                 writing
                 then
                 in
                 speaking
                 ,
                 and
                 besides
                 all
                 those
                 very
                 many
                 weak
                 and
                 uncertain
                 and
                 false
                 Traditions
                 with
                 which
                 several
                 Men
                 ,
                 and
                 several
                 Ages
                 ,
                 and
                 several
                 Churches
                 have
                 abus'd
                 others
                 ,
                 or
                 been
                 abus'd
                 themselves
                 ;
                 I
                 instance
                 in
                 two
                 great
                 things
                 ,
                 by
                 the
                 one
                 of
                 which
                 we
                 may
                 see
                 how
                 easily
                 the
                 Church
                 may
                 be
                 imposed
                 upon
                 in
                 the
                 matter
                 of
                 Tradition
                 ;
                 and
                 by
                 the
                 other
                 ,
                 how
                 easily
                 those
                 men
                 impose
                 upon
                 themselves
                 whose
                 faith
                 hath
                 a
                 temporal
                 bias
                 and
                 divertisement
                 .
              
               
                 The
                 first
                 is
                 ,
                 
                 That
                 very
                 many
                 Epistles
                 of
                 Popes
                 ,
                 viz.
                 from
                 S.
                 Clement
                 to
                 S.
                 Gregory
                 ,
                 that
                 is
                 ,
                 for
                 above
                 500.
                 years
                 ,
                 were
                 imposed
                 upon
                 the
                 Church
                 as
                 the
                 genuine
                 writings
                 of
                 those
                 excellent
                 men
                 who
                 govern'd
                 the
                 Church
                 of
                 Rome
                 in
                 all
                 her
                 persecutions
                 and
                 hardnesses
                 ;
                 and
                 of
                 these
                 Epistles
                 the
                 present
                 Church
                 of
                 Rome
                 makes
                 very
                 great
                 use
                 to
                 many
                 purposes
                 ,
                 and
                 yet
                 no
                 imposture
                 could
                 be
                 greater
                 then
                 this
                 .
              
               
                 For
                 1.
                 
                 they
                 are
                 patched
                 up
                 of
                 several
                 arguments
                 and
                 materials
                 not
                 at
                 all
                 agreeing
                 with
                 the
                 Ages
                 in
                 which
                 they
                 were
                 pretended
                 to
                 be
                 written
                 ,
                 but
                 are
                 snatch'd
                 from
                 the
                 writings
                 of
                 other
                 men
                 and
                 latter
                 times
                 .
                 2.
                 
                 They
                 were
                 invented
                 after
                 S.
                 Hieroms
                 time
                 ,
                 as
                 appears
                 in
                 the
                 citation
                 of
                 the
                 testimonies
                 of
                 Scripture
                 from
                 
                   S.
                   Hieroms
                
                 translation
                 ,
                 and
                 the
                 Author
                 cited
                 
                   S.
                   Hieroms
                
                 version
                 of
                 the
                 Hebrew
                 Psalter
                 .
                 3.
                 
                 They
                 were
                 not
                 known
                 in
                 Rome
                 for
                 eight
                 Ages
                 together
                 :
                 which
                 were
                 a
                 strange
                 thing
                 that
                 the
                 records
                 of
                 Rome
                 should
                 have
                 no
                 copies
                 of
                 the
                 Epistles
                 of
                 so
                 many
                 of
                 the
                 Bishops
                 of
                 Rome
                 .
                 4.
                 
                 They
                 are
                 infinitely
                 false
                 in
                 their
                 Chronology
                 ,
                 and
                 he
                 that
                 invented
                 them
                 put
                 the
                 years
                 of
                 false
                 Consuls
                 to
                 their
                 date
                 ,
                 as
                 Baronius
                 himself
                 confesses
                 quite
                 reckoning
                 otherwise
                 :
                 and
                 in
                 the
                 Epistles
                 of
                 the
                 whole
                 five
                 &
                 fourty
                 ,
                 the
                 decrees
                 of
                 Councils
                 and
                 the
                 words
                 of
                 Ecclesiastical
                 writers
                 are
                 cited
                 ,
                 who
                 yet
                 were
                 not
                 at
                 all
                 in
                 their
                 ages
                 ,
                 but
                 wrote
                 after
                 the
                 death
                 of
                 those
                 Popes
                 who
                 are
                 pretended
                 to
                 have
                 quoted
                 them
                 ,
                 or
                 something
                 is
                 said
                 that
                 could
                 not
                 be
                 done
                 or
                 said
                 by
                 them
                 ,
                 or
                 in
                 their
                 times
                 .
                 5.
                 
                 They
                 are
                 written
                 with
                 the
                 same
                 style
                 ;
                 and
                 therefore
                 it
                 is
                 no
                 more
                 probable
                 that
                 they
                 should
                 be
                 the
                 genuine
                 Epistles
                 of
                 so
                 many
                 Popes
                 ,
                 then
                 that
                 so
                 many
                 men
                 in
                 several
                 Ages
                 should
                 have
                 the
                 same
                 features
                 in
                 their
                 faces
                 :
                 but
                 these
                 Epistles
                 say
                 over
                 the
                 same
                 things
                 several
                 times
                 ,
                 even
                 unto
                 tediousness
                 ,
                 and
                 yet
                 use
                 the
                 very
                 same
                 words
                 without
                 any
                 differing
                 expressions
                 .
                 6.
                 
                 And
                 sometimes
                 these
                 words
                 were
                 most
                 intolerably
                 barbarous
                 ,
                 neither
                 elegantly
                 fine
                 ,
                 nor
                 elegantly
                 plain
                 ,
                 but
                 Solecismes
                 ,
                 impure
                 words
                 and
                 the
                 most
                 rude
                 expressions
                 ,
                 not
                 unlike
                 the
                 Friers
                 Latine
                 or
                 the
                 
                   Epistolae
                   obscurorum
                   virorum
                
                 .
                 7.
                 
                 None
                 of
                 the
                 Ancient
                 writers
                 of
                 the
                 Church
                 did
                 ever
                 cite
                 any
                 testimony
                 from
                 these
                 Epistles
                 for
                 800.
                 years
                 together
                 ,
                 onely
                 one
                 part
                 of
                 one
                 of
                 the
                 Epistles
                 of
                 
                   S.
                   Clement
                
                 was
                 mention'd
                 by
                 Ruffinus
                 and
                 the
                 Council
                 of
                 Vase
                 .
                 8.
                 
                 None
                 of
                 those
                 who
                 wrote
                 histories
                 Ecclesiastical
                 ,
                 or
                 of
                 the
                 Church-writers
                 ,
                 made
                 mention
                 of
                 them
                 :
                 but
                 all
                 that
                 doe
                 were
                 above
                 830.
                 years
                 after
                 the
                 Incarnation
                 of
                 our
                 Blessed
                 Lord.
                 9.
                 
                 And
                 all
                 this
                 beside
                 the
                 innumerable
                 errors
                 in
                 the
                 matter
                 which
                 have
                 been
                 observed
                 by
                 the
                 Centuriators
                 of
                 
                   Magdeburg
                   ,
                   David
                   Blondel
                
                 and
                 divers
                 others
                 .
                 And
                 a
                 more
                 notorious
                 
                 cheat
                 could
                 never
                 have
                 been
                 imposed
                 upon
                 the
                 world
                 ;
                 but
                 that
                 there
                 are
                 so
                 many
                 great
                 notorieties
                 of
                 falshood
                 ,
                 that
                 it
                 is
                 hard
                 to
                 say
                 which
                 is
                 greater
                 ,
                 the
                 falshood
                 of
                 the
                 
                   Pontifical
                   Book
                
                 ,
                 or
                 the
                 boldness
                 of
                 the
                 Compiler
                 .
                 Now
                 if
                 so
                 great
                 a
                 heap
                 of
                 Records
                 can
                 at
                 once
                 be
                 clapp'd
                 upon
                 the
                 credulity
                 of
                 men
                 ,
                 and
                 so
                 boldly
                 defended
                 as
                 it
                 is
                 by
                 Turrian
                 and
                 Binius
                 ,
                 and
                 so
                 greedily
                 entertain'd
                 as
                 it
                 is
                 by
                 the
                 Roman
                 Confidents
                 ,
                 and
                 so
                 often
                 cited
                 as
                 it
                 is
                 by
                 the
                 Roman
                 Doctors
                 ,
                 and
                 yet
                 have
                 in
                 it
                 so
                 many
                 strange
                 matters
                 so
                 disagreeing
                 to
                 Scripture
                 ,
                 so
                 weak
                 ,
                 so
                 impertinent
                 ,
                 and
                 sometimes
                 so
                 dangerous
                 ,
                 there
                 is
                 very
                 great
                 reason
                 to
                 reject
                 the
                 topick
                 of
                 Traditions
                 ,
                 which
                 can
                 be
                 so
                 easily
                 forged
                 ,
                 and
                 sometimes
                 rely
                 upon
                 no
                 greater
                 foundation
                 then
                 this
                 ,
                 whose
                 foundation
                 is
                 in
                 water
                 and
                 sand
                 ,
                 and
                 falshood
                 that
                 is
                 more
                 unstable
                 .
              
               
                 The
                 other
                 thing
                 is
                 ,
                 
                 that
                 Hereticks
                 and
                 evil
                 persons
                 ,
                 to
                 serve
                 their
                 ends
                 ,
                 did
                 not
                 onely
                 pretend
                 things
                 spoken
                 by
                 the
                 Apostles
                 and
                 Apostolical
                 and
                 Primitive
                 men
                 ,
                 (
                 for
                 that
                 was
                 easy
                 )
                 but
                 even
                 pretended
                 certain
                 Books
                 to
                 be
                 written
                 by
                 them
                 ,
                 that
                 under
                 their
                 venerable
                 names
                 they
                 might
                 recommend
                 and
                 advance
                 their
                 own
                 heretical
                 Opinions
                 .
                 Thus
                 some
                 false
                 Apostles
                 (
                 as
                 Origen
                 relates
                 )
                 wrote
                 an
                 Epistle
                 and
                 sent
                 it
                 to
                 the
                 Church
                 of
                 Thessalonica
                 under
                 S.
                 Pauls
                 name
                 ,
                 which
                 much
                 troubled
                 the
                 Thessalonians
                 ,
                 and
                 concerning
                 which
                 ,
                 when
                 S.
                 Paul
                 had
                 discovered
                 the
                 imposture
                 ,
                 he
                 gives
                 them
                 warning
                 that
                 they
                 should
                 not
                 be
                 troubled
                 about
                 any
                 such
                 Epistle
                 ,
                 as
                 if
                 he
                 had
                 sent
                 it
                 .
                 Thus
                 there
                 was
                 a
                 Book
                 publish'd
                 by
                 an
                 Asian
                 Priest
                 under
                 S.
                 Pauls
                 name
                 (
                 as
                 S.
                 Hierome
                 reports
                 )
                 containing
                 the
                 Vision
                 of
                 Paul
                 and
                 Tecla
                 ,
                 and
                 I
                 know
                 not
                 what
                 old
                 tale
                 of
                 the
                 baptizing
                 Leo.
                 Some
                 or
                 other
                 made
                 S.
                 Clement
                 an
                 Eunomian
                 ,
                 and
                 Dionysius
                 of
                 Alexandria
                 an
                 Arrian
                 ,
                 and
                 Origen
                 to
                 be
                 every
                 thing
                 ,
                 by
                 interpolating
                 their
                 Books
                 ,
                 or
                 writing
                 Books
                 for
                 them
                 .
                 Ruffinus
                 tells
                 that
                 the
                 Hereticks
                 endeavoured
                 to
                 corrupt
                 the
                 Gospels
                 :
                 and
                 that
                 they
                 did
                 invent
                 strange
                 Acts
                 of
                 the
                 Apostles
                 ,
                 and
                 make
                 fine
                 tales
                 of
                 their
                 life
                 and
                 death
                 ,
                 we
                 need
                 no
                 better
                 testimony
                 then
                 Tertullians
                 instances
                 in
                 his
                 Books
                 against
                 Marcion
                 :
                 and
                 for
                 this
                 reason
                 Origen
                 gives
                 caution
                 ,
                 
                   Oportet
                   cautè
                   considerare
                   ,
                   ut
                   nec
                   omnia
                   secreta
                   quae
                   feruntur
                   nomine
                   Sanctorum
                   suscipiamus
                   ,
                
                 
                 
                   We
                   must
                   warily
                   consider
                   ,
                   and
                   not
                   receive
                   all
                   those
                   secret
                   traditions
                   which
                   goe
                   up
                   and
                   down
                   under
                   the
                   names
                   of
                   Saints
                   ,
                
                 [
                 viz.
                 of
                 the
                 holy
                 Apostles
                 .
                 ]
                 And
                 of
                 the
                 same
                 nature
                 is
                 that
                 famous
                 cheat
                 that
                 usurps
                 the
                 name
                 of
                 Dionysius
                 the
                 Areopagite
                 ,
                 called
                 [
                 
                   The
                   Passion
                
                 of
                 Peter
                 and
                 Paul
                 ]
                 as
                 who
                 please
                 may
                 see
                 in
                 
                   Laurentius
                   Valla
                
                 and
                 Erasmus
                 .
                 And
                 such
                 is
                 the
                 Book
                 of
                 the
                 same
                 Passions
                 attributed
                 to
                 Linus
                 ,
                 which
                 was
                 invented
                 so
                 foolishly
                 and
                 carelesly
                 that
                 it
                 contradicts
                 the
                 Scriptures
                 most
                 apparently
                 ;
                 as
                 every
                 one
                 that
                 reads
                 it
                 may
                 without
                 difficulty
                 observe
                 .
                 Now
                 the
                 observation
                 from
                 these
                 things
                 is
                 plain
                 :
                 In
                 the
                 matter
                 of
                 Traditions
                 as
                 they
                 are
                 now
                 represented
                 there
                 is
                 so
                 much
                 of
                 humane
                 failings
                 ,
                 and
                 so
                 little
                 of
                 Divine
                 certainty
                 ,
                 they
                 are
                 often
                 falsly
                 pretended
                 ,
                 and
                 never
                 truly
                 proved
                 ,
                 and
                 if
                 they
                 should
                 need
                 to
                 be
                 proved
                 ,
                 were
                 therefore
                 not
                 to
                 be
                 accepted
                 ;
                 because
                 no
                 particular
                 proofs
                 can
                 make
                 them
                 universal
                 ,
                 and
                 if
                 they
                 be
                 not
                 universal
                 ,
                 of
                 themselves
                 they
                 cannot
                 be
                 credible
                 ,
                 but
                 need
                 something
                 else
                 to
                 make
                 them
                 so
                 ;
                 they
                 are
                 (
                 whether
                 true
                 or
                 false
                 )
                 so
                 absolutely
                 now
                 to
                 no
                 purpose
                 ,
                 because
                 it
                 is
                 too
                 late
                 to
                 prove
                 them
                 now
                 ,
                 and
                 too
                 late
                 to
                 need
                 them
                 ,
                 the
                 Church
                 having
                 so
                 long
                 accepted
                 and
                 relied
                 upon
                 the
                 Canon
                 of
                 Scripture
                 ,
                 that
                 we
                 are
                 plainly
                 ,
                 and
                 certainly
                 ,
                 and
                 necessarily
                 devolv'd
                 upon
                 Scripture
                 for
                 the
                 Canon
                 of
                 our
                 Faith
                 and
                 lives
                 .
                 For
                 though
                 no
                 man
                 ought
                 to
                 reject
                 Tradition
                 if
                 he
                 did
                 need
                 it
                 ,
                 and
                 if
                 he
                 could
                 
                 have
                 it
                 ,
                 yet
                 because
                 he
                 neither
                 can
                 want
                 it
                 (
                 because
                 Scripture
                 is
                 a
                 perfect
                 Rule
                 )
                 nor
                 can
                 have
                 it
                 (
                 because
                 it
                 cannot
                 in
                 any
                 of
                 our
                 questions
                 be
                 prov'd
                 )
                 we
                 must
                 rely
                 upon
                 what
                 we
                 have
                 .
                 It
                 is
                 in
                 the
                 matter
                 of
                 traditions
                 as
                 in
                 the
                 Epistle
                 of
                 S.
                 Paul
                 to
                 Laodicea
                 :
                 if
                 this
                 or
                 those
                 were
                 extant
                 and
                 sufficiently
                 transmitted
                 and
                 consign'd
                 to
                 us
                 ,
                 they
                 would
                 make
                 up
                 the
                 Canon
                 as
                 well
                 as
                 those
                 we
                 have
                 :
                 but
                 there
                 is
                 no
                 such
                 thing
                 as
                 the
                 Laodicean
                 Epistle
                 ,
                 and
                 there
                 is
                 no
                 such
                 thing
                 as
                 tradition
                 of
                 doctrines
                 of
                 Faith
                 not
                 contained
                 in
                 Scriptures
                 .
                 The
                 Fathers
                 that
                 had
                 them
                 ,
                 or
                 thought
                 they
                 had
                 them
                 ,
                 might
                 call
                 upon
                 their
                 Churches
                 to
                 make
                 use
                 of
                 them
                 ;
                 but
                 we
                 that
                 cannot
                 have
                 them
                 ,
                 must
                 use
                 what
                 we
                 have
                 ;
                 and
                 we
                 have
                 reason
                 to
                 give
                 thanks
                 to
                 God
                 that
                 we
                 have
                 all
                 that
                 God
                 intended
                 to
                 be
                 our
                 Rule
                 .
                 God
                 gave
                 us
                 in
                 Scripture
                 all
                 that
                 was
                 necessary
                 ;
                 it
                 was
                 a
                 perfect
                 Rule
                 ;
                 and
                 yet
                 if
                 it
                 had
                 not
                 ,
                 it
                 must
                 become
                 so
                 when
                 we
                 have
                 no
                 other
                 .
              
               
                 
                   But
                   upon
                   the
                   matter
                   of
                   this
                   Argument
                   ,
                   
                   there
                   are
                   three
                   Questions
                   to
                   be
                   considered
                   in
                   order
                   to
                   Faith
                   and
                   Conscience
                   .
                
              
               
                 1.
                 
                 Whether
                 there
                 be
                 not
                 any
                 rules
                 and
                 general
                 measures
                 of
                 discerning
                 tradition
                 ,
                 by
                 which
                 although
                 tradition
                 cannot
                 be
                 prov'd
                 the
                 natural
                 way
                 ,
                 that
                 is
                 ,
                 by
                 its
                 own
                 light
                 ,
                 evidence
                 of
                 fact
                 and
                 notoreity
                 ,
                 yet
                 we
                 may
                 be
                 reasonably
                 induc'd
                 to
                 beleeve
                 that
                 any
                 particular
                 is
                 descended
                 from
                 tradition
                 Apostolical
                 ,
                 and
                 consequently
                 is
                 to
                 be
                 taken
                 in
                 ,
                 to
                 integrate
                 the
                 rule
                 of
                 Conscience
                 ?
              
               
                 2.
                 
                 How
                 farre
                 a
                 negative
                 Argument
                 from
                 Scripture
                 is
                 valid
                 ,
                 and
                 obligatory
                 to
                 Conscience
                 ?
              
               
                 3.
                 
                 Whether
                 there
                 may
                 be
                 any
                 new
                 Articles
                 of
                 Faith
                 ,
                 or
                 that
                 the
                 Creed
                 of
                 the
                 Church
                 may
                 so
                 increase
                 ,
                 that
                 what
                 is
                 sufficient
                 to
                 salvation
                 in
                 one
                 Age
                 cannot
                 serve
                 in
                 another
                 ?
              
               
                 1.
                 
                 Question
                 is
                 concerning
                 the
                 indirect
                 ways
                 of
                 discerning
                 Tradition
                 .
              
               
                 In
                 vain
                 it
                 is
                 to
                 dispute
                 whether
                 traditions
                 are
                 to
                 integrate
                 the
                 Canon
                 of
                 Scripture
                 ,
                 
                 when
                 it
                 cannot
                 be
                 made
                 to
                 appear
                 that
                 there
                 are
                 any
                 such
                 things
                 as
                 Apostolical
                 traditions
                 of
                 doctrines
                 not
                 contained
                 in
                 Scripture
                 .
                 For
                 since
                 the
                 succession
                 in
                 all
                 the
                 Chairs
                 hath
                 been
                 either
                 interrupted
                 or
                 disordered
                 by
                 warres
                 or
                 heresies
                 ,
                 by
                 interest
                 or
                 time
                 ,
                 by
                 design
                 or
                 by
                 ignorance
                 ,
                 by
                 carelesness
                 or
                 inconsideration
                 ,
                 by
                 forgetfulness
                 or
                 unavoidable
                 mistake
                 ,
                 by
                 having
                 no
                 necessity
                 of
                 tradition
                 ,
                 and
                 by
                 not
                 delivering
                 any
                 ,
                 it
                 is
                 in
                 vain
                 to
                 dispute
                 concerning
                 the
                 stability
                 of
                 atomes
                 ,
                 which
                 as
                 of
                 themselves
                 they
                 are
                 volatile
                 and
                 unfixt
                 ,
                 so
                 they
                 have
                 no
                 basis
                 but
                 the
                 light
                 aire
                 :
                 and
                 so
                 are
                 traditions
                 ;
                 themselves
                 are
                 no
                 argument
                 ,
                 and
                 there
                 are
                 no
                 traditions
                 ▪
                 they
                 are
                 no
                 necessary
                 or
                 competent
                 stabiliment
                 of
                 doctrine
                 or
                 manners
                 ,
                 o●
                 if
                 they
                 were
                 ,
                 themselves
                 have
                 no
                 stabiliment
                 .
              
               
                 For
                 it
                 is
                 certain
                 there
                 can
                 be
                 no
                 tradition
                 receiv'd
                 for
                 Apostolical
                 at
                 a
                 less
                 rate
                 then
                 the
                 rule
                 of
                 
                   Vincentius
                   Lirinensis
                
                 .
                 
                 For
                 to
                 prove
                 by
                 Scripture
                 that
                 there
                 are
                 any
                 traditions
                 not
                 written
                 in
                 Scripture
                 is
                 a
                 trifling
                 folly
                 ;
                 since
                 there
                 might
                 be
                 necessity
                 of
                 keeping
                 traditions
                 before
                 all
                 that
                 which
                 is
                 necessary
                 was
                 set
                 down
                 in
                 writing
                 .
                 So
                 that
                 all
                 the
                 pretensions
                 taken
                 from
                 Scripture
                 in
                 behalf
                 of
                 traditions
                 are
                 absolutely
                 to
                 no
                 purpose
                 ,
                 unless
                 it
                 were
                 there
                 said
                 ,
                 There
                 are
                 some
                 things
                 which
                 we
                 now
                 preach
                 to
                 you
                 which
                 
                 shall
                 never
                 be
                 written
                 ;
                 keep
                 them
                 :
                 but
                 the
                 naming
                 of
                 [
                 traditions
                 ]
                 in
                 some
                 Books
                 of
                 Scripture
                 ,
                 and
                 the
                 recommending
                 them
                 in
                 others
                 ,
                 is
                 no
                 argument
                 to
                 us
                 to
                 inquire
                 after
                 them
                 ,
                 or
                 to
                 rely
                 upon
                 them
                 ;
                 unless
                 that
                 which
                 was
                 delivered
                 by
                 Sermon
                 was
                 never
                 to
                 be
                 delivered
                 by
                 writing
                 ,
                 and
                 that
                 we
                 knew
                 it
                 as
                 certainly
                 as
                 that
                 which
                 is
                 .
                 *
                 And
                 the
                 same
                 is
                 to
                 be
                 said
                 of
                 the
                 sayings
                 of
                 Fathers
                 who
                 recommend
                 traditions
                 :
                 for
                 although
                 the
                 argument
                 lessened
                 every
                 year
                 ,
                 yet
                 it
                 was
                 better
                 then
                 ,
                 then
                 it
                 can
                 be
                 now
                 ;
                 it
                 could
                 serve
                 some
                 uses
                 then
                 ,
                 it
                 can
                 serve
                 none
                 now
                 ;
                 it
                 might
                 in
                 some
                 instances
                 be
                 certain
                 ,
                 and
                 safe
                 in
                 many
                 ,
                 but
                 now
                 it
                 cannot
                 be
                 either
                 ,
                 neither
                 certain
                 ,
                 nor
                 safe
                 ,
                 nor
                 necessary
                 ,
                 nor
                 of
                 any
                 use
                 at
                 all
                 :
                 which
                 having
                 made
                 to
                 appear
                 in
                 the
                 preceding
                 numbers
                 ,
                 it
                 must
                 follow
                 that
                 there
                 can
                 be
                 no
                 doctrinal
                 traditions
                 besides
                 the
                 matters
                 of
                 Scripture
                 ;
                 because
                 there
                 are
                 none
                 such
                 recommended
                 to
                 the
                 Church
                 by
                 the
                 measures
                 of
                 
                   Vincentius
                   L●rinensis
                
                 .
                 There
                 is
                 no
                 doctrine
                 ,
                 no
                 rule
                 of
                 Faith
                 or
                 Manners
                 which
                 is
                 not
                 in
                 the
                 Holy
                 Scriptures
                 ,
                 and
                 yet
                 which
                 was
                 
                   believed
                   always
                   ,
                   and
                   in
                   all
                   Churches
                   ,
                   and
                   of
                   all
                   men
                   in
                   those
                   Churches
                   .
                
                 For
                 although
                 it
                 is
                 very
                 probable
                 that
                 Vincentius
                 by
                 this
                 rule
                 intended
                 to
                 reprove
                 the
                 novelties
                 and
                 unusual
                 doctrines
                 which
                 S.
                 Austin
                 by
                 his
                 great
                 wit
                 and
                 great
                 reputation
                 had
                 brought
                 into
                 the
                 Church
                 ,
                 contrary
                 to
                 the
                 sentiments
                 and
                 doctrines
                 of
                 the
                 Fathers
                 which
                 were
                 before
                 him
                 ;
                 yet
                 it
                 will
                 perfectly
                 serve
                 to
                 reprove
                 all
                 our
                 late
                 pretensions
                 to
                 traditions
                 .
                 For
                 by
                 this
                 measure
                 ,
                 we
                 finde
                 it
                 not
                 to
                 be
                 enough
                 that
                 a
                 Doctrine
                 hath
                 been
                 received
                 for
                 a
                 thousand
                 years
                 together
                 by
                 the
                 Catholick
                 Church
                 ,
                 reckoning
                 from
                 this
                 period
                 upwards
                 ;
                 unless
                 it
                 were
                 also
                 received
                 by
                 the
                 Apostolical
                 ages
                 and
                 Churches
                 throughout
                 the
                 world
                 ,
                 it
                 is
                 nothing
                 :
                 and
                 if
                 it
                 were
                 received
                 by
                 all
                 the
                 Apostolical
                 Churches
                 ,
                 and
                 all
                 good
                 and
                 wise
                 men
                 in
                 those
                 Churches
                 ,
                 and
                 so
                 downwards
                 ;
                 whereever
                 any
                 Church
                 failed
                 ,
                 it
                 was
                 to
                 their
                 own
                 prejudice
                 ,
                 not
                 to
                 the
                 prejudice
                 of
                 the
                 doctrine
                 ;
                 for
                 that
                 was
                 Apostolical
                 which
                 was
                 from
                 the
                 beginning
                 ;
                 and
                 whatsoever
                 came
                 after
                 could
                 not
                 change
                 what
                 was
                 so
                 before
                 ;
                 and
                 the
                 interruption
                 of
                 an
                 Apostolical
                 truth
                 ,
                 though
                 for
                 a
                 thousand
                 years
                 together
                 ,
                 cannot
                 annul
                 the
                 obligation
                 ,
                 or
                 introduce
                 the
                 contrary
                 .
                 So
                 that
                 if
                 we
                 begin
                 to
                 account
                 by
                 this
                 rule
                 of
                 Vincentius
                 and
                 goe
                 backwards
                 ,
                 it
                 is
                 nothing
                 unless
                 we
                 goe
                 back
                 as
                 farre
                 as
                 to
                 the
                 Apostles
                 inclusively
                 :
                 but
                 if
                 we
                 begin
                 there
                 ,
                 and
                 make
                 that
                 clear
                 ,
                 it
                 matters
                 not
                 how
                 little
                 a
                 way
                 it
                 descends
                 :
                 and
                 therefore
                 although
                 it
                 is
                 an
                 excellent
                 rule
                 to
                 reprove
                 vain
                 and
                 novel
                 pretensions
                 ,
                 yet
                 there
                 is
                 nothing
                 to
                 be
                 proved
                 by
                 it
                 practicably
                 ;
                 for
                 we
                 need
                 not
                 walk
                 along
                 the
                 banks
                 and
                 intrigues
                 of
                 Volga
                 ,
                 if
                 we
                 can
                 at
                 first
                 point
                 to
                 the
                 fountain
                 ;
                 it
                 is
                 that
                 whither
                 the
                 long
                 progression
                 did
                 intend
                 to
                 lead
                 us
                 .
                 If
                 any
                 thing
                 fails
                 in
                 the
                 principle
                 it
                 is
                 good
                 for
                 nothing
                 ;
                 but
                 if
                 the
                 tradition
                 derive
                 from
                 the
                 fountain
                 ,
                 and
                 the
                 head
                 be
                 visible
                 ,
                 though
                 afterwards
                 it
                 ran
                 under
                 ground
                 ,
                 it
                 is
                 well
                 enough
                 .
                 For
                 if
                 a
                 doctrine
                 might
                 invade
                 the
                 whole
                 Church
                 which
                 was
                 not
                 preached
                 by
                 the
                 Apostles
                 ,
                 or
                 if
                 the
                 doctrine
                 might
                 to
                 many
                 good
                 and
                 wise
                 persons
                 seem
                 to
                 have
                 possessed
                 the
                 whole
                 Church
                 ,
                 that
                 is
                 ,
                 to
                 be
                 believed
                 by
                 all
                 those
                 that
                 he
                 knows
                 ,
                 or
                 hears
                 of
                 ,
                 or
                 converses
                 with
                 ,
                 and
                 yet
                 not
                 have
                 been
                 the
                 doctrine
                 of
                 the
                 Apostles
                 ;
                 it
                 is
                 certain
                 that
                 this
                 universality
                 ,
                 and
                 any
                 less
                 then
                 that
                 which
                 takes
                 in
                 the
                 Apostles
                 ,
                 can
                 never
                 be
                 sufficient
                 warranty
                 for
                 an
                 article
                 of
                 Faith
                 or
                 a
                 Rule
                 of
                 life
                 ,
                 that
                 is
                 ,
                 the
                 instance
                 and
                 obligation
                 of
                 a
                 duty
                 necessary
                 to
                 salvation
                 .
                 But
                 how
                 shall
                 we
                 know
                 concerning
                 any
                 doctrine
                 ,
                 whether
                 it
                 be
                 a
                 tradition
                 Apostolical
                 ?
                 Here
                 the
                 Rule
                 of
                 Vincentius
                 comes
                 in
                 .
                 If
                 it
                 can
                 be
                 made
                 to
                 appear
                 that
                 all
                 Churches
                 and
                 all
                 Men
                 did
                 from
                 the
                 Apostles
                 times
                 down
                 to
                 the
                 time
                 of
                 inquiry
                 accept
                 it
                 as
                 true
                 ,
                 and
                 report
                 
                 it
                 from
                 the
                 Apostles
                 ,
                 then
                 it
                 is
                 to
                 be
                 so
                 received
                 and
                 continued
                 .
                 Indeed
                 a
                 less
                 series
                 and
                 succession
                 will
                 serve
                 .
                 For
                 if
                 we
                 can
                 be
                 made
                 sure
                 that
                 the
                 Age
                 next
                 to
                 the
                 Apostles
                 did
                 universally
                 receive
                 it
                 as
                 from
                 the
                 Apostles
                 ,
                 then
                 we
                 may
                 not
                 reject
                 it
                 .
                 But
                 what
                 can
                 make
                 faith
                 in
                 this
                 ?
                 certainly
                 nothing
                 ;
                 for
                 there
                 is
                 no
                 doctrine
                 so
                 delivered
                 but
                 what
                 is
                 in
                 Scripture
                 .
                 Indeed
                 some
                 practices
                 and
                 rituals
                 are
                 ,
                 because
                 the
                 publick
                 exercise
                 and
                 usages
                 of
                 the
                 Church
                 being
                 united
                 and
                 notorious
                 ,
                 publick
                 and
                 acted
                 ,
                 might
                 make
                 the
                 rite
                 evident
                 as
                 light
                 ;
                 but
                 in
                 doctrines
                 (
                 besides
                 Scriptures
                 )
                 we
                 have
                 not
                 records
                 enough
                 to
                 doe
                 it
                 :
                 and
                 therefore
                 this
                 general
                 rule
                 of
                 Vincentius
                 not
                 being
                 practicable
                 ,
                 and
                 the
                 other
                 lesser
                 rules
                 or
                 conjectures
                 rather
                 being
                 incompetent
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 we
                 must
                 
                   remain
                   as
                   we
                   are
                
                 ,
                 and
                 give
                 God
                 thanks
                 for
                 the
                 treasures
                 of
                 Holy
                 Scripture
                 ,
                 and
                 rejoyce
                 and
                 walk
                 in
                 the
                 light
                 of
                 it
                 .
              
               
                 
                   But
                   let
                   us
                   try
                   a
                   little
                   .
                
                 
                 
                   The
                   first
                   Rule
                   which
                   is
                   usually
                   given
                   is
                   this
                
                 ;
                 That
                 which
                 the
                 Catholick
                 Church
                 believes
                 as
                 an
                 article
                 of
                 faith
                 ,
                 which
                 is
                 not
                 found
                 in
                 Scriptures
                 ,
                 is
                 to
                 be
                 believed
                 to
                 descend
                 from
                 Apostolical
                 tradition
                 .
                 
                   This
                   Rule
                   is
                   false
                   and
                   in
                   sufficient
                   upon
                   many
                   accounts
                   .
                
              
               
                 1.
                 
                 For
                 if
                 the
                 Church
                 can
                 erre
                 ,
                 then
                 this
                 Rule
                 can
                 have
                 no
                 firmament
                 or
                 foundation
                 .
                 If
                 she
                 cannot
                 erre
                 ,
                 then
                 there
                 is
                 no
                 need
                 either
                 of
                 Scriptures
                 or
                 Tradition
                 ;
                 and
                 there
                 is
                 no
                 use
                 of
                 any
                 other
                 argument
                 to
                 prove
                 the
                 truth
                 of
                 an
                 article
                 or
                 the
                 Divinity
                 of
                 a
                 truth
                 ,
                 but
                 the
                 present
                 belief
                 and
                 affirmation
                 of
                 the
                 Church
                 ,
                 for
                 that
                 is
                 sufficient
                 whether
                 it
                 be
                 written
                 or
                 not
                 written
                 ,
                 whether
                 it
                 be
                 delivered
                 or
                 not
                 .
              
               
                 But
                 2.
                 
                 Supposing
                 the
                 Church
                 could
                 not
                 erre
                 in
                 matters
                 of
                 Faith
                 ,
                 yet
                 no
                 man
                 says
                 but
                 she
                 may
                 erre
                 in
                 matter
                 of
                 fact
                 :
                 but
                 whether
                 this
                 thing
                 was
                 delivered
                 by
                 the
                 Apostles
                 is
                 matter
                 of
                 fact
                 ;
                 and
                 therefore
                 though
                 the
                 Church
                 were
                 assisted
                 so
                 that
                 she
                 could
                 not
                 mistake
                 her
                 article
                 ,
                 yet
                 she
                 may
                 mistake
                 her
                 argument
                 and
                 instrument
                 of
                 probation
                 :
                 the
                 conclusion
                 may
                 be
                 true
                 ,
                 and
                 yet
                 the
                 premisses
                 false
                 ;
                 and
                 she
                 might
                 be
                 taught
                 by
                 the
                 Spirit
                 ,
                 and
                 not
                 by
                 the
                 Apostles
                 .
              
               
                 3.
                 
                 No
                 man
                 now
                 knows
                 what
                 the
                 Catholick
                 Church
                 does
                 believe
                 in
                 any
                 question
                 of
                 controversy
                 ;
                 for
                 the
                 Catholick
                 Church
                 is
                 not
                 to
                 be
                 spoken
                 with
                 ,
                 and
                 being
                 divided
                 by
                 Seas
                 ,
                 and
                 Nations
                 ,
                 and
                 interests
                 and
                 fears
                 ,
                 and
                 Tyrants
                 ,
                 and
                 poverty
                 ,
                 and
                 innumerable
                 accidents
                 ,
                 does
                 ●ot
                 declare
                 her
                 minde
                 by
                 any
                 common
                 instrument
                 ,
                 and
                 agrees
                 in
                 nothing
                 but
                 in
                 the
                 Apostles
                 Creed
                 ,
                 and
                 the
                 Books
                 of
                 Scripture
                 ;
                 and
                 millions
                 of
                 Christians
                 hear
                 nothing
                 of
                 our
                 controversies
                 ,
                 and
                 if
                 they
                 did
                 ,
                 would
                 not
                 understand
                 some
                 of
                 them
                 .
              
               
                 4.
                 
                 There
                 are
                 thousands
                 that
                 doe
                 believe
                 such
                 an
                 article
                 to
                 be
                 taught
                 by
                 the
                 Catholick
                 Church
                 ,
                 and
                 yet
                 the
                 Catholick
                 Church
                 with
                 them
                 is
                 nothing
                 but
                 their
                 own
                 party
                 ;
                 for
                 all
                 that
                 believe
                 otherwise
                 they
                 are
                 pleased
                 to
                 call
                 Hereticks
                 .
                 So
                 that
                 this
                 Rule
                 may
                 serve
                 every
                 party
                 that
                 is
                 great
                 ,
                 and
                 every
                 party
                 that
                 is
                 little
                 ,
                 if
                 they
                 will
                 adde
                 pride
                 and
                 contumacy
                 to
                 their
                 article
                 :
                 and
                 what
                 would
                 this
                 Rule
                 have
                 signified
                 amongst
                 the
                 Donatists
                 ,
                 to
                 whom
                 all
                 the
                 world
                 was
                 heretick
                 but
                 themselves
                 ?
                 and
                 what
                 would
                 it
                 signify
                 amongst
                 those
                 peevish
                 little
                 Sects
                 that
                 damne
                 all
                 the
                 world
                 but
                 their
                 own
                 congregations
                 ?
                 even
                 as
                 little
                 as
                 it
                 can
                 to
                 the
                 Church
                 of
                 Rome
                 ,
                 who
                 are
                 resolved
                 to
                 call
                 no
                 Church
                 Catholick
                 but
                 their
                 own
                 .
              
               
                 5.
                 
                 The
                 believing
                 of
                 such
                 an
                 article
                 of
                 faith
                 could
                 not
                 be
                 indication
                 of
                 a
                 true
                 Catholick
                 ,
                 that
                 is
                 ,
                 of
                 a
                 true
                 member
                 of
                 the
                 Catholick
                 Church
                 ;
                 because
                 if
                 the
                 article
                 is
                 to
                 be
                 proved
                 to
                 be
                 Apostolical
                 by
                 the
                 present
                 belief
                 of
                 the
                 
                 〈…〉
                 ,
                 either
                 the
                 Catholick
                 Church
                 is
                 the
                 〈…〉
                 we
                 can
                 never
                 tell
                 what
                 the
                 believes
                 in
                 a
                 particular
                 〈…〉
                 nothing
                 in
                 the
                 question
                 ,
                 because
                 i●
                 is
                 be
                 a
                 question
                 ,
                 〈…〉
                 Church
                 is
                 divided
                 in
                 her
                 sense
                 of
                 it●
                 or
                 else
                 the
                 Catholick
                 〈…〉
                 or
                 Church
                 of
                 Christians
                 separate
                 from
                 the
                 rest
                 ,
                 and
                 then
                 〈…〉
                 by
                 other
                 means
                 be
                 first
                 known
                 that
                 she
                 is
                 the
                 Catholick
                 Church
                 〈…〉
                 accept
                 her
                 belie●
                 to
                 be
                 an
                 argument
                 that
                 the
                 article
                 is
                 an
                 〈…〉
                 .
                 Adde
                 to
                 this
                 ,
                 that
                 the
                 Churches
                 believing
                 it
                 ,
                 is
                 not
                 ,
                 〈…〉
                 argument
                 that
                 the
                 doctrine
                 is
                 Apostolical
                 ;
                 but
                 on
                 the
                 〈…〉
                 be
                 prov'd
                 to
                 be
                 Apostolical
                 before
                 it
                 is
                 to
                 be
                 admitted
                 by
                 the
                 〈◊〉
                 .
                 And
                 it
                 it
                 be
                 answer'd
                 ,
                 that
                 so
                 it
                 was
                 to
                 those
                 Churches
                 〈…〉
                 it
                 first
                 ,
                 but
                 to
                 us
                 it
                 ought
                 to
                 be
                 sufficient
                 that
                 the
                 Church
                 〈…〉
                 we
                 ought
                 therefore
                 to
                 conclude
                 it
                 to
                 be
                 Apostolical
                 :
                 I
                 reply
                 ▪
                 〈…〉
                 is
                 a
                 it
                 was
                 at
                 first
                 prov'd
                 to
                 the
                 Church
                 to
                 be
                 Apostolical
                 ;
                 but
                 〈…〉
                 primitive
                 Church
                 would
                 not
                 receive
                 the
                 doctrine
                 without
                 such
                 〈…〉
                 sign
                 that
                 this
                 was
                 the
                 right
                 way
                 of
                 proceeding
                 ,
                 and
                 therefore
                 〈…〉
                 to
                 be
                 with
                 us
                 ▪
                 they
                 would
                 not
                 receive
                 any
                 doctrine
                 unless
                 it
                 were
                 〈…〉
                 come
                 from
                 the
                 Apostles
                 ,
                 and
                 why
                 should
                 we
                 ?
                 and
                 to
                 say
                 that
                 〈…〉
                 receiv'd
                 it
                 ,
                 we
                 ought
                 to
                 suppose
                 it
                 to
                 have
                 been
                 Apostolical
                 ,
                 〈…〉
                 to
                 beg
                 the
                 question
                 :
                 for
                 when
                 we
                 make
                 a
                 question
                 whether
                 the
                 Church
                 did
                 well
                 to
                 receive
                 this
                 doctrine
                 ,
                 we
                 mean
                 whether
                 they
                 did
                 receiv●●
                 it
                 from
                 the
                 Apostles
                 or
                 no.
                 And
                 therefore
                 to
                 argue
                 from
                 their
                 〈…〉
                 ,
                 that
                 it
                 was
                 Apostolical
                 ,
                 is
                 to
                 answer
                 my
                 question
                 by
                 telling
                 〈…〉
                 to
                 suppose
                 that
                 ,
                 and
                 to
                 make
                 no
                 question
                 of
                 it
                 .
                 But
                 if
                 this
                 rule
                 should
                 prevail
                 ,
                 we
                 must
                 believe
                 things
                 which
                 even
                 to
                 affirm
                 were
                 impudent
                 .
                 The
                 Church
                 of
                 Rome
                 ,
                 calling
                 her self
                 the
                 Catholick
                 Church
                 ,
                 affirms
                 it
                 to
                 be
                 Heresy
                 to
                 say
                 that
                 it
                 is
                 necessary
                 to
                 give
                 the
                 Communion
                 under
                 both
                 〈◊〉
                 to
                 the
                 Laity
                 :
                 but
                 he
                 that
                 will
                 from
                 hence
                 ,
                 though
                 he
                 believe
                 that
                 Church
                 to
                 be
                 the
                 Catholick
                 ,
                 conclude
                 that
                 doctrine
                 to
                 be
                 the
                 Aposto
                 lick
                 ,
                 must
                 have
                 a
                 great
                 ignorance
                 or
                 too
                 great
                 a
                 confidence
                 .
                 Nay
                 this
                 rule
                 is
                 in
                 nothing
                 more
                 apparently
                 confuted
                 then
                 in
                 this
                 instance
                 ;
                 for
                 the
                 C●non
                 in
                 the
                 Council
                 of
                 Constance
                 which
                 establishes
                 this
                 for
                 Catholick
                 doctrine
                 ,
                 by
                 confessing
                 it
                 was
                 otherwise
                 instituted
                 by
                 Christ
                 ,
                 and
                 otherwise
                 practis'd
                 at
                 the
                 beginning
                 ,
                 confesses
                 it
                 not
                 to
                 be
                 Apostolick
                 .
                 So
                 that
                 upon
                 this
                 account
                 it
                 is
                 obvious
                 to
                 conclude
                 that
                 either
                 the
                 universal
                 Church
                 can
                 erre
                 ,
                 or
                 else
                 the
                 same
                 thing
                 can
                 come
                 and
                 cannot
                 come
                 ●rom
                 Tradition
                 Apostolical
                 .
                 For
                 the
                 half-Communion
                 is
                 no
                 where
                 commanded
                 in
                 Scripture
                 ;
                 therefore
                 either
                 the
                 Ancient
                 Catholick
                 Church
                 did
                 erre
                 in
                 commanding
                 the
                 whole
                 Communion
                 ,
                 or
                 the
                 ,
                 modern
                 Catholick
                 Church
                 (
                 I
                 mean
                 the
                 Roman
                 ,
                 which
                 pretends
                 to
                 the
                 name
                 ●oes
                 erre
                 in
                 forbidding
                 it
                 ;
                 or
                 else
                 ,
                 if
                 neither
                 does
                 erre
                 ,
                 then
                 the
                 Communion
                 under
                 both
                 kinds
                 did
                 come
                 and
                 did
                 not
                 come
                 from
                 Tradition
                 Apostolical
                 .
              
               
                 But
                 6.
                 suppose
                 it
                 were
                 agreed
                 that
                 one
                 Congregation
                 is
                 the
                 Catholick
                 Church
                 ,
                 and
                 resolved
                 upon
                 which
                 is
                 that
                 Congregation
                 ,
                 yet
                 if
                 it
                 be
                 but
                 a
                 part
                 of
                 Christians
                 ,
                 and
                 that
                 interested
                 ,
                 it
                 is
                 not
                 in
                 the
                 nature
                 of
                 the
                 thing
                 to
                 inferre
                 ,
                 that
                 because
                 this
                 interested
                 ,
                 divided
                 part
                 believers
                 it
                 ,
                 therefore
                 the
                 Apostles
                 taught
                 it
                 :
                 this
                 Consequent
                 is
                 not
                 in
                 the
                 bowels
                 of
                 that
                 Antecedent
                 ,
                 it
                 cannot
                 be
                 prov'd
                 by
                 this
                 argument
                 :
                 if
                 it
                 can
                 be
                 proved
                 by
                 revelation
                 ,
                 that
                 what
                 the
                 present
                 Church
                 believes
                 ,
                 was
                 a
                 Tradition
                 Apostolical
                 ,
                 let
                 it
                 be
                 shewn
                 ,
                 and
                 there
                 's
                 an
                 end
                 of
                 it
                 .
                 In
                 the
                 mean
                 time
                 this
                 rule
                 is
                 not
                 of
                 it self
                 certain
                 ,
                 or
                 fit
                 to
                 be
                 the
                 proof
                 of
                 what
                 is
                 uncertain
                 ,
                 and
                 
                 therefore
                 not
                 a
                 good
                 rule
                 ,
                 till
                 it
                 be
                 proved
                 by
                 revelation
                 .
              
               
                 7.
                 
                 It
                 is
                 evidently
                 certain
                 that
                 what
                 one
                 Age
                 believes
                 as
                 a
                 necessary
                 doctrine
                 ,
                 another
                 Age
                 (
                 I
                 mean
                 of
                 the
                 Catholick
                 Church
                 )
                 did
                 not
                 believe
                 for
                 such
                 ;
                 and
                 it
                 is
                 not
                 sufficient
                 for
                 the
                 making
                 of
                 a
                 Catholick
                 doctrine
                 that
                 it
                 be
                 ubique
                 ,
                 believ'd
                 
                   every
                   where
                
                 ,
                 unless
                 it
                 be
                 also
                 
                   semper
                   &
                   ab
                   omnibus
                   ,
                   alwayes
                   and
                   by
                   all
                   men
                   .
                
                 I
                 instance
                 in
                 the
                 Communicating
                 of
                 Infants
                 ,
                 which
                 was
                 the
                 doctrine
                 of
                 S.
                 Austin
                 and
                 of
                 Pope
                 Innocentius
                 ,
                 and
                 prevail'd
                 in
                 the
                 Church
                 for
                 600.
                 years
                 (
                 saies
                 Maldonat
                 the
                 Jesuit
                 )
                 that
                 it
                 was
                 necessary
                 to
                 the
                 salvation
                 of
                 Infants
                 ,
                 
                 that
                 they
                 should
                 receive
                 the
                 holy
                 Sacrament
                 of
                 the
                 Lords
                 Supper
                 .
                 Now
                 it
                 is
                 also
                 as
                 certain
                 that
                 for
                 600.
                 years
                 more
                 ,
                 the
                 Church
                 which
                 calls
                 her self
                 Catholick
                 believ'd
                 the
                 contrary
                 .
                 Which
                 of
                 these
                 can
                 prove
                 Apostolical
                 Tradition
                 ?
                 For
                 if
                 it
                 be
                 objected
                 that
                 this
                 was
                 not
                 the
                 doctrine
                 of
                 the
                 Catholick
                 Church
                 in
                 those
                 ages
                 in
                 which
                 the
                 most
                 eminent
                 Fathers
                 did
                 believe
                 and
                 practise
                 it
                 ,
                 besides
                 that
                 it
                 is
                 not
                 probable
                 that
                 they
                 would
                 teach
                 it
                 to
                 be
                 necessary
                 ,
                 and
                 generally
                 practise
                 it
                 in
                 their
                 Churches
                 ,
                 if
                 the
                 matter
                 had
                 been
                 nothing
                 but
                 their
                 own
                 opinion
                 ,
                 and
                 disputed
                 by
                 others
                 ;
                 I
                 adde
                 this
                 also
                 ,
                 that
                 it
                 was
                 as
                 much
                 the
                 doctrine
                 of
                 the
                 Catholick
                 Church
                 ,
                 that
                 it
                 was
                 necessary
                 ,
                 as
                 it
                 is
                 now
                 ,
                 that
                 it
                 is
                 not
                 necessary
                 :
                 for
                 it
                 is
                 certain
                 the
                 Holy
                 Fathers
                 did
                 believe
                 and
                 teach
                 and
                 practise
                 it
                 ,
                 and
                 the
                 contrary
                 was
                 not
                 disputed
                 ;
                 but
                 now
                 though
                 it
                 be
                 condemned
                 by
                 some
                 ,
                 it
                 is
                 still
                 practis'd
                 by
                 very
                 great
                 parts
                 of
                 the
                 Catholick
                 Church
                 ,
                 even
                 by
                 all
                 the
                 Greek
                 Church
                 ,
                 
                 and
                 by
                 those
                 vast
                 numbers
                 of
                 Christians
                 in
                 Ethiopia
                 .
                 So
                 that
                 although
                 no
                 doctrinal
                 Tradition
                 is
                 universally
                 received
                 but
                 what
                 is
                 contained
                 is
                 Scriptures
                 ;
                 yet
                 those
                 that
                 have
                 been
                 received
                 as
                 universally
                 as
                 any
                 other
                 matter
                 of
                 question
                 is
                 ,
                 have
                 been
                 and
                 have
                 not
                 been
                 believ'd
                 by
                 the
                 Church
                 in
                 several
                 ages
                 :
                 and
                 therefore
                 if
                 this
                 rule
                 be
                 good
                 ,
                 they
                 must
                 prove
                 that
                 the
                 same
                 doctrine
                 was
                 and
                 was
                 not
                 a
                 Tradition
                 Apostolical
                 .
              
               
                 8.
                 
                 This
                 Rule
                 were
                 good
                 (
                 and
                 then
                 indeed
                 onely
                 )
                 if
                 there
                 were
                 no
                 way
                 to
                 make
                 an
                 opinion
                 to
                 be
                 universally
                 receiv'd
                 but
                 by
                 derivation
                 from
                 the
                 Apostles
                 .
                 But
                 1.
                 there
                 are
                 some
                 which
                 say
                 every
                 Age
                 hath
                 new
                 revelations
                 :
                 where
                 this
                 is
                 believ'd
                 it
                 is
                 apparent
                 an
                 opinion
                 which
                 the
                 Apostles
                 never
                 heard
                 of
                 ,
                 may
                 be
                 adopted
                 into
                 the
                 faith
                 and
                 universally
                 received
                 .
                 But
                 besides
                 this
                 are
                 more
                 wayes
                 of
                 entry
                 for
                 a
                 popular
                 error
                 then
                 any
                 man
                 can
                 reckon
                 or
                 any
                 experience
                 can
                 observe
                 .
                 2.
                 
                 It
                 is
                 not
                 impossible
                 that
                 some
                 leading
                 man
                 may
                 be
                 credulous
                 and
                 apt
                 to
                 be
                 imposed
                 upon
                 by
                 Hereticks
                 and
                 Knaves
                 ;
                 but
                 when
                 he
                 hath
                 weakly
                 received
                 it
                 ,
                 it
                 shall
                 proceed
                 strongly
                 upon
                 his
                 authority
                 .
                 The
                 matter
                 of
                 Papias
                 about
                 the
                 doctrine
                 of
                 the
                 Chiliasts
                 is
                 notorious
                 in
                 this
                 particular
                 .
                 3.
                 
                 It
                 is
                 also
                 very
                 possible
                 that
                 what
                 is
                 found
                 at
                 first
                 to
                 be
                 good
                 ,
                 shall
                 be
                 earnestly
                 press'd
                 by
                 a
                 zealous
                 man
                 ,
                 and
                 he
                 may
                 over-express
                 himself
                 ,
                 and
                 consider
                 not
                 to
                 what
                 consequence
                 it
                 may
                 afterwards
                 be
                 extended
                 ;
                 and
                 then
                 following
                 ages
                 may
                 observe
                 it
                 ,
                 and
                 make
                 a
                 Logical
                 conclusion
                 from
                 a
                 Rhetorical
                 expression
                 ;
                 and
                 then
                 what
                 onely
                 good
                 men
                 had
                 entertain'd
                 when
                 it
                 was
                 called
                 useful
                 ,
                 all
                 men
                 shall
                 receive
                 when
                 it
                 is
                 called
                 necessary
                 ;
                 and
                 it
                 is
                 no
                 great
                 progression
                 from
                 what
                 all
                 men
                 believe
                 good
                 ,
                 that
                 some
                 men
                 should
                 believe
                 necessary
                 ,
                 and
                 from
                 them
                 others
                 ,
                 and
                 from
                 others
                 all
                 men
                 .
                 It
                 was
                 thus
                 in
                 many
                 degrees
                 in
                 the
                 matter
                 of
                 Confession
                 and
                 Penance
                 .
                 4.
                 
                 It
                 is
                 not
                 very
                 unlikely
                 ,
                 certainly
                 it
                 is
                 no
                 way
                 impossible
                 ,
                 but
                 that
                 the
                 reputation
                 of
                 some
                 great
                 man
                 in
                 the
                 Church
                 may
                 prevail
                 so
                 far
                 by
                 our
                 weaknesses
                 and
                 his
                 own
                 accidental
                 advantages
                 ,
                 that
                 what
                 no
                 man
                 at
                 first
                 questions
                 ,
                 very
                 many
                 will
                 afterwards
                 believe
                 ,
                 and
                 they
                 introduce
                 more
                 ,
                 and
                 from
                 more
                 to
                 most
                 ,
                 and
                 from
                 most
                 to
                 all
                 
                 men
                 ,
                 are
                 no
                 impossible
                 progressions
                 ,
                 if
                 we
                 consider
                 how
                 much
                 mankind
                 especially
                 in
                 Theology
                 ,
                 have
                 suffered
                 the
                 authority
                 of
                 a
                 few
                 men
                 to
                 prevail
                 upon
                 them
                 .
                 5.
                 
                 Does
                 not
                 all
                 the
                 world
                 see
                 that
                 zeal
                 makes
                 men
                 impatient
                 of
                 contradiction
                 ,
                 and
                 that
                 impatience
                 makes
                 them
                 fierce
                 in
                 disputing
                 ,
                 and
                 fierce
                 in
                 fighting
                 ,
                 and
                 ready
                 to
                 persecute
                 their
                 enemies
                 ?
                 and
                 what
                 that
                 Unity
                 and
                 Universality
                 is
                 which
                 can
                 be
                 introduc'd
                 by
                 force
                 ,
                 a
                 great
                 part
                 of
                 the
                 world
                 hath
                 had
                 two
                 long
                 an
                 experience
                 to
                 be
                 ignorant
                 .
                 6.
                 
                 Beyond
                 all
                 this
                 ,
                 a
                 proposition
                 may
                 be
                 suppos'd
                 to
                 follow
                 from
                 an
                 Apostolical
                 Tradition
                 ,
                 and
                 prevail
                 very
                 much
                 upon
                 that
                 account
                 ;
                 and
                 yet
                 it
                 would
                 be
                 hard
                 to
                 believe
                 the
                 Scholars
                 deduction
                 equally
                 with
                 the
                 Masters
                 Principle
                 ,
                 and
                 a
                 probable
                 inference
                 from
                 Tradition
                 equal
                 to
                 the
                 very
                 affirmative
                 of
                 the
                 Apostles
                 .
                 A
                 man
                 may
                 argue
                 ,
                 and
                 argue
                 well
                 too
                 ,
                 and
                 yet
                 the
                 Conclusion
                 will
                 not
                 be
                 so
                 evident
                 as
                 the
                 Principle
                 :
                 but
                 that
                 it
                 may
                 equally
                 prevail
                 ,
                 is
                 so
                 certain
                 ,
                 that
                 no
                 man
                 can
                 deny
                 it
                 but
                 he
                 that
                 had
                 never
                 any
                 testimony
                 of
                 the
                 confidence
                 of
                 a
                 disputing
                 man
                 ,
                 and
                 the
                 compliance
                 of
                 those
                 who
                 know
                 not
                 so
                 well
                 ,
                 or
                 inquire
                 not
                 so
                 strictly
                 ,
                 or
                 examine
                 not
                 suspiciously
                 ,
                 or
                 judge
                 not
                 wisely
                 .
              
               
                 2.
                 
                 The
                 next
                 Rule
                 which
                 is
                 pretended
                 for
                 the
                 discovery
                 of
                 an
                 Apostolical
                 Tradition
                 is
                 this
                 ,
                 
                 
                   That
                   which
                   the
                   Universal
                   Church
                   observes
                   ,
                   which
                   none
                   could
                   appoint
                   but
                   God
                   ,
                   and
                   is
                   not
                   found
                   in
                   Scripture
                   ,
                   it
                   is
                   necessary
                   to
                   say
                   that
                   it
                   was
                   delivered
                   by
                   Christ
                   and
                   his
                   Apostles
                   .
                
                 This
                 Rule
                 must
                 needs
                 be
                 false
                 ,
                 because
                 it
                 does
                 actually
                 deceive
                 them
                 that
                 rely
                 upon
                 it
                 .
                 Because
                 their
                 Church
                 ,
                 which
                 they
                 will
                 fondly
                 suppose
                 to
                 be
                 the
                 Catholick
                 ,
                 uses
                 certain
                 Sacramentals
                 to
                 conferre
                 grace
                 ,
                 (
                 which
                 none
                 could
                 institute
                 but
                 Christ
                 ,
                 who
                 alone
                 is
                 the
                 fountain
                 of
                 grace
                 )
                 and
                 the
                 Holy
                 Spirit
                 to
                 his
                 servants
                 :
                 but
                 yet
                 to
                 pretend
                 that
                 they
                 are
                 Traditions
                 Apostolical
                 were
                 the
                 greatest
                 unreasonableness
                 in
                 the
                 world
                 .
                 I
                 instance
                 in
                 holy
                 water
                 ,
                 baptizing
                 of
                 bells
                 ,
                 hallowing
                 of
                 
                   agnus
                   Dei's
                
                 ,
                 roses
                 ,
                 swords
                 ,
                 hats
                 ,
                 Chrisme
                 and
                 the
                 like
                 ,
                 which
                 no
                 man
                 can
                 fairely
                 pretend
                 to
                 be
                 Traditions
                 Apostolical
                 ,
                 but
                 yet
                 they
                 are
                 practis'd
                 by
                 all
                 their
                 Catholick
                 Church
                 ,
                 and
                 they
                 are
                 of
                 such
                 things
                 as
                 no
                 man
                 but
                 God
                 could
                 be
                 the
                 author
                 of
                 ,
                 if
                 they
                 were
                 good
                 for
                 any
                 thing
                 ;
                 but
                 then
                 to
                 conclude
                 from
                 hence
                 that
                 they
                 are
                 Traditions
                 Apostolical
                 ,
                 were
                 just
                 as
                 if
                 one
                 were
                 to
                 give
                 a
                 sign
                 how
                 to
                 know
                 whether
                 lying
                 were
                 lawful
                 or
                 unlawful
                 ,
                 and
                 for
                 the
                 determination
                 of
                 this
                 question
                 should
                 give
                 this
                 rule
                 ,
                 
                   Whatsoever
                   mankind
                   does
                   universally
                   which
                   they
                   ought
                   not
                   to
                   doe
                   without
                   Gods
                   law
                   ,
                   that
                   certainly
                   they
                   have
                   a
                   law
                   from
                   God
                   to
                   doe
                
                 ;
                 but
                 all
                 mankind
                 are
                 given
                 to
                 lying
                 ,
                 and
                 yet
                 nothing
                 can
                 make
                 it
                 lawful
                 to
                 lye
                 ,
                 unless
                 there
                 be
                 a
                 warranty
                 or
                 no
                 prohibition
                 from
                 God
                 to
                 lie
                 ;
                 therefore
                 certain
                 it
                 is
                 that
                 to
                 lye
                 descends
                 from
                 the
                 authority
                 of
                 God.
                 Indeed
                 if
                 the
                 Catholick
                 Church
                 could
                 not
                 be
                 uncharitable
                 ,
                 if
                 they
                 could
                 not
                 sin
                 against
                 God
                 ,
                 then
                 it
                 were
                 certain
                 ,
                 if
                 they
                 all
                 did
                 it
                 ,
                 and
                 it
                 were
                 not
                 warranted
                 in
                 Scripture
                 ,
                 it
                 must
                 be
                 from
                 God
                 :
                 but
                 it
                 does
                 not
                 follow
                 ,
                 it
                 would
                 be
                 by
                 Tradition
                 ;
                 because
                 it
                 may
                 be
                 by
                 the
                 dictate
                 of
                 right
                 reason
                 ,
                 by
                 natural
                 principles
                 ,
                 or
                 it
                 would
                 be
                 a
                 thing
                 indifferent
                 ;
                 but
                 that
                 it
                 must
                 be
                 by
                 Tradition
                 ,
                 if
                 it
                 were
                 not
                 by
                 Scripture
                 ,
                 or
                 by
                 the
                 Church
                 ,
                 were
                 as
                 if
                 we
                 should
                 say
                 ,
                 if
                 Laelaps
                 be
                 not
                 a
                 horse
                 ,
                 or
                 begotten
                 by
                 a
                 Lyon
                 ,
                 he
                 must
                 needs
                 be
                 a
                 Bear
                 :
                 but
                 these
                 rules
                 are
                 like
                 dead
                 mens
                 candles
                 ,
                 they
                 come
                 from
                 no
                 certain
                 cause
                 ,
                 and
                 signifie
                 no
                 determin'd
                 effect
                 ,
                 and
                 whether
                 they
                 be
                 at
                 all
                 ,
                 we
                 are
                 no
                 surer
                 then
                 the
                 reports
                 of
                 timorous
                 or
                 phantastick
                 persons
                 can
                 make
                 us
                 .
                 But
                 this
                 Rule
                 differs
                 not
                 at
                 all
                 from
                 the
                 former
                 ,
                 save
                 onely
                 ,
                 that
                 speaks
                 of
                 doctrinal
                 ,
                 and
                 this
                 of
                 ritual
                 
                 Traditions
                 :
                 but
                 both
                 relying
                 upon
                 the
                 same
                 reason
                 ,
                 and
                 that
                 reason
                 failing
                 (
                 as
                 I
                 have
                 prov'd
                 )
                 the
                 propositions
                 themselves
                 doe
                 fail
                 .
                 But
                 then
                 as
                 to
                 rites
                 ,
                 it
                 is
                 notorious
                 beyond
                 a
                 denyall
                 ,
                 that
                 some
                 rites
                 used
                 in
                 the
                 Universal
                 Church
                 ,
                 which
                 are
                 also
                 said
                 to
                 be
                 such
                 which
                 none
                 ought
                 to
                 appoint
                 but
                 God
                 ,
                 were
                 not
                 delivered
                 by
                 the
                 Apostles
                 .
                 I
                 instance
                 in
                 the
                 singularity
                 of
                 baptisme
                 of
                 Hereticks
                 ,
                 which
                 the
                 whole
                 Church
                 now
                 adheres
                 to
                 ,
                 and
                 yet
                 if
                 this
                 descended
                 from
                 Apostolical
                 Tradition
                 ,
                 it
                 was
                 more
                 then
                 S.
                 Cyprian
                 or
                 the
                 African
                 Churches
                 knew
                 of
                 ,
                 for
                 they
                 rebaptized
                 Hereticks
                 ,
                 and
                 disputed
                 it
                 very
                 earnestly
                 ,
                 and
                 lived
                 in
                 it
                 very
                 pertinaciously
                 ,
                 and
                 died
                 in
                 the
                 opinion
                 .
              
               
                 3.
                 
                 The
                 third
                 rule
                 is
                 ,
                 
                 
                   Whatsoever
                   the
                   Catholick
                   Church
                   hath
                   kept
                   in
                   all
                   ages
                   by-gone
                   ,
                   may
                   rightly
                   be
                   believed
                   to
                   have
                   descended
                   from
                   the
                   Apostles
                   ,
                   though
                   it
                   be
                   such
                   a
                   thing
                   which
                   might
                   have
                   been
                   instituted
                   by
                   the
                   Church
                   .
                
                 This
                 rule
                 is
                 the
                 same
                 with
                 that
                 of
                 Lirinensis
                 ,
                 of
                 which
                 I
                 have
                 already
                 given
                 account
                 :
                 and
                 certainly
                 in
                 those
                 things
                 in
                 which
                 it
                 can
                 be
                 made
                 use
                 of
                 (
                 which
                 are
                 extremely
                 few
                 )
                 it
                 is
                 the
                 best
                 ,
                 and
                 indeed
                 the
                 onely
                 good
                 one
                 .
                 But
                 then
                 this
                 can
                 relate
                 onely
                 to
                 Rituals
                 ,
                 not
                 to
                 matter
                 of
                 Doctrine
                 ;
                 for
                 nothing
                 of
                 this
                 can
                 be
                 of
                 Ecclesiastical
                 institution
                 and
                 appointment
                 :
                 it
                 cannot
                 be
                 a
                 doctrine
                 of
                 Faith
                 unless
                 it
                 be
                 of
                 Divine
                 Tradition
                 ;
                 for
                 Christ
                 is
                 the
                 Author
                 and
                 finisher
                 of
                 our
                 Faith
                 ,
                 which
                 the
                 Church
                 is
                 to
                 preach
                 and
                 believe
                 ,
                 not
                 to
                 enlarge
                 or
                 shorten
                 ,
                 not
                 to
                 alter
                 or
                 diversify
                 .
                 But
                 then
                 as
                 to
                 Rituals
                 ,
                 the
                 keeping
                 of
                 Easter
                 on
                 the
                 first
                 day
                 of
                 the
                 week
                 by
                 this
                 rule
                 cannot
                 be
                 prov'd
                 to
                 be
                 an
                 Apostolical
                 Tradition
                 ;
                 because
                 the
                 Asian
                 Churches
                 kept
                 it
                 otherwise
                 :
                 and
                 by
                 this
                 rule
                 the
                 keeping
                 of
                 Lent
                 fast
                 for
                 40.
                 dayes
                 will
                 not
                 be
                 found
                 to
                 be
                 an
                 Apostolical
                 Tradition
                 ;
                 because
                 the
                 observation
                 of
                 it
                 was
                 very
                 full
                 of
                 variety
                 ,
                 and
                 some
                 kept
                 it
                 40.
                 houres
                 ,
                 some
                 a
                 day
                 ,
                 some
                 a
                 week
                 ,
                 as
                 I
                 shall
                 afterwards
                 in
                 its
                 proper
                 place
                 make
                 to
                 appear
                 .
                 But
                 by
                 this
                 rule
                 the
                 distinction
                 of
                 Bishops
                 and
                 Presbyters
                 is
                 an
                 Apostolical
                 Tradition
                 (
                 besides
                 the
                 Scriptures
                 ,
                 by
                 which
                 it
                 appears
                 to
                 be
                 Divine
                 ;
                 )
                 by
                 this
                 the
                 consecration
                 of
                 the
                 Blessed
                 Eucharist
                 by
                 Ecclesiastical
                 persons
                 ,
                 Bishops
                 and
                 Priests
                 ,
                 is
                 certainly
                 a
                 Tradition
                 Apostolical
                 ;
                 by
                 this
                 the
                 Lords
                 day
                 is
                 deriv'd
                 to
                 us
                 from
                 the
                 Apostles
                 ;
                 and
                 by
                 this
                 the
                 Baptisme
                 of
                 infants
                 is
                 much
                 confirm'd
                 unto
                 the
                 Church
                 :
                 and
                 whatsoever
                 can
                 descend
                 to
                 us
                 and
                 be
                 observed
                 in
                 this
                 channel
                 ,
                 there
                 is
                 no
                 sufficient
                 reason
                 to
                 deny
                 it
                 to
                 be
                 Apostolical
                 :
                 but
                 then
                 how
                 far
                 it
                 can
                 be
                 obligatory
                 to
                 all
                 Ages
                 and
                 to
                 all
                 Churches
                 ,
                 will
                 be
                 another
                 consideration
                 ;
                 it
                 being
                 on
                 all
                 hands
                 confessed
                 ,
                 that
                 some
                 Rituals
                 which
                 were
                 observed
                 in
                 the
                 Apostles
                 times
                 are
                 with
                 good
                 cause
                 and
                 just
                 authority
                 laid
                 aside
                 by
                 several
                 Churches
                 .
                 But
                 of
                 this
                 I
                 shall
                 give
                 particular
                 accounts
                 .
              
               
                 4.
                 
                 
                   When
                   all
                   the
                   Doctors
                   of
                   the
                   Church
                   by
                   common
                   consent
                   testify
                   concerning
                   any
                   particular
                   that
                   it
                   descends
                   from
                   Apostolical
                   tradition
                   ,
                
                 
                 
                   we
                   are
                   to
                   hold
                   it
                   for
                   such
                   :
                   whether
                   they
                   affirm
                   this
                   in
                   all
                   their
                   writings
                   ,
                   or
                   together
                   in
                   a
                   Council
                   .
                
                 To
                 this
                 Rule
                 I
                 answer
                 ,
                 That
                 where
                 it
                 would
                 doe
                 good
                 there
                 it
                 is
                 not
                 practicable
                 ,
                 and
                 where
                 it
                 is
                 practicable
                 there
                 it
                 is
                 not
                 true
                 .
                 For
                 it
                 is
                 indeed
                 practicable
                 that
                 a
                 Council
                 may
                 give
                 testimony
                 to
                 a
                 particular
                 that
                 it
                 came
                 from
                 the
                 Apostles
                 ;
                 but
                 it
                 does
                 not
                 follow
                 that
                 they
                 are
                 not
                 deceived
                 ,
                 for
                 it
                 never
                 was
                 ,
                 and
                 it
                 never
                 will
                 be
                 that
                 all
                 the
                 Doctors
                 of
                 the
                 Church
                 shall
                 meet
                 together
                 in
                 Council
                 ,
                 and
                 unless
                 they
                 doe
                 ,
                 their
                 testimony
                 is
                 not
                 universal
                 .
                 But
                 if
                 all
                 the
                 Fathers
                 should
                 write
                 in
                 their
                 Books
                 that
                 such
                 a
                 thing
                 was
                 delivered
                 by
                 the
                 Apostles
                 ,
                 unless
                 it
                 were
                 evidently
                 
                 against
                 Scripture
                 or
                 right
                 reason
                 ,
                 there
                 could
                 be
                 no
                 sufficient
                 cause
                 to
                 disbelieve
                 it
                 ;
                 and
                 it
                 were
                 the
                 best
                 way
                 we
                 have
                 of
                 conveying
                 and
                 handing
                 the
                 tradition
                 to
                 us
                 ,
                 next
                 to
                 the
                 universal
                 practice
                 of
                 the
                 Church
                 in
                 her
                 Rituals
                 .
                 But
                 there
                 is
                 no
                 such
                 thing
                 so
                 conveyed
                 to
                 us
                 :
                 and
                 therefore
                 Bellarmine
                 plays
                 at
                 small
                 game
                 with
                 this
                 Rule
                 ,
                 and
                 would
                 fain
                 have
                 the
                 world
                 admit
                 Tradition
                 for
                 Apostolical
                 ,
                 if
                 some
                 Fathers
                 of
                 great
                 name
                 say
                 so
                 ,
                 and
                 others
                 that
                 speak
                 of
                 the
                 same
                 thing
                 contradict
                 it
                 not
                 .
                 But
                 this
                 is
                 a
                 plain
                 begging
                 that
                 ,
                 when
                 he
                 cannot
                 prove
                 a
                 thing
                 to
                 be
                 Tradition
                 Apostolical
                 by
                 a
                 good
                 argument
                 and
                 sufficient
                 ,
                 we
                 will
                 be
                 content
                 to
                 take
                 it
                 without
                 proof
                 ,
                 or
                 at
                 least
                 to
                 be
                 content
                 with
                 such
                 as
                 he
                 hath
                 ,
                 and
                 believe
                 his
                 own
                 word
                 for
                 the
                 rest
                 ,
                 though
                 he
                 knowes
                 nothing
                 of
                 it
                 .
                 If
                 it
                 failes
                 or
                 goes
                 less
                 then
                 Omnibus
                 ,
                 and
                 Semper
                 ,
                 and
                 Ubique
                 ,
                 which
                 is
                 Vincentius
                 his
                 measure
                 ,
                 it
                 cannot
                 be
                 warranted
                 ,
                 and
                 he
                 that
                 allowes
                 it
                 is
                 more
                 kind
                 then
                 wise
                 .
                 
                 S.
                 Basil
                 proves
                 the
                 perpetual
                 Virginity
                 of
                 the
                 Blessed
                 Virgin
                 Mary
                 by
                 a
                 Tradition
                 that
                 Zechary
                 was
                 slain
                 by
                 the
                 Jewes
                 between
                 the
                 Porch
                 and
                 the
                 Altar
                 for
                 affirming
                 her
                 to
                 be
                 a
                 Virgin
                 after
                 the
                 birth
                 of
                 her
                 most
                 Holy
                 Son
                 :
                 
                 but
                 S.
                 Hierom
                 sayes
                 it
                 is
                 
                   Apocryphorum
                   somnium
                
                 ,
                 a
                 dream
                 of
                 Apocryphal
                 persons
                 .
                 But
                 it
                 was
                 a
                 long
                 time
                 before
                 the
                 report
                 of
                 the
                 Millenary
                 Tradition
                 was
                 contradicted
                 ,
                 and
                 yet
                 in
                 that
                 intervall
                 in
                 which
                 many
                 of
                 the
                 most
                 eminent
                 Fathers
                 attested
                 it
                 to
                 have
                 descended
                 from
                 the
                 Apostles
                 ,
                 it
                 was
                 neither
                 true
                 nor
                 safe
                 to
                 have
                 believed
                 it
                 .
                 But
                 then
                 as
                 to
                 the
                 particular
                 and
                 more
                 practicable
                 part
                 of
                 this
                 rule
                 ,
                 That
                 if
                 a
                 general
                 Council
                 affirmes
                 it
                 to
                 be
                 Tradition
                 Apostolical
                 it
                 is
                 so
                 to
                 be
                 accepted
                 ,
                 it
                 is
                 evidently
                 fallacious
                 and
                 uncertain
                 ;
                 for
                 the
                 second
                 Council
                 of
                 Nice
                 affirm'd
                 the
                 veneration
                 of
                 Images
                 to
                 be
                 an
                 Apostolical
                 Tradition
                 :
                 but
                 it
                 is
                 so
                 far
                 from
                 being
                 true
                 that
                 it
                 was
                 so
                 as
                 they
                 affirm'd
                 ,
                 that
                 not
                 onely
                 the
                 Apostolical
                 but
                 divers
                 of
                 the
                 following
                 ages
                 hated
                 all
                 Images
                 ,
                 and
                 did
                 not
                 think
                 it
                 lawful
                 so
                 much
                 as
                 to
                 make
                 them
                 ;
                 
                 of
                 which
                 I
                 have
                 already
                 given
                 a
                 large
                 account
                 in
                 this
                 book
                 .
              
               
                 5.
                 
                 
                   When
                   the
                   Apostolical
                   Churches
                
                 ,
                 
                 
                   which
                   from
                   the
                   Apostles
                   have
                   had
                   uninterrupted
                   succession
                   ,
                   doe
                   witness
                   concerning
                   any
                   thing
                   that
                   it
                   is
                   Apostolical
                   tradition
                   ,
                   it
                   is
                   to
                   be
                   admitted
                   for
                   such
                   .
                
                 This
                 rule
                 was
                 good
                 before
                 the
                 Chanels
                 were
                 mingled
                 with
                 impure
                 waters
                 entring
                 in
                 :
                 It
                 was
                 used
                 by
                 
                   Irenaeus
                   ,
                   Tertullian
                
                 ,
                 S.
                 Augustine
                 ,
                 and
                 others
                 ;
                 and
                 it
                 was
                 to
                 them
                 of
                 great
                 advantage
                 .
                 But
                 although
                 it
                 was
                 good
                 drinking
                 of
                 Euphrates
                 when
                 it
                 newly
                 ran
                 from
                 the
                 garden
                 of
                 Eden
                 ,
                 yet
                 when
                 it
                 began
                 to
                 mingle
                 with
                 the
                 Borborus
                 it
                 was
                 not
                 good
                 :
                 and
                 who
                 durst
                 have
                 trusted
                 this
                 Rule
                 when
                 Dioscorus
                 was
                 Bishop
                 of
                 Alexandria
                 ,
                 who
                 yet
                 was
                 lineally
                 descended
                 from
                 S.
                 Mark
                 ?
                 And
                 who
                 durst
                 have
                 relied
                 upon
                 this
                 Rule
                 when
                 Pope
                 Julius
                 absolved
                 the
                 Sabellian
                 Hereticks
                 ,
                 and
                 communicated
                 with
                 
                   Marcellus
                   Ancyranus
                
                 ?
                 and
                 when
                 S.
                 Basil
                 complains
                 of
                 the
                 Western
                 Bishops
                 ,
                 
                 and
                 particularly
                 the
                 
                   Roman
                   ,
                   quòd
                   veritatem
                   neque
                   nôrunt
                   ,
                   neque
                   discere
                   sustinent
                   …
                   cum
                   iis
                   qui
                   veritatem
                   ipsis
                   annunciant
                   contendentes
                   ,
                   haeresin
                   autem
                   per
                   se
                   ipsos
                   stabilientes
                   :
                   that
                   they
                   neither
                   know
                   the
                   truth
                   ,
                   nor
                   care
                   to
                   learn
                   it
                   ;
                   but
                   they
                   contend
                   with
                   them
                   who
                   tell
                   them
                   the
                   truth
                   ,
                   and
                   by
                   themselves
                   establish
                   heresy
                   .
                   Quia
                   multi
                   Principes
                   &
                   summi
                   Pontifices
                   &
                   alii
                   inferiores
                   inventi
                   sunt
                   apostatasse
                   à
                   fide
                   ,
                
                 
                 
                   propterea
                   ecclcsia
                   consistit
                   in
                   illis
                   personis
                   in
                   quibus
                   est
                   notitia
                   vera
                   ,
                   &
                   confessio
                   fidei
                   &
                   veritatis
                   .
                
                 How
                 can
                 this
                 rule
                 guide
                 any
                 man
                 when
                 all
                 the
                 Apostolical
                 Churches
                 have
                 fallen
                 into
                 error
                 ,
                 and
                 many
                 Popes
                 have
                 been
                 apostates
                 from
                 the
                 Faith
                 ,
                 and
                 the
                 Church
                 consisted
                 not
                 of
                 Prelates
                 ,
                 but
                 indifferently
                 of
                 all
                 that
                 believ'd
                 and
                 profess'd
                 the
                 truth
                 which
                 the
                 Popes
                 
                 and
                 Princes
                 and
                 Prelates
                 did
                 deny
                 ?
                 The
                 Apostolical
                 Church
                 of
                 Antioch
                 is
                 not
                 ;
                 and
                 the
                 Patriarchal
                 Church
                 of
                 Alexandria
                 is
                 accus'd
                 by
                 the
                 Latines
                 of
                 great
                 errors
                 ;
                 and
                 the
                 Mother
                 Church
                 of
                 Jerusalem
                 hath
                 no
                 succession
                 ,
                 but
                 is
                 buried
                 in
                 ruines
                 ;
                 and
                 the
                 Church
                 of
                 Rome
                 is
                 indeed
                 splendid
                 ,
                 but
                 he
                 that
                 will
                 take
                 her
                 word
                 for
                 Tradition
                 is
                 sure
                 to
                 admit
                 many
                 false
                 ones
                 ,
                 but
                 not
                 sure
                 of
                 any
                 true
                 ,
                 but
                 such
                 as
                 she
                 hath
                 in
                 common
                 with
                 all
                 the
                 Churches
                 of
                 the
                 world
                 .
              
               
                 44.
                 
                 I
                 conclude
                 therefore
                 this
                 question
                 ,
                 
                 that
                 amongst
                 those
                 rules
                 of
                 discerning
                 Traditions
                 truly
                 Apostolical
                 from
                 them
                 that
                 are
                 but
                 pretended
                 such
                 ,
                 there
                 is
                 no
                 rule
                 competent
                 but
                 one
                 ,
                 which
                 is
                 scarcely
                 practicable
                 ,
                 which
                 indeed
                 transmits
                 to
                 the
                 Church
                 a
                 few
                 Rituals
                 ,
                 but
                 nothing
                 of
                 Faith
                 or
                 rule
                 of
                 good
                 life
                 ;
                 and
                 therefore
                 it
                 is
                 to
                 no
                 purpose
                 to
                 look
                 any
                 where
                 else
                 for
                 the
                 Divine
                 Rule
                 of
                 Conscience
                 but
                 in
                 the
                 pages
                 of
                 the
                 Old
                 and
                 New
                 Testament
                 :
                 they
                 are
                 sufficient
                 ,
                 because
                 they
                 were
                 intended
                 by
                 God
                 to
                 be
                 our
                 onely
                 Rule
                 ;
                 and
                 yet
                 if
                 God
                 had
                 intended
                 Traditions
                 to
                 be
                 taken
                 in
                 to
                 integrate
                 the
                 Rule
                 and
                 to
                 oblige
                 our
                 Conscience
                 ,
                 it
                 is
                 certain
                 that
                 God
                 intends
                 it
                 not
                 now
                 ,
                 because
                 the
                 Traditions
                 are
                 lost
                 if
                 there
                 were
                 any
                 ,
                 and
                 if
                 they
                 be
                 now
                 ,
                 they
                 doe
                 not
                 appear
                 ,
                 and
                 therefore
                 are
                 to
                 us
                 as
                 if
                 they
                 were
                 not
                 .
              
               
                 
                   II.
                   Question
                   .
                
                 
                   
                     The
                     second
                     Question
                     also
                     does
                     very
                     nearly
                     relate
                     to
                     Conscience
                     and
                     it's
                     conduct
                     .
                  
                   
                   viz.
                   Since
                   the
                   Scripture
                   is
                   the
                   perfect
                   Rule
                   of
                   Conscience
                   ,
                   and
                   contains
                   in
                   it
                   all
                   the
                   will
                   of
                   God
                   ,
                   whether
                   or
                   no
                   ,
                   and
                   how
                   far
                   is
                   a
                   negative
                   argument
                   from
                   Scripture
                   to
                   prevail
                   ?
                
                 
                   The
                   resolution
                   of
                   this
                   depends
                   upon
                   the
                   premisses
                   .
                   
                   For
                   if
                   Scripture
                   be
                   the
                   intire
                   Rule
                   of
                   Faith
                   ,
                   and
                   of
                   Manners
                   ,
                   that
                   is
                   ,
                   of
                   the
                   whole
                   service
                   and
                   worship
                   of
                   God
                   ,
                   then
                   nothing
                   is
                   an
                   article
                   of
                   Faith
                   ,
                   nothing
                   can
                   command
                   a
                   moral
                   action
                   ,
                   that
                   is
                   not
                   it's
                   whole
                   kind
                   set
                   down
                   in
                   Scripture
                   .
                   This
                   I
                   proved
                   by
                   direct
                   testimonies
                   of
                   Tertullian
                   ,
                   S.
                   Basil
                   ,
                   S.
                   Austin
                   ,
                   S.
                   
                     Cyril
                     ,
                     Theophilus
                     Alexandrinus
                  
                   and
                   S.
                   Hierome
                   ,
                   in
                   the
                   *
                   foregoing
                   numbers
                   .
                   To
                   which
                   I
                   adde
                   these
                   excellent
                   words
                   of
                   S.
                   Cyril
                   of
                   Jerusalem
                   ,
                   speaking
                   of
                   the
                   Jerusalem
                   Creed
                   ,
                   which
                   he
                   had
                   recited
                   and
                   explicated
                   and
                   promis'd
                   to
                   prove
                   from
                   Scripture
                   ;
                   he
                   gives
                   this
                   reason
                   ,
                   
                     Nam
                     Divinorum
                     sanctorumque
                     fidei
                     mysteriorum
                     nihil
                     ,
                     ne
                     minimum
                     quidem
                     ,
                     absque
                     Divinis
                     Scripturis
                     tradi
                     debet
                     ,
                     neque
                     simplici
                     probabilitate
                     neque
                     verborum
                     ornatu
                     traduci
                     .
                     Not
                     the
                     least
                     part
                     of
                     the
                     Divine
                     and
                     Holy
                     mysteries
                     of
                     Faith
                     must
                     be
                     delivered
                     without
                     the
                     Divine
                     Scriptures
                     .
                     Believe
                     not
                     me
                     telling
                     thee
                     ,
                     unless
                     I
                     demonstrate
                     what
                     I
                     say
                     from
                     the
                     Divine
                     Scripture
                     .
                     For
                     the
                     safety
                     and
                     conservation
                     of
                     our
                     Faith
                     relics
                     upon
                     the
                     proof
                     of
                     the
                     Divine
                     Scriptures
                     .
                  
                   But
                   because
                   there
                   are
                   some
                   particulars
                   and
                   some
                   variety
                   in
                   the
                   practise
                   of
                   this
                   rule
                   ,
                   I
                   am
                   to
                   consider
                   it
                   now
                   to
                   other
                   purposes
                   .
                
                 
                   1.
                   
                   
                     Nothing
                     is
                     necessary
                     either
                     to
                     be
                     believ'd
                     or
                     done
                     unless
                     it
                     be
                     in
                     Scripture
                     .
                  
                   
                   Thus
                   S.
                   
                     Gregory
                     Nyssen
                  
                   argues
                   ,
                   
                   
                     Ubinam
                     dixit
                     Deus
                     in
                     Evangeliis
                     oportere
                     credere
                     in
                     unum
                     &
                     solum
                     verum
                     Deum
                     ?
                     Non
                     possent
                     ostendere
                     nisi
                     habeant
                     ipsi
                     novum
                     aliquod
                     Evangelium
                     .
                     Quae
                     n.
                     ab
                     antiquis
                     per
                     traditionem
                     ad
                     haec
                     usque
                     tempora
                     in
                     Ecclesiis
                     leguntur
                     ,
                     hanc
                     vocem
                     non
                     continent
                     quae
                     dicat
                     ,
                     oportere
                     credere
                     vel
                     baptizare
                     in
                     unum
                     solum
                     verum
                     Deum
                     ,
                     quemadmodum
                     
                     isti
                     autumant
                     ,
                     sed
                     in
                     nomen
                     Patris
                     &
                     Filii
                     &
                     Spiritus
                     Sancti
                     .
                  
                   I
                   have
                   I
                   confess
                   something
                   wondred
                   at
                   the
                   matter
                   of
                   this
                   discourse
                   .
                   For
                   either
                   the
                   Arrians
                   have
                   infinitely
                   imposed
                   upon
                   us
                   ,
                   and
                   interpolated
                   Scripture
                   in
                   a
                   very
                   material
                   article
                   ;
                   or
                   else
                   S.
                   Gregory
                   forgot
                   the
                   17.
                   of
                   S.
                   John
                   and
                   the
                   3.
                   verse
                   ;
                   or
                   else
                   he
                   insisted
                   onely
                   upon
                   the
                   words
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   for
                   the
                   same
                   sense
                   is
                   in
                   the
                   place
                   now
                   cited
                   .
                   For
                   if
                   this
                   be
                   
                     life
                     eternal
                     to
                     know
                     him
                     the
                     onely
                     true
                     God
                     ,
                     and
                     whom
                     he
                     hath
                     sent
                     Jesus
                     Christ
                     ,
                  
                   then
                   also
                   to
                   believe
                   in
                   them
                   onely
                   is
                   life
                   eternal
                   ,
                   and
                   then
                   we
                   are
                   tied
                   to
                   believe
                   in
                   none
                   else
                   ;
                   for
                   we
                   cannot
                   believe
                   in
                   that
                   we
                   doe
                   not
                   know
                   .
                   Indeed
                   the
                   words
                   are
                   not
                   there
                   or
                   any
                   where
                   else
                   ,
                   that
                   we
                   
                     ought
                     to
                     believe
                     in
                  
                   [
                   God
                   the
                   Father
                   ]
                   
                     him
                     ,
                     the
                     one
                     ,
                     onely
                     true
                     God
                     ,
                  
                   &c.
                   
                   But
                   certainly
                   ,
                   if
                   we
                   are
                   to
                   know
                   him
                   onely
                   ,
                   then
                   onely
                   to
                   believe
                   in
                   him
                   seems
                   to
                   be
                   a
                   very
                   good
                   consequent
                   .
                   But
                   S.
                   Basil
                   therefore
                   onely
                   insisted
                   upon
                   the
                   very
                   words
                   ,
                   and
                   thought
                   himself
                   safe
                   (
                   as
                   indeed
                   he
                   was
                   )
                   upon
                   the
                   reverse
                   of
                   another
                   argument
                   .
                   For
                   since
                   the
                   words
                   
                     oportere
                     credere
                     in
                     unum
                     solum
                     verum
                     Deum
                  
                   were
                   not
                   in
                   S.
                   John
                   or
                   any
                   where
                   else
                   ,
                   he
                   concluded
                   the
                   contrary
                   sense
                   from
                   a
                   very
                   good
                   argument
                   :
                   we
                   are
                   commanded
                   to
                   be
                   baptized
                   into
                   the
                   faith
                   of
                   Father
                   ,
                   Son
                   ,
                   and
                   Holy
                   Ghost
                   ,
                   therefore
                   we
                   are
                   to
                   believe
                   in
                   three
                   :
                   and
                   because
                   the
                   word
                   [
                   believe
                   ]
                   was
                   not
                   set
                   down
                   expresly
                   ,
                   where
                   knowledge
                   is
                   confin'd
                   to
                   one
                   or
                   two
                   ,
                   therefore
                   it
                   cannot
                   be
                   said
                   that
                   we
                   are
                   tied
                   to
                   believe
                   onely
                   in
                   one
                   or
                   two
                   :
                   but
                   because
                   to
                   believe
                   in
                   three
                   can
                   be
                   inferr'd
                   as
                   a
                   duty
                   from
                   another
                   place
                   ,
                   therefore
                   it
                   cannot
                   be
                   denied
                   as
                   a
                   consequent
                   from
                   this
                   ;
                   and
                   therefore
                   he
                   had
                   reason
                   to
                   insist
                   upon
                   his
                   negative
                   argument
                   .
                   
                   Thus
                   S.
                   Austin
                   also
                   argued
                   ,
                   
                     Pater
                     enim
                     solus
                     nusquam
                     legitur
                     missus
                     ,
                     The
                     Father
                     is
                     never
                     in
                     Scripture
                     said
                     to
                     be
                     sent
                     ;
                     therefore
                     no
                     man
                     must
                     say
                     it
                     .
                  
                   So
                   
                     Epiphanius
                     ,
                     Ipsa
                     dictio
                     non
                     omnino
                     cogit
                     me
                     de
                     Filio
                     Dei
                     dicere
                     :
                     non
                     enim
                     indicavit
                     Scriptura
                     ,
                     neque
                     quisquam
                     Apostolorum
                     meminit
                     ,
                     neque
                     Evangelium
                     .
                     The
                     manner
                     of
                     speaking
                     compels
                     me
                     not
                     to
                     understand
                     it
                     of
                     the
                     Son
                     of
                     God
                     :
                     For
                     the
                     Scripture
                     hath
                     not
                     declared
                     it
                     ;
                     neither
                     the
                     Gospel
                     nor
                     any
                     of
                     the
                     Apostles
                     hath
                     made
                     any
                     mention
                     of
                     it
                     .
                  
                
                 
                   2.
                   
                   
                     A
                     negative
                     argument
                     from
                     the
                     letter
                     of
                     Scripture
                     is
                     not
                     good
                     ,
                  
                   
                   
                     if
                     the
                     contrary
                     affirmative
                     can
                     be
                     drawn
                     by
                     consequent
                     from
                     any
                     part
                     of
                     it
                     .
                  
                   Thus
                   our
                   Blessed
                   Saviour
                   confuting
                   the
                   Sadducees
                   in
                   the
                   article
                   of
                   the
                   Resurrection
                   hath
                   given
                   us
                   a
                   warranty
                   for
                   this
                   proceeding
                   ;
                   
                     God
                     is
                     the
                     God
                     of
                     Abraham
                     ,
                     Isaac
                     ,
                     and
                     Jacob.
                  
                   These
                   were
                   the
                   words
                   of
                   Scripture
                   .
                   But
                   these
                   directly
                   would
                   not
                   doe
                   the
                   work
                   .
                   But
                   therefore
                   he
                   argues
                   from
                   hence
                   ,
                   
                     God
                     is
                     not
                     the
                     God
                     of
                     the
                     dead
                     ,
                     but
                     of
                     the
                     living
                     :
                  
                   therefore
                   these
                   men
                   are
                   alive
                   .
                   That
                   the
                   Holy
                   Ghost
                   is
                   God
                   is
                   no
                   where
                   said
                   in
                   Scripture
                   ;
                   that
                   the
                   Holy
                   Ghost
                   is
                   to
                   be
                   invocated
                   is
                   no
                   where
                   commanded
                   ,
                   nor
                   any
                   example
                   of
                   its
                   being
                   done
                   recorded
                   .
                   It
                   follows
                   not
                   therefore
                   that
                   he
                   is
                   not
                   God
                   ,
                   or
                   that
                   he
                   is
                   not
                   to
                   be
                   invocated
                   :
                   and
                   the
                   reason
                   is
                   ,
                   because
                   that
                   he
                   is
                   God
                   is
                   a
                   certain
                   consequent
                   from
                   something
                   that
                   is
                   expresly
                   affirmed
                   ;
                   and
                   therefore
                   the
                   negative
                   argument
                   is
                   imperfect
                   ,
                   and
                   consequently
                   ,
                   not
                   concluding
                   .
                   
                     Quae
                     neque
                     à
                     Christianis
                     dicuntur
                     neque
                     creduntur
                     ,
                  
                   
                   
                     neque
                     ex
                     consequente
                     per
                     ea
                     quae
                     apud
                     nos
                     certa
                     sunt
                     &
                     concessa
                     intelliguntur
                     ,
                  
                   &c.
                   If
                   Christians
                   did
                   never
                   speak
                   ,
                   nor
                   believe
                   any
                   such
                   thing
                   ,
                   nor
                   can
                   they
                   be
                   drawn
                   from
                   the
                   consequence
                   of
                   those
                   things
                   which
                   are
                   certain
                   and
                   granted
                   amongst
                   us
                   ,
                   then
                   indeed
                   it
                   is
                   to
                   be
                   rejected
                   from
                   our
                   Creed
                   .
                   Now
                   amongst
                   Christians
                   this
                   is
                   believed
                   as
                   certain
                   ,
                   that
                   we
                   may
                   pray
                   to
                   him
                   in
                   whom
                   we
                   believe
                   ;
                   that
                   we
                   believe
                   in
                   him
                   into
                   the
                   faith
                   of
                   whom
                   we
                   are
                   baptized
                   ;
                   that
                   we
                   are
                   commanded
                   to
                   be
                   baptized
                   into
                   the
                   belief
                   and
                   profession
                   of
                   the
                   
                   Father
                   ,
                   Son
                   ,
                   and
                   Holy
                   Ghost
                   :
                   from
                   hence
                   Christians
                   doe
                   know
                   that
                   they
                   are
                   to
                   invocate
                   the
                   Holy
                   Ghost
                   .
                   For
                   S.
                   Pauls
                   argument
                   is
                   good
                   ,
                   
                     How
                     shall
                     we
                     call
                     on
                     him
                     on
                     whom
                     we
                     have
                     not
                     believed
                     ?
                  
                   therefore
                   we
                   may
                   call
                   on
                   him
                   if
                   we
                   believe
                   on
                   him
                   :
                   according
                   to
                   that
                   Rule
                   of
                   reason
                   ,
                   
                     Negatio
                     unius
                     diversum
                     affirmat
                     ,
                     The
                     denying
                     of
                     one
                     is
                     the
                     affirmation
                     of
                     its
                     contrary
                  
                   in
                   the
                   like
                   matter
                   .
                   
                   And
                   something
                   of
                   this
                   was
                   used
                   by
                   Paschasius
                   the
                   Deacon
                   :
                   and
                   the
                   effect
                   of
                   it
                   prevail'd
                   upon
                   the
                   account
                   of
                   a
                   negative
                   from
                   Scripture
                   ;
                   
                     In
                     nullis
                     autem
                     Canonicis
                     libris
                     ,
                     de
                     quibus
                     Symboli
                     textus
                     pendet
                     ,
                     accepimus
                     ,
                     quia
                     in
                     Ecclesiam
                     credere
                     sicut
                     in
                     Spiritum
                     Sanctum
                     Filiúmque
                     debemus
                     ,
                     We
                     are
                     taught
                     in
                     no
                     Scripture
                     (
                     from
                     whence
                     the
                     Creed
                     is
                     deriv'd
                     )
                     to
                     believe
                     in
                     the
                     Church
                     ,
                     as
                     we
                     believe
                     in
                     the
                     Son
                     and
                     in
                     the
                     Holy
                     Ghost
                     :
                  
                   and
                   therefore
                   we
                   ought
                   not
                   to
                   doe
                   it
                   ;
                   but
                   it
                   being
                   plain
                   in
                   the
                   Creed
                   ,
                   and
                   consequently
                   in
                   the
                   Scripture
                   ,
                   that
                   we
                   must
                   believe
                   in
                   the
                   Holy
                   Ghost
                   ,
                   therefore
                   also
                   we
                   may
                   pray
                   to
                   him
                   ,
                   and
                   confess
                   him
                   to
                   be
                   God.
                   To
                   the
                   same
                   purpose
                   S.
                   Basil
                   argues
                   concerning
                   the
                   Holy
                   Spirit
                   ;
                   
                     Dignitate
                     namque
                     ipsâ
                     secundum
                     esse
                     à
                     Filio
                     pietatis
                     sermo
                     fortassis
                     tradit
                     :
                     naturâ
                     verò
                     tertiâ
                     uti
                     nec
                     à
                     Divinis
                     Scripturis
                     edocti
                     sumus
                     ,
                     nec
                     ex
                     antecedentibus
                     possibile
                     est
                     consequenter
                     colligi
                     ,
                  
                   That
                   the
                   Holy
                   Spirit
                   is
                   of
                   a
                   nature
                   distinct
                   from
                   the
                   Father
                   and
                   the
                   Son
                   we
                   neither
                   are
                   taught
                   in
                   Scripture
                   ,
                   
                     neither
                     can
                     it
                     be
                     drawn
                     into
                     consequence
                     from
                     any
                     antecedent
                     pretences
                     .
                  
                   *
                
                 
                   3.
                   
                   
                     A
                     negative
                     argument
                     of
                     a
                     word
                     or
                     an
                     expression
                     cannot
                     be
                     consequently
                     deduc'd
                     to
                     the
                     negation
                     of
                     the
                     mystery
                     signified
                     by
                     that
                     word
                     .
                  
                   
                   The
                   Arrians
                   therefore
                   argued
                   weakly
                   ,
                   Shew
                   us
                   in
                   all
                   the
                   Scripture
                   that
                   the
                   Son
                   is
                   called
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   or
                   Consubstantial
                   to
                   the
                   Father
                   ;
                   if
                   you
                   cannot
                   ,
                   you
                   ought
                   not
                   to
                   affirm
                   it
                   .
                   For
                   we
                   know
                   God
                   is
                   one
                   ;
                   if
                   therefore
                   we
                   finde
                   in
                   Scripture
                   that
                   the
                   Son
                   is
                   true
                   God
                   ,
                   we
                   know
                   he
                   must
                   needs
                   be
                   of
                   the
                   same
                   substance
                   with
                   his
                   Father
                   ;
                   for
                   two
                   substances
                   cannot
                   make
                   one
                   God.
                   So
                   though
                   the
                   Blessed
                   Virgin
                   Mary
                   be
                   not
                   in
                   Scripture
                   called
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   
                     the
                     Mother
                     of
                     God
                  
                   ,
                   yet
                   that
                   she
                   was
                   the
                   Mother
                   of
                   Jesus
                   ,
                   and
                   that
                   Jesus
                   Christ
                   is
                   God
                   ,
                   and
                   yet
                   but
                   one
                   person
                   ,
                   that
                   we
                   can
                   prove
                   from
                   Scripture
                   ,
                   and
                   that
                   is
                   sufficient
                   for
                   the
                   appellative
                   :
                   and
                   if
                   the
                   Church
                   of
                   Rome
                   could
                   prove
                   the
                   mystery
                   of
                   Transubstantiation
                   from
                   Scripture
                   ,
                   we
                   would
                   indulge
                   to
                   them
                   the
                   use
                   of
                   that
                   word
                   ,
                   or
                   any
                   other
                   aptly
                   to
                   express
                   the
                   same
                   thing
                   .
                
                 
                   4.
                   
                   
                     A
                     negative
                     argument
                     from
                     Scripture
                     is
                     sufficient
                     to
                     prove
                     an
                     article
                     not
                     to
                     be
                     of
                     necessary
                     belief
                     ,
                  
                   
                   
                     but
                     is
                     not
                     sufficient
                     to
                     prove
                     it
                     not
                     to
                     be
                     true
                     :
                  
                   because
                   although
                   the
                   Scripture
                   is
                   the
                   measure
                   of
                   Faith
                   and
                   of
                   Manners
                   ,
                   yet
                   it
                   is
                   an
                   adequate
                   measure
                   of
                   all
                   truth
                   .
                   The
                   meaning
                   of
                   which
                   rule
                   takes
                   in
                   all
                   truths
                   of
                   art
                   ,
                   experience
                   ,
                   of
                   prudence
                   ,
                   of
                   tradition
                   and
                   common
                   report
                   .
                   Thus
                   although
                   it
                   be
                   no
                   where
                   said
                   in
                   Scripture
                   that
                   our
                   Blessed
                   Saviour
                   said
                   ,
                   
                     Nunquam
                     laeti
                     sitis
                     nisi
                     cum
                     Fratrem
                     vestrum
                     in
                     charitate
                     videritis
                     ,
                     Be
                     never
                     very
                     merry
                     but
                     when
                     you
                     see
                     your
                     Brother
                     in
                     charity
                  
                   ;
                   yet
                   S.
                   Hierome
                   reports
                   it
                   of
                   him
                   ,
                   and
                   it
                   is
                   a
                   worthy
                   saying
                   ,
                   and
                   therefore
                   may
                   very
                   well
                   be
                   entertain'd
                   ,
                   not
                   onely
                   as
                   true
                   and
                   useful
                   ,
                   but
                   as
                   from
                   Christ.
                   The
                   
                   Scripture
                   no
                   where
                   says
                   that
                   the
                   blessed
                   Virgin
                   was
                   a
                   Virgin
                   perpetually
                   to
                   the
                   day
                   of
                   her
                   death
                   :
                   but
                   as
                   therefore
                   it
                   cannot
                   be
                   obtruded
                   as
                   an
                   article
                   of
                   faith
                   ,
                   yet
                   there
                   are
                   a
                   great
                   many
                   decencies
                   and
                   probabilities
                   of
                   the
                   thing
                   ,
                   besides
                   the
                   great
                   consent
                   of
                   almost
                   all
                   the
                   Church
                   of
                   God
                   ,
                   which
                   make
                   it
                   very
                   fit
                   to
                   be
                   entertain'd
                   .
                   There
                   are
                   some
                   things
                   which
                   are
                   
                     piè
                     credibilia
                     ,
                     there
                     is
                     piety
                     in
                     the
                     believing
                     them
                     :
                  
                   and
                   in
                   such
                   cases
                   it
                   is
                   not
                   enough
                   that
                   there
                   is
                   nothing
                   in
                   Scripture
                   to
                   affirm
                   it
                   ;
                   if
                   there
                   be
                   any
                   thing
                   in
                   any
                   other
                   topick
                   ,
                   it
                   is
                   to
                   be
                   entertain'd
                   according
                   to
                   the
                   merit
                   of
                   the
                   thing
                   .
                
                 
                   5.
                   
                   
                     A
                     negative
                     argument
                     from
                     Scripture
                     does
                     not
                     conclude
                     in
                     questions
                     of
                     fact
                     :
                  
                   
                   
                   and
                   therefore
                   S.
                   Hierome
                   did
                   not
                   argue
                   rightly
                   ,
                   
                     Quanquam
                     excepto
                     Apostolo
                     non
                     sit
                     manifestè
                     relatum
                     de
                     aliis
                     Apostolis
                     quod
                     Uxores
                     habuerint
                     ,
                     &
                     cum
                     de
                     uno
                     scriptum
                     sit
                     ac
                     de
                     caeteris
                     tacitum
                     ,
                     intelligere
                     debemiis
                     ,
                     sine
                     uxoribus
                     eos
                     fuisse
                     ,
                     de
                     quibus
                     nihil
                     tale
                     Scriptura
                     significat
                     ;
                     The
                     Scripture
                     names
                     onely
                  
                   Peters
                   
                     wife
                     ,
                     and
                     does
                     not
                     say
                     that
                     any
                     of
                     the
                     other
                     Apostles
                     were
                     married
                     ,
                     therefore
                     we
                     are
                     to
                     conclude
                     that
                     they
                     were
                     not
                     .
                  
                   For
                   besides
                   that
                   the
                   allegation
                   is
                   not
                   true
                   ,
                   and
                   S.
                   Paul
                   intimates
                   that
                   the
                   other
                   Apostles
                   as
                   well
                   as
                   Peter
                   did
                   lead
                   about
                   a
                   Sister
                   ,
                   a
                   Wife
                   ;
                   and
                   that
                   from
                   thence
                   the
                   Fathers
                   did
                   believe
                   them
                   all
                   to
                   have
                   been
                   married
                   except
                   S.
                   John
                   ,
                   and
                   some
                   also
                   except
                   S.
                   Paul
                   ;
                   yet
                   the
                   argument
                   is
                   not
                   good
                   :
                   for
                   it
                   may
                   as
                   well
                   be
                   concluded
                   that
                   S.
                   Peter
                   never
                   had
                   a
                   child
                   ,
                   or
                   that
                   Christ
                   did
                   never
                   write
                   but
                   once
                   when
                   he
                   wrote
                   upon
                   the
                   ground
                   ,
                   because
                   the
                   Scripture
                   makes
                   no
                   mention
                   of
                   either
                   .
                
                 
                   6.
                   
                   
                     When
                     a
                     negative
                     argument
                     may
                     be
                     had
                     from
                     Scripture
                     for
                     both
                     the
                     parts
                     of
                     the
                     contradiction
                     ,
                  
                   
                   
                     nothing
                     at
                     all
                     can
                     be
                     concluded
                     thence
                     ,
                  
                   but
                   it
                   must
                   be
                   wholly
                   argued
                   from
                   other
                   topicks
                   .
                   The
                   Scripture
                   neither
                   says
                   that
                   Christ
                   did
                   ever
                   laugh
                   ,
                   nor
                   it
                   does
                   not
                   say
                   that
                   he
                   did
                   never
                   laugh
                   ;
                   therefore
                   either
                   of
                   the
                   contradicting
                   parts
                   may
                   be
                   equally
                   inferr'd
                   ,
                   that
                   is
                   truly
                   neither
                   .
                   And
                   indeed
                   this
                   is
                   of
                   it self
                   a
                   demonstration
                   that
                   in
                   matters
                   of
                   fact
                   and
                   matters
                   not
                   necessary
                   a
                   negative
                   argument
                   from
                   Scripture
                   is
                   of
                   no
                   use
                   at
                   all
                   .
                
                 
                   7.
                   
                   
                     But
                     when
                     the
                     question
                     is
                     of
                     lawful
                     or
                     unlawful
                     ,
                  
                   
                   
                     then
                     it
                     is
                     valid
                  
                   .
                   If
                   it
                   be
                   not
                   in
                   Scripture
                   forbidden
                   directly
                   or
                   by
                   consequent
                   then
                   it
                   is
                   lawful
                   ;
                   it
                   is
                   not
                   by
                   God
                   forbidden
                   at
                   all
                   .
                   And
                   on
                   the
                   other
                   side
                   ,
                   if
                   it
                   be
                   not
                   there
                   commanded
                   it
                   is
                   not
                   necessary
                   .
                   Lucentius
                   thus
                   argued
                   in
                   the
                   Council
                   of
                   
                     Chalcedon
                     ,
                     Dioscorus
                     Synodum
                     ansus
                     est
                     facere
                     sine
                     authoritate
                     sedis
                     Apostolicae
                     ,
                     quod
                     nunquam
                     licuit
                     ,
                     nunquam
                     factum
                     est
                     .
                  
                   That
                   it
                   was
                   never
                   done
                   ,
                   proves
                   not
                   but
                   it
                   may
                   be
                   done
                   ;
                   but
                   if
                   it
                   was
                   never
                   lawful
                   to
                   be
                   done
                   ,
                   then
                   it
                   was
                   forbidden
                   ;
                   for
                   whatsoever
                   is
                   not
                   forbidden
                   is
                   not
                   unlawful
                   :
                   but
                   if
                   it
                   was
                   not
                   in
                   Scripture
                   forbidden
                   ,
                   then
                   
                     aliquando
                     licuit
                  
                   ,
                   it
                   once
                   was
                   lawful
                   ,
                   and
                   therefore
                   is
                   always
                   so
                   ,
                   if
                   we
                   speak
                   of
                   the
                   Divine
                   Law
                   ;
                   and
                   if
                   Lucentius
                   speaks
                   of
                   that
                   ,
                   he
                   ought
                   to
                   have
                   considered
                   it
                   in
                   the
                   instance
                   :
                   but
                   I
                   suppose
                   he
                   means
                   it
                   of
                   custome
                   ,
                   or
                   the
                   Ecclesiastical
                   Law
                   ;
                   and
                   therefore
                   I
                   meddle
                   not
                   with
                   the
                   thing
                   ,
                   onely
                   I
                   observe
                   the
                   method
                   of
                   his
                   arguing
                   .
                
                 
                   8.
                   
                   
                     An
                     argument
                     from
                     the
                     discourse
                     of
                     one
                     single
                     person
                     omitting
                     to
                     affirm
                     or
                     deny
                     a
                     thing
                     relating
                     to
                     that
                     of
                     which
                     he
                     did
                     discourse
                     ,
                  
                   
                   
                     is
                     no
                     competent
                     argument
                     to
                     prove
                     that
                     the
                     thing
                     it self
                     omitted
                     was
                     not
                     true
                     :
                  
                   
                   and
                   therefore
                   Ruffinus
                   had
                   but
                   a
                   weak
                   argument
                   against
                   the
                   traduction
                   of
                   the
                   soul
                   when
                   
                   he
                   argued
                   thus
                   ,
                   
                     Si
                     anima
                     quoque
                     esset
                     ex
                     anima
                     secundum
                     illorum
                     vanas
                     opiniones
                     ,
                     nunquam
                     profecto
                     hoc
                     Adam
                     praeterisset
                     .
                     Nam
                     sicut
                     os
                     ex
                     ossibus
                     meis
                     ,
                     &
                     caro
                     de
                     carne
                     mea
                     dicebat
                     ,
                     sic
                     etiam
                     anima
                     ex
                     anima
                     mea
                     dicere
                     potuisset
                     .
                     Sed
                     tantum
                     hoc
                     dixit
                     quod
                     sibi
                     videlicet
                     sciebat
                     ablatum
                     .
                     Adam
                  
                   seeing
                   his
                   wife
                   ,
                   said
                   ,
                   this
                   is
                   bone
                   of
                   my
                   bone
                   and
                   flesh
                   of
                   my
                   flesh
                   ,
                   for
                   he
                   knew
                   what
                   was
                   taken
                   from
                   him
                   ;
                   but
                   he
                   could
                   have
                   said
                   ,
                   soul
                   of
                   my
                   soul
                   ,
                   if
                   the
                   soul
                   had
                   been
                   deriv'd
                   from
                   him
                   .
                   This
                   I
                   say
                   is
                   no
                   good
                   argument
                   ,
                   unless
                   every
                   one
                   must
                   be
                   supposed
                   when
                   he
                   says
                   any
                   thing
                   to
                   say
                   all
                   that
                   is
                   true
                   ,
                   and
                   all
                   that
                   he
                   knows
                   :
                   so
                   that
                   Ruffinus
                   in
                   this
                   particular
                   defended
                   a
                   good
                   cause
                   with
                   a
                   broken
                   sword
                   .
                
                 
                   9.
                   
                   
                     But
                     if
                     that
                     which
                     is
                     omitted
                     in
                     the
                     discourse
                     be
                     pertinent
                     and
                     material
                     to
                     the
                     inquiry
                     ,
                  
                   
                   
                     then
                     it
                     is
                     a
                     very
                     good
                     probability
                     that
                     that
                     is
                     not
                     true
                     that
                     is
                     not
                     affirmed
                     .
                  
                   When
                   the
                   Jews
                   asked
                   our
                   Blessed
                   Saviour
                   ,
                   Why
                   doe
                   the
                   disciples
                   of
                   John
                   and
                   of
                   the
                   Pharisees
                   fast
                   often
                   ,
                   but
                   thy
                   disciples
                   fast
                   not
                   ?
                   he
                   gave
                   an
                   answer
                   that
                   related
                   to
                   the
                   present
                   state
                   of
                   things
                   and
                   circumstances
                   at
                   that
                   time
                   ,
                   and
                   said
                   nothing
                   of
                   their
                   not
                   fasting
                   in
                   the
                   time
                   of
                   the
                   Gospel
                   :
                   from
                   which
                   silence
                   we
                   may
                   well
                   conclude
                   that
                   there
                   is
                   nothing
                   in
                   the
                   Religion
                   disobliging
                   Christs
                   disciples
                   from
                   fasting
                   ;
                   if
                   it
                   had
                   ,
                   it
                   is
                   very
                   likely
                   it
                   would
                   have
                   been
                   then
                   expressed
                   when
                   there
                   was
                   so
                   apt
                   an
                   occasion
                   ,
                   and
                   the
                   answer
                   had
                   been
                   imperfect
                   without
                   it
                   .
                   
                   S.
                   Hieromes
                   was
                   also
                   very
                   good
                   ,
                   but
                   not
                   so
                   certain
                   as
                   the
                   other
                   ,
                   against
                   the
                   tale
                   of
                   Leo
                   baptized
                   after
                   his
                   death
                   ,
                   and
                   the
                   periods
                   of
                   Paul
                   and
                   
                     Tecla
                     ;
                     Igitur
                     periodos
                     Pauli
                     &
                     Teclae
                     &
                     totam
                     baptizati
                     Leonis
                     fabulam
                     inter
                     apocryphas
                     Scripturas
                     computamus
                     .
                     Quale
                     enim
                     est
                     ut
                     individuus
                     comes
                     Apostoli
                     inter
                     caeteras
                     ejus
                     res
                     hoc
                     solùm
                     ignor
                     ●verit
                     ?
                  
                   It
                   is
                   not
                   likely
                   that
                   S.
                   Luke
                   ,
                   who
                   continually
                   attended
                   on
                   S.
                   Paul
                   ,
                   observed
                   all
                   his
                   actions
                   ,
                   remark'd
                   his
                   miracles
                   ,
                   describ'd
                   his
                   story
                   ,
                   should
                   omit
                   things
                   so
                   strange
                   ,
                   so
                   considerable
                   ,
                   if
                   they
                   had
                   been
                   true
                   .
                
                 
                   The
                   reason
                   of
                   these
                   things
                   is
                   ,
                   
                   
                     Every
                     thing
                     is
                     to
                     be
                     suspected
                     false
                     that
                     does
                     not
                     derive
                     from
                     that
                     fountain
                     whence
                     men
                     justly
                     expect
                     it
                     ,
                     and
                     from
                     whence
                     it
                     ought
                     to
                     flow
                     .
                  
                   If
                   you
                   speak
                   of
                   any
                   things
                   that
                   relates
                   to
                   God
                   ,
                   you
                   must
                   look
                   for
                   it
                   there
                   where
                   God
                   hath
                   manifested
                   himself
                   ;
                   that
                   is
                   ,
                   in
                   the
                   Scriptures
                   .
                   If
                   you
                   speak
                   of
                   any
                   humane
                   act
                   or
                   ordinance
                   ,
                   or
                   story
                   and
                   matter
                   of
                   fact
                   ,
                   you
                   must
                   look
                   for
                   it
                   in
                   its
                   own
                   spring
                   and
                   original
                   ,
                   or
                   goe
                   the
                   nearest
                   to
                   it
                   you
                   can
                   .
                   And
                   thus
                   the
                   Bishops
                   at
                   the
                   conference
                   had
                   with
                   the
                   Acephali
                   ,
                   Hereticks
                   who
                   had
                   Churches
                   without
                   Bishops
                   ,
                   
                   refused
                   their
                   allegations
                   of
                   the
                   authority
                   of
                   
                     Dionysius
                     the
                     Areopagite
                  
                   ,
                   upon
                   this
                   account
                   ,
                   
                     Illa
                     testimonia
                     quae
                     vos
                     Dionysii
                     Areopagitae
                     dicitis
                     ,
                     unde
                     potestis
                     ostendere
                     vera
                     esse
                     sicut
                     suspicamini
                     ?
                     Si
                     enim
                     ejus
                     essent
                     ,
                     non
                     potuissent
                     latere
                     Beatum
                     Cyrillum
                     .
                     Quid
                     autem
                     de
                     B.
                     Cyrillo
                     dico
                     ,
                     quando
                     &
                     B.
                     Athanasius
                     ,
                     si
                     pro
                     certo
                     scisset
                     ejus
                     fuisse
                     ,
                     ante
                     omnia
                     in
                     Niceno
                     Concilio
                     de
                     Consubstantiali
                     Trinitate
                     eadem
                     testimonia
                     protulisset
                     adversus
                     Arii
                     diversae
                     substantiae
                     blasphemias
                     ?
                     Si
                     autem
                     nullus
                     ex
                     Antiquis
                     recordatus
                     est
                     ea
                     ,
                     unde
                     nunc
                     potestis
                     ostendere
                     quia
                     illius
                     sunt
                     ,
                     nescio
                     .
                  
                   If
                   neither
                   S.
                   Cyril
                   ,
                   nor
                   S.
                   Athanasius
                   ,
                   who
                   were
                   so
                   diligent
                   to
                   inquire
                   ,
                   so
                   skilful
                   in
                   knowing
                   ,
                   so
                   concern'd
                   that
                   these
                   Books
                   should
                   be
                   the
                   works
                   of
                   S.
                   Dionys
                   ,
                   did
                   yet
                   know
                   nothing
                   of
                   them
                   ,
                   and
                   if
                   amongst
                   the
                   Ancients
                   they
                   were
                   not
                   known
                   ,
                   for
                   you
                   Moderns
                   now
                   to
                   tell
                   of
                   Antiquity
                   ,
                   what
                   by
                   them
                   who
                   then
                   liv'd
                   was
                   not
                   told
                   ,
                   is
                   a
                   folly
                   that
                   can
                   never
                   gain
                   credit
                   amongst
                   reasonable
                   persons
                   .
                   Let
                   every
                   fruit
                   proceed
                   from
                   its
                   own
                   root
                   .
                   We
                   cannot
                   say
                   ,
                   because
                   a
                   thing
                   is
                   not
                   in
                   Scripture
                   ,
                   
                   therefore
                   it
                   is
                   not
                   at
                   all
                   ;
                   but
                   therefore
                   it
                   is
                   nothing
                   of
                   Divine
                   Religion
                   .
                   So
                   it
                   is
                   also
                   in
                   things
                   relating
                   to
                   the
                   Ancient
                   Church
                   ;
                   from
                   thence
                   onely
                   can
                   we
                   derive
                   any
                   notice
                   of
                   their
                   doctrine
                   and
                   of
                   their
                   practices
                   .
                   For
                   if
                   an
                   article
                   prevail'd
                   in
                   S.
                   Austins
                   time
                   ,
                   it
                   was
                   no
                   argument
                   that
                   therefore
                   it
                   was
                   believ'd
                   in
                   S.
                   Cyprians
                   time
                   :
                   but
                   a
                   negative
                   argument
                   from
                   any
                   Age
                   ought
                   to
                   prevail
                   in
                   reference
                   to
                   that
                   Age
                   ;
                   and
                   if
                   there
                   be
                   in
                   it
                   nothing
                   of
                   Antiquity
                   ,
                   no
                   argument
                   of
                   the
                   Moderns
                   can
                   prove
                   it
                   to
                   be
                   Ancient
                   :
                   and
                   Baronius
                   said
                   well
                   ,
                   
                     Quod
                     à
                     recentiori
                     Authore
                     de
                     rebus
                     antiquis
                     sine
                     alicujus
                     vetustioris
                     authoritate
                     profertur
                     ,
                     contemnitur
                     ,
                     What
                     the
                     Moderns
                     say
                     of
                     the
                     Ancients
                     without
                     warranty
                     from
                     themselves
                     is
                     to
                     be
                     despised
                     .
                  
                   One
                   thing
                   onely
                   I
                   am
                   to
                   adde
                   to
                   this
                   out
                   of
                   
                     Vincentius
                     Lirinensis
                  
                   ,
                   
                   
                     Quicquid
                     vero
                     ab
                     Antiquo
                     deinceps
                     Uno
                     praeter
                     omnes
                     ,
                     vel
                     contra
                     omnes
                     Sanctos
                     novum
                     &
                     inauditum
                     subinduci
                     senserit
                     ,
                     id
                     non
                     ad
                     religionem
                     sed
                     ad
                     tentationem
                     potiùs
                     intelligat
                     pertinere
                     ,
                  
                   If
                   one
                   of
                   the
                   Fathers
                   say
                   a
                   thing
                   ,
                   and
                   the
                   others
                   say
                   it
                   not
                   ,
                   but
                   speak
                   diversly
                   or
                   contrarily
                   ,
                   that
                   pertains
                   not
                   to
                   Religion
                   ,
                   but
                   to
                   temptation
                   .
                   I
                   doubt
                   not
                   but
                   he
                   intended
                   it
                   against
                   S.
                   Austin
                   ,
                   who
                   spake
                   things
                   in
                   the
                   matter
                   of
                   Predestination
                   ,
                   and
                   the
                   damnation
                   of
                   infants
                   ,
                   and
                   other
                   appendant
                   questions
                   against
                   the
                   sense
                   of
                   all
                   the
                   Fathers
                   that
                   were
                   before
                   him
                   ;
                   
                   one
                   (
                   it
                   may
                   be
                   )
                   or
                   scarce
                   one
                   being
                   excepted
                   .
                   And
                   to
                   the
                   same
                   purpose
                   Tertullian
                   argued
                   against
                   Marcion
                   concerning
                   a
                   pretended
                   Gospel
                   of
                   S.
                   
                     Paul
                     ,
                     Etsi
                     sub
                     ipsius
                     Pauli
                     nomine
                     Evangelium
                     Marcion
                     intulisset
                     ,
                     non
                     sufficeret
                     ad
                     fidem
                     singularitas
                     instrumenti
                     destituta
                     patrocinio
                     Antecessorum
                     .
                  
                   If
                   you
                   cannot
                   bring
                   testimony
                   from
                   the
                   Fathers
                   and
                   Ancient
                   Records
                   ,
                   you
                   must
                   not
                   receive
                   it
                   ;
                   one
                   alone
                   is
                   not
                   to
                   be
                   trusted
                   .
                   He
                   that
                   affirms
                   must
                   prove
                   ;
                   to
                   him
                   that
                   denies
                   ,
                   a
                   negative
                   argument
                   is
                   sufficient
                   .
                   For
                   to
                   a
                   mans
                   belief
                   a
                   positive
                   cause
                   is
                   required
                   ,
                   but
                   for
                   his
                   not
                   believing
                   ,
                   it
                   is
                   sufficient
                   that
                   he
                   hath
                   no
                   cause
                   .
                   
                   Thus
                   S.
                   Hierome
                   argues
                   well
                   against
                   the
                   rebaptizing
                   of
                   converted
                   Hereticks
                   ,
                   
                     Ad
                     eos
                     venio
                     haereticos
                     qui
                     Evangelia
                     laniaverunt…
                     .
                     quorum
                     plurimi
                     vivente
                     adhuc
                     Johanne
                     Apostolo
                     eruperunt
                     ,
                     &
                     tamen
                     nullum
                     eroum
                     legimus
                     rebaptizatum
                     .
                  
                   Of
                   all
                   the
                   Hereticks
                   which
                   appeared
                   in
                   S.
                   Johns
                   time
                   ,
                   we
                   never
                   read
                   of
                   any
                   that
                   was
                   rebaptiz'd
                   :
                   and
                   therefore
                   it
                   is
                   to
                   be
                   presumed
                   they
                   were
                   not
                   ;
                   for
                   a
                   thing
                   so
                   considerable
                   and
                   so
                   notorious
                   ,
                   in
                   all
                   reason
                   would
                   have
                   given
                   some
                   signs
                   ,
                   and
                   left
                   some
                   indications
                   of
                   it
                   .
                   But
                   then
                   it
                   is
                   to
                   be
                   observed
                   ,
                
                 
                   10.
                   
                   
                     A
                     negative
                     argument
                     must
                     not
                     be
                  
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   
                     a
                     partial
                     or
                     a
                     broken
                     piece
                     of
                     a
                     medium
                     .
                  
                   
                   You
                   cannot
                   argue
                   rightly
                   thus
                   ,
                   S.
                   John
                   in
                   his
                   Gospel
                   speaks
                   nothing
                   of
                   the
                   Sacrament
                   of
                   the
                   Lords
                   Supper
                   ,
                   therefore
                   that
                   Sacrament
                   is
                   no
                   part
                   of
                   the
                   doctrine
                   of
                   salvation
                   .
                   For
                   three
                   Evangelists
                   had
                   done
                   it
                   before
                   him
                   ,
                   and
                   therefore
                   he
                   did
                   not
                   ;
                   and
                   a
                   negative
                   argument
                   onely
                   from
                   one
                   Gospel
                   cannot
                   conclude
                   rightly
                   concerning
                   any
                   article
                   of
                   the
                   Religion
                   .
                   And
                   this
                   is
                   very
                   evident
                   in
                   matters
                   of
                   fact
                   also
                   .
                   For
                   if
                   it
                   be
                   argued
                   thus
                   ,
                   We
                   doe
                   not
                   finde
                   in
                   Scripture
                   nor
                   in
                   the
                   days
                   of
                   the
                   Apostles
                   any
                   infant
                   baptized
                   ;
                   therefore
                   we
                   conclude
                   there
                   was
                   none
                   .
                   This
                   is
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                   It
                   is
                   true
                   ,
                   if
                   there
                   were
                   no
                   way
                   else
                   to
                   finde
                   it
                   but
                   the
                   practice
                   of
                   the
                   Apostles
                   ,
                   the
                   negative
                   argument
                   had
                   been
                   very
                   good
                   ;
                   but
                   we
                   derive
                   it
                   from
                   the
                   force
                   of
                   Christs
                   words
                   of
                   institution
                   ,
                   and
                   of
                   his
                   discourse
                   with
                   Nicodemus
                   ,
                   and
                   the
                   analogy
                   of
                   Circumcision
                   ,
                   and
                   the
                   practice
                   of
                   the
                   Jews
                   in
                   baptizing
                   their
                   children
                   ,
                   and
                   many
                   proprieties
                   of
                   Scripture
                   ,
                   and
                   the
                   effect
                   of
                   the
                   Sacrament
                   ,
                   and
                   the
                   necessities
                   of
                   regeneration
                   .
                   S.
                   Irenaeus
                   his
                   negative
                   argument
                   was
                   good
                   ;
                   
                   
                     Quod
                     neque
                     Prophetae
                     praedicaverunt
                     ,
                     neque
                     Dominus
                     docuit
                     ,
                     neque
                     Apostoli
                     tradiderunt
                     ,
                  
                   &c.
                   
                   If
                   
                   neither
                   Moses
                   nor
                   the
                   Prophets
                   ,
                   Christ
                   nor
                   his
                   Apostles
                   have
                   taught
                   it
                   ,
                   it
                   is
                   not
                   to
                   be
                   received
                   as
                   any
                   part
                   of
                   Christian
                   doctrine
                   .
                   For
                   this
                   negative
                   is
                   integral
                   &
                   perfect
                   .
                   But
                   S.
                   Cyril
                   of
                   Alexandria
                   disputed
                   also
                   well
                   with
                   his
                   negative
                   argument
                   from
                   Antiquity
                   ,
                   
                   
                     Etenim
                     nomen
                     hoc
                  
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   
                     nullus
                     unquam
                     Ecclesiasticorum
                     Doctorum
                     repudiavit
                     :
                     qui
                     autem
                     illo
                     subinde
                     usi
                     sunt
                     ,
                     &
                     multi
                     reperiuntur
                     ,
                     &
                     maximè
                     celebres
                     .
                  
                   Many
                   famous
                   Doctors
                   used
                   this
                   word
                   ,
                   calling
                   the
                   Virgin
                   
                     Mary
                     the
                     Parent
                     of
                     God
                  
                   ;
                   and
                   none
                   ever
                   refused
                   it
                   ;
                   therefore
                   it
                   may
                   safely
                   be
                   used
                   .
                   If
                   the
                   negative
                   argument
                   from
                   Scripture
                   or
                   Antiquity
                   respectively
                   can
                   run
                   thus
                   ,
                   It
                   was
                   not
                   condemn'd
                   in
                   Scripture
                   or
                   Antiquity
                   ,
                   but
                   it
                   was
                   used
                   ,
                   therefore
                   it
                   is
                   good
                   ;
                   the
                   argument
                   concludes
                   rightly
                   in
                   relation
                   to
                   Scripture
                   ,
                   and
                   probably
                   in
                   relation
                   to
                   Antiquity
                   .
                   But
                   if
                   it
                   be
                   said
                   onely
                   ,
                   
                     the
                     Scripture
                     condemnes
                     it
                     not
                  
                   ,
                   but
                   neither
                   does
                   it
                   approve
                   it
                   ,
                   then
                   it
                   cannot
                   be
                   concluded
                   to
                   be
                   laudable
                   ,
                   but
                   onely
                   
                     not
                     criminal
                  
                   .
                   But
                   if
                   it
                   be
                   said
                   of
                   Antiquity
                   ,
                   it
                   was
                   neither
                   condemn'd
                   nor
                   us'd
                   ,
                   it
                   cannot
                   be
                   inferr'd
                   from
                   thence
                   that
                   it
                   is
                   either
                   laudable
                   or
                   innocent
                   .
                   The
                   reason
                   is
                   ,
                   because
                   Scripture
                   is
                   the
                   measure
                   of
                   lawful
                   and
                   unlawful
                   ,
                   but
                   the
                   writings
                   of
                   the
                   Doctors
                   are
                   not
                   ;
                   and
                   these
                   may
                   be
                   deficient
                   ,
                   though
                   that
                   be
                   full
                   .
                
                 
                   11.
                   
                   
                     In
                     the
                     mysteries
                     of
                     Religion
                  
                   ,
                   
                   
                     and
                     in
                     things
                     concerning
                     God
                     ,
                     a
                     negative
                     argument
                     from
                     Scripture
                     ought
                     to
                     prevail
                     both
                     upon
                     our
                     faith
                     and
                     upon
                     our
                     inquiries
                     ,
                     upon
                     our
                     belief
                     and
                     upon
                     our
                     modesty
                     .
                  
                   For
                   as
                   S.
                   Austin
                   said
                   well
                   ,
                   
                     De
                     Deo
                     etiam
                     vera
                     loqui
                     periculosissimum
                     ,
                     It
                     is
                     hard
                     to
                     talk
                     many
                     things
                     of
                     God
                     :
                  
                   we
                   had
                   need
                   have
                   good
                   warranty
                   for
                   what
                   we
                   say
                   ;
                   and
                   therefore
                   it
                   is
                   very
                   fit
                   we
                   speak
                   Scripture
                   in
                   the
                   discourses
                   of
                   God.
                   And
                   thus
                   S.
                   Austin
                   argued
                   ,
                   
                   
                     Ideo
                     nusquam
                     scriptum
                     est
                     quod
                     Deus
                     Pater
                     major
                     sit
                     Spiritu
                     Sancto
                     ,
                     vel
                     Spiritus
                     Sanctus
                     sit
                     minor
                     Deo
                     Patre
                     :
                     quia
                     non
                     sic
                     assumpta
                     est
                     Creatura
                     ,
                     in
                     qua
                     appareret
                     Spiritus
                     Sanctus
                     ,
                     sicut
                     assumptus
                     est
                     Filius
                     hominis
                     .
                  
                   Since
                   it
                   is
                   no
                   where
                   written
                   that
                   the
                   Father
                   is
                   greater
                   then
                   the
                   Spirit
                   ,
                   we
                   ought
                   not
                   to
                   say
                   he
                   is
                   .
                   But
                   if
                   it
                   be
                   objected
                   that
                   neither
                   does
                   the
                   Scripture
                   say
                   ,
                   that
                   he
                   is
                   not
                   greater
                   ,
                   it
                   does
                   not
                   say
                   that
                   they
                   are
                   equal
                   ;
                   and
                   therefore
                   it
                   will
                   be
                   hard
                   to
                   use
                   a
                   negative
                   argument
                   in
                   such
                   cases
                   ;
                   and
                   how
                   shall
                   we
                   know
                   which
                   part
                   of
                   the
                   negative
                   to
                   follow
                   ?
                   I
                   answer
                   ,
                   it
                   is
                   very
                   true
                   according
                   to
                   the
                   sixth
                   proposition
                   num
                   .
                   52.
                   but
                   then
                   in
                   this
                   case
                   we
                   must
                   inquire
                   for
                   other
                   words
                   of
                   Scripture
                   by
                   which
                   we
                   may
                   be
                   directed
                   ,
                   and
                   proceed
                   accordingly
                   ,
                   or
                   inquire
                   into
                   the
                   analogy
                   of
                   faith
                   ,
                   or
                   the
                   measures
                   of
                   piety
                   :
                   but
                   if
                   there
                   be
                   nothing
                   to
                   determine
                   to
                   any
                   side
                   of
                   the
                   negative
                   ,
                   we
                   must
                   say
                   nothing
                   ;
                   and
                   if
                   there
                   be
                   ,
                   yet
                   we
                   must
                   say
                   but
                   little
                   ,
                   because
                   the
                   notice
                   is
                   not
                   great
                   .
                
                 
                   12.
                   
                   Lastly
                   ,
                   
                   
                     In
                     matters
                     of
                     envy
                     and
                     burden
                     ,
                     a
                     Negative
                     argument
                     even
                     in
                     matter
                     of
                     fact
                     ought
                     to
                     prevail
                     ,
                     unless
                     the
                     contrary
                     be
                     proved
                     by
                     some
                     other
                     competent
                     Topick
                     .
                  
                   That
                   the
                   Clergy
                   ought
                   not
                   to
                   marry
                   is
                   no
                   where
                   affirmed
                   in
                   Scripture
                   ,
                   and
                   therefore
                   it
                   is
                   permitted
                   ;
                   and
                   because
                   it
                   is
                   agreeable
                   to
                   Nature
                   ,
                   and
                   the
                   Lawes
                   of
                   all
                   republicks
                   ▪
                   their
                   marriage
                   is
                   also
                   holy
                   and
                   pleasing
                   to
                   God.
                   A
                   burden
                   must
                   be
                   directly
                   imposed
                   ;
                   a
                   man
                   must
                   not
                   be
                   frighted
                   or
                   scar'd
                   into
                   it
                   .
                   When
                   our
                   Blessed
                   Saviour
                   reproved
                   the
                   Pharisees
                   for
                   imposing
                   heavy
                   burdens
                   ,
                   such
                   which
                   God
                   impos'd
                   not
                   ,
                   he
                   taught
                   us
                   the
                   value
                   of
                   this
                   argument
                   ;
                   
                     ubi
                     scriptum
                     est
                  
                   ?
                   shew
                   us
                   where
                   it
                   is
                   written
                   that
                   this
                   is
                   displeasing
                   to
                   God
                   :
                   if
                   it
                   be
                   no
                   where
                   forbidden
                   ,
                   
                     praesumitur
                     pro
                     libertate
                  
                   ;
                   all
                   men
                   are
                   as
                   free
                   as
                   they
                   were
                   born
                   .
                   How
                   this
                   can
                   be
                   altered
                   by
                   the
                   lawes
                   of
                   man
                   will
                   be
                   afterwards
                   consider'd
                   .
                   In
                   the
                   
                   mean
                   time
                   God
                   hath
                   left
                   us
                   under
                   no
                   more
                   restraints
                   then
                   are
                   describ'd
                   in
                   Scripture
                   .
                   This
                   argument
                   S.
                   Chrysostome
                   urges
                   against
                   the
                   necessitie
                   of
                   corporal
                   afflictions
                   to
                   a
                   contrite
                   weeping
                   penitent
                   .
                   
                     Lacrymas
                     Petri
                     lego
                     ,
                     Satisfactionem
                     non
                     lego
                     .
                  
                   I
                   read
                   that
                   S.
                   Peter
                   wept
                   ,
                   I
                   doe
                   not
                   read
                   that
                   he
                   impos'd
                   penances
                   on
                   himself
                   .
                   The
                   argument
                   were
                   good
                   from
                   this
                   place
                   ,
                   if
                   the
                   case
                   be
                   not
                   special
                   ,
                   or
                   if
                   it
                   be
                   not
                   altered
                   by
                   some
                   other
                   consideration
                   .
                   This
                   is
                   also
                   to
                   be
                   extended
                   to
                   such
                   negative
                   arguments
                   as
                   are
                   taken
                   from
                   matter
                   of
                   fact
                   in
                   accusations
                   ,
                   and
                   criminal
                   proceedings
                   :
                   not
                   that
                   it
                   can
                   of
                   it self
                   be
                   great
                   enough
                   to
                   prevail
                   ,
                   but
                   that
                   the
                   case
                   is
                   so
                   favourable
                   ,
                   that
                   every
                   little
                   thing
                   ought
                   to
                   be
                   strong
                   enough
                   .
                   
                   Thus
                   S.
                   Athanasius
                   defended
                   his
                   Decessor
                   
                     Dionysius
                     :
                     Et
                     prius
                     eorum
                     Authorem
                     Dionysium
                     per
                     hoc
                     voluit
                     esse
                     purgatum
                     ,
                     atque
                     ab
                     Arianorum
                     crimine
                     alienum
                     ,
                     quod
                     ipse
                     non
                     sicut
                     Arius
                     cum
                     viveret
                     de
                     impietate
                     fuerat
                     accusatus
                     ,
                     aut
                     de
                     Episcopatu
                     dejectus
                     ,
                     neque
                     velut
                     haeresim
                     defendens
                     de
                     Ecclesia
                     ,
                     sicut
                     ille
                     ,
                     decesserit
                     ,
                     sed
                     in
                     ejus
                     permanserit
                     unitate
                     .
                     Dionysius
                     was
                     not
                     accused
                     while
                     he
                     was
                     alive
                     ,
                     he
                     was
                     not
                     thrown
                     from
                     his
                     Bishoprick
                     ,
                     he
                     did
                     not
                     depart
                     from
                     the
                     Church
                     ,
                     but
                     remain'd
                     in
                     her
                     Communion
                     ;
                     and
                     therefore
                     he
                     was
                     no
                     Arian
                     .
                  
                   But
                   arguments
                   of
                   this
                   nature
                   ,
                   when
                   the
                   medium
                   is
                   so
                   limited
                   ,
                   and
                   the
                   instance
                   so
                   particular
                   ,
                   have
                   their
                   force
                   onely
                   by
                   accident
                   .
                   For
                   this
                   and
                   the
                   like
                   Negatives
                   are
                   good
                   arguments
                   when
                   they
                   are
                   the
                   best
                   light
                   in
                   the
                   question
                   ,
                   that
                   is
                   ,
                   when
                   nothing
                   greater
                   can
                   be
                   said
                   against
                   them
                   ,
                   or
                   when
                   men
                   are
                   easy
                   and
                   willing
                   to
                   be
                   perswaded
                   ;
                   as
                   in
                   the
                   questions
                   of
                   burden
                   and
                   trouble
                   all
                   men
                   ought
                   .
                
              
               
                 
                   III.
                   Question
                   .
                
                 
                   Whether
                   there
                   may
                   be
                   any
                   new
                   articles
                   of
                   Faith
                   :
                   
                   or
                   that
                   the
                   Creed
                   of
                   the
                   Church
                   may
                   so
                   increase
                   that
                   what
                   is
                   sufficient
                   to
                   salvation
                   in
                   one
                   age
                   ,
                   cannot
                   serve
                   in
                   another
                   .
                
                 
                   If
                   this
                   Question
                   were
                   to
                   be
                   determin'd
                   by
                   witnesses
                   ,
                   
                   it
                   were
                   very
                   easy
                   to
                   produce
                   many
                   worthy
                   ones
                   .
                   Theodorus
                   the
                   Bp.
                   of
                   Rome
                   in
                   his
                   Synodical
                   Epistle
                   to
                   Paul
                   the
                   Patriarch
                   of
                   Constantinople
                   thus
                   concludes
                   against
                   the
                   
                     Monothelites
                     ,
                     Sufficit
                     nobis
                     fides
                     quam
                     sancti
                     Apostoli
                     praedicaverunt
                     ,
                     Concilia
                     firmaverunt
                     ,
                     &
                     Patres
                     consignaverunt
                     ,
                     That
                     faith
                     which
                     the
                     Apostles
                     preach'd
                     ,
                     which
                     the
                     Councils
                     have
                     confirm'd
                     ,
                     which
                     the
                     Fathers
                     have
                     consign'd
                     ,
                     that
                     faith
                     is
                     sufficient
                     for
                     us
                     :
                  
                   Therefore
                   nothing
                   new
                   can
                   be
                   superinduc'd
                   .
                   After
                   the
                   Apostles
                   had
                   done
                   preaching
                   ,
                   the
                   Faith
                   was
                   ful
                   and
                   intire
                   .
                   It
                   was
                   so
                   long
                   before
                   they
                   died
                   ;
                   but
                   after
                   their
                   death
                   the
                   instruments
                   were
                   seal'd
                   and
                   ratified
                   ,
                   and
                   there
                   could
                   be
                   nothing
                   put
                   to
                   them
                   ,
                   but
                   our
                   obedience
                   and
                   consent
                   .
                   And
                   therefore
                   Victor
                   Bp.
                   of
                   Carthage
                   in
                   his
                   Synodical
                   Epistle
                   to
                   Theodorus
                   gives
                   caution
                   against
                   any
                   thing
                   that
                   is
                   new
                   .
                   
                     Vestrum
                     est
                     itaque
                     ,
                     Frater
                     Sanctissime
                     ,
                     Canonica
                     discretione
                     solita
                     contrariis
                     Catholicae
                     fidei
                     obviare
                     ,
                     nec
                     permittere
                     noviter
                     dici
                     quod
                     patrum
                     venerabilium
                     authoritas
                     omnino
                     non
                     censuit
                     .
                     You
                     must
                     not
                     permit
                     any
                     thing
                     to
                     be
                     newly
                     said
                     ,
                     which
                     the
                     authority
                     of
                     the
                     venerable
                     Fathers
                     did
                     not
                     think
                     fit
                     .
                  
                   If
                   therefore
                   the
                   Fathers
                   did
                   not
                   say
                   it
                   was
                   necessary
                   to
                   believe
                   any
                   other
                   articles
                   then
                   what
                   they
                   put
                   into
                   their
                   confessions
                   of
                   Faith
                   ;
                   he
                   that
                   sayes
                   otherwise
                   now
                   is
                   not
                   to
                   be
                   suffer'd
                   .
                   Excellent
                   therefore
                   is
                   the
                   Counsel
                   of
                   S.
                   Cyprian
                   ,
                   
                   
                     As
                     it
                     happens
                     when
                     the
                     pipes
                     of
                     an
                     aquaeduct
                     are
                     broken
                     or
                     cut
                     off
                     ,
                     the
                     water
                     cannot
                     run
                     ,
                     but
                     mend
                     them
                     and
                     restore
                     the
                     
                     water
                     to
                     it's
                     course
                     ,
                     and
                     the
                     whole
                     city
                     shall
                     be
                     refreshed
                     from
                     the
                     fountains
                     head
                     :
                     
                       Quod
                       &
                       nunc
                       facere
                       oportet
                       Dei
                       sacerdotes
                       ,
                       praecepta
                       Divina
                       servantes
                       ,
                       ut
                       si
                       in
                       aliquo
                       nutaverit
                       &
                       vacillaverit
                       veritas
                       ,
                       ad
                       originem
                       Dominicam
                       &
                       Evangelicam
                       &
                       Apostolicam
                       traditionem
                       revertamur
                       ,
                       &
                       inde
                       surgat
                       actus
                       nostri
                       ratio
                       ,
                       unde
                       &
                       ordo
                       &
                       origo
                       surrexit
                       .
                       So
                       must
                       Gods
                       Priests
                       doe
                       ,
                       keeping
                       the
                       Divine
                       Commandements
                       :
                       if
                       the
                       truth
                       be
                       weakned
                       or
                       faile
                       in
                       any
                       thing
                       ,
                       let
                       a
                       recourse
                       be
                       made
                       to
                       the
                       Original
                       ,
                       to
                       the
                       fountain
                       of
                       Christ
                       and
                       his
                       Apostles
                       ,
                       to
                       what
                       hath
                       been
                       delivered
                       in
                       the
                       Gospel
                       ;
                       that
                       thither
                       our
                       faith
                       may
                       return
                       from
                       whence
                       it
                       did
                       arise
                       .
                    
                  
                
                 
                   From
                   the
                   simplicity
                   ,
                   
                   truth
                   and
                   ingenuity
                   of
                   this
                   discourse
                   it
                   will
                   plainly
                   follow
                   ,
                   that
                   what
                   was
                   the
                   faith
                   at
                   first
                   ,
                   the
                   same
                   it
                   is
                   now
                   and
                   no
                   other
                   ,
                   
                     Sicut
                     erat
                     in
                     principio
                  
                   &c.
                   
                   
                     As
                     it
                     was
                     in
                     the
                     beginning
                     ,
                  
                   so
                   it
                   is
                   now
                   ,
                   and
                   so
                   it
                   shall
                   be
                   for
                   ever
                   .
                   For
                   to
                   what
                   purpose
                   can
                   it
                   be
                   advis'd
                   that
                   in
                   all
                   questions
                   of
                   faith
                   or
                   new
                   springs
                   of
                   error
                   we
                   should
                   returne
                   to
                   the
                   fountains
                   of
                   our
                   Saviour
                   and
                   the
                   first
                   emanations
                   of
                   the
                   Apostles
                   ,
                   but
                   because
                   no
                   Divine
                   truth
                   is
                   warrantable
                   but
                   what
                   they
                   taught
                   ,
                   no
                   necessity
                   is
                   to
                   be
                   pretended
                   but
                   what
                   they
                   impos'd
                   ?
                   If
                   it
                   was
                   their
                   faith
                   ,
                   it
                   is
                   and
                   must
                   be
                   ours
                   ;
                   but
                   ours
                   it
                   ought
                   not
                   to
                   be
                   ,
                   if
                   it
                   was
                   not
                   theirs
                   .
                
                 
                   Now
                   concerning
                   this
                   ,
                   
                   there
                   are
                   very
                   material
                   considerations
                   .
                   1.
                   
                   Whatsoever
                   the
                   Apostles
                   taught
                   we
                   must
                   equally
                   believe
                   ,
                   if
                   we
                   equally
                   know
                   it
                   :
                   but
                   yet
                   all
                   that
                   they
                   taught
                   is
                   not
                   equally
                   necessary
                   to
                   be
                   taught
                   ;
                   but
                   onely
                   so
                   much
                   as
                   upon
                   the
                   knowledge
                   of
                   which
                   good
                   life
                   is
                   superstructed
                   and
                   our
                   hopes
                   of
                   heaven
                   depend
                   .
                   Whatsoever
                   is
                   in
                   the
                   Scripture
                   is
                   alike
                   true
                   ,
                   but
                   whatsoever
                   is
                   there
                   is
                   not
                   alike
                   necessary
                   ,
                   nor
                   alike
                   useful
                   ,
                   nor
                   alike
                   easy
                   to
                   be
                   understood
                   .
                   But
                   whatsoever
                   by
                   reading
                   or
                   hearing
                   or
                   any
                   other
                   instrument
                   we
                   come
                   to
                   learn
                   to
                   be
                   the
                   truth
                   of
                   God
                   ,
                   that
                   we
                   must
                   believe
                   :
                   because
                   no
                   man
                   disbelieves
                   any
                   such
                   thing
                   ,
                   but
                   he
                   disownes
                   God.
                   But
                   here
                   the
                   question
                   is
                   not
                   what
                   we
                   must
                   believe
                   when
                   we
                   know
                   it
                   to
                   be
                   the
                   word
                   of
                   God
                   ,
                   for
                   that
                   is
                   every
                   thing
                   ;
                   but
                   how
                   much
                   we
                   are
                   bound
                   to
                   know
                   ,
                   what
                   must
                   be
                   taught
                   to
                   all
                   Christians
                   ,
                   how
                   much
                   their
                   memory
                   and
                   their
                   hearts
                   must
                   be
                   charged
                   withall
                   .
                   For
                   the
                   Faith
                   of
                   a
                   Christian
                   is
                   not
                   made
                   up
                   of
                   every
                   true
                   proposition
                   ;
                   but
                   of
                   those
                   things
                   which
                   are
                   the
                   foundation
                   of
                   our
                   obedience
                   to
                   God
                   in
                   Jesus
                   Christ
                   ,
                   and
                   the
                   endearment
                   of
                   our
                   duty
                   ,
                   and
                   the
                   stabiliment
                   of
                   our
                   hope
                   .
                   Faith
                   ,
                   Hope
                   ,
                   and
                   Charity
                   ,
                   are
                   the
                   
                     fundamentum
                     ,
                     paries
                     &
                     tectum
                     ,
                     the
                     foundation
                     ,
                     the
                     walls
                     and
                     the
                     roofe
                  
                   of
                   our
                   building
                   :
                   Now
                   this
                   foundation
                   is
                   that
                   necessary
                   belief
                   ,
                   without
                   which
                   nothing
                   could
                   subsist
                   in
                   our
                   Religion
                   .
                
                 
                   2.
                   
                   This
                   foundation
                   was
                   by
                   Christ
                   and
                   his
                   Apostles
                   laid
                   sure
                   ,
                   
                   but
                   at
                   first
                   it
                   was
                   made
                   but
                   of
                   a
                   just
                   latitude
                   and
                   eveness
                   with
                   the
                   intended
                   building
                   .
                   It
                   was
                   a
                   little
                   enlarged
                   and
                   paraphras'd
                   by
                   the
                   Apostles
                   and
                   Apostolical
                   men
                   in
                   their
                   dayes
                   ;
                   the
                   Faith
                   of
                   Christians
                   was
                   the
                   most
                   easy
                   and
                   plain
                   ,
                   the
                   most
                   simple
                   and
                   wise
                   thing
                   in
                   the
                   world
                   :
                   it
                   was
                   wholly
                   an
                   art
                   of
                   living
                   well
                   ,
                   and
                   believing
                   in
                   God
                   through
                   Jesus
                   Christ.
                   And
                   what
                   Seneca
                   said
                   of
                   the
                   wisdome
                   of
                   the
                   old
                   men
                   in
                   infant
                   Rome
                   ,
                   
                   is
                   very
                   true
                   of
                   the
                   Aborigenes
                   in
                   Christianity
                   ,
                   in
                   the
                   first
                   spring
                   of
                   our
                   Religion
                   ;
                   
                     Antiqua
                     sapientia
                     nihil
                     aliud
                     quam
                     facienda
                     &
                     vitanda
                     praecepit
                     :
                     &
                     tum
                     longè
                     meliores
                     erant
                     viri
                     :
                     postquam
                     docti
                     prodierunt
                     ,
                     desunt
                     boni
                     .
                     The
                     Ancient
                     and
                     primitive
                     wisdome
                     did
                     onely
                     command
                     vertue
                     ,
                     and
                     prohibite
                     vice
                     ;
                     and
                     then
                     men
                     liv'd
                     good
                     lives
                     :
                     but
                     when
                     they
                     became
                     more
                     learned
                     they
                     became
                     
                     less
                     vertuous
                     .
                     Simplex
                     erat
                     ex
                     simplici
                     causa
                     valetudo
                     :
                     multos
                     morbos
                     multa
                     fercula
                     fecerunt
                     .
                  
                   The
                   old
                   world
                   eat
                   a
                   simple
                   and
                   a
                   natural
                   diet
                   ,
                   and
                   they
                   had
                   a
                   simple
                   and
                   a
                   natural
                   religion
                   :
                   but
                   when
                   variety
                   of
                   dishes
                   were
                   set
                   upon
                   the
                   table
                   ,
                   variety
                   of
                   diseases
                   entred
                   together
                   with
                   them
                   .
                   Now
                   in
                   what
                   instance
                   the
                   simplicity
                   of
                   a
                   Christian
                   was
                   at
                   first
                   exercised
                   we
                   find
                   in
                   S.
                   Irenaeus
                   .
                   
                   
                     Melius
                     itaque
                     est
                     nihil
                     omnino
                     scientem
                     quempiam
                     ,
                     ne
                     quidem
                     unam
                     causam
                     cujuslibet
                     eorum
                     quae
                     facta
                     sunt
                     ,
                     cur
                     factum
                     ,
                     &
                     credere
                     Deo
                     ,
                     &
                     perseverare
                     in
                     ejus
                     dilectione
                     quae
                     hominem
                     vivificat
                     ,
                     nec
                     aliud
                     inquirere
                     ad
                     scientiam
                     nisi
                     Jesum
                     Christum
                     filium
                     Dei
                     qui
                     pro
                     nobis
                     crucifixus
                     est
                     ,
                     quam
                     per
                     quaestionum
                     subtilitates
                     &
                     multiloquium
                     in
                     impietatem
                     cadere
                     .
                     It
                     is
                     therefore
                     better
                     for
                     a
                     man
                     to
                     know
                     absolutely
                     nothing
                     of
                     the
                     causes
                     of
                     things
                     why
                     any
                     thing
                     was
                     done
                     ,
                     [
                     and
                     to
                     believe
                     in
                     God
                     ,
                     and
                     to
                     persevere
                     in
                     his
                     love
                     that
                     makes
                     a
                     man
                     to
                     live
                     ,
                     and
                     to
                     inquire
                     after
                     no
                     knowledg
                     but
                     to
                     know
                     Jesus
                     Christ
                     the
                     Son
                     of
                     God
                     who
                     was
                     crucified
                     for
                     us
                     ]
                     then
                     by
                     subtile
                     questions
                     and
                     multitude
                     of
                     words
                     to
                     fall
                     into
                     impiety
                     .
                  
                
                 
                   3.
                   
                   If
                   we
                   observe
                   the
                   Creeds
                   or
                   Symbols
                   of
                   belief
                   that
                   are
                   in
                   the
                   New
                   Testament
                   ,
                   
                   
                   we
                   shall
                   find
                   them
                   very
                   short
                   .
                   
                     Lord
                     ,
                     I
                     believe
                     that
                     thou
                     art
                     the
                     Son
                     of
                     God
                     who
                     was
                     to
                     come
                     into
                     the
                     world
                     .
                  
                   
                   That
                   was
                   Martha's
                   Creed
                   .
                   
                     Thou
                     art
                     Christ
                     the
                     Son
                     of
                     the
                     living
                     God.
                  
                   That
                   was
                   Peters
                   Creed
                   .
                   
                     We
                     know
                     and
                     believe
                     that
                     thou
                     art
                     Christ
                     the
                     Son
                     of
                     the
                     living
                     God.
                  
                   That
                   was
                   the
                   Creed
                   of
                   all
                   the
                   Apostles
                   .
                   
                   
                     This
                     is
                     life
                     eternal
                     ,
                     that
                     they
                     know
                     thee
                     the
                     onely
                     true
                     God
                     ,
                     and
                     whom
                     thou
                     hast
                     sent
                     ,
                     Jesus
                     Christ.
                  
                   That
                   was
                   the
                   Creed
                   which
                   our
                   Blessed
                   Lord
                   himself
                   propounded
                   .
                   And
                   again
                   ,
                   
                     I
                     am
                     the
                     resurrection
                     and
                     the
                     life
                     :
                     he
                     that
                     believeth
                     in
                     me
                     ,
                     yea
                     though
                     he
                     were
                     dead
                     ,
                     yet
                     shall
                     he
                     live
                     ,
                     and
                     he
                     that
                     liveth
                     and
                     believeth
                     in
                     me
                     shall
                     not
                     die
                     for
                     ever
                     .
                  
                   That
                   was
                   the
                   Catechisme
                   that
                   Christ
                   made
                   for
                   Martha
                   ,
                   and
                   question'd
                   her
                   upon
                   the
                   article
                   ,
                   
                     Believest
                     thou
                     this
                  
                   ?
                   And
                   this
                   belief
                   was
                   the
                   end
                   of
                   the
                   Gospel
                   ,
                   
                   and
                   in
                   sufficient
                   perfect
                   order
                   to
                   eternal
                   life
                   .
                   For
                   so
                   S.
                   
                     John
                     ,
                     These
                     things
                     are
                     written
                     ,
                     that
                     ye
                     might
                     believe
                     that
                     Jesus
                     is
                     the
                     Christ
                     ,
                     the
                     Son
                     of
                     God
                     ,
                     and
                     that
                     believing
                     ye
                     might
                     have
                     life
                     through
                     his
                     Name
                     .
                     For
                     this
                     i●
                     the
                     word
                     of
                     Faith
                     which
                     we
                     preach
                     ,
                     namely
                     ,
                     if
                     you
                     with
                     the
                     mouth
                     confess
                     Jesus
                     to
                     be
                     the
                     Lord
                     ,
                  
                   
                   
                     and
                     believe
                     in
                     your
                     heart
                     that
                     God
                     raised
                     him
                     from
                     the
                     dead
                     ,
                     you
                     shall
                     be
                     saved
                     .
                  
                   That
                   's
                   the
                   Christians
                   Creed
                   .
                   
                     For
                     I
                     have
                     resolved
                     to
                     know
                     nothing
                     amongst
                     you
                     ,
                     but
                     Jesus
                     Christ
                     and
                     him
                     crucified
                     ;
                     that
                     in
                     us
                     ye
                     may
                     learn
                     not
                     to
                     be
                     wise
                     above
                     that
                     which
                     is
                     written
                     ,
                  
                   
                   
                     that
                     ye
                     may
                     not
                     be
                     puffed
                     up
                     one
                     for
                     another
                     ,
                     one
                     against
                     another
                     .
                  
                   That
                   was
                   S.
                   Paul's
                   Creed
                   ,
                   and
                   that
                   which
                   he
                   recommends
                   to
                   the
                   Church
                   of
                   Rome
                   ,
                   to
                   prevent
                   factions
                   and
                   Pride
                   and
                   Schisme
                   .
                   The
                   same
                   course
                   he
                   takes
                   with
                   the
                   Corinthian
                   Church
                   ;
                   
                   
                     I
                     make
                     known
                     unto
                     you
                     the
                     Gospel
                     which
                     I
                     preached
                     unto
                     you
                     ,
                     which
                     ye
                     have
                     received
                     ,
                     in
                     which
                     ye
                     stand
                     ,
                     and
                     by
                     which
                     ye
                     are
                     sav'd
                     ,
                     if
                     ye
                     hold
                     what
                     I
                     deliver'd
                     to
                     you
                     ,
                  
                   &c.
                   
                   Well
                   ;
                   what
                   is
                   that
                   Gospel
                   by
                   which
                   they
                   should
                   be
                   sav'd
                   ?
                   It
                   was
                   but
                   this
                   ,
                   
                     That
                     Christ
                     died
                     for
                     our
                     sins
                     ,
                     that
                     he
                     was
                     buried
                     ,
                     that
                     he
                     rose
                     again
                     the
                     third
                     day
                     ,
                  
                   &c.
                   
                   So
                   that
                   the
                   summe
                   is
                   this
                   ,
                   The
                   
                     Gentiles
                     Creed
                  
                   or
                   the
                   Creed
                   in
                   the
                   natural
                   law
                   is
                   that
                   which
                   S.
                   Paul
                   sets
                   down
                   in
                   the
                   Epistle
                   to
                   the
                   Hebrews
                   ,
                   
                     Deum
                     esse
                     ,
                     &
                     esse
                     Remuneratorem
                     ,
                  
                   that
                   
                     God
                     is
                     ,
                     and
                     that
                     God
                     is
                     a
                     rewarder
                     .
                  
                   Adde
                   to
                   this
                   the
                   Christian
                   Creed
                   ,
                   that
                   Jesus
                   is
                   the
                   Lord
                   ,
                   that
                   he
                   is
                   the
                   Christ
                   of
                   God
                   ,
                   that
                   he
                   died
                   for
                   our
                   sins
                   ,
                   that
                   he
                   rose
                   again
                   from
                   the
                   dead
                   ;
                   and
                   there
                   is
                   no
                   question
                   but
                   he
                   that
                   believes
                   this
                   heartily
                   ,
                   and
                   confesses
                   it
                   constantly
                   ,
                   and
                   lives
                   accordingly
                   ,
                   shall
                   be
                   saved
                   :
                   we
                   cannot
                   be
                   deceived
                   ;
                   it
                   is
                   so
                   plainly
                   ,
                   so
                   certainly
                   affirm'd
                   in
                   Scripture
                   ,
                   that
                   there
                   is
                   no
                   place
                   left
                   for
                   haesitation
                   .
                   
                   
                     For
                     this
                     is
                     his
                     praecept
                     ,
                     that
                     we
                     believe
                     in
                     the
                     
                     Name
                     of
                     his
                     Son
                     Jesus
                     Christ
                     ,
                     and
                     that
                     we
                     love
                     one
                     another
                     .
                  
                   So
                   S.
                   John.
                   This
                   is
                   his
                   precept
                   .
                   True
                   ,
                   and
                   so
                   there
                   are
                   many
                   more
                   :
                   but
                   why
                   is
                   this
                   so
                   signally
                   remark'd
                   ,
                   but
                   because
                   this
                   is
                   the
                   fundamental
                   precept
                   ,
                   that
                   upon
                   which
                   all
                   the
                   rest
                   are
                   superstructed
                   ?
                   that
                   is
                   the
                   foundation
                   of
                   faith
                   and
                   manners
                   ,
                   &
                   he
                   that
                   keeps
                   this
                   Commandement
                   shall
                   never
                   perish
                   ,
                   
                     For
                     other
                     foundation
                     can
                     no
                     man
                     lay
                     then
                     this
                     which
                     is
                     laid
                     ,
                  
                   
                   
                     which
                     is
                     Jesus
                     Christ.
                     But
                     if
                     any
                     man
                     shall
                     build
                     upon
                     this
                     foundation
                     ,
                  
                   
                   
                     gold
                     ,
                     silver
                     ,
                     pretious
                     stones
                     ,
                     wood
                     ,
                     hay
                     ,
                     stubble
                     ,
                     Every
                     mans
                     work
                     shall
                     be
                     made
                     manifest
                     ;
                     for
                     that
                     day
                     shall
                     declare
                     it
                     ,
                  
                   
                   
                     because
                     it
                     is
                     revealed
                     in
                     fire
                     ;
                     and
                     every
                     ones
                     work
                     the
                     fire
                     shall
                     prove
                     what
                     it
                     is
                     .
                     If
                     any
                     mans
                     work
                     which
                     he
                     hath
                     superstructed
                     shall
                     remain
                     ,
                     he
                     shall
                     receive
                     a
                     reward
                     .
                  
                   
                   
                     But
                     if
                     any
                     mans
                     work
                     shall
                     be
                     burned
                     ,
                     he
                     shall
                     receive
                     loss
                     ,
                     yet
                     himself
                     shall
                     be
                     sav'd
                     ,
                     but
                     so
                     as
                     by
                     fire
                     .
                  
                   Nothing
                   more
                   plain
                   ,
                   
                   then
                   that
                   the
                   believing
                   in
                   Jesus
                   Christ
                   is
                   that
                   fundamental
                   article
                   upon
                   which
                   every
                   other
                   proposition
                   is
                   but
                   a
                   superstructure
                   ,
                   but
                   it self
                   alone
                   with
                   a
                   good
                   life
                   is
                   sufficient
                   to
                   Salvation
                   .
                   All
                   other
                   things
                   are
                   advantage
                   or
                   disadvantage
                   according
                   as
                   they
                   happen
                   ;
                   but
                   Salvation
                   depends
                   not
                   upon
                   them
                   .
                   
                     For
                     every
                     Spirit
                     which
                     confesseth
                     Jesus
                     Christ
                     to
                     have
                     come
                     in
                     the
                     flesh
                     is
                     of
                     God
                     ,
                  
                   
                   
                     and
                     whosoever
                     shall
                     confess
                     that
                     Jesus
                     is
                     the
                     Son
                     of
                     God
                     ,
                     God
                     abideth
                     in
                     him
                     ,
                     and
                     he
                     in
                     God
                     :
                  
                   and
                   ,
                   
                     Every
                     one
                     that
                     believeth
                     that
                     Jesus
                     is
                     Christ
                     is
                     born
                     of
                     God
                     :
                  
                   and
                   ,
                   
                     who
                     is
                     he
                     that
                     overcometh
                     the
                     world
                     ,
                     but
                     he
                     that
                     believeth
                     that
                     Jesus
                     is
                     the
                     Son
                     of
                     God
                     ?
                  
                
                 
                   In
                   proportion
                   to
                   this
                   
                     measure
                     of
                     faith
                  
                   ,
                   
                   the
                   Apostles
                   preach'd
                   
                     the
                     doctrine
                     of
                     faith
                  
                   .
                   
                   S.
                   Peters
                   first
                   Sermon
                   was
                   ,
                   that
                   
                     Jesus
                     is
                     Christ
                     ,
                     that
                     he
                     was
                     crucified
                     ,
                     and
                     rose
                     again
                     from
                     the
                     dead
                     :
                  
                   and
                   they
                   that
                   believed
                   this
                   were
                   presently
                   baptized
                   .
                   His
                   second
                   Sermon
                   was
                   the
                   same
                   ;
                   and
                   then
                   also
                   he
                   baptized
                   Proselytes
                   into
                   that
                   confession
                   .
                   And
                   when
                   the
                   Eunuch
                   had
                   confessed
                   that
                   Jesus
                   Christ
                   is
                   the
                   Son
                   of
                   God
                   ,
                   Philip
                   presently
                   baptized
                   him
                   .
                   And
                   it
                   is
                   observable
                   ,
                   that
                   when
                   the
                   Eunuch
                   had
                   desir'd
                   baptisme
                   ,
                   S.
                   Philip
                   told
                   him
                   ,
                   
                     He
                     might
                  
                   if
                   he
                   did
                   believe
                   :
                   
                     and
                     was
                  
                   ,
                   when
                   he
                   made
                   that
                   confession
                   ;
                   intimating
                   that
                   this
                   is
                   the
                   Christian
                   Faith
                   ,
                   
                   which
                   is
                   the
                   foundation
                   of
                   all
                   his
                   hope
                   ,
                   and
                   the
                   condition
                   of
                   his
                   baptisme
                   ,
                   and
                   therefore
                   sufficient
                   for
                   his
                   Salvation
                   .
                   For
                   indeed
                   that
                   was
                   the
                   summe
                   of
                   all
                   that
                   Philip
                   preached
                   ;
                   for
                   it
                   is
                   said
                   of
                   him
                   ,
                   that
                   
                     he
                     preached
                     things
                     concerning
                     the
                     Kingdome
                     of
                     God
                     ,
                     and
                     the
                     name
                     of
                     Jesus
                     Christ.
                  
                   And
                   this
                   was
                   the
                   summe
                   of
                   all
                   that
                   S.
                   Paul
                   preached
                   in
                   the
                   Synagogues
                   and
                   assemblies
                   of
                   the
                   people
                   ,
                   this
                   he
                   disputed
                   for
                   ,
                   this
                   he
                   prov'd
                   laboriously
                   ;
                   that
                   Jesus
                   is
                   Christ
                   ,
                   that
                   he
                   is
                   the
                   Son
                   of
                   God
                   ,
                   that
                   he
                   did
                   ,
                   that
                   he
                   ought
                   to
                   suffer
                   ,
                   and
                   rise
                   again
                   the
                   third
                   day
                   :
                   and
                   this
                   was
                   all
                   that
                   new
                   doctrine
                   for
                   which
                   the
                   Athenians
                   and
                   other
                   Greeks
                   wondred
                   at
                   him
                   ,
                   and
                   he
                   seem'd
                   to
                   them
                   to
                   be
                   a
                   setter
                   forth
                   of
                   strange
                   gods
                   ,
                   
                   
                     because
                     he
                     preached
                     Jesus
                     and
                     the
                     resurrection
                     .
                  
                   This
                   was
                   it
                   into
                   which
                   the
                   Jaylor
                   and
                   all
                   his
                   house
                   were
                   baptized
                   ;
                   this
                   is
                   it
                   which
                   was
                   propounded
                   to
                   him
                   as
                   the
                   onely
                   and
                   sufficient
                   means
                   of
                   Salvation
                   ;
                   
                     Believe
                     in
                     the
                     Lord
                     Jesus
                     ,
                     and
                     thou
                     shalt
                     be
                     saved
                     and
                     all
                     thine
                     house
                     .
                  
                   
                   This
                   thing
                   was
                   illustrated
                   sometimes
                   with
                   other
                   glorious
                   things
                   still
                   promoting
                   the
                   faith
                   and
                   honour
                   of
                   Jesus
                   ,
                   as
                   that
                   he
                   ascended
                   into
                   heaven
                   and
                   shall
                   be
                   the
                   Judge
                   of
                   all
                   the
                   world
                   .
                   But
                   this
                   was
                   the
                   whole
                   faith
                   ;
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     the
                     things
                     which
                     concerned
                     the
                     Kingdome
                     of
                     God
                     ,
                     and
                     the
                     name
                     of
                     Jesus
                     Christ
                     ,
                  
                   was
                   the
                   large
                   circumference
                   of
                   the
                   Christian
                   faith
                   .
                   That
                   is
                   ,
                   such
                   articles
                   which
                   represent
                   God
                   to
                   be
                   our
                   Lord
                   ,
                   and
                   Jesus
                   Christ
                   to
                   be
                   his
                   Son
                   ,
                   the
                   Saviour
                   of
                   the
                   world
                   ,
                   that
                   he
                   died
                   for
                   us
                   ,
                   and
                   rose
                   again
                   and
                   was
                   glorified
                   and
                   reigns
                   over
                   all
                   the
                   
                   world
                   ,
                   and
                   shall
                   be
                   our
                   Judge
                   ,
                   and
                   in
                   the
                   resurrection
                   shall
                   give
                   us
                   according
                   to
                   our
                   works
                   ;
                   that
                   in
                   his
                   name
                   onely
                   we
                   shall
                   be
                   saved
                   ,
                   that
                   is
                   ,
                   by
                   faith
                   and
                   obedience
                   in
                   him
                   ,
                   by
                   the
                   mercies
                   of
                   God
                   revealed
                   to
                   the
                   world
                   in
                   Jesus
                   Christ
                   :
                   this
                   is
                   all
                   which
                   the
                   Scripture
                   calls
                   necessary
                   :
                   this
                   is
                   that
                   faith
                   alone
                   into
                   which
                   all
                   the
                   Church
                   was
                   baptized
                   :
                   which
                   faith
                   ,
                   when
                   it
                   was
                   made
                   alive
                   by
                   charity
                   ,
                   was
                   and
                   is
                   the
                   faith
                   by
                   which
                   
                     the
                     Just
                     shall
                     live
                  
                   .
                
                 
                   This
                   excellent
                   summary
                   of
                   Faith
                   we
                   find
                   also
                   but
                   with
                   a
                   very
                   little
                   Paraphrase
                   propounded
                   as
                   sufficient
                   by
                   
                     S.
                     Polycarp
                  
                   in
                   that
                   excellent
                   Epistle
                   of
                   his
                   to
                   the
                   Philippians
                   ,
                   
                   which
                   
                     S.
                     Irenaeus
                  
                   so
                   much
                   commends
                   ,
                   
                     Fidei
                     vestrae
                     firmitas
                     à
                     principio
                     usque
                     nunc
                     permanet
                     ,
                     &
                     sanctificatur
                     in
                     Domino
                     Jesu
                     Christo
                     ,
                     This
                     is
                     the
                     firmness
                     of
                     your
                     faith
                     from
                     the
                     beginning
                     ,
                     which
                     remains
                     unto
                     this
                     day
                     ,
                     and
                     is
                     sanctified
                     in
                     Jesus
                     Christ.
                  
                   This
                   S.
                   Ignatius
                   calls
                   
                     plenam
                     de
                     Christo
                     cognitionem
                  
                   ,
                   
                   
                     a
                     full
                     knowledge
                     concerning
                     Christ
                  
                   :
                   then
                   he
                   reckons
                   the
                   generation
                   of
                   the
                   Son
                   from
                   God
                   the
                   Father
                   before
                   all
                   worlds
                   ,
                   his
                   being
                   born
                   of
                   the
                   Virgin
                   Mary
                   ,
                   his
                   holy
                   life
                   ,
                   his
                   working
                   miracles
                   ,
                   his
                   preaching
                   one
                   God
                   even
                   the
                   Father
                   ,
                   his
                   passion
                   and
                   crucifixion
                   ,
                   his
                   death
                   and
                   resurrection
                   ,
                   his
                   ascension
                   and
                   sitting
                   at
                   the
                   right
                   hand
                   of
                   God
                   ,
                   and
                   that
                   in
                   the
                   end
                   of
                   the
                   world
                   he
                   shall
                   rise
                   again
                   to
                   judge
                   the
                   quick
                   and
                   the
                   dead
                   ,
                   and
                   to
                   give
                   to
                   every
                   one
                   according
                   to
                   their
                   works
                   .
                   When
                   he
                   hath
                   recited
                   this
                   ,
                   he
                   addes
                   ,
                   
                     Haec
                     qui
                     planè
                     cognorit
                     &
                     crediderit
                     ,
                     beatus
                     est
                     ,
                     He
                     that
                     plainly
                     knowes
                     these
                     things
                     and
                     believes
                     them
                     ,
                     is
                     blessed
                     .
                  
                   And
                   in
                   another
                   Epistle
                   ,
                   
                   after
                   the
                   recitation
                   of
                   such
                   another
                   Creed
                   ,
                   he
                   addes
                   ,
                   
                     He
                     that
                     believes
                     these
                     things
                  
                   ,
                   
                   
                     is
                     blessed
                     that
                     ever
                     he
                     was
                     born
                     .
                     Justin
                     Martyr
                  
                   affirmes
                   expressly
                   ,
                   that
                   if
                   any
                   man
                   should
                   even
                   then
                   live
                   according
                   to
                   the
                   law
                   of
                   Moses
                   (
                   I
                   suppose
                   he
                   means
                   the
                   law
                   of
                   the
                   ten
                   Commandements
                   )
                   so
                   that
                   he
                   believes
                   in
                   Jesus
                   Christ
                   crucified
                   ,
                   and
                   acknowledge
                   him
                   for
                   the
                   Christ
                   of
                   God
                   ,
                   to
                   whom
                   is
                   given
                   the
                   judgment
                   of
                   all
                   the
                   world
                   ,
                   he
                   also
                   shall
                   possess
                   the
                   Eternal
                   Kingdome
                   .
                
                 
                   
                     The
                     same
                     Creed
                     in
                     more
                     words
                     but
                     no
                     more
                     articles
                     is
                     recited
                     by
                     S.
                  
                   Irenaeus
                   
                     in
                     his
                     second
                     and
                     third
                     chapters
                     of
                     his
                     first
                     book
                     ,
                  
                   
                   
                     saying
                     that
                  
                   the
                   Church
                   throughout
                   all
                   the
                   world
                   being
                   planted
                   by
                   the
                   Apostles
                   to
                   the
                   ends
                   of
                   the
                   Earth
                   ,
                   and
                   by
                   their
                   Disciples
                   ,
                   hath
                   received
                   this
                   faith
                   .
                   He
                   of
                   all
                   the
                   Prelates
                   that
                   is
                   most
                   powerful
                   in
                   speech
                   cannot
                   say
                   any
                   thing
                   else
                   :
                   for
                   no
                   man
                   is
                   above
                   his
                   Master
                   ,
                   and
                   he
                   that
                   is
                   weak
                   in
                   speaking
                   cannot
                   say
                   less
                   .
                   For
                   since
                   the
                   faith
                   is
                   one
                   and
                   the
                   same
                   ,
                   he
                   that
                   speaks
                   much
                   cannot
                   say
                   more
                   ,
                   and
                   he
                   that
                   speaks
                   little
                   must
                   not
                   say
                   less
                   .
                   
                     And
                     afterwards
                     speaking
                     of
                     some
                     barbarous
                     nations
                     that
                     had
                     not
                     the
                     Scriptures
                     ,
                  
                   
                   
                     yet
                     having
                     this
                     faith
                     ,
                     which
                     he
                     there
                     shortly
                     recites
                     ,
                     beginning
                     with
                     belief
                     in
                     God
                     the
                     Father
                     ,
                     the
                     maker
                     of
                     the
                     world
                     ,
                     and
                     in
                     Jesus
                     Christ
                     ,
                     repeating
                     the
                     usual
                     articles
                     of
                     his
                     being
                     born
                     of
                     the
                     Virgin
                  
                   Mary
                   ,
                   
                     his
                     being
                     the
                     Son
                     of
                     God
                     ,
                     his
                     reconciling
                     God
                     and
                     man
                     ,
                     his
                     suffering
                     under
                  
                   Pontius
                   Pilate
                   ,
                   
                     his
                     rising
                     again
                     and
                     being
                     received
                     into
                     glory
                     ,
                     and
                     his
                     last
                     judgment
                     :
                     he
                     addes
                     ,
                  
                   Hanc
                   fidem
                   qui
                   sine
                   literis
                   crediderunt
                   quantum
                   ad
                   sermonem
                   nostrum
                   Barbari
                   sunt
                   ,
                   quantum
                   autem
                   ad
                   sententiam
                   &
                   consuetudinem
                   &
                   conversationem
                   propter
                   fidem
                   ,
                   sapientissimi
                   sunt
                   &
                   placent
                   Deo
                   ,
                   conversantes
                   in
                   omni
                   justitia
                   ,
                   castitate
                   &
                   sapientia
                   ,
                   They
                   who
                   believe
                   this
                   faith
                   are
                   most
                   wise
                   in
                   their
                   sentence
                   and
                   custome
                   and
                   conversation
                   through
                   faith
                   ,
                   and
                   they
                   please
                   God
                   ,
                   living
                   in
                   all
                   justice
                   ,
                   chastity
                   and
                   wisdome
                   .
                
                 
                 
                   Here
                   were
                   almost
                   two
                   Ages
                   spent
                   by
                   this
                   time
                   ,
                   in
                   which
                   the
                   most
                   pestilent
                   Heresies
                   that
                   ever
                   did
                   trouble
                   the
                   Church
                   did
                   arise
                   ,
                   
                   in
                   which
                   some
                   of
                   the
                   Questions
                   were
                   talk'd
                   of
                   and
                   disputed
                   ,
                   and
                   which
                   afterwards
                   by
                   the
                   zeal
                   of
                   some
                   that
                   overvalued
                   their
                   own
                   forms
                   of
                   speaking
                   pass'd
                   into
                   a
                   faction
                   ;
                   and
                   yet
                   in
                   all
                   this
                   time
                   ,
                   and
                   during
                   all
                   that
                   necessity
                   ,
                   there
                   was
                   no
                   more
                   added
                   to
                   the
                   Christian
                   Creed
                   ,
                   no
                   more
                   articles
                   for
                   the
                   condemnation
                   of
                   any
                   new
                   heresy
                   :
                   whatsoever
                   was
                   against
                   this
                   was
                   against
                   the
                   faith
                   ;
                   but
                   any
                   thing
                   else
                   they
                   reprov'd
                   if
                   it
                   were
                   false
                   ,
                   but
                   did
                   not
                   put
                   any
                   more
                   into
                   their
                   Creed
                   .
                   And
                   indeed
                   they
                   ought
                   not
                   .
                   
                     Regula
                     quidem
                     fidei
                     una
                     omnino
                     est
                     ,
                     sola
                     immobilis
                     &
                     irreformabilis
                     ,
                     Credendi
                     scil
                     in
                     Unum
                     Deum
                     ,
                  
                   &c.
                   saith
                   Tertullian
                   ;
                   
                   
                     The
                     Rule
                     of
                     faith
                     is
                     altogether
                     One
                     ,
                     and
                     immovable
                     and
                     unalterable
                     .
                     This
                     law
                     of
                     faith
                     remaining
                     ,
                     other
                     things
                     may
                     be
                     inlarged
                     according
                     as
                     the
                     grace
                     of
                     God
                     multiplies
                     upon
                     us
                     .
                  
                   But
                   for
                   the
                   faith
                   it self
                   here
                   consign'd
                   and
                   summ'd
                   up
                   ,
                   the
                   Epistle
                   of
                   Celestine
                   to
                   Nestorius
                   is
                   very
                   affirmative
                   and
                   clear
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     The
                     faith
                     or
                     Creed
                     delivered
                     by
                     the
                     Apostles
                     requires
                     neither
                     addition
                     nor
                     defalcation
                     .
                     Neque
                     enim
                     ulla
                     extitit
                     haeresis
                     quae
                     non
                     hoc
                     Symbolo
                     damnari
                     potuit
                     ,
                     There
                     was
                     never
                     any
                     heresie
                     but
                     this
                     Creed
                     was
                     sufficient
                     for
                     its
                     condemnation
                     ,
                  
                   said
                   the
                   Catechism
                   of
                   the
                   Archbishop
                   of
                   Triers
                   .
                
                 
                   This
                   faith
                   passing
                   into
                   all
                   the
                   world
                   was
                   preserved
                   with
                   great
                   sacredness
                   and
                   great
                   simplicity
                   ,
                   
                   no
                   Church
                   varying
                   from
                   it
                   at
                   all
                   :
                   some
                   indeed
                   put
                   some
                   great
                   things
                   into
                   it
                   which
                   were
                   appendages
                   to
                   the
                   former
                   ;
                   but
                   the
                   fullest
                   and
                   the
                   most
                   perfect
                   were
                   the
                   Creeds
                   of
                   Jerusalem
                   and
                   Rome
                   ,
                   that
                   is
                   ,
                   the
                   same
                   which
                   the
                   Greek
                   and
                   Latine
                   Church
                   use
                   at
                   this
                   day
                   .
                   The
                   first
                   and
                   the
                   most
                   simple
                   forms
                   were
                   sufficient
                   ;
                   but
                   these
                   fuller
                   forms
                   being
                   compiled
                   by
                   the
                   Apostles
                   themselves
                   or
                   Apostolical
                   men
                   ,
                   and
                   that
                   from
                   the
                   words
                   of
                   Scripture
                   ,
                   made
                   no
                   great
                   alteration
                   :
                   the
                   first
                   were
                   not
                   too
                   little
                   ,
                   and
                   these
                   were
                   not
                   too
                   much
                   .
                   The
                   first
                   was
                   the
                   thing
                   it self
                   ,
                   which
                   was
                   of
                   a
                   declar'd
                   sufficiency
                   ;
                   but
                   when
                   the
                   Apostles
                   were
                   to
                   frame
                   an
                   instrument
                   of
                   Confession
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   
                     a
                     form
                     of
                     doctrine
                  
                   by
                   way
                   of
                   art
                   and
                   method
                   ,
                   they
                   put
                   in
                   all
                   that
                   
                     they
                     directed
                  
                   by
                   the
                   Holy
                   Spirit
                   of
                   God
                   knew
                   to
                   contain
                   the
                   whole
                   faith
                   of
                   a
                   Christian.
                   Now
                   of
                   this
                   form
                   so
                   described
                   ,
                   so
                   delivered
                   ,
                   so
                   received
                   ,
                   the
                   Fathers
                   of
                   the
                   Church
                   affirm
                   that
                   it
                   is
                   intire
                   and
                   sufficient
                   ,
                   and
                   nothing
                   is
                   to
                   be
                   added
                   to
                   it
                   .
                   
                     Ergo
                     &
                     cunctis
                     credentibus
                     quae
                     continentur
                     in
                     praefato
                     symbolo
                     salus
                     animarum
                     &
                     vita
                     perpetua
                     bonis
                     actibus
                     praeparatur
                     ,
                  
                   said
                   the
                   Author
                   of
                   the
                   Epistle
                   to
                   S.
                   James
                   attributed
                   to
                   S.
                   
                     Clement
                     ,
                     To
                     all
                     that
                     believe
                     those
                     things
                     contained
                     in
                     the
                     foresaid
                     Symbol
                     or
                     Creed
                     ,
                     and
                     doe
                     good
                     deeds
                     ,
                     salvation
                     of
                     their
                     souls
                     and
                     eternal
                     life
                     is
                     prepared
                     .
                  
                
                 
                   And
                   therefore
                   this
                   summary
                   of
                   faith
                   was
                   called
                   ,
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     Regula
                     fidei
                     ,
                     depositum
                     ,
                     breve
                     Evangelium
                     ,
                     The
                     form
                  
                   or
                   
                     exemplar
                     of
                     doctrine
                     ,
                     the
                     Canon
                     ,
                     a
                     description
                     of
                     sound
                     words
                     ,
                     the
                     proportion
                  
                   or
                   
                     measure
                     of
                     Faith
                     ,
                     the
                     milky
                     way
                     ,
                  
                   or
                   
                     the
                     Introduction
                     of
                     Novices
                     ,
                     the
                     Elements
                     of
                     the
                     beginning
                     of
                     the
                     Oracles
                     of
                     God
                     ,
                     the
                     Repository
                     of
                     faith
                     ,
                     the
                     faith
                     that
                     was
                     delivered
                     to
                     the
                     Saints
                     ,
                     the
                     Rule
                     of
                     Faith
                     ,
                     that
                     which
                     was
                     intrusted
                     to
                     the
                     Church
                     ,
                     A
                     short
                     Gospel
                     .
                  
                   These
                   and
                   divers
                   other
                   appellatives
                   of
                   the
                   Creed
                   were
                   used
                   by
                   the
                   ancient
                   Doctors
                   ,
                   most
                   of
                   them
                   taken
                   out
                   of
                   Scripture
                   .
                   For
                   what
                   the
                   Scriptures
                   did
                   affirm
                   of
                   the
                   whole
                   Faith
                   ,
                   that
                   the
                   Fathers
                   did
                   apply
                   to
                   this
                   
                   Creed
                   ,
                   as
                   believing
                   it
                   to
                   contain
                   all
                   that
                   was
                   necessary
                   .
                   And
                   as
                   a
                   grain
                   of
                   Mustard-seed
                   in
                   little
                   contains
                   in
                   it
                   many
                   branches
                   ,
                   so
                   also
                   this
                   faith
                   in
                   a
                   few
                   words
                   involves
                   all
                   the
                   knowledge
                   [
                   the
                   necessary
                   knowledge
                   ]
                   of
                   the
                   Old
                   and
                   New
                   Testament
                   ,
                   
                   saith
                   S.
                   Cyril
                   ;
                   and
                   therefore
                   he
                   calls
                   this
                   Creed
                   ,
                   
                     Traditionem
                     Sanctae
                     &
                     Apostolicae
                     fidei
                     ,
                     The
                     Tradition
                     of
                     the
                     Holy
                     and
                     Apostolick
                     Faith.
                     Cordis
                     signaculum
                     ,
                     &
                     nostrae
                     militiae
                     Sacramentum
                     ,
                  
                   
                   so
                   S.
                   Ambrose
                   calls
                   it
                   ,
                   
                     The
                     seal
                     of
                     our
                     heart
                     ,
                     and
                     the
                     Sacrament
                     of
                     our
                     Warfare
                     .
                  
                   S.
                   Hierome
                   yet
                   more
                   fully
                   ,
                   
                   
                     The
                     Symbol
                     of
                     our
                     faith
                     and
                     of
                     our
                     hope
                     ,
                     which
                     being
                     delivered
                     by
                     the
                     Apostles
                     is
                     not
                     written
                     with
                     paper
                     and
                     ink
                     ,
                     but
                     in
                     the
                     fleshy
                     tables
                     of
                     our
                     hearts
                     ,
                     after
                     the
                     confession
                     of
                     the
                     Trinity
                     and
                     Unity
                     of
                     the
                     Church
                     .
                     Omne
                     Christiani
                     dogmatis
                     Sacramentum
                     carnis
                     resurrectione
                     concluditur
                     ;
                     The
                     whole
                     Sacrament
                     of
                     the
                     Christian
                     doctrine
                     is
                     concluded
                     with
                     the
                     resurrection
                     of
                     the
                     flesh
                  
                   to
                   eternal
                   life
                   .
                   
                   
                     Norma
                     futurae
                     praedicationis
                  
                   ;
                   so
                   Ruffinus
                   calls
                   it
                   ;
                   
                     the
                     rule
                     of
                     future
                     preachings
                  
                   appointed
                   by
                   the
                   Apostles
                   ;
                   
                     &
                     hanc
                     credentibus
                     esse
                     regulam
                     dandam
                     statuunt
                     ,
                  
                   they
                   appoint
                   this
                   to
                   be
                   given
                   as
                   a
                   Rule
                   to
                   all
                   believers
                   :
                   and
                   again
                   ,
                   This
                   Creed
                   was
                   
                     the
                     token
                     by
                     which
                     he
                     should
                     be
                     known
                     who
                     did
                     preach
                     Christ
                     truly
                     according
                     to
                     the
                     Rules
                     of
                     the
                     Apostles
                  
                   ;
                   the
                   indication
                   of
                   their
                   Faith
                   and
                   Unanimity
                   .
                   
                     Comprehensio
                     fidei
                     nostrae
                     atque
                     perfectio
                  
                   ,
                   so
                   S.
                   Austin
                   calls
                   it
                   .
                   
                     Virtus
                     est
                     Sacramenti
                     ,
                     illuminatio
                     animae
                     ,
                  
                   
                   
                     plenitudo
                     Credentium
                     ,
                     The
                     illumination
                     of
                     the
                     soul
                     ,
                     the
                     fulness
                     of
                     believers
                     ,
                     the
                     comprehension
                     and
                     the
                     perfection
                     of
                     our
                     faith
                     .
                     By
                     this
                     the
                     knot
                     of
                     infidelity
                     is
                     untied
                     ,
                     by
                     this
                     the
                     gate
                     of
                     life
                     is
                     opened
                     ,
                     by
                     this
                     the
                     glory
                     of
                     our
                     confession
                     is
                     manifested
                     .
                  
                   It
                   is
                   
                     tessera
                     &
                     signaculum
                     quo
                     inter
                     Fideles
                     perfidosque
                     secernitur
                     ,
                  
                   
                   said
                   
                     Maximus
                     Taurinensis
                     .
                     Basis
                     quaedam
                     ,
                     &
                     fundamentum
                     immotum
                     &
                     inconcussum
                     per
                     universum
                     orbem
                     jactum
                     :
                  
                   So
                   S.
                   Cyril
                   of
                   Alexandria
                   .
                   It
                   is
                   a
                   badge
                   and
                   cognisance
                   to
                   distinguish
                   the
                   faithful
                   from
                   the
                   perfidious
                   ;
                   an
                   immovable
                   foundation
                   laid
                   for
                   all
                   the
                   world
                   ;
                   a
                   Divine
                   or
                   
                     Celestial
                     armour
                     ,
                     that
                     all
                     the
                     opinions
                     of
                     Hereticks
                     may
                     be
                     cut
                     off
                     with
                     this
                     sword
                     alone
                  
                   ;
                   So
                   S.
                   Leo
                   Bishop
                   of
                   Rome
                   .
                   I
                   could
                   adde
                   very
                   many
                   more
                   to
                   this
                   purpose
                   ;
                   who
                   please
                   to
                   require
                   more
                   ,
                   may
                   see
                   enough
                   in
                   
                     Lucifer
                     Calaritanus
                     l.
                  
                   2.
                   
                     ad
                     Constantium
                     ,
                     Paulinus
                  
                   Bishop
                   of
                   
                     Nola
                     ep
                  
                   .
                   1.
                   
                     ad
                     Afrum
                     ,
                     S.
                     Austin
                  
                   his
                   Book
                   
                     de
                     Symbolo
                     ad
                     Catechumenos
                     l.
                  
                   1.
                   c.
                   1.
                   in
                   Ruffinus
                   his
                   excellent
                   exposition
                   of
                   the
                   Creed
                   ,
                   Eucherius
                   Bishop
                   of
                   Lions
                   in
                   his
                   first
                   Homily
                   upon
                   the
                   Creed
                   ,
                   
                     Petrus
                     Chrysologus
                  
                   in
                   his
                   62
                   Homily
                   ,
                   Isidor
                   of
                   
                     Sivil
                     l.
                  
                   6.
                   
                     originum
                     c.
                  
                   9.
                   and
                   in
                   his
                   Offices
                   Ecclesiastical
                   l.
                   1.
                   c.
                   26.
                   
                     de
                     Dominica
                     palmarum
                     ,
                     Rabanus
                     Maurus
                     l.
                  
                   2.
                   
                     de
                     instit
                     .
                     Clericorum
                     cap.
                  
                   56.
                   the
                   oration
                   of
                   
                     Bernard
                     Zane
                  
                   in
                   the
                   first
                   Session
                   of
                   the
                   Council
                   of
                   Lateran
                   ,
                   in
                   the
                   discourse
                   of
                   the
                   Greeks
                   at
                   the
                   Council
                   of
                   
                     Florence
                     ,
                     Sess.
                  
                   10.
                   
                   
                     Cassianus
                     de
                     incarnatione
                     Domini
                     ,
                     Eusebius
                     Gallieanus
                  
                   in
                   his
                   Homilies
                   on
                   the
                   Creed
                   published
                   by
                   Gaigneus
                   Chancellor
                   of
                   Paris
                   ,
                   in
                   
                     Venantius
                     Fortunatus
                  
                   his
                   explication
                   of
                   it
                   ;
                   and
                   he
                   may
                   if
                   he
                   please
                   adde
                   the
                   two
                   Homilies
                   which
                   S.
                   Chrysostome
                   made
                   upon
                   the
                   Creed
                   ,
                   and
                   the
                   great
                   Catechetical
                   oration
                   of
                   S.
                   
                     Gregory
                     Nyssen
                  
                   .
                
                 
                   Now
                   to
                   what
                   purpose
                   is
                   all
                   this
                   ?
                   
                   The
                   Apostles
                   compil'd
                   this
                   form
                   of
                   words
                   ,
                   all
                   Churches
                   received
                   them
                   ,
                   all
                   Catechumens
                   were
                   baptized
                   into
                   this
                   faith
                   ,
                   in
                   the
                   Roman
                   Church
                   they
                   recited
                   it
                   publickly
                   before
                   their
                   immersion
                   ,
                   to
                   this
                   salvation
                   was
                   promised
                   ;
                   this
                   was
                   the
                   Sacrament
                   of
                   the
                   Christian
                   faith
                   ,
                   the
                   fulness
                   of
                   believers
                   ;
                   the
                   characteristick
                   of
                   Christians
                   ,
                   the
                   sign
                   of
                   the
                   Orthodox
                   ,
                   the
                   sword
                   of
                   all
                   heresies
                   and
                   their
                   sufficient
                   reproof
                   ,
                   the
                   unity
                   of
                   belief
                   ,
                   sufficient
                   ,
                   full
                   ,
                   immovable
                   ,
                   unalterable
                   ;
                   and
                   it
                   is
                   that
                   and
                   that
                   alone
                   in
                   which
                   all
                   the
                   Churches
                   of
                   the
                   world
                   doe
                   at
                   this
                   day
                   agree
                   .
                
                 
                 
                   It
                   is
                   true
                   ,
                   
                   that
                   the
                   Church
                   of
                   God
                   did
                   explicate
                   two
                   of
                   the
                   articles
                   of
                   this
                   Creed
                   ,
                   that
                   of
                   the
                   second
                   ,
                   and
                   that
                   of
                   the
                   third
                   Person
                   of
                   the
                   Holy
                   Trinity
                   ;
                   the
                   one
                   at
                   Nice
                   ,
                   the
                   other
                   at
                   Constantinople
                   ;
                   one
                   against
                   Arius
                   ,
                   the
                   other
                   against
                   Macedonius
                   ;
                   they
                   did
                   explicate
                   ,
                   I
                   say
                   ,
                   but
                   they
                   added
                   no
                   new
                   matter
                   but
                   what
                   they
                   supposed
                   contain'd
                   in
                   the
                   Apostolical
                   Creed
                   .
                   And
                   indeed
                   the
                   thing
                   was
                   very
                   well
                   done
                   ,
                   if
                   it
                   had
                   not
                   been
                   made
                   an
                   ill
                   example
                   ;
                   they
                   had
                   reason
                   for
                   what
                   they
                   did
                   ,
                   and
                   were
                   so
                   near
                   the
                   Ages
                   Apostolical
                   that
                   the
                   explication
                   was
                   more
                   likely
                   to
                   be
                   agreeable
                   to
                   the
                   Sermons
                   Apostolical
                   :
                   But
                   afterwards
                   the
                   case
                   was
                   alter'd
                   ,
                   and
                   that
                   example
                   was
                   made
                   use
                   of
                   to
                   explicate
                   the
                   same
                   Creed
                   ,
                   till
                   by
                   explicating
                   the
                   old
                   they
                   have
                   inserted
                   new
                   Articles
                   .
                
                 
                   But
                   all
                   the
                   while
                   ,
                   
                   it
                   is
                   consented
                   to
                   on
                   all
                   hands
                   ,
                   that
                   this
                   onely
                   faith
                   is
                   sufficient
                   .
                   What
                   can
                   certainly
                   follow
                   from
                   these
                   infallible
                   Articles
                   is
                   as
                   certainly
                   true
                   as
                   the
                   Articles
                   themselves
                   ,
                   but
                   yet
                   not
                   so
                   to
                   be
                   imposed
                   ,
                   because
                   it
                   is
                   not
                   certain
                   that
                   this
                   or
                   this
                   explication
                   is
                   right
                   ,
                   that
                   this
                   consequent
                   is
                   well
                   deduc'd
                   ;
                   or
                   if
                   it
                   be
                   certain
                   to
                   you
                   ,
                   it
                   is
                   not
                   so
                   to
                   me
                   ;
                   and
                   besides
                   it
                   is
                   more
                   an
                   instrument
                   of
                   schism
                   then
                   of
                   peace
                   ,
                   it
                   can
                   divide
                   more
                   then
                   it
                   can
                   instruct
                   ,
                   and
                   it
                   is
                   plainly
                   a
                   recession
                   from
                   the
                   simplicity
                   of
                   the
                   Christian
                   faith
                   ,
                   by
                   which
                   simplicity
                   both
                   the
                   learned
                   and
                   the
                   ignorant
                   are
                   the
                   more
                   safe
                   .
                   
                   
                     Turbam
                     non
                     intelligendi
                     vivacitas
                     ,
                     sed
                     credendi
                     simplicitas
                     tutissimam
                     facit
                     :
                  
                   and
                   when
                   once
                   we
                   come
                   to
                   have
                   the
                   pure
                   streams
                   pass
                   through
                   the
                   limbecks
                   of
                   humane
                   wit
                   ,
                   where
                   interest
                   ,
                   and
                   fancy
                   ,
                   and
                   error
                   ,
                   and
                   ignorance
                   ,
                   and
                   passion
                   are
                   intermingled
                   ,
                   nothing
                   can
                   be
                   so
                   certain
                   ,
                   though
                   some
                   things
                   may
                   be
                   as
                   true
                   ;
                   and
                   therefore
                   here
                   the
                   Church
                   does
                   rest
                   ,
                   here
                   she
                   finds
                   peace
                   ;
                   her
                   faith
                   is
                   simple
                   ,
                   easy
                   and
                   intelligible
                   ,
                   free
                   from
                   temptation
                   ,
                   and
                   free
                   from
                   intrigues
                   ;
                   it
                   is
                   warranted
                   by
                   Scripture
                   ,
                   composed
                   and
                   delivered
                   by
                   the
                   Apostles
                   ,
                   entertain'd
                   by
                   all
                   the
                   world
                   :
                   In
                   these
                   they
                   doe
                   agree
                   ,
                   but
                   in
                   nothing
                   else
                   ,
                   but
                   this
                   and
                   in
                   their
                   fountain
                   ,
                   the
                   plain
                   words
                   of
                   Scripture
                   .
                
                 
                   For
                   all
                   the
                   rest
                   ,
                   
                   it
                   is
                   abundant
                   to
                   all
                   excellent
                   purposes
                   .
                   It
                   can
                   instruct
                   the
                   wise
                   ,
                   and
                   furnish
                   the
                   Guides
                   of
                   Souls
                   with
                   treasures
                   of
                   knowledge
                   ,
                   and
                   imploy
                   the
                   tongues
                   and
                   pens
                   of
                   the
                   learned
                   ;
                   it
                   can
                   cause
                   us
                   to
                   wonder
                   at
                   the
                   immensity
                   of
                   the
                   Divine
                   wisdome
                   ,
                   and
                   the
                   abyss
                   of
                   revelation
                   :
                   it
                   is
                   an
                   excellent
                   opportunity
                   for
                   the
                   exercise
                   of
                   mutual
                   charity
                   in
                   instructing
                   and
                   in
                   forbearing
                   one
                   another
                   ,
                   and
                   of
                   humility
                   and
                   patience
                   and
                   prayer
                   to
                   God
                   to
                   help
                   our
                   infirmities
                   ,
                   and
                   to
                   enlighten
                   us
                   more
                   and
                   more
                   in
                   the
                   knowledge
                   of
                   God.
                   It
                   is
                   the
                   great
                   field
                   of
                   faith
                   where
                   she
                   can
                   enlarge
                   her self
                   ;
                   but
                   this
                   is
                   the
                   house
                   of
                   faith
                   where
                   she
                   dwels
                   for
                   ever
                   in
                   this
                   world
                   .
                
                 
                   So
                   that
                   for
                   any
                   other
                   thing
                   of
                   the
                   Religion
                   it
                   is
                   to
                   be
                   believed
                   so
                   farre
                   as
                   it
                   does
                   appear
                   to
                   be
                   the
                   word
                   of
                   God
                   ;
                   
                   and
                   by
                   accidents
                   and
                   circumstances
                   becomes
                   of
                   the
                   family
                   or
                   retinue
                   of
                   faith
                   :
                   but
                   it
                   is
                   not
                   necessary
                   to
                   be
                   believed
                   for
                   it self
                   ,
                   unless
                   it
                   be
                   for
                   something
                   else
                   it
                   is
                   not
                   necessary
                   at
                   all
                   .
                   A
                   man
                   may
                   be
                   saved
                   without
                   knowing
                   any
                   thing
                   else
                   ,
                   without
                   hearing
                   of
                   any
                   thing
                   ,
                   without
                   inquiring
                   after
                   any
                   thing
                   ,
                   without
                   believing
                   any
                   thing
                   else
                   ,
                   provided
                   that
                   in
                   this
                   faith
                   he
                   live
                   a
                   good
                   life
                   .
                   But
                   because
                   sometimes
                   a
                   man
                   is
                   by
                   the
                   interests
                   of
                   a
                   good
                   life
                   requir'd
                   to
                   know
                   more
                   ,
                   to
                   inquire
                   after
                   more
                   ,
                   and
                   to
                   learn
                   more
                   ,
                   therefore
                   upon
                   the
                   stock
                   of
                   obedience
                   more
                   may
                   be
                   necessary
                   ;
                   but
                   not
                   upon
                   the
                   account
                   of
                   faith
                   .
                   So
                   that
                   
                   if
                   some
                   men
                   doe
                   not
                   reade
                   the
                   Scriptures
                   ,
                   and
                   study
                   them
                   ,
                   and
                   search
                   into
                   the
                   hidden
                   things
                   of
                   God
                   ,
                   they
                   sin
                   against
                   justice
                   or
                   charity
                   ,
                   but
                   not
                   against
                   faith
                   ,
                   if
                   they
                   retain
                   all
                   the
                   articles
                   of
                   the
                   Apostles
                   Creed
                   :
                   and
                   a
                   man
                   may
                   be
                   extremely
                   to
                   blame
                   if
                   he
                   disbelieve
                   many
                   other
                   things
                   ;
                   but
                   it
                   is
                   because
                   upon
                   some
                   evil
                   account
                   he
                   disbelieves
                   it
                   ,
                   and
                   so
                   is
                   guilty
                   of
                   that
                   sin
                   which
                   is
                   his
                   evil
                   principle
                   ,
                   as
                   of
                   pride
                   ,
                   ambition
                   ,
                   lust
                   ,
                   covetousness
                   ,
                   idleness
                   ,
                   fear
                   or
                   flattery
                   ;
                   but
                   a
                   man
                   is
                   not
                   in
                   any
                   such
                   case
                   guilty
                   of
                   heresy
                   .
                   For
                   heresy
                   being
                   directly
                   opposed
                   to
                   faith
                   ,
                   and
                   faith
                   being
                   compleated
                   in
                   the
                   Articles
                   of
                   the
                   Christian
                   Creed
                   ,
                   it
                   cannot
                   be
                   heresy
                   unless
                   it
                   be
                   a
                   contradicting
                   of
                   one
                   of
                   those
                   Articles
                   in
                   the
                   words
                   or
                   in
                   the
                   sense
                   ,
                   in
                   the
                   letter
                   ,
                   or
                   in
                   the
                   plain
                   ,
                   visible
                   ,
                   certain
                   ,
                   and
                   notorious
                   explication
                   of
                   it
                   .
                   In
                   the
                   Apostolical
                   Creed
                   all
                   the
                   Christian
                   world
                   is
                   competently
                   instructed
                   :
                   in
                   these
                   things
                   there
                   is
                   no
                   dispute
                   ;
                   and
                   if
                   they
                   be
                   simply
                   believ'd
                   as
                   they
                   are
                   plainly
                   deliver'd
                   ,
                   it
                   is
                   the
                   better
                   .
                   But
                   in
                   every
                   thing
                   else
                   ,
                   every
                   man
                   according
                   to
                   his
                   calling
                   and
                   abilities
                   is
                   to
                   grow
                   as
                   much
                   as
                   he
                   can
                   in
                   knowledge
                   ;
                   that
                   is
                   ,
                   in
                   edifying
                   and
                   practical
                   knowledge
                   :
                   but
                   in
                   all
                   things
                   of
                   speculation
                   ,
                   he
                   that
                   believes
                   what
                   he
                   sees
                   cause
                   for
                   ,
                   as
                   well
                   and
                   as
                   wisely
                   ,
                   as
                   heartily
                   and
                   as
                   honestly
                   as
                   he
                   can
                   ,
                   may
                   be
                   deceived
                   ,
                   but
                   cannot
                   be
                   a
                   Heretick
                   ,
                   nor
                   hazard
                   his
                   salvation
                   .
                   
                     Salus
                     Ecclesiae
                     non
                     vertitur
                     in
                     istis
                     .
                     In
                     simplicitate
                     fides
                     est
                     ,
                  
                   
                   
                     in
                     fide
                     justitia
                     :
                     nec
                     Deus
                     nos
                     ad
                     beatam
                     vitam
                     per
                     difficiles
                     quaestiones
                     vocat
                     :
                     in
                     expedito
                     &
                     facili
                     nobis
                     est
                     aeternitas
                     ,
                  
                   said
                   S.
                   
                     Hilary
                     .
                     Faith
                     is
                     in
                     simplicity
                     ,
                     and
                     righteousness
                     in
                     faith
                     ;
                     neither
                     does
                     God
                     call
                     us
                     to
                     eternal
                     life
                     by
                     hard
                     questions
                     .
                     Eternity
                     stands
                     ready
                     and
                     easily
                     prepar'd
                     .
                  
                
                 
                   For
                   I
                   consider
                   ,
                   
                   if
                   any
                   thing
                   else
                   were
                   necessary
                   to
                   be
                   believed
                   unto
                   salvation
                   ,
                   this
                   symbol
                   could
                   absolutely
                   be
                   of
                   no
                   use
                   ;
                   but
                   if
                   any
                   thing
                   be
                   added
                   to
                   it
                   and
                   pretended
                   also
                   to
                   be
                   necessary
                   ,
                   it
                   cannot
                   be
                   entertained
                   ,
                   unless
                   they
                   that
                   adde
                   it
                   and
                   impose
                   it
                   be
                   infallible
                   in
                   their
                   judgement
                   ,
                   and
                   competent
                   in
                   their
                   authority
                   :
                   they
                   must
                   have
                   authority
                   equal
                   to
                   that
                   of
                   Christ
                   ,
                   and
                   wisdome
                   equal
                   to
                   that
                   of
                   the
                   Apostles
                   .
                   For
                   the
                   Apostles
                   in
                   this
                   summary
                   of
                   faith
                   ,
                   declar'd
                   all
                   that
                   was
                   at
                   that
                   time
                   necessary
                   ;
                   and
                   if
                   any
                   man
                   else
                   makes
                   a
                   new
                   necessity
                   he
                   must
                   claim
                   Christs
                   power
                   ,
                   for
                   he
                   onely
                   is
                   our
                   Law-giver
                   :
                   and
                   if
                   any
                   declares
                   a
                   new
                   necessity
                   ,
                   that
                   is
                   not
                   sufficient
                   ,
                   unless
                   he
                   can
                   also
                   make
                   it
                   so
                   ,
                   for
                   declaring
                   it
                   supposes
                   it
                   to
                   be
                   so
                   already
                   ;
                   and
                   if
                   it
                   was
                   so
                   at
                   first
                   ,
                   the
                   Apostles
                   were
                   to
                   blame
                   not
                   to
                   tell
                   us
                   of
                   it
                   ;
                   and
                   if
                   it
                   was
                   not
                   so
                   at
                   first
                   ,
                   who
                   made
                   it
                   so
                   afterwards
                   ?
                
                 
                   But
                   it
                   is
                   infinitely
                   necessary
                   that
                   for
                   the
                   matter
                   of
                   faith
                   ,
                   
                   necessary
                   and
                   sufficient
                   faith
                   ,
                   we
                   rest
                   here
                   and
                   goe
                   not
                   further
                   .
                   For
                   if
                   there
                   can
                   be
                   any
                   new
                   necessities
                   ,
                   then
                   they
                   may
                   for
                   ever
                   increase
                   ,
                   and
                   the
                   faith
                   of
                   a
                   Christian
                   shall
                   be
                   like
                   the
                   Moon
                   ,
                   and
                   no
                   man
                   can
                   be
                   sure
                   that
                   his
                   faith
                   shall
                   not
                   be
                   reproved
                   ;
                   and
                   there
                   shall
                   be
                   innumerable
                   questions
                   about
                   the
                   authority
                   of
                   him
                   that
                   is
                   to
                   adde
                   ,
                   of
                   his
                   skil
                   ,
                   of
                   his
                   proceeding
                   ,
                   of
                   the
                   particular
                   article
                   ,
                   of
                   our
                   own
                   duty
                   in
                   inquiring
                   ,
                   of
                   our
                   diligence
                   ,
                   of
                   our
                   capacity
                   ,
                   of
                   the
                   degrees
                   of
                   our
                   care
                   ,
                   of
                   the
                   competency
                   of
                   instruments
                   ,
                   of
                   chusing
                   our
                   side
                   ,
                   of
                   judging
                   of
                   questions
                   :
                   and
                   he
                   that
                   cannot
                   inquire
                   diligently
                   ,
                   and
                   he
                   that
                   cannot
                   judge
                   wisely
                   ,
                   and
                   he
                   that
                   cannot
                   discern
                   spirits
                   ,
                   and
                   he
                   that
                   fears
                   ,
                   and
                   he
                   that
                   fears
                   not
                   shall
                   all
                   be
                   in
                   danger
                   ,
                   and
                   doubt
                   ,
                   and
                   scruple
                   ,
                   and
                   there
                   shall
                   be
                   neither
                   peace
                   of
                   minds
                   nor
                   Churches
                   ,
                   as
                   we
                   see
                   at
                   this
                   day
                   in
                   the
                   sad
                   divisions
                   of
                   Christendome
                   ;
                   and
                   every
                   man
                   almost
                   damnes
                   all
                   but
                   his
                   own
                   sect
                   ;
                   and
                   no
                   man
                   can
                   tell
                   who
                   is
                   in
                   the
                   right
                   .
                   Men
                   dispute
                   well
                   on
                   both
                   sides
                   ;
                   and
                   just
                   and
                   good
                   and
                   wise
                   men
                   are
                   oppos'd
                   to
                   one
                   another
                   ;
                   
                   and
                   every
                   man
                   seems
                   confident
                   ,
                   but
                   few
                   men
                   have
                   reason
                   ;
                   and
                   there
                   is
                   no
                   rest
                   ,
                   and
                   there
                   can
                   be
                   none
                   ,
                   but
                   in
                   this
                   simplicity
                   of
                   belief
                   which
                   the
                   Apostles
                   recommended
                   to
                   all
                   the
                   world
                   ,
                   and
                   which
                   all
                   the
                   world
                   does
                   still
                   keep
                   in
                   despite
                   of
                   all
                   their
                   superinduc'd
                   opinions
                   and
                   factions
                   ;
                   for
                   they
                   all
                   retain
                   this
                   Creed
                   ,
                   and
                   they
                   all
                   believe
                   it
                   to
                   be
                   the
                   summary
                   of
                   Faith.
                   
                
                 
                   But
                   the
                   Church
                   of
                   Rome
                   pretends
                   to
                   a
                   power
                   of
                   appointing
                   new
                   Articles
                   of
                   Faith
                   ;
                   
                   and
                   for
                   denying
                   this
                   ,
                   Pope
                   Leo
                   the
                   10th
                   condemn'd
                   Luther
                   in
                   his
                   Bull
                   added
                   to
                   the
                   last
                   Council
                   in
                   Lateran
                   .
                   For
                   
                     ad
                     solam
                     authoritatem
                     summi
                     Pontificis
                     pertinet
                     nova
                     editio
                     Symboli
                     ,
                     A
                     new
                     edition
                     of
                     the
                     Creed
                     belongs
                     to
                     the
                     sole
                     authority
                     of
                     the
                     Pope
                     of
                     Rome
                     .
                  
                   
                   So
                   Aquinas
                   :
                   and
                   Almain
                   most
                   expresly
                   ,
                   
                   
                     The
                     Popes
                     of
                     Rome
                     by
                     defining
                     many
                     things
                     which
                     before
                     lay
                     hid
                     ,
                     Symbolum
                     fidei
                     augere
                     consuevisse
                     ,
                     are
                     wont
                     to
                     enlarge
                     the
                     Creed
                     .
                  
                   For
                   
                     Doctrina
                     fidei
                     admittit
                     additionem
                     in
                     essentialibus
                     ,
                  
                   
                   saith
                   
                     Salmeron
                     ,
                     The
                     doctrine
                     of
                     faith
                     admits
                     addition
                     even
                     in
                     essential
                     things
                     .
                  
                   And
                   in
                   consequence
                   to
                   these
                   expressions
                   ,
                   they
                   did
                   adde
                   the
                   article
                   of
                   the
                   Procession
                   of
                   the
                   Holy
                   Ghost
                   from
                   the
                   Son
                   ,
                   in
                   a
                   Synod
                   at
                   Gentilli
                   in
                   France
                   ;
                   and
                   twelve
                   Articles
                   to
                   the
                   Creed
                   in
                   the
                   Council
                   of
                   Trent
                   ,
                   with
                   the
                   preface
                   and
                   postscript
                   of
                   the
                   Athanasian
                   Creed
                   ,
                   damning
                   all
                   that
                   doe
                   not
                   equally
                   believe
                   the
                   Creed
                   of
                   Trent
                   as
                   the
                   Creed
                   of
                   the
                   Apostles
                   .
                
                 
                   What
                   effect
                   and
                   impress
                   the
                   declaration
                   of
                   any
                   article
                   by
                   the
                   Church
                   
                   hath
                   or
                   is
                   to
                   have
                   upon
                   the
                   Conscience
                   shall
                   be
                   discoursed
                   under
                   the
                   title
                   of
                   Ecclesiastical
                   lawes
                   ;
                   but
                   that
                   which
                   is
                   of
                   present
                   inquiry
                   is
                   ,
                   
                     whether
                     any
                     thing
                     can
                     be
                     of
                     Divine
                     faith
                     in
                     one
                     age
                     that
                     was
                     not
                     so
                     in
                     the
                     age
                     of
                     the
                     Apostles
                     :
                  
                   and
                   concerning
                   this
                   it
                   is
                   that
                   I
                   say
                   ,
                   that
                   it
                   is
                   from
                   the
                   premisses
                   evident
                   that
                   nothing
                   can
                   make
                   any
                   thing
                   to
                   be
                   of
                   Divine
                   faith
                   but
                   our
                   Bl.
                   Lord
                   himself
                   ,
                   who
                   is
                   therefore
                   called
                   the
                   Author
                   and
                   Finisher
                   of
                   our
                   Faith
                   ;
                   he
                   began
                   it
                   ,
                   and
                   he
                   made
                   an
                   end
                   .
                   The
                   Apostles
                   themselves
                   could
                   not
                   doe
                   it
                   ,
                   they
                   were
                   onely
                   Stewards
                   and
                   dispensers
                   of
                   the
                   mysteries
                   of
                   God
                   ;
                   they
                   did
                   rightly
                   divide
                   the
                   word
                   of
                   life
                   ,
                   separating
                   the
                   necessary
                   from
                   that
                   which
                   was
                   not
                   so
                   :
                   so
                   that
                   their
                   office
                   in
                   this
                   particular
                   was
                   onely
                   to
                   declare
                   what
                   was
                   necessary
                   and
                   what
                   was
                   not
                   ;
                   no
                   man
                   ,
                   and
                   no
                   society
                   of
                   men
                   could
                   doe
                   this
                   but
                   themselves
                   ,
                   for
                   none
                   but
                   they
                   could
                   tell
                   what
                   value
                   was
                   to
                   be
                   set
                   upon
                   any
                   proposition
                   :
                   they
                   were
                   to
                   lay
                   the
                   foundation
                   ,
                   and
                   they
                   did
                   so
                   ,
                   and
                   they
                   built
                   wisely
                   upon
                   it
                   ;
                   but
                   when
                   they
                   commanded
                   that
                   we
                   should
                   keep
                   the
                   foundation
                   ,
                   they
                   onely
                   could
                   tell
                   us
                   which
                   was
                   it
                   ,
                   and
                   they
                   did
                   so
                   by
                   their
                   Sermons
                   ,
                   preaching
                   the
                   same
                   doctrine
                   to
                   the
                   simple
                   and
                   the
                   crafty
                   ,
                   and
                   by
                   immuring
                   the
                   necessary
                   doctrine
                   in
                   a
                   form
                   of
                   words
                   ,
                   and
                   consigning
                   it
                   to
                   all
                   the
                   Churches
                   where
                   they
                   preach'd
                   the
                   Gospel
                   .
                
                 
                   For
                   we
                   see
                   that
                   all
                   the
                   world
                   is
                   not
                   able
                   to
                   tell
                   us
                   how
                   much
                   is
                   necessary
                   ,
                   
                   and
                   how
                   much
                   is
                   not
                   ,
                   if
                   they
                   once
                   goe
                   beside
                   the
                   Apostles
                   Creed
                   :
                   and
                   yet
                   it
                   was
                   infinitely
                   necessary
                   that
                   at
                   first
                   this
                   should
                   be
                   told
                   ,
                   because
                   there
                   were
                   so
                   many
                   false
                   Apostles
                   ,
                   and
                   every
                   one
                   pretended
                   authority
                   or
                   illumination
                   ,
                   and
                   every
                   one
                   brought
                   a
                   new
                   word
                   and
                   a
                   new
                   doctrine
                   ;
                   and
                   the
                   Apostles
                   did
                   not
                   onely
                   foresee
                   that
                   there
                   would
                   be
                   ,
                   but
                   did
                   live
                   to
                   see
                   and
                   feel
                   the
                   heresies
                   and
                   the
                   false
                   doctrines
                   obtruded
                   upon
                   the
                   Church
                   ,
                   and
                   
                   did
                   profess
                   it
                   was
                   necessary
                   that
                   such
                   false
                   doctrines
                   should
                   arise
                   :
                   and
                   against
                   all
                   this
                   that
                   they
                   should
                   not
                   provide
                   an
                   universal
                   remedy
                   ,
                   is
                   at
                   no
                   hand
                   credible
                   ,
                   and
                   yet
                   there
                   was
                   none
                   but
                   the
                   Creed
                   ;
                   this
                   all
                   the
                   Church
                   did
                   make
                   use
                   of
                   ,
                   and
                   profess'd
                   it
                   to
                   be
                   that
                   summary
                   of
                   Faith
                   which
                   was
                   a
                   sufficient
                   declaration
                   of
                   all
                   necessary
                   faith
                   ,
                   and
                   a
                   competent
                   reproof
                   of
                   all
                   heresies
                   that
                   should
                   arise
                   .
                
                 
                   But
                   then
                   that
                   after
                   all
                   this
                   any
                   one
                   should
                   obtrude
                   new
                   propositions
                   ,
                   
                   not
                   deducible
                   from
                   the
                   Articles
                   of
                   the
                   Creed
                   ,
                   not
                   in
                   the
                   bowels
                   of
                   any
                   Article
                   ,
                   neither
                   actually
                   express'd
                   nor
                   potentially
                   included
                   ,
                   and
                   to
                   impose
                   these
                   under
                   pain
                   of
                   damnation
                   ,
                   if
                   this
                   be
                   not
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   which
                   S.
                   Paul
                   said
                   he
                   had
                   no
                   power
                   to
                   doe
                   ,
                   
                   
                     to
                     have
                     dominion
                  
                   or
                   
                     lordship
                     over
                     the
                     faith
                  
                   ,
                   and
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                   
                     to
                     lord
                     it
                     over
                     Gods
                     heritage
                     ,
                  
                   which
                   S.
                   Peter
                   forbad
                   any
                   man
                   to
                   doe
                   ,
                   I
                   confess
                   I
                   doe
                   not
                   understand
                   the
                   words
                   ,
                   nor
                   yet
                   saw
                   or
                   ever
                   read
                   any
                   man
                   that
                   did
                   .
                   I
                   conclude
                   this
                   with
                   those
                   excellent
                   words
                   of
                   Justinian
                   which
                   are
                   in
                   the
                   Code
                   ,
                   
                   part
                   of
                   the
                   Imperial
                   law
                   by
                   which
                   almost
                   all
                   the
                   world
                   was
                   long
                   governed
                   :
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     This
                     right
                     and
                     irreprehensible
                     faith
                  
                   (
                   speaking
                   of
                   the
                   Apostolick
                   Creed
                   ,
                   part
                   of
                   which
                   he
                   there
                   recites
                   )
                   
                     which
                     the
                     Holy
                     Catholick
                     and
                     Apostolical
                     Church
                     of
                     God
                     does
                     preach
                     ,
                     can
                     by
                     no
                     means
                     receive
                     any
                     innovation
                     or
                     change
                     .
                  
                
                 
                   I
                   conclude
                   therefore
                   this
                   Question
                   ;
                   
                   In
                   our
                   inquiries
                   of
                   faith
                   no
                   mans
                   Conscience
                   can
                   be
                   press'd
                   with
                   any
                   Authority
                   but
                   of
                   Christ
                   enjoyning
                   ,
                   and
                   the
                   Apostles
                   declaring
                   what
                   is
                   necessary
                   .
                   I
                   adde
                   also
                   ,
                   that
                   the
                   Apostles
                   have
                   declar'd
                   it
                   in
                   this
                   form
                   of
                   words
                   which
                   they
                   have
                   often
                   set
                   down
                   in
                   their
                   writings
                   ,
                   and
                   which
                   they
                   more
                   largely
                   described
                   in
                   their
                   Symbol
                   of
                   Faith.
                   For
                   since
                   ,
                   as
                   
                     Sixtus
                     Senensis
                  
                   says
                   ,
                   
                     Omnes
                     Orthodoxi
                     Patres
                     affirmant
                     Symbolum
                     ab
                     ipsis
                     Apostolis
                     conditum
                     ,
                  
                   
                   that
                   
                     all
                     the
                     Orthodox
                     Fathers
                     affirm
                     the
                     Creed
                     to
                     be
                     made
                     by
                     the
                     Apostles
                     ,
                  
                   and
                   they
                   all
                   say
                   this
                   is
                   a
                   sufficient
                   Rule
                   of
                   faith
                   for
                   all
                   Christians
                   ;
                   here
                   we
                   ought
                   to
                   rest
                   our
                   heads
                   and
                   our
                   hearts
                   ,
                   and
                   not
                   to
                   intricate
                   our
                   faith
                   by
                   more
                   questions
                   .
                   For
                   as
                   Tertullian
                   said
                   well
                   ,
                   
                   
                     Haec
                     Regula
                     à
                     Christo
                     ,
                     ut
                     probabitur
                     ,
                     instituta
                     nullas
                     habet
                     apud
                     nos
                     quaestiones
                     nisi
                     quas
                     haereses
                     inferunt
                     ,
                     &
                     quae
                     haereticos
                     faciunt
                  
                   ;
                   Hereticks
                   make
                   disputes
                   ,
                   and
                   disputes
                   make
                   Hereticks
                   ,
                   but
                   faith
                   makes
                   none
                   .
                   For
                   if
                   upon
                   the
                   faith
                   of
                   this
                   Creed
                   all
                   the
                   Church
                   of
                   God
                   went
                   to
                   heaven
                   ,
                   all
                   I
                   mean
                   that
                   liv'd
                   good
                   lives
                   ,
                   I
                   am
                   sure
                   Christ
                   onely
                   hath
                   the
                   keys
                   of
                   hell
                   and
                   heaven
                   ;
                   and
                   no
                   man
                   can
                   open
                   or
                   shut
                   either
                   ,
                   but
                   according
                   to
                   his
                   word
                   and
                   his
                   law
                   :
                   so
                   that
                   to
                   him
                   that
                   will
                   make
                   his
                   way
                   harder
                   by
                   putting
                   more
                   conditions
                   to
                   his
                   salvation
                   ,
                   and
                   more
                   articles
                   to
                   his
                   Creed
                   ,
                   I
                   may
                   use
                   the
                   words
                   of
                   S.
                   
                     Gregory
                     Nazianzen
                     ,
                     Tu
                     quid
                     salute
                     majus
                     quaeris
                     ?
                     gloriam
                     nempe
                     quae
                     illic
                     est
                     &
                     splendorem
                     :
                     mihi
                     vero
                     maximum
                     est
                     ut
                     salver
                     ,
                     &
                     futura
                     effugiam
                     tormenta
                     .
                     Tu
                     per
                     viam
                     incedis
                     minimè
                     tritam
                     &
                     incessu
                     difficilem
                     :
                     ego
                     verò
                     per
                     regiam
                     ,
                     &
                     quae
                     multos
                     salvavit
                     ,
                     What
                     dost
                     thou
                     seek
                     greater
                     then
                     salvation
                     ?
                  
                   
                   (
                   meaning
                   by
                   nice
                   inquiries
                   and
                   disputes
                   of
                   articles
                   beyond
                   the
                   simple
                   and
                   plain
                   faith
                   of
                   the
                   Apostles
                   Creed
                   )
                   
                     It
                     may
                     be
                     thou
                     lookest
                     for
                     glory
                     and
                     splendor
                     here
                     .
                     It
                     is
                     enough
                     for
                     me
                     ,
                     yea
                     the
                     greatest
                     thing
                     in
                     the
                     world
                     ,
                     that
                     I
                     be
                     saved
                     and
                     escape
                     the
                     torments
                     that
                     shall
                     be
                     hereafter
                     .
                     Thou
                     goest
                     a
                     hard
                     and
                     an
                     untroden
                     path
                     :
                     I
                     goe
                     the
                     Kings
                     high-way
                     ,
                     and
                     that
                     in
                     which
                     many
                     have
                     been
                     saved
                     .
                  
                
              
            
             
               
               
                 RULE
                 XV.
                 In
                 the
                 Law
                 of
                 Christ
                 there
                 is
                 no
                 precept
                 that
                 wholly
                 ministers
                 to
                 the
                 Law
                 of
                 Moses
                 ;
                 but
                 for
                 a
                 time
                 onely
                 and
                 less
                 principally
                 .
              
               
                 THis
                 Rule
                 I
                 received
                 from
                 
                   S.
                   Irenaeus
                
                 ;
                 
                 and
                 they
                 are
                 his
                 words
                 as
                 near
                 as
                 I
                 could
                 translate
                 them
                 .
                 
                   In
                   lege
                   Christi
                   non
                   est
                   ullum
                   praeceptum
                   veteri
                   tantum
                   legi
                   inserviens
                   ,
                   nisi
                   ad
                   horam
                   &
                   minus
                   principaliter
                   .
                
                 For
                 our
                 Blessed
                 Saviour
                 descended
                 like
                 rain
                 upon
                 a
                 fleece
                 of
                 wooll
                 ,
                 and
                 made
                 no
                 violent
                 changes
                 ,
                 but
                 retain'd
                 all
                 the
                 morality
                 that
                 he
                 found
                 amongst
                 his
                 Countrymen
                 ;
                 he
                 made
                 use
                 of
                 their
                 propositions
                 ,
                 spake
                 their
                 proverbs
                 ,
                 united
                 their
                 ejaculations
                 into
                 a
                 collect
                 of
                 his
                 own
                 ,
                 for
                 almost
                 every
                 word
                 of
                 the
                 Lords
                 Prayer
                 was
                 taken
                 from
                 the
                 writings
                 of
                 the
                 pious
                 men
                 of
                 their
                 Nation
                 ;
                 he
                 chang'd
                 their
                 rites
                 into
                 Sacraments
                 ,
                 their
                 customes
                 into
                 mysteries
                 ,
                 their
                 washings
                 he
                 made
                 our
                 Baptisme
                 ,
                 their
                 Paschal
                 supper
                 he
                 converted
                 into
                 the
                 Holy
                 Eucharist
                 :
                 and
                 still
                 because
                 he
                 would
                 be
                 understood
                 by
                 them
                 ,
                 he
                 retain'd
                 the
                 Mosaick
                 words
                 when
                 he
                 deliver'd
                 a
                 Christian
                 precept
                 ;
                 for
                 he
                 knew
                 his
                 Father
                 would
                 send
                 his
                 Holy
                 Spirit
                 to
                 be
                 an
                 infallible
                 interpreter
                 ;
                 and
                 when
                 the
                 types
                 of
                 Moses
                 pass'd
                 into
                 the
                 substance
                 of
                 Christ
                 ,
                 then
                 the
                 typical
                 words
                 also
                 would
                 be
                 expounded
                 in
                 the
                 senses
                 of
                 Evangelical
                 duties
                 .
              
               
                 For
                 indeed
                 it
                 is
                 not
                 reasonable
                 to
                 suppose
                 that
                 our
                 Bl.
                 Saviour
                 ,
                 
                 who
                 came
                 to
                 fulfil
                 the
                 Law
                 in
                 his
                 own
                 person
                 ,
                 and
                 to
                 abolish
                 it
                 in
                 his
                 Disciples
                 ,
                 to
                 change
                 the
                 customes
                 of
                 Moses
                 ,
                 and
                 to
                 be
                 an
                 eternal
                 law-giver
                 in
                 the
                 instances
                 of
                 moral
                 and
                 essential
                 natural
                 rectitudes
                 ,
                 would
                 give
                 a
                 new
                 Commandement
                 to
                 confirm
                 an
                 old
                 precept
                 which
                 himself
                 intended
                 to
                 extinguish
                 .
                 No
                 man
                 puts
                 a
                 piece
                 of
                 new
                 cloth
                 to
                 an
                 old
                 garment
                 ,
                 nor
                 a
                 new
                 injunction
                 to
                 an
                 abrogated
                 law
                 ;
                 that
                 is
                 ,
                 no
                 wise
                 Master-builder
                 holds
                 up
                 with
                 one
                 hand
                 what
                 he
                 intends
                 to
                 pull
                 down
                 with
                 both
                 :
                 it
                 must
                 therefore
                 follow
                 that
                 whatever
                 Christ
                 did
                 preach
                 and
                 affirme
                 and
                 exhort
                 ,
                 was
                 ,
                 although
                 express'd
                 in
                 the
                 words
                 of
                 the
                 Law
                 ,
                 yet
                 wholly
                 relative
                 to
                 the
                 duty
                 &
                 signification
                 of
                 the
                 Gospel
                 .
                 For
                 that
                 which
                 S.
                 Hilary
                 said
                 of
                 all
                 the
                 words
                 of
                 Scripture
                 ,
                 is
                 particularly
                 true
                 in
                 the
                 sense
                 now
                 deliver'd
                 of
                 the
                 Sermons
                 of
                 Christ
                 :
                 
                 
                   Sermo
                   enim
                   divinus
                   secundum
                   intelligentiae
                   nostrae
                   consuetudinem
                   naturamque
                   se
                   temperat
                   ,
                   communibus
                   rerum
                   vocabulis
                   ad
                   significationem
                   doctrinae
                   suae
                   &
                   institutionis
                   aptatis
                   .
                   Nobis
                   n.
                   non
                   sibi
                   loquitur
                   :
                   atque
                   ideo
                   nostris
                   utitur
                   in
                   loquendo
                   .
                
                 God
                 speaks
                 to
                 us
                 and
                 not
                 to
                 himself
                 ;
                 and
                 therefore
                 he
                 uses
                 words
                 fitting
                 to
                 our
                 understandings
                 .
                 By
                 common
                 and
                 usual
                 expressions
                 and
                 such
                 as
                 were
                 understood
                 he
                 express'd
                 precepts
                 and
                 mysteries
                 which
                 otherwise
                 were
                 not
                 to
                 be
                 understood
                 .
              
               
                 Thus
                 when
                 our
                 Bl.
                 Saviour
                 delivers
                 the
                 precept
                 of
                 Charity
                 and
                 forgiveness
                 he
                 uses
                 this
                 expression
                 ,
                 
                 
                   When
                   thou
                   bringest
                   thy
                   gift
                   unto
                   the
                   Altar
                   ,
                   and
                   there
                   remembrest
                   that
                   thou
                   hast
                   any
                   thing
                   against
                   thy
                   Brother
                   ,
                   leave
                   thy
                   gift
                   at
                   the
                   Altar
                   ,
                   goe
                   and
                   be
                   reconcil'd
                   to
                   thy
                   Brother
                   ,
                   and
                   then
                   come
                   and
                   offer
                   thy
                   gift
                   .
                
                 If
                 Christ
                 had
                 said
                 ,
                 When
                 thou
                 comest
                 to
                 the
                 Lords
                 supper
                 and
                 
                 hast
                 any
                 thing
                 against
                 thy
                 Brother
                 ,
                 &c.
                 he
                 had
                 not
                 been
                 understood
                 :
                 but
                 because
                 we
                 know
                 this
                 is
                 an
                 Eternal
                 precept
                 ,
                 part
                 of
                 a
                 moral
                 &
                 eternal
                 excellency
                 ,
                 a
                 duty
                 of
                 Christianity
                 and
                 a
                 portion
                 of
                 Christs
                 institution
                 ,
                 and
                 we
                 know
                 that
                 Christ
                 pull'd
                 down
                 the
                 Jewish
                 altars
                 and
                 the
                 sacrifice
                 of
                 beasts
                 by
                 the
                 sacrifice
                 of
                 his
                 Eternal
                 Priesthood
                 ,
                 and
                 we
                 also
                 are
                 sufficiently
                 instructed
                 by
                 what
                 instruments
                 and
                 by
                 what
                 ministeries
                 the
                 memory
                 of
                 that
                 is
                 conserv'd
                 and
                 the
                 benefits
                 of
                 it
                 conveyed
                 ;
                 therefore
                 we
                 also
                 are
                 sure
                 that
                 by
                 these
                 words
                 Christ
                 intended
                 to
                 command
                 us
                 to
                 be
                 at
                 peace
                 with
                 our
                 Brother
                 and
                 with
                 our
                 enemy
                 ,
                 when
                 we
                 come
                 to
                 offer
                 prayers
                 and
                 to
                 celebrate
                 the
                 memorial
                 of
                 his
                 Eternal
                 sacrifice
                 .
              
               
                 So
                 when
                 our
                 Bl.
                 Saviour
                 told
                 the
                 Parable
                 of
                 Dives
                 and
                 Lazarus
                 ,
                 
                 and
                 intended
                 to
                 represent
                 unto
                 his
                 Disciples
                 that
                 we
                 are
                 to
                 expect
                 Salvation
                 by
                 the
                 ordinary
                 ministeries
                 of
                 the
                 Church
                 ,
                 and
                 not
                 to
                 expect
                 it
                 by
                 the
                 way
                 of
                 miracle
                 and
                 extraordinary
                 dispensation
                 ;
                 he
                 was
                 pleas'd
                 to
                 say
                 ,
                 
                   They
                   have
                   Moses
                   and
                   the
                   Prophets
                   ,
                   let
                   them
                   hear
                   them
                   .
                
                 This
                 was
                 all
                 which
                 could
                 be
                 said
                 to
                 them
                 whose
                 Scriptures
                 were
                 compleated
                 in
                 the
                 writings
                 of
                 Moses
                 and
                 the
                 Prophets
                 :
                 but
                 when
                 our
                 great
                 Master
                 had
                 by
                 his
                 H.
                 Spirit
                 and
                 by
                 his
                 Apostles
                 and
                 Disciples
                 perfected
                 another
                 instrument
                 of
                 salvation
                 and
                 repository
                 of
                 Divine
                 truths
                 ,
                 the
                 proposition
                 is
                 to
                 be
                 inlarg'd
                 to
                 these
                 .
                 They
                 have
                 Christ
                 and
                 his
                 Apostles
                 ,
                 they
                 have
                 the
                 Gospels
                 and
                 Epistles
                 ,
                 let
                 them
                 hear
                 them
                 ;
                 for
                 if
                 they
                 will
                 not
                 hear
                 and
                 obey
                 them
                 speaking
                 in
                 the
                 Scriptures
                 ,
                 neither
                 will
                 they
                 be
                 converted
                 though
                 one
                 arise
                 from
                 the
                 dead
                 ,
                 and
                 appear
                 to
                 them
                 in
                 the
                 terrible
                 dresses
                 of
                 affrightment
                 .
              
               
                 When
                 Christ
                 whipp'd
                 the
                 buyers
                 and
                 sellers
                 out
                 of
                 the
                 Temple
                 ,
                 
                 and
                 urg'd
                 the
                 words
                 of
                 the
                 Prophet
                 ,
                 
                   My
                   Fathers
                   house
                   shall
                   be
                   called
                   the
                   house
                   of
                   prayer
                   to
                   all
                   Nations
                   ;
                   but
                   ye
                   have
                   made
                   it
                   a
                   den
                   of
                   theeves
                   :
                
                 although
                 this
                 was
                 spoken
                 to
                 the
                 Jewes
                 ,
                 and
                 of
                 their
                 Temple
                 ,
                 yet
                 Christ
                 who
                 knew
                 this
                 Temple
                 was
                 to
                 be
                 destroyed
                 and
                 not
                 a
                 stone
                 left
                 upon
                 a
                 stone
                 ,
                 intended
                 the
                 piety
                 of
                 his
                 Commandement
                 should
                 last
                 longer
                 then
                 the
                 dying
                 Temple
                 ;
                 and
                 therefore
                 it
                 is
                 to
                 be
                 translated
                 wholly
                 to
                 the
                 Christian
                 sense
                 .
                 And
                 although
                 he
                 would
                 not
                 have
                 the
                 Temple
                 prophan'd
                 so
                 long
                 as
                 it
                 was
                 standing
                 and
                 us'd
                 for
                 prayer
                 and
                 Divine
                 service
                 ,
                 
                   ad
                   horam
                
                 ,
                 as
                 S.
                 Irenaeus
                 his
                 expression
                 is
                 ;
                 even
                 
                   for
                   an
                   hour
                
                 ,
                 taking
                 care
                 of
                 that
                 because
                 it
                 was
                 a
                 holy
                 place
                 :
                 yet
                 the
                 sacredness
                 and
                 holy
                 usage
                 of
                 the
                 Temple
                 was
                 less
                 principally
                 intended
                 ;
                 but
                 principally
                 Christ
                 regarded
                 the
                 Christian
                 Oratories
                 and
                 separate
                 places
                 of
                 devotion
                 ;
                 that
                 where
                 God
                 by
                 publick
                 appointment
                 and
                 the
                 lawes
                 was
                 to
                 be
                 worshipped
                 ,
                 there
                 the
                 affairs
                 of
                 the
                 world
                 should
                 not
                 intrude
                 by
                 the
                 interests
                 of
                 a
                 private
                 and
                 a
                 prophane
                 Spirit
                 .
              
            
             
               
                 RULE
                 XVI
                 .
                 The
                 Lawes
                 of
                 Jesus
                 Christ
                 are
                 to
                 be
                 interpreted
                 to
                 the
                 sense
                 of
                 a
                 present
                 obedience
                 according
                 to
                 their
                 subject
                 matter
                 .
              
               
                 THat
                 which
                 is
                 true
                 to
                 day
                 will
                 be
                 true
                 to
                 morrow
                 ;
                 
                 and
                 that
                 which
                 is
                 in
                 it's
                 own
                 nature
                 good
                 or
                 necessary
                 any
                 day
                 is
                 good
                 or
                 necessary
                 every
                 day
                 :
                 and
                 therefore
                 there
                 is
                 no
                 essential
                 duty
                 of
                 the
                 Religion
                 but
                 is
                 to
                 be
                 the
                 
                 work
                 of
                 every
                 day
                 .
                 To
                 confess
                 Gods
                 glory
                 ,
                 to
                 be
                 his
                 subject
                 ,
                 to
                 love
                 God
                 ,
                 to
                 be
                 ready
                 to
                 doe
                 him
                 service
                 ,
                 to
                 live
                 according
                 to
                 Nature
                 and
                 to
                 the
                 Gospel
                 ,
                 to
                 be
                 chast
                 ,
                 to
                 be
                 temperate
                 ,
                 to
                 be
                 just
                 ,
                 these
                 are
                 the
                 imployment
                 of
                 all
                 the
                 periods
                 of
                 a
                 Christians
                 life
                 .
                 For
                 the
                 Moral
                 law
                 of
                 the
                 Religion
                 is
                 nothing
                 but
                 the
                 moral
                 law
                 of
                 Nature
                 ,
                 (
                 as
                 I
                 have
                 already
                 proved
                 *
                 .
                 )
                 
                   Naturaliter
                   lex
                   nostra
                   est
                   lex
                   pietatis
                   ,
                   justitiae
                   ,
                   fidei
                   ,
                   simplicitatis
                   ,
                   charitatis
                   ,
                   optimeque
                   instituta
                   ,
                
                 said
                 Cardan
                 :
                 and
                 again
                 ,
                 
                   Christiani
                   Jovem
                   junctam
                   habent
                   cum
                   Sole
                   ,
                   illiusque
                   diem
                   colunt
                   Dominicum
                   :
                   Sol
                   a.
                   significat
                   justitiam
                   &
                   veritatem
                   ;
                   Christiana
                   autem
                   lex
                   plus
                   continet
                   veritatis
                   ,
                   &
                   simpliciores
                   reddit
                   homines
                   .
                
                 The
                 Christian
                 Law
                 is
                 nothing
                 else
                 but
                 a
                 perfect
                 institution
                 of
                 life
                 and
                 understanding
                 ,
                 it
                 makes
                 men
                 wise
                 ,
                 and
                 it
                 makes
                 them
                 good
                 ;
                 it
                 teaches
                 wisdome
                 ,
                 and
                 it
                 teaches
                 justice
                 ;
                 it
                 makes
                 them
                 wise
                 and
                 simple
                 ,
                 that
                 is
                 ,
                 prudent
                 and
                 innocent
                 ,
                 and
                 there
                 is
                 no
                 time
                 of
                 our
                 life
                 in
                 which
                 we
                 are
                 permitted
                 to
                 be
                 otherwise
                 .
                 Those
                 who
                 in
                 the
                 primitive
                 Church
                 put
                 off
                 their
                 Baptisme
                 till
                 the
                 time
                 of
                 their
                 death
                 ,
                 knew
                 that
                 Baptisme
                 was
                 a
                 profession
                 of
                 holiness
                 ,
                 and
                 an
                 undertaking
                 to
                 keep
                 the
                 faith
                 ,
                 and
                 live
                 according
                 to
                 the
                 Commandements
                 of
                 Jesus
                 Christ
                 ;
                 and
                 that
                 as
                 soon
                 as
                 ever
                 they
                 were
                 baptized
                 ,
                 that
                 is
                 as
                 soon
                 as
                 ever
                 they
                 had
                 made
                 profession
                 to
                 be
                 Christs
                 disciples
                 ,
                 they
                 were
                 bound
                 to
                 keep
                 all
                 the
                 Lawes
                 of
                 Christ
                 :
                 and
                 therefore
                 that
                 they
                 deferr'd
                 their
                 baptisme
                 was
                 so
                 egregious
                 a
                 prevarication
                 of
                 their
                 duty
                 ,
                 that
                 as
                 in
                 all
                 reason
                 it
                 might
                 ruine
                 their
                 hopes
                 ,
                 so
                 it
                 proclaim'd
                 their
                 folly
                 to
                 all
                 the
                 world
                 .
                 For
                 as
                 soon
                 as
                 ever
                 they
                 were
                 convinc'd
                 in
                 their
                 understanding
                 ,
                 they
                 were
                 oblig'd
                 in
                 their
                 consciences
                 .
                 And
                 although
                 baptisme
                 does
                 publish
                 the
                 profession
                 ,
                 and
                 is
                 like
                 the
                 forms
                 and
                 solemnities
                 of
                 law
                 ;
                 yet
                 a
                 man
                 is
                 bound
                 to
                 live
                 the
                 life
                 of
                 a
                 Christian
                 ,
                 as
                 soon
                 as
                 ever
                 he
                 believes
                 the
                 doctrine
                 and
                 Commandements
                 of
                 Christianity
                 ;
                 for
                 indeed
                 he
                 is
                 oblig'd
                 as
                 soon
                 as
                 he
                 can
                 use
                 reason
                 ,
                 or
                 hear
                 reason
                 .
                 The
                 first
                 things
                 a
                 man
                 can
                 learn
                 are
                 some
                 parts
                 of
                 Christianity
                 ;
                 not
                 to
                 hurt
                 any
                 one
                 ,
                 to
                 doe
                 all
                 that
                 he
                 can
                 understand
                 to
                 be
                 good
                 ;
                 that
                 is
                 ,
                 as
                 soon
                 as
                 ever
                 he
                 begins
                 to
                 live
                 like
                 a
                 rational
                 creature
                 ,
                 so
                 soon
                 he
                 begins
                 to
                 live
                 as
                 Christ
                 commanded
                 :
                 and
                 since
                 Baptisme
                 (
                 as
                 to
                 this
                 relation
                 and
                 intention
                 of
                 it
                 )
                 is
                 nothing
                 else
                 but
                 the
                 publication
                 of
                 our
                 undertaking
                 to
                 doe
                 that
                 which
                 in
                 our
                 very
                 Nature
                 and
                 by
                 the
                 first
                 and
                 universal
                 lawes
                 of
                 God
                 to
                 mankind
                 we
                 are
                 obliged
                 ,
                 to
                 refuse
                 to
                 be
                 baptized
                 ,
                 or
                 to
                 defer
                 it
                 ,
                 is
                 nothing
                 but
                 a
                 refusing
                 or
                 deferring
                 to
                 own
                 our
                 natural
                 obligation
                 ,
                 a
                 denying
                 or
                 not
                 accepting
                 the
                 duty
                 of
                 living
                 according
                 to
                 the
                 law
                 of
                 Nature
                 ;
                 which
                 deferring
                 ,
                 as
                 it
                 must
                 needs
                 be
                 the
                 argument
                 of
                 an
                 evil
                 man
                 ,
                 and
                 an
                 indication
                 of
                 unwillingness
                 to
                 live
                 worthily
                 ,
                 so
                 it
                 can
                 serve
                 really
                 no
                 prudent
                 ends
                 to
                 which
                 it
                 can
                 fallaciously
                 pretend
                 .
                 For
                 Christianity
                 being
                 in
                 its
                 moral
                 part
                 nothing
                 but
                 the
                 perfection
                 of
                 the
                 natural
                 law
                 ,
                 binds
                 no
                 more
                 upon
                 us
                 then
                 God
                 did
                 by
                 the
                 very
                 reason
                 of
                 our
                 Nature
                 .
                 By
                 the
                 Natural
                 law
                 we
                 are
                 bound
                 to
                 live
                 
                   in
                   holiness
                   and
                   righteousness
                   all
                   the
                   daies
                   of
                   our
                   life
                   ,
                
                 and
                 so
                 we
                 are
                 by
                 the
                 Christian
                 law
                 ;
                 as
                 appears
                 in
                 the
                 song
                 of
                 Zechary
                 and
                 in
                 very
                 many
                 other
                 places
                 :
                 and
                 therefore
                 although
                 when
                 some
                 of
                 our
                 time
                 is
                 elapsed
                 and
                 lost
                 in
                 carelesness
                 and
                 folly
                 ,
                 the
                 goodness
                 of
                 God
                 will
                 admit
                 us
                 to
                 second
                 Counsels
                 ,
                 and
                 the
                 death
                 of
                 Christ
                 and
                 his
                 intercession
                 will
                 make
                 them
                 acceptable
                 ;
                 yet
                 Christianity
                 obliges
                 us
                 to
                 obedience
                 as
                 soon
                 as
                 the
                 law
                 of
                 Nature
                 does
                 ,
                 and
                 we
                 must
                 profess
                 to
                 live
                 according
                 to
                 Christianity
                 ,
                 as
                 soon
                 as
                 we
                 can
                 live
                 by
                 the
                 measures
                 of
                 the
                 Natural
                 law
                 ,
                 and
                 that
                 is
                 even
                 in
                 the
                 very
                 infancy
                 of
                 our
                 reason
                 ;
                 and
                 therefore
                 Baptisme
                 is
                 not
                 to
                 be
                 deferred
                 longer
                 :
                 it
                 may
                 be
                 sooner
                 ,
                 because
                 some
                 little
                 images
                 of
                 choice
                 and
                 reason
                 ,
                 which
                 must
                 be
                 conducted
                 by
                 the
                 measures
                 of
                 Nature
                 ,
                 appear
                 even
                 in
                 infancy
                 ;
                 but
                 
                 it
                 must
                 not
                 be
                 deferred
                 longer
                 ;
                 there
                 is
                 no
                 excuse
                 for
                 that
                 ,
                 because
                 there
                 can
                 be
                 no
                 reason
                 for
                 so
                 doing
                 ,
                 unless
                 where
                 there
                 is
                 a
                 necessity
                 ,
                 and
                 it
                 can
                 be
                 no
                 otherwise
                 .
              
               
                 The
                 effects
                 of
                 this
                 consideration
                 are
                 these
                 .
                 
                 1.
                 
                 All
                 the
                 negative
                 precepts
                 of
                 Christs
                 law
                 are
                 obligatory
                 in
                 all
                 persons
                 ,
                 and
                 all
                 periods
                 ,
                 and
                 all
                 instances
                 .
                 
                   Nunquam
                   licuit
                   ,
                   nunquam
                   licebit
                
                 ;
                 it
                 was
                 and
                 is
                 and
                 ever
                 will
                 be
                 Unlawful
                 to
                 doe
                 any
                 action
                 which
                 God
                 forbids
                 to
                 be
                 done
                 :
                 and
                 therefore
                 to
                 say
                 I
                 will
                 be
                 chast
                 when
                 I
                 am
                 old
                 ,
                 I
                 will
                 be
                 temperate
                 when
                 I
                 am
                 sick
                 ,
                 I
                 will
                 be
                 just
                 when
                 I
                 am
                 rich
                 ,
                 I
                 will
                 be
                 willing
                 to
                 restore
                 when
                 I
                 die
                 ,
                 is
                 to
                 measure
                 eternity
                 by
                 time
                 ,
                 and
                 to
                 number
                 that
                 which
                 is
                 not
                 .
                 In
                 negatives
                 there
                 is
                 neither
                 number
                 ,
                 nor
                 weight
                 ,
                 nor
                 measure
                 :
                 and
                 not
                 to
                 kill
                 ,
                 not
                 to
                 blaspheme
                 ,
                 not
                 to
                 commit
                 adultery
                 hath
                 no
                 time
                 ,
                 and
                 hath
                 no
                 proportion
                 .
              
               
                 2.
                 
                 This
                 is
                 also
                 true
                 in
                 the
                 positive
                 Commandements
                 of
                 Christ
                 ,
                 
                 in
                 respect
                 of
                 the
                 inward
                 duty
                 ;
                 that
                 is
                 never
                 to
                 be
                 deferred
                 .
                 The
                 charity
                 of
                 almes
                 ,
                 the
                 devotion
                 of
                 prayer
                 ,
                 piety
                 to
                 our
                 parents
                 ,
                 love
                 of
                 God
                 ,
                 love
                 of
                 our
                 neighbour
                 ,
                 desires
                 to
                 doe
                 justice
                 ;
                 these
                 are
                 not
                 limited
                 to
                 times
                 and
                 opportunities
                 .
                 The
                 habits
                 of
                 them
                 and
                 the
                 dispositions
                 to
                 action
                 ,
                 the
                 readiness
                 and
                 the
                 love
                 must
                 for
                 ever
                 be
                 within
                 ;
                 because
                 these
                 are
                 alwaies
                 possible
                 ,
                 and
                 alwaies
                 good
                 ,
                 and
                 alwaies
                 necessary
                 ,
                 and
                 therefore
                 cannot
                 have
                 accidental
                 determinations
                 from
                 without
                 ,
                 being
                 workes
                 of
                 the
                 inward
                 Man
                 ,
                 they
                 depend
                 onely
                 upon
                 the
                 grace
                 of
                 God
                 and
                 the
                 will
                 of
                 man
                 ;
                 and
                 that
                 never
                 fails
                 ,
                 if
                 this
                 does
                 not
                 ,
                 and
                 therefore
                 are
                 alwayes
                 possible
                 unless
                 we
                 will
                 not
                 ;
                 but
                 they
                 are
                 alwayes
                 necessary
                 ,
                 whether
                 we
                 will
                 or
                 no.
                 
              
               
                 3.
                 
                 The
                 external
                 actions
                 of
                 duty
                 are
                 determinable
                 from
                 without
                 ,
                 
                 and
                 by
                 things
                 which
                 are
                 not
                 in
                 our
                 power
                 ,
                 and
                 by
                 things
                 which
                 will
                 not
                 happen
                 alwaies
                 and
                 in
                 some
                 instances
                 ,
                 by
                 our
                 own
                 will
                 and
                 meer
                 choice
                 .
                 Thus
                 a
                 man
                 is
                 bound
                 actually
                 to
                 restore
                 but
                 in
                 certain
                 circumstances
                 ;
                 but
                 to
                 be
                 ready
                 and
                 to
                 love
                 to
                 doe
                 it
                 ,
                 he
                 is
                 alwayes
                 bound
                 .
                 To
                 say
                 our
                 prayers
                 is
                 limited
                 by
                 time
                 and
                 place
                 ,
                 by
                 occasions
                 and
                 emergent
                 necessities
                 ,
                 by
                 use
                 and
                 custome
                 ,
                 by
                 lawes
                 and
                 examples
                 :
                 but
                 to
                 depend
                 upon
                 God
                 ,
                 to
                 expect
                 all
                 good
                 from
                 him
                 ,
                 to
                 glorify
                 him
                 ,
                 to
                 worship
                 him
                 with
                 all
                 our
                 heart
                 ,
                 is
                 not
                 limited
                 ,
                 but
                 may
                 be
                 done
                 in
                 all
                 the
                 actions
                 of
                 our
                 life
                 ,
                 by
                 actual
                 application
                 ,
                 or
                 habitual
                 intention
                 ,
                 by
                 secret
                 purpose
                 ,
                 or
                 by
                 open
                 profession
                 ,
                 by
                 obedience
                 and
                 by
                 love
                 ,
                 or
                 by
                 the
                 voice
                 and
                 hand
                 .
                 For
                 to
                 
                   pray
                   continually
                
                 ]
                 which
                 is
                 the
                 precept
                 of
                 our
                 Bl.
                 Saviour
                 ,
                 is
                 obligatory
                 in
                 the
                 very
                 letter
                 ,
                 in
                 proportion
                 to
                 the
                 natural
                 possibilities
                 and
                 measure
                 of
                 a
                 man
                 ;
                 that
                 is
                 ,
                 in
                 all
                 our
                 actions
                 we
                 must
                 glorify
                 God
                 ,
                 which
                 is
                 one
                 of
                 the
                 parts
                 of
                 prayer
                 ,
                 and
                 we
                 must
                 endear
                 his
                 blessing
                 ,
                 which
                 is
                 the
                 other
                 .
                 But
                 to
                 kneel
                 ,
                 or
                 to
                 speak
                 ,
                 or
                 actually
                 to
                 think
                 a
                 prayer
                 ,
                 being
                 the
                 body
                 of
                 this
                 duty
                 and
                 determinable
                 by
                 something
                 from
                 without
                 ,
                 receives
                 it's
                 limit
                 [
                 
                   according
                   to
                   the
                   subject
                   matter
                
                 ]
                 that
                 is
                 ,
                 when
                 we
                 are
                 commanded
                 ,
                 and
                 when
                 we
                 have
                 need
                 ,
                 and
                 when
                 we
                 can
                 ,
                 and
                 in
                 the
                 proper
                 season
                 of
                 it
                 .
              
               
                 This
                 Rule
                 is
                 also
                 otherwise
                 explicated
                 by
                 distinguishing
                 the
                 affirmative
                 precepts
                 of
                 Christ
                 ,
                 
                 into
                 universal
                 and
                 particular
                 .
                 Particular
                 precepts
                 are
                 to
                 be
                 acted
                 onely
                 in
                 their
                 proper
                 determinations
                 ,
                 in
                 special
                 times
                 ,
                 and
                 pertinent
                 occasions
                 ,
                 because
                 they
                 are
                 always
                 relative
                 to
                 time
                 and
                 place
                 ,
                 or
                 
                 person
                 ;
                 they
                 have
                 a
                 limited
                 effect
                 ,
                 and
                 are
                 but
                 parts
                 of
                 a
                 good
                 life
                 ,
                 and
                 therefore
                 cannot
                 alone
                 work
                 out
                 our
                 salvation
                 ,
                 but
                 must
                 give
                 allowance
                 of
                 time
                 and
                 action
                 to
                 others
                 ,
                 of
                 the
                 like
                 particular
                 and
                 limited
                 nature
                 and
                 effect
                 .
              
               
                 But
                 this
                 is
                 otherwise
                 in
                 the
                 universal
                 and
                 diffusive
                 ,
                 
                 or
                 transcendent
                 precepts
                 of
                 the
                 Religion
                 ,
                 though
                 they
                 be
                 affirmative
                 .
                 He
                 that
                 shall
                 say
                 ,
                 that
                 because
                 to
                 love
                 God
                 is
                 an
                 affirmative
                 precept
                 ,
                 that
                 it
                 is
                 onely
                 obligatory
                 in
                 certain
                 accidents
                 ,
                 and
                 times
                 ,
                 and
                 cases
                 ,
                 and
                 that
                 therefore
                 we
                 are
                 not
                 always
                 bound
                 to
                 love
                 God
                 ,
                 by
                 the
                 impiety
                 of
                 his
                 conclusion
                 reproves
                 the
                 folly
                 of
                 his
                 proposition
                 .
                 Neither
                 is
                 it
                 sufficient
                 to
                 say
                 that
                 we
                 are
                 indeed
                 always
                 bound
                 to
                 the
                 habitual
                 love
                 of
                 God
                 ,
                 but
                 not
                 always
                 to
                 the
                 actual
                 ;
                 not
                 always
                 to
                 doe
                 an
                 act
                 of
                 the
                 love
                 of
                 God.
                 For
                 the
                 love
                 of
                 God
                 does
                 not
                 consist
                 onely
                 in
                 the
                 fancy
                 or
                 the
                 passionate
                 part
                 ,
                 neither
                 is
                 it
                 to
                 be
                 measured
                 by
                 the
                 issues
                 of
                 any
                 one
                 faculty
                 :
                 and
                 though
                 we
                 are
                 not
                 bound
                 to
                 the
                 exercise
                 of
                 an
                 act
                 of
                 passion
                 ,
                 or
                 intuition
                 ,
                 or
                 melting
                 affection
                 ,
                 that
                 is
                 ,
                 we
                 are
                 not
                 always
                 tied
                 to
                 a
                 limited
                 ,
                 particular
                 ,
                 single
                 effect
                 of
                 one
                 grace
                 ,
                 in
                 all
                 times
                 ;
                 yet
                 we
                 are
                 bound
                 to
                 doe
                 an
                 act
                 of
                 love
                 to
                 God
                 ,
                 when
                 we
                 are
                 bound
                 to
                 doe
                 any
                 act
                 at
                 all
                 ;
                 for
                 all
                 our
                 Religion
                 ,
                 and
                 all
                 our
                 obedience
                 ,
                 and
                 all
                 our
                 conversation
                 is
                 wholly
                 to
                 be
                 conducted
                 by
                 the
                 love
                 of
                 God
                 :
                 and
                 although
                 to
                 love
                 God
                 be
                 an
                 affirmative
                 Commandement
                 ,
                 yet
                 because
                 it
                 is
                 a
                 transcendent
                 ,
                 or
                 universal
                 precept
                 ,
                 and
                 includes
                 in
                 it
                 all
                 those
                 precepts
                 ,
                 which
                 by
                 binding
                 at
                 several
                 times
                 ,
                 fill
                 up
                 all
                 our
                 time
                 ,
                 and
                 every
                 of
                 them
                 being
                 an
                 act
                 of
                 obedience
                 ,
                 is
                 consequently
                 an
                 act
                 and
                 instance
                 of
                 our
                 love
                 to
                 God
                 ,
                 it
                 follows
                 ,
                 that
                 there
                 is
                 no
                 time
                 in
                 which
                 we
                 are
                 not
                 bound
                 to
                 love
                 God
                 ;
                 and
                 to
                 exercise
                 acts
                 of
                 this
                 grace
                 does
                 not
                 depend
                 upon
                 times
                 and
                 circumstances
                 .
              
               
                 Upon
                 the
                 accounts
                 of
                 this
                 Rule
                 it
                 is
                 very
                 opportune
                 ,
                 
                 and
                 certainly
                 very
                 useful
                 ,
                 to
                 inquire
                 concerning
                 the
                 duty
                 of
                 Repentance
                 ;
                 for
                 upon
                 this
                 article
                 the
                 whole
                 question
                 of
                 late
                 or
                 death-bed
                 Repentance
                 will
                 depend
                 ,
                 and
                 consequently
                 the
                 eternal
                 felicity
                 or
                 infelicity
                 of
                 mankinde
                 :
                 and
                 therefore
                 I
                 have
                 reason
                 to
                 reckon
                 this
                 to
                 be
                 the
                 greatest
                 Case
                 of
                 Conscience
                 in
                 the
                 whole
                 world
                 ;
                 and
                 it
                 will
                 appear
                 so
                 both
                 in
                 the
                 event
                 of
                 the
                 discourse
                 ,
                 and
                 in
                 the
                 event
                 of
                 things
                 .
              
               
                 Question
                 .
              
               
                 
                   At
                   what
                   time
                   precisely
                   is
                   every
                   sinner
                   bound
                   to
                   repent
                   of
                   his
                   sins
                   ,
                   
                   so
                   that
                   if
                   he
                   does
                   not
                   repent
                   at
                   that
                   time
                   ,
                   he
                   commits
                   a
                   new
                   sin
                   ?
                
              
               
                 To
                 this
                 Question
                 of
                 
                   At
                   what
                   time
                
                 ]
                 the
                 Church
                 of
                 Rome
                 answers
                 ,
                 
                 
                   At
                   what
                   time
                   soever
                
                 ]
                 For
                 Repentance
                 is
                 as
                 the
                 precept
                 of
                 Baptism
                 and
                 Prayers
                 .
                 Neither
                 this
                 day
                 nor
                 to
                 morrow
                 precisely
                 is
                 it
                 necessary
                 to
                 be
                 baptized
                 ,
                 but
                 sometime
                 or
                 other
                 ;
                 and
                 if
                 we
                 pray
                 half
                 an
                 hour
                 hence
                 ,
                 it
                 is
                 as
                 much
                 obedience
                 as
                 if
                 we
                 fall
                 upon
                 our
                 knees
                 at
                 the
                 instant
                 of
                 the
                 proclamation
                 .
                 Adde
                 to
                 this
                 ,
                 that
                 since
                 repentance
                 (
                 besides
                 that
                 it
                 is
                 an
                 affirmative
                 Commandement
                 )
                 is
                 also
                 a
                 punitive
                 duty
                 ,
                 it
                 is
                 generally
                 agreed
                 upon
                 
                   Neminem
                   in
                   conscientia
                   donec
                   condemnetur
                   ad
                   poenam
                   exolvendam
                   teneri
                   ,
                
                 No
                 man
                 is
                 bound
                 to
                 undergoe
                 his
                 punishment
                 ,
                 till
                 the
                 instant
                 that
                 the
                 Law
                 determines
                 him
                 :
                 and
                 therefore
                 when
                 he
                 is
                 requir'd
                 ,
                 when
                 the
                 day
                 of
                 humiliation
                 comes
                 ,
                 when
                 there
                 is
                 danger
                 that
                 if
                 it
                 be
                 not
                 now
                 done
                 ,
                 it
                 will
                 
                 not
                 be
                 done
                 at
                 all
                 ,
                 then
                 let
                 the
                 sinner
                 look
                 to
                 it
                 ,
                 then
                 he
                 must
                 repent
                 ,
                 it
                 cannot
                 be
                 any
                 longer
                 put
                 off
                 .
                 This
                 is
                 the
                 doctrine
                 of
                 the
                 Roman
                 Schools
                 ,
                 and
                 of
                 some
                 others
                 ,
                 which
                 they
                 have
                 pursued
                 to
                 dangerous
                 and
                 horrid
                 propositions
                 .
              
               
                 Scotus
                 and
                 his
                 Scholars
                 say
                 a
                 man
                 is
                 bound
                 to
                 repent
                 upon
                 Holidays
                 ,
                 
                 as
                 upon
                 
                   Christmass
                   ,
                   Whitsontide
                
                 ,
                 or
                 at
                 Easter
                 to
                 be
                 sure
                 .
                 But
                 Sotus
                 and
                 Medina
                 very
                 confidently
                 reprove
                 this
                 proposition
                 as
                 too
                 severe
                 ,
                 for
                 this
                 reason
                 ;
                 Because
                 the
                 Church
                 having
                 appointed
                 many
                 Holidays
                 ,
                 yet
                 when
                 she
                 explicates
                 the
                 doctrine
                 of
                 Repentance
                 ,
                 she
                 did
                 suppose
                 it
                 to
                 be
                 sufficient
                 to
                 compel
                 the
                 sinner
                 to
                 repent
                 once
                 by
                 the
                 year
                 :
                 and
                 although
                 the
                 end
                 why
                 the
                 Festivals
                 are
                 ordain'd
                 is
                 the
                 inward
                 sanctification
                 of
                 the
                 soul
                 ,
                 
                 
                   haec
                   tamen
                   non
                   est
                   id
                   quod
                   per
                   praeceptum
                   de
                   observatione
                   festorum
                   injungitur
                   ,
                   this
                   is
                   not
                   it
                   which
                   was
                   enjoyn'd
                   by
                   the
                   precept
                   concerning
                   festivals
                   ,
                
                 saith
                 Reginaldus
                 .
                 For
                 the
                 Church
                 (
                 saith
                 he
                 )
                 commanded
                 onely
                 the
                 means
                 to
                 this
                 interiour
                 holiness
                 ;
                 so
                 that
                 if
                 you
                 doe
                 the
                 outward
                 work
                 ,
                 it
                 matters
                 not
                 (
                 as
                 to
                 the
                 precept
                 of
                 the
                 Church
                 )
                 whether
                 that
                 end
                 be
                 acquired
                 or
                 no
                 :
                 you
                 disobey
                 the
                 Church
                 if
                 you
                 doe
                 not
                 hear
                 Mass
                 ;
                 but
                 though
                 you
                 be
                 never
                 the
                 better
                 ,
                 so
                 you
                 doe
                 but
                 hear
                 Mass
                 ,
                 she
                 does
                 not
                 finde
                 her self
                 griev'd
                 .
              
               
                 By
                 the
                 way
                 ,
                 
                 it
                 is
                 observable
                 that
                 Scotus
                 and
                 the
                 more
                 severe
                 part
                 of
                 them
                 ,
                 which
                 affirm
                 a
                 man
                 to
                 be
                 bound
                 to
                 repent
                 on
                 every
                 Holiday
                 ,
                 doe
                 not
                 intend
                 to
                 say
                 that
                 by
                 the
                 law
                 of
                 God
                 men
                 are
                 so
                 bound
                 ,
                 but
                 by
                 the
                 law
                 of
                 the
                 Church
                 onely
                 .
                 Medina
                 and
                 the
                 looser
                 part
                 deny
                 the
                 Church
                 to
                 have
                 determin'd
                 this
                 affirmative
                 and
                 indefinite
                 Commandement
                 of
                 Repentance
                 to
                 so
                 much
                 severity
                 .
                 But
                 as
                 to
                 the
                 law
                 of
                 God
                 ,
                 they
                 all
                 pronounce
                 a
                 man
                 to
                 be
                 free
                 to
                 repent
                 once
                 for
                 all
                 ;
                 once
                 he
                 must
                 ,
                 but
                 when
                 that
                 once
                 shall
                 be
                 God
                 hath
                 not
                 set
                 down
                 :
                 and
                 since
                 God
                 left
                 it
                 at
                 the
                 greatest
                 liberty
                 ,
                 they
                 doe
                 not
                 believe
                 that
                 the
                 Church
                 is
                 so
                 severe
                 as
                 some
                 pretend
                 ,
                 neither
                 doe
                 they
                 think
                 it
                 fit
                 she
                 should
                 ;
                 but
                 if
                 they
                 never
                 repent
                 till
                 the
                 article
                 of
                 death
                 ,
                 they
                 prevaricate
                 no
                 command
                 of
                 God.
                 For
                 [
                 
                   Vera
                   ,
                   atque
                   adeo
                   ,
                   ut
                   expressit
                   Navarrus
                   in
                   Enchir.
                   cap.
                
                 1.
                 n.
                 31.
                 
                   omnium
                   communis
                   sententia
                   est
                   ,
                   tempus
                   in
                   quo
                   peccator
                   conteri
                   tenetur
                   (
                   intellige
                   per
                   se
                   ,
                   seu
                   vi
                   specialis
                   praecepti
                   de
                   contritione
                   à
                   Deo
                   dati
                   )
                   esse
                   imminentem
                   articulum
                   mortis
                   naturalis
                   ,
                   vel
                   violentae
                
                 ]
                 So
                 Reginaldus
                 .
                 
                 
                   The
                   true
                   and
                   common
                   opinion
                   of
                   all
                   men
                   is
                   ,
                   that
                   the
                   time
                   in
                   which
                   a
                   sinner
                   is
                   bound
                   to
                   have
                   contrition
                   for
                   his
                   sins
                
                 (
                 meaning
                 in
                 respect
                 of
                 any
                 Divine
                 Commandement
                 )
                 
                   is
                   the
                   article
                   of
                   imminent
                   death
                   ,
                   whether
                   natural
                   or
                   violent
                   .
                
                 And
                 in
                 the
                 mean
                 time
                 [
                 
                   There
                   is
                   no
                   precept
                   commanding
                   that
                   a
                   sinner
                   should
                   not
                   persevere
                   in
                   enmity
                   against
                   God
                   :
                   there
                   is
                   no
                   negative
                   precept
                   forbidding
                   such
                   a
                   perseverance
                   .
                
                 Nay
                 worse
                 ,
                 if
                 worse
                 be
                 possible
                 ,
                 [
                 
                   even
                   to
                   resolve
                   to
                   deferre
                   our
                   repentance
                   [
                   velle
                   poenitentiam
                   differre
                   ,
                
                 
                 
                   nolléque
                   nisi
                   ad
                   aliquod
                   tempus
                   poenitere
                
                 ]
                 and
                 to
                 refuse
                 to
                 repent
                 till
                 such
                 a
                 day
                 ,
                 is
                 but
                 a
                 very
                 little
                 sin
                 (
                 saith
                 Sotus
                 ;
                 )
                 it
                 is
                 none
                 at
                 all
                 (
                 saith
                 Medina
                 )
                 it
                 is
                 neither
                 an
                 act
                 of
                 impenitence
                 ,
                 nor
                 at
                 all
                 unlawful
                 .
              
               
                 These
                 are
                 sad
                 stories
                 to
                 be
                 told
                 and
                 maintained
                 by
                 Christian
                 families
                 ,
                 
                 but
                 therefore
                 the
                 more
                 carefully
                 to
                 be
                 look'd
                 to
                 ,
                 because
                 it
                 is
                 concerning
                 the
                 summe
                 of
                 affairs
                 ,
                 and
                 an
                 error
                 here
                 is
                 worse
                 then
                 an
                 over-sight
                 in
                 a
                 day
                 of
                 battel
                 :
                 for
                 repentance
                 being
                 the
                 remedy
                 for
                 all
                 the
                 evils
                 of
                 our
                 soul
                 ,
                 if
                 the
                 remedy
                 be
                 ordered
                 so
                 as
                 that
                 it
                 come
                 too
                 late
                 ,
                 or
                 deferr'd
                 till
                 the
                 disease
                 increase
                 to
                 an
                 intolerable
                 and
                 an
                 incurable
                 evil
                 ,
                 the
                 state
                 of
                 our
                 soul
                 must
                 needs
                 be
                 without
                 remedy
                 ;
                 and
                 that
                 in
                 our
                 Philosophy
                 is
                 equivalent
                 to
                 desperation
                 .
              
               
               
                 But
                 before
                 I
                 reprove
                 these
                 horrid
                 doctrines
                 ,
                 
                 which
                 so
                 intirely
                 and
                 without
                 dispute
                 prevail
                 in
                 some
                 Churches
                 ,
                 I
                 am
                 to
                 say
                 two
                 things
                 .
                 1.
                 
                 If
                 God
                 hath
                 left
                 the
                 time
                 of
                 our
                 repentance
                 and
                 return
                 so
                 wholly
                 without
                 care
                 and
                 provision
                 ,
                 though
                 by
                 the
                 doctrine
                 of
                 some
                 Romane
                 Doctors
                 the
                 Church
                 hath
                 been
                 more
                 careful
                 of
                 it
                 and
                 more
                 severe
                 then
                 God
                 himself
                 ,
                 yet
                 neither
                 the
                 care
                 of
                 the
                 Church
                 ,
                 nor
                 the
                 ordinary
                 provisions
                 and
                 arrests
                 made
                 by
                 God
                 can
                 ever
                 be
                 sufficient
                 to
                 cause
                 men
                 to
                 live
                 well
                 in
                 any
                 tolerable
                 degree
                 .
                 For
                 if
                 God
                 binds
                 you
                 onely
                 to
                 repent
                 in
                 the
                 day
                 of
                 your
                 death
                 ,
                 or
                 if
                 he
                 to
                 hasten
                 it
                 will
                 affright
                 you
                 with
                 a
                 popular
                 judgement
                 upon
                 the
                 neighbourhood
                 ,
                 all
                 those
                 that
                 escape
                 the
                 sickness
                 ,
                 and
                 all
                 that
                 have
                 but
                 little
                 or
                 no
                 reason
                 to
                 fear
                 it
                 ,
                 and
                 all
                 those
                 that
                 can
                 flie
                 from
                 it
                 shall
                 not
                 repent
                 ,
                 and
                 indeed
                 shall
                 not
                 be
                 tied
                 to
                 it
                 .
                 And
                 if
                 we
                 consider
                 the
                 event
                 and
                 impressions
                 usually
                 made
                 upon
                 our
                 cities
                 and
                 villages
                 by
                 any
                 popular
                 judgement
                 ,
                 we
                 shall
                 finde
                 so
                 very
                 many
                 to
                 be
                 unconcerned
                 ,
                 that
                 if
                 this
                 be
                 the
                 time
                 of
                 repentance
                 ,
                 the
                 duty
                 will
                 upon
                 this
                 account
                 goe
                 but
                 slowly
                 forward
                 :
                 very
                 many
                 shall
                 have
                 no
                 need
                 to
                 doe
                 it
                 ;
                 and
                 none
                 will
                 doe
                 it
                 but
                 they
                 that
                 have
                 :
                 and
                 if
                 the
                 fear
                 of
                 imminent
                 death
                 be
                 the
                 onely
                 period
                 ,
                 we
                 may
                 easily
                 perceive
                 what
                 ill
                 provisions
                 are
                 made
                 for
                 repentance
                 ,
                 when
                 even
                 dying
                 men
                 will
                 hardly
                 believe
                 that
                 they
                 shall
                 die
                 yet
                 ,
                 but
                 hope
                 for
                 life
                 ,
                 till
                 their
                 hopes
                 and
                 powers
                 of
                 working
                 expire
                 together
                 .
                 But
                 then
                 because
                 it
                 is
                 pretended
                 that
                 the
                 Church
                 hath
                 made
                 better
                 provisions
                 ,
                 and
                 tied
                 all
                 men
                 to
                 communicate
                 at
                 Easter
                 ,
                 and
                 consequently
                 to
                 repent
                 by
                 way
                 of
                 preparation
                 to
                 the
                 Holy
                 Communion
                 ;
                 I
                 consider
                 that
                 the
                 Church
                 can
                 onely
                 tie
                 them
                 to
                 the
                 outward
                 signification
                 of
                 repentance
                 ,
                 as
                 Confession
                 ,
                 and
                 the
                 appendages
                 of
                 that
                 entercourse
                 ;
                 and
                 if
                 they
                 omit
                 the
                 inward
                 and
                 more
                 spiritual
                 and
                 essential
                 part
                 of
                 this
                 great
                 duty
                 ,
                 they
                 may
                 for
                 this
                 sin
                 as
                 well
                 as
                 for
                 all
                 the
                 other
                 repent
                 in
                 the
                 day
                 of
                 death
                 ,
                 and
                 that
                 is
                 sufficient
                 for
                 the
                 performance
                 of
                 the
                 Divine
                 Commandement
                 .
                 And
                 since
                 the
                 Church
                 requires
                 no
                 more
                 but
                 a
                 periodical
                 and
                 a
                 ritual
                 repentance
                 ,
                 the
                 repentance
                 of
                 a
                 Christian
                 will
                 be
                 like
                 the
                 Persian
                 feast
                 ,
                 which
                 they
                 call'd
                 
                   vitiorum
                   interitum
                   ,
                   the
                   destruction
                   of
                   impiety
                
                 ;
                 upon
                 the
                 anniversary
                 of
                 which
                 feast
                 they
                 kill'd
                 all
                 the
                 venemous
                 creatures
                 they
                 could
                 finde
                 ,
                 but
                 they
                 let
                 them
                 alone
                 to
                 swarm
                 till
                 that
                 day
                 came
                 again
                 :
                 and
                 that
                 is
                 the
                 event
                 of
                 these
                 ritual
                 and
                 anniversary
                 repentances
                 ;
                 at
                 a
                 set
                 time
                 there
                 is
                 a
                 declamation
                 made
                 against
                 sin
                 ,
                 and
                 some
                 significations
                 of
                 the
                 evil
                 of
                 it
                 express'd
                 ,
                 but
                 when
                 the
                 solemnity
                 is
                 over
                 ,
                 it
                 returns
                 in
                 all
                 the
                 material
                 instances
                 ;
                 and
                 there
                 is
                 no
                 help
                 for
                 it
                 in
                 this
                 doctrine
                 ,
                 nor
                 in
                 the
                 customes
                 and
                 usages
                 of
                 those
                 Churches
                 that
                 entertain
                 it
                 .
                 So
                 that
                 this
                 doctrine
                 must
                 be
                 acknowledged
                 as
                 a
                 destroyer
                 of
                 good
                 life
                 :
                 and
                 though
                 I
                 know
                 no
                 artifices
                 of
                 escape
                 from
                 this
                 ,
                 that
                 are
                 made
                 use
                 of
                 ,
                 yet
                 if
                 there
                 were
                 ,
                 we
                 are
                 not
                 to
                 consider
                 what
                 is
                 talk'd
                 amongst
                 Schoolmen
                 to
                 excuse
                 the
                 objection
                 and
                 to
                 maintain
                 the
                 faction
                 ,
                 but
                 what
                 is
                 really
                 and
                 materially
                 the
                 event
                 of
                 it
                 ,
                 as
                 it
                 is
                 every
                 day
                 observed
                 in
                 the
                 manners
                 of
                 men
                 .
              
               
                 The
                 other
                 thing
                 which
                 I
                 was
                 to
                 say
                 is
                 this
                 ,
                 
                 that
                 this
                 doctrine
                 of
                 the
                 Roman
                 Schools
                 ,
                 which
                 is
                 the
                 common
                 sentence
                 of
                 them
                 all
                 ,
                 cannot
                 be
                 directly
                 confuted
                 ,
                 unless
                 we
                 fall
                 upon
                 this
                 proposition
                 [
                 
                   that
                   a
                   man
                   is
                   positively
                   and
                   directly
                   bound
                   to
                   repent
                   of
                   his
                   sin
                   as
                   soon
                   as
                   ever
                   he
                   hath
                   committed
                   it
                   .
                
                 ]
              
               
                 For
                 if
                 there
                 be
                 not
                 something
                 in
                 the
                 nature
                 of
                 sin
                 that
                 must
                 not
                 be
                 retain'd
                 at
                 all
                 ;
                 
                 if
                 there
                 be
                 not
                 much
                 in
                 the
                 anger
                 of
                 God
                 that
                 must
                 not
                 be
                 endur'd
                 at
                 all
                 ;
                 if
                 there
                 be
                 not
                 obligations
                 to
                 the
                 service
                 of
                 God
                 that
                 must
                 
                 not
                 be
                 put
                 off
                 at
                 all
                 ;
                 if
                 there
                 be
                 not
                 great
                 regards
                 concerning
                 the
                 love
                 of
                 God
                 without
                 which
                 we
                 must
                 not
                 live
                 at
                 all
                 ;
                 and
                 lastly
                 ,
                 if
                 there
                 be
                 not
                 infinite
                 dangers
                 in
                 our
                 life
                 ,
                 and
                 that
                 every
                 putting
                 our
                 repentance
                 off
                 exposes
                 it
                 to
                 the
                 inexcusable
                 danger
                 of
                 never
                 having
                 it
                 done
                 at
                 all
                 ;
                 then
                 it
                 must
                 follow
                 that
                 repentance
                 obliges
                 no
                 otherwise
                 then
                 alms
                 ,
                 or
                 saying
                 our
                 prayers
                 ,
                 it
                 is
                 to
                 be
                 done
                 in
                 its
                 proper
                 season
                 :
                 and
                 the
                 consequent
                 of
                 that
                 will
                 be
                 ,
                 that
                 so
                 it
                 be
                 done
                 at
                 all
                 ,
                 we
                 are
                 safe
                 enough
                 if
                 it
                 be
                 done
                 at
                 any
                 time
                 ;
                 and
                 if
                 you
                 can
                 deferre
                 it
                 till
                 to
                 morrow
                 ,
                 you
                 may
                 also
                 put
                 it
                 off
                 till
                 the
                 next
                 day
                 ,
                 and
                 so
                 until
                 you
                 die
                 .
                 *
                 And
                 there
                 is
                 no
                 avoiding
                 it
                 ,
                 as
                 is
                 evident
                 to
                 all
                 rational
                 and
                 considering
                 persons
                 :
                 for
                 to
                 morrow
                 and
                 to
                 day
                 are
                 both
                 alike
                 as
                 to
                 the
                 affirmative
                 command
                 ;
                 and
                 by
                 Gods
                 law
                 we
                 are
                 not
                 bound
                 to
                 it
                 till
                 the
                 day
                 of
                 our
                 death
                 ,
                 if
                 we
                 be
                 not
                 bound
                 to
                 it
                 every
                 day
                 .
                 We
                 must
                 therefore
                 chuse
                 our
                 proposition
                 .
                 Does
                 God
                 give
                 us
                 leave
                 ,
                 if
                 we
                 have
                 sinn'd
                 ,
                 to
                 dwell
                 in
                 it
                 ,
                 to
                 forget
                 our
                 danger
                 ,
                 to
                 neglect
                 the
                 wound
                 that
                 putrifies
                 ?
                 Is
                 he
                 pleased
                 that
                 we
                 for
                 whom
                 he
                 hath
                 given
                 his
                 Son
                 ,
                 we
                 whom
                 he
                 hath
                 adopted
                 into
                 his
                 family
                 and
                 made
                 members
                 of
                 Christ
                 ,
                 we
                 to
                 whom
                 he
                 perpetually
                 gives
                 his
                 grace
                 ,
                 whom
                 he
                 invites
                 by
                 his
                 promises
                 ,
                 and
                 calls
                 by
                 his
                 Preachers
                 every
                 day
                 ,
                 and
                 affrights
                 by
                 his
                 threatnings
                 every
                 hour
                 ,
                 and
                 incites
                 by
                 his
                 Spirit
                 ,
                 and
                 makes
                 restless
                 by
                 the
                 daily
                 emotions
                 of
                 an
                 unquiet
                 conscience
                 ;
                 that
                 we
                 whom
                 he
                 every
                 day
                 obliges
                 ,
                 and
                 no
                 day
                 neglects
                 to
                 doe
                 something
                 towards
                 our
                 amendment
                 and
                 salvation
                 ;
                 is
                 he
                 (
                 I
                 say
                 )
                 pleased
                 that
                 we
                 should
                 in
                 despight
                 or
                 contempt
                 of
                 all
                 this
                 abide
                 in
                 his
                 displeasure
                 ,
                 and
                 dwell
                 in
                 that
                 state
                 of
                 evil
                 things
                 ,
                 that
                 if
                 on
                 any
                 hour
                 of
                 so
                 many
                 days
                 and
                 weeks
                 and
                 moneths
                 and
                 years
                 we
                 chance
                 to
                 die
                 ,
                 we
                 die
                 again
                 and
                 die
                 for
                 ever
                 ?
                 Is
                 this
                 likely
                 ?
                 Does
                 God
                 so
                 little
                 value
                 the
                 services
                 of
                 our
                 life
                 ,
                 the
                 vigor
                 of
                 our
                 youth
                 ,
                 the
                 wisdome
                 of
                 our
                 age
                 ,
                 the
                 activity
                 of
                 our
                 health
                 ,
                 the
                 imployment
                 of
                 our
                 faculties
                 ,
                 the
                 excellency
                 of
                 our
                 dwelling
                 with
                 him
                 ?
                 Does
                 he
                 so
                 little
                 estimate
                 the
                 growth
                 in
                 grace
                 ,
                 and
                 the
                 repetition
                 of
                 holy
                 acts
                 ,
                 the
                 strength
                 of
                 our
                 habits
                 ,
                 and
                 the
                 firmness
                 of
                 our
                 love
                 ,
                 that
                 he
                 will
                 be
                 satisfied
                 with
                 an
                 accidental
                 repentance
                 ,
                 a
                 repentance
                 that
                 comes
                 by
                 chance
                 ,
                 and
                 is
                 certain
                 in
                 nothing
                 but
                 that
                 it
                 certainly
                 comes
                 too
                 late
                 ?
                 But
                 if
                 we
                 may
                 not
                 deferre
                 our
                 repentance
                 to
                 the
                 last
                 ,
                 then
                 we
                 must
                 not
                 deferre
                 it
                 at
                 all
                 ,
                 we
                 must
                 not
                 put
                 it
                 off
                 one
                 day
                 :
                 For
                 if
                 one
                 ,
                 then
                 twenty
                 ,
                 if
                 twenty
                 ,
                 then
                 twenty
                 thousand
                 ;
                 there
                 is
                 no
                 reason
                 against
                 one
                 ,
                 but
                 what
                 is
                 against
                 all
                 :
                 but
                 if
                 we
                 may
                 not
                 stay
                 a
                 thousand
                 days
                 ,
                 then
                 not
                 one
                 hour
                 ;
                 and
                 that
                 is
                 the
                 thing
                 I
                 shall
                 now
                 contend
                 for
                 .
              
               
                 1.
                 
                 I
                 remember
                 an
                 odde
                 argument
                 used
                 by
                 Reginaldus
                 
                 *
                 to
                 prove
                 that
                 a
                 man
                 is
                 not
                 bound
                 to
                 be
                 contrite
                 for
                 his
                 sins
                 as
                 soon
                 as
                 he
                 remembers
                 them
                 ;
                 because
                 (
                 says
                 he
                 )
                 
                   if
                   he
                   were
                   ,
                   then
                   it
                   were
                   but
                   ill
                   provided
                   by
                   God
                   and
                   the
                   Church
                   that
                   Preachers
                   should
                   call
                   upon
                   men
                   to
                   confess
                   their
                   sins
                   ,
                   to
                   be
                   sorrowful
                   for
                   them
                   ,
                   and
                   utterly
                   to
                   leave
                   them
                   :
                   for
                   there
                   is
                   no
                   question
                   but
                   such
                   discourses
                   will
                   often
                   remind
                   us
                   of
                   our
                   sins
                   ;
                   and
                   if
                   we
                   were
                   then
                   tied
                   to
                   repent
                   ,
                   and
                   did
                   sin
                   by
                   not
                   repenting
                   ,
                   then
                   such
                   preachings
                   would
                   be
                   the
                   occasion
                   of
                   many
                   sins
                   ,
                   and
                   the
                   law
                   would
                   be
                   an
                   intolerable
                   Commandement
                   ,
                   and
                   Christs
                   yoke
                   not
                   to
                   be
                   endured
                   ;
                   because
                   men
                   doe
                   not
                   finde
                   it
                   so
                   easy
                   to
                   repent
                   upon
                   every
                   notice
                   :
                
                 so
                 he
                 .
                 But
                 this
                 consideration
                 turn'd
                 with
                 the
                 right
                 end
                 forwards
                 is
                 an
                 excellent
                 argument
                 to
                 enforce
                 the
                 duty
                 which
                 I
                 am
                 now
                 pressing
                 of
                 ,
                 a
                 present
                 actual
                 repentance
                 .
                 For
                 does
                 God
                 send
                 Preachers
                 who
                 every
                 day
                 call
                 upon
                 us
                 to
                 repent
                 ,
                 and
                 does
                 not
                 God
                 intend
                 we
                 should
                 repent
                 on
                 that
                 day
                 he
                 calls
                 to
                 doe
                 it
                 ?
                 Doe
                 the
                 Prophets
                 and
                 Preachers
                 of
                 
                 righteousness
                 bid
                 us
                 repent
                 next
                 year
                 ?
                 Have
                 they
                 Commission
                 to
                 say
                 ,
                 It
                 were
                 well
                 and
                 convenient
                 if
                 you
                 would
                 repent
                 to
                 day
                 ;
                 but
                 you
                 doe
                 not
                 sin
                 if
                 you
                 stay
                 till
                 next
                 year
                 ,
                 or
                 till
                 you
                 are
                 old
                 ,
                 or
                 till
                 you
                 die
                 ?
                 To
                 what
                 purpose
                 then
                 doe
                 they
                 preach
                 ?
                 Does
                 not
                 God
                 require
                 our
                 obedience
                 ?
                 Doe
                 we
                 not
                 sin
                 if
                 the
                 Preachers
                 say
                 well
                 and
                 right
                 ,
                 and
                 we
                 doe
                 it
                 not
                 ?
                 Is
                 there
                 any
                 one
                 minute
                 ,
                 any
                 one
                 day
                 in
                 which
                 we
                 may
                 innocently
                 stay
                 from
                 the
                 service
                 of
                 God
                 ?
                 Let
                 us
                 think
                 of
                 that
                 .
                 Every
                 day
                 on
                 which
                 a
                 sinner
                 deferres
                 his
                 repentance
                 ,
                 on
                 that
                 day
                 he
                 refuses
                 to
                 be
                 Gods
                 servant
                 :
                 and
                 if
                 God
                 does
                 command
                 his
                 service
                 every
                 day
                 ,
                 then
                 he
                 every
                 day
                 sins
                 on
                 which
                 he
                 refuses
                 .
                 For
                 unless
                 God
                 gives
                 him
                 leave
                 to
                 stay
                 away
                 ,
                 his
                 very
                 staying
                 away
                 is
                 as
                 much
                 a
                 sin
                 as
                 his
                 going
                 away
                 ,
                 that
                 is
                 ,
                 his
                 not
                 repenting
                 is
                 a
                 new
                 sin
                 .
              
               
                 And
                 if
                 by
                 way
                 of
                 Objection
                 it
                 be
                 inquir'd
                 ,
                 
                 By
                 what
                 measures
                 or
                 rules
                 of
                 multiplication
                 shall
                 such
                 sins
                 be
                 numbred
                 ?
                 whether
                 by
                 every
                 day
                 ,
                 and
                 why
                 not
                 by
                 every
                 night
                 ,
                 or
                 why
                 not
                 by
                 every
                 hour
                 ,
                 or
                 every
                 half
                 hour
                 ?
                 I
                 answer
                 ,
                 that
                 the
                 question
                 is
                 captious
                 and
                 of
                 no
                 real
                 use
                 ,
                 but
                 to
                 serve
                 instead
                 of
                 a
                 temptation
                 .
                 But
                 the
                 answer
                 is
                 this
                 ;
                 1.
                 
                 That
                 the
                 sin
                 of
                 not
                 repenting
                 increases
                 by
                 intension
                 of
                 degrees
                 ,
                 as
                 the
                 perpetuity
                 of
                 an
                 act
                 of
                 hatred
                 against
                 God.
                 He
                 that
                 continues
                 a
                 whole
                 day
                 in
                 such
                 actual
                 hostility
                 and
                 defiance
                 increases
                 his
                 sin
                 perpetually
                 ,
                 not
                 by
                 the
                 measures
                 of
                 wine
                 and
                 oile
                 ,
                 or
                 the
                 strokes
                 of
                 the
                 clock
                 ,
                 but
                 by
                 spiritual
                 and
                 intentional
                 measures
                 ;
                 he
                 still
                 more
                 and
                 more
                 provokes
                 God
                 ,
                 and
                 in
                 the
                 eternal
                 scrutiny
                 God
                 will
                 fit
                 him
                 with
                 numbers
                 and
                 measures
                 of
                 a
                 proportionable
                 judgement
                 .
                 2.
                 
                 The
                 sin
                 of
                 not
                 repenting
                 is
                 also
                 multiplied
                 by
                 extension
                 ;
                 for
                 every
                 time
                 a
                 man
                 does
                 positively
                 refuse
                 to
                 repent
                 ,
                 every
                 time
                 a
                 man
                 is
                 call'd
                 upon
                 or
                 thinks
                 of
                 his
                 duty
                 and
                 will
                 not
                 doe
                 it
                 ,
                 every
                 such
                 negative
                 is
                 a
                 new
                 sin
                 ,
                 and
                 a
                 multiplication
                 of
                 his
                 scores
                 :
                 and
                 it
                 may
                 happen
                 that
                 every
                 day
                 that
                 may
                 become
                 twenty
                 sins
                 ,
                 and
                 in
                 a
                 short
                 time
                 rise
                 to
                 an
                 intolerable
                 height
                 .
              
               
                 2.
                 
                 He
                 that
                 remembers
                 he
                 hath
                 committed
                 a
                 sin
                 ,
                 
                 either
                 remembers
                 it
                 with
                 joy
                 or
                 with
                 displeasure
                 .
                 If
                 with
                 displeasure
                 ,
                 it
                 is
                 an
                 act
                 of
                 repentance
                 ;
                 if
                 with
                 joy
                 ,
                 it
                 is
                 a
                 new
                 sin
                 ;
                 or
                 if
                 it
                 be
                 with
                 neither
                 ,
                 the
                 man
                 does
                 not
                 consider
                 at
                 all
                 .
                 But
                 if
                 it
                 abides
                 there
                 ,
                 the
                 sin
                 will
                 be
                 apt
                 to
                 repeat
                 its
                 own
                 pleasures
                 to
                 the
                 memory
                 ,
                 to
                 act
                 them
                 in
                 the
                 fancy
                 ,
                 and
                 so
                 endear
                 them
                 to
                 the
                 heart
                 :
                 and
                 it
                 is
                 certain
                 that
                 all
                 active
                 considerations
                 declare
                 on
                 one
                 side
                 or
                 other
                 ,
                 either
                 for
                 the
                 sin
                 or
                 against
                 it
                 ;
                 and
                 the
                 Devil
                 is
                 not
                 so
                 backward
                 at
                 tempting
                 ,
                 and
                 the
                 pleasure
                 of
                 the
                 sin
                 is
                 not
                 so
                 unactive
                 ,
                 but
                 if
                 ever
                 it
                 be
                 thought
                 upon
                 without
                 sorrow
                 ,
                 it
                 cannot
                 easily
                 be
                 thought
                 upon
                 without
                 some
                 actual
                 or
                 potential
                 delight
                 :
                 and
                 therefore
                 he
                 that
                 repents
                 not
                 ,
                 does
                 sin
                 anew
                 .
                 He
                 that
                 hath
                 stoln
                 is
                 bound
                 presently
                 to
                 restore
                 if
                 he
                 can
                 ,
                 and
                 when
                 it
                 is
                 in
                 our
                 hand
                 it
                 must
                 also
                 be
                 in
                 our
                 heart
                 to
                 restore
                 ,
                 and
                 the
                 evil
                 must
                 not
                 be
                 suffered
                 so
                 much
                 as
                 for
                 an
                 hour
                 to
                 dwell
                 upon
                 the
                 injur'd
                 person
                 :
                 so
                 it
                 is
                 in
                 the
                 restitution
                 of
                 our
                 hearts
                 and
                 our
                 affections
                 to
                 God
                 ;
                 there
                 is
                 an
                 injustice
                 done
                 to
                 God
                 all
                 the
                 way
                 by
                 our
                 detaining
                 of
                 his
                 rights
                 ,
                 the
                 injury
                 is
                 upon
                 him
                 ,
                 he
                 complains
                 that
                 we
                 will
                 not
                 come
                 in
                 ,
                 and
                 is
                 delighted
                 if
                 we
                 come
                 speedily
                 .
                 Restitution
                 therefore
                 must
                 be
                 made
                 presently
                 ;
                 and
                 for
                 the
                 satisfaction
                 and
                 amends
                 for
                 the
                 wrong
                 besides
                 ,
                 God
                 may
                 longer
                 expect
                 ,
                 even
                 till
                 the
                 day
                 of
                 its
                 proper
                 period
                 .
              
               
                 3.
                 
                 Does
                 not
                 God
                 every
                 day
                 send
                 something
                 of
                 his
                 grace
                 upon
                 us
                 ?
                 
                 Does
                 he
                 not
                 always
                 knock
                 at
                 the
                 door
                 of
                 our
                 hearts
                 ,
                 as
                 long
                 as
                 the
                 day
                 of
                 
                 salvation
                 lasts
                 ?
                 Does
                 not
                 he
                 send
                 his
                 Spirit
                 to
                 invite
                 ,
                 his
                 arguments
                 to
                 perswade
                 ,
                 and
                 his
                 mercies
                 to
                 endear
                 us
                 ?
                 Would
                 he
                 have
                 any
                 thing
                 of
                 this
                 lost
                 ?
                 Is
                 it
                 not
                 a
                 sin
                 once
                 to
                 resist
                 the
                 Holy
                 Spirit
                 ?
                 And
                 he
                 that
                 remembers
                 his
                 sin
                 ,
                 and
                 knows
                 it
                 is
                 an
                 offence
                 against
                 God
                 ,
                 and
                 yet
                 does
                 not
                 repent
                 at
                 that
                 thought
                 and
                 that
                 knowledge
                 ,
                 does
                 not
                 he
                 resist
                 the
                 Holy
                 Spirit
                 of
                 God
                 ,
                 so
                 moving
                 ,
                 so
                 acting
                 ,
                 so
                 insinuating
                 ?
                 Is
                 not
                 every
                 good
                 Sermon
                 a
                 part
                 of
                 the
                 grace
                 of
                 God
                 ?
                 
                   Qui
                   monet
                   ,
                   quasi
                   adjuvat
                
                 ,
                 
                 says
                 the
                 Comedy
                 ,
                 
                   he
                   that
                   counsels
                   you
                   ,
                   helps
                   you
                   :
                
                 and
                 can
                 it
                 be
                 imagined
                 that
                 he
                 that
                 resists
                 the
                 grace
                 of
                 God
                 twenty
                 years
                 is
                 not
                 a
                 greater
                 villain
                 then
                 he
                 that
                 stood
                 against
                 it
                 but
                 twenty
                 moneths
                 ,
                 and
                 so
                 on
                 to
                 twenty
                 days
                 ,
                 and
                 twenty
                 hours
                 ?
                 
                   Peccatorem
                   tanto
                   sequitur
                   districtior
                   sententia
                   quantò
                   peccanti
                   ei
                   magna
                   est
                   patientia
                   prorogata
                   :
                   &
                   Divina
                   severitas
                   eò
                   iniquum
                   acriùs
                   punit
                   ,
                   quò
                   diutiùs
                   pertulit
                   ,
                
                 saith
                 S.
                 Gregory
                 .
                 The
                 longer
                 God
                 hath
                 expected
                 our
                 repentance
                 ,
                 the
                 more
                 angry
                 he
                 is
                 if
                 we
                 doe
                 not
                 repent
                 ;
                 now
                 Gods
                 anger
                 would
                 not
                 increase
                 if
                 our
                 sin
                 did
                 not
                 .
                 But
                 I
                 consider
                 ,
                 Must
                 not
                 a
                 man
                 repent
                 of
                 his
                 resisting
                 Gods
                 grace
                 ,
                 of
                 his
                 refusing
                 to
                 hear
                 ,
                 of
                 his
                 not
                 attending
                 ,
                 of
                 his
                 neglecting
                 the
                 means
                 of
                 salvation
                 ?
                 And
                 why
                 all
                 this
                 ,
                 but
                 that
                 every
                 delay
                 is
                 a
                 quenching
                 of
                 the
                 light
                 of
                 Gods
                 Spirit
                 ,
                 and
                 every
                 such
                 quenching
                 cannot
                 be
                 innocent
                 ?
                 And
                 what
                 can
                 be
                 expounded
                 to
                 be
                 a
                 contempt
                 of
                 God
                 ,
                 if
                 this
                 be
                 not
                 ;
                 that
                 when
                 God
                 by
                 his
                 preventing
                 ,
                 his
                 exciting
                 ,
                 his
                 encouraging
                 ,
                 his
                 assisting
                 grace
                 invites
                 us
                 to
                 repentance
                 ,
                 we
                 nevertheless
                 refuse
                 to
                 mourn
                 for
                 our
                 sins
                 and
                 to
                 repent
                 ?
                 *
                 This
                 is
                 the
                 very
                 argument
                 which
                 the
                 Spirit
                 of
                 God
                 himself
                 uses
                 ,
                 and
                 therefore
                 is
                 not
                 capable
                 of
                 reproof
                 or
                 confutation
                 .
                 
                   Because
                   I
                   have
                   called
                   and
                   ye
                   refused
                   ,
                   I
                   have
                   stretched
                   out
                   my
                   hand
                   and
                   no
                   man
                   regarded
                   :
                
                 
                 
                   but
                   ye
                   have
                   set
                   at
                   nought
                   all
                   my
                   counsel
                   ,
                   and
                   would
                   none
                   of
                   my
                   reproof
                   ;
                   I
                   will
                   also
                   laugh
                   at
                   your
                   calamity
                   ,
                   and
                   mock
                   when
                   your
                   fear
                   cometh
                   .
                
                 Is
                 not
                 therefore
                 every
                 call
                 to
                 be
                 regarded
                 ?
                 and
                 consequently
                 is
                 not
                 every
                 refusing
                 criminal
                 ?
                 and
                 does
                 not
                 God
                 call
                 every
                 day
                 ?
                 Put
                 these
                 things
                 together
                 ,
                 and
                 the
                 natural
                 consequent
                 of
                 them
                 is
                 this
                 ,
                 That
                 he
                 who
                 sins
                 &
                 does
                 not
                 repent
                 speedily
                 ,
                 does
                 at
                 least
                 sin
                 twice
                 ,
                 and
                 every
                 day
                 of
                 delay
                 is
                 a
                 further
                 provocation
                 of
                 the
                 wrath
                 of
                 God.
                 To
                 this
                 purpose
                 are
                 those
                 excellent
                 words
                 of
                 S.
                 
                   Paul
                   ,
                   Despisest
                   thou
                   the
                   riches
                   of
                   his
                   goodness
                   and
                   forbearance
                   and
                   long-suffering
                   ,
                
                 
                 
                   not
                   knowing
                   that
                   the
                   goodness
                   of
                   God
                   leadeth
                   thee
                   to
                   repentance
                   ?
                
                 That
                 is
                 ,
                 every
                 action
                 of
                 Gods
                 loving-kindness
                 and
                 forbearance
                 of
                 thee
                 is
                 an
                 argument
                 for
                 ,
                 and
                 an
                 exhortation
                 to
                 repentance
                 ;
                 and
                 the
                 not
                 making
                 use
                 of
                 it
                 is
                 called
                 by
                 the
                 Apostle
                 ,
                 
                   a
                   despising
                   of
                   his
                   goodness
                
                 ;
                 and
                 the
                 not
                 repenting
                 is
                 on
                 every
                 day
                 of
                 delay
                 
                   a
                   treasuring
                   up
                   of
                   wrath
                
                 :
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                
                 
                   Men
                   waxe
                   old
                
                 and
                 grow
                 gray
                 
                   in
                   their
                   iniquity
                
                 ,
                 while
                 they
                 think
                 every
                 day
                 too
                 short
                 for
                 their
                 sin
                 ,
                 and
                 too
                 soon
                 for
                 their
                 repentance
                 .
                 But
                 (
                 if
                 I
                 may
                 have
                 leave
                 to
                 complain
                 )
                 it
                 is
                 a
                 sad
                 thing
                 to
                 see
                 a
                 man
                 who
                 is
                 well
                 instructed
                 in
                 Religion
                 ,
                 able
                 to
                 give
                 counsel
                 to
                 others
                 ,
                 wise
                 enough
                 to
                 conduct
                 the
                 affairs
                 of
                 his
                 family
                 ,
                 sober
                 in
                 his
                 resolution
                 concerning
                 the
                 things
                 of
                 this
                 world
                 ,
                 to
                 see
                 such
                 a
                 person
                 come
                 to
                 Church
                 every
                 Festival
                 ,
                 and
                 hear
                 the
                 perpetual
                 Sermons
                 of
                 the
                 Gospel
                 ,
                 the
                 clamors
                 of
                 Gods
                 Holy
                 Spirit
                 ,
                 the
                 continual
                 noise
                 of
                 Aarons
                 bells
                 ringing
                 in
                 his
                 ears
                 ,
                 a
                 man
                 that
                 knows
                 the
                 danger
                 of
                 a
                 sinner
                 if
                 he
                 dies
                 without
                 pardon
                 ,
                 that
                 the
                 wrath
                 of
                 God
                 cannot
                 be
                 endured
                 ,
                 and
                 yet
                 that
                 without
                 a
                 timely
                 and
                 sufficient
                 repentance
                 it
                 cannot
                 be
                 avoided
                 ;
                 to
                 see
                 such
                 a
                 man
                 day
                 after
                 day
                 sin
                 against
                 God
                 ,
                 enter
                 into
                 all
                 temptations
                 ,
                 and
                 fall
                 under
                 every
                 one
                 ,
                 and
                 never
                 think
                 of
                 his
                 repentance
                 ,
                 but
                 unalterably
                 resolve
                 to
                 venture
                 for
                 it
                 ,
                 and
                 for
                 the
                 acceptance
                 
                 of
                 it
                 at
                 the
                 last
                 :
                 for
                 it
                 is
                 a
                 venture
                 whether
                 he
                 shall
                 repent
                 ;
                 and
                 if
                 he
                 does
                 ,
                 it
                 is
                 yet
                 a
                 greater
                 venture
                 whether
                 that
                 repentance
                 shall
                 be
                 accepted
                 ,
                 because
                 without
                 all
                 peradventure
                 in
                 that
                 case
                 it
                 can
                 never
                 be
                 perfected
                 .
                 But
                 the
                 evil
                 of
                 this
                 will
                 further
                 appear
                 in
                 the
                 next
                 argument
                 .
              
               
                 4.
                 
                 He
                 that
                 does
                 not
                 repent
                 presently
                 ,
                 
                 as
                 soon
                 as
                 he
                 remembers
                 and
                 considers
                 that
                 he
                 hath
                 sinn'd
                 ,
                 does
                 certainly
                 sin
                 in
                 that
                 very
                 procrastination
                 ,
                 because
                 he
                 certainly
                 exposes
                 himself
                 to
                 a
                 certain
                 and
                 unavoidable
                 danger
                 of
                 committing
                 other
                 and
                 new
                 sins
                 .
                 And
                 therefore
                 I
                 cannot
                 but
                 wonder
                 at
                 the
                 assertors
                 of
                 the
                 opposite
                 doctrine
                 ,
                 who
                 observe
                 this
                 danger
                 ,
                 and
                 signify
                 it
                 publickly
                 ,
                 and
                 yet
                 condemn
                 such
                 persons
                 of
                 imprudence
                 onely
                 but
                 not
                 of
                 sin
                 .
                 The
                 words
                 of
                 Reginaldus
                 ,
                 and
                 according
                 to
                 the
                 sense
                 of
                 Navarre
                 ,
                 are
                 these
                 ,
                 
                   Ad
                   quod
                   tamen
                   tempus
                   poenitentiam
                   differre
                   esse
                   salutem
                   animae
                   in
                   magnum
                   discrimen
                   adducere
                   patet
                   per
                   illud
                   quod
                   ex
                   D.
                   Augustino
                
                 
                 
                   refertur
                   in
                   cap
                   siquis
                   :
                   &
                   cap.
                   finali
                   de
                   poeniten
                   .
                   dist
                   .
                
                 7.
                 
                   dubiam
                   esse
                   salutem
                   illorum
                   quos
                   non
                   ante
                   sed
                   post
                   aegritudinem
                   poenitet
                   .
                   Ratio
                   verò
                   esse
                   potest
                   quod
                   in
                   eo
                   cernatur
                   interpretativus
                   contemptus
                   Dei
                   ,
                   qui
                   saepius
                   per
                   gratias
                   praevenientes
                   illos
                   excitat
                   ac
                   movet
                   ad
                   resipiscentiam
                   ,
                   agendamque
                   poenitentiam
                   ,
                   conterendumve
                   de
                   suis
                   peccatis
                   :
                   nihilominus
                   non
                   curant
                   atque
                   negligunt
                   .
                   He
                   that
                   defers
                   his
                   repentance
                   brings
                   his
                   Soul
                   into
                   manifest
                   and
                   great
                   danger
                   ,
                   according
                   to
                   the
                   doctrine
                   of
                   S.
                
                 Austin
                 ;
                 
                   for
                   it
                   is
                   an
                   interpretative
                   contempt
                   of
                   God
                   ,
                   who
                   often
                   excites
                   them
                   by
                   his
                   preventing
                   graces
                   to
                   repent
                   and
                   to
                   dee
                   penance
                   ,
                   and
                   to
                   be
                   contrite
                   for
                   their
                   sins
                   ,
                   but
                   they
                   neglect
                   it
                   and
                   care
                   not
                   .
                
                 Now
                 since
                 thus
                 much
                 is
                 observ'd
                 and
                 acknowledged
                 ,
                 it
                 is
                 a
                 strange
                 violence
                 to
                 reason
                 and
                 to
                 religion
                 that
                 it
                 should
                 not
                 also
                 be
                 confessed
                 to
                 be
                 the
                 design
                 and
                 intention
                 of
                 God
                 ,
                 he
                 will
                 and
                 pleasure
                 ,
                 the
                 purpose
                 of
                 his
                 grace
                 and
                 the
                 Oeconomy
                 of
                 Heaven
                 ,
                 the
                 work
                 of
                 his
                 Spirit
                 and
                 the
                 meaning
                 and
                 interpretation
                 of
                 his
                 Commandement
                 ,
                 that
                 we
                 should
                 repent
                 presently
                 .
                 For
                 when
                 the
                 question
                 is
                 concerning
                 the
                 sense
                 and
                 limit
                 of
                 an
                 indefinite
                 Commandement
                 ,
                 what
                 can
                 be
                 a
                 better
                 commentary
                 to
                 the
                 law
                 then
                 the
                 actions
                 of
                 God
                 himself
                 ?
                 for
                 he
                 understands
                 his
                 own
                 meaning
                 best
                 ,
                 and
                 certainly
                 by
                 these
                 things
                 he
                 hath
                 very
                 competently
                 and
                 sufficiently
                 declar'd
                 it
                 .
              
               
                 If
                 it
                 be
                 objected
                 that
                 these
                 actions
                 of
                 the
                 Divine
                 grace
                 are
                 not
                 sufficient
                 to
                 declare
                 it
                 to
                 be
                 a
                 sin
                 not
                 to
                 doe
                 it
                 ,
                 
                 whenever
                 the
                 grace
                 of
                 God
                 prompts
                 us
                 to
                 repent
                 ,
                 because
                 we
                 find
                 that
                 the
                 Spirit
                 of
                 God
                 does
                 use
                 rare
                 arts
                 to
                 invite
                 us
                 forward
                 to
                 such
                 degrees
                 of
                 perfection
                 and
                 excellency
                 ,
                 to
                 which
                 whoever
                 arrives
                 shall
                 be
                 greatly
                 rewarded
                 ,
                 but
                 if
                 a
                 man
                 falls
                 short
                 ,
                 he
                 does
                 not
                 sin
                 ;
                 I
                 reply
                 ,
                 that
                 the
                 case
                 is
                 not
                 the
                 same
                 in
                 the
                 matter
                 of
                 Counsel
                 ,
                 and
                 in
                 the
                 matter
                 of
                 a
                 Commandement
                 :
                 For
                 when
                 the
                 question
                 is
                 concerning
                 the
                 sense
                 and
                 signification
                 ,
                 the
                 definition
                 and
                 limit
                 of
                 that
                 which
                 is
                 acknowledg'd
                 to
                 be
                 a
                 Commandement
                 ,
                 the
                 actions
                 of
                 the
                 Divine
                 grace
                 signifying
                 Gods
                 pleasure
                 and
                 meaning
                 ,
                 doe
                 wholly
                 relate
                 to
                 the
                 Commandement
                 ;
                 when
                 the
                 thing
                 is
                 onely
                 matter
                 of
                 Counsel
                 ,
                 then
                 the
                 actions
                 of
                 the
                 Divine
                 grace
                 relate
                 to
                 that
                 ,
                 and
                 are
                 to
                 be
                 expounded
                 accordingly
                 .
                 But
                 thus
                 they
                 are
                 alike
                 ;
                 that
                 as
                 God
                 by
                 his
                 arguments
                 and
                 inducements
                 ,
                 his
                 assistances
                 and
                 aides
                 declares
                 that
                 to
                 doe
                 the
                 thing
                 he
                 counsels
                 would
                 be
                 very
                 pleasing
                 to
                 him
                 ;
                 so
                 they
                 declare
                 that
                 what
                 he
                 commands
                 is
                 to
                 be
                 done
                 ,
                 that
                 he
                 intends
                 the
                 Commandement
                 then
                 to
                 bind
                 ,
                 that
                 whenever
                 the
                 one
                 is
                 good
                 ,
                 the
                 other
                 is
                 necessary
                 .
                 But
                 his
                 pleasure
                 which
                 he
                 signifies
                 concerning
                 a
                 Counsel
                 ,
                 does
                 not
                 mean
                 like
                 his
                 pleasure
                 concerning
                 a
                 Commandement
                 ;
                 but
                 every
                 thing
                 according
                 to
                 the
                 nature
                 of
                 the
                 Subject
                 Matter
                 :
                 for
                 God
                 
                 having
                 left
                 the
                 one
                 under
                 choice
                 ,
                 and
                 bound
                 the
                 other
                 by
                 a
                 law
                 ,
                 whatever
                 signification
                 of
                 the
                 mind
                 of
                 God
                 comes
                 after
                 this
                 must
                 be
                 relative
                 to
                 what
                 he
                 hath
                 before
                 established
                 ,
                 and
                 does
                 not
                 now
                 alter
                 ,
                 but
                 onely
                 expound
                 now
                 what
                 his
                 meaning
                 was
                 before
                 .
                 Since
                 therefore
                 the
                 question
                 here
                 is
                 to
                 what
                 precise
                 time
                 we
                 are
                 oblig'd
                 in
                 the
                 precept
                 of
                 repentance
                 ,
                 nothing
                 is
                 more
                 reasonable
                 then
                 to
                 conclude
                 ,
                 that
                 then
                 God
                 intended
                 we
                 should
                 keep
                 the
                 precept
                 ,
                 when
                 he
                 enables
                 us
                 ,
                 and
                 exhorts
                 and
                 calls
                 upon
                 us
                 to
                 doe
                 it
                 ,
                 which
                 because
                 he
                 by
                 his
                 grace
                 and
                 holy
                 Spirit
                 does
                 every
                 day
                 ,
                 this
                 declaration
                 of
                 God
                 is
                 the
                 best
                 Commentary
                 upon
                 his
                 Commandement
                 .
              
               
                 But
                 to
                 return
                 to
                 the
                 first
                 purpose
                 of
                 this
                 argument
                 .
                 
                 He
                 that
                 knowes
                 he
                 hath
                 sinn'd
                 ,
                 and
                 will
                 not
                 kill
                 it
                 by
                 repentance
                 ,
                 leaves
                 the
                 affections
                 to
                 sin
                 remaining
                 ;
                 an
                 aptness
                 to
                 be
                 tempted
                 ,
                 a
                 relation
                 to
                 the
                 Devil
                 ,
                 a
                 captivity
                 to
                 lust
                 ,
                 and
                 an
                 impotency
                 under
                 his
                 passion
                 .
                 For
                 if
                 sin
                 be
                 a
                 cursed
                 Serpent
                 ,
                 if
                 it
                 leaves
                 any
                 venome
                 upon
                 the
                 Spirit
                 of
                 the
                 man
                 ,
                 if
                 by
                 committing
                 sin
                 we
                 are
                 more
                 apt
                 to
                 commit
                 it
                 still
                 ,
                 he
                 that
                 hath
                 sinn'd
                 ,
                 and
                 when
                 he
                 remembers
                 it
                 does
                 not
                 repent
                 ,
                 keeps
                 himself
                 in
                 the
                 dispositions
                 to
                 sin
                 ,
                 he
                 dwells
                 in
                 the
                 Temptation
                 and
                 the
                 Neighbourhood
                 :
                 and
                 because
                 every
                 thing
                 that
                 invites
                 and
                 directly
                 tends
                 to
                 sin
                 is
                 symbolical
                 and
                 of
                 the
                 same
                 Nature
                 ,
                 the
                 retaining
                 of
                 that
                 very
                 aptness
                 by
                 not
                 repenting
                 the
                 old
                 ,
                 must
                 needs
                 be
                 a
                 progression
                 and
                 going
                 on
                 in
                 sin
                 ,
                 and
                 therefore
                 a
                 new
                 sin
                 by
                 interpretation
                 .
              
               
                 And
                 if
                 we
                 consider
                 but
                 the
                 sad
                 circumstances
                 of
                 those
                 persons
                 who
                 wax
                 old
                 in
                 carelesness
                 and
                 contempt
                 of
                 duty
                 ,
                 
                 how
                 dead
                 their
                 Spirit
                 is
                 ,
                 how
                 every
                 day
                 they
                 grow
                 more
                 unwilling
                 to
                 repent
                 ,
                 how
                 habitual
                 their
                 perswasions
                 are
                 in
                 the
                 behalf
                 of
                 sin
                 ,
                 how
                 accidentally
                 hard
                 they
                 grow
                 ,
                 and
                 by
                 perceiving
                 so
                 long
                 an
                 impunity
                 ,
                 and
                 that
                 things
                 remain
                 as
                 they
                 were
                 20.
                 years
                 agoe
                 ,
                 and
                 that
                 though
                 they
                 sinn'd
                 then
                 ,
                 yet
                 they
                 are
                 well
                 still
                 ,
                 and
                 all
                 the
                 affrightments
                 of
                 the
                 Preachers
                 sermons
                 are
                 but
                 loud
                 noises
                 and
                 harmless
                 thunder
                 ,
                 they
                 grow
                 confident
                 and
                 still
                 more
                 careless
                 ;
                 we
                 shall
                 find
                 that
                 their
                 Spirit
                 is
                 in
                 declension
                 ,
                 and
                 is
                 continually
                 ,
                 and
                 still
                 further
                 distant
                 from
                 the
                 friendship
                 of
                 God.
                 So
                 sometimes
                 we
                 see
                 a
                 healthful
                 body
                 by
                 the
                 disorders
                 of
                 one
                 intemperate
                 meeting
                 fallen
                 into
                 the
                 beginnings
                 of
                 a
                 sickness
                 .
                 The
                 Man
                 it
                 may
                 be
                 does
                 so
                 no
                 more
                 ;
                 but
                 feeling
                 his
                 sickness
                 tolerable
                 ,
                 and
                 under
                 the
                 command
                 of
                 reason
                 ,
                 he
                 refuses
                 to
                 take
                 physick
                 ,
                 and
                 to
                 throw
                 out
                 the
                 evil
                 principle
                 which
                 begins
                 to
                 ferment
                 in
                 the
                 disordered
                 body
                 :
                 but
                 Nature
                 being
                 disturbed
                 and
                 lessened
                 in
                 her
                 proper
                 vigor
                 ,
                 goes
                 on
                 in
                 her
                 usual
                 methods
                 as
                 well
                 as
                 she
                 can
                 ;
                 she
                 goes
                 forward
                 ,
                 but
                 she
                 carries
                 a
                 load
                 ,
                 which
                 in
                 a
                 long
                 progression
                 growes
                 intolerable
                 ,
                 not
                 by
                 it's
                 own
                 weight
                 ,
                 but
                 by
                 the
                 diminution
                 of
                 Natures
                 strengths
                 .
                 But
                 when
                 the
                 evil
                 is
                 grown
                 great
                 ,
                 the
                 Physitian
                 is
                 call'd
                 for
                 ;
                 who
                 espying
                 the
                 evil
                 state
                 of
                 things
                 is
                 forc'd
                 to
                 reply
                 ,
                 It
                 is
                 now
                 very
                 late
                 ,
                 for
                 nature
                 is
                 weak
                 and
                 the
                 disease
                 is
                 strong
                 .
                 I
                 shall
                 doe
                 what
                 art
                 can
                 minister
                 ,
                 but
                 I
                 fear
                 that
                 Nature
                 is
                 incapable
                 of
                 relief
                 .
                 So
                 it
                 is
                 in
                 the
                 Soul
                 ;
                 the
                 very
                 deferring
                 of
                 taking
                 Physick
                 is
                 an
                 increasing
                 of
                 the
                 disease
                 .
                 For
                 every
                 sin
                 is
                 Ulcus
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 it
                 is
                 an
                 Ulcer
                 and
                 drawes
                 all
                 the
                 humors
                 thither
                 for
                 it's
                 increase
                 and
                 nourishment
                 :
                 and
                 that
                 which
                 is
                 sore
                 will
                 swell
                 ,
                 and
                 all
                 the
                 waters
                 will
                 run
                 to
                 the
                 hole
                 in
                 the
                 bank
                 ,
                 and
                 every
                 finger
                 to
                 the
                 wound
                 that
                 smarts
                 ,
                 and
                 every
                 eye
                 to
                 the
                 thing
                 we
                 fear
                 :
                 and
                 therefore
                 it
                 hath
                 been
                 observ'd
                 by
                 the
                 wise
                 guides
                 of
                 Souls
                 ,
                 that
                 those
                 persons
                 who
                 defer
                 their
                 repentance
                 to
                 their
                 old
                 age
                 ,
                 their
                 repentance
                 comes
                 off
                 the
                 harder
                 ,
                 their
                 penitential
                 actions
                 
                 are
                 the
                 worse
                 ,
                 their
                 zeal
                 colder
                 ,
                 their
                 care
                 more
                 indifferent
                 ,
                 their
                 religion
                 less
                 ,
                 their
                 fears
                 are
                 trifling
                 ,
                 their
                 love
                 starke
                 and
                 cold
                 ,
                 their
                 confessions
                 formal
                 and
                 imperfect
                 ,
                 every
                 thing
                 amiss
                 ,
                 nothing
                 right
                 :
                 but
                 no
                 repentance
                 can
                 be
                 that
                 which
                 God
                 intends
                 ,
                 unless
                 it
                 begins
                 betimes
                 .
                 
                   
                     Vidi
                     ego
                     quod
                     fuerat
                     primò
                     sanabile
                     vulnus
                     
                  
                   
                     Dilatum
                     longae
                     damna
                     tulisse
                     morae
                     .
                  
                
                 Any
                 one
                 disease
                 if
                 let
                 alone
                 ,
                 though
                 there
                 be
                 no
                 new
                 sickness
                 supervening
                 ,
                 growes
                 mortal
                 by
                 meer
                 delay
                 ,
                 and
                 incurable
                 for
                 want
                 of
                 timely
                 remedy
                 .
              
               
                 5.
                 
                 Let
                 us
                 consider
                 upon
                 what
                 account
                 any
                 man
                 can
                 defer
                 his
                 repentance
                 and
                 yet
                 be
                 innocent
                 .
                 
                 It
                 must
                 either
                 be
                 because
                 he
                 loves
                 his
                 sin
                 ,
                 or
                 because
                 he
                 loves
                 not
                 God
                 ;
                 because
                 he
                 either
                 despises
                 the
                 Divine
                 justice
                 ,
                 or
                 presumes
                 upon
                 his
                 mercy
                 ;
                 because
                 he
                 hath
                 evil
                 principles
                 ,
                 or
                 because
                 he
                 will
                 not
                 obey
                 those
                 which
                 are
                 good
                 .
                 It
                 is
                 positive
                 impenitence
                 ,
                 or
                 it
                 is
                 privative
                 ;
                 it
                 is
                 hardness
                 of
                 heart
                 ,
                 or
                 it
                 is
                 effeminacy
                 of
                 life
                 ;
                 it
                 is
                 want
                 of
                 fear
                 ,
                 or
                 want
                 of
                 love
                 :
                 and
                 whatsoever
                 can
                 come
                 from
                 any
                 of
                 these
                 causes
                 or
                 beginnings
                 can
                 never
                 be
                 innocent
                 .
                 And
                 therefore
                 S.
                 Ambrose
                 his
                 question
                 was
                 a
                 good
                 caution
                 and
                 a
                 severe
                 reproof
                 .
                 
                   Quid
                   enim
                   est
                   quod
                   differas
                   ?
                   an
                   ut
                   plura
                   peccata
                   committas
                   ?
                   Why
                   doe
                   you
                   defer
                   your
                   repentance
                   ?
                   is
                   it
                   because
                   you
                   would
                   commit
                   more
                   sins
                   ?
                
                 That
                 's
                 most
                 likely
                 .
                 
                   
                     Sed
                     quia
                     delectat
                     Veneris
                     decerpere
                     fructus
                     ,
                  
                   
                     Dicimus
                     assiduè
                     ,
                     
                     Cras
                     quoque
                     fiet
                     idem
                     .
                  
                   
                     Interea
                     tacitae
                     serpunt
                     in
                     viscera
                     flammae
                     ,
                  
                   
                     Et
                     mala
                     radices
                     altiùs
                     arbor
                     agit
                     .
                  
                
                 He
                 that
                 sayes
                 he
                 will
                 not
                 repent
                 of
                 his
                 lust
                 to
                 day
                 ,
                 sayes
                 in
                 effect
                 that
                 he
                 means
                 to
                 act
                 it
                 again
                 to
                 morrow
                 ;
                 for
                 why
                 else
                 should
                 he
                 put
                 his
                 repentance
                 farther
                 off
                 ?
                 
                   
                     Quid
                     juvat
                     in
                     longum
                     causas
                     producere
                     morbi
                     ?
                  
                   
                     Cur
                     dubium
                     expectat
                     cras
                     hodierna
                     salus
                     ?
                  
                
                 If
                 you
                 really
                 intend
                 your
                 cure
                 ,
                 it
                 is
                 better
                 to
                 begin
                 today
                 then
                 to
                 morrow
                 :
                 and
                 why
                 should
                 any
                 man
                 desire
                 to
                 be
                 sick
                 one
                 day
                 longer
                 ?
                 Whatever
                 can
                 be
                 in
                 it
                 ,
                 it
                 is
                 a
                 disease
                 and
                 a
                 very
                 sickness
                 of
                 it self
                 .
                 There
                 can
                 be
                 no
                 good
                 excuse
                 pretended
                 for
                 it
                 .
                 For
                 if
                 carelesness
                 ,
                 if
                 the
                 neglect
                 of
                 holy
                 things
                 can
                 ruine
                 us
                 (
                 as
                 certainly
                 a
                 man
                 may
                 die
                 with
                 hunger
                 as
                 surely
                 as
                 by
                 gulttony
                 ,
                 by
                 not
                 eating
                 at
                 all
                 as
                 well
                 as
                 by
                 eating
                 too
                 much
                 ,
                 by
                 omission
                 as
                 well
                 as
                 by
                 commission
                 )
                 it
                 will
                 follow
                 that
                 the
                 not
                 repenting
                 is
                 fatal
                 and
                 damnable
                 ,
                 because
                 every
                 delay
                 is
                 a
                 Not-repenting
                 till
                 that
                 delay
                 be
                 gone
                 .
              
               
                 6.
                 
                 The
                 Scripture
                 does
                 every
                 where
                 call
                 upon
                 us
                 for
                 a
                 speedy
                 repentance
                 .
                 
                 For
                 God
                 that
                 commands
                 us
                 to
                 pray
                 every
                 day
                 ,
                 consequently
                 commands
                 us
                 to
                 repent
                 every
                 day
                 .
                 
                 This
                 argument
                 ought
                 to
                 prevail
                 even
                 upon
                 the
                 adversaries
                 account
                 :
                 For
                 Navarre
                 confesses
                 ,
                 
                   Extra
                   tempus
                   articuli
                   mortis
                   dantur
                   casus
                   in
                   quibus
                   peccator
                   conteri
                   tenetur
                   per
                   aliud
                   ,
                   sive
                   ex
                   vi
                   alicujus
                   praecepti
                   quod
                   peccator
                   ipse
                   transgreditur
                   ,
                   aliquid
                   agens
                   non
                   contritus
                   .
                
                 When
                 there
                 is
                 any
                 distinct
                 precept
                 obliging
                 to
                 a
                 duty
                 which
                 cannot
                 be
                 done
                 by
                 him
                 that
                 is
                 not
                 penitent
                 ,
                 he
                 that
                 directly
                 obliges
                 to
                 that
                 other
                 duty
                 ,
                 does
                 indirectly
                 and
                 consequently
                 at
                 that
                 very
                 time
                 oblige
                 to
                 repentance
                 .
                 Thus
                 when
                 the
                 Church
                 obliges
                 a
                 Priest
                 to
                 consecrate
                 and
                 to
                 communicate
                 ,
                 because
                 he
                 who
                 does
                 so
                 without
                 repentance
                 commits
                 a
                 deadly
                 sin
                 ,
                 the
                 Church
                 accidentally
                 ties
                 him
                 at
                 that
                 time
                 to
                 repent
                 .
                 From
                 these
                 premisses
                 I
                 assume
                 ,
                 that
                 since
                 God
                 obliges
                 us
                 every
                 day
                 to
                 pray
                 ,
                 he
                 also
                 
                 obliges
                 us
                 to
                 doe
                 that
                 without
                 which
                 we
                 cannot
                 pray
                 as
                 God
                 intends
                 we
                 should
                 ▪
                 that
                 is
                 ,
                 to
                 throw
                 away
                 all
                 our
                 affection
                 to
                 sin
                 ,
                 to
                 repent
                 of
                 it
                 and
                 to
                 forsake
                 it
                 .
                 For
                 
                   the
                   prayer
                   of
                   a
                   wicked
                   man
                   is
                   an
                   abomination
                   to
                   the
                   Lord
                   ,
                
                 said
                 Solomon
                 ;
                 and
                 
                   we
                   know
                   that
                   God
                   heareth
                   not
                   sinners
                   ,
                
                 said
                 he
                 in
                 the
                 Gospel
                 ,
                 that
                 is
                 ,
                 those
                 who
                 having
                 sinn'd
                 have
                 not
                 yet
                 repented
                 ,
                 
                   —
                   Infelix
                   infelicior
                   ut
                   sit
                   ,
                
                 being
                 unhappy
                 in
                 their
                 hasty
                 sin
                 ,
                 but
                 
                   more
                   unhappy
                
                 in
                 their
                 slow
                 repentance
                 :
                 but
                 it
                 is
                 the
                 prayer
                 of
                 the
                 repenting
                 man
                 which
                 God
                 will
                 hear
                 ;
                 &
                 therefore
                 our
                 Blessed
                 Saviour
                 commanding
                 us
                 to
                 pray
                 and
                 teaching
                 us
                 how
                 ,
                 enjoynes
                 us
                 that
                 we
                 every
                 day
                 pray
                 for
                 the
                 forgiveness
                 of
                 our
                 trespasses
                 ;
                 as
                 for
                 our
                 daily
                 bread
                 ,
                 so
                 for
                 our
                 daily
                 pardon
                 :
                 
                   Panem
                   nostrum
                   da
                   nobis
                   hodie
                   ,
                   Give
                   us
                   this
                   day
                
                 our
                 proportion
                 of
                 bread
                 ;
                 and
                 therefore
                 also
                 this
                 day
                 give
                 us
                 pardon
                 ;
                 for
                 we
                 must
                 return
                 
                   to
                   day
                   :
                   Hodie
                
                 for
                 bread
                 ,
                 and
                 hodie
                 for
                 forgiveness
                 and
                 amendment
                 .
                 So
                 the
                 Psalmist
                 ,
                 and
                 so
                 the
                 Apostle
                 in
                 his
                 words
                 ,
                 
                   To
                   day
                   hear
                   his
                   voice
                   and
                   harden
                   not
                   your
                   hearts
                
                 ;
                 not
                 onely
                 expressly
                 commanding
                 us
                 not
                 to
                 defer
                 our
                 repentance
                 one
                 day
                 ,
                 but
                 plainly
                 enough
                 affirming
                 that
                 every
                 such
                 delay
                 is
                 an
                 act
                 of
                 hardness
                 of
                 heart
                 and
                 obduration
                 ,
                 and
                 therefore
                 a
                 new
                 sin
                 superadded
                 to
                 the
                 old
                 .
                 For
                 although
                 in
                 Nature
                 and
                 Logick
                 time
                 consignifies
                 ,
                 that
                 is
                 ,
                 it
                 does
                 the
                 work
                 of
                 accidents
                 and
                 appendages
                 and
                 circumstances
                 ,
                 yet
                 in
                 Theology
                 it
                 signifies
                 and
                 effects
                 too
                 ;
                 time
                 may
                 signify
                 a
                 substantial
                 duty
                 ,
                 and
                 effect
                 a
                 material
                 pardon
                 :
                 but
                 of
                 all
                 the
                 parts
                 of
                 time
                 we
                 are
                 principally
                 concern'd
                 in
                 the
                 present
                 .
                 But
                 it
                 is
                 remarkable
                 ,
                 that
                 though
                 [
                 
                   Hodie
                   ,
                   to
                   day
                
                 ]
                 signifies
                 the
                 present
                 time
                 ,
                 yet
                 the
                 repentance
                 which
                 began
                 yesterday
                 ,
                 which
                 took
                 an
                 earlier
                 hodie
                 ,
                 is
                 better
                 then
                 that
                 which
                 begins
                 
                   to
                   day
                
                 :
                 but
                 that
                 which
                 staies
                 till
                 to
                 morrow
                 is
                 the
                 worst
                 of
                 all
                 .
                 
                   Ille
                   sapit
                   quisquis
                   ,
                   Posthume
                   ,
                   vixit
                   Heri
                   .
                
                 For
                 Heri
                 and
                 
                   Hodie
                   ,
                   yesterday
                
                 and
                 
                   to
                   day
                
                 ,
                 signifies
                 Eternity
                 :
                 so
                 it
                 is
                 said
                 of
                 Christ
                 ,
                 
                   Yesterday
                   and
                   to
                   day
                   ,
                   the
                   same
                   for
                   ever
                   .
                
                 But
                 Hodie
                 and
                 
                   Cras
                   ,
                   to
                   day
                
                 and
                 
                   to
                   morrow
                
                 ,
                 signifies
                 but
                 
                   a
                   little
                   while
                   .
                   To
                   day
                   and
                   to
                   morrow
                   I
                   work
                   ,
                
                 said
                 Christ
                 ,
                 that
                 is
                 ,
                 I
                 work
                 a
                 little
                 while
                 ;
                 and
                 
                   the
                   third
                   day
                
                 ,
                 that
                 is
                 ,
                 very
                 shortly
                 or
                 quickly
                 ,
                 
                   I
                   shall
                   make
                   an
                   end
                
                 .
                 That
                 repentance
                 is
                 likely
                 to
                 prevail
                 to
                 a
                 happy
                 eternity
                 which
                 was
                 yesterday
                 and
                 to
                 day
                 ,
                 but
                 if
                 it
                 be
                 deferred
                 till
                 tomorrow
                 ,
                 it
                 begins
                 late
                 and
                 will
                 not
                 last
                 so
                 long
                 .
                 *
                 To
                 this
                 purpose
                 excellent
                 are
                 those
                 words
                 of
                 Ben-Sirach
                 ,
                 
                 
                   Make
                   no
                   tarrying
                   to
                   turn
                   unto
                   the
                   Lord
                   ,
                   and
                   put
                   not
                   off
                   from
                   day
                   to
                   day
                   :
                   for
                   suddenly
                   shall
                   the
                   wrath
                   of
                   the
                   Lord
                   come
                   forth
                   ,
                   and
                   in
                   thy
                   security
                   thou
                   shalt
                   be
                   destroyed
                   .
                
                 Meaning
                 that
                 every
                 day
                 of
                 thy
                 life
                 may
                 be
                 the
                 day
                 of
                 thy
                 death
                 ,
                 therefore
                 take
                 heed
                 ,
                 and
                 
                   defer
                   not
                   untill
                   death
                   to
                   be
                   justified
                   ,
                
                 for
                 God
                 oftentimes
                 smites
                 sinners
                 in
                 their
                 confidence
                 ;
                 he
                 strikes
                 them
                 in
                 their
                 security
                 ,
                 in
                 their
                 very
                 delay
                 they
                 are
                 surpris'd
                 ,
                 in
                 their
                 procrastination
                 they
                 shall
                 loose
                 their
                 hopes
                 ,
                 and
                 the
                 benefit
                 and
                 usefulness
                 of
                 to
                 morrow
                 .
                 For
                 what
                 is
                 vain
                 man
                 that
                 he
                 should
                 resolve
                 not
                 to
                 repent
                 till
                 Easter
                 ?
                 It
                 may
                 be
                 at
                 that
                 very
                 time
                 he
                 so
                 resolves
                 there
                 is
                 an
                 impostume
                 in
                 his
                 head
                 or
                 breast
                 ,
                 or
                 there
                 is
                 a
                 popular
                 disease
                 abroad
                 that
                 kills
                 in
                 three
                 daies
                 ,
                 or
                 to
                 morrows
                 dinner
                 shall
                 cause
                 a
                 surfeit
                 ,
                 or
                 that
                 nights
                 drinking
                 shall
                 inflame
                 his
                 blood
                 into
                 a
                 feaver
                 ,
                 or
                 he
                 is
                 to
                 ride
                 a
                 journey
                 the
                 next
                 day
                 and
                 he
                 shall
                 fall
                 from
                 his
                 horse
                 and
                 die
                 ,
                 or
                 a
                 tile
                 in
                 the
                 street
                 shall
                 dash
                 his
                 brains
                 out
                 ;
                 and
                 no
                 man
                 can
                 reckon
                 all
                 the
                 possibilities
                 of
                 his
                 dying
                 suddenly
                 ,
                 nor
                 the
                 probabilities
                 that
                 his
                 life
                 will
                 end
                 very
                 quickly
                 .
                 This
                 question
                 therefore
                 may
                 be
                 determin'd
                 without
                 the
                 intrigues
                 of
                 disputation
                 .
                 Let
                 a
                 man
                 but
                 believe
                 that
                 he
                 is
                 mortal
                 ,
                 let
                 him
                 but
                 confess
                 himself
                 to
                 be
                 a
                 man
                 ,
                 and
                 subject
                 to
                 chance
                 ,
                 and
                 there
                 is
                 no
                 more
                 
                 requir'd
                 of
                 him
                 in
                 this
                 article
                 ,
                 but
                 the
                 consequence
                 of
                 that
                 confession
                 .
                 
                   Nemo
                   Deo
                   credens
                   non
                   se
                   sub
                   verbis
                   ejus
                   corrigit
                   nisi
                   qui
                   diu
                   se
                   putat
                   esse
                   victurum
                   ,
                
                 saith
                 S.
                 
                   Austin
                   ,
                   Whosoever
                   believes
                   in
                   God
                   will
                   presently
                   amend
                   his
                   life
                   at
                   the
                   command
                   of
                   God
                   ,
                   unless
                   he
                   thinks
                   he
                   shall
                   live
                   long
                   .
                
                 But
                 what
                 if
                 a
                 man
                 should
                 live
                 long
                 ?
                 is
                 it
                 so
                 intolerable
                 a
                 thing
                 to
                 live
                 vertuously
                 when
                 we
                 are
                 to
                 live
                 long
                 ,
                 that
                 the
                 hopes
                 of
                 life
                 shall
                 serve
                 to
                 no
                 other
                 end
                 but
                 that
                 sin
                 may
                 be
                 continued
                 and
                 repeated
                 ,
                 and
                 repentance
                 may
                 be
                 delayed
                 ?
                 That
                 's
                 the
                 worst
                 conclusion
                 in
                 the
                 world
                 from
                 such
                 premisses
                 .
                 But
                 however
                 ,
                 he
                 that
                 considers
                 that
                 so
                 many
                 men
                 and
                 women
                 die
                 young
                 ,
                 will
                 have
                 but
                 little
                 reason
                 to
                 conclude
                 to
                 so
                 evil
                 and
                 dangerous
                 purposes
                 from
                 so
                 weak
                 and
                 contingent
                 principles
                 .
                 When
                 Theramenes
                 came
                 out
                 from
                 his
                 friends
                 house
                 the
                 roof
                 and
                 walls
                 immediately
                 fell
                 down
                 .
                 The
                 Athenians
                 espying
                 the
                 circumstances
                 of
                 that
                 safety
                 ,
                 flock'd
                 about
                 him
                 ,
                 congratulated
                 his
                 escape
                 ,
                 and
                 cried
                 him
                 up
                 as
                 a
                 man
                 dear
                 unto
                 the
                 Gods
                 for
                 his
                 so
                 strange
                 deliverance
                 from
                 the
                 ruine
                 .
                 But
                 he
                 wisely
                 answer'd
                 ,
                 
                   Nescitis
                   ,
                   viri
                   ,
                   ad
                   quae
                   tempora
                   &
                   pericula
                   Jupiter
                   me
                   servare
                   voluerit
                   ,
                   Ye
                   know
                   not
                   ,
                   O
                   Athenians
                   ,
                   to
                   what
                   evils
                   I
                   am
                   reserved
                   .
                
                 He
                 said
                 true
                 ,
                 for
                 he
                 that
                 had
                 escap'd
                 the
                 fall
                 of
                 a
                 house
                 in
                 Athens
                 ,
                 was
                 in
                 a
                 little
                 while
                 condemn'd
                 by
                 the
                 Ephori
                 of
                 Sparta
                 to
                 drink
                 the
                 cold
                 and
                 deadly
                 hemlock
                 ;
                 he
                 pass'd
                 but
                 from
                 one
                 opportunity
                 of
                 death
                 unto
                 another
                 .
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                
                 No
                 man
                 can
                 tell
                 whether
                 he
                 shall
                 live
                 till
                 to
                 morrow
                 :
                 and
                 to
                 put
                 off
                 our
                 repentance
                 when
                 it
                 may
                 be
                 there
                 is
                 at
                 the
                 very
                 instant
                 the
                 earnest
                 of
                 death
                 in
                 thy
                 heart
                 or
                 bowels
                 ,
                 a
                 stone
                 ready
                 form'd
                 ,
                 hardned
                 and
                 ripe
                 in
                 the
                 Kidneies
                 ,
                 and
                 will
                 before
                 to
                 morrow
                 morning
                 drop
                 into
                 the
                 bladder
                 ,
                 
                   Mors
                   latet
                   in
                   mediis
                   abdita
                   visceribus
                   ,
                
                 Death
                 is
                 already
                 plac'd
                 in
                 the
                 stomach
                 ,
                 or
                 is
                 gone
                 into
                 the
                 belly
                 ,
                 then
                 ,
                 that
                 is
                 ,
                 in
                 any
                 case
                 to
                 defer
                 repentance
                 ,
                 is
                 a
                 great
                 folly
                 and
                 a
                 great
                 uncharitableness
                 ,
                 and
                 a
                 contempt
                 of
                 all
                 the
                 Divine
                 revelations
                 concerning
                 heaven
                 and
                 hell
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 of
                 all
                 things
                 in
                 the
                 world
                 
                   doe
                   not
                   trust
                   to
                   time
                
                 .
                 
                   
                     —
                     Obrepit
                     non
                     intellecta
                     senectus
                     ;
                     
                  
                   
                     Nec
                     revocare
                     potes
                     qui
                     periere
                     dies
                     .
                  
                
                 In
                 time
                 there
                 is
                 nothing
                 certain
                 ,
                 but
                 that
                 a
                 great
                 part
                 of
                 our
                 life
                 slips
                 away
                 without
                 observation
                 ,
                 and
                 that
                 which
                 is
                 gone
                 shall
                 never
                 come
                 again
                 ?
                 These
                 things
                 although
                 they
                 are
                 dress'd
                 like
                 the
                 arguments
                 of
                 Orators
                 ,
                 yet
                 they
                 doe
                 materially
                 and
                 logically
                 conclude
                 ,
                 That
                 if
                 to
                 be
                 uncharitable
                 be
                 a
                 sin
                 ,
                 he
                 that
                 defers
                 his
                 repentance
                 in
                 so
                 uncertain
                 a
                 life
                 and
                 so
                 certaintly
                 approaching
                 death
                 ,
                 must
                 needs
                 be
                 a
                 very
                 great
                 sinner
                 upon
                 that
                 account
                 ,
                 because
                 he
                 does
                 not
                 love
                 himself
                 ,
                 and
                 therefore
                 loves
                 no
                 body
                 ,
                 but
                 abides
                 without
                 charity
                 .
                 But
                 our
                 Bl.
                 Saviour
                 hath
                 drawn
                 this
                 Caution
                 into
                 a
                 direct
                 precept
                 ,
                 
                   Agree
                   with
                   thine
                   adversary
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 quickly
                 :
                 The
                 hope
                 of
                 Eternity
                 which
                 now
                 is
                 in
                 thy
                 hand
                 may
                 else
                 be
                 lost
                 for
                 ever
                 ,
                 and
                 drop
                 through
                 thy
                 fingers
                 before
                 to
                 morrow
                 morning
                 .
                 
                 
                   Quanto
                   miser
                   in
                   periculo
                   versaberis
                   ,
                   quamque
                   inopinati
                   rerum
                   casus
                   te
                   abripient
                   !
                
                 Miserable
                 man
                 ,
                 thou
                 art
                 in
                 extreme
                 danger
                 ,
                 and
                 unlook'd
                 for
                 accidents
                 may
                 end
                 thy
                 talkings
                 of
                 repentance
                 and
                 make
                 it
                 impossible
                 for
                 ever
                 .
                 A
                 man
                 is
                 subject
                 to
                 infinite
                 numbers
                 of
                 chances
                 ;
                 and
                 therefore
                 that
                 we
                 may
                 not
                 rely
                 upon
                 the
                 future
                 or
                 make
                 delayes
                 ,
                 let
                 us
                 make
                 use
                 of
                 this
                 argument
                 ,
                 
                   Whatsoever
                   comes
                   by
                   chance
                   ,
                   comes
                   upon
                   the
                   sudden
                   .
                
              
               
               
                 But
                 because
                 this
                 discourse
                 is
                 upon
                 the
                 grounds
                 of
                 Scripture
                 ,
                 
                 it
                 is
                 of
                 great
                 force
                 what
                 was
                 by
                 the
                 Spirit
                 of
                 God
                 threatned
                 to
                 the
                 Angel
                 of
                 the
                 Church
                 of
                 Ephesus
                 ;
                 
                 
                   Repent
                   ,
                   for
                   I
                   will
                   come
                   unto
                   thee
                   quickly
                   ,
                   and
                   remove
                   the
                   Candlestick
                   out
                   of
                   its
                   place
                   unless
                   thou
                   doest
                   repent
                   :
                
                 that
                 is
                 ,
                 unless
                 thou
                 repent
                 quickly
                 ,
                 I
                 will
                 come
                 quickly
                 .
                 Who
                 knows
                 how
                 soon
                 that
                 may
                 be
                 to
                 any
                 man
                 of
                 us
                 all
                 ?
                 and
                 therefore
                 it
                 is
                 great
                 prudence
                 and
                 duty
                 and
                 charity
                 to
                 take
                 care
                 that
                 his
                 coming
                 to
                 us
                 doe
                 not
                 prevent
                 our
                 return
                 to
                 him
                 ;
                 which
                 thing
                 can
                 never
                 be
                 secur'd
                 but
                 by
                 a
                 present
                 repentance
                 .
                 And
                 if
                 it
                 be
                 consider'd
                 that
                 many
                 persons
                 as
                 good
                 as
                 we
                 ,
                 as
                 wise
                 ,
                 as
                 confident
                 ,
                 as
                 full
                 of
                 health
                 ,
                 and
                 as
                 likely
                 to
                 live
                 ,
                 have
                 been
                 snatch'd
                 away
                 when
                 they
                 least
                 did
                 think
                 of
                 it
                 ,
                 with
                 a
                 death
                 of
                 sudden
                 ,
                 that
                 the
                 deferring
                 their
                 repentance
                 one
                 day
                 hath
                 been
                 their
                 undoing
                 for
                 ever
                 ;
                 that
                 if
                 they
                 had
                 repented
                 heartily
                 ,
                 and
                 chosen
                 a
                 good
                 life
                 clearly
                 and
                 resolvedly
                 upon
                 the
                 day
                 before
                 their
                 sudden
                 arrest
                 ,
                 it
                 would
                 have
                 look'd
                 like
                 a
                 design
                 of
                 grace
                 and
                 of
                 election
                 ,
                 and
                 have
                 rendred
                 their
                 condition
                 hopeful
                 ;
                 we
                 shall
                 finde
                 it
                 very
                 necessary
                 that
                 we
                 doe
                 not
                 at
                 all
                 deferre
                 our
                 return
                 ,
                 for
                 this
                 reason
                 ,
                 because
                 one
                 hours
                 stay
                 may
                 not
                 onely
                 by
                 interpretation
                 ,
                 but
                 also
                 in
                 the
                 real
                 event
                 of
                 things
                 ,
                 prove
                 to
                 be
                 that
                 which
                 S.
                 Austin
                 call'd
                 [
                 the
                 sin
                 against
                 the
                 Holy
                 Ghost
                 ]
                 that
                 is
                 ,
                 
                   final
                   impenitence
                
                 .
                 For
                 as
                 he
                 that
                 dies
                 young
                 ,
                 dies
                 as
                 much
                 as
                 he
                 that
                 dies
                 after
                 a
                 life
                 of
                 fourscore
                 years
                 ;
                 so
                 is
                 that
                 impenitence
                 final
                 under
                 which
                 a
                 man
                 is
                 arrested
                 under
                 the
                 infancy
                 of
                 his
                 crime
                 ,
                 as
                 much
                 as
                 if
                 after
                 twenty
                 years
                 grace
                 and
                 expectation
                 ,
                 the
                 man
                 be
                 snatch'd
                 from
                 hence
                 to
                 die
                 eternally
                 .
                 The
                 evil
                 is
                 not
                 so
                 great
                 ,
                 and
                 the
                 judgement
                 is
                 not
                 so
                 heavy
                 ,
                 but
                 as
                 fatal
                 and
                 as
                 irreversible
                 as
                 the
                 decree
                 of
                 damnation
                 upon
                 the
                 falling
                 Angels
                 .
              
               
                 7.
                 
                 When
                 we
                 see
                 a
                 man
                 doe
                 amiss
                 we
                 reprove
                 him
                 presently
                 ,
                 
                 we
                 call
                 him
                 off
                 from
                 it
                 at
                 the
                 very
                 time
                 ,
                 and
                 every
                 good
                 man
                 would
                 fain
                 have
                 his
                 unhappy
                 friend
                 or
                 relative
                 leave
                 in
                 the
                 midst
                 of
                 his
                 sin
                 ,
                 and
                 be
                 sorry
                 that
                 he
                 went
                 so
                 farr
                 ;
                 and
                 if
                 he
                 have
                 finish'd
                 his
                 sin
                 ,
                 we
                 require
                 of
                 him
                 instantly
                 to
                 hate
                 it
                 ,
                 and
                 ask
                 pardon
                 .
                 This
                 is
                 upon
                 the
                 same
                 account
                 that
                 God
                 does
                 it
                 ,
                 because
                 to
                 continue
                 in
                 it
                 ,
                 can
                 be
                 for
                 no
                 good
                 ;
                 to
                 return
                 instantly
                 hath
                 great
                 advantages
                 ;
                 to
                 abide
                 there
                 is
                 danger
                 ,
                 and
                 a
                 state
                 of
                 evil
                 ;
                 to
                 chuse
                 to
                 abide
                 there
                 is
                 an
                 act
                 of
                 love
                 to
                 that
                 evil
                 state
                 ,
                 and
                 consequently
                 a
                 direct
                 sin
                 ;
                 and
                 not
                 to
                 repent
                 when
                 we
                 are
                 admonished
                 ,
                 is
                 a
                 chusing
                 to
                 abide
                 there
                 :
                 and
                 when
                 ever
                 we
                 remember
                 and
                 know
                 and
                 consider
                 we
                 have
                 sinn'd
                 ,
                 we
                 are
                 admonished
                 by
                 Gods
                 Spirit
                 and
                 the
                 principles
                 of
                 grace
                 and
                 of
                 a
                 holy
                 Religion
                 .
                 So
                 that
                 from
                 first
                 to
                 last
                 it
                 follows
                 certainly
                 ,
                 that
                 without
                 a
                 new
                 sin
                 ,
                 we
                 cannot
                 remember
                 that
                 we
                 have
                 sinn'd
                 unless
                 then
                 also
                 we
                 doe
                 repent
                 :
                 and
                 our
                 aptness
                 to
                 call
                 upon
                 others
                 to
                 doe
                 so
                 is
                 a
                 great
                 conviction
                 that
                 every
                 man
                 is
                 oblig'd
                 in
                 his
                 own
                 particular
                 to
                 doe
                 so
                 .
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                
                 Since
                 we
                 are
                 all
                 wise
                 enough
                 to
                 give
                 good
                 counsel
                 ,
                 it
                 will
                 reproach
                 us
                 if
                 we
                 are
                 not
                 conducted
                 by
                 the
                 consequences
                 of
                 our
                 own
                 wise
                 advices
                 .
                 It
                 was
                 long
                 first
                 ,
                 but
                 at
                 last
                 S.
                 Austin
                 fell
                 upon
                 this
                 way
                 ;
                 nothing
                 could
                 end
                 his
                 questions
                 ,
                 or
                 give
                 rest
                 unto
                 his
                 conscience
                 ,
                 or
                 life
                 to
                 his
                 resolutions
                 ,
                 or
                 satisfaction
                 to
                 his
                 reason
                 ,
                 or
                 definition
                 to
                 his
                 uncertain
                 thoughts
                 ,
                 or
                 a
                 conclusion
                 to
                 his
                 sin
                 ,
                 but
                 to
                 understand
                 the
                 precept
                 of
                 repentance
                 to
                 oblige
                 in
                 the
                 very
                 present
                 and
                 at
                 no
                 time
                 else
                 .
                 
                   Differens
                   dicebam
                   modò
                   ,
                   ecce
                   modò
                   ,
                   sine
                   paululúm
                   :
                   sed
                   modò
                   &
                   modò
                   non
                   habebat
                   modum
                   .
                
                 He
                 would
                 anon
                 ,
                 and
                 he
                 would
                 next
                 week
                 ,
                 and
                 he
                 would
                 against
                 the
                 next
                 Communion
                 ;
                 but
                 
                 there
                 was
                 no
                 end
                 of
                 this
                 :
                 and
                 when
                 he
                 saw
                 it
                 ,
                 
                   sub
                   fico
                   stravi
                   me
                   flens
                   ,
                   quamdiu
                   ,
                   quamdiu
                   cras
                   ,
                   &
                   cras
                   ?
                   quare
                   non
                   modó
                   ?
                   quare
                   non
                   hâc
                   horâ
                   finis
                   turpitudinis
                   meae
                   ?
                
                 I
                 wept
                 and
                 said
                 ,
                 how
                 long
                 shall
                 I
                 say
                 
                   To
                   morrow
                
                 ?
                 Why
                 shall
                 I
                 not
                 now
                 by
                 present
                 repentance
                 put
                 an
                 end
                 to
                 my
                 crimes
                 ?
                 If
                 not
                 now
                 ,
                 if
                 not
                 till
                 to
                 morrow
                 ,
                 still
                 there
                 is
                 the
                 same
                 reason
                 for
                 every
                 time
                 of
                 your
                 health
                 ,
                 in
                 which
                 you
                 can
                 say
                 to
                 morrow
                 .
                 There
                 is
                 enough
                 to
                 determine
                 us
                 
                   To
                   day
                
                 ,
                 but
                 nothing
                 that
                 can
                 determine
                 us
                 
                   To
                   morrow
                
                 .
                 If
                 it
                 be
                 not
                 necessary
                 now
                 ,
                 it
                 is
                 not
                 necessary
                 then
                 ,
                 and
                 never
                 can
                 be
                 necessary
                 till
                 it
                 be
                 likely
                 there
                 will
                 be
                 no
                 morrow-morning
                 to
                 our
                 life
                 .
                 I
                 conclude
                 this
                 argument
                 in
                 the
                 words
                 of
                 the
                 Latine
                 Anthology
                 ,
                 
                   
                     Converti
                     ad
                     rectos
                     mores
                     &
                     vivere
                     sanctè
                  
                   
                     In
                     Christo
                     meditans
                     ,
                     quod
                     cupit
                     acceleret
                     .
                  
                
                 He
                 that
                 would
                 live
                 well
                 and
                 be
                 Christs
                 servant
                 ,
                 must
                 make
                 haste
                 ,
                 and
                 instantly
                 act
                 what
                 he
                 knows
                 he
                 ought
                 always
                 to
                 purpose
                 ,
                 and
                 more
                 .
                 To
                 which
                 purpose
                 S.
                 Eucherius
                 gives
                 this
                 advice
                 ,
                 which
                 at
                 first
                 will
                 seem
                 strange
                 ,
                 
                   Propound
                   to
                   your self
                   the
                   example
                   of
                   the
                   thief
                   upon
                   the
                   Cross
                   :
                   Doe
                   as
                   he
                   did
                   .
                
                 Yes
                 ,
                 we
                 are
                 too
                 ready
                 to
                 doe
                 so
                 ,
                 that
                 is
                 ,
                 to
                 deferre
                 our
                 repentance
                 to
                 the
                 last
                 ,
                 being
                 encouraged
                 by
                 his
                 example
                 and
                 success
                 .
                 No
                 :
                 we
                 doe
                 not
                 as
                 he
                 did
                 ,
                 that
                 is
                 a
                 great
                 mistake
                 .
                 It
                 is
                 much
                 to
                 be
                 wish'd
                 that
                 we
                 would
                 doe
                 as
                 he
                 did
                 in
                 his
                 repentance
                 .
                 How
                 so
                 ?
                 S.
                 Eucherius
                 thus
                 resolves
                 the
                 riddle
                 ,
                 
                   Ad
                   consequendum
                   fidem
                   non
                   fuit
                   extrema
                   illa
                   hora
                   ,
                   sed
                   prima
                   .
                
                 He
                 did
                 not
                 deferre
                 his
                 repentance
                 and
                 his
                 faith
                 unto
                 the
                 last
                 ;
                 but
                 in
                 the
                 very
                 first
                 hour
                 in
                 which
                 he
                 knew
                 Christ
                 ,
                 in
                 that
                 very
                 instant
                 he
                 did
                 believe
                 and
                 was
                 really
                 converted
                 :
                 he
                 confess'd
                 Christ
                 gloriously
                 ,
                 and
                 repented
                 of
                 his
                 sins
                 without
                 hypocrisy
                 :
                 and
                 if
                 we
                 doe
                 so
                 too
                 ,
                 this
                 question
                 is
                 at
                 an
                 end
                 ,
                 and
                 our
                 repentance
                 shall
                 never
                 be
                 reproved
                 .
              
               
                 8.
                 
                 He
                 that
                 hath
                 sinn'd
                 ,
                 and
                 remembers
                 that
                 he
                 hath
                 sinn'd
                 ,
                 
                 and
                 does
                 not
                 repent
                 ,
                 does
                 all
                 that
                 while
                 abide
                 in
                 the
                 wrath
                 of
                 God.
                 God
                 hates
                 him
                 in
                 every
                 minute
                 of
                 his
                 delay
                 .
                 And
                 can
                 it
                 consist
                 with
                 any
                 Christian
                 grace
                 ,
                 with
                 faith
                 ,
                 or
                 hope
                 ,
                 or
                 charity
                 ,
                 with
                 prudence
                 or
                 piety
                 ,
                 with
                 the
                 love
                 of
                 God
                 ,
                 or
                 the
                 love
                 of
                 our selves
                 ,
                 to
                 outstand
                 the
                 shock
                 of
                 thunder
                 ,
                 to
                 out-face
                 the
                 Canon
                 ,
                 to
                 dare
                 the
                 Divine
                 anger
                 ,
                 and
                 to
                 be
                 careless
                 and
                 indifferent
                 though
                 he
                 be
                 hated
                 by
                 the
                 fountain
                 of
                 love
                 and
                 goodness
                 ,
                 to
                 stand
                 excommunicate
                 from
                 Heaven
                 ?
                 All
                 this
                 is
                 beside
                 the
                 sin
                 which
                 he
                 committed
                 ;
                 all
                 this
                 is
                 the
                 evil
                 of
                 his
                 not
                 repenting
                 presently
                 .
                 Can
                 a
                 man
                 consider
                 that
                 God
                 hates
                 him
                 ;
                 and
                 care
                 not
                 though
                 he
                 does
                 ,
                 and
                 yet
                 be
                 innocent
                 ?
                 And
                 if
                 he
                 does
                 care
                 ,
                 and
                 yet
                 will
                 not
                 remedy
                 it
                 ,
                 does
                 not
                 he
                 then
                 plainly
                 despair
                 ,
                 or
                 despise
                 it
                 presumptuously
                 ?
                 and
                 can
                 he
                 that
                 does
                 so
                 be
                 innocent
                 ?
                 When
                 the
                 little
                 boy
                 of
                 Xylander
                 saw
                 a
                 company
                 of
                 Thieves
                 robbing
                 his
                 Fathers
                 house
                 ,
                 and
                 carry
                 away
                 the
                 rich
                 Vessels
                 ,
                 and
                 ten
                 Attick
                 talents
                 ,
                 he
                 smil'd
                 and
                 whipt
                 his
                 Top.
                 But
                 when
                 a
                 child
                 who
                 was
                 in
                 their
                 company
                 stole
                 his
                 Top
                 from
                 him
                 ,
                 he
                 cried
                 out
                 and
                 rais'd
                 the
                 neighbourhood
                 .
                 
                   
                     Sic
                     sunt
                     qui
                     rident
                     ,
                     nec
                     cessant
                     ludere
                     ,
                     saevus
                  
                   
                     Cum
                     Satanas
                     illis
                     non
                     peritura
                     rapit
                     .
                  
                
                 So
                 is
                 he
                 that
                 plays
                 on
                 and
                 is
                 merry
                 when
                 his
                 Soul
                 is
                 in
                 the
                 possession
                 of
                 the
                 Devil
                 :
                 for
                 so
                 is
                 every
                 Soul
                 that
                 hath
                 sinn'd
                 and
                 hath
                 not
                 repented
                 :
                 he
                 would
                 not
                 be
                 so
                 patient
                 in
                 the
                 loss
                 of
                 his
                 money
                 ,
                 he
                 would
                 not
                 trust
                 his
                 gold
                 one
                 hour
                 in
                 the
                 possession
                 of
                 Thieves
                 ,
                 nor
                 venture
                 himself
                 two
                 minutes
                 in
                 a
                 Lions
                 power
                 ;
                 but
                 for
                 his
                 Soul
                 he
                 cares
                 not
                 though
                 it
                 stay
                 moneths
                 and
                 years
                 in
                 a
                 danger
                 so
                 great
                 as
                 would
                 distract
                 all
                 the
                 wits
                 of
                 mankinde
                 ,
                 if
                 they
                 could
                 understand
                 it
                 perfectly
                 as
                 it
                 is
                 .
              
               
               
                 9.
                 
                 If
                 there
                 were
                 nothing
                 else
                 ,
                 
                 but
                 that
                 so
                 long
                 as
                 his
                 sin
                 is
                 unrepented
                 of
                 ,
                 the
                 man
                 is
                 in
                 an
                 unthriving
                 condition
                 ,
                 he
                 cannot
                 entertain
                 Gods
                 grace
                 ,
                 he
                 cannot
                 hope
                 for
                 pardon
                 ,
                 he
                 cannot
                 give
                 God
                 thanks
                 for
                 any
                 spiritual
                 blessing
                 ,
                 he
                 cannot
                 love
                 his
                 word
                 ,
                 he
                 must
                 not
                 come
                 to
                 the
                 holy
                 Sacrament
                 ;
                 if
                 (
                 I
                 say
                 )
                 there
                 were
                 nothing
                 else
                 in
                 it
                 but
                 the
                 meer
                 wanting
                 of
                 those
                 excellencies
                 which
                 were
                 provided
                 for
                 him
                 ,
                 it
                 were
                 an
                 intolerable
                 evil
                 ,
                 for
                 a
                 man
                 to
                 be
                 so
                 long
                 in
                 the
                 dark
                 without
                 fire
                 and
                 food
                 ,
                 without
                 health
                 or
                 holiness
                 :
                 but
                 when
                 he
                 is
                 all
                 that
                 while
                 the
                 object
                 of
                 the
                 Divine
                 anger
                 ,
                 and
                 the
                 right-aiming
                 thunderbolts
                 are
                 directed
                 against
                 his
                 heart
                 from
                 the
                 bow
                 in
                 the
                 clouds
                 ,
                 what
                 madness
                 and
                 what
                 impiety
                 must
                 it
                 needs
                 be
                 to
                 abide
                 in
                 this
                 state
                 of
                 evil
                 without
                 fear
                 and
                 without
                 love
                 !
              
               
                 10.
                 
                 
                 The
                 advice
                 of
                 S.
                 Paul
                 in
                 the
                 instance
                 of
                 anger
                 hath
                 something
                 in
                 it
                 very
                 pertinent
                 to
                 this
                 article
                 ,
                 
                   Let
                   not
                   the
                   Sun
                   goe
                   down
                   upon
                   your
                   wrath
                
                 ;
                 that
                 is
                 ,
                 Doe
                 not
                 sleep
                 till
                 you
                 have
                 laid
                 aside
                 your
                 evil
                 thoughts
                 :
                 for
                 many
                 have
                 quietly
                 slept
                 in
                 sin
                 ,
                 who
                 with
                 horror
                 and
                 amazement
                 have
                 awak'd
                 in
                 hell
                 .
                 But
                 S.
                 Pauls
                 instance
                 of
                 anger
                 is
                 very
                 material
                 ,
                 and
                 hath
                 in
                 it
                 this
                 consideration
                 ,
                 That
                 there
                 are
                 some
                 principiant
                 and
                 mother-sins
                 ,
                 pregnant
                 with
                 mischief
                 ,
                 of
                 a
                 progressive
                 nature
                 ,
                 such
                 sins
                 which
                 if
                 they
                 be
                 let
                 alone
                 ,
                 will
                 of
                 themselves
                 doe
                 mischief
                 ;
                 if
                 they
                 be
                 not
                 kill'd
                 they
                 will
                 strike
                 ;
                 like
                 as
                 Quick-silver
                 ,
                 unless
                 it
                 be
                 allayed
                 with
                 fasting
                 spittle
                 ,
                 or
                 some
                 other
                 excellent
                 art
                 ,
                 can
                 never
                 fixe
                 :
                 now
                 of
                 these
                 sins
                 there
                 is
                 no
                 question
                 but
                 a
                 man
                 is
                 bound
                 instantly
                 to
                 repent
                 ;
                 and
                 there
                 is
                 no
                 season
                 for
                 these
                 ,
                 but
                 all
                 times
                 are
                 alike
                 ,
                 and
                 the
                 first
                 is
                 duty
                 .
                 Now
                 how
                 many
                 are
                 thus
                 is
                 not
                 easily
                 told
                 ;
                 but
                 it
                 is
                 easily
                 told
                 ,
                 that
                 all
                 are
                 so
                 of
                 their
                 own
                 nature
                 ,
                 or
                 may
                 be
                 so
                 by
                 the
                 Divine
                 judgement
                 ,
                 and
                 therefore
                 none
                 of
                 them
                 are
                 to
                 be
                 let
                 alone
                 at
                 all
                 .
              
               
                 11.
                 
                 The
                 words
                 of
                 S.
                 Austin
                 which
                 he
                 intended
                 for
                 exhortation
                 ,
                 
                 are
                 also
                 argumentative
                 in
                 this
                 question
                 ,
                 
                   Hodiernum
                   habes
                   in
                   quo
                   corrigaris
                
                 ,
                 You
                 have
                 this
                 day
                 for
                 your
                 repentance
                 .
                 To
                 morrow
                 you
                 have
                 not
                 .
                 For
                 God
                 did
                 not
                 command
                 him
                 that
                 liv'd
                 in
                 the
                 time
                 of
                 Samuel
                 to
                 repent
                 in
                 the
                 days
                 of
                 Moses
                 ;
                 that
                 was
                 long
                 before
                 him
                 ,
                 and
                 therefore
                 was
                 not
                 his
                 time
                 :
                 Neither
                 did
                 he
                 command
                 that
                 Manasses
                 should
                 repent
                 in
                 the
                 days
                 of
                 the
                 Asmonaei
                 ;
                 they
                 liv'd
                 long
                 after
                 him
                 ,
                 and
                 therefore
                 that
                 could
                 not
                 be
                 his
                 time
                 ,
                 or
                 day
                 of
                 repentance
                 .
                 Every
                 one
                 hath
                 a
                 day
                 of
                 his
                 own
                 .
                 But
                 when
                 we
                 consider
                 that
                 God
                 hath
                 commanded
                 us
                 to
                 repent
                 ,
                 and
                 yet
                 hath
                 given
                 us
                 no
                 time
                 but
                 the
                 present
                 ,
                 we
                 shall
                 perceive
                 evidently
                 ,
                 that
                 there
                 is
                 no
                 time
                 but
                 the
                 present
                 in
                 which
                 he
                 intended
                 we
                 should
                 obey
                 him
                 .
                 Against
                 this
                 there
                 can
                 be
                 no
                 objection
                 ;
                 for
                 it
                 is
                 so
                 in
                 all
                 other
                 precepts
                 whatsoever
                 ,
                 unless
                 there
                 be
                 something
                 in
                 the
                 nature
                 of
                 the
                 action
                 that
                 is
                 determinable
                 by
                 circumstances
                 and
                 particularities
                 :
                 but
                 in
                 this
                 there
                 is
                 nothing
                 of
                 relation
                 to
                 time
                 and
                 place
                 ;
                 it
                 may
                 be
                 done
                 at
                 any
                 time
                 ,
                 and
                 is
                 of
                 an
                 absolute
                 ,
                 irrespective
                 nature
                 ,
                 of
                 universal
                 influence
                 ,
                 and
                 of
                 absolute
                 necessity
                 :
                 and
                 God
                 could
                 no
                 more
                 intend
                 to
                 morrow
                 to
                 be
                 the
                 proper
                 season
                 of
                 repentance
                 ,
                 then
                 he
                 could
                 intend
                 the
                 five
                 and
                 twentieth
                 Olympiad
                 to
                 be
                 your
                 day
                 for
                 it
                 ;
                 for
                 the
                 Commandement
                 is
                 present
                 ,
                 and
                 to
                 morrow
                 is
                 not
                 present
                 ;
                 and
                 therefore
                 unless
                 we
                 can
                 suppose
                 a
                 Commandement
                 ,
                 and
                 no
                 time
                 given
                 us
                 with
                 the
                 Commandement
                 for
                 the
                 performing
                 it
                 ,
                 we
                 must
                 suppose
                 the
                 present
                 onely
                 to
                 be
                 it
                 .
                 If
                 to
                 morrow
                 does
                 come
                 ,
                 then
                 when
                 it
                 is
                 present
                 ,
                 it
                 is
                 also
                 the
                 time
                 of
                 your
                 repentance
                 .
                 By
                 which
                 it
                 is
                 infallibly
                 certain
                 ,
                 
                 and
                 must
                 be
                 confess'd
                 so
                 by
                 all
                 wise
                 and
                 rational
                 persons
                 that
                 know
                 the
                 consequences
                 of
                 things
                 ,
                 and
                 the
                 perswasion
                 of
                 propositions
                 ,
                 that
                 God
                 in
                 every
                 present
                 commands
                 us
                 to
                 repent
                 ;
                 and
                 therefore
                 in
                 every
                 present
                 in
                 which
                 we
                 remember
                 our
                 sin
                 and
                 repent
                 not
                 ,
                 we
                 offend
                 God
                 ,
                 we
                 prevaricate
                 his
                 intentions
                 ,
                 we
                 sin
                 against
                 his
                 mercies
                 ,
                 and
                 against
                 his
                 judgements
                 ,
                 and
                 against
                 his
                 Commandements
                 .
                 I
                 end
                 this
                 with
                 the
                 plain
                 advice
                 of
                 
                   Alcimus
                   Avitus
                
                 ;
                 
                   
                     Dum
                     patulam
                     Christi
                     cunctis
                     clementia
                     sese
                  
                   
                     Praebet
                     ,
                     praeteritae
                     plangamus
                     crimina
                     vitae
                     ,
                  
                   
                     Poeniteatque
                     olim
                     negligenter
                     temporis
                     acti
                     ,
                  
                   
                     Dum
                     licet
                     ,
                     &
                     sano
                     ingenióque
                     animóque
                     valemus
                     .
                  
                
                 In
                 which
                 words
                 ,
                 besides
                 the
                 good
                 counsel
                 ,
                 this
                 argument
                 is
                 insinuated
                 ,
                 That
                 because
                 we
                 must
                 repent
                 even
                 of
                 the
                 days
                 of
                 our
                 negligence
                 ,
                 and
                 be
                 sorry
                 for
                 all
                 our
                 mis-spent
                 time
                 ,
                 and
                 weep
                 for
                 having
                 stai'd
                 so
                 long
                 from
                 God
                 ,
                 it
                 follows
                 that
                 the
                 very
                 deferring
                 of
                 our
                 repentance
                 ,
                 our
                 very
                 neglecting
                 of
                 it
                 is
                 a
                 direct
                 sin
                 ,
                 and
                 increases
                 the
                 causes
                 of
                 repentance
                 ;
                 and
                 therefore
                 makes
                 it
                 the
                 more
                 necessary
                 to
                 begin
                 the
                 sooner
                 ,
                 by
                 how
                 much
                 we
                 have
                 stai'd
                 the
                 longer
                 .
              
               
                 
                   Question
                   II.
                   
                
                 
                   As
                   an
                   appendage
                   to
                   this
                   great
                   Case
                   of
                   Conscience
                   ,
                   
                   it
                   is
                   an
                   useful
                   inquiry
                   to
                   ask
                   ,
                   Whether
                   a
                   man
                   is
                   bound
                   to
                   repent
                   ,
                   not
                   onely
                   the
                   first
                   time
                   ,
                   but
                   every
                   time
                   that
                   he
                   thinks
                   of
                   his
                   sin
                   .
                
                 
                   I
                   answer
                   ,
                   
                   that
                   he
                   is
                   ;
                   but
                   to
                   several
                   purposes
                   ,
                   and
                   in
                   differing
                   measures
                   and
                   significations
                   .
                   If
                   he
                   hath
                   never
                   repented
                   ,
                   then
                   upon
                   the
                   former
                   accounts
                   ,
                   every
                   remembrance
                   of
                   his
                   sin
                   is
                   a
                   specification
                   and
                   limit
                   to
                   the
                   indefinite
                   and
                   affirmative
                   Commandement
                   ;
                   and
                   the
                   second
                   thought
                   of
                   it
                   ,
                   because
                   the
                   first
                   not
                   being
                   attended
                   to
                   hath
                   increased
                   the
                   score
                   ,
                   and
                   the
                   time
                   being
                   so
                   much
                   the
                   more
                   spent
                   ,
                   hath
                   increased
                   the
                   necessity
                   and
                   the
                   haste
                   :
                   and
                   if
                   the
                   second
                   be
                   neglected
                   ,
                   then
                   the
                   third
                   still
                   calls
                   louder
                   ;
                   and
                   every
                   succeeding
                   thought
                   does
                   not
                   onely
                   point
                   us
                   out
                   the
                   opportunity
                   ,
                   and
                   the
                   still
                   proceeding
                   season
                   of
                   doing
                   it
                   ,
                   but
                   it
                   upbraids
                   every
                   preceding
                   neglect
                   ,
                   and
                   presses
                   the
                   duty
                   stronger
                   by
                   a
                   bigger
                   weight
                   of
                   the
                   same
                   growing
                   arguments
                   .
                   For
                   no
                   man
                   is
                   safe
                   but
                   he
                   that
                   repents
                   at
                   least
                   to
                   day
                   ;
                   but
                   he
                   was
                   wise
                   that
                   repented
                   yesterday
                   .
                   And
                   as
                   it
                   is
                   in
                   humane
                   entercourse
                   ,
                   he
                   that
                   hath
                   done
                   wrong
                   ,
                   and
                   runs
                   presently
                   to
                   confess
                   it
                   ,
                   and
                   offer
                   amends
                   ,
                   shall
                   have
                   easier
                   terms
                   of
                   peace
                   then
                   he
                   that
                   stands
                   out
                   at
                   law
                   ,
                   and
                   comes
                   not
                   in
                   till
                   he
                   be
                   compell'd
                   :
                   so
                   it
                   is
                   in
                   our
                   returns
                   to
                   God
                   ;
                   the
                   speedy
                   penitent
                   shall
                   finde
                   a
                   ready
                   and
                   a
                   prepared
                   mercy
                   ,
                   but
                   he
                   that
                   stays
                   longer
                   will
                   finde
                   it
                   harder
                   ,
                   and
                   if
                   he
                   stays
                   to
                   the
                   last
                   ,
                   it
                   may
                   be
                   not
                   at
                   all
                   .
                   *
                   But
                   then
                   if
                   we
                   have
                   repented
                   at
                   the
                   first
                   monition
                   or
                   memory
                   of
                   sin
                   ,
                   we
                   must
                   never
                   any
                   more
                   be
                   at
                   peace
                   with
                   it
                   :
                   it
                   will
                   perpetually
                   make
                   claim
                   ,
                   it
                   will
                   every
                   day
                   sollicite
                   ,
                   it
                   will
                   break
                   into
                   a
                   flame
                   upon
                   the
                   breath
                   of
                   every
                   temptation
                   ,
                   it
                   will
                   betray
                   thy
                   weakness
                   and
                   abuse
                   thy
                   credulity
                   ,
                   it
                   will
                   please
                   thy
                   fancy
                   and
                   abuse
                   thy
                   understanding
                   ,
                   it
                   will
                   make
                   thee
                   sin
                   again
                   as
                   formerly
                   ,
                   or
                   desire
                   to
                   sin
                   ,
                   to
                   fall
                   willingly
                   ,
                   or
                   very
                   hardly
                   to
                   stand
                   ;
                   &
                   after
                   all
                   ,
                   if
                   thou
                   hast
                   sinn'd
                   thou
                   art
                   under
                   a
                   sad
                   sentence
                   ,
                   and
                   canst
                   not
                   tell
                   when
                   thou
                   shalt
                   have
                   a
                   certain
                   peace
                   .
                   So
                   that
                   whenever
                   thou
                   thinkest
                   of
                   thy
                   sin
                   thou
                   hast
                   reason
                   to
                   be
                   displeased
                   ,
                   for
                   thou
                   art
                   always
                   the
                   worse
                   for
                   
                   it
                   ;
                   always
                   in
                   danger
                   ,
                   or
                   always
                   uncertain
                   :
                   thou
                   hast
                   always
                   something
                   to
                   doe
                   ,
                   or
                   something
                   to
                   undoe
                   ;
                   something
                   to
                   pray
                   for
                   ,
                   and
                   many
                   things
                   to
                   pray
                   against
                   .
                   But
                   the
                   particular
                   causes
                   of
                   a
                   perpetual
                   repentance
                   for
                   our
                   past
                   sins
                   are
                   reducible
                   to
                   these
                   two
                   .
                
                 
                   1.
                   
                   When
                   ever
                   we
                   have
                   sinn'd
                   ,
                   
                   and
                   fallen
                   into
                   the
                   Divine
                   displeasure
                   ,
                   we
                   dwell
                   for
                   ever
                   after
                   in
                   the
                   dark
                   :
                   we
                   are
                   sure
                   we
                   have
                   sinn'd
                   ,
                   and
                   Gods
                   anger
                   is
                   plainly
                   revealed
                   against
                   sinners
                   :
                   but
                   we
                   know
                   not
                   how
                   farre
                   this
                   anger
                   will
                   extend
                   ,
                   nor
                   when
                   it
                   will
                   break
                   out
                   ,
                   nor
                   by
                   what
                   expressions
                   it
                   shall
                   be
                   signified
                   ,
                   nor
                   when
                   it
                   will
                   goe
                   off
                   ,
                   nor
                   at
                   what
                   degree
                   of
                   sorrow
                   God
                   will
                   be
                   appeased
                   ,
                   nor
                   how
                   much
                   industry
                   shall
                   be
                   accepted
                   ,
                   nor
                   how
                   many
                   actions
                   of
                   infirmity
                   shall
                   be
                   allowed
                   ;
                   nothing
                   of
                   this
                   is
                   revealed
                   .
                   But
                   we
                   are
                   commanded
                   to
                   doe
                   an
                   indefinite
                   duty
                   ,
                   we
                   are
                   to
                   have
                   an
                   unlimited
                   watchfulness
                   ,
                   we
                   are
                   called
                   upon
                   to
                   have
                   a
                   perpetual
                   caution
                   ,
                   a
                   duty
                   that
                   hath
                   no
                   limit
                   ,
                   but
                   all
                   our
                   time
                   and
                   all
                   our
                   possibilities
                   ;
                   and
                   all
                   the
                   fruit
                   of
                   this
                   is
                   growing
                   in
                   the
                   Paradise
                   of
                   God
                   ,
                   and
                   we
                   shall
                   not
                   tast
                   it
                   till
                   the
                   day
                   of
                   the
                   revelation
                   of
                   the
                   righteous
                   judgement
                   of
                   God.
                   In
                   the
                   mean
                   time
                   we
                   labour
                   and
                   fear
                   ,
                   we
                   fear
                   and
                   hope
                   ,
                   we
                   hope
                   and
                   are
                   uncertain
                   ,
                   we
                   pray
                   and
                   cannot
                   see
                   what
                   will
                   be
                   the
                   event
                   of
                   things
                   .
                   Sometimes
                   we
                   are
                   confident
                   ;
                   but
                   that
                   pertness
                   comes
                   it
                   may
                   be
                   from
                   the
                   temper
                   of
                   the
                   body
                   ,
                   and
                   we
                   cannot
                   easily
                   be
                   sure
                   that
                   it
                   comes
                   from
                   God
                   :
                   and
                   when
                   we
                   are
                   cast
                   down
                   ,
                   it
                   may
                   be
                   it
                   is
                   nothing
                   but
                   an
                   effect
                   of
                   the
                   spleen
                   ,
                   or
                   of
                   some
                   hypochondriacal
                   propositions
                   ,
                   or
                   some
                   peevish
                   company
                   ,
                   and
                   all
                   is
                   well
                   with
                   us
                   ,
                   better
                   then
                   we
                   think
                   it
                   is
                   ;
                   but
                   we
                   are
                   under
                   the
                   cloud
                   ,
                   and
                   ,
                   which
                   is
                   worst
                   of
                   all
                   ,
                   we
                   have
                   always
                   but
                   too
                   much
                   reason
                   to
                   fear
                   ,
                   and
                   consequently
                   to
                   be
                   grieved
                   for
                   the
                   causes
                   of
                   all
                   this
                   darkness
                   ,
                   and
                   all
                   this
                   fear
                   ,
                   and
                   all
                   this
                   danger
                   .
                
                 
                   2.
                   
                   Besides
                   all
                   this
                   ,
                   
                   our
                   sin
                   is
                   so
                   long
                   in
                   dying
                   ,
                   and
                   we
                   kill
                   it
                   with
                   such
                   lingring
                   circumstances
                   ,
                   and
                   reprieve
                   it
                   so
                   often
                   ,
                   and
                   it
                   is
                   often
                   laid
                   onely
                   aside
                   until
                   the
                   day
                   of
                   temptation
                   ,
                   and
                   our
                   repentance
                   is
                   so
                   frequently
                   interrupted
                   ,
                   or
                   made
                   good
                   for
                   nothing
                   ,
                   and
                   even
                   in
                   our
                   weepings
                   for
                   sin
                   we
                   commit
                   folly
                   ,
                   that
                   a
                   man
                   can
                   never
                   tell
                   when
                   he
                   hath
                   done
                   ,
                   and
                   when
                   he
                   is
                   to
                   begin
                   again
                   .
                   For
                   these
                   reasons
                   we
                   finde
                   it
                   very
                   necessary
                   to
                   hate
                   our
                   sin
                   perpetually
                   ,
                   and
                   for
                   ever
                   to
                   deplore
                   our
                   calamity
                   in
                   the
                   Divine
                   displeasure
                   ,
                   to
                   remember
                   it
                   with
                   sorrow
                   ,
                   and
                   to
                   strive
                   against
                   it
                   with
                   diligence
                   .
                   Our
                   sins
                   having
                   made
                   so
                   great
                   an
                   alteration
                   in
                   our
                   persons
                   ,
                   and
                   in
                   the
                   state
                   of
                   our
                   affairs
                   ,
                   we
                   cannot
                   be
                   so
                   little
                   concerned
                   as
                   to
                   think
                   of
                   them
                   with
                   indifference
                   ;
                   a
                   sigh
                   at
                   least
                   ,
                   or
                   a
                   tear
                   will
                   well
                   become
                   every
                   thought
                   ;
                   a
                   prayer
                   for
                   pardon
                   ,
                   or
                   an
                   act
                   of
                   indignation
                   against
                   them
                   ;
                   a
                   
                     Domine
                     miserere
                  
                   ,
                   or
                   a
                   
                     Me
                     miserum
                     peccatorem
                     !
                     Have
                     mercy
                     upon
                     me
                     ,
                     ô
                     God
                     ,
                  
                   or
                   ,
                   
                     Miserable
                     man
                     that
                     I
                     am
                  
                   !
                   something
                   of
                   hope
                   ,
                   or
                   something
                   of
                   fear
                   .
                   Own
                   it
                   but
                   as
                   a
                   cause
                   of
                   sorrow
                   ,
                   or
                   an
                   instance
                   of
                   thy
                   danger
                   ;
                   let
                   it
                   make
                   thee
                   more
                   zealous
                   or
                   more
                   patient
                   ;
                   troubled
                   at
                   what
                   is
                   past
                   ,
                   or
                   cautious
                   for
                   the
                   time
                   to
                   come
                   :
                   and
                   if
                   at
                   every
                   thought
                   of
                   thy
                   sin
                   it
                   be
                   not
                   easy
                   to
                   doe
                   a
                   positive
                   act
                   of
                   repentance
                   ,
                   yet
                   the
                   actions
                   must
                   be
                   so
                   frequent
                   that
                   the
                   repentance
                   be
                   habitual
                   ;
                   ever
                   in
                   preparation
                   ,
                   and
                   ever
                   apt
                   for
                   action
                   ;
                   seeking
                   occasions
                   of
                   doing
                   good
                   ,
                   and
                   omitting
                   none
                   ;
                   praying
                   and
                   watching
                   against
                   all
                   evil
                   ,
                   and
                   committing
                   none
                   .
                   At
                   this
                   rate
                   of
                   repentance
                   a
                   man
                   must
                   always
                   live
                   ,
                   and
                   in
                   Gods
                   time
                   expect
                   a
                   freedome
                   from
                   sin
                   ,
                   and
                   a
                   confirmation
                   in
                   grace
                   .
                   But
                   then
                   as
                   to
                   the
                   main
                   issue
                   of
                   the
                   Question
                   ;
                
                 
                 
                   It
                   is
                   not
                   intended
                   that
                   a
                   man
                   should
                   every
                   time
                   weep
                   when
                   he
                   thinks
                   of
                   his
                   sins
                   ;
                   
                   sometimes
                   he
                   must
                   give
                   thanks
                   to
                   God
                   for
                   his
                   escape
                   ,
                   and
                   rejoyce
                   in
                   the
                   memory
                   of
                   the
                   divine
                   mercies
                   ,
                   and
                   please
                   himself
                   in
                   the
                   promises
                   of
                   pardon
                   ,
                   and
                   doe
                   acts
                   of
                   Eucharist
                   and
                   holy
                   festivity
                   .
                   But
                   even
                   these
                   acts
                   of
                   spiritual
                   joy
                   ,
                   if
                   they
                   indear
                   our
                   duty
                   ,
                   they
                   destroy
                   our
                   sin
                   ;
                   if
                   they
                   make
                   us
                   to
                   love
                   God
                   ,
                   they
                   make
                   us
                   to
                   hate
                   sin
                   ;
                   if
                   they
                   be
                   acts
                   of
                   piety
                   ,
                   they
                   are
                   acts
                   of
                   repentance
                   .
                   So
                   that
                   when
                   it
                   is
                   said
                   ,
                   at
                   every
                   thought
                   of
                   your
                   sin
                   you
                   must
                   doe
                   something
                   of
                   repentance
                   ,
                   if
                   you
                   doe
                   any
                   act
                   at
                   all
                   ,
                   this
                   is
                   nothing
                   else
                   but
                   a
                   calling
                   upon
                   us
                   for
                   the
                   particulars
                   ,
                   and
                   to
                   pursue
                   the
                   methods
                   of
                   a
                   good
                   life
                   .
                   For
                   repentance
                   is
                   the
                   conversion
                   of
                   the
                   whole
                   man
                   ,
                   an
                   intire
                   aversation
                   from
                   evil
                   ,
                   and
                   a
                   full
                   return
                   to
                   God
                   ;
                   and
                   every
                   action
                   of
                   amendment
                   ,
                   every
                   prayer
                   for
                   pardon
                   ,
                   and
                   every
                   mortification
                   of
                   our
                   desires
                   ,
                   every
                   observation
                   and
                   caution
                   against
                   danger
                   ,
                   all
                   actions
                   of
                   a
                   holy
                   fear
                   ,
                   
                   and
                   every
                   act
                   of
                   hope
                   ,
                   even
                   our
                   almes
                   and
                   mercy
                   to
                   the
                   poor
                   ,
                   is
                   a
                   breaking
                   off
                   our
                   sins
                   ,
                   and
                   therefore
                   an
                   action
                   of
                   repentance
                   .
                   So
                   that
                   if
                   there
                   can
                   be
                   any
                   time
                   of
                   our
                   life
                   in
                   which
                   a
                   sinner
                   may
                   not
                   serve
                   God
                   and
                   yet
                   be
                   innocent
                   ,
                   then
                   it
                   may
                   be
                   allowed
                   at
                   some
                   time
                   to
                   think
                   of
                   our
                   sin
                   and
                   consider
                   it
                   ,
                   and
                   yet
                   not
                   to
                   doe
                   an
                   act
                   of
                   repentance
                   ;
                   but
                   in
                   no
                   case
                   else
                   can
                   it
                   be
                   allowed
                   .
                
                 
                   So
                   that
                   by
                   this
                   discourse
                   we
                   have
                   obtain'd
                   all
                   the
                   significations
                   of
                   
                     Hodie
                     to
                     day
                  
                   ,
                   
                   and
                   they
                   all
                   relate
                   to
                   repentance
                   .
                   For
                   though
                   it
                   signifies
                   the
                   present
                   time
                   as
                   to
                   the
                   beginning
                   of
                   this
                   duty
                   ,
                   yet
                   it
                   signifies
                   our
                   whole
                   life
                   after
                   that
                   beginning
                   ,
                   that
                   is
                   our
                   
                     Hodie
                     ,
                     to
                     day
                  
                   ,
                   we
                   must
                   begin
                   now
                   and
                   continue
                   to
                   doe
                   the
                   same
                   work
                   all
                   our
                   daies
                   .
                   Our
                   repentance
                   must
                   begin
                   
                     this
                     day
                  
                   by
                   the
                   computations
                   of
                   time
                   ,
                   and
                   it
                   must
                   not
                   be
                   put
                   off
                   one
                   day
                   ,
                   yet
                   it
                   must
                   goe
                   on
                   by
                   the
                   measures
                   of
                   Eternity
                   .
                   As
                   soon
                   as
                   ever
                   and
                   as
                   long
                   as
                   ever
                   we
                   can
                   say
                   Hodie
                   ,
                   it
                   is
                   
                     to
                     day
                  
                   ,
                   so
                   soon
                   and
                   so
                   long
                   we
                   must
                   repent
                   .
                   This
                   is
                   as
                   certain
                   in
                   Divinity
                   as
                   a
                   demonstration
                   in
                   the
                   Mathematicks
                   .
                
                 
                   The
                   summe
                   is
                   this
                   ;
                   
                   If
                   by
                   repentance
                   we
                   mean
                   nothing
                   but
                   sorrow
                   ,
                   then
                   it
                   hath
                   it's
                   season
                   ,
                   and
                   does
                   not
                   bind
                   alwaies
                   to
                   all
                   times
                   .
                   But
                   if
                   by
                   repentance
                   we
                   understand
                   a
                   change
                   of
                   life
                   ,
                   to
                   which
                   sorrow
                   is
                   onely
                   instrumental
                   and
                   preparatory
                   ,
                   then
                   it
                   is
                   our
                   duty
                   alwaies
                   to
                   repent
                   .
                   That
                   is
                   ,
                   if
                   you
                   doe
                   any
                   thing
                   at
                   all
                   ,
                   it
                   must
                   be
                   good
                   :
                   even
                   to
                   abide
                   in
                   goodness
                   ,
                   to
                   resolve
                   not
                   to
                   sin
                   ,
                   to
                   love
                   not
                   to
                   sin
                   ,
                   to
                   proceed
                   or
                   to
                   abide
                   in
                   innocence
                   by
                   choice
                   and
                   by
                   delight
                   ,
                   by
                   custome
                   and
                   resolution
                   ,
                   are
                   actions
                   of
                   an
                   habitual
                   repentance
                   ;
                   but
                   repentance
                   is
                   never
                   safe
                   till
                   it
                   be
                   habitual
                   ,
                   but
                   then
                   also
                   it
                   is
                   so
                   much
                   the
                   more
                   perfect
                   ,
                   by
                   how
                   much
                   it
                   is
                   the
                   more
                   actual
                   .
                
                 
                   To
                   conclude
                   this
                   inquiry
                   ,
                   
                   we
                   must
                   pray
                   often
                   ,
                   but
                   we
                   must
                   repent
                   alwaies
                   :
                   and
                   it
                   is
                   in
                   these
                   affirmative
                   precepts
                   as
                   it
                   is
                   in
                   the
                   matter
                   of
                   life
                   and
                   eating
                   ;
                   we
                   must
                   eat
                   at
                   certain
                   times
                   and
                   definite
                   seasons
                   ,
                   but
                   we
                   must
                   live
                   continually
                   .
                   Repentance
                   is
                   the
                   new
                   life
                   of
                   a
                   Christian
                   ;
                   and
                   therefore
                   we
                   must
                   no
                   more
                   ask
                   when
                   we
                   are
                   bound
                   to
                   repent
                   ,
                   then
                   when
                   we
                   are
                   by
                   nature
                   requir'd
                   to
                   breath
                   .
                   The
                   motion
                   must
                   return
                   speedily
                   ,
                   or
                   we
                   die
                   with
                   strangling
                   .
                
              
            
             
               
               
                 RULE
                 XVII
                 .
                 Because
                 the
                 Lawes
                 of
                 Jesus
                 Christ
                 were
                 delivered
                 in
                 Sermons
                 to
                 a
                 single
                 person
                 ,
                 or
                 a
                 definite
                 number
                 of
                 hearers
                 ,
                 we
                 are
                 curiously
                 to
                 inquire
                 and
                 wisely
                 to
                 understand
                 ,
                 when
                 those
                 persons
                 were
                 onely
                 personally
                 concerned
                 ,
                 and
                 when
                 they
                 were
                 Representatives
                 of
                 the
                 whole
                 Church
                 .
              
               
                 THis
                 Rule
                 I
                 learn
                 from
                 S.
                 Austin
                 ,
                 
                 
                   Erit
                   igitur
                   hoc
                   in
                   observationibus
                   intelligendarum
                   Scripturarum
                   ,
                
                 
                 
                   ut
                   sciamus
                   alia
                   omnibus
                   communiter
                   praecipi
                   ,
                   alia
                   singulis
                   quibusque
                   generibus
                   personarum
                   :
                   ut
                   non
                   solùm
                   ad
                   universum
                   statum
                   valetudinis
                   ,
                   sed
                   etiam
                   ad
                   suam
                   cujusque
                   membri
                   propriam
                   infirmitatem
                   medicina
                   pertineat
                   .
                
                 Some
                 things
                 are
                 given
                 to
                 all
                 ;
                 others
                 but
                 to
                 a
                 few
                 ;
                 and
                 some
                 commands
                 were
                 to
                 single
                 persons
                 and
                 single
                 states
                 :
                 God
                 having
                 regard
                 to
                 the
                 well-being
                 of
                 societies
                 ,
                 and
                 to
                 the
                 health
                 even
                 of
                 every
                 single
                 Christian.
                 That
                 there
                 is
                 a
                 necessity
                 of
                 making
                 a
                 distinction
                 is
                 certain
                 ,
                 but
                 how
                 this
                 distinction
                 is
                 to
                 be
                 made
                 is
                 very
                 uncertain
                 ,
                 and
                 no
                 measures
                 have
                 yet
                 been
                 described
                 ,
                 and
                 we
                 are
                 very
                 much
                 to
                 seek
                 for
                 a
                 certain
                 path
                 in
                 this
                 intricacy
                 .
                 If
                 we
                 doe
                 not
                 distinguish
                 precept
                 from
                 precept
                 ,
                 and
                 persons
                 from
                 states
                 of
                 life
                 ,
                 and
                 states
                 of
                 life
                 from
                 communities
                 of
                 men
                 ,
                 it
                 will
                 be
                 very
                 easy
                 for
                 witty
                 men
                 to
                 bind
                 burdens
                 upon
                 other
                 mens
                 shoulders
                 with
                 which
                 they
                 ought
                 not
                 to
                 be
                 press'd
                 ;
                 and
                 it
                 will
                 be
                 very
                 ready
                 for
                 scrupulous
                 persons
                 to
                 take
                 loads
                 upon
                 themselves
                 which
                 appertain
                 not
                 to
                 them
                 ;
                 and
                 very
                 many
                 will
                 dispute
                 themselves
                 out
                 of
                 their
                 duty
                 ,
                 and
                 say
                 ,
                 
                   quid
                   ad
                   me
                
                 ?
                 I
                 am
                 not
                 concerned
                 here
                 ;
                 and
                 the
                 Conscience
                 shall
                 be
                 unguided
                 and
                 undetermin'd
                 while
                 the
                 lawes
                 of
                 order
                 shall
                 themselves
                 lye
                 undistinguish'd
                 and
                 undiscerned
                 in
                 confusion
                 and
                 indiscrimination
                 .
                 There
                 must
                 be
                 care
                 taken
                 of
                 this
                 ,
                 or
                 else
                 cases
                 of
                 Conscience
                 will
                 extremely
                 multiply
                 to
                 no
                 purposes
                 but
                 those
                 of
                 danger
                 and
                 restless
                 scruple
                 .
                 The
                 best
                 measures
                 that
                 I
                 know
                 are
                 these
                 ;
              
               
                 1.
                 
                 
                 There
                 are
                 some
                 precepts
                 which
                 are
                 by
                 all
                 men
                 confessed
                 to
                 be
                 General
                 ,
                 and
                 some
                 are
                 every
                 where
                 known
                 to
                 be
                 meerly
                 Personal
                 ;
                 and
                 by
                 proportion
                 to
                 these
                 we
                 can
                 be
                 help'd
                 to
                 take
                 account
                 of
                 others
                 .
                 When
                 Abraham
                 as
                 a
                 trial
                 of
                 his
                 obedience
                 was
                 commanded
                 to
                 sacrifice
                 his
                 Son
                 ,
                 this
                 was
                 alone
                 a
                 Commandement
                 given
                 to
                 that
                 man
                 concerning
                 that
                 child
                 ,
                 at
                 that
                 time
                 ,
                 and
                 to
                 that
                 purpose
                 .
                 So
                 when
                 he
                 was
                 commanded
                 to
                 forsake
                 his
                 Countrey
                 and
                 goe
                 to
                 Canaan
                 ,
                 this
                 was
                 personal
                 ,
                 and
                 could
                 not
                 be
                 drawn
                 into
                 example
                 :
                 and
                 no
                 man
                 could
                 think
                 that
                 if
                 he
                 should
                 kill
                 his
                 Son
                 ,
                 or
                 leave
                 his
                 country
                 ,
                 he
                 should
                 be
                 rewarded
                 for
                 his
                 obedience
                 .
                 For
                 the
                 Commandements
                 given
                 to
                 persons
                 are
                 individuated
                 as
                 the
                 persons
                 themselves
                 are
                 ,
                 by
                 time
                 and
                 place
                 and
                 circumstances
                 ,
                 and
                 a
                 singular
                 nature
                 ,
                 a
                 particular
                 Soul
                 :
                 So
                 is
                 the
                 Commandement
                 also
                 ;
                 it
                 is
                 made
                 circumstantiate
                 by
                 all
                 that
                 is
                 in
                 and
                 about
                 it
                 :
                 and
                 the
                 reason
                 of
                 a
                 man
                 and
                 his
                 observation
                 is
                 the
                 competent
                 and
                 final
                 judge
                 of
                 these
                 things
                 ;
                 and
                 no
                 man
                 is
                 further
                 required
                 to
                 look
                 after
                 significations
                 of
                 that
                 which
                 is
                 notorious
                 .
                 Others
                 also
                 are
                 as
                 certainly
                 and
                 confessedly
                 general
                 ;
                 such
                 as
                 were
                 the
                 ten
                 Commandements
                 
                 to
                 the
                 Children
                 of
                 Israel
                 ;
                 they
                 were
                 given
                 to
                 all
                 the
                 people
                 ,
                 proclaim'd
                 to
                 the
                 whole
                 nation
                 ,
                 expressly
                 spoken
                 to
                 them
                 all
                 ,
                 exacted
                 of
                 them
                 all
                 ,
                 and
                 under
                 the
                 same
                 reason
                 ,
                 and
                 upon
                 the
                 same
                 conditions
                 .
                 Now
                 here
                 are
                 some
                 proportions
                 by
                 which
                 we
                 may
                 guess
                 at
                 others
                 .
              
               
                 2.
                 
                 For
                 whatsoever
                 related
                 wholly
                 to
                 a
                 person
                 ,
                 
                 or
                 was
                 determin'd
                 by
                 a
                 circumstance
                 ,
                 or
                 was
                 the
                 relative
                 of
                 time
                 ,
                 that
                 passes
                 no
                 obligation
                 beyond
                 the
                 limits
                 and
                 definitions
                 of
                 those
                 circumstances
                 .
                 Upon
                 this
                 account
                 all
                 the
                 Ceremonial
                 and
                 Judicial
                 law
                 of
                 the
                 Jewes
                 have
                 lost
                 their
                 obligation
                 .
                 The
                 service
                 that
                 related
                 to
                 a
                 Temple
                 that
                 is
                 now
                 destroyed
                 ,
                 and
                 was
                 to
                 be
                 performed
                 by
                 a
                 Priesthood
                 that
                 is
                 expir'd
                 ,
                 can
                 no
                 longer
                 be
                 a
                 law
                 of
                 conscience
                 .
                 Thus
                 the
                 command
                 which
                 Christ
                 gave
                 that
                 his
                 Brethren
                 should
                 follow
                 him
                 into
                 Galilee
                 after
                 the
                 resurrection
                 was
                 wholly
                 personal
                 .
                 The
                 Apostles
                 were
                 commanded
                 to
                 untie
                 another
                 mans
                 Asse
                 ,
                 and
                 without
                 asking
                 leave
                 to
                 bring
                 him
                 to
                 Christ
                 ;
                 the
                 command
                 was
                 wholly
                 relating
                 to
                 that
                 occasion
                 ,
                 and
                 gives
                 no
                 man
                 warrant
                 to
                 take
                 another
                 mans
                 goods
                 for
                 pious
                 uses
                 without
                 his
                 leave
                 .
                 Circumstances
                 are
                 to
                 actions
                 like
                 hedges
                 to
                 the
                 grounds
                 ,
                 they
                 divide
                 and
                 defend
                 ,
                 and
                 assign
                 every
                 mans
                 portion
                 .
                 And
                 in
                 these
                 cases
                 ordinary
                 prudence
                 is
                 a
                 sufficient
                 guide
                 .
              
               
                 3.
                 
                 Whatsoever
                 precept
                 was
                 given
                 to
                 many
                 ,
                 
                 if
                 it
                 was
                 succeeded
                 to
                 by
                 another
                 that
                 is
                 inconsistent
                 ,
                 or
                 of
                 a
                 quite
                 differing
                 nature
                 and
                 circumstance
                 ,
                 the
                 former
                 is
                 by
                 the
                 latter
                 declared
                 to
                 have
                 been
                 personal
                 ,
                 relative
                 ,
                 temporary
                 and
                 expir'd
                 ;
                 &
                 nothing
                 of
                 it
                 can
                 be
                 drawn
                 into
                 direct
                 obligation
                 .
                 When
                 our
                 Blessed
                 Saviour
                 sent
                 out
                 the
                 72.
                 
                 Disciples
                 by
                 two
                 and
                 two
                 ,
                 he
                 commanded
                 them
                 to
                 goe
                 without
                 sword
                 or
                 shooes
                 or
                 bag
                 ,
                 and
                 that
                 they
                 should
                 not
                 goe
                 into
                 the
                 way
                 of
                 the
                 Gentiles
                 .
                 That
                 these
                 Commandements
                 were
                 temporary
                 and
                 relative
                 to
                 that
                 mission
                 appears
                 by
                 the
                 following
                 mission
                 after
                 Christs
                 resurrection
                 ;
                 by
                 which
                 they
                 receiv'd
                 command
                 that
                 they
                 should
                 goe
                 into
                 the
                 way
                 of
                 the
                 Gentiles
                 ,
                 that
                 they
                 should
                 teach
                 all
                 Nations
                 .
                 Therefore
                 besides
                 the
                 special
                 and
                 nam'd
                 permissions
                 in
                 this
                 second
                 legation
                 ,
                 as
                 that
                 they
                 might
                 now
                 wear
                 a
                 sword
                 ,
                 that
                 they
                 might
                 converse
                 with
                 Heathens
                 ,
                 it
                 is
                 certain
                 that
                 those
                 other
                 clauses
                 of
                 command
                 which
                 were
                 not
                 expressly
                 revok'd
                 ,
                 are
                 not
                 obligatory
                 by
                 vertue
                 of
                 the
                 first
                 sanction
                 and
                 Commandement
                 .
                 And
                 therefore
                 if
                 any
                 man
                 shall
                 argue
                 ,
                 Christ
                 when
                 he
                 sent
                 forth
                 his
                 Disciples
                 to
                 preach
                 ,
                 commanded
                 that
                 they
                 should
                 not
                 goe
                 from
                 house
                 to
                 house
                 ,
                 but
                 where
                 they
                 did
                 first
                 enter
                 there
                 to
                 abide
                 till
                 the
                 time
                 of
                 their
                 permitted
                 departure
                 ,
                 therefore
                 it
                 is
                 not
                 lawful
                 to
                 change
                 from
                 one
                 Church
                 to
                 another
                 ,
                 from
                 a
                 less
                 to
                 a
                 greater
                 ,
                 from
                 a
                 poorer
                 to
                 a
                 richer
                 ,
                 will
                 argue
                 very
                 incompetently
                 and
                 inartificially
                 ;
                 for
                 all
                 the
                 Commandements
                 then
                 given
                 were
                 relative
                 to
                 that
                 mission
                 :
                 and
                 if
                 any
                 thing
                 were
                 inserted
                 of
                 an
                 universal
                 or
                 perpetual
                 obligation
                 ,
                 it
                 is
                 to
                 be
                 attended
                 to
                 upon
                 some
                 other
                 account
                 ,
                 not
                 upon
                 the
                 stock
                 of
                 this
                 mission
                 and
                 it's
                 relative
                 precepts
                 .
              
               
                 4.
                 
                 
                 It
                 is
                 not
                 enough
                 to
                 prove
                 a
                 precepts
                 to
                 be
                 perpetual
                 and
                 general
                 ,
                 that
                 it
                 is
                 joyned
                 with
                 a
                 body
                 of
                 precepts
                 that
                 are
                 so
                 ,
                 though
                 there
                 be
                 no
                 external
                 mark
                 of
                 difference
                 .
                 Thus
                 we
                 find
                 in
                 the
                 ten
                 words
                 of
                 Moses
                 one
                 Commandement
                 for
                 resting
                 upon
                 the
                 seventh
                 day
                 from
                 the
                 Creation
                 ;
                 it
                 is
                 there
                 equally
                 prescribed
                 ,
                 but
                 fortified
                 with
                 reasons
                 and
                 authority
                 ,
                 more
                 laboriously
                 press'd
                 ,
                 and
                 without
                 all
                 external
                 sign
                 of
                 difference
                 to
                 distinguish
                 the
                 temporary
                 obligation
                 of
                 this
                 from
                 the
                 perpetuity
                 of
                 the
                 other
                 ;
                 and
                 
                 yet
                 all
                 the
                 Christian
                 Church
                 esteem
                 themselves
                 bound
                 by
                 the
                 other
                 ,
                 but
                 at
                 liberty
                 for
                 this
                 day
                 .
                 But
                 then
                 we
                 understand
                 our
                 liberty
                 by
                 no
                 external
                 mark
                 appendent
                 to
                 the
                 Sanction
                 ,
                 but
                 by
                 the
                 natural
                 signature
                 of
                 the
                 thing
                 .
                 The
                 nature
                 of
                 the
                 precept
                 was
                 ceremonial
                 and
                 typical
                 ;
                 and
                 though
                 to
                 serve
                 God
                 be
                 moral
                 and
                 an
                 Eternal
                 duty
                 ,
                 yet
                 to
                 serve
                 him
                 by
                 resting
                 upon
                 that
                 day
                 ,
                 or
                 upon
                 any
                 day
                 ,
                 is
                 not
                 moral
                 ;
                 and
                 it
                 was
                 not
                 enjoyn'd
                 in
                 that
                 Commandement
                 at
                 all
                 that
                 we
                 should
                 spend
                 that
                 day
                 in
                 the
                 immediate
                 service
                 of
                 God
                 and
                 offices
                 of
                 religion
                 ;
                 and
                 it
                 was
                 declar'd
                 by
                 S.
                 Paul
                 to
                 be
                 a
                 shadow
                 of
                 good
                 things
                 to
                 come
                 ,
                 and
                 by
                 our
                 Bl.
                 Lord
                 it
                 was
                 declar'd
                 to
                 be
                 of
                 a
                 yielding
                 nature
                 ,
                 and
                 intended
                 to
                 give
                 place
                 to
                 charity
                 and
                 other
                 moral
                 duties
                 ,
                 even
                 to
                 religion
                 it self
                 ,
                 or
                 the
                 immediate
                 service
                 of
                 God
                 :
                 for
                 though
                 the
                 Commandement
                 was
                 a
                 precept
                 meerly
                 of
                 rest
                 ,
                 and
                 doing
                 no
                 labour
                 was
                 the
                 sanctification
                 of
                 the
                 day
                 ;
                 yet
                 that
                 the
                 Priests
                 in
                 the
                 Temple
                 might
                 worship
                 God
                 according
                 to
                 the
                 rites
                 of
                 their
                 religion
                 ,
                 they
                 were
                 permitted
                 to
                 work
                 ,
                 viz.
                 to
                 kill
                 the
                 beasts
                 of
                 sacrifice
                 ,
                 which
                 Christ
                 call'd
                 prophaning
                 of
                 the
                 Sabbath
                 ,
                 and
                 in
                 so
                 doing
                 he
                 affirms
                 them
                 to
                 have
                 been
                 blameless
                 .
                 From
                 hence
                 ,
                 that
                 is
                 ,
                 from
                 the
                 natural
                 signature
                 of
                 the
                 thing
                 commanded
                 ,
                 &
                 from
                 other
                 collateral
                 notices
                 ,
                 we
                 come
                 to
                 understand
                 that
                 in
                 the
                 heap
                 of
                 moral
                 and
                 Eternal
                 precepts
                 ,
                 a
                 temporary
                 ,
                 transient
                 and
                 relative
                 did
                 lie
                 :
                 and
                 the
                 reason
                 why
                 there
                 was
                 no
                 difference
                 made
                 ,
                 or
                 distinctive
                 mark
                 given
                 in
                 the
                 Decalogue
                 ,
                 is
                 because
                 there
                 was
                 no
                 difference
                 to
                 be
                 made
                 by
                 that
                 Nation
                 to
                 whom
                 they
                 were
                 given
                 ;
                 but
                 as
                 soon
                 as
                 that
                 dispensation
                 and
                 period
                 was
                 to
                 determine
                 ,
                 then
                 God
                 gave
                 us
                 those
                 marks
                 and
                 notes
                 of
                 distinction
                 which
                 I
                 have
                 enumerated
                 ,
                 and
                 which
                 were
                 sufficient
                 to
                 give
                 us
                 witness
                 .
                 So
                 that
                 if
                 a
                 whole
                 body
                 of
                 Commandements
                 be
                 published
                 ,
                 and
                 it
                 be
                 apparent
                 that
                 most
                 of
                 them
                 are
                 general
                 and
                 eternal
                 ,
                 we
                 must
                 conclude
                 all
                 to
                 be
                 so
                 ,
                 untill
                 we
                 have
                 a
                 mark
                 of
                 difference
                 ,
                 directly
                 or
                 collaterally
                 ,
                 in
                 the
                 nature
                 of
                 the
                 thing
                 ,
                 or
                 in
                 our
                 notices
                 from
                 God
                 :
                 but
                 when
                 we
                 have
                 any
                 such
                 sign
                 ,
                 we
                 are
                 to
                 follow
                 it
                 ;
                 and
                 the
                 placing
                 of
                 the
                 precept
                 in
                 other
                 company
                 is
                 not
                 a
                 sufficient
                 mark
                 to
                 conclude
                 them
                 all
                 alike
                 .
                 Thus
                 it
                 was
                 also
                 in
                 the
                 first
                 mission
                 of
                 the
                 Disciples
                 (
                 above
                 spoken
                 of
                 )
                 in
                 which
                 the
                 body
                 of
                 precepts
                 was
                 temporary
                 and
                 relative
                 ;
                 but
                 yet
                 when
                 our
                 Blessed
                 Lord
                 had
                 inserted
                 that
                 clause
                 [
                 
                   freely
                   ye
                   have
                   received
                   ,
                   freely
                   give
                
                 ]
                 we
                 are
                 not
                 to
                 conclude
                 it
                 to
                 be
                 temporary
                 and
                 onely
                 relating
                 to
                 that
                 mission
                 ,
                 because
                 it
                 is
                 plac'd
                 in
                 a
                 body
                 of
                 relative
                 Commandements
                 :
                 for
                 there
                 is
                 in
                 it
                 something
                 that
                 is
                 Spiritual
                 ,
                 and
                 of
                 an
                 eternal
                 decency
                 ,
                 rectitude
                 and
                 proportion
                 ;
                 and
                 we
                 are
                 taught
                 to
                 separate
                 this
                 from
                 the
                 other
                 by
                 the
                 reproof
                 which
                 fell
                 upon
                 
                   Simon
                   Magus
                
                 ,
                 by
                 the
                 separate
                 nature
                 of
                 Spiritual
                 things
                 ,
                 by
                 the
                 analogy
                 of
                 the
                 Gospel
                 ,
                 by
                 the
                 provisions
                 which
                 upon
                 other
                 accounts
                 are
                 made
                 for
                 the
                 Clergy
                 and
                 the
                 whole
                 state
                 Ecclesiastical
                 ,
                 upon
                 the
                 stock
                 of
                 such
                 propositions
                 which
                 provide
                 so
                 fully
                 ,
                 that
                 they
                 cannot
                 be
                 tempted
                 by
                 necessity
                 to
                 suppose
                 God
                 left
                 them
                 to
                 be
                 supplied
                 by
                 Simoniacal
                 entercourses
                 .
                 If
                 there
                 be
                 nothing
                 in
                 the
                 sanction
                 of
                 the
                 Commandements
                 or
                 any
                 where
                 else
                 that
                 can
                 distinguish
                 them
                 ,
                 we
                 must
                 conclude
                 them
                 alike
                 ;
                 but
                 if
                 there
                 be
                 any
                 thing
                 there
                 or
                 any
                 where
                 else
                 that
                 makes
                 an
                 indubitable
                 or
                 sufficient
                 separation
                 ,
                 the
                 unity
                 of
                 place
                 does
                 not
                 make
                 an
                 equal
                 obligation
                 .
              
               
                 5.
                 
                 When
                 any
                 thing
                 is
                 spoken
                 by
                 Christ
                 to
                 a
                 single
                 person
                 ,
                 
                 or
                 a
                 definite
                 number
                 of
                 persons
                 ,
                 which
                 concerns
                 a
                 
                   moral
                   duty
                
                 ,
                 or
                 a
                 
                   perpetual
                   rite
                
                 of
                 universal
                 concernment
                 ,
                 that
                 single
                 person
                 ,
                 or
                 that
                 little
                 congregation
                 ,
                 are
                 the
                 representatives
                 of
                 the
                 whole
                 Church
                 .
                 Of
                 this
                 there
                 can
                 be
                 no
                 question
                 ;
                 1.
                 
                 Because
                 as
                 to
                 all
                 moral
                 precepts
                 they
                 are
                 agreeing
                 to
                 the
                 nature
                 of
                 man
                 ,
                 
                 and
                 perfective
                 of
                 him
                 in
                 all
                 his
                 capacities
                 ;
                 and
                 therefore
                 such
                 precepts
                 must
                 needs
                 be
                 as
                 universal
                 as
                 the
                 nature
                 ,
                 and
                 therefore
                 to
                 be
                 extended
                 beyond
                 the
                 persons
                 of
                 those
                 few
                 men
                 .
                 Now
                 if
                 it
                 be
                 inquir'd
                 how
                 we
                 shall
                 discern
                 what
                 is
                 moral
                 in
                 the
                 laws
                 of
                 God
                 from
                 what
                 is
                 not
                 moral
                 ,
                 we
                 may
                 be
                 assisted
                 in
                 the
                 inquiry
                 by
                 the
                 proper
                 measures
                 of
                 it
                 which
                 I
                 have
                 already
                 described
                 *
                 .
                 Those
                 concern
                 the
                 matter
                 of
                 the
                 Commandement
                 ;
                 here
                 we
                 inquire
                 concerning
                 the
                 different
                 relation
                 of
                 the
                 Commandement
                 when
                 the
                 sanction
                 is
                 the
                 same
                 with
                 these
                 which
                 are
                 of
                 particular
                 concernment
                 ;
                 that
                 is
                 ,
                 here
                 we
                 inquire
                 by
                 what
                 other
                 distinction
                 besides
                 the
                 matter
                 and
                 nature
                 of
                 the
                 thing
                 we
                 are
                 to
                 separate
                 general
                 precepts
                 from
                 personal
                 ,
                 perpetual
                 from
                 temporal
                 ,
                 moral
                 from
                 relative
                 .
                 And
                 thus
                 to
                 inquire
                 ,
                 is
                 necessary
                 in
                 the
                 interpretation
                 of
                 the
                 laws
                 of
                 Jesus
                 Christ
                 ;
                 because
                 there
                 are
                 some
                 precepts
                 moral
                 and
                 eternal
                 ,
                 which
                 nevertheless
                 are
                 relative
                 to
                 particular
                 states
                 under
                 the
                 Gospel
                 .
              
               
                 But
                 secondly
                 ,
                 there
                 are
                 some
                 precepts
                 which
                 are
                 not
                 moral
                 ,
                 but
                 yet
                 they
                 are
                 perpetual
                 and
                 eternal
                 ,
                 and
                 concern
                 every
                 man
                 and
                 woman
                 in
                 the
                 Christian
                 Pale
                 according
                 to
                 their
                 proportion
                 ;
                 I
                 mean
                 the
                 precepts
                 concerning
                 the
                 Sacraments
                 and
                 other
                 rituals
                 of
                 Christianity
                 .
                 In
                 order
                 therefore
                 to
                 these
                 Evangelical
                 concerns
                 it
                 is
                 to
                 be
                 noted
                 ,
                 That
                 whatsoever
                 concerns
                 every
                 one
                 by
                 the
                 nature
                 of
                 the
                 thing
                 ,
                 though
                 it
                 was
                 at
                 first
                 directed
                 personally
                 ,
                 yet
                 it
                 is
                 of
                 universal
                 obligation
                 .
                 Thus
                 we
                 understand
                 all
                 Christians
                 that
                 have
                 the
                 use
                 of
                 reason
                 ,
                 that
                 is
                 ,
                 which
                 are
                 capable
                 of
                 laws
                 ,
                 and
                 have
                 capacities
                 to
                 doe
                 an
                 act
                 of
                 memory
                 ,
                 and
                 symbolical
                 representment
                 ,
                 to
                 be
                 obliged
                 to
                 receive
                 the
                 Holy
                 Communion
                 :
                 because
                 although
                 the
                 precept
                 of
                 [
                 
                   Doe
                   this
                
                 ,
                 &
                 
                   Drink
                   this
                
                 ]
                 was
                 personally
                 directed
                 to
                 the
                 Apostles
                 ,
                 yet
                 there
                 is
                 nothing
                 in
                 the
                 nature
                 of
                 the
                 Communion
                 that
                 appropriates
                 the
                 rite
                 to
                 Ecclesiasticks
                 ;
                 but
                 the
                 Apostle
                 explicates
                 it
                 as
                 obliging
                 all
                 Christians
                 ,
                 and
                 it
                 was
                 ever
                 so
                 understood
                 ,
                 and
                 practic'd
                 accordingly
                 :
                 all
                 are
                 equally
                 concerned
                 in
                 the
                 death
                 of
                 Christ
                 ,
                 and
                 therefore
                 in
                 the
                 commemoration
                 of
                 it
                 ,
                 and
                 thanksgiving
                 for
                 it
                 .
                 Now
                 thus
                 farre
                 is
                 easy
                 .
                 But
                 there
                 are
                 some
                 interests
                 that
                 pretend
                 some
                 of
                 the
                 words
                 to
                 be
                 proper
                 to
                 Ecclesiasticks
                 ,
                 others
                 common
                 to
                 the
                 whole
                 Church
                 .
                 I
                 have
                 already
                 given
                 account
                 of
                 the
                 unreasonableness
                 of
                 the
                 pretension
                 in
                 this
                 Chapter
                 *
                 .
                 But
                 for
                 the
                 present
                 I
                 shall
                 observe
                 ,
                 that
                 there
                 being
                 in
                 this
                 whole
                 institution
                 the
                 greatest
                 simplicity
                 and
                 unity
                 of
                 design
                 that
                 can
                 be
                 ,
                 the
                 same
                 form
                 of
                 words
                 ,
                 a
                 single
                 Sacrament
                 ,
                 the
                 same
                 address
                 ,
                 no
                 difference
                 in
                 the
                 sanction
                 ,
                 no
                 variety
                 or
                 signs
                 of
                 variety
                 in
                 the
                 appendages
                 ,
                 in
                 the
                 parallel
                 places
                 ,
                 or
                 in
                 any
                 discourse
                 concerning
                 it
                 ,
                 to
                 suppose
                 here
                 a
                 difference
                 ,
                 will
                 so
                 intricate
                 this
                 whole
                 affair
                 ,
                 that
                 either
                 men
                 may
                 imagine
                 and
                 dream
                 of
                 varieties
                 when
                 they
                 please
                 ,
                 and
                 be
                 or
                 not
                 be
                 obliged
                 as
                 they
                 list
                 ;
                 or
                 else
                 if
                 there
                 be
                 a
                 difference
                 intended
                 in
                 it
                 by
                 our
                 Law-giver
                 ,
                 it
                 will
                 be
                 as
                 good
                 as
                 none
                 at
                 all
                 ,
                 he
                 having
                 left
                 no
                 mark
                 of
                 the
                 distinction
                 ,
                 no
                 shadow
                 of
                 different
                 Commandements
                 ,
                 under
                 several
                 representations
                 .
                 If
                 the
                 Apostles
                 were
                 onely
                 representatives
                 of
                 the
                 Ecclesiastical
                 state
                 when
                 Christ
                 said
                 ,
                 [
                 
                   Drink
                   ye
                   all
                   of
                   this
                
                 ]
                 then
                 so
                 they
                 were
                 when
                 Christ
                 said
                 ,
                 [
                 
                   This
                   doe
                   in
                   remembrance
                   of
                   me
                   :
                
                 ]
                 the
                 consequent
                 is
                 this
                 ,
                 that
                 either
                 all
                 are
                 bound
                 to
                 receive
                 the
                 Chalice
                 ,
                 or
                 none
                 but
                 the
                 Clergy
                 are
                 tied
                 to
                 eat
                 the
                 holy
                 bread
                 ;
                 for
                 there
                 is
                 no
                 difference
                 in
                 the
                 manner
                 of
                 the
                 Commandement
                 ;
                 and
                 the
                 precept
                 hath
                 not
                 the
                 head
                 of
                 a
                 man
                 ,
                 and
                 the
                 arm
                 of
                 a
                 tree
                 ,
                 and
                 the
                 foot
                 of
                 a
                 mountain
                 ,
                 but
                 it
                 is
                 univocal
                 ,
                 and
                 simple
                 ,
                 and
                 proper
                 ,
                 and
                 if
                 there
                 be
                 any
                 difference
                 ,
                 it
                 must
                 be
                 discovered
                 by
                 some
                 clear
                 light
                 from
                 without
                 :
                 for
                 there
                 is
                 nothing
                 within
                 of
                 difference
                 ,
                 and
                 yet
                 without
                 we
                 have
                 nothing
                 but
                 a
                 bold
                 affirmative
                 .
              
               
               
                 6.
                 
                 When
                 the
                 universal
                 Church
                 does
                 suppose
                 her self
                 bound
                 by
                 any
                 preceptive
                 words
                 ,
                 
                 though
                 they
                 were
                 directed
                 to
                 particular
                 persons
                 ,
                 yet
                 they
                 are
                 to
                 be
                 understood
                 to
                 be
                 of
                 universal
                 concernment
                 .
                 Now
                 this
                 relies
                 not
                 onely
                 upon
                 the
                 stock
                 of
                 proper
                 probability
                 ,
                 viz.
                 that
                 such
                 a
                 multitude
                 is
                 the
                 most
                 competent
                 interpreter
                 of
                 the
                 difficulties
                 in
                 every
                 Commandement
                 ;
                 but
                 there
                 is
                 in
                 the
                 Church
                 a
                 publick
                 and
                 a
                 holy
                 Spirit
                 ,
                 assisting
                 her
                 to
                 guide
                 ,
                 and
                 warranting
                 us
                 to
                 follow
                 the
                 measures
                 of
                 holiness
                 by
                 which
                 she
                 finds
                 her self
                 oblig'd
                 .
                 For
                 besides
                 that
                 the
                 questions
                 of
                 general
                 practice
                 are
                 sooner
                 understood
                 ,
                 as
                 being
                 like
                 corn
                 sown
                 upon
                 the
                 furrow
                 ,
                 whereas
                 questions
                 of
                 speculation
                 are
                 like
                 metals
                 in
                 the
                 heart
                 of
                 the
                 earth
                 ,
                 hard
                 to
                 be
                 found
                 out
                 ,
                 and
                 harder
                 to
                 be
                 drawn
                 forth
                 ;
                 besides
                 this
                 ,
                 no
                 interest
                 but
                 that
                 of
                 heaven
                 and
                 the
                 love
                 of
                 God
                 can
                 incline
                 the
                 Catholick
                 Church
                 to
                 take
                 upon
                 her self
                 the
                 burden
                 of
                 a
                 Commandement
                 .
                 If
                 it
                 were
                 to
                 decline
                 a
                 burden
                 ,
                 there
                 might
                 be
                 the
                 more
                 suspicion
                 ,
                 though
                 the
                 weight
                 of
                 so
                 great
                 authority
                 were
                 sufficient
                 to
                 outweight
                 any
                 contrary
                 probability
                 ;
                 but
                 when
                 she
                 takes
                 upon
                 her
                 the
                 burden
                 ,
                 and
                 esteems
                 her self
                 obliged
                 by
                 a
                 Commandement
                 given
                 to
                 the
                 Apostles
                 or
                 to
                 the
                 Pharisees
                 ,
                 or
                 to
                 any
                 single
                 person
                 among
                 them
                 ,
                 it
                 is
                 great
                 necessity
                 that
                 enforces
                 her
                 ,
                 or
                 great
                 charity
                 that
                 invites
                 her
                 ,
                 or
                 great
                 prudence
                 and
                 caution
                 for
                 security
                 that
                 determines
                 her
                 ,
                 and
                 therefore
                 she
                 is
                 certainly
                 to
                 be
                 followed
                 .
                 Upon
                 this
                 account
                 we
                 are
                 determined
                 in
                 the
                 foregoing
                 instance
                 :
                 and
                 because
                 the
                 Primitive
                 Catholick
                 Church
                 did
                 suppose
                 her self
                 bound
                 by
                 the
                 words
                 of
                 institution
                 of
                 the
                 Chalice
                 in
                 the
                 Blessed
                 Sacrament
                 ,
                 therefore
                 we
                 can
                 safely
                 conclude
                 the
                 Apostles
                 to
                 be
                 representatives
                 of
                 the
                 whole
                 Church
                 .
                 
                 
                   Ad
                   bibendum
                   omnes
                   exhortantur
                   qui
                   volunt
                   habere
                   vitam
                   ,
                
                 saith
                 S.
                 Austin
                 ,
                 All
                 are
                 called
                 upon
                 to
                 drink
                 of
                 the
                 Chalice
                 ,
                 if
                 they
                 mean
                 to
                 have
                 life
                 eternal
                 .
                 For
                 
                   indignum
                   dicit
                   esse
                   Domino
                   qui
                   aliter
                   mysterium
                   celebrat
                   quam
                   ab
                   eo
                   traditum
                   est
                   ,
                
                 
                 saith
                 S.
                 Ambrose
                 ;
                 as
                 Christ
                 delivered
                 it
                 to
                 the
                 Apostles
                 ,
                 so
                 it
                 must
                 be
                 observed
                 by
                 all
                 :
                 
                 and
                 therefore
                 Durandus
                 affirms
                 that
                 
                   all
                   who
                   were
                   present
                   did
                   every
                   day
                   communicate
                   of
                   the
                   cup
                   because
                   all
                   the
                   Apostles
                   did
                   so
                   ,
                   our
                   Lord
                   saying
                   ,
                   Drink
                   ye
                   all
                   of
                   this
                   .
                
                 For
                 the
                 Apostles
                 were
                 representatives
                 ,
                 not
                 of
                 the
                 Clergy
                 consecrating
                 (
                 for
                 they
                 then
                 did
                 not
                 consecrate
                 but
                 communicate
                 )
                 but
                 of
                 all
                 that
                 should
                 be
                 present
                 .
                 
                   Nam
                   quae
                   Domini
                   sunt
                   non
                   sunt
                   hujus
                   servi
                   ,
                
                 
                 
                   non
                   alterius
                   ,
                   sed
                   omnibus
                   communia
                   ,
                
                 saith
                 S.
                 Chrysostome
                 ,
                 The
                 precept
                 of
                 our
                 Lord
                 belonged
                 not
                 to
                 this
                 servant
                 ,
                 nor
                 to
                 another
                 ,
                 but
                 to
                 all
                 .
                 Now
                 things
                 that
                 are
                 of
                 this
                 nature
                 ,
                 and
                 thus
                 represented
                 ,
                 and
                 thus
                 accepted
                 ,
                 become
                 laws
                 even
                 by
                 the
                 very
                 acceptation
                 :
                 and
                 as
                 S.
                 Paul
                 said
                 of
                 the
                 Gentiles
                 ,
                 that
                 they
                 
                   having
                   not
                   the
                   law
                   become
                   a
                   law
                   unto
                   themselves
                
                 ;
                 and
                 our
                 conscience
                 is
                 sometimes
                 by
                 meer
                 opinion
                 a
                 strict
                 and
                 a
                 severe
                 law-giver
                 :
                 when
                 the
                 Church
                 accepts
                 any
                 precept
                 as
                 intended
                 to
                 her
                 ,
                 (
                 if
                 not
                 directly
                 ,
                 yet
                 )
                 collaterally
                 and
                 by
                 reflexion
                 it
                 passes
                 an
                 obligation
                 ;
                 and
                 then
                 it
                 will
                 be
                 scandalous
                 to
                 disagree
                 in
                 manners
                 from
                 the
                 custome
                 and
                 severe
                 sentence
                 of
                 the
                 Christians
                 ,
                 and
                 to
                 dissent
                 will
                 be
                 of
                 evil
                 report
                 ,
                 and
                 therefore
                 at
                 no
                 hand
                 to
                 be
                 done
                 .
              
               
                 7.
                 
                 When
                 a
                 precept
                 is
                 addressed
                 to
                 particular
                 persons
                 ,
                 
                 and
                 yet
                 hath
                 a
                 more
                 full
                 ,
                 useful
                 ,
                 and
                 illustrious
                 understanding
                 ,
                 if
                 extended
                 to
                 the
                 whole
                 Church
                 ,
                 there
                 it
                 is
                 to
                 be
                 presumed
                 it
                 was
                 so
                 intended
                 ;
                 and
                 those
                 particular
                 persons
                 are
                 representatives
                 of
                 the
                 Church
                 .
                 S.
                 Austin
                 extends
                 this
                 Rule
                 beyond
                 precepts
                 ,
                 even
                 to
                 priviledges
                 and
                 favours
                 ;
                 
                   Quaedam
                   dicuntur
                   quae
                   ad
                   Apostolum
                   Petrum
                   propriè
                   pertinere
                   videantur
                   ,
                   nec
                   tamen
                   habent
                   illustrem
                   intellectum
                   nisi
                   cum
                   referuntur
                   ad
                   Ecclesiam
                   ,
                   cujus
                   ille
                   agnoscitur
                   in
                   
                   figura
                   gestasse
                   personam
                   ,
                   propter
                   primatum
                   quem
                   in
                   discipulis
                   habuit
                   .
                
                 Some
                 things
                 are
                 spoken
                 which
                 seem
                 to
                 relate
                 particularly
                 to
                 the
                 Apostle
                 Peter
                 ,
                 but
                 yet
                 they
                 are
                 better
                 understood
                 when
                 they
                 are
                 applied
                 to
                 the
                 whole
                 Church
                 .
                 But
                 this
                 must
                 needs
                 be
                 true
                 in
                 Commandements
                 ;
                 for
                 where
                 nothing
                 hinders
                 it
                 ,
                 the
                 Commandement
                 is
                 supposed
                 to
                 be
                 incumbent
                 upon
                 us
                 ;
                 and
                 therefore
                 when
                 the
                 Commandement
                 is
                 better
                 understood
                 ,
                 and
                 hath
                 a
                 more
                 noble
                 and
                 illustrious
                 sense
                 ,
                 that
                 is
                 ,
                 promotes
                 the
                 interest
                 of
                 any
                 grace
                 remarkably
                 ,
                 there
                 the
                 particular
                 address
                 must
                 mean
                 a
                 general
                 obligation
                 .
              
               
                 8.
                 
                 When
                 any
                 Commandement
                 is
                 personally
                 addressed
                 ,
                 
                 and
                 yet
                 is
                 inforced
                 with
                 the
                 threatning
                 of
                 death
                 eternal
                 ,
                 that
                 Commandement
                 is
                 of
                 universal
                 obligation
                 .
                 The
                 reason
                 is
                 ,
                 because
                 the
                 Covenant
                 of
                 life
                 and
                 death
                 is
                 the
                 same
                 with
                 all
                 men
                 ;
                 and
                 God
                 is
                 no
                 respecter
                 of
                 persons
                 ,
                 and
                 therefore
                 deals
                 alike
                 with
                 all
                 :
                 and
                 upon
                 this
                 account
                 ,
                 the
                 words
                 which
                 our
                 Blessed
                 Saviour
                 spake
                 to
                 some
                 few
                 of
                 the
                 Jews
                 upon
                 occasion
                 of
                 the
                 Galilean
                 Massacre
                 ,
                 and
                 the
                 ruine
                 of
                 the
                 Tower
                 of
                 Siloam
                 ,
                 had
                 been
                 a
                 sufficient
                 warning
                 and
                 Commandement
                 to
                 all
                 men
                 ,
                 though
                 besides
                 those
                 words
                 there
                 had
                 been
                 in
                 all
                 the
                 Scriptures
                 of
                 the
                 New
                 Testament
                 no
                 Commandement
                 of
                 repentance
                 .
                 
                   Except
                   ye
                   repent
                   ,
                   ye
                   shall
                   all
                   likewise
                   perish
                
                 ]
                 does
                 mean
                 that
                 all
                 the
                 world
                 should
                 repent
                 for
                 the
                 avoiding
                 of
                 the
                 final
                 and
                 severest
                 ●●dgements
                 of
                 God.
                 
              
               
                 But
                 this
                 Rule
                 is
                 to
                 be
                 understood
                 onely
                 in
                 Commandements
                 that
                 are
                 not
                 relative
                 to
                 the
                 differing
                 states
                 of
                 men
                 ,
                 
                 but
                 are
                 of
                 an
                 absolute
                 and
                 indefinite
                 nature
                 .
                 For
                 where
                 the
                 Commandement
                 is
                 relative
                 ,
                 and
                 yet
                 personally
                 addressed
                 or
                 represented
                 ,
                 there
                 that
                 person
                 is
                 the
                 representative
                 ,
                 not
                 of
                 all
                 mankinde
                 ,
                 but
                 of
                 that
                 whole
                 state
                 and
                 order
                 .
                 Thus
                 when
                 S.
                 Paul
                 said
                 ,
                 
                   There
                   is
                   a
                   necessity
                   laid
                   upon
                   me
                   ,
                   and
                   woe
                   is
                   unto
                   me
                   ,
                   if
                   I
                   doe
                   not
                   preach
                   the
                   Gospel
                   ,
                
                 he
                 was
                 a
                 representative
                 of
                 the
                 whole
                 order
                 of
                 the
                 Cura●es
                 of
                 Souls
                 .
                 But
                 when
                 he
                 said
                 ,
                 
                   I
                   press
                   forward
                   to
                   the
                   mark
                   of
                   the
                   price
                   of
                   the
                   high
                   calling
                   ,
                
                 and
                 
                   if
                   by
                   any
                   means
                   I
                   may
                   comprehend
                   ,
                
                 here
                 he
                 spake
                 of
                 his
                 own
                 person
                 what
                 is
                 the
                 duty
                 incumbent
                 upon
                 all
                 Christians
                 ,
                 and
                 he
                 was
                 a
                 representative
                 of
                 the
                 whole
                 Church
                 .
              
               
                 9.
                 
                 When
                 any
                 good
                 action
                 is
                 personally
                 recommended
                 upon
                 the
                 proposition
                 of
                 reward
                 ,
                 
                 it
                 does
                 not
                 always
                 signify
                 an
                 universal
                 Commandement
                 ;
                 but
                 according
                 as
                 it
                 was
                 intended
                 personally
                 ,
                 so
                 it
                 signifies
                 universally
                 :
                 that
                 is
                 ,
                 if
                 it
                 was
                 a
                 counsel
                 to
                 the
                 person
                 in
                 the
                 first
                 address
                 ,
                 it
                 is
                 a
                 counsel
                 to
                 all
                 men
                 in
                 the
                 same
                 circumstances
                 ;
                 if
                 it
                 was
                 a
                 Commandement
                 to
                 one
                 ,
                 it
                 was
                 a
                 Commandement
                 to
                 all
                 .
                 Thus
                 when
                 Christ
                 said
                 to
                 the
                 young
                 man
                 in
                 the
                 Gospel
                 ,
                 
                   Goe
                   and
                   sell
                   what
                   thou
                   hast
                   ,
                   and
                   give
                   to
                   the
                   poor
                   ,
                   and
                   thou
                   shalt
                   have
                   treasure
                   in
                   heaven
                
                 ;
                 here
                 the
                 precept
                 or
                 the
                 counsel
                 is
                 propounded
                 under
                 a
                 promise
                 :
                 but
                 because
                 there
                 is
                 no
                 threatning
                 so
                 much
                 as
                 implied
                 ,
                 whether
                 it
                 be
                 a
                 command
                 or
                 no
                 cannot
                 be
                 known
                 from
                 these
                 words
                 ,
                 nor
                 from
                 the
                 appendant
                 condition
                 ;
                 because
                 that
                 which
                 is
                 not
                 under
                 command
                 may
                 be
                 excellently
                 good
                 ,
                 and
                 therefore
                 fit
                 to
                 be
                 incouraged
                 and
                 invited
                 forward
                 .
                 But
                 whether
                 it
                 was
                 a
                 precept
                 or
                 a
                 counsel
                 ,
                 that
                 young
                 man
                 ,
                 though
                 alone
                 spoken
                 to
                 ,
                 was
                 not
                 alone
                 intended
                 ;
                 because
                 the
                 thing
                 to
                 which
                 he
                 was
                 invited
                 is
                 an
                 excellency
                 and
                 a
                 spiritual
                 worthiness
                 in
                 all
                 men
                 for
                 ever
                 that
                 can
                 and
                 will
                 receive
                 it
                 .
              
            
             
               
               
                 RULE
                 XVIII
                 .
                 Evangelical
                 Lawes
                 given
                 to
                 one
                 concerning
                 the
                 duty
                 of
                 another
                 doe
                 in
                 that
                 very
                 relation
                 concern
                 them
                 both
                 ;
                 but
                 in
                 differing
                 degrees
                 .
              
               
                 1.
                 
                 THis
                 Rule
                 I
                 learn
                 from
                 S.
                 Paul
                 ,
                 and
                 it
                 is
                 of
                 good
                 use
                 in
                 cases
                 of
                 Conscience
                 relating
                 to
                 some
                 Evangelical
                 lawes
                 .
                 [
                 
                   Obey
                   them
                   that
                   have
                   the
                   rule
                   over
                   you
                   ,
                
                 
                 
                   and
                   be
                   subject
                   ;
                   for
                   they
                   watch
                   for
                   your
                   Souls
                   ,
                   as
                   they
                   which
                   must
                   give
                   an
                   account
                   :
                   that
                   they
                   may
                   doe
                   it
                   with
                   joy
                   ,
                   and
                   not
                   with
                   grief
                   ;
                   for
                   that
                   is
                   unprofitable
                   for
                   you
                   .
                
                 ]
                 Thus
                 a
                 Prelate
                 or
                 Curate
                 of
                 Souls
                 is
                 to
                 take
                 care
                 that
                 his
                 Cure
                 be
                 chast
                 and
                 charitable
                 ,
                 just
                 and
                 temperate
                 ,
                 religious
                 and
                 orderly
                 .
                 He
                 is
                 bound
                 that
                 they
                 be
                 so
                 ,
                 and
                 they
                 are
                 more
                 bound
                 ;
                 but
                 each
                 of
                 them
                 for
                 their
                 proportion
                 :
                 and
                 the
                 people
                 are
                 not
                 onely
                 bound
                 to
                 God
                 to
                 be
                 so
                 ,
                 but
                 they
                 are
                 bound
                 to
                 their
                 Bishop
                 and
                 Priest
                 that
                 they
                 be
                 so
                 ;
                 and
                 not
                 onely
                 God
                 will
                 exact
                 it
                 of
                 them
                 ,
                 but
                 their
                 Prelate
                 must
                 ,
                 and
                 they
                 must
                 give
                 accounts
                 of
                 it
                 to
                 their
                 superior
                 ,
                 because
                 he
                 must
                 to
                 his
                 supreme
                 ;
                 and
                 if
                 the
                 people
                 will
                 not
                 ,
                 they
                 are
                 not
                 onely
                 unchast
                 or
                 intemperate
                 before
                 God
                 and
                 their
                 Bishop
                 ,
                 but
                 they
                 are
                 disobedient
                 also
                 .
                 It
                 is
                 necessary
                 that
                 infants
                 be
                 baptized
                 ;
                 this
                 I
                 shall
                 suppose
                 here
                 ,
                 because
                 I
                 have
                 in
                 *
                 other
                 places
                 sufficiently
                 (
                 as
                 I
                 suppose
                 )
                 proved
                 it
                 .
                 Upon
                 this
                 supposition
                 ,
                 if
                 the
                 inquiry
                 be
                 upon
                 whom
                 the
                 necessity
                 is
                 incumbent
                 ,
                 it
                 will
                 be
                 hard
                 to
                 say
                 ,
                 upon
                 Infants
                 ,
                 because
                 they
                 are
                 not
                 capable
                 of
                 a
                 law
                 ,
                 nor
                 of
                 obedience
                 ;
                 and
                 yet
                 it
                 is
                 said
                 to
                 be
                 necessary
                 
                   for
                   them
                
                 .
                 If
                 upon
                 their
                 parents
                 ,
                 then
                 certainly
                 it
                 is
                 not
                 necessary
                 to
                 the
                 Infants
                 ;
                 because
                 if
                 what
                 is
                 necessary
                 be
                 wanting
                 ,
                 they
                 for
                 whom
                 it
                 is
                 necessary
                 shall
                 suffer
                 :
                 and
                 therefore
                 it
                 will
                 be
                 impossible
                 that
                 the
                 precept
                 should
                 belong
                 to
                 others
                 ,
                 and
                 the
                 punishment
                 or
                 evil
                 in
                 not
                 obeying
                 belong
                 to
                 the
                 children
                 ;
                 that
                 is
                 ,
                 that
                 the
                 salvation
                 of
                 infants
                 should
                 depend
                 upon
                 the
                 good
                 will
                 or
                 the
                 diligence
                 of
                 any
                 man
                 whatsoever
                 .
                 Therefore
                 if
                 others
                 be
                 bound
                 ,
                 it
                 is
                 necessary
                 that
                 they
                 bring
                 them
                 ,
                 but
                 it
                 will
                 not
                 be
                 necessary
                 that
                 they
                 be
                 brought
                 ;
                 that
                 is
                 ,
                 they
                 who
                 doe
                 not
                 bring
                 them
                 ,
                 but
                 not
                 they
                 who
                 are
                 not
                 brought
                 shall
                 suffer
                 punishment
                 .
                 But
                 therefore
                 to
                 answer
                 this
                 case
                 ,
                 this
                 rule
                 is
                 useful
                 :
                 It
                 is
                 necessary
                 that
                 the
                 Parents
                 or
                 the
                 Church
                 should
                 bring
                 them
                 to
                 baptisme
                 ,
                 and
                 it
                 is
                 necessary
                 that
                 they
                 be
                 baptized
                 ;
                 and
                 therefore
                 both
                 are
                 bound
                 ,
                 and
                 the
                 thing
                 must
                 not
                 be
                 omitted
                 .
                 The
                 Parents
                 are
                 bound
                 at
                 first
                 ,
                 and
                 the
                 Children
                 as
                 soon
                 as
                 they
                 can
                 be
                 bound
                 ;
                 so
                 that
                 the
                 precept
                 leans
                 upon
                 two
                 shoulders
                 :
                 if
                 the
                 first
                 omit
                 their
                 share
                 in
                 their
                 time
                 ,
                 there
                 is
                 no
                 evil
                 consequent
                 but
                 what
                 is
                 upon
                 themselves
                 ;
                 but
                 when
                 the
                 children
                 can
                 chuse
                 ,
                 and
                 can
                 come
                 ,
                 they
                 must
                 supply
                 their
                 parents
                 omission
                 and
                 provide
                 for
                 their
                 own
                 proper
                 necessity
                 .
                 It
                 is
                 in
                 this
                 as
                 in
                 provisions
                 ;
                 at
                 first
                 they
                 must
                 be
                 fed
                 by
                 the
                 hand
                 and
                 care
                 of
                 others
                 ,
                 and
                 afterwards
                 by
                 their
                 own
                 labour
                 and
                 provisions
                 ;
                 but
                 all
                 the
                 way
                 they
                 are
                 under
                 a
                 necessity
                 and
                 a
                 natural
                 law
                 of
                 being
                 provided
                 for
                 .
                 *
                 When
                 S.
                 Paul
                 wrote
                 to
                 Timothy
                 concerning
                 the
                 dispositions
                 requir'd
                 in
                 those
                 persons
                 who
                 were
                 to
                 be
                 Bishops
                 ,
                 it
                 will
                 not
                 be
                 very
                 easy
                 to
                 say
                 ,
                 of
                 whom
                 the
                 defect
                 of
                 some
                 of
                 those
                 conditions
                 shall
                 be
                 requir'd
                 .
                 A
                 Bishop
                 must
                 be
                 the
                 husband
                 of
                 one
                 wife
                 ,
                 that
                 is
                 ,
                 he
                 must
                 not
                 marry
                 while
                 his
                 first
                 wife
                 lives
                 ,
                 though
                 she
                 
                 be
                 civilly
                 dead
                 ,
                 that
                 is
                 ,
                 whether
                 divorc'd
                 ,
                 or
                 banished
                 ,
                 or
                 otherwise
                 in
                 separation
                 .
                 But
                 what
                 if
                 he
                 be
                 married
                 to
                 two
                 wives
                 at
                 once
                 ?
                 Many
                 Christians
                 were
                 so
                 at
                 first
                 ;
                 many
                 ,
                 I
                 say
                 ,
                 who
                 were
                 converted
                 from
                 Judaisme
                 or
                 Gentilisme
                 ,
                 and
                 yet
                 were
                 not
                 compelled
                 to
                 put
                 away
                 either
                 .
                 If
                 a
                 Bishop
                 be
                 chosen
                 that
                 is
                 a
                 Polygamist
                 ,
                 who
                 sins
                 ?
                 that
                 is
                 ,
                 who
                 is
                 obliged
                 by
                 this
                 precept
                 ?
                 Is
                 the
                 Bishop
                 that
                 ordains
                 him
                 ,
                 or
                 the
                 Prince
                 or
                 people
                 that
                 chuses
                 him
                 ,
                 or
                 the
                 Ecclesiastick
                 himself
                 that
                 is
                 so
                 chosen
                 ?
                 The
                 answer
                 to
                 this
                 inquiry
                 is
                 by
                 considering
                 the
                 nature
                 of
                 such
                 a
                 law
                 ,
                 which
                 the
                 Italians
                 call
                 
                   il
                   mandato
                   volante
                
                 ,
                 a
                 flying
                 or
                 ambulatory
                 Commandement
                 ,
                 in
                 which
                 the
                 duty
                 is
                 divided
                 ,
                 and
                 several
                 persons
                 have
                 several
                 parts
                 of
                 the
                 precept
                 incumbent
                 on
                 them
                 .
                 He
                 that
                 chuses
                 and
                 he
                 that
                 ordains
                 him
                 are
                 bound
                 for
                 their
                 share
                 ,
                 to
                 take
                 care
                 that
                 he
                 be
                 canonically
                 capable
                 ;
                 but
                 he
                 that
                 is
                 so
                 chosen
                 is
                 not
                 bound
                 to
                 any
                 thing
                 but
                 what
                 is
                 in
                 his
                 power
                 ;
                 that
                 is
                 ,
                 he
                 is
                 not
                 oblig'd
                 to
                 put
                 away
                 her
                 whom
                 he
                 hath
                 legally
                 married
                 ,
                 and
                 her
                 whom
                 without
                 sin
                 he
                 can
                 lawfully
                 retain
                 :
                 but
                 because
                 that
                 which
                 is
                 without
                 sin
                 ,
                 is
                 not
                 alwaies
                 without
                 reproach
                 and
                 obloquy
                 ,
                 and
                 that
                 which
                 may
                 be
                 innocent
                 may
                 sometimes
                 not
                 be
                 laudable
                 ,
                 and
                 of
                 a
                 Clergy-man
                 more
                 may
                 be
                 requir'd
                 then
                 of
                 another
                 that
                 is
                 not
                 so
                 ;
                 they
                 who
                 call
                 him
                 to
                 the
                 office
                 are
                 to
                 take
                 care
                 of
                 that
                 ,
                 and
                 he
                 which
                 is
                 called
                 is
                 not
                 charg'd
                 with
                 that
                 .
                 But
                 then
                 though
                 he
                 be
                 not
                 burdened
                 with
                 that
                 which
                 is
                 innocent
                 and
                 at
                 present
                 out
                 of
                 his
                 power
                 ,
                 and
                 such
                 a
                 person
                 may
                 be
                 innocently
                 chosen
                 ,
                 when
                 they
                 who
                 chuse
                 him
                 are
                 not
                 innocent
                 ;
                 yet
                 when
                 any
                 thing
                 of
                 the
                 will
                 is
                 ingredient
                 on
                 his
                 part
                 ,
                 he
                 must
                 take
                 care
                 of
                 that
                 himself
                 .
                 He
                 may
                 be
                 chosen
                 ,
                 but
                 he
                 must
                 not
                 ambire
                 ,
                 not
                 sue
                 for
                 it
                 ,
                 nor
                 thrust
                 himself
                 upon
                 it
                 ;
                 for
                 here
                 begins
                 his
                 obligation
                 :
                 there
                 can
                 be
                 no
                 duty
                 ,
                 but
                 what
                 is
                 voluntary
                 and
                 can
                 be
                 chosen
                 ;
                 but
                 when
                 a
                 man
                 can
                 chuse
                 he
                 can
                 be
                 oblig'd
                 .
                 I
                 doe
                 not
                 here
                 dispute
                 how
                 far
                 and
                 in
                 what
                 cases
                 this
                 law
                 does
                 oblige
                 ;
                 for
                 of
                 that
                 I
                 am
                 to
                 give
                 account
                 in
                 the
                 chapter
                 of
                 Ecclesiastical
                 Lawes
                 :
                 but
                 the
                 present
                 inquiry
                 is
                 ,
                 who
                 are
                 the
                 persons
                 concerned
                 in
                 the
                 obligation
                 .
                 It
                 was
                 also
                 taken
                 care
                 that
                 a
                 Bishop
                 should
                 not
                 be
                 a
                 Novice
                 :
                 and
                 yet
                 S.
                 Timothy
                 was
                 chosen
                 a
                 Bishop
                 at
                 the
                 age
                 of
                 five
                 and
                 twenty
                 years
                 ,
                 and
                 he
                 was
                 innocent
                 ,
                 because
                 it
                 was
                 the
                 act
                 of
                 others
                 ,
                 who
                 came
                 off
                 from
                 their
                 obligation
                 upon
                 another
                 account
                 .
                 But
                 if
                 he
                 had
                 desir'd
                 it
                 ,
                 or
                 by
                 power
                 or
                 fraction
                 thrust
                 himself
                 upon
                 the
                 Church
                 with
                 that
                 Canonical
                 insufficiency
                 ,
                 he
                 had
                 prevaricated
                 the
                 Canon
                 Apostolical
                 :
                 for
                 to
                 so
                 much
                 of
                 it
                 he
                 was
                 bound
                 ;
                 but
                 in
                 what
                 he
                 was
                 passive
                 ,
                 he
                 was
                 not
                 concerned
                 ,
                 but
                 others
                 were
                 .
              
               
                 But
                 this
                 is
                 to
                 be
                 limited
                 in
                 two
                 particulars
                 .
                 
                 1.
                 
                 In
                 what
                 the
                 Clerk
                 is
                 passive
                 he
                 is
                 not
                 oblig'd
                 ;
                 that
                 is
                 ,
                 in
                 such
                 matters
                 and
                 circumstances
                 as
                 are
                 extrinsecal
                 to
                 his
                 office
                 ,
                 and
                 matter
                 of
                 ornament
                 and
                 decency
                 .
                 Thus
                 if
                 he
                 have
                 been
                 married
                 to
                 an
                 infamous
                 woman
                 which
                 he
                 cannot
                 now
                 help
                 ;
                 if
                 he
                 be
                 young
                 ,
                 which
                 he
                 cannot
                 at
                 all
                 help
                 ,
                 but
                 it
                 will
                 help
                 it self
                 in
                 time
                 ;
                 if
                 he
                 have
                 an
                 evil
                 and
                 an
                 unpleasant
                 countenance
                 ,
                 if
                 he
                 be
                 deformed
                 ;
                 for
                 these
                 things
                 and
                 things
                 of
                 like
                 nature
                 ,
                 the
                 chusers
                 and
                 ordainers
                 are
                 concerned
                 ;
                 but
                 the
                 Clerk
                 may
                 suffer
                 himself
                 to
                 be
                 chosen
                 ,
                 the
                 law
                 notwithstanding
                 .
                 But
                 if
                 the
                 Canonical
                 impediment
                 be
                 such
                 as
                 hinders
                 him
                 from
                 doing
                 of
                 his
                 future
                 duty
                 ,
                 there
                 he
                 may
                 not
                 suffer
                 himself
                 to
                 be
                 chosen
                 ;
                 and
                 if
                 he
                 be
                 ,
                 he
                 must
                 refuse
                 it
                 .
                 The
                 reason
                 of
                 the
                 difference
                 is
                 plain
                 :
                 because
                 the
                 Electors
                 and
                 Ordainers
                 are
                 concerned
                 but
                 till
                 the
                 Election
                 is
                 past
                 ;
                 but
                 the
                 Elected
                 is
                 concerned
                 for
                 ever
                 after
                 :
                 therefore
                 although
                 there
                 may
                 be
                 many
                 worthinesses
                 in
                 the
                 person
                 to
                 be
                 chosen
                 to
                 outweigh
                 the
                 
                 external
                 insufficiency
                 and
                 incapacity
                 ,
                 and
                 if
                 there
                 be
                 not
                 ,
                 the
                 Electors
                 are
                 concerned
                 ,
                 because
                 it
                 is
                 their
                 office
                 and
                 their
                 act
                 ,
                 and
                 they
                 can
                 hinder
                 it
                 ,
                 and
                 therefore
                 they
                 onely
                 are
                 charg'd
                 there
                 ;
                 yet
                 for
                 ever
                 after
                 the
                 Elected
                 is
                 burden'd
                 ,
                 and
                 if
                 he
                 cannot
                 doe
                 this
                 duty
                 ,
                 he
                 is
                 a
                 sinner
                 all
                 the
                 way
                 ;
                 
                   he
                   is
                   a
                   Wolfe
                   to
                   the
                   Revenue
                   and
                   a
                   Butcher
                   to
                   the
                   Flock
                   .
                
              
               
                 2.
                 
                 Though
                 in
                 matters
                 of
                 decency
                 and
                 ornament
                 the
                 person
                 to
                 be
                 chosen
                 is
                 not
                 so
                 obliged
                 but
                 that
                 he
                 may
                 suffer
                 himself
                 to
                 be
                 chosen
                 if
                 he
                 be
                 otherwise
                 capable
                 ,
                 
                 because
                 those
                 things
                 which
                 are
                 not
                 in
                 his
                 power
                 are
                 not
                 in
                 his
                 duty
                 ,
                 yet
                 even
                 for
                 these
                 things
                 he
                 also
                 is
                 oblig'd
                 afterwards
                 ;
                 and
                 he
                 is
                 bound
                 not
                 to
                 doe
                 that
                 afterwards
                 ,
                 which
                 if
                 it
                 was
                 done
                 before
                 ,
                 others
                 were
                 obliged
                 not
                 to
                 chuse
                 him
                 .
                 If
                 a
                 person
                 was
                 divorced
                 before
                 and
                 married
                 again
                 ,
                 he
                 may
                 accept
                 of
                 a
                 Bishoprick
                 ;
                 but
                 if
                 he
                 doe
                 so
                 afterwards
                 ,
                 he
                 is
                 guilty
                 of
                 the
                 breach
                 of
                 the
                 Commandement
                 :
                 for
                 he
                 must
                 not
                 goe
                 back
                 to
                 that
                 door
                 where
                 he
                 might
                 not
                 enter
                 ,
                 but
                 then
                 he
                 is
                 wholly
                 oblig'd
                 ;
                 he
                 alone
                 ,
                 because
                 then
                 it
                 is
                 his
                 own
                 act
                 ,
                 and
                 he
                 alone
                 can
                 hinder
                 it
                 .
                 I
                 say
                 he
                 must
                 not
                 goe
                 back
                 .
              
               
                 But
                 if
                 he
                 be
                 thrust
                 back
                 to
                 that
                 door
                 ,
                 
                 where
                 if
                 he
                 had
                 stood
                 at
                 first
                 he
                 ought
                 not
                 to
                 have
                 been
                 let
                 in
                 ;
                 he
                 is
                 no
                 more
                 oblig'd
                 at
                 last
                 then
                 at
                 first
                 :
                 he
                 that
                 does
                 not
                 govern
                 his
                 house
                 well
                 ,
                 and
                 hath
                 not
                 his
                 children
                 in
                 subjection
                 ,
                 may
                 not
                 (
                 by
                 the
                 Apostles
                 rule
                 )
                 be
                 chosen
                 ;
                 but
                 when
                 he
                 is
                 a
                 Bishop
                 ,
                 and
                 fals
                 into
                 the
                 calamity
                 of
                 having
                 evil
                 and
                 rebellious
                 children
                 ,
                 this
                 is
                 no
                 impediment
                 to
                 his
                 office
                 directly
                 ,
                 and
                 does
                 not
                 so
                 much
                 as
                 indirectly
                 pass
                 upon
                 him
                 any
                 irregularity
                 .
              
               
                 But
                 then
                 as
                 to
                 the
                 rule
                 it self
                 ,
                 
                 this
                 instance
                 is
                 fit
                 to
                 explicate
                 it
                 .
                 For
                 Parents
                 are
                 tied
                 to
                 rule
                 their
                 Children
                 ,
                 Masters
                 to
                 govern
                 their
                 Servants
                 ;
                 but
                 Children
                 are
                 also
                 oblig'd
                 to
                 be
                 governable
                 ,
                 and
                 Servants
                 must
                 be
                 obedient
                 .
                 For
                 in
                 relative
                 duties
                 every
                 man
                 must
                 bear
                 his
                 own
                 burden
                 ,
                 and
                 observe
                 his
                 own
                 share
                 of
                 the
                 Commandement
                 .
              
            
             
               
                 RULE
                 XIX
                 .
                 Custome
                 is
                 no
                 sufficient
                 interpreter
                 of
                 the
                 Lawes
                 of
                 Jesus
                 Christ.
                 
              
               
                 TRuth
                 
                   and
                   the
                
                 Divine
                 Commandements
                 
                   need
                   no
                   prescription
                
                 ,
                 
                 
                   but
                   have
                   an
                   intrinsick
                   warrant
                   ,
                   and
                   a
                   perpetual
                   abode
                   ;
                   but
                   that
                   which
                   is
                   warranted
                   by
                   Custome
                   ,
                   hath
                   but
                   an
                   accidental
                   obligation
                   ,
                   and
                   is
                   of
                   humane
                   authority
                   .
                   The
                   Lawes
                   of
                   Christ
                   are
                   wrought
                   to
                   be
                   the
                   parents
                   of
                   Custome
                   ;
                   but
                   Custome
                   cannot
                   introduce
                   a
                   divine
                   law
                   or
                   obligation
                   :
                   our
                   Customes
                   ought
                   to
                   be
                   according
                   to
                   Christs
                   Commandement
                   ;
                   but
                   from
                   our
                   Customes
                   we
                   cannot
                   conclude
                   or
                   inferre
                   that
                   this
                   is
                   the
                   will
                   or
                   Commandement
                   of
                   Christ.
                   This
                   Rule
                   is
                
                 Tertullians
                 .
                 
                 Veritati
                 nemo
                 praescribere
                 potest
                 ,
                 non
                 spatium
                 temporum
                 ,
                 non
                 patrocinia
                 personarum
                 ,
                 non
                 privilegium
                 regionum
                 .
                 Ex
                 his
                 enim
                 fere
                 conesutudo
                 initium
                 ab
                 aliqua
                 ignorantia
                 vel
                 simplicitate
                 sortita
                 ,
                 in
                 usum
                 per
                 successionem
                 corroborata
                 ;
                 &
                 ita
                 adversus
                 veritatem
                 vindicatur
                 .
                 Sed
                 Dominus
                 noster
                 Christus
                 Veritatem
                 se
                 ,
                 non
                 Consuetudinem
                 ,
                 cognominavit
                 .
                 Quodcunque
                 adversus
                 veritatem
                 sapit
                 hoc
                 erit
                 haresis
                 ,
                 etiam
                 vetus
                 consuetudo
                 .
                 
                 No
                 man
                 can
                 prescribe
                 to
                 truth
                 ,
                 
                   that
                   is
                   ,
                   to
                   any
                   proposition
                   or
                   Commandement
                   Evangelical
                   .
                
                 For
                 Customes
                 most
                 commonly
                 begin
                 from
                 ignorance
                 or
                 weakness
                 ,
                 and
                 in
                 time
                 get
                 strength
                 by
                 use
                 ,
                 till
                 it
                 prevail
                 against
                 right
                 .
                 But
                 our
                 Lord
                 Christ
                 does
                 not
                 call
                 himself
                 Custome
                 ,
                 but
                 Truth
                 .
                 Whatsoever
                 is
                 against
                 Truth
                 ,
                 though
                 it
                 be
                 an
                 old
                 Custome
                 ,
                 is
                 Heresy
                 ,
                 notwithstanding
                 its
                 long
                 continuance
                 .
              
               
                 The
                 purpose
                 of
                 this
                 Rule
                 is
                 not
                 to
                 bar
                 Custome
                 from
                 being
                 of
                 use
                 in
                 the
                 exposition
                 of
                 the
                 sense
                 of
                 a
                 law
                 or
                 doctrine
                 .
                 
                 For
                 when
                 it
                 is
                 certain
                 that
                 Christ
                 gave
                 the
                 law
                 ,
                 and
                 it
                 is
                 uncertain
                 what
                 sense
                 was
                 intended
                 to
                 the
                 law
                 ,
                 Custome
                 is
                 very
                 useful
                 in
                 the
                 interpretation
                 ;
                 that
                 is
                 ,
                 the
                 Customes
                 of
                 the
                 first
                 and
                 best
                 Ages
                 of
                 the
                 Church
                 :
                 and
                 then
                 the
                 longer
                 the
                 Custome
                 did
                 descend
                 ,
                 still
                 we
                 have
                 the
                 more
                 confidence
                 ,
                 because
                 we
                 have
                 all
                 the
                 wise
                 and
                 good
                 men
                 of
                 so
                 many
                 Ages
                 concurring
                 in
                 the
                 interpretation
                 and
                 understanding
                 of
                 the
                 law
                 .
                 Thus
                 the
                 Apostle
                 gave
                 the
                 Church
                 a
                 Canon
                 ,
                 
                   that
                   we
                   should
                   in
                   all
                   things
                   give
                   thanks
                   :
                
                 the
                 Custome
                 of
                 the
                 Ancient
                 Church
                 did
                 in
                 pursuance
                 of
                 this
                 rule
                 say
                 a
                 short
                 prayer
                 ,
                 and
                 give
                 thanks
                 at
                 the
                 lighting
                 up
                 of
                 Candles
                 .
                 The
                 history
                 of
                 it
                 I
                 have
                 from
                 S.
                 
                   Basil.
                   Visum
                   est
                   patribus
                   nostris
                   beneficium
                   vespertini
                   luminis
                   non
                   silentio
                   suscipere
                   ,
                
                 
                 
                   sed
                   statim
                   ut
                   apparuit
                   gratias
                   agere
                   ,
                
                 They
                 said
                 grace
                 for
                 their
                 light
                 as
                 well
                 as
                 for
                 their
                 meat
                 .
                 This
                 Custome
                 was
                 good
                 ;
                 for
                 it
                 was
                 but
                 the
                 particular
                 instance
                 of
                 a
                 general
                 duty
                 .
              
               
                 But
                 then
                 Custome
                 is
                 to
                 be
                 allowed
                 but
                 as
                 one
                 Topick
                 ,
                 
                 n●●
                 as
                 all
                 :
                 it
                 is
                 the
                 best
                 argument
                 when
                 we
                 have
                 no
                 better
                 ;
                 but
                 it
                 is
                 the
                 most
                 unartificial
                 of
                 all
                 arguments
                 ;
                 and
                 a
                 competent
                 reason
                 to
                 the
                 contrary
                 is
                 much
                 to
                 be
                 preferred
                 before
                 a
                 great
                 and
                 long
                 prescribing
                 Custome
                 .
                 Both
                 these
                 propositions
                 are
                 severally
                 affirm'd
                 by
                 the
                 Fathers
                 of
                 the
                 Church
                 .
                 The
                 first
                 by
                 S.
                 Austin
                 in
                 his
                 Epistle
                 to
                 
                   Casulanus
                   ,
                   In
                   his
                   rebus
                   de
                   quibus
                   nihil
                   certi
                   statuit
                   Divina
                   Scriptura
                   ,
                   nobis
                   populi
                   Dei
                   &
                   olim
                   justi
                   ,
                   statuta
                   Majorum
                   pro
                   lege
                   tenenda
                   sunt
                   :
                   &
                   sicut
                   praevaricatores
                   legum
                   Divinarum
                   ,
                   it
                   a
                   contemptores
                   consuetudinum
                   Ecclesiasticarum
                   coercendi
                   sunt
                   .
                
                 The
                 holy
                 Catholick
                 Church
                 is
                 certainly
                 guided
                 by
                 the
                 Spirit
                 of
                 God
                 ,
                 and
                 therefore
                 where
                 the
                 question
                 is
                 concerning
                 any
                 thing
                 that
                 is
                 not
                 clear
                 in
                 Scripture
                 ,
                 the
                 Customes
                 of
                 the
                 Catholick
                 Church
                 are
                 not
                 to
                 be
                 despised
                 ;
                 for
                 it
                 is
                 to
                 be
                 presum'd
                 (
                 where
                 the
                 contrary
                 is
                 not
                 proved
                 )
                 that
                 she
                 piously
                 endeavours
                 ,
                 and
                 therefore
                 is
                 graciously
                 assisted
                 in
                 the
                 understanding
                 of
                 the
                 will
                 and
                 Commandements
                 of
                 her
                 Lord
                 :
                 and
                 in
                 this
                 sense
                 ,
                 Custome
                 is
                 the
                 best
                 interpreter
                 ,
                 because
                 there
                 is
                 no
                 better
                 ,
                 and
                 no
                 clearer
                 light
                 shining
                 from
                 any
                 Angle
                 .
              
               
                 Custome
                 can
                 thus
                 in
                 cases
                 of
                 destitution
                 of
                 other
                 Topics
                 declare
                 the
                 meaning
                 of
                 a
                 law
                 ;
                 
                 but
                 Custome
                 of
                 it self
                 cannot
                 be
                 the
                 interpreter
                 of
                 the
                 will
                 of
                 Christ
                 ,
                 or
                 a
                 sufficient
                 warrant
                 of
                 a
                 law
                 ,
                 or
                 immediately
                 bind
                 the
                 Conscience
                 as
                 if
                 it
                 were
                 a
                 signification
                 of
                 the
                 Divine
                 pleasure
                 :
                 much
                 less
                 ought
                 it
                 to
                 be
                 oppos'd
                 to
                 any
                 words
                 of
                 Scripture
                 or
                 right
                 reason
                 and
                 proper
                 arguments
                 deriv'd
                 from
                 thence
                 .
                 And
                 that
                 is
                 the
                 other
                 thing
                 which
                 I
                 also
                 said
                 is
                 taught
                 us
                 by
                 the
                 Fathers
                 of
                 the
                 Church
                 .
                 
                 So
                 S.
                 
                   Cyprian
                   ,
                   Frustra
                   quidam
                   qui
                   ratione
                   vincuntur
                   consuetudinem
                   nobis
                   opponunt
                   ,
                   quasi
                   consuetudo
                   major
                   sit
                   veritate
                   ,
                   aut
                   non
                   fuerit
                   in
                   Spiritualibus
                   sequendum
                   si
                   melius
                   fuerit
                   à
                   S.
                   Spiritu
                   revelatum
                   ,
                   In
                   vain
                   is
                   custome
                   oppos'd
                   to
                   reason
                   ,
                   as
                   if
                   it
                   were
                   greater
                   then
                   truth
                   :
                   Not
                   Custome
                   ,
                   but
                   that
                   which
                   is
                   best
                   ,
                   is
                   to
                   be
                   followed
                   by
                   Spiritual
                   
                   persons
                   ,
                   if
                   any
                   thing
                   better
                   then
                   Custome
                   be
                   revealed
                   by
                   the
                   Spirit
                   of
                   God.
                   
                
              
               
                 All
                 
                   good
                   Customes
                
                 are
                 good
                 warranties
                 and
                 encouragements
                 ;
                 
                 but
                 whether
                 they
                 be
                 good
                 or
                 no
                 is
                 to
                 be
                 examin'd
                 and
                 prov'd
                 by
                 the
                 Rule
                 and
                 by
                 the
                 Commandement
                 :
                 and
                 therefore
                 the
                 custome
                 it self
                 is
                 but
                 an
                 ill
                 indication
                 of
                 the
                 Commandement
                 ;
                 from
                 whence
                 it self
                 is
                 mark'd
                 for
                 good
                 ,
                 or
                 else
                 is
                 to
                 be
                 rejected
                 as
                 reprobate
                 and
                 good
                 for
                 nothing
                 .
                 
                   Consuetudo
                   authoritati
                   cedat
                
                 :
                 
                 
                   pravum
                   usum
                   lex
                   &
                   ratio
                   vincat
                   :
                   cum
                   verò
                   nec
                   sacris
                   canonibus
                   nec
                   humanis
                   legibus
                   consuetudo
                   obviare
                   monstratur
                   ,
                   inconcussa
                   servanda
                   est
                   ,
                
                 said
                 
                   Isidore
                   ,
                   Let
                   custome
                   yeeld
                   to
                   authority
                   ,
                   to
                   law
                   and
                   to
                   reason
                   ;
                   but
                   when
                   it
                   agrees
                   with
                   the
                   laws
                   of
                   God
                   and
                   of
                   man
                   ,
                   let
                   it
                   be
                   kept
                   inviolate
                   .
                
              
               
                 
                   When
                   Custome
                   is
                   consonant
                   to
                   some
                   other
                   instrument
                   of
                   probation
                   ,
                
                 
                 
                   when
                   it
                   is
                   apparently
                   pious
                   ,
                   and
                   reasonable
                   ,
                   and
                   of
                   the
                   analogy
                   of
                   faith
                   ,
                   it
                   is
                   an
                   excellent
                   corroborative
                   and
                   defensative
                   of
                   truth
                   ,
                   and
                   warrant
                   to
                   the
                   conscience
                   ;
                   but
                   when
                   it
                   stands
                   alone
                   ,
                   or
                   hath
                   an
                   ill
                   aspect
                   upon
                   other
                   more
                   reasonable
                   and
                   effective
                   ways
                   of
                   perswasion
                   ,
                   it
                   is
                   very
                   suspicious
                   and
                   very
                   dangerous
                   ,
                   and
                   is
                   commonly
                   a
                   very
                   ill
                   sign
                   of
                   an
                   ill
                   cause
                   ,
                   or
                   of
                   corrupted
                   manners
                   .
                
                 
                 Cedrenus
                 
                   tells
                   that
                
                 the
                 Patriarch
                 Abraham
                 was
                 wont
                 to
                 say
                 that
                 there
                 is
                 great
                 difference
                 between
                 truth
                 and
                 custome
                 ;
                 that
                 being
                 very
                 hard
                 to
                 be
                 found
                 ,
                 this
                 ,
                 whether
                 good
                 or
                 bad
                 ,
                 being
                 obvious
                 to
                 every
                 eye
                 :
                 and
                 which
                 is
                 worse
                 ,
                 by
                 following
                 custome
                 a
                 man
                 gets
                 no
                 comfort
                 if
                 it
                 be
                 in
                 the
                 right
                 ,
                 and
                 no
                 great
                 shame
                 if
                 it
                 be
                 in
                 the
                 wrong
                 ,
                 because
                 he
                 relies
                 not
                 upon
                 his
                 own
                 reason
                 ,
                 but
                 the
                 judgement
                 of
                 old
                 men
                 that
                 liv'd
                 long
                 agoe
                 ,
                 who
                 whether
                 they
                 judged
                 wisely
                 or
                 foolishly
                 must
                 appear
                 by
                 some
                 other
                 way
                 :
                 but
                 this
                 he
                 will
                 finde
                 ,
                 that
                 it
                 will
                 be
                 very
                 hard
                 to
                 leave
                 it
                 ,
                 though
                 it
                 be
                 never
                 so
                 foolish
                 and
                 ridiculous
                 .
              
               
                 Of
                 what
                 obligation
                 in
                 matters
                 of
                 practice
                 ,
                 
                 and
                 of
                 what
                 perswasion
                 in
                 the
                 inquiries
                 of
                 truth
                 Ecclesiastical
                 Customes
                 are
                 to
                 be
                 esteem'd
                 ,
                 I
                 shall
                 afterwards
                 discourse
                 when
                 I
                 treat
                 of
                 Ecclesiastical
                 Laws
                 :
                 but
                 that
                 which
                 I
                 would
                 perswade
                 for
                 the
                 present
                 is
                 ,
                 that
                 the
                 Customes
                 and
                 usages
                 of
                 the
                 world
                 are
                 but
                 an
                 ill
                 Commentary
                 on
                 the
                 Commandements
                 of
                 our
                 Blessed
                 Lord.
                 
              
               
                 1.
                 
                 
                   Because
                   evil
                   is
                   crept
                   into
                   most
                   of
                   the
                   manners
                   of
                   men
                
                 ;
                 
                 
                   and
                   then
                   a
                   custome
                   is
                   most
                   likely
                   to
                   transmit
                   her
                   authority
                   to
                   that
                   which
                   ought
                   to
                   be
                   destroyed
                   .
                
                 Inter
                 causas
                 malorum
                 nostrorum
                 ,
                 quod
                 vivimus
                 ad
                 exempla
                 ,
                 nec
                 ratione
                 componimur
                 ,
                 sed
                 consuetudine
                 abducimur
                 .
                 Quod
                 si
                 pauci
                 facerent
                 ,
                 nolumus
                 imitari
                 :
                 quum
                 plures
                 facere
                 coeperunt
                 ,
                 quasi
                 honestius
                 sit
                 quia
                 frequentius
                 ,
                 sequimur
                 ,
                 &
                 recti
                 apud
                 nos
                 locum
                 tenet
                 error
                 ,
                 ubi
                 publicus
                 factus
                 est
                 .
                 So
                 Seneca
                 complain'd
                 .
                 
                 It
                 is
                 one
                 great
                 cause
                 of
                 our
                 mischiefs
                 ,
                 that
                 we
                 are
                 not
                 led
                 by
                 truth
                 ,
                 but
                 led
                 away
                 by
                 custome
                 ;
                 as
                 if
                 a
                 thing
                 were
                 the
                 honester
                 because
                 it
                 is
                 frequent
                 ;
                 and
                 error
                 becomes
                 truth
                 when
                 it
                 is
                 common
                 and
                 publick
                 .
                 
                   Excellent
                   therefore
                   was
                   that
                   saying
                   of
                   Pope
                
                 Nicolas
                 
                   the
                   first
                
                 ,
                 Parvus
                 numerus
                 non
                 obest
                 ubi
                 pietas
                 abundat
                 :
                 magnus
                 non
                 prodest
                 ubi
                 impietas
                 regnat
                 ,
                 If
                 right
                 and
                 Religion
                 be
                 on
                 our
                 side
                 ,
                 the
                 smalness
                 of
                 our
                 company
                 is
                 nothing
                 :
                 but
                 a
                 multitude
                 cannot
                 justify
                 impiety
                 .
              
               
                 2.
                 
                 Custome
                 in
                 moral
                 practices
                 becomes
                 law
                 to
                 men
                 by
                 pressing
                 upon
                 their
                 modesty
                 ,
                 
                 and
                 by
                 outfacing
                 truth
                 and
                 piety
                 ;
                 so
                 that
                 unless
                 the
                 custome
                 have
                 warranty
                 from
                 the
                 law
                 ,
                 it
                 hath
                 the
                 same
                 effect
                 against
                 a
                 law
                 as
                 
                 for
                 it
                 ;
                 and
                 therefore
                 in
                 such
                 cases
                 is
                 at
                 no
                 hand
                 to
                 be
                 trusted
                 ,
                 but
                 at
                 every
                 hand
                 to
                 be
                 suspected
                 ,
                 lest
                 it
                 make
                 it
                 necessary
                 that
                 men
                 become
                 vicious
                 .
                 The
                 customes
                 of
                 the
                 German
                 and
                 neighbour
                 Nations
                 so
                 expound
                 the
                 laws
                 of
                 Christ
                 concerning
                 temperance
                 ,
                 that
                 if
                 by
                 their
                 measures
                 it
                 be
                 defined
                 ,
                 it
                 looks
                 so
                 like
                 intemperance
                 ,
                 as
                 milk
                 to
                 milk
                 ;
                 and
                 the
                 common
                 customes
                 of
                 the
                 world
                 expound
                 all
                 the
                 laws
                 of
                 the
                 Blessed
                 Jesus
                 so
                 as
                 to
                 be
                 truly
                 obligatory
                 at
                 no
                 time
                 but
                 in
                 the
                 danger
                 ,
                 or
                 in
                 the
                 article
                 of
                 death
                 :
                 but
                 certainly
                 it
                 is
                 but
                 an
                 ill
                 gloss
                 that
                 evacuates
                 all
                 the
                 holy
                 purposes
                 of
                 the
                 Commandement
                 ;
                 and
                 at
                 the
                 day
                 of
                 Judgement
                 ,
                 when
                 we
                 shall
                 see
                 numberless
                 numbers
                 of
                 the
                 damned
                 hurried
                 to
                 their
                 sad
                 sufferings
                 ,
                 it
                 will
                 be
                 but
                 an
                 ill
                 apology
                 to
                 say
                 ,
                 I
                 did
                 as
                 all
                 the
                 world
                 almost
                 besides
                 me
                 ,
                 by
                 whose
                 customes
                 I
                 understood
                 the
                 laws
                 of
                 the
                 Gospel
                 to
                 a
                 sense
                 of
                 ease
                 and
                 gentleness
                 ,
                 and
                 not
                 by
                 the
                 severity
                 of
                 a
                 few
                 morose
                 Preachers
                 .
                 Poggius
                 tells
                 of
                 a
                 Neapolitan
                 Shepherd
                 ,
                 that
                 against
                 Easter
                 going
                 to
                 Confession
                 ,
                 he
                 told
                 his
                 Confessor
                 with
                 a
                 tender
                 conscience
                 and
                 great
                 sorrow
                 of
                 heart
                 that
                 he
                 had
                 broken
                 the
                 holy
                 Fast
                 of
                 Lent
                 ,
                 by
                 chance
                 indeed
                 ,
                 but
                 yet
                 with
                 some
                 little
                 pleasure
                 ;
                 for
                 when
                 he
                 was
                 pressing
                 of
                 a
                 new
                 Cheese
                 ,
                 some
                 of
                 the
                 whey
                 start
                 from
                 the
                 vessel
                 and
                 leap'd
                 into
                 his
                 mouth
                 ,
                 and
                 so
                 went
                 into
                 his
                 stomack
                 .
                 The
                 Priest
                 smiling
                 a
                 little
                 at
                 the
                 phantastick
                 conscience
                 of
                 the
                 man
                 ,
                 ask'd
                 him
                 if
                 he
                 was
                 guilty
                 of
                 nothing
                 else
                 .
                 The
                 Shepherd
                 saying
                 ,
                 he
                 knew
                 of
                 nothing
                 else
                 that
                 did
                 or
                 ought
                 to
                 trouble
                 him
                 ;
                 his
                 Confessor
                 knowing
                 the
                 customes
                 of
                 those
                 people
                 upon
                 the
                 Mountains
                 of
                 Naples
                 ,
                 ask'd
                 him
                 if
                 he
                 had
                 never
                 robb'd
                 or
                 kill'd
                 any
                 strangers
                 passengers
                 .
                 O
                 yes
                 ,
                 replied
                 the
                 Shepherd
                 ,
                 I
                 have
                 often
                 been
                 at
                 that
                 imploiment
                 ;
                 but
                 that
                 we
                 doe
                 every
                 day
                 ,
                 and
                 always
                 did
                 so
                 ,
                 and
                 I
                 hope
                 that
                 is
                 no
                 sin
                 :
                 but
                 the
                 cheese
                 ,
                 the
                 forbidden
                 cheese
                 stuck
                 in
                 his
                 stomack
                 ,
                 because
                 every
                 one
                 did
                 abominate
                 such
                 meat
                 upon
                 fasting-days
                 :
                 onely
                 the
                 custome
                 of
                 killing
                 and
                 stealing
                 had
                 hardned
                 his
                 heart
                 and
                 forehead
                 till
                 it
                 was
                 not
                 perceiv'd
                 .
                 
                   
                     —
                     dedit
                     haec
                     contagio
                     labem
                     ,
                     
                  
                   
                     Et
                     dabit
                     in
                     plures
                     :
                     sicut
                     grex
                     totus
                     in
                     agris
                  
                   
                     Unius
                     scabie
                     cadit
                     ,
                     &
                     porrigine
                     porci
                     ,
                  
                   
                     Uváque
                     conspecta
                     livorem
                     ducit
                     ab
                     uva
                     .
                  
                
              
               
                 Evil
                 manners
                 begin
                 from
                 one
                 evil
                 man
                 ,
                 
                 or
                 from
                 one
                 weak
                 or
                 vicious
                 principle
                 ,
                 and
                 pass
                 on
                 to
                 custome
                 ,
                 and
                 then
                 to
                 be
                 vertuous
                 is
                 singularity
                 ,
                 and
                 it
                 is
                 full
                 of
                 envy
                 ;
                 and
                 concerning
                 the
                 customes
                 of
                 the
                 world
                 it
                 is
                 ten
                 to
                 one
                 if
                 there
                 be
                 not
                 some
                 foulness
                 in
                 them
                 .
                 The
                 advice
                 therefore
                 of
                 S.
                 Cyprian
                 is
                 a
                 good
                 compendium
                 of
                 this
                 enquiry
                 .
                 
                 
                   Consuetudo
                   quae
                   apud
                   quosdam
                   irrepserat
                   ,
                   impedire
                   non
                   debet
                   quo
                   minus
                   veritas
                   praevaleat
                   &
                   vineat
                   ;
                   nam
                   consuetudo
                   sine
                   veritate
                   vetustas
                   erroris
                   est
                   :
                   propter
                   quod
                   relicto
                   errore
                   sequamur
                   veritatem
                   ;
                   scientes
                   quod
                   veritas
                   vincit
                   ,
                   veritas
                   valet
                   &
                   invalescit
                   in
                   aeternum
                   ,
                   &
                   vivit
                   &
                   obtinet
                   in
                   secula
                   seculorum
                   .
                
                 Custome
                 ought
                 not
                 to
                 prevail
                 against
                 any
                 truth
                 ;
                 but
                 Truth
                 which
                 is
                 eternal
                 will
                 live
                 and
                 prevail
                 for
                 ever
                 and
                 ever
                 .
                 Custome
                 without
                 truth
                 is
                 but
                 a
                 prescription
                 of
                 falshood
                 and
                 irregularity
                 .
              
               
                 Question
                 .
              
               
                 Upon
                 occasion
                 of
                 this
                 argument
                 it
                 is
                 seasonable
                 ,
                 
                 and
                 of
                 it self
                 a
                 very
                 useful
                 inquiry
                 ,
                 Whether
                 the
                 Customes
                 of
                 Jews
                 and
                 Gentiles
                 ,
                 or
                 indefinitely
                 of
                 many
                 Nations
                 ,
                 be
                 a
                 just
                 presumption
                 that
                 the
                 thing
                 so
                 practic'd
                 is
                 agreeable
                 to
                 the
                 law
                 of
                 Nature
                 ,
                 or
                 is
                 any
                 ways
                 to
                 be
                 supposed
                 to
                 be
                 consonant
                 to
                 the
                 will
                 of
                 God.
                 
              
               
               
                 Answer
                 .
              
               
                 12.
                 
                 To
                 this
                 ,
                 
                 some
                 of
                 eminence
                 in
                 the
                 Church
                 of
                 Rome
                 answer
                 affirmatively
                 ;
                 and
                 are
                 so
                 farre
                 from
                 blushing
                 ,
                 that
                 many
                 of
                 their
                 rites
                 are
                 derived
                 from
                 the
                 customes
                 of
                 Heathens
                 ,
                 that
                 they
                 own
                 it
                 as
                 a
                 thing
                 reasonable
                 ,
                 and
                 prudent
                 ,
                 and
                 pious
                 ,
                 according
                 to
                 the
                 doctrine
                 and
                 practice
                 of
                 Gregory
                 surnamed
                 Thaumaturgus
                 ,
                 
                 who
                 (
                 as
                 S.
                 
                   Gregory
                   Nyssen
                
                 reports
                 )
                 that
                 he
                 might
                 allure
                 the
                 common
                 people
                 to
                 the
                 love
                 of
                 Christianity
                 ,
                 gave
                 way
                 that
                 those
                 dances
                 and
                 solemne
                 sports
                 which
                 they
                 celebrated
                 to
                 the
                 honour
                 of
                 their
                 idols
                 should
                 be
                 still
                 retain'd
                 ,
                 
                 but
                 diverted
                 to
                 the
                 honour
                 of
                 the
                 Saints
                 departed
                 :
                 and
                 Baronius
                 supposes
                 it
                 to
                 be
                 no
                 other
                 then
                 as
                 the
                 Israelites
                 taking
                 of
                 the
                 silver
                 and
                 brass
                 from
                 the
                 AEgyptians
                 ,
                 and
                 imploying
                 it
                 in
                 the
                 service
                 of
                 the
                 Tabernacle
                 .
                 And
                 in
                 particular
                 ,
                 the
                 custome
                 of
                 burning
                 candles
                 to
                 the
                 honour
                 of
                 the
                 Virgin
                 Mary
                 he
                 imputes
                 to
                 the
                 same
                 principle
                 ,
                 and
                 owns
                 it
                 to
                 be
                 of
                 Heathenish
                 extraction
                 .
                 The
                 same
                 also
                 is
                 in
                 divers
                 other
                 instances
                 avowed
                 by
                 a
                 
                   Polydore
                   Virgil
                
                 ;
                 by
                 Fauchet
                 b
                 in
                 his
                 Books
                 of
                 the
                 Antiquities
                 of
                 France
                 ;
                 by
                 
                   du
                   Choul
                
                 ,
                 c
                 Blondus
                 d
                 and
                 Bellarmine
                 ,
                 e
                 who
                 brings
                 this
                 as
                 an
                 argument
                 for
                 the
                 doctrine
                 of
                 Purgatory
                 ,
                 because
                 the
                 Jews
                 ,
                 the
                 Turks
                 ,
                 and
                 the
                 Heathens
                 did
                 believe
                 something
                 of
                 it
                 ;
                 it
                 being
                 very
                 likely
                 ,
                 that
                 what
                 almost
                 all
                 Nations
                 consent
                 in
                 ,
                 derives
                 from
                 the
                 natural
                 light
                 of
                 reason
                 which
                 is
                 common
                 to
                 all
                 men
                 :
                 and
                 upon
                 this
                 very
                 thing
                 
                   Cardinal
                   Perron
                
                 f
                 boasts
                 in
                 the
                 behalf
                 of
                 the
                 Service
                 in
                 an
                 unknown
                 tongue
                 ;
                 that
                 not
                 onely
                 the
                 Greeks
                 ,
                 and
                 many
                 other
                 Christian
                 Churches
                 ,
                 but
                 even
                 all
                 Religions
                 ,
                 the
                 Persians
                 and
                 the
                 Turks
                 use
                 it
                 .
              
               
                 This
                 pretence
                 therefore
                 is
                 fit
                 to
                 be
                 considered
                 .
              
               
                 1.
                 
                 Therefore
                 I
                 answer
                 ,
                 That
                 it
                 is
                 true
                 that
                 the
                 Primitive
                 Church
                 did
                 sometimes
                 retain
                 some
                 ceremonies
                 which
                 the
                 Heathens
                 us'd
                 ;
                 but
                 they
                 were
                 such
                 ceremonies
                 which
                 had
                 no
                 relation
                 to
                 doctrine
                 ,
                 
                 but
                 might
                 be
                 made
                 apt
                 for
                 order
                 and
                 decent
                 ministeries
                 external
                 .
                 Such
                 were
                 the
                 garments
                 of
                 the
                 Priests
                 ,
                 lights
                 ,
                 girdles
                 ,
                 fasts
                 ,
                 vigils
                 ,
                 processions
                 ,
                 postures
                 ,
                 festivals
                 and
                 the
                 like
                 :
                 and
                 they
                 did
                 it
                 for
                 good
                 reason
                 and
                 with
                 good
                 effect
                 ;
                 that
                 the
                 people
                 who
                 were
                 most
                 of
                 all
                 amused
                 with
                 exteriour
                 usages
                 ,
                 finding
                 many
                 of
                 their
                 own
                 customes
                 adopted
                 into
                 Christianity
                 ,
                 might
                 with
                 less
                 prejudice
                 attend
                 to
                 the
                 doctrines
                 of
                 that
                 perswasion
                 which
                 so
                 readily
                 complied
                 in
                 their
                 common
                 ceremonies
                 .
                 This
                 did
                 well
                 enough
                 at
                 first
                 ,
                 and
                 was
                 a
                 prudent
                 imitation
                 of
                 the
                 practice
                 of
                 our
                 great
                 Master
                 ,
                 who
                 that
                 the
                 Jews
                 might
                 the
                 easier
                 pass
                 under
                 his
                 discipline
                 and
                 institution
                 ,
                 made
                 the
                 passage
                 as
                 short
                 ,
                 and
                 the
                 difference
                 as
                 little
                 as
                 could
                 be
                 ;
                 for
                 since
                 he
                 would
                 retain
                 but
                 two
                 external
                 ministeries
                 in
                 his
                 whole
                 institution
                 ,
                 he
                 took
                 those
                 rites
                 to
                 which
                 the
                 Jews
                 had
                 been
                 accustomed
                 ;
                 onely
                 he
                 made
                 their
                 Baptisms
                 Sacramental
                 and
                 effective
                 of
                 great
                 purposes
                 ,
                 and
                 some
                 of
                 the
                 Paschal
                 rites
                 he
                 consecrated
                 into
                 highest
                 mystery
                 ;
                 retaining
                 apparent
                 footsteps
                 ,
                 or
                 rather
                 bodies
                 of
                 their
                 Government
                 and
                 Discipline
                 Ecclesiastical
                 .
                 And
                 this
                 proceeding
                 we
                 find
                 own'd
                 and
                 justified
                 by
                 S.
                 Austin
                 against
                 Faustus
                 the
                 Manichee
                 ,
                 and
                 S.
                 Hierome
                 against
                 Vigilantius
                 ,
                 and
                 
                   Ephraim
                   Syrus
                
                 of
                 old
                 ;
                 and
                 of
                 later
                 times
                 by
                 a
                 Alcuinus
                 ,
                 b
                 Amalarius
                 ,
                 and
                 by
                 c
                 Gratian
                 ;
                 and
                 who
                 please
                 to
                 see
                 it
                 more
                 largely
                 pleaded
                 for
                 may
                 read
                 
                   Mutius
                   Pansa
                
                 his
                 
                   Osculum
                   Christianae
                   &
                   Ethnicae
                   philosophiae
                
                 ,
                 and
                 
                   Nicolaus
                   Mont-Georgius
                   de
                   Mosaico
                   jure
                   enucleando
                   :
                
                 and
                 that
                 it
                 may
                 be
                 reasonable
                 from
                 the
                 services
                 of
                 such
                 men
                 from
                 whom
                 we
                 justly
                 abhorre
                 to
                 borrow
                 some
                 usages
                 ,
                 is
                 excellently
                 discours'd
                 of
                 by
                 Mr.
                 Hooker
                 in
                 his
                 fourth
                 Book
                 of
                 Ecclesiastical
                 Polity
                 .
              
               
               
                 But
                 however
                 this
                 might
                 fit
                 the
                 necessities
                 and
                 circumstances
                 of
                 the
                 infant
                 ages
                 of
                 the
                 Church
                 ,
                 
                 yet
                 they
                 ought
                 not
                 to
                 be
                 done
                 easily
                 ,
                 but
                 ever
                 with
                 very
                 great
                 caution
                 .
                 For
                 though
                 it
                 serv'd
                 a
                 present
                 turn
                 ,
                 yet
                 it
                 made
                 Christian
                 Religion
                 less
                 simple
                 and
                 less
                 pure
                 ;
                 but
                 by
                 becoming
                 a
                 miscellany
                 it
                 became
                 worse
                 and
                 worse
                 .
                 It
                 was
                 or
                 might
                 be
                 at
                 the
                 first
                 a
                 
                   complying
                   with
                   the
                   infirmities
                   of
                   the
                   weak
                   ,
                
                 a
                 pursuance
                 of
                 S.
                 Pauls
                 advice
                 so
                 to
                 doe
                 ;
                 but
                 when
                 these
                 weak
                 persons
                 are
                 sufficiently
                 instructed
                 in
                 the
                 Religion
                 ,
                 and
                 that
                 to
                 dissent
                 is
                 not
                 infirmity
                 ,
                 but
                 peevishness
                 and
                 pride
                 ,
                 or
                 wilfulness
                 ,
                 all
                 compliance
                 and
                 condescension
                 is
                 no
                 longer
                 charity
                 ,
                 but
                 gives
                 confidence
                 to
                 their
                 error
                 .
                 For
                 when
                 the
                 reasonable
                 discourses
                 of
                 the
                 Religion
                 will
                 not
                 satisfy
                 the
                 supposed
                 weak
                 brother
                 ,
                 he
                 that
                 complies
                 with
                 him
                 confesses
                 his
                 the
                 better
                 way
                 ;
                 and
                 when
                 learned
                 men
                 follow
                 the
                 ignorant
                 to
                 superstition
                 ,
                 they
                 will
                 no
                 longer
                 call
                 it
                 compliance
                 and
                 condescension
                 ,
                 but
                 duty
                 ,
                 and
                 necessity
                 ,
                 and
                 approbation
                 .
                 A
                 good
                 man
                 will
                 goe
                 a
                 little
                 out
                 of
                 his
                 road
                 to
                 reduce
                 the
                 wandring
                 traveller
                 ;
                 but
                 if
                 he
                 will
                 not
                 return
                 ,
                 it
                 will
                 be
                 an
                 unreasonable
                 compliance
                 to
                 goe
                 along
                 with
                 him
                 to
                 the
                 end
                 of
                 his
                 wandring
                 .
                 And
                 where
                 there
                 is
                 any
                 such
                 danger
                 (
                 as
                 in
                 most
                 cases
                 it
                 is
                 )
                 we
                 have
                 the
                 example
                 of
                 God
                 himself
                 and
                 his
                 Commandement
                 expresly
                 given
                 to
                 the
                 children
                 of
                 Israel
                 ,
                 that
                 they
                 should
                 abstain
                 from
                 all
                 communion
                 with
                 the
                 Gentiles
                 their
                 neighbours
                 even
                 in
                 things
                 indifferent
                 ;
                 
                 and
                 that
                 they
                 should
                 destroy
                 the
                 very
                 monuments
                 and
                 rituals
                 ,
                 and
                 the
                 very
                 materials
                 of
                 their
                 Religion
                 ,
                 lest
                 by
                 such
                 a
                 little
                 compliance
                 they
                 be
                 too
                 farre
                 tempted
                 .
                 And
                 thus
                 also
                 they
                 did
                 sometime
                 in
                 the
                 Primitive
                 Church
                 ;
                 for
                 Tertullian
                 ,
                 because
                 the
                 Gentiles
                 us'd
                 in
                 the
                 services
                 of
                 their
                 idols
                 to
                 sit
                 down
                 immediately
                 after
                 they
                 had
                 prayed
                 ,
                 
                 would
                 not
                 have
                 the
                 Christians
                 doe
                 so
                 ,
                 though
                 the
                 ceremony
                 of
                 it self
                 was
                 wholly
                 indifferent
                 .
                 And
                 when
                 many
                 Christian
                 Churches
                 had
                 taken
                 some
                 Gentile
                 ceremonies
                 into
                 their
                 Christmas
                 solemnity
                 ,
                 being
                 occasioned
                 by
                 the
                 Circumcision
                 of
                 Christ
                 falling
                 on
                 the
                 Calends
                 of
                 January
                 ,
                 or
                 New-years
                 day
                 ,
                 they
                 were
                 not
                 onely
                 forbidden
                 in
                 the
                 Council
                 of
                 Auxerre
                 ,
                 
                 but
                 the
                 Church
                 did
                 particularly
                 appoint
                 private
                 Letanies
                 ,
                 processions
                 ,
                 and
                 austerities
                 to
                 be
                 used
                 for
                 three
                 days
                 within
                 the
                 twelve
                 of
                 
                   Christmas
                   ,
                   ad
                   calcandam
                   Gentilium
                   consuetudinem
                   ,
                
                 to
                 destroy
                 and
                 countermine
                 the
                 superstitious
                 customes
                 of
                 the
                 Heathen
                 ,
                 which
                 by
                 the
                 compliance
                 and
                 fondness
                 of
                 some
                 Christians
                 had
                 dishonoured
                 the
                 excellency
                 and
                 innocency
                 of
                 the
                 Christmas
                 festivity
                 ;
                 as
                 we
                 finde
                 noted
                 by
                 the
                 Fathers
                 of
                 the
                 Synod
                 of
                 Turi
                 .
                 
                 Sometimes
                 there
                 had
                 been
                 reason
                 to
                 retain
                 these
                 things
                 :
                 but
                 when
                 in
                 the
                 days
                 of
                 Persecution
                 some
                 weak-hearted
                 Christians
                 did
                 shelter
                 themselves
                 under
                 the
                 cover
                 of
                 such
                 symbolical
                 ceremonies
                 ,
                 and
                 escap'd
                 the
                 confession
                 of
                 Christianity
                 by
                 doing
                 some
                 things
                 of
                 like
                 custome
                 ,
                 or
                 when
                 the
                 folly
                 and
                 levity
                 of
                 Christians
                 by
                 these
                 instruments
                 pass'd
                 on
                 to
                 vanity
                 or
                 superstition
                 ,
                 then
                 the
                 Church
                 with
                 care
                 did
                 forbid
                 the
                 retaining
                 of
                 Heathenish
                 customes
                 ,
                 which
                 had
                 been
                 innocent
                 but
                 for
                 such
                 accidents
                 .
                 In
                 these
                 things
                 the
                 Church
                 may
                 use
                 her
                 liberty
                 ,
                 so
                 that
                 
                   all
                   things
                   be
                   done
                   to
                   edification
                   .
                
              
               
                 2.
                 
                 But
                 if
                 the
                 customes
                 and
                 rites
                 be
                 such
                 as
                 are
                 founded
                 upon
                 any
                 point
                 of
                 doctrine
                 ,
                 
                 whatsoever
                 it
                 be
                 that
                 derives
                 from
                 Pagan
                 customes
                 must
                 also
                 be
                 imputed
                 to
                 their
                 doctrines
                 ;
                 and
                 then
                 to
                 follow
                 their
                 customes
                 ,
                 will
                 be
                 also
                 to
                 mingle
                 the
                 Religions
                 ,
                 to
                 blend
                 
                   light
                   and
                   darkness
                
                 ,
                 and
                 to
                 
                   joyn
                   Christ
                   with
                   Belial
                
                 .
                 It
                 had
                 been
                 a
                 material
                 objection
                 which
                 Faustus
                 the
                 Manichee
                 made
                 against
                 the
                 Catholicks
                 ,
                 that
                 they
                 did
                 remove
                 the
                 worship
                 from
                 idols
                 ,
                 and
                 give
                 it
                 to
                 Saints
                 and
                 Martyrs
                 .
                 S.
                 Austin
                 ,
                 who
                 was
                 to
                 answer
                 
                 the
                 Objection
                 ,
                 could
                 not
                 justify
                 ,
                 but
                 did
                 deny
                 the
                 fact
                 ,
                 as
                 to
                 that
                 instance
                 and
                 some
                 few
                 others
                 :
                 for
                 the
                 custome
                 of
                 the
                 Nations
                 in
                 such
                 cases
                 was
                 no
                 argument
                 ,
                 but
                 an
                 objection
                 .
                 From
                 these
                 premisses
                 it
                 will
                 appear
                 to
                 be
                 but
                 a
                 weak
                 pretence
                 to
                 say
                 ,
                 that
                 if
                 many
                 Nations
                 and
                 Religions
                 agree
                 in
                 such
                 a
                 ceremony
                 ,
                 or
                 such
                 an
                 opinion
                 ,
                 it
                 will
                 be
                 suppos'd
                 to
                 come
                 from
                 the
                 light
                 of
                 Nature
                 .
                 For
                 there
                 are
                 not
                 many
                 propositions
                 in
                 all
                 which
                 Nature
                 can
                 teach
                 ;
                 and
                 we
                 should
                 know
                 but
                 a
                 very
                 few
                 things
                 ,
                 if
                 we
                 did
                 not
                 goe
                 to
                 School
                 to
                 God
                 ,
                 to
                 Tutors
                 ,
                 to
                 experience
                 ,
                 and
                 to
                 necessity
                 .
                 This
                 pretence
                 would
                 not
                 onely
                 establish
                 Purgatory
                 ,
                 but
                 the
                 worship
                 of
                 Images
                 ,
                 and
                 the
                 multitude
                 of
                 gods
                 ,
                 and
                 idololatrical
                 services
                 ,
                 and
                 very
                 many
                 superstitions
                 ,
                 and
                 trifling
                 observances
                 ,
                 and
                 confidences
                 in
                 dreams
                 ,
                 and
                 the
                 sacrifice
                 of
                 beasts
                 ,
                 and
                 many
                 things
                 more
                 then
                 can
                 well
                 become
                 or
                 combine
                 with
                 Christianity
                 .
                 When
                 not
                 onely
                 some
                 Nations
                 but
                 all
                 agree
                 in
                 a
                 proposition
                 ,
                 it
                 is
                 a
                 good
                 corroborative
                 ,
                 a
                 good
                 second
                 to
                 our
                 perswasions
                 ,
                 but
                 not
                 a
                 principal
                 ;
                 it
                 gives
                 advantage
                 ,
                 but
                 not
                 
                   establishment
                   ,
                   ornament
                
                 ,
                 but
                 not
                 foundation
                 to
                 a
                 truth
                 :
                 which
                 thing
                 if
                 it
                 had
                 been
                 better
                 observed
                 by
                 the
                 Christians
                 who
                 from
                 the
                 Schools
                 of
                 
                   Plato
                   ,
                   Chrysippus
                   ,
                   Aristotle
                
                 and
                 Epicurus
                 came
                 into
                 the
                 Schools
                 of
                 Christ
                 ,
                 or
                 from
                 the
                 Temples
                 of
                 Jupiter
                 and
                 Apollo
                 into
                 the
                 services
                 of
                 the
                 Church
                 ,
                 Christianity
                 had
                 been
                 more
                 pure
                 and
                 unmingled
                 then
                 at
                 this
                 day
                 we
                 finde
                 it
                 .
                 The
                 ceremony
                 of
                 sprinkling
                 Holy-water
                 was
                 a
                 Heathenish
                 rite
                 ,
                 us'd
                 in
                 the
                 sanctifications
                 and
                 lustrations
                 of
                 the
                 Capitol
                 ,
                 as
                 
                   Alexander
                   ab
                   Alexandro
                
                 relates
                 :
                 but
                 because
                 this
                 is
                 not
                 a
                 ceremony
                 of
                 order
                 or
                 circumstance
                 ,
                 but
                 pretends
                 to
                 some
                 real
                 effect
                 ,
                 and
                 derives
                 not
                 from
                 Christ
                 or
                 his
                 Apostles
                 ,
                 but
                 from
                 the
                 Gentiles
                 ,
                 and
                 relies
                 upon
                 the
                 doctrine
                 of
                 the
                 effect
                 of
                 such
                 ceremonies
                 ,
                 it
                 is
                 not
                 justifiable
                 .
                 Burning
                 candles
                 by
                 dead
                 bodies
                 was
                 innocent
                 and
                 useful
                 to
                 them
                 that
                 attended
                 in
                 the
                 Vigils
                 before
                 interrement
                 ;
                 but
                 when
                 they
                 took
                 this
                 from
                 the
                 custome
                 of
                 the
                 Heathens
                 ,
                 who
                 thought
                 those
                 lights
                 useful
                 to
                 the
                 departed
                 souls
                 ,
                 they
                 gave
                 a
                 demonstration
                 by
                 the
                 event
                 of
                 things
                 that
                 they
                 did
                 not
                 doe
                 well
                 :
                 for
                 the
                 Christians
                 also
                 deriv'd
                 a
                 superstitious
                 opinion
                 along
                 with
                 the
                 ceremony
                 ,
                 and
                 began
                 to
                 think
                 that
                 those
                 lights
                 did
                 entertain
                 the
                 souls
                 in
                 those
                 cemeteries
                 ;
                 and
                 this
                 produc'd
                 the
                 decree
                 of
                 the
                 Council
                 of
                 Eliberis
                 ,
                 that
                 wax
                 candles
                 should
                 not
                 be
                 burnt
                 in
                 the
                 day
                 time
                 ,
                 
                 
                   lest
                   the
                   spirits
                   of
                   the
                   dead
                   be
                   disturb'd
                   .
                
                 Now
                 when
                 any
                 false
                 principle
                 is
                 in
                 the
                 entry
                 of
                 the
                 ceremony
                 ,
                 or
                 attends
                 upon
                 it
                 ,
                 or
                 any
                 superstition
                 be
                 in
                 the
                 progress
                 or
                 in
                 the
                 end
                 of
                 it
                 ,
                 any
                 scandal
                 ,
                 or
                 any
                 danger
                 ,
                 such
                 customes
                 are
                 not
                 at
                 all
                 to
                 be
                 followed
                 ,
                 such
                 rituals
                 are
                 not
                 to
                 be
                 imitated
                 or
                 transcribed
                 :
                 that
                 is
                 ,
                 No
                 Custome
                 is
                 a
                 warranty
                 for
                 any
                 evil
                 .
              
            
             
               
                 RULE
                 XX.
                 The
                 measure
                 of
                 perfection
                 and
                 obedience
                 expected
                 of
                 Christians
                 ,
                 is
                 greater
                 then
                 that
                 of
                 the
                 Jews
                 ,
                 even
                 in
                 moral
                 duties
                 common
                 to
                 them
                 and
                 us
                 .
              
               
                 IT
                 matters
                 not
                 whether
                 Christs
                 law
                 have
                 in
                 it
                 more
                 precepts
                 then
                 were
                 in
                 the
                 law
                 of
                 Moses
                 :
                 
                 our
                 work
                 is
                 set
                 before
                 us
                 ,
                 and
                 we
                 are
                 not
                 concerned
                 how
                 much
                 they
                 had
                 to
                 doe
                 ;
                 and
                 in
                 most
                 of
                 the
                 instances
                 which
                 are
                 ,
                 or
                 are
                 said
                 to
                 be
                 new
                 Commandements
                 ,
                 it
                 may
                 also
                 be
                 said
                 of
                 them
                 as
                 it
                 
                 was
                 by
                 the
                 Apostle
                 concerning
                 Charity
                 ,
                 
                   This
                   is
                   a
                   new
                   Commandement
                
                 ,
                 and
                 
                   this
                   is
                   an
                   old
                   Commandement
                
                 ;
                 there
                 being
                 ,
                 at
                 least
                 in
                 most
                 instances
                 ,
                 an
                 obligation
                 upon
                 them
                 to
                 doe
                 what
                 was
                 of
                 it self
                 good
                 and
                 perfective
                 of
                 humane
                 nature
                 ,
                 and
                 an
                 imitation
                 of
                 the
                 Eternal
                 law
                 of
                 God
                 ,
                 a
                 conformity
                 to
                 the
                 Divine
                 perfections
                 .
                 This
                 is
                 true
                 as
                 to
                 the
                 material
                 part
                 :
                 but
                 then
                 because
                 that
                 which
                 was
                 an
                 
                   old
                   Commandement
                
                 is
                 also
                 made
                 a
                 
                   new
                   Commandement
                
                 ,
                 and
                 
                   established
                   upon
                   better
                   promises
                
                 ,
                 and
                 endeared
                 by
                 new
                 instances
                 of
                 an
                 infinite
                 love
                 ,
                 and
                 we
                 our selves
                 are
                 enabled
                 by
                 many
                 more
                 excellent
                 Graces
                 ,
                 and
                 the
                 promise
                 of
                 the
                 Holy
                 Spirit
                 is
                 made
                 to
                 all
                 that
                 ask
                 him
                 ;
                 it
                 is
                 infinitely
                 reasonable
                 to
                 think
                 ,
                 that
                 because
                 this
                 new
                 Commandement
                 superadds
                 nothing
                 new
                 in
                 the
                 matter
                 ,
                 it
                 must
                 introduce
                 something
                 new
                 at
                 least
                 in
                 the
                 manner
                 ,
                 or
                 measure
                 of
                 our
                 obedience
                 .
              
               
                 They
                 and
                 we
                 are
                 both
                 of
                 us
                 to
                 pray
                 ;
                 
                 but
                 we
                 are
                 commanded
                 to
                 pray
                 fervently
                 ,
                 frequently
                 ,
                 continually
                 .
                 They
                 were
                 to
                 be
                 charitable
                 ,
                 and
                 so
                 are
                 we
                 :
                 but
                 they
                 were
                 tied
                 to
                 be
                 so
                 to
                 their
                 friends
                 and
                 to
                 their
                 neighbours
                 ,
                 but
                 we
                 to
                 our
                 enemies
                 ;
                 and
                 though
                 in
                 some
                 instances
                 they
                 were
                 tied
                 to
                 be
                 so
                 ,
                 yet
                 we
                 are
                 bound
                 in
                 more
                 ;
                 more
                 men
                 are
                 our
                 Neighbours
                 ,
                 and
                 more
                 are
                 our
                 Brethren
                 ,
                 and
                 more
                 is
                 our
                 duty
                 .
                 They
                 were
                 to
                 doe
                 them
                 no
                 hurt
                 ;
                 but
                 we
                 must
                 doe
                 them
                 good
                 .
                 They
                 were
                 to
                 forgive
                 upon
                 submission
                 and
                 repentance
                 ;
                 but
                 we
                 must
                 invite
                 them
                 to
                 repentance
                 ,
                 and
                 we
                 must
                 offer
                 pardon
                 .
                 They
                 were
                 to
                 give
                 bread
                 to
                 their
                 needy
                 Brother
                 ;
                 but
                 we
                 are
                 in
                 some
                 cases
                 to
                 give
                 him
                 our
                 lives
                 .
                 They
                 were
                 to
                 love
                 God
                 
                   with
                   all
                   their
                   Souls
                   ,
                   and
                   with
                   all
                   their
                   strength
                   :
                
                 and
                 though
                 we
                 cannot
                 doe
                 more
                 then
                 this
                 ,
                 yet
                 we
                 can
                 doe
                 more
                 then
                 they
                 did
                 ;
                 for
                 our
                 strengths
                 are
                 more
                 ,
                 our
                 understandings
                 are
                 better
                 instructed
                 ,
                 our
                 shield
                 is
                 stronger
                 ,
                 and
                 our
                 breast-plate
                 broader
                 ,
                 and
                 our
                 armour
                 of
                 righteousness
                 is
                 of
                 more
                 proof
                 then
                 theirs
                 was
                 .
                 Dares
                 and
                 Entellus
                 did
                 both
                 contend
                 with
                 all
                 their
                 strength
                 ;
                 but
                 because
                 Entellus
                 had
                 much
                 more
                 then
                 the
                 other
                 ,
                 he
                 was
                 the
                 better
                 champion
                 .
              
               
                 1.
                 
                 This
                 Rule
                 does
                 principally
                 concern
                 
                   Christian
                   Churches
                
                 and
                 Communities
                 of
                 men
                 ;
                 
                 that
                 their
                 lawes
                 be
                 more
                 holy
                 ,
                 that
                 the
                 condition
                 of
                 the
                 Subjects
                 be
                 more
                 tolerable
                 ,
                 that
                 warres
                 be
                 not
                 so
                 easily
                 commenc'd
                 ,
                 that
                 they
                 be
                 with
                 more
                 gentleness
                 acted
                 ,
                 that
                 the
                 lawes
                 of
                 Christ
                 be
                 inforc'd
                 ,
                 that
                 malefactors
                 be
                 not
                 permitted
                 ,
                 that
                 vice
                 be
                 more
                 discouraged
                 ,
                 that
                 nothing
                 dishonourable
                 to
                 Religion
                 be
                 permitted
                 ,
                 that
                 the
                 Kingdome
                 of
                 Christ
                 in
                 all
                 capacities
                 be
                 advanced
                 ,
                 that
                 his
                 Ministers
                 be
                 honour'd
                 and
                 maintain'd
                 according
                 to
                 the
                 excellency
                 of
                 the
                 present
                 Ministery
                 and
                 the
                 relation
                 to
                 Christs
                 Priesthood
                 ,
                 that
                 the
                 publick
                 and
                 honorary
                 Monuments
                 of
                 it
                 be
                 preserv'd
                 ,
                 and
                 vertue
                 properly
                 encouraged
                 ,
                 and
                 great
                 publick
                 care
                 taken
                 for
                 the
                 advantageous
                 Ministery
                 of
                 Souls
                 ,
                 which
                 are
                 the
                 proper
                 purchase
                 of
                 our
                 Redeemer
                 ,
                 that
                 in
                 all
                 things
                 Christ
                 may
                 be
                 honour'd
                 by
                 us
                 more
                 then
                 Moses
                 was
                 by
                 them
                 ,
                 and
                 that
                 God
                 through
                 Jesus
                 Christ
                 be
                 more
                 glorified
                 then
                 he
                 was
                 in
                 the
                 Levitical
                 government
                 .
              
               
                 2.
                 
                 This
                 also
                 concerns
                 
                   single
                   persons
                
                 ;
                 
                 that
                 they
                 certainly
                 abstain
                 from
                 all
                 those
                 imperfections
                 of
                 duty
                 which
                 were
                 either
                 permitted
                 in
                 the
                 Law
                 ,
                 or
                 introduc'd
                 by
                 the
                 commentaries
                 of
                 their
                 Doctors
                 ,
                 or
                 inferr'd
                 by
                 the
                 general
                 declination
                 of
                 their
                 first
                 piety
                 ,
                 and
                 the
                 corruption
                 of
                 manners
                 .
                 The
                 Jewes
                 would
                 not
                 take
                 usury
                 of
                 a
                 needy
                 Jew
                 ,
                 but
                 of
                 a
                 needy
                 stranger
                 they
                 would
                 :
                 but
                 we
                 must
                 consider
                 them
                 with
                 a
                 more
                 equal
                 eye
                 ;
                 we
                 must
                 be
                 charitable
                 to
                 all
                 ;
                 for
                 to
                 a
                 Christian
                 no
                 man
                 that
                 needs
                 and
                 asks
                 him
                 is
                 a
                 stranger
                 ,
                 
                 The
                 Jewes
                 had
                 great
                 liberty
                 of
                 divorces
                 indulg'd
                 to
                 them
                 ;
                 a
                 Christian
                 hath
                 not
                 the
                 same
                 :
                 but
                 in
                 that
                 in
                 which
                 he
                 is
                 permitted
                 ,
                 he
                 is
                 not
                 to
                 be
                 too
                 forward
                 .
              
               
                 3.
                 
                 In
                 matters
                 of
                 duty
                 a
                 Christian
                 is
                 to
                 expound
                 his
                 obligation
                 to
                 the
                 advantage
                 of
                 piety
                 ,
                 
                 to
                 security
                 of
                 obedience
                 ,
                 to
                 the
                 ease
                 of
                 his
                 Brother
                 ,
                 and
                 the
                 pressing
                 upon
                 himself
                 ;
                 that
                 whatever
                 be
                 the
                 event
                 of
                 his
                 temporal
                 affairs
                 ,
                 he
                 secure
                 his
                 Spiritual
                 interest
                 ,
                 and
                 secure
                 justice
                 though
                 to
                 the
                 loss
                 of
                 his
                 money
                 ,
                 and
                 in
                 all
                 doubts
                 determine
                 for
                 duty
                 rather
                 then
                 for
                 interest
                 :
                 the
                 Jewes
                 went
                 not
                 beyond
                 the
                 letter
                 of
                 the
                 Commandement
                 .
              
               
                 4.
                 
                 In
                 
                   the
                   interior
                   acts
                   of
                   vertue
                
                 a
                 Christian
                 is
                 to
                 be
                 more
                 zealous
                 ,
                 
                 forward
                 ,
                 operative
                 and
                 busy
                 ,
                 frequent
                 and
                 fervent
                 ;
                 he
                 must
                 converse
                 with
                 God
                 by
                 a
                 more
                 renewed
                 entercourse
                 ,
                 give
                 himself
                 no
                 limits
                 ,
                 alwaies
                 striving
                 to
                 goe
                 forward
                 ,
                 designing
                 to
                 himself
                 no
                 measure
                 but
                 infinite
                 in
                 the
                 imitation
                 of
                 the
                 perfections
                 of
                 God
                 ,
                 and
                 the
                 excellencies
                 of
                 his
                 most
                 Holy
                 Son.
                 
              
               
                 5.
                 
                 In
                 
                   the
                   exteriour
                   acts
                   of
                   vertue
                
                 Christians
                 must
                 according
                 to
                 their
                 proportion
                 be
                 asham'd
                 to
                 be
                 outdone
                 by
                 Jewes
                 ,
                 
                 not
                 onely
                 in
                 what
                 they
                 did
                 in
                 obedience
                 ,
                 but
                 also
                 in
                 what
                 they
                 in
                 good
                 and
                 prudent
                 zeal
                 for
                 the
                 law
                 of
                 Moses
                 did
                 expend
                 or
                 act
                 .
                 I
                 say
                 ,
                 what
                 they
                 did
                 act
                 in
                 good
                 and
                 prudent
                 zeal
                 for
                 their
                 Law.
                 Thus
                 they
                 adorn'd
                 their
                 Temple
                 ,
                 freely
                 gave
                 contributions
                 for
                 it's
                 support
                 and
                 ornament
                 ,
                 lov'd
                 all
                 of
                 their
                 perswasion
                 ,
                 endeavour'd
                 to
                 get
                 proselytes
                 ;
                 and
                 therefore
                 are
                 in
                 these
                 things
                 not
                 onely
                 to
                 be
                 imitated
                 ,
                 but
                 to
                 be
                 outdone
                 ,
                 because
                 all
                 this
                 was
                 a
                 prudent
                 and
                 zealous
                 prosecution
                 of
                 their
                 duty
                 .
                 But
                 when
                 in
                 zeal
                 they
                 did
                 not
                 onely
                 love
                 their
                 own
                 Sect
                 ,
                 but
                 hate
                 and
                 persecute
                 and
                 were
                 uncivil
                 to
                 all
                 of
                 another
                 perswasion
                 ,
                 this
                 was
                 Zeal
                 indeed
                 ;
                 but
                 it
                 was
                 folly
                 too
                 and
                 a
                 work
                 of
                 the
                 flesh
                 ,
                 and
                 therefore
                 not
                 to
                 be
                 imitated
                 by
                 Christians
                 who
                 are
                 the
                 servants
                 of
                 the
                 Spirit
                 .
              
               
                 6.
                 
                 Where
                 Christians
                 are
                 
                   left
                   to
                   their
                   liberty
                
                 in
                 those
                 instances
                 in
                 which
                 the
                 Jewes
                 were
                 bound
                 ,
                 
                 Christians
                 ought
                 freely
                 to
                 doe
                 as
                 much
                 as
                 they
                 did
                 
                   by
                   constraint
                
                 and
                 
                   by
                   necessity
                
                 :
                 for
                 then
                 properly
                 we
                 doe
                 more
                 then
                 they
                 ,
                 when
                 we
                 voluntarily
                 chuse
                 what
                 was
                 impos'd
                 on
                 them
                 :
                 it
                 is
                 not
                 
                   more
                   work
                
                 ,
                 but
                 it
                 is
                 
                   more
                   love
                
                 .
                 Thus
                 the
                 Jewes
                 were
                 bound
                 to
                 pay
                 tiths
                 to
                 the
                 Levites
                 ;
                 we
                 are
                 commanded
                 to
                 maintain
                 them
                 honourably
                 :
                 but
                 because
                 tiths
                 is
                 not
                 in
                 the
                 Commandement
                 to
                 us
                 ,
                 we
                 ought
                 to
                 supply
                 the
                 want
                 of
                 a
                 Command
                 by
                 the
                 abundance
                 of
                 love
                 ,
                 and
                 in
                 this
                 there
                 is
                 no
                 abatement
                 to
                 be
                 made
                 but
                 by
                 what
                 did
                 concern
                 the
                 nation
                 in
                 some
                 special
                 relation
                 ,
                 necessity
                 or
                 propriety
                 .
                 God
                 was
                 pleas'd
                 to
                 make
                 the
                 more
                 ample
                 provision
                 for
                 the
                 tribe
                 of
                 Levi
                 ,
                 because
                 they
                 had
                 no
                 inheritance
                 amongst
                 their
                 brethren
                 ;
                 they
                 had
                 no
                 portion
                 in
                 the
                 division
                 of
                 the
                 land
                 .
                 Now
                 because
                 the
                 Christian
                 Clergy
                 have
                 a
                 capacity
                 of
                 lands
                 and
                 other
                 provisions
                 ,
                 there
                 is
                 not
                 all
                 the
                 same
                 reason
                 in
                 the
                 quantity
                 of
                 their
                 appartiment
                 as
                 was
                 in
                 the
                 assignation
                 of
                 the
                 Levitical
                 portion
                 .
                 Now
                 when
                 any
                 such
                 thing
                 can
                 intervene
                 and
                 enter
                 into
                 consideration
                 ,
                 it
                 must
                 be
                 allowed
                 for
                 in
                 the
                 proportions
                 of
                 increase
                 which
                 are
                 demanded
                 of
                 the
                 Christian.
                 The
                 Jewes
                 gave
                 great
                 contribution
                 to
                 the
                 Temple
                 ;
                 but
                 it
                 was
                 but
                 one
                 ,
                 and
                 therefore
                 it
                 is
                 not
                 to
                 be
                 expected
                 that
                 every
                 Christian
                 Church
                 in
                 such
                 a
                 multitude
                 should
                 be
                 adorn'd
                 and
                 rich
                 like
                 the
                 Temple
                 of
                 Jerusalem
                 .
              
               
               
                 7.
                 
                 Where
                 Jewes
                 and
                 
                   Christians
                   are
                   equally
                   left
                   to
                   their
                   liberty
                   ,
                
                 
                 it
                 is
                 infinitely
                 reasonable
                 &
                 agreeable
                 to
                 the
                 excellency
                 of
                 the
                 Religion
                 ,
                 that
                 Christians
                 should
                 exceed
                 the
                 Jewes
                 .
                 Thus
                 we
                 find
                 that
                 at
                 the
                 erecting
                 of
                 the
                 Tabernacle
                 the
                 Jewes
                 brought
                 silver
                 and
                 gold
                 and
                 other
                 materials
                 till
                 they
                 had
                 too
                 much
                 ,
                 and
                 the
                 people
                 were
                 commanded
                 to
                 cease
                 and
                 bring
                 no
                 more
                 .
                 Now
                 when
                 an
                 occasion
                 as
                 great
                 in
                 it self
                 and
                 more
                 proportionable
                 to
                 the
                 religion
                 calls
                 upon
                 us
                 for
                 an
                 offering
                 and
                 voluntary
                 contribution
                 ,
                 if
                 the
                 instance
                 be
                 in
                 a
                 matter
                 as
                 proportionable
                 to
                 the
                 Gospel
                 as
                 that
                 was
                 to
                 the
                 law
                 of
                 Moses
                 ,
                 the
                 excellency
                 of
                 the
                 religion
                 and
                 the
                 dignity
                 of
                 the
                 work
                 and
                 the
                 degree
                 of
                 our
                 grace
                 and
                 love
                 require
                 of
                 us
                 to
                 be
                 more
                 ready
                 and
                 more
                 liberal
                 in
                 equal
                 proportions
                 .
              
               
                 8.
                 
                 In
                 those
                 graces
                 which
                 are
                 proper
                 to
                 the
                 Gospel
                 ,
                 
                 that
                 is
                 ,
                 such
                 which
                 are
                 the
                 peculiar
                 of
                 Christians
                 ,
                 literally
                 and
                 plainly
                 exacted
                 of
                 us
                 ,
                 and
                 but
                 obscurely
                 insinuated
                 ,
                 or
                 collaterally
                 and
                 by
                 the
                 consequence
                 of
                 something
                 else
                 required
                 of
                 them
                 ,
                 it
                 cannot
                 be
                 but
                 that
                 the
                 obedience
                 which
                 we
                 owe
                 should
                 be
                 more
                 ready
                 ,
                 the
                 actions
                 more
                 frequent
                 ,
                 the
                 degrees
                 more
                 intense
                 ;
                 because
                 every
                 advantage
                 in
                 the
                 Commandement
                 hath
                 no
                 other
                 end
                 but
                 to
                 be
                 an
                 advance
                 of
                 our
                 duty
                 ;
                 and
                 what
                 was
                 obscurely
                 commanded
                 can
                 be
                 but
                 dully
                 paid
                 ;
                 while
                 the
                 Christians
                 duty
                 must
                 be
                 brisk
                 and
                 potent
                 and
                 voluntary
                 and
                 early
                 and
                 forward
                 and
                 intense
                 ,
                 in
                 proportion
                 to
                 greater
                 mercies
                 receiv'd
                 ,
                 to
                 a
                 better
                 law
                 ,
                 to
                 a
                 more
                 determin'd
                 conscience
                 to
                 a
                 clearer
                 revelation
                 ,
                 to
                 more
                 terrible
                 threatnings
                 ,
                 and
                 to
                 the
                 better
                 promises
                 of
                 the
                 Gospel
                 :
                 all
                 which
                 are
                 so
                 many
                 conjugations
                 of
                 aide
                 ,
                 and
                 instances
                 of
                 a
                 mighty
                 grace
                 .
                 And
                 therefore
                 Christians
                 are
                 to
                 be
                 more
                 humble
                 ,
                 more
                 patient
                 ,
                 more
                 charitable
                 ,
                 more
                 bountiful
                 ,
                 greater
                 despisers
                 of
                 the
                 world
                 ,
                 greater
                 Lords
                 over
                 all
                 their
                 passions
                 ,
                 then
                 the
                 Jewes
                 were
                 oblig'd
                 to
                 be
                 by
                 the
                 consequences
                 of
                 their
                 law
                 .
              
               
                 9.
                 
                 When
                 this
                 comes
                 to
                 be
                 reduc'd
                 to
                 practice
                 in
                 any
                 particular
                 inquiry
                 of
                 Conscience
                 ,
                 
                 every
                 Christian
                 is
                 not
                 to
                 measure
                 his
                 actions
                 by
                 proportion
                 to
                 the
                 best
                 ,
                 and
                 the
                 rare
                 persons
                 under
                 the
                 Mosaick
                 law
                 ,
                 in
                 their
                 best
                 and
                 heroick
                 actions
                 .
                 For
                 who
                 can
                 doe
                 more
                 then
                 David
                 did
                 after
                 he
                 had
                 procured
                 the
                 waters
                 of
                 Bethlehem
                 to
                 cool
                 his
                 intolerable
                 thirst
                 ,
                 but
                 to
                 deny
                 his
                 appetite
                 ,
                 and
                 refuse
                 to
                 drink
                 the
                 price
                 of
                 blood
                 ?
                 who
                 can
                 doe
                 more
                 then
                 he
                 did
                 and
                 would
                 have
                 done
                 toward
                 the
                 building
                 of
                 the
                 Temple
                 ?
                 who
                 can
                 give
                 better
                 testimony
                 of
                 duty
                 to
                 his
                 Prince
                 then
                 he
                 did
                 to
                 Saul
                 ?
                 who
                 can
                 with
                 more
                 valour
                 and
                 confidence
                 fight
                 the
                 battels
                 of
                 the
                 Lord
                 ?
                 who
                 can
                 with
                 more
                 care
                 provide
                 for
                 the
                 service
                 of
                 God
                 ,
                 and
                 the
                 beauty
                 and
                 orderly
                 ministeries
                 of
                 the
                 Tabernacle
                 ?
                 who
                 can
                 with
                 more
                 devotion
                 compose
                 and
                 sing
                 hymnes
                 to
                 the
                 honour
                 of
                 God
                 ?
                 In
                 these
                 and
                 such
                 as
                 these
                 David
                 was
                 exemplary
                 ;
                 and
                 so
                 was
                 Moses
                 for
                 meekness
                 ,
                 and
                 Job
                 for
                 patience
                 ,
                 and
                 Manasses
                 for
                 repentance
                 ,
                 and
                 Abraham
                 for
                 faith
                 ,
                 and
                 Jacob
                 for
                 simplicity
                 and
                 ingenuity
                 ,
                 and
                 Enoch
                 for
                 devotion
                 :
                 these
                 in
                 their
                 several
                 periods
                 before
                 and
                 under
                 the
                 Law
                 were
                 the
                 great
                 lights
                 of
                 their
                 Ages
                 ,
                 and
                 set
                 in
                 eminent
                 places
                 to
                 invite
                 ,
                 forward
                 the
                 remiss
                 piety
                 of
                 others
                 ,
                 alluring
                 them
                 by
                 the
                 beauty
                 of
                 their
                 flames
                 to
                 walk
                 in
                 their
                 light
                 and
                 by
                 their
                 example
                 .
                 And
                 it
                 is
                 well
                 if
                 Christians
                 would
                 doe
                 as
                 well
                 as
                 these
                 rare
                 personages
                 in
                 their
                 several
                 instances
                 .
                 But
                 as
                 some
                 women
                 are
                 wiser
                 then
                 some
                 men
                 ;
                 and
                 yet
                 men
                 are
                 the
                 more
                 understanding
                 Sex
                 ,
                 and
                 have
                 the
                 prerogative
                 of
                 reason
                 and
                 of
                 government
                 :
                 so
                 though
                 some
                 persons
                 of
                 the
                 old
                 religions
                 were
                 better
                 then
                 many
                 of
                 the
                 new
                 (
                 of
                 the
                 religion
                 of
                 Jesus
                 Christ
                 )
                 
                 yet
                 the
                 advantage
                 and
                 the
                 increase
                 must
                 be
                 in
                 the
                 Christian
                 Church
                 ,
                 which
                 must
                 produce
                 some
                 persons
                 as
                 exemplary
                 in
                 many
                 graces
                 as
                 any
                 of
                 these
                 hath
                 been
                 in
                 any
                 one
                 .
              
               
                 10.
                 
                 But
                 then
                 as
                 to
                 single
                 persons
                 ;
                 
                 1.
                 
                 Every
                 man
                 must
                 observe
                 those
                 increases
                 of
                 duty
                 which
                 our
                 Blessed
                 Saviour
                 either
                 by
                 way
                 of
                 new
                 Sanction
                 ,
                 or
                 new
                 interpretation
                 ,
                 superadded
                 to
                 the
                 old
                 ,
                 in
                 the
                 Sermon
                 upon
                 the
                 Mount.
                 
              
               
                 2.
                 
                 Every
                 man
                 must
                 doe
                 in
                 proportion
                 to
                 all
                 the
                 aides
                 of
                 the
                 Spirit
                 which
                 the
                 Gospel
                 ministers
                 ,
                 all
                 that
                 he
                 can
                 doe
                 :
                 which
                 proportion
                 if
                 he
                 observes
                 ,
                 it
                 will
                 of
                 it self
                 amount
                 to
                 more
                 then
                 the
                 usual
                 rate
                 of
                 Moses
                 law
                 ,
                 because
                 he
                 hath
                 more
                 aides
                 .
              
               
                 3.
                 
                 He
                 must
                 be
                 infinitely
                 remov'd
                 from
                 those
                 sins
                 to
                 which
                 they
                 were
                 propense
                 ,
                 and
                 which
                 made
                 God
                 to
                 remove
                 them
                 out
                 of
                 his
                 sight
                 ;
                 such
                 as
                 were
                 idolatry
                 ,
                 the
                 admitting
                 of
                 strange
                 Gods
                 ,
                 infidelity
                 ,
                 obstinacy
                 ,
                 hypocrisy
                 ,
                 and
                 sensual
                 low
                 appetites
                 :
                 because
                 these
                 were
                 the
                 crimes
                 of
                 an
                 ignorant
                 uninstructed
                 people
                 in
                 respect
                 of
                 what
                 the
                 Christian
                 is
                 ;
                 and
                 for
                 a
                 Christian
                 to
                 be
                 an
                 idolater
                 ,
                 or
                 easily
                 divorc'd
                 ,
                 or
                 incredulous
                 ,
                 as
                 they
                 were
                 ,
                 is
                 therefore
                 the
                 more
                 intolerable
                 ,
                 because
                 it
                 is
                 almost
                 remov'd
                 from
                 his
                 possibilities
                 ;
                 he
                 can
                 scarce
                 be
                 tempted
                 to
                 such
                 things
                 who
                 knowes
                 any
                 thing
                 of
                 the
                 doctrine
                 of
                 the
                 Gospel
                 .
              
               
                 4.
                 
                 There
                 is
                 no
                 other
                 
                   positive
                   measures
                
                 of
                 his
                 duty
                 ,
                 but
                 that
                 which
                 can
                 have
                 no
                 measure
                 it self
                 ,
                 and
                 that
                 is
                 love
                 ;
                 and
                 a
                 Christian
                 must
                 therefore
                 exceed
                 the
                 righteousness
                 of
                 the
                 Subjects
                 of
                 Moses
                 law
                 ,
                 because
                 they
                 must
                 doe
                 all
                 their
                 works
                 in
                 faith
                 and
                 love
                 :
                 
                   in
                   faith
                
                 ,
                 to
                 make
                 them
                 accepted
                 ,
                 though
                 they
                 be
                 imperfect
                 ;
                 
                   in
                   love
                
                 ,
                 to
                 make
                 them
                 as
                 perfect
                 as
                 they
                 can
                 be
                 .
                 Now
                 he
                 that
                 loves
                 will
                 think
                 every
                 thing
                 too
                 little
                 ;
                 and
                 he
                 that
                 thinks
                 so
                 will
                 endeavour
                 to
                 doe
                 more
                 ,
                 and
                 to
                 doe
                 it
                 better
                 :
                 and
                 Christians
                 that
                 have
                 greater
                 experience
                 of
                 God
                 ,
                 and
                 understand
                 the
                 nature
                 of
                 Charity
                 ,
                 and
                 doe
                 all
                 of
                 them
                 explicitely
                 and
                 articulately
                 long
                 after
                 the
                 glories
                 of
                 an
                 Eternal
                 love
                 ,
                 and
                 know
                 that
                 all
                 increase
                 of
                 grace
                 is
                 a
                 proceeding
                 towards
                 glory
                 ,
                 need
                 no
                 other
                 argument
                 to
                 inforce
                 the
                 duty
                 ,
                 and
                 no
                 other
                 measure
                 to
                 describe
                 the
                 duty
                 of
                 this
                 Rule
                 ,
                 but
                 to
                 reflect
                 upon
                 the
                 state
                 of
                 his
                 religion
                 ,
                 the
                 Commandements
                 ,
                 the
                 endearments
                 ,
                 the
                 aids
                 ,
                 the
                 example
                 ,
                 the
                 means
                 :
                 all
                 which
                 are
                 well
                 summ'd
                 up
                 by
                 S.
                 John
                 ,
                 
                 
                   Beloved
                   ,
                   we
                   are
                   the
                   sons
                   of
                   God
                   ,
                   and
                   it
                   does
                   not
                   yet
                   appear
                   what
                   we
                   shall
                   be
                   ;
                   but
                   we
                   know
                   that
                   when
                   he
                   shall
                   appear
                   ,
                   we
                   shall
                   be
                   like
                   him
                   ;
                   for
                   we
                   shall
                   see
                   him
                   as
                   he
                   is
                   :
                   And
                   every
                   man
                   that
                   hath
                   this
                   hope
                   ,
                   purifieth
                   himself
                   as
                   God
                   is
                   pure
                   .
                
                 That
                 is
                 ,
                 we
                 are
                 for
                 the
                 present
                 children
                 of
                 God
                 by
                 adoption
                 ,
                 seal'd
                 with
                 his
                 Spirit
                 ,
                 renewed
                 by
                 regeneration
                 ,
                 justified
                 by
                 his
                 grace
                 ,
                 and
                 invited
                 forward
                 by
                 most
                 glorious
                 promises
                 ,
                 greater
                 then
                 we
                 can
                 understand
                 .
                 Now
                 he
                 that
                 considers
                 this
                 state
                 of
                 things
                 ,
                 and
                 hopes
                 for
                 that
                 state
                 of
                 blessings
                 ,
                 will
                 proceed
                 in
                 duty
                 and
                 love
                 toward
                 the
                 perfections
                 of
                 God
                 ,
                 never
                 giving
                 over
                 till
                 he
                 partake
                 of
                 the
                 purities
                 of
                 God
                 and
                 his
                 utmost
                 glories
                 .
              
               
                 I
                 adde
                 no
                 more
                 but
                 this
                 ,
                 That
                 in
                 the
                 measures
                 of
                 the
                 practice
                 of
                 this
                 Rule
                 there
                 is
                 no
                 difficulty
                 ,
                 but
                 what
                 is
                 made
                 by
                 the
                 careless
                 lives
                 of
                 Christians
                 and
                 their
                 lazy
                 and
                 unholy
                 principles
                 .
                 At
                 the
                 rate
                 as
                 Christians
                 usually
                 doe
                 live
                 ,
                 it
                 is
                 hard
                 to
                 know
                 how
                 and
                 in
                 what
                 instances
                 and
                 in
                 what
                 degrees
                 our
                 obedience
                 ought
                 to
                 be
                 more
                 humble
                 and
                 more
                 diligent
                 then
                 that
                 of
                 Moses
                 disciples
                 .
                 But
                 they
                 that
                 love
                 ,
                 will
                 doe
                 the
                 thing
                 ,
                 and
                 so
                 understand
                 the
                 Rule
                 .
                 
                   Obedite
                   ,
                   &
                   intelligetis
                   ,
                   Obey
                   ,
                   and
                   ye
                   shall
                   understand
                   .
                
              
               
               
                 Concerning
                 the
                 interpretation
                 of
                 the
                 Laws
                 of
                 the
                 most
                 Holy
                 Jesus
                 ,
                 I
                 know
                 of
                 no
                 other
                 material
                 consideration
                 here
                 to
                 be
                 inserted
                 .
                 Onely
                 there
                 are
                 several
                 pretences
                 of
                 exterior
                 and
                 accidental
                 means
                 of
                 understanding
                 the
                 Laws
                 of
                 Christ
                 ,
                 which
                 because
                 they
                 are
                 deriv'd
                 from
                 the
                 authority
                 or
                 from
                 the
                 discourses
                 of
                 men
                 ,
                 they
                 are
                 more
                 properly
                 to
                 be
                 considered
                 in
                 the
                 Rules
                 concerning
                 Humane
                 Laws
                 ,
                 which
                 is
                 the
                 subject
                 of
                 the
                 next
                 Book
                 ,
                 where
                 the
                 Reader
                 may
                 expect
                 them
                 .
              
            
          
           
             The
             end
             of
             the
             Second
             Book
             .
          
        
      
       
         
           
           
             
               DVCTOR
               DVBITANTIVM
            
             ,
             OR
             The
             Rule
             of
             Conscience
             In
             all
             her
             generall
             measures
             ;
             Serving
             as
             a
             great
             Instrument
             for
             the
             determination
             of
             CASES
             of
             CONSCIENCE
             .
          
           
             The
             Second
             Volume
             ,
             By
             JEREMY
             TAYLOR
             ,
             D.
             D.
             
          
           
             
               Romans
               13.
               5.
               
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
          
           
             Ecce
             agnus
             Dei
             gui
             tollit
             peccata
             Mundi
          
           
             LONDON
             ,
             printed
             for
             R
             Roiston
             at
             the
             Angell
             
               in
               Iuy
               Iane.
            
             1660.
             
          
        
         
           
             
             
             
               OF
               HUMANE
               LAWS
               ,
               THEIR
               OBLIGATION
               ,
               AND
               RELAXATION
               :
               AND
               OF
               The
               collateral
               ,
               indirect
               ,
               and
               accidental
               Bands
               of
               CONSCIENCE
               .
            
             
               The
               Third
               BOOK
               .
            
             
               LONDON
               ;
               Printed
               by
               
                 J.
                 Flesher
              
               for
               
                 R.
                 Royston
              
               .
               1660.
               
               
               
               
            
          
           
             
             
             
               CHAP.
               I.
               Of
               Humane
               Laws
               in
               general
               ;
               and
               what
               Obligation
               they
               pass
               upon
               the
               Conscience
               .
            
             
               
                 RULE
                 I.
                 The
                 Conscience
                 is
                 properly
                 and
                 directly
                 ,
                 actively
                 and
                 passively
                 ,
                 under
                 pains
                 of
                 sin
                 and
                 punishment
                 ,
                 obliged
                 to
                 obey
                 the
                 Laws
                 of
                 men
                 .
              
               
                 THAT
                 the
                 Laws
                 of
                 God
                 and
                 Man
                 are
                 the
                 great
                 measures
                 of
                 right
                 &
                 wrong
                 ,
                 
                 of
                 good
                 and
                 evil
                 ,
                 of
                 that
                 which
                 is
                 to
                 be
                 followed
                 and
                 what
                 is
                 to
                 be
                 avoided
                 in
                 manners
                 of
                 men
                 ,
                 and
                 the
                 entercourses
                 of
                 societies
                 ,
                 is
                 infinitely
                 certain
                 and
                 universally
                 confess'd
                 .
                 Since
                 therefore
                 Humane
                 Laws
                 are
                 one
                 moiety
                 of
                 the
                 Rule
                 and
                 measure
                 of
                 Conscience
                 ,
                 and
                 that
                 we
                 are
                 bound
                 to
                 obey
                 our
                 lawful
                 Superiours
                 in
                 what
                 they
                 command
                 ,
                 it
                 is
                 naturally
                 consequent
                 to
                 this
                 ,
                 that
                 we
                 acknowledge
                 the
                 conscience
                 boun●
                 ,
                 and
                 that
                 in
                 Humane
                 Laws
                 as
                 well
                 as
                 in
                 Divine
                 ,
                 though
                 according
                 to
                 their
                 several
                 proportions
                 ,
                 the
                 conscience
                 ought
                 to
                 be
                 instructed
                 .
                 And
                 indeed
                 there
                 is
                 more
                 need
                 of
                 Preachers
                 in
                 the
                 matter
                 of
                 Divine
                 Laws
                 ,
                 and
                 more
                 need
                 of
                 
                   wise
                   and
                   prudent
                   Guides
                
                 in
                 the
                 matter
                 of
                 Humane
                 Laws
                 .
                 For
                 the
                 Laws
                 of
                 God
                 are
                 wiser
                 and
                 plainer
                 ,
                 few
                 and
                 lasting
                 ,
                 general
                 and
                 natural
                 ,
                 perceiv'd
                 by
                 necessity
                 ,
                 and
                 understood
                 by
                 the
                 easiest
                 notices
                 of
                 things
                 ;
                 and
                 therefore
                 men
                 have
                 more
                 need
                 to
                 be
                 call'd
                 upon
                 to
                 obey
                 ,
                 then
                 taught
                 how
                 ;
                 and
                 therefore
                 here
                 the
                 Preachers
                 office
                 is
                 most
                 necessary
                 and
                 most
                 requir'd
                 .
                 But
                 Humane
                 Laws
                 are
                 sometime
                 intricate
                 by
                 weakness
                 ,
                 sometimes
                 by
                 design
                 ,
                 sometimes
                 by
                 an
                 unavoidable
                 necessity
                 ;
                 they
                 are
                 contingent
                 ,
                 and
                 remov'd
                 farre
                 from
                 the
                 experiences
                 of
                 most
                 men
                 ;
                 they
                 are
                 many
                 and
                 particular
                 ,
                 difficult
                 and
                 transient
                 ,
                 various
                 in
                 their
                 provisions
                 ,
                 and
                 alterable
                 by
                 many
                 parts
                 and
                 many
                 ways
                 :
                 and
                 yet
                 because
                 the
                 conscience
                 is
                 all
                 the
                 way
                 oblig'd
                 ,
                 she
                 hath
                 greater
                 need
                 of
                 being
                 conducted
                 then
                 in
                 the
                 other
                 ,
                 where
                 every
                 wise
                 man
                 can
                 better
                 be
                 a
                 guide
                 in
                 the
                 little
                 intrigues
                 ,
                 and
                 every
                 child
                 can
                 walk
                 in
                 the
                 plain
                 way
                 .
              
               
                 But
                 our
                 first
                 inquiry
                 is
                 ,
                 
                 Whether
                 the
                 conscience
                 be
                 oblig'd
                 or
                 no.
                 For
                 if
                 Conscience
                 be
                 not
                 ,
                 then
                 nothing
                 is
                 concerned
                 but
                 Prudence
                 ,
                 and
                 care
                 that
                 a
                 man
                 be
                 safe
                 from
                 the
                 rods
                 and
                 axes
                 :
                 but
                 then
                 the
                 world
                 would
                 quickly
                 find
                 that
                 fear
                 would
                 be
                 but
                 a
                 weak
                 defence
                 to
                 her
                 Laws
                 ;
                 which
                 force
                 ,
                 or
                 wit
                 ,
                 or
                 custome
                 ,
                 or
                 riches
                 would
                 so
                 much
                 enervate
                 ,
                 or
                 so
                 often
                 evacuate
                 .
                 And
                 therefore
                 the
                 greatest
                 Case
                 of
                 Conscience
                 in
                 this
                 whole
                 matter
                 is
                 ,
                 Whether
                 it
                 be
                 a
                 matter
                 of
                 Conscience
                 as
                 well
                 as
                 of
                 Prudence
                 and
                 security
                 to
                 obey
                 the
                 Laws
                 of
                 Man.
                 And
                 this
                 question
                 is
                 so
                 dubious
                 and
                 unresolv'd
                 ,
                 that
                 Cajetan
                 and
                 
                   Henricus
                   de
                   Gandavs
                
                 did
                 suppose
                 it
                 fit
                 to
                 be
                 determin'd
                 
                 by
                 the
                 Pope
                 in
                 Cathedra
                 ,
                 as
                 thinking
                 it
                 otherwise
                 to
                 be
                 indeterminable
                 .
                 The
                 reasons
                 of
                 doubting
                 are
                 these
                 ;
              
               
                 1.
                 
                 Because
                 God
                 onely
                 is
                 Lord
                 of
                 Consciences
                 ,
                 
                 he
                 onely
                 can
                 discern
                 the
                 secret
                 that
                 is
                 there
                 ,
                 and
                 he
                 onely
                 can
                 punish
                 there
                 ;
                 and
                 therefore
                 to
                 suppose
                 any
                 band
                 upon
                 conscience
                 from
                 Humane
                 Laws
                 ,
                 would
                 be
                 to
                 devest
                 God
                 of
                 his
                 royalty
                 :
                 none
                 but
                 he
                 who
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 searcher
                 of
                 the
                 heart
                 and
                 mind
                 of
                 man
                 can
                 give
                 laws
                 to
                 it
                 ;
                 for
                 none
                 else
                 can
                 take
                 cognisance
                 ,
                 or
                 give
                 a
                 compulsory
                 .
              
               
                 2.
                 
                 The
                 Conscience
                 is
                 seated
                 in
                 the
                 understanding
                 (
                 as
                 I
                 have
                 already
                 
                 prov'd
                 ,
                 )
                 
                 but
                 that
                 is
                 an
                 imperious
                 faculty
                 that
                 acknowledges
                 no
                 superiour
                 but
                 God
                 ;
                 because
                 he
                 onely
                 being
                 infallible
                 ,
                 he
                 onely
                 can
                 instruct
                 and
                 inform
                 it
                 rightly
                 ,
                 none
                 else
                 can
                 have
                 power
                 over
                 it
                 .
                 For
                 the
                 understanding
                 hath
                 a
                 proper
                 way
                 of
                 being
                 rul'd
                 .
                 The
                 will
                 is
                 rul'd
                 by
                 Empire
                 ,
                 but
                 the
                 understanding
                 by
                 doctrine
                 ;
                 that
                 is
                 govern'd
                 by
                 command
                 ,
                 this
                 by
                 argument
                 ;
                 the
                 will
                 by
                 power
                 ,
                 the
                 understanding
                 by
                 truth
                 :
                 now
                 because
                 God
                 onely
                 is
                 truth
                 ,
                 and
                 every
                 man
                 a
                 liar
                 ,
                 God
                 onely
                 can
                 rule
                 the
                 understanding
                 ,
                 which
                 is
                 the
                 Court
                 of
                 Conscience
                 .
              
               
                 3.
                 
                 To
                 submit
                 the
                 conscience
                 to
                 any
                 law
                 or
                 power
                 of
                 man
                 ,
                 
                 is
                 to
                 betray
                 our
                 Christian
                 liberty
                 :
                 For
                 Christ
                 having
                 set
                 us
                 free
                 from
                 all
                 the
                 bondage
                 even
                 of
                 that
                 Law
                 which
                 God
                 himself
                 made
                 and
                 gave
                 to
                 Moses
                 ,
                 he
                 having
                 alleviated
                 the
                 burden
                 of
                 rites
                 and
                 ceremonies
                 ,
                 and
                 left
                 the
                 Jews
                 at
                 liberty
                 to
                 be
                 governed
                 as
                 they
                 pleas'd
                 themselves
                 ,
                 would
                 not
                 take
                 off
                 the
                 laws
                 of
                 God
                 to
                 impose
                 upon
                 us
                 the
                 laws
                 of
                 Men
                 ;
                 and
                 there
                 is
                 no
                 such
                 thing
                 as
                 Christian
                 liberty
                 but
                 a
                 freedome
                 from
                 the
                 law
                 of
                 Moses
                 ,
                 and
                 the
                 law
                 of
                 carnal
                 ordinances
                 ,
                 and
                 the
                 laws
                 of
                 men
                 ;
                 for
                 that
                 which
                 the
                 Preachers
                 speak
                 of
                 ,
                 a
                 liberty
                 from
                 sin
                 ,
                 and
                 from
                 hell
                 ,
                 and
                 the
                 grave
                 ,
                 1.
                 
                 This
                 is
                 rather
                 a
                 deliverance
                 then
                 a
                 liberty
                 ,
                 a
                 rescue
                 from
                 an
                 evil
                 of
                 another
                 nature
                 ,
                 not
                 a
                 state
                 of
                 freedome
                 and
                 ease
                 .
                 2.
                 
                 As
                 many
                 men
                 have
                 order'd
                 their
                 Theology
                 ,
                 we
                 are
                 so
                 farre
                 from
                 having
                 a
                 liberty
                 from
                 sin
                 ,
                 that
                 they
                 have
                 left
                 us
                 nothing
                 else
                 but
                 a
                 liberty
                 to
                 sin
                 :
                 and
                 indeed
                 we
                 have
                 no
                 liberty
                 or
                 freedome
                 from
                 sin
                 as
                 long
                 as
                 we
                 are
                 alive
                 ,
                 but
                 we
                 are
                 always
                 in
                 warre
                 and
                 contention
                 ,
                 which
                 is
                 worse
                 then
                 death
                 ;
                 and
                 so
                 many
                 men
                 are
                 always
                 captive
                 under
                 sin
                 ,
                 and
                 all
                 men
                 doe
                 so
                 often
                 obey
                 it
                 ,
                 (
                 and
                 
                   his
                   servants
                   we
                   are
                   to
                   whom
                   we
                   doe
                   obey
                
                 )
                 that
                 we
                 have
                 little
                 reason
                 to
                 boast
                 of
                 Christian
                 liberty
                 in
                 that
                 sense
                 .
                 3.
                 
                 S.
                 Paul
                 using
                 the
                 word
                 liberty
                 ,
                 and
                 speaking
                 of
                 the
                 advantages
                 of
                 Christians
                 in
                 this
                 ,
                 instances
                 it
                 onely
                 in
                 being
                 freed
                 from
                 those
                 ordinances
                 of
                 Moses
                 ,
                 and
                 the
                 impositions
                 which
                 some
                 Philosophers
                 or
                 some
                 sects
                 of
                 men
                 would
                 bring
                 upon
                 the
                 conscience
                 .
                 4.
                 
                 Liberty
                 from
                 sin
                 ,
                 or
                 Christian
                 liberty
                 in
                 this
                 sense
                 is
                 nothing
                 but
                 a
                 tropical
                 expression
                 ,
                 a
                 metaphor
                 and
                 similitude
                 ,
                 and
                 therefore
                 is
                 not
                 that
                 real
                 priviledge
                 by
                 which
                 we
                 were
                 materially
                 advantag'd
                 upon
                 the
                 publication
                 of
                 the
                 Gospel
                 of
                 Christ.
                 The
                 result
                 of
                 which
                 considerations
                 is
                 ,
                 That
                 all
                 Christians
                 are
                 free
                 men
                 ,
                 servants
                 of
                 Christ
                 ,
                 and
                 of
                 none
                 else
                 ,
                 it
                 being
                 an
                 express
                 Commandement
                 ,
                 and
                 that
                 strengthned
                 with
                 a
                 reason
                 ,
                 
                 
                   Ye
                   are
                   bought
                   with
                   a
                   price
                   ,
                   be
                   ye
                   not
                   the
                   servants
                   of
                   men
                
                 ;
                 which
                 at
                 least
                 must
                 be
                 understood
                 of
                 Conscience
                 ,
                 and
                 the
                 mind
                 of
                 men
                 .
              
               
                 4.
                 
                 For
                 granting
                 it
                 to
                 be
                 lawful
                 for
                 men
                 to
                 make
                 Laws
                 ,
                 
                 yet
                 that
                 these
                 Laws
                 cannot
                 bind
                 the
                 conscience
                 it
                 appears
                 plainly
                 in
                 this
                 ;
                 that
                 whatever
                 
                 Laws
                 of
                 the
                 Church
                 are
                 made
                 concerning
                 any
                 rite
                 or
                 ceremony
                 ,
                 let
                 it
                 be
                 never
                 so
                 necessary
                 or
                 fitting
                 that
                 they
                 be
                 obeyed
                 ,
                 yet
                 the
                 things
                 doe
                 not
                 become
                 intrinsecally
                 necessary
                 ,
                 and
                 therefore
                 are
                 not
                 to
                 be
                 thought
                 so
                 ,
                 lest
                 ,
                 expresly
                 against
                 the
                 Commandement
                 of
                 our
                 Blessed
                 Saviour
                 ,
                 we
                 
                   teach
                   for
                   doctrines
                   the
                   commandements
                   of
                   men
                   .
                
                 To
                 keep
                 Holidays
                 may
                 be
                 very
                 good
                 ,
                 so
                 that
                 we
                 observe
                 them
                 to
                 the
                 Lord
                 ;
                 but
                 he
                 that
                 thinks
                 it
                 necessary
                 and
                 a
                 direct
                 duty
                 ,
                 wrongs
                 his
                 own
                 conscience
                 :
                 which
                 demonstrates
                 that
                 Conscience
                 is
                 free
                 when
                 every
                 thing
                 else
                 is
                 bound
                 .
                 You
                 may
                 fast
                 when
                 you
                 are
                 commanded
                 by
                 your
                 Superiour
                 ,
                 but
                 you
                 must
                 not
                 think
                 that
                 fasting
                 is
                 a
                 part
                 of
                 the
                 Divine
                 Service
                 ;
                 that
                 is
                 ,
                 though
                 man
                 commands
                 fasting
                 ,
                 yet
                 God
                 does
                 not
                 :
                 and
                 then
                 if
                 man
                 of
                 himself
                 does
                 binde
                 the
                 conscience
                 ,
                 he
                 hath
                 a
                 power
                 equal
                 to
                 God
                 ,
                 and
                 can
                 make
                 Divine
                 Commandements
                 :
                 but
                 if
                 man
                 cannot
                 doe
                 so
                 ,
                 then
                 the
                 conscience
                 is
                 free
                 ,
                 and
                 not
                 tied
                 by
                 humane
                 Laws
                 .
              
               
                 5.
                 
                 If
                 humane
                 Laws
                 doe
                 binde
                 the
                 conscience
                 ,
                 
                 then
                 it
                 is
                 put
                 into
                 the
                 power
                 of
                 man
                 to
                 save
                 or
                 damne
                 his
                 brother
                 ;
                 not
                 directly
                 ,
                 but
                 upon
                 the
                 consequence
                 of
                 his
                 obedience
                 or
                 disobedience
                 ,
                 which
                 is
                 all
                 that
                 is
                 done
                 by
                 the
                 Laws
                 of
                 God
                 ;
                 and
                 men
                 shall
                 have
                 power
                 to
                 make
                 more
                 ways
                 to
                 the
                 Devil
                 ,
                 to
                 make
                 the
                 strait
                 way
                 to
                 heaven
                 yet
                 straiter
                 ,
                 and
                 the
                 way
                 to
                 hell
                 ,
                 which
                 is
                 already
                 broad
                 enough
                 ,
                 yet
                 wider
                 and
                 more
                 receptive
                 of
                 miserable
                 and
                 perishing
                 souls
                 .
              
               
                 6.
                 
                 Christ
                 is
                 the
                 Author
                 and
                 finisher
                 of
                 our
                 faith
                 ,
                 
                 and
                 so
                 of
                 every
                 grace
                 :
                 that
                 is
                 ,
                 he
                 onely
                 can
                 give
                 it
                 ,
                 and
                 he
                 onely
                 can
                 take
                 it
                 away
                 .
                 Since
                 therefore
                 that
                 which
                 makes
                 a
                 sin
                 ,
                 destroys
                 the
                 grace
                 ,
                 no
                 humane
                 authority
                 can
                 make
                 an
                 action
                 to
                 be
                 a
                 sin
                 ;
                 because
                 no
                 humane
                 power
                 can
                 dispose
                 of
                 grace
                 or
                 take
                 it
                 away
                 .
              
               
                 7.
                 
                 In
                 the
                 instance
                 of
                 civil
                 power
                 and
                 civil
                 Laws
                 the
                 case
                 is
                 more
                 certain
                 ,
                 
                 for
                 this
                 reason
                 ;
                 because
                 the
                 civil
                 power
                 cannot
                 remit
                 sins
                 ,
                 therefore
                 neither
                 can
                 they
                 bind
                 to
                 sin
                 :
                 and
                 from
                 hence
                 it
                 will
                 follow
                 ,
                 that
                 supposing
                 Ecclesiastical
                 Laws
                 doe
                 bind
                 the
                 conscience
                 ,
                 yet
                 the
                 civil
                 cannot
                 .
                 But
                 then
                 as
                 for
                 the
                 Ecclesiastical
                 power
                 and
                 Laws
                 ,
                 they
                 also
                 are
                 as
                 invalid
                 upon
                 another
                 account
                 ,
                 because
                 the
                 Church
                 having
                 no
                 external
                 compulsory
                 ,
                 can
                 onely
                 bind
                 in
                 those
                 things
                 where
                 God
                 hath
                 already
                 bound
                 ;
                 and
                 therefore
                 can
                 make
                 no
                 Laws
                 of
                 her
                 own
                 ,
                 but
                 what
                 are
                 already
                 made
                 by
                 a
                 higher
                 power
                 ,
                 and
                 consequently
                 cannot
                 bind
                 to
                 sin
                 ,
                 but
                 there
                 where
                 the
                 conscience
                 is
                 already
                 bound
                 by
                 God.
                 And
                 if
                 the
                 Church
                 should
                 inflict
                 her
                 censures
                 for
                 any
                 thing
                 that
                 were
                 not
                 of
                 it self
                 a
                 sin
                 against
                 God
                 ,
                 as
                 for
                 not
                 paying
                 the
                 fees
                 of
                 the
                 Spiritual
                 Court
                 ,
                 for
                 a
                 poor
                 mans
                 working
                 for
                 his
                 living
                 upon
                 a
                 Holiday
                 ,
                 the
                 world
                 would
                 cry
                 out
                 of
                 her
                 ;
                 which
                 shews
                 ,
                 that
                 where
                 God
                 hath
                 not
                 bound
                 the
                 conscience
                 ,
                 neither
                 the
                 Ecclesiastical
                 nor
                 the
                 civil
                 power
                 can
                 .
              
               
                 8.
                 
                 If
                 humane
                 Laws
                 doe
                 directly
                 bind
                 the
                 conscience
                 ,
                 then
                 it
                 is
                 as
                 great
                 a
                 sin
                 to
                 transgress
                 a
                 law
                 of
                 man
                 ,
                 as
                 to
                 break
                 a
                 law
                 of
                 God
                 ;
                 with
                 our
                 bare
                 foot
                 to
                 touch
                 the
                 ground
                 within
                 the
                 Octaves
                 of
                 Easter
                 ,
                 as
                 to
                 call
                 our
                 brother
                 fool
                 ;
                 to
                 eat
                 flesh
                 on
                 Friday
                 as
                 great
                 as
                 to
                 commit
                 fornication
                 :
                 which
                 consequent
                 because
                 it
                 is
                 intolerable
                 ,
                 so
                 also
                 is
                 the
                 opinion
                 that
                 inferres
                 it
                 .
                 The
                 conclusion
                 is
                 ,
                 In
                 Christ
                 Jesus
                 there
                 is
                 neither
                 high
                 nor
                 low
                 ;
                 that
                 is
                 ,
                 Christian
                 Religion
                 hath
                 no
                 hand
                 in
                 this
                 Heraldry
                 of
                 
                   Secundum
                   ,
                   sub
                   ,
                   &
                   supra
                
                 ;
                 but
                 whatsoever
                 difference
                 of
                 person
                 ,
                 of
                 order
                 ,
                 and
                 of
                 Government
                 is
                 
                 amongst
                 us
                 ,
                 is
                 by
                 agreement
                 :
                 it
                 is
                 ,
                 as
                 S.
                 Peter
                 calls
                 it
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   the
                   ordinance
                   of
                   man
                
                 ;
                 and
                 for
                 mans
                 sake
                 it
                 is
                 to
                 be
                 obeyed
                 :
                 but
                 the
                 conscience
                 is
                 still
                 at
                 liberty
                 where
                 onely
                 the
                 commandement
                 of
                 man
                 does
                 intervene
                 .
              
               
                 This
                 opinion
                 is
                 taught
                 by
                 
                   Fernandus
                   Vasquius
                
                 a
                 Spaniard
                 ,
                 
                 and
                 he
                 affirms
                 that
                 all
                 the
                 Gentlemen
                 and
                 common
                 people
                 of
                 Spain
                 (
                 the
                 Scholars
                 onely
                 excepted
                 )
                 are
                 of
                 this
                 opinion
                 :
                 it
                 was
                 also
                 taught
                 by
                 some
                 of
                 the
                 Scholars
                 of
                 Calvin
                 ,
                 and
                 some
                 Lutherans
                 ,
                 by
                 all
                 the
                 Anabaptists
                 of
                 Germany
                 of
                 late
                 ;
                 and
                 that
                 upon
                 the
                 strength
                 of
                 the
                 first
                 ,
                 the
                 third
                 and
                 fourth
                 argument
                 ;
                 and
                 formerly
                 by
                 
                   Jacobus
                   Almain
                
                 ,
                 and
                 
                   John
                   Gerson
                
                 ,
                 by
                 
                   Felinus
                   ,
                   Cajetan
                
                 ,
                 and
                 Navarre
                 ,
                 but
                 they
                 mean
                 onely
                 the
                 civil
                 Laws
                 of
                 Princes
                 ,
                 upon
                 the
                 confidence
                 of
                 the
                 sixth
                 and
                 something
                 of
                 the
                 seventh
                 argument
                 ;
                 all
                 which
                 I
                 have
                 thrust
                 forward
                 as
                 farre
                 as
                 the
                 nature
                 of
                 the
                 question
                 would
                 bear
                 ,
                 and
                 added
                 some
                 more
                 :
                 which
                 I
                 have
                 done
                 ,
                 not
                 that
                 these
                 arguments
                 ought
                 to
                 prevail
                 ,
                 but
                 that
                 by
                 the
                 examination
                 of
                 them
                 this
                 great
                 question
                 may
                 have
                 right
                 done
                 it
                 ,
                 by
                 being
                 rightly
                 stated
                 ,
                 and
                 fully
                 cleared
                 .
              
               
                 First
                 therefore
                 to
                 the
                 main
                 inquiry
                 ;
                 
                 it
                 is
                 certain
                 as
                 an
                 article
                 of
                 faith
                 ,
                 as
                 necessary
                 as
                 any
                 other
                 rule
                 of
                 manners
                 ,
                 that
                 every
                 Subject
                 is
                 bound
                 to
                 obey
                 the
                 just
                 Laws
                 of
                 his
                 lawful
                 Superiour
                 ,
                 not
                 onely
                 under
                 fear
                 of
                 punishment
                 from
                 man
                 ,
                 but
                 under
                 pain
                 of
                 the
                 Divine
                 displeasure
                 .
                 1.
                 
                 Because
                 the
                 power
                 by
                 which
                 men
                 make
                 Laws
                 is
                 the
                 power
                 of
                 God
                 :
                 
                 
                   By
                   me
                   Kings
                   reign
                   ,
                   and
                   the
                   Law-givers
                   decree
                   justice
                   ,
                
                 says
                 the
                 Wisdome
                 of
                 God
                 ;
                 that
                 is
                 ,
                 the
                 Son
                 of
                 God
                 ,
                 the
                 Wisdome
                 of
                 the
                 Father
                 ,
                 to
                 whom
                 he
                 hath
                 given
                 all
                 power
                 in
                 heaven
                 and
                 earth
                 ,
                 he
                 it
                 is
                 by
                 whom
                 ,
                 that
                 is
                 ,
                 by
                 whose
                 power
                 and
                 wisdome
                 ,
                 Kings
                 reign
                 .
                 For
                 this
                 is
                 the
                 wisdome
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   which
                   God
                   possessed
                   from
                   the
                   beginning
                   .
                
                 The
                 Lxx
                 reads
                 it
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   creavit
                   ,
                   which
                   God
                   created
                   from
                   the
                   beginning
                
                 ;
                 and
                 this
                 word
                 the
                 Arrians
                 make
                 use
                 of
                 to
                 their
                 evil
                 purposes
                 ,
                 but
                 very
                 weakly
                 and
                 against
                 the
                 faith
                 of
                 the
                 original
                 ,
                 where
                 it
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   Kanan
                   possedit
                
                 .
                 This
                 eternal
                 Son
                 of
                 God
                 ,
                 and
                 the
                 Wisdome
                 of
                 the
                 Father
                 ,
                 the
                 King
                 of
                 Kings
                 and
                 the
                 Lord
                 of
                 lords
                 ,
                 is
                 the
                 original
                 of
                 all
                 humane
                 power
                 ,
                 and
                 this
                 is
                 nothing
                 but
                 a
                 derivative
                 from
                 him
                 .
                 
                   For
                   power
                   is
                   given
                   you
                   of
                   the
                   Lord
                   ,
                
                 
                 
                   and
                   Soveraignty
                   from
                   the
                   Highest
                
                 ;
                 and
                 
                   ye
                   are
                   ministers
                   of
                   his
                   Kingdome
                   .
                
                 
                 And
                 S.
                 Paul
                 expresly
                 and
                 dogmatically
                 affirms
                 ,
                 
                   There
                   is
                   no
                   power
                   but
                   from
                   God
                   :
                   the
                   powers
                   that
                   be
                   ,
                   are
                   ordained
                   of
                   God.
                   Whosoever
                   therefore
                   resisteth
                   the
                   power
                   ,
                   resisteth
                   the
                   ordinance
                   of
                   God.
                
                 So
                 that
                 the
                 Legislative
                 or
                 supreme
                 power
                 is
                 not
                 the
                 servant
                 of
                 the
                 people
                 ,
                 but
                 the
                 Minister
                 ,
                 the
                 Trustee
                 and
                 Representative
                 of
                 God.
                 2.
                 
                 The
                 power
                 of
                 the
                 Sword
                 is
                 onely
                 from
                 God
                 ;
                 for
                 since
                 no
                 man
                 is
                 Lord
                 of
                 his
                 own
                 life
                 ,
                 no
                 man
                 hath
                 power
                 to
                 kill
                 himself
                 ,
                 neither
                 hath
                 he
                 power
                 to
                 warrant
                 any
                 man
                 else
                 to
                 doe
                 it
                 ;
                 for
                 what
                 he
                 may
                 not
                 doe
                 himself
                 ,
                 he
                 cannot
                 commission
                 and
                 impower
                 any
                 one
                 else
                 to
                 doe
                 .
                 
                   Vindicta
                   mea
                
                 ,
                 saith
                 God
                 ,
                 
                   Vengeance
                   is
                   mine
                   ,
                   I
                   will
                   repay
                   :
                
                 and
                 it
                 is
                 Gods
                 sword
                 with
                 which
                 the
                 Magistrate
                 strikes
                 ;
                 and
                 therefore
                 Kings
                 and
                 Potentates
                 are
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Gods
                   deputies
                   and
                   ministring
                   officials
                   ,
                   in
                   his
                   name
                   to
                   be
                   the
                   avengers
                   of
                   his
                   wrath
                   :
                
                 
                 and
                 as
                 Christ
                 said
                 to
                 
                   Pilate
                   ,
                   Thou
                   couldest
                   have
                   no
                   power
                   unless
                   it
                   were
                   given
                   thee
                   from
                   above
                   ,
                
                 may
                 be
                 said
                 to
                 all
                 just
                 humanes
                 Powers
                 ,
                 It
                 is
                 given
                 them
                 from
                 above
                 ,
                 not
                 from
                 beneath
                 ,
                 from
                 God
                 ,
                 not
                 from
                 the
                 people
                 .
                 The
                 consequent
                 of
                 which
                 is
                 this
                 ,
                 If
                 it
                 be
                 God
                 that
                 strikes
                 and
                 pays
                 vengeance
                 by
                 the
                 hand
                 of
                 the
                 Magistrate
                 ,
                 then
                 it
                 is
                 God
                 who
                 is
                 offended
                 when
                 the
                 law
                 of
                 the
                 Magistrate
                 is
                 violated
                 ;
                 for
                 whoever
                 strikes
                 is
                 the
                 party
                 injured
                 ;
                 and
                 the
                 Magistrate
                 being
                 Gods
                 Minister
                 ,
                 
                 as
                 he
                 is
                 the
                 less
                 principal
                 in
                 the
                 justice
                 done
                 ,
                 so
                 also
                 in
                 the
                 injustice
                 suffered
                 .
                 
                   Dixit
                   Deus
                   quia
                   Dii
                   estis
                
                 ,
                 It
                 is
                 God
                 who
                 
                   hath
                   said
                
                 to
                 the
                 Magistrates
                 that
                 
                   they
                   are
                   Gods
                
                 ;
                 that
                 is
                 ,
                 in
                 the
                 place
                 of
                 God
                 :
                 by
                 his
                 authority
                 they
                 strike
                 ,
                 and
                 he
                 is
                 the
                 injured
                 person
                 :
                 and
                 therefore
                 he
                 who
                 is
                 so
                 smitten
                 by
                 the
                 sword
                 of
                 God
                 ,
                 is
                 a
                 sinner
                 against
                 God
                 ,
                 for
                 he
                 punishes
                 none
                 else
                 .
                 
                   Patet
                   culpa
                   ,
                   ubi
                   non
                   latet
                   poena
                   .
                
                 If
                 God
                 punishes
                 ,
                 it
                 is
                 certain
                 man
                 hath
                 sinn'd
                 ,
                 said
                 S.
                 a
                 Austin
                 ,
                 and
                 S.
                 b
                 Prosper
                 .
                 The
                 one
                 is
                 the
                 indication
                 of
                 the
                 other
                 .
              
               
                 But
                 the
                 thing
                 is
                 expresly
                 affirmed
                 by
                 the
                 Scripture
                 ;
                 
                 for
                 having
                 dogmatically
                 and
                 fully
                 signified
                 that
                 all
                 humane
                 just
                 power
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 they
                 being
                 the
                 several
                 expressions
                 of
                 Solomon
                 according
                 to
                 the
                 Lxx
                 ,
                 and
                 of
                 S.
                 Paul
                 in
                 his
                 own
                 words
                 ,
                 it
                 is
                 not
                 content
                 to
                 leave
                 us
                 to
                 find
                 out
                 the
                 consequence
                 of
                 these
                 ,
                 but
                 literally
                 affirms
                 the
                 main
                 articles
                 .
                 
                 So
                 S.
                 
                   Peter
                   ,
                   Be
                   ye
                   subject
                   to
                   every
                   ordinance
                   of
                   man
                   ,
                
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   for
                   the
                   Lords
                   sake
                
                 ;
                 which
                 S.
                 Paul
                 speaks
                 yet
                 more
                 explicitely
                 ,
                 
                   Wherefore
                   it
                   is
                   necessary
                   that
                   ye
                   be
                   subject
                   ,
                   not
                   onely
                   for
                   wrath
                   ,
                   but
                   also
                   for
                   conscience
                   sake
                   .
                   Sicut
                   Christo
                   ,
                   as
                   to
                   Christ
                   ,
                   so
                   be
                   obedient
                   to
                   your
                   Masters
                   ,
                
                 or
                 
                   temporal
                   Lords
                
                 ;
                 so
                 the
                 same
                 Apostle
                 :
                 that
                 is
                 ,
                 by
                 the
                 same
                 necessity
                 ,
                 for
                 the
                 same
                 reason
                 ,
                 to
                 avoid
                 the
                 same
                 punishment
                 ,
                 to
                 have
                 the
                 same
                 reward
                 ,
                 and
                 by
                 the
                 force
                 of
                 the
                 same
                 Religion
                 ,
                 and
                 that
                 you
                 may
                 not
                 prevaricate
                 the
                 laws
                 of
                 God
                 ,
                 or
                 doe
                 violence
                 to
                 your
                 conscience
                 .
                 Nothing
                 can
                 adde
                 light
                 to
                 these
                 so
                 clear
                 words
                 ,
                 they
                 are
                 bright
                 as
                 the
                 Sun
                 ,
                 certain
                 as
                 an
                 article
                 of
                 faith
                 ,
                 clear
                 ,
                 easy
                 and
                 intelligible
                 ,
                 according
                 to
                 the
                 nature
                 of
                 universal
                 Divine
                 Commandements
                 .
                 S.
                 c
                 Chrysostom
                 and
                 
                   c
                   Theodoret
                
                 urging
                 these
                 precepts
                 ,
                 say
                 ,
                 that
                 we
                 are
                 not
                 to
                 obey
                 out
                 of
                 courtesie
                 ,
                 but
                 of
                 duty
                 ;
                 not
                 out
                 of
                 liberality
                 ,
                 but
                 necessity
                 ;
                 that
                 is
                 ,
                 according
                 to
                 S.
                 c
                 Ambrose
                 and
                 S.
                 Austin
                 ,
                 the
                 fearful
                 pains
                 of
                 hell
                 and
                 eternal
                 damnation
                 attend
                 them
                 that
                 disobey
                 .
                 d
              
               
                 And
                 this
                 whole
                 matter
                 is
                 infinitely
                 demonstrated
                 in
                 this
                 one
                 consideration
                 :
                 The
                 Laws
                 of
                 man
                 doe
                 so
                 certainly
                 bind
                 the
                 conscience
                 ,
                 that
                 they
                 have
                 a
                 power
                 of
                 limiting
                 and
                 declaring
                 ,
                 and
                 making
                 the
                 particulars
                 to
                 become
                 the
                 Laws
                 of
                 God.
                 For
                 though
                 the
                 Divine
                 Law
                 forbids
                 murder
                 ,
                 yet
                 the
                 Law
                 of
                 man
                 declares
                 concerning
                 the
                 particular
                 ,
                 that
                 it
                 is
                 ,
                 or
                 it
                 is
                 not
                 murder
                 ,
                 and
                 by
                 such
                 declaration
                 ,
                 by
                 such
                 leave
                 or
                 prohibition
                 respectively
                 makes
                 it
                 so
                 .
                 In
                 Spain
                 if
                 a
                 wronged
                 husband
                 or
                 father
                 kill
                 the
                 deprehended
                 adulteress
                 ,
                 it
                 is
                 no
                 murder
                 ;
                 in
                 England
                 it
                 is
                 .
                 For
                 in
                 Spain
                 the
                 husband
                 or
                 father
                 is
                 permitted
                 to
                 be
                 Executioner
                 ,
                 where
                 notoreity
                 is
                 declared
                 to
                 be
                 sufficient
                 conviction
                 :
                 here
                 they
                 are
                 not
                 trusted
                 with
                 it
                 ;
                 and
                 the
                 Judge
                 and
                 the
                 Executioner
                 are
                 persons
                 vastly
                 remov'd
                 .
                 If
                 a
                 Law
                 e
                 forbids
                 me
                 to
                 take
                 my
                 own
                 goods
                 from
                 a
                 Thief
                 ,
                 it
                 is
                 theft
                 to
                 doe
                 it
                 ,
                 but
                 it
                 is
                 no
                 theft
                 if
                 the
                 Law
                 permits
                 f
                 .
                 It
                 is
                 incest
                 for
                 the
                 Uncle
                 to
                 marry
                 with
                 his
                 Niece
                 :
                 it
                 is
                 so
                 where
                 the
                 Laws
                 have
                 made
                 it
                 so
                 ,
                 but
                 it
                 is
                 not
                 so
                 of
                 it self
                 ,
                 for
                 it
                 was
                 not
                 so
                 always
                 .
                 Since
                 therefore
                 humane
                 Laws
                 can
                 constitute
                 an
                 action
                 in
                 the
                 habitude
                 of
                 a
                 Divine
                 Law
                 ,
                 it
                 is
                 beyond
                 all
                 question
                 ,
                 it
                 does
                 oblige
                 the
                 conscience
                 .
              
               
                 2.
                 
                 This
                 obligation
                 is
                 pass'd
                 upon
                 the
                 conscience
                 ,
                 
                 and
                 there
                 is
                 this
                 necessity
                 of
                 obeying
                 :
                 not
                 onely
                 in
                 case
                 humane
                 Laws
                 be
                 first
                 given
                 by
                 God
                 
                   in
                   thesi
                
                 ,
                 or
                 
                   in
                   hypothesi
                
                 ,
                 that
                 is
                 ,
                 in
                 words
                 or
                 in
                 sense
                 ,
                 in
                 direct
                 affirmation
                 or
                 just
                 consequence
                 ,
                 in
                 substance
                 or
                 in
                 analogy
                 ;
                 but
                 though
                 the
                 matter
                 of
                 the
                 Law
                 be
                 in
                 its
                 own
                 nature
                 wholly
                 indifferent
                 before
                 the
                 sanction
                 and
                 constitution
                 .
                 
                 The
                 first
                 conclusion
                 I
                 intended
                 against
                 the
                 Anabaptist
                 ,
                 and
                 this
                 second
                 against
                 
                   Gerson
                   ,
                   Almain
                
                 ,
                 and
                 the
                 dissenting
                 Sectaries
                 :
                 and
                 of
                 the
                 truth
                 of
                 it
                 we
                 have
                 an
                 instance
                 in
                 the
                 person
                 of
                 S.
                 Paul
                 ,
                 who
                 by
                 his
                 Apostolical
                 authority
                 gave
                 an
                 injunction
                 which
                 hath
                 ever
                 since
                 been
                 an
                 Ecclesiastical
                 Canon
                 ;
                 and
                 yet
                 he
                 alone
                 and
                 not
                 the
                 Lord
                 gave
                 the
                 word
                 ,
                 
                   That
                   a
                   believing
                   wife
                   or
                   husband
                   should
                   not
                   depart
                   from
                   their
                   unbelieving
                
                 correlative
                 ,
                 
                 if
                 he
                 or
                 she
                 respectively
                 desir'd
                 to
                 stay
                 .
                 It
                 was
                 a
                 matter
                 in
                 which
                 Christ
                 had
                 not
                 at
                 all
                 interpos'd
                 ,
                 but
                 S.
                 Paul
                 made
                 it
                 a
                 law
                 to
                 the
                 Christian
                 Churches
                 ;
                 and
                 whoever
                 shall
                 prevaricate
                 it
                 shall
                 bear
                 his
                 burden
                 .
                 And
                 indeed
                 it
                 were
                 a
                 vain
                 thing
                 to
                 suppose
                 that
                 all
                 humane
                 Laws
                 were
                 derived
                 from
                 the
                 law
                 of
                 Nature
                 ,
                 or
                 the
                 Divine
                 positive
                 ;
                 or
                 that
                 those
                 which
                 were
                 not
                 so
                 derived
                 could
                 not
                 be
                 good
                 and
                 reasonable
                 ,
                 and
                 that
                 the
                 authority
                 binding
                 them
                 were
                 incompetent
                 .
                 For
                 whatsoever
                 is
                 derived
                 from
                 the
                 law
                 of
                 God
                 cannot
                 by
                 men
                 admit
                 variety
                 ,
                 nor
                 suffer
                 diminution
                 ,
                 or
                 goe
                 into
                 desuetude
                 ,
                 or
                 be
                 extinguish'd
                 by
                 abrogation
                 :
                 and
                 then
                 it
                 would
                 follow
                 that
                 no
                 King
                 could
                 command
                 any
                 thing
                 but
                 what
                 was
                 necessary
                 before
                 he
                 commanded
                 it
                 ;
                 and
                 nothing
                 could
                 be
                 a
                 law
                 to
                 the
                 Persians
                 ,
                 but
                 what
                 also
                 did
                 oblige
                 the
                 Greeks
                 ;
                 and
                 nothing
                 could
                 bind
                 in
                 the
                 125
                 Olympiad
                 ,
                 but
                 what
                 was
                 decreed
                 before
                 the
                 days
                 of
                 Semiramis
                 ;
                 and
                 there
                 were
                 no
                 law
                 but
                 those
                 of
                 the
                 Medes
                 and
                 Persians
                 ;
                 and
                 there
                 could
                 be
                 no
                 provisions
                 made
                 for
                 new
                 necessities
                 ,
                 and
                 the
                 Government
                 of
                 Commonwealths
                 could
                 never
                 be
                 improved
                 by
                 experience
                 ,
                 and
                 all
                 Law-givers
                 were
                 as
                 wise
                 at
                 first
                 as
                 ever
                 they
                 could
                 be
                 .
                 All
                 which
                 are
                 such
                 foolish
                 consequences
                 ,
                 that
                 it
                 must
                 be
                 granted
                 ,
                 that
                 whatever
                 humane
                 Power
                 can
                 justly
                 ordain
                 ,
                 or
                 prudently
                 ,
                 or
                 necessarily
                 ,
                 or
                 probably
                 ,
                 all
                 that
                 is
                 bound
                 upon
                 the
                 conscience
                 of
                 the
                 Subject
                 certainly
                 and
                 to
                 all
                 events
                 as
                 the
                 Laws
                 of
                 God
                 himself
                 .
                 And
                 therefore
                 Plato
                 said
                 well
                 ,
                 
                   That
                   before
                   the
                   Law
                   is
                   made
                   ,
                   men
                   may
                   judge
                   of
                   it
                   ,
                   but
                   after
                   the
                   sanction
                   ,
                   not
                   at
                   all
                   :
                
                 that
                 is
                 ,
                 it
                 is
                 so
                 indifferent
                 in
                 its
                 nature
                 ,
                 that
                 it
                 is
                 fit
                 to
                 be
                 considered
                 and
                 disputed
                 ;
                 but
                 when
                 it
                 is
                 made
                 a
                 Law
                 ,
                 there
                 remains
                 nothing
                 but
                 a
                 necessary
                 obedience
                 .
                 And
                 to
                 the
                 same
                 purpose
                 Aristotle
                 largely
                 discourses
                 ;
                 
                 for
                 when
                 he
                 had
                 divided
                 the
                 civil
                 Law
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 into
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 natural
                 and
                 the
                 constituted
                 ,
                 he
                 says
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 The
                 Law
                 that
                 is
                 not
                 natural
                 ,
                 but
                 decreed
                 by
                 man
                 ,
                 
                   in
                   the
                   beginning
                   it
                   matters
                   not
                   whether
                   it
                   be
                   made
                   or
                   no
                   ;
                   but
                   after
                   it
                   is
                   made
                   ,
                   it
                   is
                   a
                   great
                   matter
                   whether
                   it
                   be
                   kept
                   or
                   no.
                
                 But
                 this
                 whole
                 affair
                 is
                 put
                 beyond
                 all
                 scruple
                 by
                 the
                 words
                 of
                 the
                 Apostle
                 ,
                 
                   Obey
                   your
                   Masters
                   ,
                   not
                   onely
                   the
                   good
                   and
                   gentle
                   ,
                   but
                   the
                
                 morose
                 and
                 harsh
                 ;
                 that
                 is
                 ,
                 not
                 onely
                 if
                 what
                 he
                 commands
                 be
                 in
                 it self
                 good
                 and
                 fitting
                 ,
                 but
                 if
                 it
                 be
                 troublesome
                 ,
                 and
                 uneasy
                 ,
                 and
                 unnecessary
                 ;
                 any
                 thing
                 ,
                 so
                 it
                 be
                 not
                 unlawful
                 :
                 for
                 every
                 thing
                 that
                 God
                 hath
                 not
                 forbidden
                 ,
                 can
                 be
                 bound
                 upon
                 conscience
                 by
                 a
                 lawful
                 Superiour
                 .
                 Either
                 therefore
                 all
                 humane
                 Laws
                 are
                 nothing
                 else
                 but
                 commentaries
                 on
                 Scripture
                 or
                 the
                 natural
                 Law
                 ,
                 or
                 else
                 are
                 wholly
                 unnecessary
                 ,
                 as
                 being
                 nothing
                 but
                 repetitions
                 of
                 the
                 Divine
                 laws
                 :
                 and
                 there
                 can
                 be
                 no
                 new
                 law
                 made
                 ;
                 or
                 if
                 there
                 can
                 ,
                 it
                 must
                 bind
                 the
                 conscience
                 :
                 for
                 all
                 other
                 things
                 bind
                 the
                 conscience
                 by
                 themselves
                 ,
                 and
                 without
                 humane
                 constitution
                 .
                 If
                 therefore
                 any
                 humane
                 constitution
                 ,
                 as
                 such
                 ,
                 can
                 bind
                 the
                 conscience
                 ,
                 it
                 must
                 be
                 of
                 such
                 instances
                 which
                 either
                 are
                 derivatives
                 from
                 the
                 law
                 of
                 Nature
                 ,
                 or
                 of
                 things
                 which
                 before
                 the
                 law
                 did
                 not
                 bind
                 at
                 all
                 ,
                 that
                 is
                 ,
                 of
                 things
                 which
                 in
                 their
                 own
                 nature
                 are
                 indifferent
                 .
              
               
                 3.
                 
                 
                 That
                 humane
                 Laws
                 bind
                 the
                 conscience
                 does
                 not
                 depend
                 upon
                 
                 the
                 intention
                 of
                 the
                 law-giver
                 ;
                 for
                 when
                 the
                 arrow
                 is
                 shot
                 out
                 of
                 the
                 bow
                 ,
                 it
                 will
                 hit
                 or
                 miss
                 by
                 its
                 own
                 force
                 and
                 order
                 ,
                 not
                 by
                 the
                 intention
                 of
                 the
                 Archer
                 :
                 and
                 no
                 law-giver
                 can
                 make
                 a
                 law
                 with
                 a
                 purpose
                 not
                 to
                 oblige
                 the
                 conscience
                 .
                 In
                 the
                 reign
                 of
                 Queen
                 Elizabeth
                 this
                 question
                 was
                 much
                 talk'd
                 of
                 ,
                 and
                 little
                 understood
                 ;
                 and
                 some
                 discontented
                 Recusants
                 under
                 the
                 Government
                 of
                 the
                 Church
                 of
                 England
                 had
                 so
                 talk'd
                 the
                 lawes
                 themselves
                 out
                 of
                 countenance
                 ,
                 that
                 the
                 legislative
                 power
                 durst
                 scarce
                 own
                 the
                 proper
                 obligation
                 of
                 an
                 Ecclesiastical
                 ,
                 or
                 of
                 a
                 law
                 relating
                 to
                 any
                 thing
                 of
                 religion
                 ;
                 insomuch
                 that
                 when
                 the
                 wisdome
                 of
                 the
                 state
                 thought
                 fit
                 to
                 confirm
                 the
                 ancient
                 lawes
                 of
                 Ecclesiastical
                 fasts
                 ,
                 they
                 superadded
                 this
                 proviso
                 ,
                 That
                 if
                 any
                 one
                 should
                 affirm
                 that
                 these
                 lawes
                 were
                 intended
                 to
                 bind
                 the
                 Conscience
                 ,
                 he
                 should
                 be
                 punish'd
                 like
                 the
                 spreaders
                 of
                 false
                 newes
                 :
                 and
                 the
                 
                   jejunium
                   Cecilianum
                
                 ,
                 the
                 
                   Wednesday
                   fast
                
                 ,
                 was
                 made
                 without
                 such
                 obligation
                 .
                 Now
                 this
                 is
                 plainly
                 to
                 them
                 that
                 understand
                 it
                 ,
                 a
                 direct
                 artifice
                 to
                 evacuate
                 the
                 whole
                 law
                 :
                 for
                 a
                 law
                 that
                 is
                 made
                 without
                 intention
                 to
                 bind
                 the
                 conscience
                 is
                 no
                 law
                 at
                 all
                 ;
                 for
                 besides
                 that
                 it
                 is
                 a
                 plain
                 giving
                 leave
                 to
                 any
                 man
                 to
                 break
                 it
                 that
                 can
                 doe
                 it
                 without
                 observation
                 ,
                 or
                 can
                 bribe
                 the
                 officers
                 ,
                 or
                 is
                 bigger
                 then
                 the
                 informers
                 ,
                 or
                 not
                 easy
                 to
                 be
                 punish'd
                 ,
                 or
                 that
                 dwels
                 alone
                 ,
                 or
                 that
                 is
                 himself
                 a
                 Minister
                 of
                 the
                 law
                 ,
                 besides
                 this
                 ,
                 I
                 say
                 ,
                 it
                 is
                 directly
                 no
                 law
                 at
                 all
                 .
                 For
                 all
                 humane
                 power
                 being
                 deriv'd
                 from
                 God
                 ,
                 and
                 bound
                 upon
                 our
                 consciences
                 by
                 his
                 power
                 ,
                 not
                 by
                 man
                 ,
                 he
                 that
                 saies
                 it
                 shall
                 not
                 bind
                 the
                 Conscience
                 ,
                 saies
                 it
                 shall
                 be
                 no
                 law
                 ,
                 it
                 shall
                 have
                 no
                 authority
                 from
                 God
                 ;
                 and
                 then
                 it
                 hath
                 none
                 at
                 all
                 :
                 and
                 if
                 it
                 be
                 not
                 tied
                 upon
                 the
                 Conscience
                 ,
                 then
                 to
                 break
                 it
                 is
                 no
                 sin
                 ,
                 and
                 then
                 to
                 keep
                 it
                 is
                 no
                 duty
                 :
                 so
                 that
                 a
                 law
                 without
                 such
                 an
                 intention
                 is
                 a
                 contradiction
                 ;
                 it
                 is
                 a
                 law
                 which
                 binds
                 onely
                 if
                 we
                 please
                 ,
                 and
                 we
                 may
                 obey
                 when
                 we
                 have
                 a
                 mind
                 to
                 it
                 ;
                 and
                 to
                 so
                 much
                 we
                 were
                 tied
                 before
                 the
                 constitution
                 .
                 **
                 But
                 then
                 if
                 by
                 such
                 a
                 declaration
                 it
                 was
                 meant
                 that
                 to
                 keep
                 such
                 fasting-daies
                 was
                 no
                 part
                 of
                 a
                 direct
                 Commandement
                 of
                 God
                 ,
                 that
                 is
                 ,
                 God
                 had
                 not
                 requir'd
                 them
                 by
                 himself
                 immediately
                 ,
                 and
                 so
                 it
                 was
                 (
                 abstracting
                 from
                 that
                 law
                 )
                 no
                 duty
                 Evangelical
                 ,
                 it
                 had
                 been
                 below
                 the
                 wisdome
                 of
                 the
                 contrivers
                 of
                 it
                 ;
                 for
                 no
                 man
                 pretends
                 it
                 ,
                 no
                 man
                 saies
                 it
                 ,
                 no
                 man
                 thinks
                 it
                 :
                 and
                 they
                 might
                 as
                 well
                 have
                 declar'd
                 that
                 that
                 law
                 was
                 none
                 of
                 the
                 ten
                 Commandements
                 .
              
               
                 4.
                 
                 Though
                 Humane
                 lawes
                 doe
                 not
                 bind
                 the
                 Conscience
                 by
                 the
                 intention
                 of
                 the
                 law-giver
                 ,
                 
                 but
                 by
                 the
                 command
                 of
                 God
                 ,
                 yet
                 God
                 does
                 bind
                 the
                 law
                 upon
                 the
                 Conscience
                 according
                 to
                 the
                 intention
                 of
                 the
                 power
                 that
                 decrees
                 it
                 .
                 For
                 though
                 a
                 Father
                 cannot
                 command
                 his
                 Son
                 to
                 doe
                 a
                 lawful
                 and
                 fitting
                 service
                 ,
                 and
                 by
                 his
                 intention
                 make
                 that
                 the
                 disobedient
                 Son
                 shall
                 not
                 sin
                 against
                 God
                 ,
                 because
                 he
                 cannot
                 make
                 disobedience
                 to
                 be
                 no
                 sin
                 ▪
                 yet
                 by
                 intending
                 less
                 obligation
                 in
                 the
                 law
                 ,
                 he
                 makes
                 the
                 crime
                 imputable
                 in
                 a
                 less
                 degree
                 ;
                 that
                 is
                 ,
                 the
                 authority
                 is
                 the
                 less
                 despis'd
                 ,
                 there
                 is
                 less
                 evil
                 consequent
                 ,
                 the
                 mischief
                 is
                 small
                 ,
                 the
                 inconvenience
                 little
                 .
                 *
                 And
                 therefore
                 the
                 Doctors
                 of
                 the
                 Canon
                 law
                 doe
                 to
                 very
                 little
                 purpose
                 trouble
                 this
                 question
                 with
                 inquiries
                 after
                 signs
                 ,
                 when
                 the
                 intention
                 of
                 the
                 Law-giver
                 is
                 to
                 bind
                 to
                 Mortal
                 ,
                 when
                 to
                 Venial
                 sins
                 .
                 For
                 besides
                 that
                 the
                 distinction
                 it self
                 is
                 trifling
                 according
                 to
                 their
                 understanding
                 of
                 it
                 (
                 of
                 which
                 I
                 have
                 given
                 a
                 large
                 account
                 in
                 a
                 Discourse
                 on
                 purpose
                 )
                 and
                 besides
                 that
                 the
                 commands
                 of
                 Heathen
                 Parents
                 ,
                 
                 and
                 Masters
                 ,
                 and
                 Princes
                 who
                 knew
                 nothing
                 of
                 that
                 distinction
                 (
                 if
                 it
                 had
                 been
                 right
                 )
                 did
                 nevertheless
                 bind
                 their
                 Subjects
                 to
                 obedience
                 under
                 pain
                 of
                 sin
                 ;
                 besides
                 these
                 ,
                 I
                 say
                 ,
                 the
                 law-giver
                 does
                 not
                 at
                 all
                 make
                 it
                 a
                 sin
                 ,
                 or
                 no
                 sin
                 :
                 he
                 onely
                 intends
                 it
                 should
                 be
                 kept
                 ,
                 and
                 to
                 that
                 purpose
                 
                 binds
                 it
                 with
                 penalties
                 ,
                 and
                 consequently
                 and
                 indirectly
                 binds
                 the
                 Conscience
                 :
                 but
                 God
                 binds
                 the
                 Conscience
                 properly
                 and
                 directly
                 ;
                 for
                 the
                 law
                 is
                 Divine
                 in
                 respect
                 of
                 the
                 power
                 and
                 authority
                 ,
                 but
                 Humane
                 in
                 respect
                 of
                 the
                 matter
                 and
                 the
                 instance
                 :
                 and
                 that
                 is
                 the
                 meaning
                 of
                 these
                 words
                 put
                 into
                 the
                 Rule
                 .
                 The
                 conscience
                 of
                 man
                 is
                 by
                 Gods
                 law
                 
                   properly
                   and
                   directly
                
                 bound
                 to
                 obey
                 the
                 lawes
                 of
                 Men
                 ;
                 not
                 indirectly
                 and
                 by
                 the
                 consequence
                 of
                 some
                 other
                 duty
                 ,
                 but
                 by
                 a
                 Commandement
                 and
                 the
                 purposed
                 solemn
                 declaration
                 of
                 his
                 will
                 in
                 this
                 affair
                 .
                 But
                 this
                 I
                 shall
                 more
                 fully
                 explicate
                 in
                 my
                 answer
                 to
                 the
                 opposite
                 arguments
                 .
                 Now
                 because
                 although
                 the
                 law-givers
                 intention
                 does
                 not
                 directly
                 make
                 the
                 disobedience
                 to
                 be
                 sin
                 or
                 no
                 sin
                 ,
                 yet
                 because
                 indirectly
                 it
                 hath
                 influence
                 upon
                 the
                 action
                 and
                 the
                 conscience
                 of
                 the
                 subject
                 ,
                 it
                 is
                 useful
                 that
                 I
                 set
                 down
                 the
                 Rules
                 and
                 Measures
                 of
                 the
                 difference
                 ;
                 and
                 how
                 we
                 may
                 guess
                 (
                 for
                 it
                 can
                 be
                 no
                 more
                 )
                 at
                 the
                 distinct
                 obligations
                 which
                 from
                 the
                 diversities
                 of
                 humane
                 lawes
                 are
                 passed
                 upon
                 the
                 Conscience
                 .
              
               
                 
                   Rules
                   of
                   distinction
                   ,
                   or
                   the
                   measures
                   by
                   which
                   we
                   shall
                   prudently
                   conjecture
                   at
                   the
                   gravity
                   or
                   lessening
                   of
                   the
                   sin
                   of
                   disobedience
                   to
                   Humane
                   Lawes
                   .
                
              
               
                 1.
                 
                 He
                 that
                 breaks
                 a
                 law
                 which
                 is
                 established
                 upon
                 great
                 penalties
                 ,
                 
                 commits
                 a
                 great
                 sin
                 .
                 Because
                 it
                 is
                 regularly
                 to
                 be
                 presumed
                 that
                 the
                 supreme
                 power
                 puts
                 much
                 upon
                 it
                 ,
                 when
                 he
                 is
                 so
                 earnest
                 for
                 its
                 observation
                 .
                 
                   Rem
                   quae
                   culpâ
                   caret
                   ,
                   in
                   damnum
                   vocari
                   non
                   convenit
                   ,
                
                 saith
                 the
                 Law
                 ,
                 Cap.
                 2.
                 
                   de
                   constit
                   .
                   If
                   there
                   be
                   no
                   fault
                   there
                   ought
                   to
                   be
                   no
                   punishment
                
                 ;
                 they
                 are
                 relatives
                 ,
                 and
                 correspond
                 also
                 in
                 their
                 very
                 degree
                 .
                 
                 
                   Quis
                   dubitaverit
                   hoc
                   esse
                   sceleratius
                   commissum
                   quod
                   est
                   gravius
                   vindicatum
                   ?
                
                 saith
                 S.
                 Austin
                 ,
                 If
                 the
                 punishment
                 was
                 more
                 grievous
                 ,
                 the
                 wickedness
                 also
                 was
                 the
                 more
                 intolerable
                 :
                 
                   ut
                   juxta
                   mensuram
                   delicti
                   sit
                   &
                   plagarum
                   modus
                   :
                
                 that
                 's
                 the
                 measure
                 of
                 punitive
                 justice
                 ,
                 
                   that
                   the
                   number
                   of
                   the
                   stripes
                   be
                   according
                   to
                   the
                   measure
                   of
                   the
                   iniquity
                   .
                
                 And
                 concerning
                 those
                 things
                 where
                 there
                 is
                 any
                 doubt
                 ,
                 the
                 Subject
                 is
                 not
                 to
                 judge
                 whether
                 the
                 law
                 be
                 very
                 necessary
                 or
                 no
                 ;
                 but
                 to
                 judge
                 concerning
                 the
                 intention
                 and
                 mind
                 of
                 the
                 Superior
                 ,
                 and
                 whether
                 he
                 thinks
                 it
                 very
                 necessary
                 :
                 For
                 he
                 knowes
                 best
                 ,
                 and
                 by
                 his
                 knowledg
                 and
                 his
                 authority
                 is
                 the
                 most
                 competent
                 Judge
                 .
                 This
                 Rule
                 hath
                 no
                 exception
                 ,
                 unless
                 it
                 be
                 evident
                 that
                 the
                 punishment
                 is
                 impos'd
                 for
                 terror
                 ,
                 and
                 to
                 affright
                 men
                 from
                 doing
                 that
                 for
                 which
                 it
                 is
                 not
                 very
                 fit
                 they
                 should
                 be
                 severely
                 punish'd
                 :
                 as
                 if
                 a
                 Prince
                 should
                 under
                 pain
                 of
                 death
                 forbid
                 the
                 hunting
                 of
                 a
                 hare
                 ;
                 the
                 greatness
                 of
                 the
                 punishment
                 neither
                 makes
                 nor
                 declares
                 the
                 fact
                 more
                 criminal
                 then
                 it
                 is
                 in
                 its
                 own
                 nature
                 under
                 a
                 law
                 that
                 forbids
                 it
                 under
                 a
                 smaller
                 punishment
                 .
                 But
                 if
                 the
                 case
                 be
                 doubtful
                 ,
                 whether
                 the
                 law
                 be
                 of
                 great
                 purposes
                 and
                 design
                 ,
                 the
                 greatness
                 of
                 the
                 punishment
                 in
                 a
                 prudent
                 and
                 temperate
                 government
                 is
                 the
                 best
                 exterior
                 indication
                 .
                 But
                 if
                 the
                 punishment
                 be
                 light
                 &
                 trifling
                 ,
                 the
                 offence
                 is
                 so
                 too
                 ;
                 for
                 the
                 legislative
                 power
                 can
                 put
                 no
                 more
                 weight
                 upon
                 it
                 then
                 it
                 declares
                 by
                 punishment
                 ,
                 but
                 so
                 much
                 it
                 does
                 :
                 and
                 the
                 Rule
                 of
                 
                   Alfonsus
                   à
                   Castro
                
                 is
                 very
                 useful
                 here
                 and
                 in
                 some
                 other
                 articles
                 ,
                 
                   Humana
                   lex
                   non
                   magis
                   gravat
                   conscientias
                   quam
                   corpora
                   .
                
                 For
                 Gods
                 Law
                 adding
                 energy
                 and
                 Sanction
                 to
                 the
                 constitutions
                 of
                 man
                 ,
                 binds
                 so
                 far
                 as
                 the
                 Prince
                 or
                 as
                 the
                 Prelate
                 binds
                 :
                 and
                 this
                 is
                 fully
                 signified
                 in
                 the
                 words
                 and
                 commission
                 of
                 Christ
                 to
                 his
                 Church
                 ,
                 
                   Whatsoever
                   ye
                   shall
                   bind
                   on
                   Earth
                   ,
                
                 
                 
                   shall
                   be
                   bound
                   in
                   Heaven
                
                 ;
                 for
                 there
                 our
                 Blessed
                 Lord
                 constituting
                 a
                 Government
                 in
                 his
                 Church
                 ,
                 as
                 already
                 there
                 was
                 in
                 the
                 world
                 ,
                 
                 though
                 of
                 another
                 nature
                 ,
                 and
                 by
                 compulsories
                 external
                 ,
                 and
                 a
                 proper
                 jurisdiction
                 (
                 from
                 which
                 the
                 Spiritual
                 differs
                 ,
                 as
                 I
                 shall
                 explicate
                 in
                 the
                 fourth
                 chapter
                 of
                 this
                 book
                 )
                 did
                 promise
                 to
                 doe
                 to
                 them
                 as
                 to
                 the
                 Princes
                 of
                 the
                 World
                 ;
                 that
                 is
                 ,
                 verify
                 their
                 ministery
                 of
                 Lawes
                 and
                 Judgments
                 .
                 He
                 indeed
                 appointed
                 other
                 manners
                 of
                 coercion
                 ,
                 and
                 a
                 distinct
                 administration
                 ;
                 but
                 the
                 power
                 of
                 giving
                 lawes
                 and
                 judgments
                 he
                 gave
                 then
                 ;
                 and
                 he
                 gave
                 it
                 as
                 firmly
                 as
                 to
                 the
                 greatest
                 Kings
                 :
                 that
                 is
                 ,
                 as
                 he
                 commands
                 Subjects
                 to
                 obey
                 their
                 Princes
                 ,
                 so
                 also
                 to
                 obey
                 their
                 Spiritual
                 Superiors
                 ;
                 as
                 he
                 will
                 punish
                 the
                 rebellious
                 and
                 disobedient
                 to
                 Kings
                 ,
                 so
                 the
                 disobedient
                 to
                 Bishops
                 ,
                 and
                 to
                 Apostolical
                 Prelates
                 ;
                 that
                 is
                 ,
                 according
                 as
                 every
                 Superior
                 can
                 and
                 intends
                 to
                 bind
                 by
                 his
                 temporal
                 or
                 spiritual
                 penalty
                 ,
                 God
                 will
                 verify
                 it
                 and
                 condemn
                 the
                 same
                 person
                 with
                 an
                 eternal
                 .
                 Since
                 therefore
                 Gods
                 verification
                 of
                 humane
                 lawes
                 and
                 judgments
                 is
                 after
                 the
                 Sanction
                 and
                 
                   for
                   it
                
                 wholly
                 ,
                 it
                 must
                 also
                 be
                 according
                 to
                 it
                 .
                 He
                 that
                 binds
                 what
                 man
                 binds
                 ,
                 binds
                 so
                 much
                 and
                 no
                 more
                 ;
                 as
                 therefore
                 man
                 intends
                 the
                 obligation
                 ,
                 so
                 God
                 obliges
                 the
                 Conscience
                 .
              
               
                 2.
                 
                 If
                 the
                 matter
                 of
                 humane
                 lawes
                 be
                 great
                 in
                 it self
                 ,
                 
                 to
                 prevaricate
                 those
                 lawes
                 gives
                 a
                 proportion
                 of
                 greatness
                 to
                 the
                 crime
                 .
                 1.
                 
                 But
                 this
                 seldome
                 happens
                 but
                 when
                 a
                 Divine
                 law
                 is
                 complicated
                 with
                 the
                 Civil
                 ;
                 such
                 as
                 the
                 prohibition
                 of
                 publick
                 stewes
                 ,
                 the
                 lawes
                 for
                 keeping
                 daies
                 of
                 religion
                 ,
                 the
                 Lords
                 day
                 ,
                 Christmas
                 ,
                 Ascension
                 ,
                 and
                 the
                 Incarnation
                 ,
                 the
                 preserving
                 the
                 persons
                 of
                 them
                 who
                 minister
                 to
                 Religion
                 sacred
                 ,
                 the
                 immunity
                 and
                 intemeration
                 of
                 Holy
                 things
                 as
                 well
                 as
                 holy
                 persons
                 ,
                 the
                 matters
                 of
                 Sacrilege
                 ,
                 Simony
                 ,
                 keeping
                 of
                 vowes
                 ,
                 together
                 with
                 all
                 specifications
                 and
                 humane
                 instances
                 of
                 Divine
                 Commandements
                 ,
                 as
                 that
                 Children
                 should
                 not
                 marry
                 without
                 their
                 Parents
                 consent
                 ,
                 that
                 marriages
                 should
                 not
                 be
                 co●summate
                 before
                 they
                 be
                 published
                 .
                 2.
                 
                 To
                 these
                 also
                 are
                 to
                 be
                 added
                 such
                 lawes
                 which
                 in
                 their
                 own
                 nature
                 contribute
                 much
                 to
                 the
                 publick
                 security
                 or
                 advantage
                 :
                 as
                 that
                 men
                 should
                 not
                 in
                 a
                 City
                 fire
                 their
                 own
                 houses
                 ,
                 nor
                 cut
                 the
                 damme
                 of
                 the
                 Sea
                 upon
                 their
                 own
                 ground
                 ,
                 that
                 they
                 should
                 not
                 in
                 times
                 of
                 peace
                 fire
                 a
                 Beacon
                 ,
                 nor
                 tell
                 false
                 and
                 disheartning
                 news
                 to
                 an
                 army
                 ready
                 to
                 joyn
                 battel
                 ,
                 nor
                 make
                 false
                 Musters
                 when
                 the
                 Enemy
                 is
                 near
                 .
              
               
                 3.
                 
                 Though
                 the
                 matter
                 of
                 the
                 lawes
                 be
                 in
                 it self
                 light
                 and
                 trifling
                 ,
                 
                 yet
                 if
                 by
                 reason
                 of
                 some
                 present
                 appendages
                 ,
                 and
                 visible
                 or
                 probable
                 consequences
                 it
                 be
                 great
                 ,
                 the
                 conscience
                 is
                 tied
                 to
                 obedience
                 under
                 a
                 great
                 crime
                 .
                 For
                 a
                 single
                 souldier
                 to
                 fly
                 from
                 a
                 battel
                 is
                 of
                 it self
                 no
                 great
                 matter
                 ,
                 were
                 it
                 not
                 for
                 the
                 evil
                 example
                 ;
                 but
                 because
                 it
                 may
                 affright
                 the
                 next
                 man
                 and
                 that
                 may
                 scare
                 the
                 rank
                 ,
                 and
                 the
                 rank
                 may
                 disorder
                 the
                 company
                 ,
                 and
                 so
                 proceed
                 to
                 an
                 intolerable
                 mischief
                 ,
                 therefore
                 the
                 sin
                 is
                 great
                 by
                 the
                 proportion
                 to
                 the
                 evil
                 it
                 is
                 likely
                 and
                 apt
                 to
                 produce
                 .
                 To
                 carry
                 corn
                 abroad
                 is
                 no
                 great
                 matter
                 of
                 it self
                 ;
                 but
                 when
                 the
                 price
                 is
                 great
                 and
                 the
                 plenty
                 is
                 little
                 ,
                 the
                 mischief
                 it
                 does
                 by
                 accident
                 is
                 the
                 measure
                 of
                 the
                 sin
                 .
              
               
                 2.
                 
                 *
                 Of
                 the
                 same
                 consideration
                 it
                 is
                 ,
                 when
                 an
                 action
                 of
                 it self
                 light
                 and
                 impertinent
                 is
                 made
                 the
                 matter
                 of
                 a
                 great
                 scandal
                 .
                 To
                 kneel
                 or
                 to
                 stand
                 at
                 the
                 Holy
                 Communion
                 hath
                 been
                 severally
                 used
                 in
                 divers
                 Churches
                 Ancient
                 and
                 Modern
                 ;
                 but
                 when
                 a
                 law
                 is
                 made
                 that
                 we
                 shall
                 kneel
                 ,
                 and
                 if
                 I
                 doe
                 not
                 kneel
                 he
                 that
                 observes
                 will
                 think
                 I
                 doe
                 no
                 reverence
                 to
                 Christs
                 body
                 and
                 blood
                 ,
                 and
                 by
                 my
                 example
                 will
                 learn
                 to
                 despise
                 it
                 ,
                 the
                 Conscience
                 is
                 burden'd
                 with
                 the
                 sin
                 of
                 irreverence
                 something
                 ,
                 but
                 very
                 greatly
                 with
                 the
                 sin
                 of
                 scandal
                 .
              
               
               
                 3.
                 
                 When
                 the
                 thing
                 of
                 it self
                 is
                 indifferent
                 ,
                 and
                 yet
                 the
                 Custome
                 of
                 it
                 is
                 pass'd
                 into
                 superstition
                 ,
                 or
                 causes
                 horror
                 ,
                 or
                 some
                 notorious
                 evil
                 effect
                 ,
                 the
                 lawes
                 that
                 prohibit
                 any
                 such
                 thing
                 doe
                 bind
                 the
                 conscience
                 to
                 obey
                 under
                 the
                 pain
                 of
                 being
                 guilty
                 of
                 the
                 great
                 evil
                 that
                 is
                 introduc'd
                 by
                 it
                 .
                 To
                 light
                 up
                 candles
                 by
                 dead
                 bodies
                 is
                 as
                 harmless
                 as
                 any
                 thing
                 ;
                 but
                 if
                 it
                 be
                 prohibited
                 for
                 the
                 avoiding
                 of
                 superstition
                 to
                 which
                 it
                 ministers
                 in
                 some
                 weak
                 persons
                 ,
                 the
                 disobedience
                 hath
                 its
                 value
                 not
                 according
                 to
                 the
                 action
                 ,
                 but
                 the
                 evil
                 intention
                 to
                 which
                 it
                 is
                 suppos'd
                 to
                 contribute
                 .
                 Thus
                 we
                 find
                 a
                 title
                 in
                 the
                 Canon
                 law
                 ,
                 
                   de
                   cadaveribus
                   non
                   exenterandis
                   &
                   in
                   frusta
                   concidendis
                   ut
                   ad
                   alia
                   loca
                   transferantur
                   :
                
                 
                 and
                 it
                 is
                 forbidden
                 under
                 the
                 pain
                 of
                 the
                 greater
                 excommunication
                 ,
                 
                   that
                   bodies
                   should
                   be
                   imbalmed
                
                 ,
                 that
                 is
                 ,
                 
                   unbowell'd
                   and
                   cut
                   in
                   pieces
                   to
                   be
                   carried
                   to
                   other
                   places
                   of
                   Sepulture
                   remote
                   from
                   where
                   they
                   died
                   .
                
                 The
                 thing
                 in
                 it self
                 was
                 innocent
                 and
                 warranted
                 by
                 the
                 practice
                 of
                 whole
                 nations
                 ,
                 and
                 had
                 countenance
                 from
                 the
                 examples
                 of
                 Jacob
                 and
                 Joseph
                 ;
                 but
                 it
                 did
                 light
                 into
                 the
                 observation
                 of
                 people
                 that
                 thought
                 it
                 cruel
                 ,
                 unnatural
                 and
                 inhumane
                 ,
                 and
                 there
                 that
                 opinion
                 ,
                 not
                 the
                 nature
                 of
                 the
                 action
                 ,
                 gave
                 the
                 weight
                 and
                 value
                 to
                 the
                 disobedience
                 .
              
               
                 4.
                 
                 When
                 an
                 action
                 in
                 it self
                 indifferent
                 is
                 by
                 the
                 law
                 expounded
                 to
                 signify
                 a
                 sin
                 ,
                 though
                 in
                 it self
                 it
                 doe
                 not
                 ,
                 nor
                 in
                 the
                 heart
                 of
                 him
                 that
                 does
                 it
                 ,
                 the
                 disobedience
                 to
                 that
                 law
                 is
                 an
                 act
                 of
                 that
                 sin
                 ,
                 or
                 at
                 least
                 of
                 a
                 scandal
                 relative
                 to
                 it
                 .
                 Thus
                 if
                 a
                 civil
                 law
                 ,
                 were
                 made
                 to
                 forbid
                 women
                 to
                 goe
                 in
                 mens
                 cloths
                 ,
                 as
                 presuming
                 them
                 that
                 did
                 so
                 were
                 incontinent
                 and
                 wanton
                 ,
                 she
                 that
                 disobeyed
                 that
                 law
                 was
                 really
                 to
                 be
                 judged
                 wanton
                 ,
                 because
                 she
                 would
                 doe
                 that
                 which
                 the
                 law
                 so
                 expounded
                 ;
                 and
                 her
                 crime
                 was
                 great
                 ,
                 not
                 according
                 to
                 the
                 thing
                 it self
                 ,
                 but
                 to
                 the
                 sense
                 of
                 the
                 law
                 ;
                 she
                 despises
                 her
                 own
                 reputation
                 ,
                 does
                 that
                 thing
                 which
                 the
                 law
                 ,
                 by
                 which
                 the
                 best
                 judgments
                 are
                 made
                 ,
                 judges
                 to
                 be
                 incontinence
                 ,
                 and
                 therefore
                 she
                 is
                 justly
                 to
                 be
                 condemned
                 as
                 an
                 incontinent
                 :
                 and
                 upon
                 this
                 account
                 there
                 was
                 a
                 law
                 made
                 ;
                 and
                 it
                 is
                 recited
                 
                   cap.
                   si
                   qua
                   mulier
                   ,
                   dist
                   .
                
                 30.
                 where
                 women
                 under
                 pain
                 of
                 anathema
                 are
                 forbidden
                 to
                 appear
                 in
                 a
                 mans
                 habit
                 ;
                 where
                 the
                 gloss
                 addes
                 ,
                 
                   scil
                   .
                   ob
                   malum
                   finem
                
                 ,
                 if
                 it
                 be
                 for
                 an
                 evil
                 end
                 ,
                 it
                 is
                 a
                 sin
                 proportionate
                 to
                 that
                 evil
                 end
                 :
                 and
                 therefore
                 when
                 the
                 law
                 declares
                 beforehand
                 ,
                 that
                 it
                 shall
                 be
                 judged
                 to
                 be
                 a
                 Ministery
                 to
                 that
                 evil
                 end
                 ,
                 the
                 action
                 is
                 that
                 sin
                 which
                 is
                 so
                 adjudged
                 ,
                 &
                 the
                 conscience
                 bound
                 accordingly
                 .
                 But
                 this
                 caution
                 hath
                 one
                 limitation
                 ,
                 viz.
                 though
                 the
                 law
                 expounds
                 such
                 an
                 action
                 to
                 be
                 incontinence
                 ,
                 and
                 therefore
                 ordinarily
                 it
                 is
                 to
                 be
                 judged
                 ;
                 yet
                 if
                 it
                 really
                 be
                 not
                 so
                 ,
                 but
                 be
                 done
                 upon
                 some
                 great
                 necessity
                 or
                 for
                 some
                 very
                 good
                 end
                 ,
                 though
                 till
                 the
                 publication
                 &
                 approbation
                 of
                 the
                 cause
                 ,
                 it
                 be
                 externally
                 and
                 legally
                 dishonest
                 ,
                 yet
                 the
                 conscience
                 is
                 clear
                 :
                 because
                 in
                 an
                 action
                 that
                 is
                 indifferent
                 ,
                 and
                 condemn'd
                 onely
                 for
                 a
                 presumptive
                 end
                 ,
                 when
                 that
                 presumption
                 fails
                 in
                 the
                 particular
                 ,
                 and
                 the
                 indifferent
                 action
                 serves
                 really
                 to
                 a
                 pious
                 ,
                 a
                 charitable
                 ,
                 or
                 a
                 necessary
                 end
                 ,
                 the
                 action
                 is
                 made
                 good
                 ,
                 and
                 therefore
                 the
                 Conscience
                 is
                 disoblig'd
                 .
                 For
                 
                   that
                   which
                   is
                   really
                   so
                   ,
                   prevails
                   over
                   that
                   which
                   is
                   but
                   presumed
                   so
                   .
                
                 Thus
                 we
                 find
                 that
                 S.
                 Euphrosyna
                 liv'd
                 long
                 in
                 a
                 Monastery
                 of
                 men
                 ;
                 and
                 the
                 Church
                 which
                 took
                 cognisance
                 of
                 it
                 ,
                 did
                 ,
                 upon
                 evidence
                 of
                 her
                 piety
                 and
                 purity
                 ,
                 after
                 death
                 declare
                 her
                 a
                 Saint
                 :
                 and
                 that
                 S.
                 Eugenia
                 went
                 in
                 a
                 mans
                 habit
                 [
                 to
                 avoid
                 the
                 persecutors
                 of
                 Christianity
                 for
                 a
                 while
                 ]
                 is
                 told
                 in
                 the
                 Menologion
                 of
                 the
                 Greeks
                 ;
                 and
                 her
                 memory
                 as
                 of
                 a
                 Virgin
                 and
                 Martyr
                 is
                 celebrated
                 in
                 the
                 Greek
                 Church
                 upon
                 Christmas
                 eve
                 .
                 And
                 when
                 Nonnus
                 the
                 Bishop
                 of
                 Edessa
                 had
                 converted
                 S.
                 Pelagia
                 ,
                 who
                 from
                 a
                 common
                 curtezan
                 became
                 a
                 glorious
                 Saint
                 ,
                 after
                 the
                 suffering
                 of
                 most
                 severe
                 penances
                 in
                 the
                 mount
                 Olivet
                 ,
                 she
                 estrang'd
                 her self
                 from
                 all
                 probabilities
                 of
                 temptation
                 from
                 vain
                 
                 men
                 by
                 living
                 in
                 a
                 mans
                 habit
                 conceal'd
                 all
                 her
                 life-time
                 ;
                 and
                 the
                 Church
                 keeps
                 her
                 memorial
                 in
                 honour
                 upon
                 the
                 8th
                 of
                 October
                 .
              
               
                 5.
                 
                 If
                 the
                 matter
                 of
                 humane
                 Laws
                 be
                 in
                 it self
                 trifling
                 and
                 inconsiderable
                 ,
                 yet
                 if
                 it
                 meets
                 with
                 a
                 people
                 where
                 it
                 is
                 esteem'd
                 a
                 crime
                 ,
                 and
                 the
                 laws
                 forbid
                 it
                 upon
                 that
                 account
                 of
                 a
                 publick
                 dis-estimation
                 ,
                 it
                 is
                 to
                 be
                 presumed
                 that
                 the
                 laws
                 doe
                 condemn
                 it
                 equally
                 to
                 the
                 publick
                 fame
                 ;
                 and
                 therefore
                 that
                 the
                 conscience
                 is
                 bound
                 accordingly
                 .
                 Thus
                 in
                 the
                 days
                 of
                 
                   Clemens
                   Alexandrinus
                
                 the
                 Christians
                 thought
                 it
                 a
                 very
                 horrid
                 thing
                 to
                 wear
                 false
                 hair
                 ;
                 and
                 
                   Calvo
                   turpius
                   est
                   nihil
                   comato
                   ,
                   
                
                 said
                 Martial
                 to
                 Marinus
                 ,
                 nothing
                 is
                 more
                 deformed
                 ,
                 nothing
                 more
                 unhandsome
                 .
                 Now
                 though
                 it
                 be
                 not
                 so
                 in
                 it self
                 ,
                 yet
                 when
                 the
                 hearts
                 of
                 men
                 are
                 generally
                 against
                 it
                 ,
                 as
                 it
                 was
                 then
                 (
                 though
                 it
                 be
                 not
                 so
                 now
                 )
                 if
                 any
                 law
                 had
                 prohibited
                 the
                 wearing
                 of
                 Perrukes
                 ,
                 the
                 conscience
                 had
                 been
                 greatly
                 obliged
                 ,
                 for
                 the
                 law
                 did
                 lay
                 much
                 upon
                 it
                 ,
                 even
                 as
                 much
                 as
                 all
                 the
                 evil
                 of
                 the
                 publick
                 infamy
                 did
                 amount
                 to
                 .
                 Thus
                 to
                 break
                 a
                 fasting-day
                 which
                 by
                 custome
                 hath
                 been
                 observed
                 in
                 a
                 Church
                 ,
                 is
                 a
                 matter
                 of
                 small
                 account
                 ;
                 but
                 if
                 a
                 law
                 have
                 forbidden
                 it
                 ,
                 and
                 forbids
                 it
                 there
                 where
                 it
                 is
                 commonly
                 accounted
                 a
                 very
                 high
                 impiety
                 ,
                 though
                 of
                 it self
                 it
                 be
                 not
                 so
                 ,
                 yet
                 under
                 such
                 a
                 law
                 in
                 such
                 circumstances
                 it
                 becomes
                 so
                 ,
                 and
                 is
                 to
                 be
                 valued
                 accordingly
                 .
                 And
                 upon
                 this
                 account
                 are
                 those
                 words
                 of
                 S.
                 Chrysostome
                 to
                 be
                 understood
                 ,
                 
                   Adveniente
                   tempore
                   jejunii
                   ,
                   etiamsi
                   quis
                   millies
                   urgeat
                   ,
                   &
                   infinita
                   cruciet
                   ;
                   &
                   cogat
                   vinum
                   delibare
                   ,
                   aut
                   aliquid
                   aliud
                   quod
                   jejunii
                   lege
                   non
                   est
                   licitum
                   gustare
                   ,
                   patiendum
                   potius
                   esse
                   ,
                   quam
                   prohibitum
                   tangere
                   nutrimentum
                   .
                
                 It
                 was
                 accounted
                 a
                 great
                 matter
                 then
                 to
                 break
                 an
                 Ecclesiastical
                 fast
                 :
                 and
                 therefore
                 when
                 a
                 law
                 is
                 supported
                 by
                 such
                 an
                 estimate
                 ,
                 that
                 law
                 binds
                 heavily
                 ;
                 and
                 it
                 will
                 be
                 a
                 great
                 sin
                 to
                 break
                 it
                 ,
                 unless
                 there
                 be
                 a
                 great
                 cause
                 to
                 legitimate
                 or
                 excuse
                 it
                 .
                 In
                 such
                 cases
                 we
                 must
                 endure
                 a
                 great
                 inconvenience
                 rather
                 then
                 disobey
                 .
              
               
                 6.
                 
                 Though
                 the
                 matter
                 be
                 little
                 ,
                 yet
                 if
                 the
                 Legislative
                 power
                 hath
                 a
                 particular
                 eye
                 and
                 value
                 upon
                 it
                 ,
                 however
                 it
                 be
                 expressed
                 ,
                 if
                 such
                 a
                 value
                 be
                 known
                 or
                 observed
                 ,
                 the
                 smalness
                 of
                 the
                 matter
                 is
                 no
                 argument
                 of
                 the
                 smalness
                 of
                 the
                 sin
                 .
                 Thus
                 also
                 in
                 the
                 foregoing
                 instance
                 of
                 Ecclesiastical
                 Fasts
                 are
                 those
                 words
                 of
                 S.
                 Basil
                 to
                 be
                 understood
                 ,
                 saying
                 ,
                 
                   Non
                   minus
                   crimen
                   esse
                   violare
                   jejunium
                   Ecclesiasticum
                   ,
                   quam
                   militi
                   abjicere
                   scutum
                   in
                   bello
                   ,
                   aut
                   stationem
                   deserere
                   .
                
                 Ecclesiasticall
                 Fasts
                 in
                 his
                 time
                 were
                 the
                 cognisance
                 of
                 a
                 Christian
                 ,
                 his
                 defence
                 and
                 guard
                 ;
                 and
                 therefore
                 not
                 to
                 keep
                 them
                 was
                 as
                 if
                 a
                 Souldier
                 did
                 throw
                 away
                 his
                 shield
                 in
                 a
                 day
                 of
                 battel
                 ,
                 or
                 desert
                 his
                 station
                 .
                 So
                 the
                 Prelates
                 of
                 the
                 Church
                 did
                 then
                 understand
                 it
                 ,
                 so
                 they
                 intended
                 it
                 .
                 When
                 a
                 trifle
                 is
                 made
                 a
                 mark
                 of
                 union
                 ,
                 as
                 to
                 wear
                 a
                 branch
                 in
                 warre
                 ,
                 when
                 the
                 Superiour
                 sets
                 his
                 heart
                 upon
                 it
                 ;
                 in
                 this
                 case
                 the
                 mind
                 of
                 the
                 supreme
                 becomes
                 a
                 law
                 to
                 his
                 Subjects
                 ,
                 in
                 the
                 former
                 they
                 become
                 a
                 law
                 unto
                 themselves
                 .
                 Sometimes
                 a
                 smal
                 instance
                 is
                 made
                 the
                 trial
                 of
                 obedience
                 ;
                 and
                 the
                 Superiour
                 hath
                 a
                 great
                 authority
                 ,
                 but
                 a
                 little
                 diocese
                 ,
                 or
                 a
                 few
                 Subjects
                 ,
                 or
                 small
                 occasions
                 to
                 rule
                 in
                 ;
                 in
                 these
                 and
                 the
                 like
                 cases
                 ,
                 the
                 smalness
                 of
                 the
                 matter
                 is
                 not
                 onely
                 to
                 be
                 considered
                 ,
                 but
                 the
                 interpretation
                 and
                 effort
                 which
                 the
                 Superiour
                 puts
                 upon
                 it
                 .
                 If
                 he
                 calls
                 every
                 such
                 disobedience
                 a
                 contempt
                 of
                 his
                 authority
                 ,
                 and
                 accounts
                 it
                 a
                 dissolution
                 of
                 that
                 community
                 where
                 he
                 governs
                 ,
                 or
                 a
                 great
                 violence
                 of
                 order
                 ;
                 it
                 is
                 so
                 in
                 conscience
                 ,
                 that
                 is
                 ,
                 to
                 be
                 valued
                 beyond
                 the
                 matter
                 .
                 For
                 
                   he
                   that
                   takes
                   a
                   little
                   piece
                   of
                   iron
                   from
                   an
                   iron
                   forge
                   does
                   no
                   great
                   harm
                   ;
                   but
                   if
                   he
                   takes
                   it
                   from
                   a
                   lock
                   or
                   a
                   chain
                   ,
                   he
                   disorders
                   the
                   whole
                   contexture
                   .
                
              
               
               
                 4.
                 
                 When
                 an
                 Ecclesiastical
                 punishment
                 is
                 superadded
                 to
                 a
                 civil
                 law
                 ,
                 
                 or
                 a
                 civil
                 punishment
                 to
                 an
                 Ecclesiastical
                 law
                 ,
                 it
                 is
                 to
                 be
                 presumed
                 that
                 the
                 law-giver
                 puts
                 much
                 upon
                 it
                 ,
                 and
                 therefore
                 the
                 conscience
                 is
                 obliged
                 to
                 obedience
                 under
                 a
                 great
                 sin
                 .
                 The
                 reason
                 is
                 plain
                 ,
                 because
                 he
                 can
                 by
                 no
                 means
                 better
                 and
                 more
                 earnestly
                 signify
                 his
                 purpose
                 of
                 obliging
                 strongly
                 then
                 by
                 using
                 both
                 the
                 swords
                 :
                 he
                 binds
                 more
                 strongly
                 then
                 all
                 the
                 terror
                 of
                 the
                 civil
                 punishment
                 ,
                 who
                 besides
                 that
                 ,
                 calls
                 in
                 the
                 aids
                 of
                 Religion
                 ;
                 and
                 that
                 Prelate
                 is
                 passionately
                 desirous
                 to
                 secure
                 obedience
                 to
                 his
                 laws
                 ,
                 when
                 besides
                 the
                 bands
                 of
                 God
                 ,
                 he
                 cals
                 in
                 to
                 his
                 help
                 the
                 cords
                 of
                 a
                 man
                 ,
                 and
                 so
                 secures
                 it
                 by
                 all
                 means
                 .
                 And
                 therefore
                 whatsoever
                 is
                 decreed
                 under
                 pain
                 of
                 solemn
                 excommunication
                 is
                 therefore
                 ordinarily
                 presumed
                 to
                 be
                 of
                 great
                 band
                 unto
                 the
                 conscience
                 ,
                 not
                 onely
                 by
                 force
                 of
                 the
                 first
                 Rule
                 *
                 ,
                 because
                 it
                 is
                 a
                 great
                 punishment
                 ;
                 but
                 also
                 because
                 the
                 civil
                 power
                 does
                 verify
                 that
                 sentence
                 ,
                 and
                 inflicts
                 some
                 great
                 temporal
                 evil
                 upon
                 them
                 that
                 abide
                 in
                 contempt
                 or
                 disobedience
                 to
                 the
                 orders
                 and
                 censures
                 of
                 the
                 Church
                 .
              
               
                 5.
                 
                 The
                 preceptive
                 or
                 prohibitive
                 words
                 in
                 humane
                 Laws
                 ordinarily
                 are
                 no
                 sign
                 of
                 a
                 greater
                 obligation
                 of
                 the
                 conscience
                 ;
                 
                 that
                 is
                 ,
                 when
                 the
                 words
                 of
                 strict
                 command
                 are
                 the
                 usual
                 style
                 of
                 the
                 Court
                 ,
                 as
                 it
                 is
                 both
                 in
                 Civil
                 and
                 Ecclesiastick
                 Courts
                 .
                 *
                 1.
                 
                 But
                 if
                 some
                 laws
                 are
                 published
                 with
                 severe
                 clauses
                 of
                 command
                 ,
                 and
                 others
                 on
                 purpose
                 and
                 by
                 design
                 with
                 lesser
                 and
                 the
                 more
                 gentle
                 ,
                 then
                 the
                 case
                 is
                 evident
                 that
                 there
                 is
                 a
                 difference
                 to
                 be
                 made
                 also
                 by
                 the
                 conscience
                 .
                 And
                 this
                 is
                 in
                 particular
                 made
                 use
                 of
                 by
                 the
                 Franciscans
                 in
                 the
                 observation
                 of
                 the
                 Rule
                 of
                 their
                 Order
                 .
                 For
                 ,
                 
                   in
                   Clementina
                   ,
                   Exivi
                   de
                   paradiso
                   ,
                   §
                   Cum
                   autem
                   ,
                   De
                   verborum
                   significatione
                   ,
                
                 it
                 is
                 determin'd
                 that
                 that
                 part
                 of
                 the
                 Rule
                 of
                 S.
                 Francis
                 which
                 is
                 established
                 by
                 preceptive
                 or
                 prohibitive
                 words
                 shall
                 oblige
                 the
                 
                   Friers
                   Minors
                
                 under
                 a
                 great
                 sin
                 ,
                 the
                 rest
                 not
                 ;
                 and
                 this
                 wholly
                 upon
                 the
                 account
                 of
                 the
                 different
                 clauses
                 of
                 sanction
                 and
                 establishment
                 .
                 *
                 2.
                 
                 Another
                 exception
                 there
                 is
                 to
                 this
                 Rule
                 ,
                 for
                 when
                 the
                 preceptive
                 or
                 prohibitive
                 clauses
                 are
                 reduplicated
                 directly
                 or
                 by
                 some
                 solemn
                 appendage
                 ,
                 it
                 is
                 presumed
                 that
                 the
                 conscience
                 is
                 highly
                 bound
                 .
                 Such
                 as
                 are
                 [
                 
                   We
                   strictly
                   charge
                   and
                   command
                   ,
                   we
                   command
                   in
                   the
                   vertue
                   of
                   obedience
                   ,
                   upon
                   your
                   duty
                   and
                   allegeance
                   ,
                   upon
                   my
                   blessing
                   ,
                   as
                   you
                   will
                   answer
                   it
                   at
                   the
                   dreadful
                   day
                   of
                   Judgement
                   ,
                   upon
                   your
                   oath
                   ,
                   and
                   such
                   like
                
                 ]
                 And
                 here
                 the
                 reason
                 is
                 plain
                 ,
                 because
                 the
                 Superiour
                 calls
                 in
                 to
                 his
                 aid
                 the
                 interest
                 of
                 some
                 other
                 vertue
                 besides
                 the
                 obedience
                 ;
                 as
                 justice
                 or
                 veracity
                 ,
                 hope
                 or
                 fear
                 ,
                 the
                 helps
                 of
                 God
                 immediately
                 ,
                 or
                 a
                 proper
                 appeal
                 to
                 some
                 other
                 great
                 tie
                 of
                 conscience
                 .
              
               
                 6.
                 
                 However
                 the
                 laws
                 were
                 established
                 ,
                 
                 yet
                 according
                 as
                 they
                 goe
                 off
                 ,
                 or
                 goe
                 less
                 ,
                 or
                 fall
                 into
                 desuetude
                 or
                 disobligation
                 ,
                 so
                 the
                 band
                 of
                 conscience
                 grows
                 less
                 ,
                 till
                 it
                 be
                 quite
                 eas'd
                 by
                 abrogation
                 ;
                 for
                 the
                 law
                 binding
                 by
                 its
                 establishment
                 ,
                 and
                 the
                 conscience
                 being
                 bound
                 by
                 the
                 life
                 of
                 the
                 law
                 ,
                 as
                 the
                 law
                 dies
                 the
                 conscience
                 is
                 at
                 ease
                 :
                 and
                 by
                 this
                 Rule
                 S.
                 Paul
                 largely
                 proves
                 the
                 Christian
                 Churches
                 not
                 to
                 be
                 obliged
                 in
                 conscience
                 to
                 observe
                 the
                 law
                 of
                 Moses
                 ,
                 in
                 the
                 seventh
                 Chapter
                 to
                 the
                 Romanes
                 .
              
               
                 7.
                 
                 The
                 contempt
                 of
                 any
                 law
                 ,
                 
                 be
                 the
                 matter
                 never
                 so
                 trifling
                 ,
                 be
                 the
                 Law-giver
                 never
                 so
                 unconcerned
                 ,
                 be
                 the
                 publick
                 interest
                 never
                 so
                 little
                 ,
                 yet
                 if
                 it
                 be
                 law
                 ,
                 and
                 still
                 in
                 force
                 ,
                 is
                 a
                 great
                 sin
                 ,
                 and
                 lays
                 a
                 great
                 load
                 upon
                 the
                 conscience
                 .
                 
                 
                   Contemptus
                   in
                   omni
                   specie
                   mandatorum
                   pari
                   pondere
                   gravis
                   ,
                   &
                   communiter
                   damnabilis
                   ,
                
                 saith
                 S.
                 
                   Bernard
                   ,
                   All
                   contempt
                   of
                   laws
                   ,
                   be
                   the
                   matter
                   
                   little
                   or
                   great
                   ,
                   is
                   highly
                   damnable
                
                 ;
                 
                 and
                 the
                 reason
                 he
                 subjoyns
                 a
                 while
                 after
                 ,
                 
                   Convertit
                   in
                   crimen
                   gravis
                   rebellionis
                   culpam
                   levis
                   transgressionis
                   ,
                   Contempt
                   makes
                   the
                   smallest
                   transgression
                   become
                   a
                   great
                   rebellion
                   .
                
                 Because
                 here
                 it
                 is
                 not
                 the
                 violation
                 of
                 the
                 law
                 ,
                 but
                 of
                 the
                 authority
                 ;
                 not
                 the
                 decree
                 ,
                 but
                 the
                 power
                 is
                 undervalued
                 ,
                 and
                 ever
                 accuses
                 the
                 Law-giver
                 of
                 want
                 of
                 wisdome
                 ,
                 or
                 supposes
                 him
                 to
                 have
                 no
                 power
                 .
                 This
                 is
                 that
                 which
                 in
                 Leviticus
                 is
                 express'd
                 by
                 [
                 
                   Si
                   spreveritis
                   mandata
                   mea
                
                 ,
                 
                 
                   &
                   anima
                   vestra
                   fastidierit
                   judicia
                   mea
                   ]
                   a
                   contemning
                   the
                   commandement
                   ,
                   and
                   that
                   your
                   soul
                   hate
                   and
                   loath
                   the
                   judgements
                   .
                
                 Such
                 a
                 thing
                 as
                 this
                 ,
                 is
                 a
                 deletery
                 to
                 the
                 whole
                 Law
                 ,
                 and
                 tears
                 the
                 knot
                 that
                 ties
                 the
                 mantle
                 upon
                 the
                 Princes
                 shoulders
                 :
                 and
                 this
                 is
                 acknowledged
                 even
                 by
                 them
                 who
                 believe
                 that
                 humane
                 Laws
                 doe
                 not
                 oblige
                 the
                 conscience
                 ;
                 for
                 they
                 confess
                 that
                 the
                 conscience
                 is
                 at
                 least
                 bound
                 so
                 farre
                 that
                 the
                 law
                 be
                 not
                 despis'd
                 .
                 Now
                 then
                 besides
                 that
                 this
                 Rule
                 is
                 established
                 not
                 onely
                 by
                 its
                 own
                 reason
                 but
                 by
                 concession
                 ,
                 there
                 is
                 this
                 advantage
                 to
                 be
                 made
                 of
                 it
                 ;
                 That
                 if
                 the
                 conscience
                 be
                 bound
                 so
                 farre
                 that
                 the
                 law
                 be
                 not
                 despis'd
                 ,
                 then
                 the
                 conscience
                 is
                 bound
                 so
                 farre
                 that
                 the
                 law
                 be
                 obeyed
                 if
                 it
                 can
                 ;
                 that
                 is
                 ,
                 that
                 it
                 be
                 always
                 obeyed
                 ,
                 unless
                 there
                 be
                 a
                 competent
                 and
                 sufficient
                 or
                 probable
                 reason
                 to
                 the
                 contrary
                 .
                 And
                 therefore
                 it
                 is
                 remarkable
                 that
                 God
                 calls
                 the
                 not
                 obeying
                 of
                 his
                 laws
                 ,
                 a
                 despising
                 and
                 loathing
                 them
                 in
                 their
                 hearts
                 :
                 
                 
                   Si
                   judicia
                   mea
                   exhorruerit
                   anima
                   vestra
                   ,
                   ita
                   ut
                   non
                   faciatis
                   ,
                   If
                   your
                   soul
                   so
                   hate
                   my
                   judgements
                   that
                   ye
                   doe
                   them
                   not
                
                 ;
                 that
                 is
                 properly
                 to
                 despise
                 them
                 :
                 and
                 so
                 it
                 is
                 in
                 humane
                 Laws
                 ;
                 he
                 that
                 breaks
                 them
                 without
                 cause
                 despises
                 them
                 ,
                 for
                 nothing
                 else
                 does
                 make
                 him
                 not
                 to
                 obey
                 .
                 
                 For
                 this
                 is
                 a
                 certain
                 rule
                 ,
                 
                   Causlesly
                   and
                   contemptuously
                   are
                   all
                   one
                   .
                
                 If
                 therefore
                 the
                 adversaries
                 in
                 this
                 Rule
                 doe
                 affirm
                 that
                 the
                 conscience
                 is
                 bound
                 to
                 obey
                 ,
                 unless
                 there
                 be
                 reason
                 to
                 the
                 contrary
                 ,
                 then
                 we
                 agree
                 together
                 ,
                 and
                 both
                 with
                 truth
                 ;
                 and
                 if
                 there
                 be
                 any
                 difference
                 afterwards
                 ,
                 it
                 is
                 onely
                 in
                 assigning
                 what
                 reasons
                 and
                 what
                 causes
                 are
                 sufficient
                 .
                 But
                 if
                 they
                 mean
                 that
                 the
                 conscience
                 is
                 onely
                 bound
                 not
                 to
                 despise
                 the
                 law
                 ,
                 but
                 may
                 break
                 the
                 law
                 when
                 there
                 is
                 no
                 reason
                 for
                 it
                 ,
                 and
                 if
                 she
                 does
                 ,
                 commits
                 no
                 sin
                 against
                 God
                 ;
                 then
                 by
                 despising
                 the
                 law
                 they
                 must
                 mean
                 something
                 that
                 no
                 Grammar
                 and
                 no
                 Lexicon
                 ever
                 understood
                 ,
                 and
                 that
                 none
                 despises
                 the
                 law
                 but
                 he
                 that
                 rails
                 upon
                 it
                 ,
                 and
                 reviles
                 it
                 ,
                 or
                 reproaches
                 the
                 authority
                 directly
                 ;
                 for
                 indirectly
                 he
                 reproaches
                 the
                 authority
                 that
                 despises
                 the
                 law
                 ,
                 and
                 he
                 directly
                 despises
                 ,
                 that
                 for
                 no
                 reason
                 disobeys
                 it
                 :
                 for
                 if
                 for
                 no
                 reason
                 ,
                 then
                 it
                 is
                 contempt
                 ,
                 for
                 else
                 there
                 can
                 be
                 no
                 account
                 given
                 of
                 the
                 omission
                 ;
                 and
                 nothing
                 is
                 a
                 greater
                 contempt
                 then
                 to
                 esteem
                 the
                 law
                 so
                 inconsiderable
                 as
                 to
                 be
                 less
                 then
                 nothing
                 .
                 He
                 that
                 thinks
                 it
                 unlawful
                 hath
                 a
                 reason
                 ,
                 real
                 or
                 imaginary
                 :
                 but
                 he
                 that
                 thinks
                 it
                 lawful
                 ,
                 and
                 yet
                 will
                 not
                 obey
                 ,
                 and
                 hath
                 no
                 reason
                 why
                 he
                 will
                 not
                 ,
                 does
                 despise
                 it
                 infinitely
                 .
                 Some
                 suppose
                 that
                 to
                 break
                 a
                 law
                 frequently
                 or
                 customarily
                 is
                 contempt
                 :
                 But
                 to
                 this
                 I
                 assent
                 not
                 ,
                 because
                 there
                 may
                 be
                 a
                 lasting
                 reason
                 why
                 the
                 law
                 is
                 by
                 custome
                 broken
                 :
                 indeed
                 ,
                 if
                 there
                 be
                 no
                 reason
                 ,
                 then
                 the
                 greater
                 the
                 custome
                 is
                 ,
                 the
                 greater
                 is
                 the
                 contempt
                 ;
                 but
                 if
                 there
                 be
                 a
                 reason
                 ,
                 neither
                 one
                 omission
                 nor
                 twenty
                 can
                 be
                 criminal
                 .
                 But
                 in
                 this
                 particular
                 I
                 like
                 well
                 what
                 is
                 said
                 by
                 the
                 Lawyers
                 ,
                 
                   Ex
                   consuetudine
                   indici
                   prasumptionem
                   contemptus
                   ,
                   licet
                   ipsa
                   contemptus
                   non
                   sit
                   .
                
                 It
                 is
                 a
                 very
                 great
                 presumption
                 that
                 whoever
                 frequently
                 breaks
                 the
                 law
                 does
                 despise
                 it
                 :
                 and
                 upon
                 him
                 that
                 does
                 so
                 ,
                 the
                 burden
                 of
                 proving
                 that
                 he
                 does
                 not
                 ,
                 by
                 proving
                 his
                 reason
                 ,
                 is
                 incumbent
                 .
              
               
                 These
                 are
                 the
                 measures
                 by
                 which
                 we
                 shall
                 account
                 concerning
                 the
                 degrees
                 of
                 obligation
                 of
                 conscience
                 to
                 obey
                 humane
                 Laws
                 .
                 
                 The
                 use
                 of
                 them
                 
                 is
                 this
                 ,
                 That
                 besides
                 they
                 are
                 helps
                 to
                 alleviate
                 the
                 scruples
                 or
                 the
                 doubts
                 of
                 conscience
                 concerning
                 the
                 greatness
                 of
                 a
                 sin
                 in
                 this
                 instance
                 ,
                 and
                 in
                 proportioning
                 our
                 repentance
                 and
                 amends
                 ;
                 they
                 are
                 also
                 of
                 great
                 use
                 both
                 in
                 the
                 judging
                 concerning
                 the
                 reasons
                 of
                 disobeying
                 ,
                 that
                 is
                 ,
                 whether
                 the
                 reason
                 be
                 weighty
                 enough
                 to
                 outweigh
                 the
                 impress
                 and
                 intention
                 of
                 the
                 law
                 ,
                 and
                 also
                 of
                 judging
                 what
                 inconvenience
                 is
                 to
                 be
                 suffer'd
                 to
                 preserve
                 our
                 obedience
                 respectively
                 to
                 any
                 law
                 .
              
               
                 It
                 now
                 remains
                 that
                 for
                 the
                 confirmation
                 of
                 the
                 truth
                 and
                 explication
                 of
                 the
                 sense
                 of
                 this
                 rule
                 ,
                 
                 the
                 objections
                 made
                 be
                 considered
                 .
              
               
                 To
                 the
                 first
                 I
                 answer
                 ,
                 
                 That
                 to
                 suppose
                 humane
                 lawes
                 to
                 bind
                 the
                 Conscience
                 is
                 so
                 far
                 from
                 devesting
                 God
                 of
                 his
                 royalty
                 ,
                 that
                 it
                 does
                 very
                 much
                 establish
                 it
                 ;
                 for
                 it
                 is
                 a
                 part
                 of
                 his
                 Royalty
                 to
                 bind
                 the
                 Conscience
                 ,
                 and
                 therefore
                 he
                 that
                 saies
                 ,
                 that
                 God
                 does
                 bind
                 the
                 Conscience
                 to
                 obey
                 humane
                 laws
                 ,
                 makes
                 no
                 intrenchment
                 upon
                 that
                 .
                 For
                 although
                 humane
                 laws
                 doe
                 bind
                 the
                 Conscience
                 ,
                 yet
                 it
                 is
                 not
                 by
                 vertue
                 or
                 formal
                 energy
                 of
                 the
                 civil
                 power
                 ,
                 but
                 by
                 the
                 authority
                 and
                 power
                 of
                 God
                 ;
                 the
                 King
                 and
                 the
                 Bishop
                 are
                 but
                 Christs
                 deputies
                 ,
                 and
                 his
                 power
                 they
                 exercise
                 ,
                 by
                 his
                 power
                 they
                 rule
                 ,
                 and
                 to
                 his
                 Kingdome
                 they
                 minister
                 .
                 And
                 therefore
                 the
                 civil
                 power
                 does
                 not
                 take
                 cognizance
                 of
                 the
                 Conscience
                 ,
                 nor
                 pretend
                 a
                 compulsory
                 over
                 it
                 ;
                 but
                 God
                 does
                 ,
                 and
                 does
                 exercise
                 it
                 when
                 he
                 punishes
                 the
                 Soul
                 eternally
                 for
                 contempt
                 and
                 rebellion
                 against
                 the
                 Princes
                 of
                 the
                 people
                 .
              
               
                 To
                 the
                 second
                 ,
                 
                 We
                 are
                 to
                 consider
                 ,
                 that
                 when
                 it
                 is
                 said
                 that
                 Humane
                 lawes
                 bind
                 the
                 Conscience
                 ,
                 the
                 meaning
                 is
                 ,
                 it
                 ties
                 us
                 to
                 duty
                 ,
                 and
                 we
                 are
                 guilty
                 before
                 God
                 if
                 we
                 doe
                 not
                 obey
                 man
                 :
                 and
                 Conscience
                 is
                 not
                 here
                 taken
                 in
                 the
                 physical
                 or
                 natural
                 sense
                 ,
                 for
                 a
                 practical
                 understanding
                 alone
                 ,
                 but
                 for
                 the
                 whole
                 mind
                 of
                 man
                 informed
                 and
                 commanded
                 by
                 God
                 ;
                 in
                 which
                 mind
                 one
                 of
                 the
                 Principles
                 or
                 laws
                 of
                 God
                 written
                 there
                 is
                 ,
                 that
                 we
                 should
                 
                   obey
                   them
                   that
                   have
                   the
                   Rule
                   over
                   us
                   :
                
                 but
                 besides
                 this
                 ,
                 this
                 whole
                 argument
                 is
                 a
                 plain
                 paralogisme
                 ;
                 for
                 it
                 supposes
                 that
                 because
                 Humane
                 laws
                 are
                 tied
                 upon
                 the
                 Conscience
                 ,
                 that
                 they
                 are
                 tied
                 by
                 man
                 ,
                 not
                 by
                 God
                 ;
                 which
                 is
                 against
                 the
                 true
                 state
                 of
                 the
                 Question
                 :
                 therefore
                 if
                 Conscience
                 were
                 wholly
                 a
                 habit
                 or
                 an
                 act
                 ,
                 or
                 the
                 faculty
                 of
                 understanding
                 ,
                 and
                 consequently
                 in
                 this
                 last
                 case
                 subject
                 to
                 God
                 alone
                 who
                 is
                 truth
                 ,
                 yet
                 the
                 truth
                 remains
                 unharm'd
                 ,
                 for
                 it
                 is
                 not
                 man
                 that
                 rules
                 in
                 the
                 Conscience
                 ,
                 but
                 God
                 who
                 commands
                 it
                 to
                 obey
                 man
                 ,
                 for
                 fear
                 of
                 Gods
                 displeasure
                 .
                 Humane
                 laws
                 are
                 but
                 the
                 material
                 part
                 in
                 this
                 obligation
                 ;
                 the
                 authoritity
                 and
                 command
                 of
                 God
                 give
                 it
                 life
                 &
                 force
                 upon
                 the
                 Conscience
                 :
                 it
                 is
                 like
                 the
                 body
                 prepar'd
                 by
                 the
                 Father
                 of
                 the
                 Country
                 ,
                 into
                 which
                 God
                 inspires
                 a
                 living
                 and
                 an
                 operative
                 principle
                 .
              
               
                 To
                 the
                 third
                 the
                 answer
                 is
                 easy
                 and
                 short
                 :
                 
                 for
                 granting
                 all
                 that
                 is
                 said
                 ,
                 it
                 not
                 being
                 material
                 to
                 the
                 present
                 inquiry
                 whether
                 it
                 be
                 true
                 or
                 no
                 ;
                 it
                 is
                 a
                 part
                 of
                 Christian
                 liberty
                 that
                 the
                 Conscience
                 be
                 servant
                 to
                 none
                 but
                 Christ
                 ,
                 and
                 whatever
                 be
                 the
                 matter
                 of
                 humane
                 laws
                 ,
                 if
                 it
                 be
                 not
                 also
                 the
                 matter
                 of
                 a
                 Divine
                 law
                 ,
                 the
                 Conscience
                 is
                 free
                 from
                 that
                 matter
                 of
                 it self
                 ,
                 because
                 God
                 being
                 onely
                 the
                 Lord
                 of
                 Conscience
                 ,
                 and
                 he
                 not
                 having
                 by
                 his
                 law
                 established
                 that
                 matter
                 ,
                 the
                 Conscience
                 is
                 free
                 as
                 to
                 that
                 matter
                 .
                 But
                 then
                 when
                 a
                 just
                 authority
                 supervening
                 hath
                 made
                 a
                 law
                 in
                 that
                 matter
                 ,
                 though
                 the
                 Conscience
                 was
                 free
                 from
                 
                   that
                   matter
                
                 ,
                 yet
                 it
                 is
                 not
                 free
                 from
                 
                   that
                   authority
                
                 :
                 not
                 that
                 the
                 Conscience
                 is
                 a
                 subject
                 of
                 that
                 authority
                 immediately
                 
                 and
                 ultimately
                 ,
                 but
                 because
                 God
                 hath
                 subjected
                 it
                 ,
                 and
                 commanded
                 it
                 to
                 obey
                 .
              
               
                 
                   Of
                   Christian
                   Liberty
                   .
                
                 
                   But
                   for
                   the
                   fuller
                   satisfaction
                   of
                   Conscience
                   in
                   this
                   great
                   article
                   ,
                   
                   it
                   will
                   not
                   be
                   amiss
                   to
                   give
                   a
                   full
                   ,
                   but
                   short
                   account
                   of
                   the
                   nature
                   and
                   pretences
                   of
                   Christian
                   liberty
                   .
                   In
                   order
                   to
                   which
                   S.
                   Peter
                   explicates
                   this
                   article
                   most
                   excellently
                   ,
                   saying
                   ,
                   
                     Be
                     subject
                     to
                     every
                     ordinance
                     of
                     man
                  
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     for
                     the
                     Lord
                  
                   ,
                   that
                   is
                   ,
                   for
                   his
                   Commandement
                   ,
                   and
                   for
                   the
                   interest
                   of
                   his
                   Kingdome
                   ,
                   *
                   and
                   his
                   power
                   and
                   his
                   glory
                   :
                   
                   for
                   it
                   is
                   a
                   portion
                   of
                   his
                   kingdome
                   ,
                   
                   it
                   is
                   the
                   deputation
                   of
                   his
                   power
                   ;
                   
                   and
                   he
                   is
                   glorified
                   by
                   our
                   obedience
                   ,
                   when
                   the
                   princes
                   of
                   the
                   world
                   by
                   seeing
                   our
                   ready
                   subjection
                   have
                   no
                   cause
                   to
                   speak
                   evil
                   of
                   us
                   ;
                   which
                   was
                   the
                   very
                   argument
                   which
                   the
                   *
                   Apostle
                   uses
                   in
                   this
                   question
                   .
                   And
                   therefore
                   S.
                   Peter
                   ;
                   who
                   in
                   this
                   inquiry
                   takes
                   notice
                   of
                   our
                   liberty
                   ,
                   gives
                   express
                   caution
                   ,
                   that
                   though
                   we
                   be
                   free
                   from
                   many
                   fetters
                   and
                   hard
                   services
                   ,
                   yet
                   we
                   should
                   not
                   pretend
                   Christian
                   liberty
                   as
                   a
                   cover
                   for
                   sedition
                   and
                   rebellion
                   and
                   disobedience
                   ,
                   which
                   he
                   signally
                   calls
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   we
                   render
                   it
                   maliciousness
                   :
                   and
                   if
                   it
                   be
                   us'd
                   to
                   express
                   the
                   effects
                   and
                   evil
                   consequents
                   ,
                   it
                   is
                   very
                   well
                   ;
                   but
                   it
                   relating
                   here
                   to
                   the
                   principle
                   of
                   the
                   mischief
                   ,
                   it
                   is
                   better
                   rendred
                   ,
                   *
                   Craftiness
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     not
                     making
                  
                   this
                   Christian
                   
                     liberty
                     a
                     pretence
                     and
                     cover
                     for
                     your
                     Craftiness
                     :
                  
                   for
                   they
                   well
                   knew
                   the
                   artifices
                   of
                   the
                   Devil
                   ,
                   and
                   that
                   he
                   would
                   endeavour
                   to
                   aliene
                   the
                   hearts
                   of
                   subjects
                   from
                   their
                   Princes
                   upon
                   pretence
                   of
                   Christian
                   liberty
                   ,
                   and
                   of
                   heathen
                   Princes
                   from
                   Christianity
                   upon
                   supposition
                   it
                   was
                   no
                   friend
                   to
                   government
                   ;
                   and
                   so
                   it
                   fel
                   out
                   in
                   the
                   Gnosticks
                   and
                   Valentinians
                   :
                   but
                   against
                   these
                   evils
                   the
                   Apostles
                   by
                   the
                   Spirit
                   of
                   God
                   and
                   the
                   doctrine
                   of
                   the
                   Gospel
                   made
                   excellent
                   provisions
                   .
                   For
                   as
                   S.
                   Peter
                   so
                   also
                   S.
                   Paul
                   us'd
                   the
                   same
                   caution
                   in
                   this
                   article
                   :
                   for
                   having
                   press'd
                   upon
                   the
                   Galatians
                   to
                   insist
                   upon
                   their
                   Christian
                   liberty
                   ,
                   and
                   not
                   to
                   be
                   brought
                   under
                   the
                   yoak
                   of
                   Moses
                   ,
                   lest
                   they
                   should
                   stumble
                   at
                   the
                   name
                   of
                   liberty
                   ,
                   he
                   charges
                   them
                   not
                   to
                   abuse
                   it
                   ,
                   not
                   to
                   extend
                   it
                   beyond
                   its
                   proper
                   limit
                   ,
                   not
                   to
                   use
                   it
                   as
                   an
                   occasion
                   to
                   the
                   flesh
                   ;
                   and
                   that
                   it
                   may
                   be
                   manifest
                   where
                   it
                   was
                   he
                   intended
                   to
                   fix
                   his
                   rule
                   ,
                   he
                   instances
                   in
                   the
                   matter
                   of
                   government
                   ,
                   adding
                   by
                   way
                   of
                   explication
                   ,
                   
                     By
                     love
                     serve
                     one
                     another
                  
                   :
                   
                   that
                   is
                   ,
                   though
                   you
                   Christians
                   be
                   all
                   free
                   ,
                   yet
                   there
                   is
                   a
                   bond
                   of
                   charity
                   ,
                   by
                   which
                   you
                   are
                   tied
                   to
                   the
                   rules
                   of
                   government
                   and
                   service
                   and
                   subordination
                   ;
                   in
                   these
                   things
                   if
                   you
                   pretend
                   your
                   liberty
                   ,
                   it
                   will
                   be
                   but
                   an
                   occasion
                   to
                   the
                   flesh
                   ,
                   and
                   a
                   dishonour
                   to
                   the
                   Spirit
                   .
                   For
                   our
                   liberty
                   is
                   not
                   a
                   
                     Carnal
                     liberty
                  
                   ,
                   
                   but
                   it
                   is
                   a
                   spiritual
                   .
                   If
                   a
                   slave
                   be
                   called
                   to
                   Christianity
                   ,
                   he
                   is
                   
                     the
                     Lords
                     freed-man
                  
                   ,
                   but
                   not
                   Mans
                   ,
                   he
                   is
                   still
                   a
                   servant
                   and
                   commanded
                   to
                   abide
                   in
                   it
                   ,
                   if
                   in
                   that
                   state
                   he
                   be
                   called
                   .
                   And
                   it
                   is
                   an
                   excellent
                   Rule
                   which
                   is
                   given
                   by
                   Calvin
                   in
                   this
                   particular
                   ,
                   
                   
                     We
                     ought
                     to
                     account
                     that
                     by
                     Christian
                     liberty
                     there
                     is
                     nothing
                     gotten
                     to
                     us
                     before
                     men
                     ,
                     but
                     onely
                     before
                     God.
                  
                   And
                   it
                   is
                   a
                   horrible
                   folly
                   which
                   abuses
                   some
                   men
                   ,
                   they
                   think
                   that
                   they
                   loose
                   their
                   liberty
                   unless
                   they
                   get
                   possession
                   of
                   it
                   by
                   doing
                   against
                   that
                   part
                   which
                   is
                   forbidden
                   :
                   not
                   considering
                   that
                   if
                   the
                   matter
                   be
                   indifferent
                   ,
                   then
                   they
                   may
                   as
                   well
                   doe
                   that
                   which
                   is
                   by
                   man
                   commanded
                   ,
                   as
                   doe
                   the
                   contrary
                   ,
                   they
                   are
                   as
                   free
                   to
                   one
                   as
                   to
                   the
                   other
                   ;
                   and
                   therefore
                   for
                   civility
                   ,
                   and
                   for
                   government
                   ,
                   and
                   for
                   order
                   ,
                   and
                   for
                   humanity
                   sake
                   ,
                   since
                   they
                   must
                   use
                   their
                   liberty
                   one
                   way
                   ,
                   let
                   them
                   doe
                   it
                   that
                   way
                   which
                   
                   will
                   at
                   least
                   please
                   God
                   as
                   well
                   ,
                   and
                   Man
                   better
                   .
                   And
                   for
                   their
                   Christian
                   liberty
                   ,
                   that
                   is
                   in
                   the
                   Spirit
                   ,
                   and
                   they
                   need
                   no
                   other
                   testimony
                   but
                   the
                   Conscience
                   it self
                   :
                   for
                   the
                   Conscience
                   in
                   this
                   also
                   is
                   a
                   thousand
                   witnesses
                   .
                   And
                   therefore
                   truly
                   and
                   plainly
                   the
                   liberty
                   that
                   the
                   Apostles
                   speak
                   of
                   is
                   but
                   a
                   freedome
                   from
                   the
                   
                     dominion
                     of
                     sin
                  
                   ,
                   and
                   a
                   freedome
                   from
                   the
                   terrors
                   and
                   obligation
                   of
                   the
                   Law
                   :
                   the
                   first
                   is
                   a
                   freedome
                   of
                   duty
                   ,
                   the
                   second
                   a
                   freedome
                   of
                   priviledge
                   ;
                   the
                   first
                   is
                   a
                   Commandement
                   ,
                   the
                   second
                   a
                   state
                   of
                   advantage
                   ;
                   that
                   is
                   but
                   a
                   working
                   ,
                   this
                   is
                   completed
                   ;
                   that
                   is
                   design'd
                   by
                   Christ
                   ,
                   this
                   already
                   wrought
                   ,
                   and
                   is
                   the
                   effect
                   of
                   Christs
                   death
                   ,
                   while
                   the
                   other
                   is
                   the
                   product
                   of
                   his
                   Spirit
                   ,
                   and
                   the
                   business
                   of
                   the
                   Kingdome
                   of
                   Grace
                   .
                   But
                   let
                   us
                   see
                   what
                   is
                   the
                   proper
                   and
                   explicite
                   effect
                   of
                   all
                   this
                   .
                
                 
                   1.
                   
                   It
                   is
                   true
                   that
                   we
                   are
                   freed
                   from
                   sin
                   ,
                   that
                   is
                   ,
                   we
                   are
                   asserted
                   into
                   the
                   liberty
                   of
                   grace
                   and
                   pardon
                   ;
                   the
                   band
                   of
                   sin
                   is
                   broken
                   ,
                   and
                   we
                   may
                   be
                   rescued
                   from
                   the
                   power
                   and
                   from
                   the
                   punishment
                   of
                   it
                   :
                   and
                   what
                   then
                   ?
                   S.
                   James
                   answers
                   this
                   inquiry
                   ,
                   
                   
                     Whoso
                     looketh
                     into
                     the
                     perfect
                     law
                     of
                     liberty
                     ,
                     must
                     be
                     a
                     doer
                     of
                     the
                     work
                     ,
                  
                   that
                   is
                   ,
                   of
                   the
                   righteousness
                   evangelical
                   ;
                   and
                   
                     this
                     man
                     shall
                     be
                     blessed
                     in
                     his
                     deed
                     .
                  
                   For
                   it
                   is
                   Christ
                   who
                   hath
                   set
                   us
                   free
                   ;
                   but
                   yet
                   be
                   servants
                   of
                   Christ
                   :
                   his
                   Spirit
                   hath
                   made
                   us
                   free
                   ,
                   and
                   asserted
                   us
                   
                     into
                     the
                     glorious
                     liberty
                     of
                     the
                     Sons
                     of
                     God
                  
                   ;
                   
                   
                     therefore
                     we
                     are
                     debters
                     ,
                     not
                     to
                     the
                     flesh
                     ,
                     to
                     live
                     after
                     the
                     flesh
                     ,
                  
                   but
                   we
                   must
                   live
                   a
                   spiritual
                   life
                   ,
                   for
                   to
                   doe
                   so
                   is
                   to
                   persist
                   in
                   our
                   liberty
                   ;
                   it
                   is
                   entring
                   upon
                   that
                   possession
                   which
                   God
                   hath
                   given
                   us
                   :
                   but
                   this
                   is
                   like
                   the
                   gift
                   given
                   to
                   the
                   sons
                   of
                   Israel
                   ;
                   all
                   the
                   land
                   of
                   Canaan
                   was
                   their
                   portion
                   ,
                   but
                   they
                   were
                   to
                   fight
                   for
                   it
                   ,
                   and
                   win
                   it
                   by
                   degrees
                   ;
                   but
                   it
                   was
                   long
                   before
                   they
                   were
                   in
                   quiet
                   possession
                   ,
                   and
                   so
                   shall
                   we
                   when
                   we
                   are
                   in
                   the
                   land
                   of
                   promise
                   .
                
                 
                   2.
                   
                   It
                   is
                   also
                   true
                   that
                   we
                   are
                   freed
                   from
                   the
                   curse
                   of
                   the
                   law
                   and
                   the
                   Spirit
                   of
                   bondage
                   or
                   servile
                   fear
                   ,
                   which
                   was
                   produc'd
                   by
                   the
                   curses
                   threatned
                   to
                   every
                   transgressor
                   without
                   the
                   abatements
                   of
                   infirmity
                   &
                   the
                   allowances
                   of
                   repentance
                   ;
                   and
                   we
                   are
                   adopted
                   into
                   a
                   liberty
                   of
                   the
                   sons
                   of
                   God
                   ,
                   we
                   can
                   
                     cry
                     Abba
                     Father
                  
                   ,
                   and
                   God
                   will
                   use
                   us
                   not
                   with
                   the
                   severe
                   rights
                   of
                   a
                   Lord
                   ,
                   but
                   with
                   the
                   sweetest
                   measures
                   of
                   a
                   Fathers
                   government
                   .
                   And
                   what
                   then
                   ?
                   what
                   is
                   the
                   effect
                   of
                   this
                   liberty
                   ?
                   By
                   the
                   Spirit
                   of
                   God
                   we
                   cry
                   Abba
                   Father
                   ,
                   by
                   him
                   we
                   have
                   this
                   liberty
                   ,
                   therefore
                   
                     we
                     must
                     live
                     in
                     the
                     Spirit
                     :
                  
                   for
                   though
                   we
                   be
                   not
                   under
                   fear
                   ,
                   yet
                   we
                   are
                   under
                   love
                   ;
                   we
                   are
                   not
                   under
                   the
                   curse
                   of
                   the
                   Law
                   ,
                   yet
                   we
                   are
                   under
                   the
                   duty
                   ;
                   not
                   under
                   the
                   coercive
                   power
                   of
                   the
                   first
                   covenant
                   ,
                   yet
                   under
                   the
                   directive
                   power
                   of
                   the
                   Eternal
                   Commandement
                   .
                   For
                   the
                   Spirit
                   of
                   God
                   makes
                   us
                   sons
                   ,
                   yet
                   none
                   are
                   sons
                   but
                   such
                   as
                   are
                   
                     led
                     by
                     the
                     Spirit
                  
                   ;
                   and
                   we
                   are
                   freed
                   from
                   the
                   curse
                   and
                   condemnation
                   of
                   the
                   law
                   ,
                   
                   but
                   not
                   unless
                   we
                   
                     walk
                     not
                     after
                     the
                     Flesh
                     ,
                     but
                     after
                     the
                     Spirit
                     .
                  
                
                 
                   3.
                   
                   It
                   is
                   also
                   true
                   that
                   we
                   are
                   freed
                   
                     from
                     the
                     ceremonial
                     law
                  
                   ,
                   the
                   law
                   of
                   circumcision
                   ,
                   
                   of
                   meats
                   and
                   drinks
                   and
                   carnal
                   ordinances
                   .
                   And
                   what
                   then
                   ?
                   
                     use
                     it
                     charitably
                     ,
                     and
                     take
                     heed
                     lest
                     this
                     liberty
                     of
                     yours
                     become
                     a
                     stumbling-block
                     to
                     them
                     that
                     are
                     weak
                     .
                  
                   Some
                   there
                   are
                   that
                   extend
                   this
                   to
                   a
                   liberty
                   from
                   all
                   things
                   that
                   are
                   indifferent
                   ,
                   as
                   meats
                   and
                   garments
                   ,
                   and
                   daies
                   ,
                   and
                   ceremonies
                   and
                   the
                   like
                   .
                   Now
                   if
                   they
                   mean
                   that
                   we
                   are
                   not
                   bound
                   to
                   these
                   things
                   by
                   any
                   law
                   of
                   God
                   under
                   the
                   Gospel
                   ,
                   it
                   is
                   very
                   true
                   ;
                   that
                   is
                   ,
                   Christ
                   gave
                   us
                   no
                   Commandement
                   concerning
                   them
                   .
                   But
                   if
                   it
                   be
                   meant
                   that
                   these
                   things
                   are
                   left
                   so
                   free
                   that
                   there
                   can
                   be
                   no
                   accidental
                   and
                   temporary
                   obligation
                   ,
                   rule
                   or
                   limit
                   made
                   concerning
                   them
                   ,
                   this
                   is
                   that
                   I
                   am
                   now
                   disputing
                   against
                   .
                   But
                   that
                   this
                   is
                   no
                   part
                   of
                   Christian
                   liberty
                   purchas'd
                   by
                   the
                   blood
                   of
                   Christ
                   ,
                   is
                   evident
                   ,
                   because
                   things
                   in
                   their
                   nature
                   indifferent
                   ,
                   that
                   
                   is
                   ,
                   concerning
                   which
                   there
                   was
                   no
                   Commandement
                   given
                   ,
                   were
                   alwaies
                   free
                   ,
                   and
                   to
                   say
                   otherwise
                   were
                   a
                   contradiction
                   in
                   the
                   terms
                   ;
                   and
                   no
                   drop
                   of
                   Christs
                   blood
                   could
                   so
                   vainly
                   fall
                   as
                   to
                   purchase
                   for
                   us
                   what
                   was
                   done
                   already
                   by
                   the
                   nature
                   of
                   the
                   thing
                   .
                   He
                   onely
                   rescinded
                   the
                   Laws
                   of
                   Moses
                   concerning
                   the
                   instances
                   commanded
                   there
                   ;
                   that
                   is
                   ,
                   those
                   which
                   were
                   not
                   indifferent
                   ,
                   as
                   being
                   positively
                   commanded
                   ,
                   he
                   return'd
                   to
                   their
                   own
                   nature
                   ,
                   to
                   be
                   us'd
                   in
                   another
                   dispensation
                   ,
                   to
                   be
                   dispos'd
                   of
                   in
                   another
                   government
                   ,
                   in
                   a
                   distinct
                   manner
                   ,
                   to
                   other
                   purposes
                   ,
                   or
                   (
                   as
                   occasion
                   should
                   serve
                   )
                   to
                   be
                   wholly
                   let
                   alone
                   .
                   But
                   although
                   Christ
                   broke
                   the
                   yoke
                   of
                   Moses
                   ,
                   and
                   so
                   left
                   the
                   instances
                   and
                   matters
                   there
                   us'd
                   to
                   their
                   own
                   indifference
                   ;
                   yet
                   he
                   left
                   it
                   as
                   indifferent
                   to
                   the
                   Law-givers
                   to
                   make
                   laws
                   concerning
                   them
                   ;
                   for
                   he
                   gave
                   no
                   commandement
                   that
                   they
                   should
                   always
                   be
                   left
                   indifferent
                   as
                   to
                   external
                   usages
                   .
                   Under
                   Moses
                   they
                   were
                   tied
                   upon
                   the
                   conscience
                   by
                   God
                   himself
                   ,
                   and
                   therefore
                   unchangeably
                   during
                   that
                   whole
                   period
                   ;
                   but
                   now
                   they
                   are
                   left
                   to
                   a
                   temporary
                   transient
                   use
                   and
                   ministery
                   ,
                   to
                   doe
                   good
                   ,
                   or
                   to
                   promote
                   order
                   ,
                   or
                   to
                   combine
                   government
                   :
                   and
                   if
                   Governors
                   had
                   not
                   a
                   freedome
                   to
                   use
                   them
                   in
                   government
                   ,
                   as
                   well
                   as
                   private
                   persons
                   to
                   use
                   them
                   if
                   they
                   would
                   in
                   their
                   own
                   persons
                   ,
                   Christian
                   liberty
                   had
                   been
                   made
                   for
                   Subjects
                   ,
                   and
                   denied
                   to
                   Christian
                   Princes
                   and
                   Christian
                   Priests
                   .
                
                 
                   4.
                   
                   There
                   is
                   yet
                   another
                   liberty
                   called
                   
                     the
                     liberty
                     of
                     glory
                  
                   ,
                   
                   or
                   the
                   glorious
                   liberty
                   of
                   the
                   children
                   of
                   God
                   ;
                   that
                   is
                   ,
                   the
                   
                     Redemption
                     of
                     our
                     bodies
                  
                   from
                   disease
                   and
                   pain
                   ,
                   from
                   death
                   and
                   corruption
                   :
                   but
                   for
                   this
                   we
                   must
                   stay
                   till
                   the
                   last
                   adoption
                   :
                   For
                   what
                   Christ
                   is
                   by
                   generation
                   and
                   proper
                   inheritance
                   ,
                   that
                   we
                   shall
                   be
                   by
                   adoption
                   if
                   we
                   belong
                   to
                   him
                   .
                   Now
                   of
                   Christ
                   in
                   his
                   Resurrection
                   it
                   was
                   said
                   ,
                   
                   
                     Thou
                     art
                     my
                     Son
                     ,
                     this
                     day
                     have
                     I
                     begotten
                     thee
                     .
                  
                   That
                   was
                   the
                   last
                   generation
                   or
                   right
                   of
                   Sonship
                   ,
                   to
                   which
                   when
                   we
                   are
                   adopted
                   we
                   shall
                   be
                   partakers
                   of
                   the
                   glory
                   ;
                   but
                   that
                   was
                   at
                   Christs
                   Resurrection
                   ,
                   and
                   this
                   shall
                   be
                   in
                   ours
                   .
                
                 
                   5.
                   
                   Now
                   here
                   being
                   in
                   the
                   days
                   of
                   the
                   Apostles
                   so
                   much
                   talk
                   of
                   liberty
                   ,
                   and
                   that
                   in
                   so
                   many
                   instances
                   ,
                   and
                   (
                   without
                   question
                   )
                   made
                   the
                   subject
                   of
                   many
                   Sermons
                   ,
                   and
                   much
                   Table-talk
                   ,
                   and
                   many
                   disputes
                   ,
                   and
                   us'd
                   as
                   an
                   argument
                   to
                   perswade
                   strangers
                   ,
                   and
                   to
                   comfort
                   the
                   faithful
                   ,
                   and
                   the
                   Devil
                   being
                   so
                   ready
                   to
                   make
                   use
                   of
                   any
                   prepared
                   lust
                   ,
                   or
                   mistake
                   ,
                   or
                   ignorance
                   ,
                   or
                   fancy
                   ;
                   it
                   could
                   not
                   be
                   but
                   many
                   weak
                   and
                   many
                   false
                   persons
                   did
                   instantly
                   dream
                   of
                   a
                   temporal
                   liberty
                   ,
                   that
                   Sons
                   were
                   free
                   from
                   the
                   laws
                   of
                   Parents
                   ,
                   Wives
                   of
                   Husbands
                   ,
                   Servants
                   of
                   Masters
                   ,
                   Subjects
                   of
                   Princes
                   :
                   the
                   Apostles
                   knowing
                   how
                   great
                   a
                   confusion
                   this
                   would
                   be
                   to
                   all
                   relations
                   and
                   states
                   of
                   men
                   ,
                   and
                   what
                   an
                   infinite
                   reproach
                   it
                   would
                   be
                   to
                   the
                   Religion
                   ,
                   stopt
                   this
                   avenue
                   of
                   mischief
                   ,
                   and
                   not
                   onely
                   dogmatically
                   describ'd
                   the
                   duties
                   of
                   all
                   inferiours
                   ,
                   but
                   took
                   care
                   also
                   to
                   doe
                   it
                   in
                   those
                   places
                   where
                   they
                   had
                   occasion
                   to
                   speak
                   of
                   Christian
                   liberty
                   ,
                   that
                   there
                   might
                   be
                   no
                   pretence
                   to
                   doe
                   evil
                   .
                   For
                   Christianity
                   neither
                   could
                   nor
                   ought
                   to
                   have
                   been
                   received
                   ,
                   if
                   the
                   Preachers
                   of
                   it
                   had
                   destroyed
                   Governments
                   .
                   The
                   effect
                   of
                   this
                   discourse
                   is
                   plainly
                   this
                   ,
                   That
                   Christian
                   liberty
                   does
                   not
                   warrant
                   disobedience
                   to
                   humane
                   Laws
                   ,
                   
                   or
                   liberty
                   from
                   their
                   obligation
                   .
                   Whereas
                   therefore
                   the
                   Apostle
                   says
                   ,
                   
                     Ye
                     are
                     bought
                     with
                     a
                     price
                     ,
                     be
                     not
                     ye
                     the
                     servants
                     of
                     men
                  
                   ;
                   it
                   is
                   not
                   to
                   be
                   understood
                   of
                   the
                   conscience
                   or
                   mind
                   of
                   men
                   ,
                   as
                   the
                   objection
                   affirms
                   ,
                   but
                   onely
                   is
                   an
                   advice
                   of
                   prudence
                   ,
                   to
                   the
                   purpose
                   of
                   the
                   preceding
                   words
                   in
                   the
                   21.
                   verse
                   ,
                   
                     If
                     thou
                     mayest
                     be
                     made
                     free
                     ,
                     use
                     it
                     rather
                     :
                  
                   that
                   is
                   ,
                   since
                   it
                   is
                   more
                   convenient
                   for
                   the
                   advantages
                   of
                   Religion
                   ,
                   and
                   the
                   service
                   of
                   Christ
                   ,
                   by
                   the
                   price
                   of
                   whose
                   blood
                   you
                   are
                   
                   redeemed
                   that
                   ye
                   may
                   serve
                   him
                   all
                   your
                   days
                   ,
                   therefore
                   you
                   who
                   are
                   free
                   ,
                   be
                   not
                   easy
                   to
                   give
                   or
                   part
                   with
                   your
                   liberty
                   ,
                   but
                   use
                   your
                   state
                   of
                   liberty
                   for
                   the
                   advantage
                   of
                   the
                   service
                   of
                   Christ
                   ;
                   for
                   that
                   nothing
                   else
                   is
                   meant
                   ,
                   appears
                   in
                   the
                   words
                   he
                   immediately
                   subjoyns
                   ,
                   
                     Brethren
                     ,
                     let
                     every
                     man
                     wherein
                     he
                     is
                     called
                     ,
                  
                   
                   
                     therein
                     abide
                     with
                     God
                  
                   :
                   that
                   is
                   ,
                   your
                   being
                   the
                   servants
                   of
                   men
                   is
                   not
                   inconsistent
                   with
                   your
                   service
                   of
                   God
                   ,
                   nor
                   that
                   servitude
                   incompossible
                   with
                   Christian
                   liberty
                   .
                   But
                   yet
                   suppose
                   that
                   the
                   interpretation
                   us'd
                   in
                   the
                   objection
                   be
                   right
                   ,
                   and
                   that
                   ,
                   
                     Be
                     not
                     ye
                     the
                     servants
                     of
                     men
                     ,
                  
                   is
                   to
                   be
                   understood
                   of
                   the
                   conscience
                   or
                   mind
                   of
                   man
                   ;
                   yet
                   ,
                   save
                   onely
                   that
                   it
                   was
                   not
                   so
                   intended
                   by
                   the
                   Apostle
                   ,
                   it
                   can
                   doe
                   no
                   harm
                   to
                   this
                   Question
                   :
                   for
                   the
                   understanding
                   and
                   the
                   mind
                   may
                   be
                   free
                   ,
                   when
                   the
                   hands
                   are
                   tied
                   ,
                   and
                   a
                   man
                   may
                   have
                   the
                   liberty
                   of
                   opining
                   and
                   judging
                   ,
                   when
                   he
                   may
                   not
                   have
                   the
                   liberty
                   of
                   acting
                   ,
                   which
                   is
                   all
                   is
                   pretended
                   to
                   by
                   the
                   Empire
                   of
                   humane
                   Laws
                   .
                   For
                   as
                   Origen
                   excellently
                   ,
                   This
                   is
                   nothing
                   but
                   an
                   intellectual
                   liberty
                   ,
                   concerning
                   which
                   let
                   a
                   man
                   contend
                   in
                   an
                   intellectual
                   and
                   Evangelical
                   manner
                   ,
                   that
                   is
                   ,
                   by
                   good
                   arguments
                   and
                   the
                   spirit
                   of
                   meekness
                   ,
                   and
                   there
                   is
                   no
                   harm
                   done
                   .
                   This
                   is
                   the
                   whole
                   summe
                   of
                   the
                   doctrine
                   of
                   Christian
                   liberty
                   .
                   
                   Concerning
                   which
                   if
                   any
                   man
                   desire
                   to
                   reade
                   more
                   words
                   ,
                   and
                   longer
                   discourses
                   ,
                   and
                   some
                   intrigues
                   ,
                   he
                   may
                   please
                   to
                   see
                   them
                   in
                   Driedo
                   ,
                   who
                   hath
                   written
                   three
                   Books
                   ,
                   and
                   Belliolanus
                   ,
                   who
                   hath
                   written
                   twenty
                   Books
                   of
                   
                     Christian
                     liberty
                  
                   .
                
                 
                   To
                   the
                   fourth
                   I
                   have
                   already
                   answered
                   both
                   in
                   the
                   beginning
                   and
                   end
                   of
                   the
                   answer
                   to
                   the
                   former
                   ,
                   
                   and
                   it
                   proves
                   nothing
                   but
                   what
                   is
                   granted
                   .
                   For
                   to
                   use
                   the
                   same
                   instance
                   ;
                   You
                   may
                   fast
                   when
                   you
                   are
                   commanded
                   by
                   your
                   Superiour
                   ,
                   
                   but
                   you
                   must
                   not
                   think
                   that
                   fasting
                   is
                   a
                   part
                   of
                   the
                   Divine
                   Service
                   .
                   It
                   is
                   true
                   ,
                   it
                   is
                   no
                   part
                   of
                   Divine
                   Service
                   ,
                   the
                   fasting
                   of
                   it self
                   is
                   not
                   ,
                   but
                   the
                   fasting
                   in
                   obedience
                   is
                   .
                   For
                   though
                   man
                   commands
                   fasting
                   now
                   ,
                   or
                   so
                   ,
                   and
                   God
                   does
                   not
                   ,
                   yet
                   God
                   commands
                   that
                   we
                   should
                   obey
                   those
                   commands
                   of
                   men
                   ;
                   
                   and
                   then
                   the
                   conscience
                   is
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     the
                     conscience
                     of
                     God
                  
                   ,
                   or
                   
                     toward
                     God
                  
                   ,
                   it
                   is
                   his
                   subject
                   and
                   servant
                   ,
                   and
                   his
                   liegeman
                   :
                   and
                   yet
                   at
                   the
                   same
                   time
                   the
                   law
                   of
                   man
                   pretends
                   not
                   to
                   rule
                   the
                   conscience
                   immediately
                   ,
                   and
                   therefore
                   the
                   conscience
                   is
                   free
                   ,
                   and
                   may
                   judge
                   the
                   thing
                   of
                   it self
                   to
                   be
                   no
                   Divine
                   Commandement
                   ;
                   but
                   the
                   will
                   is
                   not
                   free
                   ,
                   and
                   the
                   duty
                   is
                   bound
                   upon
                   that
                   ,
                   
                   when
                   the
                   understanding
                   is
                   at
                   liberty
                   .
                   
                     Errat
                     enim
                     si
                     quis
                     putat
                     servitutem
                     in
                     totum
                     hominem
                     descendere
                     ;
                     pars
                     enim
                     melior
                     excepta
                     est
                     .
                     Corpora
                     obnoxia
                     sunt
                     ,
                     &
                     adscripta
                     Dominis
                     ,
                     mens
                     sui
                     juris
                     est
                     ,
                  
                   said
                   Seneca
                   ,
                   and
                   from
                   him
                   Aquinas
                   .
                   The
                   whole
                   man
                   is
                   not
                   in
                   subjection
                   ;
                   the
                   body
                   indeed
                   is
                   under
                   Lords
                   and
                   Laws
                   ,
                   but
                   the
                   mind
                   is
                   free
                   as
                   aire
                   .
                
                 
                   To
                   the
                   fifth
                   I
                   answer
                   ,
                   
                   by
                   denying
                   the
                   consequence
                   of
                   the
                   argument
                   .
                   For
                   though
                   humane
                   Laws
                   doe
                   bind
                   the
                   conscience
                   ,
                   yet
                   it
                   follows
                   not
                   that
                   it
                   is
                   put
                   into
                   the
                   power
                   of
                   man
                   to
                   save
                   or
                   damne
                   his
                   brother
                   ;
                   because
                   humane
                   Laws
                   bind
                   the
                   conscience
                   ,
                   but
                   not
                   by
                   force
                   of
                   humane
                   authority
                   precisely
                   ,
                   or
                   in
                   it self
                   ,
                   but
                   by
                   virtue
                   of
                   the
                   Divine
                   Commandement
                   :
                   and
                   therefore
                   a
                   Prince
                   cannot
                   make
                   a
                   law
                   and
                   threaten
                   damnation
                   to
                   the
                   breakers
                   of
                   it
                   ,
                   because
                   he
                   cannot
                   inflict
                   it
                   ;
                   but
                   he
                   may
                   say
                   ,
                   that
                   he
                   that
                   breaks
                   it
                   will
                   sin
                   against
                   God
                   ,
                   and
                   God
                   will
                   inflict
                   damnation
                   upon
                   the
                   rebellious
                   and
                   disobedient
                   .
                   But
                   then
                   whereas
                   it
                   is
                   objected
                   that
                   this
                   makes
                   the
                   broad
                   
                   way
                   to
                   hell
                   broader
                   ,
                   it
                   is
                   a
                   meer
                   scar-crow
                   ;
                   for
                   God
                   onely
                   can
                   inlarge
                   or
                   streighten
                   this
                   way
                   efficiently
                   and
                   formally
                   ;
                   but
                   
                     objectivè
                     &
                     occasionaliter
                  
                   ,
                   by
                   way
                   of
                   instance
                   and
                   occasion
                   ,
                   by
                   giving
                   new
                   laws
                   to
                   endear
                   obedience
                   in
                   new
                   instances
                   when
                   it
                   is
                   for
                   the
                   publick
                   good
                   ,
                   hath
                   in
                   it
                   no
                   inconvenience
                   :
                   every
                   Minister
                   of
                   the
                   Word
                   and
                   Sacraments
                   ▪
                   by
                   every
                   invitation
                   of
                   his
                   people
                   to
                   a
                   more
                   strict
                   Religion
                   ,
                   does
                   make
                   the
                   damnation
                   of
                   the
                   disobedient
                   greater
                   ,
                   and
                   by
                   every
                   check
                   of
                   conscience
                   ,
                   and
                   by
                   every
                   opinion
                   of
                   our
                   own
                   we
                   become
                   a
                   law
                   unto
                   our selves
                   ,
                   and
                   make
                   the
                   way
                   of
                   our
                   conversation
                   narrower
                   ;
                   and
                   every
                   offer
                   of
                   grace
                   ,
                   and
                   every
                   call
                   of
                   the
                   Spirit
                   does
                   adde
                   moments
                   to
                   the
                   eternal
                   misery
                   of
                   them
                   that
                   doe
                   resist
                   ;
                   and
                   yet
                   it
                   were
                   not
                   well
                   to
                   be
                   without
                   them
                   ,
                   for
                   fear
                   of
                   that
                   accidental
                   evil
                   .
                   For
                   it
                   is
                   to
                   be
                   considered
                   that
                   these
                   aids
                   ,
                   and
                   all
                   good
                   Laws
                   are
                   intended
                   for
                   good
                   to
                   us
                   ,
                   and
                   will
                   bring
                   good
                   to
                   us
                   if
                   we
                   obey
                   ;
                   but
                   the
                   very
                   reward
                   it self
                   being
                   offered
                   ,
                   makes
                   also
                   our
                   punishment
                   just
                   and
                   reasonable
                   if
                   we
                   refuse
                   .
                   
                     Ex
                     te
                     tua
                     perditio
                  
                   .
                   The
                   Law
                   is
                   not
                   in
                   fault
                   ,
                   but
                   the
                   rebellious
                   man
                   ruines
                   himself
                   ,
                   who
                   by
                   occasion
                   of
                   the
                   Law
                   might
                   have
                   receiv'd
                   an
                   increase
                   of
                   glory
                   if
                   he
                   had
                   pleas'd
                   .
                
                 
                   To
                   the
                   sixth
                   the
                   answer
                   is
                   given
                   in
                   the
                   premisses
                   :
                   
                   Humane
                   authority
                   does
                   not
                   make
                   the
                   action
                   of
                   disobedience
                   to
                   be
                   a
                   sin
                   .
                   It
                   makes
                   that
                   the
                   not
                   compliance
                   of
                   the
                   Subject
                   is
                   disobedience
                   ;
                   but
                   it
                   is
                   the
                   authority
                   of
                   God
                   who
                   makes
                   disobedience
                   to
                   be
                   a
                   sin
                   :
                   and
                   though
                   no
                   humane
                   power
                   can
                   give
                   or
                   take
                   grace
                   away
                   ;
                   yet
                   we
                   may
                   remember
                   that
                   we
                   our selves
                   throw
                   away
                   Gods
                   grace
                   ,
                   or
                   abuse
                   it
                   ,
                   or
                   neglect
                   it
                   ,
                   when
                   we
                   will
                   not
                   make
                   use
                   of
                   it
                   to
                   the
                   purposes
                   of
                   humility
                   ,
                   charity
                   and
                   obedience
                   ,
                   all
                   which
                   are
                   concerned
                   in
                   our
                   subordination
                   to
                   the
                   Laws
                   .
                
                 
                   The
                   seventh
                   objection
                   hath
                   two
                   parts
                   ;
                   
                   the
                   one
                   concerns
                   the
                   civil
                   power
                   ,
                   the
                   other
                   the
                   power
                   Ecclesiastical
                   .
                   Concerning
                   the
                   civil
                   ,
                   it
                   is
                   affirm'd
                   to
                   be
                   unreasonable
                   that
                   the
                   power
                   which
                   cannot
                   remit
                   sins
                   should
                   bind
                   to
                   sin
                   ;
                   &
                   therefore
                   the
                   civil
                   power
                   cannot
                   bind
                   the
                   conscience
                   ,
                   because
                   it
                   cannot
                   remit
                   the
                   sin
                   to
                   which
                   it
                   binds
                   .
                   In
                   which
                   argument
                   there
                   are
                   four
                   terms
                   ,
                   and
                   therefore
                   it
                   is
                   a
                   perfect
                   fallacy
                   .
                   For
                   it
                   is
                   true
                   that
                   it
                   is
                   reasonable
                   that
                   the
                   power
                   which
                   binds
                   should
                   als●
                   loose
                   :
                   but
                   that
                   the
                   civil
                   power
                   cannot
                   loose
                   in
                   the
                   same
                   sense
                   in
                   which
                   it
                   can
                   bind
                   is
                   false
                   ;
                   for
                   the
                   civil
                   power
                   can
                   untie
                   that
                   which
                   it
                   hath
                   tied
                   ,
                   unless
                   by
                   tying
                   be
                   meant
                   tying
                   to
                   one
                   thing
                   ,
                   and
                   loosing
                   be
                   meant
                   of
                   another
                   .
                   The
                   civil
                   power
                   binds
                   to
                   obey
                   ;
                   the
                   same
                   power
                   can
                   untie
                   this
                   band
                   ,
                   by
                   dispensing
                   with
                   the
                   person
                   or
                   abrogating
                   the
                   Law.
                   But
                   when
                   it
                   is
                   said
                   ,
                   the
                   civil
                   power
                   cannot
                   remit
                   the
                   sin
                   ,
                   therefore
                   not
                   bind
                   to
                   sin
                   ,
                   it
                   is
                   a
                   Sophism
                   ,
                   because
                   binding
                   and
                   loosing
                   doe
                   not
                   signify
                   in
                   the
                   same
                   manner
                   .
                   For
                   it
                   does
                   but
                   accidentally
                   bind
                   to
                   sin
                   ,
                   and
                   in
                   the
                   same
                   manner
                   it
                   does
                   also
                   ease
                   the
                   conscience
                   :
                   it
                   makes
                   the
                   Law
                   to
                   which
                   God
                   binds
                   the
                   conscience
                   ;
                   it
                   takes
                   off
                   the
                   Law
                   ,
                   and
                   from
                   the
                   conscience
                   God
                   takes
                   off
                   the
                   obligation
                   .
                   But
                   because
                   it
                   does
                   not
                   by
                   it self
                   bind
                   the
                   conscience
                   ,
                   but
                   occasions
                   the
                   conscience
                   to
                   be
                   bound
                   by
                   God
                   ,
                   therefore
                   it
                   hath
                   nothing
                   to
                   doe
                   to
                   remit
                   the
                   sin
                   ,
                   for
                   that
                   must
                   be
                   the
                   act
                   of
                   God
                   ;
                   but
                   the
                   Law
                   can
                   loose
                   what
                   it
                   bound
                   ,
                   and
                   where
                   it
                   bound
                   ,
                   and
                   as
                   it
                   bound
                   ,
                   that
                   is
                   ,
                   not
                   the
                   sin
                   ,
                   but
                   the
                   subject
                   matter
                   ,
                   the
                   instance
                   and
                   the
                   occasion
                   .
                   ***
                   But
                   now
                   concerning
                   the
                   Ecclesiastical
                   power
                   ,
                   the
                   objection
                   says
                   that
                   it
                   hath
                   no
                   power
                   to
                   make
                   Laws
                   ,
                   but
                   such
                   as
                   are
                   in
                   the
                   matter
                   already
                   decreed
                   by
                   God
                   ;
                   and
                   therefore
                   it
                   does
                   not
                   bind
                   but
                   what
                   God
                   hath
                   bound
                   already
                   ;
                   and
                   consequently
                   hath
                   of
                   it self
                   no
                   power
                   to
                   bind
                   
                   the
                   conscience
                   .
                   To
                   this
                   I
                   answer
                   ,
                   1.
                   that
                   it
                   is
                   true
                   ,
                   neither
                   the
                   Ecclesiastical
                   nor
                   the
                   Civil
                   power
                   does
                   by
                   its
                   innate
                   authority
                   oblige
                   the
                   conscience
                   ;
                   but
                   both
                   powers
                   can
                   make
                   Laws
                   ,
                   to
                   the
                   observation
                   of
                   which
                   God
                   doth
                   oblige
                   conscience
                   .
                   2.
                   
                   It
                   is
                   an
                   error
                   to
                   say
                   that
                   the
                   Ecclesiastick
                   power
                   cannot
                   make
                   laws
                   in
                   things
                   not
                   decreed
                   by
                   God.
                   For
                   the
                   supreme
                   Civil
                   power
                   is
                   also
                   Ecclesiastical
                   if
                   it
                   be
                   Christian
                   ,
                   and
                   hath
                   a
                   power
                   in
                   the
                   external
                   regiment
                   of
                   the
                   Church
                   ;
                   and
                   therefore
                   to
                   make
                   Laws
                   in
                   such
                   parts
                   and
                   accidents
                   of
                   Government
                   in
                   which
                   God
                   hath
                   left
                   no
                   special
                   direction
                   :
                   and
                   for
                   the
                   proper
                   power
                   of
                   the
                   Ecclesiasticks
                   ,
                   that
                   also
                   extends
                   beyond
                   the
                   giving
                   commandements
                   in
                   matters
                   of
                   express
                   duty
                   commanded
                   by
                   God
                   ;
                   as
                   I
                   shall
                   make
                   appear
                   in
                   its
                   own
                   place
                   .
                   3.
                   
                   If
                   it
                   were
                   granted
                   that
                   the
                   Church
                   could
                   not
                   make
                   Laws
                   in
                   things
                   not
                   decreed
                   by
                   God
                   ,
                   yet
                   when
                   God
                   hath
                   decreed
                   the
                   thing
                   ,
                   the
                   Church
                   can
                   make
                   Laws
                   concerning
                   the
                   order
                   of
                   the
                   things
                   ,
                   the
                   measure
                   and
                   the
                   manner
                   ,
                   the
                   number
                   and
                   the
                   weight
                   ,
                   the
                   adjuncts
                   and
                   the
                   circumstances
                   ;
                   and
                   that
                   's
                   a
                   field
                   large
                   enough
                   for
                   her
                   to
                   make
                   Laws
                   to
                   oblige
                   the
                   conscience
                   .
                   And
                   therefore
                   although
                   it
                   were
                   ridiculous
                   and
                   contemptible
                   ,
                   injurious
                   and
                   uncharitable
                   for
                   the
                   Church
                   to
                   pass
                   her
                   greatest
                   censures
                   upon
                   persons
                   that
                   transgress
                   
                     bono
                     animo
                  
                   ,
                   or
                   through
                   unavoidable
                   infirmity
                   ,
                   in
                   small
                   inconsiderable
                   instances
                   ,
                   circumstances
                   and
                   unconcerning
                   forms
                   of
                   law
                   and
                   unconsider'd
                   ceremonies
                   ;
                   yet
                   the
                   smallest
                   thing
                   may
                   be
                   plac'd
                   so
                   as
                   to
                   be
                   of
                   great
                   concernment
                   ;
                   and
                   when
                   these
                   things
                   accidentally
                   become
                   great
                   ,
                   the
                   censures
                   of
                   the
                   Church
                   may
                   be
                   prudently
                   and
                   charitably
                   inflicted
                   .
                   But
                   what
                   power
                   the
                   Church
                   hath
                   in
                   making
                   Laws
                   will
                   afterwards
                   be
                   considered
                   in
                   its
                   place
                   ;
                   thus
                   much
                   was
                   of
                   present
                   necessity
                   for
                   the
                   answer
                   of
                   the
                   objection
                   .
                
                 
                   To
                   the
                   last
                   there
                   might
                   be
                   many
                   answers
                   given
                   .
                   
                   It
                   may
                   suffice
                   that
                   the
                   argument
                   is
                   expresly
                   false
                   ;
                   for
                   supposing
                   that
                   humane
                   Laws
                   doe
                   directly
                   bind
                   the
                   conscience
                   ,
                   it
                   does
                   not
                   follow
                   that
                   it
                   is
                   as
                   great
                   a
                   sin
                   to
                   break
                   the
                   Laws
                   of
                   Man
                   ,
                   as
                   to
                   violate
                   the
                   Laws
                   of
                   God
                   :
                   that
                   it
                   is
                   a
                   sin
                   it
                   does
                   follow
                   ,
                   but
                   not
                   that
                   it
                   is
                   so
                   great
                   .
                   For
                   the
                   law
                   of
                   God
                   against
                   idle
                   words
                   does
                   oblige
                   the
                   conscience
                   ,
                   but
                   it
                   does
                   not
                   therefore
                   follow
                   that
                   it
                   is
                   as
                   great
                   a
                   sin
                   to
                   talk
                   idly
                   as
                   to
                   kill
                   a
                   man.
                   But
                   this
                   Sophism
                   relies
                   upon
                   this
                   false
                   supposition
                   ,
                   Th●●
                   all
                   things
                   that
                   bind
                   the
                   conscience
                   doe
                   bind
                   in
                   the
                   same
                   degree
                   ,
                   to
                   the
                   same
                   measures
                   of
                   iniquity
                   .
                   For
                   if
                   they
                   doe
                   not
                   ,
                   then
                   humane
                   Lawes
                   may
                   bind
                   the
                   conscience
                   ,
                   and
                   yet
                   they
                   may
                   be
                   broken
                   at
                   an
                   easier
                   rate
                   then
                   the
                   Commandements
                   of
                   God.
                   2.
                   
                   But
                   then
                   I
                   adde
                   ,
                   that
                   this
                   is
                   according
                   to
                   the
                   subject
                   matter
                   ,
                   and
                   the
                   evil
                   consequent
                   of
                   the
                   action
                   .
                   For
                   suppose
                   a
                   Prince
                   oppressed
                   by
                   a
                   Rebel
                   party
                   ,
                   as
                   Pompey
                   was
                   by
                   
                     Caesar
                     ;
                     Photinus
                  
                   that
                   told
                   the
                   King
                   of
                   Egypt
                   where
                   he
                   lay
                   hid
                   did
                   a
                   greater
                   fault
                   then
                   if
                   he
                   had
                   rail'd
                   upon
                   Pompey
                   ,
                   expresly
                   against
                   the
                   Commandement
                   ,
                   
                     thou
                     shalt
                     not
                     speak
                     evil
                     of
                     the
                     Ruler
                     of
                     the
                     people
                     .
                  
                   To
                   open
                   the
                   secrets
                   of
                   a
                   King
                   may
                   be
                   a
                   greater
                   sin
                   ,
                   and
                   doe
                   more
                   mischief
                   ,
                   and
                   proceed
                   from
                   greater
                   malice
                   then
                   to
                   call
                   my
                   brother
                   Fool.
                   For
                   a
                   Souldier
                   to
                   desert
                   his
                   station
                   may
                   be
                   a
                   greater
                   crime
                   then
                   to
                   steal
                   a
                   shilling
                   .
                   3.
                   
                   And
                   yet
                   it
                   cannot
                   be
                   denied
                   ,
                   but
                   that
                   there
                   is
                   great
                   difference
                   between
                   the
                   Laws
                   of
                   God
                   and
                   the
                   Laws
                   of
                   Man
                   in
                   their
                   obligation
                   .
                   Concerning
                   which
                   ,
                   in
                   order
                   to
                   many
                   cases
                   of
                   conscience
                   ,
                   it
                   is
                   fit
                   that
                   I
                   give
                   account
                   .
                
              
               
                 
                 
                   The
                   difference
                   of
                   Divine
                   and
                   Humane
                   laws
                   in
                   their
                   obligation
                   .
                
                 
                   1.
                   
                   The
                   law
                   of
                   God
                   binds
                   the
                   Conscience
                   immediately
                   ,
                   
                   and
                   by
                   the
                   right
                   of
                   God
                   ;
                   the
                   law
                   of
                   man
                   binds
                   the
                   Conscience
                   mediately
                   ,
                   and
                   by
                   the
                   interposition
                   of
                   the
                   Divine
                   authority
                   :
                   so
                   that
                   we
                   must
                   obey
                   Man
                   for
                   Gods
                   sake
                   ,
                   and
                   God
                   for
                   his
                   own
                   .
                
                 
                   2.
                   
                   The
                   laws
                   of
                   God
                   bind
                   the
                   will
                   and
                   the
                   understanding
                   ;
                   
                   that
                   is
                   ,
                   we
                   are
                   bound
                   to
                   obey
                   ,
                   and
                   bound
                   to
                   think
                   them
                   good
                   .
                   But
                   humane
                   laws
                   meddle
                   not
                   with
                   the
                   understanding
                   ;
                   for
                   that
                   's
                   a
                   Prince
                   ,
                   and
                   can
                   be
                   governed
                   as
                   he
                   can
                   be
                   perswaded
                   ,
                   but
                   subject
                   to
                   the
                   empire
                   of
                   none
                   but
                   God
                   :
                   but
                   the
                   will
                   is
                   the
                   subject
                   of
                   humane
                   laws
                   ;
                   not
                   onely
                   that
                   the
                   will
                   be
                   bound
                   to
                   command
                   the
                   inferior
                   faculties
                   and
                   members
                   to
                   obey
                   and
                   doe
                   the
                   work
                   of
                   the
                   law
                   ,
                   but
                   of
                   it self
                   precisely
                   it
                   is
                   bound
                   :
                   for
                   it
                   is
                   not
                   enough
                   that
                   we
                   doe
                   the
                   outward
                   works
                   ,
                   but
                   the
                   will
                   must
                   be
                   of
                   it self
                   obedient
                   .
                   
                     Whatsoever
                     ye
                     doe
                  
                   ,
                   
                   
                     doe
                     it
                     heartily
                  
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     doe
                     it
                     from
                     your
                     very
                     Soul
                  
                   ;
                   that
                   is
                   ,
                   cheerfully
                   ,
                   willingly
                   ,
                   without
                   murmuring
                   :
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     for
                     ye
                     doe
                     it
                     not
                     to
                     men
                     ,
                     but
                     to
                     the
                     Lord.
                     
                  
                
                 
                   3.
                   
                   The
                   Divine
                   laws
                   are
                   lasting
                   and
                   perpetual
                   ;
                   
                   but
                   humane
                   laws
                   cease
                   to
                   bind
                   the
                   conscience
                   ,
                   by
                   desuetude
                   ,
                   by
                   contraition
                   ,
                   by
                   contrary
                   reason
                   ,
                   by
                   intolerable
                   inconvenience
                   ,
                   by
                   dispensation
                   ,
                   and
                   lastly
                   by
                   abrogation
                   .
                
                 
                   4.
                   
                   Divine
                   laws
                   oblige
                   the
                   Conscience
                   not
                   only
                   to
                   an
                   
                     active
                     obedience
                  
                   ,
                   
                   but
                   to
                   activity
                   and
                   earnestness
                   to
                   doe
                   them
                   ,
                   to
                   seek
                   opportunities
                   ,
                   to
                   omit
                   none
                   to
                   doe
                   them
                   presently
                   .
                   Humane
                   laws
                   oblige
                   to
                   an
                   active
                   obedience
                   ,
                   but
                   not
                   to
                   a
                   spontaneous
                   offer
                   ,
                   and
                   ultroneous
                   seeking
                   of
                   opportunities
                   .
                   It
                   may
                   be
                   a
                   sin
                   ,
                   it
                   is
                   alwaies
                   an
                   infirmity
                   ,
                   to
                   seek
                   for
                   excuses
                   and
                   dispensations
                   in
                   Divine
                   laws
                   ;
                   but
                   it
                   is
                   lawful
                   by
                   all
                   fair
                   means
                   to
                   seek
                   to
                   be
                   freed
                   from
                   the
                   band
                   of
                   any
                   humane
                   law
                   that
                   is
                   not
                   of
                   publick
                   concernment
                   ,
                   and
                   is
                   of
                   private
                   incommodity
                   .
                   A
                   man
                   may
                   decline
                   a
                   burden
                   of
                   the
                   law
                   ,
                   or
                   seek
                   a
                   priviledge
                   and
                   exemption
                   .
                   The
                   Citizens
                   of
                   Rome
                   were
                   tied
                   to
                   keep
                   guards
                   in
                   course
                   ,
                   and
                   doe
                   other
                   duties
                   ;
                   but
                   he
                   that
                   had
                   three
                   children
                   ,
                   had
                   a
                   right
                   of
                   exemption
                   ;
                   and
                   he
                   that
                   hath
                   none
                   may
                   lawfully
                   desire
                   and
                   petition
                   for
                   the
                   priviledge
                   .
                   The
                   burden
                   of
                   a
                   humane
                   law
                   may
                   be
                   thrust
                   upon
                   another
                   ,
                   if
                   it
                   be
                   done
                   by
                   just
                   and
                   charitable
                   means
                   ;
                   but
                   in
                   the
                   laws
                   of
                   God
                   every
                   man
                   must
                   bear
                   his
                   own
                   burden
                   chusingly
                   and
                   delightfully
                   .
                
                 
                   5.
                   
                   Humane
                   laws
                   onely
                   consider
                   the
                   outward
                   action
                   ,
                   
                   not
                   the
                   secret
                   opinion
                   ;
                   you
                   must
                   obey
                   Man
                   ,
                   when
                   at
                   the
                   same
                   time
                   without
                   sin
                   you
                   may
                   believe
                   the
                   law
                   to
                   be
                   imprudent
                   ,
                   or
                   imperfect
                   ,
                   or
                   fit
                   to
                   be
                   annull'd
                   .
                   But
                   in
                   the
                   laws
                   of
                   God
                   we
                   must
                   submit
                   our
                   most
                   secret
                   thoughts
                   ,
                   and
                   we
                   must
                   be
                   sure
                   so
                   to
                   obey
                   humane
                   laws
                   ,
                   as
                   we
                   keep
                   for
                   God
                   the
                   prerogative
                   of
                   his
                   :
                   but
                   though
                   to
                   God
                   we
                   must
                   give
                   account
                   of
                   our
                   thoughts
                   ,
                   yet
                   humane
                   laws
                   meddle
                   not
                   with
                   them
                   at
                   all
                   .
                   
                     Cogitationis
                     poenam
                     nemo
                     meretur
                  
                   ,
                   saith
                   the
                   law
                   ,
                   
                     ff
                     .
                     de
                     poenis
                  
                   .
                
                 
                   6.
                   
                   Humane
                   laws
                   oblige
                   onely
                   that
                   they
                   be
                   not
                   despis'd
                   ,
                   
                   that
                   is
                   ,
                   that
                   they
                   be
                   not
                   transgressed
                   without
                   a
                   reasonable
                   cause
                   :
                   but
                   the
                   laws
                   of
                   God
                   must
                   be
                   obeyed
                   in
                   all
                   cases
                   ;
                   and
                   there
                   is
                   no
                   cause
                   to
                   break
                   them
                   ,
                   and
                   there
                   can
                   be
                   no
                   necessity
                   upon
                   us
                   to
                   commit
                   a
                   sin
                   .
                   In
                   the
                   obedience
                   to
                   
                   humane
                   laws
                   we
                   may
                   suppose
                   there
                   was
                   a
                   weakness
                   in
                   the
                   Sanction
                   ,
                   they
                   could
                   not
                   foresee
                   the
                   evil
                   that
                   was
                   future
                   ,
                   the
                   inconveniences
                   upon
                   some
                   men
                   ,
                   the
                   impossibilities
                   of
                   many
                   ,
                   the
                   intolerable
                   burden
                   upon
                   others
                   :
                   and
                   therefore
                   although
                   a
                   reason
                   is
                   alwaies
                   to
                   be
                   had
                   when
                   we
                   doe
                   not
                   obey
                   ,
                   and
                   that
                   a
                   good
                   one
                   ;
                   yet
                   the
                   reason
                   and
                   the
                   goodness
                   of
                   it
                   is
                   not
                   to
                   be
                   the
                   greatest
                   and
                   the
                   best
                   ,
                   or
                   to
                   be
                   exacted
                   according
                   to
                   the
                   strictest
                   measures
                   of
                   necessity
                   alone
                   .
                   For
                   though
                   the
                   laws
                   of
                   God
                   bind
                   to
                   obedience
                   without
                   dispute
                   ,
                   without
                   diminution
                   ,
                   without
                   excuse
                   ,
                   and
                   in
                   all
                   necessities
                   and
                   accidents
                   that
                   can
                   supervene
                   ;
                   yet
                   beyond
                   that
                   which
                   is
                   good
                   ,
                   that
                   which
                   is
                   equal
                   and
                   probable
                   and
                   profitable
                   ,
                   humane
                   laws
                   doe
                   not
                   bind
                   :
                   but
                   of
                   this
                   in
                   the
                   sequel
                   .
                
                 
                   7.
                   
                   He
                   that
                   despises
                   the
                   law
                   of
                   God
                   ,
                   
                   dies
                   for
                   it
                   ;
                   and
                   he
                   that
                   neglects
                   it
                   is
                   accounted
                   to
                   despise
                   it
                   :
                   the
                   not
                   doing
                   it
                   is
                   by
                   interpretation
                   a
                   contempt
                   of
                   Gods
                   law
                   .
                   He
                   that
                   despises
                   humane
                   laws
                   ,
                   is
                   also
                   guilty
                   before
                   God
                   :
                   but
                   he
                   onely
                   is
                   accounted
                   to
                   despise
                   it
                   ,
                   that
                   voluntarily
                   and
                   without
                   reason
                   disobeys
                   .
                   But
                   he
                   that
                   out
                   of
                   the
                   multitude
                   of
                   other
                   affairs
                   ,
                   or
                   an
                   incuriousness
                   of
                   Spirit
                   ,
                   unknowingly
                   or
                   ignorantly
                   neglects
                   it
                   by
                   not
                   thinking
                   of
                   it
                   ,
                   is
                   in
                   most
                   cases
                   innocent
                   before
                   God
                   ;
                   but
                   is
                   tied
                   to
                   submit
                   to
                   the
                   punishment
                   if
                   he
                   be
                   requir'd
                   and
                   deprehended
                   .
                   This
                   onely
                   is
                   to
                   be
                   added
                   ,
                   that
                   a
                   geat
                   and
                   a
                   dissolute
                   negligence
                   even
                   in
                   humane
                   laws
                   is
                   so
                   far
                   from
                   excusing
                   the
                   breach
                   of
                   the
                   law
                   ,
                   that
                   it
                   doubles
                   the
                   guilt
                   :
                   
                     Dissoluta
                     negligentia
                     prope
                     dolum
                     est
                  
                   ,
                   saith
                   the
                   law
                   ,
                   
                     ff
                     .
                     mandati
                     ,
                     l.
                     fidejussor
                     ,
                     &
                     ff
                     .
                     de
                     action
                     .
                     &
                     obligat
                     .
                     l.
                  
                   1.
                   
                   §
                   .
                   
                     Is
                     quoque
                  
                   .
                   A
                   great
                   negligence
                   is
                   accounted
                   malice
                   .
                
                 
                   8.
                   
                   Ignorance
                   of
                   the
                   laws
                   of
                   God
                   excuses
                   no
                   man
                   ,
                   
                   because
                   it
                   is
                   sufficiently
                   revealed
                   to
                   every
                   man
                   ;
                   and
                   he
                   is
                   not
                   onely
                   bound
                   to
                   inquire
                   much
                   if
                   there
                   should
                   be
                   need
                   ,
                   but
                   there
                   is
                   also
                   so
                   clear
                   a
                   communication
                   of
                   them
                   ,
                   that
                   a
                   little
                   inquiry
                   will
                   serve
                   the
                   turn
                   ,
                   and
                   therefore
                   no
                   man
                   is
                   here
                   excus'd
                   by
                   ignorance
                   .
                   But
                   in
                   the
                   laws
                   of
                   man
                   ignorance
                   is
                   easier
                   pleaded
                   ,
                   and
                   does
                   more
                   excuse
                   ,
                   and
                   does
                   unavoidably
                   happen
                   to
                   many
                   men
                   in
                   very
                   many
                   cases
                   ;
                   and
                   they
                   are
                   less
                   bound
                   to
                   inquire
                   ,
                   and
                   a
                   less
                   matter
                   makes
                   the
                   ignorance
                   probable
                   and
                   quit
                   from
                   malice
                   :
                   of
                   all
                   which
                   a
                   prudent
                   and
                   a
                   good
                   man
                   is
                   to
                   be
                   the
                   Judge
                   .
                
                 
                   9.
                   
                   When
                   Divine
                   and
                   humane
                   laws
                   are
                   oppos'd
                   ,
                   
                   these
                   must
                   alwaies
                   yield
                   to
                   those
                   ;
                   and
                   without
                   dispute
                   God
                   is
                   to
                   be
                   obeyed
                   rather
                   then
                   Man
                   ;
                   and
                   although
                   we
                   must
                   obey
                   Man
                   for
                   God
                   ,
                   we
                   must
                   never
                   obey
                   Man
                   against
                   God
                   :
                   and
                   therefore
                   it
                   was
                   excellently
                   counsell'd
                   by
                   
                     Ben-Sirach
                     ,
                     Let
                     not
                     the
                     reverence
                     of
                     any
                     man
                     cause
                     thee
                     to
                     sin
                     .
                  
                
                 
                   10.
                   
                   As
                   a
                   consequent
                   to
                   the
                   former
                   ,
                   
                   all
                   the
                   Ministers
                   of
                   Justice
                   are
                   bound
                   to
                   be
                   more
                   severe
                   in
                   exacting
                   obedience
                   to
                   Gods
                   laws
                   then
                   to
                   their
                   own
                   in
                   an
                   equal
                   or
                   like
                   matter
                   ;
                   they
                   must
                   be
                   easy
                   in
                   the
                   matter
                   of
                   their
                   own
                   laws
                   ,
                   and
                   zealous
                   for
                   God
                   :
                   and
                   this
                   also
                   does
                   prove
                   that
                   where
                   the
                   effect
                   ,
                   and
                   the
                   appendages
                   and
                   circumstances
                   doe
                   not
                   alter
                   it
                   ,
                   it
                   is
                   in
                   the
                   whole
                   a
                   less
                   sin
                   to
                   break
                   a
                   humane
                   law
                   then
                   to
                   break
                   a
                   Divine
                   ;
                   that
                   is
                   ,
                   although
                   both
                   are
                   sins
                   ,
                   yet
                   in
                   the
                   nature
                   of
                   the
                   action
                   it
                   is
                   of
                   a
                   less
                   degree
                   of
                   crime
                   to
                   break
                   the
                   law
                   of
                   our
                   superior
                   then
                   of
                   our
                   supreme
                   ,
                   of
                   Man
                   then
                   of
                   God.
                   
                
                 
                 
                   11.
                   
                   Divine
                   laws
                   are
                   impos'd
                   upon
                   the
                   people
                   ;
                   
                   but
                   humane
                   laws
                   are
                   impos'd
                   indeed
                   ,
                   but
                   commonly
                   by
                   their
                   consent
                   ,
                   explicite
                   or
                   implicite
                   ,
                   formal
                   or
                   interpretative
                   ,
                   and
                   without
                   acceptation
                   in
                   a
                   sweet
                   regiment
                   may
                   indeed
                   ,
                   
                   but
                   are
                   not
                   usually
                   pass'd
                   into
                   the
                   sanction
                   and
                   sacredness
                   of
                   laws
                   .
                   For
                   the
                   civil
                   government
                   is
                   not
                   absolute
                   ,
                   and
                   meer
                   and
                   supreme
                   ;
                   but
                   in
                   some
                   sense
                   ,
                   and
                   to
                   some
                   purposes
                   ,
                   and
                   in
                   some
                   degrees
                   ,
                   limited
                   ,
                   conditional
                   ,
                   precarious
                   and
                   mixt
                   ,
                   full
                   of
                   need
                   ,
                   and
                   supported
                   by
                   them
                   who
                   are
                   to
                   be
                   rul'd
                   ,
                   who
                   therefore
                   are
                   to
                   be
                   regarded
                   .
                
                 
                   12.
                   
                   Some
                   adde
                   this
                   ;
                   the
                   Divine
                   laws
                   bind
                   both
                   in
                   publick
                   and
                   in
                   private
                   ,
                   the
                   humane
                   in
                   publick
                   onely
                   :
                   that
                   is
                   ,
                   because
                   humane
                   laws
                   take
                   no
                   cognisance
                   of
                   what
                   is
                   secret
                   ,
                   therefore
                   neither
                   doe
                   they
                   of
                   themselves
                   bind
                   in
                   secret
                   .
                   But
                   this
                   although
                   in
                   speculation
                   it
                   hath
                   some
                   truth
                   ,
                   yet
                   when
                   it
                   is
                   reduc'd
                   to
                   practice
                   ,
                   the
                   consideration
                   is
                   different
                   .
                   For
                   though
                   Mans
                   laws
                   know
                   not
                   what
                   is
                   in
                   secret
                   ,
                   &
                   therefore
                   cannot
                   judge
                   ;
                   yet
                   God
                   ,
                   that
                   binds
                   humane
                   laws
                   upon
                   our
                   consciences
                   ,
                   knows
                   the
                   most
                   secret
                   breach
                   of
                   laws
                   ,
                   and
                   he
                   judges
                   and
                   discerns
                   .
                   But
                   this
                   hath
                   some
                   difficulties
                   in
                   it
                   ,
                   and
                   many
                   very
                   material
                   considerations
                   ,
                   
                   &
                   therefore
                   is
                   to
                   be
                   distinctly
                   handled
                   in
                   some
                   of
                   the
                   following
                   pages
                   .
                   This
                   onely
                   for
                   the
                   present
                   .
                   When
                   in
                   private
                   we
                   can
                   be
                   excus'd
                   or
                   innocent
                   before
                   God
                   ;
                   in
                   that
                   private
                   ,
                   &
                   in
                   those
                   circumstances
                   humane
                   laws
                   oblige
                   not
                   .
                   But
                   Gods
                   laws
                   equally
                   oblige
                   both
                   in
                   publick
                   and
                   private
                   ,
                   respectively
                   to
                   the
                   subject
                   matter
                   .
                   Of
                   themselves
                   humane
                   laws
                   have
                   nothing
                   to
                   doe
                   with
                   private
                   actions
                   ;
                   that
                   is
                   ,
                   neither
                   with
                   the
                   obligation
                   ,
                   nor
                   the
                   notice
                   .
                
                 
                   There
                   are
                   many
                   other
                   material
                   differences
                   between
                   the
                   laws
                   of
                   God
                   and
                   man
                   ,
                   
                   as
                   to
                   their
                   obligation
                   upon
                   Conscience
                   ;
                   which
                   I
                   shall
                   afterwards
                   explicate
                   upon
                   the
                   occasion
                   of
                   particular
                   rules
                   .
                   The
                   great
                   summe
                   of
                   all
                   is
                   this
                   ,
                   so
                   far
                   as
                   relates
                   to
                   Conscience
                   ;
                   the
                   law
                   of
                   God
                   binds
                   stronger
                   ,
                   and
                   in
                   more
                   cases
                   then
                   humane
                   laws
                   .
                   A
                   breach
                   of
                   a
                   humane
                   law
                   is
                   not
                   so
                   great
                   a
                   sin
                   ,
                   nor
                   is
                   it
                   so
                   often
                   a
                   sin
                   ,
                   as
                   a
                   breach
                   of
                   the
                   Divine
                   ;
                   the
                   advantage
                   ●oth
                   in
                   the
                   extension
                   and
                   the
                   intension
                   being
                   (
                   as
                   there
                   is
                   all
                   reason
                   it
                   should
                   )
                   on
                   the
                   part
                   of
                   God
                   ;
                   that
                   God
                   who
                   is
                   in
                   all
                   ,
                   may
                   be
                   above
                   all
                   .
                
                 
                   Thus
                   they
                   differ
                   ,
                   
                   but
                   in
                   order
                   to
                   the
                   verification
                   of
                   the
                   Rule
                   ,
                   it
                   is
                   to
                   be
                   remembred
                   that
                   in
                   the
                   main
                   obligation
                   of
                   Conscience
                   they
                   doe
                   agree
                   .
                   The
                   Divine
                   law
                   places
                   things
                   in
                   the
                   order
                   of
                   vertue
                   and
                   vice
                   ;
                   and
                   the
                   Sacraments
                   are
                   therefore
                   good
                   because
                   they
                   are
                   appointed
                   by
                   Christ
                   ,
                   our
                   great
                   Law-giver
                   ,
                   and
                   in
                   the
                   old
                   law
                   the
                   eating
                   of
                   swines
                   flesh
                   was
                   therefore
                   evil
                   because
                   it
                   was
                   forbidden
                   by
                   the
                   law
                   of
                   God.
                   For
                   all
                   the
                   goodness
                   of
                   Mans
                   will
                   consists
                   in
                   a
                   conformity
                   to
                   the
                   will
                   of
                   God
                   ,
                   which
                   is
                   the
                   great
                   rule
                   and
                   measure
                   of
                   humane
                   actions
                   .
                   And
                   just
                   so
                   it
                   is
                   in
                   humane
                   laws
                   according
                   to
                   their
                   proportion
                   and
                   degree
                   :
                   when
                   the
                   law
                   of
                   the
                   Church
                   commands
                   fasting
                   ,
                   to
                   doe
                   so
                   then
                   is
                   an
                   act
                   of
                   temperance
                   as
                   well
                   as
                   o●
                   obedience
                   ,
                   and
                   to
                   disobey
                   is
                   gluttony
                   ;
                   and
                   to
                   wear
                   cloth
                   of
                   gold
                   is
                   luxury
                   when
                   the
                   law
                   commands
                   us
                   to
                   wear
                   plain
                   broad
                   cloth
                   .
                   To
                   give
                   great
                   gifts
                   at
                   marriages
                   and
                   feasts
                   may
                   be
                   magnificence
                   ;
                   but
                   if
                   the
                   law
                   limits
                   to
                   a
                   certain
                   summe
                   ,
                   to
                   goe
                   beyond
                   is
                   pride
                   and
                   prodigality
                   .
                   This
                   is
                   the
                   work
                   of
                   God
                   ,
                   though
                   by
                   the
                   hands
                   of
                   Moses
                   &
                   Aaron
                   :
                   for
                   it
                   matters
                   not
                   by
                   what
                   means
                   he
                   effects
                   his
                   own
                   purposes
                   ;
                   by
                   himself
                   ,
                   or
                   by
                   his
                   power
                   administred
                   by
                   second
                   causes
                   .
                   
                   The
                   summe
                   is
                   this
                   ,
                   which
                   I
                   represent
                   in
                   the
                   words
                   of
                   S.
                   
                     Gregory
                     Nazianzen
                     ,
                     Submittamus
                     nos
                     tum
                     Deo
                     ,
                     tum
                     aliis
                     ,
                     tum
                     iis
                     qui
                     Imperium
                     in
                     terra
                     gerunt
                     :
                     Deo
                     quidem
                     omnibus
                     de
                     causis
                     ;
                     alii
                     autem
                     aliis
                     propter
                     charitatis
                     foedus
                     ,
                     principibus
                     denique
                     propter
                     ordinem
                     ;
                     publicaeque
                     disciplinae
                     rationem
                     .
                     Let
                     us
                     submit
                     our selves
                     to
                     God
                     ,
                     to
                     one
                     another
                     ,
                     and
                     to
                     
                     Princes
                     :
                     to
                     God
                     for
                     all
                     the
                     reason
                     in
                     the
                     world
                     ;
                     to
                     one
                     another
                     for
                     charity's
                     sake
                     ;
                     to
                     Princes
                     for
                     order's
                     sake
                     ,
                     and
                     the
                     account
                     of
                     publick
                     Government
                     .
                  
                   But
                   if
                   we
                   refuse
                   to
                   obey
                   Man
                   ,
                   God
                   will
                   punish
                   us
                   ;
                   and
                   if
                   we
                   refuse
                   to
                   obey
                   God
                   ,
                   even
                   the
                   Prince
                   ought
                   to
                   punish
                   us
                   ;
                   and
                   both
                   promote
                   the
                   interests
                   of
                   the
                   same
                   Kingdome
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   saith
                   
                     Justin
                     Martyr
                  
                   ,
                   
                   
                     We
                     pray
                     you
                  
                   ,
                   O
                   Kings
                   and
                   Princes
                   ,
                   
                     to
                     punish
                     them
                     who
                     are
                     Christians
                     onely
                     in
                     name
                     ,
                     and
                     doe
                     not
                     live
                     according
                     to
                     the
                     decrees
                     of
                     our
                     Great
                     Master
                     :
                  
                   and
                   then
                   for
                   their
                   own
                   interest
                   this
                   is
                   his
                   account
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   
                     We
                     worship
                     God
                     alone
                     ,
                     but
                     in
                     other
                     things
                     we
                     gladly
                     serve
                     and
                     obey
                     you
                     ,
                  
                   
                   
                     confessing
                     you
                     to
                     be
                     the
                     Kings
                     and
                     Princes
                     of
                     the
                     people
                     .
                  
                   I
                   conclude
                   this
                   in
                   the
                   words
                   of
                   S.
                   
                     Bernard
                     ,
                     Sive
                     Deus
                     ,
                     sive
                     homo
                     mandatum
                     quodcunque
                     tradiderit
                     ,
                     pari
                     profecto
                     obsequendum
                     est
                     cura
                     ,
                     pari
                     reverentia
                     deferendum
                     ,
                     A
                     law
                     ,
                     whether
                     given
                     by
                     God
                     or
                     by
                     man
                     ,
                     is
                     to
                     be
                     observ'd
                     by
                     a
                     like
                     care
                     and
                     a
                     like
                     reverence
                  
                   ;
                   alike
                   in
                   the
                   kind
                   ,
                   but
                   not
                   in
                   the
                   degree
                   .
                   *
                
              
            
             
               
                 RULE
                 II.
                 Humane
                 laws
                 doe
                 not
                 oblige
                 the
                 Conscience
                 to
                 an
                 active
                 obedience
                 ,
                 when
                 there
                 is
                 an
                 imminent
                 danger
                 of
                 death
                 ,
                 or
                 an
                 intolerable
                 ,
                 or
                 very
                 grievous
                 evil
                 in
                 the
                 obedience
                 .
              
               
                 THis
                 Rule
                 is
                 to
                 be
                 understood
                 to
                 be
                 true
                 regularly
                 and
                 ordinarily
                 ,
                 
                 and
                 in
                 laws
                 purely
                 humane
                 ;
                 that
                 is
                 ,
                 such
                 which
                 are
                 not
                 commentaries
                 or
                 defensatives
                 of
                 a
                 natural
                 and
                 a
                 Divine
                 law
                 .
                 For
                 if
                 the
                 forbidden
                 action
                 have
                 in
                 it
                 any
                 thing
                 that
                 is
                 intrinsecally
                 evil
                 ,
                 then
                 the
                 action
                 must
                 not
                 be
                 done
                 ,
                 though
                 to
                 save
                 our
                 lives
                 :
                 for
                 no
                 sin
                 ought
                 to
                 be
                 the
                 price
                 of
                 our
                 life
                 ,
                 and
                 we
                 ought
                 not
                 to
                 exchange
                 an
                 eternal
                 life
                 for
                 a
                 temporal
                 .
                 Here
                 our
                 Blessed
                 Saviour's
                 words
                 are
                 plain
                 ,
                 
                   Fear
                   not
                   them
                   which
                   can
                   kill
                   the
                   body
                
                 ;
                 and
                 
                   what
                   profit
                   have
                   you
                   ,
                   if
                   you
                   gain
                   the
                   whole
                   world
                   and
                   loose
                   your
                   own
                   soule
                   ?
                
                 and
                 
                   it
                   is
                   better
                   to
                   goe
                   into
                   life
                   maimed
                   and
                   blind
                   ,
                   then
                   having
                   two
                   feet
                   or
                   two
                   eyes
                   to
                   goe
                   into
                   hell
                   fire
                
                 ;
                 and
                 
                   God
                   is
                   to
                   be
                   obeyed
                   rather
                   then
                   man
                
                 ;
                 and
                 
                   he
                   that
                   would
                   save
                   his
                   life
                   shall
                   loose
                   it
                
                 ;
                 and
                 divers
                 others
                 to
                 the
                 same
                 purpose
                 .
                 Now
                 when
                 any
                 thing
                 of
                 this
                 nature
                 is
                 the
                 subject
                 matter
                 of
                 a
                 humane
                 law
                 directly
                 ,
                 or
                 if
                 the
                 violation
                 of
                 any
                 thing
                 of
                 a
                 Divine
                 Commandement
                 be
                 the
                 consequent
                 of
                 the
                 breach
                 of
                 a
                 humane
                 law
                 ,
                 then
                 the
                 humane
                 law
                 binds
                 to
                 its
                 observation
                 though
                 with
                 the
                 loss
                 of
                 our
                 lives
                 .
              
               
                 But
                 the
                 question
                 here
                 is
                 concerning
                 meer
                 humane
                 laws
                 established
                 in
                 an
                 indifferent
                 matter
                 ;
                 
                 and
                 in
                 this
                 it
                 is
                 that
                 the
                 Rule
                 affirms
                 that
                 humane
                 laws
                 doe
                 not
                 bind
                 to
                 their
                 observation
                 with
                 the
                 danger
                 of
                 life
                 .
                 The
                 reasons
                 are
                 these
                 ▪
              
               
                 1.
                 
                 
                 Because
                 the
                 end
                 of
                 such
                 laws
                 is
                 onely
                 the
                 good
                 and
                 convenience
                 of
                 the
                 lives
                 of
                 the
                 Citizens
                 .
                 
                   Omnibus
                   à
                   natura
                   bene
                   informatis
                   insitum
                   esse
                   ut
                   
                   nemini
                   parere
                   velint
                   ,
                
                 
                 
                   nisi
                   utilitatis
                   causa
                   &
                   legitimè
                   imperanti
                   ,
                
                 said
                 Cicero
                 ,
                 Nature
                 her self
                 teaches
                 all
                 wise
                 men
                 to
                 obey
                 Princes
                 that
                 govern
                 by
                 laws
                 ,
                 and
                 for
                 the
                 good
                 of
                 their
                 Subjects
                 .
                 They
                 therefore
                 being
                 wholly
                 made
                 to
                 minister
                 to
                 the
                 circumstances
                 of
                 life
                 ,
                 must
                 not
                 by
                 our
                 lives
                 be
                 ministred
                 unto
                 ;
                 nothing
                 being
                 more
                 unnatural
                 and
                 unreasonable
                 then
                 that
                 a
                 man
                 should
                 be
                 tied
                 to
                 part
                 with
                 his
                 life
                 for
                 his
                 convenience
                 onely
                 .
                 It
                 is
                 not
                 worth
                 it
                 ,
                 it
                 is
                 like
                 burning
                 a
                 mans
                 house
                 to
                 rost
                 his
                 egges
                 .
              
               
                 2.
                 
                 
                   Eye
                   for
                   eye
                
                 ,
                 
                 
                   and
                   tooth
                   for
                   tooth
                   ,
                   and
                   all
                   that
                   a
                   man
                   hath
                   he
                   will
                   give
                   for
                   his
                   life
                   :
                
                 it
                 is
                 indeed
                 the
                 voice
                 of
                 nature
                 and
                 of
                 this
                 world
                 ,
                 there
                 is
                 no
                 capacity
                 to
                 receive
                 any
                 good
                 when
                 our
                 life
                 is
                 gone
                 ;
                 and
                 therefore
                 nothing
                 of
                 this
                 world
                 can
                 make
                 a
                 man
                 recompence
                 for
                 his
                 life
                 .
                 That
                 Law
                 therefore
                 that
                 pretends
                 to
                 doe
                 advantages
                 to
                 our
                 life
                 ,
                 if
                 it
                 shall
                 also
                 require
                 our
                 life
                 for
                 the
                 securing
                 such
                 advantages
                 ,
                 takes
                 away
                 more
                 good
                 then
                 it
                 pretends
                 to
                 give
                 ,
                 and
                 makes
                 the
                 substance
                 less
                 principal
                 then
                 the
                 accessary
                 .
              
               
                 3.
                 
                 
                 If
                 humane
                 Laws
                 doe
                 admit
                 of
                 equity
                 (
                 as
                 it
                 is
                 confessed
                 by
                 all
                 men
                 )
                 there
                 is
                 no
                 case
                 so
                 favourable
                 as
                 that
                 of
                 saving
                 of
                 our
                 life
                 :
                 either
                 then
                 we
                 are
                 to
                 suppose
                 the
                 Laws
                 to
                 be
                 made
                 of
                 a
                 rock
                 ,
                 and
                 to
                 yeeld
                 to
                 nothing
                 ,
                 but
                 for
                 ever
                 to
                 be
                 a
                 killing
                 letter
                 ,
                 and
                 an
                 instrument
                 of
                 the
                 hardest
                 bondage
                 ;
                 or
                 else
                 at
                 least
                 to
                 be
                 so
                 compliant
                 as
                 to
                 yeeld
                 to
                 her
                 Citizens
                 in
                 the
                 case
                 of
                 life
                 and
                 death
                 .
              
               
                 4.
                 
                 All
                 humane
                 power
                 is
                 given
                 to
                 man
                 for
                 his
                 good
                 ,
                 
                 not
                 for
                 his
                 hurt
                 ;
                 
                   for
                   edification
                   ,
                   not
                   for
                   destruction
                   .
                
                 But
                 it
                 very
                 often
                 happens
                 ,
                 and
                 it
                 is
                 so
                 in
                 most
                 laws
                 that
                 are
                 meerly
                 humane
                 ,
                 that
                 the
                 good
                 of
                 the
                 particular
                 law
                 is
                 not
                 so
                 great
                 as
                 the
                 saving
                 the
                 life
                 of
                 one
                 man
                 ;
                 and
                 if
                 such
                 laws
                 should
                 not
                 yeeld
                 to
                 the
                 perservation
                 of
                 so
                 precious
                 a
                 life
                 ,
                 it
                 were
                 a
                 law
                 made
                 for
                 evil
                 and
                 not
                 for
                 good
                 ,
                 a
                 snare
                 and
                 no
                 defence
                 ,
                 an
                 enemy
                 and
                 no
                 guardian
                 or
                 friend
                 .
              
               
                 5.
                 
                 Necessity
                 is
                 the
                 band
                 ,
                 
                 and
                 necessity
                 is
                 the
                 solution
                 of
                 a
                 law
                 .
                 
                   Necessitas
                   facit
                   licitum
                   quod
                   aliàs
                   licitum
                   non
                   est
                   ,
                
                 saith
                 
                   Alexander
                   ad
                   l.
                   si
                   ex
                   toto
                   ,
                   ff
                   .
                   de
                   legibus
                   .
                
                 To
                 the
                 same
                 purpose
                 is
                 that
                 of
                 
                   Seneca
                   ,
                   Necessitas
                   ,
                   magnum
                   humanae
                   imbecillitatis
                   patrocinium
                   ,
                   quicquid
                   cogit
                   ,
                   excusat
                   ,
                   Necessity
                   makes
                   every
                   thing
                   lawful
                   to
                   which
                   it
                   does
                   compel
                   .
                
                 But
                 of
                 all
                 necessities
                 that
                 is
                 the
                 greatest
                 which
                 is
                 the
                 safety
                 of
                 our
                 lives
                 ,
                 and
                 a
                 rescue
                 from
                 death
                 :
                 this
                 case
                 therefore
                 is
                 greater
                 then
                 the
                 band
                 of
                 humane
                 Laws
                 .
              
               
                 6.
                 
                 
                 The
                 laws
                 of
                 God
                 in
                 precepts
                 purely
                 affirmative
                 doe
                 not
                 oblige
                 to
                 an
                 actual
                 obedience
                 in
                 the
                 danger
                 of
                 death
                 .
                 That
                 is
                 ,
                 in
                 such
                 positive
                 laws
                 of
                 God
                 which
                 doe
                 not
                 involve
                 a
                 negative
                 ,
                 of
                 an
                 intrinsick
                 malice
                 against
                 a
                 law
                 of
                 nature
                 or
                 of
                 prime
                 rectitude
                 ,
                 the
                 laws
                 of
                 God
                 intend
                 not
                 to
                 oblige
                 ,
                 when
                 death
                 shall
                 be
                 the
                 reward
                 of
                 him
                 that
                 does
                 obey
                 .
                 Thus
                 the
                 Maccabees
                 brake
                 the
                 rest
                 of
                 the
                 Sabbath
                 to
                 defend
                 themselves
                 against
                 their
                 enemies
                 ;
                 and
                 the
                 Priests
                 for
                 the
                 uses
                 of
                 Religion
                 ,
                 and
                 the
                 Disciples
                 of
                 Christ
                 to
                 satisfy
                 their
                 hunger
                 ;
                 and
                 Christ
                 was
                 their
                 Advocate
                 .
                 Thus
                 David
                 and
                 his
                 followers
                 did
                 eat
                 the
                 Shew-bread
                 expresly
                 against
                 the
                 commandement
                 ,
                 but
                 it
                 was
                 in
                 his
                 great
                 need
                 ;
                 and
                 Christ
                 also
                 was
                 his
                 Advocate
                 and
                 defended
                 the
                 fact
                 :
                 and
                 if
                 a
                 probable
                 necessity
                 ,
                 that
                 is
                 a
                 great
                 charity
                 and
                 relief
                 ,
                 which
                 is
                 but
                 the
                 avenue
                 and
                 the
                 address
                 of
                 an
                 extreme
                 necessity
                 ,
                 be
                 a
                 sufficient
                 excuse
                 from
                 the
                 actual
                 observation
                 of
                 a
                 law
                 of
                 God
                 ,
                 positive
                 and
                 
                 affirmative
                 ,
                 much
                 more
                 shall
                 an
                 extreme
                 necessity
                 excuse
                 from
                 such
                 a
                 law
                 ,
                 and
                 therefore
                 yet
                 more
                 strongly
                 does
                 it
                 conclude
                 against
                 the
                 pressure
                 of
                 a
                 humane
                 law
                 in
                 such
                 cases
                 .
                 And
                 therefore
                 the
                 Church
                 hath
                 declared
                 that
                 the
                 Ecclesiastical
                 laws
                 of
                 fasting
                 doe
                 not
                 oblige
                 in
                 case
                 of
                 sickness
                 or
                 old
                 age
                 ,
                 or
                 journey
                 and
                 great
                 lassitude
                 ,
                 
                   cap.
                   consilium
                   de
                   observatione
                   jejunii
                
                 :
                 and
                 thus
                 also
                 no
                 man
                 is
                 bound
                 to
                 goe
                 to
                 Church
                 on
                 a
                 festival
                 to
                 hear
                 Divine
                 Service
                 when
                 an
                 enemy
                 lies
                 in
                 wait
                 to
                 kill
                 him
                 :
                 that
                 is
                 ,
                 the
                 laws
                 of
                 the
                 Church
                 were
                 intended
                 for
                 the
                 good
                 of
                 the
                 soul
                 ,
                 and
                 therefore
                 not
                 suffer'd
                 to
                 doe
                 hurt
                 to
                 the
                 body
                 ;
                 and
                 as
                 God
                 affirms
                 he
                 will
                 have
                 mercy
                 and
                 not
                 sacrifice
                 ,
                 and
                 therefore
                 himself
                 makes
                 his
                 own
                 laws
                 ,
                 that
                 can
                 yeeld
                 at
                 all
                 ,
                 to
                 yeeld
                 to
                 the
                 occasions
                 and
                 calls
                 of
                 mercy
                 :
                 so
                 does
                 the
                 Church
                 in
                 the
                 imitation
                 of
                 God
                 ,
                 whose
                 laws
                 and
                 gentleness
                 is
                 our
                 best
                 measure
                 ;
                 not
                 that
                 every
                 little
                 excuse
                 and
                 trifling
                 pretence
                 can
                 excuse
                 ,
                 but
                 the
                 danger
                 of
                 death
                 ,
                 or
                 sickness
                 ,
                 or
                 some
                 very
                 great
                 evil
                 reasonably
                 fear'd
                 ;
                 of
                 which
                 I
                 shall
                 by
                 and
                 by
                 give
                 an
                 account
                 .
              
               
                 Although
                 the
                 Rule
                 thus
                 understood
                 be
                 certain
                 and
                 evident
                 for
                 these
                 reasons
                 ,
                 
                 yet
                 there
                 are
                 some
                 adversaria
                 or
                 seeming
                 oppositions
                 very
                 fit
                 to
                 be
                 considered
                 ;
                 because
                 although
                 they
                 doe
                 not
                 evacuate
                 the
                 intent
                 of
                 the
                 Rule
                 ,
                 yet
                 they
                 give
                 limit
                 and
                 further
                 explication
                 to
                 it
                 .
              
               
                 1.
                 
                 
                 Cajetan
                 affirms
                 every
                 law
                 that
                 binds
                 under
                 pain
                 of
                 mortal
                 sin
                 ,
                 does
                 also
                 bind
                 to
                 obedience
                 though
                 death
                 attend
                 it
                 ;
                 and
                 his
                 reason
                 is
                 ,
                 because
                 we
                 must
                 rather
                 die
                 then
                 commit
                 a
                 sin
                 :
                 and
                 therefore
                 let
                 the
                 instance
                 be
                 what
                 it
                 will
                 ,
                 if
                 it
                 ties
                 to
                 obedience
                 by
                 obliging
                 the
                 conscience
                 ,
                 it
                 is
                 a
                 sin
                 to
                 disobey
                 ,
                 and
                 rather
                 then
                 sin
                 we
                 must
                 chuse
                 to
                 die
                 .
                 2.
                 
                 *
                 And
                 that
                 no
                 man
                 should
                 question
                 the
                 power
                 of
                 the
                 Superiour
                 in
                 obliging
                 to
                 suffer
                 death
                 ,
                 we
                 find
                 by
                 the
                 practice
                 and
                 consent
                 of
                 all
                 the
                 world
                 that
                 Princes
                 can
                 call
                 their
                 Subjects
                 to
                 battel
                 ,
                 and
                 command
                 their
                 Officers
                 upon
                 dangerous
                 services
                 ,
                 and
                 the
                 Souldiers
                 are
                 bound
                 not
                 to
                 desert
                 their
                 station
                 ;
                 and
                 the
                 Master
                 of
                 the
                 Ship
                 was
                 oblig'd
                 to
                 put
                 to
                 Sea
                 in
                 a
                 storm
                 when
                 Caesar
                 bade
                 him
                 .
                 3.
                 
                 *
                 For
                 since
                 the
                 law
                 is
                 intended
                 for
                 a
                 publick
                 good
                 ,
                 the
                 private
                 interest
                 (
                 be
                 it
                 never
                 so
                 great
                 )
                 is
                 not
                 to
                 be
                 put
                 in
                 ballance
                 against
                 it
                 .
                 And
                 therefore
                 as
                 it
                 is
                 in
                 the
                 Laws
                 of
                 God
                 ,
                 and
                 in
                 the
                 confession
                 of
                 faith
                 ,
                 the
                 brave
                 sons
                 of
                 Eleazar
                 did
                 suffer
                 death
                 with
                 torments
                 rather
                 then
                 eat
                 swines
                 flesh
                 ,
                 and
                 the
                 Martyrs
                 gave
                 their
                 lives
                 in
                 a
                 willing
                 sacrifice
                 rather
                 then
                 deny
                 their
                 faith
                 :
                 so
                 in
                 their
                 proportion
                 it
                 must
                 be
                 in
                 the
                 laws
                 of
                 men
                 ,
                 they
                 must
                 be
                 kept
                 up
                 though
                 we
                 die
                 for
                 it
                 .
                 
                   Melius
                   est
                   ut
                   unus
                   quàm
                   Unitas
                   ,
                   It
                   is
                   expedient
                   that
                   one
                   man
                   die
                   for
                   the
                   people
                   ,
                
                 one
                 member
                 for
                 the
                 whole
                 body
                 ,
                 rather
                 one
                 then
                 the
                 unity
                 be
                 dissolv'd
                 ,
                 and
                 the
                 community
                 ruin'd
                 .
              
               
                 To
                 these
                 things
                 I
                 answer
                 ,
                 
                 first
                 ,
                 that
                 the
                 proposition
                 of
                 Cajetan
                 is
                 not
                 true
                 in
                 its
                 latitude
                 .
                 For
                 whatever
                 binds
                 to
                 obedience
                 under
                 pain
                 of
                 sin
                 ,
                 does
                 not
                 intend
                 to
                 bind
                 to
                 obedience
                 with
                 the
                 loss
                 of
                 our
                 life
                 under
                 sin
                 .
                 It
                 is
                 true
                 that
                 we
                 must
                 rather
                 die
                 then
                 sin
                 ;
                 but
                 we
                 doe
                 not
                 sin
                 in
                 not
                 obeying
                 ,
                 when
                 he
                 that
                 obeys
                 shall
                 die
                 for
                 it
                 ;
                 and
                 that
                 being
                 the
                 question
                 ought
                 not
                 to
                 be
                 presum'd
                 by
                 any
                 opponent
                 in
                 prejudice
                 of
                 truth
                 or
                 probabilty
                 .
                 Humane
                 laws
                 bind
                 to
                 obedience
                 ,
                 and
                 Gods
                 law
                 annexes
                 the
                 penalty
                 of
                 sin
                 ;
                 but
                 then
                 Gods
                 law
                 coming
                 in
                 to
                 second
                 mans
                 law
                 ,
                 seconds
                 it
                 but
                 in
                 what
                 it
                 would
                 oblige
                 .
                 But
                 humane
                 Laws
                 doe
                 not
                 intend
                 ,
                 regularly
                 and
                 in
                 all
                 cases
                 to
                 be
                 obeyed
                 with
                 the
                 loss
                 of
                 life
                 or
                 limb
                 ;
                 and
                 when
                 the
                 Law
                 does
                 not
                 sufficiently
                 express
                 such
                 intention
                 ,
                 we
                 are
                 to
                 presume
                 for
                 
                 liberty
                 and
                 mercy
                 .
                 *
                 Now
                 that
                 which
                 follows
                 is
                 true
                 in
                 some
                 sense
                 ;
                 the
                 publick
                 is
                 to
                 be
                 preferr'd
                 before
                 the
                 private
                 ,
                 and
                 the
                 supreme
                 power
                 can
                 oblige
                 the
                 Subjects
                 to
                 suffer
                 death
                 or
                 to
                 venture
                 their
                 lives
                 :
                 but
                 this
                 cannot
                 be
                 in
                 all
                 cases
                 .
                 For
                 if
                 in
                 all
                 ,
                 then
                 is
                 the
                 Magistrate
                 the
                 Lord
                 of
                 life
                 and
                 death
                 ,
                 which
                 is
                 Gods
                 peculiar
                 ;
                 but
                 if
                 he
                 could
                 in
                 no
                 case
                 ,
                 then
                 he
                 were
                 not
                 the
                 minister
                 of
                 life
                 and
                 death
                 ,
                 which
                 is
                 communicated
                 to
                 the
                 Magistrate
                 .
                 The
                 inquiry
                 therefore
                 now
                 is
                 ,
                 since
                 regularly
                 he
                 cannot
                 ,
                 and
                 yet
                 extraordinarily
                 the
                 supreme
                 power
                 can
                 tie
                 on
                 his
                 laws
                 upon
                 our
                 shoulders
                 with
                 the
                 cords
                 of
                 death
                 ,
                 in
                 what
                 cases
                 this
                 is
                 true
                 ,
                 and
                 in
                 what
                 it
                 fails
                 .
              
               
                 1.
                 
                 
                 When
                 a
                 Law
                 is
                 decreed
                 by
                 man
                 with
                 the
                 appendage
                 of
                 a
                 penalty
                 of
                 death
                 for
                 its
                 sanction
                 ,
                 it
                 can
                 bind
                 to
                 obedience
                 though
                 death
                 be
                 in
                 it
                 .
                 For
                 since
                 the
                 matter
                 of
                 the
                 law
                 is
                 by
                 the
                 Legislative
                 power
                 valued
                 at
                 the
                 price
                 of
                 our
                 lives
                 ,
                 and
                 by
                 accident
                 the
                 very
                 keeping
                 of
                 it
                 as
                 well
                 as
                 the
                 breaking
                 is
                 set
                 at
                 no
                 less
                 price
                 ,
                 the
                 evils
                 of
                 either
                 side
                 being
                 equal
                 ,
                 the
                 presumption
                 and
                 advantage
                 must
                 be
                 on
                 the
                 part
                 of
                 justice
                 and
                 the
                 law
                 ,
                 not
                 for
                 injustice
                 ,
                 tyranny
                 and
                 disobedience
                 .
                 And
                 so
                 much
                 the
                 rather
                 ,
                 because
                 that
                 the
                 obedience
                 should
                 cause
                 death
                 is
                 but
                 rare
                 and
                 accidental
                 ,
                 not
                 foreseen
                 ,
                 but
                 seldome
                 happening
                 ;
                 but
                 the
                 law
                 threatning
                 death
                 to
                 the
                 disobedient
                 is
                 a
                 regular
                 ,
                 constant
                 ,
                 observed
                 ,
                 and
                 declared
                 provision
                 :
                 and
                 therefore
                 that
                 which
                 is
                 for
                 good
                 ,
                 and
                 regularly
                 is
                 established
                 by
                 the
                 fear
                 of
                 death
                 ,
                 is
                 not
                 to
                 be
                 put
                 out
                 of
                 countenance
                 by
                 a
                 contingent
                 ,
                 rare
                 and
                 extraordinary
                 fear
                 ,
                 and
                 which
                 also
                 is
                 intended
                 for
                 evil
                 ;
                 for
                 which
                 in
                 this
                 case
                 there
                 could
                 be
                 no
                 provision
                 ,
                 and
                 therefore
                 there
                 ought
                 to
                 be
                 no
                 regard
                 .
                 But
                 this
                 holds
                 onely
                 in
                 case
                 that
                 death
                 on
                 either
                 side
                 be
                 equally
                 certain
                 ;
                 for
                 if
                 it
                 be
                 certain
                 the
                 obedient
                 man
                 shall
                 die
                 by
                 the
                 hand
                 of
                 a
                 Tyrant
                 ,
                 or
                 an
                 accident
                 that
                 is
                 prepar'd
                 ,
                 and
                 it
                 be
                 likely
                 he
                 may
                 escape
                 from
                 the
                 hands
                 of
                 the
                 law
                 by
                 concealment
                 ,
                 or
                 by
                 the
                 relief
                 of
                 equity
                 or
                 charity
                 ,
                 then
                 the
                 natural
                 right
                 of
                 self-preservation
                 will
                 be
                 his
                 apology
                 ;
                 this
                 man
                 despises
                 not
                 the
                 law
                 ,
                 but
                 extricates
                 himself
                 as
                 well
                 as
                 he
                 can
                 ,
                 and
                 for
                 a
                 reason
                 ,
                 which
                 of
                 all
                 considerations
                 meerly
                 humane
                 is
                 the
                 greatest
                 .
              
               
                 2.
                 
                 
                 When
                 the
                 Tyrant
                 power
                 threatens
                 death
                 to
                 obedient
                 Subjects
                 ,
                 for
                 no
                 other
                 end
                 but
                 that
                 the
                 Subject
                 should
                 contemn
                 the
                 law
                 ,
                 then
                 the
                 Superiour
                 can
                 oblige
                 us
                 to
                 obedience
                 though
                 we
                 die
                 for
                 it
                 .
                 For
                 it
                 is
                 in
                 this
                 as
                 in
                 those
                 positive
                 and
                 affirmative
                 laws
                 of
                 God
                 ,
                 which
                 although
                 they
                 yeeld
                 to
                 save
                 the
                 Subjects
                 life
                 ,
                 yet
                 they
                 will
                 never
                 yeeld
                 in
                 the
                 corruption
                 of
                 the
                 Subjects
                 manners
                 :
                 that
                 is
                 ,
                 they
                 yeeld
                 in
                 charity
                 ,
                 but
                 not
                 to
                 serve
                 a
                 Tyrants
                 lust
                 .
                 And
                 thus
                 we
                 understand
                 the
                 reason
                 of
                 the
                 difference
                 between
                 the
                 cession
                 of
                 the
                 law
                 of
                 the
                 Sabbath
                 in
                 the
                 case
                 of
                 the
                 Maccabees
                 ,
                 and
                 the
                 not
                 cession
                 of
                 the
                 prohibition
                 of
                 swines-flesh
                 in
                 the
                 case
                 of
                 the
                 Jewish
                 subjects
                 .
                 For
                 the
                 fear
                 of
                 death
                 was
                 equal
                 to
                 them
                 both
                 :
                 if
                 the
                 Princes
                 did
                 not
                 fight
                 upon
                 the
                 Sabbath
                 ,
                 they
                 should
                 be
                 cut
                 in
                 pieces
                 ;
                 and
                 if
                 the
                 Subjects
                 did
                 not
                 eat
                 swines-flesh
                 ,
                 they
                 should
                 die
                 with
                 torments
                 .
                 But
                 they
                 preserv'd
                 themselves
                 ,
                 and
                 these
                 did
                 not
                 ,
                 and
                 both
                 were
                 innocent
                 .
                 The
                 reason
                 of
                 the
                 difference
                 is
                 plainly
                 this
                 ;
                 They
                 that
                 offer'd
                 swines-flesh
                 to
                 these
                 did
                 it
                 as
                 
                   enemies
                   of
                   the
                   Religion
                
                 ;
                 they
                 that
                 fought
                 with
                 those
                 upon
                 the
                 Sabbath
                 did
                 it
                 as
                 
                   enemies
                   of
                   the
                   Nation
                
                 ,
                 onely
                 they
                 would
                 take
                 advantage
                 by
                 the
                 prohibitions
                 of
                 the
                 Religion
                 .
                 Now
                 when
                 death
                 is
                 threatned
                 by
                 the
                 
                   enemies
                   of
                   the
                   Religion
                
                 ,
                 it
                 is
                 with
                 purpose
                 to
                 affront
                 it
                 ,
                 or
                 destroy
                 it
                 ;
                 and
                 therefore
                 if
                 the
                 Mother
                 and
                 her
                 seven
                 sons
                 had
                 complied
                 ,
                 it
                 had
                 been
                 a
                 renouncing
                 of
                 their
                 faith
                 and
                 their
                 religion
                 ,
                 and
                 a
                 contempt
                 of
                 their
                 
                 law
                 ;
                 which
                 could
                 not
                 be
                 supposed
                 in
                 the
                 other
                 case
                 of
                 the
                 Princes
                 ,
                 not
                 onely
                 because
                 both
                 the
                 Princes
                 and
                 the
                 Army
                 could
                 not
                 be
                 supposed
                 to
                 be
                 despisers
                 of
                 the
                 law
                 ,
                 but
                 also
                 because
                 that
                 very
                 breaking
                 of
                 the
                 law
                 ,
                 was
                 with
                 fighting
                 in
                 the
                 defence
                 of
                 the
                 law
                 and
                 the
                 whole
                 Nation
                 .
                 And
                 so
                 it
                 is
                 in
                 humane
                 Laws
                 :
                 The
                 sacredness
                 of
                 the
                 Authority
                 may
                 be
                 established
                 with
                 our
                 life
                 ;
                 and
                 because
                 to
                 contemn
                 them
                 is
                 always
                 a
                 sin
                 ,
                 we
                 must
                 rather
                 die
                 then
                 doe
                 it
                 ,
                 though
                 the
                 matter
                 of
                 it self
                 be
                 less
                 and
                 doe
                 not
                 require
                 it
                 .
                 But
                 this
                 is
                 also
                 to
                 be
                 limited
                 .
                 For
                 it
                 is
                 true
                 that
                 we
                 must
                 rather
                 die
                 then
                 contemn
                 the
                 laws
                 ,
                 but
                 yet
                 he
                 that
                 breaks
                 them
                 for
                 no
                 other
                 reason
                 then
                 to
                 save
                 his
                 life
                 ,
                 is
                 not
                 a
                 contemner
                 of
                 the
                 law
                 ,
                 for
                 he
                 hath
                 great
                 reason
                 ,
                 and
                 a
                 great
                 necessity
                 ;
                 and
                 therefore
                 it
                 is
                 not
                 contempt
                 ,
                 but
                 is
                 to
                 be
                 presum'd
                 the
                 contrary
                 ,
                 therefore
                 this
                 is
                 to
                 be
                 understood
                 ,
                 when
              
               
                 1.
                 
                 Either
                 the
                 law
                 expresly
                 commands
                 we
                 should
                 die
                 rather
                 then
                 break
                 it
                 .
                 Or
              
               
                 2.
                 
                 Hath
                 declar'd
                 that
                 in
                 such
                 circumstances
                 to
                 comply
                 shall
                 be
                 a
                 contempt
                 by
                 interpretation
                 .
                 Or
              
               
                 3.
                 
                 When
                 it
                 is
                 notorious
                 that
                 it
                 is
                 so
                 intended
                 by
                 the
                 Tyrant
                 power
                 :
                 and
              
               
                 4.
                 
                 The
                 Law-giver
                 expresly
                 requires
                 our
                 fortitude
                 and
                 resistance
                 ;
                 for
                 unless
                 it
                 be
                 in
                 such
                 cases
                 ,
                 though
                 the
                 law
                 can
                 bind
                 ,
                 yet
                 it
                 does
                 not
                 .
                 The
                 summe
                 is
                 this
                 ;
                 when
                 death
                 is
                 likely
                 to
                 be
                 the
                 consequent
                 of
                 obedience
                 by
                 accident
                 and
                 the
                 chance
                 of
                 things
                 or
                 the
                 providence
                 of
                 God
                 abstractly
                 ,
                 then
                 it
                 is
                 not
                 to
                 be
                 expounded
                 to
                 be
                 contempt
                 .
                 Because
                 in
                 such
                 cases
                 God
                 tempts
                 not
                 .
                 But
                 when
                 an
                 enemy
                 or
                 a
                 Tyrant
                 power
                 tempts
                 with
                 the
                 fear
                 of
                 death
                 ,
                 he
                 does
                 it
                 in
                 defiance
                 of
                 the
                 law
                 or
                 the
                 authority
                 ,
                 and
                 therefore
                 here
                 we
                 must
                 obey
                 and
                 die
                 .
                 And
                 this
                 distinction
                 is
                 very
                 much
                 to
                 be
                 regarded
                 .
                 For
                 if
                 a
                 Prince
                 or
                 an
                 Ecclesiastick
                 Superiour
                 make
                 a
                 Law
                 ,
                 it
                 is
                 to
                 be
                 presumed
                 that
                 they
                 doe
                 it
                 not
                 (
                 for
                 they
                 have
                 no
                 interest
                 to
                 doe
                 it
                 )
                 in
                 despite
                 of
                 chance
                 to
                 binde
                 to
                 obedience
                 in
                 the
                 danger
                 of
                 death
                 :
                 and
                 therefore
                 it
                 is
                 a
                 rack
                 of
                 their
                 power
                 to
                 extend
                 it
                 to
                 such
                 a
                 case
                 .
                 But
                 they
                 may
                 have
                 interest
                 and
                 publick
                 necessity
                 to
                 exact
                 this
                 obedience
                 when
                 an
                 opposite
                 power
                 threatens
                 death
                 ,
                 that
                 they
                 may
                 destroy
                 the
                 Law.
                 
              
               
                 3.
                 
                 The
                 same
                 also
                 is
                 the
                 case
                 of
                 1
                 Scandal
                 ,
                 
                 or
                 2
                 injury
                 to
                 Religion
                 ,
                 or
                 3
                 the
                 Confession
                 of
                 our
                 faith
                 ,
                 in
                 all
                 which
                 cases
                 we
                 are
                 oblig'd
                 to
                 die
                 rather
                 then
                 break
                 a
                 positive
                 law
                 of
                 God
                 or
                 Man.
                 And
                 this
                 is
                 that
                 which
                 S.
                 Austin
                 said
                 ,
                 
                   Satius
                   est
                   fame
                   mori
                   quam
                   idolothytis
                   vesci
                   ,
                   It
                   is
                   better
                   to
                   di●
                   with
                   hunger
                   ,
                
                 
                 
                   then
                   to
                   save
                   our
                   lives
                   by
                   eating
                   things
                   sacrificed
                   to
                   idols
                   .
                
                 That
                 is
                 ,
                 when
                 the
                 so
                 doing
                 is
                 an
                 interpretative
                 renunciation
                 of
                 our
                 religion
                 ,
                 or
                 the
                 laws
                 of
                 our
                 Superiour
                 forbidding
                 it
                 ,
                 or
                 is
                 a
                 scandal
                 to
                 a
                 weak
                 brother
                 .
                 And
                 this
                 is
                 it
                 that
                 S.
                 Paul
                 said
                 ,
                 
                   I
                   will
                   eat
                   no
                   flesh
                   as
                   long
                   as
                   the
                   world
                   stands
                   rather
                   then
                   cause
                   my
                   brother
                   to
                   offend
                   .
                
                 But
                 in
                 this
                 there
                 is
                 no
                 difficulty
                 .
              
               
                 4.
                 
                 Humane
                 Laws
                 bind
                 to
                 their
                 observation
                 though
                 with
                 the
                 danger
                 of
                 death
                 ,
                 
                 when
                 that
                 danger
                 is
                 either
                 expresly
                 in
                 the
                 law
                 ,
                 or
                 in
                 the
                 matter
                 and
                 instance
                 of
                 it
                 annexed
                 to
                 the
                 obedience
                 .
                 Thus
                 the
                 supreme
                 Power
                 can
                 command
                 the
                 Curates
                 of
                 souls
                 to
                 attend
                 a
                 Cure
                 in
                 the
                 time
                 of
                 the
                 Plague
                 ,
                 ●o
                 goe
                 to
                 Sea
                 in
                 a
                 storm
                 ,
                 to
                 stand
                 in
                 a
                 breach
                 for
                 the
                 defence
                 of
                 the
                 Army
                 .
                 For
                 in
                 these
                 cases
                 he
                 that
                 hath
                 power
                 to
                 doe
                 it
                 ,
                 hath
                 expresly
                 commanded
                 it
                 ;
                 and
                 to
                 undergoe
                 the
                 danger
                 of
                 death
                 is
                 of
                 the
                 substance
                 of
                 the
                 action
                 and
                 obedience
                 ,
                 and
                 is
                 neither
                 besides
                 the
                 intention
                 nor
                 the
                 knowledge
                 of
                 the
                 Law-giver
                 :
                 and
                 therefore
                 if
                 the
                 Law
                 did
                 not
                 bind
                 to
                 obedience
                 notwithstanding
                 the
                 danger
                 of
                 death
                 ,
                 it
                 were
                 no
                 law
                 at
                 all
                 .
                 For
                 to
                 a
                 Prince
                 
                 commanding
                 to
                 goe
                 to
                 Sea
                 in
                 a
                 storm
                 ,
                 it
                 is
                 in
                 vain
                 to
                 say
                 it
                 is
                 a
                 storm
                 ;
                 and
                 that
                 Souldier
                 is
                 a
                 fool
                 that
                 tells
                 his
                 General
                 he
                 is
                 afraid
                 to
                 die
                 ,
                 when
                 he
                 sends
                 him
                 upon
                 an
                 honourable
                 service
                 .
              
               
                 5.
                 
                 But
                 all
                 these
                 cases
                 are
                 to
                 be
                 provided
                 so
                 that
                 they
                 be
                 
                   in
                   gravi
                   materia
                
                 ,
                 
                 that
                 the
                 cause
                 be
                 great
                 ,
                 and
                 the
                 necessity
                 urgent
                 ,
                 and
                 the
                 publick
                 good
                 concerned
                 ,
                 for
                 mens
                 lives
                 are
                 not
                 to
                 be
                 jested
                 away
                 :
                 and
                 though
                 
                   Scipio
                   Major
                
                 had
                 power
                 to
                 carry
                 his
                 three
                 hundred
                 brave
                 fellows
                 (
                 that
                 he
                 so
                 boasted
                 of
                 in
                 Sicily
                 )
                 to
                 the
                 African
                 warre
                 ,
                 yet
                 he
                 had
                 no
                 power
                 to
                 command
                 them
                 to
                 run
                 up
                 the
                 neighbouring
                 Tower
                 and
                 leap
                 headlong
                 into
                 the
                 Sea
                 for
                 bravery
                 and
                 to
                 shew
                 his
                 power
                 .
              
               
                 6.
                 
                 One
                 thing
                 more
                 is
                 to
                 be
                 added
                 .
                 
                 In
                 those
                 cases
                 in
                 which
                 humane
                 Laws
                 doe
                 oblige
                 even
                 in
                 the
                 danger
                 of
                 death
                 ,
                 they
                 doe
                 not
                 oblige
                 but
                 for
                 their
                 whole
                 portion
                 ;
                 that
                 is
                 ,
                 when
                 the
                 whole
                 end
                 of
                 the
                 law
                 is
                 not
                 destroyed
                 or
                 hazarded
                 by
                 the
                 disobedience
                 ,
                 but
                 that
                 the
                 caution
                 and
                 end
                 of
                 the
                 law
                 may
                 be
                 secur'd
                 and
                 observ'd
                 in
                 all
                 or
                 in
                 the
                 greatest
                 part
                 ;
                 a
                 man
                 may
                 then
                 by
                 not
                 observing
                 the
                 law
                 ,
                 save
                 his
                 own
                 life
                 and
                 be
                 innocent
                 .
                 And
                 this
                 is
                 the
                 rule
                 of
                 Aquinas
                 ,
                 and
                 it
                 is
                 very
                 reasonable
                 ,
                 
                   Quando
                   est
                   causa
                   rationabilis
                   ,
                   &
                   non
                   impeditur
                   finis
                   legis
                   ,
                   not
                   peccat
                   mortaliter
                   qui
                   non
                   observat
                   legem
                   ,
                   Upon
                   a
                   just
                   cause
                   a
                   man
                   may
                   without
                   a
                   crime
                   break
                   a
                   law
                   ,
                   when
                   by
                   such
                   transgression
                   the
                   end
                   of
                   the
                   law
                   is
                   not
                   hindred
                   .
                
                 As
                 if
                 a
                 law
                 be
                 made
                 that
                 corn
                 shall
                 not
                 be
                 transported
                 ,
                 because
                 of
                 an
                 imminent
                 famine
                 ,
                 and
                 for
                 the
                 preservation
                 of
                 the
                 Citizens
                 ,
                 if
                 any
                 man
                 to
                 save
                 his
                 life
                 shall
                 comply
                 with
                 an
                 inevitable
                 accident
                 and
                 necessity
                 ,
                 and
                 carry
                 some
                 abroad
                 ,
                 his
                 necessity
                 is
                 a
                 just
                 excuse
                 ,
                 because
                 he
                 hath
                 not
                 destroyed
                 the
                 end
                 of
                 the
                 law
                 ,
                 since
                 his
                 proportion
                 and
                 lading
                 causes
                 no
                 sensible
                 detriment
                 to
                 the
                 publick
                 :
                 and
                 though
                 every
                 single
                 man
                 must
                 not
                 pretend
                 that
                 his
                 single
                 proportion
                 will
                 be
                 no
                 great
                 matter
                 (
                 because
                 that
                 is
                 not
                 sufficient
                 unless
                 there
                 be
                 a
                 great
                 necessity
                 to
                 doe
                 it
                 ;
                 )
                 yet
                 when
                 there
                 is
                 such
                 a
                 necessity
                 ,
                 it
                 will
                 suffice
                 that
                 he
                 did
                 it
                 not
                 but
                 upon
                 a
                 violent
                 need
                 ,
                 and
                 what
                 he
                 did
                 was
                 not
                 a
                 destruction
                 to
                 the
                 end
                 of
                 the
                 law
                 ;
                 and
                 his
                 example
                 cannot
                 have
                 any
                 evil
                 effect
                 of
                 it self
                 ;
                 for
                 other
                 men
                 cannot
                 say
                 ,
                 Why
                 may
                 not
                 I
                 as
                 well
                 as
                 he
                 ?
                 Unless
                 the
                 necessity
                 be
                 as
                 exemplary
                 as
                 the
                 action
                 ,
                 and
                 unless
                 they
                 be
                 in
                 the
                 like
                 evident
                 danger
                 of
                 death
                 ,
                 they
                 cannot
                 pretend
                 to
                 the
                 like
                 impunity
                 .
                 They
                 that
                 are
                 in
                 no
                 danger
                 may
                 not
                 ,
                 but
                 he
                 that
                 is
                 may
                 ,
                 when
                 the
                 Subjects
                 safety
                 can
                 stand
                 with
                 the
                 safety
                 of
                 the
                 publick
                 .
                 For
                 although
                 the
                 head
                 may
                 expose
                 one
                 member
                 to
                 loss
                 and
                 amputation
                 to
                 preserve
                 the
                 whole
                 ,
                 yet
                 when
                 the
                 whole
                 can
                 be
                 safe
                 without
                 it
                 ,
                 the
                 member
                 may
                 preserve
                 it self
                 and
                 refuse
                 to
                 be
                 cut
                 off
                 :
                 and
                 
                   nothing
                   is
                   greater
                   then
                   the
                   safety
                   of
                   a
                   part
                   ,
                   but
                   the
                   safety
                   of
                   the
                   whole
                   .
                
              
               
                 But
                 the
                 Rule
                 affirms
                 that
                 not
                 onely
                 danger
                 of
                 death
                 ,
                 
                 but
                 the
                 avoyding
                 of
                 a
                 very
                 grievous
                 and
                 intolerable
                 evil
                 is
                 sufficient
                 to
                 excuse
                 disobedience
                 to
                 humane
                 Laws
                 from
                 being
                 a
                 sin
                 .
                 But
                 this
                 is
                 particularly
                 to
                 be
                 considered
                 in
                 the
                 following
                 Rules
                 .
              
            
             
               
               
                 RULE
                 III.
                 The
                 Laws
                 of
                 our
                 Superiour
                 that
                 are
                 not
                 just
                 and
                 good
                 ,
                 doe
                 not
                 oblige
                 the
                 Conscience
                 .
              
               
                 1.
                 
                 LAws
                 are
                 publick
                 mischiefs
                 if
                 they
                 bind
                 to
                 injustice
                 ;
                 and
                 therefore
                 to
                 establish
                 any
                 thing
                 that
                 is
                 unjust
                 or
                 evil
                 is
                 against
                 the
                 nature
                 of
                 Laws
                 ,
                 and
                 the
                 power
                 of
                 the
                 Superiour
                 ,
                 and
                 the
                 intendment
                 of
                 the
                 Supreme
                 .
                 For
                 God
                 gives
                 to
                 no
                 man
                 power
                 above
                 or
                 against
                 himself
                 .
              
               
                 Now
                 a
                 Law
                 is
                 unjust
                 upon
                 many
                 defects
                 .
              
               
                 1.
                 
                 If
                 it
                 be
                 made
                 by
                 an
                 incompetent
                 person
                 ,
                 
                 that
                 is
                 ,
                 one
                 who
                 hath
                 no
                 authority
                 .
                 Cajus
                 and
                 Sejus
                 were
                 fellow-servants
                 to
                 
                   Ruricanus
                   .
                   Cajus
                
                 commands
                 Sejus
                 to
                 goe
                 to
                 plough
                 .
                 Sejus
                 demands
                 ,
                 
                   quo
                   jure
                
                 ?
                 And
                 he
                 was
                 in
                 the
                 right
                 .
                 Cajus
                 was
                 the
                 wiser
                 man
                 ,
                 and
                 he
                 was
                 the
                 older
                 ,
                 and
                 better
                 imployed
                 ,
                 but
                 he
                 was
                 not
                 his
                 Lord.
                 
                 
                   Par
                   in
                   parem
                   imperium
                   non
                   habet
                   ,
                
                 says
                 the
                 Law.
                 
              
               
                 2.
                 
                 If
                 it
                 be
                 made
                 in
                 an
                 incompetent
                 and
                 undue
                 matter
                 .
                 
                 When
                 Saul
                 commanded
                 the
                 man
                 of
                 
                   Amalek
                   ,
                   Sta
                   super
                   me
                   ,
                   &
                   interfice
                   me
                   ,
                
                 Fall
                 upon
                 me
                 and
                 kill
                 me
                 ;
                 he
                 was
                 indeed
                 a
                 Prince
                 ,
                 but
                 in
                 that
                 matter
                 he
                 could
                 make
                 no
                 law
                 ,
                 and
                 therefore
                 was
                 not
                 to
                 be
                 obeyed
                 .
                 And
                 the
                 Ancients
                 tell
                 that
                 when
                 Mercury
                 was
                 accus'd
                 for
                 the
                 murder
                 of
                 Argus
                 ,
                 though
                 he
                 pleaded
                 that
                 he
                 did
                 it
                 by
                 the
                 command
                 of
                 Jupiter
                 ,
                 yet
                 the
                 Gods
                 did
                 not
                 acquit
                 him
                 :
                 and
                 though
                 
                   Marc
                   Anthony
                
                 did
                 worse
                 for
                 his
                 own
                 revenge
                 to
                 kill
                 Cicero
                 ,
                 yet
                 Pothinus
                 did
                 ill
                 too
                 when
                 he
                 kill'd
                 the
                 brave
                 Pompey
                 ,
                 though
                 at
                 the
                 command
                 of
                 his
                 Master
                 Ptolemy
                 .
                 
                   
                     Antoni
                     tamen
                     est
                     pejor
                     quàm
                     causa
                     Pothini
                     ;
                  
                   
                     Hic
                     facinus
                     Domino
                     praestitit
                     ,
                     ille
                     sibi
                     .
                  
                
              
               
                 Anthony
                 was
                 infinitely
                 to
                 be
                 condemn'd
                 ,
                 and
                 Pothinus
                 not
                 to
                 be
                 justified
                 .
                 And
                 upon
                 this
                 account
                 ,
                 every
                 law
                 made
                 against
                 Religion
                 ,
                 or
                 any
                 thing
                 of
                 Divine
                 sanction
                 and
                 commandement
                 ,
                 is
                 void
                 ,
                 and
                 cannot
                 oblige
                 the
                 conscience
                 .
                 To
                 which
                 purpose
                 who
                 please
                 ,
                 may
                 read
                 an
                 excellent
                 discourse
                 of
                 S.
                 Bernard
                 in
                 his
                 seventh
                 Epistle
                 which
                 is
                 to
                 Adam
                 the
                 Monk.
                 Upon
                 this
                 account
                 a
                 Thief
                 cannot
                 begin
                 a
                 prescription
                 against
                 the
                 right
                 of
                 the
                 just
                 owner
                 ,
                 because
                 his
                 theft
                 being
                 against
                 the
                 law
                 of
                 God
                 ,
                 cannot
                 begin
                 a
                 just
                 title
                 by
                 the
                 laws
                 of
                 men
                 .
                 Thus
                 although
                 the
                 laws
                 *
                 permit
                 a
                 man
                 to
                 possess
                 what
                 by
                 an
                 unjust
                 price
                 or
                 bargain
                 he
                 hath
                 acquir'd
                 ,
                 yet
                 because
                 this
                 is
                 unjust
                 and
                 uncharitable
                 to
                 deceive
                 his
                 neighbour
                 ,
                 the
                 injurious
                 person
                 is
                 bound
                 to
                 restore
                 ,
                 and
                 is
                 not
                 indemnified
                 before
                 God
                 by
                 any
                 warranty
                 from
                 the
                 contrary
                 civil
                 law
                 :
                 
                   Ye
                   shall
                   not
                   lie
                
                 ,
                 saith
                 our
                 Lord
                 God
                 ,
                 
                   nor
                   deceive
                   every
                   one
                   his
                   neighbour
                   :
                
                 
                 and
                 let
                 
                   no
                   man
                   defraud
                
                 or
                 
                   circumvent
                   his
                   neighbour
                   in
                   bargaining
                
                 ,
                 
                 saith
                 S.
                 Paul.
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 said
                 the
                 old
                 Attick
                 law
                 ,
                 from
                 the
                 voice
                 of
                 nature
                 ;
                 which
                 Cicero
                 well
                 renders
                 ,
                 
                   tollendum
                   esse
                   ex
                   rebus
                   contrahendis
                   omne
                   mendacium
                   ,
                   no
                   lie
                   must
                   at
                   all●be
                   used
                   in
                   bargaining
                   :
                
                 and
                 therefore
                 the
                 law
                 of
                 man
                 to
                 the
                 contrary
                 is
                 invalid
                 ;
                 though
                 I
                 suppose
                 the
                 civil
                 Law
                 intends
                 onely
                 to
                 barre
                 an
                 action
                 in
                 the
                 outward
                 Court
                 ,
                 but
                 not
                 to
                 give
                 warrant
                 to
                 the
                 conscience
                 .
              
               
               
                 3.
                 
                 Humane
                 laws
                 may
                 be
                 unjust
                 when
                 a
                 just
                 power
                 in
                 a
                 competent
                 matter
                 passes
                 on
                 to
                 excess
                 ,
                 
                 and
                 goes
                 beyond
                 it's
                 bounds
                 .
                 He
                 that
                 excommunicates
                 one
                 that
                 is
                 not
                 of
                 his
                 Diocess
                 does
                 not
                 oblige
                 the
                 excommunicate
                 person
                 by
                 the
                 sentence
                 :
                 and
                 Pilate
                 had
                 nothing
                 to
                 doe
                 with
                 the
                 Holy
                 Jesus
                 till
                 Herod
                 had
                 sent
                 him
                 back
                 to
                 him
                 ;
                 for
                 to
                 his
                 jurisdiction
                 he
                 did
                 belong
                 .
                 Thus
                 if
                 a
                 Priest
                 or
                 a
                 Bishop
                 absolves
                 a
                 guilty
                 person
                 ▪
                 he
                 binds
                 himself
                 ,
                 but
                 looses
                 not
                 the
                 other
                 .
                 For
                 no
                 excess
                 of
                 power
                 produces
                 any
                 effect
                 of
                 law
                 ,
                 or
                 tie
                 upon
                 the
                 Conscience
                 .
                 And
                 to
                 this
                 purpose
                 is
                 that
                 Rule
                 of
                 the
                 law
                 ,
                 
                 
                   Sententia
                   non
                   à
                   suo
                   Judice
                   lata
                   ,
                   nulla
                   est
                   :
                
                 which
                 is
                 excellently
                 rendred
                 by
                 S.
                 
                   Paul
                   ,
                   What
                   art
                   thou
                   ,
                   O
                   man
                   ,
                   who
                   judgest
                   another
                   mans
                   servant
                   ?
                
                 Upon
                 this
                 account
                 ,
                 
                 all
                 humane
                 laws
                 prescribing
                 to
                 the
                 Conscience
                 ,
                 or
                 giving
                 bounds
                 to
                 the
                 thoughts
                 ,
                 are
                 null
                 .
                 For
                 in
                 these
                 things
                 God
                 onely
                 is
                 Judge
                 ,
                 and
                 all
                 other
                 Judicatories
                 are
                 incompetent
                 :
                 I
                 say
                 all
                 other
                 judicatories
                 ;
                 for
                 as
                 for
                 sentences
                 declaratory
                 of
                 a
                 Divine
                 law
                 ,
                 that
                 is
                 not
                 under
                 this
                 restraint
                 .
                 But
                 of
                 that
                 in
                 it
                 's
                 own
                 place
                 .
              
               
                 4.
                 
                 Humane
                 laws
                 may
                 be
                 unjust
                 ,
                 
                 by
                 a
                 defect
                 of
                 the
                 just
                 and
                 due
                 end
                 ;
                 that
                 is
                 ,
                 when
                 the
                 law
                 does
                 not
                 contribute
                 to
                 the
                 publick
                 advantage
                 ,
                 but
                 wholly
                 to
                 his
                 private
                 who
                 made
                 the
                 law
                 .
                 If
                 the
                 law
                 be
                 apt
                 to
                 minister
                 to
                 the
                 publick
                 good
                 ,
                 whatever
                 the
                 private
                 interest
                 and
                 design
                 of
                 the
                 Prince
                 be
                 ,
                 it
                 may
                 spoil
                 the
                 man
                 but
                 not
                 the
                 law
                 .
                 If
                 a
                 Prince
                 espying
                 the
                 luxury
                 of
                 feasts
                 and
                 garments
                 make
                 sumptuary
                 laws
                 ,
                 and
                 impose
                 fines
                 upon
                 the
                 transgressors
                 ,
                 and
                 does
                 this
                 onely
                 to
                 get
                 the
                 money
                 ,
                 indeed
                 he
                 is
                 not
                 a
                 good
                 man
                 ;
                 but
                 so
                 long
                 as
                 the
                 law
                 is
                 good
                 ,
                 it
                 does
                 oblige
                 the
                 Conscience
                 .
                 The
                 enemies
                 of
                 the
                 memory
                 of
                 K.
                 Henry
                 8.
                 of
                 England
                 pretend
                 that
                 he
                 annull'd
                 the
                 Popes
                 authority
                 in
                 England
                 onely
                 upon
                 designs
                 of
                 lust
                 and
                 revenge
                 .
                 Suppose
                 this
                 true
                 ;
                 yet
                 as
                 long
                 as
                 he
                 did
                 good
                 ,
                 though
                 for
                 evil
                 ends
                 ,
                 it
                 is
                 the
                 worse
                 for
                 him
                 ,
                 but
                 not
                 for
                 us
                 ;
                 but
                 if
                 the
                 Prince
                 does
                 not
                 ,
                 yet
                 the
                 law
                 must
                 intend
                 the
                 publick
                 benefit
                 :
                 and
                 that
                 also
                 is
                 the
                 duty
                 of
                 the
                 Prince
                 .
                 
                   Non
                   prospectantes
                   proprii
                   jura
                   commodi
                
                 ,
                 
                 
                   sed
                   consulentes
                   patriae
                   atque
                   genti
                
                 ,
                 said
                 the
                 Fathers
                 of
                 the
                 eighth
                 Council
                 of
                 Toledo
                 .
                 Kings
                 must
                 not
                 look
                 after
                 their
                 own
                 profit
                 ,
                 but
                 make
                 provisions
                 for
                 their
                 country
                 and
                 their
                 people
                 .
                 
                   Officium
                   est
                   imperare
                   ,
                   non
                   regnum
                   ,
                
                 
                 To
                 rule
                 is
                 not
                 empire
                 ,
                 but
                 office
                 ,
                 said
                 Seneca
                 ;
                 and
                 therefore
                 the
                 Greeks
                 call
                 Kings
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 saies
                 Plutarch
                 ,
                 that
                 signifies
                 persons
                 appointed
                 to
                 take
                 care
                 and
                 to
                 defend
                 the
                 people
                 .
                 
                   
                     Tu
                     civem
                     patremque
                     geras
                     ,
                     
                     tu
                     consule
                     cunctis
                     ,
                  
                   
                     Non
                     tibi
                     ,
                     nec
                     tua
                     te
                     moveant
                     sed
                     publica
                     damna
                     .
                  
                
              
               
                 Take
                 care
                 of
                 the
                 publick
                 ,
                 not
                 of
                 thy
                 particular
                 ,
                 and
                 let
                 the
                 common
                 calamity
                 move
                 thee
                 most
                 :
                 and
                 since
                 the
                 power
                 it self
                 is
                 designed
                 for
                 the
                 publick
                 good
                 ,
                 
                 the
                 laws
                 must
                 be
                 so
                 too
                 .
                 And
                 therefore
                 when
                 the
                 law
                 saies
                 that
                 a
                 law
                 ought
                 to
                 be
                 a
                 common
                 precept
                 ;
                 that
                 is
                 ,
                 
                   pro
                   communi
                   utilitate
                   statutum
                
                 ,
                 saies
                 the
                 gloss
                 ,
                 that
                 is
                 ,
                 
                   it
                   must
                   be
                   for
                   the
                   common
                   good
                   .
                   Conditur
                   utilitatis
                   gratiâ
                   lex
                   ,
                
                 saies
                 
                   Plato
                   ,
                   every
                   just
                   law
                   is
                   made
                   for
                   the
                   good
                   of
                   the
                   people
                   :
                
                 and
                 from
                 him
                 
                   Marsilius
                   Ficinus
                
                 defines
                 a
                 law
                 to
                 be
                 ,
                 
                 
                   a
                   true
                   manner
                   of
                   governing
                   ,
                   which
                   by
                   profitable
                   ways
                   tends
                   to
                   the
                   best
                   end
                   ,
                
                 that
                 is
                 ,
                 
                   the
                   publick
                   good
                
                 ;
                 and
                 Isidore
                 saies
                 ,
                 
                   Lex
                   erit
                   omne
                   quod
                   ratione
                   constiterit
                   ,
                   duntaxat
                   quod
                   religioni
                   congruat
                   ,
                   quod
                   disciplinae
                   conveniat
                   ,
                   quod
                   saluti
                   proficiat
                   ,
                
                 
                 
                   A
                   law
                   is
                   that
                   which
                   agrees
                   with
                   reason
                   ,
                   that
                   is
                   consonant
                   to
                   religion
                   ,
                   and
                   accords
                   with
                   discipline
                   ,
                   and
                   is
                   profitable
                   and
                   does
                   good
                   .
                
                 And
                 therefore
                 if
                 a
                 Prince
                 make
                 a
                 law
                 which
                 is
                 for
                 his
                 own
                 profit
                 ,
                 and
                 not
                 for
                 the
                 publick
                 good
                 ,
                 he
                 is
                 a
                 Tyrant
                 ;
                 and
                 his
                 laws
                 have
                 no
                 sanction
                 but
                 fear
                 ,
                 and
                 noe
                 tie
                 at
                 all
                 upon
                 the
                 
                 Conscience
                 .
                 And
                 this
                 is
                 the
                 doctrine
                 of
                 Aristotle
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 A
                 King
                 and
                 a
                 Tyrant
                 differ
                 very
                 much
                 :
                 
                 
                   A
                   Tyrant
                   considers
                   his
                   own
                   profit
                   ;
                   a
                   King
                   the
                   profit
                   of
                   his
                   people
                   :
                
                 and
                 under
                 this
                 consideration
                 comes
                 that
                 Prince
                 that
                 laies
                 grievous
                 burthens
                 upon
                 his
                 people
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   Those
                   that
                   take
                   great
                   summs
                   from
                   them
                   they
                   ought
                   not
                   ,
                
                 
                 
                   and
                   those
                   which
                   they
                   ought
                   not
                   ,
                   as
                   Tyrants
                   ,
                   destroyers
                   of
                   Cities
                   and
                   robbers
                   of
                   Temples
                   ,
                   we
                   doe
                   not
                   call
                   them
                   Covetous
                   ,
                   but
                   wicked
                   ,
                   and
                   impious
                   ,
                   and
                   unjust
                   .
                
                 And
                 therefore
                 they
                 who
                 doe
                 such
                 things
                 by
                 laws
                 made
                 on
                 purpose
                 ,
                 doe
                 it
                 by
                 tyranny
                 ,
                 and
                 therefore
                 not
                 by
                 law
                 ,
                 or
                 just
                 authority
                 ,
                 &
                 consequently
                 by
                 none
                 .
                 In
                 such
                 cases
                 we
                 must
                 suffer
                 as
                 it
                 happens
                 :
                 but
                 we
                 may
                 avoid
                 the
                 burden
                 of
                 the
                 law
                 ,
                 where
                 we
                 can
                 peaceably
                 and
                 privately
                 .
                 For
                 all
                 such
                 things
                 as
                 are
                 against
                 the
                 good
                 of
                 the
                 subjects
                 ,
                 the
                 law
                 it self
                 declares
                 to
                 be
                 no
                 law
                 ;
                 that
                 is
                 ,
                 to
                 be
                 more
                 then
                 the
                 superior
                 hath
                 right
                 or
                 leave
                 to
                 doe
                 .
                 
                   Nulla
                   juris
                   actio
                   aut
                   benignitas
                   patitur
                   ut
                   quae
                   salubriter
                   pro
                   hominum
                   utilitate
                   introducuntur
                   ,
                   ea
                   nos
                   duriore
                   interpretatione
                   contra
                   ipsorum
                   commodum
                   producamus
                   ad
                   severitatem
                   ,
                
                 saies
                 the
                 law
                 ,
                 
                   l.
                   nulla
                   ,
                   ff
                   .
                   de
                   legibus
                   :
                   No
                   law
                   ,
                   no
                   charity
                   suffers
                   us
                   to
                   make
                   that
                   by
                   interpretation
                   hard
                   and
                   against
                   their
                   profit
                   ,
                   for
                   whose
                   profit
                   it
                   was
                   first
                   decreed
                   by
                   a
                   salutary
                   sanction
                   .
                
                 And
                 therefore
                 it
                 is
                 observable
                 that
                 all
                 laws
                 doe
                 infinitely
                 decline
                 all
                 harsh
                 senses
                 ,
                 and
                 are
                 ambitious
                 of
                 gentle
                 and
                 benign
                 interpretations
                 ;
                 which
                 is
                 in
                 the
                 whole
                 world
                 the
                 greatest
                 declaration
                 that
                 law-givers
                 as
                 they
                 ought
                 not
                 ,
                 so
                 they
                 profess
                 they
                 doe
                 not
                 intend
                 to
                 grieve
                 the
                 subject
                 by
                 an
                 unequal
                 burden
                 .
                 It
                 was
                 a
                 Princely
                 saying
                 of
                 Trajan
                 ,
                 when
                 he
                 put
                 a
                 sword
                 upon
                 the
                 thigh
                 of
                 the
                 Prefect
                 of
                 the
                 Praetorian
                 bands
                 ,
                 
                   Cape
                   hunc
                   ,
                   &
                   si
                   quidem
                   rectè
                   &
                   ex
                   utilitate
                   omnium
                   imperavero
                   ,
                   pro
                   me
                   ,
                   sin
                   aliter
                   ,
                   contra
                   me
                   utere
                   ,
                   Use
                   this
                   sword
                   on
                   my
                   behalf
                   if
                   I
                   govern
                   rightly
                   and
                   to
                   the
                   publick
                   benefit
                   ;
                   if
                   not
                   ,
                   use
                   it
                   against
                   me
                   .
                
                 That
                 was
                 too
                 much
                 ,
                 but
                 his
                 purpose
                 was
                 excellent
                 ;
                 he
                 knew
                 it
                 was
                 his
                 duty
                 to
                 rule
                 by
                 that
                 measure
                 onely
                 ;
                 beyond
                 that
                 his
                 power
                 was
                 incompetent
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   He
                   that
                   does
                   not
                   so
                   ,
                   is
                   a
                   King
                   by
                   fortune
                   ,
                
                 
                 
                   but
                   indeed
                   a
                   Tyrant
                   ,
                   and
                   any
                   thing
                   rather
                   then
                   a
                   King.
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 saies
                 
                   Aristotle
                   ,
                   For
                   he
                   pursues
                   his
                   own
                   ,
                
                 not
                 his
                 peoples
                 good
                 :
                 and
                 that
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   the
                   stain
                   of
                   Monarchy
                
                 ,
                 that
                 is
                 ,
                 plainly
                 Tyranny
                 .
                 Tiberius
                 said
                 well
                 ,
                 
                   Dixi
                   &
                   nunc
                   &
                   saepe
                   alias
                   ,
                   P.
                   C.
                   bonum
                   &
                   salutarem
                   principem
                   ,
                   quem
                   vos
                   tanta
                   &
                   tam
                   libera
                   potestate
                   instruxistis
                   ,
                   Senatui
                   servire
                   debere
                   ,
                   &
                   universis
                   civibus
                   ;
                   saepe
                   ac
                   plerumque
                   etiam
                   singulis
                   ,
                   neque
                   id
                   dixisse
                   me
                   poenitet
                   .
                
                 A
                 good
                 and
                 a
                 gentle
                 Prince
                 ought
                 to
                 serve
                 the
                 profit
                 of
                 his
                 Nobility
                 ,
                 his
                 Senate
                 and
                 Citizens
                 ;
                 not
                 onely
                 all
                 but
                 each
                 single
                 Citizen
                 ,
                 as
                 there
                 is
                 occasion
                 :
                 and
                 therefore
                 Rudolphus
                 of
                 Austria
                 was
                 very
                 angry
                 with
                 his
                 Guards
                 for
                 hindring
                 petitioners
                 to
                 come
                 to
                 him
                 ;
                 Let
                 them
                 come
                 ,
                 saies
                 he
                 ,
                 for
                 I
                 was
                 not
                 made
                 an
                 Emperor
                 to
                 be
                 shut
                 up
                 in
                 a
                 box
                 .
                 
                   Sinite
                   parv●los
                   ad
                   me
                   venire
                
                 saith
                 our
                 Bl.
                 Lord
                 ,
                 the
                 King
                 of
                 Kings
                 ,
                 and
                 the
                 Lord
                 of
                 Lords
                 ,
                 
                   Suffer
                   my
                   little
                   ones
                   to
                   come
                   unto
                   me
                   .
                
                 But
                 the
                 reason
                 and
                 demonstration
                 of
                 all
                 is
                 contained
                 in
                 those
                 words
                 of
                 Seneca
                 ,
                 saying
                 a
                 Prince
                 should
                 think
                 with
                 himself
                 ,
                 
                 
                   Ego
                   ex
                   omnibus
                   mortalibus
                   placui
                   electusque
                   sum
                   qui
                   Deorum
                   vice
                   in
                   terris
                   fungerer
                   ,
                   I
                   am
                   chosen
                   from
                   the
                   heap
                   of
                   mortals
                   to
                   stand
                   in
                   the
                   place
                   of
                   God
                   ,
                
                 to
                 doe
                 as
                 he
                 does
                 ;
                 that
                 is
                 ,
                 to
                 doe
                 all
                 things
                 justly
                 ,
                 and
                 to
                 doe
                 all
                 things
                 for
                 the
                 benefit
                 of
                 the
                 people
                 :
                 now
                 since
                 the
                 Prince
                 hath
                 his
                 power
                 from
                 God
                 ,
                 he
                 can
                 have
                 no
                 power
                 to
                 doe
                 otherwise
                 then
                 God
                 does
                 .
                 
                   Admittere
                   in
                   animum
                   totius
                   reip
                   .
                   curam
                   &
                   
                   populi
                   fata
                   suscipere
                   ,
                   &
                   oblitum
                   quodammodo
                   sui
                   ,
                   gentibus
                   vivere
                   ;
                   noctes
                   omnes
                   diesque
                   perpeti
                   solicitudinem
                   ,
                   pro
                   salute
                   omnium
                   cogitare
                   .
                
                 So
                 Pliny
                 describes
                 the
                 office
                 of
                 a
                 Prince
                 ,
                 
                   to
                   take
                   care
                   of
                   the
                   whole
                   republick
                   ,
                   to
                   live
                   to
                   them
                   not
                   to
                   himself
                   ;
                   daies
                   and
                   nights
                   to
                   suffer
                   anxiety
                   in
                   thinking
                   for
                   the
                   profit
                   and
                   welfare
                   of
                   all
                   .
                
                 This
                 is
                 the
                 limit
                 of
                 a
                 Princes
                 power
                 so
                 far
                 as
                 he
                 relates
                 to
                 Conscience
                 .
                 For
                 beyond
                 this
                 the
                 Conscience
                 is
                 not
                 bound
                 .
                 The
                 body
                 is
                 ,
                 and
                 we
                 must
                 suffer
                 patiently
                 the
                 evil
                 which
                 we
                 cannot
                 deprecate
                 ;
                 but
                 laws
                 that
                 are
                 made
                 to
                 purposes
                 beyond
                 these
                 measures
                 doe
                 no
                 waies
                 oblige
                 the
                 Conscience
                 .
                 
                   He
                   is
                   the
                   Minister
                   of
                   God
                   for
                   thy
                   good
                   ,
                
                 saith
                 S.
                 Paul
                 ;
                 otherwise
                 he
                 is
                 not
                 Gods
                 Minister
                 ,
                 and
                 hath
                 to
                 other
                 purposes
                 none
                 of
                 Gods
                 authority
                 ,
                 and
                 therefore
                 cannot
                 oblige
                 the
                 Conscience
                 to
                 an
                 active
                 obedience
                 in
                 such
                 where
                 his
                 power
                 is
                 incompetent
                 to
                 command
                 .
              
               
                 5.
                 
                 Thus
                 ,
                 
                 when
                 a
                 law
                 by
                 the
                 change
                 of
                 things
                 or
                 cases
                 is
                 become
                 an
                 enemy
                 to
                 the
                 common
                 good
                 ,
                 it
                 is
                 not
                 to
                 be
                 observed
                 ,
                 saith
                 Aquinas
                 ;
                 and
                 he
                 gives
                 this
                 instance
                 :
                 A
                 law
                 is
                 made
                 that
                 in
                 the
                 time
                 of
                 sieges
                 the
                 gates
                 of
                 a
                 City
                 be
                 alwaies
                 kept
                 shut
                 ;
                 but
                 the
                 guards
                 are
                 not
                 tied
                 to
                 obey
                 this
                 law
                 ,
                 when
                 the
                 citizens
                 fly
                 thither
                 from
                 the
                 danger
                 of
                 the
                 enemy
                 :
                 and
                 so
                 in
                 all
                 equal
                 cases
                 ,
                 concerning
                 which
                 this
                 is
                 the
                 Rule
                 .
              
               
                 The
                 Prince
                 is
                 to
                 be
                 presumed
                 good
                 and
                 gentle
                 ;
                 
                 and
                 if
                 he
                 be
                 not
                 so
                 ,
                 he
                 is
                 to
                 be
                 suppos'd
                 so
                 ,
                 and
                 made
                 so
                 at
                 least
                 by
                 fiction
                 of
                 law
                 :
                 whatsoever
                 therefore
                 case
                 does
                 happen
                 in
                 which
                 the
                 Citizens
                 are
                 grieved
                 ,
                 it
                 is
                 to
                 be
                 supposed
                 that
                 it
                 is
                 besides
                 the
                 intention
                 of
                 the
                 law
                 ,
                 and
                 was
                 not
                 in
                 the
                 prevision
                 of
                 the
                 Prince
                 ;
                 but
                 we
                 are
                 to
                 rely
                 upon
                 this
                 ,
                 That
                 he
                 who
                 is
                 good
                 and
                 gentle
                 ,
                 and
                 a
                 Father
                 of
                 his
                 Country
                 ,
                 would
                 ,
                 if
                 he
                 were
                 here
                 and
                 observed
                 this
                 evil
                 ,
                 untie
                 the
                 law
                 ,
                 that
                 he
                 might
                 not
                 tie
                 us
                 to
                 the
                 evil
                 :
                 and
                 because
                 he
                 is
                 not
                 here
                 ,
                 but
                 his
                 will
                 is
                 here
                 ,
                 the
                 law
                 with
                 so
                 much
                 evil
                 to
                 us
                 is
                 not
                 to
                 be
                 observed
                 ;
                 for
                 his
                 leave
                 to
                 break
                 it
                 is
                 to
                 be
                 presumed
                 .
              
               
                 6.
                 
                 Hither
                 is
                 to
                 be
                 reduced
                 the
                 injustice
                 of
                 unequal
                 distributions
                 ;
                 
                 such
                 as
                 is
                 ,
                 a
                 law
                 forbidding
                 beggers
                 to
                 goe
                 from
                 place
                 to
                 place
                 to
                 seek
                 relief
                 ,
                 when
                 there
                 is
                 no
                 relief
                 at
                 home
                 ;
                 the
                 law
                 of
                 commanding
                 every
                 village
                 or
                 parish
                 to
                 provide
                 for
                 their
                 poor
                 ,
                 which
                 indeed
                 is
                 piously
                 and
                 charitably
                 intended
                 ,
                 but
                 because
                 when
                 it
                 is
                 reduc'd
                 to
                 practice
                 it
                 falls
                 heavily
                 upon
                 some
                 ,
                 and
                 others
                 touch
                 it
                 not
                 with
                 the
                 top
                 of
                 their
                 fingers
                 ,
                 the
                 law
                 which
                 was
                 good
                 
                   in
                   thesi
                
                 ,
                 proves
                 unjust
                 
                   in
                   hypothesi
                
                 ,
                 and
                 therefore
                 does
                 not
                 oblige
                 the
                 Conscience
                 ;
                 but
                 they
                 who
                 are
                 under
                 it
                 ,
                 may
                 not
                 onely
                 seek
                 relief
                 by
                 petition
                 ,
                 but
                 by
                 avoiding
                 it
                 where
                 they
                 can
                 piously
                 and
                 charitably
                 ,
                 according
                 to
                 the
                 measures
                 by
                 and
                 by
                 to
                 be
                 described
                 .
                 For
                 it
                 is
                 the
                 voice
                 of
                 natural
                 justice
                 and
                 reason
                 ,
                 which
                 S.
                 Paul
                 urges
                 to
                 his
                 
                   charges
                   ,
                   not
                   that
                   there
                   should
                   be
                   ease
                   to
                   one
                   and
                   burden
                   to
                   another
                   :
                
                 this
                 is
                 against
                 equity
                 ,
                 as
                 having
                 in
                 it
                 so
                 great
                 disproportionate
                 inequality
                 .
              
               
                 7.
                 
                 Lastly
                 ,
                 
                 of
                 the
                 same
                 consideration
                 it
                 is
                 ,
                 that
                 in
                 the
                 making
                 laws
                 of
                 burden
                 ,
                 there
                 be
                 equality
                 and
                 proportion
                 between
                 the
                 burden
                 and
                 the
                 cause
                 of
                 the
                 imposition
                 ;
                 that
                 the
                 burden
                 be
                 not
                 greater
                 then
                 the
                 evil
                 it
                 intends
                 to
                 remedy
                 ,
                 nor
                 the
                 remedy
                 greater
                 then
                 the
                 disease
                 needs
                 ,
                 nor
                 yet
                 greater
                 then
                 men
                 can
                 bare
                 .
                 For
                 what
                 is
                 excessive
                 in
                 these
                 case
                 ,
                 is
                 against
                 the
                 charity
                 and
                 justice
                 of
                 the
                 Prince
                 ,
                 and
                 is
                 matter
                 of
                 rapine
                 and
                 impiety
                 ,
                 not
                 of
                 subsidy
                 and
                 prudent
                 provisions
                 :
                 and
                 therefore
                 though
                 it
                 may
                 oppress
                 the
                 subject
                 ,
                 who
                 hath
                 no
                 remedy
                 but
                 prayers
                 and
                 tears
                 ;
                 yet
                 the
                 Conscience
                 
                 is
                 at
                 liberty
                 ,
                 and
                 may
                 procure
                 remissions
                 by
                 any
                 waies
                 of
                 peace
                 and
                 piety
                 .
              
               
                 But
                 in
                 the
                 reducing
                 of
                 this
                 to
                 practice
                 ,
                 
                 these
                 cautions
                 are
                 to
                 be
                 observed
                 .
              
               
                 1.
                 
                 That
                 though
                 the
                 conscience
                 be
                 free
                 from
                 all
                 laws
                 which
                 are
                 unjust
                 upon
                 any
                 of
                 these
                 accounts
                 ,
                 yet
                 that
                 the
                 law
                 be
                 not
                 disobeyed
                 with
                 the
                 scandal
                 and
                 offence
                 of
                 others
                 ,
                 it
                 must
                 be
                 so
                 done
                 that
                 none
                 be
                 taught
                 to
                 rebel
                 ,
                 or
                 evacuate
                 the
                 law
                 upon
                 pretences
                 and
                 little
                 regards
                 ,
                 nor
                 that
                 our
                 duty
                 and
                 religion
                 be
                 evil
                 spoken
                 of
                 ,
                 nor
                 that
                 the
                 Superiour
                 be
                 made
                 jealous
                 and
                 suspicious
                 .
                 When
                 our
                 Blessed
                 Saviour
                 had
                 proved
                 himself
                 free
                 from
                 tribute
                 ,
                 and
                 that
                 in
                 conscience
                 he
                 was
                 not
                 bound
                 to
                 pay
                 it
                 ,
                 yet
                 that
                 he
                 might
                 not
                 give
                 offence
                 ,
                 he
                 submitted
                 to
                 the
                 imposition
                 .
                 And
                 this
                 caution
                 is
                 given
                 by
                 all
                 the
                 Doctors
                 ,
                 who
                 follow
                 Bartholus
                 in
                 it
                 ,
                 capite
                 1.
                 
                   de
                   constitutionibus
                
                 .
              
               
                 2.
                 
                 The
                 inconvenience
                 of
                 the
                 republick
                 must
                 not
                 be
                 trifling
                 and
                 contemptible
                 ,
                 
                 but
                 so
                 great
                 as
                 must
                 in
                 the
                 judgement
                 of
                 good
                 and
                 prudent
                 men
                 be
                 a
                 sufficient
                 cause
                 of
                 annulling
                 the
                 law
                 ,
                 so
                 great
                 as
                 must
                 reasonably
                 outweigh
                 the
                 evil
                 of
                 material
                 disobedience
                 .
                 And
                 therefore
                 in
                 the
                 injustice
                 of
                 unequal
                 distributions
                 ,
                 and
                 imposition
                 of
                 taxes
                 ,
                 we
                 are
                 not
                 to
                 complain
                 for
                 every
                 little
                 pressure
                 ,
                 nor
                 yet
                 to
                 weigh
                 the
                 proportions
                 in
                 gold-scales
                 ;
                 for
                 it
                 is
                 a
                 greater
                 duty
                 of
                 charity
                 that
                 the
                 Subject
                 quietly
                 bear
                 a
                 little
                 load
                 for
                 peace
                 sake
                 and
                 example
                 and
                 compliance
                 ,
                 then
                 it
                 can
                 be
                 of
                 duty
                 in
                 the
                 Prince
                 to
                 make
                 such
                 exact
                 ,
                 curious
                 and
                 Mathematical
                 proportions
                 .
              
               
                 3.
                 
                 The
                 inconvenience
                 and
                 injutice
                 must
                 be
                 certain
                 ,
                 
                 notorious
                 ,
                 and
                 relied
                 upon
                 ,
                 before
                 it
                 can
                 be
                 made
                 use
                 of
                 to
                 the
                 breach
                 of
                 a
                 law
                 .
                 For
                 it
                 is
                 no
                 warranty
                 to
                 disobey
                 ,
                 that
                 I
                 fancy
                 the
                 law
                 to
                 be
                 unjust
                 :
                 &
                 therefore
                 in
                 this
                 case
                 the
                 best
                 security
                 we
                 can
                 have
                 is
                 ,
                 that
                 either
                 it
                 be
                 so
                 declared
                 by
                 the
                 voice
                 of
                 all
                 men
                 ,
                 or
                 the
                 more
                 sober
                 accents
                 of
                 the
                 wise
                 men
                 ,
                 or
                 be
                 evident
                 in
                 it self
                 according
                 to
                 the
                 strictest
                 measures
                 ;
                 for
                 where
                 there
                 is
                 a
                 doubtful
                 case
                 ,
                 the
                 presumption
                 always
                 is
                 for
                 obedience
                 ,
                 not
                 against
                 it
                 :
                 for
                 although
                 usually
                 in
                 doubts
                 ,
                 the
                 presumption
                 is
                 for
                 liberty
                 ,
                 yet
                 that
                 is
                 either
                 between
                 private
                 persons
                 ,
                 or
                 when
                 the
                 Superiour
                 makes
                 a
                 doubt
                 concerning
                 his
                 own
                 laws
                 ,
                 then
                 he
                 is
                 to
                 judge
                 for
                 liberty
                 and
                 ease
                 ;
                 but
                 in
                 our
                 own
                 cases
                 ,
                 and
                 in
                 dispute
                 with
                 a
                 law
                 ,
                 the
                 presumption
                 is
                 on
                 behalf
                 of
                 the
                 law
                 ,
                 because
                 ordinarily
                 that
                 is
                 the
                 greates
                 interest
                 ,
                 and
                 the
                 greatest
                 reason
                 .
              
               
                 4.
                 
                 When
                 there
                 is
                 a
                 favourable
                 case
                 for
                 breaking
                 a
                 law
                 ,
                 
                 if
                 we
                 have
                 time
                 and
                 opportunity
                 we
                 must
                 ask
                 leave
                 of
                 the
                 Superiour
                 .
                 Because
                 as
                 that
                 does
                 honour
                 to
                 the
                 Superiour
                 ,
                 and
                 gives
                 value
                 to
                 the
                 law
                 ;
                 so
                 it
                 is
                 the
                 greatest
                 course
                 of
                 security
                 ,
                 because
                 it
                 makes
                 him
                 Judge
                 who
                 onely
                 can
                 complain
                 .
                 But
                 to
                 this
                 we
                 are
                 not
                 oblig'd
                 if
                 the
                 case
                 be
                 evident
                 ,
                 or
                 if
                 the
                 danger
                 of
                 evil
                 be
                 imminent
                 and
                 sudden
                 ,
                 and
                 there
                 be
                 no
                 time
                 or
                 opportunity
                 to
                 require
                 it
                 :
                 In
                 these
                 cases
                 a
                 leave
                 is
                 to
                 be
                 presumed
                 ,
                 or
                 else
                 it
                 need
                 not
                 ,
                 for
                 the
                 law
                 does
                 not
                 oblige
                 .
              
               
                 5.
                 
                 This
                 is
                 to
                 be
                 practis'd
                 onely
                 when
                 the
                 law
                 is
                 against
                 the
                 publick
                 good
                 .
                 
                 For
                 if
                 it
                 be
                 still
                 consistent
                 with
                 the
                 publick
                 interest
                 ,
                 though
                 it
                 be
                 against
                 the
                 good
                 of
                 a
                 particular
                 person
                 ,
                 the
                 law
                 hath
                 left
                 a
                 power
                 of
                 dispensation
                 in
                 the
                 appointed
                 Ministers
                 ;
                 but
                 a
                 private
                 person
                 may
                 not
                 so
                 easily
                 break
                 the
                 law
                 ,
                 at
                 least
                 he
                 is
                 tied
                 to
                 other
                 conditions
                 ,
                 and
                 more
                 caution
                 ,
                 
                 and
                 a
                 severer
                 conduct
                 ;
                 of
                 which
                 I
                 am
                 to
                 give
                 account
                 in
                 the
                 Chapter
                 of
                 the
                 Diminution
                 of
                 Laws
                 .
                 But
                 for
                 the
                 present
                 ,
                 the
                 difference
                 is
                 onely
                 in
                 speculation
                 :
                 for
                 notwithstanding
                 the
                 personal
                 inconvenience
                 ,
                 the
                 law
                 does
                 still
                 bind
                 the
                 conscience
                 of
                 the
                 Subjects
                 in
                 general
                 ;
                 but
                 if
                 it
                 be
                 against
                 the
                 publick
                 emolument
                 ,
                 then
                 the
                 law
                 ceases
                 ,
                 and
                 it
                 does
                 not
                 oblige
                 .
                 In
                 the
                 first
                 case
                 the
                 particular
                 is
                 to
                 be
                 relieved
                 by
                 a
                 way
                 of
                 his
                 own
                 ;
                 of
                 which
                 I
                 am
                 afterwards
                 to
                 speak
                 :
                 but
                 in
                 this
                 case
                 the
                 conscience
                 is
                 at
                 liberty
                 .
                 Thus
                 when
                 the
                 Church
                 makes
                 a
                 law
                 that
                 upon
                 a
                 certain
                 day
                 the
                 people
                 shall
                 meet
                 in
                 publick
                 ,
                 and
                 spend
                 their
                 day
                 in
                 fasting
                 and
                 prayer
                 ;
                 it
                 is
                 a
                 good
                 law
                 ,
                 and
                 may
                 be
                 for
                 the
                 publick
                 good
                 ,
                 though
                 Petronia
                 and
                 Abbatilla
                 be
                 with
                 child
                 and
                 cannot
                 fast
                 :
                 All
                 are
                 bound
                 ,
                 but
                 from
                 these
                 the
                 yoke
                 may
                 be
                 lifted
                 up
                 for
                 the
                 present
                 .
                 But
                 if
                 a
                 Church
                 make
                 a
                 law
                 that
                 all
                 the
                 Clergy
                 shall
                 lose
                 their
                 livings
                 and
                 their
                 office
                 if
                 they
                 marry
                 ;
                 here
                 there
                 is
                 a
                 mischief
                 to
                 the
                 publick
                 ,
                 to
                 a
                 whole
                 order
                 of
                 men
                 ;
                 and
                 the
                 law
                 cannot
                 doe
                 so
                 much
                 good
                 accidentally
                 ,
                 as
                 it
                 directly
                 does
                 mischief
                 .
                 And
                 the
                 confession
                 of
                 Suarez
                 upon
                 another
                 occasion
                 ,
                 but
                 in
                 this
                 very
                 instance
                 ,
                 is
                 remarkable
                 ,
                 
                   Custodiam
                   virginitatis
                   esse
                   opus
                   supererogationis
                   ,
                   quod
                   necessariam
                   non
                   habet
                   conjunctionem
                   cum
                   fine
                   publici
                   commodi
                
                 ;
                 
                 
                   &
                   ergo
                   non
                   posse
                   praecipi
                   lege
                   humana
                   ,
                   That
                   virginity
                   should
                   be
                   kept
                   is
                   a
                   work
                   of
                   supererogation
                   ,
                   that
                   hath
                   no
                   necessary
                   conjunction
                   with
                   the
                   end
                   of
                   any
                   publick
                   good
                   ;
                   and
                   therefore
                   cannot
                   be
                   enjoyn'd
                   by
                   a
                   humane
                   law
                   .
                
                 Either
                 then
                 the
                 law
                 of
                 the
                 Church
                 of
                 Rome
                 forbidding
                 the
                 Clergy
                 to
                 marry
                 ,
                 does
                 not
                 tie
                 them
                 to
                 be
                 Virgins
                 ,
                 but
                 gives
                 them
                 leave
                 to
                 fornicate
                 ;
                 or
                 if
                 it
                 does
                 tie
                 them
                 to
                 a
                 Virgins
                 state
                 ,
                 she
                 makes
                 a
                 law
                 which
                 is
                 not
                 for
                 the
                 publick
                 good
                 ,
                 and
                 therefore
                 in
                 which
                 she
                 hath
                 no
                 competent
                 authority
                 .
                 This
                 therefore
                 is
                 an
                 unjust
                 law
                 ,
                 and
                 does
                 not
                 oblige
                 the
                 conscience
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 said
                 
                   Polycarpus
                   ;
                   We
                   are
                   taught
                   to
                   give
                   to
                   Princes
                   and
                   the
                   powers
                   set
                   over
                   us
                   by
                   God
                   such
                   honour
                   and
                   obedience
                   as
                   may
                   not
                   hurt
                   us
                   .
                
              
            
             
               
                 RULE
                 IV.
                 A
                 law
                 that
                 is
                 founded
                 upon
                 a
                 false
                 presumption
                 ,
                 does
                 not
                 oblige
                 the
                 Conscience
                 .
              
               
                 THE
                 case
                 is
                 this
                 ;
                 
                 
                   Francisco
                   Biretti
                
                 a
                 Venetian
                 Gentleman
                 ,
                 full
                 of
                 amours
                 ,
                 &
                 us'd
                 to
                 vain
                 and
                 wanton
                 addresses
                 ,
                 courts
                 Julia
                 a
                 Senators
                 daughter
                 ,
                 but
                 with
                 secret
                 intent
                 to
                 abuse
                 her
                 and
                 so
                 to
                 leave
                 her
                 .
                 
                   Marco
                   Medici
                
                 the
                 Father
                 of
                 Julia
                 by
                 threats
                 and
                 harsh
                 usages
                 forces
                 his
                 daughter
                 Julia
                 to
                 consent
                 to
                 a
                 contract
                 with
                 Francisco
                 :
                 who
                 perceiving
                 himself
                 surprised
                 ,
                 and
                 that
                 the
                 matter
                 was
                 pass'd
                 further
                 then
                 he
                 intended
                 it
                 ,
                 resolv'd
                 to
                 make
                 the
                 best
                 of
                 it
                 ,
                 to
                 make
                 a
                 contract
                 ,
                 to
                 lie
                 with
                 her
                 ,
                 and
                 so
                 to
                 leave
                 her
                 .
                 He
                 does
                 so
                 ,
                 surprises
                 her
                 in
                 the
                 careless
                 hours
                 of
                 the
                 day
                 ,
                 and
                 the
                 nakedness
                 of
                 her
                 soul
                 ,
                 and
                 with
                 flatteries
                 mingled
                 with
                 the
                 affrighting
                 name
                 of
                 her
                 harsh
                 Father
                 ,
                 acts
                 his
                 intention
                 ,
                 and
                 then
                 pursues
                 it
                 till
                 he
                 was
                 weary
                 of
                 her
                 ,
                 and
                 then
                 forsakes
                 her
                 .
                 She
                 complains
                 ,
                 and
                 desires
                 remedy
                 .
                 The
                 law
                 declares
                 their
                 congress
                 to
                 be
                 a
                 marriage
                 .
                 But
                 in
                 the
                 mean
                 time
                 Francisco
                 pass'd
                 into
                 Sicily
                 ,
                 and
                 there
                 married
                 
                   Antonia
                   Peronetta
                
                 a
                 Sicilian
                 Lady
                 ;
                 her
                 he
                 lov'd
                 ,
                 intended
                 to
                 make
                 her
                 his
                 wife
                 ,
                 and
                 did
                 so
                 .
                 Now
                 the
                 law
                 presumes
                 that
                 after
                 contract
                 ,
                 their
                 congress
                 did
                 declare
                 a
                 marriage
                 ,
                 
                   cap.
                   Is
                   qui
                   fidem
                
                 ,
                 and
                 
                   cap.
                   Tua
                   nos
                   ,
                   de
                   sponsal
                   .
                
                 for
                 it
                 supposes
                 and
                 presumes
                 a
                 consent
                 ,
                 
                 and
                 yet
                 withal
                 says
                 if
                 there
                 was
                 no
                 consent
                 ,
                 it
                 was
                 no
                 marriage
                 .
                 Here
                 Francisco
                 is
                 condemn'd
                 by
                 the
                 presumption
                 ,
                 and
                 reliev'd
                 in
                 conscience
                 .
                 For
                 if
                 he
                 did
                 not
                 lie
                 with
                 her
                 
                   affectu
                   maritali
                
                 ,
                 but
                 onely
                 intended
                 to
                 abuse
                 her
                 ,
                 he
                 was
                 indeed
                 extremely
                 impious
                 and
                 unjust
                 ;
                 but
                 he
                 made
                 no
                 marriage
                 ,
                 for
                 without
                 mutual
                 consent
                 marriages
                 are
                 not
                 made
                 .
                 Yet
                 because
                 of
                 this
                 ,
                 the
                 law
                 could
                 no
                 way
                 judge
                 but
                 by
                 outward
                 significations
                 ,
                 and
                 
                   ut
                   plurimùm
                
                 ,
                 for
                 the
                 most
                 part
                 it
                 is
                 so
                 that
                 contract
                 and
                 congress
                 doe
                 effect
                 as
                 well
                 as
                 signify
                 a
                 marriage
                 ,
                 the
                 law
                 did
                 well
                 to
                 declare
                 in
                 the
                 behalf
                 of
                 Juliae
                 :
                 but
                 Francisco
                 ,
                 who
                 knew
                 that
                 which
                 the
                 law
                 could
                 not
                 know
                 ,
                 was
                 bound
                 to
                 make
                 amends
                 to
                 Julia
                 as
                 well
                 as
                 he
                 could
                 ,
                 but
                 to
                 pursue
                 the
                 marriage
                 of
                 Anthonia
                 and
                 dwell
                 with
                 her
                 .
                 For
                 the
                 presumption
                 upon
                 which
                 this
                 law
                 was
                 founded
                 was
                 false
                 ;
                 the
                 congress
                 did
                 not
                 prove
                 a
                 marriage
                 ,
                 for
                 it
                 was
                 never
                 intended
                 :
                 the
                 presumption
                 was
                 probable
                 ,
                 but
                 fail'd
                 in
                 this
                 instance
                 ,
                 and
                 therefore
                 in
                 this
                 case
                 did
                 not
                 oblige
                 the
                 conscience
                 .
                 Conscience
                 is
                 to
                 be
                 guided
                 by
                 presumptions
                 when
                 it
                 hath
                 no
                 better
                 guide
                 ;
                 but
                 when
                 it
                 hath
                 a
                 certain
                 truth
                 to
                 guide
                 it
                 ,
                 it
                 is
                 better
                 then
                 the
                 best
                 presumption
                 or
                 probability
                 .
                 *
                 Besides
                 this
                 ,
                 when
                 a
                 law
                 is
                 made
                 upon
                 a
                 supposition
                 ,
                 and
                 relies
                 upon
                 that
                 alone
                 ,
                 in
                 case
                 that
                 should
                 fail
                 ,
                 it
                 is
                 to
                 be
                 presum'd
                 that
                 the
                 Law-giver
                 does
                 not
                 intend
                 to
                 bind
                 .
                 When
                 the
                 men
                 of
                 Aegina
                 were
                 at
                 warre
                 with
                 the
                 Athenians
                 ,
                 they
                 made
                 it
                 death
                 by
                 their
                 law
                 for
                 any
                 Athenian
                 to
                 be
                 seen
                 in
                 their
                 Country
                 .
                 But
                 when
                 Plato
                 was
                 made
                 a
                 slave
                 and
                 was
                 carried
                 thither
                 by
                 a
                 storm
                 ,
                 one
                 of
                 the
                 Citizens
                 sav'd
                 his
                 life
                 by
                 an
                 artifice
                 ,
                 and
                 did
                 it
                 according
                 to
                 the
                 intention
                 of
                 the
                 law
                 .
                 For
                 the
                 law
                 being
                 founded
                 upon
                 a
                 presumption
                 that
                 if
                 an
                 Athenian
                 came
                 thither
                 ,
                 it
                 was
                 for
                 evil
                 to
                 their
                 Town
                 ,
                 they
                 could
                 not
                 suspect
                 that
                 Plato
                 had
                 such
                 an
                 evil
                 intention
                 ,
                 when
                 they
                 knew
                 his
                 case
                 and
                 his
                 sad
                 story
                 ;
                 and
                 therefore
                 ought
                 to
                 judge
                 him
                 quit
                 from
                 the
                 burden
                 of
                 that
                 law
                 .
                 
                   Dom.
                   Joseph
                
                 of
                 Carreras
                 a
                 Spaniard
                 walking
                 one
                 night
                 in
                 Sivil
                 ,
                 was
                 taken
                 by
                 the
                 Alcalde
                 ,
                 and
                 found
                 to
                 have
                 arms
                 about
                 him
                 ,
                 against
                 the
                 Law
                 ;
                 but
                 carrying
                 of
                 him
                 to
                 prison
                 they
                 found
                 at
                 the
                 end
                 of
                 that
                 street
                 a
                 man
                 newly
                 murdered
                 :
                 the
                 law
                 presum'd
                 him
                 to
                 be
                 the
                 murderer
                 ,
                 as
                 it
                 does
                 aptly
                 suspect
                 such
                 persons
                 who
                 at
                 unseasonable
                 times
                 walk
                 arm'd
                 :
                 he
                 was
                 accus'd
                 ,
                 but
                 finding
                 friends
                 was
                 acquitted
                 for
                 his
                 life
                 ,
                 but
                 sentenc'd
                 to
                 maintain
                 the
                 widow
                 and
                 children
                 of
                 the
                 dead
                 man.
                 He
                 knew
                 himself
                 innocent
                 ,
                 and
                 therefore
                 was
                 not
                 bound
                 in
                 conscience
                 to
                 maintain
                 her
                 ,
                 because
                 the
                 law
                 relying
                 upon
                 a
                 false
                 presumption
                 ,
                 was
                 a
                 dead
                 letter
                 ,
                 and
                 could
                 not
                 bind
                 .
              
               
                 But
                 that
                 there
                 be
                 no
                 error
                 in
                 the
                 practice
                 of
                 this
                 ,
                 
                 we
                 must
                 distinguish
                 of
                 presumptions
                 .
                 One
                 sort
                 is
                 in
                 matter
                 of
                 fact
                 ,
                 the
                 other
                 is
                 upon
                 presupposition
                 of
                 dangers
                 usually
                 arising
                 :
                 that
                 is
                 of
                 justice
                 ,
                 this
                 of
                 caution
                 .
                 The
                 examples
                 which
                 I
                 have
                 already
                 brought
                 are
                 all
                 meer
                 and
                 unmixt
                 presumptions
                 of
                 fact
                 ;
                 in
                 which
                 cases
                 the
                 rule
                 does
                 hold
                 without
                 exception
                 .
                 But
                 in
                 presumptions
                 of
                 caution
                 it
                 is
                 otherwise
                 .
                 The
                 law
                 does
                 irritate
                 and
                 evacuate
                 the
                 contracts
                 of
                 minors
                 ,
                 because
                 they
                 being
                 weak
                 and
                 indiscreet
                 ,
                 it
                 is
                 presum'd
                 that
                 they
                 doe
                 it
                 foolishly
                 whatever
                 they
                 doe
                 ;
                 and
                 it
                 is
                 fit
                 that
                 the
                 laws
                 should
                 be
                 their
                 defensatives
                 against
                 the
                 evils
                 of
                 their
                 ignorance
                 .
                 But
                 now
                 some
                 minors
                 under
                 sixteen
                 years
                 of
                 age
                 are
                 of
                 a
                 ripe
                 wit
                 ,
                 and
                 competent
                 judgement
                 ,
                 and
                 have
                 craft
                 enough
                 to
                 make
                 a
                 bargain
                 ,
                 to
                 consider
                 what
                 they
                 promise
                 ,
                 and
                 to
                 beware
                 of
                 the
                 artifices
                 of
                 evil
                 men
                 .
                 But
                 yet
                 although
                 the
                 presumption
                 of
                 the
                 law
                 fails
                 as
                 to
                 their
                 particulars
                 ,
                 yet
                 their
                 parents
                 may
                 annul
                 their
                 promises
                 ,
                 their
                 vows
                 ,
                 and
                 their
                 professions
                 ,
                 though
                 the
                 presumption
                 of
                 the
                 law
                 in
                 their
                 case
                 doe
                 fail
                 .
                 The
                 reason
                 of
                 
                 the
                 difference
                 is
                 this
                 :
                 In
                 presumptions
                 of
                 fact
                 ,
                 if
                 the
                 truth
                 of
                 the
                 fact
                 fails
                 ,
                 the
                 whole
                 foundation
                 of
                 the
                 law
                 does
                 fail
                 ;
                 for
                 the
                 foundation
                 is
                 indivisible
                 ,
                 and
                 the
                 law
                 had
                 no
                 other
                 support
                 ;
                 if
                 any
                 thing
                 of
                 it
                 fails
                 ,
                 it
                 all
                 fails
                 .
                 But
                 in
                 presumptions
                 of
                 caution
                 ,
                 or
                 of
                 presupposition
                 of
                 danger
                 which
                 does
                 usually
                 happen
                 ,
                 it
                 is
                 wholly
                 otherwise
                 ;
                 for
                 though
                 it
                 does
                 fail
                 in
                 some
                 instances
                 ,
                 yet
                 it
                 is
                 true
                 in
                 most
                 ,
                 and
                 that
                 is
                 sufficient
                 to
                 support
                 a
                 law
                 ,
                 which
                 looks
                 after
                 that
                 which
                 is
                 most
                 common
                 ,
                 not
                 after
                 rare
                 emergencies
                 .
                 And
                 therefore
                 the
                 law
                 in
                 this
                 case
                 does
                 not
                 in
                 proper
                 speaking
                 rely
                 upon
                 a
                 presumption
                 ,
                 but
                 a
                 certain
                 judgement
                 ;
                 for
                 it
                 is
                 certainly
                 true
                 that
                 it
                 is
                 so
                 most
                 commonly
                 ;
                 and
                 it
                 is
                 presum'd
                 so
                 of
                 every
                 particular
                 :
                 at
                 least
                 the
                 law
                 knows
                 not
                 how
                 to
                 distinguish
                 them
                 ,
                 and
                 therefore
                 is
                 a
                 just
                 and
                 a
                 wise
                 law
                 ,
                 conducing
                 to
                 the
                 publick
                 benefit
                 ,
                 and
                 consequently
                 is
                 a
                 good
                 measure
                 to
                 the
                 conscience
                 .
              
               
                 Onely
                 this
                 caution
                 is
                 to
                 be
                 inserted
                 ,
                 
                 That
                 if
                 a
                 minor
                 make
                 a
                 contract
                 ,
                 as
                 if
                 a
                 young
                 man
                 under
                 16
                 ,
                 or
                 a
                 maiden
                 under
                 14
                 make
                 a
                 contract
                 of
                 marriage
                 ,
                 although
                 this
                 is
                 not
                 valid
                 in
                 law
                 till
                 their
                 years
                 of
                 consent
                 be
                 completed
                 ;
                 yet
                 if
                 they
                 have
                 a
                 mature
                 judgement
                 otherwise
                 then
                 the
                 law
                 did
                 presume
                 them
                 to
                 have
                 ,
                 they
                 are
                 tied
                 in
                 conscience
                 to
                 verify
                 this
                 contract
                 ,
                 if
                 all
                 those
                 conditions
                 were
                 observed
                 which
                 could
                 make
                 the
                 act
                 valid
                 ●n
                 the
                 law
                 of
                 nature
                 ,
                 because
                 no
                 civil
                 law
                 can
                 evacuate
                 a
                 natural
                 ;
                 and
                 where
                 they
                 are
                 naturally
                 able
                 ,
                 they
                 are
                 by
                 their
                 own
                 act
                 under
                 that
                 law
                 naturally
                 oblig'd
                 :
                 but
                 this
                 ,
                 although
                 it
                 be
                 an
                 essential
                 consideration
                 as
                 to
                 conscience
                 ,
                 yet
                 it
                 is
                 wholly
                 extrinsecal
                 to
                 this
                 Rule
                 .
              
               
                 But
                 there
                 is
                 one
                 distinction
                 more
                 of
                 use
                 to
                 the
                 explication
                 of
                 this
                 Rule
                 .
                 
                 Laws
                 founded
                 upon
                 presumption
                 are
                 either
                 laws
                 
                   of
                   favour
                
                 or
                 
                   laws
                   of
                   duty
                
                 .
                 Those
                 that
                 are
                 made
                 
                   in
                   favour
                
                 may
                 be
                 made
                 use
                 of
                 onely
                 when
                 that
                 supposition
                 upon
                 which
                 it
                 is
                 founded
                 is
                 really
                 true
                 ,
                 but
                 must
                 not
                 be
                 us'd
                 to
                 the
                 prejudice
                 of
                 any
                 ,
                 whether
                 it
                 be
                 true
                 or
                 false
                 .
                 And
                 of
                 this
                 nature
                 ,
                 or
                 reducible
                 to
                 it
                 ,
                 is
                 the
                 case
                 that
                 
                   Cicero
                   de
                   Oratore
                
                 speaks
                 of
                 .
                 A
                 Roman
                 Citizen
                 supposing
                 his
                 onely
                 son
                 to
                 be
                 dead
                 ,
                 declares
                 a
                 kinsman
                 to
                 be
                 his
                 heir
                 .
                 The
                 son
                 afterwards
                 appears
                 ;
                 and
                 by
                 a
                 true
                 presumption
                 that
                 if
                 his
                 Father
                 had
                 suppos'd
                 him
                 living
                 ,
                 he
                 would
                 not
                 have
                 disinherited
                 him
                 ,
                 is
                 reliev'd
                 against
                 a
                 false
                 presumption
                 which
                 suppos'd
                 him
                 dead
                 .
                 And
                 it
                 hath
                 left
                 a
                 stain
                 upon
                 the
                 honour
                 of
                 Davids
                 justice
                 and
                 friendship
                 with
                 Jonathan
                 ,
                 that
                 when
                 he
                 had
                 listned
                 to
                 the
                 false
                 information
                 of
                 Ziba
                 against
                 his
                 friends
                 son
                 Mephibosheth
                 ;
                 and
                 gave
                 the
                 land
                 to
                 the
                 informer
                 ;
                 he
                 yet
                 upon
                 a
                 right
                 notice
                 of
                 the
                 cause
                 restor'd
                 but
                 half
                 .
                 For
                 this
                 cause
                 ,
                 say
                 the
                 Doctors
                 of
                 the
                 Jews
                 ,
                 God
                 divided
                 his
                 Kingdome
                 ,
                 and
                 gave
                 the
                 bigger
                 half
                 from
                 his
                 Grandchild
                 Rehoboam
                 to
                 his
                 servant
                 .
                 But
                 if
                 the
                 laws
                 be
                 matter
                 
                   of
                   duty
                
                 ,
                 and
                 enjoyn
                 something
                 that
                 is
                 good
                 or
                 useful
                 to
                 the
                 publick
                 ,
                 whether
                 the
                 presumption
                 be
                 right
                 or
                 wrong
                 ,
                 they
                 doe
                 oblige
                 :
                 and
                 the
                 reason
                 is
                 ,
                 because
                 the
                 presumption
                 ,
                 whether
                 it
                 was
                 
                   in
                   fact
                
                 or
                 
                   in
                   caution
                
                 ,
                 yet
                 it
                 was
                 not
                 the
                 whole
                 foundation
                 of
                 the
                 law
                 ;
                 or
                 if
                 it
                 was
                 alone
                 built
                 upon
                 it
                 at
                 first
                 ,
                 yet
                 it
                 is
                 supported
                 by
                 other
                 arguments
                 strong
                 enough
                 to
                 affirm
                 the
                 law
                 .
                 If
                 a
                 law
                 were
                 made
                 in
                 England
                 ,
                 that
                 whoever
                 comes
                 not
                 to
                 Divine
                 Service
                 in
                 publick
                 Churches
                 should
                 be
                 punished
                 by
                 a
                 mulct
                 of
                 20
                 li.
                 a
                 moneth
                 ,
                 the
                 fine
                 of
                 Recusancy
                 ,
                 upon
                 a
                 presumption
                 that
                 he
                 that
                 is
                 absent
                 is
                 so
                 indeed
                 ,
                 this
                 law
                 were
                 as
                 much
                 incumbent
                 upon
                 them
                 that
                 are
                 not
                 Recusants
                 :
                 for
                 although
                 the
                 law
                 was
                 at
                 first
                 made
                 upon
                 that
                 presumption
                 ,
                 yet
                 because
                 otherwise
                 it
                 commands
                 a
                 very
                 good
                 act
                 ,
                 which
                 alone
                 and
                 without
                 the
                 presumption
                 were
                 a
                 sufficient
                 inducement
                 
                 to
                 the
                 law
                 ,
                 the
                 Conscience
                 of
                 those
                 who
                 are
                 ,
                 and
                 those
                 who
                 are
                 not
                 in
                 the
                 first
                 presumption
                 are
                 equally
                 oblig'd
                 .
              
            
             
               
                 RULE
                 V.
                 Humane
                 laws
                 doe
                 bind
                 the
                 Conscience
                 to
                 or
                 from
                 an
                 act
                 in
                 secret
                 ,
                 as
                 well
                 as
                 in
                 pubick
                 .
              
               
                 SOme
                 things
                 are
                 secret
                 or
                 private
                 in
                 their
                 own
                 nature
                 ,
                 
                 such
                 as
                 are
                 onely
                 the
                 prerogative
                 of
                 God
                 to
                 judge
                 of
                 ;
                 as
                 the
                 word
                 of
                 the
                 mind
                 ,
                 the
                 thoughts
                 of
                 the
                 heart
                 ,
                 the
                 desires
                 and
                 repudiations
                 of
                 the
                 affections
                 ,
                 the
                 inclinations
                 and
                 tendencies
                 to
                 an
                 object
                 ,
                 love
                 and
                 hatred
                 ,
                 the
                 pleasures
                 or
                 displeasures
                 of
                 the
                 fancy
                 ,
                 acts
                 of
                 judgment
                 and
                 understanding
                 .
                 These
                 God
                 onely
                 knowes
                 ,
                 and
                 he
                 onely
                 punishes
                 .
                 *
                 Others
                 are
                 secret
                 ,
                 but
                 yet
                 they
                 are
                 such
                 onely
                 by
                 accident
                 ,
                 and
                 for
                 want
                 of
                 proof
                 :
                 and
                 these
                 also
                 are
                 more
                 or
                 less
                 ;
                 for
                 some
                 are
                 seen
                 by
                 one
                 witness
                 ,
                 and
                 some
                 by
                 more
                 ;
                 and
                 they
                 that
                 are
                 seen
                 ,
                 either
                 are
                 brought
                 to
                 judgment
                 ,
                 or
                 not
                 .
                 Now
                 according
                 to
                 the
                 parts
                 of
                 these
                 distinctions
                 ,
                 this
                 Rule
                 is
                 in
                 several
                 manners
                 to
                 be
                 verified
                 .
              
               
                 1.
                 
                 Those
                 actions
                 which
                 were
                 done
                 in
                 secret
                 ,
                 
                 but
                 under
                 the
                 observation
                 of
                 a
                 few
                 ,
                 when
                 they
                 are
                 brought
                 to
                 judgement
                 change
                 their
                 nature
                 ,
                 and
                 become
                 publick
                 ,
                 and
                 therefore
                 are
                 equally
                 under
                 the
                 power
                 of
                 the
                 Law
                 ,
                 as
                 if
                 they
                 were
                 done
                 in
                 the
                 Market
                 .
                 For
                 in
                 the
                 Law
                 ,
                 that
                 is
                 called
                 Notorious
                 which
                 is
                 either
                 declar'd
                 in
                 judgment
                 ,
                 or
                 prov'd
                 by
                 witnesses
                 ,
                 or
                 evident
                 by
                 the
                 intuition
                 of
                 the
                 fact
                 .
                 And
                 that
                 actions
                 ,
                 in
                 this
                 sense
                 at
                 first
                 secret
                 ,
                 are
                 subjicible
                 to
                 laws
                 ,
                 is
                 clear
                 by
                 the
                 very
                 examination
                 of
                 witnesses
                 and
                 the
                 whole
                 process
                 of
                 law
                 .
                 For
                 the
                 Judge
                 takes
                 notice
                 of
                 no
                 other
                 notoreity
                 :
                 if
                 a
                 Judge
                 sees
                 a
                 thing
                 done
                 ,
                 he
                 cannot
                 punish
                 it
                 ;
                 he
                 must
                 witness
                 it
                 ,
                 and
                 another
                 punish
                 it
                 .
                 All
                 that
                 is
                 notorious
                 to
                 the
                 Judge
                 must
                 first
                 be
                 secret
                 ,
                 and
                 then
                 publick
                 ;
                 that
                 is
                 made
                 manifest
                 or
                 notorious
                 by
                 witnesses
                 and
                 sentences
                 of
                 Judges
                 .
              
               
                 2.
                 
                 Some
                 actions
                 are
                 secret
                 ,
                 
                 because
                 they
                 can
                 be
                 proved
                 onely
                 by
                 one
                 witness
                 .
                 Now
                 it
                 is
                 true
                 that
                 in
                 some
                 cases
                 one
                 witness
                 is
                 sufficient
                 ,
                 as
                 in
                 the
                 case
                 of
                 treason
                 ;
                 or
                 in
                 case
                 of
                 confession
                 ,
                 for
                 his
                 own
                 witness
                 against
                 himself
                 is
                 as
                 good
                 as
                 ten
                 thousand
                 :
                 when
                 it
                 is
                 so
                 ,
                 it
                 is
                 manifestum
                 as
                 before
                 ,
                 and
                 therefore
                 the
                 same
                 thing
                 is
                 to
                 be
                 affirmed
                 of
                 it
                 .
                 But
                 if
                 it
                 be
                 secret
                 ,
                 so
                 that
                 it
                 cannot
                 be
                 competently
                 proved
                 ,
                 it
                 is
                 true
                 that
                 the
                 law
                 does
                 not
                 punish
                 it
                 ,
                 but
                 it
                 fain
                 would
                 ;
                 and
                 therefore
                 declares
                 that
                 the
                 private
                 action
                 is
                 a
                 disobedience
                 and
                 transgression
                 .
              
               
                 3.
                 
                 If
                 the
                 action
                 be
                 done
                 wholly
                 in
                 secret
                 ,
                 
                 then
                 indeed
                 the
                 criminal
                 Judge
                 takes
                 no
                 notice
                 of
                 it
                 any
                 more
                 then
                 a
                 man
                 abiding
                 in
                 the
                 city
                 does
                 of
                 his
                 country
                 house
                 on
                 fire
                 before
                 he
                 knows
                 of
                 it
                 ;
                 but
                 as
                 one
                 is
                 an
                 unknown
                 calamity
                 to
                 the
                 man
                 ,
                 so
                 the
                 other
                 is
                 an
                 unknown
                 transgression
                 of
                 the
                 law
                 .
                 For
                 that
                 the
                 thing
                 is
                 known
                 or
                 unknown
                 it
                 alters
                 the
                 case
                 as
                 to
                 the
                 punishment
                 ,
                 yet
                 nothing
                 at
                 all
                 as
                 to
                 the
                 offence
                 ,
                 the
                 scandal
                 onely
                 excepted
                 and
                 the
                 example
                 .
                 Now
                 that
                 the
                 law
                 does
                 intend
                 to
                 forbid
                 such
                 actions
                 ,
                 it
                 appears
                 by
                 the
                 acts
                 of
                 scrutiny
                 ,
                 and
                 the
                 proceedings
                 against
                 such
                 as
                 come
                 accidentally
                 
                 to
                 be
                 discover'd
                 .
                 If
                 a
                 suspicion
                 doe
                 arise
                 or
                 any
                 probability
                 ,
                 any
                 fame
                 or
                 rumor
                 ,
                 the
                 law
                 begins
                 her
                 process
                 ,
                 somewhere
                 by
                 torture
                 ,
                 somewhere
                 by
                 examination
                 upon
                 oath
                 ,
                 and
                 sometimes
                 gives
                 sentence
                 upon
                 conjectures
                 .
                 Now
                 if
                 to
                 this
                 it
                 be
                 replied
                 ,
                 that
                 this
                 is
                 the
                 beginning
                 of
                 publication
                 ,
                 and
                 the
                 law
                 proceeds
                 onely
                 in
                 proportion
                 to
                 its
                 being
                 publick
                 ;
                 I
                 answer
                 ,
                 that
                 it
                 is
                 true
                 ,
                 she
                 can
                 proceed
                 no
                 otherwise
                 :
                 and
                 therefore
                 if
                 the
                 question
                 here
                 had
                 been
                 whether
                 secret
                 actions
                 were
                 punishable
                 by
                 humane
                 laws
                 ,
                 I
                 should
                 have
                 answer'd
                 otherwise
                 ,
                 and
                 so
                 the
                 lawyers
                 dispute
                 it
                 :
                 but
                 here
                 the
                 inquiry
                 being
                 whether
                 
                   the
                   Conscience
                
                 be
                 oblig'd
                 ,
                 I
                 am
                 to
                 say
                 that
                 the
                 publication
                 of
                 it
                 does
                 not
                 make
                 it
                 to
                 be
                 a
                 sin
                 ;
                 this
                 reveals
                 the
                 action
                 ,
                 &
                 the
                 law
                 declares
                 or
                 makes
                 it
                 to
                 be
                 a
                 sin
                 ;
                 for
                 a
                 man
                 is
                 not
                 hanged
                 for
                 theft
                 unless
                 he
                 be
                 discover'd
                 ,
                 but
                 if
                 he
                 be
                 ,
                 then
                 it
                 is
                 for
                 his
                 theft
                 he
                 is
                 punished
                 ,
                 not
                 for
                 his
                 discovery
                 .
                 The
                 consequent
                 of
                 which
                 is
                 this
                 ;
                 that
                 if
                 the
                 action
                 be
                 against
                 the
                 law
                 ,
                 be
                 it
                 never
                 so
                 secret
                 ,
                 it
                 is
                 a
                 sin
                 :
                 and
                 here
                 is
                 the
                 advantage
                 of
                 the
                 wisdome
                 and
                 Oeconomy
                 of
                 God
                 in
                 the
                 verification
                 of
                 humane
                 laws
                 ;
                 he
                 confirms
                 the
                 laws
                 of
                 men
                 ,
                 and
                 he
                 binds
                 in
                 heaven
                 what
                 they
                 bind
                 on
                 earth
                 ,
                 and
                 he
                 also
                 knows
                 in
                 earth
                 what
                 is
                 done
                 in
                 the
                 most
                 secret
                 corner
                 ,
                 and
                 judges
                 accordingly
                 .
              
               
                 4.
                 
                 But
                 as
                 for
                 those
                 things
                 which
                 are
                 secret
                 in
                 their
                 own
                 nature
                 ,
                 
                 such
                 which
                 are
                 not
                 onely
                 not
                 known
                 ,
                 but
                 not
                 cognoscible
                 by
                 humane
                 laws
                 and
                 judicatories
                 ,
                 the
                 case
                 is
                 much
                 more
                 difficult
                 ,
                 it
                 being
                 generally
                 taught
                 by
                 Divines
                 that
                 no
                 humane
                 laws
                 have
                 power
                 to
                 prescribe
                 internal
                 acts
                 ;
                 and
                 consequently
                 that
                 whatever
                 we
                 think
                 or
                 wish
                 ,
                 so
                 we
                 doe
                 the
                 thing
                 that
                 is
                 commanded
                 ,
                 the
                 law
                 of
                 man
                 is
                 satisfied
                 .
              
               
                 Question
                 .
              
               
                 
                   Whether
                   humane
                   laws
                   can
                   command
                   or
                   forbid
                   inward
                   acts
                   .
                
              
               
                 But
                 having
                 as
                 well
                 as
                 I
                 could
                 consider'd
                 the
                 secret
                 of
                 this
                 thing
                 ,
                 
                 I
                 rest
                 finally
                 upon
                 this
                 account
                 .
                 It
                 being
                 certain
                 and
                 confessed
                 that
                 the
                 laws
                 of
                 Man
                 have
                 power
                 to
                 constitute
                 actions
                 of
                 themselves
                 indifferent
                 ,
                 into
                 the
                 order
                 of
                 vertue
                 and
                 vice
                 ,
                 making
                 that
                 to
                 be
                 incest
                 which
                 before
                 the
                 law
                 was
                 not
                 ,
                 and
                 that
                 to
                 be
                 theft
                 which
                 in
                 other
                 countries
                 is
                 lawful
                 ,
                 and
                 so
                 in
                 other
                 instances
                 ;
                 if
                 the
                 law
                 does
                 change
                 the
                 action
                 onely
                 so
                 as
                 to
                 make
                 it
                 meerly
                 to
                 be
                 an
                 instance
                 of
                 obedience
                 or
                 disobedience
                 ,
                 then
                 the
                 law
                 hath
                 no
                 power
                 over
                 internal
                 actions
                 :
                 for
                 man
                 is
                 not
                 the
                 Lord
                 of
                 Consciences
                 and
                 minds
                 ,
                 and
                 we
                 are
                 not
                 tied
                 to
                 obey
                 any
                 man
                 commanding
                 an
                 internal
                 act
                 ;
                 his
                 judicatory
                 here
                 is
                 not
                 competent
                 ,
                 his
                 authority
                 is
                 not
                 sufficient
                 .
                 For
                 it
                 serves
                 no
                 end
                 of
                 the
                 publick
                 ,
                 and
                 it
                 hath
                 no
                 judicatory
                 ,
                 no
                 cognisance
                 ,
                 and
                 no
                 interest
                 :
                 and
                 it
                 were
                 as
                 foolish
                 as
                 for
                 a
                 King
                 to
                 sit
                 upon
                 the
                 strand
                 and
                 command
                 the
                 waters
                 not
                 to
                 flow
                 to
                 his
                 feet
                 .
                 *
                 But
                 if
                 the
                 law
                 of
                 man
                 have
                 chang'd
                 an
                 action
                 not
                 onely
                 to
                 an
                 instance
                 of
                 obedience
                 or
                 disobedience
                 ,
                 but
                 plac'd
                 it
                 also
                 in
                 the
                 order
                 of
                 some
                 other
                 vertue
                 or
                 vice
                 ,
                 as
                 by
                 changing
                 it
                 to
                 incest
                 ,
                 or
                 adultery
                 ,
                 or
                 chastity
                 ,
                 or
                 temperance
                 respectively
                 ,
                 then
                 the
                 law
                 of
                 man
                 hath
                 power
                 over
                 the
                 Conscience
                 even
                 in
                 the
                 most
                 secret
                 act
                 ;
                 not
                 directly
                 ,
                 and
                 by
                 the
                 energy
                 of
                 its
                 own
                 power
                 ,
                 but
                 indirectly
                 ,
                 collaterally
                 ,
                 and
                 by
                 accident
                 ,
                 by
                 reason
                 of
                 the
                 laws
                 of
                 God.
                 The
                 reason
                 is
                 plain
                 :
                 because
                 it
                 is
                 not
                 lawful
                 to
                 commit
                 adultery
                 ,
                 or
                 murder
                 ,
                 or
                 incest
                 in
                 our
                 heart
                 ;
                 the
                 law
                 therefore
                 that
                 constitutes
                 this
                 action
                 and
                 makes
                 
                 it
                 to
                 be
                 murder
                 ,
                 does
                 consequently
                 oblige
                 the
                 Conscience
                 not
                 so
                 much
                 as
                 to
                 desire
                 it
                 .
                 
                   Voluntus
                   facti
                   origo
                   est
                   ,
                   quae
                   ne
                   tunc
                   quidem
                   liberatur
                   quum
                   aliquae
                   difficultas
                   perpetrationem
                   intercepit
                   .
                   Ipsa
                   enim
                   sibi
                   imputatur
                   ,
                   nec
                   excusari
                   poterit
                   per
                   illam
                   perficiendi
                   infelicitatem
                   operata
                   quod
                   suum
                   fuerat
                   :
                
                 
                 so
                 
                   Tertullian
                   :
                   The
                   will
                   is
                   the
                   original
                   of
                   action
                   ;
                   and
                   is
                   not
                   free'd
                   when
                   she
                   is
                   hindred
                   from
                   doing
                   what
                   she
                   would
                   .
                   Her
                   own
                   act
                   is
                   imputed
                   to
                   her
                   ;
                   for
                   though
                   no
                   event
                   succeeded
                   ,
                   yet
                   she
                   did
                   all
                   her
                   part
                   .
                
                 Thus
                 in
                 the
                 Canon
                 law
                 Clementi●
                 .
                 1.
                 §
                 
                   verum
                   de
                   haereticis
                
                 ,
                 the
                 inquisitor
                 of
                 heretical
                 pravity
                 is
                 excommunicate
                 if
                 either
                 out
                 of
                 hatred
                 or
                 hope
                 of
                 gain
                 he
                 condemn
                 the
                 innocent
                 ,
                 or
                 for
                 love
                 and
                 favour
                 absolve
                 the
                 criminal
                 :
                 upon
                 which
                 the
                 Gloss
                 observes
                 that
                 the
                 Superior
                 can
                 punish
                 the
                 sin
                 of
                 the
                 heart
                 ,
                 though
                 it
                 never
                 proceed
                 to
                 action
                 ;
                 and
                 to
                 this
                 Gloss
                 Panormitan
                 and
                 Adrianus
                 doe
                 consent
                 .
                 Now
                 if
                 it
                 be
                 objected
                 that
                 here
                 is
                 an
                 action
                 external
                 complicated
                 with
                 the
                 internal
                 ,
                 and
                 that
                 the
                 law
                 proceeds
                 against
                 that
                 ,
                 not
                 against
                 this
                 ;
                 I
                 answer
                 ,
                 that
                 it
                 is
                 certain
                 the
                 law
                 cannot
                 proceed
                 to
                 sentence
                 against
                 the
                 internal
                 ,
                 unless
                 it
                 be
                 some
                 way
                 or
                 in
                 some
                 degree
                 publick
                 :
                 but
                 that
                 which
                 I
                 affirm
                 is
                 ,
                 that
                 the
                 law
                 forbids
                 the
                 internal
                 ,
                 or
                 commands
                 it
                 ,
                 and
                 that
                 ,
                 in
                 case
                 the
                 action
                 be
                 plac'd
                 in
                 the
                 rank
                 of
                 vertue
                 or
                 vice
                 distinct
                 from
                 the
                 meer
                 obedience
                 or
                 disobedience
                 ,
                 and
                 this
                 is
                 a
                 pregnant
                 instance
                 of
                 it
                 ;
                 for
                 the
                 condemning
                 the
                 innocent
                 is
                 therefore
                 the
                 more
                 forbidden
                 and
                 the
                 more
                 condemned
                 because
                 it
                 is
                 presum'd
                 to
                 proceed
                 from
                 hatred
                 .
                 And
                 therefore
                 Cato
                 argued
                 well
                 in
                 behalf
                 of
                 the
                 Rhodians
                 ,
                 against
                 whom
                 it
                 was
                 mov'd
                 in
                 the
                 Senate
                 that
                 a
                 warre
                 should
                 be
                 made
                 ,
                 because
                 they
                 had
                 some
                 little
                 light
                 conjectures
                 that
                 they
                 were
                 not
                 well
                 affected
                 to
                 them
                 ;
                 and
                 because
                 some
                 of
                 the
                 Rhodians
                 had
                 mov'd
                 that
                 they
                 might
                 help
                 Perseus
                 the
                 King
                 of
                 Macedonia
                 ,
                 in
                 case
                 peace
                 could
                 not
                 be
                 obtained
                 for
                 him
                 :
                 Cato
                 made
                 an
                 oration
                 in
                 their
                 behalf
                 ,
                 affirming
                 it
                 to
                 be
                 unreasonable
                 to
                 punish
                 them
                 because
                 they
                 had
                 a
                 mind
                 once
                 to
                 have
                 made
                 a
                 warre
                 .
                 But
                 this
                 was
                 therefore
                 well
                 said
                 of
                 Cato
                 ,
                 because
                 there
                 was
                 no
                 proof
                 that
                 the
                 Rhodians
                 did
                 intend
                 it
                 ,
                 and
                 secretly
                 or
                 openly
                 decree
                 it
                 .
                 If
                 they
                 had
                 intended
                 it
                 ,
                 it
                 was
                 penal
                 ,
                 and
                 when
                 the
                 intention
                 had
                 been
                 prov'd
                 ,
                 it
                 might
                 have
                 been
                 more
                 reasonable
                 to
                 proceed
                 to
                 punish
                 their
                 breach
                 of
                 friendship
                 .
                 And
                 this
                 the
                 Rhodians
                 themselves
                 confessed
                 ,
                 that
                 the
                 Romans
                 warr'd
                 justly
                 with
                 Perseus
                 for
                 intending
                 a
                 warre
                 against
                 them
                 ;
                 but
                 he
                 so
                 intended
                 it
                 ,
                 that
                 he
                 did
                 something
                 towards
                 it
                 ;
                 but
                 no
                 City
                 ,
                 no
                 nation
                 would
                 destroy
                 them
                 who
                 did
                 nothing
                 towards
                 the
                 evil
                 which
                 they
                 secretly
                 intended
                 .
                 
                   Quis
                   hoc
                   statuit
                   unquam
                   ,
                   aut
                   cui
                   concedi
                   sine
                   summo
                   omnium
                   periculo
                   potest
                   ,
                   ut
                   eum
                   jure
                   poterit
                   occidere
                   à
                   quo
                   metuisse
                   se
                   dicat
                   ne
                   ipse
                   posterius
                   occideretur
                   ?
                
                 said
                 Cicero
                 ;
                 He
                 indulges
                 too
                 much
                 to
                 his
                 fear
                 ,
                 and
                 destroies
                 the
                 publick
                 ,
                 that
                 will
                 kill
                 any
                 man
                 whom
                 he
                 is
                 pleas'd
                 to
                 fear
                 ,
                 or
                 say
                 that
                 he
                 would
                 first
                 kill
                 him
                 .
                 And
                 the
                 reason
                 of
                 that
                 is
                 ,
                 because
                 there
                 can
                 be
                 no
                 sufficient
                 proof
                 of
                 the
                 secret
                 thought
                 ,
                 without
                 it
                 break
                 forth
                 at
                 least
                 into
                 words
                 and
                 decrees
                 and
                 preparations
                 .
                 But
                 
                   Injuriam
                   facit
                   ,
                   qui
                   facturus
                   est
                   ,
                
                 said
                 Seneca
                 .
                 If
                 it
                 appears
                 he
                 was
                 about
                 to
                 doe
                 a
                 mischief
                 ,
                 he
                 is
                 guilty
                 ;
                 his
                 secret
                 was
                 criminal
                 :
                 and
                 that
                 is
                 it
                 which
                 is
                 punished
                 as
                 often
                 as
                 it
                 can
                 .
              
               
                 And
                 this
                 is
                 more
                 evident
                 in
                 the
                 civil
                 Law
                 ,
                 
                 
                   l.
                   si
                   quis
                   non
                   dicam
                   rapere
                   ,
                   C.
                   de
                   Episcopis
                   &
                   Clericis
                   .
                
                 Where
                 the
                 very
                 thought
                 of
                 ravishing
                 a
                 Virgin
                 is
                 punished
                 .
                 It
                 is
                 true
                 ,
                 this
                 thought
                 was
                 declared
                 by
                 the
                 attempt
                 or
                 address
                 to
                 it
                 :
                 but
                 because
                 it
                 was
                 not
                 consummate
                 ,
                 it
                 is
                 evident
                 that
                 humane
                 Laws
                 bind
                 to
                 more
                 then
                 to
                 or
                 from
                 the
                 external
                 action
                 .
                 The
                 law
                 that
                 punishes
                 the
                 criminal
                 before
                 he
                 hath
                 acted
                 the
                 evil
                 ,
                 punishes
                 the
                 internal
                 principally
                 :
                 
                 for
                 in
                 the
                 address
                 &
                 first
                 preparations
                 nothing
                 is
                 done
                 but
                 the
                 discovery
                 of
                 the
                 thought
                 ;
                 but
                 when
                 the
                 thought
                 is
                 so
                 discovered
                 ,
                 &
                 the
                 action
                 is
                 not
                 done
                 ,
                 if
                 the
                 man
                 be
                 punished
                 ,
                 it
                 is
                 not
                 for
                 the
                 action
                 ,
                 but
                 for
                 the
                 thought
                 .
                 And
                 to
                 this
                 purpose
                 is
                 that
                 of
                 Cicero
                 in
                 his
                 Oration
                 
                   pro
                   T.
                   Annio
                   Milone
                   ,
                   Nisi
                   fortè
                   quia
                   perfecta
                   res
                   non
                   est
                   ,
                   non
                   fuit
                   punienda
                   :
                   perinde
                   quasi
                   exitus
                   rerum
                   ,
                   non
                   hominum
                   consilia
                   ,
                   legibus
                   vindicentur
                   .
                   Minus
                   dolendum
                   fuit
                   ,
                   re
                   non
                   perfecta
                   ,
                   sed
                   puniendum
                   certè
                   nihilo
                   minus
                   .
                   Not
                   to
                   punish
                   the
                   fault
                   because
                   the
                   mischief
                   was
                   not
                   done
                   is
                   as
                   much
                   as
                   to
                   say
                   ,
                   that
                   the
                   laws
                   are
                   not
                   avengers
                   of
                   evil
                   purposes
                   ,
                   but
                   of
                   evil
                   events
                   onely
                   .
                   Indeed
                   if
                   the
                   mischief
                   be
                   not
                   done
                   ,
                   we
                   grieve
                   the
                   less
                   ;
                   but
                   if
                   it
                   was
                   but
                   intended
                   ,
                   we
                   punish
                   it
                   never
                   the
                   less
                   .
                
                 And
                 to
                 this
                 Seneca
                 in
                 his
                 controversies
                 gives
                 testimony
                 ,
                 
                   Scelera
                   quoque
                   ,
                   quamvis
                   citra
                   exitum
                   subsederunt
                   ,
                   puniuntur
                   .
                
                 The
                 same
                 with
                 that
                 of
                 Periand●r
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   not
                   onely
                   those
                   that
                   doe
                   ,
                   but
                   those
                   that
                   would
                   sin
                   are
                   to
                   be
                   punished
                   .
                
                 And
                 to
                 this
                 sense
                 all
                 those
                 laws
                 which
                 punish
                 the
                 affection
                 ,
                 though
                 the
                 effect
                 follows
                 not
                 ,
                 are
                 to
                 be
                 understood
                 ,
                 as
                 
                   Cap.
                   pro
                   humani
                
                 ,
                 §
                 .
                 
                   Sacri
                   ,
                   de
                   homicidio
                   l.
                
                 6.
                 
                   &
                   l.
                   quisquis
                   ,
                   C.
                   ad
                   legem
                   Juliam
                   majestatis
                   ;
                   &
                   cap.
                
                 1.
                 
                   de
                   schismaticis
                
                 ,
                 §
                 .
                 
                   omnem
                   ,
                   l
                
                 6.
                 
                   &
                   l.
                   Fugitivus
                   ,
                   ff
                   .
                   de
                   verborum
                   signif
                   .
                   l.
                   Divus
                   ,
                   ff
                   .
                   ad
                   leg
                   .
                   Cornel.
                   de
                   Sicariis
                   .
                
              
               
                 But
                 this
                 is
                 also
                 further
                 manifest
                 in
                 the
                 differences
                 of
                 chance-medly
                 ,
                 
                 man-slaughter
                 ,
                 and
                 
                   wilful
                   murder
                
                 ;
                 where
                 the
                 action
                 being
                 wholly
                 differenc'd
                 by
                 the
                 thought
                 of
                 the
                 heart
                 ,
                 proves
                 plainly
                 that
                 the
                 thougts
                 also
                 are
                 punish'd
                 by
                 humane
                 Laws
                 ever
                 when
                 they
                 are
                 manifest
                 .
                 And
                 if
                 the
                 Divines
                 and
                 Lawyers
                 would
                 distinguish
                 in
                 this
                 question
                 the
                 punishment
                 from
                 the
                 crime
                 ,
                 the
                 Court
                 external
                 from
                 the
                 Court
                 of
                 Conscience
                 ,
                 they
                 would
                 not
                 erre
                 in
                 this
                 article
                 .
                 For
                 although
                 a
                 mans
                 thoughts
                 without
                 some
                 external
                 action
                 are
                 not
                 punished
                 ,
                 because
                 they
                 are
                 not
                 known
                 ;
                 yet
                 they
                 could
                 not
                 be
                 punished
                 when
                 they
                 are
                 known
                 ,
                 if
                 they
                 were
                 not
                 punishable
                 and
                 criminal
                 in
                 themselves
                 even
                 against
                 the
                 laws
                 of
                 man.
                 And
                 therefore
                 when
                 Ulpian
                 had
                 said
                 ,
                 
                 
                   Cogitationis
                   poenam
                   nemo
                   patitur
                   :
                   Accursius
                
                 addes
                 ,
                 
                   Si
                   statum
                   in
                   finibus
                   cogitationis
                   est
                   .
                
                 No
                 man
                 can
                 be
                 punished
                 for
                 his
                 thought
                 ;
                 that
                 is
                 ,
                 if
                 it
                 proceeds
                 no
                 further
                 ;
                 for
                 then
                 it
                 is
                 known
                 to
                 none
                 but
                 God.
                 
              
               
                 Upon
                 this
                 account
                 we
                 find
                 sometimes
                 in
                 Laws
                 ,
                 
                 commands
                 expresly
                 enjoyning
                 the
                 internal
                 action
                 .
                 Thus
                 when
                 the
                 Council
                 of
                 Lateran
                 had
                 complained
                 of
                 some
                 Clerks
                 and
                 Prelates
                 that
                 either
                 wholly
                 omitted
                 their
                 office
                 ,
                 or
                 said
                 it
                 negligently
                 ,
                 it
                 addes
                 ,
                 
                   Haec
                   &
                   similia
                   sub
                   poena
                   suspensionis
                   penitus
                   inhibemus
                   ,
                   districtè
                   praecipientes
                   in
                   virtute
                   obedientiae
                   ut
                   Divinum
                   officium
                   nocturnum
                   pariter
                   &
                   diurnum
                   ,
                   quantum
                   eis
                   dederit
                   Deus
                   ,
                   studiosè
                   celebrent
                   pariter
                   &
                   devoté
                   :
                   viz.
                
                 that
                 they
                 
                   say
                   their
                   office
                   diligently
                   and
                   devoutly
                
                 ;
                 which
                 because
                 it
                 is
                 an
                 act
                 of
                 the
                 heart
                 as
                 well
                 as
                 of
                 the
                 outward
                 man
                 ,
                 
                 it
                 gives
                 a
                 clear
                 evidence
                 in
                 this
                 inquiry
                 .
                 But
                 above
                 all
                 is
                 that
                 Novel
                 of
                 Justinian
                 ,
                 which
                 the
                 late
                 Greek
                 Books
                 have
                 brought
                 to
                 light
                 ,
                 it
                 never
                 having
                 been
                 noted
                 by
                 the
                 Latine
                 interpreters
                 ,
                 in
                 which
                 the
                 Emperour
                 commanded
                 that
                 insolvent
                 debtors
                 who
                 by
                 misfortune
                 ,
                 not
                 by
                 their
                 crimes
                 ,
                 were
                 made
                 poor
                 ,
                 if
                 they
                 swore
                 their
                 insufficiency
                 ,
                 were
                 to
                 be
                 freed
                 from
                 all
                 further
                 trouble
                 ;
                 and
                 the
                 Creditors
                 that
                 refus'd
                 to
                 obey
                 the
                 edict
                 should
                 pay
                 ten
                 pound
                 of
                 gold
                 ;
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 for
                 their
                 meer
                 thought
                 of
                 doing
                 otherwise
                 should
                 be
                 put
                 to
                 death
                 .
                 I
                 end
                 this
                 with
                 the
                 saying
                 of
                 the
                 Jewish
                 Doctors
                 ,
                 
                   Quicquid
                   sapientes
                   vetant
                   palàm
                   fieri
                   ,
                   id
                   etiam
                   in
                   penetralibus
                   vetitum
                   est
                   ,
                
                 Whatever
                 the
                 wise
                 men
                 forbid
                 to
                 be
                 done
                 in
                 publick
                 ,
                 
                 the
                 same
                 must
                 be
                 understood
                 to
                 be
                 forbidden
                 in
                 your
                 closet
                 .
                 It
                 was
                 the
                 saying
                 of
                 
                   Rabbi
                   Bachai
                
                 .
              
            
             
               
                 RULE
                 VI.
                 Humane
                 Laws
                 ,
                 before
                 sufficient
                 promulgation
                 ,
                 doe
                 not
                 oblige
                 the
                 Conscience
                 .
              
               
                 AS
                 the
                 faults
                 of
                 Subjects
                 are
                 not
                 cognoscible
                 without
                 publication
                 :
                 
                 so
                 neither
                 are
                 the
                 wills
                 of
                 Princes
                 .
                 
                 
                   Leges
                   sacratissimae
                   quae
                   constringunt
                   hominum
                   vitas
                   intelligi
                   ab
                   hominibus
                   debent
                   ,
                
                 says
                 the
                 Law
                 ,
                 
                   l.
                   leges
                   ,
                   C.
                   de
                   legib
                   .
                   &
                   constit
                   .
                
                 But
                 in
                 this
                 there
                 is
                 no
                 difficulty
                 :
                 all
                 that
                 is
                 made
                 is
                 in
                 the
                 assignation
                 of
                 the
                 sufficiency
                 of
                 the
                 promulgation
                 .
                 A
                 Spanish
                 Lawyer
                 ,
                 Selva
                 ,
                 
                 and
                 he
                 alone
                 ,
                 so
                 farre
                 as
                 I
                 have
                 heard
                 or
                 read
                 ,
                 affirms
                 the
                 very
                 solemn
                 edition
                 of
                 it
                 and
                 declaration
                 in
                 the
                 Court
                 or
                 Council
                 to
                 be
                 sufficient
                 .
                 But
                 as
                 he
                 speaks
                 it
                 wholly
                 without
                 reason
                 ,
                 so
                 he
                 is
                 to
                 be
                 rejected
                 without
                 farther
                 trouble
                 .
                 Others
                 require
                 one
                 proclamation
                 in
                 one
                 or
                 more
                 places
                 ,
                 according
                 to
                 the
                 greatness
                 of
                 the
                 Province
                 or
                 Jurisdiction
                 ;
                 but
                 it
                 can
                 never
                 be
                 agreed
                 positively
                 how
                 much
                 is
                 enough
                 .
                 Therefore
                 so
                 farre
                 as
                 our
                 consciences
                 can
                 be
                 concerned
                 in
                 it
                 ,
                 these
                 following
                 propositions
                 are
                 certain
                 ,
                 and
                 they
                 are
                 sufficient
                 .
              
               
                 1.
                 
                 It
                 is
                 not
                 necessary
                 that
                 laws
                 in
                 their
                 promulgation
                 be
                 so
                 divulged
                 ,
                 
                 as
                 that
                 the
                 notice
                 of
                 them
                 reach
                 every
                 single
                 subject
                 .
                 Not
                 onely
                 because
                 in
                 most
                 laws
                 all
                 persons
                 are
                 not
                 concerned
                 ,
                 but
                 also
                 because
                 it
                 is
                 morally
                 impossible
                 ;
                 I
                 mean
                 in
                 a
                 great
                 Province
                 ,
                 where
                 the
                 laws
                 are
                 commonly
                 of
                 greatest
                 concern
                 ,
                 and
                 the
                 promulgation
                 more
                 to
                 be
                 regarded
                 and
                 more
                 diligently
                 endeavoured
                 .
                 For
                 laws
                 of
                 men
                 are
                 not
                 like
                 the
                 Sun
                 ,
                 searching
                 into
                 all
                 corners
                 ;
                 but
                 as
                 the
                 law
                 it self
                 is
                 such
                 as
                 regards
                 that
                 thing
                 which
                 happens
                 most
                 commonly
                 ,
                 so
                 the
                 promulgation
                 is
                 of
                 a
                 symbolical
                 nature
                 ,
                 and
                 can
                 arrive
                 but
                 to
                 most
                 persons
                 .
              
               
                 2.
                 
                 In
                 all
                 Princely
                 and
                 sweet
                 Governments
                 there
                 must
                 be
                 such
                 a
                 publication
                 of
                 laws
                 as
                 must
                 be
                 fit
                 to
                 minister
                 to
                 the
                 publick
                 necessity
                 and
                 the
                 publick
                 duty
                 ,
                 
                 that
                 laws
                 be
                 no
                 snares
                 ,
                 but
                 piously
                 intended
                 ,
                 prudently
                 conducted
                 ,
                 sufficiently
                 communicated
                 ,
                 and
                 reasonably
                 exacted
                 with
                 abatement
                 of
                 all
                 those
                 deficiencies
                 which
                 are
                 incident
                 and
                 unavoidable
                 to
                 mankind
                 ;
                 so
                 that
                 if
                 what
                 be
                 in
                 Council
                 judg'd
                 sufficient
                 for
                 promulgation
                 ,
                 doe
                 not
                 prove
                 so
                 in
                 the
                 event
                 of
                 things
                 ,
                 and
                 in
                 the
                 Province
                 ,
                 the
                 defect
                 be
                 put
                 upon
                 the
                 insufficient
                 publication
                 ,
                 not
                 upon
                 the
                 account
                 of
                 disobedience
                 .
              
               
                 3.
                 
                 Be
                 the
                 publication
                 legally
                 sufficient
                 ,
                 or
                 not
                 sufficient
                 ,
                 
                 it
                 is
                 certain
                 that
                 the
                 conscience
                 is
                 not
                 tied
                 by
                 the
                 law
                 ,
                 till
                 it
                 be
                 known
                 .
                 I
                 doe
                 not
                 say
                 but
                 that
                 the
                 prevarication
                 may
                 be
                 justly
                 punish'd
                 ,
                 because
                 the
                 law
                 may
                 be
                 published
                 as
                 well
                 as
                 is
                 morally
                 possible
                 ,
                 or
                 prudently
                 and
                 civilly
                 is
                 requir'd
                 ,
                 and
                 yet
                 some
                 may
                 inculpably
                 be
                 ignorant
                 of
                 it
                 .
                 But
                 be
                 it
                 so
                 or
                 otherwise
                 ,
                 it
                 is
                 impossible
                 that
                 they
                 who
                 know
                 not
                 of
                 it
                 can
                 obey
                 ;
                 and
                 if
                 they
                 cannot
                 ,
                 they
                 cannot
                 be
                 oblig'd
                 :
                 for
                 that
                 is
                 no
                 law
                 ,
                 but
                 madness
                 ,
                 which
                 obliges
                 a
                 man
                 to
                 that
                 which
                 is
                 impossible
                 .
              
               
               
                 4.
                 
                 The
                 care
                 and
                 sufficiency
                 of
                 publication
                 is
                 wholly
                 incumbent
                 upon
                 the
                 Law-giver
                 ,
                 
                 not
                 at
                 all
                 upon
                 the
                 Subject
                 ;
                 that
                 is
                 ,
                 the
                 Subject
                 is
                 not
                 bound
                 to
                 seek
                 after
                 the
                 law
                 ,
                 but
                 onely
                 to
                 see
                 that
                 he
                 doe
                 not
                 turn
                 his
                 ear
                 from
                 it
                 ,
                 or
                 studiously
                 decline
                 it
                 ,
                 or
                 endeavour
                 to
                 be
                 ignorant
                 .
                 For
                 a
                 law
                 ,
                 though
                 it
                 be
                 for
                 good
                 to
                 the
                 publick
                 ,
                 yet
                 to
                 the
                 particular
                 being
                 a
                 restraint
                 upon
                 our
                 natural
                 or
                 political
                 liberty
                 respectively
                 ,
                 no
                 man
                 is
                 bound
                 to
                 seek
                 his
                 own
                 fetters
                 ,
                 or
                 put
                 the
                 burden
                 upon
                 his
                 own
                 neck
                 ,
                 but
                 to
                 wear
                 it
                 well
                 when
                 it
                 is
                 imposed
                 :
                 but
                 to
                 refuse
                 to
                 hear
                 is
                 the
                 first
                 act
                 of
                 disobedience
                 ;
                 but
                 to
                 hear
                 is
                 the
                 first
                 instance
                 of
                 obeying
                 ;
                 therefore
                 till
                 he
                 hath
                 heard
                 ,
                 he
                 is
                 oblig'd
                 to
                 nothing
                 .
                 This
                 hath
                 no
                 limitation
                 or
                 exception
                 but
                 this
                 .
                 If
                 the
                 Subject
                 hath
                 heard
                 there
                 is
                 a
                 law
                 ,
                 he
                 is
                 bound
                 to
                 inquire
                 after
                 it
                 ,
                 for
                 then
                 it
                 is
                 sufficiently
                 publish'd
                 :
                 the
                 Law-giver
                 hath
                 done
                 his
                 duty
                 .
                 But
                 before
                 he
                 hath
                 heard
                 ,
                 it
                 is
                 to
                 him
                 as
                 if
                 it
                 were
                 not
                 ;
                 and
                 that
                 which
                 is
                 not
                 cannot
                 be
                 numbred
                 ,
                 cannot
                 be
                 accounted
                 for
                 .
                 The
                 first
                 is
                 sufficient
                 to
                 oblige
                 him
                 ,
                 he
                 is
                 bound
                 because
                 he
                 knows
                 ,
                 the
                 will
                 of
                 the
                 Law-giver
                 hath
                 bound
                 him
                 ;
                 but
                 then
                 he
                 must
                 inquire
                 for
                 his
                 own
                 sake
                 ,
                 for
                 otherwise
                 he
                 cannot
                 perform
                 his
                 obligation
                 .
              
               
                 5.
                 
                 Although
                 as
                 to
                 conscience
                 the
                 former
                 measures
                 are
                 certain
                 ,
                 
                 yet
                 the
                 Legislator
                 hath
                 power
                 to
                 declare
                 when
                 the
                 promulgation
                 is
                 sufficient
                 for
                 the
                 nullifying
                 of
                 all
                 contracts
                 intervening
                 ,
                 or
                 evacuating
                 priviledges
                 ,
                 and
                 changing
                 all
                 exteriour
                 events
                 of
                 law
                 ;
                 because
                 the
                 being
                 of
                 all
                 these
                 depends
                 upon
                 the
                 will
                 of
                 the
                 Prince
                 and
                 of
                 his
                 law
                 .
                 Onely
                 when
                 this
                 is
                 reduc'd
                 to
                 practice
                 ,
                 in
                 the
                 matter
                 of
                 contracts
                 ,
                 if
                 they
                 were
                 valid
                 by
                 the
                 law
                 of
                 nature
                 ,
                 he
                 that
                 did
                 contract
                 is
                 oblig'd
                 to
                 stand
                 to
                 it
                 ,
                 if
                 the
                 other
                 requires
                 it
                 ;
                 but
                 if
                 it
                 be
                 his
                 own
                 advantage
                 ,
                 he
                 is
                 bound
                 to
                 quit
                 it
                 ,
                 if
                 the
                 other
                 recedes
                 and
                 makes
                 use
                 of
                 his
                 advantage
                 .
                 For
                 the
                 law
                 can
                 tie
                 him
                 to
                 suffer
                 inconvenience
                 for
                 the
                 publick
                 interest
                 ,
                 but
                 not
                 to
                 doe
                 any
                 evil
                 .
                 Thus
                 if
                 Titius
                 contract
                 with
                 Mavius
                 to
                 carry
                 twenty
                 Tun
                 of
                 wheat
                 from
                 Sicily
                 to
                 Rome
                 ,
                 and
                 before
                 the
                 contract
                 a
                 prohibition
                 of
                 such
                 contracts
                 was
                 legally
                 published
                 ,
                 and
                 yet
                 he
                 heard
                 not
                 of
                 it
                 ;
                 he
                 is
                 bound
                 to
                 obey
                 it
                 :
                 but
                 if
                 Mavius
                 ,
                 who
                 is
                 like
                 to
                 be
                 the
                 gainer
                 ,
                 stand
                 upon
                 his
                 right
                 of
                 justice
                 and
                 natural
                 consent
                 ,
                 Titius
                 must
                 make
                 him
                 amends
                 ,
                 but
                 he
                 must
                 not
                 transport
                 the
                 corn
                 .
                 But
                 this
                 is
                 in
                 case
                 they
                 be
                 not
                 both
                 Subjects
                 of
                 the
                 same
                 Prince
                 .
                 And
                 the
                 reason
                 of
                 this
                 is
                 plain
                 ,
                 because
                 the
                 stranger
                 hath
                 a
                 natural
                 right
                 by
                 justice
                 and
                 stipulation
                 ,
                 but
                 the
                 Subject
                 hath
                 a
                 law
                 upon
                 him
                 ;
                 therefore
                 the
                 other
                 is
                 not
                 tied
                 to
                 quit
                 that
                 ,
                 but
                 the
                 Subject
                 must
                 obey
                 this
                 :
                 not
                 to
                 doe
                 an
                 injury
                 ,
                 for
                 no
                 law
                 can
                 oblige
                 him
                 to
                 that
                 ;
                 but
                 to
                 suffer
                 one
                 that
                 is
                 tolerable
                 and
                 is
                 outweighed
                 by
                 the
                 publick
                 advantage
                 .
                 But
                 if
                 they
                 be
                 both
                 the
                 Subjects
                 of
                 the
                 same
                 law
                 ,
                 the
                 law
                 that
                 forbids
                 one
                 to
                 make
                 the
                 contract
                 ,
                 does
                 also
                 by
                 implication
                 forbid
                 the
                 other
                 to
                 exact
                 that
                 which
                 is
                 illegal
                 .
                 So
                 that
                 although
                 the
                 law
                 cannot
                 disoblige
                 Titius
                 from
                 verifying
                 a
                 contract
                 that
                 is
                 valid
                 in
                 the
                 law
                 of
                 nature
                 ;
                 yet
                 Mavins
                 can
                 remit
                 his
                 right
                 ,
                 and
                 the
                 law
                 can
                 tie
                 him
                 to
                 that
                 .
              
               
                 This
                 holds
                 in
                 all
                 things
                 where
                 the
                 parties
                 can
                 give
                 consent
                 to
                 the
                 invalidating
                 of
                 the
                 contract
                 .
                 
                 But
                 sometimes
                 they
                 cannot
                 ,
                 and
                 then
                 the
                 rule
                 of
                 conscience
                 is
                 ,
                 
                   standum
                   est
                   juri
                   naturali
                
                 ,
                 whatever
                 was
                 ratified
                 by
                 nature
                 and
                 religion
                 must
                 remain
                 for
                 ever
                 .
                 The
                 Council
                 of
                 Trent
                 makes
                 a
                 saw
                 that
                 all
                 clandestine
                 marriages
                 shall
                 be
                 null
                 :
                 she
                 publishes
                 the
                 law
                 ,
                 and
                 declares
                 it
                 from
                 a
                 certain
                 time
                 to
                 be
                 valid
                 .
                 A
                 poor
                 Vine-dresser
                 in
                 the
                 Valtoline
                 hears
                 nothing
                 of
                 it
                 ,
                 but
                 gets
                 the
                 daughter
                 of
                 his
                 Master
                 the
                 Farmer
                 with
                 child
                 
                 after
                 contract
                 
                   per
                   verba
                   de
                   praesenti
                
                 .
                 The
                 law
                 is
                 urg'd
                 upon
                 him
                 ;
                 the
                 parties
                 are
                 both
                 threatned
                 ,
                 and
                 are
                 in
                 that
                 fright
                 willing
                 to
                 recede
                 .
                 But
                 they
                 were
                 told
                 by
                 a
                 prudent
                 Confessor
                 ,
                 that
                 they
                 could
                 not
                 consent
                 to
                 any
                 such
                 separation
                 :
                 and
                 he
                 told
                 them
                 truly
                 .
                 For
                 in
                 marriage
                 there
                 is
                 a
                 necessitude
                 contracted
                 by
                 a
                 law
                 of
                 nature
                 ,
                 and
                 not
                 onely
                 a
                 mutual
                 right
                 transmitted
                 to
                 each
                 other
                 ,
                 but
                 there
                 is
                 a
                 band
                 of
                 Religion
                 ,
                 a
                 Sacramental
                 tie
                 ,
                 or
                 relation
                 that
                 God
                 hath
                 joyn'd
                 ,
                 and
                 no
                 man
                 can
                 put
                 asunder
                 .
                 But
                 until
                 the
                 contract
                 is
                 pass'd
                 so
                 farre
                 as
                 that
                 it
                 is
                 become
                 a
                 marriage
                 in
                 the
                 law
                 and
                 state
                 of
                 nature
                 ,
                 the
                 prohibition
                 ought
                 to
                 prevail
                 upon
                 them
                 .
              
               
                 Lastly
                 ,
                 
                 in
                 priviledges
                 there
                 is
                 no
                 difficulty
                 ,
                 because
                 the
                 law
                 is
                 not
                 bound
                 to
                 give
                 any
                 at
                 all
                 ;
                 and
                 therefore
                 many
                 restrain
                 them
                 at
                 any
                 time
                 ,
                 without
                 giving
                 a
                 reason
                 .
                 Thus
                 if
                 a
                 law
                 were
                 made
                 that
                 all
                 illegitimate
                 children
                 that
                 were
                 born
                 after
                 the
                 death
                 of
                 the
                 Emperour
                 Maximilian
                 should
                 be
                 uncapable
                 of
                 a
                 Prebend
                 or
                 benefice
                 in
                 a
                 Church
                 ;
                 he
                 that
                 heard
                 not
                 of
                 the
                 law
                 might
                 justly
                 be
                 put
                 out
                 after
                 solemne
                 investiture
                 .
                 For
                 
                   no
                   man
                   is
                   injured
                   ,
                   because
                   he
                   hath
                   not
                   a
                   favour
                   done
                   him
                   .
                
              
            
             
               
                 RULE
                 VII
                 .
                 That
                 a
                 law
                 should
                 oblige
                 the
                 Conscience
                 ,
                 does
                 not
                 depend
                 upon
                 the
                 acceptation
                 of
                 the
                 Law
                 by
                 the
                 people
                 .
              
               
                 THis
                 Rule
                 hath
                 suffered
                 great
                 prejudice
                 ,
                 
                 not
                 onely
                 by
                 the
                 contrary
                 opinion
                 of
                 the
                 Civilians
                 and
                 Canonists
                 ,
                 who
                 in
                 very
                 great
                 numbers
                 oppose
                 it
                 ,
                 but
                 by
                 all
                 persons
                 almost
                 who
                 live
                 under
                 Governments
                 Democratical
                 ,
                 or
                 doe
                 not
                 well
                 consider
                 the
                 powers
                 and
                 consequents
                 of
                 government
                 .
                 But
                 the
                 case
                 in
                 short
                 is
                 this
                 ;
              
               
                 All
                 Governments
                 in
                 the
                 world
                 did
                 either
                 begin
                 right
                 or
                 wrong
                 .
                 
                 If
                 right
                 ,
                 it
                 was
                 by
                 Divine
                 appointment
                 ,
                 or
                 by
                 the
                 multiplication
                 of
                 the
                 posterity
                 of
                 a
                 Patriarch
                 ,
                 and
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 increase
                 of
                 Paternal
                 Government
                 .
                 This
                 is
                 the
                 natural
                 way
                 ,
                 and
                 this
                 is
                 founded
                 upon
                 natural
                 reason
                 ,
                 and
                 a
                 Divine
                 Commandement
                 .
                 This
                 hath
                 in
                 it
                 no
                 evil
                 ,
                 and
                 no
                 question
                 ,
                 and
                 it
                 is
                 the
                 just
                 beginning
                 of
                 Monarchy
                 ,
                 it
                 produces
                 no
                 other
                 Government
                 .
              
               
                 But
                 if
                 the
                 Government
                 comes
                 not
                 this
                 way
                 ,
                 
                 it
                 comes
                 in
                 wrong
                 .
                 Either
                 from
                 tumults
                 ,
                 by
                 necessity
                 and
                 evil
                 experience
                 being
                 forc'd
                 to
                 permit
                 and
                 establish
                 an
                 order
                 and
                 government
                 ;
                 or
                 directly
                 by
                 warre
                 and
                 violence
                 ;
                 or
                 else
                 in
                 the
                 destitution
                 of
                 a
                 Governour
                 when
                 all
                 are
                 left
                 to
                 themselves
                 ,
                 and
                 none
                 hath
                 power
                 over
                 them
                 ,
                 they
                 may
                 doe
                 what
                 they
                 list
                 ,
                 and
                 order
                 things
                 as
                 they
                 please
                 ,
                 and
                 part
                 with
                 as
                 much
                 power
                 as
                 they
                 think
                 fit
                 ,
                 and
                 keep
                 some
                 to
                 themselves
                 ,
                 and
                 confound
                 all
                 politick
                 principles
                 ,
                 and
                 divide
                 power
                 ,
                 as
                 two
                 earnest
                 disputants
                 doe
                 divide
                 the
                 truth
                 when
                 they
                 have
                 torn
                 her
                 in
                 pieces
                 ,
                 each
                 part
                 running
                 away
                 with
                 that
                 share
                 that
                 comes
                 next
                 his
                 hand
                 .
              
               
                 Now
                 from
                 these
                 beginnings
                 of
                 Governments
                 several
                 Republicks
                 and
                 Principalities
                 have
                 been
                 established
                 ;
                 
                 and
                 when
                 it
                 hapned
                 that
                 any
                 famous
                 
                 government
                 entred
                 the
                 wrong
                 way
                 ,
                 they
                 became
                 exemplary
                 to
                 others
                 in
                 their
                 policy
                 and
                 in
                 their
                 principles
                 ,
                 and
                 made
                 their
                 actions
                 become
                 rules
                 to
                 others
                 .
                 Thus
                 it
                 was
                 that
                 the
                 Roman
                 people
                 ,
                 keeping
                 the
                 legislative
                 power
                 in
                 their
                 own
                 hands
                 ,
                 made
                 Kings
                 and
                 Consuls
                 and
                 officers
                 at
                 their
                 pleasure
                 ,
                 but
                 their
                 consent
                 was
                 alwaies
                 demanded
                 when
                 a
                 law
                 was
                 to
                 be
                 made
                 ,
                 as
                 is
                 affirmed
                 by
                 
                   Asconius
                   Pedianus
                   in
                   orationem
                   pro
                   C.
                   Cornelio
                   ,
                
                 and
                 by
                 Budaeus
                 and
                 
                   Zasius
                   in
                   l.
                
                 2.
                 
                   ff
                   .
                   de
                   origine
                   juris
                
                 .
                 These
                 laws
                 were
                 made
                 in
                 a
                 convocation
                 of
                 the
                 people
                 in
                 thirty
                 Courts
                 ,
                 and
                 were
                 called
                 Curiatae
                 ,
                 as
                 is
                 affirm'd
                 by
                 
                   Suetonius
                   in
                   Augusto
                
                 ,
                 and
                 in
                 Cicero
                 in
                 his
                 epistles
                 to
                 Lentulus
                 :
                 they
                 were
                 also
                 called
                 Populares
                 by
                 Cicero
                 in
                 his
                 orations
                 .
                 Now
                 this
                 people
                 so
                 largely
                 reigning
                 over
                 the
                 world
                 ,
                 and
                 being
                 exemplary
                 by
                 their
                 wisdome
                 and
                 their
                 laws
                 ,
                 did
                 easily
                 transmit
                 this
                 licence
                 unto
                 the
                 people
                 of
                 most
                 Nations
                 ,
                 who
                 needed
                 but
                 little
                 teaching
                 to
                 bridle
                 the
                 power
                 of
                 their
                 Princes
                 ,
                 to
                 which
                 they
                 were
                 but
                 too
                 much
                 tempted
                 by
                 that
                 
                   libido
                   regnandi
                
                 ,
                 that
                 lust
                 of
                 empire
                 which
                 possesses
                 the
                 greatest
                 part
                 of
                 the
                 world
                 ;
                 and
                 by
                 their
                 own
                 strength
                 ,
                 which
                 they
                 often
                 made
                 their
                 Kings
                 to
                 feel
                 ,
                 and
                 would
                 not
                 lend
                 to
                 them
                 in
                 their
                 needs
                 but
                 upon
                 hard
                 conditions
                 .
                 *
                 Adde
                 to
                 all
                 this
                 ,
                 that
                 many
                 princes
                 have
                 been
                 gentle
                 and
                 kind
                 ,
                 and
                 many
                 wise
                 ,
                 and
                 would
                 not
                 put
                 a
                 bridle
                 upon
                 such
                 an
                 untam'd
                 beast
                 without
                 their
                 own
                 consent
                 ;
                 not
                 onely
                 that
                 they
                 might
                 obey
                 more
                 willingly
                 ,
                 but
                 lest
                 they
                 should
                 not
                 obey
                 at
                 all
                 ,
                 as
                 knowing
                 it
                 to
                 be
                 better
                 that
                 they
                 should
                 be
                 rul'd
                 as
                 they
                 please
                 ,
                 then
                 not
                 at
                 all
                 .
                 
                   
                     —
                     Libertatis
                     servaveris
                     umbram
                  
                   
                     Si
                     quicquid
                     jubeare
                     velis
                     —
                  
                
                 This
                 phantastick
                 liberty
                 the
                 people
                 would
                 seldome
                 be
                 without
                 ;
                 and
                 they
                 must
                 have
                 what
                 they
                 were
                 resolv'd
                 on
                 ;
                 for
                 when
                 they
                 please
                 ,
                 they
                 are
                 all
                 Kings
                 .
              
               
                 Upon
                 the
                 account
                 of
                 these
                 and
                 some
                 other
                 causes
                 it
                 is
                 come
                 to
                 pass
                 that
                 in
                 many
                 places
                 laws
                 have
                 their
                 binding
                 power
                 onely
                 by
                 the
                 consent
                 of
                 the
                 people
                 ;
                 
                 in
                 their
                 tribes
                 and
                 Courts
                 ,
                 or
                 by
                 their
                 representatives
                 ,
                 or
                 by
                 their
                 manners
                 and
                 customes
                 :
                 and
                 from
                 hence
                 from
                 these
                 sayings
                 of
                 some
                 very
                 wise
                 men
                 ;
                 
                   Lex
                   nullam
                   vim
                   obligandi
                   habet
                   nisi
                   ex
                   more
                
                 ;
                 
                 so
                 Aristotle
                 :
                 and
                 ,
                 
                   Leges
                   promulgatione
                   constitui
                   ,
                   firmari
                   autem
                   usu
                   ,
                
                 saies
                 Gratian
                 :
                 and
                 the
                 civil
                 law
                 most
                 expressly
                 ,
                 
                   Ipsae
                   leges
                   nullâ
                   aliâ
                   causâ
                   nos
                   tenent
                   quam
                   quod
                   judicio
                   populi
                   receptae
                   sunt
                   ,
                
                 The
                 reception
                 and
                 approbation
                 of
                 the
                 people
                 is
                 the
                 onely
                 firmament
                 and
                 Sanction
                 of
                 the
                 law
                 .
                 Now
                 that
                 the
                 civil
                 law
                 saies
                 it
                 ,
                 it
                 was
                 
                   ex
                   more
                   Romanorum
                
                 ;
                 among
                 the
                 old
                 Romans
                 it
                 alwaies
                 was
                 so
                 :
                 and
                 Aristotle
                 speaks
                 at
                 the
                 rate
                 of
                 him
                 who
                 had
                 been
                 bred
                 under
                 the
                 popular
                 government
                 of
                 the
                 Greeks
                 ,
                 and
                 therefore
                 it
                 is
                 no
                 wonder
                 that
                 any
                 of
                 them
                 speaks
                 so
                 :
                 but
                 as
                 for
                 the
                 words
                 of
                 
                   Gratian
                   ,
                   Laurentius
                
                 and
                 the
                 Arch-Deacon
                 expound
                 them
                 to
                 mean
                 that
                 the
                 laws
                 receive
                 from
                 the
                 use
                 of
                 the
                 people
                 
                   firmitatem
                   stabilitatis
                   ,
                   non
                   authoritatis
                
                 ;
                 that
                 is
                 ,
                 
                   de
                   facto
                
                 they
                 are
                 made
                 more
                 firm
                 and
                 lasting
                 by
                 the
                 consent
                 and
                 manners
                 of
                 the
                 people
                 ,
                 but
                 not
                 
                   de
                   jure
                
                 more
                 obliging
                 ;
                 
                 according
                 of
                 that
                 of
                 
                   Tertullian
                   ,
                   Neque
                   civis
                   fideliter
                   legi
                   obsequitur
                   ignorans
                   quale
                   sit
                   quod
                   ulciscitur
                   lex
                   .
                   Nulla
                   lex
                   sibi
                   soli
                   conscientiam
                   justitiae
                   suae
                   debet
                   ,
                   sed
                   eis
                   à
                   quibus
                   obsequium
                   expectat
                   :
                   caeterum
                   suspecta
                   lex
                   est
                   quae
                   probari
                   se
                   non
                   vult
                   ;
                   improba
                   autem
                   si
                   non
                   probata
                   dominetur
                   .
                
                 A
                 Citizen
                 does
                 not
                 faithfully
                 obey
                 that
                 law
                 (
                 meaning
                 of
                 going
                 to
                 warre
                 )
                 who
                 knows
                 not
                 what
                 that
                 is
                 which
                 is
                 to
                 be
                 punish'd
                 .
                 For
                 that
                 a
                 law
                 is
                 just
                 is
                 owing
                 in
                 part
                 to
                 him
                 that
                 is
                 to
                 obey
                 it
                 .
                 That
                 law
                 is
                 to
                 be
                 suspected
                 
                 which
                 will
                 not
                 indure
                 a
                 trial
                 ;
                 but
                 if
                 being
                 tried
                 it
                 be
                 rejected
                 ,
                 it
                 cannot
                 prevail
                 without
                 injustice
                 .
              
               
                 Having
                 now
                 by
                 this
                 narrative
                 laid
                 open
                 the
                 secret
                 and
                 foundation
                 of
                 this
                 opinion
                 ,
                 
                 and
                 prevented
                 the
                 objections
                 that
                 can
                 be
                 made
                 ,
                 the
                 Rule
                 is
                 certain
                 and
                 easy
                 .
                 The
                 consent
                 of
                 the
                 people
                 gives
                 no
                 authority
                 to
                 the
                 law
                 ;
                 &
                 therefore
                 is
                 no
                 way
                 necessary
                 to
                 the
                 Sanction
                 and
                 constitution
                 ,
                 save
                 onely
                 to
                 prevent
                 violence
                 ,
                 rebellion
                 and
                 disobedience
                 .
                 But
                 because
                 I
                 am
                 not
                 writing
                 rules
                 of
                 policy
                 ,
                 but
                 rules
                 of
                 consciēce
                 ,
                 I
                 am
                 to
                 say
                 ,
                 that
                 if
                 the
                 legislative
                 power
                 be
                 in
                 the
                 Prince
                 ,
                 that
                 is
                 ,
                 if
                 he
                 be
                 supreme
                 ,
                 he
                 is
                 to
                 decree
                 the
                 law
                 ;
                 but
                 where-ever
                 the
                 authority
                 be
                 ,
                 that
                 authority
                 is
                 derived
                 from
                 God
                 ,
                 and
                 is
                 onely
                 less
                 then
                 him
                 :
                 and
                 although
                 a
                 horse
                 sometime
                 cannot
                 be
                 ruled
                 without
                 stroakings
                 and
                 meat
                 and
                 gentle
                 usages
                 ,
                 yet
                 for
                 all
                 that
                 his
                 rider
                 in
                 his
                 Master
                 :
                 and
                 he
                 that
                 said
                 ,
                 
                   obey
                   them
                   that
                   have
                   the
                   rule
                   over
                   you
                   ,
                   and
                   submit
                   your selves
                   to
                   every
                   ordinance
                   of
                   man
                   for
                   the
                   Lords
                   sake
                   ,
                   whether
                   to
                   the
                   King
                   as
                   to
                   the
                   supreme
                   ,
                   &c.
                
                 did
                 not
                 appoint
                 the
                 supreme
                 to
                 rule
                 by
                 a
                 precarious
                 power
                 ;
                 and
                 if
                 he
                 who
                 hath
                 authority
                 makes
                 a
                 just
                 law
                 ,
                 either
                 the
                 people
                 are
                 bound
                 to
                 accept
                 the
                 law
                 ,
                 or
                 they
                 despise
                 the
                 authority
                 .
                 And
                 indeed
                 it
                 is
                 a
                 contradiction
                 in
                 the
                 terms
                 ,
                 that
                 a
                 law
                 be
                 impos'd
                 ,
                 and
                 yet
                 that
                 it
                 be
                 no
                 law
                 of
                 it self
                 ;
                 that
                 is
                 ,
                 that
                 the
                 effect
                 of
                 the
                 cause
                 should
                 be
                 a
                 necessary
                 condition
                 in
                 the
                 cause
                 it self
                 ;
                 and
                 that
                 it
                 's
                 own
                 work
                 is
                 nothing
                 ,
                 unless
                 what
                 it
                 does
                 work
                 give
                 it
                 force
                 .
                 It
                 must
                 be
                 a
                 law
                 before
                 they
                 accept
                 it
                 ,
                 and
                 if
                 it
                 be
                 a
                 law
                 they
                 are
                 bound
                 to
                 accept
                 it
                 ;
                 and
                 therefore
                 their
                 accepting
                 cannot
                 make
                 it
                 a
                 law
                 .
              
               
                 In
                 popular
                 governments
                 the
                 people
                 have
                 their
                 suffrages
                 in
                 the
                 legislative
                 ;
                 
                 but
                 then
                 it
                 is
                 because
                 they
                 govern
                 :
                 but
                 when
                 they
                 have
                 not
                 the
                 legislative
                 ,
                 he
                 that
                 hath
                 it
                 must
                 not
                 ask
                 them
                 leave
                 to
                 use
                 it
                 ,
                 when
                 God
                 hath
                 given
                 him
                 power
                 .
                 They
                 indeed
                 who
                 suppose
                 Kings
                 to
                 be
                 trustees
                 and
                 ministers
                 of
                 the
                 people
                 have
                 some
                 pretence
                 (
                 if
                 they
                 suppos'd
                 true
                 )
                 to
                 affirm
                 the
                 acceptation
                 of
                 the
                 people
                 to
                 be
                 necessary
                 .
                 But
                 yet
                 if
                 they
                 did
                 suppose
                 true
                 ,
                 it
                 were
                 indeed
                 
                   a
                   pretence
                
                 but
                 no
                 more
                 .
                 For
                 when
                 the
                 King
                 is
                 chosen
                 ,
                 and
                 is
                 by
                 the
                 people
                 (
                 that
                 I
                 may
                 use
                 the
                 expression
                 of
                 
                   Tiberius
                   )
                   tantâ
                   temque
                   liberâ
                   potestate
                   instructus
                   ,
                
                 invested
                 with
                 a
                 Princely
                 power
                 ,
                 and
                 the
                 legislative
                 ;
                 he
                 ,
                 by
                 himself
                 or
                 by
                 his
                 Senate
                 ,
                 according
                 to
                 the
                 constitution
                 of
                 the
                 province
                 ,
                 is
                 to
                 make
                 the
                 law
                 ,
                 and
                 to
                 punish
                 them
                 that
                 break
                 it
                 ,
                 and
                 not
                 to
                 ask
                 them
                 if
                 they
                 will
                 please
                 to
                 obey
                 it
                 .
                 
                   Lex
                   institutir
                   cum
                   promulgatur
                
                 ,
                 saies
                 the
                 Authentick
                 :
                 and
                 therefore
                 whosoever
                 does
                 not
                 obey
                 ,
                 whether
                 it
                 be
                 a
                 single
                 person
                 or
                 a
                 multitude
                 ,
                 they
                 sin
                 against
                 God
                 ;
                 it
                 is
                 disobedience
                 in
                 a
                 single
                 person
                 ,
                 and
                 rebellion
                 in
                 the
                 multitude
                 .
                 All
                 which
                 is
                 true
                 with
                 the
                 provisos
                 of
                 the
                 former
                 rules
                 ,
                 that
                 the
                 laws
                 be
                 upon
                 all
                 their
                 just
                 accounts
                 in
                 all
                 other
                 things
                 obligatory
                 .
              
               
                 This
                 Rule
                 does
                 also
                 fail
                 in
                 all
                 arbitrary
                 conventions
                 and
                 precarious
                 governments
                 ;
                 
                 in
                 such
                 which
                 have
                 no
                 coercitive
                 power
                 but
                 what
                 is
                 by
                 voluntary
                 concession
                 ;
                 such
                 which
                 can
                 convene
                 and
                 dissolve
                 at
                 pleasure
                 ,
                 as
                 Colleges
                 and
                 Fraternities
                 .
                 For
                 as
                 they
                 meet
                 at
                 pleasure
                 ,
                 so
                 they
                 must
                 be
                 governed
                 as
                 they
                 please
                 ;
                 their
                 power
                 comes
                 not
                 from
                 God
                 ,
                 but
                 from
                 man
                 ;
                 and
                 their
                 authority
                 is
                 equivocal
                 .
              
               
                 Some
                 insert
                 one
                 case
                 here
                 ,
                 
                 saying
                 that
                 if
                 a
                 law
                 be
                 refus'd
                 by
                 the
                 greater
                 part
                 of
                 the
                 people
                 ,
                 then
                 single
                 ●●sons
                 are
                 excus'd
                 ,
                 because
                 it
                 is
                 to
                 be
                 suppos'd
                 that
                 the
                 Prince
                 cares
                 not
                 〈◊〉
                 single
                 persons
                 observe
                 the
                 law
                 ,
                 since
                 so
                 
                 little
                 will
                 serve
                 no
                 interest
                 .
                 But
                 if
                 this
                 were
                 true
                 ,
                 yet
                 there
                 is
                 in
                 it
                 so
                 much
                 caution
                 to
                 be
                 us'd
                 ,
                 so
                 many
                 provisos
                 ,
                 and
                 so
                 much
                 probability
                 to
                 the
                 contrary
                 ,
                 that
                 it
                 were
                 as
                 good
                 that
                 it
                 were
                 not
                 true
                 ;
                 for
                 it
                 cannot
                 give
                 rest
                 or
                 peace
                 to
                 the
                 Conscience
                 .
                 For
                 1.
                 whether
                 the
                 Prince
                 doe
                 secretly
                 give
                 leave
                 or
                 no
                 ,
                 is
                 a
                 presumption
                 of
                 infinite
                 uncertainty
                 .
                 2.
                 
                 The
                 contrary
                 may
                 very
                 well
                 be
                 suppos'd
                 ;
                 for
                 he
                 that
                 is
                 troubled
                 at
                 the
                 rebellion
                 of
                 many
                 will
                 not
                 give
                 leave
                 to
                 one
                 to
                 disobey
                 .
                 3.
                 
                 If
                 these
                 few
                 single
                 persons
                 doe
                 submit
                 ,
                 they
                 become
                 good
                 examples
                 ,
                 and
                 are
                 confessors
                 for
                 the
                 reputation
                 of
                 the
                 Kings
                 wisdome
                 and
                 authority
                 .
                 4.
                 
                 What
                 is
                 evil
                 in
                 the
                 whole
                 is
                 so
                 in
                 every
                 particular
                 ;
                 because
                 the
                 people
                 is
                 but
                 an
                 aggregate
                 body
                 of
                 single
                 persons
                 .
                 5.
                 
                 
                   We
                   must
                   not
                   follow
                   a
                   multitude
                   to
                   doe
                   evil
                   :
                
                 and
                 all
                 rebellion
                 is
                 of
                 that
                 nature
                 ,
                 that
                 it
                 is
                 as
                 the
                 sin
                 of
                 witchcraft
                 ;
                 and
                 who
                 would
                 be
                 a
                 witch
                 because
                 all
                 the
                 Country
                 is
                 so
                 ?
                 6.
                 
                 He
                 that
                 partakes
                 of
                 other
                 mens
                 sins
                 shall
                 also
                 partake
                 of
                 their
                 punishment
                 .
                 Upon
                 these
                 accounts
                 ,
                 I
                 judge
                 it
                 very
                 unsafe
                 for
                 any
                 single
                 person
                 to
                 resist
                 a
                 just
                 law
                 of
                 a
                 just
                 superior
                 ,
                 upon
                 hope
                 of
                 escaping
                 in
                 the
                 Croud
                 .
                 *
                 But
                 this
                 Rule
                 is
                 onely
                 true
                 when
                 the
                 law
                 is
                 just
                 and
                 good
                 for
                 publick
                 profit
                 and
                 usefulness
                 of
                 the
                 people
                 .
                 For
                 if
                 it
                 be
                 an
                 unreasonable
                 law
                 ,
                 it
                 binds
                 not
                 as
                 a
                 law
                 ,
                 but
                 as
                 by
                 promise
                 and
                 contract
                 ;
                 that
                 is
                 ,
                 it
                 does
                 not
                 bind
                 by
                 the
                 sanction
                 of
                 the
                 law
                 ,
                 but
                 the
                 acceptation
                 of
                 the
                 people
                 .
                 And
                 so
                 the
                 ancient
                 lawyers
                 are
                 to
                 be
                 understood
                 ;
                 
                   Lex
                   praecepti
                   tollitur
                
                 ,
                 
                 
                   si
                   moribus
                   utentium
                   non
                   recipitur
                
                 ,
                 The
                 obligation
                 of
                 the
                 law
                 is
                 taken
                 off
                 ,
                 unless
                 it
                 be
                 receiv'd
                 into
                 the
                 manners
                 of
                 the
                 Subjects
                 .
                 But
                 the
                 instance
                 tells
                 in
                 what
                 sense
                 this
                 is
                 true
                 .
                 The
                 Pope
                 and
                 Council
                 cannot
                 command
                 continence
                 to
                 a
                 certain
                 sort
                 of
                 persons
                 after
                 promotion
                 against
                 their
                 wills
                 ;
                 
                   quia
                   continentia
                   est
                   res
                   quae
                   potest
                   persuaderi
                   ,
                   imperari
                   autem
                   non
                   ,
                
                 Because
                 continence
                 is
                 a
                 thing
                 that
                 may
                 be
                 perswaded
                 ,
                 but
                 not
                 commanded
                 .
                 The
                 matter
                 of
                 the
                 law
                 is
                 to
                 be
                 order'd
                 according
                 to
                 the
                 measures
                 of
                 the
                 third
                 Rule
                 ;
                 but
                 supposing
                 that
                 ,
                 this
                 Rule
                 is
                 certain
                 .
              
            
             
               
                 RULE
                 VIII
                 .
                 Humane
                 laws
                 of
                 indifferent
                 matter
                 doe
                 not
                 oblige
                 the
                 Conscience
                 of
                 the
                 Subjects
                 out
                 of
                 the
                 dominions
                 of
                 the
                 Superior
                 .
              
               
                 
                   EXtra
                   territorium
                   jus
                   dicenti
                
                 ,
                 
                 
                   non
                   paretur
                   ,
                   impune
                
                 ,
                 is
                 a
                 famous
                 saying
                 in
                 the
                 Canon
                 law
                 ,
                 
                 A
                 man
                 may
                 safely
                 disobey
                 the
                 law
                 of
                 his
                 Prelate
                 if
                 he
                 be
                 out
                 of
                 the
                 Diocess
                 .
                 And
                 the
                 reason
                 is
                 ,
                 because
                 beyond
                 his
                 Diocess
                 he
                 hath
                 no
                 jurisdiction
                 ;
                 
                 and
                 beyond
                 his
                 jurisdiction
                 a
                 Prince
                 hath
                 no
                 power
                 .
                 
                   Lex
                   est
                   jus
                   proprium
                   civitatis
                
                 ,
                 saith
                 the
                 law
                 ;
                 The
                 law
                 hath
                 no
                 power
                 beyond
                 it's
                 own
                 city
                 .
                 Thus
                 anciently
                 ,
                 in
                 the
                 Province
                 of
                 Canterbury
                 the
                 people
                 did
                 not
                 fast
                 upon
                 S.
                 Marks
                 day
                 ;
                 but
                 if
                 they
                 were
                 within
                 the
                 Province
                 of
                 York
                 they
                 were
                 tied
                 to
                 the
                 common
                 law
                 ,
                 or
                 custome
                 of
                 the
                 Church
                 besides
                 .
                 Thus
                 also
                 it
                 is
                 in
                 maritime
                 places
                 ,
                 especially
                 in
                 places
                 of
                 publick
                 Trade
                 and
                 Merchandize
                 :
                 if
                 the
                 several
                 Subjects
                 should
                 keep
                 the
                 several
                 Laws
                 of
                 their
                 own
                 Princes
                 ,
                 it
                 would
                 cause
                 great
                 confusion
                 and
                 disorder
                 upon
                 the
                 place
                 of
                 Trade
                 ;
                 and
                 since
                 it
                 is
                 certain
                 that
                 strangers
                 must
                 live
                 by
                 the
                 laws
                 of
                 the
                 Country
                 where
                 they
                 sojourn
                 ,
                 it
                 is
                 certain
                 they
                 are
                 not
                 tied
                 to
                 the
                 laws
                 of
                 their
                 own
                 ,
                 because
                 they
                 may
                 be
                 contrary
                 .
              
               
               
                 1.
                 
                 But
                 this
                 hath
                 divers
                 limitations
                 .
                 
                 For
                 1.
                 
                 It
                 does
                 not
                 hold
                 in
                 the
                 substantial
                 matters
                 of
                 religion
                 ,
                 where
                 the
                 religions
                 of
                 the
                 Country
                 differ
                 .
                 It
                 is
                 not
                 lawful
                 for
                 a
                 Subject
                 of
                 England
                 to
                 goe
                 to
                 Mass
                 in
                 a
                 forein
                 Country
                 ;
                 not
                 onely
                 upon
                 supposition
                 that
                 the
                 office
                 is
                 suspicious
                 or
                 to
                 be
                 blam'd
                 by
                 the
                 measures
                 of
                 the
                 Divine
                 Law
                 ,
                 but
                 if
                 the
                 laws
                 of
                 our
                 Country
                 have
                 upon
                 other
                 prudent
                 and
                 just
                 considerations
                 forbidden
                 it
                 .
                 The
                 sons
                 of
                 the
                 Church
                 of
                 England
                 professing
                 under
                 the
                 government
                 Episcopal
                 may
                 not
                 lawfully
                 communicate
                 in
                 the
                 Huguenot
                 Churches
                 with
                 them
                 that
                 believe
                 Episcopacy
                 to
                 be
                 Antichristian
                 or
                 unlawful
                 ,
                 because
                 this
                 does
                 relate
                 to
                 the
                 evil
                 and
                 detriment
                 of
                 those
                 laws
                 and
                 that
                 government
                 and
                 that
                 authority
                 under
                 which
                 we
                 still
                 are
                 tied
                 .
                 But
                 in
                 the
                 ceremonial
                 and
                 ritual
                 part
                 of
                 religion
                 ,
                 where
                 the
                 religion
                 is
                 the
                 same
                 ,
                 we
                 are
                 not
                 tied
                 abroad
                 to
                 our
                 Country
                 customes
                 .
                 A
                 Subject
                 of
                 the
                 Church
                 of
                 England
                 may
                 stand
                 at
                 the
                 Holy
                 Communion
                 ,
                 or
                 eat
                 it
                 in
                 leavened
                 bread
                 ,
                 if
                 he
                 come
                 into
                 Protestant
                 Countries
                 that
                 have
                 any
                 such
                 custome
                 :
                 and
                 the
                 reason
                 of
                 this
                 is
                 ,
                 because
                 the
                 contrary
                 would
                 give
                 scandal
                 ,
                 to
                 which
                 our
                 own
                 laws
                 neither
                 doe
                 nor
                 can
                 oblige
                 abroad
                 ;
                 and
                 if
                 any
                 be
                 offended
                 at
                 our
                 different
                 ceremonies
                 at
                 home
                 ,
                 he
                 must
                 look
                 to
                 it
                 ,
                 we
                 are
                 not
                 concerned
                 in
                 any
                 thing
                 ,
                 but
                 to
                 obey
                 our
                 Superiour
                 ,
                 and
                 quietly
                 to
                 render
                 a
                 reason
                 to
                 our
                 brethren
                 .
              
               
                 2.
                 
                 This
                 Rule
                 does
                 not
                 hold
                 in
                 such
                 laws
                 which
                 are
                 the
                 specification
                 of
                 the
                 Divine
                 laws
                 .
                 
                 Thus
                 if
                 a
                 Subject
                 of
                 England
                 should
                 be
                 in
                 Spain
                 ,
                 and
                 there
                 see
                 his
                 Daughter
                 dishonoured
                 ,
                 or
                 his
                 Wife
                 consent
                 to
                 her
                 shame
                 ,
                 and
                 take
                 her
                 in
                 Adultery
                 ;
                 he
                 may
                 not
                 kill
                 her
                 ,
                 though
                 in
                 Spain
                 it
                 be
                 lawful
                 for
                 them
                 to
                 doe
                 it
                 .
                 The
                 reason
                 is
                 ,
                 because
                 she
                 is
                 not
                 a
                 Subject
                 of
                 Spain
                 ,
                 but
                 hath
                 an
                 habituall
                 relation
                 to
                 England
                 ,
                 and
                 therefore
                 it
                 is
                 Murder
                 if
                 it
                 be
                 done
                 by
                 an
                 English
                 Subject
                 .
                 Concerning
                 all
                 his
                 own
                 Subjects
                 ,
                 the
                 Prince
                 of
                 the
                 Countrey
                 and
                 the
                 Legislative
                 is
                 to
                 give
                 limits
                 to
                 the
                 indefinite
                 lawes
                 of
                 God
                 ;
                 and
                 the
                 reason
                 is
                 that
                 which
                 S.
                 Paul
                 gives
                 ,
                 because
                 he
                 who
                 hath
                 
                   the
                   rule
                   over
                   them
                
                 is
                 to
                 
                   give
                   an
                   account
                
                 of
                 their
                 Souls
                 .
                 Every
                 law
                 therefore
                 is
                 to
                 acquit
                 or
                 condemn
                 herown
                 Subjects
                 :
                 and
                 therefore
                 if
                 a
                 Spaniard
                 does
                 dishonour
                 the
                 bed
                 of
                 an
                 English
                 Subject
                 in
                 Spain
                 ,
                 it
                 is
                 lawfull
                 there
                 to
                 kill
                 him
                 ;
                 because
                 his
                 own
                 Princes
                 law
                 condemns
                 him
                 ,
                 and
                 gives
                 leave
                 to
                 the
                 injur'd
                 person
                 to
                 be
                 Executioner
                 .
                 All
                 these
                 particulars
                 rely
                 upon
                 the
                 same
                 reason
                 .
              
               
                 3.
                 
                 This
                 Rule
                 does
                 not
                 hold
                 ,
                 
                 when
                 though
                 the
                 Subject
                 be
                 abroad
                 ,
                 yet
                 the
                 action
                 does
                 relate
                 to
                 his
                 own
                 Country
                 .
                 Thus
                 it
                 is
                 not
                 lawful
                 abroad
                 to
                 coyn
                 or
                 counterfeit
                 the
                 money
                 of
                 his
                 Country
                 ,
                 to
                 rail
                 upon
                 his
                 Prince
                 ,
                 to
                 prejudice
                 his
                 Subjects
                 ,
                 to
                 violate
                 his
                 honour
                 ,
                 to
                 disgrace
                 his
                 Nation
                 ,
                 to
                 betray
                 the
                 secrets
                 and
                 discover
                 the
                 Counsels
                 of
                 his
                 Prince
                 .
                 Because
                 the
                 evil
                 done
                 out
                 of
                 the
                 territory
                 being
                 an
                 injury
                 to
                 them
                 within
                 ,
                 is
                 as
                 if
                 it
                 were
                 done
                 within
                 .
                 When
                 the
                 dispute
                 was
                 between
                 the
                 Athenians
                 and
                 Thebans
                 about
                 their
                 confines
                 ,
                 and
                 the
                 parties
                 stood
                 at
                 a
                 little
                 distance
                 ,
                 disputing
                 and
                 wrangling
                 about
                 the
                 breadth
                 of
                 an
                 acre
                 of
                 ground
                 ,
                 Timotheus
                 shoots
                 an
                 arrow
                 and
                 kills
                 a
                 young
                 Theban
                 Gentleman
                 .
                 The
                 Thebans
                 demand
                 that
                 Timotheus
                 be
                 put
                 to
                 death
                 by
                 the
                 laws
                 of
                 Athens
                 ,
                 as
                 being
                 their
                 Subject
                 :
                 they
                 refuse
                 to
                 doe
                 so
                 ,
                 but
                 deliver
                 Timotheus
                 to
                 the
                 Thebans
                 ,
                 giving
                 this
                 reason
                 ,
                 He
                 shot
                 the
                 arrow
                 within
                 the
                 Athenian
                 limit
                 ,
                 but
                 it
                 did
                 the
                 mischief
                 within
                 the
                 territory
                 of
                 Thebes
                 ;
                 and
                 where
                 the
                 evil
                 is
                 done
                 ,
                 there
                 and
                 by
                 them
                 let
                 the
                 criminal
                 be
                 punish'd
                 .
                 Being
                 abroad
                 is
                 no
                 
                 cuse
                 in
                 this
                 case
                 .
                 If
                 a
                 Subject
                 shoots
                 an
                 arrow
                 into
                 his
                 own
                 Country
                 ,
                 though
                 he
                 bent
                 his
                 bow
                 abroad
                 ,
                 at
                 home
                 he
                 shall
                 find
                 the
                 string
                 .
              
               
                 4.
                 
                 If
                 the
                 action
                 be
                 something
                 to
                 be
                 done
                 at
                 home
                 ,
                 
                 the
                 Subject
                 abroad
                 is
                 bound
                 to
                 obey
                 the
                 summons
                 of
                 the
                 law
                 .
                 When
                 Henry
                 the
                 second
                 of
                 England
                 commanded
                 all
                 Prelates
                 and
                 Curates
                 to
                 reside
                 upon
                 their
                 Dioceses
                 and
                 charges
                 ,
                 
                   Thomas
                   Becket
                
                 of
                 Canterbury
                 was
                 bound
                 in
                 conscience
                 ,
                 though
                 he
                 was
                 in
                 France
                 ,
                 to
                 repair
                 to
                 his
                 Province
                 at
                 home
                 .
                 The
                 summe
                 of
                 all
                 is
                 this
                 ,
                 A
                 law
                 does
                 not
                 oblige
                 beyond
                 the
                 proper
                 territory
                 ,
                 unless
                 it
                 relate
                 to
                 the
                 good
                 or
                 evil
                 of
                 it
                 .
                 For
                 then
                 it
                 is
                 done
                 at
                 home
                 to
                 all
                 real
                 events
                 of
                 nature
                 ,
                 and
                 to
                 all
                 intents
                 and
                 purposes
                 of
                 law
                 .
                 For
                 if
                 the
                 law
                 be
                 affirmative
                 ,
                 commanding
                 something
                 to
                 be
                 done
                 at
                 home
                 ,
                 at
                 home
                 this
                 omission
                 is
                 a
                 sin
                 :
                 
                   Qui
                   non
                   facit
                   quod
                   facere
                   debet
                   ,
                   videtur
                   facere
                   adversus
                   ea
                   quae
                   non
                   facit
                   ,
                
                 
                 saith
                 the
                 Law
                 ,
                 The
                 omission
                 is
                 a
                 sin
                 there
                 where
                 the
                 action
                 ought
                 to
                 have
                 been
                 done
                 .
                 But
                 if
                 the
                 Law
                 be
                 nagative
                 ,
                 
                   Qui
                   facit
                   quod
                   facere
                   non
                   debet
                   ,
                   non
                   videtur
                   facere
                   id
                   quod
                   facere
                   jussus
                   est
                   .
                
                 He
                 that
                 does
                 what
                 he
                 is
                 forbidden
                 to
                 doe
                 is
                 answerable
                 to
                 him
                 who
                 hath
                 power
                 to
                 command
                 him
                 to
                 doe
                 it
                 .
              
               
                 This
                 Rule
                 thus
                 explicated
                 is
                 firm
                 ;
                 
                 and
                 is
                 to
                 be
                 extended
                 to
                 exempt
                 or
                 priviledged
                 places
                 ,
                 according
                 to
                 that
                 saying
                 of
                 the
                 Lawyers
                 ,
                 
                   Locus
                   exemptus
                   habetur
                   pro
                   extraneo
                
                 ,
                 He
                 that
                 lives
                 in
                 an
                 exempt
                 place
                 ,
                 lives
                 abroad
                 .
              
               
                 By
                 the
                 proportions
                 of
                 this
                 Rule
                 it
                 is
                 easy
                 to
                 answer
                 concerning
                 strangers
                 ,
                 
                 whether
                 they
                 be
                 bound
                 by
                 the
                 Laws
                 of
                 the
                 Nation
                 where
                 they
                 pass
                 or
                 traffick
                 .
                 For
                 in
                 all
                 things
                 where
                 they
                 are
                 not
                 oblig'd
                 by
                 their
                 own
                 Prince
                 ,
                 they
                 are
                 by
                 the
                 stranger
                 ,
                 and
                 that
                 upon
                 the
                 same
                 account
                 ;
                 for
                 if
                 they
                 who
                 are
                 abroad
                 are
                 not
                 ordinarily
                 bound
                 by
                 the
                 Laws
                 of
                 their
                 Country
                 (
                 except
                 in
                 the
                 cases
                 limited
                 )
                 it
                 is
                 because
                 the
                 jurisdiction
                 and
                 dominion
                 of
                 their
                 Prince
                 goes
                 not
                 beyond
                 his
                 own
                 land
                 ;
                 and
                 in
                 such
                 cases
                 
                   the
                   place
                   is
                   more
                   then
                   the
                   person
                   :
                
                 but
                 therefore
                 it
                 must
                 goe
                 so
                 farre
                 ,
                 and
                 be
                 the
                 person
                 what
                 he
                 will
                 ,
                 yet
                 in
                 the
                 territory
                 he
                 is
                 under
                 the
                 law
                 of
                 that
                 Prince
                 .
                 He
                 is
                 made
                 so
                 by
                 that
                 place
                 .
                 It
                 is
                 
                   Lex
                   terrae
                
                 ,
                 the
                 Law
                 of
                 the
                 land
                 in
                 which
                 he
                 is
                 :
                 and
                 
                   in
                   the
                   peace
                   of
                   that
                   he
                   shall
                   have
                   peace
                   ,
                
                 as
                 God
                 said
                 to
                 the
                 Jews
                 concerning
                 the
                 land
                 of
                 their
                 Captivity
                 .
              
            
             
               
                 RULE
                 IX
                 .
                 Obedience
                 to
                 Laws
                 is
                 to
                 be
                 paid
                 according
                 to
                 what
                 is
                 commanded
                 ,
                 not
                 according
                 to
                 what
                 is
                 best
                 .
              
               
                 WHen
                 Lacon
                 was
                 fighting
                 prosperously
                 ,
                 
                 and
                 had
                 prevail'd
                 very
                 farre
                 upon
                 his
                 enemies
                 ,
                 
                 it
                 happened
                 that
                 a
                 retreat
                 was
                 sounded
                 just
                 as
                 he
                 was
                 lifting
                 up
                 his
                 hand
                 to
                 smite
                 a
                 considerable
                 person
                 ;
                 he
                 turned
                 his
                 blow
                 aside
                 and
                 went
                 away
                 ,
                 giving
                 this
                 reason
                 to
                 him
                 that
                 asked
                 him
                 why
                 ,
                 
                   It
                   is
                   better
                   to
                   obey
                   then
                   to
                   kill
                   an
                   enemy
                   .
                
                 But
                 when
                 Crassus
                 the
                 Romane
                 General
                 sent
                 to
                 Athens
                 to
                 an
                 Engineer
                 a
                 command
                 to
                 send
                 him
                 such
                 a
                 piece
                 of
                 timber
                 towards
                 the
                 making
                 of
                 a
                 battery
                 ,
                 he
                 sent
                 him
                 one
                 which
                 he
                 suppos'd
                 was
                 better
                 ;
                 but
                 his
                 General
                 caused
                 him
                 to
                 be
                 scourged
                 for
                 his
                 diligence
                 :
                 and
                 
                   Torquatus
                   Manlius
                
                 being
                 Consul
                 commanded
                 his
                 son
                 not
                 to
                 fight
                 that
                 day
                 with
                 the
                 Enemy
                 ,
                 but
                 he
                 espying
                 a
                 great
                 advantage
                 fought
                 and
                 
                 beat
                 him
                 and
                 won
                 a
                 glorious
                 victory
                 ,
                 for
                 which
                 he
                 was
                 crown'd
                 with
                 a
                 triumphant
                 lawrel
                 ,
                 but
                 for
                 his
                 disobedience
                 lost
                 his
                 head
                 .
                 It
                 is
                 not
                 good
                 to
                 be
                 wiser
                 then
                 the
                 laws
                 ;
                 and
                 sometimes
                 we
                 understand
                 not
                 the
                 secret
                 reason
                 of
                 the
                 Princes
                 command
                 ,
                 or
                 the
                 obedience
                 may
                 be
                 better
                 then
                 a
                 good
                 turn
                 ,
                 or
                 a
                 better
                 counsel
                 ;
                 which
                 is
                 very
                 often
                 ill
                 taken
                 ,
                 unless
                 it
                 be
                 requir'd
                 .
                 
                   Corrumpi
                   atque
                   dissolvi
                   officium
                   omne
                   imperantis
                   ratus
                   si
                   quis
                   ad
                   id
                   quod
                   facere
                   jussus
                   est
                   ,
                   non
                   obsequio
                   debito
                   ,
                   sed
                   consilio
                   non
                   desiderato
                   respondeat
                   ,
                
                 said
                 Crassus
                 in
                 
                   A.
                   Gellius
                
                 .
              
               
                 Thus
                 also
                 it
                 is
                 in
                 the
                 observation
                 of
                 the
                 Divine
                 Commandements
                 :
                 
                 when
                 God
                 hath
                 declared
                 his
                 will
                 ,
                 and
                 limited
                 our
                 duty
                 to
                 circumstances
                 and
                 particulars
                 ,
                 he
                 will
                 not
                 be
                 answered
                 by
                 doing
                 that
                 which
                 we
                 suppose
                 is
                 better
                 .
                 We
                 must
                 not
                 be
                 running
                 after
                 Sermons
                 ,
                 when
                 we
                 should
                 be
                 labouring
                 to
                 provide
                 meat
                 for
                 our
                 family
                 :
                 for
                 besides
                 that
                 it
                 is
                 direct
                 disobedience
                 in
                 the
                 case
                 now
                 put
                 ,
                 there
                 is
                 also
                 an
                 error
                 in
                 the
                 whole
                 affair
                 ;
                 for
                 that
                 which
                 we
                 think
                 is
                 better
                 then
                 the
                 Commandement
                 ,
                 is
                 not
                 better
                 :
                 and
                 this
                 God
                 declared
                 in
                 the
                 case
                 of
                 
                   Saul
                   ,
                   Obedience
                   is
                   better
                   then
                   sacrifice
                   .
                
                 No
                 work
                 is
                 better
                 then
                 that
                 which
                 God
                 appoints
                 .
              
               
                 3.
                 
                 This
                 is
                 to
                 be
                 understood
                 so
                 that
                 it
                 is
                 not
                 onely
                 left
                 to
                 our
                 liberty
                 ,
                 
                 but
                 it
                 is
                 also
                 rewardable
                 ,
                 for
                 the
                 Subject
                 to
                 prevent
                 a
                 Commandement
                 ,
                 and
                 to
                 excell
                 the
                 measures
                 of
                 the
                 Law
                 in
                 the
                 matter
                 of
                 a
                 Commandement
                 ,
                 when
                 to
                 doe
                 so
                 we
                 know
                 will
                 be
                 accepted
                 ,
                 and
                 is
                 to
                 the
                 pleasure
                 and
                 use
                 of
                 the
                 Prince
                 .
                 Thus
                 Astyages
                 preferr'd
                 Chrysantas
                 before
                 Hystaspes
                 ,
                 because
                 he
                 did
                 not
                 onely
                 obey
                 as
                 Hystaspes
                 did
                 ,
                 but
                 understood
                 the
                 mind
                 of
                 the
                 Prince
                 ,
                 and
                 when
                 he
                 knew
                 what
                 would
                 please
                 him
                 ,
                 did
                 it
                 of
                 his
                 own
                 accord
                 .
                 But
                 then
                 this
                 is
                 upon
                 the
                 same
                 account
                 ,
                 it
                 is
                 obedience
                 ,
                 onely
                 it
                 is
                 early
                 and
                 it
                 is
                 forward
                 .
              
               
                 This
                 also
                 is
                 to
                 be
                 added
                 ,
                 
                 that
                 if
                 the
                 choice
                 of
                 the
                 Subject
                 differing
                 from
                 the
                 command
                 of
                 the
                 Prince
                 be
                 very
                 prosperous
                 and
                 of
                 great
                 benefit
                 ,
                 the
                 Prince
                 does
                 commonly
                 
                   ex
                   post
                   facto
                
                 allow
                 the
                 deed
                 ;
                 that
                 is
                 ,
                 he
                 does
                 not
                 punish
                 it
                 .
                 
                   P.
                   Crassus
                   Mutius
                
                 and
                 
                   T.
                   Manlius
                
                 did
                 otherwise
                 ;
                 but
                 they
                 were
                 severe
                 and
                 great
                 examples
                 .
                 But
                 when
                 it
                 is
                 not
                 punish'd
                 ,
                 it
                 is
                 not
                 because
                 it
                 does
                 not
                 deserve
                 it
                 ,
                 but
                 because
                 it
                 is
                 pardon'd
                 :
                 for
                 if
                 it
                 should
                 miscarry
                 ,
                 it
                 would
                 not
                 escape
                 vengeance
                 :
                 and
                 therefore
                 though
                 the
                 prosperous
                 event
                 be
                 lov'd
                 ,
                 yet
                 it
                 came
                 in
                 at
                 a
                 wrong
                 door
                 ,
                 and
                 the
                 disobedience
                 was
                 criminal
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Masters
                   are
                   to
                   command
                   ,
                   but
                   the
                   province
                   of
                   servants
                   is
                   to
                   obey
                   ,
                
                 saith
                 S.
                 Chrysostome
                 .
              
               
                 This
                 Rule
                 is
                 to
                 be
                 understood
                 according
                 to
                 the
                 intention
                 ,
                 
                 not
                 according
                 to
                 the
                 letter
                 of
                 the
                 law
                 ;
                 for
                 if
                 the
                 intention
                 of
                 it
                 be
                 that
                 which
                 is
                 better
                 ,
                 it
                 is
                 evident
                 that
                 is
                 to
                 be
                 done
                 which
                 is
                 better
                 in
                 the
                 intention
                 ,
                 not
                 that
                 which
                 is
                 commanded
                 in
                 the
                 letter
                 .
                 But
                 of
                 this
                 in
                 the
                 Chapter
                 of
                 interpretation
                 of
                 Laws
                 .
              
            
          
           
             
             
               CHAP.
               II.
               Of
               Laws
               Penal
               and
               Tributary
               .
            
             
               
                 RULE
                 .
                 I.
                 It
                 is
                 lawful
                 for
                 Christian
                 Magistrates
                 to
                 make
                 penal
                 Laws
                 ,
                 not
                 onely
                 pecuniary
                 and
                 of
                 restraint
                 ,
                 but
                 of
                 loss
                 of
                 member
                 and
                 life
                 it self
                 .
              
               
                 WHatsoever
                 is
                 neccessary
                 is
                 just
                 ;
                 
                 that
                 is
                 ,
                 that
                 must
                 be
                 done
                 which
                 cannot
                 be
                 avoided
                 :
                 and
                 therefore
                 the
                 power
                 of
                 the
                 Magistrate
                 in
                 punishing
                 the
                 transgressors
                 of
                 their
                 laws
                 of
                 peace
                 ,
                 and
                 order
                 ,
                 and
                 interest
                 ,
                 is
                 infinitely
                 just
                 *
                 ;
                 for
                 without
                 a
                 coercitive
                 power
                 there
                 can
                 be
                 no
                 government
                 ,
                 and
                 without
                 government
                 there
                 can
                 be
                 no
                 communities
                 of
                 men
                 ;
                 a
                 herd
                 of
                 wolves
                 is
                 quieter
                 and
                 more
                 at
                 one
                 then
                 so
                 many
                 men
                 ,
                 unless
                 they
                 all
                 had
                 one
                 reason
                 in
                 them
                 ,
                 or
                 have
                 one
                 power
                 over
                 them
                 .
                 
                   Ancus
                   Rex
                   primus
                   Carcerem
                   in
                   Romano
                   foro
                   aedificavit
                   ,
                   ad
                   terrorem
                   increscentis
                   audaciae
                   ,
                
                 says
                 Livy
                 .
                 King
                 Ancus
                 seeing
                 impiety
                 grow
                 bold
                 ,
                 did
                 erect
                 a
                 prison
                 in
                 the
                 publick
                 markets
                 .
                 When
                 iniquity
                 was
                 like
                 to
                 grow
                 great
                 ,
                 then
                 that
                 was
                 grown
                 necessary
                 .
                 And
                 it
                 is
                 observ'd
                 that
                 the
                 Macedonians
                 call
                 Death
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 from
                 the
                 Hebrew
                 word
                 DAN
                 ,
                 which
                 signifies
                 a
                 Judge
                 ,
                 as
                 intimating
                 that
                 Judges
                 are
                 appointed
                 to
                 give
                 sentences
                 upon
                 criminals
                 in
                 life
                 and
                 death
                 .
                 
                 And
                 therefore
                 God
                 takes
                 upon
                 himself
                 the
                 title
                 of
                 a
                 King
                 and
                 a
                 Judge
                 ,
                 
                 of
                 a
                 Lord
                 and
                 Governour
                 ;
                 and
                 gives
                 to
                 Kings
                 and
                 Judges
                 the
                 title
                 of
                 Gods
                 ,
                 and
                 to
                 Bishops
                 and
                 Priests
                 the
                 style
                 of
                 Angels
                 .
              
               
                 But
                 here
                 I
                 will
                 suppose
                 that
                 Magistracy
                 is
                 an
                 ordinance
                 of
                 God
                 ,
                 
                 having
                 so
                 many
                 plain
                 Scriptures
                 for
                 it
                 ;
                 and
                 it
                 being
                 by
                 S.
                 Paul
                 affirmed
                 ,
                 that
                 
                   he
                   beareth
                   not
                   the
                   sword
                   in
                   vain
                   ,
                
                 
                 and
                 that
                 they
                 who
                 have
                 done
                 
                   evil
                   ought
                   to
                   fear
                
                 ;
                 and
                 of
                 himself
                 he
                 professed
                 that
                 if
                 he
                 
                   had
                   done
                   ought
                   worthy
                   of
                   death
                   he
                   did
                   not
                   refuse
                   to
                   die
                
                 ;
                 and
                 a
                 caution
                 given
                 by
                 S.
                 Peter
                 ,
                 that
                 Christians
                 should
                 take
                 care
                 that
                 
                   they
                   doe
                   not
                   suffer
                   as
                   malefactors
                   :
                
                 and
                 it
                 being
                 made
                 a
                 note
                 of
                 hereticks
                 that
                 they
                 are
                 Traytors
                 ,
                 that
                 they
                 are
                 murmurers
                 ,
                 that
                 
                   they
                   despise
                   dominion
                
                 ,
                 that
                 
                   they
                   speak
                   evil
                   of
                   dignities
                
                 ;
                 and
                 that
                 we
                 are
                 commanded
                 to
                 
                   pray
                   for
                   Kings
                   and
                   all
                   that
                   are
                   in
                   authority
                   ,
                
                 for
                 this
                 reason
                 ,
                 because
                 they
                 are
                 the
                 appointed
                 means
                 that
                 men
                 should
                 
                   live
                   a
                   peaceable
                   and
                   a
                   godly
                   life
                
                 ;
                 for
                 piety
                 ,
                 and
                 peace
                 ,
                 and
                 plenty
                 too
                 depend
                 upon
                 good
                 Governments
                 :
                 and
                 therefore
                 
                   Apollo
                   Pythius
                
                 told
                 the
                 Lacedemonian
                 Embassadors
                 that
                 if
                 they
                 would
                 not
                 call
                 home
                 Plistonax
                 their
                 King
                 from
                 banishment
                 and
                 restore
                 him
                 to
                 his
                 right
                 ,
                 they
                 should
                 be
                 forc'd
                 to
                 till
                 their
                 ground
                 with
                 a
                 silver
                 Plough
                 ;
                 that
                 is
                 ,
                 they
                 should
                 have
                 scarcity
                 of
                 corn
                 in
                 their
                 own
                 Cities
                 ,
                 and
                 be
                 forc'd
                 to
                 buy
                 their
                 grain
                 to
                 relieve
                 the
                 famine
                 of
                 their
                 Country
                 :
                 for
                 so
                 the
                 event
                 did
                 expound
                 the
                 Oracle
                 ;
                 they
                 grew
                 poor
                 and
                 
                 starv'd
                 because
                 they
                 unjustly
                 suffer'd
                 their
                 King
                 to
                 live
                 in
                 exile
                 .
                 Adde
                 to
                 these
                 ,
                 that
                 we
                 are
                 often
                 commanded
                 to
                 
                   obey
                   them
                   that
                   have
                   the
                   rule
                   over
                   us
                   ;
                   to
                   be
                   subject
                   to
                   every
                   ordinance
                   of
                   man
                
                 ;
                 that
                 
                   Rulers
                   are
                   not
                   a
                   terror
                   to
                   good
                   works
                   but
                   to
                   the
                   evil
                   ,
                
                 and
                 many
                 more
                 to
                 equal
                 purposes
                 .
              
               
                 Neither
                 ought
                 the
                 precept
                 of
                 charity
                 and
                 forgiveness
                 ,
                 
                 which
                 Christ
                 so
                 often
                 ,
                 so
                 earnestly
                 ,
                 so
                 severely
                 presses
                 ,
                 evacuate
                 the
                 power
                 of
                 Princes
                 .
                 For
                 the
                 precept
                 of
                 forgiving
                 offendors
                 does
                 not
                 hinder
                 parents
                 from
                 correcting
                 their
                 offending
                 children
                 ;
                 nor
                 Masters
                 from
                 chastising
                 their
                 rebellious
                 servants
                 ;
                 nor
                 the
                 Church
                 from
                 excommunicating
                 them
                 that
                 walk
                 disorderly
                 :
                 these
                 things
                 rely
                 upon
                 plain
                 Scriptures
                 ,
                 and
                 upon
                 necessity
                 ,
                 and
                 experience
                 ;
                 and
                 they
                 doe
                 evince
                 thus
                 much
                 without
                 any
                 further
                 dispute
                 ,
                 that
                 some
                 punishment
                 may
                 stand
                 with
                 the
                 precept
                 of
                 forgiveness
                 ;
                 or
                 at
                 least
                 ,
                 if
                 he
                 who
                 is
                 injur'd
                 may
                 not
                 punish
                 without
                 breach
                 of
                 charity
                 ,
                 yet
                 some
                 one
                 else
                 may
                 .
                 And
                 if
                 it
                 be
                 permitted
                 to
                 the
                 power
                 of
                 man
                 to
                 punish
                 a
                 criminal
                 without
                 breach
                 of
                 charity
                 ;
                 the
                 power
                 of
                 the
                 Magistrate
                 must
                 be
                 without
                 all
                 question
                 ;
                 and
                 that
                 such
                 a
                 power
                 can
                 consist
                 with
                 charity
                 there
                 is
                 no
                 doubt
                 ,
                 when
                 we
                 remember
                 that
                 the
                 Apostles
                 themselves
                 and
                 the
                 primitive
                 Churches
                 did
                 deliver
                 great
                 Criminals
                 over
                 to
                 the
                 power
                 of
                 Sathan
                 to
                 be
                 
                   buffeted
                   ,
                   even
                   to
                   the
                   destruction
                   of
                   the
                   flesh
                   ,
                   that
                   their
                   Souls
                   might
                   be
                   sav'd
                   in
                   the
                   day
                   of
                   the
                   Lord.
                
                 S
                 Paul
                 delivered
                 Elymas
                 to
                 blindness
                 ,
                 and
                 S.
                 Peter
                 gave
                 Ananias
                 and
                 Saphira
                 to
                 a
                 corporal
                 death
                 .
              
               
                 But
                 the
                 great
                 Case
                 of
                 Conscience
                 is
                 this
                 .
                 
                 Although
                 all
                 punishments
                 less
                 then
                 death
                 may
                 like
                 paternal
                 corrections
                 consist
                 with
                 charity
                 (
                 for
                 they
                 may
                 be
                 disciplines
                 and
                 emendations
                 )
                 yet
                 in
                 death
                 there
                 is
                 no
                 amendment
                 ;
                 and
                 therefore
                 to
                 put
                 a
                 man
                 to
                 death
                 
                   flagrante
                   crimine
                
                 ,
                 before
                 he
                 hath
                 mortified
                 his
                 sin
                 ,
                 or
                 made
                 amends
                 for
                 it
                 ;
                 that
                 is
                 ,
                 before
                 it
                 is
                 pardon'd
                 ,
                 and
                 consequently
                 to
                 send
                 him
                 to
                 hell
                 ,
                 is
                 the
                 most
                 against
                 charity
                 in
                 the
                 world
                 ,
                 and
                 therefore
                 no
                 man
                 hath
                 power
                 to
                 doe
                 it
                 :
                 for
                 God
                 never
                 gave
                 to
                 any
                 man
                 a
                 power
                 to
                 dispense
                 justice
                 to
                 the
                 breach
                 of
                 charity
                 ;
                 and
                 that
                 dispensation
                 which
                 sends
                 a
                 man
                 to
                 Hell
                 ,
                 is
                 not
                 for
                 edification
                 ,
                 but
                 for
                 destruction
                 .
              
               
                 To
                 this
                 I
                 answer
                 ,
                 
                 1.
                 
                 That
                 it
                 is
                 true
                 that
                 whatsoever
                 is
                 against
                 charity
                 is
                 not
                 the
                 effect
                 of
                 justice
                 ;
                 for
                 both
                 of
                 them
                 are
                 but
                 imitations
                 and
                 transcripts
                 of
                 the
                 Divine
                 attributes
                 and
                 perfections
                 ,
                 which
                 cannot
                 be
                 contrary
                 to
                 each
                 other
                 .
                 But
                 when
                 the
                 faults
                 and
                 disorders
                 of
                 mankind
                 have
                 intangled
                 their
                 own
                 and
                 the
                 publick
                 affairs
                 ,
                 they
                 may
                 make
                 that
                 necessary
                 to
                 them
                 ,
                 which
                 in
                 the
                 first
                 order
                 and
                 intention
                 of
                 things
                 was
                 not
                 to
                 be
                 endur'd
                 .
                 Thus
                 we
                 cut
                 off
                 a
                 leg
                 and
                 an
                 arm
                 to
                 save
                 the
                 whole
                 body
                 ;
                 and
                 the
                 publick
                 magistrate
                 ,
                 who
                 is
                 appointed
                 to
                 defend
                 every
                 mans
                 rights
                 ,
                 must
                 pull
                 an
                 honest
                 mans
                 house
                 to
                 the
                 ground
                 to
                 save
                 a
                 town
                 or
                 a
                 street
                 :
                 and
                 peace
                 is
                 so
                 dear
                 ,
                 so
                 good
                 ,
                 that
                 for
                 the
                 confirming
                 and
                 perpetuity
                 of
                 it
                 ,
                 he
                 may
                 commence
                 a
                 warre
                 which
                 were
                 otherwise
                 intolerable
                 .
                 If
                 therefore
                 any
                 evil
                 comes
                 by
                 such
                 ministeries
                 of
                 justice
                 ,
                 they
                 who
                 introduc'd
                 the
                 necessity
                 must
                 thanke
                 themselves
                 .
                 For
                 it
                 is
                 necessary
                 it
                 should
                 be
                 so
                 ;
                 though
                 it
                 be
                 but
                 a
                 suppositive
                 and
                 introduc'd
                 necessity
                 ;
                 onely
                 he
                 that
                 introduc'd
                 it
                 ,
                 is
                 the
                 cause
                 of
                 the
                 evil
                 ;
                 not
                 he
                 that
                 is
                 to
                 give
                 the
                 best
                 remedy
                 that
                 he
                 hath
                 .
              
               
                 2.
                 
                 No
                 man
                 is
                 to
                 answer
                 for
                 an
                 accidental
                 effect
                 that
                 is
                 consequent
                 to
                 
                 
                 his
                 duty
                 .
                 
                   In
                   omni
                   dispositione
                   attenditur
                   quod
                   principaliter
                   agitur
                   ,
                
                 saies
                 the
                 law
                 ,
                 
                   l.
                   si
                   quis
                   nec
                   causam
                   ,
                   ff
                   .
                   si
                   certum
                   petatur
                   .
                
                 I
                 am
                 to
                 look
                 to
                 what
                 is
                 principally
                 design'd
                 ,
                 not
                 what
                 accidentally
                 can
                 happen
                 .
                 If
                 I
                 obey
                 God
                 ,
                 it
                 is
                 no
                 matter
                 who
                 is
                 offended
                 .
                 If
                 I
                 see
                 that
                 my
                 neighbour
                 will
                 envy
                 me
                 for
                 doing
                 good
                 ,
                 and
                 his
                 eye
                 will
                 be
                 evil
                 because
                 I
                 am
                 good
                 ,
                 I
                 am
                 not
                 to
                 omit
                 the
                 good
                 ,
                 for
                 fear
                 his
                 Soule
                 perish
                 ;
                 when
                 my
                 good
                 is
                 rather
                 apt
                 to
                 doe
                 him
                 good
                 then
                 evil
                 :
                 he
                 is
                 to
                 answer
                 for
                 it
                 ,
                 not
                 I
                 ,
                 for
                 nothing
                 that
                 I
                 doe
                 makes
                 him
                 evil
                 ,
                 he
                 makes
                 himself
                 so
                 by
                 his
                 own
                 choice
                 .
                 There
                 are
                 many
                 men
                 that
                 turn
                 the
                 grace
                 of
                 God
                 into
                 wantonness
                 ;
                 and
                 abuse
                 the
                 long
                 suffering
                 and
                 patience
                 of
                 God
                 ,
                 and
                 turn
                 that
                 into
                 occasions
                 of
                 sin
                 which
                 God
                 meant
                 for
                 the
                 opportunities
                 and
                 endearments
                 of
                 repentance
                 ;
                 but
                 if
                 God
                 should
                 leave
                 to
                 be
                 gracious
                 to
                 mankind
                 in
                 the
                 same
                 method
                 ,
                 out
                 of
                 charity
                 and
                 compliance
                 with
                 the
                 interest
                 of
                 the
                 Souls
                 of
                 such
                 miserable
                 persons
                 ,
                 as
                 they
                 would
                 be
                 never
                 the
                 better
                 ,
                 so
                 the
                 other
                 parts
                 of
                 mankind
                 would
                 be
                 infinitely
                 the
                 worse
                 .
              
               
                 3.
                 
                 It
                 is
                 true
                 that
                 Charity
                 is
                 the
                 duty
                 of
                 every
                 Christian
                 ;
                 
                 but
                 as
                 all
                 Christians
                 are
                 not
                 to
                 express
                 it
                 in
                 the
                 same
                 manner
                 ,
                 so
                 there
                 are
                 some
                 expressions
                 of
                 charity
                 which
                 may
                 become
                 some
                 persons
                 ,
                 and
                 yet
                 be
                 the
                 breach
                 of
                 anothers
                 duty
                 :
                 and
                 some
                 may
                 become
                 our
                 wishes
                 which
                 can
                 never
                 be
                 reduc'd
                 to
                 act
                 ;
                 and
                 because
                 that
                 is
                 all
                 we
                 can
                 doe
                 ,
                 it
                 is
                 all
                 we
                 are
                 oblig'd
                 to
                 doe
                 .
                 When
                 Vertagus
                 was
                 condemn'd
                 to
                 die
                 for
                 killing
                 the
                 brother
                 of
                 
                   Aruntius
                   Priscus
                
                 ;
                 the
                 poor
                 Father
                 of
                 the
                 condemned
                 man
                 came
                 and
                 beg'd
                 for
                 the
                 life
                 of
                 his
                 miserable
                 son
                 ;
                 but
                 Priscus
                 out
                 of
                 the
                 love
                 of
                 his
                 murder'd
                 brother
                 beg'd
                 with
                 the
                 same
                 importunity
                 that
                 he
                 might
                 not
                 escape
                 ;
                 and
                 both
                 their
                 effects
                 were
                 the
                 effects
                 of
                 charity
                 .
                 The
                 charity
                 of
                 a
                 Prelate
                 and
                 a
                 Minister
                 of
                 religion
                 is
                 another
                 thing
                 then
                 the
                 charity
                 of
                 a
                 Prince
                 .
                 A
                 Mother
                 signifies
                 her
                 love
                 one
                 way
                 and
                 a
                 Father
                 another
                 ;
                 she
                 by
                 fondness
                 and
                 tender
                 usages
                 ,
                 he
                 by
                 severe
                 counsels
                 and
                 wise
                 education
                 ;
                 and
                 when
                 the
                 Minister
                 of
                 religion
                 takes
                 care
                 concerning
                 the
                 Soul
                 of
                 the
                 poor
                 condemn'd
                 man
                 ,
                 the
                 Prince
                 takes
                 care
                 that
                 he
                 shall
                 doe
                 no
                 more
                 mischief
                 ,
                 and
                 increase
                 his
                 sad
                 account
                 with
                 God.
                 The
                 Prince
                 and
                 the
                 Prelate
                 are
                 both
                 of
                 them
                 Curates
                 of
                 Souls
                 and
                 Ministers
                 of
                 Godliness
                 ;
                 but
                 the
                 Prince
                 ministers
                 by
                 punishing
                 the
                 evil
                 doer
                 and
                 rewarding
                 the
                 vertuous
                 ,
                 and
                 the
                 Prelate
                 by
                 exhortation
                 and
                 doctrine
                 ,
                 by
                 reproof
                 and
                 by
                 prayer
                 ,
                 by
                 Sacraments
                 and
                 discipline
                 ,
                 by
                 the
                 key
                 of
                 power
                 and
                 the
                 key
                 of
                 knowledg
                 .
                 The
                 effect
                 of
                 this
                 consideration
                 is
                 this
                 ;
                 that
                 the
                 magistrate
                 by
                 doing
                 justice
                 in
                 the
                 present
                 case
                 does
                 not
                 doe
                 against
                 charity
                 ;
                 because
                 he
                 does
                 minister
                 to
                 charity
                 in
                 the
                 capacity
                 and
                 proper
                 obligation
                 of
                 a
                 Magistrate
                 ,
                 when
                 he
                 does
                 his
                 own
                 work
                 ,
                 which
                 being
                 ordain'd
                 for
                 good
                 and
                 not
                 for
                 evil
                 ,
                 the
                 office
                 is
                 then
                 most
                 charitable
                 and
                 most
                 proper
                 for
                 him
                 ,
                 when
                 he
                 ministers
                 to
                 charity
                 in
                 his
                 own
                 way
                 that
                 God
                 hath
                 appointed
                 him
                 .
                 By
                 his
                 justice
                 he
                 ministers
                 to
                 the
                 publick
                 Good
                 ,
                 and
                 that
                 is
                 his
                 office
                 of
                 charity
                 .
                 That
                 is
                 his
                 work
                 ;
                 let
                 others
                 look
                 to
                 their
                 share
                 .
              
               
                 4.
                 
                 The
                 cutting
                 off
                 of
                 a
                 Malefactor
                 is
                 some
                 charity
                 to
                 his
                 person
                 ,
                 
                 though
                 a
                 sad
                 one
                 ;
                 for
                 besides
                 that
                 it
                 prevents
                 many
                 evils
                 ,
                 and
                 forces
                 him
                 to
                 a
                 speedy
                 recollection
                 ,
                 and
                 a
                 summary
                 repentance
                 ,
                 and
                 intense
                 acts
                 of
                 vertue
                 by
                 doubling
                 his
                 necessity
                 ;
                 it
                 does
                 also
                 cause
                 him
                 to
                 make
                 amends
                 to
                 the
                 law
                 ;
                 and
                 that
                 oftentimes
                 stands
                 him
                 in
                 great
                 stead
                 before
                 the
                 Tribunal
                 of
                 Gods
                 justice
                 ;
                 
                   paullum
                   supplicii
                   satis
                   est
                   Patri
                
                 ;
                 God
                 is
                 sometimes
                 pleas'd
                 to
                 accept
                 of
                 a
                 small
                 punishment
                 for
                 a
                 great
                 offence
                 ;
                 and
                 his
                 anger
                 
                 many
                 times
                 goes
                 not
                 beyond
                 a
                 temporal
                 death
                 ,
                 and
                 the
                 cutting
                 off
                 some
                 years
                 of
                 his
                 life
                 .
              
               
                 5.
                 
                 That
                 which
                 concerns
                 the
                 Magistrate
                 is
                 ,
                 
                 that
                 he
                 be
                 just
                 and
                 charitable
                 too
                 .
                 Justice
                 of
                 it self
                 is
                 never
                 against
                 charity
                 ;
                 but
                 some
                 actions
                 of
                 suppos'd
                 charity
                 may
                 be
                 against
                 justice
                 .
                 Therefore
                 the
                 Magistrate
                 in
                 that
                 capacity
                 is
                 tied
                 to
                 no
                 charity
                 but
                 the
                 charity
                 of
                 justice
                 ,
                 the
                 mercies
                 of
                 the
                 law
                 ;
                 that
                 is
                 ,
                 that
                 he
                 abate
                 of
                 the
                 rigor
                 as
                 much
                 as
                 he
                 can
                 ,
                 that
                 he
                 make
                 provisions
                 for
                 the
                 Soul
                 of
                 the
                 criminal
                 such
                 as
                 are
                 fit
                 for
                 his
                 need
                 ,
                 that
                 if
                 he
                 can
                 delay
                 ,
                 he
                 doe
                 not
                 precipitate
                 executions
                 .
                 In
                 what
                 is
                 more
                 ,
                 the
                 supreme
                 ,
                 the
                 law-giver
                 is
                 to
                 take
                 care
                 ,
                 and
                 to
                 give
                 as
                 much
                 leave
                 to
                 the
                 ministers
                 of
                 justice
                 as
                 can
                 consist
                 with
                 the
                 publick
                 interest
                 .
                 For
                 here
                 it
                 is
                 that
                 there
                 is
                 use
                 of
                 that
                 proposition
                 ,
                 that
                 all
                 men
                 are
                 not
                 tied
                 to
                 all
                 the
                 exterior
                 kinds
                 and
                 expressions
                 of
                 charity
                 ,
                 but
                 as
                 they
                 are
                 determin'd
                 accidentally
                 .
                 It
                 will
                 not
                 be
                 suppos'd
                 that
                 the
                 Judge
                 is
                 uncharitable
                 if
                 he
                 doe
                 not
                 preach
                 to
                 the
                 condemn'd
                 criminal
                 ;
                 or
                 if
                 he
                 doe
                 not
                 give
                 him
                 money
                 after
                 sentence
                 ,
                 or
                 visit
                 him
                 in
                 prison
                 ,
                 or
                 goe
                 to
                 pray
                 with
                 him
                 at
                 the
                 block
                 ;
                 these
                 are
                 not
                 the
                 portions
                 of
                 his
                 duty
                 :
                 but
                 as
                 his
                 justice
                 requires
                 him
                 to
                 condemne
                 him
                 ;
                 so
                 his
                 charity
                 exacts
                 of
                 him
                 as
                 Judge
                 nothing
                 but
                 the
                 mercies
                 of
                 the
                 law
                 .
              
               
                 6.
                 
                 That
                 which
                 is
                 necessary
                 to
                 be
                 done
                 ,
                 
                 is
                 not
                 against
                 any
                 mans
                 duty
                 ,
                 or
                 any
                 precept
                 of
                 Christianity
                 .
                 Now
                 that
                 some
                 sorts
                 of
                 persons
                 should
                 be
                 put
                 to
                 death
                 is
                 so
                 necessary
                 ,
                 that
                 if
                 it
                 were
                 not
                 done
                 it
                 would
                 be
                 certainly
                 ,
                 directly
                 and
                 immediately
                 a
                 very
                 great
                 uncharitableness
                 ;
                 and
                 the
                 Magistrate
                 should
                 even
                 in
                 this
                 instance
                 be
                 more
                 uncharitable
                 then
                 he
                 can
                 be
                 suppos'd
                 to
                 be
                 in
                 putting
                 the
                 criminal
                 to
                 death
                 .
                 For
                 a
                 high-way
                 thief
                 and
                 murderer
                 if
                 he
                 be
                 permitted
                 does
                 cut
                 off
                 many
                 persons
                 who
                 little
                 think
                 of
                 death
                 ;
                 and
                 such
                 as
                 are
                 innocent
                 as
                 to
                 the
                 Common-wealth
                 ,
                 are
                 yet
                 very
                 guilty
                 before
                 God
                 :
                 for
                 whose
                 Souls
                 and
                 the
                 space
                 of
                 whose
                 repentance
                 there
                 is
                 but
                 very
                 ill
                 provision
                 made
                 ,
                 if
                 they
                 may
                 live
                 who
                 shall
                 send
                 many
                 Souls
                 to
                 hell
                 ,
                 by
                 murdering
                 such
                 persons
                 who
                 did
                 not
                 watch
                 and
                 stand
                 in
                 readiness
                 against
                 the
                 sad
                 day
                 of
                 their
                 sudden
                 arrest
                 .
                 If
                 all
                 such
                 persons
                 were
                 to
                 be
                 free
                 from
                 afflictive
                 punishments
                 ,
                 the
                 common-wealth
                 would
                 be
                 no
                 society
                 of
                 peace
                 ,
                 but
                 a
                 direct
                 state
                 of
                 warre
                 ,
                 a
                 state
                 most
                 contrary
                 to
                 governments
                 ;
                 but
                 if
                 there
                 were
                 any
                 other
                 less
                 then
                 death
                 ,
                 the
                 gallies
                 and
                 the
                 Mines
                 ,
                 and
                 the
                 prisons
                 would
                 be
                 nothing
                 but
                 nurseries
                 of
                 villains
                 ,
                 which
                 by
                 their
                 numbers
                 would
                 grow
                 as
                 dangerous
                 as
                 a
                 herd
                 of
                 Wolves
                 and
                 Lions
                 :
                 and
                 if
                 ever
                 they
                 should
                 break
                 into
                 a
                 warre
                 ,
                 like
                 Spartacus
                 and
                 his
                 rabble
                 ,
                 who
                 knows
                 how
                 many
                 Souls
                 should
                 be
                 sent
                 to
                 Hell
                 for
                 want
                 of
                 time
                 to
                 finish
                 their
                 repentance
                 ?
              
               
                 7.
                 
                 If
                 the
                 condemn'd
                 Criminal
                 had
                 never
                 any
                 time
                 to
                 repent
                 ,
                 
                 if
                 he
                 had
                 never
                 thrown
                 away
                 any
                 opportunities
                 of
                 salvation
                 ,
                 he
                 had
                 never
                 come
                 to
                 that
                 pass
                 ;
                 and
                 if
                 he
                 have
                 ,
                 who
                 is
                 bound
                 to
                 give
                 him
                 as
                 much
                 as
                 he
                 will
                 need
                 ?
                 And
                 if
                 it
                 be
                 unlawful
                 for
                 a
                 magistrate
                 to
                 put
                 a
                 criminal
                 to
                 death
                 that
                 hath
                 not
                 sufficiently
                 repented
                 ,
                 then
                 no
                 villain
                 shall
                 ever
                 die
                 by
                 the
                 publick
                 hand
                 of
                 justice
                 ;
                 and
                 the
                 worse
                 the
                 man
                 is
                 ,
                 the
                 longer
                 he
                 shall
                 live
                 ,
                 and
                 the
                 better
                 he
                 shall
                 escape
                 :
                 for
                 in
                 this
                 case
                 ,
                 if
                 he
                 resolves
                 privately
                 that
                 he
                 never
                 will
                 repent
                 ,
                 he
                 hath
                 blunted
                 the
                 edge
                 of
                 the
                 sword
                 ,
                 and
                 weakned
                 the
                 arme
                 of
                 justice
                 for
                 ever
                 that
                 she
                 shall
                 never
                 strike
                 .
              
               
               
                 8.
                 
                 God
                 hath
                 given
                 a
                 commission
                 to
                 Magistrates
                 which
                 they
                 must
                 not
                 prevaricate
                 :
                 
                 if
                 therefore
                 a
                 Criminal
                 falls
                 under
                 the
                 rods
                 and
                 axes
                 of
                 the
                 Consuls
                 who
                 are
                 Gods
                 Ministers
                 for
                 good
                 to
                 them
                 that
                 doe
                 well
                 ,
                 and
                 for
                 evil
                 to
                 them
                 that
                 doe
                 evil
                 ;
                 it
                 is
                 not
                 the
                 Magistrate
                 who
                 is
                 to
                 be
                 blam'd
                 ,
                 but
                 the
                 hand
                 of
                 God
                 that
                 is
                 to
                 be
                 rever'd
                 ,
                 who
                 by
                 this
                 hand
                 cuts
                 him
                 off
                 ,
                 and
                 it
                 may
                 be
                 therefore
                 thus
                 cuts
                 him
                 off
                 because
                 he
                 will
                 give
                 him
                 no
                 longer
                 time
                 .
                 However
                 the
                 Magistrate
                 is
                 to
                 look
                 to
                 his
                 rule
                 ,
                 not
                 to
                 rare
                 ,
                 and
                 accidental
                 events
                 ;
                 which
                 are
                 onely
                 in
                 the
                 power
                 of
                 the
                 Divine
                 providence
                 and
                 in
                 the
                 will
                 of
                 the
                 Man
                 to
                 prevent
                 .
              
               
                 9.
                 
                 No
                 man
                 can
                 say
                 that
                 a
                 condemn'd
                 Criminal
                 that
                 makes
                 the
                 best
                 use
                 of
                 his
                 time
                 after
                 sentence
                 ,
                 
                 or
                 after
                 his
                 just
                 fears
                 of
                 it
                 ,
                 or
                 after
                 the
                 apprehension
                 of
                 the
                 probabilities
                 of
                 it
                 ,
                 shall
                 certainly
                 be
                 damn'd
                 for
                 want
                 of
                 more
                 time
                 .
                 For
                 as
                 no
                 man
                 knows
                 just
                 how
                 much
                 time
                 is
                 necessary
                 ;
                 so
                 neither
                 can
                 he
                 tell
                 how
                 deep
                 the
                 repentance
                 of
                 the
                 Man
                 is
                 ,
                 nor
                 yet
                 how
                 soon
                 God
                 will
                 return
                 to
                 mercy
                 .
                 Therefore
                 upon
                 so
                 great
                 uncertainties
                 ,
                 and
                 the
                 presumption
                 and
                 confidences
                 relying
                 upon
                 such
                 a
                 secret
                 ,
                 to
                 omit
                 a
                 certain
                 duty
                 is
                 no
                 way
                 allowable
                 .
                 It
                 is
                 true
                 there
                 are
                 amongst
                 some
                 wise
                 and
                 pious
                 persons
                 great
                 fears
                 in
                 this
                 case
                 ;
                 but
                 fear
                 is
                 very
                 good
                 when
                 it
                 is
                 made
                 use
                 of
                 to
                 good
                 purposes
                 ,
                 to
                 obstruct
                 the
                 course
                 of
                 sin
                 ,
                 but
                 not
                 the
                 course
                 of
                 justice
                 .
                 And
                 some
                 men
                 fear
                 in
                 other
                 cases
                 very
                 bad
                 ;
                 which
                 yet
                 ought
                 not
                 to
                 be
                 made
                 use
                 of
                 to
                 preserve
                 the
                 lives
                 of
                 Murderers
                 .
                 Some
                 fear
                 that
                 all
                 Papists
                 shall
                 be
                 damned
                 ,
                 and
                 some
                 say
                 that
                 all
                 Protestants
                 are
                 in
                 as
                 bad
                 condition
                 ;
                 and
                 yet
                 he
                 that
                 thinks
                 so
                 ,
                 would
                 suppose
                 the
                 case
                 too
                 far
                 extended
                 if
                 it
                 might
                 not
                 be
                 consistent
                 ,
                 with
                 charity
                 to
                 put
                 (
                 for
                 examples
                 sake
                 )
                 the
                 gunpowder
                 Traytors
                 to
                 death
                 ,
                 till
                 they
                 had
                 chang'd
                 their
                 religion
                 .
                 Whatsoever
                 we
                 fear
                 ,
                 we
                 are
                 to
                 give
                 our
                 brethren
                 warning
                 of
                 it
                 while
                 it
                 is
                 time
                 for
                 them
                 to
                 consider
                 ;
                 but
                 these
                 doubtful
                 disputes
                 must
                 not
                 be
                 us'd
                 as
                 artifices
                 to
                 evacuate
                 the
                 purposes
                 and
                 defensatives
                 of
                 laws
                 .
                 And
                 since
                 the
                 Magistrates
                 cannot
                 know
                 what
                 the
                 sentence
                 of
                 God
                 concerning
                 such
                 persons
                 shall
                 be
                 ,
                 they
                 may
                 hope
                 well
                 as
                 readily
                 as
                 ill
                 ,
                 and
                 then
                 there
                 is
                 no
                 pretence
                 to
                 arrest
                 the
                 sentence
                 beyond
                 the
                 prudent
                 and
                 charitable
                 periods
                 of
                 the
                 law
                 .
              
               
                 10.
                 
                 No
                 change
                 in
                 government
                 ,
                 
                 no
                 alteration
                 of
                 laws
                 ,
                 no
                 publick
                 sentences
                 are
                 to
                 be
                 made
                 or
                 alter'd
                 upon
                 the
                 account
                 of
                 any
                 secret
                 Counsel
                 of
                 God
                 ;
                 but
                 they
                 are
                 to
                 proceed
                 to
                 issue
                 upon
                 the
                 account
                 of
                 rules
                 ,
                 and
                 measures
                 of
                 choice
                 ,
                 and
                 upon
                 that
                 which
                 is
                 visible
                 ,
                 or
                 proved
                 ,
                 that
                 which
                 is
                 seen
                 and
                 heard
                 ,
                 that
                 which
                 God
                 commands
                 and
                 publick
                 necessities
                 require
                 ;
                 for
                 otherwise
                 there
                 can
                 be
                 no
                 rule
                 ,
                 no
                 orderly
                 proceedings
                 ,
                 no
                 use
                 of
                 wise
                 discourses
                 ,
                 but
                 chance
                 and
                 fear
                 and
                 irregular
                 contingencies
                 must
                 overrule
                 all
                 things
                 .
              
               
                 11.
                 
                 The
                 Magistrate
                 gives
                 sentence
                 against
                 Criminals
                 for
                 single
                 acts
                 ,
                 
                 not
                 for
                 vitious
                 habits
                 ;
                 for
                 concerning
                 these
                 he
                 hath
                 nothing
                 to
                 doe
                 ,
                 and
                 if
                 the
                 Criminal
                 perish
                 for
                 these
                 ,
                 it
                 is
                 onely
                 chargeable
                 upon
                 his
                 own
                 account
                 .
                 But
                 if
                 by
                 the
                 hand
                 of
                 justice
                 he
                 dies
                 for
                 a
                 single
                 act
                 ;
                 the
                 shorter
                 time
                 that
                 is
                 usually
                 allowed
                 to
                 those
                 that
                 are
                 appointed
                 to
                 die
                 may
                 be
                 so
                 sufficient
                 that
                 if
                 the
                 Criminal
                 make
                 full
                 use
                 of
                 it
                 ,
                 his
                 case
                 is
                 not
                 so
                 desperate
                 ,
                 as
                 that
                 the
                 objection
                 can
                 prevail
                 :
                 for
                 if
                 there
                 be
                 nothing
                 else
                 to
                 hinder
                 him
                 ,
                 it
                 may
                 be
                 very
                 well
                 ;
                 but
                 if
                 there
                 be
                 any
                 thing
                 else
                 ,
                 that
                 he
                 and
                 not
                 the
                 Magistrate
                 was
                 first
                 to
                 have
                 considered
                 ;
                 for
                 himself
                 knew
                 of
                 it
                 ,
                 the
                 Magistrate
                 did
                 not
                 .
              
               
               
                 12.
                 
                 Every
                 man
                 that
                 lives
                 under
                 government
                 knows
                 the
                 conditions
                 of
                 it
                 ,
                 
                 those
                 publick
                 laws
                 ,
                 and
                 the
                 manners
                 of
                 execution
                 ;
                 and
                 that
                 he
                 who
                 is
                 surpris'd
                 in
                 his
                 sin
                 by
                 the
                 Magistrate
                 ,
                 shall
                 be
                 cut
                 off
                 like
                 him
                 who
                 by
                 a
                 sudden
                 sickness
                 falls
                 into
                 the
                 hands
                 of
                 God.
                 It
                 is
                 a
                 sudden
                 death
                 ,
                 which
                 every
                 man
                 ought
                 to
                 have
                 provided
                 for
                 ;
                 onely
                 in
                 this
                 case
                 it
                 is
                 more
                 certain
                 ,
                 and
                 to
                 be
                 expected
                 :
                 and
                 he
                 that
                 knows
                 this
                 to
                 be
                 his
                 condition
                 ,
                 if
                 he
                 will
                 despise
                 the
                 danger
                 ,
                 
                 when
                 he
                 falls
                 into
                 it
                 ,
                 cannot
                 complain
                 of
                 the
                 justice
                 of
                 the
                 law
                 ,
                 but
                 of
                 his
                 own
                 folly
                 which
                 neglected
                 life
                 ,
                 and
                 chose
                 death
                 and
                 swift
                 destruction
                 .
              
               
                 Though
                 from
                 these
                 considerations
                 it
                 appears
                 that
                 the
                 pretence
                 of
                 charity
                 cannot
                 evacuate
                 that
                 justice
                 which
                 hath
                 given
                 commission
                 to
                 all
                 lawful
                 Magistrates
                 ,
                 
                 and
                 warrant
                 to
                 all
                 capital
                 sentences
                 ,
                 and
                 authority
                 to
                 all
                 just
                 warrs
                 ,
                 in
                 which
                 it
                 is
                 more
                 then
                 probable
                 many
                 will
                 be
                 kill'd
                 that
                 are
                 not
                 very
                 well
                 prepared
                 :
                 yet
                 this
                 power
                 of
                 inflicting
                 capital
                 punishments
                 must
                 not
                 be
                 reduc'd
                 to
                 act
                 in
                 trifling
                 instances
                 ,
                 for
                 the
                 loss
                 of
                 a
                 few
                 shillings
                 or
                 for
                 every
                 disobedience
                 to
                 command
                 ;
                 it
                 must
                 not
                 be
                 done
                 ,
                 but
                 in
                 the
                 great
                 and
                 unavoidable
                 necessities
                 of
                 the
                 Common-wealth
                 .
                 For
                 every
                 Magistrate
                 is
                 also
                 a
                 Man
                 ;
                 and
                 as
                 he
                 must
                 not
                 neglect
                 the
                 care
                 and
                 provisions
                 of
                 that
                 ,
                 so
                 neither
                 the
                 kindnesses
                 and
                 compassion
                 of
                 this
                 .
                 Nothing
                 can
                 make
                 recompence
                 for
                 the
                 life
                 of
                 a
                 man
                 ,
                 but
                 the
                 life
                 of
                 a
                 better
                 ,
                 or
                 the
                 lives
                 of
                 many
                 ,
                 or
                 a
                 great
                 good
                 of
                 the
                 whole
                 community
                 .
                 But
                 when
                 any
                 of
                 these
                 is
                 at
                 stake
                 ,
                 it
                 is
                 fit
                 the
                 innocent
                 be
                 secur'd
                 by
                 the
                 condemnation
                 of
                 the
                 Criminal
                 .
                 And
                 this
                 was
                 excellently
                 disputed
                 by
                 Cicero
                 in
                 his
                 argument
                 against
                 Calenus
                 upon
                 this
                 very
                 question
                 .
                 
                 
                   Hoc
                   interest
                   inter
                   meam
                   sententiam
                   &
                   tuam
                   :
                   ego
                   nolo
                   quenquam
                   civem
                   committere
                   ut
                   morte
                   multandus
                   sit
                   ;
                   tu
                   etiamsi
                   commiserit
                   ,
                   etiam
                   conservandum
                   putas
                   .
                   In
                   corpore
                   si
                   quid
                   ejusmodi
                   est
                   quod
                   reliquo
                   corpori
                   noceat
                   ,
                   uri
                   secarique
                   patiamur
                   ,
                   ut
                   membrorum
                   aliquod
                   potius
                   quam
                   totum
                   corpus
                   intereat
                   .
                   Sic
                   in
                   Reip.
                   corpore
                   ut
                   totum
                   salvum
                   sit
                   ,
                   quicquid
                   est
                   pestiferum
                   amputetur
                   .
                   Dura
                   vox
                   ;
                   multo
                   illa
                   durior
                   :
                   salvi
                   sint
                   improbi
                   ,
                   deleantur
                   innocentes
                   ,
                   honesti
                   ,
                   boni
                   ,
                   tota
                   Respublica
                   .
                
                 Cicero
                 
                   would
                   have
                   no
                   Citizen
                   deserve
                   to
                   die
                
                 ;
                 but
                 Calenus
                 would
                 have
                 
                   none
                   die
                   though
                   he
                   did
                   deserve
                   it
                   .
                
                 But
                 Cicero
                 though
                 it
                 reason
                 that
                 as
                 
                   in
                   the
                   body
                
                 natural
                 
                   we
                   cut
                   off
                   an
                   arm
                   to
                   save
                   the
                   whole
                   ,
                   so
                   in
                   the
                   body
                   politick
                
                 we
                 doe
                 the
                 same
                 ,
                 
                   that
                   nothing
                   remain
                   alive
                   that
                   will
                   make
                   the
                   other
                   die
                   .
                   It
                   is
                   a
                   hard
                   sentence
                   :
                   it
                   is
                   true
                   ,
                   but
                   this
                   is
                   a
                   harder
                   .
                   Let
                   the
                   wicked
                   be
                   safe
                   ;
                   and
                   let
                   the
                   innocent
                   ,
                   the
                   good
                   ,
                   the
                   just
                   men
                   ,
                   the
                   whole
                   common-wealth
                   be
                   destroyed
                   .
                
              
               
                 This
                 we
                 see
                 is
                 natural
                 reason
                 ,
                 
                 but
                 it
                 is
                 more
                 then
                 so
                 ;
                 it
                 is
                 also
                 a
                 natural
                 law
                 ,
                 
                 express'd
                 and
                 established
                 by
                 God
                 himself
                 .
                 
                   He
                   that
                   sheddeth
                   mans
                   blood
                   ,
                   in
                   man
                   ,
                
                 or
                 
                   by
                   man
                   ,
                   shall
                   his
                   blood
                   be
                   shed
                   :
                
                 which
                 words
                 are
                 further
                 explicated
                 by
                 the
                 
                   Chaldee
                   Paraphrast
                   ,
                   Qui
                   effuderit
                   sanguinem
                   hominis
                   cum
                   testibus
                   ,
                   juxta
                   sententiam
                   Judicum
                   sanguis
                   ejus
                   fundetur
                   ,
                
                 He
                 that
                 sheds
                 the
                 blood
                 of
                 man
                 with
                 witnesses
                 ,
                 his
                 blood
                 shall
                 be
                 shed
                 by
                 the
                 sentence
                 of
                 the
                 Judge
                 .
                 For
                 the
                 Majesty
                 of
                 the
                 supreme
                 Prince
                 or
                 Judge
                 .
                 
                   
                     —
                     justi
                  
                   
                     Vim
                     terroris
                     habet
                     ,
                     procul
                     an
                     propè
                     ,
                     praesto
                     vel
                     absens
                     :
                  
                   
                     Semper
                     terribilis
                     ,
                     semper
                     metuenda
                     ,
                     suoque
                  
                   
                     Plena
                     vigore
                     manet
                     ,
                     
                     nullique
                     impunè
                     premenda
                  
                   
                     Creditur
                     ,
                     &
                     semper
                     cunctis
                     ,
                     &
                     ubique
                     timetur
                     .
                  
                
                 said
                 Guntherus
                 with
                 greater
                 truth
                 then
                 elegance
                 :
                 he
                 hath
                 the
                 force
                 of
                 a
                 just
                 terror
                 in
                 all
                 places
                 ,
                 at
                 all
                 times
                 ,
                 and
                 upon
                 all
                 persons
                 .
                 And
                 in
                 pursuance
                 
                 of
                 this
                 law
                 all
                 communities
                 of
                 men
                 have
                 comported
                 themselves
                 ,
                 as
                 knowing
                 themselves
                 but
                 Ministers
                 of
                 the
                 Divine
                 sentence
                 ;
                 and
                 that
                 which
                 is
                 the
                 voice
                 of
                 all
                 the
                 world
                 is
                 the
                 voice
                 of
                 nature
                 ,
                 and
                 the
                 voice
                 of
                 God.
                 The
                 summe
                 of
                 these
                 things
                 I
                 give
                 in
                 the
                 words
                 of
                 S.
                 
                   Austin
                   .
                   Non
                   ipse
                   occidit
                   qui
                   ministerium
                   debet
                   jubenti
                   ,
                   sicut
                   adminiculum
                   gladius
                   est
                   utenti
                   .
                   Ideo
                   nequaquam
                   contra
                   hoc
                   praeceptum
                   fecerunt
                   ,
                   quo
                   dictum
                   est
                   ,
                   Non
                   occides
                   ,
                   qui
                   Deo
                   authore
                   bella
                   gesserunt
                   ,
                   aut
                   personam
                   gerentes
                   publicae
                   potestatis
                   ,
                   secundum
                   ejus
                   leges
                   ,
                   hoc
                   est
                   ,
                   justissimae
                   rationis
                   imperium
                   ,
                   sceleratos
                   morte
                   puniverunt
                   .
                
                 They
                 who
                 make
                 just
                 warrs
                 ,
                 and
                 those
                 publick
                 persons
                 who
                 according
                 to
                 the
                 laws
                 put
                 malefactors
                 to
                 death
                 ,
                 doe
                 not
                 break
                 the
                 Commandement
                 which
                 saies
                 ,
                 Thou
                 shalt
                 not
                 kill
                 .
                 For
                 as
                 the
                 sword
                 is
                 not
                 guilty
                 of
                 murder
                 which
                 is
                 the
                 instrument
                 of
                 just
                 executions
                 ,
                 so
                 neither
                 is
                 the
                 man
                 that
                 is
                 the
                 Minister
                 of
                 the
                 Judge
                 ,
                 nor
                 the
                 Judge
                 who
                 is
                 the
                 Minister
                 of
                 God
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   God
                   Minister
                   of
                   revenge
                   and
                   anger
                   :
                
                 and
                 by
                 fear
                 to
                 restrain
                 the
                 malice
                 of
                 evil
                 men
                 ,
                 and
                 to
                 prevent
                 mischief
                 to
                 the
                 good
                 ,
                 is
                 the
                 purpose
                 of
                 authority
                 and
                 the
                 end
                 of
                 laws
                 .
                 
                 So
                 
                   Isidore
                   ,
                   Factae
                   sunt
                   leges
                   ut
                   earum
                   metu
                   humana
                   coerceatur
                   audacia
                   ,
                   tutaque
                   esset
                   inter
                   improbos
                   innocentia
                   ,
                   &
                   in
                   ipsis
                   improbis
                   formidato
                   suplicio
                   refraenaretur
                   nocendi
                   facultas
                   .
                
                 Fear
                 is
                 the
                 beginning
                 of
                 wisdome
                 ,
                 and
                 fear
                 is
                 the
                 extinction
                 and
                 remedy
                 of
                 folly
                 ;
                 and
                 therefore
                 the
                 laws
                 take
                 care
                 by
                 the
                 greatest
                 fear
                 ,
                 the
                 fear
                 of
                 death
                 ,
                 to
                 prevent
                 or
                 suppress
                 the
                 greatest
                 wickedness
                 .
              
            
             
               
                 RULE
                 II.
                 Penal
                 laws
                 doe
                 sometimes
                 oblige
                 the
                 guilty
                 person
                 to
                 the
                 suffering
                 the
                 punishment
                 ,
                 even
                 before
                 the
                 sentence
                 and
                 declaration
                 of
                 the
                 Judge
                 .
              
               
                 THat
                 this
                 is
                 true
                 concerning
                 Divine
                 Laws
                 is
                 without
                 peradventure
                 :
                 
                 not
                 onely
                 because
                 the
                 power
                 of
                 God
                 is
                 supreme
                 ,
                 meer
                 ,
                 absolute
                 ,
                 and
                 eternal
                 ,
                 and
                 consequently
                 can
                 oblige
                 to
                 what
                 ,
                 and
                 by
                 what
                 measure
                 ,
                 and
                 in
                 what
                 manner
                 ,
                 and
                 to
                 what
                 purposes
                 he
                 please
                 ;
                 but
                 also
                 because
                 we
                 see
                 it
                 actually
                 done
                 in
                 the
                 laws
                 and
                 constitutions
                 both
                 Mosaical
                 and
                 Evangelical
                 .
              
               
                 He
                 that
                 strake
                 out
                 an
                 eye
                 or
                 tooth
                 from
                 a
                 servant
                 was
                 bound
                 to
                 give
                 him
                 his
                 liberty
                 :
                 
                 that
                 is
                 ,
                 
                 as
                 his
                 servant
                 was
                 a
                 loser
                 ,
                 so
                 must
                 he
                 that
                 caused
                 it
                 ;
                 the
                 man
                 lost
                 his
                 tooth
                 ,
                 and
                 the
                 Master
                 lost
                 the
                 man
                 ;
                 he
                 gains
                 his
                 liberty
                 that
                 lost
                 an
                 eye
                 .
                 Now
                 that
                 this
                 was
                 to
                 be
                 done
                 by
                 the
                 Master
                 himself
                 without
                 compulsion
                 from
                 the
                 Judge
                 ,
                 is
                 therefore
                 more
                 then
                 probable
                 ,
                 because
                 God
                 who
                 intended
                 remedy
                 to
                 the
                 injur'd
                 servant
                 had
                 not
                 provided
                 it
                 ,
                 if
                 he
                 left
                 the
                 matter
                 to
                 the
                 Judge
                 ,
                 to
                 whom
                 the
                 servant
                 could
                 have
                 no
                 recourse
                 without
                 his
                 Master
                 please
                 ;
                 and
                 if
                 he
                 give
                 him
                 leave
                 to
                 goe
                 ,
                 it
                 is
                 all
                 one
                 as
                 doing
                 of
                 it
                 himself
                 ,
                 for
                 he
                 that
                 gives
                 leave
                 that
                 himself
                 be
                 compell'd
                 ,
                 first
                 chuses
                 the
                 things
                 ,
                 and
                 call
                 is
                 in
                 aid
                 from
                 abroad
                 to
                 secure
                 the
                 thing
                 at
                 home
                 .
                 But
                 therefore
                 God
                 bound
                 the
                 conscience
                 of
                 the
                 man
                 ,
                 tying
                 him
                 under
                 pain
                 of
                 his
                 own
                 displeasure
                 that
                 the
                 remedy
                 be
                 given
                 ,
                 and
                 the
                 penalty
                 suffered
                 and
                 pai'd
                 under
                 the
                 proper
                 sentence
                 of
                 the
                 obliged
                 criminal
                 .
              
               
                 To
                 the
                 same
                 purpose
                 was
                 that
                 law
                 made
                 for
                 him
                 that
                 lies
                 with
                 a
                 woman
                 in
                 the
                 days
                 of
                 her
                 separation
                 ,
                 
                 he
                 shall
                 be
                 unclean
                 until
                 the
                 evening
                 ;
                 
                 Now
                 that
                 this
                 was
                 not
                 to
                 be
                 inflicted
                 by
                 the
                 Judge
                 ,
                 but
                 that
                 the
                 guilty
                 person
                 should
                 himself
                 be
                 the
                 executioner
                 of
                 the
                 penalty
                 ,
                 is
                 therefore
                 certain
                 ,
                 because
                 by
                 another
                 law
                 concerning
                 the
                 same
                 legal
                 uncleanness
                 it
                 was
                 decreed
                 ,
                 that
                 the
                 fact
                 shall
                 be
                 capital
                 ,
                 
                 that
                 is
                 ,
                 if
                 it
                 come
                 before
                 the
                 Judge
                 :
                 of
                 which
                 I
                 have
                 already
                 given
                 account
                 .
              
               
                 Thus
                 also
                 God
                 imposed
                 upon
                 him
                 that
                 eat
                 of
                 the
                 holy
                 things
                 unwittingly
                 ,
                 
                 the
                 burden
                 of
                 paying
                 the
                 like
                 ,
                 &
                 a
                 fifth
                 part
                 besides
                 for
                 punishment
                 of
                 his
                 negligence
                 and
                 want
                 of
                 caution
                 .
                 
                 This
                 himself
                 was
                 to
                 bring
                 ,
                 together
                 with
                 the
                 price
                 of
                 redemption
                 or
                 expiation
                 .
                 Now
                 this
                 being
                 done
                 against
                 his
                 will
                 ,
                 might
                 also
                 be
                 done
                 without
                 the
                 observation
                 of
                 any
                 other
                 ;
                 and
                 yet
                 upon
                 the
                 discovery
                 he
                 was
                 thus
                 to
                 act
                 his
                 own
                 amends
                 and
                 penalty
                 .
              
               
                 And
                 indeed
                 the
                 very
                 expence
                 of
                 Sacrifices
                 ,
                 
                 to
                 the
                 bringing
                 of
                 which
                 the
                 criminals
                 were
                 sentenc'd
                 by
                 the
                 law
                 ,
                 is
                 sufficient
                 demonstration
                 of
                 this
                 inquiry
                 ;
                 for
                 it
                 was
                 no
                 small
                 burden
                 to
                 them
                 ,
                 and
                 diminution
                 of
                 their
                 estates
                 ,
                 to
                 take
                 long
                 journeys
                 ,
                 and
                 bring
                 fat
                 beasts
                 and
                 burn
                 them
                 to
                 the
                 Lord
                 ;
                 but
                 to
                 this
                 they
                 themselves
                 were
                 tied
                 ,
                 without
                 injunction
                 from
                 the
                 Priest
                 ,
                 or
                 sentence
                 from
                 the
                 Judge
                 .
                 And
                 this
                 appears
                 ,
                 because
                 they
                 were
                 tied
                 to
                 a
                 distinct
                 punishment
                 if
                 the
                 matter
                 fell
                 into
                 the
                 Judges
                 hand
                 :
                 they
                 were
                 in
                 case
                 of
                 theft
                 to
                 restore
                 four-fold
                 :
                 
                 But
                 if
                 they
                 had
                 sinn'd
                 in
                 this
                 instance
                 or
                 in
                 any
                 other
                 that
                 men
                 commit
                 ,
                 they
                 were
                 bound
                 to
                 come
                 and
                 confess
                 it
                 ,
                 and
                 shall
                 recompence
                 the
                 trespass
                 with
                 the
                 principal
                 thereof
                 ,
                 and
                 adde
                 a
                 fifth
                 part
                 to
                 him
                 against
                 whom
                 they
                 have
                 trespassed
                 .
                 This
                 the
                 Jews
                 call
                 
                   confessionem
                   super
                   peccato
                   singulari
                
                 ,
                 
                 a
                 special
                 confession
                 of
                 a
                 sin
                 ;
                 to
                 which
                 because
                 the
                 sinner
                 was
                 sentenc'd
                 by
                 the
                 law
                 ,
                 and
                 had
                 a
                 lighter
                 amends
                 appointed
                 him
                 if
                 he
                 did
                 it
                 voluntary
                 ,
                 but
                 a
                 much
                 heavier
                 if
                 he
                 came
                 before
                 the
                 criminal
                 Judge
                 ;
                 it
                 follows
                 plainly
                 that
                 God
                 tied
                 these
                 delinquents
                 to
                 a
                 voluntary
                 or
                 spontaneous
                 susception
                 of
                 their
                 punishment
                 .
                 It
                 was
                 indeed
                 an
                 alleviation
                 of
                 their
                 punishment
                 ;
                 for
                 the
                 criminal
                 was
                 bound
                 to
                 confess
                 (
                 say
                 the
                 Jewish
                 Doctors
                 )
                 and
                 say
                 when
                 the
                 beast
                 goes
                 to
                 sacrifice
                 ,
                 thinking
                 as
                 if
                 he
                 were
                 going
                 as
                 the
                 beast
                 is
                 ,
                 
                   O
                   Domine
                   ,
                   ego
                   reus
                   sum
                   mortis
                   ,
                   ego
                   commeruissem
                   lapidari
                   propter
                   hoc
                   peccatum
                   ,
                   vel
                   strangulari
                   propter
                   hanc
                   praevaricationem
                   ,
                   vel
                   comburi
                   propter
                   hoc
                   crimen
                   ,
                   O
                   Lord
                   ,
                   I
                   am
                   guilty
                   of
                   death
                   ,
                   I
                   have
                   deserv'd
                   to
                   be
                   ston'd
                   ,
                   or
                   strangled
                   ,
                   or
                   burnt
                   alive
                   for
                   this
                   crime
                   ,
                
                 according
                 as
                 the
                 sin
                 was
                 :
                 but
                 his
                 being
                 the
                 executioner
                 of
                 the
                 Divine
                 sentence
                 in
                 the
                 lesser
                 instance
                 did
                 prevent
                 the
                 more
                 severe
                 and
                 intolerable
                 condemnation
                 .
              
               
                 For
                 indeed
                 such
                 is
                 the
                 mercy
                 and
                 dispensation
                 of
                 God
                 :
                 
                 Gods
                 law
                 decrees
                 evil
                 to
                 him
                 that
                 does
                 evil
                 :
                 if
                 we
                 become
                 executioners
                 of
                 the
                 law
                 of
                 God
                 and
                 of
                 his
                 angry
                 sentence
                 ,
                 we
                 prevent
                 the
                 greater
                 anger
                 of
                 God
                 ;
                 according
                 to
                 that
                 of
                 S.
                 
                   Paul
                   ,
                   judge
                   your selves
                   ,
                   brethren
                   ,
                   that
                   ye
                   be
                   not
                   judged
                   of
                   the
                   Lord.
                
                 If
                 we
                 humble
                 our selves
                 ,
                 God
                 will
                 exalt
                 us
                 ;
                 if
                 we
                 smite
                 ,
                 he
                 will
                 spare
                 ;
                 
                 if
                 we
                 repent
                 ,
                 he
                 will
                 repent
                 :
                 but
                 therefore
                 in
                 these
                 cases
                 between
                 God
                 and
                 us
                 it
                 is
                 so
                 far
                 from
                 being
                 a
                 grievance
                 ,
                 that
                 we
                 become
                 executioners
                 of
                 the
                 sentence
                 decreed
                 by
                 law
                 against
                 us
                 ,
                 that
                 though
                 it
                 be
                 an
                 act
                 of
                 justice
                 in
                 God
                 to
                 oblige
                 us
                 to
                 it
                 ,
                 yet
                 it
                 is
                 also
                 a
                 very
                 great
                 mercy
                 .
                 For
                 as
                 in
                 the
                 law
                 of
                 Moses
                 ,
                 the
                 spontaneous
                 susception
                 of
                 the
                 punishment
                 did
                 prevent
                 the
                 heavier
                 hand
                 of
                 the
                 Judge
                 from
                 falling
                 on
                 him
                 ;
                 so
                 in
                 the
                 Evangelical
                 law
                 ,
                 it
                 prevents
                 the
                 intolerable
                 hand
                 of
                 God.
                 So
                 that
                 in
                 
                 relation
                 to
                 the
                 law
                 of
                 God
                 it
                 is
                 an
                 action
                 of
                 repentance
                 ;
                 and
                 repentance
                 being
                 a
                 penal
                 or
                 punitive
                 duty
                 ,
                 he
                 that
                 was
                 tied
                 to
                 bring
                 in
                 his
                 own
                 oblation
                 ,
                 to
                 make
                 his
                 own
                 amends
                 ,
                 to
                 confess
                 willingly
                 his
                 sin
                 ,
                 was
                 in
                 effect
                 tied
                 to
                 nothing
                 but
                 to
                 a
                 voluntary
                 repentance
                 .
              
               
                 And
                 thus
                 it
                 is
                 also
                 in
                 some
                 proportion
                 in
                 humane
                 laws
                 .
                 
                 For
                 by
                 these
                 premisses
                 thus
                 much
                 is
                 gain'd
                 ,
                 that
                 to
                 oblige
                 the
                 criminal
                 to
                 a
                 spontaneous
                 suffering
                 of
                 the
                 punishment
                 appointed
                 by
                 the
                 laws
                 of
                 a
                 just
                 superior
                 is
                 not
                 naturally
                 unjust
                 ,
                 and
                 it
                 is
                 not
                 alwaies
                 intolerable
                 ,
                 and
                 it
                 may
                 be
                 very
                 reasonable
                 ,
                 and
                 it
                 may
                 be
                 a
                 design
                 of
                 mercy
                 ,
                 or
                 at
                 least
                 a
                 very
                 apt
                 ministery
                 of
                 justice
                 :
                 and
                 therefore
                 there
                 can
                 be
                 no
                 reasonable
                 objection
                 against
                 it
                 ,
                 but
                 that
                 upon
                 just
                 account
                 ,
                 and
                 in
                 just
                 measures
                 ,
                 and
                 for
                 great
                 reason
                 ,
                 and
                 by
                 the
                 proportions
                 of
                 equity
                 it
                 may
                 be
                 done
                 in
                 humane
                 laws
                 .
              
               
                 For
                 1.
                 
                 
                 Whatsoever
                 is
                 not
                 against
                 the
                 law
                 of
                 Nature
                 ,
                 nor
                 the
                 law
                 of
                 God
                 ,
                 may
                 be
                 done
                 or
                 enjoyn'd
                 to
                 be
                 done
                 by
                 the
                 laws
                 of
                 Man
                 ;
                 for
                 the
                 power
                 of
                 Magistrates
                 is
                 the
                 next
                 great
                 thing
                 to
                 God
                 and
                 Nature
                 .
                 Now
                 concerning
                 this
                 ,
                 we
                 have
                 security
                 not
                 onely
                 from
                 the
                 foregoing
                 instances
                 ,
                 but
                 from
                 the
                 law
                 of
                 Christ
                 concerning
                 divorce
                 upon
                 the
                 instance
                 of
                 adultery
                 :
                 the
                 offending
                 party
                 looses
                 his
                 or
                 her
                 right
                 respectively
                 over
                 the
                 body
                 of
                 the
                 other
                 ,
                 and
                 cannot
                 lawfully
                 demand
                 conjugal
                 rights
                 .
                 The
                 injurious
                 person
                 may
                 begge
                 for
                 pardon
                 and
                 restitution
                 ;
                 but
                 is
                 unjust
                 if
                 he
                 require
                 any
                 thing
                 as
                 duty
                 .
                 The
                 woman
                 looses
                 her
                 rights
                 of
                 society
                 ,
                 and
                 the
                 Man
                 of
                 superiority
                 ,
                 in
                 case
                 they
                 be
                 adulterous
                 ;
                 and
                 if
                 they
                 doe
                 not
                 quit
                 their
                 former
                 rights
                 ,
                 and
                 sit
                 down
                 under
                 their
                 own
                 burden
                 ,
                 and
                 minister
                 the
                 sentence
                 of
                 God
                 by
                 their
                 own
                 hands
                 ,
                 they
                 sin
                 anew
                 :
                 every
                 such
                 demand
                 or
                 act
                 of
                 dominion
                 is
                 iniquity
                 and
                 injustice
                 ,
                 it
                 is
                 an
                 act
                 of
                 an
                 incompetent
                 power
                 ,
                 and
                 therefore
                 ,
                 under
                 pain
                 of
                 a
                 new
                 sin
                 ,
                 they
                 must
                 not
                 act
                 under
                 it
                 .
              
               
                 2.
                 
                 A
                 man
                 can
                 inflict
                 punishment
                 upon
                 himself
                 .
                 
                 Thus
                 Zacheus
                 in
                 expiation
                 of
                 his
                 sins
                 offer'd
                 half
                 his
                 goods
                 to
                 the
                 poor
                 ,
                 and
                 restitution
                 fourfold
                 ;
                 which
                 was
                 more
                 then
                 he
                 did
                 need
                 ;
                 for
                 if
                 his
                 confession
                 and
                 restitution
                 were
                 spontaneous
                 ,
                 he
                 was
                 tied
                 onely
                 to
                 the
                 principal
                 ,
                 and
                 the
                 superaddition
                 of
                 a
                 fifth
                 part
                 ,
                 as
                 appears
                 above
                 .
                 But
                 he
                 chose
                 the
                 punishment
                 ,
                 even
                 so
                 much
                 as
                 the
                 Judge
                 himself
                 could
                 have
                 inflicted
                 .
                 Thus
                 we
                 read
                 of
                 a
                 Bishop
                 in
                 the
                 primitive
                 ages
                 of
                 the
                 Church
                 who
                 ,
                 
                   quia
                   semel
                   tactu
                   foemineo
                   sorduerat
                   ,
                   because
                   he
                   had
                   once
                   fallen
                   into
                   uncleanness
                   ,
                
                 shut
                 himself
                 up
                 in
                 a
                 voluntary
                 prison
                 for
                 nine
                 years
                 together
                 :
                 and
                 many
                 we
                 read
                 of
                 who
                 out
                 of
                 the
                 Spirit
                 of
                 penance
                 liv'd
                 lives
                 of
                 great
                 austerity
                 ,
                 using
                 rudenesses
                 to
                 their
                 bodies
                 ;
                 by
                 the
                 pain
                 of
                 their
                 bodies
                 to
                 expiate
                 the
                 sin
                 of
                 their
                 Souls
                 .
                 Now
                 whatsoever
                 any
                 man
                 hath
                 power
                 to
                 doe
                 to
                 himself
                 ;
                 that
                 the
                 law
                 hath
                 power
                 to
                 command
                 him
                 ;
                 supposing
                 a
                 reason
                 or
                 a
                 necessity
                 in
                 the
                 law
                 proportionably
                 great
                 to
                 the
                 injunction
                 ,
                 and
                 to
                 be
                 of
                 it self
                 a
                 sufficient
                 cause
                 of
                 the
                 suffering
                 .
                 It
                 is
                 true
                 a
                 man
                 may
                 doe
                 it
                 to
                 himself
                 to
                 please
                 his
                 humor
                 ,
                 or
                 for
                 vain-glory
                 ,
                 or
                 out
                 of
                 melancholy
                 .
                 I
                 doe
                 not
                 say
                 he
                 does
                 well
                 in
                 so
                 doing
                 ;
                 but
                 that
                 he
                 hath
                 power
                 to
                 doe
                 it
                 ,
                 without
                 doing
                 injury
                 to
                 any
                 one
                 :
                 and
                 if
                 he
                 does
                 it
                 to
                 himself
                 without
                 cause
                 ,
                 or
                 without
                 sufficient
                 cause
                 ,
                 he
                 does
                 no
                 man
                 wrong
                 ;
                 he
                 does
                 no
                 more
                 then
                 he
                 hath
                 power
                 to
                 doe
                 ,
                 alwaies
                 provided
                 he
                 keeps
                 within
                 the
                 limits
                 of
                 the
                 sixth
                 Commandement
                 .
                 Now
                 although
                 the
                 law
                 pretends
                 not
                 to
                 this
                 power
                 of
                 doing
                 it
                 without
                 reason
                 ,
                 because
                 all
                 the
                 power
                 of
                 the
                 law
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   in
                   relation
                
                 to
                 others
                 ,
                 in
                 commutative
                 and
                 distributive
                 justice
                 ,
                 and
                 publick
                 and
                 private
                 charities
                 ;
                 yet
                 
                 the
                 same
                 authority
                 which
                 any
                 man
                 hath
                 over
                 himself
                 in
                 order
                 to
                 private
                 ends
                 ,
                 the
                 law
                 hath
                 over
                 him
                 in
                 order
                 to
                 the
                 publick
                 ;
                 because
                 he
                 is
                 a
                 part
                 of
                 the
                 publick
                 ,
                 and
                 his
                 own
                 power
                 over
                 himself
                 is
                 in
                 the
                 publick
                 ,
                 as
                 every
                 particular
                 is
                 in
                 the
                 universal
                 .
                 Nay
                 the
                 law
                 hath
                 a
                 greater
                 power
                 then
                 the
                 man
                 ;
                 for
                 a
                 man
                 hath
                 not
                 power
                 over
                 his
                 own
                 life
                 ,
                 which
                 the
                 law
                 hath
                 ;
                 so
                 that
                 whatever
                 a
                 man
                 alone
                 can
                 doe
                 ,
                 that
                 the
                 law
                 can
                 command
                 him
                 to
                 doe
                 :
                 (
                 except
                 it
                 be
                 in
                 such
                 things
                 which
                 are
                 wholly
                 by
                 God
                 left
                 in
                 a
                 mans
                 power
                 ,
                 and
                 are
                 subjected
                 to
                 no
                 laws
                 of
                 man
                 ,
                 and
                 commanded
                 by
                 no
                 law
                 of
                 God
                 ;
                 as
                 in
                 the
                 matter
                 of
                 single
                 life
                 ,
                 and
                 other
                 counsels
                 Evangelical
                 )
                 the
                 same
                 things
                 (
                 I
                 say
                 )
                 though
                 not
                 for
                 the
                 same
                 reasons
                 .
                 If
                 therefore
                 the
                 man
                 can
                 upon
                 himself
                 inflict
                 an
                 evil
                 which
                 he
                 hath
                 deserved
                 ,
                 the
                 law
                 can
                 compel
                 him
                 ,
                 that
                 is
                 ,
                 she
                 hath
                 competent
                 authority
                 to
                 doe
                 it
                 :
                 and
                 then
                 he
                 is
                 bound
                 in
                 Conscience
                 .
              
               
                 3.
                 
                 In
                 matters
                 favourable
                 ,
                 
                 and
                 yet
                 of
                 great
                 interest
                 ,
                 we
                 find
                 that
                 there
                 are
                 many
                 events
                 by
                 the
                 sentence
                 of
                 the
                 law
                 without
                 the
                 sentence
                 of
                 a
                 Judge
                 .
                 Thus
                 the
                 right
                 of
                 Primogeniture
                 is
                 sufficient
                 ordinarily
                 to
                 enter
                 upon
                 the
                 inheritance
                 without
                 a
                 solemn
                 decree
                 of
                 Court
                 ;
                 and
                 if
                 we
                 consider
                 the
                 reason
                 of
                 this
                 ,
                 it
                 will
                 be
                 of
                 equal
                 force
                 in
                 the
                 present
                 inquiry
                 .
                 For
                 when
                 matters
                 are
                 notorious
                 ,
                 and
                 the
                 people
                 willing
                 ,
                 and
                 it
                 is
                 every
                 mans
                 case
                 ,
                 and
                 there
                 is
                 a
                 great
                 necessity
                 ,
                 and
                 publick
                 utility
                 ,
                 it
                 is
                 sufficient
                 when
                 the
                 rule
                 is
                 set
                 ;
                 every
                 man
                 knowes
                 his
                 part
                 ,
                 and
                 his
                 way
                 ,
                 and
                 Judges
                 are
                 not
                 necessary
                 .
                 But
                 when
                 men
                 are
                 to
                 blame
                 ,
                 and
                 there
                 are
                 intrigues
                 in
                 causes
                 ,
                 and
                 men
                 will
                 snatch
                 at
                 what
                 is
                 none
                 of
                 their
                 own
                 ,
                 and
                 they
                 will
                 not
                 understand
                 their
                 duty
                 ,
                 nor
                 judge
                 righteous
                 judgements
                 in
                 things
                 concerning
                 themselves
                 and
                 their
                 neighbours
                 ;
                 it
                 is
                 necessary
                 that
                 there
                 be
                 Judges
                 and
                 Advocates
                 and
                 all
                 the
                 inferior
                 Ministers
                 of
                 laws
                 ,
                 that
                 where
                 the
                 law
                 is
                 intricate
                 ,
                 and
                 men
                 cannot
                 judge
                 and
                 discern
                 aright
                 ,
                 or
                 when
                 they
                 are
                 interested
                 and
                 will
                 not
                 ,
                 the
                 law
                 may
                 be
                 interpreted
                 ,
                 and
                 their
                 duty
                 explained
                 ,
                 and
                 every
                 man
                 righted
                 that
                 otherwise
                 would
                 be
                 wrong'd
                 .
                 The
                 sentence
                 of
                 the
                 Judge
                 is
                 but
                 accidentally
                 necessary
                 :
                 for
                 the
                 law
                 saying
                 that
                 the
                 eldest
                 Son
                 is
                 heir
                 to
                 an
                 intestate
                 Father
                 ,
                 the
                 case
                 is
                 plain
                 ,
                 and
                 who
                 is
                 the
                 eldest
                 Son
                 is
                 notorious
                 ,
                 and
                 he
                 is
                 willing
                 enough
                 to
                 enter
                 upon
                 the
                 inheritance
                 ;
                 and
                 therefore
                 besides
                 the
                 law
                 in
                 this
                 case
                 there
                 needs
                 no
                 sentence
                 of
                 the
                 Judge
                 .
                 Now
                 the
                 law
                 is
                 as
                 plain
                 in
                 the
                 condemnation
                 of
                 some
                 crimes
                 ,
                 and
                 the
                 assignation
                 of
                 some
                 punishments
                 .
                 But
                 because
                 men
                 are
                 not
                 willing
                 to
                 enter
                 into
                 punishment
                 ,
                 and
                 they
                 are
                 not
                 tied
                 publickly
                 to
                 accuse
                 themselves
                 ,
                 therefore
                 there
                 are
                 Judges
                 to
                 give
                 sentence
                 ,
                 and
                 executioners
                 appointed
                 .
                 And
                 this
                 is
                 well
                 enough
                 in
                 some
                 cases
                 :
                 but
                 because
                 there
                 are
                 some
                 cases
                 in
                 which
                 it
                 is
                 necessary
                 that
                 the
                 laws
                 be
                 obeyed
                 in
                 private
                 as
                 well
                 as
                 in
                 publick
                 ,
                 and
                 yet
                 without
                 penalties
                 a
                 law
                 is
                 but
                 a
                 dead
                 hand
                 and
                 a
                 broken
                 cord
                 ;
                 the
                 law
                 annexes
                 punishments
                 ,
                 but
                 is
                 forc'd
                 to
                 trust
                 the
                 sinning
                 hand
                 to
                 be
                 the
                 smiter
                 ,
                 because
                 the
                 private
                 action
                 cannot
                 be
                 publickly
                 punish'd
                 ,
                 because
                 not
                 brought
                 before
                 the
                 Judge
                 .
              
               
                 4.
                 
                 Besides
                 this
                 ,
                 
                 there
                 are
                 some
                 actions
                 of
                 so
                 evil
                 effect
                 as
                 to
                 the
                 publick
                 ,
                 that
                 for
                 detestations
                 sake
                 they
                 are
                 to
                 be
                 condemn'd
                 as
                 soon
                 as
                 done
                 ,
                 hated
                 as
                 soon
                 as
                 nam'd
                 ,
                 strangled
                 as
                 soon
                 as
                 born
                 ;
                 and
                 when
                 by
                 such
                 a
                 sentence
                 the
                 act
                 is
                 represented
                 so
                 foul
                 ,
                 the
                 man
                 stands
                 more
                 ready
                 for
                 repentance
                 ,
                 and
                 himself
                 is
                 made
                 the
                 instrument
                 .
                 It
                 is
                 like
                 a
                 plain
                 case
                 in
                 which
                 any
                 man
                 may
                 be
                 allowed
                 to
                 be
                 a
                 Judge
                 :
                 for
                 modesty's
                 sake
                 and
                 for
                 humanity
                 every
                 man
                 will
                 condemn
                 some
                 sins
                 ;
                 even
                 though
                 themselves
                 be
                 the
                 
                 guilty
                 persons
                 .
                 However
                 the
                 law
                 takes
                 the
                 wisest
                 course
                 to
                 give
                 an
                 universal
                 sentence
                 ,
                 that
                 as
                 the
                 man
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 so
                 he
                 may
                 be
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 self-accus'd
                 ,
                 and
                 self-condemn'd
                 ;
                 and
                 not
                 to
                 expect
                 the
                 contingent
                 discovery
                 ,
                 and
                 the
                 long
                 deferred
                 solemnities
                 of
                 law
                 .
                 
                   Some
                   sins
                   goe
                   before
                   unto
                   judgment
                   ,
                
                 saies
                 the
                 Apostle
                 ,
                 
                   and
                   some
                   follow
                   after
                
                 :
                 that
                 is
                 ,
                 some
                 are
                 condemn'd
                 
                   ipso
                   jure
                
                 by
                 the
                 law
                 ,
                 and
                 the
                 man
                 does
                 
                   ipso
                   facto
                
                 incurre
                 the
                 penalty
                 ;
                 others
                 stay
                 for
                 the
                 sentence
                 of
                 the
                 Judge
                 .
              
               
                 5.
                 
                 In
                 the
                 Court
                 of
                 Conscience
                 every
                 man
                 is
                 his
                 own
                 accuser
                 ,
                 
                 and
                 his
                 own
                 executioner
                 ;
                 and
                 every
                 penitent
                 man
                 is
                 a
                 Judge
                 upon
                 himself
                 :
                 God
                 trusts
                 man
                 with
                 the
                 infliction
                 of
                 punishments
                 and
                 hard
                 sentences
                 upon
                 himself
                 for
                 sin
                 ;
                 onely
                 if
                 man
                 fails
                 ,
                 God
                 will
                 judge
                 him
                 to
                 worse
                 purposes
                 ;
                 and
                 so
                 does
                 the
                 law
                 .
                 And
                 as
                 the
                 impenitent
                 people
                 favour
                 themselves
                 to
                 their
                 own
                 harm
                 ,
                 for
                 they
                 sin
                 against
                 God
                 even
                 in
                 their
                 very
                 forbearing
                 to
                 punish
                 and
                 to
                 kill
                 the
                 sin
                 :
                 so
                 doe
                 the
                 impenitent
                 disobey
                 the
                 law
                 by
                 not
                 being
                 their
                 own
                 executioners
                 of
                 wrath
                 :
                 but
                 in
                 both
                 cases
                 the
                 Conscience
                 is
                 oblig'd
                 ,
              
               
                 
                   The
                   thing
                   therefore
                   is
                   just
                   ,
                   and
                   reasonable
                   ,
                   and
                   useful
                   .
                
              
               
                 Now
                 for
                 the
                 reducing
                 of
                 this
                 to
                 practice
                 ,
                 
                 and
                 stating
                 the
                 cases
                 of
                 Conscience
                 for
                 the
                 subject
                 ,
                 as
                 I
                 have
                 already
                 done
                 for
                 the
                 law-giver
                 ,
                 I
                 am
                 to
                 shew
                 ,
              
               
                 1.
                 
                 In
                 what
                 cases
                 the
                 Conscience
                 of
                 the
                 subjects
                 
                   can
                   be
                   bound
                
                 to
                 inflict
                 penalties
                 upon
                 themselves
                 without
                 the
                 sentence
                 of
                 the
                 Judge
                 .
              
               
                 2.
                 
                 By
                 what
                 signs
                 we
                 shall
                 know
                 when
                 the
                 law
                 
                   does
                   intend
                   so
                   to
                   bind
                
                 ;
                 that
                 is
                 ,
                 when
                 the
                 sentence
                 is
                 given
                 by
                 the
                 law
                 ,
                 so
                 that
                 the
                 sinner
                 is
                 
                   ipso
                   facto
                
                 liable
                 to
                 punishment
                 ,
                 and
                 must
                 voluntarily
                 undergoe
                 it
                 .
              
               
                 
                   In
                   what
                   cases
                   the
                   Criminal
                   is
                   to
                   be
                   his
                   own
                   executioner
                   .
                
                 
                   1.
                   
                   When
                   to
                   the
                   execution
                   of
                   the
                   punishment
                   appointed
                   by
                   the
                   law
                   there
                   is
                   no
                   action
                   requir'd
                   on
                   the
                   part
                   of
                   the
                   guilty
                   person
                   ,
                   
                   the
                   conscience
                   is
                   bound
                   to
                   submit
                   to
                   that
                   sentence
                   ,
                   and
                   by
                   a
                   voluntary
                   or
                   willing
                   submission
                   verify
                   the
                   sentence
                   ,
                   such
                   as
                   are
                   excommunication
                   ,
                   suspension
                   ,
                   irregularity
                   and
                   the
                   like
                   .
                   Thus
                   if
                   irregularity
                   be
                   
                     ipso
                     facto
                  
                   incurr'd
                   ,
                   the
                   offending
                   person
                   is
                   bound
                   in
                   Conscience
                   not
                   to
                   accept
                   a
                   benefice
                   or
                   execute
                   an
                   office
                   to
                   which
                   by
                   that
                   censure
                   he
                   is
                   made
                   unhabile
                   and
                   unapt
                   .
                   If
                   a
                   law
                   be
                   made
                   that
                   whoever
                   is
                   a
                   common
                   swearer
                   shall
                   be
                   
                     ipso
                     facto
                  
                   infamous
                   ,
                   he
                   that
                   is
                   guilty
                   is
                   bound
                   in
                   Conscience
                   not
                   to
                   offer
                   testimony
                   in
                   a
                   cause
                   of
                   law
                   ;
                   but
                   to
                   be
                   his
                   own
                   Judge
                   and
                   executioner
                   of
                   that
                   sentence
                   .
                   But
                   this
                   is
                   not
                   true
                   in
                   all
                   cases
                   ,
                   but
                   with
                   the
                   provision
                   of
                   the
                   following
                   measures
                   .
                
                 
                   2.
                   
                   If
                   the
                   law
                   imposes
                   a
                   penalty
                   to
                   be
                   incurred
                   
                     ipso
                     facto
                  
                   ,
                   
                   yet
                   if
                   the
                   penalty
                   be
                   moderate
                   ,
                   equal
                   and
                   tolerable
                   ,
                   the
                   Conscience
                   is
                   oblig'd
                   to
                   a
                   voluntary
                   susception
                   of
                   it
                   ,
                   before
                   the
                   sentence
                   of
                   the
                   Judge
                   ,
                   although
                   the
                   sentence
                   be
                   not
                   privative
                   ,
                   but
                   executive
                   ;
                   that
                   is
                   ,
                   though
                   there
                   be
                   something
                   to
                   be
                   acted
                   by
                   the
                   guilty
                   person
                   upon
                   himself
                   .
                   Thus
                   if
                   excommunication
                   be
                   incurred
                   
                     ipso
                     facto
                  
                   ,
                   he
                   that
                   is
                   guilty
                   of
                   the
                   fact
                   deserving
                   it
                   ,
                   &
                   is
                   fallen
                   into
                   the
                   sentence
                   ,
                   is
                   not
                   onely
                   bound
                   to
                   submit
                   to
                   those
                   estrangements
                   
                   and
                   separations
                   ,
                   those
                   alienations
                   of
                   society
                   and
                   avoidings
                   which
                   he
                   finds
                   from
                   the
                   duty
                   of
                   others
                   ,
                   but
                   if
                   by
                   chance
                   he
                   be
                   in
                   a
                   stranger
                   place
                   where
                   they
                   know
                   not
                   of
                   it
                   ,
                   and
                   begin
                   Divine
                   service
                   ,
                   he
                   is
                   bound
                   in
                   Conscience
                   to
                   goe
                   away
                   ,
                   to
                   resign
                   an
                   Ecclesiastical
                   benefice
                   if
                   he
                   be
                   possessed
                   of
                   one
                   ,
                   and
                   other
                   things
                   of
                   the
                   same
                   necessity
                   for
                   the
                   verification
                   of
                   the
                   sentence
                   :
                   and
                   the
                   reason
                   is
                   ,
                   because
                   every
                   act
                   of
                   Communion
                   or
                   office
                   is
                   in
                   his
                   case
                   a
                   rebelling
                   against
                   the
                   sentence
                   of
                   the
                   law
                   ,
                   the
                   verification
                   of
                   which
                   depends
                   upon
                   himself
                   as
                   much
                   as
                   upon
                   others
                   :
                   for
                   every
                   such
                   person
                   is
                   like
                   a
                   man
                   that
                   hath
                   the
                   plague
                   ,
                   all
                   men
                   that
                   know
                   it
                   avoid
                   him
                   ;
                   but
                   because
                   all
                   men
                   doe
                   not
                   know
                   it
                   ,
                   he
                   is
                   bound
                   in
                   Conscience
                   to
                   avoid
                   them
                   ,
                   and
                   in
                   no
                   case
                   to
                   run
                   into
                   their
                   company
                   ,
                   whether
                   they
                   know
                   him
                   ,
                   or
                   know
                   him
                   not
                   .
                   Now
                   because
                   this
                   does
                   not
                   oblige
                   to
                   all
                   sorts
                   of
                   active
                   executions
                   of
                   the
                   sentence
                   ,
                   the
                   following
                   measures
                   are
                   the
                   limit
                   of
                   it
                   .
                
                 
                   3.
                   
                   The
                   law
                   does
                   not
                   oblige
                   the
                   guilty
                   person
                   to
                   such
                   active
                   executions
                   of
                   the
                   sentence
                   which
                   are
                   meerly
                   and
                   intirely
                   active
                   ;
                   
                   that
                   is
                   ,
                   which
                   doe
                   not
                   include
                   a
                   negative
                   ,
                   or
                   something
                   contrary
                   to
                   the
                   passive
                   obedience
                   .
                   Thus
                   if
                   a
                   Traitor
                   be
                   sentenc'd
                   to
                   a
                   confiscation
                   of
                   goods
                   ,
                   &
                   this
                   be
                   
                     ipso
                     jure
                  
                   incurred
                   ;
                   the
                   guilty
                   person
                   is
                   not
                   tied
                   to
                   carry
                   all
                   his
                   goods
                   to
                   the
                   publick
                   treasure
                   ,
                   but
                   he
                   is
                   tied
                   not
                   to
                   change
                   ,
                   not
                   to
                   diminish
                   ,
                   not
                   to
                   aliene
                   ,
                   not
                   to
                   use
                   them
                   otherwise
                   then
                   the
                   law
                   permits
                   ;
                   because
                   if
                   he
                   doe
                   any
                   thing
                   of
                   these
                   he
                   does
                   something
                   against
                   the
                   sentence
                   of
                   the
                   law
                   ,
                   which
                   in
                   his
                   case
                   is
                   rebellion
                   and
                   disobedience
                   .
                   He
                   may
                   be
                   truly
                   passive
                   and
                   perfectly
                   obedient
                   to
                   the
                   sentence
                   of
                   the
                   law
                   without
                   hiring
                   porters
                   or
                   waggons
                   to
                   carry
                   his
                   goods
                   away
                   ;
                   and
                   the
                   custome
                   of
                   the
                   law
                   requires
                   it
                   not
                   :
                   but
                   if
                   he
                   does
                   aliene
                   his
                   goods
                   he
                   hath
                   not
                   so
                   much
                   as
                   the
                   passive
                   obedience
                   .
                
                 
                   4.
                   
                   In
                   punishments
                   corporal
                   the
                   laws
                   doe
                   not
                   proceed
                   without
                   the
                   sentence
                   of
                   the
                   Judge
                   ;
                   
                   except
                   it
                   be
                   in
                   the
                   court
                   of
                   Conscience
                   ,
                   which
                   is
                   voluntary
                   and
                   by
                   choice
                   .
                   Thus
                   no
                   man
                   is
                   
                     ipso
                     jure
                  
                   condemn'd
                   to
                   be
                   hang'd
                   ,
                   or
                   to
                   be
                   whipp'd
                   ,
                   and
                   no
                   man
                   is
                   by
                   any
                   law
                   bound
                   to
                   inflict
                   such
                   punishments
                   on
                   himself
                   ;
                   because
                   there
                   is
                   a
                   natural
                   abhorrency
                   in
                   such
                   actions
                   ,
                   and
                   it
                   is
                   that
                   odious
                   part
                   of
                   the
                   law
                   which
                   is
                   so
                   much
                   against
                   nature
                   and
                   natural
                   affection
                   that
                   none
                   but
                   the
                   vilest
                   part
                   of
                   mankind
                   are
                   put
                   to
                   doe
                   it
                   unto
                   others
                   :
                   &
                   therefore
                   because
                   the
                   laws
                   doe
                   enjoyn
                   no
                   such
                   thing
                   ,
                   the
                   inquiry
                   is
                   needless
                   ,
                   whether
                   in
                   such
                   cases
                   the
                   Conscience
                   be
                   oblig'd
                   .
                   But
                   this
                   is
                   wholly
                   depending
                   upon
                   the
                   manners
                   of
                   men
                   ,
                   and
                   the
                   present
                   humors
                   of
                   the
                   world
                   .
                   Amongst
                   some
                   nations
                   it
                   was
                   otherwise
                   ;
                   and
                   no
                   question
                   but
                   it
                   might
                   be
                   so
                   ,
                   if
                   by
                   circumstances
                   and
                   the
                   accidents
                   of
                   opinion
                   and
                   the
                   conversation
                   of
                   the
                   world
                   the
                   thing
                   were
                   not
                   made
                   intolerable
                   .
                   Plutarch
                   tels
                   of
                   Teribasus
                   ,
                   
                   that
                   being
                   arrested
                   by
                   the
                   officers
                   of
                   death
                   he
                   resisted
                   with
                   such
                   a
                   bravery
                   as
                   he
                   us'd
                   against
                   the
                   Kings
                   enemies
                   ;
                   but
                   being
                   told
                   that
                   they
                   were
                   sent
                   by
                   the
                   King
                   ,
                   he
                   presently
                   reached
                   forth
                   his
                   hands
                   and
                   offer'd
                   them
                   to
                   the
                   Lictors
                   to
                   be
                   bound
                   .
                   But
                   this
                   was
                   no
                   great
                   matter
                   ,
                   it
                   was
                   necessary
                   ,
                   and
                   he
                   that
                   is
                   condemn'd
                   to
                   die
                   by
                   a
                   just
                   authority
                   ,
                   ows
                   to
                   it
                   at
                   least
                   so
                   much
                   that
                   he
                   resist
                   not
                   ,
                   that
                   he
                   goe
                   to
                   death
                   when
                   he
                   is
                   called
                   ,
                   that
                   he
                   lie
                   down
                   under
                   the
                   axe
                   when
                   he
                   is
                   commanded
                   :
                   So
                   did
                   Stilico
                   at
                   the
                   command
                   of
                   his
                   son
                   in
                   law
                   ,
                   Honorius
                   the
                   Emperour
                   .
                   It
                   was
                   more
                   which
                   was
                   done
                   by
                   the
                   Lithuanians
                   under
                   Vitoldus
                   their
                   King
                   ,
                   who
                   was
                   brother
                   to
                   that
                   Vladislaus
                   famous
                   for
                   a
                   memorable
                   battel
                   against
                   the
                   Turks
                   ;
                   he
                   commanded
                   many
                   to
                   death
                   ,
                   and
                   they
                   died
                   without
                   the
                   
                   Hang-man's
                   hand
                   ,
                   being
                   the
                   executioners
                   of
                   their
                   King's
                   laws
                   upon
                   themselves
                   .
                   And
                   Sabellicus
                   tels
                   ,
                   
                   that
                   the
                   Ethiopians
                   ,
                   when
                   their
                   King
                   sent
                   a
                   Messenger
                   with
                   the
                   Ensigns
                   of
                   Death
                   ,
                   they
                   presently
                   went
                   home
                   and
                   died
                   by
                   their
                   own
                   hands
                   .
                   And
                   this
                   was
                   accounted
                   among
                   them
                   so
                   sacred
                   an
                   obligation
                   ,
                   that
                   when
                   a
                   young
                   timorous
                   person
                   thought
                   to
                   have
                   fled
                   ,
                   his
                   mother
                   took
                   her
                   girdle
                   and
                   strangled
                   him
                   ,
                   lest
                   he
                   should
                   dishonour
                   his
                   family
                   by
                   disobeying
                   the
                   law
                   out
                   of
                   fear
                   of
                   death
                   .
                   This
                   was
                   brave
                   ;
                   but
                   some
                   men
                   cannot
                   be
                   willing
                   to
                   dye
                   ,
                   and
                   few
                   can
                   well
                   suffer
                   it
                   :
                   but
                   therefore
                   it
                   is
                   hard
                   that
                   any
                   one
                   should
                   be
                   compelled
                   to
                   doe
                   it
                   to
                   himself
                   .
                   Therefore
                   the
                   laws
                   of
                   Christendome
                   are
                   wise
                   and
                   gentle
                   ;
                   and
                   excepting
                   that
                   of
                   the
                   Lithuanian
                   Prince
                   ,
                   who
                   is
                   reported
                   to
                   have
                   been
                   a
                   Tyrant
                   ,
                   it
                   is
                   not
                   enjoyned
                   by
                   any
                   Prince
                   or
                   any
                   law
                   amongst
                   us
                   ,
                   that
                   I
                   know
                   of
                   .
                   But
                   this
                   is
                   not
                   onely
                   true
                   in
                   active
                   executions
                   ,
                   but
                   in
                   the
                   passive
                   penalties
                   ,
                   which
                   are
                   very
                   violent
                   and
                   extreme
                   .
                   Thus
                   if
                   a
                   man
                   were
                   justly
                   condemn'd
                   to
                   be
                   immur'd
                   and
                   starv'd
                   to
                   death
                   ,
                   he
                   is
                   tied
                   to
                   submit
                   to
                   it
                   ,
                   as
                   not
                   to
                   rebel
                   ,
                   and
                   by
                   violence
                   quit
                   himself
                   :
                   but
                   he
                   is
                   not
                   tied
                   so
                   much
                   as
                   to
                   the
                   privative
                   execution
                   ;
                   that
                   is
                   ,
                   he
                   is
                   not
                   bound
                   to
                   abstain
                   from
                   meat
                   ,
                   if
                   it
                   be
                   brought
                   to
                   him
                   .
                   Thus
                   we
                   find
                   in
                   story
                   ,
                   of
                   the
                   pious
                   Persian
                   Lady
                   ,
                   who
                   to
                   her
                   Father
                   condemn'd
                   to
                   death
                   by
                   starving
                   gave
                   her
                   breasts
                   to
                   suck
                   ,
                   and
                   preserv'd
                   his
                   life
                   ;
                   and
                   he
                   not
                   at
                   all
                   made
                   infamous
                   by
                   not
                   dying
                   ;
                   but
                   had
                   his
                   life
                   given
                   as
                   the
                   reward
                   of
                   his
                   Daughters
                   piety
                   .
                
                 
                   5.
                   
                   Condemn'd
                   persons
                   are
                   not
                   tied
                   to
                   put
                   themselves
                   to
                   death
                   ,
                   
                   or
                   cut
                   off
                   a
                   member
                   with
                   their
                   own
                   hands
                   ,
                   or
                   doe
                   execution
                   ,
                   by
                   doing
                   any
                   action
                   ,
                   or
                   abstaining
                   from
                   doing
                   any
                   thing
                   ,
                   when
                   such
                   doing
                   or
                   abstaining
                   is
                   the
                   sufficient
                   ,
                   or
                   the
                   principal
                   ,
                   or
                   the
                   immediate
                   killing
                   or
                   dismembring
                   .
                   But
                   to
                   the
                   under-ministeries
                   they
                   are
                   ti'de
                   ,
                   which
                   cannot
                   be
                   done
                   without
                   them
                   ;
                   that
                   is
                   ,
                   they
                   are
                   tied
                   so
                   far
                   to
                   act
                   ,
                   as
                   without
                   which
                   they
                   cannot
                   suffer
                   :
                   and
                   this
                   is
                   to
                   be
                   extended
                   even
                   to
                   the
                   principal
                   and
                   immediate
                   act
                   of
                   killing
                   ,
                   if
                   they
                   onely
                   ordinarily
                   can
                   doe
                   it
                   .
                   Thus
                   a
                   condemn'd
                   Criminal
                   is
                   bound
                   to
                   go
                   to
                   execution
                   ,
                   or
                   suffer
                   himself
                   quietly
                   to
                   be
                   carried
                   ;
                   to
                   lie
                   down
                   under
                   the
                   Hangman's
                   Axe
                   ,
                   to
                   ascend
                   the
                   Ladder
                   :
                   and
                   it
                   is
                   a
                   great
                   undecency
                   of
                   dying
                   ,
                   and
                   directly
                   criminal
                   ,
                   which
                   is
                   frequent
                   enough
                   in
                   France
                   ,
                   and
                   is
                   reported
                   of
                   
                     Marshal
                     Biron
                  
                   ,
                   to
                   fight
                   with
                   the
                   Executioner
                   ,
                   to
                   snatch
                   the
                   Weapons
                   from
                   the
                   Souldiers
                   ,
                   to
                   force
                   the
                   Officers
                   to
                   kill
                   him
                   ,
                   as
                   a
                   wild
                   Bull
                   or
                   Lion
                   is
                   kill'd
                   .
                   *
                   But
                   a
                   condemn'd
                   man
                   is
                   also
                   tied
                   to
                   drink
                   his
                   poyson
                   ,
                   if
                   that
                   be
                   appointed
                   him
                   by
                   law
                   ;
                   for
                   though
                   this
                   be
                   the
                   immediate
                   act
                   of
                   killing
                   ,
                   to
                   which
                   ordinarily
                   condemn'd
                   persons
                   are
                   not
                   oblig'd
                   ,
                   yet
                   because
                   it
                   cannot
                   well
                   be
                   done
                   by
                   an
                   Executioner
                   without
                   his
                   consent
                   ,
                   or
                   extreme
                   violence
                   ,
                   the
                   guilty
                   person
                   is
                   bound
                   to
                   drink
                   it
                   :
                   the
                   reason
                   is
                   ,
                   because
                   the
                   law
                   must
                   be
                   obeyed
                   ,
                   and
                   at
                   least
                   a
                   passive
                   obedience
                   is
                   to
                   be
                   given
                   to
                   the
                   severest
                   of
                   her
                   sentences
                   ;
                   and
                   the
                   passiveness
                   of
                   a
                   man
                   is
                   to
                   be
                   distinguish'd
                   from
                   the
                   passiveness
                   of
                   a
                   beast
                   ;
                   that
                   which
                   cannot
                   be
                   avoided
                   ,
                   must
                   be
                   born
                   well
                   :
                   and
                   therefore
                   if
                   a
                   man
                   be
                   banished
                   ,
                   he
                   must
                   go
                   away
                   ,
                   and
                   not
                   be
                   dragg'd
                   ;
                   and
                   he
                   that
                   so
                   resists
                   the
                   laws
                   ,
                   that
                   he
                   forces
                   her
                   Ministers
                   to
                   hale
                   the
                   Criminal
                   to
                   death
                   like
                   an
                   unwilling
                   Swine
                   ,
                   deserves
                   the
                   burial
                   of
                   an
                   Asse
                   or
                   Dog.
                   But
                   this
                   alwayes
                   must
                   suppose
                   the
                   laws
                   to
                   be
                   just
                   ,
                   and
                   the
                   power
                   competent
                   ;
                   for
                   else
                   the
                   suffering
                   person
                   may
                   consider
                   ,
                   whether
                   the
                   quiet
                   submission
                   to
                   it
                   be
                   not
                   a
                   verification
                   of
                   the
                   sentence
                   ,
                   or
                   of
                   the
                   authority
                   ,
                   though
                   even
                   in
                   such
                   cases
                   it
                   is
                   not
                   the
                   Hang-man
                   that
                   is
                   unjust
                   ,
                   or
                   to
                   be
                   resisted
                   ,
                   but
                   the
                   Judge
                   or
                   the
                   laws
                   ;
                   and
                   therefore
                   they
                   are
                   to
                   be
                   protested
                   or
                   declar'd
                   
                   against
                   ;
                   for
                   that
                   is
                   all
                   which
                   is
                   left
                   to
                   be
                   done
                   by
                   the
                   oppressed
                   person
                   .
                
                 
                   6.
                   
                   When
                   the
                   punishments
                   are
                   principally
                   or
                   meerly
                   medicinal
                   ,
                   
                   the
                   Conscience
                   is
                   bound
                   to
                   a
                   voluntary
                   execution
                   of
                   the
                   sentence
                   ,
                   if
                   the
                   law
                   requires
                   it
                   .
                   For
                   then
                   the
                   laws
                   are
                   precepts
                   of
                   institution
                   and
                   discipline
                   ;
                   and
                   they
                   are
                   intended
                   as
                   mercies
                   to
                   the
                   man
                   ,
                   as
                   well
                   as
                   to
                   the
                   publick
                   ;
                   and
                   of
                   mercy
                   every
                   man
                   may
                   very
                   well
                   be
                   Minister
                   .
                   It
                   hath
                   in
                   it
                   no
                   undecency
                   for
                   a
                   man
                   to
                   mingle
                   his
                   own
                   severe
                   potion
                   ,
                   or
                   let
                   himself
                   blood
                   ,
                   or
                   lance
                   an
                   Ulcer
                   ;
                   and
                   there
                   is
                   no
                   more
                   in
                   the
                   medicinal
                   punishments
                   of
                   the
                   law
                   .
                   Thus
                   the
                   laws
                   can
                   command
                   us
                   to
                   fast
                   ,
                   to
                   wear
                   sackcloth
                   upon
                   the
                   bare
                   skin
                   ,
                   to
                   go
                   barefoot
                   ,
                   to
                   watch
                   all
                   night
                   upon
                   a
                   solemnity
                   of
                   expiation
                   ,
                   to
                   inflict
                   disciplines
                   ,
                   and
                   the
                   like
                   ;
                   and
                   for
                   these
                   we
                   are
                   to
                   expect
                   no
                   other
                   process
                   but
                   the
                   sentence
                   of
                   the
                   law
                   ,
                   no
                   Judge
                   but
                   our
                   Consciences
                   ,
                   no
                   Executioners
                   but
                   our selves
                   .
                   This
                   relies
                   upon
                   the
                   former
                   reasons
                   ,
                   and
                   the
                   meer
                   authority
                   of
                   the
                   law
                   ,
                   and
                   the
                   nature
                   of
                   the
                   thing
                   free
                   from
                   all
                   objections
                   .
                
                 
                   7.
                   
                   All
                   sentences
                   of
                   law
                   which
                   declare
                   a
                   fact
                   to
                   be
                   void
                   ,
                   
                   or
                   a
                   charge
                   and
                   expences
                   to
                   be
                   lost
                   ,
                   or
                   a
                   priviledge
                   to
                   cease
                   ,
                   are
                   presently
                   obligatory
                   to
                   the
                   Conscience
                   .
                   
                     Irrita
                     prorsus
                     ex
                     nunc
                     ,
                     &
                     vacua
                     nunciamus
                     ,
                  
                   is
                   usual
                   in
                   the
                   stile
                   of
                   laws
                   :
                   
                     &
                     sit
                     ipso
                     jure
                     irritum
                     &
                     inane
                     ;
                     &
                     careat
                     omni
                     robore
                     firmitatis
                     ,
                     non
                     obtineat
                     vires
                  
                   ;
                   let
                   it
                   be
                   of
                   no
                   force
                   ,
                   let
                   it
                   not
                   prevail
                   ,
                   let
                   it
                   be
                   void
                   ,
                   let
                   him
                   want
                   all
                   priviledge
                   ,
                   all
                   honour
                   ,
                   dominion
                   ,
                   action
                   ,
                   or
                   profit
                   .
                   For
                   these
                   and
                   the
                   like
                   words
                   ,
                   say
                   the
                   Logicians
                   ,
                   have
                   the
                   force
                   of
                   an
                   universal
                   sign
                   ,
                   and
                   doe
                   distribute
                   the
                   Noun
                   that
                   is
                   governed
                   by
                   the
                   Verb
                   ;
                   so
                   they
                   speak
                   ;
                   that
                   is
                   ,
                   it
                   signifies
                   and
                   hath
                   force
                   in
                   every
                   particular
                   ,
                   and
                   in
                   every
                   period
                   of
                   time
                   ;
                   
                     let
                     it
                     want
                     force
                  
                   ,
                   that
                   is
                   ,
                   
                     let
                     it
                     want
                     all
                     force
                  
                   ,
                   that
                   is
                   ,
                   be
                   of
                   no
                   use
                   at
                   all
                   ;
                   careat
                   is
                   as
                   much
                   as
                   
                     omnino
                     ,
                     penitus
                     ,
                     prorsus
                     careat
                     .
                  
                
                 
                   8.
                   
                   But
                   these
                   particulars
                   suffer
                   one
                   limitation
                   .
                   
                   A
                   man
                   is
                   not
                   bound
                   to
                   suffer
                   the
                   penalty
                   of
                   the
                   law
                   before
                   the
                   sentence
                   of
                   the
                   Judge
                   ,
                   though
                   the
                   fact
                   be
                   sentenc'd
                   and
                   condemn'd
                   
                     ipso
                     jure
                  
                   ,
                   if
                   the
                   fact
                   be
                   made
                   publick
                   ,
                   and
                   brought
                   before
                   the
                   Judge
                   :
                   Because
                   he
                   taking
                   it
                   into
                   his
                   cognisance
                   ,
                   revokes
                   the
                   former
                   obligation
                   ,
                   by
                   imposing
                   a
                   new
                   ;
                   by
                   changing
                   the
                   method
                   of
                   the
                   law
                   ,
                   and
                   lessening
                   the
                   expectation
                   .
                   Thus
                   by
                   the
                   laws
                   Ecclesiastical
                   ,
                   which
                   were
                   antiently
                   of
                   force
                   in
                   England
                   ,
                   and
                   are
                   not
                   yet
                   repeal'd
                   ,
                   
                     Not●rius
                     percussor
                     Clerici
                  
                   ,
                   he
                   that
                   openly
                   or
                   manifestly
                   strikes
                   a
                   Bishop
                   or
                   Priest
                   ,
                   is
                   
                     ipso
                     jure
                  
                   excommunicate
                   ;
                   and
                   to
                   this
                   sentence
                   the
                   guilty
                   person
                   is
                   bound
                   to
                   submit
                   :
                   but
                   in
                   case
                   he
                   be
                   brought
                   before
                   the
                   Criminal
                   Judge
                   ,
                   and
                   there
                   be
                   solemn
                   process
                   form'd
                   ,
                   he
                   may
                   suspend
                   his
                   obedience
                   to
                   the
                   law
                   ,
                   because
                   the
                   Judge
                   calls
                   him
                   to
                   attend
                   to
                   the
                   
                     sentence
                     of
                     a
                     man.
                  
                   
                
                 
                   9.
                   
                   But
                   yet
                   this
                   is
                   also
                   so
                   to
                   be
                   understood
                   to
                   be
                   true
                   in
                   all
                   
                     exceptis
                     sententiis
                     irritantibus
                  
                   ,
                   
                   
                     excepting
                     sentences
                     of
                     the
                     declaring
                     actions
                     to
                     be
                     null
                     ,
                  
                   or
                   
                     priviledges
                     void
                  
                   .
                   For
                   in
                   these
                   cases
                   ,
                   though
                   the
                   Judge
                   doe
                   take
                   into
                   his
                   cognisance
                   the
                   particular
                   fault
                   ,
                   and
                   give
                   a
                   declarative
                   sentence
                   of
                   such
                   a
                   nullity
                   and
                   evacuation
                   ,
                   yet
                   the
                   action
                   does
                   not
                   begin
                   to
                   be
                   null
                   ,
                   or
                   the
                   priviledge
                   to
                   cease
                   from
                   the
                   sentence
                   of
                   the
                   Judge
                   ,
                   but
                   from
                   the
                   doing
                   of
                   the
                   fault
                   ,
                   and
                   the
                   sentence
                   of
                   the
                   law
                   :
                   and
                   therefore
                   if
                   a
                   question
                   arises
                   ,
                   and
                   the
                   Judge
                   declare
                   in
                   it
                   ,
                   the
                   nullity
                   is
                   onely
                   confirm'd
                   by
                   the
                   Judge
                   ,
                   but
                   it
                   was
                   so
                   by
                   the
                   sentence
                   of
                   the
                   law
                   .
                   Now
                   the
                   reason
                   of
                   the
                   difference
                   
                   in
                   the
                   case
                   of
                   nullities
                   and
                   evacuations
                   from
                   other
                   cases
                   ,
                   is
                   ,
                   because
                   that
                   which
                   is
                   not
                   ,
                   hath
                   no
                   effect
                   ,
                   and
                   can
                   produce
                   no
                   action
                   ;
                   and
                   as
                   a
                   Citisen
                   told
                   the
                   people
                   of
                   Athens
                   ,
                   who
                   upon
                   the
                   first
                   news
                   of
                   Alexander's
                   death
                   would
                   have
                   rebelled
                   ,
                   Stay
                   (
                   sayes
                   he
                   )
                   make
                   no
                   hast
                   ;
                   for
                   if
                   he
                   be
                   dead
                   to
                   day
                   ,
                   he
                   will
                   be
                   dead
                   to
                   marrow
                   :
                   So
                   if
                   the
                   Judge
                   declare
                   that
                   such
                   an
                   action
                   was
                   null
                   ,
                   it
                   was
                   null
                   all
                   the
                   way
                   ;
                   if
                   he
                   sayes
                   it
                   be
                   dead
                   now
                   as
                   a
                   punishment
                   of
                   the
                   fault
                   ,
                   it
                   was
                   dead
                   as
                   soon
                   as
                   the
                   fault
                   was
                   done
                   ;
                   for
                   it
                   died
                   by
                   the
                   hand
                   of
                   the
                   law
                   ,
                   not
                   by
                   the
                   hand
                   of
                   the
                   Judge
                   .
                   In
                   other
                   things
                   the
                   limitation
                   is
                   to
                   be
                   observed
                   .
                
                 
                   10.
                   
                   And
                   this
                   also
                   holds
                   ,
                   
                   in
                   case
                   that
                   it
                   be
                   upon
                   any
                   account
                   necessary
                   that
                   the
                   Judge
                   give
                   a
                   declarative
                   sentence
                   :
                   for
                   sometimes
                   in
                   regard
                   of
                   others
                   ,
                   the
                   Judge
                   must
                   declare
                   such
                   a
                   person
                   excommunicate
                   ,
                   or
                   depriv'd
                   ,
                   or
                   silenc'd
                   ,
                   or
                   infamous
                   ,
                   that
                   they
                   also
                   may
                   avoid
                   him
                   ,
                   or
                   doe
                   their
                   respective
                   duties
                   .
                   But
                   although
                   the
                   guilty
                   person
                   be
                   in
                   conscience
                   regularly
                   oblig'd
                   before
                   that
                   declarative
                   sentence
                   ,
                   it
                   being
                   nothing
                   but
                   a
                   publication
                   of
                   what
                   was
                   in
                   being
                   before
                   ;
                   yet
                   it
                   being
                   a
                   favourable
                   case
                   ,
                   and
                   the
                   law
                   not
                   loving
                   extremities
                   and
                   rigours
                   of
                   animadversion
                   ,
                   it
                   is
                   to
                   be
                   presumed
                   that
                   the
                   law
                   gives
                   leave
                   to
                   the
                   guilty
                   person
                   to
                   stay
                   execution
                   till
                   publication
                   .
                   Because
                   no
                   man
                   is
                   bound
                   directly
                   to
                   defame
                   himself
                   ;
                   which
                   he
                   will
                   hazard
                   to
                   doe
                   ,
                   if
                   he
                   executes
                   the
                   sentence
                   upon
                   himself
                   before
                   the
                   Judge
                   calls
                   others
                   into
                   testimony
                   and
                   observation
                   of
                   the
                   sentence
                   .
                   But
                   though
                   the
                   sentence
                   may
                   upon
                   favourable
                   conditions
                   be
                   retarded
                   ,
                   it
                   must
                   at
                   no
                   hand
                   be
                   evacuated
                   .
                   Therefore
                   if
                   the
                   Judge
                   meddle
                   not
                   ,
                   the
                   man
                   is
                   left
                   to
                   the
                   sentence
                   of
                   the
                   law
                   .
                   And
                   it
                   is
                   in
                   all
                   these
                   particulars
                   to
                   be
                   remembred
                   ,
                   that
                   the
                   law
                   is
                   a
                   mute
                   Judge
                   ,
                   and
                   the
                   Judge
                   is
                   a
                   speaking
                   law
                   .
                   It
                   is
                   the
                   saying
                   of
                   Cicero
                   ;
                   
                   and
                   from
                   thence
                   is
                   to
                   be
                   concluded
                   ,
                   that
                   when
                   the
                   Judge
                   hath
                   spoken
                   ,
                   he
                   hath
                   said
                   no
                   new
                   thing
                   ,
                   and
                   he
                   hath
                   no
                   new
                   authority
                   ;
                   and
                   therefore
                   if
                   the
                   law
                   hath
                   clearly
                   spoken
                   before
                   ,
                   she
                   hath
                   as
                   much
                   authority
                   to
                   bind
                   where
                   she
                   intends
                   to
                   bind
                   ,
                   as
                   if
                   she
                   speaks
                   by
                   her
                   Judges
                   .
                
                 
                   These
                   considerations
                   and
                   this
                   whole
                   question
                   is
                   of
                   great
                   use
                   in
                   order
                   to
                   some
                   parts
                   of
                   repentance
                   ,
                   
                   and
                   particularly
                   of
                   restitution
                   .
                   For
                   if
                   a
                   law
                   be
                   made
                   ,
                   that
                   if
                   a
                   Clerk
                   within
                   twelve
                   months
                   after
                   the
                   collation
                   of
                   a
                   Parish-Church
                   be
                   not
                   ordain'd
                   a
                   Priest
                   ,
                   he
                   shall
                   
                     ipso
                     jure
                  
                   forfeit
                   his
                   Ecclesiastical
                   Benefice
                   ;
                   if
                   he
                   does
                   not
                   submit
                   to
                   the
                   sentence
                   ,
                   and
                   recede
                   from
                   his
                   Parish
                   ,
                   he
                   is
                   tied
                   in
                   Conscience
                   to
                   make
                   restitution
                   of
                   all
                   the
                   after
                   profits
                   which
                   he
                   receives
                   or
                   consumes
                   .
                   So
                   that
                   it
                   hath
                   real
                   effect
                   upon
                   Consciences
                   ,
                   and
                   the
                   material
                   occurrences
                   of
                   men
                   .
                
                 
                   But
                   then
                   for
                   the
                   reducing
                   of
                   it
                   to
                   practice
                   ,
                   
                   I
                   am
                   next
                   to
                   account
                   by
                   what
                   signs
                   we
                   shall
                   know
                   when
                   it
                   is
                   
                     sententia
                     lata
                     à
                     jure
                  
                   ,
                   when
                   it
                   is
                   
                     lata
                     ab
                     homine
                  
                   ;
                   when
                   it
                   is
                   lata
                   ,
                   and
                   when
                   ferenda
                   ;
                   that
                   is
                   ,
                   when
                   the
                   Criminal
                   is
                   to
                   attend
                   the
                   sentence
                   of
                   the
                   Judge
                   ,
                   and
                   the
                   solennities
                   of
                   law
                   and
                   execution
                   by
                   the
                   appointed
                   Officer
                   ;
                   and
                   when
                   he
                   is
                   to
                   doe
                   it
                   himself
                   ,
                   by
                   his
                   own
                   act
                   or
                   positive
                   submission
                   upon
                   the
                   sentence
                   of
                   the
                   law
                   .
                
              
               
                 
                   Signs
                   by
                   which
                   we
                   may
                   judge
                   when
                   the
                   Criminal
                   is
                   condemn'd
                   ipso
                   facto
                   .
                
                 
                   The
                   surest
                   measures
                   are
                   these
                   .
                   
                   Those
                   laws
                   contain
                   
                     sententiam
                     latam
                  
                   ,
                   
                   and
                   oblige
                   the
                   Criminal
                   to
                   a
                   spontaneous
                   susception
                   of
                   the
                   punishment
                   ,
                   when
                   1.
                   the
                   law
                   expresly
                   affirms
                   ,
                   that
                   the
                   guilty
                   person
                   does
                   
                     ipso
                     facto
                  
                   incurre
                   the
                   sentence
                   without
                   further
                   process
                   ,
                   or
                   sentence
                   of
                   the
                   Judge
                   .
                
                 
                   2.
                   
                   When
                   the
                   law
                   sayes
                   ,
                   
                   that
                   the
                   Transgressor
                   shall
                   be
                   bound
                   in
                   conscience
                   to
                   pay
                   the
                   fine
                   ,
                   or
                   suffer
                   the
                   punishment
                   contain'd
                   in
                   the
                   Sanction
                   of
                   the
                   law
                   :
                   which
                   thing
                   because
                   it
                   is
                   not
                   usual
                   in
                   laws
                   ,
                   lest
                   I
                   should
                   seem
                   to
                   speak
                   this
                   to
                   no
                   purpose
                   ,
                   I
                   give
                   an
                   example
                   out
                   of
                   the
                   Spanish
                   laws
                   :
                   for
                   I
                   finde
                   in
                   the
                   laws
                   of
                   the
                   Kingdome
                   of
                   Castile
                   divers
                   instances
                   to
                   this
                   purpose
                   ;
                   
                   particularly
                   ,
                   after
                   the
                   assignation
                   of
                   the
                   Secretaries
                   fee
                   ,
                   appointing
                   how
                   much
                   he
                   may
                   receive
                   for
                   the
                   instruments
                   of
                   grace
                   which
                   he
                   makes
                   ,
                   it
                   is
                   added
                   ,
                   
                     Jurent
                     quod
                     observabunt
                     eaquae
                     in
                     pracedenti
                     capitulo
                     ordinata
                     sunt
                     ,
                     &
                     quod
                     non
                     accipient
                     munera
                     ,
                     &
                     quod
                     solvent
                     poenas
                     si
                     in
                     eas
                     inciderint
                     ,
                     ad
                     quas
                     ex
                     nunc
                     eos
                     condemnamus
                     ,
                     ità
                     ut
                     sint
                     obligati
                     in
                     foro
                     conscientiae
                     ad
                     solvendum
                     eas
                     ,
                     absque
                     hoc
                     quod
                     sint
                     ad
                     illas
                     condemnati
                     .
                  
                   And
                   the
                   same
                   also
                   is
                   a
                   little
                   after
                   decreed
                   concerning
                   Judges
                   and
                   publick
                   Notaries
                   ,
                   
                   that
                   they
                   take
                   nothing
                   beyond
                   their
                   allowed
                   fees
                   and
                   salaries
                   ;
                   and
                   if
                   they
                   doe
                   ,
                   they
                   are
                   to
                   pay
                   a
                   certain
                   fine
                   .
                   They
                   are
                   also
                   to
                   swear
                   to
                   observe
                   that
                   ordinance
                   ;
                   and
                   in
                   case
                   they
                   doe
                   not
                   ,
                   that
                   they
                   will
                   pay
                   the
                   fines
                   to
                   which
                   the
                   law
                   does
                   then
                   sentence
                   them
                   ,
                   that
                   they
                   be
                   bound
                   in
                   Conscience
                   to
                   doe
                   it
                   without
                   any
                   further
                   condemnation
                   by
                   the
                   sentence
                   of
                   any
                   man.
                   Now
                   the
                   reason
                   of
                   this
                   is
                   ,
                   because
                   the
                   Conscience
                   being
                   intrusted
                   and
                   charg'd
                   with
                   the
                   penalty
                   ,
                   must
                   suppose
                   onely
                   the
                   duty
                   and
                   obligation
                   of
                   the
                   man
                   whose
                   Conscience
                   is
                   charg'd
                   .
                   It
                   were
                   foolish
                   to
                   charge
                   the
                   Conscience
                   ,
                   if
                   the
                   Conscience
                   were
                   not
                   then
                   intended
                   to
                   be
                   bound
                   to
                   see
                   to
                   the
                   execution
                   :
                   but
                   that
                   could
                   not
                   be
                   ,
                   if
                   the
                   sentence
                   of
                   the
                   Judge
                   were
                   to
                   be
                   expected
                   ;
                   for
                   that
                   is
                   a
                   work
                   of
                   time
                   ,
                   and
                   will
                   be
                   done
                   without
                   troubling
                   the
                   Conscience
                   .
                   Therefore
                   the
                   Conscience
                   being
                   made
                   the
                   Sheriff
                   or
                   the
                   Witness
                   with
                   the
                   charge
                   of
                   execution
                   ,
                   supposes
                   the
                   whole
                   affair
                   to
                   be
                   his
                   own
                   private
                   duty
                   .
                
                 
                   3.
                   
                   In
                   censures
                   Ecclesiastical
                   it
                   hath
                   sometimes
                   been
                   the
                   usage
                   of
                   the
                   Legislator
                   to
                   impose
                   a
                   penalty
                   ,
                   
                   adding
                   ,
                   that
                   
                     donec
                     satisfecerit
                  
                   ,
                   untill
                   such
                   or
                   such
                   a
                   thing
                   be
                   done
                   ,
                   the
                   Criminal
                   shall
                   not
                   be
                   absolved
                   :
                   and
                   this
                   also
                   is
                   an
                   indication
                   that
                   the
                   sentence
                   is
                   made
                   by
                   the
                   law
                   ,
                   and
                   is
                   
                     ipso
                     facto
                  
                   incurred
                   by
                   the
                   Delinquent
                   ,
                   because
                   it
                   leaves
                   a
                   secret
                   tie
                   upon
                   his
                   Conscience
                   obliging
                   him
                   to
                   doe
                   it
                   ;
                   which
                   were
                   needless
                   ,
                   if
                   the
                   Criminal
                   Judge
                   were
                   to
                   be
                   intrusted
                   with
                   it
                   ,
                   for
                   he
                   is
                   otherwise
                   sufficiently
                   intrusted
                   with
                   compulsories
                   to
                   secure
                   the
                   executions
                   .
                   Of
                   this
                   nature
                   is
                   that
                   Constitution
                   of
                   Innocentius
                   4.
                   
                     cap.
                     Romana
                  
                   ,
                   §
                   .
                   
                     procurationes
                     ,
                     de
                     censibus
                     ,
                     lib.
                  
                   6.
                   describing
                   the
                   order
                   for
                   an
                   Archbishop's
                   visitation
                   of
                   his
                   own
                   ,
                   and
                   the
                   Dioceses
                   of
                   his
                   Suffragan
                   Bishops
                   ;
                   forbidding
                   severely
                   him
                   or
                   any
                   of
                   his
                   followers
                   to
                   receive
                   a
                   fee
                   ,
                   bribe
                   ,
                   reward
                   ,
                   or
                   present
                   ,
                   
                     qualitercunque
                     offeratur
                     ,
                     under
                     what
                     pretence
                     soever
                     it
                     be
                     offer'd
                     ,
                  
                   lest
                   he
                   be
                   found
                   to
                   seek
                   that
                   which
                   is
                   his
                   own
                   ,
                   not
                   that
                   which
                   is
                   of
                   Jesus
                   Christ
                   ;
                   adding
                   ,
                   
                     Quod
                     si
                     fuerit
                     contrà
                     praesumptum
                     ,
                     recipiens
                     maledictionem
                     incurrat
                     ,
                     à
                     qua
                     nunquam
                     nisi
                     duplum
                     restituat
                     liberetur
                     ,
                     He
                     that
                     shall
                     presume
                     to
                     doe
                     otherwise
                     ,
                     and
                     receive
                     any
                     thing
                     ,
                     shall
                     incurre
                     a
                     curse
                     ,
                     from
                     which
                     he
                     shall
                     never
                     be
                     absolved
                     till
                     he
                     have
                     restored
                     it
                     two-fold
                     .
                  
                   This
                   relies
                   upon
                   the
                   former
                   reason
                   .
                
                 
                 
                   4.
                   
                   Panormitan
                   gives
                   this
                   rule
                   ,
                   
                   That
                   when
                   a
                   sentence
                   is
                   set
                   down
                   in
                   the
                   law
                   in
                   words
                   of
                   the
                   present
                   or
                   preter
                   tense
                   ,
                   
                   it
                   concludes
                   the
                   sentence
                   to
                   be
                   
                     ipso
                     facto
                  
                   incurred
                   ;
                   for
                   whatsoever
                   is
                   
                     ipso
                     jure
                  
                   decreed
                   ,
                   is
                   
                     ipso
                     facto
                  
                   incurred
                   :
                   and
                   of
                   this
                   decree
                   ,
                   the
                   present
                   and
                   past
                   tenses
                   (
                   saies
                   the
                   Abbat
                   )
                   are
                   sufficient
                   indication
                   .
                   That
                   is
                   ,
                   if
                   the
                   words
                   be
                   damnatory
                   ;
                   [
                   as
                   
                     excommunicamus
                     ,
                     anathemate
                     innodamus
                  
                   ,
                   we
                   doe
                   deprive
                   him
                   of
                   all
                   rights
                   and
                   offices
                   ,
                   &c.
                   ]
                   for
                   if
                   the
                   Judge
                   using
                   the
                   like
                   words
                   passes
                   a
                   sentence
                   by
                   virtue
                   of
                   those
                   words
                   ,
                   so
                   does
                   the
                   law
                   ,
                   there
                   being
                   the
                   same
                   reason
                   ,
                   the
                   same
                   aurhority
                   ,
                   the
                   same
                   purpose
                   signified
                   by
                   the
                   same
                   form
                   of
                   words
                   .
                   But
                   if
                   the
                   words
                   be
                   of
                   the
                   present
                   or
                   past
                   time
                   ,
                   and
                   yet
                   not
                   immediately
                   damnatory
                   ,
                   they
                   doe
                   imply
                   the
                   sentence
                   to
                   be
                   made
                   afterwards
                   ;
                   as
                   
                     decernimus
                     ,
                     definivimus
                     ,
                     declaramus
                  
                   ,
                   and
                   the
                   like
                   .
                   But
                   if
                   these
                   words
                   signify
                   onely
                   ministerially
                   ,
                   and
                   not
                   principally
                   ,
                   that
                   is
                   ,
                   if
                   they
                   be
                   joyned
                   with
                   other
                   words
                   in
                   the
                   present
                   or
                   past
                   tense
                   ,
                   then
                   they
                   declare
                   the
                   sentence
                   past
                   and
                   
                     ipso
                     facto
                  
                   to
                   be
                   incurred
                   ;
                   as
                   
                     declaramus
                     eum
                     privatum
                     dominio
                     bonorum
                  
                   ;
                   then
                   the
                   case
                   is
                   evident
                   .
                
                 
                   5.
                   
                   Of
                   the
                   same
                   consideration
                   it
                   is
                   when
                   the
                   sentence
                   of
                   the
                   law
                   is
                   set
                   down
                   with
                   the
                   verb
                   substantive
                   Sum
                   ,
                   
                   of
                   what
                   tense
                   soever
                   ,
                   unless
                   by
                   a
                   future
                   participle
                   his
                   nature
                   be
                   altered
                   .
                   Thus
                   if
                   a
                   law
                   saies
                   ,
                   he
                   that
                   is
                   absent
                   from
                   his
                   parish
                   ,
                   without
                   just
                   cause
                   to
                   be
                   approved
                   by
                   his
                   Bishop
                   ,
                   above
                   six
                   moneths
                   ,
                   est
                   ,
                   or
                   
                     erit
                     infamis
                     ,
                     is
                  
                   or
                   
                     shall
                     be
                     infamous
                  
                   ;
                   the
                   sentence
                   is
                   
                     ipso
                     jure
                     lata
                  
                   ,
                   inferr'd
                   by
                   law
                   ,
                   and
                   
                     ipso
                     facto
                  
                   incurr'd
                   ;
                   because
                   the
                   verb
                   annexes
                   the
                   punishment
                   to
                   the
                   fact
                   without
                   further
                   process
                   .
                   But
                   if
                   the
                   verb
                   be
                   annexed
                   to
                   a
                   future
                   participle
                   the
                   case
                   is
                   altered
                   ;
                   the
                   sentence
                   is
                   not
                   to
                   be
                   undergone
                   till
                   the
                   Judge
                   have
                   declared
                   it
                   .
                   Now
                   this
                   relies
                   upon
                   the
                   force
                   of
                   the
                   words
                   and
                   the
                   proper
                   grammatical
                   way
                   of
                   speaking
                   ,
                   which
                   is
                   the
                   best
                   way
                   of
                   declaring
                   the
                   mind
                   of
                   a
                   man
                   ,
                   or
                   the
                   mind
                   of
                   the
                   law
                   ;
                   unless
                   where
                   it
                   is
                   confessed
                   that
                   the
                   law-giver
                   did
                   not
                   intend
                   ,
                   or
                   use
                   to
                   speak
                   properly
                   or
                   by
                   grammar
                   ,
                   
                   but
                   by
                   rude
                   custome
                   .
                   This
                   note
                   I
                   have
                   in
                   
                     A.
                     Gellius
                     ,
                     Verbum
                     esse
                     &
                     erit
                     ,
                     quando
                     per
                     se
                     ponuntur
                     ,
                     habent
                     atque
                     retinent
                     tempus
                     suum
                     ;
                     cum
                     vero
                     praeterito
                     junguntur
                     ,
                     vim
                     temporis
                     sui
                     amittunt
                     ,
                     &
                     in
                     praeteritum
                     contendunt
                     .
                  
                   If
                   these
                   words
                   be
                   not
                   altered
                   ,
                   they
                   signify
                   just
                   by
                   themselves
                   ;
                   est
                   or
                   
                     erit
                     excommunicatus
                  
                   ,
                   or
                   infamis
                   ,
                   signifies
                   the
                   punishment
                   to
                   begin
                   as
                   soon
                   as
                   the
                   fact
                   is
                   done
                   :
                   but
                   
                     est
                     excommunicandus
                  
                   ,
                   that
                   is
                   a
                   future
                   that
                   relates
                   to
                   another
                   time
                   ,
                   and
                   staies
                   for
                   the
                   sentence
                   of
                   the
                   Judge
                   .
                   But
                   there
                   must
                   be
                   something
                   more
                   to
                   clear
                   this
                   .
                   For
                   if
                   erit
                   be
                   the
                   future
                   tense
                   ,
                   why
                   shall
                   it
                   not
                   as
                   well
                   signify
                   
                     sententiam
                     ferendam
                  
                   ,
                   as
                   
                     est
                     excommunicandus
                  
                   ;
                   since
                   the
                   verb
                   is
                   to
                   be
                   left
                   to
                   his
                   own
                   time
                   ,
                   as
                   well
                   as
                   the
                   present
                   tense
                   brought
                   thither
                   by
                   a
                   future
                   participle
                   ?
                   Therefore
                   to
                   this
                   I
                   adde
                   ,
                   that
                   when
                   the
                   verb
                   or
                   participle
                   does
                   signify
                   the
                   action
                   or
                   ministery
                   of
                   some
                   other
                   person
                   besides
                   the
                   law
                   and
                   the
                   Criminal
                   ,
                   then
                   it
                   shews
                   that
                   the
                   declaration
                   of
                   the
                   Judge
                   is
                   to
                   be
                   expected
                   ;
                   as
                   in
                   [
                   
                     est
                     excommunicandus
                  
                   ]
                   that
                   is
                   ,
                   
                     he
                     is
                     to
                     be
                     excommunicated
                     ,
                     viz.
                  
                   by
                   the
                   sentence
                   of
                   his
                   
                     ordinary
                     judge
                  
                   :
                   but
                   
                     erit
                     infamis
                  
                   ,
                   or
                   
                     erit
                     excommunicatus
                  
                   ,
                   implies
                   no
                   mans
                   action
                   at
                   all
                   ,
                   but
                   supposes
                   the
                   thing
                   finish'd
                   without
                   any
                   more
                   to
                   doe
                   ;
                   and
                   then
                   comes
                   in
                   the
                   rule
                   of
                   Nigidius
                   in
                   
                     A.
                     Gellius
                  
                   before
                   spoken
                   of
                   .
                   Infamis
                   signifies
                   presently
                   ,
                   that
                   is
                   ,
                   he
                   shall
                   be
                   so
                   from
                   the
                   doing
                   of
                   the
                   crime
                   ;
                   and
                   excommunicatus
                   signifies
                   present
                   or
                   past
                   ,
                   and
                   therefore
                   by
                   it
                   the
                   future
                   tense
                   shall
                   be
                   altered
                   ,
                   and
                   therefore
                   the
                   sentence
                   presently
                   incurred
                   .
                   But
                   concerning
                   this
                   particular
                   ,
                   who
                   pleases
                   to
                   be
                   Critical
                   and
                   curious
                   in
                   minutes
                   may
                   delight
                   himself
                   by
                   seeing
                   seventy
                   five
                   fallencies
                   ,
                   and
                   alterations
                   of
                   cases
                   
                   by
                   the
                   variety
                   of
                   tenses
                   expressed
                   in
                   words
                   of
                   law
                   ,
                   in
                   Tiraquel
                   in
                   his
                   excellent
                   and
                   large
                   commentaries
                   
                     in
                     L.
                     Si
                     unquam
                     ,
                     C.
                     De
                     revocandis
                     donationibus
                     ,
                  
                   in
                   the
                   interpretation
                   of
                   the
                   word
                   Revertatur
                   .
                   For
                   my
                   own
                   part
                   ,
                   I
                   am
                   content
                   to
                   assign
                   such
                   measures
                   as
                   are
                   sure
                   ,
                   plain
                   ,
                   easy
                   and
                   intelligible
                   .
                   
                     Nobis
                     non
                     licet
                     esse
                     tam
                     disertis
                     .
                  
                
                 
                   6.
                   
                   The
                   sentence
                   of
                   the
                   law
                   does
                   presently
                   oblige
                   the
                   Conscience
                   if
                   it
                   be
                   expressed
                   in
                   adverbs
                   of
                   hasty
                   or
                   present
                   time
                   ;
                   
                   such
                   as
                   are
                   
                     confestim
                     ,
                     illico
                     ,
                     extunc
                     ,
                     extemplo
                     ,
                     presently
                     ,
                     forthwith
                     ,
                     from
                     thence
                     forward
                     ,
                  
                   and
                   the
                   like
                   :
                   for
                   those
                   who
                   appoint
                   the
                   punishment
                   to
                   be
                   incurred
                   without
                   any
                   interval
                   of
                   time
                   ,
                   in
                   effect
                   say
                   that
                   we
                   are
                   not
                   to
                   expect
                   the
                   dull
                   and
                   long
                   protracted
                   methods
                   of
                   Courts
                   ,
                   and
                   Judges
                   ,
                   and
                   commissions
                   ,
                   and
                   citations
                   ,
                   and
                   witnesses
                   ,
                   and
                   adjournments
                   .
                   
                     Protinus
                     ,
                     i.
                     e.
                     non
                     expectato
                     judiciorum
                     ordine
                     ,
                  
                   say
                   the
                   Lawyers
                   .
                
                 
                   Protinus
                   ad
                   regem
                   cursum
                   detorquet
                   Hiarbas
                   .
                
                 
                   Forthwith
                   ,
                   
                   that
                   is
                   ,
                   without
                   the
                   longer
                   methods
                   of
                   the
                   Court.
                   
                
                 
                   Nec
                   mora
                   ,
                   continuò
                   matris
                   praecepta
                   facessit
                   .
                
                 
                   These
                   words
                   and
                   their
                   like
                   have
                   a
                   present
                   effect
                   ;
                   and
                   therefore
                   doe
                   signify
                   a
                   present
                   obligation
                   of
                   Conscience
                   .
                   Concerning
                   the
                   signification
                   of
                   which
                   and
                   the
                   like
                   words
                   it
                   is
                   hard
                   to
                   say
                   whether
                   we
                   are
                   to
                   be
                   guided
                   by
                   the
                   Lawyers
                   or
                   by
                   the
                   Grammarians
                   .
                   The
                   Lawyers
                   are
                   the
                   best
                   witnesses
                   of
                   sentences
                   ,
                   and
                   precedents
                   ,
                   and
                   the
                   usages
                   and
                   customes
                   of
                   laws
                   ;
                   and
                   therefore
                   can
                   best
                   tell
                   how
                   the
                   laws
                   are
                   said
                   to
                   bind
                   ,
                   and
                   what
                   sentences
                   they
                   are
                   said
                   to
                   contain
                   :
                   and
                   because
                   by
                   them
                   we
                   are
                   to
                   be
                   judg'd
                   in
                   publick
                   if
                   questions
                   doe
                   arise
                   ,
                   from
                   them
                   also
                   we
                   may
                   take
                   our
                   rule
                   in
                   private
                   .
                   This
                   seems
                   reasonable
                   :
                   but
                   on
                   the
                   other
                   side
                   ,
                   I
                   find
                   that
                   Lawyers
                   themselves
                   say
                   otherwise
                   ;
                   and
                   I
                   have
                   seen
                   Tiraquel
                   much
                   blamed
                   for
                   quoting
                   
                     Bartholus
                     ,
                     Baldus
                  
                   ,
                   
                   and
                   Salicetus
                   for
                   the
                   signification
                   of
                   the
                   word
                   [
                   
                     Mox
                     ,
                     by
                     and
                     by
                  
                   ]
                   which
                   is
                   of
                   use
                   in
                   this
                   present
                   rule
                   :
                   because
                   though
                   they
                   were
                   great
                   Lawyers
                   ,
                   yet
                   they
                   were
                   no
                   good
                   Grammarians
                   ;
                   and
                   therefore
                   that
                   in
                   these
                   cases
                   ,
                   Erasmus
                   and
                   
                     Calepine
                     ,
                     Valla
                  
                   and
                   
                     Linacre
                     ,
                     Cicero
                  
                   and
                   
                     Terence
                     ,
                     Priscian
                  
                   and
                   Donatus
                   ,
                   were
                   the
                   most
                   competent
                   Judges
                   .
                   There
                   is
                   something
                   on
                   both
                   sides
                   which
                   is
                   to
                   weigh
                   down
                   each
                   other
                   according
                   as
                   some
                   other
                   cosideration
                   shall
                   determine
                   .
                   But
                   therefore
                   as
                   to
                   the
                   case
                   of
                   Conscience
                   ,
                   I
                   shall
                   give
                   a
                   better
                   and
                   surer
                   rule
                   then
                   either
                   one
                   or
                   other
                   ,
                   or
                   both
                   :
                   and
                   that
                   is
                   ,
                
                 
                   7.
                   
                   This
                   being
                   in
                   matters
                   of
                   load
                   and
                   burden
                   ,
                   
                   by
                   the
                   consent
                   of
                   all
                   men
                   ,
                   the
                   Conscience
                   and
                   the
                   guilty
                   person
                   is
                   to
                   be
                   favour'd
                   as
                   much
                   as
                   there
                   can
                   be
                   cause
                   for
                   .
                   Therefore
                   whenever
                   there
                   is
                   a
                   dispute
                   whether
                   the
                   sentence
                   of
                   the
                   law
                   must
                   be
                   incurr'd
                   presently
                   ,
                   or
                   that
                   the
                   sentence
                   of
                   the
                   Judge
                   is
                   to
                   be
                   expected
                   ;
                   the
                   presumption
                   is
                   alwaies
                   to
                   be
                   for
                   ease
                   ,
                   and
                   for
                   liberty
                   ,
                   and
                   favourable
                   senses
                   .
                   Burdens
                   are
                   not
                   to
                   be
                   impos'd
                   upon
                   Consciences
                   without
                   great
                   evidence
                   ,
                   and
                   great
                   necessity
                   .
                   If
                   the
                   Lawyers
                   differ
                   in
                   their
                   opinions
                   concerning
                   the
                   sentence
                   ,
                   whether
                   it
                   be
                   already
                   made
                   ,
                   or
                   is
                   to
                   be
                   made
                   by
                   the
                   Judge
                   ,
                   let
                   them
                   first
                   agree
                   ,
                   and
                   then
                   let
                   the
                   Conscience
                   doe
                   as
                   she
                   sees
                   reason
                   .
                   Thus
                   if
                   the
                   word
                   [
                   
                     Mox
                     ,
                     by
                     and
                     by
                  
                   ]
                   be
                   us'd
                   in
                   a
                   sentence
                   of
                   law
                   ,
                   because
                   we
                   find
                   that
                   in
                   some
                   very
                   good
                   Authors
                   it
                   signifies
                   with
                   some
                   interval
                   of
                   time
                   ,
                   
                   (
                   as
                   in
                   
                     Cicero
                     ,
                     Discedo
                     parumper
                     à
                     somniis
                     ,
                     ad
                     quae
                     mox
                     revertor
                  
                   ;
                   
                   &
                   ,
                   
                     praeteriit
                     villam
                     meam
                     Curio
                     ,
                     jussitque
                     mihi
                     nunciari
                     se
                     mox
                     venturum
                  
                   ;
                   )
                   therefore
                   we
                   may
                   make
                   use
                   of
                   it
                   to
                   our
                   advantage
                   ,
                   and
                   suppose
                   the
                   Conscience
                   of
                   a
                   delinquent
                   at
                   liberty
                   from
                   a
                   spontaneous
                   
                   execution
                   of
                   a
                   sentence
                   of
                   law
                   ,
                   if
                   for
                   that
                   sentence
                   he
                   have
                   no
                   other
                   sign
                   ,
                   but
                   that
                   the
                   word
                   Mox
                   is
                   used
                   in
                   the
                   law
                   .
                   
                   
                     In
                     poenis
                     benignior
                     est
                     interpretatio
                     facienda
                     ,
                  
                   In
                   matters
                   of
                   punishment
                   we
                   are
                   to
                   take
                   the
                   easier
                   part
                   ;
                   and
                   that
                   is
                   ,
                   to
                   stay
                   from
                   being
                   punish'd
                   as
                   long
                   as
                   we
                   can
                   :
                   and
                   in
                   proportion
                   to
                   this
                   Panormitan
                   gives
                   this
                   rule
                   ,
                   
                     When
                     the
                     words
                     of
                     the
                     law
                     signifiy
                     the
                     time
                     past
                     ,
                     or
                     the
                     time
                     to
                     come
                     ,
                     we
                     are
                     to
                     understand
                     it
                     in
                     the
                     more
                     favourable
                     sense
                     ;
                     and
                     that
                     it
                     includes
                     the
                     sentence
                     of
                     the
                     Judge
                     ,
                     before
                     which
                     the
                     Criminal
                     is
                     not
                     oblig'd
                     .
                  
                   And
                   to
                   this
                   very
                   purpose
                   the
                   words
                   of
                   infinite
                   and
                   indefinite
                   signification
                   are
                   to
                   be
                   expounded
                   :
                   and
                   this
                   answers
                   many
                   cases
                   of
                   Conscience
                   ,
                   and
                   brings
                   peace
                   in
                   more
                   ;
                   and
                   the
                   thing
                   being
                   reasonable
                   ,
                   peaceful
                   ,
                   and
                   consonant
                   to
                   the
                   common
                   opinion
                   of
                   the
                   Lawyers
                   ,
                   ought
                   to
                   pass
                   for
                   a
                   just
                   conclusion
                   and
                   determination
                   of
                   Conscience
                   .
                
                 
                   8.
                   
                   After
                   all
                   ,
                   
                   as
                   there
                   is
                   ease
                   to
                   the
                   Criminal
                   ,
                   so
                   there
                   must
                   be
                   care
                   of
                   the
                   law
                   ;
                   and
                   therefore
                   when
                   a
                   law
                   imposes
                   a
                   punishment
                   which
                   would
                   prove
                   invalid
                   ,
                   to
                   no
                   purpose
                   and
                   of
                   no
                   effect
                   ,
                   unless
                   it
                   be
                   of
                   present
                   force
                   upon
                   the
                   committing
                   of
                   the
                   fact
                   ,
                   it
                   is
                   to
                   be
                   concluded
                   ,
                   the
                   law
                   intends
                   it
                   for
                   a
                   
                     sententia
                     lata
                     à
                     jure
                  
                   ,
                   that
                   it
                   presently
                   obliges
                   the
                   Conscience
                   of
                   the
                   guilty
                   person
                   .
                   The
                   reason
                   is
                   ,
                   because
                   it
                   cannot
                   be
                   supposed
                   that
                   the
                   law
                   should
                   doe
                   a
                   thing
                   to
                   no
                   purpose
                   ,
                   and
                   therefore
                   must
                   intend
                   so
                   to
                   oblige
                   as
                   that
                   the
                   sin
                   be
                   punished
                   .
                   If
                   therefore
                   to
                   expect
                   the
                   sentence
                   of
                   the
                   Judge
                   would
                   wholly
                   evacuate
                   the
                   penalty
                   ,
                   or
                   make
                   it
                   insufficient
                   to
                   doe
                   the
                   purpose
                   and
                   intention
                   of
                   the
                   law
                   ;
                   the
                   sentence
                   of
                   the
                   law
                   must
                   be
                   suffered
                   by
                   the
                   guilty
                   person
                   without
                   the
                   Judge
                   .
                   And
                   this
                   is
                   true
                   ,
                   however
                   the
                   words
                   of
                   law
                   be
                   used
                   ,
                   whether
                   in
                   the
                   past
                   ,
                   present
                   ,
                   or
                   future
                   time
                   ,
                   whether
                   simply
                   or
                   by
                   reduplication
                   ,
                   whether
                   imperatively
                   or
                   infinitely
                   :
                   such
                   are
                   the
                   penalties
                   of
                   infamy
                   ,
                   irregularity
                   ,
                   nullity
                   of
                   actions
                   or
                   contracts
                   ,
                   especially
                   if
                   they
                   be
                   of
                   such
                   contracts
                   which
                   if
                   they
                   once
                   prove
                   valid
                   ,
                   are
                   so
                   for
                   ever
                   ,
                   as
                   in
                   the
                   contract
                   of
                   marriage
                   .
                   And
                   therefore
                   if
                   a
                   law
                   be
                   made
                   that
                   a
                   man
                   shall
                   not
                   marry
                   her
                   whom
                   in
                   her
                   husbands
                   life-time
                   he
                   had
                   polluted
                   ;
                   this
                   must
                   be
                   suppos'd
                   to
                   be
                   meant
                   of
                   nullifying
                   the
                   contract
                   before
                   it
                   is
                   consummate
                   ;
                   that
                   is
                   ,
                   it
                   is
                   a
                   sentence
                   which
                   the
                   criminal
                   must
                   execute
                   upon
                   himself
                   :
                   for
                   if
                   he
                   does
                   not
                   ,
                   but
                   
                     de
                     facto
                  
                   marries
                   the
                   adulteress
                   ,
                   and
                   consummates
                   the
                   marriage
                   ,
                   it
                   will
                   be
                   too
                   late
                   to
                   complain
                   to
                   the
                   Judge
                   ;
                   for
                   he
                   cannot
                   annul
                   the
                   contract
                   afterwards
                   .
                
              
            
             
               
                 RULE
                 III.
                 Penalties
                 impos'd
                 by
                 the
                 Judge
                 must
                 be
                 suffered
                 and
                 submitted
                 to
                 ,
                 but
                 may
                 not
                 after
                 such
                 sentence
                 be
                 inflicted
                 by
                 the
                 hands
                 of
                 the
                 condemned
                 .
              
               
                 THE
                 first
                 part
                 of
                 this
                 Rule
                 hath
                 in
                 it
                 but
                 little
                 difficulty
                 :
                 
                 for
                 there
                 is
                 onely
                 in
                 it
                 this
                 variety
                 ;
                 In
                 all
                 punishments
                 that
                 are
                 tolerable
                 ,
                 that
                 is
                 ,
                 all
                 but
                 death
                 ,
                 dismembring
                 ,
                 or
                 intolerable
                 and
                 extremely
                 disgraceful
                 scourgings
                 ,
                 and
                 grievous
                 and
                 sickly
                 imprisonments
                 ,
                 we
                 owe
                 not
                 onely
                 obedience
                 to
                 the
                 laws
                 ,
                 but
                 reverence
                 and
                 honour
                 ;
                 because
                 whatsoever
                 is
                 less
                 then
                 these
                 ,
                 may
                 without
                 sin
                 ,
                 and
                 without
                 indecency
                 ,
                 and
                 without
                 great
                 violations
                 of
                 our
                 Natural
                 love
                 and
                 rights
                 be
                 inflicted
                 and
                 suffered
                 .
              
               
               
                 But
                 the
                 other
                 evils
                 are
                 such
                 as
                 are
                 intolerable
                 in
                 civil
                 and
                 natural
                 account
                 ;
                 
                 and
                 every
                 Creature
                 declines
                 death
                 ,
                 and
                 the
                 addresses
                 and
                 preparations
                 to
                 it
                 with
                 so
                 much
                 earnestness
                 ,
                 that
                 it
                 would
                 be
                 very
                 unnatural
                 and
                 inhumane
                 not
                 to
                 allow
                 to
                 condemn'd
                 persons
                 a
                 civil
                 and
                 moral
                 power
                 of
                 hating
                 and
                 declining
                 death
                 ,
                 and
                 avoiding
                 it
                 in
                 all
                 means
                 of
                 natural
                 capacity
                 and
                 opportunity
                 .
                 A
                 man
                 may
                 ,
                 if
                 he
                 can
                 ,
                 redeem
                 his
                 life
                 with
                 money
                 ,
                 but
                 he
                 must
                 not
                 corrupt
                 justice
                 ;
                 a
                 man
                 may
                 run
                 from
                 Prison
                 if
                 he
                 can
                 ,
                 but
                 to
                 doe
                 it
                 he
                 must
                 not
                 kill
                 the
                 Gaoler
                 ;
                 he
                 may
                 escape
                 death
                 ,
                 but
                 he
                 must
                 not
                 fight
                 with
                 the
                 Ministers
                 of
                 justice
                 ;
                 he
                 may
                 run
                 away
                 ,
                 but
                 he
                 must
                 not
                 break
                 his
                 word
                 ;
                 that
                 is
                 ,
                 he
                 may
                 doe
                 what
                 is
                 in
                 his
                 natural
                 capacity
                 to
                 avoid
                 these
                 violences
                 and
                 extremities
                 of
                 nature
                 ,
                 but
                 nothing
                 that
                 is
                 against
                 a
                 moral
                 duty
                 .
                 
                 
                   Non
                   peccat
                   quisquam
                   cum
                   evitat
                   supplicium
                   ,
                   sed
                   cum
                   facit
                   aliquid
                   dignum
                   supplicio
                   ;
                   He
                   that
                   avoids
                   his
                   punishment
                   sins
                   not
                   ,
                   provided
                   that
                   in
                   so
                   doing
                   he
                   act
                   nothing
                   else
                   worthy
                   of
                   punishment
                   .
                
                 So
                 S.
                 Austin
                 .
              
               
                 This
                 relies
                 also
                 upon
                 a
                 tacit
                 or
                 implicit
                 permission
                 of
                 law
                 ;
                 
                 for
                 in
                 sentences
                 given
                 by
                 Judges
                 ,
                 and
                 to
                 be
                 executed
                 by
                 the
                 Ministers
                 of
                 law
                 ,
                 the
                 condemn'd
                 person
                 is
                 not
                 commanded
                 ,
                 nor
                 yet
                 trusted
                 with
                 the
                 execution
                 ,
                 and
                 it
                 is
                 wholly
                 committed
                 to
                 Ministers
                 of
                 purpose
                 :
                 and
                 therefore
                 the
                 law
                 supposes
                 the
                 condemn'd
                 person
                 infinitely
                 unwilling
                 ,
                 and
                 layes
                 bars
                 ,
                 restraints
                 ,
                 guards
                 and
                 observators
                 upon
                 him
                 ;
                 from
                 all
                 which
                 if
                 he
                 can
                 escape
                 ,
                 he
                 hath
                 done
                 no
                 more
                 then
                 what
                 the
                 law-giver
                 suppos'd
                 he
                 was
                 willing
                 to
                 doe
                 ,
                 and
                 from
                 which
                 he
                 did
                 not
                 restrain
                 him
                 by
                 laws
                 ,
                 but
                 by
                 force
                 .
                 But
                 if
                 to
                 fly
                 from
                 prison
                 ,
                 or
                 to
                 decline
                 any
                 other
                 sentence
                 be
                 expresly
                 forbidden
                 in
                 the
                 law
                 ,
                 or
                 if
                 it
                 be
                 against
                 his
                 promise
                 ,
                 or
                 if
                 a
                 distinct
                 penalty
                 be
                 annexed
                 to
                 such
                 escapings
                 ,
                 then
                 it
                 is
                 plain
                 that
                 the
                 law
                 intends
                 to
                 oblige
                 the
                 Conscience
                 ,
                 for
                 the
                 law
                 cannot
                 punish
                 what
                 is
                 no
                 sin
                 ;
                 it
                 is
                 in
                 this
                 case
                 a
                 transgression
                 of
                 the
                 law
                 ,
                 and
                 therefore
                 not
                 lawfull
                 .
                 But
                 because
                 greater
                 then
                 death
                 the
                 law
                 hath
                 no
                 punishment
                 ,
                 it
                 cannot
                 but
                 be
                 lawfull
                 for
                 a
                 condemn'd
                 man
                 to
                 escape
                 from
                 prison
                 if
                 he
                 can
                 ,
                 because
                 the
                 law
                 hath
                 no
                 punishment
                 to
                 establish
                 a
                 law
                 against
                 flying
                 from
                 prison
                 after
                 the
                 sentence
                 of
                 death
                 .
                 And
                 if
                 it
                 be
                 said
                 ,
                 that
                 if
                 a
                 prisoner
                 who
                 flyes
                 be
                 taken
                 ,
                 he
                 hath
                 more
                 irons
                 and
                 more
                 guards
                 upon
                 him
                 ,
                 and
                 worse
                 usage
                 in
                 the
                 prison
                 ,
                 that
                 is
                 matter
                 of
                 caution
                 ,
                 not
                 punishment
                 ,
                 at
                 least
                 not
                 of
                 law
                 :
                 for
                 as
                 for
                 the
                 Gaoler's
                 spite
                 and
                 anger
                 ,
                 his
                 cruelty
                 and
                 revenge
                 ,
                 himself
                 alone
                 is
                 to
                 give
                 accounts
                 .
              
               
                 But
                 now
                 for
                 the
                 other
                 part
                 of
                 the
                 Rule
                 there
                 is
                 some
                 more
                 difficulty
                 ;
                 
                 which
                 is
                 caused
                 by
                 the
                 great
                 example
                 of
                 some
                 great
                 and
                 little
                 persons
                 ,
                 
                 who
                 to
                 prevent
                 a
                 death
                 by
                 the
                 hand
                 of
                 their
                 Enemies
                 ,
                 with
                 the
                 additions
                 of
                 shame
                 and
                 torment
                 ,
                 
                 have
                 laid
                 violent
                 hands
                 upon
                 themselves
                 .
                 So
                 did
                 Zeno
                 and
                 
                   Chrysippus
                   ,
                   Cleanthes
                
                 and
                 
                   Empedocles
                   ,
                   Euphrates
                
                 the
                 Philosopher
                 and
                 
                   Demosthenes
                   ,
                   Cato
                   Uticensis
                
                 and
                 
                   Porcius
                   Latro
                   ,
                   Aristarchus
                
                 and
                 
                   Anaxagoras
                   ,
                   Cornelius
                   Rufus
                
                 and
                 
                   Silius
                   Italicus
                
                 .
                 The
                 Indians
                 esteem'd
                 it
                 the
                 most
                 glorious
                 way
                 of
                 dying
                 ,
                 
                 as
                 we
                 find
                 in
                 *
                 Strabo
                 ,
                 a
                 Olympiodorus
                 ,
                 and
                 b
                 Porphyry
                 :
                 and
                 Eusebius
                 tels
                 ,
                 that
                 most
                 of
                 the
                 Germans
                 did
                 use
                 to
                 hang
                 themselves
                 .
                 And
                 amongst
                 the
                 Romans
                 they
                 that
                 ,
                 out
                 of
                 shame
                 of
                 being
                 in
                 debt
                 ,
                 or
                 impatience
                 of
                 grief
                 ,
                 kill'd
                 themselves
                 ,
                 might
                 make
                 their
                 Wils
                 ,
                 and
                 after
                 death
                 they
                 stood
                 ;
                 
                   manebant
                   testamenta
                   ,
                   pretium
                   festinandi
                
                 ,
                 saith
                 c
                 Tacitus
                 ,
                 that
                 was
                 
                   the
                   price
                   of
                   their
                   making
                   hast
                   .
                   Plato
                
                 discoursing
                 of
                 this
                 question
                 ,
                 said
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Peradventure
                   a
                   man
                   must
                   not
                   doe
                   violence
                   to
                   himself
                   ,
                   for
                   they
                   say
                   it
                   is
                   not
                   
                   lawfull
                   .
                
                 Upon
                 this
                 ,
                 Olympiodorus
                 discoursing
                 on
                 these
                 words
                 ,
                 reckons
                 five
                 cases
                 in
                 which
                 the
                 Stoicks
                 held
                 it
                 lawfull
                 to
                 kill
                 themselves
                 .
                 1.
                 
                 For
                 publick
                 good
                 .
                 2.
                 
                 For
                 private
                 necessity
                 ,
                 to
                 avoid
                 a
                 Tyrant's
                 snare
                 .
                 3.
                 
                 In
                 cases
                 of
                 natural
                 madness
                 .
                 4.
                 
                 When
                 the
                 body
                 is
                 intolerably
                 afflicted
                 .
                 5.
                 and
                 lastly
                 .
                 In
                 extreme
                 poverty
                 .
                 And
                 the
                 Greeks
                 commended
                 a
                 Pythagorean
                 woman
                 ,
                 who
                 being
                 ask'd
                 why
                 she
                 and
                 her
                 Sect
                 did
                 not
                 eat
                 beans
                 ,
                 she
                 said
                 ,
                 she
                 would
                 rather
                 eat
                 them
                 then
                 tell
                 :
                 but
                 being
                 commanded
                 by
                 a
                 Tyrant
                 to
                 eat
                 them
                 ,
                 she
                 said
                 ,
                 she
                 would
                 rather
                 tell
                 then
                 eat
                 them
                 :
                 but
                 in
                 fine
                 she
                 cut
                 out
                 her
                 tongue
                 ,
                 because
                 she
                 would
                 neither
                 tast
                 nor
                 tell
                 .
                 Thus
                 Seneca
                 tels
                 of
                 a
                 Prisoner
                 ,
                 that
                 being
                 to
                 be
                 expos'd
                 to
                 Beasts
                 in
                 the
                 Theatre
                 ,
                 he
                 broke
                 his
                 neck
                 in
                 the
                 spondels
                 of
                 the
                 wheel
                 upon
                 which
                 he
                 was
                 drawn
                 to
                 the
                 spectacles
                 ;
                 and
                 of
                 another
                 that
                 dyed
                 by
                 a
                 pertinacious
                 holding
                 of
                 his
                 breath
                 .
                 But
                 that
                 of
                 Sampson
                 ,
                 and
                 Saul
                 ,
                 and
                 Razis
                 ,
                 are
                 also
                 brought
                 into
                 example
                 ;
                 and
                 are
                 alledged
                 to
                 prove
                 ,
                 that
                 a
                 man
                 may
                 a
                 few
                 hours
                 or
                 dayes
                 hasten
                 his
                 death
                 ,
                 if
                 by
                 so
                 doing
                 he
                 takes
                 the
                 lighter
                 part
                 .
                 S.
                 Chrysostome
                 tels
                 of
                 S.
                 
                   Pelagia
                   ;
                   Pelagia
                   virgo
                   quindecim
                   annos
                   nata
                   sponte
                   sibi
                   necem
                   maturavit
                   .
                   Parata
                   quidem
                   erat
                   ad
                   cruciatus
                   tormentáque
                   &
                   omne
                   suppliciorum
                   genus
                   perferendum
                   :
                   sed
                   metuebat
                   tamen
                   ne
                   virginitatis
                   coronam
                   perderet
                   :
                   Being
                   a
                   Virgin
                   of
                   fifteen
                   years
                   of
                   age
                   ,
                   of
                   her
                   own
                   accord
                   she
                   hastned
                   death
                   unto
                   her self
                   :
                   she
                   was
                   indeed
                   ready
                   to
                   have
                   suffered
                   all
                   sorts
                   of
                   most
                   exquisit
                   torments
                   ,
                   but
                   she
                   was
                   not
                   willing
                   to
                   lose
                   the
                   Crown
                   of
                   her
                   Virginity
                   .
                
                 Upon
                 which
                 fact
                 of
                 hers
                 he
                 thus
                 discourses
                 ,
                 
                   Hence
                   you
                   may
                   perceive
                
                 ,
                 
                 
                   that
                   the
                   lust
                   of
                   the
                   wicked
                   Hang-men
                   struck
                   fear
                   into
                
                 Pelagia
                 ,
                 
                   and
                   therefore
                   from
                   their
                   injurious
                   lust
                   the
                   Maiden
                   remov'd
                   and
                   snatch'd
                   her self
                   :
                   for
                   if
                   she
                   might
                   have
                   kept
                   the
                   Crown
                   of
                   her
                   Virginity
                   ,
                   and
                   receive
                   the
                   Crown
                   of
                   Martyrdome
                   besides
                   ,
                   she
                   would
                   not
                   have
                   refus'd
                   the
                   Judgement-seat
                   ;
                   but
                   because
                   it
                   was
                   altogether
                   necessary
                   to
                   lose
                   the
                   one
                   of
                   them
                   ,
                   she
                   had
                   a
                   just
                   cause
                   by
                   her
                   own
                   voluntary
                   death
                   to
                   prevent
                   so
                   great
                   an
                   injury
                   .
                
                 
                 And
                 S.
                 Ambrose
                 writing
                 to
                 his
                 Sister
                 Marcellina
                 ,
                 expresly
                 commends
                 those
                 Virgin-Martyrs
                 ,
                 who
                 ,
                 to
                 prevent
                 their
                 ravishments
                 ,
                 did
                 hasten
                 their
                 death
                 by
                 voluntary
                 precipices
                 ,
                 or
                 drowning
                 ;
                 and
                 particularly
                 allows
                 the
                 fact
                 of
                 Pelagia
                 .
                 
                 To
                 which
                 I
                 adde
                 also
                 S.
                 Hierome
                 ,
                 who
                 though
                 he
                 gives
                 express
                 testimony
                 to
                 the
                 Rule
                 ,
                 yet
                 he
                 excepts
                 the
                 case
                 of
                 Chastity
                 ;
                 
                   Non
                   est
                   nostrum
                   mortem
                   arripere
                   ,
                   sed
                   illatam
                   ab
                   aliis
                   libenter
                   excipere
                   :
                   unde
                   &
                   in
                   persecutionibus
                   non
                   licet
                   propriâ
                   perire
                   manu
                   ,
                   absque
                   eo
                   ubi
                   castitas
                   periclitatur
                   ,
                   sed
                   percutienti
                   colla
                   submittere
                   ,
                   We
                   must
                   not
                   snatch
                   death
                   with
                   our
                   own
                   hands
                   ,
                   but
                   willingly
                   receive
                   it
                   when
                   it
                   is
                   impos'd
                   by
                   others
                   :
                   and
                   therefore
                   in
                   persecutions
                   we
                   must
                   not
                   dye
                   by
                   our
                   own
                   hands
                   ,
                   unless
                   it
                   be
                   when
                   our
                   Chastity
                   is
                   in
                   danger
                   ,
                
                 
                   
                     —
                     heu
                     quanto
                     melius
                     vel
                     cade
                     peractâ
                  
                   
                     Parcere
                     Romano
                     potnit
                     fortuna
                     pudori
                     ?
                  
                
                 
                   in
                   other
                   cases
                   we
                   must
                   lay
                   down
                   our
                   necks
                   under
                   him
                   that
                   strikes
                   .
                
                 And
                 this
                 seems
                 reasonable
                 ,
                 
                 because
                 as
                 the
                 Emperour
                 said
                 ,
                 
                   Viris
                   bonis
                   metum
                   istum
                   [
                   pudicitiae
                   amittendae
                   ]
                   majorem
                   esse
                   debere
                   quam
                   ipsius
                   mortis
                   ,
                
                 He
                 that
                 fears
                 to
                 lose
                 his
                 Chastity
                 ,
                 fears
                 more
                 justly
                 then
                 he
                 that
                 fears
                 to
                 lose
                 his
                 Life
                 .
              
               
                 To
                 this
                 I
                 answer
                 ,
                 
                 that
                 the
                 case
                 is
                 indeed
                 very
                 hard
                 ;
                 and
                 every
                 one
                 in
                 this
                 is
                 apt
                 not
                 onely
                 to
                 excuse
                 ,
                 but
                 to
                 magnifie
                 the
                 great
                 and
                 glorious
                 minds
                 of
                 those
                 who
                 to
                 preserve
                 their
                 honour
                 despis'd
                 their
                 life
                 .
                 And
                 therefore
                 when
                 the
                 Moscovites
                 broke
                 into
                 Livonia
                 ,
                 and
                 in
                 their
                 sacking
                 of
                 the
                 City
                 Wenden
                 us'd
                 all
                 manner
                 of
                 cruelties
                 and
                 barbarous
                 immanities
                 to
                 men
                 and
                 women
                 ,
                 filling
                 all
                 the
                 streets
                 and
                 houses
                 with
                 blood
                 and
                 lust
                 ;
                 a
                 
                 great
                 many
                 of
                 the
                 Citizens
                 running
                 to
                 the
                 Castle
                 ,
                 blew
                 up
                 themselves
                 with
                 their
                 Wives
                 and
                 Children
                 ,
                 to
                 prevent
                 those
                 horrours
                 and
                 shames
                 of
                 lust
                 which
                 they
                 abhorred
                 more
                 then
                 death
                 .
                 
                 Now
                 
                   Laurentius
                   Muller
                
                 ,
                 who
                 tels
                 the
                 story
                 ,
                 sayes
                 ,
                 that
                 although
                 the
                 Preachers
                 of
                 Riga
                 did
                 in
                 their
                 Pulpits
                 condemn
                 this
                 act
                 of
                 the
                 Women
                 and
                 Maidens
                 :
                 yet
                 the
                 other
                 Livonians
                 and
                 the
                 Moscovites
                 themselves
                 did
                 not
                 onely
                 account
                 it
                 sad
                 and
                 pitiable
                 ,
                 but
                 excellent
                 and
                 admirable
                 .
                 And
                 so
                 the
                 Author
                 of
                 the
                 Books
                 of
                 Maccabees
                 commends
                 the
                 fact
                 of
                 Razias
                 as
                 glorious
                 and
                 great
                 :
                 but
                 yet
                 this
                 does
                 not
                 conclude
                 it
                 lawfull
                 ;
                 for
                 it
                 is
                 upon
                 no
                 account
                 lawfull
                 for
                 a
                 man
                 of
                 his
                 own
                 accord
                 to
                 kill
                 himself
                 .
              
               
                 S.
                 Austin
                 denies
                 to
                 him
                 the
                 praise
                 of
                 magnanimity
                 ;
                 
                   Magis
                   enim
                   mens
                   infirma
                   deprehenditur
                
                 ,
                 
                 
                   quae
                   ferre
                   non
                   potest
                   duram
                   corporis
                   sui
                   sanitatem
                   ,
                   vel
                   stultam
                   vulgi
                   opinionem
                   ,
                
                 It
                 is
                 not
                 greatness
                 ,
                 but
                 littleness
                 of
                 spirit
                 ,
                 it
                 is
                 either
                 impatience
                 or
                 pride
                 ,
                 
                 that
                 makes
                 a
                 man
                 kill
                 himself
                 to
                 avoid
                 trouble
                 to
                 his
                 body
                 ,
                 or
                 dishonour
                 to
                 his
                 name
                 amongst
                 fools
                 .
                 I
                 suppose
                 he
                 had
                 it
                 from
                 Josephus
                 ,
                 
                 who
                 excellently
                 and
                 earnestly
                 proves
                 it
                 to
                 be
                 cowardise
                 to
                 lay
                 violent
                 hands
                 upon
                 our selves
                 ;
                 and
                 both
                 of
                 them
                 might
                 have
                 it
                 from
                 Aristotle
                 ,
                 who
                 will
                 not
                 allow
                 it
                 so
                 much
                 as
                 to
                 be
                 brave
                 and
                 magnanimous
                 for
                 a
                 man
                 to
                 kill
                 himself
                 for
                 the
                 avoiding
                 of
                 any
                 evil
                 ,
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   To
                   dye
                   that
                   we
                   may
                   avoid
                   poverty
                   ,
                   the
                   torments
                   of
                   love
                   ,
                   or
                   any
                   evil
                   affliction
                   whatsoever
                   ,
                   is
                   not
                   the
                   part
                   of
                   a
                   valiant
                   man
                   ,
                   but
                   of
                   a
                   coward
                   .
                
                 
                   
                     Hostem
                     cum
                     fugeret
                     ,
                     se
                     Fannius
                     ipse
                     peremit
                     .
                  
                   
                     Hic
                     rogo
                     ,
                     non
                     furor
                     est
                     ,
                     ne
                     moriare
                     mori
                     ?
                  
                
                 Fannius
                 being
                 pursued
                 by
                 the
                 Enemy
                 ,
                 kill'd
                 himself
                 for
                 fear
                 .
                 It
                 may
                 be
                 cowardise
                 to
                 dye
                 in
                 some
                 cases
                 ;
                 and
                 to
                 dye
                 to
                 preserve
                 our
                 Chastity
                 ,
                 is
                 to
                 sin
                 to
                 avoid
                 a
                 sin
                 ,
                 
                 like
                 Fannius
                 his
                 case
                 of
                 fear
                 ,
                 
                   
                     —
                     mortísque
                     timorem
                  
                   
                     Morte
                     fugant
                     ,
                     ultróque
                     vocant
                     venientia
                     fata
                     :
                  
                
                 or
                 as
                 S.
                 Chrysostome's
                 expression
                 is
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   To
                   dye
                   before
                   the
                   wound
                   is
                   given
                   ,
                   and
                   to
                   leap
                   into
                   the
                   sea
                   for
                   fear
                   of
                   shipwreck
                   :
                
                 It
                 is
                 to
                 doe
                 violence
                 to
                 our
                 body
                 to
                 preserve
                 it
                 chast
                 ,
                 to
                 burn
                 a
                 Temple
                 to
                 prevent
                 its
                 being
                 prophan'd
                 .
                 And
                 therefore
                 it
                 is
                 no
                 just
                 excuse
                 to
                 say
                 the
                 Virgin-Martyrs
                 did
                 it
                 lest
                 they
                 should
                 lose
                 their
                 Crown
                 of
                 Virginity
                 :
                 for
                 though
                 I
                 shall
                 not
                 urge
                 the
                 example
                 of
                 Abraham
                 ,
                 who
                 rather
                 ventur'd
                 his
                 Wives
                 Chastity
                 then
                 his
                 own
                 life
                 ;
                 yet
                 this
                 I
                 say
                 ,
                 that
                 she
                 that
                 loses
                 it
                 by
                 violence
                 is
                 never
                 the
                 less
                 a
                 Virgin
                 before
                 God
                 ,
                 but
                 much
                 more
                 a
                 Martyr
                 .
                 But
                 then
                 if
                 any
                 one
                 can
                 suppose
                 it
                 fit
                 to
                 be
                 objected
                 ,
                 that
                 if
                 they
                 lost
                 their
                 Material
                 Virginity
                 ,
                 there
                 was
                 danger
                 ,
                 lest
                 while
                 they
                 were
                 abus'd
                 ,
                 they
                 should
                 also
                 be
                 tempted
                 ,
                 and
                 consent
                 :
                 I
                 suppose
                 it
                 will
                 be
                 sufficient
                 to
                 answer
                 ,
                 that
                 a
                 certain
                 sin
                 is
                 not
                 to
                 be
                 done
                 to
                 avoid
                 an
                 uncertain
                 ;
                 and
                 yet
                 further
                 ,
                 that
                 this
                 could
                 not
                 be
                 considerable
                 in
                 the
                 case
                 of
                 the
                 Martyrs
                 :
                 for
                 besides
                 that
                 it
                 is
                 suppos'd
                 that
                 they
                 were
                 infinitely
                 fortified
                 by
                 the
                 grace
                 of
                 God
                 ,
                 their
                 austere
                 ●●ves
                 ,
                 and
                 holy
                 Habits
                 ,
                 the
                 rare
                 discourses
                 of
                 their
                 spiritual
                 Guides
                 ,
                 their
                 expectations
                 of
                 particular
                 Crowns
                 ,
                 the
                 great
                 reputation
                 and
                 honour
                 of
                 Virgins
                 ,
                 and
                 the
                 spirit
                 of
                 Chastity
                 ,
                 which
                 then
                 very
                 much
                 prevail'd
                 ;
                 besides
                 all
                 this
                 ,
                 I
                 say
                 ,
                 they
                 had
                 then
                 (
                 particularly
                 S.
                 Pelagia
                 ,
                 and
                 the
                 Virgins
                 which
                 S.
                 Ambrose
                 speaks
                 of
                 ,
                 had
                 then
                 )
                 the
                 sentence
                 of
                 death
                 not
                 onely
                 within
                 them
                 ,
                 but
                 upon
                 them
                 ;
                 and
                 the
                 immediate
                 torments
                 which
                 they
                 expected
                 after
                 ravishments
                 ,
                 were
                 a
                 very
                 competent
                 mortification
                 for
                 any
                 
                 such
                 fears
                 .
                 And
                 therefore
                 as
                 we
                 should
                 call
                 it
                 cowardise
                 or
                 impatience
                 for
                 a
                 man
                 to
                 kill
                 himself
                 that
                 he
                 may
                 dye
                 an
                 easy
                 death
                 ,
                 and
                 prevent
                 the
                 Hangman
                 's
                 more
                 cruel
                 hands
                 ;
                 so
                 it
                 is
                 a
                 foolish
                 and
                 unreasonable
                 caution
                 ,
                 and
                 a
                 distrust
                 of
                 the
                 sufficiency
                 of
                 the
                 Divine
                 grace
                 ,
                 to
                 rush
                 violently
                 to
                 death
                 ▪
                 lest
                 we
                 should
                 be
                 dishonour'd
                 or
                 tempted
                 in
                 another
                 instance
                 :
                 and
                 it
                 is
                 not
                 bravery
                 ,
                 but
                 want
                 of
                 courage
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 It
                 is
                 softnesse
                 and
                 effeminacy
                 by
                 death
                 to
                 flie
                 the
                 labours
                 of
                 a
                 sadder
                 accident
                 ,
                 saies
                 Aristotle
                 .
                 But
                 be
                 it
                 this
                 or
                 not
                 this
                 ,
                 it
                 is
                 certain
                 it
                 is
                 something
                 as
                 bad
                 .
              
               
                 1.
                 
                 It
                 is
                 directly
                 against
                 the
                 Commandement
                 :
                 
                 
                   and
                   it
                   is
                   not
                   for
                   nothing
                   that
                   in
                   all
                   the
                   Canonical
                   books
                   we
                   find
                   no
                   precept
                   ,
                   no
                   permission
                   from
                   God
                   ,
                
                 saith
                 S.
                 
                 
                   Austin
                   ,
                   ut
                   vel
                   adipiscendae
                   ipsius
                   immortalitatis
                   ,
                   vel
                   ullius
                   carendi
                   ,
                   cavendíque
                   mali
                   causâ
                   nobismet
                   ipsis
                   necem
                   inferamus
                   .
                   Nam
                   &
                   prohibitos
                   nos
                   esse
                   intelligendum
                   est
                   ,
                   ubi
                   Lex
                   ait
                   ,
                   Non
                   occides
                   :
                   That
                   either
                   for
                   the
                   gaining
                   of
                   immortality
                   it self
                   ,
                   or
                   for
                   the
                   avoiding
                   of
                   any
                   evil
                   we
                   should
                   kill
                   our selves
                   .
                
                 
                 It
                 is
                 something
                 like
                 this
                 which
                 Aristotle
                 saies
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 
                   Those
                   things
                   which
                   the
                   decrees
                   have
                   appointed
                   agreeable
                   to
                   vertue
                   those
                   are
                   to
                   goe
                   for
                   laws
                   ;
                   as
                   for
                   example
                   ,
                   The
                   Law
                   does
                   not
                   command
                   any
                   man
                   to
                   kill
                   himself
                   ,
                   and
                   because
                   the
                   law
                   does
                   not
                   command
                   ,
                   therefore
                   it
                   does
                   forbid
                   :
                
                 that
                 is
                 ,
                 because
                 the
                 law
                 commands
                 no
                 man
                 (
                 though
                 he
                 be
                 condemn'd
                 )
                 to
                 kill
                 himself
                 ,
                 therefore
                 the
                 law
                 forbids
                 him
                 to
                 doe
                 it
                 to
                 himself
                 ;
                 the
                 law
                 will
                 not
                 make
                 a
                 man
                 executioner
                 even
                 of
                 her
                 sentence
                 ,
                 therefore
                 she
                 permits
                 him
                 not
                 to
                 execute
                 his
                 own
                 .
                 But
                 S.
                 Austin
                 addes
                 beyond
                 this
                 ,
                 
                   For
                   then
                   we
                   were
                   forbidden
                   to
                   doe
                   it
                   ,
                   when
                   God
                   said
                   ,
                   Thou
                   shalt
                   doe
                   no
                   Murder
                   .
                
                 And
                 therefore
                 it
                 is
                 observable
                 that
                 although
                 God
                 said
                 ,
                 Thou
                 shalt
                 not
                 bear
                 false
                 witnesse
                 
                   against
                   thy
                   Neighbour
                
                 ;
                 yet
                 he
                 did
                 not
                 in
                 this
                 Commandement
                 adde
                 that
                 clause
                 of
                 [
                 
                   contra
                   proximum
                
                 ]
                 nor
                 in
                 that
                 of
                 adultery
                 ;
                 intimating
                 that
                 we
                 must
                 neither
                 pollute
                 nor
                 destroy
                 
                   our
                   own
                
                 bodies
                 any
                 more
                 then
                 the
                 body
                 of
                 
                   our
                   neighbour
                
                 .
              
               
                 2.
                 
                 To
                 prevent
                 the
                 hand
                 of
                 justice
                 or
                 of
                 Tyranny
                 in
                 striking
                 ,
                 
                 is
                 sometimes
                 to
                 prevent
                 the
                 hand
                 of
                 God
                 in
                 saving
                 ,
                 and
                 is
                 an
                 act
                 of
                 desperation
                 against
                 the
                 hopes
                 of
                 a
                 good
                 man
                 ,
                 and
                 the
                 goodness
                 of
                 God
                 :
                 for
                 helpe
                 may
                 come
                 in
                 the
                 interval
                 .
                 Caius
                 the
                 Emperor
                 commanded
                 some
                 to
                 be
                 put
                 to
                 death
                 ,
                 whom
                 he
                 presently
                 after
                 infinitely
                 wish'd
                 to
                 have
                 been
                 alive
                 ;
                 the
                 hast
                 of
                 the
                 Executioners
                 destroyed
                 the
                 men
                 ,
                 more
                 then
                 the
                 rage
                 of
                 the
                 Prince
                 :
                 and
                 it
                 is
                 all
                 one
                 if
                 the
                 man
                 himself
                 be
                 hasty
                 .
                 And
                 Pontanus
                 tells
                 that
                 when
                 
                   Angelus
                   Ronconius
                
                 was
                 accus'd
                 to
                 Pope
                 Nicolas
                 the
                 fifth
                 that
                 he
                 had
                 given
                 way
                 to
                 Aversus
                 whom
                 the
                 Popes
                 forces
                 had
                 enclosed
                 ,
                 and
                 gave
                 leave
                 to
                 him
                 to
                 pass
                 over
                 Tiber
                 ,
                 the
                 Pope
                 commanded
                 him
                 to
                 be
                 proceeded
                 against
                 according
                 to
                 law
                 ;
                 but
                 when
                 he
                 rose
                 in
                 the
                 morning
                 ,
                 and
                 told
                 his
                 Ministers
                 he
                 would
                 more
                 maturely
                 consider
                 the
                 cause
                 of
                 Ronconius
                 ,
                 they
                 told
                 him
                 he
                 was
                 that
                 very
                 night
                 put
                 to
                 death
                 ,
                 which
                 caus'd
                 extreme
                 grief
                 to
                 the
                 Pope
                 .
                 Concerning
                 a
                 mans
                 life
                 all
                 delay
                 is
                 little
                 enough
                 :
                 and
                 therefore
                 for
                 himself
                 to
                 hasten
                 it
                 is
                 against
                 prudence
                 ,
                 and
                 hope
                 ,
                 and
                 charity
                 .
              
               
                 3.
                 
                 The
                 argument
                 of
                 Lactantius
                 is
                 very
                 good
                 ;
                 
                 
                   Si
                   homicida
                   nefarius
                   est
                   qui
                   hominis
                   extinctor
                   est
                   ,
                   eidem
                   sceleri
                   obstrictus
                   est
                   qui
                   se
                   necat
                   ,
                
                 
                 If
                 he
                 that
                 kills
                 another
                 is
                 a
                 wicked
                 homicide
                 ,
                 so
                 also
                 is
                 he
                 that
                 kills
                 himself
                 .
                 Nay
                 he
                 is
                 worse
                 ,
                 said
                 S.
                 Chrysostom
                 .
                 And
                 this
                 besides
                 that
                 it
                 relies
                 upon
                 the
                 
                 unlimited
                 ,
                 indefinite
                 Commandement
                 ,
                 which
                 must
                 be
                 understood
                 universally
                 but
                 where
                 God
                 hath
                 expresly
                 set
                 it
                 limits
                 ;
                 and
                 though
                 he
                 hath
                 given
                 leave
                 to
                 publick
                 Magistrates
                 to
                 doe
                 it
                 ,
                 who
                 therefore
                 are
                 not
                 under
                 that
                 Commandement
                 ,
                 yet
                 because
                 he
                 hath
                 not
                 given
                 leave
                 to
                 our selves
                 to
                 doe
                 it
                 to
                 our selves
                 ,
                 therefore
                 we
                 are
                 under
                 the
                 Commandement
                 :
                 besides
                 this
                 ,
                 I
                 say
                 ,
                 it
                 relies
                 also
                 upon
                 this
                 reason
                 ,
                 that
                 our
                 love
                 to
                 our selves
                 is
                 the
                 measure
                 of
                 charity
                 to
                 our
                 neighbours
                 ;
                 and
                 if
                 we
                 must
                 not
                 kill
                 our
                 neighbour
                 because
                 we
                 must
                 love
                 him
                 as
                 our self
                 ,
                 therefore
                 neither
                 must
                 we
                 kill
                 our selves
                 ,
                 for
                 then
                 we
                 might
                 also
                 kill
                 our
                 neighbour
                 ,
                 the
                 reason
                 and
                 the
                 measure
                 ,
                 the
                 standard
                 and
                 the
                 proportion
                 being
                 taken
                 away
                 .
              
               
                 4.
                 
                 To
                 put
                 our selves
                 to
                 death
                 without
                 the
                 Command
                 of
                 God
                 or
                 his
                 lieutenant
                 is
                 impiety
                 and
                 rebellion
                 against
                 God
                 ;
                 
                 it
                 is
                 a
                 desertion
                 of
                 our
                 military
                 station
                 ,
                 and
                 a
                 violation
                 of
                 the
                 proprieties
                 and
                 peculiar
                 rights
                 of
                 God
                 ,
                 who
                 only
                 hath
                 power
                 over
                 our
                 lives
                 ,
                 and
                 gives
                 it
                 to
                 whom
                 he
                 pleases
                 :
                 and
                 to
                 this
                 purpose
                 Cicero
                 commends
                 that
                 saying
                 of
                 Pythagoras
                 ,
                 
                 
                   nequis
                   injussu
                   Imperatoris
                   ,
                   id
                   est
                   ,
                   Dei
                   ,
                   de
                   praesidio
                   &
                   statione
                   vitae
                   discedat
                
                 ;
                 God
                 is
                 our
                 General
                 ,
                 and
                 he
                 hath
                 commanded
                 to
                 us
                 our
                 abode
                 and
                 station
                 ,
                 which
                 till
                 he
                 call
                 us
                 off
                 must
                 not
                 be
                 deserted
                 :
                 and
                 the
                 same
                 doctrine
                 he
                 recites
                 out
                 of
                 Plato
                 ,
                 
                 
                   Piis
                   omnibus
                   retinendum
                   esse
                   animum
                   in
                   custodia
                   corporis
                   ,
                   nec
                   injussu
                   ejus
                   à
                   quo
                   ille
                   est
                   datus
                   ex
                   hominum
                   vita
                   migrandum
                   esse
                   ,
                   ne
                   munus
                   humanum
                   assignatum
                   à
                   Deo
                   defugisse
                   videamur
                   .
                
                 The
                 reason
                 is
                 very
                 good
                 :
                 God
                 gave
                 us
                 our
                 soul
                 and
                 fixt
                 it
                 in
                 the
                 prison
                 of
                 the
                 body
                 ,
                 tying
                 it
                 there
                 to
                 a
                 certain
                 portion
                 of
                 work
                 ,
                 and
                 therefore
                 we
                 must
                 not
                 without
                 his
                 leave
                 goe
                 forth
                 ,
                 lest
                 we
                 run
                 from
                 our
                 work
                 that
                 God
                 hath
                 commanded
                 us
                 .
                 Josephus
                 saies
                 it
                 is
                 like
                 a
                 servants
                 running
                 away
                 from
                 his
                 Masters
                 service
                 :
                 
                   Et
                   serv●s
                   quidem
                   fugientes
                   ulcisci
                   justum
                   creditur
                   ,
                   quamvis
                   nequam
                   Dominos
                   fugerint
                   ;
                   ipsi
                   verò
                   fugimus
                   Deum
                   &
                   optimum
                   Deum
                   ,
                   impiè
                   facere
                   non
                   videbimur
                   ?
                   If
                   servants
                   flie
                   from
                   their
                   cruel
                   Masters
                   they
                   are
                   justly
                   punished
                   ;
                   shall
                   it
                   not
                   be
                   accounted
                   impiety
                   to
                   flie
                   from
                   our
                   good
                   God
                   ,
                   our
                   most
                   gracious
                   Master
                   ?
                
                 And
                 therefore
                 Brutus
                 condemn'd
                 the
                 fact
                 of
                 Cato
                 his
                 Father-in-law
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 It
                 was
                 neither
                 manly
                 nor
                 pious
                 to
                 sink
                 under
                 his
                 fortune
                 ,
                 and
                 to
                 flie
                 away
                 from
                 those
                 evils
                 which
                 he
                 ought
                 to
                 have
                 born
                 nobly
                 .
                 And
                 therefore
                 the
                 Hebrews
                 called
                 dying
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 dismission
                 :
                 
                   Lord
                   ,
                   now
                   lettest
                   thou
                   thy
                   servant
                   depart
                   in
                   peace
                   ,
                
                 said
                 old
                 
                   Simeon
                   ;
                   Nunc
                   dimittis
                
                 .
                 When
                 God
                 gives
                 us
                 our
                 pass
                 ,
                 then
                 we
                 must
                 goe
                 ,
                 but
                 we
                 must
                 not
                 offer
                 it
                 an
                 hour
                 before
                 :
                 he
                 that
                 does
                 otherwise
                 is
                 ,
                 1.
                 ungrateful
                 to
                 God
                 ,
                 by
                 destroying
                 the
                 noblest
                 of
                 his
                 works
                 below
                 ;
                 2.
                 impious
                 ,
                 by
                 running
                 from
                 his
                 service
                 ;
                 
                 and
                 3.
                 distrustful
                 of
                 his
                 providence
                 .
                 
                   Nisi
                   Deus
                   is
                   ,
                   cujus
                   hoc
                   Templum
                   est
                   omne
                   quod
                   conspicis
                   ,
                   istis
                   te
                   corporis
                   custodiis
                   liberaverit
                   ,
                   in
                   coelum
                   aditus
                   tibi
                   patere
                   non
                   potest
                   ,
                
                 said
                 Cicero
                 ,
                 Unlesse
                 God
                 open
                 the
                 gate
                 for
                 you
                 ,
                 you
                 can
                 never
                 pass
                 from
                 the
                 prison
                 of
                 the
                 body
                 ,
                 and
                 enter
                 into
                 Heaven
                 .
                 And
                 the
                 same
                 is
                 affirm'd
                 by
                 Hierocles
                 ,
                 
                 which
                 I
                 tell
                 for
                 the
                 strangeness
                 of
                 it
                 ;
                 for
                 he
                 was
                 a
                 Stoick
                 ,
                 yet
                 against
                 the
                 opinion
                 of
                 his
                 Sect
                 ,
                 he
                 spake
                 on
                 the
                 behalf
                 of
                 reason
                 and
                 religion
                 :
                 And
                 this
                 is
                 the
                 Christian
                 sense
                 ,
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                
                 Said
                 S.
                 
                   Gregory
                   Nyssen
                   ,
                   We
                   must
                   stand
                   bound
                   ,
                   till
                   God
                   untie
                   us
                   .
                
              
               
                 5.
                 
                 For
                 a
                 man
                 to
                 kill
                 himself
                 is
                 against
                 the
                 law
                 ,
                 
                 and
                 the
                 voice
                 ,
                 and
                 the
                 very
                 prime
                 inclination
                 of
                 Nature
                 .
                 Every
                 thing
                 will
                 preserve
                 it self
                 :
                 
                   No
                   man
                   hateth
                   his
                   own
                   flesh
                   ,
                   but
                   nourisheth
                   and
                   cherisheth
                   it
                   ,
                
                 saith
                 the
                 Apostle
                 :
                 
                 and
                 therefore
                 generally
                 all
                 Nations
                 ,
                 as
                 taught
                 by
                 the
                 voice
                 of
                 Nature
                 ,
                 by
                 the
                 very
                 first
                 accents
                 which
                 she
                 utters
                 to
                 all
                 men
                 ,
                 did
                 abhor
                 the
                 laying
                 violent
                 hands
                 upon
                 our selves
                 .
                 When
                 some
                 of
                 the
                 old
                 Romans
                 hanged
                 themselves
                 to
                 avoid
                 the
                 slavery
                 that
                 
                   Tarquinius
                   Superbus
                
                 impos'd
                 upon
                 them
                 of
                 making
                 publick
                 draught-houses
                 ;
                 he
                 commanded
                 the
                 dead
                 bodies
                 to
                 be
                 crucified
                 ,
                 saies
                 Servius
                 .
                 
                 So
                 did
                 Ptolemy
                 to
                 the
                 body
                 of
                 Cleomenes
                 who
                 had
                 killed
                 himself
                 ;
                 and
                 Aristotle
                 saies
                 it
                 was
                 every
                 where
                 receiv'd
                 ,
                 that
                 the
                 dead
                 bodies
                 of
                 self-murderers
                 should
                 be
                 disgrac'd
                 some
                 way
                 or
                 other
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 by
                 denying
                 them
                 burial
                 :
                 that
                 was
                 the
                 usual
                 way
                 .
                 So
                 did
                 the
                 Milesians
                 to
                 their
                 maidens
                 who
                 hang'd
                 themselves
                 ,
                 they
                 expos'd
                 their
                 bodies
                 to
                 a
                 publick
                 spectacle
                 :
                 and
                 Strabo
                 tells
                 that
                 the
                 Indian
                 Priests
                 and
                 wise
                 men
                 blam'd
                 the
                 fact
                 of
                 Calanus
                 ,
                 and
                 that
                 they
                 hated
                 those
                 hasty
                 deaths
                 of
                 impatient
                 or
                 proud
                 persons
                 .
                 
                   Alieno
                   scelere
                   quam
                   meo
                   mori
                   malo
                   ,
                
                 said
                 King
                 
                   Darius
                   ,
                   I
                   had
                   rather
                   die
                   by
                   the
                   wickedness
                   of
                   another
                   ,
                   then
                   by
                   my
                   own
                   .
                
              
               
                 6.
                 
                 
                 Aristotle
                 saies
                 that
                 they
                 who
                 kill
                 themselves
                 [
                 hastening
                 their
                 own
                 death
                 before
                 God
                 or
                 the
                 publick
                 commands
                 them
                 ]
                 are
                 injurious
                 to
                 the
                 Commonwealth
                 ;
                 from
                 whose
                 service
                 and
                 profit
                 they
                 subtract
                 themselves
                 if
                 they
                 be
                 innocent
                 ,
                 and
                 if
                 they
                 be
                 criminal
                 ,
                 they
                 withdraw
                 themselves
                 from
                 her
                 justice
                 :
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   He
                   that
                   kills
                   himself
                   does
                   wrong
                   to
                   the
                   city
                   ;
                   and
                   is
                   after
                   death
                   disgrac'd
                   as
                   an
                   unjust
                   person
                   to
                   the
                   publick
                   .
                
              
               
                 Now
                 then
                 to
                 the
                 examples
                 and
                 great
                 precedents
                 above
                 mentioned
                 I
                 shall
                 give
                 this
                 answer
                 .
                 
                 1.
                 
                 That
                 Sampson
                 is
                 by
                 all
                 means
                 to
                 be
                 excus'd
                 ,
                 because
                 S.
                 Paul
                 accounts
                 him
                 in
                 the
                 Catalogue
                 of
                 Saints
                 who
                 died
                 in
                 faith
                 ;
                 and
                 therefore
                 S.
                 Austin
                 saies
                 he
                 did
                 it
                 by
                 a
                 peculiar
                 instinct
                 and
                 inspiration
                 of
                 the
                 Spirit
                 of
                 God.
                 But
                 no
                 man
                 can
                 tell
                 whether
                 he
                 did
                 or
                 no
                 :
                 and
                 therefore
                 I
                 like
                 that
                 better
                 which
                 
                   Peter
                   Martyr
                
                 saies
                 in
                 this
                 inquiry
                 ;
                 He
                 did
                 primarily
                 and
                 directly
                 intend
                 onely
                 to
                 kill
                 the
                 enemies
                 of
                 God
                 ,
                 which
                 was
                 properly
                 his
                 work
                 to
                 which
                 he
                 was
                 in
                 his
                 whole
                 calling
                 design'd
                 by
                 the
                 Spirit
                 of
                 God
                 ;
                 but
                 that
                 he
                 died
                 himself
                 in
                 the
                 ruine
                 was
                 his
                 suffering
                 ,
                 but
                 not
                 his
                 design
                 ;
                 but
                 like
                 a
                 Souldier
                 fighting
                 against
                 his
                 enemies
                 at
                 the
                 command
                 of
                 his
                 General
                 undertakes
                 the
                 service
                 though
                 he
                 knows
                 he
                 shall
                 die
                 for
                 it
                 .
                 Thus
                 doe
                 the
                 Mariners
                 blow
                 up
                 themselves
                 in
                 a
                 sea-fight
                 when
                 they
                 can
                 no
                 otherwise
                 destroy
                 the
                 enemy
                 ;
                 they
                 doe
                 it
                 as
                 Ministers
                 of
                 justi●e
                 ,
                 and
                 by
                 command
                 ;
                 else
                 they
                 are
                 not
                 to
                 be
                 excused
                 :
                 and
                 he
                 that
                 gives
                 it
                 must
                 take
                 care
                 it
                 be
                 just
                 and
                 reasonable
                 .
                 
                 Thus
                 did
                 the
                 brave
                 
                   Eleazar
                   Habaran
                
                 the
                 brother
                 of
                 
                   Judas
                   Maccabaeus
                
                 :
                 he
                 supposing
                 their
                 grand
                 enemy
                 Antiochus
                 to
                 be
                 upon
                 a
                 tower'd
                 Elephant
                 goes
                 under
                 the
                 beast
                 and
                 kills
                 him
                 ,
                 who
                 with
                 his
                 fall
                 crush'd
                 the
                 brave
                 Prince
                 to
                 death
                 ;
                 he
                 intended
                 not
                 to
                 kill
                 himself
                 ,
                 but
                 to
                 kill
                 Antiochus
                 he
                 would
                 venture
                 himself
                 or
                 suffer
                 death
                 .
              
               
                 2.
                 
                 The
                 fact
                 of
                 Saul
                 is
                 no
                 just
                 precedent
                 ,
                 
                 it
                 looks
                 like
                 despaire
                 :
                 but
                 the
                 Hebrews
                 say
                 that
                 it
                 is
                 not
                 lawful
                 for
                 any
                 man
                 to
                 die
                 by
                 his
                 own
                 hands
                 ,
                 unless
                 the
                 prolongation
                 of
                 his
                 life
                 be
                 a
                 dishonour
                 to
                 God
                 ,
                 and
                 to
                 a
                 cause
                 of
                 religion
                 ;
                 and
                 upon
                 this
                 account
                 they
                 excuse
                 both
                 Saul
                 and
                 Sampson
                 ,
                 for
                 they
                 knew
                 that
                 if
                 they
                 should
                 fall
                 or
                 abide
                 respectively
                 in
                 the
                 hands
                 of
                 scorners
                 ,
                 the
                 dishonour
                 of
                 their
                 persons
                 would
                 disparage
                 the
                 religion
                 ,
                 and
                 reach
                 to
                 God.
                 So
                 they
                 .
                 But
                 this
                 is
                 not
                 right
                 :
                 for
                 we
                 onely
                 are
                 to
                 take
                 care
                 
                 of
                 the
                 laws
                 of
                 God
                 ,
                 and
                 of
                 his
                 glory
                 in
                 the
                 waies
                 of
                 his
                 own
                 appointment
                 ;
                 for
                 extraordinaries
                 and
                 rare
                 contingencies
                 ,
                 let
                 him
                 alone
                 ,
                 he
                 will
                 secure
                 his
                 own
                 glory
                 .
              
               
                 3.
                 
                 For
                 
                   Razias
                   ,
                   Lipsius
                
                 saies
                 it
                 is
                 a
                 question
                 whether
                 it
                 was
                 well
                 or
                 ill
                 done
                 ;
                 
                 and
                 who
                 please
                 to
                 see
                 it
                 disputed
                 may
                 read
                 
                   Lucas
                   Brugensis
                
                 on
                 one
                 side
                 and
                 
                   Nicolaus
                   de
                   Lyra
                
                 upon
                 the
                 other
                 .
                 For
                 my
                 own
                 part
                 I
                 at
                 no
                 hand
                 believe
                 it
                 fit
                 to
                 be
                 imitated
                 ;
                 but
                 concerning
                 what
                 brave
                 and
                 glorious
                 persons
                 doe
                 ,
                 and
                 by
                 what
                 Spirit
                 they
                 acted
                 ,
                 I
                 am
                 not
                 willing
                 to
                 give
                 hasty
                 sentence
                 :
                 for
                 there
                 are
                 many
                 secrets
                 which
                 we
                 know
                 not
                 ;
                 but
                 we
                 are
                 to
                 follow
                 our
                 Rule
                 ,
                 and
                 not
                 to
                 trust
                 any
                 Spirit
                 of
                 which
                 we
                 are
                 not
                 sure
                 it
                 is
                 from
                 God.
                 
              
               
                 4.
                 
                 But
                 of
                 that
                 which
                 is
                 most
                 difficult
                 I
                 have
                 already
                 spoken
                 something
                 ;
                 
                 but
                 shall
                 adde
                 more
                 :
                 for
                 it
                 is
                 a
                 pitiable
                 case
                 that
                 vertuous
                 women
                 ,
                 highly
                 sensible
                 of
                 their
                 honour
                 ,
                 zealous
                 for
                 chastity
                 ,
                 despisers
                 of
                 life
                 ,
                 should
                 not
                 as
                 well
                 receive
                 the
                 reward
                 of
                 their
                 suffering
                 to
                 preserve
                 the
                 interest
                 of
                 chastity
                 ,
                 as
                 of
                 any
                 other
                 grace
                 ;
                 especially
                 since
                 they
                 chuse
                 death
                 rather
                 then
                 shame
                 ,
                 and
                 would
                 not
                 willingly
                 chuse
                 either
                 ,
                 but
                 being
                 forc'd
                 ,
                 run
                 to
                 death
                 for
                 sanctuary
                 .
                 It
                 is
                 true
                 ,
                 it
                 is
                 much
                 to
                 be
                 pitied
                 ;
                 but
                 that
                 's
                 all
                 :
                 
                   ac
                   per
                   hoc
                   &
                   quae
                   se
                   occiderunt
                   ,
                   ne
                   quicquam
                   hujusmodi
                   paterentur
                   ,
                   quis
                   humanus
                   affectus
                   eis
                   nollet
                   ignosci
                   ?
                
                 Every
                 man
                 (
                 saies
                 S.
                 Austin
                 )
                 will
                 pity
                 ,
                 and
                 be
                 ready
                 to
                 excuse
                 ,
                 or
                 to
                 wish
                 pardon
                 to
                 such
                 women
                 who
                 kill'd
                 themselves
                 to
                 preserve
                 their
                 honour
                 .
                 
                 Cicero
                 tells
                 of
                 certain
                 noble
                 Virgins
                 that
                 threw
                 themselves
                 into
                 pits
                 to
                 avoid
                 the
                 shame
                 of
                 their
                 enemies
                 lust
                 :
                 and
                 S.
                 Hierom
                 tels
                 of
                 seven
                 Milesian
                 Virgins
                 ,
                 who
                 ,
                 to
                 prevent
                 the
                 rudeness
                 of
                 the
                 Gaules
                 that
                 destroyed
                 all
                 Asia
                 ,
                 laid
                 violent
                 hands
                 upon
                 themselves
                 .
                 The
                 Greek
                 Epigram
                 mentions
                 them
                 with
                 honour
                 ,
                 but
                 tells
                 but
                 of
                 three
                 :
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                
                 They
                 chose
                 a
                 sad
                 death
                 before
                 a
                 mixture
                 with
                 the
                 lustful
                 blood
                 of
                 the
                 Galatians
                 .
                 And
                 the
                 Jews
                 tell
                 of
                 a
                 captive
                 woman
                 of
                 their
                 nation
                 ,
                 who
                 being
                 in
                 a
                 ship
                 and
                 design'd
                 to
                 ravishment
                 ,
                 ask'd
                 her
                 Husband
                 if
                 the
                 bodies
                 of
                 them
                 th●m
                 that
                 were
                 drown'd
                 in
                 the
                 sea
                 should
                 rise
                 again
                 :
                 and
                 when
                 he
                 had
                 said
                 they
                 should
                 ,
                 she
                 leap'd
                 into
                 the
                 Sea.
                 And
                 among
                 the
                 Christians
                 that
                 did
                 so
                 ,
                 there
                 were
                 many
                 examples
                 .
                 Divers
                 women
                 of
                 Antioch
                 under
                 Diocletian
                 ;
                 more
                 under
                 Chosroes
                 the
                 Persian
                 ;
                 Sophronia
                 under
                 Maxentius
                 ;
                 S.
                 Pelagia
                 before
                 mention'd
                 ;
                 and
                 divers
                 others
                 .
                 These
                 persons
                 had
                 great
                 Advocates
                 ;
                 but
                 I
                 suppose
                 it
                 was
                 upon
                 the
                 stock
                 of
                 pity
                 and
                 compassion
                 that
                 so
                 much
                 bravery
                 should
                 be
                 thrown
                 away
                 upon
                 a
                 mistake
                 :
                 and
                 therefore
                 I
                 find
                 that
                 S.
                 Chrysostome
                 ,
                 who
                 commended
                 this
                 manner
                 of
                 death
                 upon
                 the
                 account
                 of
                 chastity
                 ,
                 yet
                 is
                 not
                 constant
                 to
                 it
                 ,
                 but
                 blames
                 it
                 in
                 his
                 commentaries
                 upon
                 the
                 Galatians
                 :
                 
                 and
                 the
                 third
                 Council
                 of
                 Orleans
                 commanded
                 that
                 the
                 oblations
                 of
                 them
                 that
                 died
                 by
                 the
                 hands
                 of
                 justice
                 should
                 be
                 received
                 ,
                 
                   Si
                   tamen
                   non
                   ipsi
                   sibi
                   mortem
                   probentur
                   propriis
                   manibus
                   intulisse
                   ,
                
                 alwaies
                 provided
                 that
                 they
                 did
                 not
                 prevent
                 the
                 hand
                 of
                 justice
                 ,
                 that
                 they
                 did
                 not
                 lay
                 violent
                 hands
                 upon
                 themselves
                 .
                 I
                 end
                 this
                 with
                 the
                 saying
                 of
                 Procopius
                 ,
                 
                 which
                 is
                 a
                 just
                 determination
                 of
                 the
                 case
                 in
                 it self
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 
                   A
                   violent
                   death
                   ,
                   or
                   a
                   death
                   hastned
                   by
                   our
                   own
                   hands
                   ,
                   is
                   a
                   thing
                   unprofitable
                   ,
                   and
                   full
                   of
                   foolish
                   violence
                   ;
                   and
                   since
                   it
                   wants
                   prudent
                   counsel
                   ,
                   it
                   is
                   by
                   wise
                   men
                   judged
                   to
                   be
                   but
                   the
                   image
                   and
                   hypocrisie
                   of
                   valour
                   and
                   magnanimity
                   .
                
                 To
                 which
                 he
                 addes
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   This
                   also
                   ought
                   to
                   be
                   considered
                   ,
                   that
                   no
                   man
                   ought
                   to
                   be
                   impious
                   or
                   ungratefull
                   towards
                   God.
                
                 This
                 is
                 the
                 definition
                 of
                 the
                 case
                 .
                 But
                 then
                 as
                 to
                 the
                 persons
                 of
                 them
                 that
                 did
                 so
                 ,
                 I
                 have
                 nothing
                 to
                 say
                 but
                 this
                 ,
                 that
                 they
                 ought
                 not
                 to
                 be
                 drawn
                 into
                 example
                 :
                 but
                 for
                 the
                 whole
                 ,
                 it
                 was
                 modest
                 and
                 charitable
                 which
                 was
                 decreed
                 by
                 the
                 French
                 Capitulars
                 ,
                 
                 
                   Concerning
                   him
                   who
                   hath
                   kill'd
                   himself
                   ,
                   it
                   is
                   consider'd
                   ,
                   that
                   if
                   any
                   one
                   out
                   of
                   pity
                   or
                   compassion
                   will
                   give
                   alms
                   for
                   their
                   souls
                
                 (
                 so
                 was
                 the
                 custome
                 of
                 those
                 times
                 )
                 
                   let
                   him
                   give
                   ,
                   and
                   say
                   prayers
                   and
                   psalms
                   ,
                   but
                   not
                   celebrate
                   the
                   solemn
                   sacrifice
                   for
                   them
                   ;
                   quia
                   incomprehensibilia
                   sunt
                   judicia
                   Dei
                   ,
                   &
                   profunditatem
                   consilii
                   ejus
                   nemo
                   potest
                   investigare
                   ,
                   Because
                   the
                   judgements
                   of
                   God
                   are
                   incomprehensible
                   ,
                   and
                   the
                   depth
                   of
                   his
                   counsels
                   no
                   man
                   can
                   fathom
                   .
                
                 This
                 was
                 more
                 gentle
                 then
                 that
                 of
                 Virgil
                 ,
                 
                 
                   
                     Proxima
                     deinde
                     tenent
                     moesti
                     loca
                     qui
                     sibi
                     lethum
                  
                   
                     Insontes
                     peperere
                     manu
                     ,
                     lucémque
                     perosi
                  
                   
                     Projecere
                     animas
                     ,
                     quam
                     vellent
                     aethere
                     in
                     alto
                  
                   
                     Nunc
                     &
                     pauperiem
                     ,
                     &
                     duros
                     perferre
                     labores
                     .
                  
                
                 He
                 appointed
                 a
                 sad
                 place
                 in
                 Hell
                 for
                 them
                 that
                 so
                 cheaply
                 out
                 of
                 impatience
                 ,
                 or
                 to
                 avoid
                 a
                 great
                 trouble
                 ,
                 threw
                 away
                 their
                 souls
                 .
                 Fain
                 would
                 they
                 now
                 return
                 to
                 light
                 ,
                 and
                 joyfully
                 would
                 change
                 their
                 present
                 state
                 with
                 all
                 the
                 labours
                 and
                 shames
                 which
                 they
                 with
                 hasty
                 death
                 so
                 earnestly
                 declin'd
                 .
                 But
                 he
                 knew
                 nothing
                 of
                 it
                 ,
                 neither
                 doe
                 I
                 ,
                 onely
                 that
                 it
                 is
                 not
                 lawfull
                 .
                 But
                 how
                 they
                 shall
                 fare
                 in
                 the
                 other
                 World
                 who
                 upon
                 such
                 great
                 accounts
                 are
                 tempted
                 ,
                 is
                 one
                 of
                 God's
                 secrets
                 ,
                 which
                 the
                 Great
                 Day
                 will
                 manifest
                 .
                 If
                 any
                 man
                 will
                 be
                 pleased
                 to
                 see
                 more
                 against
                 it
                 ,
                 he
                 may
                 find
                 it
                 in
                 a
                 S.
                 Austin
                 ,
                 b
                 Hegesippus
                 ,
                 c
                 
                   Nicephorus
                   Blennidas
                
                 ,
                 d
                 Heliodorus
                 ,
                 and
                 divers
                 others
                 ,
                 well
                 collected
                 by
                 Fabrot
                 in
                 his
                 5th
                 Exercitation
                 .
              
            
             
               
                 RULE
                 IV.
                 He
                 that
                 hath
                 suffered
                 the
                 punishment
                 is
                 not
                 discharg'd
                 in
                 Conscience
                 ,
                 unless
                 he
                 also
                 repent
                 of
                 the
                 disobedience
                 .
              
               
                 THis
                 Rule
                 is
                 in
                 effect
                 the
                 same
                 with
                 the
                 first
                 Rule
                 of
                 the
                 first
                 Chapter
                 of
                 this
                 Book
                 :
                 
                 but
                 because
                 it
                 is
                 usually
                 discours'd
                 of
                 also
                 under
                 the
                 head
                 of
                 Penal
                 Laws
                 ,
                 and
                 there
                 are
                 many
                 persons
                 who
                 ,
                 when
                 they
                 have
                 broken
                 the
                 law
                 ,
                 and
                 have
                 suffered
                 punishment
                 ,
                 think
                 themselves
                 discharg'd
                 ,
                 and
                 because
                 it
                 ministers
                 some
                 particularities
                 of
                 its
                 own
                 ,
                 I
                 have
                 therefore
                 chosen
                 distinctly
                 to
                 consider
                 it
                 .
              
               
                 In
                 this
                 inquiry
                 penal
                 laws
                 usually
                 are
                 distinguish'd
                 into
                 laws
                 purely
                 penal
                 ,
                 
                 and
                 mix'd
                 .
                 1.
                 
                 Laws
                 purely
                 penal
                 are
                 such
                 which
                 neither
                 directly
                 command
                 ,
                 nor
                 forbid
                 ,
                 but
                 impose
                 a
                 penalty
                 upon
                 him
                 that
                 does
                 or
                 omits
                 an
                 action
                 respectively
                 .
                 
                 So
                 Moses
                 to
                 the
                 Children
                 of
                 
                   Israelxf
                   ,
                   If
                   a
                   man
                   shall
                   steal
                   an
                   oxe
                   or
                   a
                   sheep
                   ,
                   and
                   kill
                   it
                   or
                   sell
                   it
                   ,
                   he
                   shall
                   restore
                   five
                   oxen
                   for
                   one
                   oxe
                   ,
                   and
                   four
                   sheep
                   for
                   one
                   .
                
                 2.
                 
                 A
                 mix'd
                 penal
                 law
                 is
                 when
                 with
                 the
                 
                 precept
                 or
                 prohibition
                 the
                 penalty
                 is
                 adjoyn'd
                 :
                 so
                 said
                 God
                 ,
                 
                   Ye
                   shall
                   not
                   hurt
                   the
                   widow
                   or
                   the
                   fatherless
                
                 ;
                 
                 
                   if
                   ye
                   hurt
                   them
                   ,
                   they
                   shall
                   cry
                   unto
                   me
                   ,
                   and
                   I
                   will
                   hear
                   their
                   cry
                   ,
                   and
                   my
                   fury
                   shall
                   be
                   kindled
                   ,
                   and
                   I
                   will
                   strike
                   you
                   with
                   the
                   sword
                   ,
                   and
                   your
                   wives
                   shall
                   be
                   widows
                   ,
                   and
                   your
                   children
                   fatherless
                   .
                
                 And
                 of
                 the
                 same
                 nature
                 is
                 that
                 Canon
                 of
                 the
                 Council
                 of
                 Agatho
                 ,
                 
                 
                   We
                   doe
                   by
                   a
                   special
                   order
                   command
                   all
                   secular
                   persons
                   to
                   hear
                   the
                   whole
                   Divine
                   Service
                   upon
                   the
                   Lord's
                   Day
                   ,
                   so
                   that
                   the
                   people
                   presume
                   not
                   to
                   go
                   forth
                   before
                   the
                   blessing
                   of
                   the
                   Priest
                   :
                   but
                   if
                   any
                   man
                   shall
                   presume
                   to
                   doe
                   so
                   ,
                   let
                   him
                   be
                   publickly
                   punish'd
                   by
                   the
                   Bishop
                   .
                
                 3.
                 
                 Other
                 laws
                 are
                 purely
                 moral
                 ,
                 that
                 is
                 ,
                 preceptive
                 without
                 any
                 penalty
                 .
                 This
                 distinction
                 Silvester
                 derides
                 as
                 childish
                 ,
                 and
                 of
                 no
                 use
                 ;
                 but
                 others
                 deride
                 him
                 :
                 but
                 whatever
                 use
                 it
                 can
                 be
                 of
                 to
                 other
                 purposes
                 ,
                 it
                 is
                 of
                 little
                 in
                 this
                 .
                 For
                 whether
                 the
                 penalty
                 be
                 annexed
                 or
                 no
                 ,
                 it
                 obliges
                 to
                 penalty
                 *
                 ;
                 and
                 therefore
                 whether
                 it
                 be
                 preceptive
                 or
                 no
                 ,
                 it
                 also
                 obliges
                 to
                 duty
                 :
                 and
                 we
                 see
                 it
                 in
                 ocular
                 demonstration
                 in
                 divers
                 of
                 the
                 Levitical
                 and
                 moral
                 laws
                 of
                 God
                 ,
                 which
                 sometimes
                 are
                 set
                 down
                 in
                 the
                 stile
                 of
                 laws
                 purely
                 penal
                 ,
                 and
                 the
                 same
                 laws
                 in
                 other
                 places
                 are
                 penal
                 and
                 prohibitive
                 .
              
               
                 1.
                 
                 But
                 why
                 are
                 punishments
                 decreed
                 in
                 laws
                 ?
                 
                 are
                 they
                 for
                 the
                 obedient
                 ,
                 or
                 for
                 the
                 disobedient
                 ?
                 for
                 good
                 men
                 ,
                 or
                 for
                 bad
                 ?
                 Certainly
                 ,
                 for
                 them
                 that
                 doe
                 not
                 obey
                 .
                 Now
                 they
                 that
                 obey
                 not
                 ,
                 doe
                 well
                 or
                 ill
                 ,
                 or
                 it
                 is
                 indifferent
                 whether
                 they
                 doe
                 or
                 no
                 :
                 if
                 they
                 doe
                 well
                 ,
                 they
                 are
                 to
                 be
                 rewarded
                 ,
                 and
                 not
                 punished
                 ;
                 if
                 the
                 thing
                 after
                 the
                 sanction
                 be
                 still
                 indifferent
                 ,
                 why
                 shall
                 he
                 suffer
                 evil
                 that
                 does
                 none
                 ?
                 But
                 the
                 case
                 is
                 plain
                 ,
                 that
                 in
                 all
                 just
                 Governments
                 the
                 punishment
                 is
                 decreed
                 in
                 the
                 laws
                 ,
                 that
                 the
                 law
                 may
                 be
                 obeyed
                 ;
                 and
                 unless
                 it
                 be
                 equally
                 good
                 to
                 the
                 Prince
                 that
                 his
                 Subjects
                 obey
                 or
                 be
                 punish'd
                 ,
                 that
                 is
                 ,
                 unless
                 it
                 be
                 all
                 one
                 to
                 him
                 whether
                 they
                 be
                 happy
                 and
                 advantaged
                 ,
                 or
                 miserable
                 and
                 punished
                 ,
                 and
                 that
                 he
                 cares
                 not
                 whether
                 the
                 subject
                 receives
                 the
                 good
                 or
                 the
                 evil
                 of
                 the
                 law
                 ,
                 it
                 cannot
                 be
                 suppos'd
                 that
                 when
                 the
                 subject
                 is
                 punished
                 ,
                 the
                 law
                 is
                 satisfied
                 in
                 its
                 first
                 intention
                 .
              
               
                 2.
                 
                 Adde
                 to
                 this
                 ,
                 
                 If
                 suffering
                 the
                 punishment
                 does
                 satisfie
                 the
                 law
                 ,
                 then
                 the
                 Subject
                 is
                 not
                 tied
                 to
                 obey
                 for
                 Conscience
                 sake
                 ,
                 but
                 onely
                 for
                 wrath
                 ,
                 expresly
                 against
                 the
                 Apostle
                 ;
                 and
                 then
                 laws
                 would
                 quickly
                 grow
                 contemptible
                 :
                 for
                 the
                 great
                 Flyes
                 that
                 break
                 through
                 the
                 Cobweb-lawns
                 of
                 penal
                 laws
                 ,
                 would
                 be
                 both
                 innocent
                 and
                 unconcerned
                 ;
                 innocent
                 ,
                 as
                 not
                 being
                 tied
                 in
                 Conscience
                 ,
                 and
                 unconcerned
                 ,
                 as
                 having
                 many
                 defensatives
                 against
                 the
                 fine
                 .
              
               
                 3.
                 
                 The
                 saying
                 therefore
                 of
                 S.
                 Austin
                 hath
                 justly
                 prevail'd
                 ,
                 
                 
                   Omnis
                   poena
                   si
                   justa
                   est
                
                 ,
                 
                 
                   peccati
                   poena
                   est
                   ,
                   &
                   supplicium
                   nominatur
                   ,
                   Every
                   penalty
                   is
                   relative
                   to
                   an
                   offence
                   ,
                   and
                   is
                   called
                   punishment
                   .
                
                 And
                 there
                 can
                 be
                 no
                 reason
                 given
                 why
                 in
                 laws
                 there
                 are
                 differing
                 punishments
                 assign'd
                 ,
                 but
                 that
                 they
                 be
                 proportionable
                 to
                 the
                 greatness
                 of
                 the
                 fault
                 .
                 It
                 follows
                 therefore
                 ,
                 that
                 whoever
                 is
                 oblig'd
                 to
                 suffer
                 the
                 punishment
                 of
                 the
                 law
                 ,
                 doe
                 ask
                 God's
                 pardon
                 and
                 the
                 King
                 's
                 ,
                 for
                 having
                 done
                 a
                 sin
                 by
                 which
                 onely
                 he
                 could
                 be
                 oblig'd
                 to
                 punishment
                 .
                 Reatus
                 or
                 guilt
                 ,
                 both
                 in
                 Divine
                 laws
                 and
                 in
                 humane
                 ,
                 is
                 an
                 obligation
                 to
                 punishment
                 :
                 for
                 
                   reatus
                   poenae
                
                 and
                 
                   reatus
                   culpae
                
                 differ
                 but
                 as
                 the
                 right
                 and
                 left
                 hand
                 of
                 a
                 pillar
                 ;
                 it
                 is
                 the
                 same
                 thing
                 in
                 several
                 aspects
                 and
                 situations
                 .
                 
                 And
                 
                   Lucius
                   Neratius
                
                 was
                 a
                 fool
                 ,
                 and
                 a
                 vile
                 person
                 ;
                 and
                 having
                 an
                 absurd
                 humour
                 of
                 giving
                 every
                 man
                 he
                 met
                 a
                 box
                 on
                 the
                 ear
                 ,
                 he
                 caused
                 a
                 servant
                 to
                 follow
                 him
                 with
                 a
                 bag
                 of
                 money
                 ,
                 and
                 caused
                 him
                 to
                 pay
                 
                 him
                 whom
                 he
                 had
                 smitten
                 XXV
                 Asses
                 ,
                 a
                 certain
                 summe
                 which
                 was
                 by
                 the
                 law
                 of
                 the
                 XII
                 Tables
                 impos'd
                 upon
                 him
                 that
                 did
                 an
                 injury
                 :
                 but
                 consider'd
                 not
                 that
                 〈◊〉
                 that
                 while
                 he
                 was
                 a
                 base
                 and
                 a
                 trifling
                 fool
                 for
                 doing
                 injury
                 to
                 the
                 Citizens
                 .
              
               
                 This
                 Rule
                 hold
                 ▪
                 in
                 all
                 without
                 exception
                 :
                 
                 it
                 seems
                 indeed
                 to
                 fail
                 in
                 two
                 cases
                 ,
                 but
                 it
                 does
                 not
                 ;
                 onely
                 the
                 account
                 of
                 them
                 will
                 explicate
                 and
                 confirm
                 the
                 Rule
                 .
              
               
                 1.
                 
                 In
                 actions
                 which
                 are
                 not
                 sins
                 ,
                 but
                 undecencies
                 ,
                 
                 or
                 unaptnesses
                 to
                 a
                 state
                 or
                 office
                 and
                 action
                 ,
                 the
                 evils
                 that
                 are
                 appendant
                 to
                 them
                 are
                 also
                 but
                 
                   quasi
                   poenae
                
                 ,
                 half
                 punishments
                 :
                 such
                 as
                 is
                 the
                 irregularity
                 that
                 is
                 incurred
                 by
                 a
                 Judge
                 that
                 gives
                 sentence
                 in
                 a
                 cause
                 of
                 Blood
                 ;
                 he
                 is
                 incapable
                 of
                 entring
                 into
                 Holy
                 Orders
                 by
                 the
                 antient
                 laws
                 of
                 the
                 Church
                 .
                 A
                 Butcher
                 is
                 made
                 incapable
                 of
                 being
                 of
                 the
                 Inquest
                 of
                 Life
                 and
                 Death
                 :
                 which
                 incapacity
                 is
                 not
                 directly
                 a
                 punishment
                 ,
                 any
                 more
                 then
                 it
                 is
                 a
                 sin
                 to
                 be
                 a
                 Butcher
                 ;
                 but
                 certain
                 persons
                 are
                 without
                 their
                 fault
                 declar'd
                 unfit
                 for
                 certain
                 states
                 o●
                 imployments
                 .
                 Now
                 this
                 confirms
                 the
                 Rule
                 ,
                 for
                 still
                 the
                 proportion
                 is
                 kept
                 ;
                 and
                 if
                 it
                 be
                 but
                 like
                 a
                 fault
                 ,
                 the
                 consequent
                 of
                 it
                 is
                 but
                 like
                 a
                 punishment
                 .
                 And
                 if
                 at
                 any
                 time
                 these
                 appendages
                 are
                 called
                 punishments
                 ,
                 it
                 is
                 by
                 a
                 Catachresis
                 or
                 an
                 abuse
                 of
                 the
                 word
                 ,
                 and
                 because
                 of
                 the
                 similitude
                 in
                 the
                 matter
                 of
                 it
                 .
                 So
                 we
                 say
                 ,
                 the
                 righteous
                 are
                 punished
                 ,
                 that
                 is
                 ,
                 they
                 suffer
                 evil
                 ,
                 for
                 their
                 own
                 trial
                 ,
                 or
                 for
                 the
                 glory
                 of
                 God
                 :
                 and
                 so
                 it
                 is
                 in
                 the
                 Law
                 ,
                 
                   Sine
                   culpa
                   ,
                   nisi
                   subsit
                   causa
                   ,
                   non
                   est
                   aliquis
                   puniendus
                   ,
                   No
                   man
                   is
                   to
                   be
                   punished
                   without
                   his
                   fault
                   ,
                   unless
                   there
                   be
                   cause
                   for
                   it
                   :
                
                 that
                 is
                 ,
                 no
                 man
                 is
                 to
                 suffer
                 that
                 evil
                 ,
                 which
                 in
                 other
                 cases
                 is
                 really
                 a
                 punishment
                 ,
                 and
                 in
                 all
                 cases
                 looks
                 like
                 one
                 .
                 And
                 from
                 hence
                 comes
                 that
                 known
                 Rule
                 ,
                 and
                 by
                 the
                 same
                 measure
                 is
                 to
                 be
                 understood
                 ,
                 
                   Etsi
                   sine
                   causa
                   non
                   potest
                   infligi
                   poena
                   ,
                   potest
                   tamen
                   sine
                   culpa
                   .
                
                 The
                 word
                 poena
                 is
                 taken
                 improperly
                 for
                 any
                 evil
                 consequent
                 or
                 adjunct
                 .
              
               
                 2.
                 
                 This
                 seems
                 to
                 fail
                 in
                 laws
                 that
                 are
                 conditional
                 or
                 conventional
                 ;
                 
                 such
                 as
                 are
                 when
                 the
                 Prince
                 hath
                 no
                 intention
                 to
                 forbid
                 or
                 command
                 any
                 thing
                 ,
                 but
                 gives
                 leave
                 to
                 doe
                 it
                 ,
                 but
                 not
                 unless
                 you
                 pay
                 a
                 fine
                 .
                 Thus
                 if
                 a
                 Prince
                 commands
                 that
                 none
                 shall
                 wear
                 Spanish
                 cloth
                 ,
                 or
                 ride
                 upon
                 a
                 Mule
                 ,
                 or
                 go
                 with
                 a
                 Coach
                 &
                 six
                 Horses
                 ,
                 under
                 the
                 forfeiture
                 of
                 a
                 certain
                 sum
                 ;
                 this
                 sum
                 is
                 a
                 punishment
                 ,
                 and
                 the
                 action
                 is
                 a
                 fault
                 :
                 but
                 if
                 the
                 subjects
                 shall
                 ask
                 leave
                 to
                 doe
                 it
                 ,
                 paying
                 the
                 sum
                 ,
                 then
                 it
                 is
                 a
                 conditional
                 or
                 conventional
                 law
                 ,
                 and
                 obliges
                 not
                 to
                 obedience
                 ,
                 but
                 to
                 pay
                 the
                 fine
                 .
                 For
                 these
                 laws
                 are
                 not
                 prohibitive
                 ,
                 but
                 concessory
                 ;
                 and
                 there
                 is
                 no
                 sign
                 to
                 distinguish
                 them
                 from
                 others
                 ,
                 but
                 the
                 words
                 of
                 the
                 law
                 ,
                 the
                 interpretation
                 of
                 the
                 Judges
                 ,
                 and
                 the
                 allowed
                 practice
                 of
                 the
                 subjects
                 .
              
               
                 Of
                 the
                 same
                 consideration
                 are
                 all
                 promises
                 and
                 vows
                 and
                 contracts
                 
                 which
                 are
                 made
                 with
                 a
                 penalty
                 annexed
                 to
                 the
                 breakers
                 .
                 The
                 interested
                 person
                 is
                 first
                 tied
                 to
                 keep
                 his
                 word
                 :
                 if
                 he
                 does
                 not
                 ,
                 he
                 sins
                 .
                 But
                 if
                 he
                 does
                 sin
                 he
                 must
                 therefore
                 pay
                 the
                 penalty
                 ;
                 and
                 if
                 he
                 does
                 not
                 ,
                 he
                 sins
                 twice
                 .
                 
                   Haud
                   scio
                
                 (
                 saies
                 
                   Cicero
                   )
                   an
                   satis
                   sit
                   eum
                   qui
                   lacesserit
                   ,
                   injuriae
                   suae
                   poenitere
                   .
                
                 
                 It
                 is
                 not
                 enough
                 for
                 him
                 to
                 repent
                 of
                 the
                 injustice
                 ,
                 but
                 he
                 must
                 also
                 pay
                 his
                 fine
                 ;
                 and
                 yet
                 that
                 does
                 not
                 acquit
                 him
                 from
                 the
                 first
                 fault
                 ,
                 but
                 prevents
                 a
                 second
                 .
                 He
                 that
                 so
                 contracts
                 is
                 twice
                 obliged
                 ,
                 and
                 the
                 later
                 fault
                 is
                 paid
                 by
                 the
                 penalty
                 ,
                 and
                 the
                 first
                 fault
                 by
                 repentance
                 and
                 that
                 together
                 .
              
            
             
               
               
                 RULE
                 V.
                 It
                 is
                 not
                 lawfull
                 for
                 a
                 guilty
                 person
                 to
                 defend
                 himself
                 by
                 calumny
                 ,
                 or
                 a
                 lie
                 ,
                 from
                 the
                 penalty
                 of
                 the
                 law
                 ,
                 though
                 it
                 be
                 the
                 sentence
                 of
                 death
                 .
              
               
                 ALL
                 the
                 wisdome
                 of
                 Mankind
                 hath
                 ever
                 been
                 busy
                 in
                 finding
                 out
                 and
                 adorning
                 Truth
                 ,
                 
                 as
                 being
                 that
                 in
                 which
                 we
                 are
                 to
                 endeavour
                 to
                 be
                 like
                 God
                 ,
                 
                 who
                 is
                 Truth
                 essentially
                 :
                 and
                 therefore
                 Pythagoras
                 in
                 Aelian
                 did
                 say
                 ,
                 that
                 the
                 two
                 greatest
                 and
                 most
                 excellent
                 works
                 that
                 God
                 gave
                 to
                 Mankind
                 to
                 doe
                 ,
                 are
                 the
                 pursuits
                 of
                 Truth
                 and
                 Charity
                 ;
                 for
                 these
                 are
                 excellencies
                 for
                 which
                 God
                 himself
                 is
                 glorious
                 before
                 Men
                 and
                 Angels
                 .
                 The
                 Persian
                 Magi
                 say
                 ,
                 that
                 Oromagdes
                 (
                 so
                 they
                 called
                 the
                 greatest
                 of
                 their
                 Gods
                 )
                 was
                 in
                 his
                 body
                 like
                 light
                 ,
                 and
                 his
                 soul
                 was
                 like
                 truth
                 ;
                 and
                 that
                 therefore
                 by
                 truth
                 we
                 are
                 like
                 to
                 God
                 ,
                 but
                 by
                 a
                 lye
                 we
                 are
                 made
                 mortal
                 (
                 sayes
                 Plato
                 .
                 )
                 
                 
                   Veritas
                   ,
                   quomodo
                   Sol
                   illuminans
                   colores
                   ,
                   &
                   album
                   &
                   nigrum
                   ostendit
                   ,
                   qualis
                   sit
                   unusquisque
                   eorum
                   ,
                   sic
                   ipsa
                   quoque
                   refellit
                   omnem
                   sermonis
                   probabilitatem
                
                 ;
                 
                 
                   merto
                   à
                   Graecis
                   quoque
                   acclamatum
                   est
                   ,
                   Principium
                   magnae
                   virtutis
                   est
                   Regina
                   veritas
                   ,
                   As
                   the
                   Sun
                   gives
                   light
                   to
                   us
                   ,
                   and
                   distinction
                   to
                   black
                   and
                   white
                   ,
                   so
                   does
                   truth
                   to
                   speech
                   ;
                   and
                   therefore
                   the
                   Greeks
                   did
                   rightly
                   affirm
                   ,
                   that
                   Truth
                   is
                   the
                   beginning
                   of
                   the
                   great
                   Vertue
                   ,
                
                 that
                 is
                 ,
                 
                   of
                   perfection
                
                 ,
                 or
                 
                   vertue
                   Heroical
                
                 ,
                 said
                 S.
                 Clement
                 .
              
               
                 This
                 is
                 true
                 in
                 all
                 regards
                 :
                 but
                 the
                 question
                 is
                 ,
                 
                 whether
                 Truth
                 can
                 be
                 practis'd
                 at
                 all
                 times
                 .
                 For
                 God
                 speaks
                 Truth
                 because
                 it
                 is
                 his
                 nature
                 ,
                 and
                 he
                 fears
                 no
                 man
                 ,
                 and
                 hath
                 power
                 directly
                 to
                 bring
                 all
                 his
                 purposes
                 to
                 pass
                 :
                 but
                 the
                 affairs
                 of
                 men
                 are
                 full
                 of
                 intrigues
                 ,
                 and
                 their
                 persons
                 of
                 infirmity
                 ,
                 and
                 their
                 understandings
                 of
                 deception
                 ,
                 and
                 they
                 have
                 ends
                 to
                 serve
                 which
                 are
                 just
                 ,
                 and
                 good
                 ,
                 and
                 necessary
                 ;
                 and
                 yet
                 they
                 cannot
                 be
                 served
                 by
                 truth
                 ,
                 but
                 sometimes
                 by
                 errour
                 and
                 deception
                 .
                 And
                 therefore
                 the
                 Antients
                 described
                 Pan
                 ,
                 who
                 was
                 the
                 son
                 of
                 Mercury
                 ,
                 their
                 God
                 of
                 speech
                 ,
                 with
                 the
                 upper
                 part
                 like
                 a
                 man
                 ,
                 and
                 the
                 lower
                 part
                 like
                 a
                 beast
                 ,
                 rough
                 ,
                 hairy
                 and
                 deformed
                 ;
                 not
                 onely
                 to
                 signifie
                 truth
                 and
                 falshood
                 ,
                 and
                 that
                 truth
                 is
                 smooth
                 ,
                 even
                 and
                 beauteous
                 ,
                 and
                 a
                 lye
                 is
                 rough
                 ,
                 ugly
                 ,
                 deformed
                 ,
                 and
                 cloven-footed
                 ,
                 (
                 
                   quia
                   mendacii
                   multiplex
                   divortium
                
                 ,
                 sayes
                 one
                 )
                 but
                 to
                 represent
                 ,
                 that
                 in
                 our
                 superiour
                 faculties
                 ,
                 and
                 our
                 intercourse
                 with
                 the
                 power
                 above
                 us
                 ,
                 we
                 must
                 speak
                 truth
                 ,
                 but
                 that
                 in
                 our
                 conversation
                 with
                 men
                 below
                 it
                 is
                 necessary
                 sometimes
                 by
                 a
                 lye
                 to
                 advantage
                 charity
                 ,
                 by
                 losing
                 of
                 a
                 truth
                 to
                 save
                 a
                 life
                 .
                 Here
                 then
                 is
                 the
                 inquiry
                 ,
              
               
                 1.
                 
                 Whether
                 it
                 can
                 in
                 any
                 case
                 be
                 lawfull
                 to
                 tell
                 a
                 lye
                 .
              
               
                 2.
                 
                 Whether
                 it
                 be
                 lawfull
                 to
                 use
                 restrictions
                 and
                 mental
                 reservations
                 ,
                 so
                 that
                 what
                 we
                 speak
                 ,
                 of
                 it self
                 is
                 false
                 ,
                 but
                 joyned
                 to
                 something
                 within
                 is
                 truth
                 .
              
               
                 3.
                 
                 Whether
                 and
                 in
                 what
                 cases
                 it
                 is
                 lawfull
                 to
                 equivocate
                 ,
                 or
                 use
                 words
                 of
                 doubtfull
                 signification
                 with
                 a
                 purpose
                 to
                 deceive
                 ,
                 or
                 knowing
                 that
                 they
                 will
                 deceive
                 .
              
               
                 4.
                 
                 Whether
                 it
                 be
                 lawfull
                 by
                 actions
                 and
                 pretences
                 of
                 actions
                 to
                 deceive
                 others
                 for
                 any
                 end
                 ;
                 and
                 in
                 what
                 cases
                 it
                 is
                 so
                 .
              
               
                 
                 
                   Question
                   I.
                   Whether
                   it
                   can
                   in
                   any
                   case
                   be
                   lawful
                   to
                   tell
                   a
                   lie
                   .
                
                 
                   To
                   this
                   I
                   answer
                   ,
                   
                   that
                   the
                   Holy
                   Scriptures
                   of
                   the
                   Old
                   &
                   New
                   Testament
                   doe
                   indefinitely
                   and
                   severely
                   forbid
                   lying
                   .
                   
                   
                     A
                     righteous
                     man
                     hateth
                     lying
                  
                   ,
                   saith
                   Solomon
                   ;
                   and
                   Agur's
                   prayer
                   was
                   ,
                   
                     Remove
                     from
                     me
                     vanity
                     and
                     lies
                     .
                     For
                     the
                     Lord
                     will
                     destroy
                     them
                     that
                     speak
                     lies
                     .
                  
                   And
                   our
                   Blessed
                   Saviour
                   condemns
                   it
                   infinitely
                   by
                   declaring
                   every
                   lie
                   to
                   be
                   of
                   the
                   Devil
                   .
                   
                     When
                     he
                     speaketh
                     a
                     lie
                     he
                     speaketh
                     of
                     his
                     own
                     ,
                     for
                     he
                     is
                     a
                     lier
                     and
                     the
                     Father
                     of
                     it
                     .
                     Lie
                     not
                     therefore
                     one
                     to
                     another
                     ,
                  
                   
                   saith
                   S.
                   
                     Paul
                     :
                     For
                     all
                     liers
                     shall
                     have
                     their
                     part
                     in
                     the
                     lake
                     which
                     burneth
                     with
                     fire
                     and
                     brimstone
                     .
                  
                   Beyond
                   these
                   things
                   nothing
                   can
                   be
                   said
                   for
                   the
                   condemnation
                   of
                   lying
                   .
                
                 
                   But
                   then
                   lying
                   is
                   to
                   be
                   understood
                   to
                   be
                   something
                   said
                   or
                   written
                   to
                   the
                   hurt
                   of
                   our
                   neighbour
                   ,
                   
                   which
                   cannot
                   be
                   understood
                   otherwise
                   then
                   to
                   differ
                   from
                   the
                   mind
                   of
                   him
                   that
                   speaks
                   .
                   
                     Mendacium
                     esse
                     petulanter
                     ,
                     aut
                     cupiditate
                     nocendi
                     aliud
                     loqui
                     ,
                     seu
                     gestu
                     significare
                     ,
                     &
                     aliud
                     sentire
                     :
                  
                   so
                   Melanchthon
                   :
                   To
                   lie
                   is
                   to
                   deceive
                   our
                   neighbour
                   to
                   his
                   hurt
                   .
                   For
                   in
                   this
                   sense
                   a
                   lie
                   is
                   naturally
                   and
                   intrinsecally
                   evil
                   ;
                   that
                   is
                   ,
                   to
                   speak
                   a
                   lie
                   to
                   our
                   neighbour
                   is
                   naturally
                   evil
                   .
                   Not
                   because
                   it
                   is
                   different
                   from
                   an
                   eternal
                   truth
                   ,
                   for
                   every
                   thing
                   that
                   differs
                   from
                   the
                   Eternal
                   truth
                   is
                   not
                   therefore
                   criminal
                   for
                   being
                   spoken
                   ,
                   that
                   is
                   ,
                   is
                   not
                   an
                   evil
                   lie
                   :
                   and
                   a
                   man
                   may
                   be
                   a
                   lier
                   though
                   he
                   speaks
                   that
                   which
                   does
                   not
                   differ
                   from
                   the
                   Eternal
                   truth
                   ;
                   for
                   sometimes
                   a
                   man
                   may
                   speak
                   that
                   which
                   is
                   truth
                   ,
                   and
                   yet
                   be
                   a
                   lier
                   at
                   the
                   same
                   time
                   in
                   the
                   same
                   thing
                   .
                   For
                   he
                   does
                   not
                   speak
                   truly
                   because
                   the
                   thing
                   is
                   true
                   ;
                   but
                   he
                   is
                   a
                   lier
                   because
                   he
                   speaks
                   it
                   when
                   he
                   thinks
                   it
                   is
                   false
                   .
                   That
                   therefore
                   is
                   not
                   the
                   essence
                   or
                   formality
                   of
                   a
                   lie
                   .
                   
                     Vehementer
                     errant
                     qui
                     tradunt
                     orationis
                     esse
                     proprium
                     significare
                     verum
                     necessarium
                     ,
                  
                   said
                   Scaliger
                   :
                   A
                   man
                   may
                   be
                   a
                   true
                   man
                   though
                   he
                   doe
                   not
                   alwaies
                   speak
                   truth
                   .
                   If
                   he
                   intends
                   to
                   profit
                   and
                   to
                   instruct
                   ,
                   to
                   speak
                   probably
                   and
                   usefully
                   ,
                   to
                   speak
                   with
                   a
                   purpose
                   to
                   doe
                   good
                   &
                   to
                   doe
                   no
                   evil
                   ,
                   though
                   the
                   words
                   have
                   not
                   in
                   them
                   any
                   necessary
                   truth
                   ,
                   yet
                   they
                   may
                   be
                   good
                   words
                   .
                   Simonides
                   and
                   Plato
                   say
                   it
                   is
                   injustice
                   and
                   therefore
                   evil
                   :
                   so
                   does
                   Cicero
                   ,
                   and
                   indeed
                   so
                   does
                   the
                   Holy
                   Scripture
                   ,
                   by
                   including
                   our
                   neighbours
                   right
                   in
                   our
                   speaking
                   truth
                   ;
                   it
                   is
                   
                     contra
                     proximum
                  
                   ,
                   it
                   is
                   against
                   our
                   neighbour
                   ;
                   for
                   to
                   himself
                   no
                   man
                   can
                   lie
                   ,
                   and
                   to
                   God
                   no
                   man
                   can
                   lie
                   ,
                   unless
                   he
                   be
                   also
                   an
                   Atheistical
                   person
                   ,
                   and
                   believes
                   that
                   God
                   knows
                   nothing
                   that
                   is
                   hidden
                   ,
                   and
                   so
                   is
                   impious
                   when
                   he
                   saies
                   a
                   lie
                   .
                   But
                   a
                   lie
                   is
                   an
                   injury
                   to
                   our
                   neighbour
                   ;
                   who
                   because
                   he
                   knows
                   not
                   the
                   secret
                   ,
                   is
                   to
                   be
                   told
                   that
                   in
                   which
                   he
                   is
                   concerned
                   ,
                   and
                   he
                   that
                   deceives
                   him
                   abuses
                   him
                   .
                
                 
                   For
                   there
                   is
                   in
                   mankind
                   an
                   universal
                   contract
                   implied
                   in
                   all
                   their
                   entercourses
                   ,
                   
                   and
                   words
                   being
                   instituted
                   to
                   declare
                   the
                   mind
                   ,
                   and
                   for
                   no
                   other
                   end
                   ,
                   he
                   that
                   hears
                   me
                   speak
                   hath
                   a
                   right
                   in
                   justice
                   to
                   be
                   done
                   him
                   ,
                   that
                   as
                   far
                   as
                   I
                   can
                   what
                   I
                   speak
                   be
                   true
                   ;
                   for
                   else
                   he
                   by
                   words
                   does
                   not
                   know
                   your
                   mind
                   ,
                   
                   and
                   then
                   as
                   good
                   and
                   better
                   not
                   speak
                   at
                   all
                   .
                   
                     Humanae
                     aures
                     verba
                     nostra
                     talia
                     judicant
                     ,
                     qualia
                     foris
                     sonant
                     .
                     Divina
                     vero
                     judicia
                     talia
                     esse
                     audiunt
                     ,
                     qualia
                     ex
                     intimis
                     proferuntur
                     .
                  
                   Though
                   God
                   judges
                   of
                   our
                   words
                   by
                   the
                   heart
                   ,
                   yet
                   Man
                   judges
                   of
                   the
                   heart
                   by
                   the
                   words
                   ;
                   and
                   therefore
                   in
                   justice
                   we
                   are
                   bound
                   to
                   speak
                   so
                   as
                   that
                   our
                   neighbour
                   doe
                   not
                   loose
                   his
                   right
                   
                   which
                   by
                   our
                   speaking
                   we
                   give
                   him
                   to
                   the
                   truth
                   that
                   is
                   in
                   our
                   heart
                   .
                   And
                   of
                   a
                   lie
                   thus
                   defin'd
                   ,
                   which
                   is
                   injurious
                   to
                   our
                   neighbour
                   so
                   long
                   as
                   his
                   right
                   to
                   truth
                   remains
                   ,
                   
                   it
                   is
                   that
                   S.
                   Austin
                   affirms
                   it
                   to
                   be
                   simply
                   unlawful
                   ,
                   and
                   that
                   it
                   can
                   in
                   no
                   case
                   be
                   permitted
                   ,
                   
                     Nisi
                     forte
                     regulas
                     quasdam
                     daturus
                     es
                     quibus
                     noverimus
                     ubi
                     oporteat
                     mentiri
                     ,
                     ubi
                     non
                     oporteat
                  
                   ;
                   by
                   way
                   of
                   confidence
                   and
                   irony
                   :
                   he
                   condemus
                   it
                   all
                   ,
                   
                     unless
                     peradventure
                  
                   (
                   sayes
                   he
                   )
                   
                     you
                     are
                     able
                     to
                     give
                     us
                     rules
                     when
                     a
                     man
                     may
                     lie
                     ,
                  
                   
                   
                     and
                     when
                     he
                     may
                     not
                     .
                     Quod
                     non
                     est
                     bonum
                     ,
                     nunquam
                     erit
                     bonum
                     ,
                  
                   that
                   which
                   is
                   not
                   innocent
                   in
                   it self
                   ,
                   can
                   never
                   be
                   made
                   so
                   .
                   But
                   
                     vitia
                     non
                     sunt
                     quibus
                     rectè
                     uti
                     licet
                  
                   ;
                   if
                   it
                   can
                   in
                   any
                   case
                   become
                   good
                   ,
                   it
                   is
                   not
                   of
                   its
                   own
                   nature
                   evil
                   :
                   so
                   that
                   if
                   a
                   lye
                   be
                   unjust
                   ,
                   it
                   can
                   never
                   become
                   lawfull
                   ;
                   but
                   if
                   it
                   can
                   be
                   separate
                   from
                   injustice
                   ,
                   then
                   it
                   may
                   be
                   innocent
                   .
                   Here
                   then
                   I
                   consider
                   ,
                
                 
                   This
                   right
                   though
                   it
                   be
                   regularly
                   and
                   commonly
                   belonging
                   to
                   all
                   men
                   ,
                   
                   yet
                   it
                   may
                   be
                   taken
                   away
                   by
                   a
                   Superior
                   right
                   supervening
                   ;
                   or
                   it
                   may
                   be
                   lost
                   ,
                   or
                   it
                   may
                   be
                   hindred
                   ,
                   or
                   it
                   may
                   cease
                   upon
                   a
                   greater
                   reason
                   .
                
                 
                   1.
                   
                   Therefore
                   upon
                   this
                   account
                   it
                   was
                   lawful
                   for
                   the
                   Children
                   of
                   Israel
                   to
                   borrow
                   Jewels
                   of
                   the
                   Egyptians
                   ,
                   
                   which
                   supposes
                   a
                   promise
                   of
                   restitution
                   ,
                   though
                   they
                   intended
                   not
                   to
                   pay
                   them
                   back
                   again
                   :
                   God
                   gave
                   them
                   commandement
                   so
                   to
                   spoil
                   them
                   ,
                   and
                   the
                   Egyptians
                   were
                   devested
                   of
                   their
                   rights
                   ,
                   and
                   were
                   to
                   be
                   us'd
                   like
                   enemies
                   .
                
                 
                   2.
                   
                   It
                   is
                   lawful
                   to
                   tell
                   a
                   lie
                   to
                   children
                   or
                   to
                   mad-men
                   ,
                   
                   because
                   they
                   having
                   no
                   powers
                   of
                   judging
                   ,
                   have
                   no
                   right
                   to
                   truth
                   :
                   but
                   then
                   the
                   lie
                   must
                   be
                   charitable
                   and
                   useful
                   ;
                   because
                   they
                   are
                   defended
                   by
                   the
                   laws
                   from
                   injury
                   ,
                   and
                   therefore
                   must
                   not
                   have
                   a
                   lie
                   told
                   them
                   that
                   can
                   doe
                   them
                   mischief
                   .
                   So
                   that
                   if
                   a
                   lie
                   be
                   told
                   it
                   must
                   be
                   such
                   as
                   is
                   for
                   their
                   good
                   ;
                   for
                   though
                   they
                   have
                   no
                   right
                   to
                   truth
                   ,
                   yet
                   they
                   have
                   right
                   to
                   defence
                   and
                   immunity
                   :
                   and
                   an
                   injurious
                   lie
                   told
                   to
                   a
                   child
                   or
                   mad-man
                   is
                   a
                   sin
                   ,
                   not
                   because
                   it
                   deceives
                   him
                   ,
                   but
                   because
                   it
                   deceives
                   him
                   to
                   his
                   prejudice
                   .
                   Quintilian
                   the
                   great
                   Master
                   of
                   children
                   saies
                   ,
                   
                     Utilitatis
                     eorum
                     gratiâ
                     multa
                     fingimus
                  
                   ,
                   We
                   feign
                   many
                   things
                   to
                   affright
                   or
                   allure
                   Children
                   to
                   good
                   ,
                   and
                   from
                   evil
                   respectively
                   .
                   And
                   so
                   doe
                   Physitians
                   to
                   their
                   Patients
                   ,
                   abusing
                   the
                   fancies
                   of
                   hypochondriacal
                   and
                   disordered
                   persons
                   into
                   a
                   will
                   of
                   being
                   cured
                   .
                   Some
                   will
                   doe
                   nothing
                   without
                   a
                   warrant
                   ;
                   others
                   are
                   impatient
                   of
                   your
                   converse
                   unless
                   you
                   seem
                   to
                   believe
                   them
                   :
                   and
                   Physicians
                   can
                   never
                   apply
                   their
                   remedies
                   ,
                   unless
                   they
                   pretend
                   warrants
                   ,
                   or
                   compliances
                   ,
                   and
                   use
                   little
                   arts
                   of
                   wit
                   and
                   cosenage
                   .
                   This
                   and
                   the
                   like
                   were
                   so
                   usual
                   ,
                   so
                   permitted
                   to
                   Physitians
                   ,
                   that
                   it
                   grew
                   to
                   a
                   Proverb
                   ,
                   
                     Mentiris
                     ut
                     medicus
                  
                   ;
                   which
                   yet
                   was
                   alwaies
                   to
                   be
                   understood
                   in
                   the
                   way
                   of
                   charity
                   ,
                   and
                   with
                   honour
                   to
                   the
                   profession
                   .
                   But
                   this
                   any
                   Physitian
                   may
                   not
                   doe
                   ,
                   that
                   is
                   ,
                   not
                   to
                   every
                   Patient
                   :
                   for
                   if
                   the
                   man
                   be
                   wise
                   and
                   can
                   chuse
                   and
                   can
                   consider
                   ,
                   he
                   may
                   not
                   be
                   cosen'd
                   into
                   his
                   cure
                   by
                   the
                   telling
                   of
                   a
                   lie
                   ,
                   because
                   he
                   is
                   capable
                   of
                   reason
                   ,
                   &
                   therefore
                   may
                   chuse
                   what
                   he
                   hath
                   a
                   mind
                   to
                   ,
                   and
                   therefore
                   to
                   cosen
                   him
                   is
                   to
                   injure
                   him
                   ;
                   &
                   no
                   man
                   must
                   commit
                   a
                   sin
                   to
                   doe
                   a
                   good
                   turn
                   to
                   a
                   man
                   against
                   his
                   will.
                   *
                   And
                   thus
                   also
                   in
                   the
                   case
                   of
                   Children
                   :
                   their
                   Tutors
                   or
                   Parents
                   may
                   not
                   tell
                   them
                   every
                   lie
                   ;
                   they
                   may
                   not
                   teach
                   them
                   lies
                   and
                   make
                   them
                   confident
                   in
                   vanities
                   ;
                   
                   but
                   for
                   their
                   good
                   ,
                   govern
                   them
                   as
                   they
                   can
                   be
                   governed
                   .
                   
                     Ut
                     puerorum
                     aetas
                     improvida
                     ludificetur
                  
                   ,
                   all
                   the
                   world
                   consents
                   ,
                   when
                   it
                   is
                   for
                   their
                   improvement
                   .
                   And
                   to
                   this
                   is
                   reduc'd
                   the
                   permission
                   of
                   inventing
                   a
                   wittie
                   fable
                   ,
                   or
                   telling
                   a
                   false
                   story
                   ,
                   to
                   gain
                   ground
                   
                   upon
                   him
                   that
                   believes
                   a
                   false
                   opinion
                   ,
                   and
                   cannot
                   any
                   other
                   way
                   so
                   easily
                   be
                   confuted
                   .
                   
                   Thus
                   when
                   two
                   Eutychian
                   Bishops
                   ,
                   who
                   believing
                   that
                   the
                   two
                   natures
                   of
                   Christ
                   made
                   but
                   one
                   ,
                   did
                   consequently
                   believe
                   that
                   the
                   Divinity
                   did
                   die
                   as
                   well
                   as
                   the
                   Humanity
                   in
                   the
                   death
                   of
                   Christ
                   ,
                   came
                   to
                   the
                   Court
                   of
                   a
                   Saracen
                   Prince
                   ,
                   he
                   pretended
                   great
                   sorrow
                   and
                   conste●nation
                   of
                   mind
                   at
                   the
                   receipt
                   of
                   some
                   letters
                   ;
                   into
                   the
                   contents
                   whereof
                   when
                   they
                   with
                   some
                   curiosity
                   inquired
                   ,
                   the
                   Prince
                   with
                   a
                   seeming
                   great
                   sorrow
                   told
                   them
                   he
                   had
                   receiv'd
                   certain
                   intelligence
                   that
                   the
                   Archangel
                   Gabriel
                   was
                   dead
                   .
                   They
                   to
                   comfort
                   him
                   told
                   him
                   certainly
                   it
                   could
                   not
                   be
                   true
                   ;
                   and
                   for
                   their
                   parts
                   they
                   did
                   believe
                   it
                   to
                   be
                   impossible
                   .
                   O
                   Fathers
                   ,
                   said
                   the
                   Prince
                   ,
                   you
                   doe
                   not
                   believe
                   it
                   to
                   be
                   impossible
                   that
                   an
                   Archangel
                   should
                   ,
                   when
                   you
                   affirm
                   that
                   the
                   Divinity
                   did
                   die
                   .
                   Such
                   a
                   fiction
                   as
                   this
                   no
                   wise
                   man
                   reproves
                   ;
                   it
                   is
                   but
                   like
                   the
                   supposing
                   a
                   false
                   Proposition
                   in
                   disputation
                   ,
                   that
                   upon
                   that
                   false
                   supposition
                   a
                   true
                   Conclusion
                   may
                   be
                   erected
                   .
                
                 
                   3.
                   
                   It
                   is
                   lawful
                   to
                   tell
                   a
                   lie
                   to
                   our
                   neighbour
                   by
                   consent
                   ,
                   
                   provided
                   the
                   end
                   be
                   innocent
                   or
                   pious
                   .
                   Thus
                   S.
                   Chrysostom
                   and
                   S.
                   Hierom
                   say
                   that
                   S.
                   Peter
                   suffer'd
                   himself
                   to
                   be
                   reprov'd
                   by
                   S.
                   Paul
                   before
                   the
                   Gentiles
                   for
                   too
                   much
                   compliance
                   with
                   the
                   Jews
                   :
                   not
                   that
                   he
                   did
                   it
                   seriously
                   ,
                   but
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   he
                   acted
                   a
                   part
                   by
                   consent
                   to
                   establish
                   Christian
                   liberty
                   amongst
                   the
                   Gentiles
                   .
                   I
                   doe
                   not
                   consent
                   to
                   the
                   instance
                   ,
                   because
                   S.
                   Paul
                   tels
                   it
                   to
                   the
                   Galatians
                   as
                   a
                   solemn
                   story
                   and
                   a
                   direct
                   narrative
                   ,
                   adding
                   withall
                   dogmatically
                   ,
                   that
                   S.
                   
                     Peter
                     was
                     to
                     be
                     blam'd
                  
                   :
                   but
                   the
                   instance
                   will
                   serve
                   rightly
                   to
                   illustrate
                   this
                   limitation
                   of
                   the
                   Rule
                   .
                   But
                   thus
                   the
                   parties
                   in
                   a
                   warre
                   may
                   write
                   exactly
                   contrary
                   to
                   the
                   truth
                   ;
                   when
                   they
                   are
                   understood
                   to
                   what
                   purpose
                   ,
                   and
                   when
                   it
                   is
                   by
                   consent
                   .
                   Because
                   he
                   who
                   hath
                   the
                   right
                   to
                   truth
                   hath
                   quitted
                   it
                   ,
                   and
                   his
                   communication
                   does
                   serve
                   the
                   ends
                   of
                   society
                   well
                   enough
                   ,
                   and
                   his
                   words
                   ,
                   though
                   they
                   are
                   not
                   agreeable
                   to
                   his
                   ordinary
                   mind
                   ,
                   yet
                   they
                   are
                   made
                   to
                   be
                   so
                   by
                   particular
                   institution
                   and
                   designe
                   .
                   Thus
                   in
                   besieged
                   places
                   they
                   write
                   letters
                   of
                   confidence
                   and
                   great
                   ostentation
                   of
                   the
                   strengths
                   which
                   they
                   have
                   not
                   ;
                   when
                   their
                   parties
                   have
                   consented
                   that
                   they
                   should
                   doe
                   so
                   for
                   their
                   just
                   advantages
                   .
                
                 
                   4.
                   
                   To
                   tell
                   a
                   lie
                   for
                   charity
                   ,
                   
                   to
                   save
                   a
                   mans
                   life
                   ,
                   the
                   life
                   of
                   a
                   friend
                   ,
                   of
                   a
                   husband
                   ,
                   of
                   a
                   Prince
                   ,
                   of
                   an
                   useful
                   and
                   a
                   publick
                   person
                   ,
                   hath
                   not
                   onely
                   been
                   done
                   in
                   all
                   times
                   ,
                   but
                   commended
                   by
                   great
                   and
                   wise
                   and
                   good
                   men
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     To
                     tell
                     a
                     lie
                     to
                     save
                     a
                     life
                     is
                     no
                     harm
                     ,
                  
                   said
                   old
                   Pisander
                   .
                   Thus
                   the
                   Egyptian
                   midwives
                   are
                   commended
                   because
                   by
                   their
                   lie
                   they
                   sav'd
                   the
                   Israelitish
                   infants
                   .
                   
                     O
                     magnum
                     humanitatis
                     ingenium
                     !
                     O
                     pium
                     pro
                     salute
                     mendacium
                     !
                  
                   saies
                   S.
                   Austin
                   of
                   them
                   :
                   it
                   was
                   an
                   excellent
                   invention
                   of
                   kindness
                   ,
                   and
                   a
                   pious
                   lie
                   for
                   the
                   safety
                   of
                   the
                   innocents
                   :
                   and
                   S.
                   Ambrose
                   and
                   S.
                   Jerome
                   commend
                   them
                   so
                   ,
                   that
                   they
                   suppos'd
                   them
                   to
                   receive
                   eternal
                   rewards
                   .
                   The
                   same
                   was
                   the
                   case
                   of
                   Rahab
                   ;
                   to
                   whom
                   it
                   should
                   seem
                   that
                   Phinehas
                   ,
                   who
                   was
                   one
                   of
                   the
                   spies
                   ,
                   had
                   given
                   instruction
                   and
                   made
                   in
                   her
                   fair
                   dispositions
                   to
                   tell
                   a
                   lie
                   for
                   their
                   concealment
                   .
                   For
                   when
                   she
                   had
                   hidden
                   
                     Caleb
                     ,
                     Phinehas
                  
                   said
                   to
                   her
                   ,
                   
                     Ego
                     sum
                     Sacerdos
                     ,
                     Sacerdotes
                     verò
                     ,
                     quippe
                     Angelorum
                     similes
                     ,
                     si
                     volunt
                     ,
                     aspectabiles
                     sunt
                     ;
                     si
                     nolunt
                     ,
                     non
                     cernuntur
                     .
                  
                   But
                   she
                   made
                   no
                   use
                   of
                   that
                   ,
                   but
                   said
                   directly
                   they
                   were
                   gone
                   away
                   .
                   Concerning
                   which
                   lie
                   of
                   hers
                   S.
                   Chrysostom
                   cries
                   out
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                   
                     O
                     excellent
                     lie
                     !
                     O
                     worthy
                     deceit
                     of
                     her
                     that
                     did
                     not
                     betray
                     the
                     Divine
                     persons
                     ,
                     but
                     did
                     retain
                     piety
                     !
                  
                   Thus
                   we
                   find
                   
                   S.
                   Felix
                   telling
                   a
                   lie
                   to
                   save
                   his
                   life
                   from
                   the
                   Heathen
                   Inquisitors
                   .
                   
                     
                       Felicem
                       sitit
                       impietas
                       —
                    
                     
                       Felicemque
                       rogant
                       ,
                       Felix
                       ubi
                       cernitur
                       :
                       &
                       non
                    
                     
                       Cernitur
                       ipse
                       ,
                       
                       nec
                       ipse
                       vir
                       est
                       ,
                       cum
                       sit
                       propè
                       ,
                       longè
                       est
                       .
                    
                     
                       —
                       persensit
                       &
                       ipse
                       faventis
                    
                     
                       Consilium
                       Christi
                       ,
                       ridensque
                       rogantibus
                       infit
                       ,
                    
                     
                       Nescio
                       Felicem
                       quem
                       quaeritis
                       :
                       ilicet
                       illi
                    
                     
                       Praetereunt
                       ipsum
                       ;
                       discedit
                       at
                       ille
                       plateâ
                       ,
                    
                     
                       Illudente
                       canes
                       Domino
                       frustratus
                       hiantes
                       .
                    
                  
                   They
                   ask'd
                   where
                   Felix
                   was
                   ;
                   himself
                   answer'd
                   ,
                   that
                   he
                   knew
                   not
                   Felix
                   whom
                   they
                   look'd
                   for
                   :
                   and
                   yet
                   no
                   man
                   finds
                   fault
                   with
                   this
                   escape
                   .
                   
                     Deceptio
                     &
                     mendacium
                     semper
                     aliàs
                     mala
                     res
                     ,
                     tunc
                     tantum
                     sunt
                     usui
                     quando
                     pro
                     remedio
                     sunt
                     amicis
                     curandis
                     ,
                     aut
                     ad
                     vitandum
                     apud
                     hostes
                     periculum
                  
                   ;
                   they
                   are
                   the
                   words
                   of
                   Celsus
                   in
                   
                     Origen
                     .
                     A
                     lie
                     is
                     otherwise
                     evil
                     ,
                     onely
                     it
                     is
                     then
                     useful
                     when
                     it
                     is
                     for
                     remedy
                     to
                     cure
                     the
                     evils
                     of
                     our
                     friends
                     ,
                     or
                     to
                     avoid
                     the
                     evils
                     from
                     our
                     enemies
                     .
                  
                   The
                   same
                   almost
                   with
                   the
                   expression
                   of
                   
                     Clemens
                     Alexandrinus
                  
                   ,
                   who
                   allows
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     to
                     lie
                     when
                     it
                     is
                     a
                     remedy
                     .
                  
                   
                   So
                   Lucian
                   amongst
                   the
                   Heathens
                   ,
                   
                     Qui
                     cum
                     usus
                     postulat
                     mentiuntur
                     ,
                     veniâ
                     nimirum
                     hi
                     ,
                     imò
                     laude
                     plerique
                     eorum
                     digni
                     sunt
                     ;
                     quicunque
                     vel
                     hostes
                     fefellerunt
                     ,
                     vel
                     ad
                     salutem
                     tali
                     quopiam
                     pharmaco
                     usi
                     sunt
                     in
                     necessitatibus
                     :
                     They
                     are
                     not
                     onely
                     to
                     be
                     excus'd
                     or
                     pardon'd
                     ,
                     but
                     to
                     be
                     commended
                     ,
                     that
                     lie
                     ,
                     when
                     they
                     use
                     it
                     as
                     a
                     remedy
                     or
                     a
                     medicine
                     in
                     the
                     danger
                     or
                     necessities
                     of
                     our
                     friends
                  
                   ;
                   where
                   also
                   the
                   Scholiast
                   does
                   allows
                   an
                   officious
                   lie
                   .
                   
                   So
                   we
                   must
                   use
                   a
                   lie
                   ,
                   saies
                   
                     Cassian
                     ,
                     quasi
                     naturae
                     ei
                     insit
                     hellebori
                     ,
                  
                   as
                   a
                   man
                   uses
                   hellebore
                   :
                   and
                   he
                   commends
                   Archebius
                   for
                   deceiving
                   some
                   persons
                   with
                   a
                   charitable
                   lie
                   .
                   It
                   is
                   therefore
                   no
                   wonder
                   if
                   Pliny
                   commends
                   Arria
                   the
                   wife
                   of
                   
                     Caecinna
                     Paetus
                  
                   for
                   so
                   often
                   lying
                   to
                   her
                   sick
                   husband
                   in
                   the
                   concealment
                   of
                   the
                   death
                   of
                   their
                   beloved
                   boy
                   ;
                   
                   which
                   she
                   therefore
                   hid
                   lest
                   the
                   grief
                   should
                   extinguish
                   her
                   Husband
                   .
                   In
                   short
                   ,
                   S.
                   Austin
                   saies
                   that
                   all
                   the
                   Philosophers
                   ,
                   
                   as
                   
                     Plato
                     ,
                     Xenophon
                     ,
                     Lucian
                  
                   ,
                   the
                   Lawyers
                   ,
                   the
                   Physicians
                   ,
                   the
                   Rhetoricians
                   and
                   Theologues
                   did
                   affirm
                   that
                   it
                   was
                   sometimes
                   lawful
                   to
                   tell
                   a
                   lie
                   ;
                   that
                   is
                   ,
                   when
                   it
                   did
                   good
                   and
                   no
                   evil
                   :
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   said
                   
                     Proclus
                     ,
                     For
                     Charity
                     is
                     better
                     then
                     truth
                     ,
                  
                   and
                   to
                   save
                   a
                   mans
                   life
                   is
                   better
                   then
                   a
                   true
                   story
                   .
                   The
                   Archbishop
                   of
                   Tyre
                   (
                   as
                   I
                   remember
                   )
                   tells
                   a
                   story
                   ,
                   that
                   a
                   malicious
                   Saracen
                   had
                   secretly
                   defiled
                   one
                   of
                   the
                   Mosques
                   or
                   places
                   of
                   worship
                   which
                   the
                   Turks
                   have
                   in
                   Jerusalem
                   .
                   The
                   fact
                   was
                   imputed
                   to
                   the
                   Christians
                   ,
                   who
                   generally
                   denying
                   it
                   ,
                   but
                   having
                   no
                   credit
                   with
                   their
                   enemies
                   ,
                   were
                   all
                   presently
                   drag'd
                   to
                   the
                   place
                   of
                   execution
                   .
                   Amongst
                   them
                   there
                   was
                   young
                   man
                   pious
                   and
                   noble
                   ,
                   who
                   seeing
                   all
                   his
                   brethren
                   in
                   a
                   sad
                   condition
                   and
                   himself
                   equally
                   involved
                   ,
                   by
                   an
                   officious
                   and
                   a
                   charitable
                   lie
                   took
                   the
                   fact
                   upon
                   himself
                   ,
                   and
                   confess'd
                   himself
                   alone
                   to
                   be
                   the
                   doer
                   of
                   it
                   ,
                   and
                   that
                   the
                   rest
                   knew
                   nothing
                   of
                   it
                   .
                   Himself
                   indeed
                   was
                   put
                   to
                   death
                   with
                   exquisite
                   torments
                   ,
                   but
                   he
                   sav'd
                   the
                   lives
                   of
                   all
                   the
                   rest
                   ;
                   who
                   ,
                   I
                   doubt
                   not
                   ,
                   believ'd
                   that
                   young
                   man
                   to
                   have
                   in
                   heaven
                   a
                   great
                   reward
                   for
                   his
                   piety
                   ,
                   and
                   no
                   reproof
                   for
                   his
                   innocent
                   and
                   pious
                   lie
                   :
                   for
                   in
                   memory
                   of
                   this
                   noble
                   act
                   the
                   Christians
                   in
                   Jerusalem
                   once
                   a
                   year
                   marched
                   with
                   palms
                   in
                   their
                   hands
                   into
                   the
                   City
                   to
                   perpetuate
                   the
                   memory
                   of
                   that
                   deliverance
                   .
                
                 
                   5.
                   
                   Now
                   this
                   may
                   be
                   better
                   admitted
                   in
                   case
                   the
                   charitable
                   lye
                   be
                   told
                   to
                   him
                   to
                   whom
                   the
                   good
                   accrues
                   ;
                   
                   for
                   then
                   there
                   is
                   a
                   leave
                   justly
                   presumed
                   ,
                   and
                   he
                   that
                   receives
                   the
                   good
                   is
                   willing
                   to
                   receive
                   it
                   with
                   the
                   loss
                   
                   of
                   an
                   useless
                   or
                   hurtfull
                   truth
                   ,
                   and
                   therefore
                   there
                   is
                   no
                   injustice
                   done
                   :
                   as
                   he
                   that
                   takes
                   his
                   neighbour's
                   goods
                   ,
                   for
                   which
                   he
                   hath
                   reason
                   to
                   believe
                   his
                   neighbour
                   willing
                   ,
                   is
                   no
                   thief
                   ,
                   nor
                   the
                   other
                   a
                   deceiver
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   sayes
                   
                     Andronicus
                     Rhodius
                     ,
                     He
                     does
                     indeed
                     deceive
                     ,
                     but
                     he
                     is
                     no
                     deceiver
                     ;
                     because
                     not
                     the
                     cosening
                     but
                     the
                     curing
                     of
                     his
                     friend
                     is
                     the
                     purpose
                     of
                     his
                     false
                     affirmative
                     .
                  
                   And
                   to
                   this
                   we
                   suppose
                   that
                   every
                   man
                   is
                   willing
                   enough
                   ,
                   and
                   therefore
                   not
                   at
                   all
                   injur'd
                   .
                   And
                   this
                   reason
                   was
                   good
                   in
                   such
                   charitable
                   deceptions
                   which
                   are
                   by
                   implicit
                   consent
                   or
                   leave
                   justly
                   presumed
                   :
                   so
                   
                     Darius
                     Hystaspes
                  
                   in
                   
                     Herodotus
                     ,
                     Ubi
                     expedit
                     mendacium
                     dicere
                     ,
                     dicatur
                     ;
                     nam
                     idem
                     optamus
                     ,
                     &
                     qui
                     mendacium
                     dicimus
                     ,
                     &
                     qui
                     veritatem
                     .
                  
                   Every
                   man
                   is
                   willing
                   enough
                   to
                   be
                   deceived
                   into
                   his
                   own
                   advantage
                   ;
                   and
                   therefore
                   when
                   it
                   is
                   so
                   ,
                   in
                   such
                   things
                   where
                   the
                   man
                   is
                   willing
                   to
                   receive
                   advantage
                   ,
                   there
                   is
                   no
                   harm
                   done
                   ,
                   if
                   he
                   be
                   deceiv'd
                   that
                   he
                   may
                   not
                   be
                   undone
                   .
                   He
                   that
                   is
                   in
                   danger
                   of
                   drowning
                   is
                   willing
                   enough
                   to
                   be
                   pull'd
                   out
                   of
                   the
                   water
                   ,
                   though
                   by
                   the
                   ears
                   ,
                   or
                   the
                   hair
                   of
                   his
                   head
                   ;
                   and
                   we
                   have
                   reason
                   to
                   believe
                   so
                   in
                   the
                   present
                   affair
                   .
                   
                     Mendacium
                     nemini
                     noxium
                     ,
                     sed
                     alicui
                     commodum
                     ,
                     honestum
                     esse
                     ,
                  
                   said
                   Bishop
                   Heliodorus
                   in
                   his
                   Fair
                   Ethiopian
                   .
                   He
                   was
                   indeed
                   then
                   writing
                   a
                   Romance
                   ,
                   by
                   which
                   he
                   intended
                   to
                   doe
                   good
                   and
                   no
                   harm
                   ,
                   and
                   therefore
                   believ'd
                   himself
                   innocent
                   .
                   Upon
                   this
                   account
                   the
                   Apologues
                   or
                   Fables
                   of
                   Aesop
                   ,
                   the
                   Parables
                   of
                   wise
                   men
                   ,
                   and
                   their
                   dark
                   sayings
                   ,
                   the
                   cases
                   which
                   Lawyers
                   put
                   ,
                   and
                   the
                   fictions
                   of
                   law
                   ,
                   have
                   their
                   justification
                   ,
                   
                     Et
                     prodesse
                     solent
                     ,
                     &
                     delectare
                  
                   —
                   They
                   hurt
                   no
                   man
                   ,
                   and
                   doe
                   good
                   to
                   every
                   man
                   ;
                   they
                   doe
                   him
                   profit
                   ,
                   and
                   they
                   doe
                   him
                   pleasure
                   .
                   
                     
                       Exit
                       in
                       immensum
                       foecunda
                       licentia
                       vatum
                       ,
                    
                     
                       Obligat
                       historicâ
                       nec
                       sua
                       verba
                       fide
                       .
                       
                    
                  
                   Poets
                   doe
                   intend
                   to
                   teach
                   ,
                   not
                   to
                   deceive
                   ,
                   in
                   their
                   fictions
                   ,
                   and
                   therefore
                   are
                   allowed
                   .
                
                 
                   6.
                   
                   But
                   if
                   the
                   lye
                   be
                   told
                   to
                   another
                   for
                   the
                   preservation
                   not
                   of
                   himself
                   ,
                   
                   but
                   of
                   a
                   third
                   person
                   ,
                   then
                   the
                   case
                   is
                   more
                   difficult
                   ,
                   for
                   here
                   is
                   no
                   presumptive
                   leave
                   ,
                   but
                   it
                   is
                   against
                   the
                   mind
                   of
                   the
                   inquirer
                   .
                   Now
                   concerning
                   this
                   ,
                   though
                   it
                   be
                   allowed
                   by
                   very
                   many
                   of
                   the
                   antient
                   Doctours
                   of
                   the
                   Church
                   ,
                   and
                   by
                   the
                   wisest
                   amongst
                   the
                   Heathens
                   ,
                   and
                   hath
                   in
                   it
                   a
                   very
                   great
                   charity
                   ;
                   yet
                   I
                   cannot
                   see
                   sufficient
                   cause
                   to
                   allow
                   it
                   .
                   
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                    
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                       ,
                       
                    
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                       .
                    
                  
                   
                     It
                     is
                     at
                     no
                     hand
                     good
                     to
                     tell
                     a
                     lye
                     :
                     but
                     when
                     a
                     truth
                     brings
                     an
                     intolerable
                     evil
                     ,
                     it
                     is
                     pardonable
                     ,
                     but
                     not
                     commendable
                  
                   ;
                   so
                   the
                   Greek
                   Tragedy
                   :
                   because
                   it
                   is
                   of
                   it self
                   evil
                   to
                   lye
                   to
                   our
                   neighbour
                   .
                   Not
                   that
                   every
                   false
                   proposition
                   spoken
                   knowingly
                   is
                   a
                   sin
                   ;
                   but
                   if
                   it
                   be
                   spoken
                   to
                   deceive
                   ,
                   and
                   not
                   to
                   profit
                   ,
                   it
                   is
                   spoken
                   to
                   the
                   injury
                   of
                   him
                   that
                   hears
                   ,
                   and
                   is
                   a
                   sin
                   because
                   it
                   is
                   unjust
                   ,
                   and
                   therefore
                   not
                   to
                   be
                   done
                   for
                   any
                   good
                   ;
                   and
                   it
                   is
                   in
                   this
                   very
                   instance
                   in
                   which
                   S.
                   Paul
                   was
                   angry
                   at
                   them
                   who
                   intimated
                   that
                   he
                   told
                   a
                   lye
                   for
                   a
                   good
                   end
                   :
                   it
                   may
                   not
                   be
                   done
                   ,
                   when
                   to
                   doe
                   it
                   is
                   unjust
                   or
                   injurious
                   .
                   
                   I
                   approve
                   therefore
                   the
                   opinion
                   of
                   S.
                   Austin
                   ,
                   I
                   am
                   sure
                   it
                   was
                   one
                   of
                   his
                   opinions
                   ,
                   for
                   in
                   this
                   question
                   he
                   had
                   more
                   then
                   one
                   ;
                   
                     Duo
                     sunt
                     genera
                     mendaciorum
                     in
                     quibus
                     non
                     est
                     magna
                     culpa
                     ,
                     sed
                     tamen
                     non
                     sunt
                     sine
                     culpa
                     ,
                     There
                     are
                     two
                     sorts
                     of
                     lyes
                     which
                     have
                     in
                     them
                     no
                     great
                     fault
                     ,
                     but
                     yet
                     they
                     are
                     not
                     innocent
                     :
                     the
                     one
                     is
                     to
                     lye
                     in
                     jest
                     ;
                     which
                     is
                     therefore
                     not
                     pernicious
                     ,
                     because
                     it
                     does
                     not
                     deceive
                     ,
                     for
                     it
                     is
                     taken
                     but
                     for
                     a
                     jest
                     :
                     the
                     other
                     is
                     to
                     
                     lye
                     for
                     the
                     good
                     of
                     our
                     neighbour
                     ;
                     which
                     therefore
                     is
                     the
                     less
                     ,
                     because
                     it
                     hath
                     something
                     in
                     it
                     of
                     good
                     will.
                  
                   
                   And
                   Tertullian
                   is
                   of
                   the
                   same
                   opinion
                   ,
                   who
                   reckons
                   this
                   of
                   
                     necessitate
                     mentiri
                  
                   ,
                   to
                   lye
                   in
                   the
                   time
                   of
                   need
                   ,
                   amongst
                   the
                   sins
                   of
                   daily
                   incursion
                   ,
                   or
                   of
                   an
                   unavoidable
                   infirmity
                   .
                   And
                   S.
                   Austin
                   discourses
                   it
                   very
                   well
                   ;
                   
                   
                     When
                     it
                     is
                     ask'd
                     whether
                     a
                     good
                     man
                     may
                     lye
                     or
                     no
                     ,
                     we
                     ask
                     not
                     after
                     him
                     that
                     belongs
                     to
                  
                   Egypt
                   ,
                   to
                   Jericho
                   ,
                   
                     or
                     to
                  
                   Babylon
                   ,
                   
                     or
                     to
                     the
                     earthly
                  
                   Jerusalem
                   
                     which
                     is
                     in
                     bondage
                     with
                     her
                     children
                     :
                     but
                     what
                     is
                     his
                     office
                     that
                     belongs
                     to
                     the
                     Mother
                     of
                     us
                     all
                     ,
                     that
                     City
                     that
                     is
                     from
                     above
                     ?
                     and
                     then
                     we
                     answer
                     ,
                     that
                     no
                     lye
                     is
                     of
                     the
                     truth
                     :
                     but
                     concerning
                     the
                     Citizens
                     of
                     this
                     City
                     it
                     is
                     written
                     ,
                     that
                     a
                     lye
                     was
                     not
                     found
                     in
                     their
                     mouths
                     .
                  
                   So
                   that
                   upon
                   this
                   account
                   all
                   those
                   examples
                   recorded
                   in
                   Scripture
                   of
                   great
                   persons
                   telling
                   a
                   lye
                   in
                   the
                   time
                   of
                   the
                   danger
                   of
                   themselves
                   or
                   others
                   is
                   no
                   warrant
                   ,
                   no
                   argument
                   of
                   the
                   lawfulness
                   of
                   it
                   ;
                   for
                   they
                   were
                   under
                   a
                   looser
                   law
                   ,
                   but
                   we
                   under
                   a
                   more
                   perfect
                   and
                   more
                   excellent
                   :
                   and
                   yet
                   they
                   did
                   not
                   doe
                   well
                   ,
                   and
                   if
                   we
                   imitate
                   them
                   we
                   doe
                   worse
                   .
                
                 
                   And
                   therefore
                   we
                   find
                   great
                   examples
                   of
                   Christians
                   and
                   of
                   Heathens
                   ,
                   
                   whose
                   Charity
                   was
                   not
                   cold
                   ,
                   but
                   their
                   love
                   of
                   truth
                   and
                   righteousness
                   was
                   much
                   warmer
                   then
                   in
                   the
                   former
                   examples
                   .
                   
                   S.
                   Austin
                   tels
                   of
                   Firmus
                   Bishop
                   of
                   Tagasta
                   ,
                   that
                   when
                   one
                   who
                   by
                   evil
                   chance
                   had
                   kill'd
                   a
                   man
                   fled
                   to
                   him
                   to
                   be
                   conceal'd
                   from
                   the
                   avengers
                   of
                   blood
                   ;
                   to
                   the
                   inquirers
                   he
                   answer'd
                   ,
                   
                     Nec
                     mentiri
                     se
                     posse
                     ,
                     nec
                     hominem
                     prodere
                     ,
                  
                   He
                   could
                   neither
                   lye
                   ,
                   nor
                   yet
                   betray
                   the
                   man.
                   For
                   which
                   answer
                   and
                   refusal
                   the
                   Bishop
                   being
                   brought
                   before
                   the
                   Emperour
                   ,
                   as
                   a
                   reward
                   both
                   of
                   his
                   charity
                   and
                   his
                   truth
                   ,
                   he
                   obtain'd
                   pardon
                   for
                   the
                   man.
                   And
                   it
                   was
                   a
                   great
                   thing
                   which
                   Probus
                   tels
                   of
                   Epaminondas
                   ,
                   and
                   Plutarch
                   of
                   Aristides
                   ,
                   that
                   they
                   were
                   so
                   great
                   and
                   severe
                   lovers
                   of
                   truth
                   ,
                   that
                   they
                   would
                   not
                   lye
                   so
                   much
                   as
                   in
                   jest
                   .
                   Indeed
                   that
                   was
                   very
                   well
                   :
                   and
                   it
                   is
                   of
                   greater
                   obligation
                   to
                   Christians
                   ,
                   to
                   whom
                   not
                   onely
                   purity
                   and
                   simplicity
                   ,
                   ingenuity
                   and
                   sincerity
                   is
                   commanded
                   ,
                   but
                   all
                   vain
                   talking
                   is
                   forbidden
                   .
                   But
                   the
                   case
                   is
                   not
                   so
                   clear
                   in
                   the
                   matter
                   of
                   difference
                   ,
                   when
                   it
                   happens
                   between
                   a
                   great
                   charity
                   and
                   an
                   unconcerning
                   truth
                   .
                   For
                   who
                   would
                   not
                   save
                   his
                   Father's
                   life
                   ,
                   or
                   the
                   life
                   of
                   his
                   King
                   ,
                   or
                   of
                   a
                   good
                   Bishop
                   and
                   a
                   Guide
                   of
                   Souls
                   ,
                   at
                   the
                   charge
                   of
                   a
                   harmless
                   lye
                   ,
                   from
                   the
                   rage
                   of
                   Persecutors
                   and
                   Tyrants
                   ?
                   God
                   indeed
                   in
                   his
                   providence
                   hath
                   so
                   order'd
                   the
                   affairs
                   of
                   the
                   world
                   ,
                   that
                   these
                   cases
                   seldome
                   happen
                   :
                   but
                   when
                   any
                   man
                   is
                   surpris'd
                   or
                   tried
                   ,
                   unless
                   he
                   be
                   sure
                   that
                   it
                   is
                   in
                   that
                   case
                   a
                   sin
                   to
                   tell
                   a
                   lye
                   ,
                   he
                   may
                   be
                   sure
                   it
                   is
                   a
                   very
                   great
                   sin
                   to
                   betray
                   his
                   Prince
                   or
                   Prelate
                   ,
                   his
                   Father
                   or
                   his
                   Friend
                   .
                   Every
                   man
                   in
                   that
                   case
                   would
                   dispute
                   hardly
                   ,
                   rather
                   then
                   give
                   up
                   a
                   good
                   man
                   to
                   death
                   .
                   And
                   if
                   it
                   be
                   come
                   to
                   a
                   dispute
                   ,
                   and
                   that
                   it
                   be
                   doubtfull
                   on
                   either
                   hand
                   whether
                   the
                   lye
                   in
                   that
                   case
                   ,
                   or
                   whether
                   the
                   betraying
                   the
                   man
                   to
                   death
                   ,
                   be
                   the
                   sin
                   ,
                   it
                   is
                   the
                   safer
                   way
                   to
                   determine
                   for
                   the
                   charity
                   then
                   for
                   the
                   veracity
                   ;
                   because
                   in
                   case
                   it
                   be
                   a
                   sin
                   to
                   give
                   him
                   up
                   ,
                   it
                   is
                   much
                   a
                   greater
                   sin
                   then
                   to
                   tell
                   such
                   a
                   lye
                   :
                   and
                   then
                   comes
                   in
                   the
                   rule
                   ,
                   
                     Caret
                     peccato
                     quod
                     ex
                     duobus
                     minus
                     est
                     .
                  
                   The
                   lye
                   is
                   the
                   less
                   evil
                   ,
                   and
                   therefore
                   it
                   is
                   no
                   sin
                   when
                   it
                   is
                   chosen
                   to
                   avoid
                   that
                   which
                   for
                   ought
                   we
                   know
                   is
                   the
                   greater
                   .
                   But
                   this
                   is
                   upon
                   supposition
                   that
                   the
                   case
                   is
                   doubtfull
                   .
                   *
                   To
                   which
                   also
                   must
                   be
                   added
                   ,
                   that
                   it
                   must
                   also
                   suppose
                   that
                   it
                   is
                   just
                   to
                   save
                   the
                   man
                   ,
                   or
                   that
                   we
                   think
                   it
                   so
                   :
                   for
                   to
                   rescue
                   a
                   Malefactor
                   ,
                   a
                   Bandito
                   ,
                   a
                   Fugitive
                   of
                   law
                   ,
                   hath
                   in
                   it
                   no
                   such
                   obligation
                   .
                   But
                   if
                   it
                   be
                   just
                   that
                   the
                   man
                   be
                   sav'd
                   ,
                   that
                   is
                   a
                   higher
                   justice
                   then
                   the
                   obligation
                   of
                   telling
                   truth
                   to
                   the
                   Persecutor
                   ;
                   to
                   whom
                   it
                   is
                   as
                   great
                   charity
                   ,
                   if
                   from
                   him
                   we
                   take
                   the
                   power
                   of
                   doing
                   evil
                   ,
                   as
                   it
                   is
                   justice
                   to
                   rescue
                   the
                   
                   innocent
                   .
                   Now
                   this
                   ,
                   and
                   the
                   opinion
                   of
                   so
                   many
                   great
                   men
                   that
                   allow
                   it
                   ,
                   and
                   the
                   favourable
                   nature
                   of
                   the
                   case
                   ,
                   is
                   enough
                   at
                   least
                   to
                   make
                   this
                   matter
                   probable
                   ;
                   and
                   if
                   there
                   be
                   a
                   doubt
                   ,
                   it
                   is
                   enough
                   to
                   establish
                   it
                   :
                   the
                   question
                   being
                   uncertain
                   ,
                   is
                   enough
                   to
                   make
                   the
                   practice
                   certain
                   .
                
                 
                   And
                   indeed
                   if
                   we
                   consider
                   things
                   without
                   the
                   prejudice
                   of
                   easy
                   and
                   popular
                   opinions
                   ,
                   though
                   it
                   be
                   said
                   ,
                   that
                   to
                   tell
                   truth
                   is
                   an
                   act
                   of
                   justice
                   ;
                   yet
                   this
                   is
                   not
                   true
                   in
                   all
                   propositions
                   ,
                   but
                   in
                   such
                   truths
                   onely
                   which
                   concern
                   a
                   man
                   for
                   some
                   real
                   good
                   to
                   him
                   ,
                   or
                   for
                   some
                   imaginary
                   good
                   which
                   hath
                   no
                   real
                   evil
                   .
                   But
                   when
                   the
                   telling
                   of
                   a
                   truth
                   will
                   certainly
                   be
                   the
                   cause
                   of
                   evil
                   to
                   a
                   man
                   ,
                   though
                   he
                   have
                   right
                   to
                   truth
                   ,
                   yet
                   it
                   must
                   not
                   be
                   given
                   to
                   him
                   to
                   his
                   harm
                   :
                   it
                   is
                   like
                   the
                   giving
                   to
                   a
                   mad-man
                   his
                   own
                   sword
                   ;
                   you
                   had
                   better
                   give
                   him
                   a
                   wooden
                   dagger
                   ,
                   though
                   the
                   other
                   be
                   his
                   own
                   .
                   But
                   in
                   an
                   unconcerning
                   truth
                   what
                   interest
                   can
                   any
                   man
                   have
                   that
                   is
                   worth
                   preserving
                   ?
                   What
                   wrong
                   is
                   done
                   to
                   me
                   if
                   I
                   be
                   told
                   that
                   Alexander
                   dyed
                   upon
                   the
                   floor
                   ,
                   and
                   not
                   upon
                   a
                   feather-bed
                   ?
                   or
                   that
                   Pittacus
                   his
                   wife
                   hurt
                   her
                   fingers
                   when
                   she
                   threw
                   down
                   the
                   table
                   of
                   meat
                   before
                   her
                   husband's
                   friends
                   ?
                   Truth
                   is
                   justice
                   when
                   it
                   does
                   good
                   ,
                   when
                   it
                   serves
                   the
                   end
                   of
                   wisedome
                   ,
                   or
                   advantage
                   ,
                   or
                   real
                   pleasure
                   ,
                   or
                   something
                   that
                   ought
                   or
                   may
                   be
                   desir'd
                   ;
                   and
                   every
                   truth
                   is
                   no
                   more
                   justice
                   ,
                   then
                   every
                   restitution
                   of
                   a
                   straw
                   to
                   the
                   right
                   owner
                   is
                   a
                   duty
                   .
                   
                     Be
                     not
                     over-righteous
                  
                   ,
                   sayes
                   Salomon
                   .
                   In
                   these
                   things
                   there
                   is
                   no
                   question
                   but
                   the
                   pretences
                   of
                   little
                   justice
                   
                     ought
                     to
                     serve
                     the
                     great
                     end
                     of
                     charity
                  
                   ;
                   and
                   much
                   rather
                   if
                   the
                   truth
                   will
                   doe
                   no
                   good
                   ,
                   and
                   will
                   doe
                   hurt
                   to
                   him
                   that
                   inquires
                   ,
                   and
                   more
                   to
                   him
                   who
                   is
                   inquir'd
                   after
                   .
                   The
                   Persecutor
                   hath
                   a
                   right
                   to
                   truth
                   ,
                   but
                   no
                   right
                   to
                   be
                   undone
                   ;
                   and
                   therefore
                   he
                   is
                   not
                   wrong'd
                   by
                   that
                   lye
                   that
                   saves
                   him
                   harmless
                   in
                   some
                   measure
                   ,
                   and
                   his
                   brother
                   in
                   more
                   ;
                   and
                   if
                   he
                   be
                   not
                   wrong'd
                   ,
                   then
                   no
                   man
                   is
                   :
                   and
                   then
                   the
                   lye
                   that
                   so
                   well
                   serves
                   Charity
                   ,
                   is
                   not
                   against
                   Justice
                   ;
                   and
                   unless
                   every
                   lye
                   be
                   intrinsecally
                   evil
                   and
                   malicious
                   ,
                   it
                   hath
                   in
                   such
                   cases
                   no
                   irregularity
                   .
                   And
                   if
                   it
                   be
                   objected
                   ,
                   that
                   we
                   must
                   not
                   tell
                   a
                   lye
                   for
                   God
                   ,
                   therefore
                   much
                   less
                   for
                   our
                   Brother
                   ;
                   I
                   answer
                   ,
                   that
                   it
                   does
                   not
                   follow
                   :
                   for
                   God
                   needs
                   not
                   a
                   lye
                   ,
                   but
                   our
                   Brother
                   does
                   :
                   and
                   besides
                   this
                   ,
                   there
                   can
                   no
                   service
                   be
                   pretended
                   to
                   be
                   done
                   to
                   God
                   by
                   a
                   lye
                   ,
                   but
                   it
                   must
                   be
                   in
                   the
                   matter
                   of
                   justice
                   or
                   religion
                   ,
                   in
                   both
                   which
                   cases
                   a
                   lye
                   is
                   neither
                   to
                   be
                   told
                   for
                   God
                   nor
                   our
                   Brother
                   ;
                   but
                   a
                   real
                   service
                   may
                   be
                   done
                   for
                   our
                   Brother
                   by
                   such
                   a
                   lye
                   as
                   sins
                   neither
                   against
                   justice
                   nor
                   religion
                   ;
                   in
                   which
                   case
                   onely
                   I
                   say
                   it
                   may
                   seem
                   to
                   be
                   allowable
                   .
                
                 
                   But
                   then
                   from
                   these
                   premisses
                   the
                   truth
                   in
                   the
                   instance
                   of
                   the
                   Rule
                   is
                   established
                   ;
                   
                   for
                   it
                   is
                   not
                   lawfull
                   for
                   a
                   guilty
                   prisoner
                   to
                   say
                   
                     Not
                     guilty
                  
                   ,
                   when
                   he
                   is
                   justly
                   interrogated
                   .
                   
                     Christianum
                     non
                     mentiri
                     etiamsi
                     moriatur
                     ex
                     tormentis
                     ,
                  
                   said
                   
                     Clemens
                     Alexandrinus
                  
                   ,
                   A
                   Christian
                   will
                   not
                   lye
                   ,
                   though
                   to
                   escape
                   death
                   with
                   torments
                   :
                   
                   For
                   the
                   law
                   sayes
                   ,
                   
                     Thou
                     shalt
                     not
                     kill
                  
                   ;
                   and
                   the
                   law
                   sayes
                   ,
                   
                     Thou
                     shalt
                     not
                     lye
                  
                   :
                   but
                   the
                   law
                   it self
                   does
                   sometimes
                   kill
                   ,
                   but
                   the
                   law
                   does
                   never
                   lye
                   .
                   For
                   although
                   it
                   be
                   said
                   ,
                   that
                   no
                   man
                   is
                   bound
                   to
                   accuse
                   himself
                   ,
                   and
                   indeed
                   the
                   laws
                   of
                   man
                   doe
                   not
                   tie
                   him
                   to
                   doe
                   it
                   :
                   yet
                   this
                   hinders
                   not
                   the
                   conclusion
                   in
                   this
                   case
                   ;
                   for
                   in
                   the
                   present
                   case
                   the
                   man
                   is
                   accused
                   already
                   ,
                   and
                   he
                   is
                   not
                   called
                   to
                   be
                   his
                   own
                   accuser
                   ,
                   but
                   to
                   confess
                   the
                   fact
                   if
                   he
                   be
                   justly
                   accused
                   by
                   the
                   law
                   :
                   for
                   why
                   does
                   the
                   Judge
                   ask
                   ,
                   but
                   to
                   be
                   answer'd
                   truly
                   ?
                   For
                   there
                   being
                   three
                   wayes
                   in
                   law
                   of
                   proceeding
                   to
                   definitive
                   sentence
                   ,
                   1.
                   
                     the
                     notoreity
                     of
                     the
                     fact
                  
                   ,
                   2.
                   
                     the
                     conviction
                     by
                     witnesses
                  
                   ,
                   and
                   3.
                   
                     the
                     confession
                     of
                     the
                     party
                  
                   ;
                   in
                   the
                   destitution
                   of
                   the
                   first
                   ,
                   to
                   prevent
                   the
                   trouble
                   of
                   the
                   second
                   ,
                   the
                   law
                   interrogates
                   concerning
                   
                   the
                   third
                   ;
                   and
                   it
                   is
                   as
                   in
                   the
                   case
                   of
                   Joshuah
                   and
                   
                     Achan
                     ,
                     My
                     son
                     ,
                     give
                     glory
                     unto
                     the
                     Lord
                     ,
                     and
                     confess
                     thy
                     fault
                     .
                  
                   It
                   is
                   true
                   ,
                   it
                   is
                   a
                   favourable
                   case
                   ;
                   and
                   when
                   a
                   mans
                   life
                   is
                   at
                   stake
                   ,
                   he
                   hath
                   brought
                   himself
                   into
                   an
                   evil
                   necessity
                   :
                   but
                   there
                   is
                   no
                   excusing
                   of
                   a
                   false
                   denial
                   ,
                   but
                   it
                   is
                   certainly
                   Criminal
                   ,
                   and
                   nothing
                   can
                   excuse
                   it
                   ,
                   unless
                   the
                   law
                   should
                   give
                   leave
                   to
                   such
                   persons
                   to
                   say
                   what
                   they
                   would
                   ,
                   which
                   cannot
                   be
                   suppos'd
                   in
                   any
                   good
                   Government
                   ;
                   for
                   then
                   trials
                   of
                   Criminal
                   causes
                   between
                   the
                   Judge
                   and
                   the
                   Thief
                   would
                   be
                   like
                   a
                   match
                   at
                   fencing
                   ,
                   and
                   it
                   is
                   infinitely
                   confuted
                   by
                   those
                   laws
                   which
                   use
                   to
                   examine
                   by
                   scourgings
                   or
                   torture
                   ;
                   which
                   whether
                   it
                   be
                   lawfull
                   or
                   unlawfull
                   ,
                   I
                   doe
                   not
                   here
                   determine
                   ,
                   but
                   I
                   affirm
                   to
                   be
                   a
                   great
                   testimony
                   ,
                   that
                   laws
                   doe
                   not
                   love
                   to
                   be
                   played
                   withall
                   ,
                   but
                   when
                   they
                   ask
                   soberly
                   ,
                   intend
                   to
                   be
                   answered
                   truly
                   .
                
                 
                   This
                   is
                   also
                   to
                   be
                   extended
                   to
                   the
                   case
                   of
                   Advocates
                   ,
                   who
                   in
                   a
                   good
                   cause
                   must
                   not
                   use
                   evil
                   arts
                   .
                   For
                   we
                   must
                   not
                   tell
                   a
                   lie
                   for
                   God
                   ,
                   and
                   therefore
                   not
                   for
                   the
                   interest
                   of
                   any
                   moral
                   vertue
                   ,
                   nor
                   for
                   the
                   defence
                   of
                   righteousness
                   ;
                   for
                   a
                   cavil
                   or
                   an
                   injurious
                   lie
                   is
                   out
                   of
                   the
                   way
                   to
                   justice
                   ,
                   and
                   she
                   must
                   not
                   be
                   directly
                   wronged
                   that
                   she
                   may
                   be
                   indirectly
                   righted
                   .
                   In
                   the
                   civil
                   law
                   it
                   is
                   permitted
                   ,
                   that
                   to
                   avoid
                   abuses
                   and
                   the
                   injurious
                   craft
                   of
                   the
                   opposite
                   party
                   ,
                   the
                   advocate
                   of
                   the
                   right
                   may
                   use
                   all
                   arts
                   that
                   are
                   not
                   lies
                   and
                   falsity
                   ;
                   
                     Nec
                     videtur
                     dolo
                     fecisse
                     qui
                     fraudem
                     excluserit
                     ,
                  
                   saies
                   the
                   law
                   ,
                   l.
                   Compater
                   ,
                   §
                   Titio
                   ,
                   ff
                   .
                   
                     de
                     legat
                     .
                     secundo
                  
                   .
                   He
                   may
                   be
                   overthrown
                   by
                   art
                   ,
                   so
                   he
                   be
                   not
                   by
                   that
                   which
                   is
                   false
                   :
                   
                     sic
                     ars
                     deluditur
                     arte
                  
                   .
                   But
                   in
                   the
                   case
                   which
                   the
                   lawyers
                   out
                   of
                   Baldus
                   put
                   ,
                   the
                   question
                   is
                   evident
                   .
                   Agricola
                   borrows
                   of
                   Sempronius
                   five
                   hundred
                   pounds
                   ,
                   and
                   pays
                   him
                   at
                   the
                   day
                   ,
                   but
                   without
                   witness
                   :
                   Sempronius
                   sues
                   him
                   for
                   the
                   money
                   :
                   Agricola
                   owes
                   him
                   none
                   ,
                   but
                   cannot
                   prove
                   the
                   payment
                   ;
                   but
                   yet
                   may
                   not
                   when
                   he
                   is
                   particularly
                   interrogated
                   ,
                   to
                   save
                   himself
                   from
                   injury
                   ,
                   deny
                   that
                   ever
                   the
                   received
                   any
                   .
                   He
                   must
                   confess
                   the
                   truth
                   ,
                   though
                   he
                   pay
                   the
                   money
                   again
                   .
                   Covaruvias
                   affirms
                   that
                   he
                   may
                   in
                   this
                   case
                   lawfully
                   deny
                   that
                   ever
                   he
                   received
                   any
                   ;
                   because
                   he
                   is
                   not
                   indebted
                   ,
                   he
                   received
                   none
                   that
                   remains
                   in
                   his
                   hand
                   :
                   and
                   to
                   other
                   purposes
                   the
                   Judge
                   cannot
                   question
                   him
                   ;
                   and
                   if
                   he
                   does
                   he
                   is
                   unjust
                   ,
                   and
                   therefore
                   Agricola
                   is
                   not
                   tied
                   to
                   answer
                   rightly
                   .
                   But
                   this
                   is
                   not
                   well
                   said
                   nor
                   well
                   considered
                   .
                   For
                   the
                   Judge
                   being
                   competent
                   may
                   require
                   him
                   to
                   answer
                   ;
                   and
                   the
                   intention
                   of
                   the
                   question
                   is
                   not
                   to
                   know
                   whether
                   Agricola
                   have
                   paid
                   the
                   money
                   yea
                   or
                   no
                   ;
                   but
                   whether
                   he
                   borrowed
                   it
                   .
                   For
                   if
                   he
                   did
                   ,
                   the
                   Judge
                   is
                   afterward
                   to
                   inquire
                   concerning
                   the
                   payment
                   :
                   and
                   as
                   Sempronius
                   was
                   tied
                   to
                   prove
                   that
                   ,
                   so
                   is
                   Agricola
                   tied
                   to
                   prove
                   this
                   ;
                   and
                   a
                   lie
                   is
                   not
                   to
                   be
                   confuted
                   by
                   a
                   lie
                   ,
                   nor
                   the
                   error
                   of
                   Agricola
                   in
                   not
                   taking
                   witnesses
                   or
                   an
                   acquittance
                   to
                   be
                   supplied
                   by
                   a
                   direct
                   denial
                   of
                   a
                   truth
                   .
                   *
                   But
                   if
                   Sempronius
                   have
                   lent
                   Agricola
                   500
                   li.
                   whereof
                   he
                   hath
                   received
                   200
                   li.
                   if
                   the
                   Judge
                   aske
                   whether
                   he
                   ows
                   him
                   that
                   sum
                   which
                   Sempronius
                   demands
                   ,
                   he
                   may
                   indefinitely
                   and
                   without
                   more
                   punctuality
                   deny
                   the
                   debt
                   ,
                   that
                   is
                   ,
                   of
                   500
                   li.
                   saying
                   that
                   he
                   owes
                   it
                   not
                   :
                   and
                   if
                   the
                   law
                   be
                   such
                   that
                   the
                   confession
                   of
                   one
                   part
                   intitles
                   him
                   to
                   the
                   whole
                   ,
                   he
                   may
                   deny
                   the
                   whole
                   to
                   be
                   due
                   ,
                   in
                   case
                   he
                   have
                   paid
                   a
                   part
                   .
                   But
                   with
                   these
                   two
                   Cautions
                   ,
                   1.
                   
                   That
                   if
                   he
                   be
                   ask'd
                   concerning
                   a
                   part
                   ,
                   he
                   answer
                   to
                   that
                   as
                   justly
                   as
                   he
                   answers
                   to
                   the
                   whole
                   :
                   2.
                   
                   That
                   he
                   do
                   not
                   make
                   use
                   of
                   this
                   subterfuge
                   to
                   defraud
                   Sempronius
                   of
                   what
                   is
                   due
                   debt
                   ,
                   but
                   only
                   to
                   defend
                   himself
                   from
                   the
                   undue
                   demand
                   .
                   These
                   cautions
                   being
                   observed
                   ,
                   he
                   hath
                   liberty
                   so
                   to
                   defend
                   his
                   cause
                   ,
                   because
                   
                     majori
                     summae
                     negative
                     prolatae
                     minorem
                     nec
                     naturaliter
                     nec
                     civiliter
                     inesse
                     ,
                  
                   say
                   the
                   lawyers
                   .
                   A
                   man
                   by
                   denying
                   the
                   whole
                   does
                   not
                   deny
                   the
                   part
                   ,
                   though
                   he
                   that
                   affirms
                   the
                   
                   whole
                   affirms
                   the
                   part
                   ;
                   and
                   therefore
                   this
                   defence
                   is
                   just
                   because
                   it
                   is
                   true
                   .
                   *
                   But
                   now
                   if
                   in
                   a
                   just
                   cause
                   the
                   Advocate
                   or
                   party
                   may
                   not
                   tell
                   a
                   lie
                   ;
                   I
                   conclude
                   that
                   
                     much
                     less
                  
                   may
                   he
                   doe
                   it
                   in
                   an
                   unjust
                   cause
                   ,
                   and
                   for
                   the
                   defence
                   of
                   wrong
                   .
                   But
                   [
                   
                     much
                     less
                  
                   ]
                   signifies
                   nothing
                   ,
                   for
                   it
                   may
                   not
                   at
                   all
                   be
                   done
                   in
                   either
                   ;
                   and
                   in
                   pure
                   ,
                   perfect
                   negatives
                   there
                   can
                   be
                   no
                   degrees
                   .
                   But
                   in
                   artifices
                   and
                   crafty
                   entercourses
                   there
                   is
                   some
                   difference
                   ;
                   these
                   may
                   be
                   used
                   to
                   defend
                   a
                   just
                   cause
                   that
                   can
                   no
                   other
                   way
                   be
                   defended
                   ;
                   but
                   they
                   may
                   not
                   be
                   used
                   to
                   promote
                   an
                   evil
                   cause
                   ;
                   because
                   they
                   of
                   themselves
                   though
                   they
                   be
                   indifferent
                   ,
                   yet
                   not
                   serving
                   a
                   good
                   end
                   but
                   an
                   evil
                   ,
                   do
                   therefore
                   become
                   evil
                   .
                   And
                   therefore
                   the
                   Greek
                   that
                   denyed
                   the
                   depositum
                   of
                   his
                   friend
                   ,
                   and
                   offered
                   to
                   swear
                   at
                   the
                   Altar
                   that
                   he
                   had
                   restor'd
                   it
                   already
                   ,
                   did
                   not
                   preserve
                   his
                   conscience
                   and
                   his
                   oath
                   by
                   desiring
                   his
                   friend
                   to
                   hold
                   the
                   staffe
                   in
                   which
                   he
                   had
                   secretly
                   conveyed
                   the
                   money
                   .
                   It
                   is
                   true
                   ,
                   he
                   delivered
                   it
                   into
                   his
                   hand
                   ,
                   desiring
                   that
                   he
                   would
                   hold
                   it
                   till
                   he
                   had
                   sworn
                   ;
                   but
                   that
                   artifice
                   was
                   a
                   plain
                   cosenage
                   ,
                   and
                   it
                   was
                   prettily
                   discovered
                   :
                   For
                   the
                   injur'd
                   person
                   in
                   indignation
                   at
                   the
                   perjury
                   smote
                   the
                   staff
                   upon
                   the
                   ground
                   ,
                   and
                   broke
                   it
                   ,
                   and
                   espied
                   the
                   money
                   .
                   But
                   that
                   made
                   all
                   right
                   indeed
                   ,
                   though
                   against
                   the
                   intention
                   of
                   the
                   perjurer
                   .
                   Such
                   like
                   arts
                   as
                   these
                   must
                   not
                   be
                   us'd
                   to
                   doe
                   a
                   mischief
                   :
                   if
                   they
                   doe
                   charity
                   and
                   justice
                   ,
                   if
                   they
                   have
                   not
                   something
                   to
                   ligitimate
                   them
                   ,
                   they
                   have
                   very
                   much
                   to
                   excuse
                   them
                   .
                
                 
                   7.
                   
                   It
                   is
                   lawfull
                   to
                   doe
                   otherwise
                   then
                   we
                   have
                   said
                   ,
                   
                   when
                   the
                   doing
                   is
                   better
                   then
                   the
                   saying
                   :
                   if
                   the
                   saying
                   were
                   ill
                   ,
                   there
                   is
                   no
                   scruple
                   of
                   it
                   ;
                   for
                   it
                   ought
                   not
                   to
                   be
                   done
                   ,
                   but
                   the
                   saying
                   is
                   to
                   be
                   repented
                   of
                   :
                   not
                   that
                   the
                   saying
                   was
                   a
                   lie
                   ,
                   for
                   there
                   is
                   no
                   way
                   of
                   making
                   it
                   good
                   but
                   by
                   causing
                   it
                   to
                   pass
                   into
                   a
                   lie
                   ,
                   that
                   is
                   ,
                   into
                   vanity
                   and
                   nothing
                   .
                   But
                   then
                   ,
                   if
                   the
                   saying
                   be
                   less
                   good
                   ,
                   and
                   the
                   deed
                   be
                   contrary
                   ,
                   and
                   yet
                   much
                   better
                   ,
                   the
                   truth
                   is
                   not
                   so
                   much
                   as
                   the
                   bounty
                   ;
                   and
                   there
                   is
                   no
                   injustice
                   in
                   the
                   lie
                   ,
                   because
                   there
                   is
                   charity
                   in
                   the
                   action
                   ,
                   and
                   a
                   sufficient
                   leave
                   presum'd
                   to
                   be
                   given
                   by
                   him
                   that
                   is
                   concerned
                   .
                   Thus
                   the
                   Emperor
                   that
                   said
                   he
                   would
                   cut
                   off
                   every
                   one
                   that
                   pissed
                   against
                   the
                   wall
                   ,
                   being
                   afterwards
                   appeased
                   and
                   perswaded
                   to
                   mercy
                   towards
                   them
                   that
                   had
                   done
                   amiss
                   ,
                   he
                   expounded
                   his
                   words
                   concerning
                   dogs
                   ,
                   and
                   caused
                   all
                   the
                   dogs
                   in
                   the
                   Town
                   to
                   be
                   kill'd
                   .
                   No
                   man
                   here
                   was
                   injur'd
                   ;
                   and
                   it
                   had
                   been
                   an
                   importune
                   adhering
                   to
                   a
                   truth
                   ,
                   and
                   a
                   cruel
                   verification
                   of
                   his
                   word
                   ,
                   to
                   have
                   prefer'd
                   his
                   word
                   before
                   the
                   lives
                   of
                   so
                   many
                   Citizens
                   .
                
                 
                   8.
                   
                   It
                   is
                   not
                   lawfull
                   to
                   tell
                   a
                   lie
                   to
                   save
                   our
                   fame
                   ;
                   
                   but
                   we
                   must
                   rather
                   accuse
                   our selves
                   then
                   tell
                   a
                   lie
                   ,
                   or
                   commit
                   any
                   other
                   sin
                   .
                   
                     Nemo
                     tenetur
                     infamare
                     se
                  
                   ,
                   is
                   a
                   rule
                   universally
                   admitted
                   amongst
                   the
                   Casuists
                   ,
                   
                     No
                     man
                     is
                     bound
                     to
                     discover
                     his
                     own
                     shame
                     .
                  
                   And
                   upon
                   this
                   account
                   they
                   give
                   leave
                   to
                   men
                   to
                   hide
                   their
                   sin
                   ,
                   to
                   leave
                   their
                   repentance
                   imperfect
                   ,
                   to
                   tell
                   a
                   lie
                   ,
                   to
                   hazard
                   the
                   not
                   doing
                   of
                   a
                   known
                   duty
                   ,
                   to
                   injure
                   innocent
                   persons
                   .
                   Thus
                   when
                   a
                   man
                   hath
                   stolen
                   goods
                   ,
                   he
                   is
                   bound
                   to
                   restore
                   ,
                   but
                   not
                   if
                   it
                   cannot
                   be
                   done
                   without
                   discovering
                   his
                   person
                   ,
                   because
                   no
                   man
                   is
                   bound
                   to
                   disgrace
                   himself
                   .
                   If
                   an
                   adulteress
                   hath
                   some
                   children
                   by
                   her
                   husband
                   ,
                   others
                   secretly
                   by
                   a
                   stranger
                   ,
                   she
                   is
                   bound
                   not
                   to
                   suffer
                   the
                   legitimate
                   to
                   be
                   injur'd
                   by
                   provisions
                   for
                   the
                   other
                   :
                   this
                   is
                   true
                   :
                   but
                   if
                   she
                   cannot
                   prevent
                   the
                   injury
                   to
                   the
                   legitimate
                   without
                   discovering
                   her self
                   to
                   her
                   husband
                   ,
                   
                     Non
                     tenetur
                     ,
                     She
                     is
                     not
                     bound
                  
                   to
                   defame
                   self
                   .
                   If
                   her
                   husband
                   examine
                   her
                   concerning
                   it
                   ,
                   she
                   may
                   hold
                   her
                   peace
                   :
                   but
                   if
                   that
                   increases
                   the
                   suspicion
                   ,
                   she
                   
                   hath
                   no
                   way
                   to
                   escape
                   but
                   by
                   denying
                   it
                   ;
                   for
                   she
                   is
                   not
                   oblig'd
                   to
                   betray
                   or
                   accuse
                   her self
                   .
                   This
                   is
                   the
                   doctrine
                   of
                   the
                   Canonists
                   and
                   Masters
                   of
                   Conscience
                   in
                   the
                   Church
                   of
                   Rome
                   ,
                   which
                   (
                   as
                   yet
                   )
                   are
                   almost
                   all
                   that
                   have
                   written
                   upon
                   Cases
                   .
                   
                   Navarre
                   is
                   the
                   man
                   whom
                   I
                   chuse
                   for
                   all
                   the
                   rest
                   .
                   
                     Nemo
                     tenetur
                     restituere
                     cum
                     periculo
                     famae
                     consequentis
                     virtutem
                     moralem
                     vel
                     theologicam
                     ;
                     non
                     famae
                     partae
                     in
                     aliis
                     rebus
                     praeclaris
                     ,
                     ut
                     ingenio
                     ,
                     divitiis
                     ,
                     No
                     man
                     is
                     bound
                     to
                     make
                     restitution
                     with
                     the
                     hazard
                     of
                     his
                     fame
                     consequent
                     to
                     a
                     moral
                     or
                     theological
                     vertue
                  
                   ;
                   that
                   is
                   ,
                   if
                   it
                   will
                   make
                   him
                   suspected
                   not
                   to
                   be
                   a
                   good
                   man
                   :
                   but
                   if
                   it
                   will
                   only
                   hinder
                   or
                   hazard
                   his
                   reputation
                   of
                   wisdome
                   or
                   wealth
                   or
                   any
                   thing
                   of
                   these
                   natures
                   ,
                   it
                   hinders
                   not
                   .
                   And
                   again
                   in
                   the
                   case
                   of
                   an
                   adulteress
                   ,
                   
                   
                     Peccavit
                     ,
                     sed
                     potest
                     absolvi
                     ,
                     licet
                     taceat
                     ,
                     &
                     noceat
                     patri
                     putativo
                     &
                     haeredibus
                     ,
                     quando
                     timetur
                     mors
                     ,
                     vel
                     amissio
                     famae
                     ,
                  
                   &c.
                   
                   
                     She
                     hath
                     sinn'd
                     ,
                     but
                     she
                     may
                     be
                     absolved
                     ,
                     though
                     she
                     hold
                     her
                     peace
                     ,
                     and
                     be
                     injurious
                     to
                     the
                     supposed
                     Father
                     ,
                     and
                     wrong
                     the
                     heires
                     ;
                     that
                     is
                     ,
                     if
                     she
                     be
                     in
                     peril
                     of
                     her
                     life
                     ,
                     or
                     fears
                     the
                     loss
                     of
                     her
                     fame
                     .
                     To
                     save
                     a
                     mans
                     credit
                     ,
                     an
                     honest
                     man
                     ,
                     to
                     whom
                     it
                     would
                     be
                     a
                     great
                     shame
                     to
                     begg
                     ,
                     videtur
                     posse
                     clanculum
                     necessaria
                     surripere
                     ,
                  
                   
                   
                     may
                     privately
                     steale
                     necessaries
                  
                   .
                   So
                   Diana
                   .
                   And
                   if
                   so
                   ,
                   I
                   do
                   not
                   doubt
                   but
                   he
                   may
                   also
                   lie
                   ,
                   and
                   deny
                   it
                   to
                   save
                   his
                   credit
                   ,
                   if
                   he
                   be
                   asked
                   uncivilly
                   concerning
                   it
                   .
                   But
                   this
                   also
                   the
                   Doctors
                   expresly
                   affirm
                   ,
                   that
                   if
                   Titius
                   have
                   disgrac'd
                   Caius
                   by
                   punishing
                   his
                   secret
                   shame
                   to
                   defame
                   him
                   ,
                   he
                   is
                   bound
                   to
                   make
                   restitution
                   of
                   his
                   good
                   name
                   ,
                   by
                   denying
                   what
                   he
                   said
                   ,
                   that
                   is
                   ,
                   by
                   telling
                   of
                   a
                   lie
                   ,
                   or
                   by
                   mental
                   reservation
                   ;
                   and
                   that
                   's
                   all
                   one
                   ,
                   as
                   I
                   shall
                   prove
                   in
                   the
                   sequel
                   .
                   So
                   Emonerius
                   .
                   Against
                   these
                   prodigies
                   of
                   doctrine
                   I
                   intend
                   this
                   paragraph
                   .
                   We
                   must
                   not
                   commit
                   a
                   sin
                   to
                   save
                   our
                   life
                   ,
                   much
                   lesse
                   to
                   save
                   our
                   fame
                   ;
                   and
                   indeed
                   nothing
                   does
                   more
                   deserve
                   infamy
                   then
                   to
                   tell
                   a
                   lie
                   ,
                   nothing
                   disgraces
                   a
                   man
                   more
                   :
                   and
                   if
                   a
                   lie
                   be
                   an
                   injustice
                   ,
                   then
                   no
                   end
                   can
                   save
                   it
                   harmeless
                   .
                
                 
                   But
                   then
                   concerning
                   our
                   fame
                   ,
                   
                   we
                   must
                   rather
                   let
                   it
                   goe
                   ,
                   then
                   let
                   our
                   duty
                   goe
                   .
                   
                   For
                   though
                   our
                   fame
                   is
                   a
                   tender
                   part
                   ,
                   and
                   very
                   valuable
                   ,
                   yet
                   our
                   duty
                   is
                   more
                   :
                   although
                   our
                   fame
                   is
                   necessary
                   for
                   others
                   ,
                   yet
                   a
                   good
                   conscience
                   is
                   necessary
                   to
                   our selves
                   :
                   and
                   he
                   is
                   cruel
                   that
                   neglects
                   his
                   own
                   fame
                   ;
                   but
                   he
                   is
                   more
                   cruel
                   that
                   neglects
                   his
                   own
                   soul
                   :
                   and
                   therefore
                   we
                   may
                   expose
                   our
                   good
                   name
                   to
                   goe
                   as
                   God
                   shall
                   please
                   ,
                   1.
                   
                   When
                   we
                   ask
                   counsel
                   and
                   remedy
                   for
                   our
                   soul.
                   2.
                   
                   To
                   avoid
                   the
                   sin
                   of
                   pride
                   ,
                   and
                   punish
                   the
                   vanities
                   of
                   our
                   spirit
                   .
                   3.
                   
                   To
                   exercise
                   and
                   increase
                   the
                   grace
                   of
                   humility
                   .
                   4.
                   
                   In
                   humiliation
                   and
                   penance
                   for
                   our
                   sins
                   ,
                   when
                   our
                   fame
                   is
                   not
                   necessary
                   to
                   others
                   ,
                   that
                   is
                   ,
                   when
                   we
                   are
                   not
                   eminent
                   and
                   publick
                   persons
                   .
                   5.
                   
                   When
                   we
                   are
                   tied
                   to
                   any
                   express
                   duty
                   which
                   is
                   indispensably
                   necessary
                   ,
                   as
                   restitution
                   of
                   fame
                   or
                   goods
                   ,
                   and
                   yet
                   cannot
                   be
                   done
                   without
                   the
                   publication
                   of
                   our
                   person
                   and
                   our
                   shame
                   .
                   6.
                   
                   When
                   for
                   our
                   own
                   greater
                   good
                   or
                   for
                   the
                   publick
                   interest
                   we
                   are
                   commanded
                   by
                   a
                   just
                   and
                   competent
                   authority
                   .
                   7.
                   
                   And
                   lastly
                   ,
                   When
                   we
                   must
                   either
                   confess
                   our
                   sin
                   or
                   tell
                   a
                   lie
                   ,
                   which
                   is
                   the
                   thing
                   now
                   in
                   question
                   ;
                   for
                   we
                   must
                   rather
                   suffer
                   shame
                   then
                   doe
                   things
                   worthy
                   of
                   shame
                   ,
                   rather
                   be
                   ashamed
                   before
                   men
                   then
                   be
                   ashamed
                   before
                   God
                   ,
                   that
                   is
                   ,
                   rather
                   be
                   disgrac'd
                   then
                   damn'd
                   :
                   for
                   nothing
                   needs
                   a
                   lie
                   but
                   a
                   sin
                   to
                   hide
                   it
                   ,
                   and
                   by
                   a
                   lie
                   a
                   sin
                   is
                   made
                   two
                   .
                
                 
                   9.
                   
                   It
                   is
                   not
                   lawfull
                   to
                   tell
                   a
                   lie
                   in
                   humility
                   ,
                   
                   or
                   the
                   confession
                   of
                   sins
                   and
                   accusation
                   of
                   our selves
                   .
                   
                   
                     Cum
                     humilitatis
                     causâ
                     mentiris
                     ,
                     si
                     non
                     eras
                     peccator
                     antequam
                     mentireris
                     ,
                     mentiendo
                     efficer
                     is
                     quod
                     evitâras
                     ,
                  
                   said
                   S.
                   Austin
                   .
                   He
                   that
                   lies
                   in
                   humility
                   ,
                   and
                   calls
                   himself
                   a
                   sinner
                   in
                   that
                   wherein
                   he
                   was
                   
                   innocent
                   ,
                   hath
                   made
                   himself
                   a
                   sinner
                   by
                   his
                   lying
                   .
                   And
                   this
                   was
                   it
                   which
                   Abbat
                   Zozimus
                   wittily
                   and
                   piously
                   replied
                   ;
                   For
                   when
                   he
                   said
                   he
                   was
                   the
                   greatest
                   sinner
                   ,
                   
                   and
                   the
                   vilest
                   of
                   men
                   ,
                   to
                   him
                   that
                   reprov'd
                   him
                   for
                   saying
                   so
                   ,
                   and
                   telling
                   him
                   that
                   it
                   was
                   not
                   truly
                   said
                   of
                   him
                   ,
                   because
                   every
                   one
                   knew
                   he
                   serv'd
                   God
                   with
                   great
                   diligence
                   and
                   great
                   sincerity
                   ,
                   and
                   therefore
                   he
                   ought
                   to
                   speak
                   more
                   truly
                   of
                   himself
                   and
                   more
                   thankfully
                   of
                   God
                   ;
                   Zozimus
                   replied
                   ,
                   You
                   say
                   very
                   well
                   ,
                   I
                   ought
                   to
                   speak
                   truth
                   of
                   my self
                   &
                   thankfully
                   of
                   God
                   ;
                   but
                   I
                   am
                   false
                   and
                   unthankful
                   ,
                   but
                   therefore
                   I
                   did
                   say
                   true
                   ,
                   and
                   not
                   unthankfully
                   .
                   But
                   we
                   have
                   truth
                   enough
                   to
                   say
                   of
                   our selves
                   to
                   make
                   us
                   humble
                   without
                   saying
                   what
                   is
                   false
                   .
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   saies
                   
                     Aristotle
                     ;
                     to
                     deny
                     the
                     good
                     things
                     that
                     are
                     in
                     us
                     ,
                     or
                     to
                     make
                     them
                     less
                     ,
                     is
                     dissembling
                     .
                  
                   All
                   pride
                   is
                   a
                   lie
                   ;
                   but
                   humility
                   is
                   truth
                   :
                   and
                   therefore
                   it
                   is
                   but
                   a
                   dissembling
                   humility
                   that
                   lives
                   upon
                   the
                   bread
                   of
                   deceit
                   .
                   Synesius
                   Bp.
                   of
                   Ptolemais
                   was
                   a
                   wise
                   man
                   and
                   a
                   great
                   Philosopher
                   .
                   But
                   when
                   he
                   was
                   chosen
                   Bshop
                   he
                   refus'd
                   it
                   passionately
                   ,
                   &
                   that
                   his
                   refusal
                   might
                   be
                   accepted
                   ,
                   declaim'd
                   most
                   bitterly
                   against
                   himself
                   ;
                   that
                   he
                   was
                   a
                   man
                   given
                   to
                   gaming
                   ,
                   from
                   which
                   a
                   Bishop
                   should
                   be
                   free
                   as
                   God
                   himself
                   ;
                   that
                   he
                   did
                   not
                   believe
                   that
                   the
                   world
                   would
                   ever
                   perish
                   ;
                   that
                   he
                   did
                   not
                   assent
                   to
                   the
                   article
                   of
                   the
                   resurrection
                   of
                   the
                   dead
                   ;
                   that
                   being
                   a
                   Philosopher
                   of
                   the
                   Stoical
                   Sect
                   ,
                   he
                   was
                   something
                   given
                   to
                   lying
                   ;
                   that
                   he
                   was
                   not
                   popular
                   in
                   his
                   opinions
                   ,
                   but
                   humorous
                   and
                   morose
                   ,
                   secret
                   and
                   resolute
                   ;
                   that
                   if
                   he
                   was
                   forc'd
                   to
                   be
                   a
                   Bishop
                   ,
                   he
                   would
                   then
                   preach
                   all
                   his
                   opinions
                   .
                   For
                   all
                   this
                   Theophilus
                   Bishop
                   of
                   Alexandria
                   consecrated
                   him
                   Bishop
                   ,
                   as
                   knowing
                   all
                   this
                   to
                   be
                   but
                   stratagem
                   and
                   the
                   arts
                   of
                   an
                   odde
                   phantastick
                   humility
                   .
                   
                   But
                   it
                   was
                   ill
                   done
                   ;
                   and
                   Synesius
                   had
                   this
                   punishment
                   for
                   his
                   lying
                   modesty
                   ,
                   that
                   he
                   was
                   believ'd
                   by
                   posterity
                   to
                   be
                   so
                   heathenish
                   and
                   unworthy
                   ,
                   that
                   that
                   Church
                   chose
                   him
                   Bishop
                   onely
                   upon
                   hopes
                   he
                   would
                   mend
                   .
                   So
                   Evagrius
                   and
                   Nicephorus
                   report
                   .
                
                 
                   10.
                   
                   
                   In
                   a
                   just
                   warre
                   it
                   is
                   lawful
                   to
                   deceive
                   the
                   unjust
                   enemy
                   ,
                   but
                   not
                   to
                   lie
                   ;
                   that
                   is
                   ,
                   by
                   stratagems
                   and
                   semblances
                   of
                   motions
                   ,
                   by
                   amusements
                   and
                   intrigues
                   of
                   action
                   ,
                   by
                   ambushes
                   and
                   wit
                   ,
                   by
                   simulation
                   or
                   dissimulation
                   ,
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                   
                     by
                     force
                     or
                     craft
                     ,
                     openly
                     or
                     secretly
                     ,
                  
                   any
                   way
                   that
                   you
                   can
                   ,
                   unless
                   you
                   promise
                   the
                   contrary
                   :
                   for
                   it
                   is
                   in
                   open
                   warre
                   ,
                   if
                   the
                   warre
                   be
                   just
                   ,
                   lawful
                   to
                   doe
                   justice
                   upon
                   the
                   enemy
                   all
                   the
                   waies
                   we
                   can
                   ;
                   
                     craft
                     is
                     but
                     the
                     facilitation
                     of
                     the
                     force
                  
                   ;
                   and
                   when
                   it
                   is
                   a
                   state
                   of
                   warre
                   ,
                   there
                   is
                   nothing
                   else
                   to
                   be
                   look'd
                   for
                   .
                   But
                   if
                   there
                   be
                   a
                   treaty
                   ,
                   or
                   a
                   contract
                   ,
                   a
                   promise
                   or
                   an
                   agreement
                   in
                   any
                   thing
                   ,
                   that
                   is
                   a
                   state
                   of
                   peace
                   so
                   farre
                   ,
                   and
                   introduces
                   a
                   law
                   ;
                   and
                   then
                   to
                   tell
                   a
                   lie
                   or
                   to
                   falsify
                   does
                   destroy
                   peace
                   and
                   justice
                   ,
                   and
                   by
                   breaking
                   the
                   law
                   reduces
                   things
                   to
                   the
                   state
                   of
                   warre
                   again
                   .
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                  
                   
                     It
                     is
                     lawful
                     to
                     doe
                     any
                     thing
                     to
                     destroy
                     your
                     enemy
                  
                   ;
                   that
                   is
                   ,
                   so
                   long
                   as
                   you
                   profess
                   hostility
                   :
                   and
                   therefore
                   if
                   you
                   tell
                   a
                   false
                   tale
                   to
                   him
                   to
                   deceive
                   him
                   ,
                   when
                   you
                   are
                   fighting
                   against
                   him
                   ,
                   he
                   is
                   a
                   fool
                   if
                   he
                   believes
                   you
                   ,
                   for
                   then
                   you
                   intend
                   to
                   destroy
                   him
                   ;
                   but
                   you
                   are
                   not
                   unjust
                   ,
                   you
                   are
                   in
                   a
                   state
                   of
                   warre
                   with
                   him
                   ,
                   and
                   have
                   no
                   obligation
                   upon
                   you
                   towards
                   him
                   .
                   Thus
                   Elisha
                   told
                   a
                   lie
                   to
                   the
                   Syrian
                   army
                   which
                   came
                   to
                   apprehend
                   him
                   ,
                   
                   
                     This
                     is
                     not
                     the
                     City
                     ,
                     and
                     this
                     is
                     not
                     the
                     way
                     :
                  
                   &
                   this
                   is
                   approv'd
                   and
                   allowed
                   by
                   Plato
                   and
                   
                     Xenophon
                     ,
                     Homer
                  
                   and
                   
                     Pindar
                     ,
                     Polybius
                  
                   and
                   
                     Thacydides
                     ,
                     Plutarch
                  
                   and
                   Lucian
                   amongst
                   the
                   Greeks
                   ,
                   Philo
                   amongst
                   the
                   Jews
                   ;
                   and
                   S.
                   Chrysostom
                   amongst
                   the
                   Christians
                   
                   saies
                   ,
                   
                   
                     If
                     you
                     examine
                     all
                     the
                     bravest
                     Generals
                     ,
                     you
                     shall
                     find
                     their
                     bravest
                     trophies
                     to
                     be
                     the
                     production
                     of
                     fraud
                     and
                     craft
                     .
                  
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     and
                     that
                     they
                     were
                     more
                     commended
                     then
                     such
                     who
                     did
                     their
                     work
                     by
                     fine
                     force
                     .
                  
                   Thus
                   the
                   causing
                   false
                   rumors
                   to
                   be
                   spread
                   amongst
                   the
                   enemies
                   is
                   an
                   allowed
                   stratagem
                   in
                   warre
                   ,
                   neither
                   ignoble
                   nor
                   unjust
                   .
                   
                   Flaccus
                   told
                   that
                   Aemilius
                   had
                   taken
                   the
                   enemies
                   town
                   ,
                   to
                   dishearten
                   the
                   party
                   he
                   fought
                   against
                   :
                   and
                   Quinctius
                   the
                   Consul
                   caus'd
                   it
                   to
                   be
                   spread
                   abroad
                   that
                   the
                   enemies
                   on
                   the
                   right
                   wing
                   were
                   fled
                   .
                   By
                   such
                   arts
                   it
                   is
                   very
                   usual
                   to
                   bring
                   consternation
                   to
                   the
                   hostile
                   party
                   :
                   and
                   he
                   whom
                   you
                   may
                   lawfully
                   kill
                   ,
                   you
                   may
                   as
                   well
                   deceive
                   him
                   into
                   it
                   ,
                   as
                   force
                   him
                   into
                   it
                   ;
                   you
                   being
                   no
                   more
                   oblig'd
                   to
                   tell
                   him
                   truth
                   then
                   to
                   spare
                   his
                   life
                   :
                   for
                   certainly
                   of
                   it self
                   killing
                   is
                   as
                   bad
                   as
                   lying
                   ;
                   but
                   when
                   you
                   have
                   no
                   obligation
                   or
                   law
                   to
                   the
                   contrary
                   ,
                   and
                   have
                   not
                   bound
                   your self
                   to
                   the
                   contrary
                   ,
                   you
                   may
                   doe
                   either
                   .
                   But
                   this
                   is
                   at
                   no
                   hand
                   to
                   be
                   done
                   in
                   matters
                   of
                   treaty
                   or
                   promise
                   ,
                   either
                   explicite
                   or
                   implicite
                   ,
                   as
                   in
                   parties
                   ,
                   and
                   truces
                   ;
                   and
                   therefore
                   it
                   was
                   a
                   foul
                   stain
                   upon
                   Hannibal
                   ,
                   
                   that
                   he
                   professing
                   open
                   warre
                   against
                   the
                   Romans
                   did
                   also
                   profess
                   it
                   against
                   faith
                   and
                   justice
                   ,
                   keeping
                   no
                   word
                   or
                   promise
                   if
                   it
                   was
                   for
                   his
                   advantage
                   to
                   break
                   it
                   ;
                   and
                   the
                   Trojans
                   were
                   troubled
                   in
                   conscience
                   at
                   their
                   fallacious
                   conducting
                   of
                   their
                   warrs
                   ,
                   not
                   by
                   stratagem
                   ,
                   but
                   by
                   breaking
                   their
                   oaths
                   and
                   Covenants
                   ,
                   
                     
                       —
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                    
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                       ,
                       
                       &c
                    
                  
                   
                     We
                     fight
                     with
                     lying
                     and
                     breaking
                     promises
                     ,
                  
                   which
                   is
                   unlawful
                   to
                   doe
                   .
                   For
                   concerning
                   this
                   thing
                   ,
                   that
                   even
                   in
                   warre
                   we
                   are
                   bound
                   to
                   keep
                   faith
                   &
                   promise
                   made
                   to
                   our
                   enemies
                   ,
                   it
                   is
                   certain
                   &
                   affirmed
                   by
                   almost
                   all
                   wise
                   &
                   good
                   men
                   of
                   the
                   world
                   :
                   
                   
                     Liquet
                     etiam
                     in
                     bello
                     fidem
                     &
                     justitiam
                     servari
                     oportere
                     ,
                     nec
                     ullum
                     decorum
                     oportere
                     servari
                     ,
                     si
                     violetur
                     fides
                     ,
                  
                   said
                   S.
                   Ambrose
                   ;
                   and
                   he
                   proves
                   it
                   by
                   the
                   example
                   of
                   Joshuah
                   ,
                   who
                   kept
                   his
                   promise
                   which
                   the
                   Gibeonites
                   got
                   fraudulently
                   from
                   him
                   .
                   And
                   the
                   same
                   is
                   the
                   sentence
                   of
                   S.
                   
                     Austin
                     ;
                     fides
                     quando
                     promittitur
                     ,
                     etiam
                     hosti
                     servanda
                     est
                     ,
                  
                   
                   
                     contra
                     quem
                     bellum
                     geritur
                  
                   :
                   and
                   therefore
                   when
                   Nebuchadnezzar
                   had
                   conquered
                   Zedechiah
                   ,
                   and
                   taken
                   him
                   into
                   protection
                   and
                   peace
                   upon
                   his
                   word
                   and
                   promise
                   of
                   fidelity
                   ,
                   because
                   he
                   afterwards
                   did
                   privately
                   sollicite
                   the
                   King
                   of
                   Egypt
                   to
                   fight
                   against
                   the
                   King
                   ,
                   he
                   was
                   put
                   to
                   death
                   with
                   greatest
                   cruelty
                   .
                   And
                   this
                   is
                   not
                   onely
                   true
                   between
                   those
                   who
                   are
                   publick
                   enemies
                   ,
                   forreiners
                   and
                   strangers
                   ,
                   and
                   supreme
                   in
                   their
                   respective
                   dominions
                   ,
                   which
                   the
                   law
                   properly
                   signifies
                   under
                   the
                   word
                   
                     Hostes
                     ,
                     l.
                     quos
                     nos
                     ,
                     ff
                     .
                     de
                     verborum
                     signif
                     .
                  
                   for
                   this
                   is
                   without
                   question
                   ;
                   and
                   therefore
                   all
                   men
                   condemn
                   those
                   that
                   violate
                   Embassadors
                   ,
                   or
                   that
                   break
                   the
                   laws
                   of
                   truce
                   ;
                   and
                   every
                   one
                   blames
                   
                     Titus
                     Labienus
                  
                   for
                   wounding
                   Commius
                   of
                   Arras
                   under
                   the
                   colour
                   of
                   parlee
                   :
                   
                   but
                   
                     Attilius
                     Regulus
                  
                   is
                   commended
                   for
                   refusing
                   to
                   give
                   his
                   voice
                   in
                   the
                   Senate
                   so
                   long
                   as
                   he
                   was
                   not
                   discharged
                   of
                   his
                   oath
                   made
                   to
                   the
                   Carthaginians
                   .
                   But
                   this
                   is
                   also
                   true
                   ,
                   and
                   our
                   word
                   and
                   faith
                   is
                   sacred
                   ,
                   when
                   it
                   is
                   pass'd
                   to
                   all
                   sorts
                   of
                   enemies
                   ,
                   to
                   Rebels
                   ,
                   to
                   Thieves
                   ,
                   to
                   civil
                   Adversaries
                   ,
                   to
                   condemned
                   persons
                   ,
                   to
                   Fugitive
                   servants
                   ,
                   such
                   as
                   
                     Spartacus
                     ,
                     Eunus
                  
                   and
                   Athenio
                   ;
                   and
                   the
                   reason
                   of
                   all
                   is
                   the
                   same
                   .
                   
                     Inter
                     quos
                     juris
                     alicujus
                     communio
                     est
                     ,
                     inter
                     eos
                     obligationem
                     contrahi
                     ,
                     They
                     that
                     are
                     under
                     the
                     same
                     law
                     are
                     equally
                     bound
                  
                   ;
                   and
                   whoever
                   promise
                   or
                   treat
                   ,
                   doe
                   it
                   at
                   least
                   by
                   the
                   law
                   of
                   Nature
                   or
                   Nations
                   ,
                   which
                   alike
                   bind
                   them
                   who
                   are
                   free
                   from
                   any
                   civil
                   obligation
                   .
                   This
                   is
                   that
                   which
                   Triphoninus
                   said
                   ,
                   That
                   if
                   a
                   thief
                   intrusts
                   any
                   goods
                   to
                   the
                   right
                   owner
                   ,
                   not
                   knowing
                   that
                   they
                   are
                   his
                   own
                   ,
                   he
                   is
                   not
                   oblig'd
                   to
                   restitution
                   ;
                   but
                   every
                   man
                   else
                   is
                   ,
                   if
                   he
                   have
                   promis'd
                   ,
                   because
                   they
                   are
                   
                   none
                   of
                   his
                   ,
                   and
                   therefore
                   he
                   can
                   be
                   oblig'd
                   to
                   repay
                   them
                   :
                   and
                   for
                   thieves
                   and
                   fugitives
                   the
                   people
                   of
                   Rome
                   did
                   treat
                   with
                   them
                   ,
                   and
                   send
                   Embassadors
                   ;
                   and
                   all
                   that
                   was
                   bound
                   upon
                   them
                   by
                   that
                   entercourse
                   they
                   kept
                   religiously
                   .
                   And
                   the
                   same
                   they
                   did
                   to
                   condemned
                   persons
                   ;
                   as
                   appears
                   in
                   that
                   famous
                   case
                   of
                   
                     Caius
                     Rabirius
                  
                   ,
                   
                   who
                   was
                   question'd
                   for
                   killing
                   
                     L.
                     Apuleius
                     Saturninus
                  
                   against
                   the
                   publick
                   faith
                   given
                   him
                   by
                   the
                   people
                   ,
                   when
                   he
                   and
                   his
                   companions
                   fled
                   to
                   the
                   Capitol
                   for
                   immunity
                   and
                   a
                   guard
                   against
                   the
                   sentence
                   of
                   death
                   which
                   he
                   had
                   deserv'd
                   .
                
                 
                   But
                   all
                   this
                   is
                   to
                   be
                   understood
                   so
                   ,
                   that
                   the
                   faith
                   and
                   word
                   be
                   given
                   by
                   him
                   who
                   hath
                   power
                   to
                   verify
                   it
                   :
                   but
                   when
                   
                     A.
                     Albinus
                  
                   made
                   a
                   peace
                   with
                   King
                   Jugurtha
                   ,
                   for
                   which
                   he
                   had
                   no
                   commission
                   ,
                   the
                   Senate
                   was
                   not
                   oblig'd
                   to
                   verify
                   it
                   ;
                   and
                   Camillus
                   the
                   Dictator
                   broke
                   the
                   peace
                   which
                   the
                   Romans
                   had
                   foolishly
                   made
                   with
                   the
                   Gaules
                   ;
                   and
                   Scipio
                   dissolv'd
                   the
                   contract
                   which
                   Masinissa
                   and
                   Sophonisba
                   made
                   without
                   his
                   leave
                   ,
                   who
                   had
                   the
                   power
                   .
                   In
                   this
                   there
                   is
                   onely
                   caution
                   to
                   be
                   had
                   that
                   there
                   be
                   no
                   combination
                   to
                   deceive
                   or
                   rescind
                   what
                   is
                   found
                   to
                   be
                   disadvantageous
                   ,
                   nor
                   advantages
                   taken
                   by
                   the
                   change
                   of
                   hands
                   .
                   For
                   if
                   the
                   Romans
                   finding
                   relief
                   come
                   ,
                   made
                   
                     Camillus
                     Dictator
                  
                   that
                   they
                   might
                   by
                   pretence
                   of
                   his
                   command
                   break
                   the
                   peace
                   ,
                   they
                   did
                   dishonourably
                   and
                   false
                   ;
                   but
                   if
                   he
                   was
                   Dictator
                   before
                   the
                   peace
                   ,
                   he
                   had
                   power
                   ,
                   and
                   he
                   had
                   reason
                   .
                   To
                   this
                   can
                   be
                   referr'd
                   the
                   case
                   of
                   two
                   Italian
                   Gentlemen
                   .
                   Guarino
                   had
                   injur'd
                   
                     Antonio
                     de
                     Imola
                  
                   ;
                   but
                   confess'd
                   his
                   fault
                   ,
                   ask'd
                   pardon
                   ,
                   made
                   amends
                   :
                   and
                   then
                   Antonio
                   swore
                   his
                   peace
                   and
                   his
                   forgiveness
                   ,
                   and
                   that
                   his
                   hand
                   should
                   never
                   be
                   upon
                   him
                   ;
                   but
                   in
                   his
                   heart
                   bore
                   him
                   a
                   secret
                   grudge
                   ,
                   and
                   therefore
                   smote
                   him
                   secretly
                   ,
                   saying
                   that
                   Guarino
                   was
                   a
                   Bandito
                   ,
                   and
                   therefore
                   condemn'd
                   by
                   the
                   laws
                   .
                   This
                   is
                   to
                   make
                   our
                   promise
                   the
                   cover
                   of
                   a
                   lie
                   ,
                   and
                   the
                   laws
                   to
                   minister
                   to
                   crafty
                   mischiefs
                   .
                   After
                   a
                   promise
                   a
                   man
                   must
                   not
                   change
                   his
                   mind
                   ,
                   and
                   then
                   make
                   excuses
                   .
                   
                     Renunciatio
                     sui
                     juris
                     per
                     poenitentiam
                     revocari
                     non
                     potest
                     ,
                  
                   saith
                   the
                   law
                   ,
                   
                     l.
                     pactum
                     ,
                     ff
                     .
                     de
                     pact
                     .
                  
                
                 
                   
                     But
                     deceiving
                     the
                     enemy
                     by
                     the
                     stratagem
                     of
                     actions
                     or
                     words
                     is
                     not
                     properly
                     lying
                     ;
                     for
                     this
                     suppose
                     a
                     conversation
                     of
                     law
                     or
                     peace
                     ,
                     trust
                     or
                     promise
                     explicite
                     or
                     implicite
                     .
                     A
                     lie
                     is
                     the
                     deceiving
                     of
                     a
                     trust
                     or
                     confidence
                     ,
                     but
                     in
                     fighting
                     there
                     is
                     none
                     of
                     that
                     ;
                     it
                     is
                     like
                     wrastling
                     and
                     fencing
                     ,
                     a
                     design
                     to
                     make
                     that
                     part
                     unarm'd
                     where
                     he
                     may
                     strike
                     the
                     surer
                     :
                     and
                     of
                     this
                     S.
                  
                   Clemens
                   of
                   Alexandria
                   
                     affirms
                     expressly
                     concerning
                     stratagems
                     in
                     warre
                     ,
                  
                   
                   Haec
                   omnia
                   licebit
                   efficere
                   ,
                   vel
                   persuadendo
                   ,
                   vel
                   cogendo
                   ,
                   vel
                   injuriam
                   faciendo
                   in
                   iis
                   ulciscendis
                   quibus
                   expedit
                   ,
                   vel
                   faciendo
                   id
                   quod
                   justum
                   est
                   ,
                   vel
                   mentiendo
                   ,
                   vel
                   vera
                   dicendo
                   ,
                   vel
                   etiam
                   simul
                   utendo
                   aliquibus
                   eorum
                   in
                   eodem
                   tempore
                   .
                   All
                   these
                   things
                   it
                   is
                   lawful
                   to
                   bring
                   to
                   pass
                   by
                   perswasion
                   ,
                   or
                   by
                   force
                   ,
                   by
                   doing
                   injury
                   or
                   harm
                   there
                   where
                   we
                   are
                   to
                   doe
                   revenge
                   ,
                   by
                   doing
                   that
                   which
                   is
                   just
                   ,
                   or
                   by
                   telling
                   that
                   which
                   is
                   true
                   ,
                   or
                   by
                   lying
                   ,
                   or
                   by
                   doing
                   any
                   one
                   or
                   more
                   of
                   these
                   together
                   .
                   Haec
                   autem
                   omnia
                   ,
                   &
                   quomodo
                   oporteat
                   uti
                   unoquoque
                   eorum
                   ,
                   cum
                   Graeci
                   accepissent
                   à
                   Moyse
                   ,
                   non
                   parvam
                   accepere
                   utilitatem
                   ,
                   When
                   the
                   Greeks
                   receiv'd
                   all
                   these
                   things
                   from
                   Moyses
                   ,
                   and
                   how
                   they
                   were
                   to
                   use
                   any
                   one
                   and
                   every
                   one
                   of
                   these
                   ,
                   they
                   received
                   no
                   small
                   advantage
                   .
                
                 
                   In
                   this
                   case
                   ,
                   
                   all
                   the
                   prejudice
                   which
                   the
                   Question
                   is
                   like
                   to
                   have
                   ,
                   is
                   in
                   the
                   meaning
                   and
                   evill
                   sound
                   of
                   the
                   word
                   lying
                   ;
                   which
                   because
                   it
                   is
                   so
                   hateful
                   to
                   God
                   and
                   man
                   ,
                   casts
                   a
                   cloud
                   upon
                   any
                   thing
                   that
                   it
                   comes
                   near
                   :
                   but
                   lying
                   (
                   which
                   S.
                   Basil
                   calls
                   
                     extremam
                     malitiae
                     lineam
                     ,
                     the
                     extremity
                     of
                     malice
                     ,
                  
                   which
                   S.
                   Ephrem
                   calls
                   
                     the
                     Rust
                     of
                     conversation
                  
                   )
                   is
                   indeed
                   an
                   enemy
                   ;
                   but
                   
                   in
                   warre
                   so
                   it
                   should
                   be
                   ;
                   onely
                   in
                   peace
                   and
                   contracts
                   ,
                   and
                   civil
                   conversation
                   ,
                   it
                   is
                   intolerable
                   .
                   In
                   warre
                   it
                   is
                   no
                   lie
                   ,
                   but
                   an
                   engine
                   of
                   warre
                   ,
                   against
                   which
                   the
                   enemy
                   is
                   to
                   stand
                   upon
                   his
                   guard
                   :
                   and
                   if
                   a
                   man
                   may
                   falsify
                   a
                   blow
                   ,
                   much
                   more
                   may
                   he
                   falsify
                   a
                   word
                   ;
                   and
                   no
                   justice
                   ,
                   no
                   promise
                   ,
                   no
                   charity
                   ,
                   no
                   law
                   restrains
                   the
                   stratagems
                   in
                   a
                   just
                   warre
                   ;
                   they
                   which
                   may
                   be
                   destroy'd
                   ,
                   may
                   be
                   deceiv'd
                   ,
                   and
                   they
                   may
                   be
                   deceiv'd
                   by
                   false
                   actions
                   ,
                   may
                   by
                   false
                   words
                   ,
                   if
                   there
                   be
                   no
                   collateral
                   obligation
                   or
                   law
                   to
                   the
                   contrary
                   .
                   
                     A
                     just
                     man
                  
                   ,
                   
                   saith
                   S.
                   Austin
                   ,
                   is
                   
                     to
                     take
                     care
                     of
                     nothing
                     but
                     that
                     his
                     warre
                     be
                     just
                  
                   ;
                   that
                   is
                   ,
                   by
                   a
                   just
                   authority
                   ,
                   and
                   for
                   a
                   just
                   reason
                   .
                   
                     Cum
                     autem
                     justum
                     bellum
                     susceperit
                     ,
                     utrùm
                     apertâ
                     ,
                     pugnâ
                     ,
                     utrùm
                     insidiis
                     vincat
                     ,
                     nihil
                     ad
                     justitiam
                     interest
                     ,
                     But
                     if
                     it
                     be
                     a
                     just
                     warre
                     ,
                     it
                     matters
                     not
                     as
                     to
                     the
                     question
                     of
                     justice
                     ,
                     whether
                     he
                     overcome
                     by
                     force
                     or
                     by
                     deceit
                     .
                     Dolus
                     &
                     perfidia
                  
                   are
                   extremely
                   different
                   
                     —
                     dolus
                     an
                     virtus
                     quis
                     in
                     hoste
                     requirat
                     ?
                  
                   and
                   ,
                   
                   
                     bonum
                     esse
                     dolum
                     si
                     quis
                     adversus
                     hostem
                     latronemve
                     machinetur
                     ,
                  
                   said
                   Ulpian
                   ,
                   Craft
                   against
                   a
                   thief
                   or
                   enemy
                   is
                   good
                   ;
                   but
                   not
                   perfidiousness
                   .
                   
                     Nullo
                     discrimine
                     virtutis
                     ac
                     doli
                     prosperos
                     omnes
                     laudari
                     debere
                     bellorum
                     eventus
                     ,
                  
                   
                   said
                   
                     Ammianus
                     Marcellinus
                  
                   .
                   To
                   bring
                   warre
                   to
                   a
                   happy
                   end
                   ,
                   you
                   may
                   use
                   force
                   or
                   wit
                   ;
                   but
                   at
                   no
                   hand
                   break
                   a
                   promise
                   ,
                   or
                   be
                   treacherous
                   .
                
                 
                   He
                   that
                   desires
                   to
                   see
                   more
                   particulars
                   to
                   the
                   same
                   purpose
                   ,
                   
                   may
                   ,
                   if
                   he
                   please
                   ,
                   see
                   a
                   Lipsius
                   his
                   politicks
                   ,
                   and
                   b
                   
                     Adam
                     Contzen
                  
                   ,
                   together
                   with
                   the
                   excellent
                   examples
                   of
                   great
                   and
                   wise
                   personages
                   in
                   Polyaenus
                   and
                   Frontinus
                   .
                
                 
                   11.
                   
                   But
                   this
                   is
                   not
                   to
                   be
                   extended
                   to
                   a
                   licence
                   of
                   telling
                   a
                   lie
                   of
                   the
                   enemy
                   in
                   behalf
                   of
                   our
                   own
                   country
                   ,
                   for
                   fame
                   and
                   reputation
                   ,
                   for
                   noises
                   and
                   triumph
                   ;
                   and
                   I
                   remember
                   that
                   Poggius
                   upon
                   this
                   account
                   lost
                   the
                   reputation
                   of
                   a
                   good
                   historian
                   .
                   
                     
                       Dum
                       patriam
                       laudat
                       ,
                       damnat
                       dum
                       Poggius
                       hostem
                       ,
                    
                     
                       Nec
                       malus
                       est
                       civis
                       ,
                       
                       nece
                       bonus
                       historicus
                       .
                    
                  
                   He
                   was
                   a
                   good
                   Citizen
                   ,
                   but
                   an
                   ill
                   historiographer
                   ,
                   that
                   commended
                   all
                   the
                   actions
                   of
                   the
                   Florentines
                   ,
                   and
                   undervalued
                   their
                   enemies
                   .
                
                 
                   12.
                   
                   
                   Princes
                   may
                   not
                   lie
                   for
                   the
                   interests
                   and
                   advantages
                   of
                   Government
                   .
                   Not
                   in
                   contracts
                   ,
                   treaties
                   ,
                   bargains
                   ,
                   embassies
                   and
                   all
                   the
                   entercourses
                   of
                   peace
                   and
                   civil
                   negotiation
                   .
                   For
                   besides
                   it
                   is
                   an
                   argument
                   of
                   fear
                   and
                   infirmity
                   to
                   take
                   sanctuary
                   in
                   the
                   little
                   subterfuges
                   of
                   craft
                   when
                   they
                   are
                   beaten
                   from
                   their
                   own
                   proper
                   strengths
                   ,
                   it
                   is
                   also
                   a
                   perfect
                   destruction
                   of
                   government
                   and
                   the
                   great
                   bands
                   of
                   society
                   and
                   civil
                   entercourse
                   ;
                   and
                   if
                   they
                   be
                   us'd
                   to
                   fail
                   ,
                   no
                   man
                   can
                   be
                   confident
                   of
                   that
                   affirmative
                   which
                   ought
                   to
                   be
                   venerable
                   and
                   sacred
                   up
                   to
                   the
                   height
                   of
                   religion
                   ;
                   and
                   therefore
                   the
                   Egyptian
                   law
                   press'd
                   this
                   affair
                   well
                   ,
                   Let
                   all
                   that
                   break
                   their
                   word
                   and
                   oaths
                   die
                   for
                   it
                   ;
                   because
                   they
                   are
                   loaden
                   with
                   a
                   double
                   iniquity
                   ,
                   
                     &
                     pietatem
                     in
                     Deos
                     violant
                     ,
                     &
                     fidem
                     inter
                     homines
                     tollunt
                     ,
                     maximum
                     vinculum
                     societatis
                     ,
                     They
                     destroy
                     piety
                     and
                     reverence
                     towards
                     God
                     ,
                     and
                     faith
                     amongst
                     men
                     ,
                     which
                     is
                     the
                     great
                     ligature
                     of
                     society
                     .
                  
                   And
                   if
                   Princes
                   doe
                   falsify
                   their
                   word
                   and
                   lie
                   ,
                   their
                   neighbours
                   can
                   have
                   no
                   entercourse
                   with
                   them
                   but
                   by
                   violence
                   and
                   warre
                   ,
                   and
                   their
                   subjects
                   none
                   but
                   fear
                   and
                   chance
                   .
                   For
                   Princes
                   to
                   lie
                   is
                   the
                   greatest
                   undecency
                   in
                   the
                   world
                   :
                   and
                   therefore
                   
                     Diodorus
                     Siculus
                  
                   tells
                   that
                   the
                   Egyptian
                   Princes
                   us'd
                   to
                   wear
                   a
                   golden
                   chain
                   mix'd
                   and
                   distinguish'd
                   with
                   curious
                   stones
                   ,
                   
                   and
                   they
                   call'd
                   it
                   Truth
                   ;
                   meaning
                   that
                   nothing
                   was
                   a
                   greater
                   ornament
                   to
                   a
                   Prince
                   ,
                   nothing
                   ought
                   to
                   be
                   more
                   sacred
                   ,
                   or
                   more
                   remembred
                   .
                
                 
                 
                   Bodinus
                   saies
                   otherwise
                   ,
                   
                   and
                   that
                   Princes
                   and
                   Judges
                   have
                   leave
                   ,
                   
                   because
                   sometimes
                   they
                   have
                   necessity
                   to
                   lie
                   ;
                   and
                   of
                   the
                   same
                   opinion
                   was
                   Plato
                   ,
                   provided
                   it
                   was
                   done
                   for
                   the
                   good
                   of
                   the
                   people
                   .
                   But
                   that
                   which
                   they
                   mean
                   is
                   onely
                   in
                   affirmations
                   and
                   narratives
                   ,
                   in
                   adding
                   confidences
                   or
                   producing
                   fears
                   ,
                   in
                   making
                   laws
                   and
                   establishing
                   religions
                   ;
                   such
                   as
                   was
                   that
                   of
                   Numa
                   ;
                   who
                   when
                   he
                   had
                   a
                   mind
                   to
                   endear
                   to
                   the
                   people
                   those
                   good
                   laws
                   which
                   he
                   had
                   made
                   ,
                   said
                   that
                   he
                   receiv'd
                   them
                   from
                   the
                   Goddess
                   Aegeria
                   .
                   This
                   may
                   be
                   done
                   against
                   an
                   enemy
                   ;
                   and
                   if
                   it
                   be
                   for
                   the
                   good
                   of
                   the
                   people
                   ,
                   it
                   hath
                   in
                   it
                   charity
                   and
                   some
                   shew
                   of
                   prudence
                   ,
                   but
                   not
                   to
                   the
                   bravery
                   and
                   magnanimity
                   of
                   a
                   Prince
                   :
                   but
                   however
                   it
                   be
                   in
                   this
                   ,
                   it
                   can
                   never
                   be
                   permitted
                   to
                   violate
                   a
                   promise
                   or
                   a
                   treaty
                   ,
                   nor
                   yet
                   to
                   tell
                   false
                   in
                   a
                   treaty
                   ,
                   for
                   that
                   is
                   against
                   peace
                   and
                   against
                   justice
                   .
                   When
                   there
                   is
                   in
                   it
                   no
                   harm
                   ,
                   but
                   all
                   good
                   ,
                   as
                   in
                   order
                   to
                   perswade
                   the
                   people
                   to
                   a
                   duty
                   ,
                   or
                   to
                   their
                   benefit
                   ,
                   they
                   in
                   a
                   matters
                   of
                   publick
                   life
                   being
                   like
                   children
                   in
                   the
                   affairs
                   of
                   their
                   private
                   ,
                   that
                   is
                   ,
                   when
                   their
                   need
                   and
                   incapacity
                   of
                   being
                   otherwise
                   governed
                   requires
                   it
                   ,
                   they
                   may
                   be
                   us'd
                   as
                   they
                   can
                   ,
                   according
                   to
                   that
                   of
                   the
                   
                     Persians
                     ,
                     Sapientes
                     dicunt
                     quod
                     mendacium
                     beneficium
                     faciens
                     melius
                     est
                     vero
                     exitium
                     parturiente
                     ,
                     When
                     a
                     lie
                     does
                     charity
                     ,
                     it
                     is
                     better
                     then
                     an
                     uncharitable
                     and
                     pernicious
                     truth
                     :
                  
                   alwaies
                   supposing
                   ,
                   that
                   the
                   lie
                   which
                   serves
                   charity
                   be
                   not
                   against
                   justice
                   ;
                   but
                   when
                   it
                   is
                   in
                   treaties
                   ,
                   there
                   a
                   lie
                   does
                   not
                   onely
                   disgrace
                   the
                   sincerity
                   of
                   the
                   prince
                   that
                   treates
                   ,
                   but
                   is
                   of
                   it self
                   apt
                   to
                   hurt
                   the
                   other
                   ;
                   and
                   therefore
                   at
                   no
                   hand
                   to
                   be
                   admitted
                   .
                
                 
                   The
                   next
                   inquiry
                   is
                   concerning
                   person
                   Criminal
                   ,
                   
                   and
                   so
                   for
                   others
                   in
                   proportion
                   .
                
              
               
                 
                   Question
                   II.
                   Whether
                   it
                   be
                   lawful
                   to
                   use
                   restrictions
                   and
                   mental
                   reservations
                   ,
                   so
                   that
                   what
                   we
                   utter
                   is
                   false
                   ,
                   but
                   joyned
                   to
                   something
                   within
                   does
                   integrate
                   a
                   truth
                   ,
                   and
                   make
                   up
                   a
                   true
                   answer
                   .
                
                 
                   To
                   this
                   I
                   answer
                   ,
                   
                   That
                   this
                   hath
                   no
                   distinct
                   consideration
                   of
                   it's
                   own
                   ;
                   but
                   whether
                   a
                   mental
                   reservation
                   makes
                   that
                   to
                   be
                   true
                   which
                   would
                   otherwise
                   be
                   a
                   lie
                   .
                   For
                   if
                   it
                   be
                   still
                   a
                   lie
                   ,
                   a
                   criminal
                   person
                   may
                   no
                   more
                   speak
                   half
                   truths
                   then
                   whole
                   lies
                   ;
                   for
                   that
                   which
                   is
                   but
                   the
                   half
                   of
                   a
                   true
                   proposition
                   ,
                   either
                   signifies
                   nothing
                   ,
                   or
                   is
                   directly
                   a
                   lie
                   .
                   And
                   upon
                   this
                   supposition
                   ,
                   this
                   question
                   is
                   just
                   to
                   be
                   governed
                   by
                   the
                   measures
                   of
                   the
                   first
                   ;
                   and
                   in
                   the
                   same
                   cases
                   in
                   which
                   it
                   is
                   lawful
                   to
                   tell
                   a
                   lie
                   ,
                   in
                   the
                   same
                   cases
                   it
                   is
                   lawfull
                   to
                   use
                   a
                   mental
                   reservation
                   :
                   for
                   that
                   which
                   is
                   lawful
                   without
                   it
                   ,
                   is
                   also
                   lawful
                   with
                   it
                   ;
                   and
                   the
                   mental
                   reservation
                   does
                   not
                   save
                   it
                   harmless
                   ,
                   if
                   it
                   be
                   still
                   a
                   lie
                   .
                   That
                   therefore
                   is
                   the
                   question
                   ,
                   Whether
                   he
                   that
                   speaks
                   a
                   lie
                   ,
                   and
                   thinks
                   the
                   other
                   part
                   which
                   makes
                   it
                   a
                   true
                   proposition
                   ,
                   speaks
                   truth
                   yea
                   or
                   no.
                   
                
                 
                   The
                   case
                   is
                   this
                   .
                   
                   When
                   Campian
                   was
                   taken
                   in
                   England
                   ,
                   he
                   gave
                   out
                   that
                   his
                   name
                   was
                   Butler
                   :
                   the
                   Magistrate
                   inquires
                   ,
                   and
                   is
                   so
                   answered
                   :
                   he
                   gives
                   him
                   his
                   oath
                   ,
                   and
                   he
                   swears
                   that
                   his
                   name
                   is
                   so
                   ;
                   so
                   much
                   he
                   said
                   :
                   but
                   he
                   added
                   withall
                   to
                   himself
                   ,
                   secretly
                   ,
                   [
                   It
                   is
                   my
                   name
                   that
                   I
                   have
                   borrowed
                   ,
                   or
                   my
                   name
                   for
                   this
                   time
                   ]
                   But
                   that
                   was
                   not
                   the
                   question
                   ;
                   for
                   he
                   was
                   ask'd
                   that
                   he
                   might
                   be
                   known
                   ,
                   and
                   he
                   answer'd
                   that
                   he
                   might
                   not
                   be
                   known
                   .
                   And
                   he
                   might
                   as
                   well
                   have
                   said
                   ,
                   that
                   is
                   my
                   name
                   ,
                   and
                   have
                   added
                   
                   in
                   his
                   thought
                   ,
                   
                     not
                     at
                     all
                  
                   ,
                   or
                   ,
                   
                     Hoc
                     est
                     nomen
                     meum
                  
                   ,
                   and
                   in
                   mind
                   have
                   added
                   ,
                   falsum
                   ;
                   and
                   then
                   the
                   case
                   would
                   have
                   been
                   too
                   plain
                   ,
                   and
                   too
                   contemptibly
                   ridiculous
                   :
                   like
                   the
                   Sycophant
                   in
                   
                     Plautus
                     ,
                     Advenio
                     ex
                     Selencia
                     ,
                     Macedonia
                     ,
                     Asia
                     atque
                     Arabia
                     :
                  
                   this
                   was
                   a
                   lye
                   ;
                   but
                   he
                   turn'd
                   aside
                   and
                   spake
                   softly
                   ,
                   
                     quas
                     ego
                     neque
                     oculis
                     neque
                     pedibus
                     unquam
                     usurpavi
                     meis
                     ,
                  
                   and
                   so
                   he
                   made
                   up
                   the
                   matter
                   ;
                   but
                   he
                   was
                   a
                   lyar
                   still
                   :
                   for
                   let
                   the
                   whole
                   be
                   true
                   ,
                   yet
                   he
                   speaks
                   but
                   half
                   ,
                   and
                   by
                   that
                   half
                   deceives
                   .
                   All
                   that
                   he
                   sayes
                   is
                   a
                   lye
                   ,
                   for
                   the
                   contradictory
                   of
                   it
                   is
                   true
                   ;
                   and
                   it
                   is
                   concerning
                   his
                   answer
                   ,
                   and
                   the
                   saying
                   ,
                   that
                   the
                   question
                   is
                   .
                   It
                   is
                   not
                   inquired
                   whether
                   the
                   man
                   think
                   a
                   lye
                   ,
                   but
                   whether
                   he
                   speaks
                   one
                   ;
                   and
                   not
                   what
                   it
                   is
                   to
                   himself
                   ,
                   for
                   no
                   man
                   can
                   lye
                   to
                   himself
                   ,
                   but
                   what
                   this
                   is
                   to
                   him
                   that
                   asks
                   ,
                   for
                   to
                   him
                   he
                   lyes
                   .
                   And
                   suppose
                   a
                   man
                   should
                   write
                   a
                   proposition
                   ,
                   and
                   think
                   the
                   rest
                   ,
                   to
                   make
                   it
                   true
                   ,
                   would
                   not
                   all
                   the
                   world
                   say
                   he
                   wrote
                   a
                   lye
                   ?
                   What
                   it
                   is
                   in
                   writing
                   ,
                   it
                   is
                   in
                   speaking
                   ;
                   that
                   which
                   he
                   speaks
                   in
                   the
                   present
                   case
                   is
                   a
                   lye
                   ,
                   and
                   for
                   that
                   he
                   is
                   condemn'd
                   .
                   For
                   if
                   the
                   words
                   are
                   a
                   lye
                   without
                   a
                   mental
                   reservation
                   ,
                   then
                   they
                   are
                   so
                   with
                   it
                   ;
                   for
                   this
                   does
                   not
                   alter
                   the
                   words
                   ,
                   nor
                   the
                   meaning
                   of
                   the
                   words
                   ,
                   nor
                   the
                   purpose
                   of
                   him
                   that
                   speaks
                   them
                   .
                
                 
                   And
                   indeed
                   this
                   whole
                   affair
                   is
                   infinitely
                   unreasonable
                   ;
                   
                   and
                   the
                   thinking
                   one
                   thing
                   ,
                   and
                   speaking
                   it
                   otherwise
                   ,
                   is
                   so
                   far
                   from
                   making
                   it
                   to
                   be
                   true
                   ,
                   that
                   therefore
                   it
                   is
                   a
                   lye
                   ,
                   because
                   the
                   words
                   are
                   not
                   according
                   to
                   what
                   is
                   in
                   our
                   mind
                   ;
                   and
                   it
                   is
                   a
                   perverting
                   the
                   very
                   end
                   and
                   institution
                   of
                   words
                   ,
                   and
                   evacuates
                   the
                   purpose
                   of
                   laws
                   ,
                   and
                   the
                   end
                   of
                   oaths
                   ,
                   making
                   them
                   not
                   to
                   be
                   the
                   end
                   of
                   questions
                   ,
                   and
                   the
                   benefit
                   of
                   society
                   ,
                   and
                   all
                   humane
                   intercourse
                   ,
                   and
                   makes
                   that
                   none
                   but
                   fools
                   can
                   lye
                   ,
                   none
                   can
                   lye
                   but
                   they
                   which
                   cannot
                   dissemble
                   ,
                   that
                   is
                   ,
                   they
                   which
                   cannot
                   think
                   one
                   thing
                   and
                   speak
                   another
                   ,
                   they
                   which
                   cannot
                   so
                   much
                   as
                   think
                   what
                   is
                   true
                   ,
                   or
                   what
                   words
                   would
                   make
                   it
                   true
                   .
                   Certain
                   it
                   is
                   ,
                   the
                   Devil
                   need
                   not
                   ever
                   tell
                   a
                   lye
                   ,
                   and
                   yet
                   serve
                   all
                   his
                   ends
                   .
                   And
                   besides
                   all
                   this
                   ,
                   such
                   a
                   person
                   gives
                   the
                   scandal
                   of
                   a
                   lye
                   ,
                   and
                   produces
                   the
                   effect
                   of
                   a
                   lye
                   ,
                   and
                   does
                   intend
                   the
                   end
                   of
                   a
                   lye
                   ,
                   and
                   it
                   is
                   the
                   material
                   part
                   of
                   a
                   lye
                   ;
                   onely
                   what
                   the
                   man
                   ows
                   to
                   justice
                   ,
                   he
                   payes
                   with
                   thinking
                   .
                
                 
                   But
                   then
                   I
                   consider
                   further
                   ,
                   
                   If
                   the
                   words
                   spoken
                   be
                   of
                   themselves
                   a
                   lye
                   ,
                   and
                   therefore
                   he
                   thinks
                   it
                   necessary
                   by
                   a
                   secret
                   supply
                   of
                   thought
                   to
                   new-mould
                   it
                   into
                   truth
                   ;
                   to
                   what
                   purpose
                   is
                   that
                   done
                   ?
                   that
                   it
                   may
                   be
                   no
                   lye
                   to
                   himself
                   ?
                   or
                   that
                   it
                   may
                   be
                   no
                   lye
                   before
                   him
                   to
                   whom
                   he
                   speaks
                   it
                   ?
                   As
                   for
                   himself
                   ,
                   he
                   is
                   not
                   concerned
                   in
                   it
                   ,
                   but
                   onely
                   that
                   he
                   speak
                   truth
                   ;
                   but
                   the
                   other
                   is
                   :
                   and
                   if
                   it
                   be
                   a
                   lye
                   without
                   that
                   supplement
                   ,
                   (
                   for
                   therefore
                   he
                   supplyes
                   it
                   secretly
                   )
                   then
                   till
                   it
                   be
                   supplyed
                   and
                   made
                   up
                   to
                   him
                   before
                   whom
                   he
                   speaks
                   it
                   ,
                   it
                   is
                   a
                   lye
                   to
                   him
                   ,
                   to
                   whom
                   it
                   ought
                   to
                   be
                   a
                   truth
                   .
                   If
                   the
                   man
                   be
                   bound
                   to
                   speak
                   truth
                   to
                   the
                   Magistrate
                   ,
                   let
                   him
                   doe
                   it
                   ;
                   but
                   if
                   he
                   be
                   not
                   obliged
                   ,
                   let
                   him
                   tell
                   a
                   direct
                   lye
                   ,
                   for
                   this
                   supplement
                   is
                   but
                   a
                   confessing
                   in
                   conscience
                   that
                   it
                   is
                   a
                   lye
                   ;
                   and
                   therefore
                   there
                   is
                   no
                   need
                   of
                   such
                   a
                   dissembling
                   artifice
                   ;
                   there
                   is
                   more
                   ingenuity
                   in
                   saying
                   that
                   they
                   are
                   not
                   tied
                   to
                   tell
                   truth
                   :
                   but
                   he
                   that
                   tels
                   a
                   lye
                   ,
                   and
                   by
                   his
                   mental
                   reservation
                   sayes
                   he
                   tels
                   a
                   truth
                   ,
                   tels
                   two
                   lyes
                   ,
                   one
                   practical
                   ,
                   and
                   the
                   other
                   in
                   theory
                   ;
                   one
                   to
                   the
                   Magistrate
                   ,
                   and
                   the
                   other
                   to
                   himself
                   .
                
                 
                   I
                   doe
                   not
                   say
                   that
                   in
                   all
                   cases
                   it
                   is
                   unlawfull
                   to
                   use
                   mentall
                   reservations
                   ,
                   
                   even
                   in
                   craftiness
                   and
                   escape
                   .
                   1.
                   
                   S.
                   Gregory
                   hath
                   a
                   case
                   in
                   which
                   he
                   
                   affirms
                   it
                   lawfull
                   ,
                   
                   
                     Tyrannorum
                     versutiam
                     atque
                     saevitiam
                     quandoque
                     esse
                     piâ
                     fraude
                     deludendam
                     ,
                     &
                     objicienda
                     eis
                     quae
                     credant
                     ,
                     ut
                     nocendi
                     aditum
                     non
                     inveniant
                     ,
                     To
                     prevent
                     and
                     elude
                     the
                     craft
                     and
                     cruelty
                     of
                     Tyrants
                     ,
                     they
                     must
                     sometimes
                     be
                     deluded
                     by
                     a
                     pious
                     cosenage
                     ;
                     and
                     something
                     must
                     be
                     impos'd
                     upon
                     their
                     credulity
                     ,
                     that
                     their
                     wayes
                     of
                     mischief
                     may
                     be
                     obstructed
                     .
                  
                   And
                   then
                   he
                   addes
                   ,
                   this
                   is
                   to
                   be
                   done
                   so
                   ,
                   
                     ut
                     caveatur
                     culpa
                     mendacii
                     ;
                     quod
                     tunc
                     bene
                     perficitur
                     ,
                     cum
                     illud
                     fit
                     quod
                     asseritur
                     ,
                     sed
                     quod
                     sit
                     sic
                     dicitur
                     ,
                     ut
                     celetur
                     ;
                     quia
                     ex
                     parte
                     dicitur
                     ,
                     &
                     ex
                     parte
                     reticetur
                     :
                  
                   when
                   there
                   is
                   nothing
                   told
                   that
                   is
                   false
                   ,
                   but
                   yet
                   the
                   matter
                   is
                   hid
                   ,
                   because
                   it
                   is
                   not
                   all
                   spoken
                   .
                   Indeed
                   this
                   is
                   one
                   kind
                   of
                   innocent
                   doing
                   it
                   ;
                   but
                   this
                   is
                   lawfull
                   to
                   be
                   done
                   without
                   great
                   necessity
                   ,
                   even
                   for
                   a
                   probable
                   reason
                   :
                   it
                   is
                   nothing
                   but
                   a
                   concealing
                   of
                   some
                   part
                   of
                   the
                   truth
                   ,
                   and
                   a
                   discovery
                   of
                   another
                   part
                   ,
                   even
                   of
                   so
                   much
                   as
                   will
                   serve
                   our
                   turn
                   .
                   But.
                   
                
                 
                   2.
                   
                   Restrictions
                   conditional
                   are
                   lawfull
                   to
                   be
                   us'd
                   in
                   our
                   entercourses
                   :
                   
                   that
                   is
                   ,
                   the
                   affirmation
                   or
                   negation
                   ,
                   the
                   threatning
                   or
                   promising
                   of
                   a
                   thing
                   may
                   be
                   
                     cum
                     tacita
                     conditione
                  
                   ,
                   with
                   a
                   condition
                   concealed
                   ;
                   when
                   that
                   concealment
                   is
                   not
                   intended
                   for
                   a
                   snare
                   ,
                   but
                   is
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   unusual
                   dispensation
                   ,
                   and
                   is
                   competently
                   presumed
                   ,
                   supposed
                   or
                   understood
                   .
                   Thus
                   God
                   commanded
                   Jonah
                   to
                   preach
                   against
                   
                     Nineveh
                     ,
                     Yet
                     fourty
                     dayes
                     and
                  
                   Nineveh
                   
                     shall
                     be
                     destroyed
                  
                   ;
                   meaning
                   ,
                   unless
                   they
                   did
                   repent
                   .
                   Thus
                   we
                   may
                   say
                   ,
                   I
                   will
                   to
                   morrow
                   distribute
                   my
                   alms
                   ,
                   and
                   will
                   give
                   you
                   a
                   part
                   ,
                   meaning
                   ,
                   if
                   you
                   will
                   come
                   for
                   it
                   .
                   So
                   for
                   affirmations
                   :
                   The
                   Physician
                   sayes
                   to
                   his
                   Patient
                   ,
                   [
                   you
                   are
                   but
                   a
                   dead
                   man
                   ;
                   ]
                   that
                   is
                   ,
                   unless
                   some
                   extraordinary
                   blessing
                   happen
                   :
                   [
                   you
                   are
                   in
                   no
                   danger
                   ;
                   ]
                   meaning
                   ,
                   if
                   you
                   will
                   use
                   the
                   remedies
                   prescribed
                   .
                   But
                   in
                   all
                   these
                   cases
                   the
                   condition
                   must
                   not
                   be
                   insolent
                   ,
                   undiscerned
                   ,
                   contrary
                   to
                   reasonable
                   expectations
                   ,
                   impossible
                   ▪
                   or
                   next
                   to
                   impossible
                   :
                   for
                   if
                   it
                   be
                   such
                   which
                   cannot
                   be
                   understood
                   ,
                   the
                   reservation
                   is
                   a
                   snare
                   ,
                   and
                   the
                   whole
                   entercourse
                   is
                   a
                   deception
                   and
                   a
                   lye
                   .
                
                 
                   3.
                   
                   If
                   the
                   reservation
                   be
                   not
                   purely
                   mental
                   ,
                   
                   but
                   is
                   understood
                   by
                   accidents
                   and
                   circumstances
                   ,
                   it
                   is
                   lawfull
                   .
                   The
                   Shepherd
                   of
                   Cremona
                   that
                   was
                   ask'd
                   concerning
                   the
                   Flock
                   he
                   kept
                   ,
                   whether
                   those
                   were
                   his
                   Sheep
                   or
                   no
                   ,
                   answered
                   confidently
                   ,
                   that
                   they
                   were
                   ;
                   meaning
                   secretly
                   ,
                   not
                   his
                   own
                   possession
                   ,
                   but
                   his
                   own
                   charge
                   ,
                   and
                   not
                   his
                   Neighbour
                   Morone's
                   Flock
                   .
                   He
                   said
                   true
                   ,
                   though
                   his
                   thought
                   made
                   up
                   the
                   integrity
                   of
                   his
                   true
                   proposition
                   ,
                   because
                   it
                   was
                   not
                   doubted
                   ,
                   and
                   he
                   was
                   not
                   ask'd
                   concerning
                   the
                   possession
                   ,
                   as
                   not
                   being
                   a
                   likely
                   man
                   to
                   be
                   so
                   wealthy
                   .
                   So
                   the
                   guide
                   whom
                   you
                   ask
                   upon
                   the
                   road
                   ,
                   tels
                   ,
                   you
                   cannot
                   goe
                   out
                   of
                   your
                   way
                   ,
                   meaning
                   ,
                   if
                   you
                   follow
                   your
                   plain
                   directions
                   ,
                   and
                   be
                   not
                   wilfull
                   ,
                   or
                   careless
                   ,
                   or
                   asleep
                   ;
                   and
                   yet
                   he
                   sayes
                   truth
                   ,
                   though
                   he
                   speaks
                   but
                   half
                   ,
                   because
                   he
                   deceives
                   none
                   ,
                   and
                   is
                   understood
                   by
                   all
                   .
                   Thus
                   the
                   Prophet
                   Isaiah
                   said
                   to
                   Hezekiah
                   when
                   he
                   was
                   sick
                   ,
                   
                   
                     Thou
                     shalt
                     dye
                     and
                     not
                     live
                  
                   ;
                   meaning
                   ,
                   that
                   the
                   force
                   of
                   the
                   disease
                   is
                   such
                   as
                   to
                   be
                   mortal
                   ,
                   and
                   so
                   it
                   stands
                   in
                   the
                   order
                   of
                   Nature
                   :
                   and
                   when
                   afterwards
                   he
                   brought
                   a
                   more
                   comfortable
                   message
                   ,
                   he
                   was
                   not
                   thought
                   a
                   lyar
                   in
                   the
                   first
                   ,
                   because
                   they
                   understood
                   his
                   meaning
                   ,
                   and
                   the
                   case
                   came
                   to
                   be
                   alter'd
                   upon
                   a
                   higher
                   account
                   .
                
                 
                   4.
                   
                   When
                   things
                   are
                   true
                   in
                   several
                   sense
                   ,
                   
                   the
                   not
                   explicating
                   in
                   what
                   sense
                   I
                   mean
                   the
                   words
                   is
                   not
                   a
                   criminal
                   reservation
                   .
                   Thus
                   ou●
                   Blessed
                   Saviour
                   affirmed
                   ,
                   that
                   himself
                   did
                   not
                   know
                   the
                   precise
                   day
                   when
                   himself
                   should
                   come
                   to
                   judge
                   the
                   World
                   ;
                   that
                   is
                   ,
                   as
                   S.
                   Austin
                   ,
                   and
                   
                   generally
                   the
                   Christian
                   Doctors
                   say
                   ,
                   
                   as
                   Man
                   he
                   did
                   not
                   know
                   it
                   ,
                   though
                   being
                   God
                   he
                   did
                   know
                   all
                   things
                   .
                   But
                   1.
                   this
                   liberty
                   is
                   not
                   to
                   be
                   us'd
                   by
                   inferiours
                   ,
                   but
                   by
                   superiours
                   onely
                   ;
                   2.
                   not
                   by
                   those
                   that
                   are
                   interrogated
                   ,
                   but
                   by
                   them
                   which
                   speak
                   voluntarily
                   ;
                   3.
                   not
                   by
                   those
                   which
                   speak
                   of
                   duty
                   ,
                   but
                   which
                   speak
                   of
                   grace
                   and
                   kindness
                   :
                   Because
                   superiours
                   ,
                   and
                   the
                   
                     voluntary
                     speakers
                  
                   ,
                   and
                   they
                   which
                   
                     out
                     of
                     kindness
                  
                   speak
                   ,
                   are
                   tied
                   to
                   no
                   laws
                   in
                   this
                   particular
                   ,
                   but
                   the
                   measures
                   of
                   their
                   own
                   good
                   will
                   ;
                   and
                   the
                   degrees
                   of
                   their
                   kindness
                   ,
                   of
                   their
                   instruction
                   ,
                   of
                   their
                   communication
                   ,
                   are
                   wholly
                   arbitrary
                   :
                   but
                   the
                   inferiours
                   ,
                   the
                   examined
                   ,
                   the
                   speakers
                   out
                   of
                   duty
                   and
                   obligation
                   ,
                   are
                   tied
                   to
                   answer
                   by
                   other
                   mens
                   measures
                   ,
                   by
                   their
                   exigencies
                   ,
                   demands
                   ,
                   understandings
                   ,
                   and
                   purposes
                   ;
                   and
                   therefore
                   must
                   not
                   doe
                   any
                   thing
                   whereby
                   that
                   truth
                   which
                   they
                   have
                   right
                   and
                   interest
                   to
                   enquire
                   after
                   ,
                   may
                   be
                   hindred
                   .
                   The
                   conclusion
                   is
                   this
                   ,
                   in
                   the
                   words
                   of
                   S.
                   Gregory
                   ,
                   
                   
                     Sapientia
                     justorum
                     est
                     ,
                     nil
                     per
                     ostensionem
                     fingere
                     ,
                     sensum
                     verbis
                     aperire
                     ,
                     The
                     wisedome
                     of
                     just
                     men
                     is
                     to
                     make
                     no
                     pretences
                     for
                     deception
                     ,
                     but
                     by
                     words
                     to
                     open
                     the
                     secret
                     of
                     their
                     heart
                     .
                  
                
              
               
                 
                   Question
                   III.
                   Whether
                   it
                   be
                   lawfull
                   to
                   equivocate
                   ,
                   or
                   
                     
                  
                   use
                   words
                   of
                   doubtfull
                   signification
                   with
                   a
                   purpose
                   to
                   deceive
                   ,
                   or
                   knowing
                   that
                   they
                   will
                   deceive
                   ;
                   and
                   in
                   what
                   cases
                   it
                   is
                   so
                   .
                
                 
                   To
                   this
                   I
                   answer
                   as
                   to
                   the
                   former
                   ,
                   
                   Where
                   it
                   is
                   lawfull
                   to
                   lye
                   ,
                   it
                   is
                   lawfull
                   to
                   equivocate
                   ,
                   which
                   may
                   be
                   something
                   less
                   then
                   a
                   plain
                   lye
                   :
                   but
                   where
                   it
                   is
                   not
                   permitted
                   to
                   tell
                   a
                   lye
                   ,
                   there
                   the
                   equivocation
                   must
                   be
                   innocent
                   ,
                   that
                   is
                   ,
                   not
                   deceiving
                   ,
                   nor
                   intended
                   that
                   it
                   should
                   .
                   And
                   this
                   is
                   that
                   which
                   the
                   Hebrews
                   call
                   ,
                   
                     corde
                     &
                     corde
                     loqui
                  
                   ,
                   to
                   speak
                   dissemblingly
                   ,
                   
                     labiis
                     dolosis
                     ,
                     with
                     lips
                     of
                     deceit
                     .
                  
                   For
                   it
                   is
                   remarkable
                   ,
                   that
                   
                     corde
                     &
                     corde
                  
                   signifies
                   diligence
                   and
                   sincerity
                   ,
                   when
                   it
                   means
                   work
                   or
                   labour
                   ;
                   but
                   it
                   signifies
                   falshood
                   and
                   craft
                   ,
                   when
                   it
                   means
                   speaking
                   :
                   for
                   Nature
                   hath
                   given
                   us
                   two
                   hands
                   ,
                   and
                   but
                   one
                   tongue
                   ;
                   and
                   therefore
                   a
                   duplicate
                   in
                   labour
                   is
                   a
                   double
                   diligence
                   ,
                   but
                   in
                   talking
                   it
                   is
                   but
                   a
                   double
                   fraud
                   .
                   Tacitus
                   observes
                   of
                   
                     Tiberius
                     ,
                     Verba
                     ejus
                     obscura
                     ,
                     suspensa
                     ,
                     perplexa
                     ,
                     eluctantia
                     ,
                     in
                     speciem
                     composita
                     ,
                     His
                     words
                     were
                     obscure
                     ,
                     broken
                     ,
                     interrupted
                     ,
                     perplex
                     and
                     intricate
                     ,
                     striving
                     and
                     forc'd
                     ,
                     and
                     made
                     for
                     shew
                     and
                     pretences
                     .
                  
                   Now
                   if
                   by
                   artifices
                   you
                   deceive
                   him
                   that
                   trusts
                   you
                   ,
                   and
                   whom
                   you
                   ought
                   not
                   to
                   deceive
                   ,
                   it
                   is
                   but
                   a
                   lye
                   dress'd
                   in
                   another
                   way
                   ,
                   
                   and
                   it
                   is
                   all
                   one
                   :
                   For
                   
                     nec
                     artificioso
                     ingenio
                     ,
                     nec
                     simplici
                     verbo
                     oportet
                     decipere
                     quenquam
                     ,
                     quia
                     quolibet
                     artis
                     modo
                     mentiatur
                     .
                  
                   So
                   that
                   in
                   solution
                   of
                   this
                   question
                   we
                   are
                   onely
                   to
                   consider
                   what
                   equivocal
                   speeches
                   may
                   be
                   us'd
                   ,
                   that
                   is
                   ,
                   which
                   of
                   them
                   are
                   no
                   lyes
                   :
                   for
                   the
                   rest
                   ,
                   they
                   are
                   lawfull
                   or
                   unlawfull
                   by
                   the
                   measures
                   of
                   the
                   first
                   question
                   ;
                   for
                   sometimes
                   equivocation
                   is
                   a
                   lye
                   ,
                   and
                   equally
                   destructive
                   of
                   civil
                   entercourse
                   .
                   
                     Duplex
                     responsio
                     habet
                     effectum
                     simplici●
                     silentii
                     .
                  
                   You
                   had
                   as
                   good
                   not
                   speak
                   at
                   all
                   ,
                   as
                   speak
                   equivocally
                   ;
                   for
                   a
                   double
                   speech
                   is
                   as
                   insignificant
                   as
                   a
                   single
                   silence
                   .
                
                 
                   1.
                   
                   It
                   is
                   lawfull
                   upon
                   a
                   just
                   cause
                   of
                   great
                   charity
                   or
                   necessity
                   to
                   use
                   in
                   our
                   answers
                   and
                   entercourses
                   words
                   of
                   divers
                   signification
                   ,
                   
                   
                     though
                     it
                     does
                  
                   deceive
                   him
                   that
                   asks
                   .
                   Thus
                   Titius
                   the
                   Father
                   of
                   Caius
                   hid
                   his
                   Father
                   in
                   a
                   Tub
                   ,
                   and
                   to
                   the
                   Cut-throats
                   that
                   inquired
                   for
                   him
                   to
                   bloody
                   purposes
                   he
                   answered
                   
                     Patren
                     in
                     doliolo
                     latere
                  
                   :
                   now
                   that
                   did
                   not
                   only
                   signifie
                   
                   a
                   little
                   Tub
                   ,
                   but
                   a
                   Hill
                   near
                   Rome
                   ,
                   where
                   the
                   villains
                   did
                   suspect
                   him
                   to
                   be
                   ,
                   and
                   were
                   so
                   diverted
                   .
                   Thus
                   we
                   read
                   of
                   a
                   Greek
                   that
                   in
                   the
                   like
                   case
                   hid
                   his
                   Brother
                   under
                   a
                   wood-pile
                   ;
                   and
                   to
                   the
                   inquisitors
                   answered
                   that
                   he
                   did
                   lie
                   hid
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   somewhere
                   
                     in
                     the
                     wood
                  
                   .
                   Now
                   in
                   these
                   cases
                   where
                   there
                   is
                   no
                   obligation
                   to
                   tell
                   the
                   truth
                   ,
                   any
                   man
                   may
                   use
                   the
                   covers
                   of
                   truth
                   ;
                   especially
                   when
                   in
                   this
                   case
                   it
                   is
                   not
                   a
                   lie
                   :
                   for
                   an
                   equivocation
                   is
                   like
                   a
                   dark-lanthorn
                   ;
                   if
                   I
                   have
                   just
                   reason
                   to
                   hold
                   the
                   dark
                   side
                   to
                   you
                   ,
                   you
                   are
                   to
                   look
                   to
                   it
                   ,
                   not
                   I.
                   If
                   Christian
                   simplicity
                   be
                   not
                   concerned
                   in
                   it
                   ,
                   nor
                   any
                   other
                   grace
                   indirectly
                   ,
                   certain
                   it
                   is
                   that
                   truth
                   is
                   not
                   concerned
                   :
                   For
                   ,
                   
                     In
                     ambiguo
                     sermone
                     non
                     utrumque
                     dicimus
                     ,
                     sed
                     duntaxat
                     quod
                     volumus
                     ,
                  
                   said
                   Paulus
                   the
                   Lawyer
                   ,
                   l.
                   3.
                   ff
                   .
                   
                     de
                     rebus
                     dubiis
                  
                   .
                   Now
                   that
                   part
                   of
                   the
                   ambiguity
                   which
                   I
                   intend
                   it
                   in
                   ,
                   is
                   true
                   ,
                   I
                   would
                   never
                   else
                   use
                   that
                   way
                   to
                   save
                   my
                   conscience
                   and
                   to
                   escape
                   a
                   lie
                   ;
                   so
                   that
                   if
                   nothing
                   else
                   be
                   concerned
                   ,
                   truth
                   is
                   safe
                   .
                   But
                   then
                   care
                   also
                   must
                   be
                   taken
                   that
                   he
                   who
                   hath
                   right
                   to
                   be
                   answered
                   ,
                   be
                   not
                   defeated
                   without
                   his
                   own
                   fault
                   .
                   For
                   ,
                
                 
                   2.
                   
                   If
                   I
                   intend
                   to
                   deceive
                   him
                   ,
                   
                   it
                   must
                   be
                   such
                   a
                   person
                   whom
                   I
                   have
                   power
                   to
                   deceive
                   ;
                   some
                   one
                   that
                   is
                   a
                   child
                   ,
                   or
                   a
                   mad-man
                   ,
                   or
                   an
                   incompetent
                   person
                   to
                   judge
                   for
                   his
                   own
                   good
                   ,
                   and
                   one
                   that
                   no
                   other
                   way
                   will
                   be
                   brought
                   to
                   doe
                   himself
                   good
                   ,
                   one
                   that
                   is
                   willing
                   ,
                   or
                   justly
                   so
                   presumed
                   .
                   For
                   unless
                   I
                   have
                   power
                   or
                   right
                   to
                   deceive
                   him
                   ,
                   I
                   must
                   not
                   intend
                   to
                   deceive
                   him
                   by
                   any
                   act
                   of
                   mine
                   directly
                   .
                
                 
                   3.
                   
                   If
                   it
                   be
                   fit
                   that
                   he
                   be
                   deceived
                   ,
                   
                   though
                   I
                   have
                   no
                   right
                   to
                   doe
                   it
                   ,
                   let
                   him
                   deceive
                   himself
                   ;
                   it
                   must
                   be
                   by
                   his
                   own
                   act
                   ;
                   to
                   which
                   I
                   may
                   indeed
                   minister
                   occasion
                   by
                   any
                   fair
                   and
                   innocent
                   means
                   .
                   It
                   is
                   fit
                   that
                   he
                   who
                   by
                   violence
                   and
                   injury
                   intends
                   to
                   doe
                   mischief
                   to
                   innocent
                   persons
                   ,
                   be
                   hindred
                   from
                   it
                   ;
                   and
                   there
                   is
                   much
                   good
                   done
                   if
                   an
                   innocent
                   be
                   rescued
                   ,
                   and
                   no
                   harm
                   done
                   to
                   the
                   Tyrant
                   if
                   he
                   be
                   diverted
                   ,
                   and
                   no
                   wrong
                   or
                   injustice
                   if
                   he
                   doe
                   deceive
                   himself
                   .
                   Thus
                   if
                   he
                   runs
                   into
                   error
                   by
                   a
                   just
                   and
                   prudent
                   concealment
                   of
                   some
                   truth
                   ;
                   if
                   he
                   is
                   apt
                   to
                   mistake
                   my
                   words
                   out
                   of
                   a
                   known
                   and
                   by
                   me
                   ●bserved
                   weakness
                   ;
                   if
                   his
                   malice
                   is
                   apt
                   to
                   make
                   him
                   turn
                   all
                   ambiguous
                   words
                   into
                   his
                   own
                   sense
                   that
                   will
                   deceive
                   him
                   ;
                   if
                   I
                   know
                   he
                   will
                   listen
                   to
                   my
                   whispers
                   to
                   another
                   person
                   ,
                   and
                   watch
                   my
                   secret
                   talk
                   to
                   others
                   ;
                   I
                   am
                   not
                   bound
                   to
                   say
                   what
                   will
                   inform
                   him
                   ,
                   but
                   what
                   will
                   become
                   my
                   entercourse
                   with
                   the
                   other
                   :
                   In
                   all
                   these
                   and
                   the
                   like
                   cases
                   ,
                   if
                   I
                   use
                   my
                   own
                   liberty
                   ,
                   I
                   doe
                   no
                   man
                   injury
                   .
                   I
                   am
                   not
                   bound
                   to
                   speak
                   words
                   of
                   single
                   signification
                   :
                   if
                   it
                   be
                   sufficient
                   to
                   express
                   my
                   meaning
                   ,
                   if
                   it
                   be
                   in
                   the
                   nature
                   and
                   use
                   of
                   the
                   words
                   apt
                   to
                   signifie
                   my
                   mind
                   ,
                   and
                   to
                   speak
                   that
                   which
                   is
                   true
                   ,
                   let
                   him
                   that
                   stands
                   by
                   look
                   to
                   it
                   ;
                   I
                   doe
                   all
                   that
                   I
                   am
                   oblig'd
                   to
                   doe
                   by
                   the
                   interest
                   of
                   justice
                   and
                   truth
                   .
                   For
                   in
                   these
                   cases
                   ,
                   he
                   that
                   speaks
                   does
                   but
                   minister
                   occasion
                   to
                   him
                   that
                   is
                   mistaken
                   ;
                   like
                   him
                   that
                   represents
                   artificial
                   sights
                   before
                   the
                   eye
                   ,
                   or
                   as
                   the
                   rain-bow
                   in
                   the
                   clouds
                   is
                   occasion
                   of
                   a
                   popular
                   error
                   that
                   it
                   is
                   full
                   of
                   colours
                   .
                
                 
                   4.
                   
                   But
                   then
                   this
                   must
                   be
                   so
                   us'd
                   ,
                   
                   that
                   the
                   amphibology
                   or
                   equivocation
                   be
                   not
                   insolent
                   and
                   strange
                   ,
                   but
                   such
                   as
                   is
                   usual
                   in
                   forms
                   of
                   witty
                   speech
                   .
                   For
                   then
                   he
                   who
                   uses
                   them
                   does
                   no
                   more
                   deceive
                   his
                   hearer
                   ,
                   then
                   he
                   that
                   speaks
                   obscurely
                   or
                   profoundly
                   is
                   the
                   cause
                   of
                   error
                   in
                   the
                   ignorant
                   people
                   .
                   Thus
                   if
                   Caius
                   promise
                   to
                   pay
                   to
                   Regulus
                   an
                   hundred
                   Attick
                   drachmes
                   ;
                   he
                   is
                   tied
                   to
                   doe
                   it
                   if
                   he
                   does
                   owe
                   it
                   ,
                   else
                   not
                   :
                   for
                   if
                   he
                   owes
                   none
                   ,
                   he
                   must
                   pay
                   none
                   ,
                   and
                   he
                   did
                   not
                   promise
                   to
                   give
                   him
                   any
                   
                   thing
                   .
                   For
                   if
                   a
                   meaning
                   be
                   clearly
                   contained
                   in
                   the
                   word
                   spoken
                   ,
                   it
                   may
                   be
                   made
                   use
                   of
                   to
                   any
                   just
                   and
                   reasonable
                   advantage
                   ;
                   especially
                   if
                   that
                   word
                   ought
                   or
                   was
                   likely
                   to
                   have
                   been
                   understood
                   by
                   the
                   concerned
                   hearer
                   .
                   But
                   this
                   may
                   not
                   be
                   done
                   in
                   fraud
                   and
                   to
                   the
                   diminution
                   of
                   any
                   mans
                   rights
                   .
                   Asper
                   buyes
                   corn
                   and
                   linnen
                   of
                   Camillus
                   who
                   is
                   newly
                   come
                   from
                   Egypt
                   :
                   they
                   agree
                   together
                   that
                   Camillus
                   shall
                   receive
                   ten
                   talents
                   ;
                   but
                   that
                   he
                   shall
                   give
                   him
                   as
                   a
                   free
                   gift
                   halfe
                   of
                   it
                   back
                   again
                   ;
                   and
                   call
                   the
                   ten
                   talents
                   the
                   just
                   price
                   ,
                   and
                   the
                   telling
                   it
                   a
                   just
                   solution
                   .
                   If
                   Asper
                   sells
                   his
                   linnen
                   by
                   the
                   proportion
                   of
                   the
                   great
                   price
                   told
                   over
                   ,
                   he
                   is
                   a
                   Cosener
                   ;
                   and
                   uses
                   the
                   words
                   of
                   price
                   ,
                   and
                   payment
                   ,
                   and
                   gift
                   ,
                   fraudulently
                   :
                   the
                   amphibologie
                   might
                   have
                   been
                   us'd
                   to
                   ends
                   of
                   justice
                   and
                   reason
                   ,
                   but
                   not
                   of
                   knavery
                   and
                   oppression
                   .
                
                 
                   5.
                   
                   And
                   this
                   must
                   also
                   be
                   upon
                   just
                   cause
                   .
                   
                   For
                   if
                   a
                   Magistrate
                   sends
                   to
                   inquire
                   for
                   Titius
                   ,
                   and
                   the
                   officers
                   ask
                   
                     an
                     Titius
                     sit
                     domi
                     ,
                     if
                     he
                     be
                     at
                     home
                     :
                  
                   to
                   him
                   we
                   may
                   not
                   answer
                   ,
                   
                     Titius
                     non
                     est
                     domi
                     ,
                     he
                     does
                     not
                     eat
                     at
                     home
                  
                   ;
                   meaning
                   the
                   word
                   est
                   in
                   a
                   sense
                   less
                   usual
                   ,
                   to
                   deceive
                   him
                   in
                   the
                   more
                   common
                   ,
                   who
                   ought
                   not
                   to
                   be
                   deceived
                   at
                   all
                   :
                   but
                   to
                   save
                   a
                   mans
                   life
                   from
                   violence
                   and
                   injury
                   it
                   may
                   be
                   done
                   .
                   This
                   way
                   hath
                   been
                   sometimes
                   used
                   to
                   vile
                   purposes
                   .
                   Thus
                   Cleomenes
                   having
                   made
                   truce
                   with
                   his
                   Enemies
                   for
                   thirty
                   daies
                   ,
                   us'd
                   to
                   plunder
                   his
                   Country
                   in
                   the
                   night
                   ;
                   and
                   Labeo
                   having
                   agreed
                   to
                   give
                   up
                   half
                   his
                   Navy
                   to
                   Antiochus
                   ,
                   cut
                   his
                   ships
                   in
                   pieces
                   and
                   made
                   them
                   good
                   for
                   nothing
                   .
                   The
                   like
                   stories
                   are
                   told
                   of
                   Alexander
                   ,
                   of
                   the
                   Locrians
                   ,
                   of
                   
                     Otho
                     Moguntinus
                  
                   .
                   But
                   it
                   was
                   a
                   barbarous
                   thing
                   of
                   Pericles
                   ,
                   who
                   promised
                   safety
                   to
                   the
                   Enemy
                   if
                   he
                   would
                   lay
                   aside
                   his
                   iron
                   ,
                   that
                   is
                   ,
                   their
                   arms
                   ,
                   as
                   all
                   the
                   world
                   understood
                   it
                   ,
                   and
                   as
                   the
                   nature
                   of
                   the
                   thing
                   did
                   signifie
                   :
                   when
                   he
                   had
                   done
                   so
                   he
                   fell
                   upon
                   the
                   whole
                   body
                   of
                   them
                   and
                   cut
                   them
                   in
                   pieces
                   ,
                   shewing
                   for
                   his
                   excuse
                   ,
                   the
                   iron
                   buttons
                   that
                   they
                   had
                   upon
                   their
                   Coats
                   .
                   Such
                   frauds
                   as
                   these
                   are
                   intolerable
                   in
                   their
                   event
                   ,
                   and
                   evil
                   in
                   their
                   cause
                   ,
                   and
                   detested
                   by
                   all
                   good
                   and
                   just
                   men
                   .
                   To
                   this
                   purpose
                   I
                   remember
                   a
                   worthy
                   story
                   told
                   by
                   
                     John
                     Chokier
                  
                   ,
                   of
                   a
                   Spanish
                   Governour
                   of
                   a
                   Town
                   in
                   Millain
                   who
                   kept
                   a
                   Noble
                   person
                   prisoner
                   with
                   hard
                   usage
                   ,
                   and
                   when
                   his
                   Lady
                   came
                   to
                   petition
                   for
                   his
                   liberty
                   ,
                   promised
                   to
                   deliver
                   her
                   Husband
                   to
                   her
                   if
                   she
                   would
                   let
                   him
                   lie
                   with
                   her
                   .
                   The
                   poor
                   woman
                   being
                   wearied
                   with
                   his
                   temptation
                   and
                   the
                   evil
                   usage
                   of
                   her
                   Husband
                   ,
                   consents
                   and
                   suffers
                   it
                   .
                   When
                   the
                   Governour
                   had
                   obtained
                   his
                   lust
                   ,
                   he
                   would
                   also
                   satisfie
                   his
                   anger
                   too
                   ;
                   and
                   kills
                   her
                   Husband
                   ,
                   and
                   to
                   verifie
                   his
                   promise
                   ,
                   gives
                   her
                   Husband
                   to
                   the
                   Lady
                   ,
                   but
                   newly
                   murdered
                   .
                   The
                   Lady
                   complains
                   of
                   this
                   ,
                   and
                   tells
                   her
                   sad
                   story
                   to
                   Gonzaga
                   the
                   Spanish
                   General
                   :
                   he
                   finds
                   it
                   to
                   be
                   truth
                   ,
                   and
                   made
                   the
                   Lady
                   this
                   amends
                   .
                   He
                   commands
                   the
                   Governour
                   to
                   marry
                   the
                   Lady
                   ,
                   that
                   by
                   his
                   estate
                   she
                   might
                   be
                   recompenced
                   for
                   the
                   dishonour
                   :
                   and
                   then
                   ,
                   the
                   same
                   day
                   causes
                   the
                   Governour
                   to
                   loose
                   his
                   head
                   to
                   pay
                   for
                   his
                   dishonourable
                   falshood
                   and
                   bloody
                   lie
                   .
                   It
                   was
                   a
                   justice
                   worthy
                   of
                   a
                   great
                   Prince
                   ;
                   and
                   the
                   reward
                   was
                   justly
                   paied
                   to
                   such
                   a
                   cruel
                   equivocation
                   .
                   This
                   was
                   
                     subdolus
                     congressus
                     ,
                     a
                     craftie
                     treatie
                     ,
                     quo
                     nil
                     turpius
                     ,
                  
                   said
                   Antoninus
                   the
                   Emperor
                   ,
                   
                     nothing
                     is
                     baser
                     and
                     more
                     dishonourable
                     then
                     it
                     .
                  
                   Thus
                   did
                   Darius
                   to
                   the
                   Noble
                   Oebasus
                   the
                   Father
                   of
                   three
                   brave
                   Sons
                   ,
                   and
                   Xerxes
                   to
                   Pythius
                   the
                   Father
                   of
                   five
                   ;
                   they
                   kill'd
                   what
                   they
                   promised
                   to
                   leave
                   with
                   the
                   Father
                   ,
                   adding
                   to
                   their
                   cruelty
                   the
                   reproach
                   and
                   scorn
                   of
                   cosenage
                   .
                   A
                   man
                   hath
                   right
                   to
                   use
                   what
                   words
                   he
                   will
                   according
                   to
                   the
                   received
                   use
                   ;
                   but
                   he
                   must
                   not
                   use
                   them
                   to
                   evil
                   purposes
                   :
                   and
                   a
                   man
                   may
                   goe
                   a
                   little
                   from
                   the
                   more
                   common
                   
                   use
                   to
                   that
                   which
                   is
                   rare
                   ,
                   so
                   it
                   be
                   within
                   the
                   signification
                   of
                   the
                   word
                   ,
                   provided
                   there
                   be
                   just
                   cause
                   ;
                   that
                   which
                   hath
                   good
                   in
                   it
                   to
                   some
                   ,
                   and
                   no
                   injury
                   to
                   any
                   .
                
                 
                   6.
                   
                   There
                   is
                   between
                   lying
                   and
                   equivocation
                   this
                   only
                   difference
                   ,
                   
                   that
                   this
                   may
                   upon
                   less
                   necessity
                   and
                   upon
                   more
                   causes
                   be
                   permitted
                   then
                   lying
                   .
                   For
                   provided
                   that
                   these
                   measures
                   now
                   described
                   ,
                   which
                   are
                   the
                   negative
                   measures
                   of
                   lying
                   ,
                   be
                   observed
                   ;
                   if
                   a
                   man
                   speaks
                   doubtfull
                   words
                   and
                   intends
                   them
                   in
                   a
                   true
                   sense
                   ,
                   he
                   may
                   use
                   his
                   liberty
                   ;
                   alwayes
                   provided
                   that
                   he
                   use
                   it
                   with
                   care
                   ,
                   and
                   to
                   the
                   reputation
                   of
                   Christian
                   simplicity
                   .
                   In
                   arts
                   and
                   sciences
                   ,
                   in
                   jest
                   and
                   entercourses
                   of
                   wit
                   ,
                   in
                   trial
                   of
                   understandings
                   and
                   mystical
                   teachings
                   ,
                   in
                   prudent
                   concealments
                   and
                   arts
                   of
                   secrecy
                   ,
                   equivocal
                   words
                   may
                   be
                   us'd
                   with
                   more
                   freedome
                   .
                   
                     Solvite
                     Templum
                     hoc
                  
                   ,
                   saies
                   Christ
                   ,
                   
                     Dissolve
                     this
                     Temple
                  
                   ,
                   viz.
                   of
                   my
                   body
                   ,
                   
                     and
                     I
                     will
                     raise
                     it
                     up
                     in
                     three
                     daies
                     .
                  
                   So
                   did
                   that
                   excellent
                   Confessor
                   in
                   Eusebius
                   ,
                   
                   to
                   Firmilianus
                   asking
                   of
                   what
                   Country
                   he
                   was
                   ,
                   he
                   answered
                   ,
                   that
                   Jerusalem
                   was
                   his
                   Country
                   ;
                   
                     Seorsim
                     apud
                     animum
                     suum
                     ita
                     Divinitus
                     philosophatus
                     ,
                     privately
                     in
                     his
                     mind
                     speaking
                     Divine
                     mysteries
                     ,
                  
                   saies
                   the
                   Historian
                   .
                   This
                   was
                   well
                   and
                   innocent
                   ,
                   because
                   an
                   equivocal
                   speech
                   hath
                   a
                   light
                   side
                   as
                   well
                   as
                   a
                   dark
                   :
                   it
                   is
                   true
                   as
                   well
                   as
                   false
                   ,
                   and
                   therefore
                   it
                   is
                   in
                   its
                   own
                   nature
                   innocent
                   ;
                   and
                   is
                   only
                   changed
                   into
                   a
                   fault
                   ,
                   when
                   it
                   is
                   against
                   justice
                   and
                   charity
                   ,
                   under
                   which
                   simplicity
                   is
                   to
                   be
                   plac'd
                   .
                
                 
                   Under
                   these
                   measures
                   are
                   to
                   be
                   reduced
                   those
                   little
                   equivocations
                   which
                   are
                   us'd
                   sometimes
                   in
                   craft
                   ,
                   
                   but
                   most
                   commonly
                   in
                   wit
                   ;
                   such
                   as
                   are
                   to
                   answer
                   by
                   anagrams
                   ,
                   so
                   as
                   to
                   tell
                   a
                   true
                   name
                   but
                   disguis'd
                   by
                   transposition
                   of
                   letters
                   and
                   syllables
                   ,
                   or
                   to
                   give
                   the
                   signification
                   of
                   a
                   name
                   in
                   other
                   words
                   .
                   Thus
                   if
                   a
                   man
                   whose
                   name
                   is
                   Dorotheus
                   calls
                   himself
                   Theodorus
                   ,
                   for
                   
                     Nicolaus
                     ,
                     Laonicus
                  
                   ,
                   for
                   
                     Demonicus
                     ,
                     Nicodemus
                  
                   ;
                   it
                   is
                   an
                   equivocation
                   or
                   an
                   art
                   of
                   deception
                   ,
                   but
                   such
                   as
                   may
                   be
                   legitimated
                   by
                   the
                   cause
                   :
                   but
                   if
                   the
                   inquiry
                   be
                   in
                   a
                   serious
                   matter
                   ,
                   the
                   answer
                   must
                   be
                   serious
                   and
                   material
                   ,
                   true
                   ,
                   and
                   significative
                   to
                   the
                   purposes
                   of
                   law
                   ,
                   and
                   justice
                   ,
                   and
                   society
                   .
                   And
                   therefore
                   if
                   Nicodemus
                   had
                   been
                   interrogated
                   by
                   Pilate
                   in
                   a
                   serious
                   cause
                   ,
                   he
                   might
                   not
                   have
                   said
                   his
                   name
                   was
                   Demonicus
                   ;
                   and
                   the
                   reason
                   ,
                   is
                   ,
                   because
                   he
                   might
                   not
                   have
                   concealed
                   it
                   .
                   But
                   when
                   it
                   is
                   lawfull
                   to
                   conceal
                   it
                   if
                   we
                   can
                   ,
                   this
                   is
                   a
                   just
                   way
                   of
                   doing
                   it
                   ;
                   for
                   it
                   is
                   not
                   lie
                   in
                   it self
                   ,
                   and
                   can
                   be
                   made
                   to
                   doe
                   or
                   to
                   minister
                   to
                   that
                   good
                   which
                   is
                   intended
                   .
                   Thus
                   in
                   the
                   book
                   of
                   Tobit
                   we
                   find
                   that
                   the
                   Angel
                   Raphael
                   called
                   himself
                   Azarias
                   the
                   son
                   of
                   Ananias
                   ,
                   which
                   indeed
                   is
                   the
                   name
                   of
                   his
                   office
                   ,
                   or
                   the
                   Rebus
                   ,
                   the
                   meaning
                   of
                   his
                   present
                   imployment
                   ,
                   that
                   is
                   ,
                   
                     Auxilium
                     Domini
                     ,
                     Filius
                     nubis
                     Domini
                     ,
                     The
                     aid
                     of
                     the
                     Lord
                     ,
                     Son
                     of
                     the
                     Lords
                     cloud
                  
                   ;
                   meaning
                   that
                   he
                   was
                   sent
                   from
                   the
                   Lord
                   in
                   a
                   cloud
                   or
                   disguise
                   to
                   be
                   an
                   aid
                   and
                   a
                   blessing
                   to
                   that
                   religious
                   family
                   .
                   And
                   he
                   that
                   call'd
                   Arsinoe
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   
                     Juno's
                     violet
                  
                   ,
                   kept
                   all
                   the
                   letters
                   of
                   the
                   name
                   right
                   ,
                   and
                   complemented
                   the
                   Lady
                   ingeniously
                   .
                   But
                   these
                   are
                   better
                   effects
                   of
                   wit
                   then
                   ministeries
                   of
                   justice
                   ;
                   and
                   therefore
                   are
                   not
                   to
                   be
                   used
                   but
                   upon
                   great
                   reasons
                   ,
                   and
                   by
                   the
                   former
                   measures
                   ,
                   when
                   the
                   matter
                   is
                   of
                   concernment
                   .
                
              
               
                 
                 
                   Question
                   IV.
                   Whether
                   it
                   be
                   lawful
                   by
                   false
                   signes
                   ,
                   by
                   
                     
                  
                   actions
                   and
                   pretences
                   of
                   actions
                   ,
                   to
                   deceive
                   others
                   for
                   any
                   good
                   end
                   :
                   and
                   in
                   what
                   cases
                   it
                   is
                   so
                   .
                
                 
                   
                     To
                     this
                     question
                     I
                     answer
                     in
                     the
                     words
                     of
                  
                   Aquinas
                   ,
                   
                   
                     because
                     they
                     are
                     reasonable
                     pious
                  
                   ,
                   
                   Ad
                   virtutem
                   veritatis
                   pertinet
                   ,
                   ut
                   quis
                   talem
                   se
                   exhibeat
                   exterius
                   per
                   signa
                   exteriora
                   qualis
                   est
                   ;
                   ea
                   autem
                   non
                   solum
                   sunt
                   verba
                   ,
                   sed
                   etiam
                   factae
                   :
                   
                     and
                     a
                     little
                     after
                  
                   ,
                   Non
                   refert
                   autem
                   utrum
                   aliquis
                   mentiatur
                   verbo
                   ,
                   vel
                   quocunque
                   alio
                   facto
                   ,
                   It
                   is
                   all
                   one
                   if
                   a
                   man
                   lies
                   ,
                   whether
                   it
                   be
                   by
                   word
                   or
                   by
                   deed
                   .
                   
                     A
                     man
                     may
                     look
                     a
                     lie
                     ,
                     and
                     nod
                     a
                     lie
                     ,
                     and
                     smile
                     a
                     lie
                     .
                  
                
                 
                   But
                   in
                   this
                   there
                   is
                   some
                   variety
                   :
                   
                   For
                   1.
                   all
                   dissembling
                   from
                   an
                   evil
                   principle
                   and
                   to
                   evil
                   purposes
                   is
                   criminal
                   .
                   For
                   thus
                   Tertullian
                   declaims
                   bitterly
                   against
                   those
                   Ladies
                   who
                   (
                   saies
                   he
                   )
                   
                     being
                     taught
                     by
                     the
                     Apostate
                     Angels
                     oculos
                     circumducto
                     nigrore
                     fucare
                     ,
                  
                   
                   
                     &
                     genas
                     mendacio
                     ruboris
                     inficere
                     ,
                     &
                     mutare
                     adulterinis
                     coloribus
                     crinem
                     ,
                     &
                     expugnare
                     omnem
                     oris
                     &
                     capitis
                     veritatem
                     ,
                     besmear
                     their
                     eye-brows
                     with
                     a
                     black
                     semicircle
                     ,
                     and
                     stain
                     their
                     cheeks
                     with
                     a
                     lying
                     red
                     ,
                     and
                     change
                     the
                     colour
                     of
                     their
                     hair
                     into
                     an
                     adulterous
                     pretence
                     ,
                     and
                     drive
                     away
                     all
                     the
                     ingenuity
                     and
                     truth
                     of
                     their
                     faces
                     .
                  
                   And
                   
                     Clemens
                     Alexandrinus
                  
                   is
                   as
                   severe
                   against
                   old
                   men
                   that
                   with
                   black-lead
                   combes
                   put
                   a
                   lie
                   upon
                   their
                   heads
                   ;
                   and
                   so
                   disgrace
                   their
                   old
                   age
                   ,
                   which
                   ought
                   to
                   be
                   relied
                   upon
                   ,
                   believ'd
                   and
                   reverenc'd
                   for
                   truth
                   .
                   And
                   it
                   was
                   well
                   said
                   of
                   Archidamus
                   to
                   a
                   man
                   of
                   Chios
                   who
                   did
                   stain
                   his
                   white
                   hairs
                   with
                   black
                   and
                   the
                   imagery
                   of
                   youth
                   ,
                   the
                   man
                   
                     was
                     hardly
                     to
                     be
                     believ'd
                     ,
                     when
                     he
                     had
                     a
                     lie
                     in
                     his
                     heart
                     ,
                     and
                     bore
                     a
                     lie
                     upon
                     his
                     head
                     .
                  
                   These
                   things
                   proceeding
                   from
                   pride
                   and
                   vanity
                   ,
                   and
                   ministring
                   to
                   lust
                   ,
                   or
                   carried
                   on
                   with
                   scandal
                   ,
                   are
                   not
                   onely
                   against
                   humility
                   and
                   sobriety
                   and
                   chastity
                   and
                   charity
                   ,
                   but
                   against
                   truth
                   too
                   ;
                   because
                   they
                   are
                   done
                   with
                   a
                   purpose
                   to
                   deceive
                   ,
                   and
                   by
                   deceit
                   to
                   serve
                   those
                   evil
                   ends
                   .
                   To
                   the
                   same
                   purpose
                   was
                   the
                   fact
                   of
                   them
                   of
                   whom
                   
                     Dio
                     Chrysostomus
                  
                   speaks
                   ,
                   
                   who
                   knowing
                   that
                   men
                   were
                   in
                   love
                   with
                   old
                   Manuscripts
                   ,
                   would
                   put
                   new
                   ones
                   into
                   heaps
                   of
                   corn
                   and
                   make
                   them
                   look
                   like
                   old
                   :
                   such
                   also
                   are
                   they
                   who
                   in
                   Holland
                   lately
                   would
                   exactly
                   counterfeit
                   old
                   Meddals
                   ,
                   to
                   get
                   a
                   treble
                   price
                   beyond
                   the
                   value
                   of
                   the
                   metal
                   and
                   the
                   imagery
                   .
                   These
                   things
                   and
                   all
                   of
                   the
                   like
                   nature
                   are
                   certainly
                   unlawful
                   ,
                   because
                   they
                   are
                   against
                   justice
                   and
                   charity
                   .
                
                 
                   2.
                   
                   But
                   there
                   are
                   other
                   kinds
                   of
                   counterfeits
                   ,
                   
                   such
                   as
                   are
                   gildings
                   of
                   wood
                   and
                   brass
                   ,
                   false
                   stones
                   ,
                   counterfeit
                   diamonds
                   ,
                   glass
                   depicted
                   like
                   emeralds
                   and
                   rubies
                   ,
                   a
                   crust
                   of
                   marble
                   drawn
                   over
                   a
                   building
                   of
                   course
                   stone
                   ;
                   these
                   are
                   onely
                   for
                   beauty
                   and
                   ornament
                   ,
                   and
                   of
                   themselves
                   minister
                   to
                   no
                   evil
                   ,
                   
                   but
                   are
                   pleasant
                   and
                   useful
                   :
                   now
                   though
                   to
                   sell
                   these
                   images
                   of
                   beauty
                   for
                   real
                   be
                   a
                   great
                   cheat
                   ;
                   yet
                   to
                   expose
                   them
                   to
                   be
                   seen
                   as
                   such
                   ,
                   and
                   every
                   man
                   be
                   left
                   to
                   his
                   liberty
                   of
                   thinking
                   as
                   he
                   please
                   ,
                   and
                   being
                   pleas'd
                   as
                   he
                   can
                   ,
                   is
                   very
                   innocent
                   .
                
                 
                   3.
                   
                   There
                   is
                   a
                   third
                   sort
                   of
                   lying
                   or
                   deceiving
                   by
                   signs
                   not
                   vocal
                   :
                   
                   that
                   is
                   ,
                   the
                   dissembling
                   of
                   a
                   passion
                   ,
                   such
                   as
                   that
                   of
                   which
                   Seneca
                   complains
                   in
                   the
                   matter
                   of
                   Grief
                   ,
                   which
                   is
                   the
                   simplest
                   of
                   all
                   passions
                   ;
                   but
                   pretended
                   by
                   some
                   without
                   truth
                   to
                   purposes
                   not
                   good
                   .
                   
                     Sibi
                     tristes
                     non
                     sunt
                     ,
                     &
                     clariùs
                     cum
                     audiuntur
                     gemunt
                     ,
                  
                   
                   
                     &
                     taciti
                     quietique
                     dum
                     secretum
                     est
                     ,
                     cum
                     
                     aliquos
                     viderint
                     in
                     fletus
                     novos
                     excitantur
                     .
                  
                   So
                   did
                   Gellia
                   in
                   the
                   Epigram
                   ,
                   
                     
                       Amissum
                       non
                       flet
                       cum
                       sola
                       est
                       Gellia
                       Patrem
                       :
                    
                     
                       Si
                       quis
                       ad
                       est
                       ,
                       jussae
                       prosiliunt
                       lachrymae
                       .
                    
                  
                   They
                   are
                   full
                   of
                   tears
                   in
                   company
                   ,
                   but
                   in
                   their
                   retirements
                   pleas'd
                   well
                   enough
                   .
                   Now
                   things
                   of
                   this
                   nature
                   are
                   indifferent
                   ;
                   but
                   are
                   good
                   or
                   bad
                   according
                   to
                   the
                   cause
                   or
                   the
                   design
                   .
                   
                     Mourn
                     for
                     the
                     dead
                  
                   ,
                   saith
                   
                     Ben-Sirach
                     ,
                     and
                     that
                     a
                     day
                     or
                     two
                     ,
                     lest
                     thou
                     be
                     evil
                     spoken
                     of
                     .
                  
                   That
                   end
                   is
                   honest
                   ;
                   and
                   therefore
                   to
                   mourn
                   in
                   solemnity
                   is
                   good
                   ,
                   if
                   we
                   cannot
                   mourn
                   in
                   passion
                   :
                   and
                   the
                   laws
                   enjoyn
                   to
                   a
                   man
                   and
                   woman
                   respectively
                   
                     annum
                     luctus
                     ,
                     a
                     year
                     of
                     solemn
                     mourning
                  
                   ;
                   all
                   which
                   time
                   it
                   is
                   not
                   suppos'd
                   the
                   passion
                   should
                   be
                   troublesome
                   and
                   afflictive
                   .
                   Thus
                   we
                   find
                   David
                   pretending
                   madness
                   before
                   Achish
                   the
                   King
                   of
                   Gath
                   ;
                   it
                   was
                   for
                   his
                   life
                   :
                   and
                   we
                   doe
                   not
                   find
                   any
                   of
                   the
                   ancient
                   Doctors
                   blaming
                   the
                   dissimulation
                   .
                
                 
                   4.
                   
                   But
                   that
                   which
                   is
                   here
                   the
                   principal
                   inquiry
                   is
                   ,
                   
                   whether
                   signs
                   not
                   vocal
                   ,
                   which
                   have
                   in
                   them
                   ambiguity
                   ,
                   and
                   may
                   signify
                   several
                   things
                   ,
                   may
                   be
                   us'd
                   with
                   a
                   purpose
                   to
                   deceive
                   .
                   And
                   to
                   this
                   the
                   answer
                   is
                   the
                   same
                   with
                   the
                   former
                   in
                   the
                   case
                   of
                   equivocation
                   ,
                   with
                   this
                   onely
                   difference
                   ;
                   That
                   as
                   there
                   is
                   some
                   more
                   liberty
                   in
                   the
                   use
                   of
                   equivocal
                   words
                   ,
                   then
                   of
                   a
                   simple
                   lie
                   ;
                   so
                   there
                   is
                   some
                   more
                   liberty
                   yet
                   in
                   equivocal
                   actions
                   then
                   in
                   words
                   ,
                   because
                   there
                   may
                   be
                   more
                   reasons
                   for
                   such
                   dubious
                   actions
                   then
                   for
                   dubious
                   words
                   ,
                   and
                   they
                   are
                   not
                   so
                   near
                   ,
                   so
                   usual
                   ,
                   *
                   so
                   intended
                   significations
                   of
                   our
                   mind
                   ,
                   nor
                   ministeries
                   of
                   entercourse
                   and
                   society
                   .
                   But
                   where
                   they
                   are
                   taken
                   so
                   ,
                   they
                   are
                   to
                   be
                   governed
                   by
                   the
                   same
                   rules
                   ;
                   save
                   onely
                   that
                   a
                   less
                   necessity
                   may
                   be
                   a
                   sufficient
                   legitimation
                   of
                   such
                   dubious
                   signs
                   :
                   concerning
                   which
                   ,
                   besides
                   the
                   analogy
                   and
                   proportion
                   to
                   the
                   former
                   rules
                   ,
                   there
                   is
                   no
                   other
                   measure
                   but
                   the
                   severities
                   of
                   a
                   good
                   and
                   a
                   prudent
                   man
                   taking
                   into
                   him
                   the
                   accounts
                   of
                   Christian
                   simplicity
                   and
                   ingenuity
                   .
                
                 
                   I
                   have
                   onely
                   one
                   thing
                   to
                   adde
                   in
                   order
                   to
                   practice
                   .
                   
                   There
                   is
                   a
                   liberty
                   in
                   the
                   forecited
                   cases
                   there
                   where
                   there
                   is
                   a
                   necessity
                   ,
                   and
                   where
                   there
                   is
                   a
                   great
                   charity
                   .
                   For
                   in
                   these
                   cases
                   it
                   is
                   true
                   what
                   S.
                   Chrysostom
                   saies
                   ,
                   
                     Fraudis
                     quidem
                     magna
                     vis
                     modo
                     ne
                     fraudulento
                     animo
                     fiat
                     :
                     quam
                     ipsam
                     tum
                     ne
                     fraudem
                     quidem
                     nominandam
                     putaverim
                     ,
                     verum
                     Oeconomiam
                     quandam
                     potius
                     ac
                     sapientiam
                     artemque
                     ,
                     quâ
                     possis
                     è
                     mediis
                     iisque
                     imperviis
                     desperatarum
                     rerum
                     angustiis
                     difficultatibusque
                     correctis
                     &
                     emendatis
                     animi
                     vitiit
                     evadere
                     .
                  
                   There
                   is
                   a
                   great
                   use
                   of
                   artifices
                   in
                   our
                   words
                   and
                   actions
                   when
                   we
                   are
                   hard
                   put
                   to
                   it
                   in
                   desperate
                   cases
                   and
                   extremest
                   difficulties
                   ,
                   and
                   then
                   these
                   arts
                   are
                   not
                   indeed
                   deceptions
                   ,
                   but
                   just
                   escapes
                   .
                   But
                   yet
                   this
                   I
                   say
                   ,
                   that
                   it
                   is
                   not
                   safe
                   to
                   use
                   all
                   our
                   liberty
                   ;
                   because
                   when
                   it
                   is
                   practis'd
                   freely
                   ,
                   we
                   oftentimes
                   find
                   our selves
                   ill
                   Judges
                   of
                   the
                   necessity
                   .
                   And
                   however
                   it
                   be
                   ,
                   yet
                   it
                   is
                   much
                   more
                   noble
                   to
                   suffer
                   bravely
                   then
                   to
                   escape
                   from
                   it
                   by
                   a
                   doubtful
                   way
                   ;
                   1.
                   for
                   the
                   love
                   and
                   honour
                   of
                   simplicity
                   ,
                   2.
                   for
                   the
                   endeavours
                   of
                   perfection
                   ,
                   3.
                   for
                   the
                   danger
                   of
                   sin
                   ,
                   4.
                   for
                   the
                   peril
                   of
                   scandal
                   .
                   And
                   it
                   was
                   bravely
                   done
                   of
                   
                     Augustus
                     Caesar
                  
                   ,
                   who
                   when
                   he
                   had
                   promised
                   ten
                   thousand
                   Sesterces
                   to
                   him
                   that
                   should
                   bring
                   Corocotta
                   ,
                   a
                   famous
                   Spanish
                   thief
                   ,
                   alive
                   into
                   his
                   presence
                   ;
                   Corocotta
                   himself
                   came
                   and
                   demanded
                   the
                   money
                   ,
                   and
                   had
                   it
                   ,
                   and
                   he
                   was
                   spar'd
                   besides
                   :
                   he
                   escaped
                   for
                   his
                   wit
                   and
                   confidence
                   ;
                   but
                   had
                   the
                   money
                   
                     pro
                     fide
                     Caes●●is
                  
                   ,
                   according
                   to
                   the
                   faith
                   and
                   nobleness
                   of
                   Casars
                   justice
                   :
                   for
                   he
                   might
                   have
                   made
                   use
                   of
                   the
                   ambiguity
                   of
                   his
                   words
                   to
                   have
                   kept
                   the
                   money
                   ,
                   and
                   hang'd
                   the
                   
                   thief
                   ;
                   but
                   he
                   thought
                   it
                   Nobler
                   to
                   doe
                   all
                   that
                   he
                   could
                   be
                   thought
                   to
                   have
                   intended
                   by
                   his
                   words
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   saies
                   Aristotle
                   ,
                   
                   
                     The
                     brave
                     and
                     magnanimous
                     man
                     does
                     not
                     sneak
                     ,
                     but
                     speaks
                     truth
                     and
                     is
                     confident
                     .
                  
                
                 
                   It
                   cannot
                   be
                   denied
                   what
                   S.
                   
                     Clemens
                     Alexandrinus
                  
                   said
                   ,
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     a
                     good
                     man
                     will
                     for
                     the
                     good
                     of
                     his
                     neighbour
                     doe
                     something
                     more
                     then
                     he
                     would
                     doe
                     willingly
                     and
                     of
                     his
                     own
                     accord
                  
                   ;
                   yet
                   when
                   it
                   is
                   his
                   own
                   case
                   ,
                   it
                   is
                   better
                   to
                   let
                   goe
                   his
                   liberty
                   then
                   to
                   run
                   a
                   hazard
                   .
                   Sarah
                   did
                   lie
                   ,
                   and
                   she
                   was
                   reproved
                   by
                   the
                   Angel
                   ;
                   Abraham
                   did
                   so
                   too
                   ,
                   saies
                   
                     Tertullian
                     ,
                     Saram
                     sororem
                     suam
                     mentitus
                     est
                     ,
                  
                   but
                   he
                   was
                   reproved
                   by
                   
                     Abimelech
                     :
                     Jacob
                  
                   did
                   lie
                   to
                   his
                   Father
                   ,
                   but
                   he
                   is
                   not
                   commended
                   for
                   it
                   ;
                   and
                   Rachel
                   did
                   dissemble
                   ,
                   but
                   she
                   died
                   in
                   childbirth
                   ,
                   and
                   it
                   was
                   occasioned
                   by
                   that
                   ,
                   say
                   the
                   Jewish
                   Doctors
                   :
                   Simeon
                   and
                   Levi
                   destroyed
                   the
                   Sichemites
                   by
                   a
                   stratagem
                   ,
                   but
                   they
                   troubled
                   the
                   house
                   of
                   Israel
                   by
                   it
                   :
                   Thamar
                   deceived
                   Judah
                   ,
                   but
                   she
                   plai'd
                   the
                   harlot
                   in
                   deed
                   as
                   well
                   as
                   in
                   words
                   .
                   And
                   concerning
                   those
                   worthy
                   persons
                   mentioned
                   in
                   Scripture
                   who
                   did
                   lie
                   or
                   dissemble
                   ,
                   the
                   Christian
                   Doctors
                   have
                   been
                   put
                   to
                   it
                   to
                   make
                   apologies
                   ,
                   and
                   excuses
                   ,
                   and
                   justifications
                   for
                   them
                   ,
                   and
                   are
                   not
                   yet
                   agreed
                   how
                   to
                   doe
                   it
                   .
                   S.
                   Basil
                   and
                   S.
                   Chrysostome
                   are
                   two
                   examples
                   of
                   several
                   proceedings
                   .
                   S.
                   Basil
                   alwaies
                   bore
                   his
                   heart
                   upon
                   his
                   hand
                   ,
                   and
                   shewed
                   it
                   to
                   every
                   one
                   that
                   was
                   concerned
                   .
                   Saint
                   Chrysostome
                   used
                   craft
                   against
                   the
                   simple
                   ,
                   and
                   fraud
                   against
                   him
                   that
                   spoke
                   all
                   things
                   in
                   simplicity
                   .
                   
                   Chrysostome
                   was
                   forced
                   with
                   laborious
                   arts
                   to
                   excuse
                   and
                   justifie
                   it
                   ,
                   and
                   did
                   it
                   hardly
                   :
                   But
                   S.
                   Basil
                   had
                   no
                   scruple
                   concerning
                   his
                   innocence
                   ;
                   what
                   he
                   had
                   concerning
                   his
                   prudence
                   and
                   safety
                   does
                   not
                   belong
                   to
                   the
                   present
                   question
                   .
                   
                   But
                   of
                   this
                   last
                   particular
                   I
                   have
                   given
                   larger
                   accounts
                   in
                   a
                   Discourse
                   on
                   purpose
                   .
                
                 
                   The
                   conclusion
                   is
                   this
                   ,
                   If
                   a
                   man
                   speaks
                   a
                   direct
                   down-right
                   lie
                   ,
                   
                   he
                   can
                   very
                   hardly
                   be
                   innocent
                   :
                   but
                   if
                   by
                   intrigues
                   of
                   words
                   and
                   actions
                   ,
                   
                     per
                     involucra
                     verborum
                  
                   (
                   as
                   Cicero
                   calls
                   it
                   )
                   
                     per
                     orationem
                     intortam
                  
                   (
                   as
                   the
                   Comedy
                   )
                   
                     by
                     covers
                     of
                     words
                  
                   ,
                   and
                   
                     by
                     crooked
                     speeches
                  
                   ,
                   a
                   man
                   have
                   entercourse
                   ,
                   he
                   had
                   need
                   be
                   very
                   witty
                   to
                   be
                   innocent
                   according
                   to
                   the
                   Hebrew
                   proverb
                   ,
                   
                     If
                     a
                     man
                     have
                     wit
                     enough
                     to
                     give
                     cross
                     and
                     involved
                     answers
                     ,
                     let
                     him
                     use
                     it
                     well
                  
                   ;
                   if
                   he
                   knows
                   not
                   how
                   to
                   doe
                   it
                   well
                   ,
                   let
                   him
                   hold
                   his
                   peace
                   .
                   It
                   was
                   but
                   a
                   sneaking
                   evasion
                   of
                   S.
                   Francis
                   ,
                   when
                   the
                   pursuers
                   after
                   a
                   murderer
                   asked
                   if
                   the
                   man
                   came
                   that
                   way
                   ;
                   No
                   ,
                   saith
                   the
                   Frier
                   ,
                   thrusting
                   his
                   hand
                   into
                   his
                   sleeve
                   ,
                   he
                   came
                   not
                   here
                   .
                   If
                   a
                   mans
                   wit
                   be
                   not
                   very
                   ready
                   and
                   very
                   clear
                   ,
                   while
                   he
                   thinks
                   himself
                   wise
                   ,
                   he
                   may
                   become
                   a
                   vain
                   person
                   .
                   The
                   Devil
                   no
                   question
                   hath
                   a
                   great
                   wit
                   ,
                   and
                   a
                   ready
                   answer
                   ;
                   yet
                   when
                   he
                   was
                   put
                   to
                   it
                   at
                   his
                   Oracles
                   ,
                   and
                   durst
                   not
                   tell
                   a
                   down-right
                   lie
                   ,
                   and
                   yet
                   knew
                   not
                   what
                   was
                   truth
                   many
                   times
                   ,
                   he
                   was
                   put
                   to
                   most
                   pitifull
                   shifts
                   ,
                   and
                   trifling
                   equivocations
                   ,
                   and
                   arts
                   of
                   knavery
                   ;
                   which
                   when
                   they
                   were
                   discovered
                   by
                   events
                   contrary
                   to
                   the
                   meaning
                   which
                   was
                   obvious
                   for
                   the
                   inquirers
                   to
                   understand
                   it
                   made
                   him
                   much
                   more
                   contemptible
                   and
                   ridiculous
                   then
                   if
                   he
                   had
                   said
                   nothing
                   ,
                   or
                   confess'd
                   his
                   ignorance
                   .
                   But
                   he
                   that
                   does
                   speak
                   ,
                   and
                   is
                   bound
                   to
                   speak
                   ,
                   must
                   speak
                   according
                   to
                   the
                   mind
                   of
                   him
                   with
                   whom
                   he
                   does
                   converse
                   ,
                   that
                   is
                   ,
                   so
                   to
                   converse
                   ,
                   that
                   by
                   our
                   fault
                   he
                   be
                   not
                   deceived
                   against
                   his
                   right
                   ,
                   against
                   justice
                   or
                   against
                   charity
                   ,
                   and
                   therefore
                   he
                   had
                   better
                   in
                   all
                   things
                   speak
                   plainly
                   :
                   for
                   truth
                   is
                   the
                   easiest
                   to
                   be
                   told
                   ;
                   but
                   
                     no
                     wit
                     is
                     sufficient
                     for
                     a
                     crafty
                     conversation
                     .
                  
                
              
            
             
               
               
                 RULE
                 VI.
                 It
                 is
                 not
                 lawfull
                 for
                 private
                 Christians
                 without
                 publick
                 authority
                 to
                 punish
                 Malefactors
                 ,
                 but
                 they
                 may
                 require
                 it
                 of
                 the
                 Magistrate
                 in
                 some
                 cases
                 .
              
               
                 IN
                 the
                 law
                 of
                 Nature
                 it
                 was
                 permitted
                 :
                 
                 but
                 as
                 the
                 world
                 grew
                 older
                 ,
                 and
                 better
                 experienc'd
                 ,
                 and
                 better
                 instructed
                 ,
                 it
                 became
                 unlawfull
                 and
                 forbidden
                 ;
                 in
                 some
                 places
                 sooner
                 ,
                 in
                 some
                 places
                 later
                 .
                 The
                 Ephori
                 among
                 the
                 Lacedaemonians
                 might
                 kill
                 Criminals
                 extrajudicially
                 ;
                 and
                 Nicolaus
                 of
                 Damascus
                 relates
                 ,
                 that
                 amongst
                 the
                 Umbrians
                 every
                 man
                 was
                 the
                 revenger
                 of
                 his
                 own
                 injuries
                 :
                 for
                 till
                 by
                 laws
                 men
                 were
                 defended
                 ,
                 they
                 by
                 revenges
                 and
                 retaliation
                 might
                 drive
                 away
                 the
                 injury
                 as
                 far
                 as
                 was
                 necessary
                 .
                 But
                 because
                 when
                 a
                 man
                 is
                 in
                 pain
                 and
                 grief
                 he
                 strikes
                 unjustly
                 and
                 unequally
                 ,
                 and
                 judges
                 incompetently
                 ,
                 laws
                 were
                 made
                 to
                 restrain
                 the
                 first
                 licence
                 ,
                 and
                 to
                 put
                 it
                 into
                 the
                 hands
                 of
                 Princes
                 onely
                 ,
                 because
                 they
                 being
                 common
                 Fathers
                 to
                 their
                 people
                 ,
                 were
                 most
                 likely
                 to
                 doe
                 justice
                 equally
                 and
                 wisely
                 .
                 
                   Iccirco
                   enim
                   judiciorum
                   vigor
                   jurisque
                   publici
                   tutela
                   videtur
                   in
                   medio
                   constituta
                   ,
                   ne
                   quisquam
                   sibiipsi
                   permittere
                   valeat
                   ultionem
                   ,
                
                 said
                 Honorius
                 and
                 Theodosius
                 ,
                 That
                 no
                 man
                 might
                 avenge
                 himself
                 ,
                 Laws
                 and
                 Judges
                 and
                 Tribunals
                 were
                 appointed
                 for
                 publick
                 justice
                 .
              
               
                 But
                 for
                 this
                 ,
                 
                 provisions
                 at
                 first
                 could
                 not
                 be
                 made
                 so
                 generally
                 ,
                 but
                 that
                 some
                 cases
                 would
                 happen
                 ,
                 and
                 some
                 gaps
                 be
                 left
                 open
                 ,
                 which
                 every
                 man
                 must
                 stop
                 ,
                 and
                 provide
                 for
                 as
                 well
                 as
                 he
                 could
                 .
                 Thus
                 we
                 find
                 that
                 Phinehas
                 ,
                 when
                 he
                 saw
                 God
                 was
                 angry
                 with
                 the
                 Sons
                 of
                 Israel
                 about
                 the
                 matter
                 of
                 Moab
                 ,
                 himself
                 ,
                 to
                 divert
                 the
                 anger
                 that
                 was
                 already
                 gone
                 forth
                 ,
                 smote
                 Zimri
                 ,
                 a
                 Prince
                 among
                 the
                 Simeonites
                 ,
                 and
                 his
                 fair
                 Mistris
                 in
                 his
                 arms
                 ,
                 and
                 kill'd
                 them
                 in
                 their
                 Crimes
                 .
                 From
                 his
                 example
                 many
                 Zelots
                 amongst
                 the
                 Jew
                 took
                 liberty
                 to
                 kill
                 a
                 man
                 that
                 sinn'd
                 apparently
                 .
                 So
                 Mattathias
                 kill'd
                 a
                 Jew
                 that
                 offer'd
                 sacrifice
                 according
                 to
                 the
                 manner
                 of
                 the
                 Greeks
                 ;
                 and
                 the
                 People
                 kill'd
                 three
                 hundred
                 of
                 their
                 Countrymen
                 upon
                 the
                 like
                 account
                 .
                 But
                 this
                 quickly
                 grew
                 into
                 excess
                 and
                 irregularity
                 ;
                 and
                 therefore
                 when
                 our
                 Blessed
                 Lord
                 was
                 zealous
                 for
                 the
                 honour
                 of
                 the
                 Temple
                 ,
                 he
                 went
                 no
                 further
                 but
                 to
                 use
                 a
                 little
                 Whip
                 to
                 affright
                 them
                 from
                 their
                 prophaneness
                 .
              
               
                 And
                 yet
                 in
                 some
                 cases
                 God
                 permitted
                 private
                 persons
                 to
                 be
                 Executioners
                 ;
                 
                 as
                 in
                 case
                 a
                 Jew
                 tempted
                 his
                 Child
                 ,
                 
                 or
                 Brother
                 ,
                 or
                 Neighbour
                 to
                 Idolatry
                 ,
                 the
                 tempted
                 person
                 might
                 kill
                 him
                 without
                 delating
                 him
                 to
                 the
                 Judge
                 :
                 and
                 in
                 a
                 cause
                 of
                 Blood
                 ,
                 the
                 next
                 of
                 kin
                 might
                 kill
                 the
                 Man-slayer
                 if
                 he
                 overtook
                 him
                 before
                 he
                 took
                 Sanctuary
                 .
                 But
                 here
                 the
                 cases
                 were
                 such
                 that
                 the
                 private
                 person
                 was
                 not
                 Judge
                 ,
                 but
                 by
                 leave
                 from
                 God
                 was
                 Executioner
                 upon
                 the
                 notoreity
                 of
                 the
                 fact
                 :
                 for
                 although
                 for
                 a
                 dead
                 person
                 his
                 nearest
                 relation
                 might
                 with
                 his
                 own
                 hand
                 take
                 vengeance
                 ;
                 yet
                 if
                 himself
                 was
                 wounded
                 ,
                 he
                 might
                 not
                 ,
                 but
                 by
                 the
                 sentence
                 of
                 the
                 Judge
                 ,
                 say
                 
                 the
                 Doctors
                 of
                 the
                 Jews
                 ;
                 because
                 he
                 ought
                 not
                 to
                 be
                 Judge
                 where
                 he
                 could
                 hardly
                 be
                 moderate
                 .
              
               
                 In
                 the
                 Sea
                 ,
                 
                 and
                 in
                 desart
                 places
                 ,
                 where
                 there
                 can
                 be
                 no
                 appeals
                 to
                 Judges
                 ,
                 every
                 man
                 is
                 Executioner
                 of
                 the
                 sentence
                 of
                 the
                 law
                 of
                 Nations
                 .
                 Thus
                 we
                 find
                 that
                 
                   Julius
                   Caesar
                
                 pursued
                 the
                 Pirats
                 in
                 the
                 Mediterranean
                 and
                 Adriatick
                 Seas
                 ;
                 and
                 because
                 the
                 Proconsul
                 would
                 not
                 ,
                 he
                 gather'd
                 a
                 sudden
                 Navy
                 and
                 overtook
                 them
                 ,
                 and
                 hang'd
                 them
                 upon
                 the
                 main-yards
                 of
                 their
                 own
                 Vessels
                 .
                 Thus
                 the
                 wild
                 Arabs
                 and
                 Circassian
                 Thieves
                 ,
                 that
                 live
                 in
                 vast
                 places
                 ,
                 and
                 under
                 no
                 Government
                 ,
                 being
                 publick
                 Enemies
                 of
                 Mankind
                 ,
                 and
                 under
                 no
                 laws
                 ,
                 nor
                 treaties
                 or
                 communications
                 of
                 peace
                 ,
                 may
                 be
                 kill'd
                 by
                 every
                 one
                 that
                 is
                 injur'd
                 and
                 spoil'd
                 by
                 them
                 ,
                 when
                 he
                 can
                 doe
                 it
                 .
                 To
                 this
                 agrees
                 that
                 of
                 
                   Tertullian
                   ,
                   In
                   publicos
                   hostes
                   omnis
                   homo
                   miles
                   est
                
                 ;
                 and
                 that
                 of
                 Democritus
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   He
                   that
                   kils
                   a
                   thief
                   and
                   a
                   robber
                   with
                   his
                   own
                   hand
                   ,
                   or
                   by
                   command
                   ,
                   or
                   by
                   consent
                   ,
                   is
                   innocent
                   ,
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                
                 But
                 this
                 is
                 to
                 be
                 understood
                 of
                 the
                 permission
                 in
                 the
                 law
                 of
                 Nature
                 .
              
               
                 For
                 in
                 Christianity
                 men
                 are
                 not
                 easily
                 permitted
                 to
                 touch
                 blood
                 ;
                 
                 not
                 hastily
                 to
                 intermeddle
                 in
                 the
                 causes
                 of
                 blood
                 ;
                 not
                 to
                 give
                 sentence
                 for
                 the
                 effusion
                 of
                 it
                 :
                 these
                 things
                 are
                 to
                 be
                 done
                 with
                 caution
                 ,
                 and
                 a
                 slow
                 motion
                 ,
                 and
                 after
                 a
                 loud
                 call
                 ,
                 and
                 upon
                 a
                 great
                 necessity
                 ,
                 because
                 there
                 are
                 two
                 great
                 impediments
                 :
                 the
                 one
                 is
                 the
                 duty
                 of
                 Mercy
                 ,
                 which
                 is
                 greatly
                 requir'd
                 and
                 severely
                 exacted
                 of
                 every
                 Disciple
                 of
                 Christ
                 ;
                 and
                 the
                 other
                 is
                 ,
                 that
                 there
                 is
                 a
                 Soul
                 at
                 stake
                 when
                 blood
                 is
                 to
                 be
                 shed
                 ,
                 and
                 then
                 they
                 are
                 told
                 ,
                 that
                 as
                 they
                 judge
                 they
                 shall
                 be
                 judged
                 ,
                 as
                 they
                 measure
                 it
                 shall
                 be
                 measured
                 to
                 them
                 again
                 .
                 And
                 therefore
                 Criminal
                 Judges
                 have
                 a
                 tender
                 imployment
                 ,
                 and
                 very
                 unsafe
                 ,
                 unless
                 they
                 have
                 the
                 guards
                 of
                 a
                 just
                 Authority
                 ,
                 and
                 a
                 great
                 mercy
                 ,
                 and
                 an
                 unavoidable
                 necessity
                 ,
                 and
                 publick
                 utility
                 ,
                 and
                 the
                 fear
                 of
                 God
                 alwayes
                 before
                 their
                 eyes
                 ,
                 and
                 a
                 great
                 wisedome
                 to
                 conduct
                 their
                 greatest
                 dangers
                 .
              
               
                 That
                 which
                 remains
                 and
                 is
                 permitted
                 in
                 Christianity
                 is
                 ,
                 
                 1.
                 
                 The
                 
                   punishment
                   of
                   reprehension
                
                 ,
                 of
                 which
                 every
                 wise
                 and
                 good
                 man
                 may
                 be
                 judge
                 and
                 minister
                 :
                 for
                 as
                 S.
                 Cyprian
                 said
                 that
                 every
                 Bishop
                 is
                 a
                 Bishop
                 of
                 the
                 Catholick
                 Church
                 ,
                 that
                 is
                 ,
                 whereever
                 he
                 chance
                 to
                 be
                 ,
                 he
                 must
                 not
                 suffer
                 a
                 Soul
                 to
                 perish
                 if
                 he
                 can
                 help
                 it
                 ,
                 but
                 hath
                 right
                 every
                 where
                 to
                 minister
                 to
                 the
                 necessities
                 of
                 Souls
                 ,
                 who
                 are
                 otherwise
                 destitute
                 ,
                 and
                 every
                 where
                 to
                 pray
                 in
                 private
                 ,
                 to
                 bless
                 ,
                 to
                 absolve
                 dying
                 persons
                 ,
                 to
                 supply
                 the
                 defects
                 of
                 a
                 widow
                 and
                 desolate
                 Church
                 ;
                 so
                 every
                 good
                 man
                 hath
                 power
                 to
                 punish
                 a
                 base
                 and
                 vicious
                 person
                 by
                 severe
                 and
                 wise
                 animadversions
                 of
                 reproof
                 .
                 For
                 a
                 wise
                 man
                 is
                 never
                 a
                 private
                 man
                 (
                 said
                 Cicero
                 ;
                 )
                 and
                 Nasica
                 ,
                 and
                 Cato
                 ,
                 and
                 Fabius
                 ,
                 and
                 Lollius
                 were
                 in
                 authority
                 like
                 perpetual
                 Consuls
                 ,
                 alwayes
                 in
                 power
                 over
                 a
                 vicious
                 man.
                 
              
               
                 2.
                 
                 It
                 is
                 not
                 against
                 the
                 laws
                 of
                 Christianity
                 ,
                 
                 that
                 Parents
                 ,
                 and
                 Tutors
                 ,
                 and
                 Masters
                 ,
                 and
                 Governors
                 should
                 punish
                 Criminals
                 ,
                 that
                 is
                 ,
                 such
                 as
                 are
                 subject
                 to
                 them
                 ,
                 and
                 by
                 such
                 punishments
                 as
                 are
                 permitted
                 by
                 law
                 ,
                 and
                 by
                 such
                 measures
                 as
                 are
                 agreeable
                 to
                 the
                 just
                 and
                 charitable
                 ends
                 *
                 of
                 their
                 respective
                 
                 governments
                 ,
                 and
                 by
                 the
                 analogy
                 and
                 proportions
                 of
                 Christian
                 mercy
                 and
                 clemency
                 :
                 in
                 the
                 execution
                 of
                 which
                 punishments
                 there
                 need
                 no
                 other
                 laws
                 be
                 given
                 but
                 what
                 are
                 dictated
                 by
                 the
                 mind
                 of
                 a
                 charitable
                 ,
                 dispassionate
                 and
                 a
                 good
                 man.
                 But
                 then
                 in
                 these
                 Governments
                 there
                 is
                 more
                 liberty
                 then
                 in
                 any
                 other
                 but
                 the
                 supreme
                 :
                 for
                 a
                 personal
                 injury
                 done
                 to
                 a
                 Father
                 or
                 a
                 Tutor
                 may
                 be
                 punish'd
                 by
                 the
                 Father
                 or
                 Tutor
                 respectively
                 ,
                 and
                 so
                 also
                 it
                 may
                 by
                 the
                 Supreme
                 power
                 ,
                 
                   Cum
                   dignitas
                   authoritasque
                   ejus
                   in
                   quem
                   est
                   peccatum
                   tuenda
                   est
                   ,
                   ne
                   praetermissa
                   animadversio
                   contemptum
                   ejus
                   pariat
                   ,
                   &
                   honorem
                   levet
                   ,
                
                 said
                 Taurus
                 the
                 Philosopher
                 in
                 
                   A.
                   Gellius
                
                 .
                 An
                 injury
                 done
                 to
                 a
                 Superiour
                 is
                 a
                 contempt
                 of
                 his
                 authority
                 as
                 well
                 as
                 injurious
                 to
                 his
                 person
                 ;
                 and
                 if
                 it
                 be
                 not
                 punish'd
                 ,
                 will
                 soon
                 disorder
                 the
                 superiority
                 .
                 But
                 then
                 this
                 must
                 be
                 wholly
                 for
                 emendation
                 ;
                 and
                 though
                 anger
                 may
                 be
                 the
                 instrument
                 ,
                 yet
                 charity
                 must
                 be
                 both
                 the
                 measure
                 and
                 the
                 end
                 .
              
               
                 3.
                 
                 When
                 the
                 law
                 hath
                 pass'd
                 a
                 sentence
                 ,
                 
                 and
                 given
                 leave
                 to
                 any
                 subject
                 to
                 be
                 executioner
                 ,
                 he
                 that
                 is
                 injur'd
                 may
                 doe
                 it
                 .
                 But
                 this
                 is
                 to
                 be
                 understood
                 in
                 one
                 case
                 onely
                 that
                 concerns
                 the
                 Subject
                 ,
                 and
                 one
                 that
                 concerns
                 the
                 Prince
                 .
                 1.
                 
                 For
                 if
                 the
                 Prince
                 commands
                 that
                 whoever
                 finds
                 such
                 a
                 person
                 shall
                 smite
                 him
                 to
                 death
                 if
                 he
                 can
                 ,
                 every
                 man
                 is
                 bound
                 to
                 it
                 ,
                 if
                 the
                 law
                 be
                 just
                 :
                 as
                 in
                 the
                 case
                 of
                 Treason
                 ,
                 or
                 deserting
                 their
                 military
                 station
                 ,
                 it
                 hath
                 sometimes
                 been
                 decreed
                 .
                 
                   In
                   reos
                   Majestatis
                   ,
                   against
                   Traitors
                
                 every
                 man
                 is
                 a
                 Souldier
                 ,
                 sayes
                 Tertullian
                 ,
                 who
                 affirms
                 it
                 also
                 concerning
                 all
                 publick
                 Enemies
                 .
                 2.
                 
                 The
                 other
                 case
                 ,
                 which
                 relates
                 to
                 the
                 advantage
                 of
                 the
                 Subject
                 ,
                 is
                 ,
                 when
                 the
                 execution
                 of
                 the
                 publick
                 sentence
                 is
                 necessary
                 to
                 be
                 done
                 speedily
                 for
                 the
                 prevention
                 of
                 future
                 mischiefs
                 .
                 Thus
                 Justinian
                 gave
                 leave
                 to
                 every
                 man
                 to
                 kill
                 the
                 Souldiers
                 that
                 came
                 to
                 plunder
                 ;
                 for
                 in
                 that
                 case
                 there
                 was
                 no
                 staying
                 for
                 solemnities
                 of
                 law
                 ,
                 and
                 the
                 proceedings
                 and
                 method
                 of
                 Courts
                 ;
                 
                 
                   Melius
                   enim
                   est
                   occurrere
                   in
                   tempore
                   quam
                   post
                   exitū
                   vindicare
                   .
                   Vestram
                   igitur
                   vobis
                   permittimus
                   ultionem
                   ,
                   &
                   quod
                   serum
                   est
                   punire
                   judicio
                   ,
                   subjugamus
                   edicto
                   ,
                   ut
                   nullus
                   parcat
                   militi
                   ,
                   cui
                   obviare
                   telo
                   oporteat
                   ut
                   latroni
                   .
                
                 This
                 which
                 the
                 law
                 cals
                 a
                 revenge
                 is
                 but
                 a
                 meer
                 defence
                 ,
                 it
                 is
                 a
                 taking
                 the
                 mischief
                 before
                 it
                 be
                 intolerable
                 ;
                 and
                 therefore
                 this
                 will
                 be
                 the
                 more
                 out
                 of
                 question
                 :
                 for
                 certainly
                 if
                 some
                 punishments
                 are
                 lawfull
                 ,
                 all
                 necessary
                 defences
                 are
                 much
                 more
                 ;
                 this
                 onely
                 excepted
                 ,
                 that
                 the
                 degree
                 of
                 this
                 is
                 excessive
                 and
                 uncharitable
                 ,
                 and
                 therefore
                 ought
                 not
                 to
                 be
                 done
                 ,
                 but
                 in
                 those
                 cases
                 where
                 the
                 evil
                 likely
                 to
                 be
                 suffer'd
                 by
                 the
                 innocent
                 is
                 intolerable
                 ,
                 as
                 if
                 the
                 plunder
                 be
                 the
                 undoing
                 of
                 a
                 man
                 and
                 his
                 family
                 ,
                 and
                 will
                 cause
                 them
                 to
                 perish
                 ,
                 or
                 to
                 be
                 extremely
                 miserable
                 ;
                 and
                 therefor●
                 Ulpian
                 said
                 well
                 ,
                 
                   Furem
                   nocturnum
                   si
                   quis
                   occiderit
                   ,
                   ità
                   demum
                   impunè
                   feret
                   ,
                   si
                   parcere
                   ei
                   sine
                   periculo
                   suo
                   non
                   poterit
                   ,
                
                 Though
                 the
                 law
                 permits
                 a
                 man
                 to
                 kill
                 a
                 Night-thief
                 ,
                 yet
                 he
                 may
                 not
                 doe
                 it
                 if
                 he
                 can
                 secure
                 himsel●
                 without
                 it
                 :
                 but
                 when
                 to
                 spare
                 the
                 Thief
                 will
                 be
                 his
                 own
                 undoing
                 ,
                 the●
                 he
                 may
                 .
                 For
                 it
                 is
                 true
                 which
                 was
                 said
                 of
                 old
                 ,
                 
                   Res
                   omnes
                   conditae
                   famulantur
                   vitae
                   humanae
                   ;
                
                 And
                 again
                 ,
                 
                   Nobilissimum
                   est
                   quod
                   orbis
                   habet
                   humana
                   vita
                   .
                
                 Nothing
                 is
                 fit
                 to
                 be
                 put
                 in
                 ballance
                 to
                 the
                 life
                 of
                 man
                 ;
                 and
                 therefore
                 when
                 a
                 man's
                 life
                 and
                 a
                 man's
                 goods
                 are
                 compar'd
                 abstractly
                 ,
                 these
                 are
                 extremely
                 out-weighed
                 by
                 that
                 :
                 and
                 therefore
                 for
                 little
                 and
                 tolerable
                 losses
                 it
                 were
                 well
                 if
                 the
                 laws
                 would
                 appoint
                 lesser
                 punishments
                 then
                 Death
                 .
                 But
                 when
                 it
                 is
                 consider'd
                 ,
                 that
                 a
                 great
                 loss
                 makes
                 a
                 man
                 and
                 all
                 his
                 family
                 live
                 a
                 miserable
                 life
                 ,
                 and
                 men
                 willingly
                 venture
                 their
                 lives
                 to
                 save
                 such
                 great
                 portions
                 ,
                 
                 the
                 laws
                 that
                 put
                 such
                 thieves
                 to
                 death
                 are
                 very
                 justifiable
                 .
                 And
                 it
                 is
                 observable
                 that
                 when
                 God
                 in
                 Moses
                 law
                 appointed
                 a
                 mulct
                 of
                 money
                 upon
                 thieves
                 ,
                 it
                 was
                 supposed
                 to
                 be
                 in
                 such
                 robberies
                 where
                 the
                 thief
                 was
                 able
                 to
                 restore
                 four-fold
                 .
                 Adde
                 to
                 this
                 ,
                 that
                 if
                 our
                 laws
                 did
                 provide
                 that
                 stollen
                 goods
                 should
                 be
                 restored
                 ,
                 they
                 would
                 less
                 need
                 to
                 give
                 leave
                 to
                 the
                 true
                 man
                 to
                 kill
                 the
                 thief
                 .
                 But
                 now
                 that
                 he
                 is
                 the
                 more
                 likely
                 to
                 be
                 undone
                 ,
                 because
                 no
                 restitution
                 is
                 to
                 be
                 made
                 him
                 ,
                 he
                 may
                 in
                 the
                 case
                 of
                 such
                 great
                 spoilings
                 be
                 better
                 allowed
                 to
                 be
                 the
                 executioner
                 of
                 the
                 sentence
                 of
                 the
                 law
                 to
                 prevent
                 his
                 ruine
                 ,
                 and
                 to
                 defend
                 his
                 right
                 .
                 But
                 it
                 were
                 much
                 better
                 if
                 he
                 would
                 not
                 at
                 all
                 use
                 this
                 liberty
                 .
              
               
                 4.
                 
                 But
                 when
                 the
                 evil
                 is
                 past
                 if
                 the
                 law
                 permits
                 the
                 execution
                 of
                 her
                 sentence
                 to
                 the
                 injur'd
                 person
                 ;
                 
                 it
                 is
                 to
                 be
                 supposed
                 that
                 there
                 is
                 onely
                 an
                 indulgence
                 to
                 the
                 grief
                 of
                 him
                 that
                 is
                 wrong'd
                 ,
                 and
                 therefore
                 if
                 he
                 kills
                 the
                 injurious
                 man
                 ,
                 he
                 is
                 indemnified
                 in
                 law
                 ,
                 but
                 not
                 quitted
                 in
                 Conscience
                 .
                 Thus
                 when
                 the
                 Civil
                 law
                 of
                 old
                 ,
                 
                   L.
                   Gracchus
                   C.
                   ad
                   legem
                   Juliam
                   ,
                   de
                   Adulteriis
                   ,
                
                 and
                 at
                 this
                 day
                 the
                 Spanish
                 laws
                 permit
                 the
                 wronged
                 Husband
                 to
                 kill
                 the
                 adulterer
                 ,
                 it
                 is
                 lawful
                 ;
                 that
                 is
                 ,
                 it
                 is
                 not
                 against
                 justice
                 ,
                 and
                 therefore
                 the
                 law
                 cannot
                 punish
                 it
                 :
                 but
                 because
                 it
                 is
                 extremely
                 against
                 charity
                 ,
                 his
                 Confessor
                 ought
                 not
                 to
                 absolve
                 him
                 without
                 repentance
                 and
                 amends
                 ;
                 for
                 the
                 Gospel
                 does
                 not
                 approve
                 it
                 .
                 The
                 reason
                 is
                 ,
                 because
                 if
                 the
                 injury
                 be
                 done
                 ,
                 the
                 execution
                 is
                 meerly
                 revenge
                 ,
                 without
                 the
                 mixture
                 of
                 any
                 good
                 thing
                 to
                 legitimate
                 it
                 .
                 Now
                 if
                 the
                 law
                 does
                 it
                 by
                 her
                 ministers
                 ,
                 it
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 an
                 example
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 (
                 as
                 Demosthenes
                 his
                 expression
                 is
                 )
                 that
                 others
                 may
                 be
                 afraid
                 ,
                 &
                 not
                 be
                 tempted
                 by
                 impunity
                 .
                 But
                 if
                 the
                 man
                 does
                 it
                 by
                 his
                 private
                 hand
                 ,
                 there
                 is
                 in
                 it
                 less
                 of
                 observation
                 and
                 exemplarity
                 ;
                 or
                 if
                 there
                 were
                 not
                 ,
                 yet
                 there
                 were
                 less
                 intended
                 ;
                 and
                 therefore
                 the
                 private
                 executing
                 hand
                 is
                 not
                 so
                 innocent
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 saith
                 the
                 Apostle
                 ,
                 
                   we
                   must
                   not
                   avenge
                   our selves
                
                 :
                 this
                 can
                 hardly
                 be
                 reconcil'd
                 with
                 such
                 executions
                 .
                 There
                 is
                 onely
                 this
                 allay
                 in
                 it
                 ,
                 that
                 if
                 the
                 wronged
                 husband
                 can
                 no
                 other
                 way
                 prevent
                 his
                 dishonour
                 and
                 his
                 wives
                 sin
                 or
                 continuance
                 in
                 it
                 ,
                 if
                 the
                 law
                 permits
                 it
                 to
                 him
                 ,
                 it
                 may
                 be
                 suppos'd
                 to
                 be
                 done
                 for
                 prevention
                 ,
                 not
                 for
                 revenge
                 ;
                 and
                 if
                 it
                 be
                 so
                 ,
                 as
                 it
                 is
                 suppos'd
                 ,
                 it
                 hath
                 many
                 degrees
                 of
                 excuse
                 ,
                 and
                 some
                 of
                 lawful
                 ,
                 but
                 nothing
                 commendable
                 ;
                 for
                 nothing
                 can
                 reconcile
                 it
                 to
                 charity
                 ,
                 because
                 (
                 as
                 I
                 observed
                 before
                 )
                 there
                 is
                 a
                 soul
                 in
                 the
                 way
                 which
                 ought
                 strangely
                 much
                 to
                 be
                 regarded
                 .
                 Nay
                 there
                 are
                 two
                 Souls
                 :
                 for
                 it
                 was
                 rarely
                 said
                 by
                 Pythagoras
                 ,
                 as
                 Iamblichus
                 relates
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   it
                   is
                   better
                   to
                   suffer
                   the
                   injury
                   then
                   to
                   kill
                   the
                   man
                   :
                   For
                   after
                   death
                   there
                   shall
                   be
                   a
                   judgment
                
                 ;
                 he
                 that
                 did
                 the
                 wrong
                 shall
                 be
                 punish'd
                 ,
                 and
                 he
                 that
                 spar'd
                 him
                 shall
                 be
                 rewarded
                 .
              
               
                 5.
                 
                 But
                 if
                 the
                 Criminal
                 be
                 of
                 so
                 desperate
                 an
                 impiety
                 that
                 he
                 seems
                 incorrigible
                 ,
                 
                 and
                 of
                 a
                 long
                 time
                 hath
                 seem'd
                 so
                 (
                 for
                 that
                 is
                 the
                 best
                 way
                 to
                 prove
                 him
                 so
                 )
                 then
                 it
                 is
                 lawful
                 for
                 a
                 private
                 hand
                 to
                 be
                 executioner
                 of
                 the
                 publick
                 sentence
                 ;
                 but
                 he
                 that
                 is
                 injur'd
                 ought
                 not
                 to
                 doe
                 it
                 .
                 Not
                 that
                 it
                 is
                 murder
                 ,
                 or
                 directly
                 unlawful
                 in
                 the
                 precise
                 action
                 :
                 but
                 that
                 it
                 can
                 hardly
                 be
                 quitted
                 from
                 revenge
                 ;
                 and
                 it
                 will
                 be
                 hard
                 for
                 any
                 man
                 to
                 be
                 so
                 good
                 as
                 not
                 to
                 have
                 just
                 cause
                 to
                 suspect
                 himself
                 ,
                 if
                 he
                 be
                 so
                 bad
                 ,
                 upon
                 the
                 meer
                 permissions
                 of
                 law
                 to
                 thrust
                 his
                 hand
                 into
                 his
                 brothers
                 heart
                 .
                 Other
                 persons
                 may
                 doe
                 it
                 out
                 of
                 zeal
                 or
                 love
                 of
                 their
                 countries
                 good
                 .
                 The
                 Civil
                 law
                 gave
                 leave
                 
                   exercendae
                   publicae
                   ultionis
                   adversus
                   latrones
                   ,
                   desertoresque
                   
                   militiae
                   ,
                   of
                   executing
                   the
                   anger
                   of
                   the
                   law
                   against
                   fugitive
                   souldiers
                   ,
                   and
                   common
                   robbers
                   :
                
                 he
                 that
                 had
                 not
                 been
                 robbed
                 by
                 them
                 might
                 better
                 doe
                 it
                 then
                 he
                 that
                 had
                 :
                 for
                 it
                 being
                 permitted
                 
                   pro
                   quiete
                   communi
                   ,
                   for
                   the
                   publick
                   peace
                   ,
                
                 he
                 is
                 a
                 good
                 patriot
                 that
                 honestly
                 and
                 justly
                 ministers
                 to
                 that
                 end
                 alone
                 ;
                 but
                 he
                 that
                 hath
                 suffer'd
                 by
                 them
                 ,
                 had
                 need
                 be
                 an
                 Angel
                 ,
                 if
                 he
                 does
                 not
                 spoil
                 that
                 good
                 end
                 by
                 the
                 mixture
                 of
                 revenge
                 ;
                 and
                 if
                 he
                 be
                 an
                 Angel
                 he
                 will
                 find
                 a
                 better
                 imployment
                 then
                 to
                 kill
                 a
                 man
                 where
                 it
                 is
                 not
                 commanded
                 ,
                 and
                 where
                 it
                 is
                 not
                 necessary
                 .
              
               
                 6.
                 
                 Some
                 affirm
                 that
                 Princes
                 are
                 never
                 to
                 be
                 reckoned
                 to
                 be
                 private
                 persons
                 ,
                 
                 when
                 they
                 proceed
                 according
                 to
                 the
                 sentence
                 and
                 meaning
                 of
                 the
                 law
                 ,
                 though
                 they
                 doe
                 proceed
                 
                   brevi
                   manu
                
                 ,
                 as
                 the
                 style
                 of
                 the
                 law
                 is
                 ;
                 and
                 doe
                 not
                 proceed
                 by
                 the
                 methods
                 and
                 solemnities
                 of
                 law
                 by
                 reason
                 of
                 disability
                 to
                 doe
                 it
                 .
                 Thus
                 if
                 a
                 man
                 grow
                 too
                 hard
                 for
                 the
                 laws
                 ,
                 the
                 Prince
                 must
                 send
                 Souldiers
                 to
                 him
                 ,
                 not
                 Serjeants
                 ,
                 if
                 the
                 case
                 be
                 notorious
                 and
                 it
                 be
                 a
                 publick
                 sentence
                 :
                 and
                 the
                 Lord
                 Mayor
                 of
                 London
                 did
                 strike
                 
                   Wat
                   Tyler
                
                 ,
                 though
                 he
                 was
                 not
                 convicted
                 in
                 law
                 ,
                 nor
                 sentenc'd
                 by
                 the
                 Judges
                 .
                 Upon
                 this
                 account
                 the
                 King
                 of
                 France
                 offered
                 to
                 defend
                 the
                 killing
                 of
                 the
                 duke
                 of
                 Guise
                 :
                 concerning
                 which
                 I
                 cannot
                 give
                 accounts
                 ,
                 because
                 there
                 might
                 be
                 in
                 it
                 many
                 secrets
                 which
                 I
                 know
                 not
                 .
                 But
                 if
                 there
                 wanted
                 nothing
                 but
                 solemnities
                 of
                 law
                 ,
                 and
                 there
                 wanted
                 power
                 to
                 suppress
                 him
                 by
                 open
                 force
                 ,
                 and
                 that
                 it
                 was
                 just
                 and
                 necessary
                 that
                 he
                 should
                 die
                 ,
                 and
                 by
                 law
                 he
                 was
                 guilty
                 of
                 it
                 ,
                 if
                 there
                 was
                 any
                 thing
                 wanting
                 which
                 should
                 have
                 been
                 done
                 ,
                 he
                 that
                 died
                 was
                 the
                 cause
                 of
                 it
                 ,
                 and
                 therefore
                 to
                 him
                 it
                 was
                 to
                 be
                 imputed
                 .
                 But
                 supposing
                 what
                 these
                 men
                 affirm
                 to
                 be
                 true
                 ;
                 (
                 concerning
                 which
                 I
                 shall
                 affirm
                 nothing
                 )
                 yet
                 this
                 is
                 very
                 rarely
                 to
                 be
                 practis'd
                 ,
                 because
                 it
                 is
                 seldome
                 lawful
                 ,
                 if
                 ever
                 it
                 be
                 ,
                 and
                 not
                 without
                 the
                 concurrence
                 of
                 very
                 many
                 particulars
                 ,
                 and
                 is
                 very
                 easily
                 abused
                 to
                 extreme
                 evil
                 purposes
                 ;
                 as
                 in
                 that
                 intolerable
                 and
                 inhumane
                 massacre
                 of
                 Paris
                 ,
                 which
                 all
                 generations
                 of
                 the
                 world
                 shall
                 speak
                 of
                 with
                 horror
                 and
                 the
                 greatest
                 detestation
                 .
                 But
                 concerning
                 the
                 thing
                 it self
                 that
                 which
                 the
                 lawyers
                 say
                 is
                 this
                 ,
                 
                   Generale
                   edictum
                   accedente
                   facti
                   evidentiâ
                   habet
                   vim
                   latae
                   sententiae
                   ,
                   when
                   a
                   law
                   is
                   clear
                   ,
                   and
                   the
                   fact
                   is
                   evident
                   ,
                   the
                   sentence
                   is
                   already
                   past
                   :
                
                 and
                 therefore
                 some
                 of
                 them
                 are
                 apt
                 to
                 say
                 ,
                 To
                 doe
                 the
                 same
                 thing
                 in
                 a
                 chamber
                 is
                 not
                 murder
                 ,
                 if
                 it
                 be
                 justice
                 when
                 it
                 is
                 done
                 upon
                 a
                 scaffold
                 ;
                 for
                 the
                 same
                 demerit
                 in
                 the
                 criminal
                 and
                 the
                 same
                 power
                 in
                 the
                 Supreme
                 is
                 an
                 equal
                 cause
                 and
                 warranty
                 of
                 the
                 execution
                 .
                 And
                 since
                 it
                 is
                 cheaper
                 to
                 imploy
                 a
                 Physitian
                 then
                 an
                 army
                 ,
                 and
                 there
                 is
                 less
                 prejudice
                 done
                 to
                 the
                 publick
                 by
                 such
                 a
                 course
                 ,
                 since
                 the
                 State
                 of
                 Venice
                 kills
                 upon
                 suspicion
                 ,
                 and
                 there
                 are
                 some
                 things
                 known
                 which
                 cannot
                 be
                 proved
                 ,
                 and
                 cannot
                 be
                 suffer'd
                 ,
                 and
                 since
                 we
                 see
                 that
                 solemnities
                 of
                 law
                 ,
                 like
                 thin
                 aprons
                 ,
                 discover
                 more
                 shame
                 sometimes
                 then
                 they
                 hide
                 ,
                 and
                 give
                 more
                 scandal
                 then
                 they
                 remove
                 ;
                 these
                 men
                 are
                 more
                 confident
                 then
                 I
                 am
                 :
                 for
                 they
                 dare
                 warrant
                 this
                 course
                 which
                 I
                 dare
                 not
                 .
                 But
                 he
                 that
                 will
                 adventure
                 upon
                 this
                 ,
                 must
                 take
                 care
                 that
                 it
                 be
                 done
                 1.
                 by
                 a
                 competent
                 authority
                 ,
                 2.
                 upon
                 a
                 just
                 cause
                 ,
                 3.
                 for
                 a
                 great
                 necessity
                 ,
                 4.
                 according
                 to
                 the
                 intent
                 and
                 meaning
                 of
                 the
                 law
                 ;
                 5.
                 it
                 must
                 be
                 
                   in
                   summo
                   &
                   mero
                   Imperio
                
                 ,
                 by
                 one
                 that
                 is
                 absolute
                 and
                 supreme
                 ;
                 6.
                 it
                 must
                 be
                 upon
                 notoreity
                 of
                 fact
                 ,
                 7.
                 when
                 there
                 is
                 no
                 scruple
                 of
                 law
                 ,
                 8.
                 and
                 if
                 after
                 all
                 this
                 there
                 be
                 no
                 scruple
                 in
                 conscience
                 ,
                 9.
                 nor
                 yet
                 any
                 other
                 means
                 of
                 securing
                 the
                 publick
                 ,
                 10.
                 and
                 the
                 thing
                 have
                 in
                 it
                 as
                 great
                 charity
                 to
                 the
                 publick
                 ,
                 as
                 there
                 is
                 in
                 it
                 justice
                 to
                 the
                 particular
                 ,
                 11.
                 and
                 that
                 the
                 warre
                 be
                 not
                 
                   justum
                   bellum
                
                 ,
                 that
                 is
                 ,
                 between
                 supreme
                 powers
                 ,
                 12.
                 nor
                 yet
                 any
                 treaty
                 ,
                 
                 or
                 promise
                 ,
                 faith
                 or
                 covenant
                 to
                 the
                 contrary
                 between
                 the
                 supreme
                 and
                 the
                 inferior
                 offending
                 ;
                 13.
                 nor
                 yet
                 there
                 be
                 a
                 scandal
                 of
                 greater
                 mischief
                 then
                 can
                 be
                 procured
                 by
                 the
                 unsolemn
                 proceeding
                 ;
                 14.
                 nor
                 is
                 done
                 
                   refragante
                   judicio
                   procerum
                   ,
                   &
                   sententiis
                   juris
                   prudentum
                   ,
                
                 against
                 the
                 earnest
                 advice
                 of
                 prudent
                 and
                 grave
                 persons
                 ,
                 which
                 if
                 it
                 happen
                 will
                 arrest
                 the
                 resolution
                 ,
                 and
                 give
                 check
                 and
                 consideration
                 to
                 the
                 Conscience
                 :
                 then
                 it
                 is
                 supposed
                 by
                 many
                 that
                 there
                 may
                 be
                 reason
                 enough
                 to
                 forbear
                 what
                 cannot
                 be
                 us'd
                 ,
                 that
                 is
                 ,
                 
                   the
                   solemnities
                   of
                   law
                
                 ,
                 which
                 are
                 the
                 methods
                 of
                 peace
                 ,
                 not
                 to
                 be
                 expected
                 in
                 a
                 state
                 or
                 time
                 of
                 warre
                 .
                 And
                 by
                 this
                 time
                 it
                 will
                 be
                 so
                 hard
                 to
                 doe
                 it
                 justly
                 ,
                 that
                 it
                 will
                 be
                 better
                 to
                 let
                 it
                 alone
                 .
                 For
                 after
                 all
                 these
                 cautions
                 and
                 proviso's
                 ,
                 it
                 is
                 not
                 permitted
                 to
                 assasinate
                 or
                 privately
                 to
                 murder
                 the
                 Criminal
                 ,
                 but
                 to
                 proceed
                 by
                 open
                 force
                 or
                 by
                 avowed
                 manners
                 of
                 justice
                 ,
                 though
                 they
                 be
                 not
                 solemn
                 ,
                 and
                 the
                 common
                 waies
                 of
                 peace
                 ;
                 that
                 is
                 ,
                 they
                 must
                 be
                 owned
                 in
                 publick
                 ,
                 and
                 asserted
                 by
                 law
                 ,
                 either
                 antecedently
                 or
                 
                   ex
                   post-facto
                
                 .
                 An
                 example
                 of
                 the
                 first
                 way
                 is
                 frequently
                 seen
                 in
                 in
                 France
                 ;
                 where
                 the
                 fugitives
                 of
                 law
                 are
                 proceeded
                 against
                 in
                 their
                 absence
                 ,
                 and
                 executed
                 
                   in
                   effigie
                
                 ;
                 and
                 in
                 the
                 states
                 of
                 Italy
                 against
                 the
                 Banniti
                 :
                 and
                 of
                 the
                 second
                 way
                 examples
                 have
                 been
                 seen
                 in
                 the
                 Manifesto's
                 of
                 some
                 Princes
                 when
                 they
                 have
                 been
                 put
                 to
                 such
                 extrajudicial
                 and
                 private
                 waies
                 of
                 animadversion
                 .
                 But
                 these
                 things
                 happen
                 not
                 but
                 in
                 such
                 places
                 where
                 Princes
                 are
                 more
                 absolute
                 ,
                 and
                 less
                 Christian
                 ,
                 or
                 that
                 the
                 Subject
                 transgresses
                 by
                 power
                 .
              
               
                 7.
                 
                 Upon
                 the
                 like
                 account
                 it
                 hath
                 in
                 some
                 ages
                 of
                 Christianity
                 it self
                 ,
                 
                 but
                 in
                 many
                 ages
                 of
                 Gentilisme
                 ,
                 been
                 permitted
                 that
                 by
                 single
                 duel
                 men
                 prove
                 their
                 innocence
                 ,
                 and
                 oppress
                 the
                 supposed
                 Criminal
                 :
                 
                   
                     —
                     puróque
                     pióque
                     duello
                  
                   
                     Quaerendas
                     res
                     censeo
                     —
                  
                
                 said
                 one
                 of
                 the
                 Roman
                 Senators
                 to
                 
                   Ancus
                   Martius
                
                 .
                 Now
                 concerning
                 this
                 I
                 shall
                 not
                 need
                 to
                 say
                 much
                 ;
                 because
                 now
                 long
                 since
                 all
                 Christian
                 Princes
                 and
                 States
                 ,
                 &
                 all
                 Churches
                 and
                 Ecclesiastical
                 persons
                 have
                 condemned
                 it
                 as
                 a
                 grievous
                 crime
                 ,
                 upon
                 these
                 two
                 accounts
                 :
                 1.
                 
                 Because
                 it
                 is
                 a
                 tempting
                 God
                 by
                 waies
                 which
                 he
                 hath
                 never
                 allowed
                 ,
                 it
                 is
                 a
                 lottery
                 that
                 he
                 never
                 gave
                 warrant
                 to
                 :
                 and
                 upon
                 this
                 account
                 it
                 was
                 that
                 
                   Pope
                   Nicolas
                
                 the
                 first
                 forbad
                 the
                 Emperor
                 Lotharius
                 to
                 try
                 his
                 wives
                 suspected
                 chastity
                 by
                 the
                 combat
                 of
                 two
                 champions
                 ,
                 
                 
                   cùm
                   hoc
                   &
                   hujusmodi
                   sectantes
                   ,
                   Deum
                   solummodo
                   tentare
                   videantur
                
                 ;
                 and
                 to
                 the
                 same
                 purpose
                 
                   Pope
                   Celestine
                
                 and
                 some
                 others
                 did
                 forbid
                 it
                 2.
                 
                 Because
                 the
                 innocent
                 person
                 is
                 expos'd
                 to
                 equal
                 danger
                 with
                 the
                 Criminal
                 ,
                 and
                 hath
                 been
                 oftentimes
                 oppress'd
                 ;
                 as
                 it
                 happened
                 in
                 the
                 case
                 of
                 
                   William
                   Ca●ur
                
                 an
                 armourer
                 in
                 Fleetstreet
                 ,
                 who
                 being
                 by
                 his
                 servant
                 
                   John
                   David
                
                 falsely
                 accused
                 of
                 treason
                 ,
                 was
                 yet
                 slain
                 in
                 Smithfield
                 by
                 his
                 perjur'd
                 adversary
                 :
                 and
                 then
                 the
                 people
                 have
                 accepted
                 the
                 event
                 as
                 a
                 divine
                 testimony
                 ,
                 which
                 in
                 this
                 case
                 being
                 to
                 a
                 lie
                 and
                 to
                 the
                 false
                 part
                 ,
                 must
                 needs
                 be
                 infinitely
                 dishonourable
                 to
                 God.
                 But
                 if
                 it
                 were
                 not
                 for
                 these
                 and
                 some
                 other
                 evil
                 appendages
                 ,
                 and
                 if
                 the
                 innocent
                 person
                 were
                 sure
                 to
                 prevail
                 ,
                 and
                 the
                 law
                 made
                 the
                 private
                 hand
                 the
                 minister
                 of
                 Justice
                 ,
                 who
                 onely
                 can
                 tell
                 the
                 secret
                 ,
                 and
                 therefore
                 is
                 the
                 surest
                 Judge
                 ,
                 there
                 is
                 no
                 peradventure
                 it
                 might
                 as
                 well
                 be
                 done
                 by
                 that
                 hand
                 as
                 by
                 any
                 other
                 .
                 But
                 this
                 cannot
                 be
                 reduc'd
                 to
                 practice
                 at
                 all
                 ;
                 but
                 in
                 the
                 whole
                 conjunction
                 of
                 affairs
                 is
                 highly
                 criminal
                 and
                 intolerable
                 .
                 In
                 Spain
                 we
                 find
                 that
                 a
                 duel
                 was
                 permitted
                 between
                 two
                 eminent
                 persons
                 [
                 
                   los
                   infantes
                   de
                   lara
                
                 ,
                 the
                 Spaniards
                 call
                 them
                 ]
                 onely
                 upon
                 the
                 accusation
                 of
                 an
                 injury
                 done
                 to
                 some
                 Ladies
                 ,
                 the
                 daughters
                 of
                 
                   Rodrigo
                   de
                   
                   Bibar
                
                 ;
                 and
                 the
                 victory
                 was
                 gain'd
                 by
                 him
                 that
                 was
                 innocent
                 :
                 and
                 another
                 by
                 the
                 men
                 of
                 Zamora
                 in
                 the
                 case
                 of
                 the
                 death
                 of
                 King
                 Sanctus
                 ;
                 and
                 quickly
                 they
                 found
                 advocates
                 and
                 defenders
                 .
                 And
                 Vasquius
                 affirms
                 it
                 may
                 as
                 well
                 be
                 permitted
                 by
                 law
                 ,
                 as
                 that
                 an
                 injur'd
                 Husband
                 should
                 kill
                 the
                 adulterer
                 .
                 But
                 besides
                 the
                 reasons
                 formerly
                 alledged
                 against
                 such
                 private
                 executions
                 of
                 an
                 uncertain
                 sentence
                 ;
                 because
                 they
                 have
                 no
                 foundation
                 in
                 justice
                 or
                 charity
                 ,
                 neither
                 in
                 publick
                 or
                 private
                 good
                 ,
                 they
                 are
                 deservedly
                 banished
                 from
                 all
                 Christian
                 Countries
                 .
              
               
                 But
                 this
                 is
                 to
                 be
                 understood
                 onely
                 of
                 Judiciall
                 Duels
                 ,
                 
                 whether
                 Criminal
                 or
                 Civil
                 ;
                 for
                 as
                 for
                 Duell
                 extrajudiciall
                 and
                 private
                 ,
                 it
                 is
                 so
                 Unjust
                 ,
                 so
                 Uncharitable
                 ,
                 and
                 so
                 Unreasonable
                 ,
                 so
                 much
                 against
                 all
                 Laws
                 of
                 God
                 and
                 Man
                 ,
                 so
                 infinitely
                 against
                 the
                 piety
                 of
                 him
                 that
                 survives
                 it
                 ,
                 so
                 infinitely
                 against
                 the
                 hopes
                 of
                 him
                 that
                 dies
                 in
                 it
                 ,
                 that
                 nothing
                 can
                 excuse
                 it
                 :
                 but
                 even
                 Duels
                 which
                 are
                 permitted
                 by
                 laws
                 ,
                 ought
                 not
                 to
                 be
                 so
                 ,
                 and
                 are
                 not
                 permitted
                 by
                 religion
                 ;
                 excepting
                 onely
                 when
                 the
                 Duel
                 is
                 a
                 compendium
                 of
                 war
                 ,
                 and
                 is
                 designed
                 to
                 doe
                 justice
                 ,
                 and
                 to
                 prevent
                 the
                 greater
                 issues
                 of
                 blood
                 .
              
               
                 Thus
                 the
                 Romans
                 and
                 Albans
                 determin'd
                 their
                 wars
                 by
                 the
                 fight
                 of
                 three
                 Champions
                 of
                 each
                 side
                 ;
                 
                 and
                 the
                 Curiatii
                 being
                 subdued
                 by
                 
                   Horatius
                   Cocles
                
                 ,
                 the
                 City
                 Alba
                 came
                 into
                 subjection
                 to
                 
                   Rome
                   .
                   David
                
                 and
                 Goliah
                 fought
                 for
                 their
                 respective
                 Countries
                 ;
                 but
                 the
                 Duel
                 did
                 not
                 determine
                 it
                 directly
                 ,
                 but
                 onely
                 discourag'd
                 the
                 conquer'd
                 party
                 .
                 Upon
                 the
                 same
                 account
                 Clodoveus
                 the
                 first
                 Christian
                 King
                 of
                 France
                 offer'd
                 to
                 fight
                 with
                 Alaricus
                 Prince
                 of
                 the
                 West
                 Goths
                 ;
                 
                   nobilissimo
                   pari
                   fortunam
                   utriusque
                   gentis
                   decretum
                   in
                   ,
                
                 
                 said
                 
                   Paulus
                   Aemilius
                
                 :
                 and
                 Guicciardine
                 tells
                 that
                 when
                 the
                 French
                 and
                 Italian
                 armies
                 were
                 ready
                 to
                 joyn
                 battel
                 ,
                 the
                 fortune
                 of
                 the
                 day
                 was
                 committed
                 to
                 thirteen
                 Champions
                 on
                 either
                 part
                 .
                 
                 Cambden
                 reports
                 that
                 when
                 the
                 Saxons
                 and
                 Danes
                 grew
                 weary
                 of
                 the
                 so
                 great
                 effusion
                 of
                 blood
                 caused
                 by
                 their
                 daily
                 wars
                 ,
                 
                   misso
                   in
                   compendium
                   bello
                   ,
                   utriusque
                   gentis
                   fata
                   Edmundo
                   Anglorum
                   &
                   Canuto
                   Danorum
                   Regibus
                   commissa
                   fuerunt
                   ,
                   qui
                   singulari
                   certamine
                   de
                   summa
                   Imperii
                   in
                   hac
                   insula
                   depugnarunt
                   .
                   Edmund
                
                 and
                 Canutus
                 fought
                 in
                 a
                 little
                 Island
                 by
                 Gloucester
                 ,
                 and
                 drew
                 the
                 war
                 into
                 a
                 compendium
                 ,
                 and
                 sav'd
                 the
                 lives
                 of
                 their
                 Subjects
                 by
                 hazarding
                 their
                 own
                 .
                 William
                 Duke
                 of
                 Normandy
                 offer'd
                 this
                 to
                 Harold
                 before
                 the
                 battail
                 in
                 Sussex
                 :
                 And
                 King
                 John
                 of
                 England
                 to
                 Lewis
                 of
                 France
                 ,
                 by
                 deputed
                 Champions
                 .
                 And
                 Richard
                 the
                 second
                 of
                 England
                 challenged
                 Charles
                 the
                 sixth
                 of
                 France
                 concerning
                 the
                 title
                 of
                 the
                 French
                 Crown
                 .
                 And
                 Pope
                 Martin
                 allowed
                 the
                 Duel
                 between
                 Charles
                 of
                 Anjou
                 and
                 Peter
                 of
                 Arragon
                 to
                 determine
                 the
                 question
                 concerning
                 the
                 Kingdome
                 of
                 Sicily
                 .
                 These
                 indeed
                 are
                 great
                 Examples
                 ,
                 and
                 are
                 then
                 onely
                 just
                 when
                 the
                 wa●
                 is
                 just
                 ,
                 and
                 on
                 that
                 side
                 onely
                 on
                 which
                 it
                 is
                 just
                 .
                 
                 
                   Haec
                   est
                   necessitas
                   quae
                   bellum
                   justificat
                
                 (
                 saith
                 
                   Baldus
                   )
                   cum
                   ad
                   bellum
                   extremo
                   loco
                   confugitur
                   ,
                
                 When
                 the
                 war
                 is
                 necessary
                 and
                 the
                 case
                 is
                 extreme
                 ,
                 the
                 necessity
                 makes
                 it
                 just
                 ,
                 when
                 the
                 contrary
                 evil
                 is
                 intolerable
                 :
                 and
                 when
                 things
                 are
                 come
                 to
                 this
                 pass
                 ,
                 then
                 it
                 is
                 true
                 what
                 Bodinus
                 saies
                 ,
                 
                   Non
                   interest
                   quo
                   numero
                   adversus
                   hostes
                   decernatur
                   ,
                
                 It
                 matters
                 not
                 by
                 how
                 few
                 the
                 war
                 be
                 ended
                 .
                 Such
                 a
                 Duel
                 is
                 a
                 just
                 war
                 ,
                 
                 as
                 all
                 war
                 antiently
                 was
                 called
                 a
                 Duel
                 ,
                 
                   Graecia
                   Barbariae
                   lento
                   collisa
                   duello
                   ,
                
                 All
                 Greece
                 and
                 Barbary
                 
                   fought
                   a
                   duell
                
                 ;
                 it
                 is
                 
                   duarum
                   partium
                   congressus
                
                 ,
                 the
                 contention
                 of
                 two
                 armies
                 as
                 well
                 as
                 two
                 single
                 persons
                 :
                 and
                 that
                 the
                 words
                 
                 are
                 synonyma
                 we
                 find
                 in
                 Varro
                 a
                 ,
                 Festus
                 b
                 ,
                 Plautus
                 c
                 ,
                 and
                 
                   P.
                   Merula
                
                 d
                 ;
                 but
                 concerning
                 the
                 thing
                 it self
                 ,
                 who
                 please
                 to
                 see
                 more
                 instances
                 and
                 precedents
                 ,
                 more
                 arguments
                 and
                 verifications
                 of
                 it
                 ,
                 may
                 at
                 his
                 leisure
                 find
                 many
                 particulars
                 in
                 Frisius
                 e
                 ,
                 Ayala
                 f
                 ,
                 Bocerus
                 g
                 ,
                 Alciat
                 h
                 ,
                 Bodinus
                 i
                 ,
                 Beuther
                 k
                 ,
                 and
                 
                   Albericus
                   Gentilis
                
                 l
                 .
              
               
                 I
                 have
                 now
                 described
                 the
                 prohibitions
                 of
                 private
                 executions
                 ,
                 together
                 with
                 the
                 cases
                 in
                 which
                 they
                 have
                 been
                 or
                 may
                 be
                 permitted
                 .
                 The
                 next
                 Question
                 is
                 upon
                 the
                 latter
                 part
                 of
                 the
                 Rule
                 .
              
               
                 
                   Whether
                   it
                   be
                   lawfull
                   for
                   a
                   Christian
                   to
                   require
                   of
                   the
                   Magistrate
                   that
                   his
                   offending
                   Brother
                   may
                   be
                   punished
                   .
                
                 
                   If
                   the
                   injur'd
                   person
                   be
                   design'd
                   onely
                   to
                   punishment
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                   and
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     out
                     of
                     anger
                     and
                     a
                     desire
                     to
                     be
                     reveng'd
                     ,
                  
                   there
                   is
                   no
                   question
                   but
                   it
                   is
                   infinitely
                   Unlawfull
                   .
                   
                     Render
                     not
                     evil
                     for
                     evil
                  
                   ,
                   and
                   divers
                   other
                   prohibitive
                   words
                   of
                   our
                   Blessed
                   Lord
                   ,
                   cannot
                   mean
                   lesse
                   then
                   the
                   forbidding
                   of
                   revenge
                   ,
                   though
                   obtain'd
                   and
                   desir'd
                   from
                   the
                   hand
                   of
                   justice
                   ;
                   for
                   although
                   the
                   Magistrate
                   is
                   bound
                   to
                   doe
                   it
                   ,
                   if
                   requir'd
                   ,
                   yet
                   he
                   that
                   requires
                   for
                   vengeance
                   sake
                   is
                   of
                   an
                   Unchristian
                   spirit
                   :
                   and
                   this
                   was
                   observed
                   by
                   Dion
                   in
                   Plutarch
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   To
                   receive
                   &
                   require
                   amends
                   from
                   the
                   law
                   is
                   more
                   just
                   then
                   that
                   injury
                   against
                   which
                   justice
                   is
                   required
                   ;
                   but
                   it
                   proceeds
                   from
                   the
                   same
                   weak
                   principle
                   ;
                   and
                   therefore
                   it
                   is
                   fit
                   for
                   none
                   but
                   fools
                   and
                   weak
                   persons
                   :
                   
                     
                       —
                       quippe
                       minuti
                    
                     
                       Semper
                       &
                       infirmi
                       est
                       animi
                       exiguíque
                       voluptas
                       
                    
                     
                       Ultio
                       :
                       continuò
                       sic
                       collige
                       ,
                       quod
                       vindictâ
                    
                     
                       Nemo
                       magis
                       gaudet
                       quam
                       femina
                       —
                    
                  
                   or
                   rather
                   it
                   becomes
                   not
                   such
                   persons
                   ;
                   for
                   nothing
                   can
                   become
                   them
                   but
                   to
                   leave
                   their
                   folly
                   and
                   to
                   grow
                   wiser
                   ;
                   for
                   it
                   is
                   
                     caecus
                     &
                     irrationalis
                     furor
                  
                   ,
                   as
                   Lactantius
                   calls
                   it
                   ,
                   
                     inhumanum
                     verbum
                     est
                  
                   ,
                   saith
                   Seneca
                   ,
                   it
                   is
                   unreasonable
                   ,
                   and
                   inhumane
                   ,
                   and
                   brutish
                   :
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   said
                   the
                   Jews
                   of
                   
                     Alexandria
                     ,
                     We
                     are
                     not
                     delighted
                     in
                     taking
                     revenge
                     against
                     our
                     Enemies
                     ,
                     because
                     by
                     the
                     laws
                     of
                     God
                     we
                     are
                     taught
                     to
                     have
                     compassion
                     on
                     men
                     .
                  
                   And
                   therefore
                   is
                   this
                   much
                   more
                   to
                   be
                   observed
                   in
                   Christianity
                   ,
                   where
                   we
                   are
                   all
                   members
                   one
                   of
                   another
                   ,
                   united
                   to
                   Christ
                   our
                   head
                   ;
                   and
                   therefore
                   we
                   should
                   comport
                   our selves
                   as
                   members
                   of
                   the
                   same
                   body
                   :
                   concerning
                   which
                   Cassiodore
                   saies
                   prettily
                   ,
                   
                   
                     Quod
                     si
                     manus
                     una
                     casu
                     aliquo
                     fortè
                     laedat
                     alteram
                     ,
                     illa
                     quae
                     laesa
                     est
                     non
                     repercutit
                     ,
                     nec
                     se
                     erigit
                     in
                     vindictam
                     ,
                  
                   If
                   one
                   hand
                   strikes
                   the
                   other
                   ,
                   it
                   is
                   not
                   stricken
                   again
                   ,
                   neither
                   doth
                   the
                   other
                   think
                   to
                   be
                   reveng'd
                   ;
                   as
                   knowing
                   it
                   was
                   too
                   much
                   that
                   one
                   was
                   smitten
                   .
                
                 
                   2.
                   
                   It
                   is
                   lawfull
                   for
                   a
                   Christian
                   to
                   require
                   of
                   the
                   Magistrate
                   to
                   punish
                   him
                   that
                   is
                   injurious
                   ,
                   
                   if
                   he
                   justly
                   fears
                   a
                   future
                   and
                   intolerable
                   evil
                   ;
                   for
                   then
                   it
                   is
                   but
                   a
                   calling
                   to
                   the
                   law
                   for
                   a
                   just
                   defence
                   ,
                   without
                   which
                   the
                   Magistrate
                   should
                   bear
                   the
                   sword
                   in
                   vain
                   .
                   
                     Clemens
                     Alexandrinus
                  
                   defines
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   or
                   punishment
                   (
                   meaning
                   that
                   which
                   is
                   just
                   ,
                   and
                   in
                   some
                   cases
                   reasonable
                   to
                   be
                   requir'd
                   )
                   to
                   be
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                   
                     a
                     return
                     of
                     evil
                  
                   (
                   not
                   for
                   the
                   vexing
                   of
                   the
                   injurious
                   ,
                   but
                   )
                   
                     for
                     the
                     relief
                     or
                     commodity
                     of
                     the
                     complainer
                     .
                  
                   But
                   if
                   it
                   be
                   that
                   which
                   Aristotle
                   defin'd
                   it
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     f●r
                     the
                     satisfaction
                     of
                     him
                     that
                     punishes
                     ,
                  
                   that
                   is
                   ,
                   that
                   he
                   may
                   have
                   the
                   pleasure
                   of
                   revenge
                   ,
                   then
                   it
                   is
                   intolerable
                   .
                   And
                   therefore
                   it
                   must
                   be
                   alwaies
                   provided
                   that
                   this
                   appeal
                   respect
                   the
                   future
                   onely
                   ,
                   and
                   not
                   that
                   which
                   is
                   past
                   ;
                   for
                   that
                   is
                   revenge
                   ,
                   and
                   this
                   is
                   caution
                   and
                   defence
                   .
                
                 
                   3.
                   
                   In
                   all
                   repetitions
                   of
                   our
                   rights
                   which
                   are
                   permitted
                   to
                   Christians
                   before
                   Christian
                   Judges
                   ,
                   
                   it
                   is
                   not
                   lawfull
                   for
                   Christians
                   to
                   take
                   any
                   thing
                   for
                   amends
                   beyond
                   the
                   reall
                   losse
                   or
                   diminution
                   of
                   good
                   :
                   for
                   that
                   is
                   a
                   retribution
                   of
                   evil
                   ,
                   which
                   at
                   no
                   hand
                   is
                   permitted
                   to
                   a
                   Christian.
                   The
                   Jews
                   might
                   receive
                   four-fold
                   ,
                   Christians
                   must
                   be
                   content
                   with
                   simple
                   restitution
                   of
                   their
                   loss
                   and
                   reall
                   dammages
                   .
                
                 
                   4.
                   
                   Christians
                   must
                   not
                   go
                   to
                   law
                   but
                   upon
                   very
                   great
                   cause
                   ;
                   
                   and
                   therefore
                   some
                   of
                   the
                   Heathens
                   ,
                   
                     Musonius
                     ,
                     Maximus
                     Tyrius
                  
                   ,
                   and
                   others
                   ,
                   would
                   not
                   allow
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   any
                   amends
                   at
                   law
                   for
                   reproachfull
                   or
                   disgracefull
                   words
                   .
                   And
                   the
                   Christians
                   ,
                   who
                   neither
                   were
                   nor
                   ought
                   to
                   be
                   behind
                   them
                   ,
                   desir'd
                   not
                   their
                   Calumniators
                   to
                   be
                   punished
                   .
                   So
                   
                     Justin
                     Martyr
                     ,
                     We
                     will
                     not
                     those
                     to
                     be
                     punished
                     who
                     doe
                     calumniate
                     us
                     .
                     Their
                     own
                     perverseness
                     and
                     ignorance
                     of
                     good
                     things
                     is
                     enough
                     already
                     of
                     calamity
                     .
                  
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   A
                   Christian
                   is
                   commanded
                   by
                   Christ
                   our
                   
                     new
                     Law-giver
                  
                   not
                   to
                   be
                   revenged
                   ,
                   no
                   not
                   a
                   little
                   .
                   
                     Abstinere
                     à
                     litibus
                     etiam
                     plusquam
                     licet
                     ,
                  
                   said
                   Cicero
                   ,
                   We
                   must
                   abstain
                   from
                   suits
                   of
                   law
                   ,
                   even
                   far
                   beyond
                   our
                   convenience
                   :
                   and
                   in
                   the
                   Primitive
                   Church
                   they
                   took
                   all
                   honest
                   things
                   for
                   Commandements
                   ,
                   and
                   therefore
                   did
                   not
                   think
                   it
                   lawfull
                   at
                   all
                   to
                   go
                   to
                   law
                   ;
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   saith
                   
                     Justin
                     Martyr
                  
                   of
                   them
                   ,
                   
                   
                     They
                     doe
                     not
                     go
                     to
                     law
                     with
                     them
                     that
                     rob
                     them
                     .
                  
                   But
                   that
                   it
                   is
                   lawful
                   ,
                   the
                   publick
                   necessities
                   are
                   a
                   sufficient
                   argument
                   ;
                   and
                   yet
                   men
                   for
                   want
                   of
                   charity
                   make
                   more
                   necessities
                   then
                   needs
                   :
                   for
                   if
                   charity
                   be
                   preserv'd
                   according
                   to
                   its
                   worthiest
                   measures
                   ,
                   there
                   would
                   be
                   no
                   suits
                   of
                   law
                   ,
                   but
                   what
                   are
                   not
                   to
                   be
                   avoided
                   ;
                   that
                   is
                   ,
                   there
                   would
                   be
                   none
                   for
                   revenge
                   ,
                   but
                   some
                   for
                   remedy
                   and
                   relief
                   .
                   And
                   this
                   was
                   that
                   which
                   *
                   Musonius
                   said
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   It
                   is
                   not
                   ingenuous
                   to
                   be
                   running
                   to
                   law
                   upon
                   every
                   provocation
                   though
                   by
                   reall
                   injury
                   :
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   said
                   Pythagoras
                   ,
                   A
                   wise
                   man
                   will
                   neither
                   revile
                   his
                   neighbour
                   ,
                   nor
                   sue
                   him
                   that
                   does
                   .
                   For
                   Good
                   men
                   (
                   said
                   
                     Metellus
                     Numidicus
                  
                   )
                   will
                   sooner
                   take
                   an
                   injury
                   then
                   return
                   one
                   :
                   and
                   if
                   we
                   read
                   the
                   Sermon
                   of
                   
                     Maximus
                     Tyrius
                  
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ;
                   
                   
                     whether
                     it
                     may
                     be
                     permitted
                     to
                     a
                     good
                     man
                     to
                     return
                     evil
                     to
                     the
                     injurious
                     ?
                  
                   it
                   will
                   soon
                   put
                   us
                   either
                   to
                   shame
                   ,
                   or
                   at
                   least
                   to
                   consider
                   whether
                   there
                   be
                   no
                   command
                   in
                   our
                   religion
                   ,
                   of
                   suffering
                   injuries
                   ,
                   of
                   patience
                   ,
                   of
                   longanimity
                   ,
                   of
                   forgiveness
                   ,
                   of
                   doing
                   good
                   for
                   evil
                   ;
                   and
                   whether
                   there
                   be
                   not
                   rewards
                   great
                   enough
                   to
                   make
                   amends
                   for
                   all
                   our
                   losses
                   ,
                   and
                   to
                   reward
                   all
                   our
                   charity
                   ;
                   and
                   whether
                   the
                   things
                   of
                   this
                   world
                   cannot
                   possibly
                   be
                   despised
                   by
                   a
                   Christian
                   ;
                   and
                   whether
                   peace
                   and
                   forgivenesse
                   doe
                   not
                   make
                   us
                   more
                   like
                   to
                   God
                   and
                   to
                   the
                   Holy
                   Jesus
                   .
                   Certainly
                   if
                   a
                   Christian
                   be
                   reproach'd
                   ,
                   rail'd
                   at
                   ,
                   spoil'd
                   ,
                   beaten
                   ,
                   mutilated
                   ,
                   or
                   in
                   danger
                   of
                   death
                   ,
                   if
                   he
                   bears
                   it
                   patiently
                   and
                   charitably
                   ,
                   he
                   may
                   better
                   say
                   it
                   then
                   Achilles
                   did
                   in
                   Homer
                   ,
                   
                     —
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                   
                   
                     I
                     hope
                     for
                     this
                     charity
                     to
                     be
                     rewarded
                     by
                     God
                     himself
                     .
                  
                   If
                   a
                   man
                   have
                   relations
                   ,
                   and
                   necessities
                   ,
                   and
                   obligations
                   by
                   other
                   collateral
                   duties
                   ,
                   
                     he
                     must
                  
                   in
                   some
                   cases
                   ,
                   and
                   in
                   many
                   more
                   
                     he
                     may
                  
                   defend
                   his
                   goods
                   by
                   the
                   protection
                   of
                   laws
                   ,
                   and
                   his
                   life
                   and
                   limbs
                   ;
                   but
                   in
                   no
                   case
                   may
                   he
                   go
                   to
                   law
                   to
                   vex
                   his
                   Neighbour
                   :
                   and
                   because
                   all
                   law-suits
                   are
                   vexatious
                   ,
                   he
                   may
                   not
                   go
                   to
                   law
                   ,
                   unless
                   to
                   drive
                   away
                   an
                   injury
                   that
                   is
                   intolerable
                   ,
                   and
                   that
                   is
                   much
                   greater
                   then
                   that
                   which
                   is
                   brought
                   upon
                   the
                   other
                   .
                
                 
                   5.
                   
                   When
                   a
                   Christian
                   does
                   appeal
                   to
                   Christian
                   Judges
                   for
                   caution
                   ,
                   
                   or
                   for
                   repetition
                   of
                   his
                   right
                   ,
                   he
                   must
                   doe
                   it
                   without
                   arts
                   of
                   vexation
                   ,
                   but
                   with
                   the
                   least
                   trouble
                   he
                   can
                   ;
                   being
                   unwilling
                   his
                   Neighbour
                   should
                   suffer
                   any
                   evil
                   for
                   what
                   he
                   hath
                   done
                   .
                   
                     Omnia
                     priùs
                     tentanda
                     quam
                     bello
                     experiundum
                     .
                  
                   He
                   must
                   trie
                   all
                   waies
                   before
                   he
                   go
                   to
                   this
                   ;
                   and
                   when
                   he
                   is
                   in
                   this
                   ,
                   he
                   must
                   doe
                   it
                   with
                   as
                   little
                   collateral
                   trouble
                   to
                   his
                   adversary
                   at
                   law
                   as
                   he
                   can
                   .
                   To
                   this
                   belongs
                   that
                   of
                   
                     Ulpian
                     ,
                     Non
                     improbat
                     praetor
                     factum
                     ejus
                     qui
                     tanti
                     habuit
                     re
                     carere
                     ,
                     ne
                     propter
                     eam
                     saepiùs
                     litigaret
                     .
                     Haec
                     enim
                     verecunda
                     cogitatio
                     ejus
                     qui
                     lites
                     exsecratur
                     non
                     est
                     vituperanda
                     .
                  
                   A
                   man
                   must
                   be
                   modest
                   and
                   charitable
                   in
                   his
                   necessary
                   suits
                   at
                   law
                   ;
                   not
                   too
                   ready
                   ,
                   not
                   too
                   greedy
                   ,
                   not
                   passionate
                   ,
                   not
                   revengeful
                   :
                   seeking
                   to
                   repair
                   himself
                   when
                   he
                   must
                   needs
                   ,
                   but
                   not
                   delighting
                   in
                   the
                   breaches
                   made
                   upon
                   his
                   Neighbour
                   .
                
                 
                   In
                   order
                   to
                   this
                   ,
                   
                   it
                   would
                   prevent
                   many
                   evils
                   ,
                   and
                   determine
                   many
                   Cases
                   of
                   Conscience
                   ,
                   or
                   make
                   them
                   easie
                   and
                   few
                   ,
                   if
                   evil
                   and
                   rapacious
                   Advocates
                   that
                   make
                   a
                   trade
                   ,
                   not
                   to
                   minister
                   to
                   justice
                   ,
                   but
                   to
                   heap
                   up
                   riches
                   for
                   themselves
                   ,
                   were
                   not
                   permitted
                   in
                   Common-wealths
                   to
                   plead
                   in
                   behalf
                   of
                   vitious
                   persons
                   and
                   manifest
                   oppressors
                   ,
                   and
                   in
                   causes
                   notoriously
                   unjust
                   .
                   
                     Galeatius
                     Sforza
                  
                   Duke
                   of
                   Millain
                   being
                   told
                   of
                   a
                   witty
                   Lawyer
                   that
                   was
                   of
                   evil
                   imployment
                   ,
                   a
                   patron
                   of
                   any
                   thing
                   for
                   money
                   ,
                   imploying
                   his
                   wit
                   to
                   very
                   evil
                   purposes
                   ,
                   sent
                   for
                   him
                   ,
                   and
                   told
                   him
                   that
                   he
                   owed
                   his
                   Painter
                   a
                   hundred
                   Crowns
                   ,
                   and
                   was
                   not
                   willing
                   to
                   pay
                   him
                   ;
                   and
                   therefore
                   asked
                   him
                   if
                   he
                   would
                   defend
                   his
                   cause
                   in
                   case
                   the
                   Painter
                   should
                   require
                   his
                   money
                   at
                   law
                   .
                   The
                   Advocate
                   promised
                   him
                   largely
                   ,
                   and
                   would
                   warrant
                   his
                   cause
                   ;
                   which
                   when
                   the
                   Duke
                   heard
                   from
                   his
                   own
                   mouth
                   ,
                   he
                   caused
                   him
                   to
                   be
                   hang'd
                   .
                   The
                   action
                   was
                   severe
                   ,
                   but
                   strangely
                   exemplary
                   .
                   I
                   have
                   nothing
                   to
                   doe
                   with
                   it
                   ,
                   because
                   I
                   am
                   not
                   writing
                   Politics
                   ,
                   but
                   Cases
                   and
                   Rules
                   of
                   Conscience
                   :
                   but
                   I
                   have
                   mention'd
                   it
                   as
                   a
                   great
                   reproof
                   of
                   all
                   that
                   which
                   makes
                   Causes
                   &
                   Suits
                   of
                   Law
                   to
                   be
                   numerous
                   ;
                   which
                   is
                   a
                   great
                   sign
                   of
                   corruption
                   of
                   manners
                   ,
                   if
                   not
                   of
                   laws
                   ,
                   in
                   any
                   place
                   ;
                   but
                   amongst
                   Christians
                   it
                   is
                   a
                   very
                   great
                   state
                   of
                   evil
                   .
                   And
                   therefore
                   Charles
                   the
                   ninth
                   of
                   France
                   made
                   an
                   edict
                   that
                   whosoever
                   began
                   a
                   suit
                   at
                   law
                   should
                   pay
                   into
                   the
                   Finances
                   two
                   Crowns
                   ;
                   which
                   if
                   his
                   cause
                   were
                   just
                   he
                   should
                   lose
                   ,
                   if
                   it
                   were
                   unjust
                   the
                   law
                   would
                   sufficiently
                   punish
                   him
                   besides
                   :
                   but
                   even
                   upon
                   a
                   just
                   cause
                   to
                   go
                   to
                   law
                   ,
                   is
                   not
                   the
                   commendation
                   of
                   Christian
                   justice
                   ,
                   much
                   lesse
                   of
                   charity
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     Then
                     charity
                     is
                     best
                     preserved
                     amongst
                     Citizens
                     ,
                     not
                     when
                     there
                     are
                     most
                     decisions
                     ,
                     of
                     causes
                     ,
                     but
                     when
                     the
                     suits
                     are
                     fewest
                     .
                  
                
              
            
             
               
               
                 RULE
                 VII
                 .
                 It
                 is
                 not
                 lawfull
                 to
                 punish
                 one
                 for
                 the
                 offence
                 of
                 another
                 ;
                 meerly
                 ,
                 and
                 wholly
                 .
              
               
                 
                   QUod
                   tute
                   intristi
                   ,
                   tibi
                   comedendum
                   est
                   ,
                
                 
                 said
                 the
                 Comedy
                 ,
                 As
                 you
                 knead
                 ,
                 so
                 you
                 must
                 eat
                 ;
                 and
                 he
                 that
                 eats
                 sowre
                 grapes
                 ,
                 his
                 teeth
                 only
                 shall
                 be
                 set
                 on
                 edge
                 .
                 This
                 is
                 the
                 voice
                 of
                 Nature
                 ,
                 of
                 God
                 ,
                 of
                 rightreason
                 ,
                 and
                 all
                 the
                 laws
                 ,
                 and
                 all
                 the
                 sentences
                 of
                 all
                 the
                 wise
                 men
                 in
                 the
                 world
                 ;
                 and
                 needs
                 no
                 farther
                 argument
                 to
                 prove
                 it
                 .
                 But
                 there
                 are
                 in
                 it
                 some
                 cases
                 which
                 need
                 explication
                 .
                 1.
                 
                 Concerning
                 persons
                 conjunct
                 by
                 Contract
                 ;
                 2.
                 
                 In
                 persons
                 conjunct
                 by
                 Nature
                 ;
                 3.
                 
                 In
                 them
                 which
                 are
                 conjunct
                 by
                 the
                 society
                 of
                 Crime
                 .
                 For
                 in
                 all
                 these
                 one
                 in
                 punished
                 for
                 the
                 fault
                 of
                 another
                 ;
                 but
                 how
                 far
                 this
                 can
                 be
                 just
                 and
                 lawfull
                 ,
                 are
                 usefull
                 inquiries
                 in
                 order
                 to
                 the
                 conduct
                 of
                 Conscience
                 .
              
               
                 1.
                 
                 The
                 first
                 inquiry
                 is
                 concerning
                 persons
                 conjunct
                 in
                 Contract
                 ;
                 
                 such
                 as
                 are
                 Pledges
                 in
                 War
                 ,
                 Sureties
                 for
                 Debt
                 ,
                 Undertakers
                 for
                 appearance
                 ,
                 and
                 the
                 like
                 .
                 Concerning
                 Pledges
                 in
                 War
                 ,
                 it
                 hath
                 been
                 sometimes
                 practised
                 in
                 warlike
                 Nations
                 ,
                 to
                 put
                 them
                 to
                 death
                 when
                 their
                 parties
                 have
                 broke
                 their
                 promise
                 .
                 The
                 Thessalians
                 kill'd
                 250
                 ,
                 the
                 Romans
                 300
                 of
                 the
                 Volsci
                 ;
                 and
                 this
                 they
                 might
                 doe
                 by
                 the
                 law
                 of
                 Nations
                 :
                 that
                 is
                 ,
                 without
                 infamy
                 and
                 reproach
                 ,
                 or
                 any
                 supposed
                 injustice
                 :
                 they
                 did
                 practise
                 it
                 on
                 either
                 side
                 .
                 But
                 the
                 thing
                 it self
                 is
                 not
                 lawfull
                 by
                 the
                 law
                 of
                 God
                 and
                 Nature
                 ,
                 unless
                 the
                 Pledges
                 be
                 equally
                 guilty
                 of
                 the
                 Crime
                 .
                 When
                 Regulus
                 was
                 sent
                 to
                 Rome
                 to
                 get
                 an
                 exchange
                 of
                 prisoners
                 ,
                 and
                 himself
                 upon
                 his
                 promise
                 was
                 engaged
                 to
                 release
                 them
                 ,
                 or
                 to
                 return
                 himself
                 ;
                 when
                 he
                 perswaded
                 the
                 Romans
                 not
                 to
                 release
                 the
                 African
                 prisoners
                 ,
                 the
                 Carthaginians
                 had
                 reason
                 to
                 account
                 him
                 guilty
                 as
                 his
                 Country
                 .
                 But
                 when
                 the
                 Pledges
                 are
                 not
                 ,
                 it
                 is
                 against
                 the
                 law
                 of
                 Nature
                 to
                 put
                 to
                 death
                 the
                 innocent
                 .
                 For
                 either
                 the
                 Pledges
                 are
                 violently
                 sent
                 in
                 caution
                 against
                 their
                 wills
                 ,
                 or
                 with
                 them
                 .
                 If
                 against
                 ,
                 then
                 the
                 wrong
                 is
                 apparent
                 ,
                 and
                 the
                 injustice
                 notorious
                 .
                 If
                 with
                 their
                 will
                 ,
                 it
                 is
                 to
                 be
                 considered
                 ,
                 it
                 is
                 beyond
                 their
                 power
                 ;
                 for
                 ,
                 
                   nemo
                   membrorum
                   suorum
                   Dominus
                   videtur
                
                 ,
                 saith
                 the
                 law
                 ,
                 l.
                 liber
                 ff
                 .
                 
                   ad
                   legem
                   Aquiliam
                
                 :
                 and
                 therefore
                 it
                 is
                 that
                 in
                 Criminal
                 causes
                 ,
                 where
                 Corporal
                 punishment
                 is
                 inflicted
                 ,
                 no
                 man
                 is
                 permitted
                 to
                 be
                 Surety
                 for
                 another
                 ,
                 but
                 in
                 Civil
                 causes
                 he
                 may
                 ;
                 because
                 no
                 Surety
                 may
                 lawfully
                 be
                 put
                 to
                 death
                 for
                 the
                 Principal
                 ,
                 as
                 is
                 noted
                 by
                 the
                 Gloss
                 in
                 
                   cap.
                   Cum
                   homo
                
                 23.
                 q.
                 5.
                 
                 The
                 reason
                 is
                 plain
                 ;
                 He
                 that
                 is
                 Surety
                 for
                 another
                 can
                 engage
                 nothing
                 of
                 which
                 he
                 is
                 not
                 the
                 Lord
                 ,
                 and
                 over
                 which
                 he
                 hath
                 no
                 power
                 ;
                 and
                 therefore
                 he
                 cannot
                 lay
                 his
                 body
                 ,
                 his
                 life
                 ,
                 or
                 limb
                 ,
                 at
                 stake
                 .
                 No
                 man
                 hath
                 power
                 to
                 engage
                 his
                 soul
                 for
                 the
                 soul
                 of
                 another
                 ,
                 that
                 is
                 ,
                 so
                 as
                 to
                 pay
                 his
                 soul
                 in
                 case
                 of
                 forfeiture
                 to
                 acquit
                 another
                 ;
                 for
                 it
                 is
                 not
                 his
                 ,
                 it
                 is
                 anothers
                 ;
                 it
                 is
                 his
                 who
                 hath
                 purchased
                 it
                 and
                 is
                 Lord
                 over
                 it
                 ,
                 that
                 is
                 Christ
                 :
                 and
                 so
                 is
                 our
                 body
                 redeemed
                 by
                 the
                 blood
                 of
                 Christ
                 ,
                 
                 
                   For
                   ye
                   are
                   bought
                   with
                   a
                   price
                   ,
                   therefore
                   glorifie
                   God
                   in
                   your
                   body
                   and
                   in
                   your
                   spirit
                   ,
                   which
                   are
                   God's
                   ,
                
                 saith
                 the
                 Apostle
                 .
                 Now
                 this
                 is
                 so
                 to
                 be
                 understood
                 ,
                 not
                 that
                 one
                 man
                 may
                 not
                 feel
                 the
                 calamity
                 which
                 the
                 sin
                 of
                 another
                 can
                 bring
                 upon
                 him
                 ;
                 but
                 that
                 the
                 law
                 cannot
                 inflict
                 Corporal
                 punishment
                 upon
                 any
                 relative
                 ,
                 so
                 as
                 the
                 
                 Criminall
                 shall
                 escape
                 ,
                 and
                 the
                 law
                 be
                 satisfied
                 ,
                 as
                 if
                 the
                 offending
                 person
                 had
                 suffered
                 .
                 If
                 a
                 Father
                 be
                 a
                 Traytor
                 ,
                 the
                 law
                 may
                 justly
                 put
                 him
                 to
                 death
                 though
                 the
                 wife
                 will
                 die
                 with
                 sorrow
                 .
                 But
                 the
                 law
                 cannot
                 put
                 the
                 wife
                 to
                 death
                 ,
                 or
                 the
                 son
                 ,
                 and
                 let
                 the
                 husband
                 goe
                 free
                 .
                 One
                 relative
                 may
                 accidentally
                 come
                 into
                 the
                 society
                 of
                 anothers
                 punishment
                 ,
                 not
                 only
                 if
                 they
                 be
                 partners
                 of
                 the
                 Crime
                 ,
                 but
                 though
                 one
                 be
                 innocent
                 ;
                 but
                 one
                 cannot
                 pay
                 it
                 for
                 the
                 other
                 and
                 acquit
                 him
                 .
                 This
                 I
                 say
                 is
                 to
                 be
                 understood
                 in
                 Corporal
                 punishments
                 .
              
               
                 But
                 in
                 Pecuniary
                 punishments
                 the
                 Case
                 is
                 otherwise
                 .
                 
                 For
                 a
                 man
                 is
                 Lord
                 of
                 his
                 money
                 ,
                 and
                 may
                 give
                 it
                 away
                 ,
                 and
                 therefore
                 may
                 oblige
                 it
                 ;
                 and
                 he
                 that
                 is
                 Surety
                 for
                 anothers
                 debt
                 ,
                 gives
                 or
                 lends
                 it
                 to
                 him
                 that
                 is
                 principally
                 obliged
                 ;
                 and
                 therefore
                 it
                 is
                 just
                 to
                 take
                 it
                 ,
                 and
                 the
                 Surety
                 hath
                 power
                 to
                 doe
                 it
                 .
                 But
                 by
                 the
                 way
                 it
                 is
                 observable
                 ,
                 that
                 the
                 Surety
                 can
                 only
                 oblige
                 his
                 money
                 ,
                 or
                 himself
                 to
                 the
                 payment
                 of
                 his
                 money
                 :
                 but
                 when
                 the
                 Creditors
                 had
                 power
                 to
                 torment
                 the
                 insolvent
                 Debtors
                 ,
                 no
                 man
                 could
                 give
                 himself
                 a
                 Surety
                 directly
                 for
                 that
                 torment
                 ;
                 but
                 by
                 making
                 himself
                 a
                 Debtor
                 ,
                 he
                 did
                 by
                 consequence
                 make
                 himself
                 Criminal
                 if
                 he
                 did
                 not
                 pay
                 ,
                 and
                 so
                 might
                 with
                 as
                 much
                 justice
                 be
                 tormented
                 as
                 the
                 principal
                 Debtor
                 .
              
               
                 But
                 the
                 whole
                 business
                 is
                 unreasonable
                 as
                 to
                 this
                 instance
                 ,
                 
                 and
                 therefore
                 the
                 inquiry
                 is
                 soon
                 at
                 an
                 end
                 ,
                 and
                 the
                 case
                 of
                 conscience
                 wholly
                 different
                 ;
                 for
                 in
                 this
                 particular
                 it
                 is
                 not
                 only
                 unlawfull
                 to
                 punish
                 the
                 Surety
                 with
                 Corporal
                 punishment
                 ,
                 but
                 even
                 the
                 Principal
                 that
                 is
                 insolvent
                 is
                 to
                 be
                 let
                 alone
                 .
                 If
                 he
                 fell
                 into
                 poverty
                 by
                 his
                 prodigality
                 ,
                 the
                 law
                 may
                 punish
                 that
                 as
                 she
                 please
                 ;
                 or
                 if
                 he
                 intends
                 to
                 defraud
                 the
                 Creditor
                 ,
                 he
                 may
                 be
                 punished
                 ,
                 or
                 constrained
                 to
                 pay
                 :
                 but
                 if
                 he
                 fall
                 into
                 poverty
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 as
                 Justinian's
                 expression
                 is
                 ,
                 
                   by
                   unavoidable
                   accident
                   ,
                   not
                   by
                   impious
                   courses
                   ,
                
                 it
                 is
                 against
                 justice
                 and
                 charity
                 to
                 put
                 him
                 to
                 trouble
                 .
              
               
                 Concerning
                 which
                 ,
                 
                 though
                 it
                 be
                 not
                 pertinent
                 to
                 this
                 rule
                 ,
                 but
                 here
                 only
                 very
                 well
                 occasioned
                 ,
                 I
                 shall
                 give
                 this
                 short
                 account
                 ,
                 that
                 at
                 once
                 I
                 may
                 be
                 wholy
                 quit
                 of
                 this
                 particular
                 .
                 *
                 In
                 the
                 laws
                 of
                 the
                 XII
                 Tables
                 it
                 was
                 permitted
                 to
                 Creditors
                 to
                 imprison
                 ,
                 to
                 torment
                 ,
                 to
                 put
                 their
                 insolvent
                 Debtors
                 to
                 death
                 ;
                 and
                 if
                 they
                 were
                 many
                 of
                 them
                 they
                 might
                 cut
                 the
                 body
                 in
                 pieces
                 ,
                 and
                 every
                 man
                 goe
                 away
                 with
                 his
                 share
                 .
                 
                   Nihil
                   profecto
                   immitius
                   ,
                   nihil
                   immanius
                   ,
                
                 
                 saies
                 
                   A.
                   Gellius
                   ,
                   nisi
                   ,
                   ut
                   reipsâ
                   apparet
                   ,
                   eo
                   consilio
                   tanta
                   immanitas
                   poenae
                   denuntiata
                   est
                   ,
                   ne
                   ad
                   eam
                   unquam
                   perveniretur
                   .
                
                 It
                 was
                 an
                 intolerable
                 and
                 cruel
                 justice
                 ,
                 and
                 only
                 therefore
                 published
                 in
                 so
                 great
                 a
                 terror
                 ,
                 that
                 it
                 might
                 never
                 be
                 put
                 in
                 execution
                 :
                 and
                 indeed
                 ,
                 as
                 he
                 observes
                 ,
                 it
                 was
                 never
                 practised
                 .
              
               
                 But
                 
                   addici
                   nunc
                   &
                   vinciri
                   multos
                   videmus
                   ,
                
                 
                 saith
                 he
                 ;
                 that
                 was
                 the
                 next
                 Cruelty
                 :
                 The
                 Debtors
                 were
                 sold
                 and
                 all
                 their
                 goods
                 ;
                 even
                 Kings
                 ,
                 subject
                 to
                 the
                 Roman
                 Empire
                 ,
                 were
                 with
                 their
                 Crowns
                 and
                 Purple
                 ,
                 their
                 Scepter
                 and
                 Royal
                 Ensignes
                 ,
                 published
                 by
                 the
                 Crier
                 ,
                 and
                 made
                 slaves
                 to
                 pay
                 their
                 debts
                 .
                 The
                 King
                 of
                 Cyprus
                 was
                 so
                 used
                 ,
                 as
                 Cicero
                 in
                 his
                 oration
                 
                   pro
                   Sextio
                
                 sadly
                 complains
                 .
                 The
                 dividing
                 the
                 body
                 of
                 the
                 Debtor
                 was
                 chang'd
                 into
                 the
                 dividing
                 of
                 his
                 goods
                 ;
                 but
                 this
                 also
                 was
                 hatefull
                 and
                 complained
                 of
                 by
                 wise
                 and
                 good
                 men
                 .
                 
                   Si
                   funus
                   id
                   habendum
                   sit
                   quò
                   non
                   amici
                   conveniant
                   ad
                   exequias
                   cohonestandas
                   ,
                   sed
                   bonorum
                   emptores
                   ut
                   Carnifices
                   
                   ad
                   reliquias
                   vitae
                   lacerandas
                   ac
                   distrahendas
                   ,
                
                 
                 said
                 Cicero
                 :
                 and
                 Manlius
                 most
                 worthily
                 ,
                 seeing
                 a
                 Roman
                 led
                 to
                 prison
                 like
                 a
                 slave
                 for
                 debt
                 ,
                 cried
                 out
                 ,
                 
                   Tum
                   verò
                   ego
                   nequicquam
                   hâc
                   dextrâ
                   Capitolium
                   arcémque
                   servaverim
                   ,
                   si
                   civem
                   commilitonémque
                   meum
                   tanquam
                   Gallis
                   victoribus
                   captum
                   in
                   servitutem
                   ac
                   vincula
                   duci
                   videam
                   .
                   To
                   what
                   purpose
                   did
                   I
                   save
                   the
                   Capitol
                   ,
                   if
                   a
                   citizen
                   and
                   my
                   fellow-souldier
                   shall
                   for
                   debt
                   be
                   made
                   a
                   slave
                   as
                   if
                   he
                   were
                   taken
                   prisoner
                   by
                   the
                   Gaules
                   ?
                
                 and
                 therefore
                 he
                 paid
                 the
                 debt
                 and
                 dismiss'd
                 the
                 prisoner
                 .
              
               
                 But
                 because
                 this
                 was
                 cruel
                 and
                 inhumane
                 ,
                 
                 when
                 Paetilius
                 and
                 Papirius
                 were
                 Consuls
                 ,
                 a
                 law
                 was
                 made
                 that
                 all
                 the
                 goods
                 and
                 possessions
                 of
                 the
                 Debtors
                 should
                 be
                 obnoxious
                 to
                 the
                 Creditors
                 ,
                 but
                 not
                 his
                 body
                 ;
                 but
                 yet
                 so
                 that
                 the
                 Debtors
                 did
                 work
                 for
                 their
                 Creditors
                 ,
                 but
                 not
                 in
                 chains
                 :
                 and
                 this
                 lasted
                 till
                 the
                 
                   lex
                   Julia
                
                 decreed
                 (
                 in
                 Augustus
                 his
                 time
                 )
                 that
                 the
                 insolvent
                 Debtors
                 might
                 quit
                 all
                 their
                 goods
                 ,
                 but
                 neither
                 suffer
                 chains
                 ,
                 nor
                 slavery
                 ,
                 nor
                 doe
                 labour
                 for
                 their
                 Creditors
                 :
                 but
                 the
                 benefit
                 of
                 this
                 law
                 extended
                 not
                 to
                 prodigal
                 and
                 vain
                 persons
                 ,
                 
                 but
                 to
                 those
                 only
                 
                   qui
                   vi
                   majore
                   aliquâ
                   fortunis
                   evertebantur
                   ,
                
                 (
                 that
                 was
                 their
                 word
                 )
                 
                   who
                   were
                   undone
                   by
                   any
                   great
                   violence
                   ,
                
                 by
                 shipwrack
                 ,
                 or
                 fire
                 ,
                 or
                 any
                 accident
                 unavoidable
                 .
                 For
                 as
                 for
                 others
                 ,
                 they
                 were
                 delivered
                 to
                 the
                 Capital
                 Triumvirat
                 and
                 punished
                 
                   ad
                   Columnam
                   Meniam
                
                 ,
                 that
                 is
                 ,
                 whipped
                 extremely
                 ;
                 and
                 this
                 continued
                 until
                 the
                 time
                 of
                 Gratian
                 the
                 Emperor
                 ,
                 
                 who
                 decreed
                 that
                 such
                 Debtors
                 who
                 were
                 not
                 
                   eversi
                   per
                   vim
                   majorem
                
                 ,
                 should
                 not
                 receive
                 any
                 benefit
                 by
                 quitting
                 all
                 their
                 goods
                 ;
                 but
                 if
                 they
                 were
                 less
                 then
                 their
                 debt
                 ,
                 
                 
                   ad
                   redditionem
                   debitae
                   quantitatis
                   congruâ
                   atque
                   dignissimâ
                   suppliciorum
                   acerbitate
                   cogantur
                   ,
                
                 they
                 should
                 be
                 compelled
                 by
                 torment
                 to
                 pay
                 a
                 due
                 proportion
                 :
                 and
                 in
                 this
                 there
                 might
                 be
                 severity
                 ;
                 but
                 it
                 had
                 in
                 it
                 very
                 much
                 of
                 Justice
                 .
                 But
                 for
                 the
                 other
                 part
                 of
                 it
                 ,
                 of
                 the
                 intire
                 cession
                 of
                 goods
                 ,
                 and
                 that
                 the
                 insolvent
                 miserable
                 Debtor
                 should
                 be
                 exposed
                 to
                 starving
                 ,
                 this
                 had
                 neither
                 charity
                 in
                 it
                 nor
                 justice
                 ;
                 and
                 therefore
                 after
                 much
                 complaining
                 ,
                 and
                 attempts
                 of
                 ease
                 ,
                 it
                 was
                 wholly
                 taken
                 away
                 by
                 the
                 Emperors
                 ,
                 
                   Constantine
                   ,
                   Gratian
                
                 ,
                 and
                 Justinian
                 ,
                 Novel
                 .
                 135.
                 
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 
                   It
                   is
                   infinitely
                   unjust
                   that
                   he
                   who
                   is
                   fallen
                   into
                   poverty
                   without
                   his
                   fault
                   should
                   be
                   constrained
                   to
                   live
                   a
                   shamefull
                   life
                   ,
                   without
                   his
                   daily
                   bread
                   ,
                   and
                   the
                   necessary
                   provisions
                   for
                   his
                   back
                   :
                
                 and
                 then
                 it
                 was
                 ordered
                 that
                 if
                 the
                 Debtor
                 did
                 
                   ejurare
                   bonam
                   copiam
                
                 ,
                 that
                 is
                 ,
                 
                   swear
                   that
                   he
                   had
                   not
                   goods
                   sufficient
                   to
                   pay
                   the
                   debt
                   ,
                
                 he
                 should
                 be
                 free
                 .
              
               
                 This
                 was
                 made
                 into
                 a
                 law
                 long
                 before
                 the
                 time
                 of
                 Gratian
                 ;
                 
                 when
                 Sylla
                 was
                 
                   Dictator
                   ,
                   Popilius
                
                 demanded
                 it
                 ,
                 and
                 it
                 was
                 decreed
                 .
                 But
                 Tyrants
                 usually
                 make
                 good
                 laws
                 ,
                 and
                 after
                 they
                 are
                 dead
                 are
                 so
                 hated
                 ,
                 that
                 even
                 their
                 good
                 laws
                 are
                 sometimes
                 the
                 less
                 regarded
                 :
                 and
                 so
                 it
                 happened
                 in
                 this
                 particular
                 ;
                 
                 in
                 so
                 much
                 that
                 Cicero
                 spake
                 against
                 
                   L.
                   Flaccus
                
                 for
                 desiring
                 to
                 have
                 Sylla's
                 laws
                 confirmed
                 .
                 But
                 it
                 soon
                 expired
                 through
                 the
                 power
                 of
                 the
                 rich
                 usurers
                 ,
                 
                 as
                 we
                 finde
                 by
                 the
                 complaint
                 of
                 
                   C.
                   Manlius
                
                 in
                 Salust
                 ;
                 and
                 even
                 so
                 long
                 as
                 the
                 
                   lex
                   Popilia
                
                 did
                 prevail
                 ,
                 yet
                 they
                 had
                 ar●s
                 to
                 elude
                 it
                 :
                 for
                 though
                 they
                 could
                 not
                 bind
                 the
                 Debtors
                 in
                 publick
                 prisons
                 ,
                 yet
                 they
                 would
                 detain
                 them
                 in
                 their
                 own
                 houses
                 ;
                 and
                 though
                 it
                 was
                 a
                 great
                 and
                 an
                 illegal
                 violence
                 ,
                 yet
                 the
                 poore
                 mans
                 case
                 is
                 last
                 of
                 all
                 heard
                 ,
                 and
                 commonly
                 the
                 Advocates
                 and
                 Judges
                 have
                 something
                 else
                 to
                 doe
                 .
              
               
               
                 This
                 is
                 a
                 perfect
                 narrative
                 of
                 this
                 affair
                 ;
                 
                 in
                 all
                 which
                 it
                 is
                 apparent
                 that
                 wise
                 and
                 good
                 men
                 did
                 infinitely
                 condemn
                 the
                 cruel
                 and
                 unjust
                 usage
                 of
                 insolvent
                 Debtors
                 who
                 were
                 
                   per
                   vim
                   majorem
                   eversi
                
                 ,
                 not
                 poor
                 by
                 vice
                 ,
                 but
                 misfortune
                 and
                 the
                 Divine
                 providence
                 .
                 The
                 violence
                 and
                 the
                 injury
                 is
                 against
                 natural
                 justice
                 and
                 humanity
                 ,
                 or
                 that
                 natural
                 pity
                 which
                 God
                 hath
                 plac'd
                 in
                 the
                 bowels
                 of
                 mankinde
                 ;
                 as
                 appears
                 by
                 the
                 endeavours
                 of
                 the
                 wiser
                 Romans
                 to
                 correct
                 the
                 cruelty
                 of
                 Creditors
                 .
                 But
                 the
                 Debtors
                 ,
                 though
                 by
                 degrees
                 eased
                 ,
                 yet
                 were
                 not
                 righted
                 till
                 Christianity
                 made
                 the
                 laws
                 ,
                 and
                 saw
                 justice
                 and
                 mercy
                 done
                 .
                 S.
                 Ambrose
                 complain'd
                 most
                 bitterly
                 of
                 the
                 Creditors
                 in
                 his
                 time
                 ;
                 
                 
                   Vidi
                   ego
                   pauperem
                   duci
                   dum
                   cogeretur
                   solvere
                   quod
                   non
                   habebat
                   ;
                   trahi
                   ad
                   carcerem
                   quia
                   vinum
                   deesset
                   ad
                   mensam
                   potentis
                   ;
                   deducere
                   in
                   auctionem
                   filios
                   suos
                   ut
                   ad
                   tempus
                   poenam
                   differre
                   possit
                   :
                   inventum
                   fortè
                   aliquem
                   qui
                   in
                   illa
                   necessitate
                   subveniret
                   ,
                
                 &c.
                 
                 
                   I
                   have
                   seen
                   a
                   poor
                   man
                   compell'd
                   to
                   pay
                   what
                   he
                   had
                   not
                   to
                   pay
                   ;
                   and
                   drag'd
                   to
                   prison
                   because
                   his
                   creditor
                   had
                   not
                   wine
                   enough
                   to
                   drink
                   ;
                   and
                   to
                   deferre
                   his
                   punishment
                   a
                   while
                   ,
                
                 
                 
                   forc'd
                   to
                   sell
                   his
                   sons
                   at
                   an
                   outcry
                   .
                   Grandis
                   culpa
                   est
                   ,
                
                 (
                 saith
                 he
                 )
                 
                   si
                   te
                   sciente
                   fidelis
                   egeat
                   ,
                   si
                   scias
                   eum
                   sine
                   sumptu
                   esse
                   ,
                   fame
                   laborare
                   ,
                   &
                   non
                   adjuves
                   ;
                   si
                   sit
                   in
                   carcere
                   ,
                   &
                   poenis
                   &
                   suppliciis
                   propter
                   debitum
                   aliquod
                   justus
                   excrucietur
                   .
                   It
                   is
                   a
                   great
                   fault
                   ,
                   if
                   when
                   you
                   know
                   it
                   ,
                   you
                   suffer
                   a
                   faithfull
                   man
                   to
                   want
                   meat
                   and
                   provisions
                   ;
                   if
                   a
                   just
                   or
                   good
                   man
                   be
                   in
                   prison
                   ,
                   and
                   in
                   chains
                   or
                   torments
                   for
                   debt
                   .
                
                 Now
                 if
                 persons
                 not
                 interested
                 in
                 the
                 debt
                 might
                 not
                 suffer
                 such
                 a
                 thing
                 to
                 be
                 and
                 abide
                 ,
                 much
                 less
                 might
                 any
                 Christian
                 doe
                 such
                 a
                 thing
                 .
                 If
                 every
                 man
                 that
                 could
                 ,
                 was
                 bound
                 to
                 take
                 off
                 the
                 evil
                 ;
                 it
                 is
                 certain
                 it
                 was
                 infinitely
                 unlawfull
                 to
                 inflict
                 or
                 to
                 lay
                 it
                 on
                 :
                 and
                 therefore
                 the
                 remains
                 of
                 this
                 barbarity
                 and
                 inhumanity
                 amongst
                 us
                 does
                 so
                 little
                 argue
                 Christianity
                 to
                 be
                 amongst
                 us
                 ,
                 that
                 it
                 plainly
                 proves
                 that
                 our
                 Religion
                 hath
                 not
                 prevailed
                 so
                 far
                 upon
                 us
                 as
                 to
                 take
                 off
                 our
                 inhumanity
                 .
              
               
                 Of
                 the
                 same
                 nature
                 is
                 that
                 barbarous
                 custome
                 of
                 arresting
                 dead
                 bodies
                 ,
                 
                 and
                 denying
                 them
                 the
                 natural
                 rights
                 of
                 burial
                 till
                 a
                 debt
                 be
                 paid
                 .
                 
                   Ascelinus
                   Fitz-Arthur
                
                 arrested
                 the
                 body
                 of
                 William
                 Duke
                 of
                 Normandy
                 ,
                 Conqueror
                 of
                 England
                 ,
                 
                 upon
                 something
                 a
                 like
                 account
                 .
                 But
                 S.
                 Ambrose
                 blames
                 such
                 unnatural
                 cruelty
                 ,
                 and
                 derides
                 the
                 folly
                 of
                 it
                 ;
                 
                   Quoties
                   vidi
                   à
                   foeneratoribus
                   teneri
                   defunctos
                   pro
                   pignore
                   ,
                   &
                   negari
                   tumulum
                   dum
                   foenus
                   exposcitur
                   ?
                   Quibus
                   ego
                   acquiescens
                   dixi
                   ,
                   Tenete
                   reum
                   vestrum
                   ,
                   &
                   ne
                   possit
                   elabi
                   ,
                   domum
                   ducite
                   ;
                   claudite
                   in
                   cubiculo
                   isto
                   carnificibus
                   duriores
                   :
                   quoniam
                   quem
                   vos
                   tenetis
                   ,
                   carcer
                   non
                   suscipit
                   ,
                   exactor
                   absolvit
                   ;
                   To
                   them
                   who
                   seiz'd
                   on
                   dead
                   bodies
                   for
                   their
                   debt
                   ,
                   I
                   call'd
                   out
                   ,
                   Hold
                   fast
                   your
                   Debtor
                   ,
                   carry
                   him
                   home
                   lest
                   he
                   run
                   away
                   ,
                   O
                   ye
                   that
                   are
                   more
                   cruel
                   then
                   Hang-men
                   .
                
                 But
                 of
                 this
                 sufficient
                 :
                 for
                 whatsoever
                 is
                 against
                 the
                 law
                 of
                 Nature
                 ,
                 to
                 have
                 nam'd
                 it
                 is
                 to
                 have
                 reprov'd
                 it
                 .
                 Onely
                 there
                 is
                 one
                 case
                 in
                 which
                 if
                 dead
                 bodies
                 be
                 arrested
                 for
                 debt
                 ,
                 I
                 cannot
                 so
                 much
                 complain
                 of
                 it
                 ;
                 and
                 that
                 is
                 in
                 the
                 Customes
                 of
                 France
                 ,
                 where
                 they
                 never
                 imprison
                 any
                 alive
                 for
                 a
                 Debt
                 ,
                 unless
                 he
                 be
                 expresly
                 condemn'd
                 to
                 it
                 by
                 the
                 sentence
                 of
                 the
                 Judge
                 ,
                 or
                 contracted
                 upon
                 those
                 terms
                 with
                 the
                 Creditor
                 :
                 but
                 when
                 the
                 man
                 is
                 dead
                 they
                 lay
                 their
                 claim
                 ,
                 because
                 they
                 cannot
                 hurt
                 the
                 man.
                 This
                 I
                 finde
                 in
                 
                   Gaspar
                   Beatius
                
                 ,
                 who
                 cites
                 these
                 Verses
                 for
                 it
                 out
                 of
                 
                   Johannes
                   Girardus
                
                 ,
                 no
                 ill
                 Poet
                 ,
                 but
                 a
                 good
                 Lawyer
                 .
                 
                   
                     Heus
                     principes
                     ,
                     duodecim
                  
                   
                     Tabulae
                     inopem
                     crudeliter
                  
                   
                     Quae
                     debitorem
                     dissecant
                     ,
                  
                   
                   
                     Aut
                     jura
                     ,
                     mores
                     publici
                     ,
                  
                   
                     Quae
                     carceribus
                     illum
                     miserè
                  
                   
                     Et
                     opprimunt
                     &
                     enecant
                     ,
                  
                   
                     Nimis
                     mihi
                     ,
                     nimis
                     displicent
                     ;
                  
                   
                     Qui
                     Gallum
                     habuit
                     mos
                     bonus
                  
                   
                     Idem
                     &
                     verus
                     probabitur
                  
                   
                     Nimis
                     mihi
                     cuique
                     &
                     bono
                     ,
                  
                   
                     Quo
                     Creditores
                     debita
                  
                   
                     Petant
                     sibi
                     post
                     funera
                     .
                  
                
                 But
                 I
                 suppose
                 he
                 might
                 speak
                 this
                 in
                 jest
                 ,
                 to
                 represent
                 the
                 lenity
                 of
                 Frenchmen
                 in
                 not
                 casting
                 their
                 Debtors
                 into
                 prison
                 .
                 But
                 if
                 a
                 Debtor
                 should
                 ,
                 as
                 Argiropilus
                 ,
                 jesting
                 at
                 his
                 death
                 ,
                 make
                 his
                 rich
                 friends
                 the
                 heirs
                 of
                 all
                 his
                 debts
                 ,
                 it
                 would
                 spoil
                 the
                 jest
                 .
              
               
                 Now
                 I
                 return
                 to
                 the
                 other
                 inquiries
                 of
                 the
                 Rule
                 .
              
               
                 The
                 second
                 inquiry
                 is
                 concerning
                 persons
                 conjunct
                 by
                 nature
                 ;
                 
                 whether
                 (
                 for
                 example
                 sake
                 )
                 Sons
                 or
                 Nephews
                 can
                 be
                 punish'd
                 for
                 the
                 faults
                 and
                 offences
                 of
                 their
                 Fathers
                 and
                 Grand-fathers
                 .
                 Concerning
                 this
                 ,
                 I
                 find
                 Paulus
                 the
                 Lawyer
                 and
                 Baldus
                 speaking
                 exact
                 Antinomies
                 .
                 For
                 
                   Baldus
                   in
                   l.
                   id
                   quod
                   pauperibus
                   ,
                   qu.
                   9.
                   
                   C.
                   de
                   Episcopis
                   &
                   Clericis
                   ,
                
                 affirms
                 ,
                 
                   Haeredem
                   teneri
                   ad
                   poenam
                   ad
                   quam
                   defunctus
                   fuerat
                   condemnatus
                   ,
                   The
                   heir
                   of
                   his
                   father
                   inherits
                   his
                   father's
                   punishment
                   :
                
                 but
                 
                   Paulus
                   in
                   l.
                   si
                   poena
                   ,
                   ff
                   .
                   de
                   poenis
                   ,
                
                 sayes
                 expresly
                 ,
                 
                   Haeredem
                   non
                   teneri
                   ad
                   poenam
                   defuncti
                   ,
                   The
                   heir
                   is
                   not
                   bound
                   to
                   suffer
                   the
                   punishment
                   of
                   the
                   dead
                   .
                
                 *
                 But
                 they
                 are
                 both
                 in
                 the
                 right
                 :
                 for
                 the
                 Heir
                 is
                 not
                 tied
                 to
                 suffer
                 the
                 corporal
                 punishment
                 to
                 which
                 his
                 Father
                 was
                 condemn'd
                 ,
                 because
                 his
                 Father
                 had
                 no
                 dominion
                 over
                 his
                 Son's
                 body
                 or
                 his
                 own
                 ;
                 but
                 over
                 his
                 goods
                 he
                 hath
                 ,
                 and
                 therefore
                 can
                 transmit
                 these
                 with
                 their
                 proper
                 burthen
                 :
                 and
                 therefore
                 the
                 Heir
                 is
                 liable
                 to
                 pay
                 the
                 Fine
                 to
                 which
                 his
                 Father
                 was
                 sentenc'd
                 ,
                 and
                 to
                 pay
                 his
                 Father's
                 debts
                 ,
                 and
                 is
                 liable
                 to
                 the
                 same
                 compulsion
                 ,
                 with
                 this
                 onely
                 caution
                 ,
                 that
                 if
                 the
                 Father
                 be
                 under
                 torment
                 or
                 imprisonment
                 for
                 insolvency
                 ,
                 the
                 Son
                 be
                 no
                 way
                 oblig'd
                 to
                 that
                 ;
                 because
                 whether
                 the
                 insolvency
                 of
                 the
                 Father
                 be
                 by
                 his
                 fault
                 or
                 his
                 misfortune
                 ,
                 still
                 the
                 Son
                 is
                 not
                 oblig'd
                 :
                 for
                 as
                 he
                 is
                 not
                 bound
                 by
                 his
                 Father's
                 personal
                 fault
                 to
                 suffer
                 personal
                 punishment
                 ,
                 so
                 neither
                 for
                 his
                 misfortune
                 can
                 he
                 be
                 oblig'd
                 beyond
                 the
                 suffering
                 of
                 a
                 descending
                 poverty
                 .
                 If
                 his
                 Father
                 was
                 insolvent
                 by
                 his
                 Crime
                 ,
                 the
                 punishment
                 was
                 to
                 go
                 no
                 further
                 then
                 the
                 fault
                 ,
                 and
                 therefore
                 no
                 torment
                 was
                 intail'd
                 :
                 but
                 if
                 he
                 were
                 insolvent
                 by
                 misfortune
                 ,
                 neither
                 the
                 Father
                 nor
                 the
                 Son
                 for
                 that
                 could
                 deserve
                 any
                 further
                 evil
                 ;
                 and
                 if
                 the
                 Father
                 transmitted
                 no
                 goods
                 ,
                 no
                 advantage
                 to
                 the
                 Son
                 ,
                 there
                 is
                 no
                 reason
                 he
                 should
                 transmit
                 a
                 burthen
                 :
                 
                   Nemo
                   fiat
                   deterior
                   per
                   quem
                   melior
                   factus
                   non
                   est
                   ,
                
                 sayes
                 the
                 Law.
                 And
                 therefore
                 S.
                 Ambrose
                 complain'd
                 of
                 a
                 sad
                 sight
                 he
                 saw
                 ;
                 
                 
                   Vidi
                   ego
                   miserabile
                   spectaculum
                   ,
                   Liberos
                   pro
                   Paterno
                   debito
                   in
                   auctionem
                   deduci
                   ,
                   &
                   teneri
                   calamitatis
                   haeredes
                   ,
                   qui
                   non
                   essent
                   participes
                   successionis
                   ,
                   &
                   hoc
                   tam
                   immane
                   flagitium
                   non
                   erubescere
                   Creditorem
                   ,
                   I
                   have
                   seen
                   Sons
                   sold
                   Slaves
                   for
                   their
                   Fathers
                   debt
                   ,
                   from
                   whom
                   they
                   were
                   never
                   like
                   to
                   receive
                   an
                   Inheritance
                
                 ;
                 and
                 which
                 is
                 yet
                 more
                 strange
                 ,
                 
                   the
                   Creditors
                   were
                   not
                   asham'd
                   of
                   the
                   impious
                   Cruelty
                   .
                
                 But
                 this
                 is
                 a
                 rul'd
                 case
                 both
                 in
                 Divinity
                 and
                 Law.
                 
                   Nunquam
                   unus
                   pro
                   alio
                   potest
                   poena
                   corporis
                   puniri
                   ,
                
                 
                 said
                 Alexander
                 of
                 Hales
                 ,
                 and
                 
                   Thomas
                   Aquinas
                   ,
                   No
                   man
                   can
                   suffer
                   corporal
                   punishment
                   in
                   the
                   place
                   of
                   another
                   :
                
                 the
                 same
                 with
                 that
                 in
                 the
                 law
                 ,
                 
                   l.
                   Crimen
                   ff
                   .
                   de
                   poenis
                   .
                
                 
                 And
                 therefore
                 of
                 all
                 things
                 in
                 the
                 world
                 ,
                 conjunction
                 of
                 Nature
                 ,
                 which
                 should
                 be
                 a
                 means
                 of
                 endearment
                 ,
                 and
                 the
                 most
                 profitable
                 communications
                 ,
                 ought
                 not
                 to
                 be
                 an
                 instrument
                 of
                 the
                 
                 communication
                 of
                 evil
                 .
                 
                   Unius
                   factum
                   alteri
                   qui
                   nihil
                   fecit
                   non
                   nocet
                   ,
                   l.
                   de
                   pupillo
                   ,
                
                 5.
                 §
                 
                   si
                   plurium
                   .
                   ff
                   .
                   Nov.
                   op
                   .
                   nunt
                   .
                
                 And
                 again
                 ,
                 
                   Peccata
                   suos
                   teneant
                   autores
                   ,
                   nec
                   ulterius
                   progrediatur
                   metus
                   ,
                   quam
                   reperiutur
                   delictum
                   ,
                   l.
                   Sancimus
                   ,
                
                 22.
                 
                 
                   C.
                   de
                   poenis
                
                 .
                 But
                 it
                 is
                 expresly
                 instanc'd
                 in
                 this
                 matter
                 of
                 succession
                 ,
                 
                   Unusquisque
                   ex
                   suo
                   admisso
                   poenae
                   subjiciatur
                   ,
                   nec
                   alieni
                   criminis
                   successor
                   teneatur
                   ,
                
                 The
                 Son
                 may
                 succeed
                 in
                 his
                 Father's
                 burthens
                 and
                 misfortunes
                 ,
                 but
                 not
                 in
                 his
                 crimes
                 or
                 corporal
                 punishments
                 .
                 
                   l.
                   crimen
                   ,
                   ff
                   .
                   eod
                   .
                
              
               
                 And
                 this
                 is
                 the
                 measure
                 of
                 the
                 third
                 inquiry
                 .
                 
                 For
                 they
                 who
                 are
                 conjunct
                 in
                 crime
                 ,
                 are
                 equally
                 obnoxious
                 to
                 punishment
                 ;
                 and
                 therefore
                 if
                 one
                 be
                 punish'd
                 for
                 the
                 fault
                 of
                 another
                 ,
                 it
                 is
                 just
                 to
                 him
                 that
                 is
                 punish'd
                 ,
                 and
                 mercy
                 to
                 them
                 that
                 are
                 spar'd
                 .
                 For
                 when
                 all
                 are
                 criminal
                 ,
                 all
                 are
                 liable
                 to
                 punishment
                 ,
                 
                 and
                 sometimes
                 all
                 doe
                 suffer
                 .
                 So
                 did
                 the
                 Campanian
                 Legion
                 that
                 rebell'd
                 at
                 Rhegium
                 ,
                 and
                 possess'd
                 the
                 Town
                 for
                 ten
                 years
                 ;
                 they
                 suffer'd
                 every
                 man
                 ,
                 
                 four
                 thousand
                 heads
                 paid
                 for
                 it
                 .
                 So
                 did
                 the
                 ninth
                 Legion
                 under
                 Julius
                 ,
                 and
                 the
                 tenth
                 Legion
                 under
                 Augustus
                 ,
                 every
                 man
                 was
                 punish'd
                 .
                 For
                 the
                 rule
                 of
                 the
                 law
                 is
                 ,
                 
                   Quod
                   à
                   pluribus
                   pro
                   indiviso
                   commissum
                   est
                   ,
                   singulos
                   in
                   solidum
                   obligat
                   ,
                   l.
                   semper
                   ,
                   §
                
                 2.
                 
                   ff
                   .
                   Quod
                   vi
                   aut
                   cl
                   .
                   &
                   l.
                   item
                   Mela
                   ,
                   §
                
                 2.
                 
                   ff
                   .
                   ad
                   legem
                   Aquiliam
                
                 .
                 When
                 every
                 man
                 consents
                 to
                 the
                 whole
                 crime
                 ,
                 every
                 man
                 is
                 wholly
                 criminal
                 .
                 If
                 ten
                 thieves
                 carry
                 away
                 a
                 load
                 of
                 iron
                 ,
                 every
                 man
                 is
                 tied
                 to
                 the
                 punishment
                 of
                 the
                 whole
                 .
                 *
                 But
                 sometimes
                 onely
                 the
                 Principals
                 are
                 punish'd
                 .
                 
                 Thus
                 at
                 Capua
                 seventy
                 Princes
                 of
                 the
                 Senate
                 were
                 put
                 to
                 death
                 for
                 rebelling
                 against
                 the
                 Romans
                 ,
                 and
                 three
                 hundred
                 of
                 the
                 Nobility
                 were
                 imprison'd
                 ,
                 and
                 two
                 hundred
                 twenty
                 five
                 of
                 the
                 Sorani
                 .
                 And
                 this
                 way
                 is
                 often
                 taken
                 by
                 Princes
                 ,
                 and
                 wise
                 Generals
                 ,
                 and
                 Republicks
                 ,
                 
                 
                   ut
                   unde
                   culpa
                   orta
                   esset
                   ibi
                   poena
                   confisteret
                   .
                
                 And
                 
                   C.
                   Decimus
                
                 was
                 heard
                 with
                 great
                 applause
                 ,
                 when
                 in
                 the
                 case
                 of
                 the
                 Rhodians
                 he
                 affirm'd
                 ,
                 that
                 the
                 fault
                 was
                 not
                 in
                 the
                 People
                 ,
                 but
                 in
                 their
                 Principals
                 and
                 Incendiaries
                 ;
                 meaning
                 ,
                 it
                 was
                 not
                 so
                 in
                 the
                 People
                 as
                 in
                 their
                 Leaders
                 .
                 And
                 in
                 Tumults
                 it
                 often
                 happens
                 as
                 it
                 did
                 at
                 Ephesus
                 ,
                 when
                 S.
                 Paul
                 had
                 almost
                 been
                 torn
                 in
                 pieces
                 with
                 the
                 People
                 :
                 the
                 greater
                 part
                 knew
                 not
                 why
                 they
                 were
                 come
                 together
                 ,
                 but
                 all
                 were
                 in
                 the
                 Tumult
                 ;
                 and
                 in
                 such
                 cases
                 it
                 is
                 justice
                 that
                 one
                 be
                 punish'd
                 for
                 many
                 ,
                 a
                 few
                 for
                 all
                 :
                 and
                 therefore
                 S.
                 Ambrose
                 did
                 highly
                 reprove
                 Theodosius
                 the
                 Emperour
                 for
                 killing
                 7000
                 of
                 the
                 Thessalonians
                 for
                 a
                 tumultuary
                 rescuing
                 a
                 Criminal
                 from
                 the
                 hand
                 of
                 the
                 Magistrate
                 ,
                 and
                 killing
                 the
                 Governour
                 and
                 some
                 great
                 Officers
                 in
                 the
                 sedition
                 .
                 *
                 Sometimes
                 the
                 Criminals
                 were
                 decimated
                 by
                 lot
                 ,
                 as
                 appears
                 in
                 a
                 Polybius
                 ,
                 b
                 Tacitus
                 ,
                 c
                 Plutarch
                 ,
                 d
                 Appian
                 ,
                 e
                 Dio
                 ,
                 f
                 
                   Julius
                   Capitolinus
                
                 ,
                 who
                 also
                 mentions
                 a
                 centesimation
                 .
                 And
                 the
                 reason
                 of
                 this
                 equity
                 Cicero
                 well
                 discourses
                 in
                 his
                 Oration
                 
                   pro
                   Cluentio
                   ,
                   ut
                   metus
                   ,
                   viz.
                   ad
                   omnes
                   ,
                   poena
                   ad
                   paucos
                   perveniret
                   ,
                   That
                   some
                   may
                   be
                   punish'd
                   ,
                   and
                   all
                   may
                   be
                   made
                   to
                   fear
                   :
                   for
                   the
                   Souldiers
                   being
                   made
                   to
                   fear
                   the
                   bigger
                   fear
                   of
                   their
                   Generals
                   ,
                   would
                   never
                   fear
                   the
                   less
                   fear
                   of
                   the
                   Enemy
                   ,
                
                 who
                 does
                 not
                 strike
                 so
                 surely
                 as
                 the
                 Executioner
                 ;
                 and
                 therefore
                 they
                 might
                 afterwards
                 become
                 good
                 Men
                 and
                 good
                 Citizens
                 .
                 But
                 because
                 in
                 publick
                 offences
                 the
                 cases
                 may
                 be
                 different
                 ,
                 they
                 are
                 by
                 this
                 measure
                 reduc'd
                 to
                 reason
                 .
              
               
                 If
                 the
                 tumult
                 or
                 war
                 be
                 by
                 the
                 command
                 of
                 Magistrates
                 ,
                 
                 the
                 People
                 are
                 to
                 be
                 affrighted
                 ,
                 or
                 admonish'd
                 ,
                 but
                 the
                 Commanders
                 onely
                 are
                 to
                 be
                 punish'd
                 .
                 
                   Ne
                   alieni
                   admissi
                   poenam
                   luant
                   quos
                   nulla
                   contingit
                   culpa
                   ,
                   l.
                   ult
                   .
                   ff
                   .
                   de
                   bon
                   .
                   Damnat
                   .
                
                 For
                 the
                 People
                 are
                 soon
                 commanded
                 by
                 him
                 that
                 stands
                 next
                 above
                 them
                 .
                 And
                 therefore
                 since
                 to
                 obey
                 is
                 like
                 a
                 duty
                 ,
                 
                 it
                 is
                 not
                 easily
                 to
                 be
                 reckon'd
                 to
                 a
                 real
                 crime
                 ,
                 and
                 the
                 greatest
                 punishment
                 .
              
               
                 But
                 if
                 the
                 fault
                 be
                 done
                 by
                 the
                 People
                 without
                 authority
                 or
                 excuse
                 ,
                 
                 but
                 just
                 as
                 fire
                 burns
                 a
                 house
                 by
                 chance
                 ,
                 or
                 water
                 breaks
                 a
                 dam
                 by
                 its
                 meer
                 weight
                 ,
                 then
                 it
                 is
                 to
                 be
                 considered
                 whether
                 the
                 Criminals
                 be
                 many
                 or
                 few
                 :
                 if
                 few
                 ,
                 they
                 may
                 all
                 be
                 punished
                 without
                 breach
                 of
                 equity
                 ,
                 upon
                 the
                 account
                 of
                 the
                 rule
                 of
                 the
                 law
                 ,
                 
                   Quae
                   poena
                   delictis
                   imposita
                   est
                   ,
                   si
                   plures
                   deliquerint
                   ,
                   à
                   singulis
                   in
                   solidum
                   debetur
                   ,
                   l.
                   item
                   Mela
                   ,
                   ff
                   .
                   ad
                   leg
                   .
                   Aquil.
                
                 But
                 if
                 many
                 were
                 in
                 the
                 crime
                 ,
                 then
                 the
                 rule
                 of
                 equity
                 and
                 the
                 gentleness
                 of
                 the
                 law
                 is
                 to
                 take
                 place
                 ,
                 
                   ut
                   poenae
                   interpretatione
                   potius
                   molliantur
                   ,
                   quam
                   exasperentur
                   ,
                   leg
                   .
                   poen
                   .
                   ff
                   .
                   de
                   poenis
                   ,
                
                 a
                 few
                 should
                 be
                 punish'd
                 for
                 all
                 the
                 rest
                 ,
                 
                   ut
                   supersint
                   quos
                   peccasse
                   poeniteat
                
                 .
                 For
                 it
                 is
                 of
                 great
                 avail
                 for
                 the
                 publick
                 interest
                 ,
                 that
                 as
                 some
                 be
                 cut
                 off
                 ,
                 so
                 some
                 should
                 remain
                 alive
                 ,
                 that
                 they
                 may
                 repent
                 .
                 And
                 in
                 this
                 sense
                 is
                 that
                 of
                 Lucan
                 ,
                 
                   —
                   quicquid
                   multis
                   peccatur
                   inultum
                   est
                   .
                
                 Besides
                 that
                 it
                 is
                 evil
                 to
                 the
                 Commonwealth
                 to
                 lose
                 so
                 many
                 Subjects
                 ,
                 it
                 is
                 also
                 sometimes
                 dangerous
                 ;
                 
                   
                     —
                     sed
                     illos
                  
                   
                     Defendit
                     numerus
                     junctaeque
                     umbone
                     phalanges
                     .
                  
                
                 The
                 determination
                 of
                 these
                 two
                 particulars
                 I
                 learn
                 from
                 Cicero
                 in
                 his
                 Oration
                 
                   pro
                   Flacco
                   ,
                   Vobis
                   autem
                   est
                   confitendum
                   ,
                   si
                   consiliis
                   Principum
                   vestrae
                   civitates
                   reguntur
                   ,
                   non
                   multitudinis
                   temeritate
                   ,
                   optimatum
                   consilio
                   bellum
                   ab
                   istis
                   civitatibus
                   cum
                   populo
                   Romano
                   esse
                   susceptum
                   .
                
                 If
                 the
                 Nobles
                 govern
                 your
                 Cities
                 ,
                 then
                 the
                 Nobles
                 made
                 the
                 war
                 ,
                 and
                 the
                 People
                 are
                 innocent
                 .
                 
                   Sin
                   ille
                   tum
                   motus
                   est
                   temeritate
                   imperitorum
                   excitatus
                   ,
                   patimini
                   me
                   delicta
                   vulgi
                   à
                   publica
                   causa
                   separare
                   ,
                
                 But
                 if
                 the
                 Rabble
                 did
                 the
                 fault
                 ,
                 the
                 City
                 is
                 not
                 to
                 be
                 punish'd
                 ;
                 it
                 is
                 not
                 a
                 publick
                 offence
                 .
                 
                   Multitudo
                   peccavit
                   ,
                   sed
                   non
                   Universitas
                   .
                
                 For
                 a
                 Rabble
                 does
                 not
                 make
                 a
                 City
                 ,
                 a
                 People
                 ,
                 or
                 a
                 Republick
                 :
                 for
                 to
                 make
                 this
                 ,
                 it
                 must
                 be
                 
                   coetus
                   qui
                   jure
                   aliquo
                   continetur
                   ,
                   l.
                   metum
                   .
                   §
                   animadvertendum
                   .
                   ff
                   .
                   quod
                   met
                   .
                   caus
                   .
                
                 a
                 multitude
                 under
                 government
                 ,
                 and
                 a
                 legal
                 head
                 .
              
               
                 But
                 if
                 both
                 the
                 Magistrates
                 and
                 the
                 People
                 be
                 in
                 the
                 offence
                 ,
                 
                 
                   culpa
                   est
                   penes
                   paucos
                   concitores
                   vulgi
                   ,
                
                 said
                 
                   C.
                   Decimus
                
                 ;
                 it
                 is
                 better
                 that
                 the
                 Ring-leaders
                 and
                 the
                 Boutefeus
                 should
                 lye
                 at
                 stake
                 ,
                 and
                 feel
                 the
                 severity
                 ,
                 while
                 the
                 other
                 are
                 instructed
                 and
                 preserved
                 by
                 the
                 gentleness
                 of
                 laws
                 and
                 Princes
                 .
              
               
                 There
                 are
                 some
                 other
                 questions
                 and
                 cases
                 of
                 Conscience
                 concerning
                 penal
                 laws
                 ;
                 but
                 they
                 can
                 with
                 more
                 propriety
                 be
                 handled
                 under
                 other
                 titles
                 ,
                 and
                 therefore
                 I
                 shall
                 refer
                 them
                 to
                 their
                 several
                 places
                 .
                 But
                 for
                 the
                 likeness
                 of
                 the
                 matter
                 I
                 have
                 here
                 subjoyned
                 some
                 Rules
                 concerning
                 the
                 measures
                 and
                 obligations
                 of
                 Conscience
                 in
                 the
                 matter
                 and
                 laws
                 of
                 Tribute
                 .
              
            
             
               
               
                 Of
                 Laws
                 of
                 Tribute
                 .
                 RULE
                 VIII
                 .
                 The
                 laws
                 of
                 Tribute
                 are
                 moral
                 laws
                 ,
                 and
                 not
                 penal
                 ,
                 except
                 it
                 be
                 by
                 accident
                 ;
                 and
                 therefore
                 doe
                 oblige
                 the
                 Conscience
                 to
                 an
                 active
                 obedience
                 .
              
               
                 HIm
                 to
                 whom
                 we
                 pay
                 tribute
                 ,
                 
                 we
                 owe
                 obedience
                 to
                 .
                 It
                 is
                 S.
                 Pauls
                 argument
                 to
                 prove
                 that
                 we
                 ought
                 to
                 obey
                 the
                 powers
                 that
                 are
                 set
                 over
                 us
                 ,
                 because
                 to
                 them
                 we
                 pay
                 tribute
                 ;
                 
                 which
                 tribute
                 is
                 not
                 introduc'd
                 by
                 Tyranny
                 ,
                 but
                 is
                 part
                 of
                 that
                 Oeconomy
                 by
                 which
                 God
                 governs
                 the
                 world
                 ,
                 by
                 his
                 Deputies
                 and
                 lieutenants
                 ,
                 the
                 Kings
                 and
                 Princes
                 of
                 the
                 earth
                 .
                 
                   Nec
                   quies
                   gentium
                   sine
                   armis
                   ,
                   nec
                   arma
                   sine
                   stipendiis
                   ,
                   nec
                   stipendia
                   sine
                   tributis
                   haberi
                   possunt
                   ,
                
                 said
                 Tacitus
                 .
                 No
                 peace
                 without
                 laws
                 ;
                 no
                 laws
                 without
                 a
                 coercitive
                 power
                 ;
                 no
                 power
                 without
                 guards
                 and
                 souldiers
                 ;
                 *
                 no
                 guards
                 without
                 pay
                 :
                 and
                 that
                 the
                 souldiery
                 may
                 be
                 paid
                 ,
                 and
                 the
                 laws
                 reverenc'd
                 ,
                 and
                 the
                 power
                 fear'd
                 ,
                 and
                 every
                 mans
                 right
                 be
                 secur'd
                 ,
                 it
                 is
                 necessary
                 that
                 there
                 be
                 tribute
                 .
                 
                   Ut
                   sit
                   ornamentum
                   pacis
                   ,
                   subsidium
                   belli
                   &
                   nervus
                   reip
                   .
                   tributum
                   est
                   pecunia
                   populo
                   imperata
                   quae
                   tributim
                   à
                   singulis
                   proportione
                   censûs
                   exigebatur
                   ,
                
                 said
                 Varro
                 .
                 But
                 besides
                 this
                 ,
                 the
                 very
                 paying
                 tribute
                 is
                 the
                 sign
                 and
                 publication
                 of
                 our
                 subjection
                 .
                 It
                 is
                 a
                 giving
                 him
                 that
                 which
                 is
                 his
                 own
                 :
                 
                 for
                 he
                 that
                 coyns
                 the
                 money
                 ,
                 hath
                 the
                 power
                 of
                 the
                 law
                 ,
                 and
                 this
                 from
                 the
                 custome
                 of
                 the
                 world
                 for
                 many
                 ages
                 .
                 The
                 Persians
                 first
                 imprinted
                 the
                 figure
                 of
                 their
                 Prince
                 upon
                 their
                 money
                 ,
                 after
                 them
                 the
                 Greeks
                 :
                 hence
                 were
                 those
                 names
                 of
                 coin
                 ,
                 the
                 Darics
                 ,
                 and
                 Philippics
                 ;
                 for
                 the
                 money
                 having
                 the
                 impress
                 and
                 figure
                 of
                 the
                 Prince
                 ,
                 the
                 name
                 &
                 the
                 value
                 from
                 the
                 Prince
                 ,
                 is
                 a
                 seisure
                 and
                 solemn
                 investiture
                 in
                 the
                 government
                 of
                 that
                 people
                 :
                 and
                 our
                 Blessed
                 Lord
                 was
                 pleased
                 from
                 hence
                 to
                 argue
                 that
                 therefore
                 they
                 ought
                 to
                 pay
                 tribute
                 to
                 Caesar
                 ;
                 because
                 what
                 way
                 soever
                 he
                 came
                 first
                 to
                 it
                 ,
                 Christ
                 does
                 not
                 there
                 dispute
                 ,
                 but
                 he
                 was
                 over
                 them
                 ,
                 and
                 he
                 protected
                 them
                 in
                 peace
                 ,
                 righted
                 their
                 causes
                 ,
                 reliev'd
                 their
                 oppressions
                 ,
                 stamped
                 their
                 money
                 ,
                 gave
                 value
                 to
                 that
                 ,
                 and
                 protection
                 to
                 them
                 ,
                 and
                 therefore
                 they
                 were
                 bound
                 to
                 pay
                 their
                 tribute
                 .
                 It
                 was
                 
                   res
                   Caesaris
                
                 ,
                 as
                 he
                 was
                 pleas'd
                 to
                 call
                 it
                 ,
                 
                   the
                   things
                   of
                   Caesar
                
                 ;
                 it
                 was
                 due
                 to
                 him
                 for
                 the
                 publick
                 ministery
                 of
                 justice
                 :
                 and
                 this
                 is
                 also
                 urged
                 by
                 S.
                 
                   Paul
                   ,
                   for
                   they
                   are
                   Gods
                   ministers
                   ,
                   watching
                   for
                   this
                   very
                   thing
                   ,
                
                 that
                 is
                 ,
                 for
                 your
                 good
                 ;
                 and
                 therefore
                 are
                 to
                 be
                 maintained
                 according
                 to
                 the
                 dignity
                 of
                 that
                 ministration
                 .
              
               
                 Now
                 as
                 we
                 owe
                 tribute
                 to
                 whom
                 we
                 owe
                 obedience
                 ;
                 
                 so
                 we
                 owe
                 obedience
                 to
                 whom
                 we
                 owe
                 tribute
                 :
                 that
                 is
                 ,
                 if
                 he
                 have
                 authority
                 to
                 exact
                 tribute
                 ,
                 we
                 are
                 bound
                 in
                 Conscience
                 to
                 pay
                 it
                 .
                 It
                 is
                 a
                 law
                 as
                 much
                 obliging
                 the
                 Conscience
                 as
                 any
                 other
                 .
                 Numus
                 or
                 Nummus
                 from
                 Numa
                 ,
                 say
                 the
                 Roman
                 Criticks
                 ;
                 because
                 King
                 Numa
                 first
                 stamp'd
                 money
                 amongst
                 them
                 .
                 But
                 I
                 suppose
                 it
                 is
                 from
                 a
                 Greek
                 fountain
                 ,
                 Numus
                 and
                 Numisma
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 and
                 that
                 saies
                 Aristotle
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   from
                   the
                   law
                
                 :
                 for
                 he
                 that
                 stamps
                 money
                 ,
                 gives
                 the
                 law
                 ;
                 and
                 amongst
                 others
                 ,
                 and
                 for
                 the
                 defence
                 of
                 
                 all
                 laws
                 ,
                 this
                 law
                 of
                 paying
                 money
                 to
                 him
                 by
                 way
                 of
                 Tribute
                 is
                 obligatory
                 .
              
               
                 And
                 the
                 case
                 does
                 not
                 differ
                 by
                 what
                 name
                 soever
                 it
                 be
                 impos'd
                 ;
                 
                 
                   vectigal
                   ,
                   tributum
                   ,
                   census
                
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 were
                 the
                 words
                 amongst
                 the
                 Greeks
                 and
                 Latines
                 ,
                 and
                 did
                 signifie
                 portions
                 of
                 money
                 paid
                 from
                 lands
                 ,
                 from
                 merchandise
                 ,
                 for
                 heads
                 ,
                 
                   excisum
                   quid
                
                 ,
                 something
                 that
                 is
                 cut
                 off
                 from
                 the
                 whole
                 ,
                 for
                 the
                 preservation
                 of
                 the
                 rest
                 ;
                 that
                 's
                 excise
                 money
                 :
                 but
                 whatever
                 the
                 words
                 be
                 ,
                 S.
                 Paul
                 reckons
                 them
                 all
                 to
                 be
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   due
                   debt
                
                 ;
                 
                 and
                 thefore
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 saith
                 our
                 Blessed
                 Lord
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 saith
                 S.
                 
                   Paul
                   ,
                   restore
                
                 ,
                 
                 or
                 
                   pay
                   it
                
                 ;
                 it
                 is
                 a
                 debt
                 due
                 by
                 the
                 ordinance
                 of
                 God.
                 It
                 is
                 all
                 but
                 tribute
                 ;
                 even
                 the
                 census
                 or
                 pole-money
                 is
                 tribute
                 :
                 so
                 it
                 is
                 called
                 by
                 
                   Ulpian
                   ,
                   l.
                
                 3
                 
                   ff
                   .
                   de
                   Censibus
                   ,
                   tributum
                   capitis
                   ,
                
                 the
                 tribute
                 of
                 the
                 head
                 .
                 The
                 same
                 use
                 of
                 the
                 word
                 I
                 have
                 observed
                 out
                 of
                 Ammianus
                 and
                 Tertullian
                 .
                 This
                 I
                 the
                 rather
                 note
                 ,
                 that
                 I
                 might
                 represent
                 the
                 obligation
                 to
                 be
                 all
                 one
                 by
                 the
                 law
                 of
                 God
                 ,
                 though
                 the
                 imposition
                 be
                 odious
                 and
                 of
                 ill
                 name
                 amongst
                 the
                 people
                 ,
                 according
                 to
                 that
                 saying
                 of
                 Tertullian
                 ,
                 
                 
                   Si
                   agri
                   tributo
                   onusti
                   viliores
                   ,
                   hominum
                   capita
                   stipendio
                   censa
                   ignobiliora
                   ,
                   Fields
                   under
                   contribution
                   are
                   cheaper
                   ,
                   and
                   men
                   under
                   a
                   tax
                   are
                   more
                   ignoble
                   .
                   Angaria
                
                 is
                 another
                 sort
                 of
                 tribute
                 ;
                 an
                 imposition
                 of
                 work
                 and
                 upon
                 the
                 labours
                 of
                 the
                 Subject
                 .
                 It
                 is
                 indeed
                 the
                 worst
                 and
                 the
                 most
                 vexatious
                 ;
                 but
                 it
                 is
                 
                   species
                   tributi
                   ,
                   a
                   kind
                   of
                   tribute
                   ,
                
                 and
                 due
                 by
                 the
                 laws
                 of
                 religion
                 ,
                 where
                 it
                 is
                 due
                 by
                 the
                 laws
                 of
                 the
                 nation
                 :
                 and
                 therefore
                 those
                 persons
                 are
                 very
                 regardless
                 of
                 their
                 eternal
                 interest
                 ,
                 who
                 think
                 it
                 lawful
                 prize
                 whatever
                 they
                 can
                 take
                 from
                 the
                 Custome-house
                 ;
                 whereas
                 the
                 paying
                 of
                 tribute
                 is
                 an
                 instance
                 of
                 that
                 obedience
                 which
                 is
                 due
                 to
                 them
                 that
                 are
                 set
                 over
                 us
                 ,
                 
                   not
                   onely
                   for
                   wrath
                   ,
                   but
                   also
                   for
                   Conscience
                   sake
                   ,
                
                 and
                 S.
                 Paul
                 never
                 uses
                 the
                 word
                 Conscience
                 ,
                 but
                 when
                 it
                 is
                 the
                 concern
                 of
                 a
                 soul.
                 
                 It
                 is
                 S.
                 Ambrose
                 his
                 observation
                 ,
                 who
                 also
                 uses
                 this
                 argument
                 ,
                 
                   Magnum
                   quidem
                   est
                   &
                   spiritale
                   documentum
                   ,
                   quo
                   Christiani
                   viri
                   sublimioribus
                   potestatibus
                   docentur
                   esse
                   subjecti
                   ,
                   ne
                   quis
                   constitutionem
                   terreni
                   Regis
                   putet
                   esse
                   solvendam
                   .
                   Si
                   enim
                   censum
                   Dei
                   filius
                   solvit
                   ,
                   quis
                   tu
                   tantus
                   es
                   qui
                   non
                   putes
                   esse
                   solvendum
                   ?
                   It
                   is
                   a
                   great
                   and
                   a
                   spiritual
                   doctrine
                   that
                   Christians
                   be
                   subject
                   to
                   the
                   higher
                   powers
                   .
                   For
                   if
                   Christ
                   paid
                   tribute
                   ,
                   what
                   art
                   thou
                   ,
                   how
                   great
                   ,
                   how
                   mighty
                   ,
                   that
                   thou
                   thinkest
                   thou
                   art
                   not
                   oblig'd
                   ?
                
              
            
             
               
                 RULE
                 IX
                 .
                 The
                 laws
                 of
                 Tribute
                 have
                 the
                 same
                 conditions
                 ,
                 causes
                 ,
                 powers
                 ,
                 and
                 measures
                 with
                 other
                 laws
                 of
                 Government
                 .
              
               
                 THis
                 Rule
                 requires
                 that
                 *
                 the
                 authority
                 be
                 supreme
                 ,
                 that
                 the
                 cause
                 be
                 just
                 ,
                 that
                 the
                 end
                 be
                 publick
                 ,
                 that
                 the
                 good
                 be
                 general
                 ,
                 that
                 the
                 people
                 receive
                 advantage
                 .
                 Which
                 is
                 to
                 eb
                 understood
                 of
                 tribute
                 which
                 is
                 not
                 
                 penal
                 ,
                 nor
                 compensatory
                 .
                 For
                 sometimes
                 Tributes
                 are
                 impos'd
                 upon
                 a
                 conquer'd
                 people
                 a
                 as
                 fetters
                 upon
                 a
                 fugitive
                 ,
                 to
                 load
                 him
                 that
                 he
                 run
                 away
                 no
                 more
                 ;
                 or
                 to
                 make
                 amends
                 for
                 the
                 charges
                 of
                 a
                 war.
                 If
                 they
                 were
                 in
                 fault
                 ,
                 they
                 must
                 bear
                 the
                 punishment
                 ;
                 if
                 they
                 did
                 the
                 evil
                 ,
                 they
                 must
                 suffer
                 the
                 evil
                 ;
                 that
                 at
                 the
                 charge
                 of
                 the
                 conquer'd
                 themselves
                 also
                 shall
                 enjoy
                 peace
                 .
                 So
                 Petilius
                 said
                 to
                 the
                 Gaules
                 ,
                 b
                 
                   Nos
                   ,
                   quanquam
                   toties
                   lacessiti
                   ,
                   jure
                   victoriae
                   id
                   solùm
                   vobis
                   addidimus
                   quo
                   pacem
                   tueremur
                   ,
                
                 You
                 have
                 provok'd
                 us
                 ,
                 and
                 we
                 have
                 conquer'd
                 you
                 ;
                 and
                 yet
                 have
                 onely
                 impos'd
                 the
                 punishment
                 of
                 so
                 much
                 tribute
                 on
                 you
                 ,
                 that
                 at
                 your
                 charge
                 we
                 will
                 keep
                 the
                 peace
                 ,
                 So
                 concerning
                 the
                 Greeks
                 c
                 Cicero
                 affirms
                 that
                 they
                 ought
                 to
                 pay
                 some
                 part
                 of
                 their
                 fruits
                 that
                 at
                 their
                 own
                 expences
                 they
                 be
                 restrain'd
                 from
                 undoing
                 themselves
                 by
                 Civil
                 wars
                 .
              
               
                 But
                 then
                 this
                 is
                 at
                 the
                 mercy
                 and
                 good
                 will
                 of
                 the
                 Conquerour
                 ;
                 
                 for
                 the
                 tribute
                 he
                 imposes
                 upon
                 them
                 as
                 punishment
                 ,
                 he
                 is
                 so
                 the
                 Lord
                 of
                 it
                 ,
                 that
                 however
                 he
                 dispose
                 of
                 it
                 ,
                 it
                 must
                 be
                 truly
                 paid
                 .
                 And
                 the
                 same
                 is
                 the
                 case
                 of
                 a
                 tribute
                 impos'd
                 by
                 way
                 of
                 fine
                 upon
                 a
                 City
                 or
                 Society
                 :
                 the
                 Supreme
                 power
                 is
                 not
                 bound
                 to
                 dispense
                 that
                 in
                 publick
                 uses
                 ;
                 and
                 if
                 he
                 does
                 not
                 ,
                 yet
                 the
                 Subject
                 is
                 not
                 at
                 liberty
                 in
                 his
                 Conscience
                 whether
                 he
                 will
                 pay
                 it
                 or
                 no.
                 For
                 in
                 this
                 case
                 it
                 is
                 not
                 a
                 law
                 of
                 manners
                 but
                 of
                 Empire
                 ;
                 and
                 is
                 a
                 private
                 perquisite
                 of
                 the
                 Prince
                 ,
                 as
                 the
                 Prince
                 himself
                 can
                 be
                 a
                 private
                 person
                 :
                 which
                 because
                 it
                 cannot
                 be
                 in
                 any
                 full
                 sense
                 or
                 acceptation
                 of
                 a
                 law
                 ,
                 but
                 in
                 nature
                 onely
                 ,
                 so
                 neither
                 can
                 the
                 tribute
                 be
                 of
                 so
                 private
                 emolument
                 ,
                 but
                 it
                 will
                 at
                 least
                 indirectly
                 doe
                 advantage
                 to
                 the
                 Publick
                 .
              
               
                 In
                 other
                 tributes
                 ,
                 
                 such
                 which
                 are
                 
                   legall
                   ,
                   publick
                
                 ,
                 and
                 universall
                 ,
                 the
                 tribute
                 must
                 be
                 proportion'd
                 to
                 the
                 necessity
                 and
                 cause
                 of
                 it
                 ;
                 it
                 must
                 be
                 imployed
                 in
                 that
                 end
                 to
                 which
                 it
                 was
                 impos'd
                 and
                 paid
                 ,
                 (
                 for
                 that
                 is
                 a
                 part
                 of
                 commutative
                 justice
                 )
                 it
                 must
                 be
                 equally
                 laid
                 ;
                 that
                 is
                 ,
                 as
                 far
                 as
                 it
                 can
                 be
                 prudently
                 done
                 ,
                 supposing
                 the
                 unavoidable
                 errors
                 in
                 publick
                 affairs
                 in
                 which
                 so
                 many
                 particulars
                 are
                 to
                 be
                 considered
                 (
                 for
                 this
                 is
                 a
                 part
                 of
                 distributive
                 justice
                 :
                 )
                 and
                 where
                 there
                 is
                 a
                 defailance
                 in
                 these
                 ,
                 I
                 mean
                 a
                 constant
                 and
                 notorious
                 ,
                 there
                 the
                 Conscience
                 is
                 disoblig'd
                 (
                 as
                 far
                 as
                 the
                 excess
                 and
                 injustice
                 reaches
                 )
                 just
                 as
                 it
                 is
                 from
                 the
                 obedience
                 to
                 other
                 laws
                 that
                 are
                 unjust
                 ;
                 of
                 which
                 I
                 have
                 given
                 account
                 ,
                 *
                 in
                 the
                 third
                 Rule
                 of
                 the
                 first
                 Chapter
                 of
                 this
                 Book
                 .
                 But
                 this
                 I
                 say
                 is
                 true
                 in
                 such
                 tributes
                 as
                 are
                 of
                 publick
                 and
                 common
                 use
                 .
                 For
                 those
                 which
                 are
                 for
                 the
                 expences
                 and
                 personall
                 use
                 of
                 the
                 Prince
                 ,
                 if
                 he
                 spends
                 them
                 well
                 or
                 ill
                 ,
                 the
                 Subject
                 is
                 not
                 concerned
                 ;
                 but
                 onely
                 that
                 he
                 pay
                 it
                 according
                 to
                 the
                 law
                 and
                 custome
                 .
                 In
                 these
                 the
                 Supreme
                 power
                 is
                 a
                 Supreme
                 Lord
                 ,
                 in
                 the
                 other
                 he
                 is
                 but
                 a
                 supreme
                 Steward
                 and
                 Dispenser
                 .
              
               
                 As
                 the
                 laws
                 of
                 tribute
                 have
                 their
                 originall
                 and
                 their
                 obligation
                 ,
                 
                 so
                 they
                 have
                 their
                 dissolution
                 as
                 other
                 laws
                 have
                 ,
                 with
                 this
                 onely
                 difference
                 ,
                 that
                 the
                 laws
                 of
                 tribute
                 ,
                 when
                 the
                 reason
                 ceases
                 ,
                 if
                 they
                 be
                 continued
                 by
                 custome
                 ,
                 are
                 still
                 obliging
                 to
                 the
                 Subject
                 ,
                 d
                 it
                 being
                 reason
                 enough
                 that
                 the
                 Supreme
                 power
                 hath
                 an
                 advantage
                 by
                 it
                 ,
                 which
                 cannot
                 be
                 so
                 personall
                 but
                 that
                 it
                 will
                 ,
                 like
                 the
                 brightness
                 of
                 the
                 Sun
                 ,
                 reflect
                 light
                 and
                 heat
                 upon
                 the
                 Subject
                 .
              
               
               
                 Lastly
                 ,
                 
                 in
                 the
                 levying
                 and
                 imposing
                 tribute
                 ,
                 by
                 the
                 voice
                 of
                 most
                 men
                 ,
                 those
                 things
                 usually
                 are
                 excepted
                 which
                 are
                 spent
                 in
                 our
                 personall
                 necessities
                 .
                 Whatsoever
                 is
                 for
                 negotiation
                 may
                 pay
                 ,
                 but
                 not
                 what
                 is
                 to
                 be
                 eaten
                 and
                 drank
                 .
                 This
                 tribute
                 nevertheless
                 is
                 paid
                 in
                 Spain
                 ,
                 for
                 it
                 is
                 that
                 which
                 they
                 call
                 ,
                 Alcavala
                 ;
                 and
                 in
                 Portugal
                 ,
                 where
                 it
                 is
                 called
                 Sisa
                 .
                 I
                 suppose
                 it
                 is
                 the
                 same
                 with
                 the
                 Excise
                 in
                 England
                 and
                 the
                 
                   Low
                   Countries
                
                 ;
                 and
                 yet
                 is
                 much
                 spoken
                 against
                 for
                 these
                 reasons
                 ,
                 1.
                 
                 Because
                 it
                 is
                 too
                 greàt
                 an
                 indication
                 or
                 likeness
                 to
                 slavery
                 ,
                 and
                 an
                 uningenuous
                 subjection
                 to
                 pay
                 tribute
                 for
                 our
                 meat
                 and
                 drink
                 and
                 the
                 necessaries
                 of
                 life
                 ;
                 it
                 is
                 every
                 day
                 a
                 compounding
                 for
                 our
                 life
                 ,
                 as
                 if
                 we
                 were
                 condemn'd
                 persons
                 ,
                 and
                 were
                 to
                 live
                 at
                 a
                 price
                 ,
                 or
                 die
                 with
                 hunger
                 ,
                 unless
                 by
                 our
                 money
                 we
                 buy
                 our
                 reprieve
                 .
                 2.
                 
                 The
                 other
                 reason
                 of
                 the
                 complaint
                 made
                 against
                 this
                 ,
                 is
                 because
                 by
                 this
                 means
                 the
                 poor
                 and
                 he
                 that
                 hath
                 the
                 greatest
                 charge
                 of
                 children
                 ,
                 and
                 he
                 that
                 is
                 the
                 most
                 hospitable
                 to
                 strangers
                 and
                 to
                 the
                 poor
                 ,
                 shall
                 pay
                 the
                 most
                 ,
                 who
                 yet
                 of
                 all
                 men
                 ought
                 most
                 to
                 be
                 eased
                 .
                 And
                 upon
                 these
                 or
                 the
                 like
                 reasons
                 the
                 Civil
                 Law
                 impos'd
                 Gabels
                 onely
                 upon
                 Merchandises
                 for
                 trade
                 and
                 gain
                 and
                 pleasure
                 .
                 
                 And
                 of
                 this
                 opinion
                 are
                 generally
                 all
                 the
                 Canonists
                 and
                 most
                 of
                 the
                 Civilians
                 ,
                 and
                 very
                 many
                 Divines
                 :
                 but
                 when
                 Scholars
                 come
                 to
                 dispute
                 the
                 interest
                 of
                 Princes
                 and
                 the
                 measures
                 of
                 their
                 gain
                 or
                 necessities
                 ,
                 they
                 speak
                 some
                 things
                 prettily
                 ,
                 but
                 to
                 no
                 great
                 purpose
                 .
                 In
                 these
                 and
                 all
                 other
                 Cases
                 of
                 this
                 nature
                 ,
                 Kings
                 and
                 Princes
                 will
                 doe
                 what
                 they
                 please
                 ;
                 and
                 it
                 is
                 fit
                 they
                 should
                 ,
                 let
                 us
                 talk
                 what
                 we
                 will
                 ,
                 alwaies
                 provided
                 ,
                 that
                 they
                 remember
                 they
                 are
                 to
                 answer
                 to
                 God
                 for
                 their
                 whole
                 Government
                 ,
                 and
                 how
                 they
                 should
                 be
                 enabled
                 to
                 make
                 this
                 answer
                 with
                 joy
                 ,
                 they
                 are
                 to
                 consult
                 with
                 the
                 laws
                 of
                 God
                 ,
                 and
                 of
                 the
                 land
                 ,
                 and
                 with
                 their
                 Subjects
                 learned
                 in
                 them
                 both
                 :
                 and
                 that
                 ,
                 above
                 all
                 men
                 ,
                 Princes
                 consider
                 not
                 alwaies
                 what
                 they
                 may
                 doe
                 ,
                 but
                 what
                 is
                 good
                 ;
                 and
                 very
                 often
                 ,
                 what
                 is
                 best
                 .
                 *
                 This
                 onely
                 .
                 Tribute
                 upon
                 meat
                 and
                 drink
                 is
                 not
                 of
                 it self
                 unjust
                 ;
                 but
                 it
                 is
                 commonly
                 made
                 so
                 :
                 for
                 whether
                 the
                 tribute
                 be
                 paid
                 onely
                 by
                 the
                 Merchant
                 ,
                 as
                 in
                 Castile
                 and
                 England
                 ,
                 or
                 by
                 the
                 Merchant
                 and
                 him
                 that
                 spends
                 them
                 for
                 his
                 need
                 ,
                 and
                 not
                 for
                 his
                 gain
                 ,
                 as
                 in
                 Portugal
                 ;
                 yet
                 still
                 the
                 poor
                 man
                 is
                 the
                 most
                 burden'd
                 in
                 such
                 cases
                 :
                 for
                 the
                 Merchant
                 will
                 sell
                 the
                 dearer
                 ,
                 and
                 then
                 the
                 evil
                 falls
                 upon
                 the
                 poor
                 housekeeper
                 ,
                 contrary
                 to
                 the
                 intention
                 of
                 all
                 good
                 Princes
                 ;
                 which
                 if
                 they
                 will
                 take
                 care
                 to
                 prevent
                 ,
                 I
                 know
                 nothing
                 to
                 hinder
                 them
                 ,
                 but
                 that
                 by
                 the
                 same
                 rules
                 which
                 they
                 observe
                 in
                 making
                 other
                 laws
                 they
                 may
                 take
                 their
                 liberty
                 in
                 this
                 .
              
            
             
               
                 RULE
                 X.
                 Tribute
                 ,
                 and
                 Customes
                 which
                 are
                 due
                 ,
                 are
                 to
                 be
                 paid
                 whether
                 they
                 be
                 demanded
                 or
                 no.
                 
              
               
                 THis
                 is
                 but
                 the
                 result
                 of
                 the
                 former
                 discourses
                 .
                 
                 For
                 if
                 a
                 tribute
                 be
                 just
                 ,
                 it
                 is
                 due
                 debt
                 ,
                 and
                 to
                 be
                 paid
                 as
                 any
                 other
                 :
                 and
                 humane
                 laws
                 doe
                 not
                 onely
                 make
                 the
                 paying
                 tribute
                 to
                 be
                 necessary
                 in
                 the
                 vertue
                 of
                 obedience
                 ,
                 for
                 then
                 unless
                 the
                 law
                 expressed
                 that
                 it
                 ought
                 to
                 be
                 paid
                 ,
                 though
                 it
                 be
                 not
                 particularly
                 demanded
                 ,
                 the
                 subject
                 not
                 demanded
                 were
                 free
                 ;
                 but
                 the
                 laws
                 place
                 this
                 obedience
                 in
                 the
                 form
                 and
                 matter
                 of
                 its
                 proper
                 kind
                 of
                 vertue
                 ,
                 it
                 is
                 justice
                 to
                 pay
                 it
                 ,
                 and
                 that
                 must
                 not
                 be
                 omitted
                 at
                 all
                 ;
                 for
                 our
                 duty
                 is
                 not
                 to
                 depend
                 upon
                 the
                 diligence
                 of
                 other
                 men
                 ;
                 and
                 if
                 the
                 Ministers
                 
                 of
                 the
                 Prince
                 be
                 negligent
                 ,
                 yet
                 we
                 must
                 not
                 be
                 unjust
                 .
                 This
                 is
                 true
                 in
                 Subjects
                 and
                 Natives
                 ;
                 but
                 strangers
                 are
                 free
                 ,
                 unless
                 they
                 be
                 requir'd
                 to
                 pay
                 :
                 alwaies
                 supposing
                 ,
                 that
                 they
                 go
                 in
                 publick
                 waies
                 and
                 with
                 open
                 address
                 .
                 For
                 it
                 is
                 presumed
                 that
                 they
                 are
                 ignorant
                 inculpably
                 in
                 the
                 laws
                 of
                 the
                 Countrey
                 ,
                 and
                 they
                 are
                 less
                 oblig'd
                 ;
                 but
                 therefore
                 these
                 defects
                 are
                 to
                 be
                 supplied
                 by
                 the
                 care
                 of
                 them
                 that
                 are
                 interested
                 .
                 But
                 if
                 they
                 know
                 it
                 already
                 ,
                 they
                 are
                 oblig'd
                 as
                 the
                 Natives
                 according
                 to
                 the
                 laws
                 ,
                 and
                 must
                 not
                 pretend
                 ignorance
                 ,
                 in
                 fraud
                 and
                 cosenage
                 .
              
               
                 But
                 this
                 also
                 is
                 to
                 be
                 understood
                 of
                 customes
                 and
                 tributes
                 which
                 are
                 just
                 .
                 
                 In
                 which
                 number
                 those
                 which
                 are
                 of
                 an
                 immemorial
                 time
                 and
                 long
                 use
                 ever
                 are
                 to
                 be
                 presumed
                 .
                 Those
                 which
                 are
                 newly
                 impos'd
                 ,
                 may
                 better
                 be
                 considered
                 whether
                 they
                 be
                 or
                 no
                 ,
                 because
                 they
                 want
                 that
                 approbation
                 which
                 is
                 given
                 to
                 the
                 old
                 .
                 But
                 whatsoever
                 are
                 unjust
                 ,
                 doe
                 not
                 oblige
                 to
                 payment
                 ;
                 and
                 the
                 Merchant
                 may
                 use
                 all
                 just
                 waies
                 of
                 escape
                 ,
                 and
                 concealment
                 .
                 He
                 may
                 not
                 lie
                 ,
                 nor
                 forswear
                 ,
                 nor
                 deny
                 them
                 to
                 be
                 there
                 when
                 they
                 are
                 there
                 ,
                 and
                 he
                 is
                 ask'd
                 ;
                 but
                 he
                 may
                 hide
                 them
                 ,
                 or
                 go
                 into
                 secret
                 waies
                 :
                 and
                 if
                 he
                 be
                 discover'd
                 ,
                 he
                 must
                 suffer
                 as
                 they
                 please
                 ,
                 but
                 his
                 conscience
                 is
                 free
                 .
              
               
                 He
                 that
                 paies
                 not
                 tribute
                 upon
                 pretence
                 that
                 it
                 is
                 unjust
                 ,
                 
                 that
                 is
                 ,
                 it
                 is
                 impos'd
                 by
                 an
                 incompetent
                 authority
                 ,
                 or
                 in
                 an
                 undue
                 manner
                 ,
                 or
                 unjust
                 measure
                 ,
                 must
                 be
                 sure
                 that
                 it
                 is
                 unjust
                 ,
                 and
                 not
                 onely
                 think
                 so
                 .
                 For
                 if
                 he
                 be
                 deceiv'd
                 ,
                 he
                 does
                 not
                 erre
                 with
                 a
                 good
                 Conscience
                 ,
                 unless
                 he
                 use
                 all
                 the
                 diligence
                 and
                 ingenuous
                 inquiries
                 that
                 he
                 can
                 .
                 His
                 ignorance
                 must
                 not
                 ,
                 and
                 cannot
                 innocently
                 prejudice
                 the
                 Princes
                 rights
                 .
                 If
                 therefore
                 he
                 inquire
                 well
                 and
                 wisely
                 ,
                 unless
                 the
                 injustice
                 be
                 very
                 clear
                 and
                 certain
                 ,
                 he
                 will
                 at
                 most
                 but
                 doubt
                 concerning
                 it
                 ;
                 and
                 if
                 he
                 does
                 ,
                 the
                 surer
                 way
                 is
                 to
                 pay
                 it
                 :
                 but
                 if
                 he
                 does
                 not
                 doubt
                 ,
                 but
                 is
                 fully
                 persuaded
                 of
                 the
                 injustice
                 ,
                 if
                 he
                 thinks
                 true
                 ,
                 he
                 is
                 innocent
                 ;
                 but
                 if
                 he
                 thinks
                 amiss
                 ,
                 he
                 is
                 not
                 onely
                 guilty
                 of
                 a
                 culpable
                 ignorance
                 ,
                 but
                 of
                 a
                 criminall
                 injustice
                 .
              
               
                 If
                 the
                 Subject
                 does
                 doubt
                 ,
                 
                 the
                 presumption
                 is
                 for
                 the
                 advantage
                 of
                 the
                 Prince
                 ,
                 because
                 he
                 is
                 the
                 better
                 person
                 ,
                 and
                 publick
                 ,
                 and
                 he
                 is
                 rather
                 to
                 be
                 secur'd
                 then
                 the
                 private
                 and
                 the
                 inferiour
                 .
                 And
                 therefore
                 I
                 wonder
                 at
                 those
                 Lawyers
                 and
                 Divines
                 that
                 say
                 otherwise
                 ,
                 upon
                 pretence
                 that
                 
                   in
                   dubiis
                   melior
                   est
                   conditio
                   possidentis
                   ,
                   The
                   possessor
                   is
                   to
                   be
                   preferr'd
                   in
                   doubtfull
                   cases
                   .
                
                 For
                 supposing
                 this
                 ,
                 yet
                 the
                 Prince
                 is
                 in
                 the
                 possession
                 of
                 law
                 ,
                 and
                 the
                 Subject
                 in
                 possession
                 of
                 fact
                 :
                 the
                 Prince
                 is
                 in
                 possession
                 of
                 an
                 actual
                 right
                 and
                 law
                 of
                 demanding
                 it
                 ,
                 and
                 therefore
                 his
                 condition
                 is
                 to
                 be
                 preferr'd
                 .
                 For
                 in
                 the
                 practice
                 of
                 paying
                 tribute
                 ,
                 it
                 is
                 not
                 sufficient
                 cause
                 of
                 omitting
                 to
                 pay
                 it
                 ,
                 that
                 the
                 Subject
                 doubts
                 whether
                 it
                 be
                 ,
                 or
                 is
                 not
                 sure
                 that
                 it
                 is
                 just
                 .
                 For
                 unless
                 he
                 be
                 sure
                 it
                 is
                 unjust
                 it
                 is
                 sure
                 that
                 he
                 is
                 bound
                 to
                 pay
                 .
                 And
                 therefore
                 in
                 this
                 case
                 ,
                 let
                 no
                 Merchant
                 trust
                 his
                 own
                 judgment
                 ,
                 but
                 the
                 sentence
                 of
                 a
                 wise
                 spiritual
                 Guide
                 ,
                 or
                 of
                 Councel
                 learned
                 in
                 the
                 laws
                 .
              
               
                 One
                 thing
                 onely
                 I
                 advertise
                 in
                 order
                 to
                 practice
                 :
                 
                 let
                 no
                 man
                 think
                 that
                 because
                 some
                 subjects
                 farm
                 the
                 Customs
                 ,
                 and
                 that
                 the
                 portion
                 which
                 is
                 conceal'd
                 does
                 not
                 lessen
                 the
                 incomes
                 of
                 the
                 Prince
                 ,
                 therefore
                 it
                 may
                 be
                 lawfull
                 to
                 hide
                 from
                 them
                 all
                 which
                 they
                 can
                 hide
                 .
                 For
                 the
                 Farmer
                 hath
                 what
                 he
                 gets
                 in
                 the
                 right
                 of
                 the
                 Prince
                 ,
                 and
                 in
                 his
                 own
                 right
                 he
                 hath
                 nothing
                 from
                 the
                 Subject
                 ,
                 but
                 from
                 his
                 Supreme
                 ;
                 who
                 therefore
                 is
                 bound
                 to
                 
                 defend
                 that
                 right
                 ,
                 and
                 to
                 complain
                 of
                 that
                 wrong
                 :
                 and
                 the
                 husbandmen
                 in
                 the
                 Gospel
                 who
                 denied
                 to
                 pay
                 to
                 the
                 Stewards
                 of
                 the
                 King
                 the
                 fruits
                 of
                 the
                 vineyard
                 which
                 in
                 their
                 Kings
                 right
                 were
                 demanded
                 of
                 them
                 ,
                 were
                 thrown
                 into
                 outer
                 darkness
                 .
              
               
                 But
                 then
                 ,
                 
                 as
                 S.
                 
                   John
                   Baptist
                
                 gave
                 counsel
                 ,
                 the
                 Tribute-men
                 and
                 Farmers
                 must
                 
                   exact
                   no
                   more
                   then
                   is
                   appointed
                   them
                
                 ;
                 nor
                 yet
                 in
                 cruell
                 and
                 vexatious
                 manners
                 ,
                 nor
                 with
                 the
                 exactest
                 and
                 utmost
                 measures
                 ,
                 but
                 with
                 such
                 moderation
                 as
                 may
                 be
                 far
                 from
                 rapine
                 .
                 
                   Tributorum
                   &
                   Fisci
                   nunquam
                   mala
                   causa
                   nisi
                   sub
                   bono
                   principe
                   ,
                
                 was
                 an
                 old
                 saying
                 ,
                 Whatsoever
                 was
                 demanded
                 by
                 the
                 Tribute-Gatherers
                 ,
                 it
                 was
                 all
                 justice
                 ,
                 whether
                 it
                 were
                 right
                 or
                 wrong
                 ,
                 unless
                 the
                 Prince
                 were
                 gentle
                 and
                 good
                 .
                 But
                 the
                 Vulture-like
                 greediness
                 and
                 unconscionable
                 ,
                 unchristian
                 and
                 avaritious
                 proceedings
                 which
                 are
                 too
                 frequent
                 amongst
                 such
                 men
                 ,
                 have
                 made
                 the
                 name
                 of
                 Exactors
                 and
                 *
                 Publicans
                 so
                 infinitely
                 ,
                 so
                 intolerably
                 hatefull
                 .
                 
                   
                     Curandum
                     in
                     primis
                     ,
                     ne
                     magna
                     injuria
                     fiat
                     .
                     
                  
                   
                     Fortibus
                     &
                     miseris
                     tollas
                     licet
                     omne
                     quod
                     usquam
                     est
                  
                   
                     Auri
                     atque
                     argenti
                     ,
                     scutum
                     gladiúmque
                     relinques
                  
                   
                     Et
                     jacula
                     &
                     galeam
                     ,
                     spoliatis
                     arma
                     supersunt
                     .
                  
                
                 It
                 is
                 not
                 good
                 to
                 provoke
                 the
                 valiant
                 by
                 making
                 them
                 poor
                 and
                 miserable
                 ;
                 for
                 they
                 that
                 have
                 not
                 a
                 cloak
                 may
                 have
                 a
                 sword
                 :
                 and
                 by
                 how
                 much
                 you
                 make
                 them
                 the
                 less
                 considerable
                 in
                 peace
                 ,
                 they
                 are
                 the
                 more
                 dangerous
                 in
                 war.
                 And
                 therefore
                 covetous
                 Princes
                 are
                 to
                 themselves
                 the
                 greatest
                 enemies
                 ,
                 excepting
                 onely
                 their
                 more
                 covetous
                 Exactors
                 .
              
            
          
           
             
             
               CHAP.
               III.
               Of
               Kings
               ,
               Princes
               ,
               and
               all
               Supreme
               civil
               powers
               ;
               and
               their
               Laws
               in
               special
               .
            
             
               
                 RULE
                 I.
                 The
                 Supreme
                 power
                 in
                 every
                 Republick
                 is
                 universal
                 ,
                 absolute
                 ,
                 and
                 unlimited
                 .
              
               
                 THAT
                 in
                 every
                 Common-wealth
                 there
                 is
                 a
                 Supreme
                 power
                 is
                 without
                 all
                 question
                 :
                 
                 There
                 is
                 no
                 government
                 without
                 superiority
                 ;
                 and
                 where
                 there
                 is
                 a
                 Superior
                 ,
                 there
                 is
                 a
                 Supreme
                 ;
                 for
                 he
                 is
                 so
                 that
                 hath
                 none
                 above
                 him
                 .
                 It
                 matters
                 not
                 whether
                 this
                 Supreme
                 power
                 be
                 subjected
                 in
                 one
                 or
                 many
                 ,
                 whether
                 it
                 be
                 parted
                 or
                 united
                 :
                 the
                 consideration
                 of
                 these
                 is
                 material
                 as
                 to
                 the
                 goodness
                 or
                 badness
                 of
                 a
                 Government
                 ,
                 but
                 nothing
                 to
                 the
                 power
                 and
                 absoluteness
                 of
                 it
                 ,
                 nothing
                 to
                 the
                 present
                 Rule
                 .
                 And
                 therefore
                 it
                 is
                 but
                 a
                 weak
                 and
                 useless
                 distinction
                 when
                 we
                 speak
                 of
                 Kings
                 and
                 Princes
                 ,
                 (
                 by
                 them
                 meaning
                 the
                 Supreme
                 Power
                 )
                 to
                 say
                 that
                 some
                 are
                 absolute
                 ,
                 some
                 are
                 limited
                 in
                 their
                 power
                 .
                 For
                 it
                 is
                 true
                 that
                 some
                 Princes
                 are
                 so
                 ;
                 but
                 then
                 they
                 are
                 not
                 the
                 Supreme
                 power
                 .
                 It
                 is
                 a
                 contradiction
                 to
                 say
                 that
                 the
                 Supreme
                 power
                 is
                 limited
                 ,
                 or
                 restrain'd
                 ;
                 for
                 that
                 which
                 restrains
                 it
                 is
                 Superior
                 to
                 it
                 ,
                 and
                 therefore
                 the
                 other
                 is
                 not
                 Supreme
                 .
                 And
                 therefore
                 
                   Albericus
                   Gentilis
                
                 said
                 well
                 ,
                 That
                 he
                 doubted
                 concerning
                 the
                 Kings
                 of
                 France
                 and
                 Spaine
                 ,
                 whether
                 they
                 were
                 Supreme
                 Princes
                 ,
                 because
                 in
                 the
                 affairs
                 of
                 Religion
                 they
                 are
                 subject
                 to
                 the
                 Pope
                 .
                 He
                 that
                 hath
                 the
                 Supreme
                 power
                 is
                 onely
                 under
                 God
                 ;
                 and
                 to
                 inquire
                 concerning
                 a
                 King
                 ,
                 whether
                 he
                 be
                 tied
                 to
                 laws
                 or
                 conditions
                 ,
                 is
                 not
                 properly
                 an
                 inquiry
                 after
                 his
                 power
                 ,
                 but
                 after
                 the
                 exercise
                 and
                 dispensation
                 of
                 it
                 .
                 For
                 though
                 he
                 may
                 not
                 alwaies
                 use
                 it
                 ,
                 yet
                 the
                 Supreme
                 power
                 alwaies
                 is
                 absolute
                 and
                 unlimited
                 ,
                 and
                 can
                 doe
                 what
                 he
                 please
                 .
                 The
                 difference
                 of
                 a
                 Tyrant
                 and
                 a
                 King
                 or
                 a
                 gentle
                 Prince
                 being
                 onely
                 this
                 ,
                 that
                 a
                 Tyrant
                 uses
                 his
                 absolute
                 power
                 unreasonably
                 and
                 unjustly
                 and
                 ordinarily
                 ;
                 but
                 a
                 King
                 uses
                 it
                 not
                 but
                 in
                 cases
                 extraordinary
                 ,
                 for
                 just
                 and
                 good
                 ends
                 :
                 and
                 if
                 the
                 Prince
                 does
                 not
                 ,
                 some
                 else
                 must
                 ,
                 who
                 in
                 that
                 case
                 is
                 the
                 Supreme
                 .
                 Sometimes
                 the
                 Consuls
                 ,
                 sometimes
                 the
                 Dictators
                 ,
                 sometimes
                 the
                 Senate
                 did
                 doe
                 extraordinary
                 acts
                 of
                 power
                 ;
                 but
                 still
                 they
                 who
                 did
                 it
                 had
                 the
                 Supreme
                 power
                 :
                 and
                 that
                 is
                 necessary
                 ,
                 and
                 inseparable
                 from
                 Government
                 ,
                 that
                 ,
                 I
                 mean
                 ,
                 which
                 is
                 Supreme
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 Greeks
                 call
                 it
                 ;
                 Majestatem
                 ,
                 the
                 Latins
                 :
                 and
                 be
                 it
                 in
                 whom
                 ,
                 or
                 in
                 how
                 many
                 it
                 happens
                 ,
                 that
                 power
                 can
                 doe
                 every
                 thing
                 of
                 Government
                 ,
                 and
                 disposes
                 of
                 all
                 things
                 in
                 order
                 to
                 it
                 ,
                 and
                 is
                 accountable
                 to
                 no
                 man.
                 For
                 suppose
                 a
                 King
                 that
                 hath
                 power
                 of
                 the
                 Militia
                 ,
                 and
                 his
                 Senate
                 of
                 making
                 laws
                 ,
                 and
                 his
                 people
                 by
                 their
                 Committees
                 of
                 raising
                 money
                 ;
                 this
                 power
                 of
                 making
                 war
                 ,
                 and
                 laws
                 ,
                 
                 and
                 levies
                 is
                 the
                 Supreme
                 power
                 ,
                 and
                 is
                 that
                 which
                 can
                 doe
                 all
                 things
                 :
                 and
                 although
                 one
                 be
                 accountable
                 for
                 moneys
                 ,
                 &
                 the
                 other
                 subject
                 to
                 laws
                 ,
                 and
                 two
                 of
                 them
                 under
                 the
                 power
                 of
                 the
                 sword
                 ,
                 yet
                 this
                 is
                 but
                 the
                 Majesty
                 or
                 Supremacy
                 parted
                 ,
                 and
                 whether
                 well
                 or
                 ill
                 ,
                 I
                 dispute
                 not
                 ,
                 yet
                 when
                 it
                 is
                 parted
                 and
                 when
                 it
                 is
                 united
                 ,
                 it
                 is
                 supreme
                 ,
                 and
                 it
                 is
                 all
                 .
                 That
                 Government
                 which
                 Aristotle
                 calls
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 seems
                 (
                 saies
                 he
                 )
                 
                   to
                   be
                   a
                   Kingdome
                   but
                   yet
                   subject
                   to
                   laws
                   ,
                   but
                   is
                   not
                   the
                   Mistress
                   of
                   all
                
                 ;
                 and
                 this
                 is
                 true
                 in
                 many
                 European
                 Governments
                 :
                 but
                 there
                 is
                 another
                 government
                 where
                 the
                 Governour
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Lord
                   of
                   all
                   ,
                   and
                   but
                   one
                   person
                
                 ;
                 that
                 's
                 the
                 perfect
                 Monarchy
                 :
                 which
                 although
                 it
                 be
                 incomparably
                 the
                 best
                 ,
                 and
                 like
                 to
                 that
                 by
                 which
                 God
                 governs
                 the
                 world
                 ,
                 the
                 first
                 in
                 the
                 whole
                 kind
                 of
                 Government
                 ,
                 and
                 therefore
                 the
                 measure
                 of
                 the
                 rest
                 ,
                 yet
                 that
                 is
                 no
                 greater
                 power
                 then
                 is
                 in
                 every
                 kind
                 of
                 Government
                 ;
                 for
                 be
                 it
                 where
                 it
                 will
                 ,
                 somewhere
                 or
                 other
                 in
                 all
                 Government
                 there
                 must
                 be
                 a
                 Supreme
                 power
                 ,
                 and
                 that
                 power
                 is
                 absolute
                 and
                 unlimited
                 .
                 Now
                 this
                 being
                 thus
                 stated
                 ,
                 the
                 Rule
                 is
                 clear
                 ,
                 and
                 the
                 Jews
                 exprest
                 it
                 by
                 an
                 odde
                 device
                 of
                 theirs
                 :
                 for
                 when
                 their
                 King
                 died
                 they
                 tied
                 his
                 thumb
                 so
                 in
                 the
                 palm
                 of
                 his
                 hand
                 ,
                 that
                 the
                 wrinkles
                 of
                 the
                 fist
                 should
                 ,
                 in
                 a
                 manner
                 that
                 might
                 be
                 fancied
                 ,
                 represent
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 which
                 signifies
                 Almighty
                 ;
                 to
                 denote
                 that
                 he
                 was
                 God's
                 Vicegerent
                 ,
                 and
                 under
                 him
                 had
                 the
                 whole
                 power
                 of
                 Government
                 .
                 He
                 had
                 had
                 in
                 his
                 hand
                 a
                 power
                 like
                 to
                 the
                 power
                 of
                 God
                 ,
                 but
                 the
                 other
                 hand
                 was
                 open
                 and
                 had
                 let
                 it
                 go
                 .
              
               
                 Now
                 that
                 this
                 is
                 true
                 is
                 apparent
                 by
                 all
                 the
                 same
                 reasons
                 by
                 which
                 the
                 necessity
                 of
                 Government
                 is
                 proved
                 .
                 
                 It
                 is
                 necessary
                 that
                 it
                 should
                 be
                 so
                 ;
                 for
                 there
                 are
                 some
                 states
                 of
                 things
                 for
                 which
                 nothing
                 can
                 provide
                 but
                 this
                 
                   absoluta
                   potestas
                
                 ,
                 Supreme
                 and
                 unlimited
                 power
                 ;
                 as
                 at
                 Rome
                 when
                 the
                 Gauls
                 had
                 almost
                 possessed
                 themselves
                 of
                 all
                 ,
                 and
                 in
                 many
                 cases
                 of
                 their
                 appointing
                 Dictators
                 ,
                 and
                 in
                 sudden
                 invasions
                 ,
                 and
                 in
                 the
                 inundation
                 of
                 tumults
                 ,
                 and
                 in
                 all
                 cases
                 where
                 laws
                 are
                 disabled
                 to
                 speak
                 or
                 act
                 .
                 
                   Ne
                   res
                   publica
                   aliquid
                   detrimenti
                   patiatur
                   ,
                
                 That
                 the
                 publick
                 should
                 by
                 all
                 means
                 be
                 preserved
                 ,
                 in
                 the
                 greatest
                 necessity
                 they
                 can
                 have
                 ,
                 and
                 that
                 is
                 the
                 great
                 end
                 of
                 power
                 ;
                 and
                 either
                 the
                 Common-wealth
                 is
                 like
                 a
                 helpless
                 Orphan
                 exposed
                 to
                 chance
                 and
                 violence
                 ,
                 and
                 left
                 without
                 guards
                 ,
                 or
                 else
                 she
                 hath
                 so
                 much
                 power
                 as
                 to
                 use
                 all
                 means
                 for
                 her
                 safety
                 .
                 If
                 she
                 have
                 not
                 a
                 right
                 to
                 doe
                 all
                 that
                 she
                 naturally
                 can
                 ,
                 and
                 is
                 naturally
                 necessary
                 ,
                 she
                 is
                 deficient
                 in
                 the
                 great
                 end
                 of
                 Government
                 ;
                 and
                 therefore
                 it
                 must
                 be
                 certain
                 she
                 hath
                 absolute
                 power
                 :
                 now
                 whereever
                 this
                 is
                 subjected
                 ,
                 there
                 it
                 is
                 habitually
                 ,
                 there
                 it
                 is
                 alwaies
                 .
                 I
                 do
                 not
                 say
                 it
                 is
                 alwaies
                 there
                 where
                 it
                 is
                 sometimes
                 actually
                 administred
                 ;
                 but
                 there
                 it
                 is
                 habitually
                 from
                 whence
                 it
                 is
                 concredited
                 actually
                 ,
                 and
                 put
                 into
                 delegation
                 and
                 ministery
                 :
                 and
                 this
                 is
                 the
                 power
                 that
                 can
                 doe
                 
                   all
                   things
                   of
                   government
                
                 ;
                 and
                 because
                 it
                 is
                 supreme
                 ,
                 and
                 it
                 is
                 so
                 alwaies
                 ,
                 it
                 cannot
                 be
                 at
                 any
                 time
                 less
                 in
                 judgment
                 ,
                 because
                 it
                 is
                 greater
                 in
                 power
                 ;
                 that
                 is
                 ,
                 it
                 is
                 accountable
                 to
                 no
                 man
                 whatsoever
                 it
                 does
                 .
                 
                   Qui
                   Rex
                   est
                   ,
                   Regem
                   ,
                   Maxime
                   ,
                   non
                   habeat
                   .
                
              
               
                 This
                 Supreme
                 power
                 is
                 commonly
                 expressed
                 by
                 
                   Potestas
                   Regia
                
                 ,
                 
                 or
                 
                   Kingly
                   Power
                
                 ,
                 or
                 power
                 Imperial
                 ;
                 though
                 when
                 the
                 Emperour
                 was
                 Lord
                 of
                 the
                 world
                 ,
                 to
                 be
                 a
                 King
                 in
                 most
                 places
                 went
                 much
                 less
                 :
                 but
                 because
                 most
                 Kings
                 have
                 been
                 and
                 are
                 Supreme
                 in
                 their
                 own
                 Dominions
                 ,
                 (
                 and
                 they
                 alwaies
                 are
                 so
                 ,
                 and
                 are
                 so
                 acknowledged
                 ,
                 to
                 whom
                 their
                 subjects
                 are
                 
                 bound
                 by
                 the
                 oaths
                 of
                 allegeance
                 ,
                 and
                 supremacy
                 )
                 by
                 this
                 word
                 we
                 commonly
                 mean
                 the
                 Supremacy
                 or
                 the
                 Majesty
                 .
                 So
                 Suetonius
                 speaking
                 of
                 Caligula
                 ,
                 saies
                 he
                 was
                 very
                 near
                 
                   speciem
                   Principatus
                   in
                   Regnum
                   convertere
                   ,
                   to
                   change
                   the
                   Government
                   into
                   a
                   Kingdome
                   ,
                
                 that
                 is
                 ,
                 to
                 make
                 it
                 absolute
                 and
                 supreme
                 :
                 and
                 this
                 distinction
                 Piso
                 us'd
                 concerning
                 
                   Germanicus
                   ,
                   Principis
                   Romanorum
                   ,
                   non
                   Parthorum
                   Regis
                   esse
                   filium
                   ,
                
                 meaning
                 that
                 the
                 Parthian
                 Kings
                 were
                 absolute
                 ,
                 but
                 the
                 Roman
                 Princes
                 ruled
                 with
                 the
                 Senate
                 :
                 and
                 Caesar
                 tells
                 that
                 Vercingetorix
                 was
                 put
                 to
                 death
                 because
                 he
                 being
                 but
                 the
                 Prince
                 of
                 the
                 Gaules
                 affected
                 the
                 Kingdome
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 
                 So
                 Dion
                 described
                 the
                 power
                 of
                 a
                 King
                 ,
                 for
                 that
                 which
                 they
                 understood
                 to
                 be
                 the
                 Supreme
                 power
                 .
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                
                 So
                 the
                 people
                 in
                 Aeschylus
                 spake
                 to
                 their
                 King
                 ,
                 
                 
                   Thou
                   art
                   our
                   City
                   ,
                   our
                   Commonwealth
                   ,
                   above
                   all
                   Judicatories
                   ,
                   thy
                   Throne
                   is
                   sacred
                   and
                   immur'd
                   as
                   an
                   Altar
                   ,
                   and
                   by
                   thy
                   suffrage
                   ,
                   by
                   thy
                   own
                   Will
                   thou
                   governest
                   all
                   things
                   .
                
                 This
                 is
                 the
                 
                   Jus
                   Regium
                
                 ,
                 this
                 the
                 Supreme
                 power
                 can
                 doe
                 ,
                 it
                 can
                 be
                 no
                 less
                 then
                 this
                 in
                 its
                 own
                 nature
                 and
                 appointment
                 .
                 So
                 the
                 power
                 is
                 described
                 by
                 Theophilus
                 ,
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   He
                   hath
                   given
                   to
                   the
                   King
                   all
                   power
                   over
                   the
                   people
                   .
                
                 So
                 it
                 is
                 described
                 by
                 
                   Livy
                   ,
                   Reges
                   non
                   liberi
                   solum
                   impedimentis
                   omnibus
                   ,
                   sed
                   Domini
                   rerum
                   temporúmque
                   ,
                   trahunt
                   consiliis
                   cuncta
                   ,
                   non
                   sequuntur
                   ,
                   Kings
                   are
                   not
                   only
                   free
                   from
                   all
                   lets
                   and
                   incumbrances
                   ,
                   but
                   are
                   Lords
                   of
                   times
                   and
                   things
                   ,
                   they
                   by
                   their
                   counsels
                   draw
                   all
                   things
                   after
                   them
                   ,
                   but
                   follow
                   not
                   .
                
                 The
                 Greeks
                 call
                 this
                 Supremacy
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   a
                   power
                   to
                   rule
                   without
                   danger
                   of
                   being
                   call'd
                   to
                   account
                   by
                   men
                
                 ;
                 S.
                 Ambrose
                 calls
                 it
                 ,
                 
                   Non
                   ullis
                   ad
                   poenam
                   vocari
                   legibus
                   ,
                   tutos
                   imperii
                   potestate
                   ,
                   a
                   power
                   that
                   is
                   safe
                   in
                   its
                   own
                   circles
                   ,
                   and
                   can
                   by
                   no
                   laws
                   be
                   call'd
                   to
                   punishment
                   :
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 that
                 's
                 Galens
                 word
                 ,
                 
                   It
                   is
                   the
                   chief
                
                 or
                 
                   prime
                   principality
                
                 .
                 
                   
                     —
                     Toto
                     liber
                     in
                     orbe
                  
                   
                     Solus
                     Caesar
                     erit
                     —
                  
                
                 
                   The
                   King
                   alone
                   is
                   free
                
                 ;
                 all
                 others
                 are
                 under
                 Compulsories
                 and
                 Judges
                 .
                 But
                 S.
                 Peters
                 phrase
                 is
                 better
                 then
                 all
                 of
                 them
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 The
                 King
                 is
                 the
                 most
                 eminent
                 ,
                 the
                 Defender
                 of
                 all
                 ,
                 and
                 above
                 all
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 saith
                 Suidas
                 .
                 The
                 King
                 or
                 the
                 Supreme
                 hath
                 the
                 power
                 of
                 defence
                 ,
                 the
                 power
                 of
                 the
                 Sword
                 ,
                 and
                 that
                 commands
                 all
                 the
                 rest
                 :
                 for
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 it
                 signifies
                 to
                 be
                 more
                 then
                 Conqueror
                 .
                 So
                 the
                 Grammarians
                 .
              
               
                 But
                 in
                 order
                 to
                 Conscience
                 ,
                 Kings
                 and
                 Princes
                 ,
                 
                 I
                 mean
                 all
                 Supreme
                 powers
                 ,
                 must
                 distinguish
                 
                   potestatem
                   Imperii
                   ab
                   officio
                   Imperantis
                   ;
                   that
                
                 is
                 to
                 be
                 considered
                 by
                 Subjects
                 ,
                 and
                 this
                 by
                 Princes
                 .
                 Supreme
                 Princes
                 alwaies
                 have
                 an
                 absolute
                 power
                 ,
                 but
                 they
                 may
                 not
                 alwaies
                 use
                 it
                 .
                 He
                 that
                 hath
                 a
                 Sword
                 by
                 him
                 is
                 not
                 alwaies
                 tied
                 to
                 use
                 it
                 ,
                 and
                 he
                 must
                 cut
                 his
                 meat
                 with
                 a
                 Knife
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 saies
                 Aristotle
                 ;
                 It
                 is
                 a
                 Kingdome
                 when
                 it
                 is
                 by
                 rule
                 and
                 measure
                 ,
                 but
                 if
                 it
                 be
                 unlimited
                 it
                 is
                 a
                 Tyranny
                 :
                 that
                 is
                 ,
                 when
                 affaires
                 are
                 capable
                 of
                 a
                 law
                 and
                 order
                 ,
                 the
                 Supreme
                 power
                 must
                 so
                 conduct
                 them
                 ,
                 He
                 must
                 goe
                 in
                 that
                 path
                 where
                 they
                 stand
                 ;
                 but
                 if
                 they
                 grow
                 wild
                 and
                 
                 irregular
                 ,
                 he
                 must
                 goe
                 out
                 of
                 his
                 way
                 to
                 fetch
                 them
                 in
                 again
                 .
              
               
                 But
                 then
                 it
                 is
                 also
                 to
                 be
                 considered
                 that
                 the
                 absolute
                 power
                 of
                 the
                 Prince
                 is
                 but
                 an
                 absolute
                 power
                 of
                 government
                 ,
                 
                 not
                 of
                 possession
                 ;
                 it
                 is
                 a
                 power
                 of
                 doing
                 right
                 ,
                 but
                 not
                 a
                 power
                 of
                 doing
                 wrong
                 :
                 and
                 at
                 the
                 worst
                 is
                 but
                 a
                 power
                 of
                 doing
                 private
                 violences
                 for
                 the
                 security
                 of
                 the
                 publick
                 .
                 This
                 power
                 is
                 excellently
                 express'd
                 in
                 the
                 Tables
                 of
                 the
                 Royal
                 law
                 written
                 to
                 
                   Vespasian
                   ;
                   Uti
                   quaecunque
                   ex
                   usu
                   reipublicae
                   Majestate
                   Divinarum
                   ,
                   Humanarum
                   ,
                   publicarum
                   ,
                   privatarúmque
                   rerum
                   esse
                   censebit
                   ,
                   ei
                   agere
                   ,
                   facere
                   ,
                   jus
                   potestásque
                   sit
                   ,
                   uti
                   Augusto
                   fuit
                   .
                   Augustus
                   Caesar
                
                 was
                 the
                 most
                 absolute
                 Prince
                 that
                 ever
                 rul'd
                 the
                 Roman
                 people
                 ;
                 to
                 him
                 was
                 granted
                 ,
                 saith
                 Alciat
                 ,
                 
                 to
                 be
                 free
                 from
                 laws
                 ,
                 and
                 all
                 the
                 necessity
                 of
                 laws
                 ,
                 to
                 be
                 obnoxious
                 to
                 no
                 law
                 written
                 ,
                 and
                 to
                 have
                 all
                 the
                 power
                 of
                 Kings
                 :
                 and
                 yet
                 all
                 that
                 power
                 was
                 but
                 to
                 doe
                 every
                 thing
                 which
                 he
                 should
                 esteem
                 to
                 be
                 usefull
                 to
                 the
                 publick
                 ,
                 and
                 according
                 to
                 the
                 Majesty
                 of
                 religion
                 and
                 all
                 humane
                 rights
                 publick
                 and
                 private
                 .
                 And
                 therefore
                 he
                 is
                 
                   Princeps
                   Regni
                
                 ,
                 but
                 not
                 Dominus
                 ,
                 a
                 Prince
                 ,
                 not
                 a
                 Lord
                 ;
                 and
                 the
                 distinction
                 is
                 very
                 material
                 .
                 For
                 to
                 be
                 Lord
                 ,
                 signifies
                 more
                 then
                 the
                 Supreme
                 power
                 of
                 Government
                 .
                 
                   Qui
                   primi
                   fuerunt
                   Romae
                   Principes
                   ,
                   etsi
                   poterant
                   videri
                   reverâ
                   Domini
                   ,
                   vitabant
                   tamen
                   valdè
                   Domini
                   Nomen
                   ,
                   veluti
                   contumeliam
                   ac
                   maledictum
                   :
                   non
                   vitaturi
                   si
                   esset
                   Nomen
                   solius
                   honoris
                   ,
                
                 
                 
                   aut
                   moderatae
                   potestatis
                
                 ,
                 saith
                 Suetonius
                 .
                 The
                 first
                 Princes
                 of
                 Rome
                 esteemed
                 it
                 a
                 disgrace
                 to
                 be
                 called
                 Lords
                 ,
                 because
                 it
                 was
                 not
                 a
                 name
                 of
                 meer
                 honour
                 ,
                 or
                 of
                 a
                 moderate
                 power
                 ;
                 for
                 if
                 it
                 had
                 ,
                 they
                 would
                 not
                 have
                 declined
                 it
                 :
                 but
                 it
                 means
                 an
                 absolute
                 power
                 to
                 dispose
                 of
                 all
                 lives
                 and
                 all
                 possessions
                 ;
                 which
                 is
                 beyond
                 the
                 power
                 of
                 the
                 King
                 or
                 Prince
                 .
                 He
                 that
                 is
                 a
                 King
                 rules
                 over
                 a
                 free
                 people
                 ,
                 but
                 a
                 Lord
                 rules
                 over
                 slaves
                 .
                 Tacitus
                 ,
                 according
                 to
                 the
                 popular
                 humor
                 of
                 the
                 Romans
                 ,
                 supposed
                 the
                 power
                 of
                 a
                 King
                 to
                 be
                 too
                 great
                 a
                 violation
                 of
                 liberty
                 ;
                 but
                 Domination
                 or
                 Lording
                 it
                 was
                 intolerable
                 .
                 
                 
                   Principatus
                   &
                   libertas
                   res
                   sunt
                   dissociabiles
                   ;
                   magis
                   tamen
                   sunt
                   dissociabiles
                   libertas
                   &
                   dominatio
                
                 ;
                 for
                 to
                 be
                 the
                 absolute
                 Lord
                 cannot
                 consist
                 either
                 with
                 freedome
                 or
                 propriety
                 :
                 and
                 therefore
                 Ovid
                 prefers
                 Augustus
                 before
                 Romulus
                 in
                 this
                 very
                 instance
                 ,
                 for
                 speaking
                 to
                 Romulus
                 of
                 Augustus
                 ,
                 he
                 saies
                 ,
                 
                   Tu
                   Domini
                   nomen
                   ,
                   Principis
                   ille
                   tenet
                   .
                
                 Augustus
                 is
                 a
                 Prince
                 ,
                 a
                 gentle
                 Governour
                 ;
                 Romulus
                 was
                 a
                 Lord
                 ,
                 that
                 is
                 ,
                 something
                 that
                 no
                 man
                 loves
                 ,
                 but
                 every
                 man
                 serves
                 and
                 fears
                 .
                 This
                 power
                 is
                 well
                 expressed
                 by
                 S.
                 Peters
                 word
                 of
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 power
                 not
                 ministring
                 to
                 good
                 ,
                 nor
                 conducted
                 by
                 moderation
                 .
                 
                   
                     Maximum
                     hoc
                     regni
                     bonum
                     rati
                     ,
                  
                   
                     Quod
                     facta
                     Domini
                     cogitur
                     populus
                     sui
                  
                   
                     Tam
                     ferre
                     quam
                     laudare
                     —
                  
                
                 When
                 the
                 people
                 must
                 suffer
                 the
                 will
                 of
                 their
                 Imperious
                 Lord
                 and
                 must
                 commend
                 it
                 ,
                 that
                 is
                 ,
                 be
                 a
                 slave
                 in
                 their
                 persons
                 and
                 their
                 labours
                 ,
                 their
                 possessions
                 and
                 their
                 understandings
                 :
                 that
                 is
                 more
                 then
                 a
                 Prince
                 or
                 a
                 gentle
                 Lord
                 will
                 doe
                 ;
                 for
                 then
                 the
                 word
                 is
                 good
                 ,
                 when
                 the
                 Man
                 is
                 gentle
                 ,
                 and
                 the
                 Power
                 is
                 moderate
                 .
                 But
                 that
                 which
                 I
                 intend
                 to
                 say
                 is
                 this
                 ,
                 that
                 the
                 Supreme
                 power
                 of
                 Government
                 is
                 at
                 no
                 hand
                 a
                 Supreme
                 power
                 ,
                 or
                 an
                 Arbitrary
                 disposer
                 of
                 life
                 and
                 fortunes
                 ;
                 but
                 according
                 to
                 law
                 ,
                 or
                 according
                 to
                 extreme
                 necessity
                 which
                 is
                 the
                 greatest
                 law
                 of
                 all
                 .
                 In
                 the
                 sense
                 of
                 Honour
                 and
                 of
                 Moderate
                 power
                 the
                 King
                 is
                 a
                 Lord
                 ,
                 but
                 not
                 in
                 this
                 sense
                 of
                 law
                 .
                 
                   Qui
                   pleno
                   jure
                   Dominus
                   est
                   ,
                   alienandi
                   ,
                   dissipandi
                   ,
                   disperdendi
                   jus
                   habet
                   ,
                
                 saith
                 the
                 law
                 ,
                 l.
                 7.
                 
                 
                   C.
                   de
                   relig
                   .
                   l.
                   sed
                   etsi
                   ,
                   lege
                
                 25.
                 
                 §
                 .
                 
                   consuluit
                   ,
                   ff
                   .
                   de
                   haered
                   .
                   petit
                   .
                
                 
                 By
                 a
                 Lord
                 is
                 meant
                 he
                 that
                 hath
                 power
                 to
                 dispose
                 of
                 the
                 goods
                 of
                 the
                 Vassals
                 :
                 and
                 this
                 a
                 King
                 or
                 Prince
                 hath
                 not
                 .
                 This
                 is
                 not
                 the
                 Supreme
                 power
                 of
                 Government
                 .
                 A
                 King
                 is
                 not
                 the
                 Lord
                 of
                 his
                 Kingdome
                 ,
                 of
                 the
                 territories
                 of
                 his
                 Subjects
                 ,
                 
                   quia
                   dominium
                   in
                   solidum
                   non
                   possit
                   esse
                   duorum
                   ,
                
                 saith
                 Cujacius
                 ,
                 There
                 cannot
                 be
                 two
                 absolute
                 Lords
                 of
                 the
                 same
                 land
                 ;
                 The
                 right
                 owner
                 is
                 the
                 Lord
                 ,
                 not
                 the
                 right
                 King.
                 
                   Aliter
                   reipublicae
                   sunt
                   agri
                   ,
                   aliter
                   privatorum
                   .
                   Num
                   quid
                   dubium
                   est
                   ,
                   quin
                   servus
                   cum
                   peculio
                   Domini
                   sit
                   ?
                   dat
                   tamen
                   Domino
                   suo
                   munus
                   .
                   Non
                   enim
                   ideo
                   nihil
                   habet
                   servus
                   ,
                   quia
                   nihil
                   est
                   habiturus
                   ,
                   si
                   Dominus
                   illum
                   habere
                   noluerit
                   ,
                
                 said
                 one
                 ;
                 The
                 servant
                 is
                 within
                 his
                 Lords
                 peculiar
                 ,
                 but
                 yet
                 he
                 can
                 make
                 a
                 present
                 to
                 his
                 Lord.
                 If
                 his
                 Lord
                 please
                 ,
                 the
                 servant
                 shall
                 have
                 nothing
                 ;
                 but
                 yet
                 it
                 follows
                 not
                 ,
                 that
                 therefore
                 he
                 is
                 possess'd
                 of
                 nothing
                 .
                 Now
                 if
                 this
                 be
                 true
                 in
                 Slaves
                 ,
                 much
                 more
                 infinitely
                 more
                 is
                 it
                 in
                 free
                 Subjects
                 ;
                 for
                 otherwise
                 are
                 my
                 lands
                 my
                 own
                 ,
                 
                 otherwise
                 they
                 are
                 the
                 Princes
                 .
                 
                   Jure
                   civili
                   omnia
                   Regis
                   sunt
                
                 ,
                 (
                 saith
                 
                   Seneca
                   ;
                   )
                   &
                   tamen
                   illa
                   quorum
                   ad
                   Regem
                   pertinet
                   universa
                   possessio
                   ,
                   in
                   singulos
                   Dominos
                   descripta
                   sunt
                   ,
                
                 By
                 the
                 law
                 all
                 things
                 are
                 the
                 King
                 's
                 ;
                 but
                 even
                 those
                 things
                 are
                 divided
                 into
                 peculiars
                 ,
                 and
                 have
                 private
                 Lords
                 .
                 It
                 is
                 all
                 the
                 Princes
                 lands
                 ,
                 and
                 he
                 receives
                 the
                 tribute
                 ,
                 and
                 he
                 receives
                 the
                 service
                 and
                 the
                 duty
                 of
                 them
                 all
                 ;
                 but
                 the
                 Lords
                 receive
                 the
                 rents
                 .
                 The
                 Athenians
                 and
                 the
                 Thebans
                 fight
                 concerning
                 the
                 bounds
                 of
                 their
                 territory
                 ;
                 &
                 at
                 the
                 same
                 time
                 Polyaenus
                 &
                 Thysias
                 are
                 at
                 law
                 about
                 dividing
                 their
                 shepherds
                 walks
                 in
                 the
                 same
                 place
                 .
                 
                 
                   Sub
                   optimo
                   Rege
                   ,
                   omnia
                   Rex
                   Imperio
                   possidet
                   ,
                   singuli
                   dominio
                   ,
                
                 The
                 King
                 governs
                 all
                 ,
                 but
                 the
                 Subjects
                 possess
                 all
                 their
                 own
                 :
                 for
                 so
                 Livy
                 might
                 buy
                 his
                 own
                 Books
                 of
                 Dorus
                 ;
                 they
                 were
                 Dorus
                 his
                 Books
                 ,
                 and
                 Livy's
                 too
                 :
                 and
                 when
                 a
                 Lord
                 receives
                 his
                 rent
                 ,
                 the
                 Tenant
                 may
                 call
                 the
                 lands
                 his
                 own
                 .
                 Some
                 things
                 are
                 mine
                 by
                 possession
                 ,
                 some
                 by
                 use
                 ;
                 some
                 by
                 title
                 ,
                 some
                 by
                 incumbency
                 ;
                 one
                 is
                 the
                 Author
                 ,
                 and
                 another
                 is
                 the
                 Buyer
                 ;
                 one
                 is
                 an
                 Artificer
                 ,
                 and
                 another
                 the
                 Merchant
                 of
                 the
                 same
                 thing
                 ;
                 and
                 the
                 King
                 hath
                 the
                 power
                 ,
                 but
                 his
                 Subjects
                 have
                 the
                 propriety
                 .
                 
                 
                   Caesar
                   omnia
                   habet
                   ;
                   fiscus
                   ejus
                   privata
                   tantum
                   ac
                   sua
                   :
                   &
                   universa
                   in
                   Imperio
                   ejus
                   sunt
                   ,
                   in
                   patrimonio
                   propria
                   .
                
                 That
                 's
                 the
                 sum
                 of
                 this
                 inquiry
                 .
                 The
                 King
                 hath
                 all
                 ,
                 and
                 yet
                 he
                 hath
                 something
                 of
                 his
                 own
                 in
                 his
                 peculiar
                 ,
                 and
                 so
                 have
                 the
                 Subjects
                 .
              
               
                 The
                 effect
                 of
                 this
                 consideration
                 is
                 this
                 ;
                 
                 That
                 the
                 Supreme
                 power
                 must
                 defend
                 every
                 mans
                 right
                 ,
                 but
                 must
                 usurp
                 no
                 mans
                 .
                 He
                 may
                 use
                 every
                 mans
                 peculiar
                 for
                 the
                 publick
                 necessity
                 ,
                 and
                 in
                 just
                 and
                 necessary
                 Government
                 ,
                 but
                 no
                 otherwise
                 ;
                 and
                 what
                 is
                 out
                 of
                 any
                 peculiar
                 expended
                 for
                 the
                 publick
                 defence
                 ,
                 must
                 out
                 of
                 the
                 general
                 right
                 be
                 repaied
                 for
                 the
                 private
                 amends
                 .
                 
                 
                   Verum
                   etsi
                   nostra
                   tempore
                   necessitatis
                   patriae
                   conferre
                   debeamus
                   ,
                   tamen
                   jure
                   naturae
                   congruit
                   ut
                   communis
                   salus
                   ,
                   communis
                   utilitas
                   ,
                   commune
                   periculum
                   ,
                   non
                   unius
                   duntaxat
                   aut
                   alterius
                   ,
                   sed
                   communibus
                   impensis
                   ,
                   jacturis
                   ,
                   periculísque
                   comparetur
                   ,
                
                 said
                 Cicero
                 .
                 A
                 King
                 is
                 to
                 govern
                 all
                 things
                 ;
                 but
                 to
                 possess
                 nothing
                 but
                 what
                 is
                 his
                 own
                 .
                 Only
                 concerning
                 the
                 necessity
                 ,
                 if
                 the
                 question
                 be
                 ,
                 
                   who
                   shall
                   be
                   Judge
                
                 ;
                 it
                 is
                 certain
                 that
                 it
                 ought
                 to
                 be
                 so
                 notorious
                 that
                 every
                 man
                 might
                 judge
                 ;
                 but
                 he
                 who
                 is
                 to
                 provide
                 against
                 it
                 ,
                 is
                 certainly
                 the
                 only
                 competent
                 person
                 ,
                 and
                 hath
                 the
                 authority
                 .
                 For
                 he
                 that
                 is
                 to
                 stand
                 against
                 the
                 sudden
                 need
                 ,
                 ought
                 to
                 espy
                 it
                 .
                 But
                 if
                 ever
                 there
                 be
                 a
                 dispute
                 who
                 shall
                 judge
                 of
                 the
                 Necessity
                 ,
                 it
                 is
                 certain
                 ,
                 the
                 Necessity
                 is
                 not
                 extreme
                 ;
                 and
                 if
                 it
                 be
                 not
                 ,
                 yet
                 it
                 ought
                 to
                 be
                 provided
                 against
                 when
                 it
                 is
                 intolerable
                 .
                 Ahab
                 had
                 no
                 right
                 to
                 take
                 Naboths
                 Vineyard
                 ;
                 but
                 if
                 the
                 Syrian
                 army
                 had
                 invaded
                 
                   Israel
                   ,
                   Ahab
                
                 might
                 have
                 
                 put
                 a
                 Garrison
                 in
                 it
                 ,
                 or
                 destroyed
                 the
                 Vines
                 ,
                 to
                 have
                 sav'd
                 or
                 serv'd
                 his
                 Army
                 .
              
               
                 And
                 to
                 this
                 sense
                 Lyra
                 expounds
                 the
                 
                   Jus
                   Regium
                
                 ,
                 
                 the
                 right
                 of
                 the
                 King
                 ,
                 
                 describ'd
                 by
                 Samuel
                 to
                 the
                 People
                 of
                 Israel
                 :
                 for
                 (
                 saith
                 he
                 )
                 there
                 is
                 a
                 double
                 right
                 ;
                 the
                 one
                 in
                 the
                 dayes
                 of
                 necessity
                 ,
                 and
                 then
                 all
                 things
                 are
                 in
                 his
                 power
                 so
                 far
                 as
                 can
                 truly
                 serve
                 that
                 publick
                 necessity
                 :
                 but
                 when
                 that
                 necessity
                 is
                 over
                 ,
                 that
                 right
                 is
                 useless
                 ,
                 and
                 is
                 intolerable
                 .
                 And
                 by
                 this
                 means
                 the
                 different
                 opinions
                 of
                 the
                 Jewish
                 Doctors
                 may
                 be
                 reconcil'd
                 .
                 
                   Rabbi
                   Jose
                
                 sayes
                 ,
                 that
                 whatsoever
                 is
                 here
                 set
                 down
                 ,
                 it
                 was
                 lawfull
                 for
                 the
                 King
                 to
                 doe
                 .
                 
                   R.
                   Juda
                
                 sayes
                 ,
                 that
                 this
                 description
                 was
                 onely
                 to
                 affright
                 the
                 People
                 from
                 persisting
                 in
                 their
                 desire
                 of
                 a
                 King.
                 Both
                 might
                 say
                 true
                 ;
                 for
                 that
                 it
                 was
                 not
                 lawfull
                 in
                 ordinary
                 Government
                 to
                 take
                 the
                 peculiar
                 of
                 the
                 Subject
                 ,
                 appears
                 clearly
                 in
                 the
                 case
                 of
                 Naboth
                 .
                 But
                 that
                 in
                 extraordinary
                 it
                 is
                 just
                 ,
                 needs
                 no
                 other
                 argument
                 but
                 because
                 it
                 is
                 necessary
                 :
                 and
                 it
                 appears
                 also
                 in
                 the
                 case
                 of
                 David
                 and
                 Nabal
                 ,
                 upon
                 whom
                 David
                 would
                 have
                 done
                 violence
                 ,
                 because
                 he
                 sent
                 him
                 not
                 Provisions
                 for
                 his
                 Army
                 out
                 of
                 his
                 own
                 peculiar
                 .
                 But
                 it
                 is
                 considerable
                 ,
                 that
                 this
                 Royal
                 power
                 describ'd
                 by
                 Samuel
                 is
                 no
                 more
                 then
                 what
                 is
                 necessary
                 to
                 be
                 habitually
                 inherent
                 in
                 all
                 Supreme
                 powers
                 ;
                 this
                 is
                 
                   potestas
                   imperantis
                
                 ;
                 he
                 may
                 
                   licitè
                   facere
                   in
                   tempore
                   necessitatis
                   ,
                   legitimè
                   semper
                   ,
                
                 In
                 time
                 of
                 need
                 he
                 may
                 use
                 it
                 lawfully
                 ,
                 but
                 alwayes
                 legitimately
                 ,
                 that
                 is
                 ,
                 if
                 he
                 does
                 ,
                 he
                 onely
                 abuses
                 his
                 power
                 ,
                 but
                 it
                 is
                 his
                 own
                 power
                 which
                 he
                 abuses
                 :
                 
                 for
                 when
                 Moses
                 describ'd
                 the
                 usage
                 and
                 manner
                 of
                 a
                 King
                 ,
                 he
                 did
                 it
                 by
                 the
                 measures
                 of
                 peace
                 and
                 piety
                 ,
                 and
                 the
                 laws
                 of
                 natural
                 justice
                 and
                 equity
                 ,
                 with
                 the
                 superfetation
                 of
                 some
                 positive
                 constitutions
                 which
                 God
                 commanded
                 for
                 that
                 King
                 ,
                 as
                 part
                 of
                 the
                 Judicial
                 Law.
                 But
                 when
                 Samuel
                 describ'd
                 the
                 manner
                 of
                 their
                 King
                 ,
                 he
                 describ'd
                 the
                 whole
                 power
                 in
                 ordinary
                 and
                 extraordinary
                 ;
                 
                   the
                   power
                
                 ,
                 I
                 say
                 ,
                 but
                 
                   not
                   the
                   office
                   ▪
                   Moses
                
                 describ'd
                 
                   the
                   office
                
                 ,
                 but
                 
                   not
                   the
                   power
                
                 .
              
               
                 I
                 adde
                 to
                 this
                 another
                 consideration
                 ;
                 
                 That
                 whether
                 all
                 that
                 the
                 Hebrew
                 King
                 did
                 or
                 might
                 doe
                 was
                 warranted
                 by
                 God
                 or
                 no
                 ,
                 it
                 matters
                 not
                 to
                 us
                 .
                 For
                 if
                 it
                 be
                 no
                 more
                 then
                 the
                 necessary
                 requisites
                 of
                 Supreme
                 power
                 to
                 be
                 us'd
                 in
                 time
                 onely
                 of
                 necessity
                 ,
                 we
                 need
                 not
                 fear
                 that
                 this
                 precedent
                 can
                 injure
                 the
                 rights
                 of
                 any
                 People
                 :
                 but
                 if
                 there
                 were
                 in
                 it
                 something
                 more
                 then
                 was
                 good
                 ,
                 it
                 was
                 certainly
                 a
                 peculiar
                 of
                 that
                 People
                 ,
                 who
                 desir'd
                 a
                 King
                 to
                 rule
                 over
                 them
                 as
                 the
                 neighbour
                 Nations
                 had
                 ;
                 right
                 or
                 wrong
                 they
                 stood
                 not
                 upon
                 that
                 ;
                 and
                 therefore
                 Samuel
                 describ'd
                 to
                 them
                 what
                 that
                 was
                 which
                 they
                 requir'd
                 .
                 It
                 was
                 no
                 warranty
                 to
                 the
                 King
                 to
                 doe
                 so
                 ,
                 but
                 to
                 the
                 People
                 to
                 suffer
                 it
                 :
                 but
                 if
                 it
                 was
                 ill
                 ,
                 it
                 was
                 their
                 own
                 desire
                 ;
                 for
                 so
                 the
                 neighbour
                 Kings
                 did
                 govern
                 ,
                 using
                 too
                 much
                 of
                 their
                 power
                 ,
                 and
                 too
                 little
                 of
                 their
                 duty
                 and
                 office
                 .
                 And
                 therefore
                 God
                 was
                 angry
                 with
                 his
                 People
                 ,
                 not
                 that
                 they
                 desir'd
                 a
                 King
                 ;
                 for
                 God
                 gave
                 them
                 three
                 things
                 in
                 charge
                 ,
                 say
                 the
                 Rabbins
                 ,
                 which
                 they
                 should
                 doe
                 when
                 they
                 came
                 into
                 the
                 Land
                 of
                 Promise
                 ,
                 That
                 they
                 should
                 blot
                 out
                 the
                 name
                 of
                 Amalek
                 ,
                 that
                 they
                 should
                 chuse
                 a
                 King
                 ,
                 that
                 they
                 should
                 build
                 a
                 Temple
                 .
                 Therefore
                 the
                 chusing
                 of
                 a
                 King
                 was
                 not
                 it
                 that
                 offended
                 God
                 ,
                 but
                 that
                 they
                 should
                 desire
                 that
                 a
                 King
                 should
                 reign
                 over
                 them
                 in
                 the
                 manner
                 as
                 the
                 Gentiles
                 had
                 :
                 For
                 they
                 thought
                 (
                 saith
                 Josephus
                 )
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   that
                   all
                   would
                   be
                   well
                   if
                   they
                   had
                   the
                   same
                   form
                   of
                   Government
                   as
                   the
                   Nations
                   had
                   .
                
                 Now
                 their
                 neighbour
                 Nations
                 were
                 govern'd
                 
                 the
                 most
                 tyrannically
                 ,
                 and
                 the
                 People
                 serv'd
                 the
                 most
                 sl●vishly
                 in
                 the
                 whole
                 World.
                 
                 
                   —
                   dociles
                   servire
                   Sabaeos
                   ,
                
                 The
                 Sabeans
                 (
                 sayes
                 Claudian
                 )
                 were
                 apt
                 to
                 serve
                 :
                 
                   dociles
                   ●erilem
                   ferre
                   manum
                   Syros
                   &
                   Parthos
                   ,
                   &
                   omnes
                   qui
                   aut
                   ad
                   Orientem
                   aut
                   ad
                   Meridiem
                   sunt
                   barbaros
                   ,
                
                 
                 said
                 Julian
                 ,
                 All
                 the
                 Syrians
                 and
                 Parthians
                 ,
                 and
                 all
                 the
                 Nations
                 of
                 the
                 East
                 and
                 South
                 ,
                 were
                 us'd
                 to
                 slavery
                 ;
                 
                   cont●ntos
                   sub
                   Regibus
                   vivere
                   Dominos
                   imitantibus
                   ,
                
                 their
                 Kings
                 were
                 absolute
                 Lords
                 of
                 possessions
                 as
                 well
                 as
                 of
                 tribute
                 and
                 government
                 ;
                 and
                 the
                 People
                 were
                 ple●s'd
                 to
                 have
                 it
                 so
                 :
                 and
                 the
                 Israelites
                 would
                 follow
                 their
                 example
                 .
                 
                   Ecce
                   in
                   hoc
                   errarnat
                
                 (
                 sayes
                 a
                 Jewish
                 Doctor
                 )
                 
                   quod
                   Israelitarum
                   conditio
                   non
                   est
                   .
                   〈…〉
                   Rex
                   aliquis
                   pro
                   sua
                   voluntate
                   ,
                   ut
                   Imperatores
                   Gentilium
                   ,
                   qui
                   sanctum
                   populis
                   suis
                   leges
                   ,
                   quascunque
                   animis
                   concipiunt
                   .
                
                 Their
                 errour
                 was
                 in
                 〈…〉
                 a
                 King
                 as
                 the
                 Gentiles
                 had
                 ;
                 for
                 their
                 condition
                 would
                 not
                 〈◊〉
                 it
                 that
                 their
                 King
                 should
                 make
                 laws
                 according
                 to
                 his
                 own
                 will
                 and
                 humour
                 ,
                 as
                 did
                 their
                 neighbour
                 Kings
                 ,
                 who
                 were
                 proud
                 and
                 barbarous
                 ,
                 and
                 counted
                 easiness
                 of
                 access
                 a
                 lessening
                 of
                 Majestie
                 ,
                 and
                 would
                 be
                 bound
                 by
                 no
                 measures
                 but
                 their
                 own
                 will
                 :
                 and
                 therefore
                 said
                 God
                 to
                 
                   Samuel
                   ,
                   They
                   have
                   not
                   rejected
                   thee
                   ,
                   but
                   me
                
                 ;
                 that
                 is
                 ,
                 they
                 would
                 have
                 a
                 King
                 ,
                 not
                 such
                 as
                 I
                 have
                 commanded
                 in
                 my
                 law
                 ,
                 but
                 such
                 as
                 they
                 see
                 among
                 their
                 Neighbours
                 ,
                 who
                 make
                 laws
                 themselves
                 without
                 me
                 .
                 And
                 therefore
                 although
                 God
                 commanded
                 Samuel
                 to
                 hearken
                 to
                 them
                 ,
                 and
                 make
                 them
                 a
                 King
                 ;
                 yet
                 by
                 terrours
                 ,
                 like
                 those
                 on
                 Mount
                 Sinai
                 ,
                 he
                 first
                 made
                 them
                 confess
                 their
                 fault
                 ,
                 and
                 therefore
                 to
                 submit
                 to
                 a
                 King
                 of
                 God's
                 chusing
                 ,
                 who
                 should
                 reign
                 by
                 God's
                 law
                 .
              
               
                 So
                 that
                 it
                 is
                 to
                 no
                 purpose
                 that
                 this
                 place
                 hath
                 been
                 so
                 tortur'd
                 by
                 Interpreters
                 ,
                 
                 and
                 pull'd
                 in
                 pieces
                 by
                 disputation
                 ;
                 while
                 they
                 contend
                 on
                 one
                 side
                 ,
                 that
                 this
                 was
                 a
                 description
                 of
                 the
                 King's
                 power
                 ,
                 on
                 the
                 other
                 ,
                 that
                 it
                 was
                 a
                 prediction
                 of
                 matter
                 of
                 fact
                 :
                 for
                 it
                 was
                 neither
                 one
                 nor
                 the
                 other
                 alone
                 ,
                 but
                 a
                 description
                 of
                 the
                 manner
                 of
                 the
                 Heathen
                 Kings
                 ;
                 and
                 a
                 representment
                 of
                 what
                 it
                 was
                 which
                 they
                 ask'd
                 ,
                 and
                 what
                 was
                 like
                 to
                 be
                 the
                 effect
                 of
                 that
                 power
                 which
                 they
                 desir'd
                 God
                 would
                 set
                 over
                 them
                 :
                 but
                 the
                 question
                 of
                 the
                 extent
                 and
                 liberties
                 of
                 the
                 Supreme
                 power
                 is
                 no
                 way
                 concerned
                 in
                 it
                 .
                 For
                 it
                 matters
                 not
                 what
                 the
                 Eastern
                 and
                 Southern
                 Kings
                 did
                 ;
                 for
                 they
                 did
                 that
                 in
                 ordinary
                 ,
                 which
                 is
                 not
                 to
                 be
                 done
                 but
                 in
                 cases
                 extraordinary
                 ;
                 they
                 did
                 that
                 for
                 pleasure
                 ,
                 which
                 was
                 not
                 to
                 be
                 done
                 but
                 for
                 necessity
                 .
                 But
                 as
                 to
                 the
                 thing
                 it self
                 ;
                 Nothing
                 can
                 be
                 more
                 certain
                 ,
                 but
                 that
                 1.
                 
                 In
                 all
                 Republicks
                 ,
                 somewhere
                 or
                 other
                 ,
                 there
                 is
                 a
                 Supreme
                 power
                 .
                 2.
                 
                 That
                 this
                 power
                 can
                 doe
                 all
                 things
                 of
                 Government
                 ;
                 so
                 that
                 nothing
                 is
                 so
                 great
                 ,
                 but
                 if
                 it
                 be
                 necessary
                 ,
                 it
                 is
                 just
                 ,
                 and
                 can
                 be
                 done
                 :
                 for
                 if
                 there
                 were
                 any
                 time
                 ,
                 and
                 any
                 case
                 in
                 which
                 evil
                 may
                 happen
                 ,
                 and
                 no
                 provisions
                 may
                 be
                 made
                 for
                 it
                 ,
                 in
                 that
                 case
                 ,
                 and
                 at
                 that
                 time
                 it
                 is
                 an
                 Anarchy
                 ,
                 there
                 is
                 no
                 Government
                 at
                 all
                 .
                 3.
                 
                 That
                 this
                 Supreme
                 power
                 ,
                 being
                 a
                 power
                 of
                 Government
                 ,
                 must
                 also
                 be
                 a
                 Conservator
                 and
                 great
                 Minister
                 of
                 Justice
                 ;
                 and
                 therefore
                 must
                 suppose
                 every
                 man's
                 right
                 to
                 be
                 distinct
                 ,
                 and
                 separate
                 ,
                 and
                 firm
                 :
                 and
                 by
                 consequence
                 ,
                 that
                 he
                 hath
                 nothing
                 to
                 doe
                 with
                 mens
                 propriety
                 ,
                 but
                 to
                 defend
                 them
                 in
                 peace
                 ,
                 and
                 use
                 them
                 in
                 war
                 so
                 as
                 is
                 necessary
                 ,
                 that
                 is
                 ,
                 so
                 as
                 is
                 unavoidable
                 ;
                 according
                 to
                 that
                 saying
                 of
                 
                   Maimonides
                   ,
                   Potestatem
                   habet
                   Rex
                   ordinandi
                   mundum
                   juxta
                   id
                   quod
                   praesens
                   hora
                   postulat
                   .
                
                 There
                 are
                 some
                 sudden
                 accidents
                 against
                 which
                 there
                 are
                 no
                 regular
                 provisions
                 in
                 laws
                 ;
                 but
                 to
                 provide
                 for
                 them
                 at
                 the
                 instant
                 by
                 extraregular
                 
                 means
                 ,
                 is
                 within
                 the
                 power
                 of
                 the
                 supreme
                 .
                 But
                 in
                 all
                 this
                 whole
                 question
                 the
                 saying
                 of
                 Baldus
                 is
                 the
                 best
                 measure
                 of
                 the
                 consciences
                 of
                 Princes
                 :
                 
                   Clausula
                   de
                   plenitudine
                   potestatis
                   semper
                   intelligitur
                   de
                   potestate
                   bona
                   &
                   laudabili
                   ,
                
                 
                 The
                 plenitude
                 of
                 power
                 of
                 all
                 things
                 in
                 the
                 world
                 ought
                 the
                 least
                 to
                 be
                 fear'd
                 ,
                 because
                 it
                 never
                 is
                 to
                 be
                 us'd
                 but
                 for
                 the
                 greatest
                 good
                 .
              
               
                 Upon
                 the
                 occasion
                 of
                 this
                 discourse
                 the
                 Lawyers
                 sometimes
                 dispute
                 ,
              
               
                 Whether
                 it
                 be
                 lawful
                 ,
                 
                 and
                 in
                 the
                 power
                 of
                 the
                 Supreme
                 Prince
                 or
                 Magistrate
                 ,
                 to
                 aliene
                 or
                 lessen
                 his
                 princely
                 rights
                 ,
                 or
                 to
                 give
                 away
                 any
                 parts
                 of
                 his
                 Kingdome
                 .
              
               
                 But
                 to
                 this
                 the
                 answer
                 is
                 easy
                 .
                 
                 For
                 1.
                 whatsoever
                 is
                 their
                 right
                 by
                 just
                 conquest
                 ,
                 or
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 in
                 their
                 private
                 possession
                 ,
                 they
                 may
                 aliene
                 as
                 any
                 private
                 person
                 may
                 his
                 lands
                 .
                 Thus
                 Solomon
                 gave
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 twenty
                 cities
                 (
                 which
                 his
                 Father
                 in
                 law
                 the
                 King
                 of
                 Egypt
                 had
                 conquer'd
                 and
                 given
                 him
                 with
                 his
                 wife
                 in
                 dowry
                 ,
                 and
                 which
                 himself
                 had
                 won
                 )
                 to
                 
                   Hiram
                   ▪
                   Alexander
                
                 gave
                 all
                 his
                 Kingdomes
                 to
                 his
                 Princes
                 that
                 serv'd
                 him
                 in
                 his
                 warrs
                 .
                 Attalus
                 gave
                 Asia
                 to
                 the
                 people
                 of
                 
                   Rome
                   ;
                   Nicomedes
                
                 gave
                 Bithynia
                 :
                 the
                 Father
                 of
                 Mithridates
                 had
                 Paphlagonia
                 by
                 gift
                 :
                 &
                 in
                 England
                 it
                 was
                 said
                 that
                 Edward
                 the
                 Confessor
                 gave
                 England
                 by
                 Will
                 to
                 the
                 bastard
                 of
                 Normandie
                 :
                 and
                 divers
                 of
                 our
                 Kings
                 did
                 in
                 their
                 Wills
                 at
                 least
                 recommend
                 a
                 successor
                 ;
                 Edward
                 the
                 sixth
                 did
                 ,
                 but
                 it
                 came
                 to
                 nothing
                 .
                 But
                 when
                 the
                 Donor
                 or
                 the
                 Donee
                 respectively
                 can
                 make
                 it
                 good
                 ,
                 then
                 it
                 holds
                 in
                 law
                 ,
                 and
                 not
                 otherwise
                 ;
                 for
                 questions
                 of
                 this
                 nature
                 us'd
                 to
                 be
                 determin'd
                 by
                 the
                 sword
                 ,
                 and
                 not
                 by
                 discourses
                 .
              
               
                 2.
                 
                 But
                 yet
                 this
                 is
                 certain
                 ,
                 
                 that
                 where
                 the
                 Princes
                 are
                 trustees
                 of
                 the
                 people
                 ,
                 and
                 elective
                 ,
                 or
                 where
                 the
                 right
                 of
                 succession
                 is
                 in
                 a
                 family
                 by
                 law
                 or
                 immemorial
                 time
                 ,
                 no
                 Prince
                 can
                 prejudice
                 his
                 Heir
                 ,
                 or
                 the
                 people
                 that
                 trusted
                 him
                 .
                 Nothing
                 is
                 here
                 to
                 be
                 done
                 without
                 consent
                 ,
                 not
                 onely
                 because
                 the
                 alienation
                 cannot
                 be
                 verified
                 against
                 consent
                 [
                 in
                 which
                 case
                 Charles
                 the
                 sixth
                 of
                 France
                 desir'd
                 his
                 will
                 might
                 be
                 confirm'd
                 by
                 the
                 Nobles
                 ;
                 and
                 the
                 King
                 of
                 Macedonia
                 went
                 up
                 and
                 down
                 to
                 all
                 the
                 cities
                 to
                 recommend
                 to
                 them
                 Antigonus
                 whom
                 he
                 desir'd
                 to
                 make
                 a
                 king
                 :
                 ]
                 but
                 because
                 in
                 these
                 cases
                 ,
                 though
                 Kings
                 have
                 the
                 supreme
                 power
                 ,
                 yet
                 they
                 have
                 it
                 not
                 
                   pleno
                   jure
                
                 ,
                 by
                 a
                 fulness
                 of
                 dominion
                 .
                 It
                 may
                 be
                 as
                 Aristotle
                 calls
                 it
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 full
                 ,
                 supreme
                 ,
                 absolute
                 and
                 intire
                 principality
                 ;
                 yet
                 by
                 not
                 being
                 in
                 full
                 and
                 intire
                 private
                 possession
                 it
                 is
                 by
                 all
                 rights
                 to
                 be
                 administred
                 ,
                 but
                 without
                 wrong
                 cannot
                 be
                 alien'd
                 .
                 Hottoman
                 will
                 by
                 no
                 means
                 admit
                 that
                 in
                 any
                 case
                 a
                 Kingdome
                 can
                 be
                 alien'd
                 :
                 
                 because
                 it
                 is
                 the
                 case
                 of
                 persons
                 as
                 well
                 as
                 of
                 things
                 ;
                 and
                 they
                 cannot
                 be
                 dispos'd
                 of
                 like
                 slaves
                 or
                 beasts
                 .
                 But
                 he
                 consider'd
                 not
                 that
                 subjection
                 to
                 Princes
                 can
                 best
                 stand
                 with
                 personal
                 liberty
                 ;
                 and
                 this
                 cannot
                 well
                 be
                 secur'd
                 without
                 that
                 :
                 for
                 where
                 there
                 is
                 no
                 civil
                 government
                 ,
                 every
                 man
                 that
                 is
                 stronger
                 can
                 make
                 me
                 a
                 slave
                 ;
                 but
                 by
                 the
                 power
                 of
                 a
                 Prince
                 I
                 am
                 defended
                 in
                 my
                 liberty
                 :
                 and
                 Hottomans
                 objection
                 must
                 needs
                 be
                 invalid
                 ,
                 unless
                 there
                 be
                 no
                 liberty
                 but
                 where
                 there
                 is
                 no
                 government
                 .
              
            
             
               
               
                 RULE
                 II.
                 The
                 Supreme
                 power
                 is
                 superior
                 to
                 the
                 Civil
                 laws
                 ,
                 but
                 not
                 wholly
                 free
                 from
                 them
                 .
              
               
                 THis
                 Rule
                 hath
                 been
                 thrust
                 into
                 great
                 difficulty
                 by
                 the
                 interests
                 and
                 mistakes
                 of
                 Princes
                 and
                 Subjects
                 respectively
                 .
                 
                 For
                 it
                 hath
                 been
                 disputed
                 whether
                 Princes
                 be
                 free
                 or
                 no
                 from
                 the
                 laws
                 of
                 their
                 kingdome
                 ;
                 and
                 things
                 of
                 this
                 nature
                 when
                 they
                 once
                 are
                 question'd
                 ,
                 are
                 held
                 more
                 pertinaciously
                 ,
                 and
                 desir'd
                 more
                 greedily
                 ,
                 and
                 possess'd
                 suspiciously
                 ,
                 and
                 conducted
                 with
                 jealousy
                 ,
                 and
                 look'd
                 upon
                 with
                 envy
                 or
                 indignation
                 .
                 For
                 the
                 Prince
                 ,
                 if
                 it
                 be
                 but
                 disputable
                 ,
                 will
                 yet
                 conclude
                 for
                 his
                 own
                 interest
                 ;
                 and
                 it
                 is
                 argument
                 enough
                 for
                 him
                 that
                 it
                 is
                 so
                 ,
                 because
                 it
                 is
                 not
                 certain
                 that
                 it
                 is
                 not
                 so
                 .
                 And
                 the
                 subjects
                 will
                 upon
                 the
                 same
                 account
                 suppose
                 the
                 Prince
                 bound
                 to
                 his
                 laws
                 ,
                 because
                 they
                 know
                 nothing
                 to
                 the
                 contrary
                 ;
                 and
                 therefore
                 they
                 presume
                 for
                 the
                 authority
                 of
                 the
                 laws
                 ,
                 as
                 the
                 Prince
                 does
                 for
                 the
                 immunity
                 of
                 his
                 person
                 .
                 But
                 then
                 because
                 it
                 is
                 question'd
                 ,
                 the
                 Prince
                 ,
                 lest
                 he
                 loose
                 it
                 quite
                 ,
                 will
                 hold
                 the
                 faster
                 ;
                 and
                 the
                 people
                 will
                 snatch
                 at
                 it
                 more
                 impotently
                 ,
                 lest
                 they
                 be
                 slaves
                 for
                 ever
                 .
                 And
                 therefore
                 disputations
                 in
                 this
                 case
                 are
                 not
                 prudent
                 or
                 safe
                 ;
                 but
                 precepts
                 ,
                 and
                 sermons
                 ,
                 and
                 great
                 examples
                 ,
                 and
                 the
                 sayings
                 of
                 wise
                 men
                 ,
                 and
                 positive
                 affirmations
                 in
                 those
                 particulars
                 that
                 be
                 manifest
                 .
              
               
                 
                   Princeps
                   legibus
                   solutus
                   est
                
                 ,
                 
                 said
                 Justinian
                 ,
                 The
                 Prince
                 is
                 not
                 tied
                 to
                 laws
                 :
                 
                 for
                 it
                 seems
                 impossible
                 that
                 he
                 that
                 hath
                 power
                 over
                 the
                 law
                 ,
                 he
                 that
                 gave
                 it
                 being
                 ,
                 and
                 can
                 give
                 it
                 a
                 grave
                 ,
                 should
                 be
                 less
                 then
                 that
                 which
                 hath
                 no
                 greatness
                 but
                 what
                 it
                 borrows
                 from
                 him
                 .
                 Indeed
                 if
                 the
                 Prince
                 had
                 devested
                 himself
                 of
                 his
                 power
                 when
                 he
                 made
                 the
                 law
                 ,
                 he
                 had
                 been
                 subject
                 to
                 it
                 ;
                 but
                 then
                 he
                 could
                 have
                 no
                 power
                 to
                 abrogate
                 it
                 :
                 which
                 because
                 it
                 is
                 inseparable
                 from
                 the
                 legislative
                 power
                 ,
                 it
                 follows
                 that
                 the
                 life
                 of
                 the
                 law
                 is
                 in
                 continual
                 dependance
                 from
                 ,
                 and
                 therefore
                 in
                 minority
                 and
                 under
                 him
                 ;
                 and
                 therefore
                 the
                 lawyers
                 have
                 a
                 proverbial
                 verse
                 ,
                 
                   Non
                   est
                   Rex
                   legi
                   ,
                   sed
                   lex
                   obnoxia
                   Regi
                   .
                
                 For
                 a
                 law
                 without
                 a
                 compulsory
                 power
                 is
                 nothing
                 but
                 good
                 counsel
                 at
                 the
                 best
                 ;
                 and
                 the
                 supreme
                 power
                 cannot
                 be
                 compell'd
                 :
                 for
                 he
                 will
                 not
                 compel
                 himself
                 ,
                 he
                 cannot
                 ;
                 he
                 may
                 be
                 willing
                 ,
                 but
                 he
                 can
                 never
                 force
                 himself
                 ;
                 and
                 to
                 the
                 supreme
                 no
                 man
                 is
                 superior
                 ,
                 and
                 therefore
                 none
                 else
                 can
                 compel
                 him
                 :
                 therefore
                 the
                 Divines
                 use
                 to
                 say
                 ,
                 and
                 so
                 doe
                 the
                 Lawyers
                 too
                 ,
                 that
                 Kings
                 are
                 subject
                 to
                 the
                 directive
                 power
                 of
                 the
                 laws
                 .
                 The
                 distinction
                 I
                 acknowledge
                 ,
                 but
                 believe
                 it
                 here
                 to
                 be
                 to
                 no
                 purpose
                 :
                 for
                 laws
                 have
                 no
                 such
                 power
                 ,
                 and
                 a
                 directive
                 power
                 is
                 no
                 power
                 ;
                 for
                 if
                 it
                 can
                 onely
                 direct
                 ,
                 it
                 is
                 not
                 a
                 law
                 ,
                 for
                 a
                 law
                 obliges
                 ,
                 and
                 does
                 not
                 onely
                 direct
                 :
                 and
                 as
                 for
                 the
                 meer
                 matter
                 of
                 counsel
                 ,
                 the
                 Prince
                 need
                 not
                 be
                 at
                 the
                 charge
                 of
                 a
                 law
                 for
                 that
                 ,
                 his
                 Counsellors
                 ,
                 his
                 Bishops
                 ,
                 his
                 Lawyers
                 ,
                 his
                 friends
                 can
                 doe
                 that
                 without
                 a
                 law
                 .
                 The
                 same
                 thing
                 is
                 usually
                 said
                 concerning
                 just
                 men
                 .
                 
                   Justis
                   lex
                   non
                   est
                   posita
                
                 ,
                 saith
                 the
                 Apostle
                 ,
                 The
                 law
                 is
                 not
                 made
                 for
                 the
                 righteous
                 ,
                 but
                 for
                 the
                 wicked
                 :
                 that
                 is
                 ,
                 the
                 compulsory
                 of
                 laws
                 is
                 not
                 at
                 all
                 designed
                 for
                 them
                 that
                 obey
                 without
                 compulsion
                 .
                 Not
                 but
                 that
                 the
                 just
                 are
                 under
                 the
                 power
                 of
                 laws
                 ,
                 and
                 the
                 laws
                 were
                 made
                 to
                 command
                 them
                 the
                 particulars
                 and
                 the
                 instances
                 of
                 obedience
                 ;
                 and
                 if
                 they
                 prevaricate
                 ,
                 they
                 shall
                 
                 feel
                 it
                 .
                 But
                 they
                 are
                 so
                 willing
                 to
                 obey
                 ,
                 and
                 so
                 love
                 government
                 and
                 the
                 vertues
                 commanded
                 by
                 the
                 laws
                 ,
                 that
                 the
                 laws
                 are
                 of
                 no
                 use
                 to
                 good
                 and
                 just
                 men
                 ,
                 but
                 to
                 direct
                 them
                 to
                 what
                 is
                 requir'd
                 of
                 them
                 ;
                 and
                 so
                 they
                 are
                 under
                 that
                 which
                 is
                 improperly
                 call'd
                 the
                 
                   Directive
                   power
                
                 of
                 laws
                 ;
                 but
                 Princes
                 are
                 not
                 so
                 .
                 The
                 Supreme
                 power
                 may
                 if
                 he
                 will
                 obey
                 ;
                 so
                 may
                 the
                 just
                 man
                 :
                 but
                 this
                 man
                 must
                 obey
                 or
                 he
                 shall
                 be
                 punished
                 ,
                 but
                 not
                 so
                 the
                 Prince
                 .
                 The
                 laws
                 of
                 themselves
                 may
                 direct
                 the
                 Prince
                 ;
                 but
                 it
                 is
                 because
                 he
                 will
                 have
                 it
                 so
                 :
                 but
                 they
                 direct
                 the
                 just
                 ,
                 because
                 they
                 have
                 authority
                 to
                 command
                 ,
                 and
                 to
                 punish
                 ,
                 onely
                 that
                 the
                 just
                 will
                 not
                 let
                 it
                 come
                 so
                 far
                 .
                 It
                 is
                 but
                 a
                 shadow
                 of
                 liberty
                 to
                 say
                 I
                 am
                 not
                 under
                 the
                 compulsion
                 ,
                 but
                 the
                 direction
                 of
                 laws
                 :
                 for
                 such
                 persons
                 if
                 they
                 will
                 not
                 be
                 directed
                 shall
                 be
                 compell'd
                 ,
                 and
                 it
                 is
                 better
                 to
                 be
                 willing
                 then
                 unwilling
                 ;
                 for
                 call
                 it
                 what
                 you
                 will
                 ,
                 you
                 are
                 commanded
                 to
                 doe
                 it
                 ,
                 and
                 you
                 must
                 obey
                 .
                 Now
                 this
                 being
                 the
                 case
                 of
                 the
                 just
                 subject
                 ,
                 and
                 not
                 the
                 case
                 of
                 the
                 Supreme
                 power
                 ,
                 whether
                 just
                 or
                 unjust
                 ,
                 it
                 is
                 clear
                 that
                 the
                 Prince
                 or
                 supreme
                 power
                 is
                 not
                 subject
                 to
                 any
                 power
                 of
                 the
                 laws
                 ;
                 the
                 law
                 is
                 no
                 Commandement
                 to
                 the
                 Prince
                 ,
                 and
                 whatsoever
                 is
                 nothing
                 but
                 counsel
                 ,
                 is
                 no
                 law
                 .
              
               
                 And
                 yet
                 on
                 the
                 other
                 side
                 we
                 find
                 good
                 Princes
                 saying
                 otherwise
                 ;
                 
                 and
                 they
                 who
                 are
                 apt
                 enough
                 to
                 advance
                 their
                 own
                 power
                 ,
                 yet
                 confessing
                 their
                 power
                 to
                 be
                 less
                 then
                 the
                 law
                 ,
                 that
                 is
                 ,
                 that
                 themselves
                 are
                 bound
                 to
                 keep
                 it
                 :
                 so
                 said
                 the
                 Emperour
                 ,
                 
                   C.
                   de
                   legib
                   .
                   &
                   constit
                   .
                   l.
                
                 4.
                 
                 
                   Digna
                   vox
                   est
                   Majestatis
                   regnantis
                   ,
                   legibus
                   alligatum
                   se
                   Principem
                   profiteri
                   ,
                
                 It
                 is
                 a
                 voice
                 worthy
                 of
                 the
                 Majesty
                 of
                 a
                 Prince
                 ,
                 to
                 profess
                 himself
                 tied
                 to
                 his
                 laws
                 .
                 
                   Patere
                   legem
                   quam
                   tu
                   ipse
                   tuleris
                   ,
                
                 said
                 the
                 wise
                 man
                 ;
                 Suffer
                 the
                 law
                 which
                 thou
                 thy self
                 hast
                 made
                 :
                 the
                 same
                 with
                 that
                 of
                 Pittacus
                 ,
                 
                   Pareto
                   legi
                   quisquis
                   legem
                   sanxeris
                   .
                
                 And
                 the
                 equity
                 of
                 this
                 ,
                 besides
                 that
                 it
                 is
                 apparent
                 ,
                 is
                 also
                 given
                 in
                 the
                 law
                 ,
                 l.
                 1.
                 
                   ff
                   .
                   de
                   pactis
                   .
                   Nihil
                   tam
                   humanae
                   fidei
                   consentaneum
                   est
                   ,
                   quam
                   ea
                   quae
                   placuerunt
                   servari
                   .
                
                 If
                 they
                 have
                 pleas'd
                 the
                 Prince
                 in
                 the
                 sanction
                 ,
                 let
                 them
                 also
                 please
                 him
                 in
                 the
                 observation
                 ,
                 for
                 that
                 's
                 agreeable
                 to
                 the
                 faith
                 and
                 ingenuity
                 of
                 worthy
                 persons
                 .
              
               
                 These
                 things
                 are
                 but
                 seemingly
                 oppos'd
                 ,
                 
                 for
                 both
                 parts
                 are
                 true
                 ,
                 and
                 are
                 to
                 be
                 reconcil'd
                 by
                 the
                 following
                 measures
                 .
              
               
                 1.
                 
                 The
                 Supreme
                 power
                 is
                 not
                 under
                 the
                 fear
                 of
                 the
                 laws
                 ,
                 
                 but
                 is
                 to
                 love
                 the
                 vertue
                 and
                 order
                 that
                 is
                 there
                 commanded
                 .
                 For
                 there
                 is
                 a
                 necessity
                 introduc'd
                 by
                 publick
                 honesty
                 as
                 well
                 as
                 by
                 fear
                 .
                 And
                 therefore
                 the
                 Greek
                 Lawyers
                 in
                 their
                 Commentaries
                 upon
                 that
                 of
                 the
                 Institutions
                 ,
                 that
                 the
                 Prince
                 is
                 free
                 from
                 laws
                 ,
                 expound
                 it
                 to
                 be
                 meant
                 of
                 penal
                 law
                 ;
                 that
                 is
                 ,
                 they
                 cannot
                 be
                 punish'd
                 for
                 prevaricating
                 ,
                 or
                 for
                 not
                 keeping
                 them
                 :
                 and
                 Decianus
                 said
                 the
                 same
                 thing
                 ,
                 
                   Non
                   quia
                   iniqua
                   liceant
                   ,
                   sed
                   quod
                   non
                   timore
                   poena
                   ,
                   sed
                   amore
                   justitiae
                   :
                
                 It
                 is
                 no
                 more
                 lawful
                 for
                 Princes
                 to
                 doe
                 unjust
                 things
                 ,
                 then
                 for
                 their
                 subjects
                 ;
                 but
                 they
                 are
                 invited
                 to
                 doe
                 worthy
                 things
                 ,
                 not
                 because
                 they
                 are
                 to
                 fear
                 the
                 punishment
                 of
                 laws
                 ,
                 but
                 because
                 they
                 must
                 love
                 justice
                 ;
                 and
                 there
                 is
                 that
                 necessity
                 for
                 them
                 to
                 doe
                 so
                 ,
                 that
                 there
                 is
                 of
                 being
                 great
                 and
                 honour'd
                 .
                 The
                 laws
                 of
                 honesty
                 ,
                 of
                 fame
                 and
                 reputation
                 ,
                 which
                 amongst
                 all
                 good
                 men
                 are
                 the
                 guards
                 of
                 vertue
                 ,
                 must
                 endear
                 it
                 also
                 to
                 Kings
                 :
                 so
                 Claudian
                 to
                 Theodosius
                 ,
                 
                   
                     Tu
                     licet
                     extremoslatè
                     dominere
                     per
                     Indos
                     ,
                  
                   
                     Te
                     Medus
                     ,
                     te
                     mollis
                     Arabs
                     ,
                     te
                     Ceres
                     adorent
                     ;
                  
                   
                   
                     Si
                     metuis
                     ,
                     si
                     prava
                     cupis
                     ,
                     si
                     duceris
                     irâ
                     ,
                  
                   
                     Servitii
                     patiêre
                     jugum
                     ,
                     tolerabis
                     iniquas
                  
                   
                     Interius
                     leges
                     :
                     tunc
                     omnia
                     jure
                     tenebis
                  
                   
                     Cum
                     poteris
                     Rex
                     esse
                     tui
                     :
                     proclivior
                     usus
                  
                   
                     In
                     pejora
                     datur
                     ,
                     suadetque
                     licentia
                     luxum
                     ,
                  
                   
                     Illecebrisque
                     effraena
                     favet
                     :
                     tunc
                     vivere
                     castè
                  
                   
                     Asperius
                     ,
                     cum
                     prompta
                     Venus
                     ;
                     tunc
                     durius
                     irae
                  
                   
                     Consulimus
                     ,
                     cum
                     poena
                     patet
                     :
                     sed
                     comprime
                     mentem
                     ,
                  
                   
                     Nec
                     tibi
                     quod
                     liceat
                     ,
                     sed
                     quod
                     fecisse
                     decebit
                     ,
                  
                   
                     Occurrat
                     ,
                     mentemque
                     domet
                     respectus
                     honesti
                     .
                  
                
              
               
                 A
                 King
                 is
                 not
                 to
                 consider
                 the
                 greatness
                 of
                 his
                 power
                 ,
                 but
                 of
                 his
                 duty
                 ;
                 and
                 not
                 reckon
                 upon
                 his
                 impunity
                 ,
                 but
                 his
                 reputation
                 *
                 ;
                 and
                 because
                 he
                 does
                 not
                 fear
                 the
                 publick
                 rods
                 and
                 axes
                 ,
                 let
                 him
                 respect
                 publick
                 honesty
                 :
                 so
                 Accursius
                 affirms
                 ,
                 
                   Principem
                   ,
                   etsi
                   legibus
                   solutus
                   sit
                   ,
                   honestatis
                   tamen
                   necessitate
                   omnino
                   teneri
                   oportere
                   :
                
                 and
                 this
                 is
                 the
                 sentence
                 of
                 Decius
                 and
                 most
                 Lawyers
                 .
                 But
                 
                   Honestas
                   non
                   videtur
                   inferre
                   necessitatem
                
                 ,
                 say
                 the
                 Lawyers
                 .
                 This
                 does
                 not
                 make
                 it
                 simply
                 necessary
                 ;
                 but
                 it
                 perswades
                 vehemently
                 ,
                 and
                 upon
                 Princes
                 whose
                 honour
                 is
                 both
                 conscience
                 and
                 interest
                 too
                 ,
                 it
                 differs
                 but
                 little
                 from
                 it
                 .
                 For
                 it
                 makes
                 that
                 they
                 
                   ought
                   to
                   doe
                
                 what
                 is
                 fit
                 .
                 But
                 in
                 Kings
                 it
                 is
                 true
                 what
                 
                   Muscornus
                   Cyprius
                
                 saies
                 ,
                 
                 
                   Verbum
                   illud
                   [
                   debet
                   ]
                   non
                   coactionem
                   ,
                   sed
                   rationalem
                   quandam
                   persuasionem
                   denotare
                   videtur
                   .
                
                 It
                 is
                 their
                 duty
                 ,
                 and
                 they
                 ought
                 to
                 doe
                 it
                 ;
                 and
                 that
                 signifies
                 every
                 thing
                 but
                 compulsion
                 .
                 However
                 a
                 Prince
                 is
                 onely
                 free
                 from
                 one
                 compulsory
                 which
                 is
                 upon
                 his
                 subjects
                 :
                 but
                 is
                 under
                 many
                 which
                 touch
                 not
                 them
                 .
                 God
                 enjoyns
                 him
                 a
                 greater
                 duty
                 ,
                 
                 and
                 exacts
                 it
                 with
                 greater
                 severity
                 ,
                 and
                 will
                 punish
                 their
                 delinquencies
                 more
                 sharply
                 :
                 
                   potentes
                   potenter
                
                 ,
                 saith
                 the
                 Wisdome
                 of
                 
                   Solomon
                   ,
                   mighty
                   men
                   shall
                   be
                   mightily
                   tormented
                
                 ;
                 and
                 
                   Tophet
                   is
                   prepared
                   for
                   the
                   King.
                
                 *
                 Kings
                 have
                 a
                 greater
                 need
                 in
                 their
                 affairs
                 then
                 the
                 small
                 fortunes
                 of
                 their
                 subjects
                 ;
                 and
                 therefore
                 have
                 need
                 of
                 a
                 greater
                 piety
                 to
                 secure
                 so
                 great
                 a
                 providence
                 .
                 They
                 have
                 more
                 to
                 loose
                 ,
                 and
                 therefore
                 need
                 a
                 bigger
                 caution
                 to
                 secure
                 it
                 ;
                 they
                 have
                 more
                 at
                 stake
                 to
                 endear
                 obedience
                 :
                 and
                 since
                 a
                 King
                 is
                 but
                 one
                 person
                 ,
                 and
                 is
                 strong
                 onely
                 by
                 the
                 obedience
                 of
                 his
                 subjects
                 ,
                 and
                 that
                 obedience
                 is
                 secur'd
                 onely
                 by
                 love
                 ,
                 and
                 that
                 love
                 can
                 no
                 way
                 be
                 obtain●d
                 but
                 by
                 beneficence
                 and
                 justice
                 ;
                 if
                 he
                 breaks
                 these
                 securities
                 ,
                 he
                 may
                 have
                 cause
                 to
                 consider
                 that
                 of
                 
                   Tacitus
                   ,
                   Princeps
                   unus
                   est
                   civium
                   &
                   senatus
                   consensui
                   impar
                   ,
                
                 that
                 one
                 man
                 against
                 a
                 multitude
                 is
                 nothing
                 ;
                 and
                 that
                 the
                 Senate
                 and
                 the
                 people
                 are
                 stronger
                 ,
                 and
                 need
                 not
                 fear
                 him
                 alone
                 ,
                 but
                 he
                 alone
                 may
                 have
                 cause
                 to
                 fear
                 all
                 them
                 together
                 *
                 ;
                 and
                 that
                 the
                 sins
                 of
                 a
                 Prince
                 are
                 often
                 punished
                 by
                 the
                 sins
                 of
                 the
                 people
                 .
                 He
                 can
                 consider
                 that
                 he
                 is
                 to
                 govern
                 a
                 multitude
                 whom
                 nothing
                 can
                 unite
                 but
                 an
                 Almighty
                 power
                 ;
                 that
                 they
                 are
                 as
                 contingent
                 in
                 their
                 love
                 and
                 hatred
                 ,
                 as
                 chance
                 it self
                 ;
                 that
                 no
                 fortune
                 in
                 a
                 King
                 is
                 moderate
                 ;
                 that
                 when
                 it
                 declines
                 it
                 oftentimes
                 runs
                 to
                 extremity
                 ;
                 that
                 he
                 seldome
                 hears
                 truth
                 ,
                 never
                 meets
                 with
                 a
                 bold
                 and
                 a
                 wise
                 reprover
                 ;
                 that
                 he
                 hath
                 many
                 flatterers
                 ,
                 and
                 but
                 few
                 friends
                 ;
                 that
                 he
                 hath
                 great
                 powers
                 of
                 doing
                 evil
                 ,
                 and
                 temptations
                 and
                 opportunities
                 alwaies
                 ready
                 ;
                 that
                 his
                 very
                 being
                 superiour
                 to
                 laws
                 leaves
                 his
                 Spirit
                 infinitely
                 unguarded
                 and
                 spoil'd
                 of
                 one
                 of
                 the
                 greatest
                 securities
                 of
                 vertue
                 ;
                 that
                 impunity
                 is
                 a
                 state
                 of
                 danger
                 ;
                 that
                 when
                 vertue
                 is
                 left
                 onely
                 under
                 a
                 Counsel
                 and
                 cold
                 recommendation
                 ,
                 and
                 is
                 not
                 made
                 necessary
                 by
                 laws
                 ,
                 he
                 had
                 need
                 have
                 a
                 great
                 and
                 a
                 mighty
                 vertue
                 to
                 make
                 it
                 necessary
                 by
                 love
                 and
                 choice
                 ;
                 and
                 that
                 such
                 perfect
                 vertues
                 are
                 but
                 rarely
                 obtain'd
                 ,
                 and
                 after
                 a
                 long
                 practice
                 ;
                 that
                 fear
                 is
                 the
                 beginning
                 of
                 wisdome
                 ;
                 
                 and
                 therefore
                 Princes
                 are
                 very
                 much
                 to
                 seek
                 in
                 this
                 particular
                 ,
                 because
                 they
                 have
                 nothing
                 to
                 begin
                 with
                 ;
                 and
                 to
                 chuse
                 vertue
                 for
                 love
                 is
                 not
                 usual
                 with
                 beginners
                 ,
                 but
                 is
                 the
                 consummation
                 of
                 the
                 most
                 perfect
                 :
                 so
                 that
                 we
                 may
                 well
                 pray
                 ,
                 
                   God
                   help
                   poor
                   Kings
                
                 ,
                 who
                 if
                 they
                 doe
                 vertuously
                 must
                 needs
                 be
                 infinitely
                 dear
                 to
                 God
                 ,
                 because
                 it
                 is
                 so
                 extremely
                 difficult
                 to
                 be
                 so
                 ,
                 and
                 nothing
                 can
                 make
                 them
                 so
                 but
                 two
                 conjugations
                 of
                 miracles
                 ;
                 the
                 excellencies
                 of
                 the
                 Spirit
                 of
                 God
                 ,
                 and
                 the
                 Spirit
                 of
                 a
                 King.
                 So
                 that
                 it
                 is
                 no
                 priviledge
                 to
                 Kings
                 that
                 they
                 are
                 above
                 the
                 power
                 of
                 their
                 laws
                 ;
                 it
                 is
                 their
                 objection
                 ,
                 and
                 the
                 evil
                 of
                 their
                 state
                 .
                 Only
                 it
                 is
                 necessary
                 to
                 others
                 that
                 these
                 should
                 dwell
                 in
                 danger
                 :
                 and
                 as
                 for
                 their
                 obedience
                 to
                 laws
                 ,
                 it
                 is
                 not
                 bound
                 upon
                 them
                 by
                 the
                 same
                 cord
                 that
                 ties
                 the
                 Subject
                 ,
                 but
                 by
                 another
                 ;
                 it
                 is
                 not
                 necessary
                 for
                 the
                 same
                 reasons
                 ,
                 but
                 it
                 is
                 by
                 a
                 greater
                 necessity
                 .
              
               
                 2.
                 
                 But
                 then
                 these
                 supreme
                 Compulsories
                 being
                 wholly
                 conducted
                 by
                 the
                 hand
                 and
                 providence
                 of
                 God
                 ,
                 
                 doe
                 plainly
                 tell
                 us
                 that
                 the
                 supreme
                 Power
                 is
                 obliged
                 to
                 all
                 the
                 laws
                 of
                 God
                 ,
                 to
                 the
                 laws
                 of
                 Nature
                 and
                 Christianity
                 .
                 A
                 King
                 hath
                 no
                 power
                 to
                 govern
                 but
                 according
                 to
                 Gods
                 laws
                 .
                 For
                 if
                 he
                 does
                 ,
                 though
                 he
                 have
                 no
                 Compulsorie
                 below
                 ,
                 yet
                 above
                 there
                 are
                 enough
                 ,
                 and
                 to
                 Gods
                 laws
                 the
                 greatest
                 Power
                 on
                 Earth
                 is
                 intirely
                 subordinate
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   The
                   law
                   is
                   the
                   supreme
                   King
                   of
                   all
                   ,
                
                 said
                 Pindar
                 .
                 The
                 same
                 is
                 also
                 said
                 by
                 Chrysippus
                 ,
                 by
                 Aristotle
                 ,
                 
                 and
                 divers
                 others
                 :
                 and
                 Plato
                 affirms
                 that
                 destruction
                 is
                 imminent
                 upon
                 that
                 City
                 where
                 the
                 Magistrate
                 governs
                 the
                 law
                 ,
                 and
                 not
                 the
                 law
                 the
                 Magistrate
                 :
                 and
                 again
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 The
                 Prince
                 that
                 rules
                 not
                 by
                 laws
                 is
                 nothing
                 but
                 a
                 grievance
                 to
                 his
                 Subjects
                 .
                 But
                 that
                 these
                 great
                 Persons
                 mean
                 the
                 laws
                 of
                 God
                 and
                 Nature
                 is
                 explicitly
                 plain
                 in
                 Plutarch
                 ,
                 
                 who
                 having
                 affirmed
                 that
                 the
                 law
                 must
                 rule
                 the
                 Prince
                 ,
                 adds
                 by
                 way
                 of
                 explanation
                 ,
                 that
                 it
                 be
                 that
                 Jaw
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   not
                   which
                   is
                   written
                   in
                   books
                   or
                   tables
                   ,
                   but
                   the
                   law
                   of
                   reason
                   that
                   alwaies
                   dwells
                   within
                   ;
                   that
                   law
                   that
                   alwaies
                   is
                   his
                   guard
                   ,
                   and
                   never
                   suffers
                   the
                   soul
                   to
                   be
                   without
                   a
                   guide
                   ,
                
                 that
                 is
                 the
                 law
                 that
                 is
                 superior
                 to
                 Princes
                 .
                 Some
                 little
                 instances
                 of
                 particulars
                 of
                 this
                 law
                 were
                 decreed
                 by
                 
                   Servius
                   Tullus
                
                 King
                 of
                 the
                 Romans
                 ;
                 of
                 which
                 Tacitus
                 saies
                 ,
                 
                   praecipuus
                   Servius
                   Tullus
                   sanctor
                   legum
                   suit
                   ,
                   queis
                   etiam
                   Reges
                   obtemperarent
                   ;
                   he
                   made
                   laws
                   of
                   that
                   Nature
                   that
                   even
                   Kings
                   themselves
                   should
                   obey
                   them
                   .
                
                 For
                 as
                 
                   Regum
                   timendorum
                   in
                   proprios
                   greges
                   ,
                
                 So
                 it
                 is
                 as
                 true
                 ,
                 
                   Reges
                   in
                   ipsos
                   imperium
                   est
                   Jovis
                   ;
                
                 As
                 the
                 people
                 are
                 Subjects
                 of
                 the
                 Prince
                 ,
                 so
                 is
                 the
                 Prince
                 of
                 God
                 ;
                 they
                 must
                 obey
                 their
                 King
                 ,
                 and
                 their
                 King
                 must
                 obey
                 God
                 :
                 Concerning
                 whose
                 Law
                 it
                 was
                 said
                 to
                 Domitian
                 by
                 
                   Apollonius
                   Tyanaeus
                
                 ,
                 
                 
                   Haec
                   mihi
                   dicta
                   sint
                   de
                   legibus
                   ,
                   quas
                   si
                   tibi
                   imperare
                   non
                   putaveris
                   ,
                   ipse
                   non
                   imperabiis
                   ,
                   If
                   thou
                   doest
                   not
                   think
                   these
                   laws
                   ought
                   to
                   rule
                   over
                   thee
                   ,
                   thou
                   shalt
                   not
                   rule
                   at
                   all
                   .
                
              
               
                 Upon
                 this
                 account
                 a
                 Prince
                 may
                 not
                 command
                 his
                 Subjects
                 to
                 fight
                 in
                 an
                 unjust
                 cause
                 ,
                 
                 according
                 to
                 that
                 saying
                 of
                 S.
                 Hierom
                 ,
                 
                 
                   Cum
                   Dominus
                   carnis
                   à
                   Domino
                   Spiritús
                   adversum
                   imperat
                   ,
                   non
                   est
                   obediendum
                
                 ;
                 We
                 must
                 not
                 obey
                 the
                 Rulers
                 of
                 this
                 world
                 ,
                 the
                 Lords
                 of
                 our
                 flesh
                 ,
                 when
                 they
                 command
                 any
                 thing
                 contrary
                 to
                 the
                 laws
                 of
                 the
                 God
                 and
                 Lord
                 of
                 all
                 Spirits
                 .
                 
                 The
                 commands
                 of
                 Princes
                 must
                 be
                 ,
                 as
                 Tertullian
                 saies
                 ,
                 
                   intra
                   limites
                   disciplinae
                   ,
                   within
                   the
                   bounds
                   of
                   our
                   religion
                
                 ;
                 and
                 therefore
                 the
                 Athenians
                 laugh'd
                 at
                 Stratocles
                 for
                 desiring
                 them
                 to
                 make
                 a
                 law
                 that
                 whatsoever
                 pleas'd
                 King
                 Demetrius
                 should
                 be
                 the
                 measure
                 of
                 piety
                 to
                 the
                 Gods
                 ,
                 and
                 of
                 justice
                 amongst
                 Men.
                 Gods
                 law
                 is
                 the
                 measure
                 of
                 the
                 Princes
                 power
                 ;
                 not
                 his
                 will
                 the
                 measure
                 of
                 that
                 :
                 and
                 therefore
                 the
                 Jews
                 that
                 were
                 Souldiers
                 under
                 Alexander
                 could
                 by
                 no
                 tortures
                 be
                 compell'd
                 to
                 assist
                 in
                 the
                 building
                 of
                 the
                 temple
                 of
                 Belus
                 in
                 Babylon
                 ;
                 and
                 the
                 Thebaean
                 legion
                 under
                 Julian
                 the
                 Apostate
                 refused
                 not
                 to
                 fight
                 for
                 their
                 Prince
                 against
                 the
                 Barbarians
                 ,
                 and
                 they
                 refused
                 not
                 to
                 die
                 ,
                 but
                 they
                 refused
                 to
                 be
                 executioners
                 of
                 the
                 Martyrs
                 that
                 died
                 in
                 the
                 cause
                 of
                 Christianity
                 .
              
               
                 But
                 this
                 is
                 to
                 be
                 practised
                 that
                 the
                 Princes
                 just
                 laws
                 be
                 not
                 neglected
                 upon
                 the
                 arrest
                 of
                 every
                 fancy
                 or
                 foolish
                 opinion
                 .
                 
                 If
                 it
                 be
                 certain
                 that
                 it
                 is
                 against
                 the
                 law
                 of
                 God
                 ,
                 then
                 we
                 are
                 safe
                 in
                 our
                 disobedience
                 .
                 
                   Idcirco
                   Romanas
                   leges
                   contemnimus
                
                 ,
                 
                 
                   ut
                   jussa
                   Divina
                   servemus
                
                 ,
                 said
                 Sylvanus
                 the
                 Martyr
                 ,
                 Because
                 we
                 are
                 sure
                 these
                 Roman
                 laws
                 are
                 against
                 the
                 Commandements
                 of
                 God
                 ,
                 we
                 easily
                 despise
                 them
                 .
                 But
                 if
                 we
                 be
                 not
                 sure
                 ,
                 but
                 are
                 in
                 doubt
                 whether
                 the
                 laws
                 be
                 just
                 or
                 no
                 ,
                 we
                 are
                 to
                 presume
                 for
                 the
                 laws
                 ,
                 and
                 against
                 our
                 own
                 fears
                 .
                 For
                 nothing
                 is
                 at
                 all
                 of
                 advantage
                 due
                 to
                 the
                 laws
                 ,
                 if
                 we
                 preferre
                 before
                 them
                 any
                 opinion
                 of
                 our
                 own
                 which
                 we
                 confess
                 uncertain
                 ;
                 and
                 although
                 we
                 are
                 not
                 to
                 doe
                 any
                 thing
                 of
                 which
                 we
                 doubt
                 ,
                 yet
                 in
                 a
                 doubt
                 we
                 are
                 to
                 obey
                 laws
                 ,
                 because
                 there
                 is
                 a
                 doubt
                 on
                 both
                 sides
                 :
                 and
                 as
                 we
                 fear
                 the
                 thing
                 is
                 unjust
                 ,
                 so
                 we
                 have
                 reason
                 to
                 fear
                 the
                 evil
                 of
                 disobedience
                 ,
                 for
                 we
                 are
                 sure
                 that
                 is
                 evil
                 ;
                 and
                 therefore
                 we
                 are
                 to
                 change
                 the
                 speculative
                 doubt
                 into
                 an
                 active
                 judgment
                 ,
                 and
                 a
                 practical
                 resolution
                 ,
                 and
                 of
                 two
                 doubts
                 take
                 the
                 surer
                 part
                 ,
                 and
                 that
                 is
                 to
                 obey
                 ;
                 because
                 in
                 such
                 cases
                 the
                 evil
                 ,
                 if
                 there
                 be
                 any
                 ,
                 is
                 to
                 be
                 imputed
                 to
                 him
                 that
                 commands
                 ,
                 not
                 to
                 him
                 that
                 obeys
                 ,
                 who
                 is
                 not
                 the
                 Judge
                 of
                 his
                 Prince
                 ,
                 but
                 his
                 Servant
                 .
                 
                   Servus
                   herilis
                   imperii
                   non
                   Censor
                   est
                   ,
                   sed
                   Minister
                   ,
                
                 said
                 Seneca
                 .
                 They
                 that
                 are
                 under
                 authority
                 are
                 to
                 obey
                 ,
                 not
                 to
                 dispute
                 .
                 But
                 of
                 this
                 I
                 have
                 given
                 an
                 account
                 already
                 in
                 the
                 first
                 Book
                 ,
                 Chap.
                 5.
                 
                 Rule
                 6.
                 
              
               
                 3.
                 
                 But
                 then
                 concerning
                 the
                 civil
                 laws
                 of
                 his
                 Country
                 we
                 are
                 to
                 distinguish
                 ;
                 
                 for
                 some
                 concern
                 the
                 People
                 only
                 ,
                 and
                 some
                 concern
                 the
                 Prince
                 only
                 ,
                 and
                 some
                 are
                 common
                 to
                 both
                 .
                 Those
                 that
                 concern
                 the
                 People
                 are
                 such
                 as
                 require
                 tribute
                 ,
                 and
                 labours
                 ,
                 and
                 manners
                 of
                 trade
                 ,
                 their
                 habits
                 and
                 dwelling
                 .
                 In
                 these
                 and
                 all
                 such
                 the
                 people
                 are
                 obliged
                 and
                 not
                 the
                 Prince
                 :
                 for
                 the
                 duties
                 are
                 either
                 relative
                 and
                 concern
                 their
                 part
                 only
                 of
                 the
                 relation
                 ;
                 or
                 else
                 by
                 the
                 nature
                 of
                 the
                 things
                 themselves
                 doe
                 point
                 out
                 their
                 duty
                 ,
                 &
                 in
                 these
                 things
                 there
                 is
                 no
                 question
                 .
                 For
                 not
                 the
                 King
                 but
                 the
                 people
                 are
                 to
                 pay
                 tribute
                 ,
                 &
                 the
                 Kings
                 lands
                 are
                 free
                 ,
                 if
                 they
                 be
                 in
                 his
                 own
                 possession
                 .
              
               
                 4.
                 
                 But
                 there
                 are
                 some
                 laws
                 which
                 concern
                 the
                 Prince
                 alone
                 ,
                 
                 as
                 all
                 acts
                 of
                 grace
                 ,
                 and
                 ease
                 to
                 the
                 people
                 ;
                 all
                 that
                 he
                 hath
                 been
                 pleased
                 to
                 promise
                 ,
                 the
                 forms
                 and
                 laws
                 of
                 Government
                 ,
                 and
                 to
                 whatsoever
                 himself
                 hath
                 consented
                 ,
                 by
                 all
                 those
                 laws
                 he
                 is
                 bound
                 ;
                 because
                 in
                 such
                 cases
                 as
                 these
                 it
                 is
                 true
                 what
                 Pliny
                 said
                 to
                 Trajan
                 in
                 his
                 
                   Panegyric
                   ,
                   In
                   nostris
                   ,
                   simili
                   religione
                   ,
                   ipse
                   te
                   legibus
                   subjecisti
                   ,
                   Caesar
                   ,
                   quas
                   nemo
                   Principi
                   scripsit
                   ;
                   sed
                   tu
                   nihil
                   amplius
                   vis
                   tibi
                   licere
                   quam
                   nobis
                   .
                
                 The
                 Prince
                 had
                 not
                 a
                 law
                 imposed
                 upon
                 him
                 ,
                 but
                 he
                 became
                 a
                 law
                 unto
                 himself
                 ;
                 and
                 when
                 he
                 hath
                 bound
                 himself
                 there
                 is
                 the
                 same
                 necessity
                 upon
                 him
                 as
                 upon
                 his
                 Subjects
                 .
              
               
               
                 5.
                 
                 Other
                 laws
                 yet
                 doe
                 concern
                 both
                 Prince
                 and
                 people
                 ;
                 
                 such
                 as
                 are
                 all
                 contracts
                 and
                 bargains
                 .
                 
                   Licet
                   serviant
                   aedes
                   meae
                   ,
                   ei
                   tamen
                   cum
                   quo
                   agitur
                   non
                   serviunt
                   ,
                   quantum
                   enim
                   ad
                   eum
                   pertinet
                   ,
                   liberas
                   aedes
                   habeo
                   .
                   l.
                
                 4.
                 
                 S●
                 serv.
                 vind
                 .
                 
                   Although
                   my
                   house
                   is
                   bound
                   to
                   serve
                   the
                   publick
                   necessity
                   ,
                   yet
                   in
                   respect
                   of
                   him
                   that
                   contracts
                   with
                   me
                   ,
                   my
                   house
                   is
                   free
                   .
                
                 So
                 also
                 it
                 is
                 in
                 the
                 acquisition
                 of
                 new
                 rights
                 ,
                 the
                 repetition
                 of
                 the
                 old
                 ,
                 and
                 generally
                 in
                 all
                 those
                 things
                 that
                 are
                 established
                 by
                 the
                 law
                 of
                 Nature
                 ,
                 or
                 doe
                 concern
                 him
                 personally
                 ,
                 and
                 not
                 in
                 the
                 capacity
                 of
                 a
                 King.
                 
                 Thus
                 saith
                 the
                 law
                 ,
                 
                   In
                   imperfecto
                   testamento
                   nec
                   Imperatorem
                   haereditatem
                   vendicare
                   posse
                   saepe
                   constitutum
                   est
                   ,
                   The
                   Prince
                   cannot
                   be
                   heir
                   if
                   the
                   testament
                   of
                   the
                   dead
                   man
                   be
                   illegal
                   .
                
                 Sometimes
                 and
                 in
                 some
                 places
                 ,
                 it
                 may
                 be
                 ,
                 fewer
                 witnesses
                 will
                 serve
                 in
                 the
                 Princes
                 case
                 then
                 in
                 another
                 mans
                 ,
                 but
                 then
                 it
                 is
                 because
                 fewer
                 in
                 his
                 case
                 are
                 required
                 by
                 law
                 ;
                 but
                 still
                 the
                 law
                 is
                 his
                 measure
                 as
                 well
                 as
                 of
                 his
                 Subjects
                 .
              
               
                 6.
                 
                 The
                 great
                 
                   laws
                   of
                   the
                   Kingdome
                
                 doe
                 oblige
                 all
                 Princes
                 ,
                 
                 though
                 they
                 be
                 supreme
                 .
                 Such
                 were
                 those
                 which
                 were
                 called
                 the
                 laws
                 of
                 the
                 Medes
                 and
                 Persians
                 ;
                 whose
                 Princes
                 ,
                 although
                 they
                 were
                 the
                 most
                 absolute
                 and
                 supreme
                 ,
                 yet
                 they
                 were
                 inferiour
                 to
                 those
                 laws
                 ,
                 as
                 appears
                 in
                 the
                 Book
                 of
                 Daniel
                 .
                 These
                 are
                 by
                 way
                 of
                 eminence
                 call'd
                 
                   Leges
                   Regni
                   ,
                   the
                   Kingdomes
                   laws
                   .
                
                 Such
                 are
                 the
                 
                   Golden
                   Bull
                
                 of
                 the
                 Empire
                 ;
                 the
                 
                   law
                   Salic
                
                 and
                 the
                 
                   Pragmatical
                   Sanction
                
                 in
                 France
                 ;
                 the
                 
                   Magna
                   Charta
                
                 and
                 the
                 
                   Petition
                   of
                   Right
                
                 in
                 England
                 ;
                 and
                 in
                 other
                 Countryes
                 the
                 like
                 ,
                 as
                 who
                 please
                 may
                 particularly
                 for
                 Spain
                 see
                 in
                 Mariana
                 .
                 
                 This
                 is
                 confess'd
                 by
                 all
                 ,
                 and
                 it
                 relies
                 upon
                 natural
                 justice
                 ,
                 the
                 Prince
                 having
                 consented
                 to
                 it
                 ;
                 it
                 is
                 either
                 
                   sponsio
                   Principis
                
                 ,
                 or
                 
                   conditio
                   regnandi
                
                 ;
                 he
                 was
                 admitted
                 either
                 upon
                 that
                 condition
                 ,
                 or
                 with
                 it
                 .
              
               
                 7.
                 
                 Whatsoever
                 the
                 Prince
                 hath
                 sworn
                 to
                 ,
                 
                 to
                 all
                 that
                 he
                 is
                 oblig'd
                 not
                 onely
                 as
                 a
                 single
                 Person
                 ,
                 but
                 as
                 King
                 :
                 for
                 though
                 he
                 be
                 above
                 the
                 laws
                 ,
                 yet
                 he
                 is
                 not
                 above
                 himself
                 ,
                 nor
                 above
                 his
                 oath
                 ,
                 because
                 he
                 is
                 under
                 God
                 ;
                 and
                 he
                 cannot
                 dispense
                 with
                 his
                 oath
                 or
                 promise
                 in
                 those
                 circumstances
                 and
                 cases
                 in
                 which
                 he
                 is
                 bound
                 .
                 And
                 therefore
                 although
                 the
                 Prince
                 is
                 above
                 the
                 laws
                 ,
                 that
                 is
                 ,
                 in
                 cases
                 extraordinary
                 and
                 priviledg'd
                 cases
                 ,
                 and
                 the
                 matter
                 of
                 penalties
                 ;
                 yet
                 he
                 is
                 so
                 under
                 all
                 the
                 laws
                 of
                 the
                 Kingdome
                 to
                 which
                 he
                 hath
                 sworn
                 ,
                 that
                 although
                 he
                 cannot
                 be
                 punish'd
                 by
                 them
                 ,
                 yet
                 he
                 sins
                 if
                 he
                 breaks
                 them
                 .
                 Not
                 that
                 the
                 law
                 does
                 binde
                 him
                 ,
                 for
                 it
                 cannot
                 binde
                 without
                 a
                 compulsory
                 ;
                 and
                 against
                 him
                 the
                 law
                 hath
                 no
                 such
                 power
                 :
                 but
                 yet
                 he
                 is
                 bound
                 
                   to
                   the
                   law
                
                 ,
                 though
                 not
                 
                   by
                   it
                
                 ;
                 the
                 obligation
                 comes
                 not
                 from
                 the
                 law
                 ,
                 but
                 from
                 other
                 causes
                 ,
                 from
                 his
                 promise
                 ,
                 his
                 oath
                 ,
                 his
                 contract
                 ,
                 his
                 religion
                 ,
                 his
                 reputation
                 ,
                 his
                 fear
                 ,
                 his
                 hopes
                 ,
                 his
                 interest
                 ,
                 and
                 especially
                 from
                 God
                 himself
                 .
                 For
                 it
                 is
                 carefully
                 to
                 be
                 observed
                 in
                 this
                 particular
                 ,
                 that
                 though
                 a
                 promise
                 gives
                 a
                 man
                 right
                 to
                 the
                 thing
                 which
                 is
                 promised
                 ,
                 it
                 does
                 not
                 alwayes
                 give
                 him
                 a
                 right
                 over
                 the
                 person
                 .
                 A
                 King
                 is
                 like
                 him
                 that
                 promises
                 a
                 thing
                 under
                 a
                 curse
                 ;
                 if
                 he
                 fails
                 ,
                 the
                 injur'd
                 person
                 is
                 not
                 to
                 curse
                 him
                 ,
                 or
                 to
                 inflict
                 the
                 curse
                 upon
                 him
                 ,
                 but
                 that
                 is
                 to
                 be
                 permitted
                 to
                 God
                 alone
                 .
                 And
                 therefore
                 if
                 a
                 King
                 swears
                 to
                 his
                 People
                 to
                 make
                 no
                 law
                 without
                 their
                 consent
                 ,
                 he
                 is
                 bound
                 to
                 perform
                 his
                 word
                 ;
                 but
                 if
                 he
                 does
                 not
                 ,
                 God
                 ,
                 and
                 not
                 they
                 are
                 to
                 punish
                 the
                 perjury
                 .
                 The
                 King's
                 promise
                 ,
                 or
                 cession
                 ,
                 or
                 acts
                 of
                 grace
                 doe
                 never
                 lessen
                 or
                 part
                 his
                 power
                 ,
                 but
                 they
                 tie
                 his
                 person
                 .
                 An
                 Act
                 of
                 Parliament
                 in
                 England
                 ,
                 if
                 it
                 be
                 made
                 with
                 a
                 clause
                 of
                 perpetuity
                 ,
                 that
                 if
                 an
                 act
                 should
                 be
                 made
                 to
                 rescind
                 it
                 it
                 should
                 be
                 void
                 ,
                 that
                 first
                 Act
                 of
                 it self
                 is
                 invalid
                 .
                 
                   Clausulae
                   deroganti
                   si
                   derogetur
                   ,
                   
                   valet
                   ut
                   posterius
                   testamentum
                   ,
                   ita
                   posterior
                   constitutio
                   ,
                
                 say
                 the
                 Lawyers
                 ,
                 Concerning
                 which
                 Cicero
                 hath
                 written
                 an
                 excellent
                 epistle
                 to
                 
                   Atticus
                   ,
                   lib.
                
                 3.
                 
                   epist.
                   ad
                   Attic.
                   epist.
                
                 24.
                 
                 It
                 is
                 as
                 if
                 a
                 man
                 should
                 make
                 a
                 Will
                 to
                 annull
                 all
                 future
                 Wils
                 of
                 his
                 own
                 ;
                 it
                 shews
                 indeed
                 that
                 he
                 had
                 then
                 a
                 mind
                 to
                 have
                 that
                 to
                 be
                 his
                 standing
                 will
                 :
                 but
                 how
                 if
                 his
                 mind
                 change
                 ?
                 Constantine
                 made
                 a
                 law
                 ,
                 that
                 Widows
                 and
                 Orphans
                 should
                 not
                 be
                 cited
                 to
                 the
                 Emperour's
                 Court
                 for
                 judgement
                 ,
                 or
                 compelled
                 to
                 come
                 ,
                 though
                 he
                 himself
                 should
                 command
                 them
                 :
                 but
                 yet
                 if
                 he
                 did
                 command
                 them
                 ,
                 that
                 first
                 rescript
                 stood
                 for
                 nothing
                 .
                 Antiochus
                 the
                 third
                 commanded
                 the
                 Magistrates
                 not
                 to
                 obey
                 him
                 if
                 he
                 commanded
                 any
                 thing
                 against
                 the
                 laws
                 :
                 but
                 if
                 he
                 should
                 command
                 any
                 such
                 thing
                 ,
                 it
                 were
                 not
                 safe
                 for
                 them
                 to
                 urge
                 himself
                 against
                 himself
                 .
                 The
                 Roman
                 Emperour
                 bade
                 his
                 Officer
                 use
                 his
                 Sword
                 against
                 him
                 if
                 he
                 broke
                 the
                 laws
                 :
                 but
                 this
                 gave
                 him
                 no
                 power
                 over
                 his
                 Prince
                 in
                 case
                 he
                 had
                 gone
                 against
                 the
                 laws
                 ;
                 it
                 is
                 nothing
                 but
                 a
                 confident
                 promise
                 ,
                 and
                 an
                 obligation
                 of
                 his
                 honour
                 and
                 his
                 conscience
                 ,
                 of
                 which
                 God
                 alone
                 is
                 the
                 Superiour
                 and
                 the
                 Guardian
                 .
              
               
                 The
                 custome
                 of
                 supreme
                 Princes
                 swearing
                 to
                 govern
                 by
                 laws
                 was
                 very
                 antient
                 :
                 
                 we
                 finde
                 an
                 example
                 of
                 it
                 amongst
                 the
                 Gothish
                 Kings
                 in
                 Cassiodore
                 ;
                 
                 amongst
                 the
                 late
                 Greek
                 Emperours
                 in
                 Zonaras
                 and
                 
                   Cedrenus
                   .
                   Anastasius
                
                 the
                 Emperour
                 sware
                 to
                 observe
                 the
                 decrees
                 of
                 the
                 Council
                 of
                 
                   Chalcedon
                   ;
                   Adrian
                
                 the
                 Emperour
                 sware
                 that
                 he
                 would
                 never
                 punish
                 a
                 Senator
                 but
                 by
                 the
                 sentence
                 of
                 the
                 Senate
                 ;
                 and
                 Trajan
                 having
                 promised
                 to
                 rule
                 with
                 justice
                 and
                 clemency
                 ,
                 consecrated
                 his
                 head
                 and
                 right
                 hand
                 to
                 the
                 anger
                 of
                 the
                 Gods
                 if
                 he
                 broke
                 his
                 word
                 :
                 and
                 Plutarch
                 tels
                 ,
                 that
                 the
                 Kings
                 of
                 the
                 Cossari
                 sware
                 to
                 the
                 Epirots
                 ,
                 that
                 they
                 would
                 govern
                 according
                 to
                 the
                 laws
                 .
                 And
                 indeed
                 abstracting
                 from
                 the
                 oath
                 and
                 promise
                 ,
                 Kings
                 are
                 bound
                 by
                 natural
                 justice
                 and
                 equity
                 to
                 doe
                 so
                 :
                 for
                 they
                 are
                 not
                 Kings
                 unless
                 they
                 govern
                 ;
                 and
                 they
                 cannot
                 expect
                 obedience
                 ,
                 unless
                 they
                 tell
                 the
                 measures
                 by
                 which
                 they
                 will
                 be
                 obeyed
                 ;
                 and
                 these
                 measures
                 cannot
                 be
                 any
                 thing
                 but
                 laws
                 ,
                 which
                 are
                 at
                 first
                 the
                 will
                 of
                 the
                 Prince
                 ;
                 and
                 when
                 they
                 are
                 publish'd
                 to
                 the
                 People
                 ,
                 then
                 they
                 are
                 laws
                 ,
                 but
                 not
                 till
                 they
                 be
                 established
                 by
                 rewards
                 and
                 punishments
                 ,
                 which
                 are
                 the
                 portion
                 of
                 the
                 People
                 good
                 and
                 bad
                 .
                 Now
                 this
                 is
                 the
                 natural
                 way
                 of
                 all
                 good
                 Government
                 ,
                 there
                 is
                 no
                 other
                 ;
                 and
                 to
                 govern
                 otherwise
                 is
                 as
                 unnatural
                 as
                 to
                 give
                 Children
                 meat
                 at
                 their
                 ears
                 ,
                 and
                 hold
                 looking-glasses
                 at
                 their
                 elbows
                 that
                 they
                 may
                 see
                 their
                 face
                 .
                 If
                 Kings
                 be
                 not
                 bound
                 to
                 govern
                 their
                 People
                 by
                 their
                 laws
                 ,
                 why
                 are
                 they
                 made
                 ?
                 by
                 what
                 else
                 can
                 they
                 be
                 governed
                 ?
                 by
                 the
                 will
                 of
                 the
                 Prince
                 ?
                 The
                 laws
                 are
                 so
                 ;
                 onely
                 he
                 hath
                 declar'd
                 his
                 will
                 ,
                 and
                 made
                 it
                 certain
                 and
                 regular
                 ,
                 and
                 such
                 as
                 wise
                 men
                 can
                 walk
                 by
                 ,
                 that
                 the
                 Prince
                 may
                 not
                 govern
                 as
                 Fools
                 govern
                 ,
                 or
                 as
                 a
                 Lion
                 does
                 ,
                 by
                 chance
                 ,
                 and
                 violence
                 ,
                 and
                 unreasonable
                 passions
                 .
                 
                   Ea
                   quae
                   placuerunt
                   ,
                   servanda
                
                 ,
                 saith
                 the
                 law
                 ,
                 l.
                 1.
                 
                   ff
                   .
                   de
                   pactis
                
                 .
                 If
                 this
                 had
                 not
                 been
                 the
                 will
                 of
                 the
                 Prince
                 ,
                 it
                 had
                 been
                 no
                 law
                 ;
                 but
                 being
                 his
                 will
                 ,
                 let
                 it
                 be
                 stood
                 to
                 :
                 when
                 the
                 reason
                 alters
                 ,
                 let
                 his
                 will
                 doe
                 so
                 too
                 ,
                 and
                 the
                 law
                 be
                 chang'd
                 ,
                 that
                 the
                 measures
                 of
                 right
                 and
                 wrong
                 ,
                 of
                 obedience
                 and
                 disobedience
                 may
                 be
                 known
                 .
              
               
                 We
                 have
                 seen
                 how
                 Kings
                 are
                 bound
                 ;
                 
                 the
                 next
                 inquiry
                 is
                 ,
                 how
                 they
                 are
                 freed
                 ,
                 and
                 how
                 they
                 are
                 superiour
                 to
                 laws
                 .
                 
                   Antonius
                   Augustinus
                
                 sayes
                 ,
                 that
                 by
                 the
                 
                   Lex
                   Regia
                
                 ,
                 or
                 the
                 
                   Jus
                   Regium
                
                 ,
                 Kings
                 ,
                 that
                 is
                 ,
                 the
                 Supreme
                 power
                 ,
                 
                 are
                 onely
                 freed
                 from
                 some
                 laws
                 :
                 and
                 this
                 he
                 gathers
                 from
                 the
                 words
                 of
                 the
                 
                   Royal
                   law
                
                 written
                 to
                 
                   Vespasian
                   ,
                   Uti
                   quibus
                   legibus
                   ne
                   Augustus
                   
                   teneretur
                   ,
                   iis
                   Vespasianus
                   solutus
                   esset
                   :
                   quaeque
                   ex
                   quaque
                   lege
                   Augustum
                   facere
                   oportuit
                   ,
                   ea
                   omnia
                   Vespasiano
                   facere
                   liceat
                   ,
                   Where
                
                 Augustus
                 Caesar
                 
                   was
                   free
                
                 ,
                 Vespasian
                 
                   should
                   be
                   free
                   :
                   but
                   those
                   things
                   which
                
                 Augustus
                 
                   ought
                   to
                   doe
                   ,
                   all
                   those
                
                 Vespasian
                 might
                 .
                 The
                 word
                 liceat
                 in
                 his
                 case
                 was
                 modestly
                 put
                 in
                 ;
                 not
                 but
                 that
                 oportuit
                 had
                 been
                 the
                 better
                 word
                 to
                 express
                 his
                 obligation
                 ,
                 as
                 well
                 as
                 the
                 duty
                 of
                 Augustus
                 :
                 but
                 it
                 was
                 therefore
                 chosen
                 to
                 represent
                 that
                 to
                 be
                 expected
                 from
                 him
                 ,
                 but
                 could
                 not
                 be
                 exacted
                 ;
                 it
                 was
                 his
                 duty
                 ,
                 but
                 no
                 compulsion
                 lay
                 near
                 him
                 :
                 but
                 certain
                 it
                 was
                 ,
                 that
                 the
                 power
                 of
                 the
                 People
                 being
                 devolv'd
                 upon
                 him
                 (
                 for
                 it
                 had
                 been
                 a
                 popular
                 Government
                 )
                 as
                 the
                 People
                 were
                 bound
                 to
                 the
                 laws
                 which
                 themselves
                 have
                 made
                 ,
                 so
                 was
                 the
                 Prince
                 .
                 The
                 People
                 were
                 ,
                 for
                 there
                 was
                 none
                 else
                 to
                 keep
                 them
                 :
                 but
                 therefore
                 so
                 was
                 the
                 Prince
                 ,
                 for
                 he
                 had
                 but
                 the
                 same
                 power
                 which
                 the
                 People
                 formerly
                 had
                 when
                 they
                 were
                 Supreme
                 .
                 But
                 then
                 that
                 they
                 were
                 tied
                 but
                 to
                 some
                 laws
                 ,
                 and
                 not
                 to
                 others
                 ,
                 is
                 very
                 true
                 :
                 but
                 so
                 ,
                 that
                 he
                 was
                 tied
                 to
                 all
                 those
                 laws
                 which
                 were
                 intended
                 to
                 oblige
                 him
                 directly
                 ,
                 and
                 indirectly
                 to
                 all
                 the
                 rest
                 ,
                 that
                 is
                 ,
                 to
                 govern
                 the
                 People
                 by
                 their
                 measures
                 onely
                 .
              
               
                 But
                 now
                 if
                 we
                 inquire
                 from
                 what
                 laws
                 they
                 were
                 freed
                 ,
                 
                 and
                 what
                 is
                 the
                 right
                 of
                 a
                 King
                 or
                 the
                 Supreme
                 power
                 more
                 then
                 of
                 the
                 People
                 :
                 I
                 answer
                 ,
              
               
                 1.
                 
                 It
                 consists
                 in
                 that
                 which
                 we
                 in
                 England
                 call
                 
                   The
                   King's
                   Prerogative
                
                 ;
                 in
                 the
                 Civil
                 Law
                 the
                 
                   Lex
                   Regia
                
                 ,
                 or
                 Vespasian's
                 Tables
                 ;
                 by
                 the
                 Jews
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   the
                   statute
                
                 or
                 
                   proper
                   appointment
                   of
                   the
                   King
                
                 :
                 the
                 particulars
                 of
                 which
                 are
                 either
                 described
                 in
                 the
                 respective
                 laws
                 of
                 every
                 People
                 ,
                 or
                 are
                 in
                 their
                 customes
                 ,
                 or
                 else
                 is
                 a
                 power
                 of
                 doing
                 every
                 thing
                 that
                 he
                 please
                 that
                 is
                 not
                 against
                 the
                 laws
                 and
                 customes
                 of
                 his
                 People
                 ,
                 without
                 giving
                 a
                 reason
                 .
                 
                   Cum
                   lege
                   antiquâ
                   ,
                   quae
                   Regia
                   nuncupatur
                   ,
                
                 
                 
                   omne
                   jus
                   omnísque
                   potestas
                   populi
                   Romani
                   in
                   Imperatoriam
                   translata
                   sunt
                   potestatem
                   ,
                
                 saith
                 the
                 law
                 .
                 Amongst
                 the
                 Romans
                 that
                 was
                 the
                 
                   Jus
                   Regium
                
                 ,
                 that
                 the
                 Prince
                 could
                 doe
                 all
                 that
                 ever
                 the
                 People
                 could
                 :
                 now
                 what
                 that
                 was
                 ,
                 we
                 find
                 in
                 Dionysius
                 ,
                 by
                 the
                 concession
                 of
                 
                   Romulus
                   ,
                   Populus
                   Magistratus
                   creanto
                   ,
                   leges
                   sciscunto
                   ,
                   bella
                   decernunto
                   ,
                   The
                   People
                   might
                   create
                   Magistrates
                   ,
                   make
                   laws
                   ,
                   and
                   decree
                   peace
                   and
                   war.
                
                 That
                 is
                 the
                 Right
                 of
                 Kings
                 ,
                 or
                 the
                 Supreme
                 power
                 .
                 *
                 Guntherus
                 hath
                 summ'd
                 them
                 up
                 from
                 the
                 laws
                 and
                 customes
                 of
                 the
                 Empire
                 ,
                 and
                 some
                 antient
                 Italian
                 Governments
                 .
                 
                   
                     Ac
                     primum
                     Ligures
                     ,
                     super
                     hoc
                     à
                     Rege
                     rogati
                     ,
                  
                   
                     Vectigal
                     prorsus
                     ,
                     cudendae
                     jura
                     monetae
                     ,
                  
                   
                     Cumque
                     molendinis
                     telonia
                     ,
                     flumina
                     ,
                     pontes
                     ,
                  
                   
                     Id
                     quoque
                     quod
                     *
                     Fodrum
                     vulgari
                     nomine
                     dicunt
                     ,
                  
                   
                     Et
                     capitolicium
                     certo
                     sub
                     tempore
                     censum
                     :
                  
                   
                     Haec
                     Ligures
                     sacro
                     tribuerunt
                     omnia
                     fisco
                     .
                  
                   
                     Haec
                     &
                     siqua
                     pari
                     fuerunt
                     obnoxia
                     juri
                     ,
                  
                   
                     Praelati
                     ,
                     proceres
                     ,
                     missísque
                     potentibus
                     urbes
                  
                   
                     Libera
                     Romano
                     reliquerunt
                     omnia
                     regno
                     .
                  
                
                 But
                 the
                 
                   Jus
                   Regium
                
                 ,
                 what
                 it
                 is
                 in
                 the
                 consent
                 of
                 Nations
                 ,
                 who
                 please
                 may
                 see
                 in
                 Aristotle's
                 Politicks
                 lib.
                 3
                 ,
                 &
                 4.
                 in
                 
                   Polybius
                   lib.
                
                 6.
                 
                 
                   Herodotus
                   in
                   Euterpe
                
                 ,
                 in
                 
                   Halicarnassaus
                   lib.
                
                 4
                 ,
                 5
                 ,
                 7.
                 in
                 
                   Valerius
                   Maximus
                   l.
                
                 7.
                 
                   in
                   Orat.
                   quâ
                   suadet
                   concordiam
                   patrum
                   &
                   plebis
                   in
                   fin
                   .
                
                 in
                 Tacitus
                 4.
                 
                 Annal.
                 in
                 
                   Suetonius
                   in
                   Tiberio
                   c.
                
                 30.
                 
                   in
                   Dion
                   .
                   lib.
                
                 53.
                 and
                 in
                 the
                 later
                 Politicks
                 ,
                 
                   Fabius
                   Albergatus
                   ,
                   Zimara
                   ,
                   Bodinus
                   ,
                   Aretinus
                   ,
                
                 and
                 generally
                 in
                 the
                 Commentators
                 upon
                 Aristotle
                 .
              
               
               
                 2.
                 
                 
                 It
                 consists
                 in
                 the
                 King's
                 immunity
                 from
                 obligation
                 to
                 some
                 solemnities
                 of
                 law
                 to
                 which
                 his
                 Subjects
                 are
                 oblig'd
                 .
                 
                   Ratum
                   esse
                   actum
                   ,
                   etiamsi
                   actio
                   non
                   habeat
                   plenam
                   rectitudinem
                   ,
                   dum
                   jus
                   non
                   desit
                   ,
                
                 say
                 the
                 Lawyers
                 .
                 
                 Of
                 which
                 nature
                 is
                 that
                 for
                 which
                 
                   Aeneas
                   Sylvius
                
                 ,
                 afterwards
                 Pope
                 Pius
                 the
                 second
                 ,
                 laugh'd
                 at
                 Henry
                 the
                 sixth
                 of
                 England
                 ,
                 that
                 his
                 Publick
                 Instruments
                 had
                 no
                 Test
                 but
                 his
                 own
                 ,
                 and
                 he
                 wrote
                 
                   Teste
                   meipso
                   ,
                   Witness
                   our self
                
                 :
                 in
                 which
                 the
                 King
                 doth
                 imitate
                 the
                 King
                 of
                 Kings
                 ,
                 of
                 whom
                 S.
                 Austin
                 sayes
                 ,
                 
                 
                   Testem
                   se
                   dicit
                   futurum
                   ,
                   quia
                   in
                   judicio
                   suo
                   non
                   indiget
                   testibus
                   .
                
                 He
                 swears
                 by
                 himself
                 ,
                 because
                 he
                 hath
                 none
                 greater
                 ;
                 and
                 is
                 his
                 own
                 witness
                 ,
                 because
                 he
                 needs
                 no
                 other
                 :
                 and
                 it
                 is
                 enough
                 that
                 a
                 King
                 sayes
                 it
                 ,
                 because
                 his
                 word
                 ought
                 to
                 be
                 great
                 and
                 venerable
                 ,
                 as
                 his
                 Power
                 and
                 his
                 Majestie
                 .
                 And
                 it
                 was
                 not
                 onely
                 in
                 the
                 matter
                 of
                 coercion
                 ,
                 but
                 of
                 solemnities
                 ,
                 
                 true
                 which
                 Justinian
                 said
                 ,
                 
                   Omnibus
                   à
                   nobis
                   dictis
                   Imperatoris
                   excipiatur
                   fortuna
                   ,
                   cui
                   &
                   ipsas
                   Deus
                   leges
                   subjecit
                   ,
                   The
                   fortune
                   of
                   the
                   Emperour
                   is
                   to
                   be
                   excepted
                   from
                   the
                   edge
                   and
                   from
                   the
                   forms
                   of
                   laws
                   ,
                   because
                   God
                   himself
                   hath
                   made
                   the
                   laws
                   subject
                   to
                   the
                   Emperour
                   .
                
              
               
                 3.
                 
                 The
                 King
                 is
                 therefore
                 
                   solutus
                   legibus
                
                 ,
                 
                 or
                 
                   free
                   from
                   laws
                
                 ,
                 because
                 he
                 can
                 give
                 pardon
                 to
                 a
                 Criminal
                 condemn'd
                 :
                 for
                 the
                 Supreme
                 power
                 is
                 not
                 bound
                 to
                 his
                 own
                 laws
                 so
                 ,
                 but
                 that
                 upon
                 just
                 cause
                 he
                 can
                 interpose
                 between
                 the
                 sentence
                 and
                 the
                 execution
                 .
                 This
                 the
                 Stoicks
                 allowed
                 not
                 to
                 any
                 wise
                 man
                 ,
                 as
                 supposing
                 it
                 to
                 be
                 against
                 justice
                 ;
                 and
                 to
                 remit
                 
                   due
                   punishment
                
                 ,
                 is
                 to
                 doe
                 what
                 he
                 ought
                 not
                 :
                 for
                 what
                 is
                 due
                 is
                 just
                 ,
                 and
                 what
                 is
                 against
                 that
                 is
                 unjust
                 .
                 All
                 which
                 is
                 very
                 true
                 ,
                 but
                 nothing
                 to
                 the
                 purpose
                 .
                 For
                 it
                 is
                 true
                 ,
                 that
                 it
                 is
                 but
                 just
                 that
                 Offenders
                 should
                 be
                 punish'd
                 ;
                 it
                 is
                 due
                 ,
                 that
                 is
                 ,
                 they
                 are
                 oblig'd
                 to
                 suffer
                 it
                 ;
                 
                   poena
                   debita
                   ex
                   parte
                   reorum
                
                 ,
                 it
                 is
                 their
                 debt
                 ,
                 not
                 the
                 Kings
                 ;
                 they
                 are
                 oblig'd
                 ,
                 not
                 he
                 :
                 and
                 yet
                 it
                 is
                 just
                 in
                 him
                 to
                 take
                 it
                 ,
                 that
                 is
                 ,
                 he
                 may
                 :
                 but
                 he
                 is
                 not
                 oblig'd
                 in
                 all
                 cases
                 to
                 doe
                 it
                 .
                 And
                 in
                 this
                 also
                 he
                 is
                 an
                 Imitator
                 of
                 the
                 Oeconomy
                 of
                 God
                 ,
                 who
                 ,
                 according
                 to
                 that
                 of
                 
                   Lactantius
                   ,
                   legem
                   cum
                   poneret
                   non
                   utique
                   sibi
                   ademit
                   omnem
                   potestatem
                   ,
                   sed
                   habet
                   ignoscendi
                   licentiam
                   ,
                
                 God
                 and
                 the
                 Vicegerent
                 of
                 God
                 when
                 they
                 make
                 laws
                 have
                 not
                 exauctorated
                 themselves
                 :
                 but
                 as
                 that
                 law
                 is
                 an
                 efflux
                 of
                 their
                 authority
                 ,
                 so
                 it
                 still
                 remains
                 within
                 the
                 same
                 authority
                 that
                 they
                 can
                 pardon
                 Offenders
                 .
                 Thus
                 David
                 pardon'd
                 Shimei
                 and
                 Joab
                 ,
                 and
                 would
                 fain
                 have
                 pardon'd
                 Absalom
                 ,
                 if
                 the
                 hand
                 of
                 Joab
                 had
                 not
                 been
                 too
                 quick
                 for
                 him
                 .
                 And
                 this
                 cannot
                 be
                 denied
                 to
                 the
                 Supreme
                 power
                 ,
                 because
                 the
                 exercise
                 of
                 this
                 is
                 one
                 of
                 the
                 greatest
                 vertues
                 of
                 a
                 Prince
                 :
                 which
                 was
                 well
                 observ'd
                 by
                 Pericles
                 on
                 his
                 death-bed
                 ,
                 when
                 his
                 weeping
                 Friends
                 about
                 him
                 praised
                 ,
                 some
                 of
                 them
                 his
                 Eloquence
                 ,
                 some
                 his
                 Courage
                 ,
                 some
                 his
                 Victories
                 ,
                 lifting
                 up
                 his
                 head
                 a
                 little
                 ,
                 
                   Et
                   quid
                   hoc
                   est
                
                 ?
                 (
                 saith
                 he
                 )
                 
                   aut
                   parva
                   aut
                   fortuita
                   laudatis
                   :
                   at
                   illud
                   maximum
                   omittitis
                   ,
                   quod
                   mea
                   opera
                   nemo
                   pullam
                   vestem
                   sumperit
                   .
                
                 That
                 he
                 had
                 no
                 publick
                 executions
                 ,
                 that
                 no
                 man
                 was
                 put
                 to
                 wear
                 Blacks
                 for
                 his
                 Friends
                 ,
                 was
                 a
                 clemency
                 greater
                 then
                 all
                 the
                 praises
                 of
                 Eloquence
                 ,
                 or
                 a
                 prosperous
                 fortune
                 .
                 
                   
                     —
                     Quisquis
                     est
                     placidè
                     potens
                  
                   
                     Dominusque
                     vitae
                     ,
                     
                     servat
                     innocuas
                     manus
                     ,
                  
                   
                     Et
                     incrucentum
                     mitis
                     Imperium
                     regit
                     ,
                  
                   
                     Animoque
                     parcit
                     ,
                     longa
                     permensus
                     diu
                  
                   
                     Permensus
                     aevi
                     spatia
                     ,
                     vel
                     Coelum
                     petit
                     ,
                  
                   
                     Vel
                     laeta
                     felix
                     nemoris
                     Elysii
                     loca
                     .
                  
                
                 But
                 all
                 the
                 World
                 commends
                 Clemency
                 ,
                 the
                 gentle
                 hand
                 of
                 a
                 Prince
                 ,
                 
                 his
                 unwillingness
                 to
                 kill
                 ,
                 his
                 readiness
                 to
                 save
                 :
                 for
                 ,
                 
                   Principi
                   non
                   minus
                   turpia
                   multa
                   
                   supplicia
                   ,
                   quam
                   Medico
                   funera
                   ,
                
                 Many
                 executions
                 are
                 as
                 great
                 a
                 dishonour
                 in
                 a
                 Princes
                 reign
                 ,
                 as
                 many
                 funerals
                 in
                 a
                 Physitians
                 practice
                 :
                 and
                 therefore
                 Cassiodore
                 saies
                 that
                 
                   a
                   good
                   and
                   a
                   gentle
                   Prince
                   will
                   sometimes
                   pass
                   the
                   limits
                   of
                   equity
                   that
                   he
                   may
                   serve
                   the
                   ends
                   of
                   clemency
                
                 ;
                 
                 
                   quando
                   sola
                   est
                   misericordia
                   cui
                   omnes
                   virtutes
                   cedere
                   honorabiliter
                   non
                   recusant
                   ,
                
                 for
                 to
                 mercy
                 all
                 other
                 vertues
                 count
                 it
                 honour
                 to
                 give
                 place
                 .
                 And
                 this
                 Charls
                 the
                 5th
                 and
                 Maximilian
                 the
                 second
                 signified
                 by
                 their
                 devise
                 of
                 an
                 Eagle
                 pearching
                 upon
                 a
                 thunderbolt
                 ,
                 with
                 an
                 Olive
                 in
                 her
                 beak
                 :
                 and
                 Nerva
                 and
                 
                   Antoninus
                   Pius
                
                 impress'd
                 upon
                 their
                 money
                 a
                 thunderbolt
                 upon
                 a
                 pillow
                 ;
                 to
                 signify
                 that
                 vindicative
                 justice
                 ought
                 to
                 sleep
                 sometimes
                 .
                 *
                 Now
                 certainly
                 this
                 being
                 so
                 great
                 an
                 excellency
                 in
                 a
                 Prince
                 ,
                 is
                 not
                 greater
                 then
                 his
                 power
                 .
                 
                   Imperatori
                   licet
                   revocare
                   sententiam
                   ,
                   &
                   reum
                   mortis
                   absolvere
                   ,
                   &
                   ipsi
                   ignoscere
                   ;
                   quia
                   non
                   est
                   subjectus
                   legibus
                   qui
                   habet
                   in
                   potestate
                   leges
                   terrae
                   ,
                
                 saith
                 S.
                 Austin
                 .
                 The
                 Emperor
                 ,
                 who
                 can
                 make
                 laws
                 ,
                 is
                 not
                 subject
                 to
                 laws
                 ,
                 or
                 so
                 tied
                 to
                 them
                 but
                 that
                 he
                 may
                 revoke
                 his
                 sentence
                 and
                 pardon
                 a
                 Criminal
                 .
              
               
                 This
                 I
                 say
                 is
                 part
                 of
                 his
                 Royalty
                 ;
                 
                 but
                 is
                 onely
                 then
                 to
                 be
                 practis'd
                 when
                 it
                 can
                 consist
                 with
                 the
                 ends
                 of
                 government
                 ,
                 that
                 is
                 ,
                 when
                 the
                 publick
                 interest
                 can
                 be
                 preserv'd
                 ,
                 and
                 the
                 private
                 injury
                 some
                 other
                 way
                 recompenc'd
                 .
                 These
                 indeed
                 are
                 the
                 general
                 measures
                 not
                 of
                 the
                 Princes
                 power
                 ,
                 but
                 of
                 his
                 exercising
                 this
                 power
                 justly
                 .
              
               
                 1.
                 
                 When
                 the
                 Criminal
                 is
                 a
                 worthy
                 person
                 and
                 can
                 be
                 beneficial
                 to
                 the
                 Republick
                 .
                 
                 Thus
                 in
                 the
                 Low
                 Countries
                 a
                 pardon
                 in
                 ordinary
                 cases
                 of
                 felony
                 is
                 granted
                 of
                 course
                 to
                 him
                 that
                 can
                 prove
                 he
                 hath
                 invented
                 some
                 new
                 art
                 :
                 and
                 one
                 lately
                 sav'd
                 his
                 life
                 by
                 finding
                 out
                 a
                 way
                 exactly
                 to
                 counterfeit
                 old
                 medals
                 .
              
               
                 2.
                 
                 If
                 the
                 person
                 hath
                 already
                 deserv'd
                 well
                 of
                 the
                 publick
                 .
                 
                 Thus
                 
                   Horatius
                   Cocles
                
                 was
                 spar'd
                 though
                 he
                 kill'd
                 his
                 sister
                 ,
                 because
                 he
                 got
                 honour
                 and
                 liberty
                 and
                 safety
                 and
                 dominion
                 to
                 Rome
                 by
                 killing
                 the
                 three
                 brothers
                 ,
                 the
                 Curatii
                 :
                 and
                 Solomon
                 spar'd
                 the
                 life
                 of
                 Abiathar
                 the
                 High
                 Priest
                 ,
                 because
                 he
                 bore
                 the
                 Ark
                 before
                 David
                 ,
                 
                 and
                 was
                 afflicted
                 in
                 all
                 his
                 troubles
                 .
                 *
              
               
                 3.
                 
                 When
                 the
                 Criminal
                 can
                 be
                 amended
                 ,
                 
                 &
                 the
                 case
                 is
                 hugely
                 pitiable
                 ,
                 and
                 the
                 fact
                 not
                 of
                 greatest
                 malignity
                 .
                 Thus
                 oftentimes
                 we
                 see
                 young
                 men
                 pardon'd
                 ,
                 and
                 the
                 first
                 fault
                 lightly
                 punish'd
                 ;
                 and
                 because
                 young
                 Caesar
                 was
                 in
                 the
                 flower
                 of
                 his
                 youth
                 and
                 a
                 Princely
                 boy
                 ,
                 Sylla
                 was
                 more
                 easily
                 prevail'd
                 with
                 for
                 his
                 pardon
                 .
              
               
                 4.
                 
                 If
                 the
                 fault
                 be
                 private
                 ,
                 
                 and
                 not
                 brought
                 to
                 publick
                 courts
                 ,
                 it
                 is
                 easily
                 pardon'd
                 ,
                 though
                 delated
                 by
                 a
                 private
                 information
                 ,
                 
                   Conquiri
                   ad
                   judicium
                   necesse
                   non
                   fuit
                   :
                
                 some
                 things
                 when
                 they
                 are
                 made
                 publick
                 cannot
                 be
                 dismiss'd
                 ,
                 but
                 are
                 not
                 to
                 be
                 inquir'd
                 after
                 .
                 It
                 was
                 the
                 advice
                 of
                 Cicero
                 to
                 his
                 Brother
                 Quintus
                 concerning
                 a
                 certain
                 Criminal
                 .
              
               
                 But
                 all
                 this
                 is
                 upon
                 supposition
                 that
                 the
                 crime
                 be
                 not
                 of
                 greatest
                 mischief
                 ,
                 
                 or
                 foulest
                 scandal
                 and
                 reproach
                 ;
                 for
                 if
                 it
                 be
                 ,
                 nothing
                 can
                 be
                 taken
                 in
                 exchange
                 for
                 it
                 ;
                 a
                 great
                 vertue
                 cannot
                 make
                 compensation
                 for
                 a
                 very
                 great
                 crime
                 :
                 and
                 this
                 is
                 particularly
                 true
                 of
                 Treason
                 ,
                 of
                 which
                 those
                 words
                 of
                 Bartolus
                 are
                 to
                 be
                 understood
                 ,
                 
                   De
                   offensionibus
                   erga
                   dominum
                   non
                   est
                   compensatio
                   ad
                   servitia
                   eidem
                   impensa
                   ,
                   The
                   services
                   done
                   to
                   a
                   Lord
                   cannot
                   make
                   
                   satisfaction
                   for
                   a
                   conspiracy
                   against
                   him
                   .
                
                 And
                 therefore
                 the
                 Romans
                 caus'd
                 
                   Manlius
                   Capitolinus
                
                 to
                 be
                 thrown
                 headlong
                 from
                 that
                 rock
                 from
                 whence
                 he
                 had
                 thrown
                 the
                 Gauls
                 when
                 he
                 sav'd
                 the
                 city
                 .
                 He
                 produc'd
                 the
                 spoils
                 of
                 thirty
                 enemies
                 ,
                 forty
                 donatives
                 from
                 Generals
                 ,
                 two
                 civic
                 crowns
                 ,
                 eight
                 murals
                 ;
                 yet
                 all
                 would
                 not
                 save
                 his
                 life
                 and
                 get
                 his
                 pardon
                 .
                 But
                 yet
                 in
                 these
                 things
                 the
                 supreme
                 power
                 is
                 so
                 free
                 from
                 laws
                 that
                 it
                 does
                 these
                 things
                 irregularly
                 ;
                 
                   Clementiam
                   liberum
                   habere
                   arbitrium
                
                 ,
                 said
                 
                   Seneca
                   ,
                   Clemency
                   hath
                   a
                   great
                   liberty
                   ,
                
                 and
                 
                   a
                   free
                   choice
                
                 :
                 but
                 they
                 are
                 oblig'd
                 onely
                 to
                 see
                 that
                 the
                 publick
                 be
                 not
                 prejudic'd
                 ,
                 and
                 that
                 every
                 private
                 interest
                 be
                 secur'd
                 by
                 causing
                 amends
                 to
                 be
                 made
                 to
                 the
                 injur'd
                 person
                 where
                 it
                 can
                 ;
                 and
                 then
                 it
                 is
                 true
                 of
                 every
                 supreme
                 Prince
                 which
                 Seneca
                 advis'd
                 Nero
                 often
                 to
                 remember
                 ,
                 
                   Occidere
                   contra
                   legem
                   nemo
                   potest
                   ;
                   servare
                   nemo
                   praeter
                   me
                   ,
                   No
                   man
                   at
                   all
                   can
                   put
                   a
                   man
                   to
                   death
                   against
                   the
                   law
                   ;
                   and
                   none
                   can
                   save
                   except
                   the
                   Prince
                   .
                
              
               
                 4.
                 
                 The
                 supreme
                 power
                 is
                 above
                 the
                 laws
                 ,
                 
                 *
                 because
                 he
                 can
                 dispense
                 ,
                 *
                 he
                 can
                 interpret
                 them
                 ,
                 *
                 and
                 he
                 can
                 abrogate
                 them
                 ,
                 *
                 he
                 can
                 in
                 time
                 of
                 necessity
                 govern
                 by
                 the
                 laws
                 of
                 reason
                 without
                 any
                 written
                 law
                 ,
                 *
                 and
                 he
                 is
                 the
                 Judge
                 of
                 the
                 necessity
                 .
                 Thus
                 the
                 Kings
                 of
                 Israel
                 had
                 power
                 over
                 the
                 judicial
                 laws
                 ,
                 though
                 of
                 the
                 Divine
                 sanction
                 .
                 For
                 God
                 forbad
                 that
                 the
                 corps
                 of
                 a
                 Malefactor
                 should
                 hang
                 after
                 sun-set
                 upon
                 the
                 accursed
                 tree
                 ;
                 but
                 yet
                 Maimonides
                 saies
                 that
                 the
                 King
                 
                   suspendit
                   &
                   relinquit
                   suspensos
                   diebus
                   multis
                   ,
                   he
                   hangs
                   them
                   and
                   leaves
                   them
                   hanging
                   for
                   many
                   daies
                
                 ;
                 when
                 it
                 is
                 necessary
                 by
                 such
                 terror
                 to
                 affright
                 the
                 growing
                 impiety
                 of
                 wicked
                 men
                 ;
                 that
                 is
                 ,
                 when
                 the
                 case
                 was
                 such
                 that
                 the
                 laws
                 were
                 capable
                 of
                 equity
                 or
                 interpretation
                 .
                 For
                 this
                 was
                 not
                 meerly
                 an
                 effect
                 of
                 his
                 power
                 ,
                 but
                 of
                 his
                 reason
                 too
                 .
                 It
                 was
                 a
                 custome
                 among
                 the
                 Jews
                 to
                 condemn
                 but
                 one
                 person
                 in
                 one
                 day
                 ,
                 unless
                 they
                 were
                 in
                 the
                 same
                 crime
                 ,
                 as
                 the
                 adulterer
                 and
                 the
                 adulteress
                 ;
                 but
                 the
                 King
                 might
                 condemn
                 many
                 at
                 once
                 when
                 it
                 was
                 for
                 the
                 interest
                 of
                 justice
                 and
                 the
                 republick
                 .
                 Thus
                 their
                 King
                 could
                 by
                 the
                 prerogative
                 of
                 his
                 Majesty
                 proceed
                 summarily
                 ,
                 sit
                 in
                 judgment
                 alone
                 without
                 assessors
                 ,
                 condemn
                 upon
                 the
                 testimony
                 of
                 one
                 ,
                 and
                 by
                 the
                 confession
                 of
                 the
                 party
                 ;
                 which
                 the
                 Sanhedrim
                 might
                 not
                 doe
                 ,
                 but
                 were
                 tied
                 to
                 acquit
                 him
                 that
                 confess'd
                 the
                 fact
                 .
                 Add
                 to
                 these
                 ,
                 *
                 the
                 Supreme
                 can
                 in
                 some
                 cases
                 be
                 Judge
                 and
                 witness
                 ;
                 that
                 is
                 ,
                 can
                 himself
                 condemn
                 a
                 criminal
                 for
                 what
                 himself
                 onely
                 saw
                 him
                 doe
                 .
                 He
                 can
                 also
                 be
                 Judge
                 in
                 his
                 own
                 case
                 ;
                 as
                 if
                 he
                 be
                 injur'd
                 ,
                 rail'd
                 upon
                 ,
                 defrauded
                 ,
                 or
                 the
                 like
                 :
                 all
                 which
                 are
                 powers
                 above
                 the
                 law
                 ,
                 and
                 here
                 were
                 to
                 be
                 nam'd
                 for
                 the
                 understanding
                 of
                 the
                 present
                 Rule
                 ;
                 but
                 how
                 they
                 are
                 to
                 be
                 conducted
                 is
                 of
                 distinct
                 and
                 special
                 consideration
                 ,
                 and
                 to
                 be
                 reserved
                 to
                 their
                 proper
                 places
                 .
                 I
                 end
                 this
                 whole
                 inquiry
                 with
                 that
                 of
                 Statius
                 ,
                 
                   
                     —
                     quid
                     enim
                     terrisque
                     poloque
                  
                   
                     Parendi
                     sine
                     lege
                     manet
                     ?
                     vice
                     cuncta
                     geruntur
                     .
                  
                   
                     Alternisque
                     premunt
                     propriis
                     sub
                     Regibus
                     omnis
                  
                   
                     Terra
                     :
                     premit
                     felix
                     Regum
                     diademata
                     Roma
                     :
                  
                   
                     Hanc
                     ducibus
                     fraenare
                     datum
                     ,
                     mox
                     crescit
                     in
                     illos
                  
                   
                     Imperium
                     Superis
                     —
                  
                
                 There
                 is
                 nothing
                 in
                 the
                 earth
                 but
                 is
                 under
                 a
                 law
                 and
                 tied
                 to
                 obedience
                 :
                 all
                 the
                 earth
                 are
                 under
                 Kings
                 ,
                 and
                 the
                 Kings
                 are
                 under
                 the
                 Romans
                 ,
                 and
                 the
                 Romans
                 under
                 their
                 Princes
                 ,
                 and
                 their
                 Princes
                 under
                 God
                 ;
                 who
                 rules
                 them
                 by
                 his
                 own
                 laws
                 ,
                 and
                 binds
                 them
                 to
                 rule
                 by
                 their
                 Countries
                 laws
                 ,
                 and
                 ties
                 them
                 to
                 doe
                 justice
                 ,
                 and
                 is
                 pleased
                 when
                 they
                 shew
                 mercy
                 .
                 But
                 as
                 they
                 are
                 
                 to
                 doe
                 justice
                 by
                 the
                 sentence
                 of
                 the
                 laws
                 ,
                 so
                 they
                 must
                 not
                 shew
                 mercy
                 against
                 law
                 ;
                 for
                 even
                 the
                 prerogative
                 of
                 Kings
                 is
                 by
                 law
                 ,
                 and
                 Kings
                 are
                 so
                 far
                 above
                 their
                 laws
                 ,
                 as
                 the
                 laws
                 themselves
                 have
                 given
                 leave
                 .
                 For
                 even
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   the
                   remission
                   of
                   the
                   rigor
                   of
                   the
                   law
                   ,
                
                 the
                 very
                 Chancery
                 and
                 ease
                 of
                 laws
                 is
                 by
                 law
                 established
                 .
              
            
             
               
                 RULE
                 III.
                 It
                 is
                 not
                 lawfull
                 for
                 Subjects
                 to
                 rebel
                 ,
                 or
                 to
                 take
                 up
                 arms
                 against
                 the
                 supreme
                 Power
                 of
                 the
                 Nation
                 ,
                 upon
                 any
                 pretence
                 whatsoever
                 .
              
               
                 WHen
                 Nehemiah
                 was
                 deputed
                 by
                 Artaxerxes
                 to
                 be
                 Governour
                 of
                 Judaea
                 ,
                 
                 and
                 had
                 commission
                 to
                 rebuild
                 Jerusalem
                 and
                 the
                 Temple
                 ,
                 the
                 neighbour
                 Kings
                 that
                 opposed
                 him
                 were
                 enemies
                 to
                 Artaxerxes
                 ,
                 because
                 Nehemiah
                 was
                 lieutenant
                 to
                 the
                 King.
                 
                   He
                   that
                   despiseth
                   me
                   ,
                   despiseth
                   him
                   that
                   sent
                   me
                   ,
                
                 saith
                 our
                 Blessed
                 Saviour
                 .
                 
                   Senatus
                   faciem
                   secum
                   attulerat
                   ,
                   auctoritatem
                   reipublicae
                   ,
                
                 said
                 Cicero
                 of
                 one
                 that
                 was
                 deputed
                 and
                 sent
                 from
                 the
                 Senate
                 .
                 He
                 had
                 the
                 gravity
                 of
                 the
                 Senate
                 and
                 the
                 authority
                 of
                 the
                 Commonwealth
                 .
                 Now
                 this
                 being
                 true
                 of
                 the
                 supreme
                 Power
                 in
                 every
                 Government
                 ,
                 that
                 it
                 is
                 
                   potestas
                   Dei
                   vicaria
                
                 ,
                 it
                 is
                 the
                 Minister
                 of
                 God
                 ,
                 appointed
                 by
                 him
                 ,
                 set
                 in
                 his
                 place
                 ,
                 invested
                 with
                 a
                 ray
                 of
                 his
                 Majesty
                 ,
                 intrusted
                 with
                 no
                 Power
                 but
                 his
                 ,
                 representing
                 none
                 but
                 him
                 ,
                 having
                 received
                 the
                 Sword
                 from
                 his
                 hand
                 ,
                 the
                 Power
                 of
                 life
                 and
                 death
                 from
                 his
                 warranty
                 ;
                 it
                 must
                 needs
                 follow
                 that
                 he
                 who
                 lifts
                 up
                 his
                 hand
                 against
                 that
                 supreme
                 Person
                 or
                 Authority
                 that
                 God
                 hath
                 appointed
                 over
                 him
                 is
                 impious
                 against
                 God
                 and
                 fights
                 against
                 him
                 .
                 This
                 the
                 Apostle
                 expresly
                 affirms
                 ,
                 and
                 there
                 needs
                 no
                 more
                 words
                 to
                 prove
                 the
                 Rule
                 ,
                 
                   He
                   that
                   resists
                   ,
                   resists
                   the
                   ordinance
                   of
                   God
                
                 *
                 .
                 He
                 does
                 not
                 say
                 ,
                 he
                 that
                 does
                 not
                 obey
                 is
                 disobedient
                 to
                 God
                 ,
                 for
                 that
                 is
                 not
                 true
                 .
                 Sometimes
                 it
                 is
                 necessary
                 not
                 to
                 obey
                 ,
                 as
                 it
                 hapned
                 to
                 the
                 captive
                 Jews
                 under
                 Nabuchodonosor
                 ,
                 and
                 to
                 the
                 Apostles
                 under
                 their
                 Princes
                 ;
                 they
                 could
                 not
                 obey
                 God
                 and
                 them
                 too
                 :
                 and
                 then
                 the
                 case
                 of
                 Conscience
                 was
                 soon
                 resolved
                 .
                 But
                 they
                 that
                 could
                 not
                 obey
                 ,
                 could
                 die
                 ;
                 they
                 could
                 goe
                 into
                 the
                 fire
                 ,
                 suffer
                 scourgings
                 and
                 imprisonments
                 ,
                 that
                 was
                 their
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 their
                 great
                 Sanctuary
                 ;
                 which
                 in
                 behalf
                 of
                 the
                 Christians
                 
                   Gregory
                   Nazianzen
                
                 thus
                 expresses
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   I
                   have
                   but
                   one
                   remedy
                   against
                   all
                   my
                   evils
                   ,
                   one
                   way
                   to
                   victory
                   ,
                   thanks
                   be
                   to
                   Christ
                   ,
                   I
                   can
                   die
                   for
                   him
                   :
                
                 that
                 's
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 obey
                 where
                 they
                 can
                 ,
                 and
                 where
                 they
                 cannot
                 to
                 be
                 sure
                 to
                 lie
                 down
                 under
                 the
                 burden
                 which
                 they
                 cannot
                 carry
                 .
                 For
                 though
                 in
                 some
                 cases
                 it
                 is
                 lawfull
                 not
                 to
                 obey
                 ,
                 yet
                 in
                 all
                 cases
                 it
                 is
                 necessary
                 not
                 to
                 resist
                 .
              
               
                 I
                 do
                 not
                 know
                 any
                 proposition
                 in
                 the
                 world
                 clearer
                 and
                 more
                 certain
                 in
                 Christianity
                 then
                 this
                 Rule
                 ,
                 
                 and
                 therefore
                 cannot
                 recount
                 any
                 greater
                 instance
                 of
                 humane
                 infirmity
                 then
                 that
                 some
                 wise
                 men
                 should
                 be
                 abus'd
                 into
                 a
                 contrary
                 perswasion
                 .
                 But
                 I
                 see
                 that
                 interest
                 and
                 passion
                 are
                 alwaies
                 the
                 greatest
                 arguments
                 ,
                 where
                 they
                 are
                 admitted
                 .
                 But
                 I
                 have
                 an
                 ill
                 task
                 to
                 write
                 Cases
                 of
                 Conscience
                 ,
                 if
                 such
                 things
                 as
                 these
                 shall
                 be
                 hard
                 to
                 be
                 
                 perswaded
                 :
                 for
                 there
                 are
                 very
                 few
                 things
                 in
                 which
                 any
                 man
                 is
                 to
                 hope
                 for
                 half
                 so
                 much
                 conviction
                 as
                 in
                 this
                 article
                 lies
                 before
                 him
                 in
                 every
                 topick
                 ;
                 and
                 if
                 I
                 should
                 determine
                 no
                 cases
                 but
                 upon
                 such
                 mighty
                 terms
                 as
                 can
                 be
                 afforded
                 in
                 this
                 question
                 ,
                 and
                 are
                 given
                 ,
                 and
                 yet
                 we
                 prevail
                 not
                 ,
                 I
                 must
                 never
                 hope
                 to
                 doe
                 any
                 service
                 to
                 any
                 interest
                 of
                 wisedome
                 or
                 peace
                 ,
                 of
                 justice
                 or
                 religion
                 .
                 And
                 therefore
                 I
                 am
                 clearly
                 of
                 opinion
                 that
                 no
                 man
                 who
                 can
                 think
                 it
                 lawful
                 to
                 fight
                 against
                 the
                 supreme
                 power
                 of
                 his
                 Nation
                 ,
                 can
                 be
                 fit
                 to
                 read
                 Cases
                 of
                 Conscience
                 ;
                 for
                 nothing
                 can
                 ever
                 satisfie
                 him
                 whose
                 Conscience
                 is
                 armour
                 of
                 proof
                 against
                 the
                 plain
                 and
                 easy
                 demonstrations
                 of
                 this
                 question
                 .
                 But
                 this
                 question
                 is
                 of
                 the
                 same
                 nature
                 as
                 all
                 clear
                 and
                 necessary
                 truths
                 ,
                 never
                 obscure
                 but
                 when
                 it
                 is
                 disputed
                 ;
                 certain
                 to
                 all
                 men
                 and
                 evident
                 if
                 they
                 will
                 use
                 their
                 own
                 eyes
                 ;
                 but
                 if
                 they
                 call
                 for
                 glasses
                 of
                 them
                 that
                 make
                 a
                 trade
                 of
                 it
                 ,
                 it
                 may
                 chance
                 not
                 to
                 prove
                 so
                 .
                 But
                 I
                 will
                 speak
                 of
                 it
                 with
                 all
                 easiness
                 and
                 simplicity
                 .
              
               
                 1.
                 
                 The
                 Scripture
                 is
                 plain
                 ,
                 
                 
                   Curse
                   not
                   the
                   King
                   ,
                   no
                   not
                   in
                   thy
                   thought
                   :
                
                 and
                 ,
                 
                 
                   I
                   counsel
                   thee
                   to
                   keep
                   the
                   Kings
                   Commandement
                   ,
                   and
                   that
                   in
                   regard
                   of
                   the
                   oath
                   of
                   God
                   —
                   for
                   he
                   doth
                   whatsoever
                   pleaseth
                   him
                   .
                   Where
                   the
                   word
                   of
                   a
                   King
                   is
                   ,
                
                 
                 
                   there
                   is
                   power
                   ,
                   and
                   who
                   may
                   say
                   unto
                   him
                   ,
                   What
                   does
                   thou
                   ?
                   Against
                   him
                   there
                   is
                   no
                   rising
                   up
                   .
                
                 There
                 are
                 many
                 more
                 excellent
                 words
                 in
                 the
                 Old
                 Testament
                 to
                 this
                 purpose
                 ;
                 but
                 nothing
                 can
                 be
                 plainer
                 then
                 these
                 dogmatically
                 to
                 establish
                 the
                 doctrine
                 of
                 the
                 Rule
                 .
                 No
                 man
                 can
                 question
                 him
                 ;
                 no
                 man
                 may
                 rise
                 up
                 against
                 him
                 ;
                 he
                 hath
                 power
                 ,
                 he
                 hath
                 all
                 power
                 ;
                 we
                 are
                 by
                 the
                 law
                 or
                 the
                 oath
                 of
                 God
                 bound
                 to
                 keep
                 his
                 Commandement
                 ;
                 and
                 after
                 all
                 ,
                 we
                 must
                 not
                 reproach
                 him
                 in
                 our
                 secret
                 thoughts
                 .
                 No
                 man
                 needs
                 this
                 last
                 precept
                 but
                 he
                 that
                 thinks
                 the
                 King
                 is
                 an
                 evil
                 man
                 ,
                 or
                 hath
                 done
                 wrong
                 :
                 but
                 suppose
                 he
                 have
                 ,
                 or
                 that
                 he
                 is
                 suppos'd
                 to
                 have
                 ,
                 yet
                 Curse
                 him
                 not
                 ,
                 
                   Doe
                   not
                   slight
                   him
                
                 ,
                 
                 so
                 it
                 is
                 in
                 the
                 Hebrew
                 ;
                 
                   Regi
                   ne
                   detrahas
                
                 ,
                 so
                 it
                 is
                 in
                 the
                 Vulgar
                 Latine
                 ,
                 
                   Disparage
                   not
                   the
                   King
                
                 :
                 but
                 the
                 Chaldee
                 paraphrase
                 addes
                 ,
                 
                   Even
                   in
                   thy
                   Conscience
                   ,
                   in
                   the
                   secrets
                   of
                   thy
                   heart
                   speak
                   not
                   evil
                   of
                   the
                   King
                   ,
                   and
                   in
                   the
                   closets
                   of
                   the
                   chambers
                   of
                   thy
                   house
                   speak
                   ,
                   not
                   evil
                   of
                   the
                   wise
                   man
                   ;
                   for
                   the
                   Angel
                
                 Raziel
                 
                   does
                   every
                   day
                   from
                   heaven
                   cry
                   out
                   upon
                   the
                   mount
                   of
                
                 Horeb
                 ,
                 
                   and
                   his
                   voice
                   passes
                   into
                   all
                   the
                   world
                   :
                   and
                
                 Eliahu
                 ,
                 
                   the
                   great
                   Priest
                   ,
                   flies
                   in
                   the
                   aire
                   of
                   heaven
                   like
                   a
                   winged
                   Eagle
                   ,
                   and
                   tells
                   the
                   words
                   which
                   are
                   spoken
                   in
                   corners
                   by
                   all
                   the
                   inhabitants
                   of
                   the
                   earth
                   .
                
                 By
                 the
                 way
                 I
                 onely
                 observe
                 this
                 ,
                 that
                 we
                 are
                 forbidden
                 to
                 
                   speak
                   evil
                   of
                   the
                   rich
                
                 or
                 the
                 mighty
                 man
                 ,
                 the
                 
                   wise
                   man
                
                 ,
                 so
                 the
                 Chaldee
                 calls
                 him
                 ,
                 that
                 is
                 ,
                 the
                 Princely
                 men
                 of
                 the
                 world
                 ,
                 the
                 Magistrates
                 and
                 Nobles
                 ,
                 whom
                 S.
                 Peter
                 calls
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Captains
                 or
                 
                   rulers
                   sent
                   by
                   the
                   King
                
                 :
                 of
                 these
                 we
                 must
                 say
                 no
                 evil
                 in
                 our
                 private
                 houses
                 ,
                 lest
                 a
                 bird
                 of
                 the
                 aire
                 ,
                 lest
                 that
                 which
                 hath
                 wings
                 ,
                 that
                 is
                 ,
                 lest
                 the
                 Angel
                 that
                 attends
                 us
                 orders
                 it
                 so
                 as
                 to
                 pass
                 into
                 publication
                 ;
                 for
                 the
                 government
                 of
                 the
                 other
                 world
                 reaches
                 strangely
                 even
                 to
                 us
                 ,
                 and
                 we
                 speak
                 not
                 a
                 word
                 in
                 vain
                 ,
                 but
                 by
                 the
                 Divine
                 providence
                 it
                 is
                 dispos'd
                 to
                 purposes
                 that
                 we
                 understand
                 not
                 .
                 But
                 when
                 he
                 speaks
                 of
                 the
                 King
                 or
                 the
                 supreme
                 ,
                 whom
                 S.
                 Peter
                 calls
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 then
                 it
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 call
                 him
                 not
                 accursed
                 in
                 thy
                 heart
                 ,
                 not
                 so
                 much
                 as
                 in
                 thy
                 thought
                 ;
                 which
                 because
                 it
                 is
                 only
                 perceiv'd
                 by
                 God
                 who
                 is
                 the
                 searcher
                 of
                 the
                 heart
                 ,
                 it
                 shews
                 plainly
                 that
                 as
                 Angels
                 take
                 care
                 of
                 the
                 rich
                 and
                 the
                 wise
                 ,
                 the
                 mighty
                 and
                 the
                 Nobles
                 ,
                 so
                 Kings
                 are
                 the
                 peculiar
                 care
                 of
                 God
                 ,
                 who
                 is
                 the
                 King
                 of
                 Kings
                 and
                 the
                 Lord
                 of
                 Lords
                 .
                 But
                 then
                 (
                 to
                 leave
                 all
                 curiosities
                 )
                 if
                 we
                 may
                 not
                 speak
                 or
                 think
                 reproachfully
                 of
                 the
                 King
                 ,
                 we
                 may
                 not
                 doe
                 that
                 which
                 
                 is
                 more
                 and
                 that
                 which
                 is
                 worse
                 :
                 and
                 I
                 think
                 there
                 needs
                 no
                 more
                 to
                 be
                 said
                 .
                 But
                 it
                 is
                 as
                 clear
                 all
                 the
                 way
                 .
              
               
                 In
                 the
                 New
                 Testament
                 ,
                 
                 sufficient
                 are
                 the
                 excellent
                 words
                 of
                 our
                 Blessed
                 Saviour
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   not
                   to
                   resist
                   evil
                
                 ,
                 that
                 is
                 ,
                 not
                 to
                 stand
                 against
                 it
                 ,
                 not
                 to
                 oppose
                 evil
                 to
                 evil
                 ;
                 which
                 obliges
                 all
                 Christians
                 that
                 at
                 least
                 without
                 the
                 magistrate
                 they
                 cause
                 no
                 return
                 of
                 evil
                 to
                 the
                 offending
                 person
                 ;
                 that
                 no
                 man
                 be
                 his
                 own
                 avenger
                 ,
                 for
                 vengeance
                 belongs
                 to
                 God
                 ,
                 and
                 he
                 hath
                 delegated
                 that
                 to
                 none
                 but
                 to
                 the
                 supreme
                 Magistrate
                 ,
                 who
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Gods
                   minister
                   to
                   be
                   a
                   revenger
                   of
                   wrath
                   under
                   him
                   .
                
                 Now
                 if
                 no
                 man
                 must
                 pay
                 evil
                 to
                 his
                 brother
                 that
                 hath
                 injur'd
                 him
                 but
                 by
                 the
                 hand
                 of
                 the
                 supreme
                 power
                 ,
                 how
                 can
                 it
                 be
                 possible
                 that
                 it
                 can
                 be
                 lawful
                 to
                 render
                 evil
                 for
                 evil
                 to
                 the
                 supreme
                 power
                 it self
                 ?
                 by
                 whose
                 hands
                 shall
                 that
                 be
                 done
                 ?
                 by
                 none
                 but
                 by
                 his
                 Superior
                 ,
                 who
                 is
                 God
                 alone
                 ,
                 who
                 will
                 take
                 care
                 to
                 punish
                 evil
                 Kings
                 sufficiently
                 :
                 onely
                 we
                 must
                 not
                 doe
                 it
                 ;
                 we
                 must
                 not
                 pray
                 him
                 to
                 doe
                 it
                 ;
                 for
                 that
                 is
                 expressly
                 against
                 the
                 words
                 of
                 Solomon
                 ,
                 that
                 's
                 
                   cursing
                   the
                   King
                   in
                   our
                   thought
                   ,
                
                 and
                 not
                 at
                 all
                 to
                 be
                 done
                 .
                 But
                 besides
                 this
                 there
                 are
                 many
                 more
                 things
                 spoken
                 by
                 our
                 Blessed
                 Lord
                 to
                 determine
                 us
                 in
                 this
                 affair
                 .
                 
                   Render
                   to
                   Cesar
                   the
                   things
                   that
                   are
                   Cesars
                
                 ;
                 and
                 to
                 Pilate
                 Christ
                 said
                 ,
                 
                   Thou
                   shouldest
                   have
                   no
                   power
                   over
                   me
                   unless
                   it
                   were
                   given
                   thee
                   from
                   above
                
                 ;
                 meaning
                 that
                 Cesars
                 power
                 ,
                 whose
                 Deputy
                 Pilate
                 was
                 ,
                 was
                 deriv'd
                 from
                 God
                 ,
                 and
                 consequently
                 that
                 ,
                 except
                 God
                 ,
                 none
                 is
                 greater
                 upon
                 Earth
                 then
                 Cesar
                 :
                 and
                 again
                 ,
                 
                   If
                   my
                   Kingdome
                   were
                   of
                   this
                   world
                   ,
                   my
                   servants
                   would
                   fight
                   for
                   me
                
                 ;
                 which
                 plainly
                 enough
                 confirms
                 the
                 power
                 of
                 the
                 Militia
                 in
                 the
                 supreme
                 Magistrate
                 ,
                 Christ
                 leaving
                 it
                 where
                 he
                 found
                 it
                 .
              
               
                 But
                 that
                 there
                 may
                 be
                 no
                 dispute
                 concerning
                 these
                 things
                 ,
                 
                 the
                 Apostles
                 ,
                 who
                 are
                 expounders
                 of
                 the
                 words
                 of
                 Christ
                 and
                 the
                 meaning
                 of
                 his
                 Spirit
                 ,
                 tell
                 us
                 plainly
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 be
                 subject
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   to
                   supreme
                   powers
                
                 ;
                 the
                 same
                 with
                 S.
                 Peter's
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   the
                   King
                   as
                   to
                   the
                   Supreme
                   ,
                
                 that
                 is
                 to
                 the
                 King
                 ,
                 if
                 he
                 be
                 a
                 King
                 indeed
                 ,
                 if
                 he
                 be
                 the
                 supreme
                 ;
                 to
                 be
                 subject
                 to
                 these
                 powers
                 ,
                 and
                 not
                 to
                 resist
                 ,
                 for
                 these
                 reasons
                 .
                 1.
                 
                 Because
                 this
                 supreme
                 power
                 is
                 ordain'd
                 of
                 God
                 :
                 2.
                 
                 Because
                 he
                 that
                 resists
                 ,
                 resists
                 God
                 whose
                 minister
                 the
                 Prince
                 is
                 :
                 3.
                 
                 Because
                 God
                 hath
                 arm'd
                 the
                 powers
                 which
                 he
                 ordain'd
                 with
                 a
                 sword
                 of
                 power
                 and
                 revenge
                 :
                 4.
                 
                 Because
                 it
                 is
                 for
                 our
                 good
                 that
                 we
                 submit
                 to
                 him
                 ;
                 for
                 he
                 is
                 Gods
                 minister
                 for
                 good
                 ,
                 that
                 is
                 ,
                 for
                 the
                 publick
                 good
                 ,
                 under
                 which
                 thine
                 is
                 comprehended
                 :
                 5.
                 
                 Because
                 it
                 is
                 necessary
                 ;
                 the
                 necessity
                 being
                 apparent
                 in
                 the
                 nature
                 of
                 the
                 thing
                 and
                 in
                 the
                 Commandement
                 of
                 God
                 :
                 6.
                 
                 Because
                 God
                 hath
                 bound
                 our
                 Conscience
                 to
                 it
                 :
                 7.
                 
                 He
                 hath
                 tied
                 this
                 band
                 upon
                 us
                 with
                 fear
                 also
                 :
                 and
                 8.
                 lastly
                 ,
                 because
                 whoever
                 does
                 not
                 obey
                 where
                 he
                 may
                 lawfully
                 ,
                 and
                 whosoever
                 does
                 in
                 any
                 case
                 resist
                 ,
                 shall
                 receive
                 damnation
                 to
                 himself
                 both
                 here
                 and
                 hereafter
                 ;
                 here
                 upon
                 the
                 stock
                 of
                 fear
                 ,
                 hereafter
                 upon
                 the
                 account
                 of
                 conscience
                 ;
                 for
                 both
                 for
                 fear
                 and
                 for
                 Conscience
                 we
                 must
                 obey
                 in
                 good
                 things
                 and
                 lawful
                 ,
                 &
                 we
                 must
                 not
                 resist
                 in
                 any
                 .
                 For
                 indefinitely
                 we
                 are
                 commanded
                 not
                 to
                 resist
                 ,
                 without
                 any
                 distinction
                 reservation
                 of
                 case
                 ;
                 and
                 
                   Ubi
                   lex
                   non
                   distinguit
                   ,
                   nemo
                   distinguere
                   debet
                   .
                
                 He
                 that
                 will
                 goe
                 about
                 to
                 be
                 wiser
                 then
                 the
                 law
                 ,
                 in
                 equity
                 will
                 not
                 be
                 better
                 then
                 a
                 fool
                 .
                 This
                 therefore
                 is
                 the
                 summe
                 of
                 S.
                 Pauls
                 discourse
                 ,
                 Rom.
                 13.
                 
                   per
                   totum
                
                 .
              
               
                 S.
                 Paul
                 was
                 the
                 Doctor
                 of
                 the
                 Gentiles
                 ,
                 
                 S.
                 Peter
                 of
                 the
                 Jews
                 :
                 and
                 therefore
                 this
                 doctrine
                 is
                 sufficiently
                 con●ign'd
                 to
                 all
                 the
                 world
                 :
                 for
                 S.
                 Peter
                 
                 hath
                 preach'd
                 this
                 doctrine
                 as
                 largely
                 as
                 S.
                 Paul
                 ,
                 
                 
                   Submit
                   your selves
                   to
                   every
                   ordinance
                   of
                   man
                   ,
                   for
                   the
                   Lord
                   ,
                
                 that
                 is
                 ,
                 for
                 his
                 sake
                 ,
                 upon
                 his
                 Commandement
                 and
                 for
                 his
                 honour
                 ;
                 these
                 ordinances
                 being
                 Gods
                 ordinances
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   they
                   are
                   ordain'd
                   by
                   God
                
                 ,
                 all
                 of
                 them
                 ,
                 the
                 King
                 principally
                 ,
                 his
                 captains
                 &
                 officers
                 which
                 he
                 hath
                 sent
                 ,
                 in
                 the
                 next
                 place
                 .
                 But
                 him
                 and
                 his
                 Ministers
                 we
                 must
                 receive
                 &
                 honour
                 and
                 obey
                 ,
                 &
                 submit
                 to
                 them
                 ;
                 for
                 it
                 is
                 Gods
                 case
                 &
                 his
                 Ministers
                 ;
                 God
                 &
                 his
                 Ministers
                 &
                 Lieutenants
                 ,
                 the
                 King
                 &
                 his
                 .
                 He
                 that
                 despises
                 him
                 whom
                 the
                 King
                 sends
                 ,
                 despises
                 the
                 King
                 ;
                 and
                 he
                 that
                 despises
                 him
                 whom
                 God
                 sends
                 or
                 makes
                 his
                 deputy
                 ,
                 despises
                 God.
                 Submit
                 therefore
                 ,
                 for
                 it
                 is
                 the
                 will
                 of
                 God
                 ;
                 Submit
                 ,
                 for
                 this
                 is
                 well-doing
                 ;
                 Submit
                 ,
                 for
                 so
                 
                   we
                   shall
                   put
                   to
                   silence
                   the
                   ignorance
                   of
                   foolish
                   men
                   :
                
                 Meaning
                 that
                 since
                 the
                 enemies
                 of
                 Christ
                 are
                 apt
                 to
                 speak
                 evil
                 things
                 of
                 you
                 ,
                 glad
                 would
                 they
                 be
                 if
                 they
                 had
                 cause
                 to
                 accuse
                 you
                 for
                 not
                 being
                 obedient
                 to
                 government
                 ;
                 and
                 some
                 are
                 ignorant
                 and
                 foolishly
                 pretend
                 the
                 liberty
                 and
                 priviledges
                 of
                 Saints
                 against
                 the
                 interests
                 of
                 obedience
                 ;
                 the
                 mouths
                 of
                 these
                 men
                 must
                 be
                 stopp'd
                 ,
                 and
                 you
                 must
                 submit
                 to
                 Kings
                 ,
                 that
                 you
                 may
                 please
                 God
                 and
                 confute
                 the
                 adversaries
                 .
                 Now
                 the
                 specification
                 of
                 this
                 great
                 duty
                 and
                 the
                 particular
                 case
                 of
                 Conscience
                 follows
                 ;
                 
                   Fear
                   God
                   ,
                   Honour
                   the
                   King
                   :
                   Servants
                   be
                   obedient
                   to
                   your
                   Masters
                   ;
                   not
                   onely
                   to
                   the
                   good
                   and
                   gentle
                   ,
                   but
                   also
                   to
                   the
                   froward
                   .
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   for
                   this
                   is
                   thank-worthy
                
                 :
                 and
                 this
                 is
                 full
                 to
                 the
                 question
                 in
                 hand
                 .
                 For
                 the
                 general
                 precept
                 which
                 S.
                 Peter
                 gave
                 is
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   submit
                   to
                   every
                   ordinance
                
                 ,
                 to
                 the
                 King
                 ,
                 to
                 his
                 Magistrates
                 or
                 deputies
                 &
                 captains
                 ,
                 and
                 lastly
                 submit
                 to
                 the
                 lowest
                 of
                 all
                 dominions
                 ,
                 even
                 servants
                 to
                 their
                 masters
                 ;
                 not
                 onely
                 to
                 the
                 good
                 and
                 gentle
                 ,
                 but
                 to
                 the
                 morose
                 and
                 harsh
                 .
                 Now
                 if
                 so
                 to
                 inferiour
                 masters
                 ,
                 whose
                 dominion
                 is
                 no
                 greater
                 then
                 their
                 interest
                 ,
                 &
                 their
                 interest
                 is
                 no
                 greater
                 then
                 their
                 price
                 ,
                 and
                 is
                 still
                 under
                 the
                 power
                 of
                 Kings
                 ;
                 much
                 more
                 to
                 Kings
                 or
                 to
                 the
                 supreme
                 power
                 .
                 *
                 And
                 indeed
                 even
                 subjection
                 to
                 Kings
                 is
                 the
                 gentlest
                 and
                 most
                 eligible
                 kind
                 of
                 
                   service
                   .
                   Then
                   would
                   my
                   servants
                   fight
                   ,
                
                 said
                 Christ
                 ,
                 meaning
                 it
                 of
                 the
                 subjects
                 of
                 his
                 Kingdome
                 :
                 and
                 Livy
                 cals
                 
                   populum
                   Romanum
                   servientem
                   cum
                   sub
                   Regibus
                   esset
                   ,
                
                 they
                 did
                 serve
                 their
                 Kings
                 .
                 *
                 And
                 indeed
                 as
                 the
                 Governments
                 of
                 the
                 world
                 then
                 were
                 ,
                 Kings
                 were
                 most
                 absolute
                 ,
                 and
                 the
                 people
                 intirely
                 subject
                 ,
                 and
                 far
                 from
                 liberty
                 :
                 and
                 therefore
                 this
                 of
                 servants
                 might
                 very
                 well
                 be
                 a
                 specification
                 and
                 a
                 particular
                 of
                 their
                 duty
                 to
                 Kings
                 &
                 Captains
                 ;
                 and
                 whether
                 it
                 were
                 or
                 no
                 ,
                 it
                 is
                 for
                 the
                 former
                 argument
                 [
                 
                   from
                   the
                   less
                   to
                   the
                   greater
                   affirmatively
                
                 ]
                 infinitely
                 certain
                 that
                 the
                 same
                 duty
                 is
                 due
                 to
                 Kings
                 though
                 harsh
                 and
                 cruel
                 :
                 for
                 indeed
                 there
                 were
                 then
                 none
                 else
                 ;
                 Nero
                 was
                 the
                 supreme
                 ,
                 and
                 he
                 was
                 none
                 of
                 the
                 best
                 that
                 ever
                 wore
                 purple
                 .
              
               
                 It
                 were
                 very
                 easy
                 to
                 draw
                 forth
                 more
                 arguments
                 from
                 Scripture
                 to
                 this
                 purpose
                 ;
                 
                 but
                 I
                 forbear
                 to
                 name
                 more
                 then
                 this
                 abundance
                 which
                 is
                 contain'd
                 in
                 these
                 now
                 cited
                 :
                 but
                 I
                 shall
                 not
                 omit
                 to
                 observe
                 that
                 the
                 Apostles
                 did
                 make
                 use
                 of
                 that
                 argument
                 which
                 I
                 urg'd
                 out
                 of
                 Solomon
                 ,
                 that
                 
                   we
                   are
                   not
                   to
                   speak
                   evil
                   of
                   the
                   King
                
                 ;
                 from
                 whence
                 the
                 unlawfulness
                 of
                 resisting
                 is
                 unanswerably
                 concluded
                 :
                 
                 for
                 S.
                 Jude
                 giving
                 the
                 character
                 of
                 the
                 worst
                 of
                 men
                 and
                 the
                 basest
                 of
                 hereticks
                 ,
                 reckons
                 up
                 in
                 the
                 bill
                 of
                 their
                 particulars
                 ,
                 that
                 
                   they
                   despise
                   dominion
                   and
                   speak
                   evil
                   of
                   dignities
                
                 ;
                 which
                 as
                 it
                 is
                 an
                 infallible
                 mark
                 of
                 an
                 evil
                 person
                 ,
                 so
                 it
                 is
                 a
                 using
                 of
                 a
                 Prince
                 worse
                 then
                 S.
                 Michael
                 the
                 Archangel
                 durst
                 use
                 the
                 Devil
                 ;
                 against
                 whom
                 ,
                 because
                 he
                 was
                 a
                 Spirit
                 of
                 an
                 higher
                 order
                 ,
                 though
                 foully
                 changed
                 ,
                 he
                 durst
                 not
                 bring
                 a
                 railing
                 accusation
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   a
                   judgment
                
                 or
                 
                   accusation
                   with
                   blasphemy
                   in
                   it
                
                 :
                 for
                 all
                 evil
                 language
                 of
                 our
                 Superior
                 is
                 no
                 better
                 then
                 blasphemy
                 ;
                 
                 
                   He
                   did
                   blaspheme
                   God
                   and
                   the
                   King
                   ,
                
                 was
                 the
                 crime
                 pretended
                 against
                 Naboth
                 .
              
               
                 If
                 from
                 the
                 plain
                 words
                 of
                 Scripture
                 we
                 descend
                 to
                 the
                 doctrine
                 and
                 practices
                 of
                 the
                 Church
                 of
                 God
                 ,
                 
                 we
                 shall
                 find
                 that
                 all
                 Christians
                 when
                 they
                 were
                 most
                 of
                 all
                 tempted
                 ,
                 when
                 they
                 were
                 persecuted
                 and
                 oppress'd
                 ,
                 kill'd
                 and
                 tormented
                 ,
                 spoil'd
                 of
                 their
                 goods
                 ,
                 and
                 cruelly
                 and
                 despitefully
                 us'd
                 ,
                 not
                 onely
                 did
                 not
                 rebel
                 when
                 they
                 had
                 power
                 and
                 numbers
                 ,
                 but
                 profess'd
                 it
                 to
                 be
                 unlawful
                 .
                 But
                 this
                 I
                 shall
                 draw
                 into
                 a
                 compendium
                 ;
                 because
                 it
                 being
                 but
                 matter
                 of
                 fact
                 ,
                 and
                 the
                 matter
                 in
                 Scripture
                 being
                 so
                 plain
                 that
                 it
                 needs
                 no
                 interpretation
                 ,
                 the
                 practice
                 and
                 doctrine
                 of
                 the
                 Church
                 ,
                 which
                 is
                 usually
                 the
                 best
                 commentary
                 ,
                 is
                 now
                 but
                 of
                 little
                 use
                 in
                 a
                 case
                 so
                 plain
                 .
                 But
                 this
                 also
                 is
                 as
                 plain
                 it self
                 ,
                 and
                 without
                 any
                 variety
                 ,
                 dissent
                 or
                 interruption
                 ,
                 universally
                 agreed
                 upon
                 ,
                 universally
                 practis'd
                 and
                 taught
                 ,
                 that
                 let
                 the
                 powers
                 set
                 over
                 us
                 be
                 what
                 they
                 will
                 ,
                 we
                 must
                 suffer
                 it
                 ,
                 and
                 never
                 right
                 our selves
                 .
                 Tertullian
                 boasts
                 with
                 confidence
                 ,
                 that
                 when
                 
                   Pescennius
                   Niger
                
                 in
                 Syria
                 ,
                 and
                 
                   Clodius
                   Albinus
                
                 in
                 France
                 and
                 Britanny
                 rebell'd
                 against
                 
                   Septimius
                   Severus
                
                 a
                 bloody
                 and
                 cruel
                 Emperour
                 ,
                 and
                 pretended
                 piety
                 and
                 publick
                 good
                 ,
                 yet
                 none
                 of
                 the
                 Christians
                 joyn'd
                 with
                 either
                 .
                 The
                 Theban
                 legion
                 in
                 the
                 18th
                 year
                 of
                 Diocletian
                 suffer'd
                 themselves
                 to
                 be
                 cut
                 in
                 pieces
                 every
                 man
                 ,
                 six
                 thousand
                 six
                 hundred
                 sixty
                 and
                 six
                 in
                 number
                 ,
                 by
                 Maximianus
                 the
                 Emperour
                 ;
                 no
                 man
                 in
                 that
                 great
                 advantage
                 of
                 number
                 and
                 order
                 and
                 provocation
                 lifting
                 up
                 their
                 hands
                 ,
                 
                 except
                 it
                 were
                 in
                 prayer
                 :
                 of
                 these
                 
                   Venantius
                   Fortunatus
                
                 hath
                 left
                 this
                 Memorial
                 ,
                 
                   
                     Queis
                     positis
                     gladiis
                     sunt
                     arma
                     è
                     dogmate
                     Pauli
                     ,
                  
                   
                     Nomine
                     pro
                     Christi
                     dulcius
                     esse
                     mori
                     .
                  
                   
                     Pectore
                     belligero
                     poterant
                     qui
                     vincere
                     ferro
                  
                   
                     Invitant
                     jugulis
                     vulnera
                     chara
                     suis.
                     
                  
                
                 They
                 laid
                 down
                 their
                 weapons
                 and
                 lift
                 up
                 their
                 arms
                 ;
                 they
                 prayed
                 and
                 died
                 in
                 order
                 :
                 and
                 this
                 they
                 did
                 according
                 to
                 the
                 doctrine
                 of
                 S.
                 Paul.
                 But
                 when
                 Julian
                 was
                 Emperour
                 ,
                 an
                 apostate
                 from
                 his
                 religion
                 ,
                 a
                 great
                 persecutor
                 of
                 the
                 Christians
                 ,
                 
                 and
                 who
                 by
                 his
                 cruelty
                 (
                 as
                 Nazianzen
                 observes
                 )
                 brought
                 the
                 commonwealth
                 it self
                 in
                 danger
                 ,
                 though
                 his
                 army
                 did
                 most
                 consist
                 of
                 Christians
                 ,
                 yet
                 they
                 had
                 arms
                 for
                 him
                 ,
                 but
                 none
                 against
                 him
                 ,
                 save
                 onely
                 that
                 by
                 prayers
                 and
                 tears
                 they
                 diverted
                 many
                 of
                 his
                 damnable
                 counsels
                 and
                 designs
                 .
                 But
                 the
                 particulars
                 are
                 too
                 many
                 to
                 recite
                 what
                 might
                 be
                 very
                 pertinent
                 to
                 this
                 question
                 from
                 Antiquity
                 .
                 I
                 shall
                 therefore
                 serve
                 the
                 interest
                 of
                 it
                 as
                 to
                 this
                 topick
                 by
                 pointing
                 out
                 the
                 writings
                 of
                 the
                 ancient
                 Doctors
                 where
                 they
                 have
                 given
                 testimony
                 to
                 this
                 great
                 article
                 of
                 our
                 religion
                 ,
                 which
                 who
                 please
                 may
                 find
                 in
                 
                   S.
                   Clement
                   constit
                   .
                   l.
                
                 7.
                 c.
                 17.
                 
                 
                   S.
                   Irenaeus
                   lib.
                
                 5.
                 
                 
                   Advers
                   .
                   haeres
                   .
                   c.
                
                 20.
                 
                 
                   Justin
                   Martyr
                   ,
                   Apolog.
                
                 2.
                 
                   ad
                   Antonin
                   .
                   Imperatorem
                   ,
                   Tertullian
                   ad
                   Scapulam
                   ,
                   &
                   Apolog.
                   adv
                   .
                   Gent.
                   cap.
                
                 30.
                 
                 
                   S.
                   Cyprian
                   ad
                   Demetrianum
                   ,
                   Hosius
                   apud
                   Athanas.
                   ad
                   solitariam
                   vitam
                   agentes
                   ,
                   Liberius
                   ibid.
                   S.
                   Hilary
                   ad
                   Imperat.
                   Constantium
                   ,
                   S.
                   Athanasius
                   ad
                   Antioch
                   .
                   quaest
                   .
                
                 55.
                 
                 
                   &
                   Apolog.
                   ad
                   Constant.
                   vide
                   etiam
                   factum
                   Basilii
                   in
                   Monodia
                   Nazianz.
                   inter
                   opuscula
                   Basilii
                   ,
                   Nazianzen
                   .
                
                 2.
                 
                   orat
                   .
                   contr
                   .
                   Julian
                   .
                   Optatus
                   Milevitanus
                   lib.
                
                 3.
                 
                   contr
                   .
                   Parmen
                   .
                   S.
                   Chrysostom
                   .
                   orat
                   .
                
                 2.
                 
                   ad
                   pop
                   .
                   Antioch
                   .
                   tom
                   .
                
                 6.
                 
                   edit
                   .
                   Savil.
                
                 *
                 
                   S.
                   Ambrose
                   Epist.
                
                 33.
                 
                   ad
                   Marcellinam
                   ,
                   S.
                   Cyril
                   .
                   in
                   Evang.
                   Johan
                   .
                   l.
                
                 12.
                 c.
                 36.
                 
                 
                   S.
                   Hieron
                   .
                   comment
                   .
                   in
                
                 2.
                 
                 
                   Dan.
                   S.
                   Augustin
                   .
                   lib.
                
                 4.
                 
                   de
                   civit
                   .
                   Dei
                   ,
                   c.
                
                 33.
                 
                   &
                   lib.
                
                 5.
                 c.
                 21.
                 
                   &
                   in
                   Psalm
                
                 .
                 124.
                 
                 *
                 
                   Anastasius
                   P.
                   epist.
                   unic
                   .
                   ad
                   Anastasium
                   Imper.
                   Symmachus
                   P.
                   ad
                   eundem
                   Anast.
                   Imp.
                   Leo
                   P.
                   ad
                   Leonem
                   Imperat.
                   &
                   epist.
                
                 13.
                 
                   ad
                   Pulcheriam
                   ,
                   S.
                   Gregor
                   .
                   Mag.
                   Epist.
                   l.
                
                 7.
                 ep
                 .
                 1.
                 
              
               
               
                 After
                 him
                 succeeded
                 (
                 Sabinianus
                 being
                 interpos'd
                 for
                 one
                 year
                 onely
                 )
                 Boniface
                 the
                 third
                 ,
                 
                 who
                 obtain'd
                 of
                 Phocas
                 to
                 be
                 called
                 universal
                 Bishop
                 :
                 since
                 when
                 
                   periit
                   virtus
                   Imperatorum
                   ,
                   periit
                   pietas
                   Pontificum
                   ,
                
                 saies
                 one
                 ,
                 
                   the
                   Kings
                   lost
                   their
                   strength
                   and
                   the
                   Bishops
                   lost
                   their
                   piety
                
                 ;
                 yet
                 in
                 the
                 descending
                 ages
                 God
                 wanted
                 not
                 many
                 worthy
                 persons
                 to
                 give
                 testimonies
                 to
                 this
                 great
                 truth
                 and
                 duty
                 .
                 Such
                 were
                 
                   Stephen
                   the
                   sixth
                
                 apud
                 
                   Baronium
                   tom
                
                 .
                 10.
                 
                 
                   A.
                   D.
                
                 885.
                 n.
                 11.
                 
                 
                   Gregorius
                   Turonensis
                   hist.
                   lib.
                
                 5.
                 cap.
                 1.
                 
                 
                   Concil
                   .
                   Toletan
                
                 .
                 5.
                 can
                 .
                 2.
                 
                 
                   &
                   Concilium
                   Toletan
                
                 .
                 6.
                 c.
                 14.
                 
                 
                   Fulgentius
                   parallel
                   .
                   ad
                   Thrasimundum
                   Regem
                   ,
                   Damascen
                   .
                   parallel
                   .
                
                 1.
                 c.
                 21.
                 
                 
                   V.
                   Bede
                   ,
                   lib.
                
                 4.
                 
                   expos
                   .
                   in
                   Samuel
                   .
                   Leo
                
                 4.
                 
                   cap.
                   de
                   capitulis
                   ,
                   dist
                
                 .
                 15.
                 
                 
                   S.
                   Bernard
                   epist.
                
                 221.
                 
                   to
                   Lewis
                   le
                   Gros
                   :
                   vide
                   etiam
                   epist.
                   Walthrami
                   Epis.
                   Nanumberg
                   .
                   quae
                   habetur
                   in
                   appendice
                   Mariani
                   Scoti
                   .
                
              
               
                 Now
                 it
                 is
                 very
                 observable
                 that
                 in
                 the
                 succession
                 of
                 about
                 six
                 Ages
                 ,
                 
                 in
                 which
                 the
                 Holy
                 Doctors
                 of
                 the
                 Church
                 gave
                 such
                 clear
                 testimony
                 of
                 the
                 necessity
                 of
                 obeying
                 even
                 the
                 worst
                 Princes
                 ,
                 and
                 many
                 thousands
                 of
                 holy
                 Christians
                 sealed
                 it
                 with
                 their
                 blood
                 ,
                 there
                 was
                 no
                 opposition
                 to
                 it
                 ;
                 and
                 none
                 of
                 any
                 reputation
                 ,
                 no
                 man
                 of
                 learning
                 did
                 any
                 thing
                 against
                 the
                 interest
                 or
                 the
                 honour
                 of
                 Princes
                 ,
                 excepting
                 onely
                 (
                 so
                 far
                 as
                 I
                 have
                 observed
                 )
                 
                   Lucifer
                   Calaritanus
                
                 ,
                 who
                 indeed
                 spake
                 rude
                 and
                 unbeseeming
                 words
                 of
                 Constantius
                 the
                 Arrian
                 Emperor
                 ;
                 but
                 that
                 he
                 may
                 lessen
                 nothing
                 of
                 the
                 universal
                 consent
                 to
                 this
                 doctrine
                 ,
                 
                 S.
                 Ambrose
                 does
                 lessen
                 very
                 much
                 of
                 his
                 reputation
                 ,
                 saying
                 that
                 through
                 he
                 was
                 with
                 the
                 true
                 believers
                 banished
                 for
                 religion
                 ,
                 yet
                 he
                 separated
                 himself
                 from
                 their
                 Communion
                 .
                 But
                 in
                 the
                 next
                 period
                 ,
                 I
                 mean
                 after
                 Gregory
                 the
                 Great
                 ,
                 it
                 was
                 not
                 unusual
                 for
                 the
                 Bishops
                 of
                 Rome
                 to
                 stirre
                 up
                 subjects
                 to
                 rebel
                 against
                 their
                 Princes
                 ,
                 and
                 from
                 them
                 came
                 the
                 first
                 great
                 declension
                 and
                 debauchery
                 of
                 the
                 glory
                 of
                 Christian
                 loyalty
                 and
                 subjection
                 to
                 their
                 Princes
                 ;
                 witness
                 those
                 sad
                 stories
                 of
                 P.
                 Gregory
                 the
                 seventh
                 ,
                 P.
                 Urban
                 and
                 Paschal
                 ,
                 who
                 stirred
                 up
                 the
                 Emperors
                 Son
                 against
                 the
                 Father
                 .
                 I
                 speak
                 it
                 to
                 this
                 purpose
                 ,
                 because
                 it
                 produc'd
                 an
                 excellent
                 epistle
                 from
                 the
                 Church-men
                 of
                 Liege
                 in
                 behalf
                 of
                 the
                 Emperor
                 and
                 of
                 their
                 Bishop
                 ,
                 who
                 with
                 his
                 Chapter
                 was
                 excommunicated
                 for
                 adhering
                 to
                 his
                 loyalty
                 ,
                 and
                 Robert
                 Earl
                 of
                 Flanders
                 commanded
                 by
                 the
                 Pope
                 to
                 destroy
                 him
                 and
                 all
                 his
                 Priests
                 .
                 But
                 in
                 behalf
                 of
                 Princes
                 &
                 the
                 duty
                 of
                 subjection
                 to
                 them
                 many
                 excellent
                 things
                 were
                 spoken
                 ,
                 divers
                 judgments
                 of
                 God
                 fearfully
                 falling
                 upon
                 rebellious
                 people
                 are
                 recited
                 ,
                 not
                 onely
                 in
                 that
                 Epistle
                 of
                 the
                 Clergy
                 of
                 Liege
                 ,
                 but
                 in
                 the
                 life
                 of
                 Henry
                 the
                 4
                 th
                 ,
                 
                 Emperor
                 ,
                 
                   in
                   fasciculo
                   rerum
                   sciend
                
                 .
                 published
                 at
                 Colen
                 .
                 From
                 all
                 these
                 Fathers
                 and
                 Ancient
                 Authors
                 now
                 cited
                 ,
                 
                   magnum
                   mundo
                   documentum
                   datum
                   est
                
                 (
                 that
                 I
                 may
                 use
                 the
                 words
                 of
                 the
                 Author
                 of
                 the
                 book
                 last
                 cited
                 )
                 
                   a
                   great
                   instruction
                   and
                   caution
                   is
                   given
                   to
                   the
                   whole
                   world
                   that
                   no
                   man
                   rise
                   up
                   against
                   his
                   Prince
                   .
                
                 For
                 all
                 these
                 Authors
                 give
                 clear
                 and
                 abundant
                 testimony
                 to
                 these
                 truths
                 ,
                 That
                 the
                 power
                 of
                 the
                 supreme
                 Magistrate
                 is
                 immediately
                 from
                 God
                 ,
                 *
                 That
                 it
                 is
                 subject
                 to
                 God
                 alone
                 ,
                 *
                 That
                 by
                 him
                 alone
                 it
                 is
                 to
                 be
                 judged
                 ,
                 *
                 That
                 he
                 is
                 the
                 governor
                 of
                 all
                 things
                 and
                 persons
                 within
                 his
                 dominions
                 ,
                 *
                 That
                 whosoever
                 speaks
                 reproachfully
                 of
                 him
                 cannot
                 be
                 innocent
                 ,
                 *
                 That
                 he
                 that
                 lifts
                 up
                 his
                 hand
                 against
                 him
                 strikes
                 at
                 the
                 face
                 of
                 God
                 ,
                 *
                 That
                 God
                 hath
                 confounded
                 such
                 persons
                 that
                 against
                 the
                 laws
                 of
                 God
                 ,
                 and
                 their
                 own
                 oaths
                 ,
                 and
                 the
                 natural
                 bonds
                 of
                 fidelity
                 ,
                 have
                 attempted
                 to
                 spoil
                 their
                 supreme
                 Lords
                 ,
                 That
                 Herman
                 and
                 Egbert
                 that
                 did
                 so
                 were
                 confounded
                 for
                 so
                 doing
                 ,
                 as
                 though
                 they
                 had
                 never
                 been
                 ,
                 That
                 Rudolphus
                 had
                 his
                 hand
                 cut
                 off
                 and
                 felt
                 divers
                 other
                 of
                 the
                 divine
                 judgments
                 for
                 this
                 impiety
                 .
                 And
                 this
                 being
                 the
                 constant
                 universal
                 doctrine
                 of
                 the
                 Church
                 of
                 God
                 for
                 1200.
                 years
                 ,
                 and
                 this
                 derived
                 from
                 the
                 plain
                 ,
                 the
                 express
                 ,
                 
                 the
                 frequent
                 sayings
                 and
                 Commandements
                 of
                 God
                 in
                 the
                 Old
                 and
                 New
                 Testament
                 ,
                 declared
                 by
                 his
                 Prophets
                 and
                 Apostles
                 ,
                 and
                 by
                 his
                 most
                 holy
                 Son
                 himself
                 ,
                 nothing
                 can
                 with
                 greater
                 certainty
                 determine
                 and
                 conduct
                 our
                 Conscience
                 then
                 this
                 Rule
                 .
                 For
                 the
                 confirmation
                 of
                 which
                 I
                 remember
                 S.
                 Bernard
                 tells
                 a
                 pretty
                 little
                 story
                 ,
                 in
                 a
                 Sermon
                 upon
                 these
                 words
                 of
                 Christ
                 ,
                 
                   I
                   am
                   the
                   Vine
                   :
                   Bene
                   quidam
                   Rex
                   cùm
                   percussus
                   humanâ
                   sagittâ
                   ,
                
                 &c.
                 
                 
                   It
                   was
                   well
                   said
                   of
                   a
                   King
                   who
                   being
                   wounded
                   with
                   a
                   barbed
                   arrow
                   ,
                
                 they
                 that
                 were
                 about
                 him
                 desired
                 he
                 would
                 suffer
                 himself
                 to
                 be
                 bound
                 till
                 the
                 head
                 were
                 cut
                 out
                 ,
                 because
                 the
                 least
                 motion
                 irregular
                 would
                 endanger
                 his
                 life
                 ;
                 he
                 answer'd
                 ,
                 
                   Regem
                   ligari
                   nullo
                   modo
                   decet
                   ,
                   A
                   King
                   must
                   at
                   no
                   hand
                   be
                   bound
                
                 ;
                 let
                 the
                 King
                 be
                 ever
                 safe
                 ,
                 but
                 let
                 his
                 power
                 be
                 at
                 liberty
                 .
                 I
                 end
                 this
                 topick
                 with
                 the
                 words
                 of
                 S.
                 Austin
                 and
                 of
                 the
                 sixth
                 Councel
                 of
                 Toledo
                 ,
                 
                 
                   Non
                   tribuamus
                   dandi
                   regni
                   atque
                   imperii
                   potestatem
                   nisi
                   vero
                   Deo
                   ,
                   Let
                   us
                   attribute
                   the
                   power
                   of
                   giving
                   the
                   right
                   of
                   empire
                   to
                   none
                   but
                   to
                   the
                   true
                   God
                   alone
                   .
                   Ille
                   unus
                   verus
                   Deus
                   qui
                   nec
                   judicio
                   nec
                   adjutorio
                   deserit
                   genus
                   humanum
                   ,
                   quando
                   velit
                   &
                   quantum
                   voluit
                   Romanis
                   regnum
                   dedit
                   :
                   qui
                   dedit
                   Assyriis
                   ,
                   vel
                   etiam
                   Persis
                   ;
                   qui
                   Mario
                   ,
                   ipse
                   Caio
                   Caesari
                   ;
                   qui
                   Augusto
                   ,
                   ipse
                   &
                   Neroni
                   ;
                   qui
                   Vespasiano
                   ,
                   vel
                   Patri
                   vel
                   Filio
                   ,
                   suavissimis
                   Imperatoribus
                   ,
                   ipse
                   &
                   Domitiano
                   crudelissimo
                   ;
                   &
                   ne
                   per
                   singulos
                   ire
                   necesse
                   sit
                   ,
                   qui
                   Constantino
                   Christiano
                   ,
                   ipse
                   Apostatae
                   Juliano
                   .
                   Hoc
                   planè
                   Deus
                   Unus
                   verus
                   regit
                   ,
                   &
                   gubernat
                   ut
                   placet
                   .
                   The
                   one
                   true
                   God
                   ,
                   who
                   never
                   leavs
                   mankind
                   destitute
                   of
                   right
                   and
                   help
                   ,
                   hath
                   given
                   a
                   kingdome
                   to
                   the
                
                 Romans
                 ,
                 
                   as
                   long
                   as
                   he
                   please
                   and
                   as
                   much
                   as
                   he
                   please
                   .
                   He
                   that
                   gave
                   the
                   supreme
                   power
                   to
                   the
                
                 Assyrians
                 ,
                 
                   he
                   also
                   gave
                   it
                   to
                   the
                
                 Persians
                 .
                 
                   He
                   that
                   gave
                   it
                   to
                
                 Marius
                 
                   a
                   common
                   Plebeian
                   ,
                   gave
                   it
                   to
                
                 Caius
                 Caesar
                 
                   who
                   was
                   a
                   Princely
                   person
                   .
                   The
                   same
                   authority
                   he
                   gave
                   to
                
                 Nero
                 
                   that
                   he
                   gave
                   to
                
                 Augustus
                 ;
                 
                   he
                   gave
                   as
                   much
                   power
                   and
                   Authority
                   to
                   the
                   most
                   cruel
                
                 Domitian
                 
                   as
                   he
                   gave
                   to
                
                 Vespasian
                 
                   and
                   to
                
                 Titus
                 
                   the
                   gentlest
                   and
                   the
                   sweetest
                   Princes
                   ;
                   and
                   to
                   be
                   short
                   ,
                   he
                   gave
                   the
                   Authority
                   to
                
                 Constantine
                 
                   the
                   Christian
                   ,
                   and
                   the
                   same
                   afterwards
                   to
                
                 Julian
                 
                   the
                   Apostate
                   :
                   for
                   this
                   great
                   affaire
                   he
                   rules
                   and
                   governs
                   as
                   he
                   please
                   .
                
              
               
                 But
                 all
                 this
                 is
                 no
                 more
                 then
                 what
                 natural
                 and
                 necessary
                 reason
                 does
                 teach
                 all
                 the
                 world
                 :
                 
                 
                   Hanc
                   Deus
                   &
                   melior
                   litem
                   natura
                   diremit
                   .
                
                 For
                 this
                 which
                 I
                 have
                 alleaged
                 from
                 the
                 Fathers
                 is
                 properly
                 a
                 religious
                 reason
                 .
                 It
                 is
                 Gods
                 power
                 which
                 is
                 in
                 the
                 supreme
                 Magistrate
                 ,
                 whether
                 he
                 be
                 good
                 or
                 bad
                 :
                 therefore
                 whoever
                 rebels
                 against
                 him
                 ,
                 rebels
                 against
                 the
                 power
                 and
                 dispensation
                 of
                 God
                 ;
                 and
                 to
                 this
                 there
                 is
                 nothing
                 reasonable
                 to
                 be
                 oppos'd
                 .
                 But
                 then
                 that
                 which
                 I
                 am
                 now
                 to
                 say
                 is
                 deriv'd
                 to
                 us
                 by
                 the
                 reason
                 that
                 every
                 man
                 carries
                 about
                 him
                 ,
                 by
                 the
                 very
                 law
                 of
                 Nature
                 .
                 
                   
                     Naturam
                     vero
                     appello
                     legem
                     Omnipotentis
                  
                   
                     Supremique
                     Patris
                     ,
                     quam
                     prima
                     ab
                     origine
                     rerum
                  
                   
                     Cunctis
                     imposuit
                     rebus
                     ,
                     jussitque
                     teneri
                  
                   
                     Inviolabiter
                     .
                     —
                  
                
                 By
                 the
                 law
                 of
                 Nature
                 I
                 mean
                 the
                 prime
                 law
                 of
                 God
                 which
                 he
                 unalterably
                 impos'd
                 upon
                 all
                 men
                 in
                 their
                 first
                 Creation
                 ,
                 that
                 by
                 reason
                 and
                 wise
                 discourses
                 they
                 should
                 govern
                 themselves
                 in
                 order
                 to
                 that
                 end
                 which
                 is
                 perfective
                 of
                 humane
                 nature
                 and
                 society
                 .
                 The
                 law
                 of
                 nature
                 is
                 the
                 law
                 of
                 God
                 which
                 is
                 reasonable
                 and
                 necessary
                 to
                 nature
                 :
                 now
                 by
                 this
                 law
                 or
                 necessary
                 reason
                 we
                 find
                 it
                 very
                 fit
                 that
                 we
                 should
                 devest
                 our selves
                 of
                 the
                 practice
                 and
                 exercise
                 of
                 some
                 rights
                 and
                 liberties
                 which
                 naturally
                 we
                 have
                 .
                 So
                 Aristotle
                 observes
                 ,
                 
                 
                   Homines
                   adductos
                   ratione
                   multa
                   praeter
                   mores
                   &
                   naturam
                   agere
                   ,
                   si
                   aliter
                   agi
                   melius
                   esse
                   sibi
                   persuaserint
                   ,
                   Men
                   doe
                   somethings
                   against
                   
                   their
                   natural
                   inclination
                   ,
                   if
                   by
                   natural
                   reason
                   they
                   find
                   it
                   best
                   to
                   doe
                   so
                   .
                
                 Now
                 Nature
                 having
                 permitted
                 every
                 man
                 to
                 defend
                 himself
                 as
                 well
                 as
                 he
                 can
                 against
                 violence
                 ,
                 did
                 by
                 an
                 early
                 experience
                 quickly
                 perceive
                 that
                 few
                 men
                 had
                 power
                 enough
                 to
                 doe
                 it
                 against
                 every
                 violent
                 man
                 ;
                 and
                 therefore
                 they
                 drew
                 into
                 societies
                 ,
                 gather'd
                 their
                 strength
                 ,
                 and
                 it
                 was
                 put
                 into
                 the
                 hands
                 of
                 them
                 who
                 by
                 a
                 joyn'd
                 strength
                 could
                 ,
                 and
                 by
                 promise
                 and
                 interest
                 and
                 duty
                 would
                 doe
                 it
                 :
                 and
                 by
                 this
                 means
                 the
                 societies
                 had
                 peace
                 ,
                 and
                 might
                 live
                 quietly
                 .
                 Now
                 the
                 natural
                 consequent
                 is
                 this
                 ,
                 that
                 if
                 all
                 our
                 power
                 is
                 united
                 and
                 intrusted
                 to
                 one
                 head
                 ,
                 we
                 must
                 not
                 keep
                 it
                 in
                 our
                 hands
                 .
                 If
                 the
                 supreme
                 power
                 be
                 the
                 avenger
                 ,
                 we
                 must
                 not
                 meddle
                 ;
                 if
                 he
                 be
                 Judge
                 ,
                 we
                 must
                 submit
                 ,
                 for
                 else
                 we
                 are
                 never
                 the
                 nearer
                 to
                 peace
                 .
                 For
                 when
                 we
                 were
                 so
                 many
                 single
                 persons
                 we
                 were
                 alwaies
                 in
                 warre
                 ,
                 but
                 by
                 unity
                 and
                 government
                 we
                 come
                 to
                 peace
                 :
                 therefore
                 whatever
                 we
                 could
                 doe
                 alone
                 ,
                 we
                 having
                 put
                 into
                 the
                 common
                 stock
                 ,
                 our
                 natural
                 right
                 of
                 defence
                 is
                 in
                 the
                 publick
                 hand
                 ,
                 and
                 there
                 it
                 must
                 remain
                 for
                 ever
                 ;
                 and
                 we
                 are
                 to
                 be
                 defended
                 by
                 the
                 laws
                 ,
                 and
                 they
                 onely
                 are
                 now
                 the
                 ministeries
                 of
                 peace
                 .
                 This
                 is
                 S.
                 Pauls
                 argument
                 ,
                 
                   I
                   exhort
                   that
                   prayers
                   and
                   supplications
                   be
                   made
                   for
                   all
                   men
                
                 ;
                 
                 
                   for
                   Kings
                   and
                   all
                   that
                   are
                   in
                   authority
                   ,
                   that
                   we
                   may
                   lead
                   a
                   quiet
                   and
                   a
                   peaceable
                   life
                   in
                   all
                   godliness
                   and
                   honesty
                   :
                
                 plainly
                 implying
                 that
                 the
                 security
                 and
                 peace
                 of
                 societies
                 depends
                 upon
                 the
                 power
                 and
                 authority
                 of
                 Kings
                 and
                 persons
                 in
                 eminency
                 and
                 trust
                 :
                 for
                 none
                 must
                 make
                 warre
                 but
                 he
                 that
                 does
                 it
                 for
                 all
                 mens
                 interest
                 ;
                 and
                 therefore
                 it
                 is
                 peace
                 with
                 all
                 that
                 are
                 under
                 government
                 :
                 but
                 then
                 that
                 which
                 is
                 designed
                 to
                 keep
                 peace
                 must
                 feel
                 to
                 warre
                 from
                 them
                 whom
                 it
                 is
                 designed
                 to
                 keep
                 in
                 peace
                 ,
                 that
                 they
                 may
                 not
                 feel
                 the
                 evils
                 of
                 warre
                 .
                 It
                 government
                 be
                 necessary
                 ,
                 it
                 is
                 necessary
                 that
                 we
                 should
                 obey
                 it
                 ;
                 if
                 we
                 must
                 obey
                 it
                 ,
                 we
                 must
                 not
                 judge
                 it
                 ;
                 if
                 we
                 must
                 not
                 judge
                 it
                 ,
                 we
                 may
                 not
                 endeavour
                 to
                 punish
                 it
                 :
                 and
                 there
                 is
                 nothing
                 in
                 the
                 world
                 a
                 greater
                 destruction
                 to
                 it
                 's
                 own
                 ends
                 ,
                 then
                 the
                 resisting
                 or
                 rebelling
                 against
                 government
                 ;
                 because
                 if
                 we
                 be
                 above
                 it
                 ,
                 how
                 are
                 we
                 subjects
                 ?
                 if
                 subjects
                 ,
                 how
                 are
                 we
                 it's
                 Judges
                 ?
                 if
                 no
                 Judges
                 ,
                 how
                 can
                 we
                 be
                 avengers
                 ?
                 if
                 no
                 avengers
                 ,
                 why
                 are
                 we
                 not
                 quiet
                 and
                 patient
                 ?
                 If
                 we
                 be
                 not
                 above
                 ,
                 we
                 are
                 below
                 ;
                 and
                 therefore
                 there
                 let
                 us
                 abide
                 :
                 but
                 if
                 we
                 be
                 above
                 ,
                 then
                 we
                 are
                 the
                 supreme
                 power
                 ;
                 and
                 then
                 it
                 is
                 all
                 one
                 .
                 That
                 which
                 is
                 said
                 all
                 this
                 while
                 concerns
                 the
                 subjects
                 ,
                 and
                 not
                 the
                 Supreme
                 ,
                 to
                 whom
                 by
                 our
                 natural
                 necessities
                 ,
                 by
                 a
                 general
                 contract
                 of
                 mankind
                 ,
                 by
                 the
                 law
                 of
                 nations
                 ,
                 by
                 the
                 command
                 of
                 God
                 ,
                 and
                 by
                 the
                 civil
                 laws
                 of
                 all
                 republicks
                 the
                 subject
                 is
                 bound
                 ,
                 
                 and
                 does
                 owe
                 obedience
                 and
                 maintenance
                 ,
                 and
                 honour
                 and
                 peace
                 .
                 
                   Generale
                   pactum
                   est
                   societatis
                   humanae
                   obedire
                   Regibus
                   suis
                   ,
                
                 said
                 S.
                 
                   Austin
                   ,
                   It
                   is
                   a
                   covenant
                   that
                   all
                   mankind
                   have
                   agreed
                   in
                   ,
                   to
                   be
                   obedient
                   to
                   their
                   Kings
                   .
                
              
               
                 But
                 all
                 this
                 is
                 true
                 :
                 
                 but
                 since
                 Kings
                 are
                 for
                 defence
                 and
                 Justice
                 ,
                 for
                 good
                 and
                 not
                 for
                 evil
                 ,
                 for
                 edification
                 and
                 not
                 for
                 destruction
                 ,
                 good
                 Kings
                 must
                 be
                 obeyed
                 ;
                 but
                 what
                 if
                 they
                 be
                 evil
                 and
                 unjust
                 ,
                 cruel
                 and
                 unreasonable
                 enemies
                 of
                 their
                 people
                 ,
                 and
                 enemies
                 of
                 mankind
                 ?
              
               
                 This
                 is
                 that
                 I
                 have
                 been
                 saying
                 all
                 this
                 while
                 ,
                 
                 that
                 let
                 him
                 be
                 what
                 he
                 will
                 ,
                 if
                 he
                 be
                 the
                 supreme
                 ,
                 he
                 is
                 superior
                 to
                 me
                 ,
                 and
                 I
                 have
                 nothing
                 to
                 doe
                 ,
                 but
                 something
                 to
                 suffer
                 ;
                 let
                 God
                 take
                 care
                 ,
                 if
                 he
                 please
                 ,
                 I
                 shall
                 be
                 quickly
                 remedied
                 ,
                 till
                 then
                 I
                 must
                 doe
                 as
                 well
                 as
                 I
                 can
                 .
                 For
                 if
                 there
                 be
                 any
                 case
                 in
                 which
                 the
                 subjects
                 may
                 resist
                 ,
                 who
                 shall
                 be
                 Judge
                 of
                 that
                 case
                 ?
                 can
                 this
                 case
                 be
                 evident
                 and
                 notorious
                 ?
                 and
                 does
                 it
                 alwaies
                 consist
                 in
                 indivisibili
                 ?
                 If
                 it
                 does
                 not
                 ,
                 then
                 many
                 things
                 are
                 like
                 it
                 ,
                 and
                 who
                 can
                 secure
                 that
                 the
                 subjects
                 shall
                 judge
                 right
                 ?
                 For
                 if
                 they
                 were
                 infallible
                 ,
                 yet
                 who
                 will
                 engage
                 that
                 
                 they
                 will
                 not
                 doe
                 amiss
                 ?
                 what
                 warrantly
                 have
                 we
                 against
                 the
                 ambition
                 and
                 the
                 passion
                 and
                 the
                 interest
                 of
                 the
                 reformers
                 of
                 supreme
                 powers
                 ?
                 And
                 is
                 it
                 not
                 better
                 to
                 suffer
                 inconvenience
                 from
                 one
                 then
                 from
                 every
                 one
                 that
                 please
                 ?
                 But
                 if
                 you
                 allow
                 one
                 case
                 ,
                 you
                 must
                 allow
                 as
                 many
                 as
                 can
                 be
                 reduc'd
                 to
                 it
                 ;
                 and
                 who
                 is
                 not
                 witty
                 enough
                 against
                 Governours
                 ,
                 to
                 find
                 excuses
                 enough
                 to
                 bring
                 them
                 down
                 ?
              
               
                 2.
                 
                 What
                 remedy
                 is
                 there
                 is
                 case
                 the
                 supreme
                 power
                 be
                 ill
                 administred
                 ?
                 
                 will
                 not
                 any
                 remedy
                 bring
                 greater
                 evils
                 then
                 the
                 particular
                 injustices
                 which
                 are
                 complain'd
                 of
                 ?
                 It
                 was
                 well
                 said
                 of
                 Xenophon
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   He
                   that
                   opposes
                   his
                   General
                
                 and
                 Prince
                 ,
                 
                 
                   opposes
                   his
                   own
                   safety
                
                 .
                 For
                 consider
                 ,
                 
                   what
                   order
                   can
                   be
                   in
                   a
                   family
                   ,
                   if
                   the
                   boys
                   rule
                   their
                   Fathers
                   and
                   rebel
                   against
                   their
                   command
                   ?
                   How
                   shall
                   the
                   sick
                   be
                   cur'd
                   ,
                   if
                   they
                   resist
                   the
                   advice
                   and
                   prescriptions
                   of
                   the
                   Physicians
                   ?
                   And
                   they
                   that
                   sail
                   are
                   like
                   to
                   suffer
                   shipwrack
                   ,
                   if
                   the
                   Boat
                   swain
                   and
                   the
                   Swabbers
                   and
                   the
                   boys
                   shall
                   contradict
                   the
                   Master
                   .
                   So
                   it
                   is
                   impossible
                   that
                   there
                   can
                   be
                   safety
                   in
                   a
                   common-wealth
                   ,
                   if
                   they
                   who
                   are
                   appointed
                   to
                   obey
                   shall
                   offer
                   to
                   rule
                   .
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   For
                   by
                   nature
                   it
                   is
                   necessary
                   and
                   profitable
                   and
                   order'd
                   accordingly
                   ,
                   that
                   one
                   should
                   rule
                   and
                   the
                   rest
                   should
                   be
                   obedient
                   .
                
              
               
                 And
                 therefore
                 these
                 wild
                 cases
                 are
                 not
                 to
                 be
                 pretended
                 against
                 that
                 which
                 natural
                 reason
                 and
                 natural
                 necessity
                 have
                 established
                 .
                 
                 We
                 cannot
                 suppose
                 a
                 King
                 that
                 should
                 endeavour
                 to
                 destroy
                 his
                 Kingdome
                 .
                 We
                 may
                 as
                 well
                 suppose
                 a
                 Father
                 to
                 kill
                 his
                 children
                 ,
                 and
                 that
                 therefore
                 in
                 some
                 cases
                 it
                 may
                 be
                 lawful
                 for
                 children
                 to
                 rebel
                 against
                 their
                 Fathers
                 ,
                 turn
                 them
                 out
                 of
                 doors
                 ,
                 &
                 ,
                 as
                 they
                 see
                 occasion
                 ,
                 cut
                 their
                 throats
                 that
                 the
                 inheritance
                 may
                 be
                 theirs
                 .
                 Whom
                 can
                 we
                 suppose
                 worse
                 then
                 Julian
                 ,
                 then
                 Domitian
                 ,
                 then
                 Nero
                 ?
                 and
                 yet
                 these
                 Princes
                 were
                 obeyed
                 ,
                 and
                 did
                 never
                 proceed
                 to
                 the
                 extremity
                 of
                 such
                 desperate
                 hostilities
                 :
                 Nay
                 Nero
                 ,
                 as
                 bad
                 as
                 he
                 was
                 ,
                 yet
                 when
                 he
                 was
                 kill'd
                 ,
                 was
                 quickly
                 miss'd
                 ;
                 for
                 in
                 a
                 few
                 moneths
                 three
                 Princes
                 succeeded
                 him
                 ,
                 and
                 there
                 was
                 more
                 blood
                 of
                 the
                 Citizens
                 spilt
                 in
                 those
                 few
                 moneths
                 then
                 in
                 Nero's
                 fourteen
                 year
                 .
                 And
                 who
                 please
                 both
                 for
                 their
                 pleasure
                 and
                 their
                 instruction
                 to
                 read
                 the
                 Encomium
                 of
                 Nero
                 written
                 by
                 the
                 incomparable
                 Cardan
                 ,
                 shall
                 find
                 that
                 the
                 worst
                 of
                 Princes
                 doe
                 much
                 more
                 good
                 then
                 they
                 doe
                 harm
                 .
                 But
                 ,
                 
                   semper
                   Corpori
                   grave
                   est
                   Caput
                   ,
                   the
                   head
                   alwaies
                
                 akes
                 ,
                 and
                 
                   is
                   a
                   burden
                   to
                   the
                   shoulders
                   ,
                
                 and
                 we
                 complain
                 much
                 of
                 every
                 little
                 disorder
                 .
                 Put
                 case
                 a
                 Prince
                 by
                 injustice
                 doe
                 violence
                 to
                 some
                 of
                 his
                 subjects
                 ,
                 what
                 then
                 ?
                 
                   Qui
                   unum
                   ,
                   qui
                   plures
                   occidit
                   ,
                   non
                   tamen
                   reip
                   .
                   laesae
                   reus
                   est
                   ,
                   sed
                   caedis
                   ,
                
                 said
                 Seneca
                 ,
                 It
                 is
                 not
                 the
                 killing
                 of
                 some
                 Citizens
                 that
                 destroyes
                 the
                 Commonwealth
                 :
                 and
                 there
                 are
                 not
                 many
                 Princes
                 that
                 proceed
                 so
                 far
                 as
                 to
                 doe
                 open
                 and
                 profess'd
                 wrong
                 to
                 the
                 lives
                 of
                 their
                 subjects
                 ;
                 but
                 many
                 subjects
                 have
                 done
                 violence
                 ,
                 open
                 and
                 apparent
                 ,
                 to
                 the
                 lives
                 of
                 their
                 Princes
                 ,
                 and
                 yet
                 the
                 subjects
                 are
                 aptest
                 to
                 complain
                 .
                 
                   Quis
                   Princeps
                   apud
                   nos
                   regnavit
                   è
                   Vi●ecomitum
                   aut
                   Sfortiadum
                   familia
                   quem
                   non
                   aliquis
                   Civis
                   noster
                   etiam
                   sine
                   causa
                   ,
                   sed
                   solâ
                   ambitione
                   ,
                   ferro
                   aggressus
                   sit
                   ?
                   pauci
                   certè
                   ,
                   Which
                   of
                   our
                   Princes
                   of
                   such
                   and
                   such
                   a
                   family
                   hath
                   not
                   been
                   set
                   upon
                   to
                   be
                   murder'd
                   by
                   some
                   of
                   their
                   Subjects
                   ,
                   without
                   cause
                   ,
                   but
                   meekly
                   out
                   of
                   ambition
                   ?
                   very
                   few
                   .
                
                 And
                 he
                 that
                 reads
                 
                   Hector
                   Boethius
                
                 his
                 history
                 of
                 Scotland
                 may
                 say
                 as
                 much
                 as
                 Cardan
                 ,
                 and
                 for
                 a
                 longer
                 time
                 .
                 Every
                 man
                 complains
                 of
                 Kings
                 and
                 Governours
                 ;
                 we
                 love
                 them
                 not
                 ,
                 and
                 then
                 every
                 little
                 thing
                 makes
                 him
                 a
                 Tyrant
                 :
                 but
                 it
                 is
                 in
                 this
                 case
                 as
                 in
                 the
                 case
                 of
                 women
                 (
                 saies
                 
                 
                   Albericus
                   Gentilis
                
                 )
                 we
                 cannot
                 be
                 without
                 them
                 ,
                 and
                 yet
                 we
                 are
                 not
                 pleas'd
                 when
                 we
                 are
                 tied
                 to
                 them
                 .
                 *
                 If
                 any
                 such
                 thing
                 could
                 happen
                 that
                 a
                 King
                 had
                 a
                 mind
                 to
                 destroy
                 his
                 people
                 ,
                 by
                 whom
                 should
                 he
                 doe
                 it
                 ?
                 He
                 alone
                 can
                 hardly
                 doe
                 it
                 ;
                 and
                 he
                 could
                 hardly
                 arm
                 his
                 people
                 against
                 themselves
                 .
                 But
                 what
                 should
                 he
                 get
                 by
                 it
                 ?
                 he
                 cannot
                 be
                 so
                 unreasonable
                 :
                 but
                 suppose
                 it
                 ,
                 what
                 then
                 ?
                 
                   Oppression
                   will
                   make
                   a
                   wise
                   man
                   mad
                
                 (
                 saith
                 Solomon
                 )
                 and
                 there
                 are
                 some
                 temptations
                 bigger
                 then
                 a
                 mans
                 strength
                 ;
                 and
                 this
                 would
                 be
                 one
                 of
                 them
                 ,
                 and
                 the
                 people
                 would
                 be
                 vext
                 into
                 the
                 sin
                 of
                 rebellion
                 ;
                 and
                 then
                 it
                 may
                 be
                 ,
                 God
                 would
                 cut
                 him
                 off
                 ,
                 and
                 punish
                 the
                 people
                 ;
                 and
                 here
                 would
                 be
                 calamity
                 enough
                 in
                 this
                 whole
                 entercourse
                 ,
                 but
                 nothing
                 lawful
                 .
                 For
                 we
                 have
                 nothing
                 dearer
                 to
                 us
                 then
                 our
                 lives
                 and
                 our
                 religion
                 ;
                 but
                 in
                 both
                 these
                 cases
                 we
                 find
                 whole
                 armies
                 of
                 Christians
                 dying
                 quietly
                 ,
                 and
                 suffering
                 persecution
                 without
                 murmur
                 .
                 *
                 But
                 it
                 cannot
                 be
                 done
                 ,
                 it
                 cannot
                 easily
                 be
                 suppos'd
                 that
                 an
                 evil
                 Prince
                 should
                 be
                 otherwise
                 then
                 one
                 that
                 is
                 cruel
                 and
                 unjust
                 ,
                 and
                 this
                 to
                 fall
                 upon
                 some
                 persons
                 :
                 for
                 let
                 him
                 be
                 lustfull
                 ,
                 he
                 shall
                 not
                 ravish
                 the
                 Common-wealth
                 ;
                 and
                 if
                 he
                 be
                 bloody
                 ,
                 his
                 sword
                 cannot
                 cut
                 off
                 very
                 great
                 numbers
                 ;
                 and
                 if
                 he
                 be
                 covetous
                 ,
                 he
                 will
                 not
                 take
                 away
                 all
                 mens
                 estates
                 :
                 but
                 if
                 a
                 warre
                 be
                 made
                 against
                 him
                 ,
                 these
                 evils
                 will
                 be
                 very
                 much
                 more
                 universal
                 ;
                 for
                 the
                 worst
                 of
                 Princes
                 that
                 ever
                 was
                 hath
                 obliged
                 a
                 great
                 many
                 ,
                 and
                 some
                 will
                 follow
                 him
                 out
                 of
                 duty
                 ,
                 some
                 for
                 fear
                 ,
                 some
                 for
                 honour
                 ,
                 and
                 some
                 for
                 hopes
                 ;
                 and
                 then
                 as
                 there
                 is
                 no
                 subject
                 that
                 complains
                 of
                 wrong
                 but
                 he
                 hath
                 under
                 the
                 government
                 receiv'd
                 more
                 right
                 then
                 wrong
                 ,
                 so
                 there
                 is
                 none
                 that
                 goes
                 to
                 doe
                 himself
                 right
                 ,
                 (
                 if
                 that
                 be
                 all
                 he
                 intends
                 ,
                 and
                 not
                 covetous
                 and
                 ambitious
                 designs
                 )
                 but
                 in
                 the
                 forcing
                 it
                 he
                 will
                 find
                 more
                 wrong
                 then
                 right
                 .
              
               
                 3.
                 
                 But
                 I
                 demand
                 ,
                 Are
                 there
                 no
                 persons
                 from
                 whom
                 if
                 we
                 receive
                 wrong
                 we
                 must
                 not
                 be
                 avenged
                 of
                 them
                 ?
                 
                 To
                 a
                 Christian
                 it
                 had
                 been
                 a
                 more
                 reasonable
                 inquiry
                 ,
                 whether
                 there
                 be
                 any
                 persons
                 of
                 whom
                 we
                 may
                 be
                 avenged
                 .
                 Certainly
                 there
                 are
                 none
                 of
                 whom
                 we
                 may
                 be
                 avenged
                 without
                 the
                 aid
                 or
                 leave
                 of
                 the
                 publick
                 power
                 .
                 But
                 what
                 if
                 our
                 Father
                 doe
                 us
                 wrong
                 ?
                 may
                 we
                 strike
                 him
                 ?
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   bear
                   our
                   Fathers
                
                 unjust
                 wrath
                 was
                 one
                 of
                 the
                 precepts
                 the
                 young
                 man
                 of
                 Eretria
                 had
                 learnt
                 of
                 Zeno
                 :
                 and
                 what
                 then
                 if
                 we
                 be
                 injur'd
                 by
                 the
                 publick
                 Father
                 ?
                 
                   Magno
                   animo
                   Regis
                   ,
                   velut
                   parentis
                   contumeliam
                   tulit
                
                 ;
                 it
                 was
                 said
                 of
                 
                   Lysimachus
                   :
                   &
                   ut
                   parentum
                   sa●vitiam
                   sic
                   Patriae
                   patiendo
                   ac
                   ferendo
                   leniendam
                   esse
                   ,
                
                 said
                 Livy
                 .
                 If
                 we
                 must
                 bear
                 with
                 our
                 Fathers
                 ,
                 
                 so
                 also
                 with
                 our
                 Princes
                 .
                 
                   Vi
                   regere
                   Patriam
                   aut
                   Parentes
                   ,
                   quanquam
                   &
                   possis
                   ,
                   &
                   delicta
                   corrigas
                   ,
                   importunum
                   est
                   ,
                
                 said
                 
                   Sallust
                   ,
                   Though
                   it
                   were
                   in
                   your
                   power
                   ,
                   though
                   you
                   might
                   reform
                   some
                   evils
                   ,
                   yet
                   to
                   rule
                   your
                   Parents
                   or
                   your
                   Prince
                   by
                   force
                   is
                   not
                   reasonable
                   .
                
                 And
                 it
                 was
                 an
                 excellent
                 saying
                 which
                 Cicero
                 had
                 from
                 Plato
                 .
                 
                 
                   Tantum
                   contendere
                   in
                   rep
                   .
                   oportet
                   quantum
                   probare
                   tuis
                   civibus
                   possis
                   ,
                   vim
                   neque
                   parenti
                   neque
                   patriae
                   afferri
                   oportere
                   .
                   Id
                   enim
                   Plato
                   jubet
                   ,
                   quem
                   ego
                   vehementer
                   sequor
                   :
                   &
                   qui
                   hanc
                   causam
                   sibi
                   fuisse
                   ait
                   reipublicae
                   non
                   attingendae
                   ,
                   quod
                   cum
                   offendisset
                   populum
                   Atheniensem
                   propè
                   jam
                   desipientem
                   senectute
                   ,
                   cumque
                   eum
                   nec
                   persuadendo
                   nec
                   cogendo
                   regi
                   posse
                   vidisset
                   ,
                   cum
                   persunderi
                   posse
                   dissideret
                   ,
                   cogi
                   f●●
                   esse
                   non
                   arbitraretur
                   ,
                   To
                   contend
                   and
                   fight
                   in
                   a
                   Common-wealth
                   can
                   never
                   be
                   approved
                   by
                   the
                   Citizens
                   :
                   strive
                   so
                   much
                   as
                   you
                   can
                   justify
                   :
                   but
                   you
                   must
                   offer
                   force
                   neither
                   to
                   your
                   parents
                   nor
                   to
                   your
                   country
                   ,
                   that
                   is
                   the
                   supreme
                   government
                   of
                   your
                   Country
                   .
                   And
                   when
                
                 Plato
                 
                   saw
                   the
                   people
                   of
                
                 Athens
                 
                   almost
                   doating
                   with
                   age
                   ,
                   he
                   despair'd
                   of
                   prevailing
                   upon
                   them
                   by
                   perswasion
                   ;
                   but
                   yet
                   to
                   compel
                   them
                   by
                   force
                   he
                   concluded
                   to
                   be
                   impious
                   .
                
                 But
                 can
                 any
                 man
                 loose
                 
                 by
                 patience
                 ?
                 hath
                 it
                 no
                 reward
                 ?
                 or
                 is
                 there
                 no
                 degrees
                 of
                 Counsel
                 in
                 it
                 ?
                 that
                 is
                 ,
                 Is
                 not
                 some
                 patience
                 acceptable
                 though
                 it
                 be
                 not
                 necessary
                 ?
                 shall
                 it
                 have
                 no
                 reward
                 ,
                 if
                 it
                 be
                 more
                 then
                 we
                 are
                 bound
                 to
                 ?
                 If
                 it
                 shall
                 be
                 rewarded
                 ,
                 though
                 it
                 be
                 greater
                 then
                 is
                 simply
                 necessary
                 ,
                 then
                 it
                 is
                 certain
                 ,
                 that
                 whatever
                 we
                 suffer
                 under
                 evil
                 Princes
                 ,
                 to
                 be
                 quiet
                 and
                 peaceable
                 is
                 infinitely
                 better
                 then
                 to
                 resist
                 :
                 For
                 that
                 shall
                 have
                 a
                 good
                 reward
                 ;
                 this
                 seldome
                 misses
                 an
                 ill
                 one
                 .
                 But
                 if
                 there
                 be
                 no
                 counsel
                 ,
                 no
                 degree
                 of
                 uncommanded
                 patience
                 ,
                 then
                 all
                 patience
                 is
                 necessary
                 ;
                 for
                 it
                 is
                 certain
                 none
                 is
                 sinne
                 :
                 for
                 Christ
                 was
                 glorified
                 by
                 suffering
                 the
                 greatest
                 injuries
                 ,
                 and
                 his
                 Martyrs
                 have
                 trodden
                 the
                 same
                 way
                 of
                 the
                 Cross
                 ;
                 and
                 so
                 must
                 we
                 if
                 God
                 calls
                 us
                 to
                 it
                 ,
                 if
                 we
                 will
                 be
                 his
                 Disciples
                 .
              
               
                 4.
                 
                 But
                 again
                 I
                 consider
                 ,
                 
                 Does
                 every
                 subject
                 that
                 is
                 a
                 wicked
                 man
                 forfeit
                 the
                 right
                 in
                 his
                 estate
                 ,
                 otherwise
                 then
                 law
                 appoints
                 ?
                 Is
                 dominion
                 founded
                 in
                 grace
                 ?
                 or
                 is
                 it
                 founded
                 in
                 law
                 and
                 labour
                 ,
                 in
                 succession
                 and
                 purchase
                 ?
                 And
                 is
                 it
                 not
                 so
                 in
                 Princes
                 ?
                 with
                 this
                 onely
                 difference
                 ,
                 that
                 their
                 rights
                 of
                 government
                 are
                 derived
                 from
                 God
                 immediately
                 ;
                 for
                 none
                 but
                 he
                 can
                 give
                 a
                 power
                 of
                 life
                 and
                 death
                 :
                 can
                 therefore
                 any
                 one
                 take
                 away
                 what
                 they
                 did
                 not
                 give
                 ?
                 or
                 can
                 a
                 supreme
                 Prince
                 loose
                 it
                 by
                 vice
                 ,
                 who
                 did
                 not
                 get
                 it
                 by
                 vertue
                 ,
                 but
                 by
                 gift
                 from
                 God
                 ?
                 If
                 a
                 law
                 were
                 made
                 to
                 devest
                 the
                 Prince
                 of
                 his
                 power
                 in
                 case
                 of
                 ill
                 government
                 ,
                 then
                 he
                 were
                 not
                 the
                 man
                 I
                 mean
                 ,
                 he
                 is
                 not
                 supreme
                 but
                 subordinate
                 ,
                 and
                 did
                 rule
                 precariously
                 ,
                 that
                 is
                 as
                 long
                 as
                 his
                 superior
                 judges
                 will
                 give
                 him
                 leave
                 .
                 But
                 for
                 the
                 supreme
                 he
                 is
                 sacred
                 and
                 immured
                 ,
                 just
                 as
                 the
                 utmost
                 orbs
                 of
                 heaven
                 are
                 uncircumscrib'd
                 ;
                 not
                 that
                 they
                 are
                 positively
                 infinite
                 ,
                 but
                 because
                 there
                 is
                 nothing
                 beyond
                 them
                 :
                 so
                 is
                 the
                 supreme
                 Magistrate
                 ,
                 nothing
                 is
                 above
                 him
                 but
                 God
                 :
                 and
                 therefore
                 in
                 his
                 case
                 we
                 may
                 use
                 the
                 words
                 of
                 
                   Livy
                   ,
                   si
                   quis
                   adversus
                   ea
                   fecisset
                   ,
                   nihil
                   ultrà
                   quam
                   improbè
                   factum
                   adjecit
                   lex
                   ,
                
                 If
                 he
                 does
                 any
                 thing
                 against
                 reason
                 and
                 justice
                 ,
                 there
                 is
                 no
                 more
                 to
                 be
                 said
                 but
                 that
                 it
                 was
                 ill
                 done
                 .
                 *
                 But
                 if
                 he
                 does
                 not
                 doe
                 his
                 duty
                 ,
                 that
                 's
                 no
                 warranty
                 for
                 me
                 not
                 to
                 doe
                 mine
                 ;
                 and
                 if
                 obedience
                 and
                 patience
                 be
                 a
                 duty
                 ,
                 then
                 the
                 one
                 is
                 as
                 necessary
                 ,
                 and
                 the
                 other
                 is
                 more
                 necessary
                 when
                 he
                 does
                 not
                 doe
                 what
                 he
                 ought
                 .
                 *
                 And
                 after
                 all
                 ,
                 the
                 supreme
                 power
                 in
                 every
                 Christian
                 republick
                 hath
                 no
                 power
                 to
                 kill
                 a
                 subject
                 without
                 law
                 ,
                 nor
                 to
                 spoil
                 him
                 of
                 his
                 goods
                 .
                 Therefore
                 neither
                 can
                 a
                 subject
                 kill
                 or
                 exauthorate
                 the
                 supreme
                 at
                 all
                 ;
                 for
                 there
                 is
                 no
                 law
                 to
                 doe
                 it
                 :
                 and
                 if
                 he
                 be
                 the
                 supreme
                 power
                 ,
                 he
                 is
                 also
                 law-giver
                 ,
                 and
                 therefore
                 will
                 make
                 no
                 such
                 law
                 against
                 himself
                 ;
                 and
                 if
                 he
                 did
                 ,
                 he
                 were
                 neither
                 wise
                 nor
                 just
                 .
              
               
                 Either
                 then
                 stop
                 all
                 pretences
                 ,
                 
                 or
                 admit
                 all
                 .
                 If
                 you
                 admit
                 any
                 case
                 in
                 which
                 the
                 subjects
                 may
                 fight
                 against
                 their
                 Prince
                 ,
                 you
                 must
                 admit
                 every
                 case
                 that
                 he
                 will
                 pretend
                 who
                 is
                 the
                 judge
                 of
                 one
                 .
                 But
                 because
                 Government
                 is
                 by
                 God
                 appointed
                 to
                 remedy
                 the
                 intolerable
                 evils
                 of
                 confusion
                 and
                 the
                 violence
                 and
                 tyranny
                 of
                 every
                 strong
                 villane
                 ,
                 we
                 must
                 keep
                 our selves
                 there
                 ;
                 for
                 if
                 we
                 take
                 the
                 sword
                 ,
                 or
                 the
                 power
                 ,
                 or
                 the
                 legislation
                 ,
                 or
                 the
                 Judicature
                 ,
                 or
                 the
                 impunity
                 from
                 the
                 Supreme
                 ,
                 we
                 return
                 to
                 that
                 state
                 of
                 evil
                 from
                 whence
                 we
                 were
                 brought
                 by
                 government
                 .
                 For
                 certain
                 it
                 is
                 ,
                 all
                 the
                 personal
                 mischiefs
                 and
                 injustices
                 done
                 by
                 an
                 evil
                 Prince
                 are
                 infinitely
                 more
                 tolerable
                 then
                 the
                 disorders
                 of
                 a
                 violent
                 remedy
                 against
                 him
                 .
                 If
                 there
                 be
                 not
                 a
                 
                   derniere
                   resort
                
                 ,
                 or
                 a
                 last
                 appeal
                 fixt
                 somewhere
                 ,
                 mischiefs
                 will
                 be
                 infinite
                 ;
                 but
                 the
                 evils
                 that
                 come
                 from
                 that
                 one
                 place
                 will
                 soon
                 be
                 numbred
                 ,
                 and
                 easier
                 suffered
                 and
                 cur'd
                 .
              
               
               
                 It
                 were
                 easie
                 to
                 adde
                 here
                 the
                 sentences
                 of
                 the
                 wise
                 heathen
                 to
                 this
                 very
                 purpose
                 ;
                 
                 for
                 though
                 religion
                 speakes
                 loudest
                 in
                 this
                 article
                 ,
                 yet
                 nature
                 her self
                 is
                 vocal
                 enough
                 :
                 but
                 I
                 have
                 remark'd
                 some
                 already
                 occasionally
                 ,
                 to
                 the
                 same
                 sense
                 with
                 that
                 of
                 
                   Tacitus
                   ,
                   Imperatores
                   bonos
                   voto
                   expetendos
                   ,
                   qualescunque
                   tolerandos
                   :
                
                 So
                 the
                 wiser
                 Romans
                 at
                 last
                 had
                 learnt
                 their
                 duty
                 .
                 The
                 same
                 also
                 was
                 the
                 sentence
                 of
                 the
                 Greeks
                 ;
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                
                 
                   We
                   must
                   patiently
                   suffer
                   the
                   follies
                   of
                   our
                   Rulers
                   .
                
                 So
                 did
                 the
                 Persians
                 ,
                 
                   
                     —
                     quamvis
                     crudelibus
                     ,
                     
                     aequè
                  
                   
                     Paretur
                     Dominis
                     ,
                  
                
                 
                   Though
                   the
                   Lords
                   be
                   cruel
                   ,
                   yet
                   you
                   must
                   obey
                   them
                   as
                   well
                   as
                   the
                   gentle
                   .
                
                 But
                 I
                 am
                 weary
                 of
                 so
                 long
                 telling
                 a
                 plain
                 story
                 .
                 He
                 that
                 is
                 not
                 determined
                 by
                 these
                 things
                 ,
                 I
                 suppose
                 will
                 desire
                 to
                 see
                 no
                 more
                 .
                 But
                 if
                 he
                 does
                 ,
                 he
                 may
                 please
                 to
                 see
                 many
                 more
                 particulars
                 in
                 Barclay
                 ,
                 in
                 Grotius
                 ,
                 in
                 
                   Monsieur
                   de
                   la
                   Noüe
                
                 ,
                 in
                 
                   Albericus
                   Gentilis
                
                 ,
                 in
                 
                   Scipio
                   Gentilis
                
                 ,
                 in
                 Bishop
                 Bilson
                 ,
                 in
                 
                   Petrus
                   Gregorius
                
                 &
                 Bodinus
                 .
                 I
                 conclude
                 ,
                 many
                 supreme
                 Princes
                 have
                 laid
                 aside
                 their
                 kingdomes
                 ,
                 and
                 have
                 exchang'd
                 them
                 for
                 honour
                 and
                 religion
                 ;
                 and
                 many
                 subjects
                 have
                 laid
                 aside
                 their
                 supreme
                 Princes
                 or
                 Magistrates
                 ,
                 and
                 have
                 exchanged
                 them
                 for
                 liberty
                 and
                 justice
                 .
                 But
                 the
                 one
                 got
                 ,
                 and
                 the
                 other
                 lost
                 .
                 They
                 had
                 real
                 advantages
                 ;
                 and
                 these
                 had
                 words
                 in
                 present
                 ,
                 and
                 repentance
                 in
                 reversion
                 .
              
            
             
               
                 RULE
                 IV.
                 The
                 Supreme
                 Civil
                 Power
                 is
                 also
                 Supreme
                 Governour
                 over
                 all
                 persons
                 and
                 in
                 all
                 causes
                 Ecclesiastical
                 .
              
               
                 IF
                 this
                 Rule
                 were
                 not
                 of
                 great
                 necessity
                 for
                 the
                 conduct
                 of
                 Conscience
                 ,
                 
                 as
                 being
                 a
                 measure
                 of
                 determining
                 all
                 questions
                 concerning
                 the
                 Sanction
                 of
                 and
                 obedience
                 to
                 all
                 Ecclesiastical
                 lawes
                 ,
                 the
                 duty
                 of
                 Bishops
                 and
                 Priests
                 to
                 their
                 Princes
                 ,
                 the
                 necessity
                 of
                 their
                 paying
                 tribute
                 ,
                 and
                 discharging
                 the
                 burdens
                 and
                 relieving
                 the
                 necessities
                 of
                 the
                 Republick
                 ,
                 I
                 should
                 have
                 been
                 unwilling
                 to
                 have
                 medled
                 with
                 it
                 ;
                 because
                 it
                 hath
                 so
                 fierce
                 opposition
                 from
                 the
                 bigots
                 of
                 two
                 parties
                 ,
                 the
                 Guelphs
                 and
                 the
                 Gibellines
                 ,
                 from
                 Rome
                 and
                 from
                 Scotland
                 ,
                 from
                 S.
                 Peter
                 and
                 S.
                 Andrew
                 ,
                 the
                 Papist
                 and
                 the
                 Presbyterian
                 :
                 and
                 they
                 have
                 plac'd
                 all
                 their
                 great
                 interest
                 and
                 their
                 greatest
                 passions
                 upon
                 this
                 question
                 ,
                 and
                 use
                 not
                 to
                 be
                 very
                 kind
                 to
                 any
                 man
                 that
                 shall
                 at
                 all
                 oppose
                 them
                 .
              
               
                 2.
                 
                 From
                 the
                 Church
                 of
                 Rome
                 we
                 have
                 many
                 learned
                 men
                 ,
                 
                 servants
                 of
                 the
                 Pope
                 ,
                 who
                 affirm
                 that
                 all
                 Government●
                 Ecclesiastical
                 belongs
                 to
                 him
                 ;
                 that
                 he
                 onely
                 can
                 make
                 lawes
                 of
                 Religion
                 ,
                 that
                 in
                 that
                 he
                 hath
                 a
                 compulsory
                 over
                 Kings
                 ,
                 who
                 are
                 his
                 subjects
                 ,
                 dependant
                 upon
                 him
                 ,
                 by
                 him
                 to
                 be
                 commanded
                 in
                 matters
                 of
                 religion
                 ;
                 to
                 which
                 all
                 temporalties
                 are
                 so
                 subordinate
                 ,
                 that
                 if
                 not
                 directly
                 ,
                 (
                 as
                 some
                 of
                 them
                 say
                 )
                 yet
                 indirectly
                 ,
                 as
                 most
                 of
                 them
                 say
                 ,
                 
                   in
                   ordine
                   ad
                   Spirituale
                   bonum
                
                 ,
                 for
                 the
                 good
                 of
                 the
                 Church
                 
                 and
                 of
                 religion
                 he
                 can
                 dispose
                 of
                 them
                 .
                 The
                 great
                 defenders
                 of
                 this
                 doctrine
                 are
                 a
                 Bellarmine
                 and
                 b
                 Baronius
                 ,
                 c
                 Harding
                 and
                 d
                 
                   Eudaemon
                   Johannes
                
                 ,
                 e
                 Fevardentius
                 and
                 f
                 Mariana
                 ,
                 g
                 Boucher
                 and
                 h
                 Ficklerus
                 ,
                 i
                 
                   Alexander
                   Carerius
                
                 and
                 k
                 
                   D.
                   Marta
                
                 ,
                 l
                 Doleman
                 ,
                 and
                 generally
                 the
                 Jesuits
                 ,
                 and
                 all
                 the
                 Canonists
                 .
              
               
                 On
                 the
                 other
                 side
                 ,
                 
                 the
                 Presbytery
                 pretends
                 mightily
                 to
                 the
                 scepter
                 of
                 Jesus
                 Christ
                 ,
                 as
                 the
                 Pope
                 does
                 to
                 the
                 Keyes
                 of
                 S.
                 Peter
                 ,
                 and
                 they
                 will
                 have
                 all
                 Kings
                 submit
                 to
                 that
                 ;
                 as
                 there
                 is
                 all
                 the
                 reason
                 in
                 the
                 world
                 they
                 should
                 :
                 but
                 by
                 this
                 scepter
                 of
                 Christ
                 they
                 mean
                 their
                 own
                 classical
                 meetings
                 ,
                 and
                 the
                 Government
                 that
                 themselves
                 have
                 set
                 up
                 the
                 other
                 day
                 ;
                 to
                 which
                 the
                 first
                 inventer
                 of
                 it
                 was
                 at
                 first
                 forc'd
                 pitifully
                 to
                 beg
                 suffrages
                 of
                 allowance
                 ,
                 and
                 that
                 it
                 might
                 be
                 endur'd
                 ;
                 but
                 as
                 ill
                 weeds
                 use
                 to
                 doe
                 ,
                 it
                 quickly
                 grew
                 up
                 to
                 that
                 height
                 ,
                 that
                 like
                 the
                 Bramble
                 it
                 would
                 be
                 King
                 ,
                 and
                 all
                 the
                 birds
                 and
                 beasts
                 must
                 come
                 under
                 the
                 shadow
                 of
                 it
                 .
                 The
                 great
                 Masters
                 of
                 this
                 invention
                 after
                 Calvin
                 are
                 m
                 Beza
                 ,
                 n
                 Cartwright
                 ,
                 o
                 
                   Lambertus
                   Danaeus
                
                 ,
                 p
                 
                   Gellius
                   Snecanus
                
                 ,
                 q
                 
                   Guil.
                   Bucanus
                
                 ,
                 r
                 
                   Hermannus
                   Renecherus
                
                 ,
                 s
                 Buchanan
                 ,
                 t
                 
                   Christopher
                   Goodman
                
                 ,
                 u
                 
                   Brutus
                   Celta
                
                 ,
                 w
                 
                   Francisc.
                   Hottoman
                
                 ,
                 the
                 Author
                 of
                 the
                 Book
                 called
                 
                   Speculum
                   tyrannidis
                   Philippi
                   Regis
                
                 ,
                 x
                 and
                 the
                 Dialogues
                 of
                 Philadelphus
                 :
                 and
                 if
                 any
                 one
                 would
                 see
                 more
                 of
                 these
                 ,
                 he
                 may
                 find
                 enough
                 of
                 them
                 in
                 the
                 writings
                 of
                 that
                 Excellent
                 and
                 Prudent
                 Prelate
                 Dr
                 Bancroft
                 Archbishop
                 of
                 Canterbury
                 .
              
               
                 Concerning
                 the
                 pretences
                 of
                 the
                 Church
                 of
                 Rome
                 ,
                 
                 they
                 are
                 as
                 invalid
                 as
                 can
                 be
                 wish●t
                 .
                 For
                 although
                 there
                 are
                 some
                 overtures
                 of
                 Scripture
                 made
                 ,
                 as
                 
                   Tibi
                   dabo
                   claves
                
                 ,
                 and
                 
                   Ecce
                   duo
                   gladii
                
                 ,
                 and
                 
                   Pasce
                   oves
                
                 ,
                 which
                 are
                 strange
                 arguments
                 to
                 considering
                 persons
                 to
                 prove
                 the
                 Pope
                 superiour
                 to
                 Kings
                 ,
                 (
                 and
                 concerning
                 them
                 I
                 shall
                 not
                 need
                 to
                 use
                 any
                 argument
                 ,
                 but
                 set
                 down
                 the
                 words
                 of
                 the
                 Bishop
                 of
                 Maestricht
                 in
                 an
                 excellent
                 oration
                 of
                 his
                 recorded
                 by
                 Aventine
                 .
                 
                 
                   Ambitiosi
                   &
                   superbi
                   sunt
                   qui
                   illud
                   Domini
                   Deique
                   nostri
                   elogium
                   ,
                   Quodcunque
                   solveris
                   super
                   terram
                   ,
                
                 &c.
                 
                   &
                   quodcunque
                   ligaveris
                   erit
                   ligatum
                
                 ,
                 &c.
                 
                   perfrictâ
                   fronte
                   interpretando
                   adulterant
                   ,
                   suae
                   libidini
                   servire
                   cogunt
                   ,
                   &
                   nobis
                   ceu
                   pueris
                   ,
                   &
                   omnium
                   rerum
                   imperitis
                   ,
                   astu
                   illudere
                   student
                   ,
                
                 They
                 that
                 expound
                 such
                 words
                 of
                 Christ
                 to
                 serve
                 their
                 pride
                 or
                 lust
                 of
                 Empire
                 are
                 impudent
                 ,
                 and
                 think
                 us
                 to
                 be
                 fools
                 and
                 children
                 ,
                 and
                 fit
                 to
                 be
                 cosen'd
                 and
                 fool'd
                 out
                 of
                 our
                 senses
                 :
                 )
                 yet
                 these
                 were
                 made
                 no
                 use
                 of
                 to
                 any
                 such
                 purpose
                 for
                 many
                 Ages
                 after
                 the
                 Apostles
                 death
                 ;
                 and
                 therefore
                 upon
                 wiser
                 accounts
                 they
                 cause
                 this
                 great
                 article
                 to
                 rely
                 upon
                 some
                 prudential
                 motives
                 ,
                 and
                 some
                 great
                 precedents
                 and
                 examples
                 .
                 The
                 particulars
                 I
                 shall
                 consider
                 in
                 the
                 following
                 numbers
                 :
                 but
                 that
                 which
                 here
                 lies
                 in
                 my
                 way
                 is
                 their
                 great
                 boast
                 of
                 the
                 fact
                 of
                 Pope
                 Zachary
                 deposing
                 Childeric
                 King
                 of
                 France
                 in
                 the
                 year
                 750
                 ,
                 and
                 appointing
                 Pepin
                 the
                 Kings
                 Marshall
                 to
                 be
                 King
                 in
                 his
                 Room
                 .
                 Upon
                 the
                 warranty
                 of
                 this
                 Example
                 Gregory
                 the
                 7th
                 endeavour'd
                 to
                 justify
                 his
                 proceedings
                 against
                 the
                 Emperour
                 Henry
                 4th
                 .
                 
                 Bellarmine
                 will
                 not
                 endure
                 with
                 patience
                 to
                 hear
                 that
                 any
                 one
                 did
                 this
                 feat
                 but
                 the
                 Pope
                 onely
                 ;
                 and
                 on
                 all
                 hands
                 they
                 contend
                 mightily
                 that
                 it
                 was
                 he
                 ,
                 and
                 not
                 the
                 Nobles
                 and
                 people
                 of
                 France
                 .
                 They
                 indeed
                 were
                 willing
                 but
                 they
                 had
                 no
                 authority
                 ,
                 therefore
                 they
                 appeal'd
                 to
                 him
                 as
                 the
                 Ordinary
                 Judge
                 ;
                 and
                 he
                 declared
                 for
                 Pepin
                 ,
                 and
                 God
                 declared
                 for
                 that
                 Judgement
                 that
                 it
                 was
                 according
                 to
                 his
                 will
                 :
                 for
                 the
                 event
                 was
                 blessed
                 ,
                 Pepin
                 was
                 prosperous
                 ,
                 and
                 his
                 son
                 Charles
                 the
                 Great
                 grew
                 a
                 mighty
                 Prince
                 ,
                 and
                 France
                 a
                 
                 potent
                 Empire
                 ,
                 and
                 Religion
                 and
                 the
                 Church
                 had
                 great
                 increment
                 and
                 more
                 advantages
                 then
                 before
                 or
                 since
                 .
              
               
                 But
                 when
                 men
                 judge
                 of
                 actions
                 by
                 the
                 events
                 ,
                 
                 they
                 onely
                 shew
                 themselves
                 willing
                 to
                 be
                 cosen'd
                 by
                 prosperity
                 ,
                 and
                 that
                 they
                 will
                 endure
                 nothing
                 that
                 hath
                 affliction
                 with
                 it
                 ;
                 but
                 so
                 they
                 become
                 advocates
                 for
                 the
                 greatest
                 villanies
                 ,
                 because
                 they
                 could
                 never
                 come
                 to
                 their
                 greatnesse
                 if
                 they
                 were
                 unprosperous
                 .
                 And
                 therefore
                 there
                 is
                 no
                 judging
                 of
                 lawful
                 or
                 unlawful
                 by
                 the
                 event
                 ,
                 till
                 the
                 last
                 event
                 be
                 tried
                 :
                 and
                 at
                 the
                 day
                 of
                 our
                 death
                 and
                 at
                 the
                 day
                 of
                 Judgement
                 ,
                 the
                 event
                 of
                 things
                 is
                 the
                 best
                 argument
                 and
                 the
                 best
                 trial
                 of
                 right
                 and
                 wrong
                 .
                 But
                 besides
                 this
                 ,
                 the
                 folly
                 of
                 these
                 men
                 is
                 infinitely
                 seen
                 in
                 this
                 very
                 instance
                 .
                 For
                 it
                 is
                 no
                 wonder
                 that
                 the
                 Church
                 of
                 Rome
                 was
                 prosperous
                 and
                 did
                 thrive
                 upon
                 that
                 change
                 :
                 Pepin
                 and
                 Pope
                 Zachary
                 helped
                 one
                 another
                 and
                 divided
                 the
                 spoil
                 ;
                 and
                 Pepin
                 and
                 Charles
                 having
                 no
                 warranty
                 and
                 reputation
                 in
                 that
                 treasonable
                 surprize
                 of
                 the
                 Crown
                 of
                 France
                 ,
                 but
                 what
                 they
                 had
                 from
                 the
                 opinion
                 the
                 world
                 then
                 had
                 of
                 the
                 Bishop
                 of
                 Rome
                 ,
                 it
                 concern'd
                 Charles
                 to
                 advance
                 the
                 Papacy
                 ,
                 that
                 the
                 Papacy
                 might
                 support
                 him
                 .
                 But
                 
                   by
                   all
                   that
                   is
                   before
                   him
                   in
                   this
                
                 world
                 ,
                 a
                 
                   man
                   knows
                   not
                   whether
                   he
                   be
                   worthy
                   of
                   love
                   or
                   hatred
                   ,
                
                 saith
                 Solomon
                 ;
                 and
                 a
                 mans
                 fortune
                 is
                 
                   seen
                   in
                   his
                   children
                
                 :
                 and
                 therefore
                 if
                 the
                 Popes
                 servants
                 would
                 look
                 a
                 little
                 further
                 then
                 their
                 own
                 advantages
                 ,
                 they
                 might
                 have
                 consider'd
                 what
                 is
                 observed
                 by
                 
                   Paulus
                   Aemilius
                
                 and
                 
                   Beneventus
                   of
                   Imola
                
                 ,
                 that
                 in
                 the
                 days
                 of
                 Charles
                 the
                 Great
                 ,
                 who
                 was
                 son
                 to
                 Pepin
                 ,
                 the
                 Empire
                 was
                 divided
                 ;
                 (
                 which
                 was
                 the
                 curse
                 in
                 which
                 God
                 punish'd
                 Solomon
                 in
                 the
                 person
                 of
                 Rehoboam
                 )
                 that
                 his
                 son
                 
                   Ludovicus
                   Pius
                
                 was
                 serv'd
                 just
                 as
                 his
                 Grandfather
                 serv'd
                 his
                 Master
                 the
                 King
                 ,
                 for
                 his
                 son
                 Lotharius
                 did
                 most
                 unnaturally
                 rebel
                 against
                 him
                 ,
                 depos'd
                 him
                 and
                 thrust
                 him
                 into
                 a
                 cloister
                 ;
                 and
                 that
                 he
                 himself
                 felt
                 the
                 judgement
                 of
                 God
                 ,
                 for
                 himself
                 also
                 was
                 depos'd
                 ,
                 and
                 succeeded
                 to
                 by
                 Lewis
                 the
                 second
                 ,
                 who
                 was
                 prosperous
                 in
                 nothing
                 ,
                 but
                 in
                 every
                 undertaking
                 the
                 wind
                 blew
                 in
                 his
                 face
                 .
                 His
                 son
                 was
                 
                   Ludovicus
                   nihili
                
                 ,
                 so
                 they
                 call'd
                 him
                 ;
                 a
                 cypher
                 of
                 a
                 King
                 ,
                 and
                 stood
                 for
                 nothing
                 .
                 He
                 indeed
                 left
                 an
                 heire
                 to
                 the
                 Crown
                 :
                 but
                 he
                 also
                 was
                 a
                 man
                 that
                 had
                 no
                 heart
                 ,
                 and
                 his
                 son
                 had
                 no
                 head
                 ;
                 for
                 Charles
                 the
                 Bald
                 was
                 an
                 extreme
                 pitiful
                 coward
                 ,
                 and
                 
                   Charles
                   le
                   gross
                
                 was
                 a
                 fool
                 .
                 After
                 these
                 succeeded
                 Arnulph
                 ,
                 who
                 was
                 eaten
                 up
                 with
                 lice
                 ,
                 the
                 sad
                 disease
                 of
                 Herod
                 ;
                 and
                 in
                 his
                 son
                 Lewis
                 the
                 fourth
                 that
                 race
                 was
                 quite
                 extinguish'd
                 .
                 And
                 now
                 if
                 we
                 judge
                 of
                 things
                 by
                 the
                 event
                 ,
                 have
                 we
                 not
                 great
                 reason
                 even
                 upon
                 this
                 account
                 to
                 suspect
                 the
                 fact
                 of
                 Zachary
                 ,
                 (
                 though
                 it
                 was
                 not
                 his
                 authority
                 ,
                 but
                 his
                 consent
                 and
                 his
                 confederacy
                 with
                 the
                 Rebel
                 )
                 to
                 be
                 extremely
                 displeasing
                 to
                 Almighty
                 God
                 ,
                 when
                 there
                 was
                 not
                 one
                 of
                 his
                 line
                 but
                 went
                 away
                 with
                 a
                 share
                 of
                 the
                 Divine
                 anger
                 ?
                 But
                 such
                 reasonings
                 as
                 these
                 concern
                 none
                 but
                 them
                 who
                 feel
                 them
                 ;
                 they
                 may
                 suspect
                 the
                 thing
                 ,
                 and
                 better
                 examine
                 their
                 confidences
                 when
                 they
                 feel
                 any
                 extraordinary
                 evils
                 ,
                 which
                 most
                 commonly
                 are
                 the
                 consequents
                 of
                 a
                 great
                 sin
                 and
                 a
                 mighty
                 displeasure
                 .
                 But
                 others
                 are
                 to
                 doe
                 as
                 they
                 should
                 have
                 done
                 at
                 first
                 ,
                 goe
                 by
                 rule
                 ,
                 and
                 not
                 venture
                 upon
                 the
                 thing
                 to
                 see
                 what
                 will
                 become
                 of
                 it
                 .
                 *
                 Being
                 now
                 quit
                 of
                 this
                 by
                 which
                 they
                 have
                 made
                 so
                 much
                 noise
                 ;
                 all
                 their
                 other
                 little
                 arguments
                 will
                 soon
                 melt
                 away
                 when
                 they
                 come
                 to
                 be
                 handled
                 .
              
               
                 But
                 as
                 for
                 the
                 other
                 pretenders
                 (
                 viz.
                 
                 those
                 of
                 
                   the
                   Presbytery
                
                 ,
                 )
                 to
                 a
                 power
                 superior
                 to
                 Kings
                 in
                 Ecclesiastical
                 Government
                 ;
                 they
                 have
                 not
                 yet
                 proved
                 themselves
                 to
                 have
                 received
                 from
                 Christ
                 any
                 power
                 at
                 all
                 ,
                 to
                 govern
                 
                 in
                 his
                 Church
                 ;
                 and
                 therefore
                 much
                 lesse
                 by
                 virtue
                 of
                 any
                 such
                 power
                 to
                 rule
                 over
                 Kings
                 .
                 I
                 doe
                 therefore
                 suppose
                 these
                 Gentlemen
                 not
                 much
                 concerned
                 in
                 this
                 question
                 ,
                 because
                 they
                 are
                 uncapable
                 of
                 making
                 claime
                 ;
                 not
                 onely
                 because
                 Religion
                 is
                 no
                 pretence
                 to
                 Regalities
                 ,
                 and
                 that
                 Spiritual
                 power
                 is
                 of
                 a
                 nature
                 wholly
                 different
                 from
                 the
                 power
                 of
                 Kings
                 ;
                 but
                 because
                 if
                 the
                 Spiritual
                 were
                 to
                 be
                 above
                 the
                 Temporal
                 ,
                 yet
                 even
                 then
                 they
                 are
                 not
                 the
                 better
                 .
                 For
                 they
                 have
                 not
                 onely
                 none
                 of
                 that
                 Spiritual
                 power
                 which
                 can
                 pretend
                 to
                 Government
                 ,
                 but
                 it
                 does
                 not
                 yet
                 appear
                 that
                 they
                 have
                 any
                 at
                 all
                 :
                 and
                 this
                 relies
                 upon
                 the
                 infinite
                 demonstrations
                 of
                 Episcopal
                 Government
                 and
                 power
                 ;
                 which
                 being
                 one
                 of
                 the
                 words
                 and
                 works
                 of
                 Christ
                 ,
                 must
                 needs
                 be
                 as
                 firme
                 as
                 heaven
                 and
                 earth
                 .
                 
                   But
                   if
                   they
                   be
                   concern'd
                   ,
                   they
                   will
                   be
                   concluded
                   .
                
              
               
                 And
                 first
                 in
                 general
                 ,
                 
                 it
                 is
                 necessary
                 that
                 the
                 supreme
                 power
                 of
                 Kings
                 or
                 States
                 should
                 be
                 governors
                 in
                 Religion
                 ,
                 or
                 else
                 they
                 are
                 but
                 half
                 Kings
                 at
                 the
                 best
                 ,
                 *
                 for
                 the
                 affaires
                 of
                 Religion
                 are
                 one
                 half
                 of
                 the
                 interest
                 of
                 mankind
                 :
                 and
                 therefore
                 the
                 laws
                 of
                 the
                 XII
                 Tables
                 made
                 provision
                 for
                 religion
                 as
                 well
                 as
                 for
                 the
                 publick
                 interest
                 .
                 
                   
                     Jus
                     triplex
                     tabulae
                     quod
                     ter
                     sanxêre
                     quanternae
                  
                   
                     Sacrum
                     ,
                     
                     Privatum
                     ,
                     &
                     populi
                     commune
                     quod
                     usquam
                     est
                     .
                  
                
                 And
                 this
                 is
                 so
                 naturally
                 and
                 unalterably
                 entail'd
                 upon
                 the
                 supreme
                 power
                 ,
                 that
                 when
                 Attalus
                 the
                 King
                 of
                 the
                 Pergamenians
                 made
                 the
                 people
                 of
                 Rome
                 his
                 Heire
                 with
                 these
                 words
                 onely
                 ,
                 
                   Populus
                   Rom.
                   bonorum
                   meorum
                   haeres
                   esto
                   ,
                   Let
                   the
                   people
                   of
                   Rome
                   be
                   Heire
                   of
                   all
                   my
                   goods
                
                 ;
                 by
                 [
                 
                   His
                   goods
                
                 ]
                 they
                 understood
                 ,
                 
                   Divina
                   Humanáque
                
                 ,
                 
                 
                   publica
                   &
                   privata
                
                 ,
                 saith
                 Eutropius
                 ,
                 &
                 
                   Florus
                   ,
                   all
                   power
                   in
                   things
                   publick
                   and
                   private
                   ,
                   Humane
                   and
                   Divine
                   .
                
                 For
                 since
                 Religion
                 is
                 that
                 great
                 intercourse
                 between
                 God
                 and
                 us
                 ,
                 it
                 is
                 impossible
                 to
                 deny
                 to
                 him
                 who
                 stands
                 next
                 to
                 God
                 the
                 care
                 of
                 that
                 by
                 which
                 we
                 approach
                 nearest
                 to
                 him
                 ;
                 
                 and
                 this
                 I
                 learn'd
                 from
                 
                   Justine
                   .
                   Jure
                   ille
                   à
                   Diis
                   proximus
                   habetur
                   per
                   quem
                   Deorum
                   Majestas
                   vindicatur
                   ,
                   He
                   is
                   rightly
                   plac'd
                   next
                   under
                   God
                   ,
                   by
                   whom
                   the
                   Majesty
                   of
                   God
                   is
                   asserted
                   .
                
                 And
                 therefore
                 the
                 Christians
                 must
                 alter
                 their
                 style
                 ,
                 and
                 no
                 more
                 say
                 that
                 the
                 Prince
                 is
                 
                   homo
                   à
                   Deo
                   secundus
                   ,
                   &
                   solo
                   Deo
                   minor
                   ,
                
                 (
                 which
                 are
                 the
                 words
                 of
                 Tertullian
                 )
                 next
                 to
                 God
                 ,
                 and
                 onely
                 lesse
                 then
                 him
                 ,
                 if
                 between
                 God
                 and
                 the
                 Prince
                 there
                 is
                 all
                 that
                 great
                 distance
                 and
                 interval
                 of
                 the
                 Government
                 of
                 Religion
                 .
                 He
                 is
                 the
                 best
                 and
                 greatest
                 person
                 that
                 rules
                 the
                 best
                 and
                 greatest
                 interest
                 :
                 and
                 it
                 was
                 rightly
                 observed
                 of
                 S.
                 Paul
                 concerning
                 controversies
                 civil
                 ,
                 for
                 money
                 or
                 land
                 ,
                 
                 
                   Set
                   them
                   to
                   judge
                   who
                   are
                   least
                   esteemed
                   amongst
                   you
                
                 ;
                 for
                 that
                 is
                 of
                 the
                 least
                 concerne
                 :
                 but
                 he
                 that
                 is
                 Judge
                 of
                 life
                 and
                 death
                 ,
                 that
                 is
                 ,
                 the
                 Governour
                 of
                 bodies
                 ,
                 and
                 he
                 that
                 governs
                 the
                 greatest
                 affaires
                 of
                 souls
                 ,
                 he
                 indeed
                 ought
                 to
                 be
                 of
                 highest
                 estimation
                 .
                 
                   Bishops
                   and
                   Priests
                   are
                   the
                   great
                   Ministers
                   of
                   Religion
                   ,
                   but
                   Kings
                   are
                
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 
                   great
                   Rulers
                   and
                   Governours
                   of
                   it
                   .
                
                 And
                 this
                 is
                 easy
                 to
                 distinguish
                 .
                 For
                 as
                 the
                 Kings
                 Judges
                 and
                 Councel
                 learned
                 in
                 the
                 Law
                 minister
                 law
                 to
                 the
                 people
                 ,
                 yet
                 the
                 King
                 is
                 the
                 supreme
                 judge
                 in
                 law
                 ;
                 and
                 the
                 Kings
                 Captains
                 and
                 souldiers
                 fight
                 his
                 battels
                 ,
                 and
                 yet
                 he
                 is
                 
                   summus
                   Imperator
                
                 ,
                 and
                 the
                 power
                 of
                 the
                 Militia
                 is
                 his
                 :
                 so
                 it
                 is
                 in
                 religion
                 ,
                 it
                 must
                 be
                 ministred
                 by
                 persons
                 ordained
                 to
                 the
                 service
                 ,
                 but
                 govern'd
                 by
                 himself
                 :
                 He
                 is
                 not
                 supreme
                 unlesse
                 he
                 have
                 all
                 the
                 power
                 of
                 Government
                 .
              
               
               
                 2.
                 
                 The
                 care
                 of
                 religion
                 must
                 needs
                 belong
                 to
                 the
                 supreme
                 Magistrate
                 ,
                 
                 because
                 religion
                 is
                 the
                 great
                 instrument
                 of
                 political
                 happinesse
                 :
                 
                   ad
                   magnas
                   Reip.
                
                 
                 
                   utilitates
                   retinetur
                   religio
                   in
                   civitatibus
                
                 ,
                 saith
                 Cicero
                 ;
                 and
                 unlesse
                 he
                 have
                 power
                 to
                 manage
                 and
                 conduct
                 it
                 ,
                 and
                 to
                 take
                 care
                 it
                 be
                 rightly
                 ordered
                 ,
                 the
                 supreme
                 power
                 hath
                 not
                 sufficient
                 to
                 defend
                 his
                 charges
                 .
                 If
                 the
                 Prince
                 cannot
                 conduct
                 his
                 Religion
                 ,
                 he
                 is
                 a
                 supreme
                 Prince
                 just
                 as
                 if
                 he
                 had
                 not
                 the
                 militia
                 ;
                 or
                 as
                 if
                 he
                 were
                 Judge
                 of
                 right
                 but
                 not
                 of
                 wrong
                 ;
                 or
                 as
                 if
                 he
                 could
                 reward
                 but
                 not
                 punish
                 ;
                 or
                 as
                 if
                 he
                 had
                 cognisance
                 but
                 of
                 one
                 half
                 of
                 the
                 causes
                 of
                 his
                 people
                 ;
                 or
                 as
                 if
                 he
                 could
                 rule
                 at
                 land
                 but
                 not
                 at
                 sea
                 ,
                 or
                 by
                 night
                 but
                 not
                 by
                 day
                 .
                 But
                 how
                 if
                 an
                 enemy
                 comes
                 with
                 a
                 fleet
                 against
                 him
                 ,
                 will
                 he
                 send
                 a
                 Brigade
                 of
                 horse
                 to
                 take
                 a
                 squadron
                 of
                 ships
                 ?
                 The
                 case
                 is
                 just
                 the
                 same
                 ;
                 for
                 if
                 God
                 breaks
                 in
                 upon
                 a
                 Nation
                 for
                 the
                 evil
                 administration
                 of
                 religion
                 ,
                 how
                 shall
                 the
                 Prince
                 defend
                 his
                 people
                 or
                 answer
                 to
                 God
                 for
                 them
                 ?
                 And
                 this
                 is
                 no
                 inconsiderable
                 necessity
                 :
                 For
                 besices
                 that
                 justice
                 and
                 charity
                 ,
                 and
                 temperance
                 and
                 chastity
                 ,
                 and
                 doing
                 good
                 and
                 avoiding
                 evil
                 are
                 parts
                 of
                 religion
                 ,
                 and
                 yet
                 great
                 material
                 parts
                 of
                 government
                 and
                 the
                 laws
                 ,
                 the
                 experience
                 of
                 mankind
                 and
                 natural
                 reason
                 teaches
                 us
                 that
                 nothing
                 is
                 so
                 great
                 a
                 security
                 or
                 ruine
                 to
                 a
                 State
                 as
                 the
                 well
                 or
                 ill
                 administration
                 of
                 Religion
                 .
                 
                   
                     Dii
                     multa
                     neglecti
                     dederunt
                  
                   
                     Hesperiae
                     mala
                     luctuose
                     :
                     
                  
                
                 and
                 Cicero
                 ,
                 
                 
                   Omnia
                   prospera
                   eveniunt
                   colentibus
                   deos
                   ,
                   adversa
                   spernentibus
                   ,
                   The
                   people
                   that
                   have
                   care
                   of
                   Religion
                   are
                   prosperous
                   ,
                   but
                   unhappy
                   when
                   they
                   are
                   irreligious
                   .
                
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                     saith
                     Euripides
                     ;
                     and
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                     
                  
                
                 Religion
                 is
                 the
                 band
                 of
                 families
                 ,
                 and
                 a
                 strong
                 foundation
                 to
                 Common-wealths
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 so
                 
                   Plutarch
                   ;
                   it
                   is
                   the
                   ligature
                   of
                   all
                   communities
                   ,
                   and
                   the
                   firmament
                   of
                   lawes
                   :
                
                 the
                 same
                 with
                 that
                 of
                 Synesius
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   First
                   let
                   religion
                   be
                   setled
                   ,
                   because
                   it
                   is
                   the
                   strong
                   Base
                   and
                   columne
                   upon
                   which
                   a
                   Kingdome
                   does
                   relie
                   .
                
                 And
                 of
                 this
                 we
                 have
                 God
                 himself
                 a
                 witnesse
                 :
                 
                   Seek
                   the
                   Kingdome
                   of
                   heaven
                   and
                   the
                   righteousnesse
                   thereof
                   in
                   the
                   first
                   place
                   ,
                   and
                   all
                   these
                   things
                
                 [
                 that
                 is
                 the
                 necessaries
                 of
                 the
                 world
                 and
                 of
                 this
                 life
                 ]
                 
                   shall
                   be
                   added
                
                 .
                 For
                 so
                 saith
                 the
                 Apostle
                 ,
                 
                   Piety
                   is
                   profitable
                   to
                   all
                   things
                   ,
                   having
                   the
                   promise
                   of
                   the
                   life
                   that
                   now
                   is
                   ,
                   and
                   of
                   that
                   which
                   is
                   to
                   come
                   .
                
                 And
                 to
                 this
                 that
                 of
                 Homer
                 rarely
                 accords
                 ,
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                
                 The
                 sense
                 of
                 which
                 is
                 well
                 enough
                 rendred
                 by
                 that
                 of
                 Justinian
                 ,
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 that
                 he
                 would
                 take
                 care
                 concerning
                 Ecclesiastical
                 government
                 or
                 the
                 affaires
                 of
                 religion
                 ;
                 
                   for
                   if
                   this
                   be
                   kept
                   in
                   peace
                   ,
                   all
                   the
                   whole
                   republick
                   will
                   be
                   prosperously
                   administred
                   ,
                   reliqua
                   nobis
                   exuberabit
                   politia
                   .
                
                 So
                 it
                 is
                 rendred
                 by
                 one
                 of
                 our
                 Saxon
                 Kings
                 .
                 The
                 very
                 trees
                 will
                 bring
                 their
                 fruit
                 in
                 due
                 season
                 ,
                 and
                 the
                 sea
                 will
                 give
                 her
                 fish
                 ,
                 and
                 the
                 earth
                 shall
                 give
                 her
                 increase
                 ,
                 when
                 Kings
                 take
                 care
                 of
                 justice
                 and
                 religion
                 .
                 *
                 By
                 religion
                 Princes
                 increase
                 their
                 Empire
                 .
                 So
                 †
                 Cicero
                 affirmes
                 
                 of
                 the
                 
                   Romans
                   ,
                   non
                   calliditate
                   ac
                   robore
                   ,
                   sed
                   pietate
                   ac
                   religione
                   omnes
                   gentes
                   nationesque
                   superavisse
                   ,
                
                 They
                 overcame
                 all
                 the
                 Nations
                 not
                 by
                 force
                 or
                 craft
                 ,
                 but
                 by
                 piety
                 and
                 religion
                 .
                 To
                 which
                 purpose
                 is
                 that
                 of
                 
                   Valerius
                   Maximus
                   ,
                   Non
                   dubitaverunt
                   sacris
                   Imperia
                   servire
                   :
                   ita
                   se
                   rerum
                   humanarum
                   futura
                   regimen
                   existimantia
                   si
                   Divinae
                   potentiae
                   bene
                   atque
                   constanter
                   essent
                   famulata
                   ,
                   The
                   Greatest
                   Empires
                   made
                   no
                   scruple
                   of
                   ministring
                   to
                   Religion
                   ,
                   as
                   believing
                   that
                   then
                   they
                   should
                   most
                   prosperously
                   prevaile
                   in
                   the
                   Governments
                   of
                   the
                   world
                   ,
                   if
                   they
                   well
                   and
                   constantly
                   did
                   service
                   to
                   the
                   Divine
                   Almighty
                   power
                   .
                
                 Now
                 this
                 is
                 not
                 to
                 be
                 understood
                 as
                 if
                 it
                 meant
                 that
                 if
                 a
                 King
                 were
                 a
                 good
                 man
                 and
                 personally
                 religious
                 it
                 would
                 procure
                 blessings
                 for
                 him
                 and
                 his
                 people
                 ;
                 though
                 that
                 be
                 true
                 in
                 some
                 proportion
                 of
                 events
                 :
                 but
                 it
                 signifies
                 that
                 they
                 should
                 be
                 religious
                 Kings
                 ,
                 that
                 is
                 ,
                 as
                 such
                 take
                 care
                 to
                 defend
                 ,
                 to
                 promote
                 ,
                 to
                 conduct
                 and
                 to
                 govern
                 it
                 to
                 advantages
                 and
                 for
                 the
                 honour
                 of
                 God.
                 And
                 this
                 observation
                 is
                 made
                 by
                 S.
                 Austin
                 in
                 his
                 epistle
                 to
                 
                   Bonifacius
                   .
                   How
                   doe
                   Kings
                   serve
                   the
                   Lord
                   in
                   fear
                   ,
                   but
                   by
                   forbidding
                   and
                   by
                   a
                   religious
                   severity
                   punishing
                   those
                   things
                   which
                   are
                   done
                   against
                   the
                   Lords
                   Commandements
                   ?
                   For
                   otherwise
                   does
                   he
                   serve
                   him
                   as
                   a
                   Man
                   ,
                   otherwise
                   as
                   a
                   King.
                   As
                   a
                   man
                   he
                   serves
                   him
                   by
                   living
                   faithfully
                   :
                   But
                   as
                   a
                   King
                   he
                   serves
                   him
                   by
                   establishing
                   laws
                   ,
                   commanding
                   righteousnesse
                   ,
                   and
                   forbidding
                   the
                   contrary
                   .
                   So
                   did
                
                 Hezekiah
                 
                   serve
                   God
                   by
                   destroying
                   the
                   Groves
                   and
                   the
                   idol
                   Temples
                   ,
                   and
                   all
                   those
                   things
                   which
                   were
                   built
                   against
                   the
                   Commands
                   of
                   God.
                   In
                   the
                   like
                   manner
                   King
                
                 Josiah
                 
                   did
                   serve
                   God
                   :
                   and
                   the
                   King
                   of
                
                 Nineveh
                 
                   serv'd
                   him
                   by
                   compelling
                   all
                   the
                   city
                   to
                   serve
                   the
                   Lord.
                   Thus
                   King
                
                 Darius
                 
                   serv'd
                   God
                   by
                   delivering
                   the
                   idol
                   to
                
                 Daniel
                 
                   to
                   be
                   broken
                   ,
                   and
                   casting
                   his
                   enemies
                   into
                   the
                   Lions
                   den
                   :
                   and
                
                 Nebuchadnezzar
                 
                   serv'd
                   him
                   by
                   forbidding
                   by
                   a
                   terrible
                   law
                   all
                   his
                   subjects
                   to
                   blaspheme
                   .
                   For
                   in
                   this
                   ,
                   Kings
                   serve
                   the
                   Lord
                   as
                   Kings
                   ,
                   when
                   they
                   doe
                   those
                   things
                   for
                   his
                   service
                   which
                   they
                   cannot
                   doe
                   but
                   as
                   Kings
                   .
                
                 Now
                 if
                 religion
                 be
                 the
                 great
                 interest
                 ,
                 the
                 preserver
                 ,
                 the
                 enlarger
                 of
                 Kingdomes
                 ,
                 it
                 ought
                 to
                 be
                 governed
                 by
                 the
                 hands
                 of
                 these
                 whose
                 office
                 it
                 is
                 to
                 enlarge
                 or
                 to
                 preserve
                 them
                 .
                 For
                 if
                 the
                 instrument
                 be
                 conducted
                 by
                 other
                 hands
                 ,
                 the
                 event
                 shall
                 depend
                 upon
                 them
                 ,
                 and
                 then
                 they
                 ,
                 not
                 Kings
                 ,
                 shall
                 be
                 answerable
                 for
                 the
                 felicity
                 or
                 infelicity
                 of
                 their
                 Nations
                 .
                 And
                 it
                 was
                 rarely
                 well
                 said
                 of
                 Plutarch
                 ,
                 
                 that
                 
                   a
                   city
                   might
                   be
                   as
                   well
                   built
                   in
                   the
                   aire
                   ,
                   without
                   earth
                   to
                   stand
                   upon
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   as
                   a
                   republick
                   can
                   either
                   be
                   constituted
                   or
                   preserved
                   without
                   the
                   support
                   of
                   religion
                   .
                
                 That
                 supreme
                 power
                 therefore
                 that
                 hath
                 no
                 government
                 of
                 religion
                 is
                 defective
                 in
                 a
                 necessary
                 part
                 of
                 it's
                 life
                 and
                 constitution
                 .
              
               
                 3.
                 
                 The
                 supremacy
                 and
                 conduct
                 of
                 religion
                 is
                 necessary
                 to
                 the
                 supreme
                 power
                 ,
                 
                 because
                 without
                 it
                 he
                 cannot
                 in
                 many
                 cases
                 govern
                 his
                 people
                 .
                 For
                 besides
                 that
                 religion
                 is
                 the
                 greatest
                 band
                 or
                 laws
                 ,
                 and
                 conscience
                 is
                 the
                 greatest
                 endearment
                 of
                 obedience
                 ,
                 *
                 and
                 a
                 security
                 for
                 Princes
                 in
                 closets
                 and
                 retirements
                 ,
                 and
                 his
                 best
                 guard
                 against
                 treasons
                 ;
                 it
                 is
                 also
                 that
                 by
                 which
                 the
                 common
                 people
                 can
                 be
                 carried
                 to
                 any
                 great
                 or
                 good
                 or
                 evil
                 designe
                 .
                 And
                 therefore
                 Livy
                 observes
                 of
                 Numa
                 ,
                 that
                 to
                 establish
                 his
                 Government
                 he
                 first
                 setled
                 religion
                 ,
                 as
                 supposing
                 that
                 nothing
                 is
                 more
                 powerful
                 to
                 lead
                 the
                 people
                 gently
                 ,
                 or
                 to
                 drive
                 them
                 furiously
                 ,
                 then
                 to
                 imprint
                 in
                 them
                 the
                 fear
                 of
                 God
                 ,
                 or
                 to
                 scare
                 them
                 with
                 religion
                 .
                 And
                 therefore
                 the
                 Prince
                 cannot
                 rule
                 without
                 it
                 :
                 He
                 is
                 but
                 the
                 
                 shadow
                 of
                 a
                 King
                 and
                 the
                 servant
                 of
                 his
                 Priests
                 ;
                 and
                 if
                 they
                 rule
                 religion
                 ,
                 they
                 may
                 also
                 rule
                 him
                 .
                 And
                 that
                 for
                 two
                 great
                 causes
                 .
              
               
                 1.
                 
                 
                 Because
                 the
                 propositions
                 and
                 opinions
                 of
                 religion
                 have
                 and
                 are
                 directly
                 intended
                 to
                 have
                 great
                 influence
                 upon
                 the
                 whole
                 life
                 and
                 all
                 the
                 actions
                 of
                 mankind
                 .
                 For
                 how
                 if
                 the
                 Ministers
                 of
                 religion
                 preach
                 the
                 Stoical
                 fate
                 ,
                 and
                 that
                 all
                 things
                 that
                 come
                 to
                 pass
                 are
                 unalterably
                 predetermin'd
                 ,
                 who
                 need
                 to
                 care
                 how
                 he
                 serves
                 God
                 ,
                 or
                 how
                 he
                 serves
                 his
                 Prince
                 ?
                 Suetonius
                 saies
                 of
                 Tiberius
                 ,
                 that
                 he
                 was
                 
                   religionis
                   negligentior
                   ,
                   quippe
                   persuasionis
                   plenus
                   cuncta
                   fato
                   agi
                   ,
                   careless
                   of
                   religion
                   ,
                   because
                   he
                   was
                   fully
                   perswaded
                   that
                   all
                   things
                   came
                   by
                   destiny
                   .
                
                 To
                 what
                 purpose
                 are
                 laws
                 or
                 punishments
                 ,
                 rewards
                 and
                 dignities
                 ,
                 prisons
                 and
                 axes
                 ,
                 rods
                 and
                 Lictors
                 ,
                 when
                 it
                 is
                 injustice
                 to
                 punish
                 a
                 criminal
                 for
                 being
                 unavoidably
                 miserable
                 ?
                 and
                 then
                 all
                 government
                 is
                 at
                 an
                 end
                 when
                 there
                 can
                 be
                 no
                 vertue
                 nor
                 vice
                 ,
                 no
                 justice
                 nor
                 injustice
                 :
                 for
                 what
                 is
                 alike
                 necessary
                 ,
                 is
                 equally
                 just
                 .
                 But
                 upon
                 some
                 such
                 account
                 as
                 this
                 Plato
                 said
                 that
                 they
                 are
                 not
                 to
                 be
                 suffered
                 in
                 a
                 Common-wealth
                 who
                 said
                 that
                 God
                 is
                 the
                 Author
                 of
                 evil
                 .
                 *
                 And
                 what
                 are
                 likely
                 to
                 be
                 the
                 effects
                 of
                 that
                 perswasion
                 which
                 is
                 a
                 great
                 ingredient
                 in
                 the
                 religion
                 of
                 some
                 men
                 ,
                 [
                 That
                 
                   Dominion
                   is
                   founded
                   in
                   grace
                
                 ;
                 that
                 evil
                 Princes
                 may
                 be
                 deposed
                 ;
                 that
                 hereticks
                 may
                 be
                 excommunicated
                 ,
                 and
                 their
                 subjects
                 absolved
                 from
                 the
                 oath
                 of
                 their
                 allegiance
                 ;
                 that
                 faith
                 is
                 not
                 to
                 be
                 kept
                 with
                 hereticks
                 ;
                 that
                 it
                 is
                 lawful
                 to
                 tell
                 a
                 lie
                 before
                 a
                 Magistrate
                 ,
                 provided
                 we
                 think
                 up
                 the
                 truth
                 ;
                 that
                 Kings
                 are
                 but
                 executioners
                 of
                 the
                 decrees
                 of
                 the
                 Presbytery
                 ;
                 that
                 all
                 things
                 ought
                 to
                 be
                 in
                 common
                 ?
                 ]
                 By
                 such
                 propositions
                 as
                 these
                 it
                 is
                 easy
                 to
                 overthrow
                 the
                 state
                 of
                 any
                 Common-wealth
                 ;
                 and
                 how
                 shall
                 the
                 Prince
                 help
                 himself
                 ,
                 if
                 he
                 have
                 not
                 power
                 to
                 forbid
                 these
                 and
                 the
                 like
                 dangerous
                 doctrines
                 ?
                 A
                 Common-wealth
                 fram'd
                 well
                 by
                 laws
                 and
                 a
                 wise
                 administration
                 ,
                 can
                 by
                 any
                 one
                 of
                 these
                 be
                 fram'd
                 anew
                 and
                 overturn'd
                 .
                 It
                 is
                 therefore
                 necessary
                 that
                 the
                 Prince
                 hold
                 one
                 end
                 of
                 this
                 staff
                 ,
                 lest
                 himself
                 be
                 smitten
                 on
                 the
                 head
                 .
              
               
                 2.
                 
                 
                 The
                 other
                 great
                 cause
                 is
                 this
                 ,
                 Because
                 religion
                 hath
                 great
                 influence
                 upon
                 persons
                 as
                 well
                 as
                 actions
                 ;
                 and
                 if
                 a
                 false
                 religion
                 be
                 set
                 on
                 foot
                 ,
                 a
                 religion
                 that
                 does
                 not
                 come
                 from
                 God
                 ,
                 a
                 religion
                 that
                 onely
                 pretends
                 God
                 ,
                 but
                 fears
                 him
                 not
                 ,
                 they
                 that
                 conduct
                 it
                 can
                 lead
                 on
                 the
                 people
                 to
                 the
                 most
                 desperate
                 villanies
                 and
                 machinations
                 .
                 We
                 read
                 in
                 the
                 life
                 of
                 Henry
                 the
                 third
                 of
                 England
                 ,
                 
                 that
                 when
                 he
                 had
                 promis'd
                 any
                 thing
                 to
                 his
                 Nobility
                 that
                 he
                 had
                 no
                 mind
                 to
                 perform
                 ,
                 he
                 would
                 presently
                 send
                 to
                 the
                 Pope
                 for
                 a
                 Bull
                 of
                 dispensation
                 ,
                 and
                 suppos'd
                 himself
                 acquitted
                 :
                 and
                 who
                 could
                 suffer
                 such
                 a
                 religion
                 that
                 destroyed
                 the
                 being
                 of
                 contracts
                 and
                 societies
                 ,
                 or
                 bear
                 the
                 evils
                 consequent
                 to
                 such
                 a
                 religion
                 ?
                 And
                 of
                 the
                 same
                 nature
                 ,
                 but
                 something
                 worse
                 in
                 the
                 instance
                 ,
                 
                 is
                 that
                 which
                 
                   Arnaldus
                   Ferronius
                
                 tels
                 of
                 ,
                 that
                 the
                 Roman
                 Lawyers
                 answer'd
                 to
                 
                   Ferdinandus
                   Davalus
                
                 ,
                 that
                 at
                 the
                 command
                 of
                 the
                 Pope
                 he
                 might
                 take
                 up
                 arms
                 against
                 the
                 Emperour
                 Charls
                 the
                 fifth
                 ,
                 his
                 Prince
                 ,
                 without
                 any
                 guilt
                 of
                 Treason
                 .
                 And
                 it
                 was
                 yet
                 very
                 much
                 worse
                 which
                 was
                 done
                 and
                 said
                 by
                 the
                 Pope
                 John
                 22.
                 against
                 the
                 Emperor
                 Lewis
                 the
                 4.
                 
                 
                   Quod
                   si
                   nobis
                   obtemperare
                   detrectaverit
                
                 ,
                 
                 
                   Patriarchis
                   ,
                   Episcopis
                   ,
                   cunctis
                   Sacerdotibus
                   ,
                   Principibus
                   ,
                   Civitatibus
                   imperamus
                   ut
                   eundem
                   deserant
                   ,
                   ac
                   nobis
                   parere
                   cogant
                   ,
                
                 Patriarchs
                 and
                 Princes
                 ,
                 Bishops
                 and
                 Priests
                 were
                 not
                 onely
                 allowed
                 ,
                 but
                 commanded
                 to
                 forsake
                 their
                 Emperour
                 ,
                 &
                 to
                 compel
                 him
                 to
                 obey
                 the
                 Bishop
                 of
                 Rome
                 .
                 By
                 these
                 and
                 much
                 more
                 it
                 appears
                 ,
                 the
                 evil
                 Ministers
                 of
                 a
                 false
                 religion
                 have
                 great
                 powers
                 of
                 doing
                 what
                 they
                 please
                 :
                 
                   
                   
                     Nam
                     faciunt
                     animos
                     humiles
                     formidine
                     Divûm
                     ,
                  
                   
                     Depressosque
                     premunt
                     ad
                     terram
                     —
                  
                
                 They
                 make
                 the
                 people
                 absolute
                 slaves
                 ,
                 and
                 lift
                 them
                 up
                 again
                 with
                 boldness
                 to
                 doe
                 mischief
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 said
                 
                   Plutarch
                   ,
                   The
                   rude
                   people
                   are
                   easy
                   and
                   apt
                   to
                   superstition
                   :
                
                 
                 and
                 when
                 they
                 are
                 in
                 ,
                 they
                 are
                 ready
                 for
                 any
                 violence
                 .
                 
                   Superstitione
                   qui
                   est
                   imbutus
                   quietus
                   esse
                   non
                   potest
                   ,
                
                 said
                 Cicero
                 :
                 they
                 cannot
                 be
                 quiet
                 when
                 they
                 have
                 got
                 a
                 wild
                 proposition
                 by
                 the
                 end
                 .
                 And
                 this
                 is
                 too
                 much
                 verified
                 by
                 the
                 histories
                 of
                 almost
                 all
                 nations
                 :
                 for
                 there
                 is
                 none
                 but
                 hath
                 smarted
                 deeply
                 by
                 the
                 factions
                 and
                 hypocrisies
                 of
                 Religion
                 .
                 
                 The
                 Priests
                 of
                 Jupiter
                 in
                 the
                 Island
                 of
                 Meroe
                 did
                 often
                 send
                 the
                 people
                 to
                 kill
                 their
                 Kings
                 .
                 Eunus
                 a
                 Roman
                 slave
                 arm'd
                 60000
                 men
                 upon
                 pretence
                 of
                 a
                 religious
                 extasy
                 and
                 inspiration
                 .
                 Maricus
                 in
                 France
                 did
                 the
                 like
                 :
                 so
                 did
                 an
                 Egyptian
                 in
                 the
                 time
                 of
                 Claudius
                 the
                 Emperor
                 ,
                 
                 mention'd
                 by
                 Josephus
                 ,
                 who
                 led
                 after
                 him
                 30000.
                 men
                 against
                 the
                 Romans
                 .
                 The
                 two
                 false
                 Christs
                 ,
                 the
                 one
                 in
                 the
                 time
                 of
                 Vespasian
                 ,
                 the
                 other
                 under
                 Hadrian
                 ,
                 prevailed
                 to
                 the
                 extreme
                 ruine
                 of
                 their
                 miserable
                 country-men
                 .
                 Leo
                 &
                 the
                 Turkish
                 Annals
                 tell
                 us
                 strange
                 events
                 &
                 overthrows
                 of
                 Government
                 brought
                 to
                 pass
                 by
                 the
                 arts
                 of
                 religion
                 in
                 the
                 hands
                 of
                 Elmahel
                 and
                 
                   Chemin
                   Mennal
                
                 in
                 Africa
                 :
                 the
                 first
                 taking
                 the
                 Kingdome
                 of
                 Morocco
                 from
                 Abraham
                 their
                 King
                 ,
                 together
                 with
                 his
                 life
                 ;
                 the
                 other
                 forcing
                 the
                 King
                 of
                 Fesse
                 to
                 yield
                 unto
                 him
                 the
                 Kingdome
                 of
                 Temesna
                 .
                 In
                 
                   Asia
                   Shacoculis
                
                 of
                 the
                 Persian
                 Sect
                 by
                 his
                 religion
                 arm'd
                 great
                 numbers
                 of
                 men
                 ,
                 and
                 in
                 three
                 great
                 battails
                 overthrew
                 the
                 Turkish
                 power
                 ,
                 and
                 put
                 to
                 hazard
                 all
                 their
                 Empire
                 .
              
               
                 They
                 that
                 knew
                 none
                 of
                 these
                 stories
                 did
                 know
                 others
                 like
                 them
                 ,
                 
                 and
                 at
                 least
                 knew
                 the
                 force
                 of
                 religion
                 to
                 effect
                 what
                 changes
                 pleased
                 them
                 who
                 had
                 the
                 conduct
                 of
                 it
                 ;
                 and
                 therefore
                 all
                 wise
                 Princes
                 ,
                 ancient
                 and
                 modern
                 ,
                 took
                 care
                 to
                 prevent
                 the
                 evil
                 by
                 such
                 remedies
                 and
                 arts
                 of
                 government
                 as
                 were
                 in
                 their
                 hands
                 .
                 Three
                 remedies
                 were
                 found
                 out
                 ;
                 two
                 by
                 men
                 ,
                 and
                 one
                 by
                 God.
                 
              
               
                 1.
                 
                 
                 The
                 ancient
                 governments
                 of
                 the
                 world
                 kept
                 themselves
                 and
                 their
                 people
                 the
                 religion
                 of
                 their
                 nation
                 ,
                 that
                 which
                 did
                 comply
                 with
                 their
                 government
                 ,
                 that
                 which
                 they
                 were
                 sure
                 would
                 cause
                 no
                 disturbance
                 ,
                 as
                 being
                 that
                 which
                 was
                 a
                 part
                 of
                 the
                 Government
                 ,
                 was
                 bred
                 up
                 with
                 it
                 ,
                 and
                 was
                 her
                 younger
                 sister
                 ;
                 but
                 of
                 forraigne
                 rights
                 and
                 strange
                 and
                 new
                 religions
                 they
                 were
                 infinitely
                 impatient
                 :
                 by
                 the
                 prohibition
                 and
                 exclusion
                 of
                 which
                 by
                 their
                 civil
                 laws
                 ,
                 as
                 the
                 supreme
                 power
                 secur'd
                 the
                 interest
                 and
                 peace
                 of
                 the
                 republick
                 ,
                 so
                 it
                 gave
                 demonstration
                 that
                 the
                 civil
                 power
                 was
                 supreme
                 also
                 in
                 the
                 religion
                 .
                 Upon
                 this
                 account
                 we
                 find
                 that
                 Aristotle
                 and
                 A●axagoras
                 were
                 accused
                 ;
                 Socrates
                 and
                 Protagoras
                 were
                 condemn'd
                 ,
                 for
                 holding
                 opinions
                 and
                 teaching
                 contrary
                 to
                 the
                 religion
                 of
                 their
                 country
                 ,
                 and
                 it
                 was
                 usual
                 with
                 the
                 Athenians
                 so
                 to
                 proceed
                 :
                 
                 so
                 Josephus
                 writes
                 of
                 them
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   they
                   did
                   severely
                   punish
                   any
                   man
                   that
                   speak
                   but
                   a
                   word
                   against
                   the
                   religion
                   established
                   by
                   law
                   .
                
                 The
                 Scythians
                 also
                 put
                 Anacharsis
                 to
                 death
                 for
                 celebrating
                 the
                 feast
                 of
                 Bacchus
                 by
                 the
                 Graecian
                 rights
                 —
                 For
                 these
                 nations
                 accounted
                 their
                 country
                 gods
                 to
                 be
                 entertain'd
                 and
                 endear'd
                 by
                 their
                 country
                 religion
                 ,
                 and
                 that
                 they
                 were
                 displeas'd
                 with
                 any
                 new
                 ceremonies
                 .
                 *
                 But
                 this
                 thing
                 was
                 most
                 remarkable
                 in
                 the
                 state
                 of
                 Rome
                 .
                 
                 For
                 this
                 was
                 one
                 of
                 the
                 charges
                 which
                 they
                 gave
                 to
                 the
                 
                   Aediles
                   ,
                   Ne
                   qui
                   nisi
                   Romani
                   Dii
                   neque
                   
                   alio
                   more
                   quam
                   patrio
                   colerentur
                   .
                
                 And
                 
                   Marcus
                   Aemilius
                
                 recited
                 a
                 Decree
                 to
                 this
                 purpose
                 ,
                 
                 
                   Ne
                   quis
                   in
                   publico
                   sacrove
                   loco
                   novo
                   aut
                   externo
                   ritu
                   sacrificaret
                   .
                
                 And
                 this
                 they
                 made
                 a
                 solemn
                 business
                 of
                 ,
                 saith
                 
                   Livy
                   ,
                   quoties
                   Patrum
                   Avorumque
                   aetate
                   negotium
                   Magistratibus
                   datum
                   est
                   ut
                   sacra
                   externa
                   fieri
                   vetarent
                   ,
                   In
                   the
                   daies
                   of
                   our
                   Ancestors
                   they
                   often
                   made
                   laws
                   forbidding
                   any
                   stranger
                   rites
                
                 ;
                 but
                 commanded
                 that
                 onely
                 their
                 own
                 country
                 gods
                 should
                 be
                 worshipped
                 ,
                 and
                 that
                 after
                 their
                 country
                 manner
                 .
                 For
                 this
                 was
                 enjoyned
                 in
                 the
                 laws
                 of
                 the
                 XII
                 .
                 Tables
                 ,
                 
                   Nemo
                   separatim
                   Deos
                   cabessit
                
                 .
                 No
                 man
                 must
                 have
                 a
                 religion
                 of
                 his
                 own
                 ,
                 but
                 that
                 which
                 is
                 appointed
                 by
                 laws
                 .
                 And
                 upon
                 this
                 stock
                 Claudius
                 banished
                 the
                 Jews
                 from
                 Rome
                 ,
                 and
                 quite
                 extinguish'd
                 the
                 superstition
                 of
                 the
                 Druides
                 ,
                 which
                 
                   Augustus
                   Caesar
                
                 had
                 so
                 often
                 prohibited
                 .
                 But
                 most
                 full
                 to
                 this
                 purpose
                 is
                 the
                 Narrative
                 which
                 Dio
                 makes
                 of
                 the
                 counsel
                 which
                 Mecaenas
                 gave
                 to
                 young
                 Octavian
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Worship
                   God
                   alwaies
                   and
                   every
                   where
                   according
                   to
                   your
                   Country
                   Customs
                   ,
                   and
                   compel
                   others
                   so
                   to
                   doe
                   :
                   but
                   hate
                   and
                   punish
                   the
                   bringers
                   in
                   of
                   strange
                   religions
                   ;
                   because
                   they
                   who
                   bring
                   in
                   new
                   Deities
                   and
                   formes
                   of
                   worship
                   ,
                   they
                   persuade
                   men
                   to
                   receive
                   other
                   laws
                   ,
                   and
                   make
                   leagues
                   ,
                   Covenants
                   ,
                   factions
                   and
                   confederacies
                   .
                
              
               
                 And
                 therefore
                 to
                 prevent
                 innovations
                 in
                 religion
                 ,
                 
                 the
                 Romans
                 often
                 inquir'd
                 after
                 those
                 who
                 had
                 books
                 of
                 strange
                 religions
                 ,
                 and
                 when
                 they
                 found
                 any
                 they
                 burn'd
                 them
                 ;
                 
                 as
                 we
                 find
                 in
                 Livy
                 and
                 Suetonius
                 .
                 They
                 would
                 not
                 suffer
                 the
                 rites
                 of
                 religion
                 to
                 be
                 publickly
                 disputed
                 :
                 and
                 Augustus
                 would
                 not
                 have
                 the
                 Causes
                 of
                 the
                 Rites
                 of
                 Ceres
                 heard
                 in
                 open
                 Court.
                 And
                 when
                 Ptolemy
                 of
                 Egypt
                 was
                 press'd
                 to
                 hear
                 the
                 Controversy
                 between
                 the
                 Jewes
                 and
                 the
                 Samaritans
                 concerning
                 the
                 Antiquity
                 of
                 their
                 Religion
                 ,
                 he
                 would
                 not
                 admit
                 any
                 such
                 dispute
                 ,
                 till
                 the
                 Advocates
                 would
                 undertake
                 their
                 cause
                 to
                 be
                 just
                 upon
                 the
                 pain
                 of
                 death
                 ,
                 so
                 that
                 they
                 who
                 were
                 overcome
                 in
                 the
                 cause
                 should
                 die
                 for
                 it
                 ;
                 and
                 that
                 they
                 should
                 use
                 no
                 arguments
                 but
                 those
                 which
                 were
                 taken
                 from
                 the
                 received
                 laws
                 of
                 their
                 Country
                 ,
                 the
                 law
                 of
                 Moses
                 :
                 
                 they
                 did
                 so
                 ,
                 and
                 the
                 advocates
                 of
                 the
                 Samaritan
                 party
                 being
                 overcome
                 were
                 put
                 to
                 death
                 .
                 For
                 they
                 knew
                 that
                 to
                 introduce
                 a
                 new
                 religion
                 with
                 fiercenesse
                 and
                 zeal
                 would
                 cause
                 disturbances
                 and
                 commotions
                 in
                 the
                 Common-wealth
                 ;
                 and
                 none
                 are
                 so
                 sharp
                 ,
                 so
                 dangerous
                 and
                 intestine
                 as
                 those
                 which
                 are
                 stirred
                 by
                 religion
                 .
                 
                   Pro
                   aris
                   &
                   focis
                
                 is
                 the
                 greatest
                 of
                 all
                 contentions
                 ,
                 for
                 their
                 Countrey
                 religion
                 and
                 their
                 Countrey
                 dwellings
                 :
                 
                   for
                   their
                   Altars
                   and
                   their
                   hearths
                   even
                   old
                   women
                   and
                   children
                   will
                   carry
                   clubs
                   and
                   scalding
                   water
                   .
                
                 *
                 This
                 caution
                 therefore
                 was
                 also
                 observ'd
                 by
                 Christian
                 Princes
                 .
                 Justinian
                 gave
                 in
                 charge
                 to
                 the
                 Proconsul
                 of
                 Palaestine
                 to
                 prevent
                 all
                 popular
                 tumults
                 which
                 from
                 many
                 causes
                 use
                 to
                 disturb
                 the
                 Province
                 ,
                 
                   tum
                   verò
                   maximè
                   ex
                   diversitate
                   religionum…
                   .
                   quandoquidem
                   ut
                   multos
                   illic
                   tumultus
                   existere
                   cernimus
                   ,
                   neque
                   leves
                   horum
                   eventus
                   :
                   but
                   especially
                   those
                   that
                   proceed
                   from
                   diversities
                   of
                   religion
                   ;
                   for
                   this
                   begets
                   many
                   tumults
                   ,
                   and
                   these
                   usually
                   sit
                   very
                   heavy
                   upon
                   the
                   Common-wealth
                   :
                
                 the
                 changes
                 of
                 religion
                 being
                 most
                 commonly
                 the
                 most
                 desperate
                 paroxysmes
                 that
                 can
                 happen
                 in
                 a
                 sickly
                 state
                 .
                 Which
                 Leontinus
                 Bp.
                 of
                 Antioch
                 express'd
                 prettily
                 by
                 an
                 Emblem
                 ;
                 for
                 stroaking
                 of
                 his
                 old
                 white
                 head
                 ,
                 he
                 said
                 ,
                 
                   When
                   this
                   snow
                   is
                   dissolv'd
                   ,
                   a
                   great
                   deal
                   of
                   dirty
                   weather
                   would
                   follow
                   :
                
                 meaning
                 when
                 the
                 old
                 religion
                 should
                 be
                 question'd
                 and
                 discountenanc'd
                 ,
                 the
                 new
                 
                 religions
                 would
                 bring
                 nothing
                 but
                 trouble
                 and
                 unquietnesse
                 .
              
               
                 This
                 course
                 of
                 forbidding
                 new
                 religions
                 is
                 certainly
                 very
                 prudent
                 ,
                 
                 &
                 infinitely
                 just
                 and
                 pious
                 .
                 Not
                 that
                 it
                 is
                 lawful
                 for
                 a
                 Prince
                 to
                 persecute
                 the
                 religion
                 of
                 any
                 other
                 Nation
                 ,
                 or
                 the
                 private
                 opinion
                 of
                 any
                 one
                 within
                 his
                 owne
                 ;
                 but
                 that
                 he
                 suffer
                 none
                 to
                 be
                 superinduc'd
                 to
                 his
                 owne
                 to
                 the
                 danger
                 of
                 peace
                 and
                 publick
                 tranquillity
                 .
                 The
                 persuasions
                 of
                 religion
                 are
                 not
                 to
                 be
                 compell'd
                 :
                 but
                 the
                 disturbances
                 by
                 religion
                 are
                 to
                 be
                 restrained
                 by
                 the
                 laws
                 .
                 And
                 if
                 any
                 change
                 upon
                 just
                 reason
                 is
                 to
                 be
                 made
                 ,
                 let
                 it
                 be
                 made
                 by
                 authority
                 of
                 the
                 supreme
                 :
                 
                   ut
                   respublica
                   salva
                   sit
                
                 ;
                 that
                 he
                 may
                 take
                 care
                 that
                 peace
                 and
                 blessings
                 may
                 not
                 goe
                 away
                 to
                 give
                 place
                 to
                 a
                 new
                 probleme
                 .
                 When
                 it
                 is
                 in
                 the
                 Princes
                 hands
                 he
                 can
                 make
                 it
                 to
                 comply
                 with
                 the
                 publick
                 laws
                 ,
                 which
                 he
                 then
                 does
                 best
                 of
                 all
                 when
                 he
                 makes
                 it
                 to
                 become
                 a
                 law
                 it self
                 .
                 But
                 against
                 the
                 law
                 no
                 man
                 is
                 to
                 be
                 permitted
                 to
                 bring
                 in
                 new
                 religions
                 ,
                 excepting
                 him
                 onely
                 who
                 can
                 change
                 the
                 law
                 ,
                 and
                 secure
                 the
                 peace
                 .
                 Beyond
                 this
                 no
                 compulsion
                 is
                 to
                 be
                 us'd
                 in
                 religion
                 :
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 said
                 S.
                 
                   Clemens
                   Alexandrinus
                   ,
                   All
                   religion
                   must
                   enter
                   by
                   exhortation
                
                 ;
                 for
                 it
                 is
                 intended
                 
                   to
                   beget
                   a
                   desire
                   in
                   our
                   mind
                   that
                   is
                   of
                   the
                   same
                   cognation
                   ,
                   a
                   desire
                   of
                   the
                   life
                   that
                   now
                   is
                   ,
                   and
                   of
                   that
                   which
                   is
                   to
                   come
                   .
                
                 
                 The
                 same
                 with
                 that
                 of
                 Theodoricus
                 King
                 of
                 the
                 
                   Romans
                   ,
                   Religionem
                   imperare
                   non
                   possumus
                   ,
                   quia
                   nemo
                   cogitur
                   ut
                   credat
                   invitus
                   :
                
                 and
                 Theobaldus
                 writing
                 to
                 the
                 Emperor
                 Justinian
                 argued
                 well
                 ,
                 
                 
                   Since
                   God
                   himself
                   is
                   pleas'd
                   to
                   permit
                   many
                   religions
                   ,
                   we
                   dare
                   not
                   by
                   force
                   impose
                   any
                   one
                   ;
                   for
                   we
                   remember
                   to
                   have
                   read
                   that
                   we
                   must
                   sacrifice
                   to
                   God
                   with
                   a
                   willing
                   mind
                   ,
                   not
                   by
                   the
                   command
                   of
                   any
                   one
                   that
                   compels
                   .
                
                 And
                 therefore
                 the
                 old
                 Romans
                 ,
                 the
                 Greeks
                 ,
                 the
                 Scythians
                 ,
                 although
                 they
                 would
                 admit
                 no
                 new
                 religion
                 amongst
                 their
                 own
                 people
                 ,
                 would
                 permit
                 to
                 every
                 Nation
                 to
                 retain
                 their
                 own
                 ;
                 by
                 this
                 practice
                 of
                 theirs
                 declaring
                 that
                 religion
                 is
                 not
                 to
                 be
                 forc'd
                 abroad
                 ,
                 nor
                 chang'd
                 at
                 home
                 ,
                 but
                 that
                 it
                 was
                 by
                 the
                 supreme
                 power
                 of
                 the
                 Republick
                 to
                 be
                 conducted
                 so
                 as
                 to
                 comply
                 with
                 the
                 interest
                 of
                 the
                 Commonwealth
                 .
                 This
                 was
                 the
                 first
                 remedy
                 against
                 the
                 evils
                 of
                 religious
                 pretences
                 ;
                 which
                 by
                 being
                 conducted
                 in
                 the
                 hands
                 of
                 the
                 Civil
                 power
                 shews
                 that
                 to
                 be
                 supreme
                 even
                 in
                 the
                 Questions
                 of
                 Religion
                 .
              
               
                 2.
                 
                 The
                 other
                 which
                 was
                 found
                 out
                 by
                 Men
                 ,
                 
                 is
                 that
                 they
                 did
                 take
                 the
                 priesthood
                 into
                 the
                 hands
                 of
                 the
                 supreme
                 civil
                 power
                 ;
                 and
                 then
                 they
                 were
                 sure
                 that
                 all
                 was
                 safe
                 .
                 
                 The
                 Egyptians
                 chose
                 their
                 priests
                 out
                 of
                 their
                 Schools
                 of
                 learning
                 ,
                 and
                 their
                 Kings
                 out
                 of
                 their
                 Colledges
                 of
                 Priests
                 .
                 The
                 Kings
                 of
                 Aritia
                 ,
                 a
                 place
                 not
                 far
                 from
                 Alba
                 ,
                 were
                 also
                 priests
                 of
                 Diana
                 :
                 The
                 same
                 is
                 reported
                 of
                 the
                 priests
                 of
                 Bellona
                 ,
                 that
                 they
                 were
                 the
                 Kings
                 of
                 Cappodocia
                 ,
                 saith
                 Hirtius
                 ;
                 and
                 the
                 priests
                 of
                 Pantheon
                 were
                 supreme
                 Judges
                 of
                 all
                 causes
                 ,
                 and
                 conductors
                 of
                 all
                 their
                 warres
                 .
                 The
                 Kings
                 of
                 Persia
                 were
                 alwayes
                 consecrated
                 to
                 be
                 Princes
                 of
                 the
                 ceremonies
                 ,
                 so
                 was
                 the
                 King
                 of
                 Lacedaemon
                 :
                 and
                 at
                 this
                 day
                 the
                 Kings
                 of
                 Malabar
                 are
                 also
                 Bramenes
                 or
                 priests
                 ;
                 and
                 it
                 was
                 a
                 law
                 amongst
                 the
                 
                   Romans
                   ,
                   Sacrorum
                   omnium
                   potestas
                   sub
                   Regibus
                   esto
                   ,
                
                 The
                 power
                 of
                 religion
                 and
                 all
                 holy
                 things
                 was
                 to
                 be
                 under
                 their
                 Kings
                 :
                 
                 and
                 Virgil
                 ever
                 brings
                 in
                 his
                 Prince
                 Aeneas
                 as
                 president
                 of
                 the
                 sacrifical
                 rites
                 ;
                 and
                 of
                 something
                 to
                 the
                 same
                 purpose
                 Ovid
                 makes
                 mention
                 ,
                 
                 
                   
                     Utque
                     ea
                     nunc
                     certa
                     est
                     ,
                     ita
                     Rex
                     placare
                     Superna
                  
                   
                     Numina
                     lanigerae
                     conjuge
                     debet
                     ovis
                     .
                  
                
                 
                 
                   The
                   King
                   with
                   the
                   sacrifice
                   of
                   a
                   Ram
                   was
                   to
                   appease
                   the
                   Gods.
                
                 
                 So
                 did
                 Romulus
                 and
                 
                   Numa
                   ;
                   Romulus
                   auspiciis
                   ,
                   Numa
                   sacris
                   constitutis
                   fundamenta
                   jecerunt
                   Romanae
                   civitatis
                   ,
                
                 said
                 Cicero
                 :
                 they
                 built
                 Rome
                 ,
                 and
                 religion
                 was
                 the
                 foundation
                 of
                 the
                 city
                 .
                 And
                 the
                 same
                 custome
                 descended
                 with
                 the
                 succeeding
                 Kings
                 ,
                 as
                 
                   Dionysius
                   Halicarnassaeus
                
                 reports
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   They
                   had
                   the
                   government
                   of
                   all
                   sacrifices
                   and
                   holy
                   rites
                   ,
                   and
                   whatsoever
                   was
                   to
                   be
                   done
                   to
                   the
                   Holy
                   Gods
                   ,
                   was
                   done
                   by
                   them
                   .
                
              
               
                 When
                 afterwards
                 they
                 separated
                 the
                 priesthood
                 from
                 the
                 civil
                 power
                 ,
                 
                 they
                 appointed
                 a
                 sacrificing
                 King
                 to
                 take
                 care
                 of
                 the
                 rites
                 ,
                 but
                 they
                 kept
                 him
                 from
                 all
                 intermedling
                 with
                 civil
                 affaires
                 ;
                 he
                 might
                 beare
                 no
                 office
                 in
                 the
                 Common-wealth
                 ,
                 
                 nor
                 have
                 any
                 imployment
                 in
                 the
                 army
                 ,
                 nor
                 make
                 an
                 oration
                 to
                 the
                 people
                 ,
                 nor
                 meddle
                 with
                 publick
                 affaires
                 :
                 and
                 yet
                 besides
                 this
                 caution
                 ,
                 the
                 supreme
                 Magistrate
                 was
                 
                   Pontifex
                   Maximus
                
                 ;
                 and
                 although
                 he
                 did
                 not
                 usually
                 handle
                 the
                 rites
                 ,
                 
                 yet
                 when
                 he
                 pleas'd
                 he
                 made
                 laws
                 concerning
                 the
                 Religion
                 ,
                 
                 and
                 punish'd
                 the
                 Augurs
                 ,
                 and
                 the
                 Vestal
                 virgins
                 ,
                 and
                 was
                 superior
                 to
                 the
                 
                   Rex
                   sacrorum
                
                 ,
                 and
                 the
                 whole
                 College
                 of
                 priests
                 .
              
               
                 But
                 when
                 the
                 Common-wealth
                 was
                 changed
                 into
                 Monarchy
                 ,
                 
                 Augustus
                 annexed
                 the
                 great
                 Pontificate
                 to
                 the
                 Imperial
                 dignity
                 ,
                 and
                 it
                 descended
                 even
                 to
                 the
                 Christian
                 Emperors
                 ,
                 who
                 because
                 it
                 was
                 an
                 honourary
                 title
                 ,
                 and
                 was
                 nothing
                 but
                 a
                 power
                 of
                 disposing
                 religion
                 ,
                 they
                 at
                 first
                 refus'd
                 it
                 not
                 :
                 but
                 upon
                 this
                 account
                 it
                 was
                 that
                 Tacitus
                 said
                 of
                 the
                 Roman
                 Emperor
                 ,
                 
                 
                   nunc
                   Deûm
                   munere
                   summum
                   Pontificem
                   summum
                   hominum
                   esse
                   ,
                   The
                   greatest
                   priest
                   is
                   also
                   the
                   greatest
                
                 Prince
                 .
                 *
                 Now
                 this
                 device
                 of
                 theirs
                 would
                 indeed
                 doe
                 their
                 businesse
                 ,
                 but
                 it
                 was
                 more
                 then
                 was
                 needfull
                 .
                 For
                 though
                 it
                 were
                 certain
                 that
                 religion
                 in
                 the
                 hands
                 of
                 the
                 supreme
                 Magistrate
                 should
                 never
                 disturb
                 the
                 publick
                 ;
                 yet
                 it
                 might
                 be
                 as
                 sure
                 if
                 the
                 Ministery
                 were
                 in
                 other
                 hands
                 ,
                 and
                 the
                 Empire
                 and
                 conduct
                 of
                 it
                 in
                 their
                 own
                 .
                 And
                 that
                 was
                 Gods
                 way
                 .
              
               
                 3.
                 
                 For
                 God
                 hath
                 instrusted
                 Kings
                 with
                 the
                 care
                 of
                 the
                 Church
                 ,
                 
                 with
                 the
                 custody
                 of
                 both
                 the
                 Tables
                 of
                 his
                 Law
                 ,
                 with
                 the
                 defence
                 of
                 all
                 the
                 persons
                 of
                 his
                 Empire
                 ;
                 and
                 their
                 charge
                 is
                 to
                 preserve
                 their
                 people
                 in
                 all
                 godlinesse
                 and
                 honesty
                 ,
                 in
                 peace
                 and
                 in
                 tranquillity
                 :
                 and
                 how
                 this
                 can
                 be
                 done
                 without
                 the
                 supreme
                 care
                 and
                 Government
                 of
                 religion
                 is
                 not
                 easie
                 to
                 be
                 understood
                 .
              
               
                 4.
                 
                 But
                 this
                 appears
                 in
                 that
                 Kings
                 ,
                 that
                 is
                 ,
                 the
                 supreme
                 power
                 of
                 every
                 Nation
                 ,
                 are
                 vicegerents
                 of
                 Christ
                 ,
                 
                 who
                 is
                 
                   Head
                   of
                   the
                   Church
                   ,
                   and
                   Heire
                   of
                   all
                   things
                
                 ;
                 
                 
                   He
                   ruleth
                   with
                   a
                   rod
                   of
                   iron
                   ;
                   He
                   is
                   Prince
                   of
                   the
                   Kings
                   of
                   the
                   earth
                   ;
                   The
                   onely
                   potentate
                   ,
                   King
                   of
                   Kings
                   and
                   Lord
                   of
                   lords
                   ;
                   To
                   him
                   is
                   given
                   all
                   power
                   in
                   Heaven
                   and
                   Earth
                   ,
                
                 
                 
                   and
                   by
                   him
                   Kings
                   reigne
                
                 .
                 
                 So
                 S.
                 Athanasius
                 ,
                 *
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Christ
                   taking
                   his
                   throne
                   hath
                   translated
                   it
                   &
                   given
                   it
                   to
                   holy
                   Christian
                   Kings
                   to
                   return
                   them
                   back
                   to
                   the
                   house
                   of
                   Jacob.
                
                 The
                 Fathers
                 of
                 the
                 Council
                 of
                 Ariminum
                 writing
                 to
                 Constantius
                 the
                 Arrian
                 Emperor
                 ,
                 say
                 to
                 him
                 ,
                 that
                 by
                 Christ
                 he
                 had
                 his
                 Empire
                 given
                 him
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   By
                   him
                   thou
                   
                   art
                   appointed
                   to
                   reigne
                   over
                   all
                   the
                   world
                   .
                
                 And
                 upon
                 this
                 account
                 Liberius
                 gave
                 him
                 this
                 advice
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Fight
                   not
                   against
                   him
                   who
                   hath
                   given
                   thee
                   this
                   Empire
                   ;
                   and
                   in
                   stead
                   of
                   thanksgivings
                   ,
                   pay
                   him
                   not
                   with
                   dishonour
                   .
                
                 For
                 the
                 Prince
                 being
                 an
                 Arrian
                 and
                 denying
                 the
                 Divinity
                 of
                 Christ
                 ,
                 did
                 dishonour
                 the
                 Prince
                 of
                 the
                 Kings
                 of
                 the
                 earth
                 ,
                 who
                 had
                 deserved
                 better
                 at
                 his
                 hands
                 .
                 The
                 consequent
                 of
                 this
                 consideration
                 is
                 this
                 ,
                 If
                 Christ
                 as
                 the
                 supreme
                 King
                 does
                 rule
                 his
                 Church
                 ,
                 and
                 in
                 this
                 kingdome
                 hath
                 deputed
                 the
                 kings
                 of
                 the
                 earth
                 ,
                 and
                 his
                 vicars
                 they
                 are
                 ,
                 then
                 they
                 are
                 immediately
                 under
                 him
                 in
                 the
                 Government
                 of
                 Christs
                 Church
                 .
                 For
                 Christ
                 in
                 Heaven
                 is
                 both
                 King
                 and
                 Priest.
                 As
                 King
                 he
                 reigns
                 over
                 all
                 the
                 world
                 for
                 the
                 glory
                 of
                 his
                 Father
                 and
                 the
                 good
                 of
                 his
                 elect
                 ;
                 as
                 Priest
                 he
                 intercedes
                 for
                 all
                 mankind
                 ,
                 and
                 particularly
                 
                   for
                   them
                   who
                   shall
                   be
                   heires
                   of
                   Salvation
                   .
                
                 Now
                 in
                 both
                 these
                 relations
                 he
                 hath
                 on
                 earth
                 deputed
                 certain
                 persons
                 to
                 administer
                 and
                 to
                 imitate
                 his
                 kingdome
                 and
                 priesthood
                 respectively
                 .
                 For
                 he
                 governs
                 all
                 the
                 world
                 ,
                 but
                 he
                 does
                 it
                 by
                 his
                 Angel
                 Ministers
                 ,
                 and
                 by
                 Kings
                 his
                 deputies
                 .
                 He
                 officiates
                 in
                 his
                 priesthood
                 himself
                 ,
                 and
                 in
                 this
                 he
                 hath
                 no
                 deputy
                 ;
                 for
                 he
                 intercedes
                 for
                 us
                 continually
                 :
                 but
                 he
                 hath
                 appointed
                 an
                 order
                 of
                 holy
                 and
                 consecrated
                 persons
                 to
                 imitate
                 the
                 offices
                 of
                 this
                 priesthood
                 ,
                 to
                 minister
                 the
                 blessings
                 of
                 it
                 to
                 the
                 people
                 ,
                 to
                 represent
                 the
                 death
                 of
                 the
                 Crosse
                 ,
                 to
                 preach
                 pardon
                 of
                 sins
                 to
                 the
                 penitent
                 ,
                 to
                 reconcile
                 lapsed
                 and
                 returning
                 sinners
                 ,
                 that
                 is
                 ,
                 to
                 minister
                 to
                 the
                 people
                 all
                 the
                 blessings
                 which
                 he
                 by
                 the
                 office
                 of
                 priesthood
                 procures
                 in
                 Heaven
                 for
                 us
                 .
                 Now
                 it
                 is
                 certain
                 that
                 he
                 hath
                 made
                 deputies
                 of
                 his
                 Kingdome
                 ;
                 for
                 all
                 power
                 being
                 given
                 to
                 him
                 as
                 the
                 great
                 King
                 ,
                 there
                 can
                 be
                 no
                 Government
                 upon
                 earth
                 but
                 what
                 he
                 appoints
                 .
                 
                   The
                   Government
                   is
                   upon
                   his
                   shoulders
                   ,
                
                 and
                 all
                 the
                 earth
                 is
                 his
                 inheritance
                 ,
                 and
                 therefore
                 from
                 him
                 all
                 just
                 Government
                 is
                 deriv'd
                 .
                 Now
                 it
                 being
                 manifest
                 that
                 he
                 is
                 the
                 fountain
                 of
                 all
                 Kingly
                 power
                 ,
                 it
                 is
                 also
                 as
                 manifest
                 that
                 all
                 this
                 power
                 is
                 delegated
                 to
                 the
                 Kings
                 of
                 the
                 earth
                 ;
                 for
                 
                   by
                   me
                   Kings
                   reigne
                
                 ,
                 saith
                 the
                 wisdome
                 of
                 God
                 ,
                 and
                 it
                 is
                 one
                 of
                 his
                 most
                 glorious
                 appellatives
                 ,
                 that
                 he
                 is
                 
                   Prince
                   of
                   the
                   Kings
                   of
                   the
                   earth
                
                 ;
                 and
                 it
                 is
                 as
                 certain
                 that
                 none
                 of
                 this
                 kingly
                 power
                 was
                 given
                 to
                 the
                 ministers
                 of
                 religion
                 ,
                 but
                 expressly
                 denied
                 to
                 them
                 .
                 
                   The
                   Kings
                   of
                   Nations
                   exercise
                   dominion
                
                 ;
                 that
                 's
                 their
                 province
                 :
                 
                   but
                   it
                   shall
                   not
                   be
                   so
                   amongst
                   you
                   :
                   But
                   he
                   that
                   is
                   greatest
                   amongst
                   you
                   let
                   him
                   be
                   your
                   minister
                   .
                
                 That
                 's
                 your
                 state
                 ,
                 you
                 are
                 ministers
                 of
                 the
                 kingdome
                 to
                 other
                 purposes
                 ,
                 in
                 other
                 manners
                 ;
                 you
                 doe
                 your
                 work
                 by
                 serving
                 ,
                 by
                 humility
                 ,
                 by
                 charity
                 ,
                 by
                 labours
                 and
                 compliance
                 ,
                 by
                 gentle
                 treatments
                 and
                 the
                 gentlest
                 exhortations
                 ;
                 nothing
                 of
                 a
                 King
                 is
                 to
                 be
                 in
                 you
                 ,
                 
                 but
                 the
                 care
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   for
                   to
                   joyne
                   the
                   kingdome
                   and
                   the
                   priesthood
                   Evangelical
                   is
                   to
                   joyne
                   in
                   one
                   band
                   things
                   of
                   the
                   most
                   differing
                   nature
                   :
                
                 for
                 the
                 name
                 of
                 Kings
                 hath
                 power
                 and
                 constraint
                 ,
                 Rods
                 and
                 axes
                 ;
                 the
                 name
                 of
                 priests
                 and
                 Apostles
                 hath
                 in
                 it
                 nothing
                 but
                 gentle
                 manners
                 and
                 holy
                 ministeries
                 .
                 Kings
                 can
                 compel
                 ;
                 the
                 ministers
                 of
                 religion
                 must
                 intreat
                 .
                 They
                 can
                 kill
                 ;
                 but
                 at
                 the
                 most
                 these
                 can
                 but
                 rebuke
                 sharply
                 .
                 These
                 can
                 cut
                 off
                 from
                 spiritual
                 communion
                 ,
                 and
                 deny
                 to
                 give
                 them
                 mysteries
                 that
                 will
                 hurt
                 the
                 wicked
                 and
                 the
                 indispos'd
                 ;
                 but
                 they
                 can
                 cut
                 them
                 off
                 from
                 life
                 it self
                 .
                 Kings
                 justly
                 seek
                 honours
                 ,
                 wealth
                 and
                 dignity
                 ,
                 and
                 it
                 is
                 allowed
                 them
                 by
                 laws
                 and
                 by
                 necessity
                 ,
                 and
                 by
                 their
                 reason
                 :
                 But
                 priests
                 must
                 
                   not
                   seek
                   their
                   owne
                   ,
                   but
                   only
                   the
                   things
                   of
                   Jesus
                   Christ.
                
                 They
                 must
                 indeed
                 be
                 maintain'd
                 ;
                 the
                 oxe
                 cannot
                 labour
                 if
                 his
                 mouth
                 be
                 musled
                 :
                 but
                 though
                 this
                 be
                 his
                 maintenance
                 it
                 must
                 be
                 no
                 part
                 of
                 his
                 reward
                 .
                 Our
                 blessed
                 
                 Saviours
                 word
                 is
                 rendred
                 by
                 S.
                 Matthew
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 The
                 Kings
                 of
                 the
                 people
                 doe
                 rule
                 Imperiously
                 .
                 This
                 very
                 word
                 is
                 also
                 us'd
                 by
                 S.
                 Peter
                 ,
                 and
                 forbidden
                 to
                 the
                 elders
                 of
                 the
                 Church
                 ,
                 and
                 to
                 it
                 is
                 oppos'd
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 feed
                 the
                 flock
                 like
                 shepherds
                 .
                 The
                 manner
                 of
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 us'd
                 by
                 S.
                 Paul
                 ,
                 or
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 us'd
                 by
                 S.
                 Matthew
                 and
                 S.
                 
                   Peter
                   ,
                   the
                   exercising
                   dominion
                
                 is
                 compulsion
                 ,
                 and
                 great
                 riches
                 :
                 this
                 is
                 also
                 forbidden
                 to
                 the
                 Clergy
                 ,
                 they
                 must
                 not
                 doe
                 any
                 thing
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 nor
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 not
                 
                   for
                   profit
                   to
                   themselves
                
                 ,
                 not
                 
                   with
                   violence
                
                 or
                 
                   imposing
                   necessity
                   upon
                   others
                
                 .
                 The
                 Ministers
                 of
                 religion
                 are
                 very
                 considerable
                 
                   in
                   this
                   Kingdome
                
                 of
                 Christ
                 ,
                 to
                 promote
                 and
                 to
                 advance
                 it
                 by
                 holy
                 preachings
                 and
                 holy
                 ministrations
                 :
                 but
                 it
                 is
                 true
                 which
                 was
                 solemnly
                 declar'd
                 in
                 Babylon
                 to
                 the
                 prince
                 of
                 the
                 Captives
                 ,
                 
                   officium
                   ipsi
                   non
                   potestatem
                   injungi
                   ,
                   et
                   ab
                   eo
                   die
                   incipiendum
                   ipsi
                   servire
                   omnibus
                
                 ;
                 their
                 eminency
                 is
                 nothing
                 but
                 an
                 eminency
                 of
                 service
                 ,
                 it
                 is
                 the
                 greatest
                 ministery
                 in
                 the
                 kingdome
                 ,
                 but
                 hath
                 in
                 it
                 the
                 least
                 of
                 Empire
                 .
                 But
                 of
                 this
                 I
                 shall
                 have
                 occasion
                 to
                 give
                 a
                 fuller
                 account
                 .
                 For
                 the
                 present
                 ,
                 that
                 which
                 the
                 present
                 argument
                 intends
                 to
                 perswade
                 is
                 ,
                 that
                 the
                 Ministers
                 of
                 religion
                 are
                 onely
                 officers
                 under
                 Christs
                 priesthood
                 ,
                 but
                 subjects
                 in
                 his
                 kingdome
                 ,
                 which
                 is
                 administred
                 by
                 Angels
                 and
                 Christian
                 princes
                 in
                 all
                 the
                 Imperial
                 ,
                 in
                 the
                 defensive
                 and
                 coactive
                 parts
                 and
                 powers
                 of
                 it
                 .
                 The
                 Christian
                 King
                 or
                 supreme
                 magistrate
                 can
                 doe
                 every
                 thing
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 as
                 Comatenus
                 said
                 ,
                 
                   onely
                   except
                   the
                   sacred
                   Ministeries
                
                 :
                 which
                 is
                 the
                 same
                 which
                 was
                 said
                 by
                 the
                 famous
                 Bishop
                 of
                 
                   Corduba
                   ,
                   Hosius
                
                 in
                 
                   Athanasius
                   ;
                   Neque
                   igitur
                   fas
                   est
                   nobis
                   interris
                   Imperium
                   tenere
                   ,
                   neque
                   tu
                   sacrorum
                   et
                   thymiamatum
                   habes
                   potestatem
                   ,
                   Imperator
                   ,
                   hoc
                   est
                   jus
                   adolendi
                   .
                
                 The
                 good
                 Bishop
                 was
                 speaking
                 of
                 the
                 fact
                 of
                 Ozias
                 ,
                 who
                 though
                 he
                 had
                 power
                 over
                 the
                 priests
                 ,
                 yet
                 had
                 nothing
                 to
                 do
                 to
                 meddle
                 with
                 the
                 rites
                 of
                 priesthood
                 :
                 
                   It
                   is
                   not
                   lawful
                   for
                   us
                   to
                   meddle
                   with
                   Empire
                   or
                   the
                   rights
                   of
                   Government
                   ;
                   nor
                   for
                   thee
                   ,
                   O
                   Emperour
                   ,
                   with
                   the
                   rites
                   of
                   incense
                   .
                
                 The
                 summe
                 is
                 this
                 ,
                 If
                 Christ
                 by
                 his
                 kingly
                 power
                 governs
                 his
                 Church
                 ,
                 and
                 Christian
                 Kings
                 are
                 his
                 Deputies
                 ,
                 then
                 they
                 also
                 are
                 the
                 Supreme
                 under
                 Christ
                 of
                 the
                 whole
                 Government
                 of
                 the
                 Church
                 .
              
               
                 5.
                 
                 So
                 that
                 now
                 I
                 shall
                 not
                 need
                 to
                 make
                 use
                 of
                 the
                 precedents
                 of
                 the
                 Old
                 Testament
                 ,
                 
                 nor
                 recite
                 how
                 David
                 order'd
                 the
                 courses
                 of
                 the
                 Levites
                 ,
                 the
                 use
                 of
                 the
                 bow
                 in
                 the
                 Quire
                 ,
                 the
                 solemnities
                 of
                 publick
                 service
                 ,
                 nor
                 how
                 Solomon
                 put
                 Abiathar
                 from
                 the
                 High-priesthood
                 ,
                 nor
                 how
                 Jehu
                 ,
                 nor
                 Hezekiah
                 ,
                 nor
                 Josiah
                 reform'd
                 religion
                 ,
                 pull'd
                 down
                 Idols
                 ,
                 burnt
                 the
                 groves
                 ,
                 destroyed
                 the
                 worship
                 of
                 Baal
                 ,
                 reduc'd
                 the
                 religion
                 of
                 the
                 God
                 of
                 Israel
                 .
                 This
                 indeed
                 is
                 an
                 excellent
                 argument
                 ,
                 because
                 it
                 was
                 a
                 time
                 in
                 which
                 God
                 gave
                 his
                 Priests
                 more
                 secular
                 eminency
                 and
                 external
                 advantages
                 then
                 ever
                 he
                 did
                 since
                 ,
                 and
                 also
                 because
                 Christ
                 chang'd
                 nothing
                 in
                 the
                 kingdomes
                 of
                 the
                 earth
                 ;
                 he
                 left
                 them
                 as
                 he
                 found
                 them
                 ,
                 onely
                 he
                 intended
                 to
                 make
                 them
                 ministers
                 and
                 portions
                 of
                 his
                 kingdome
                 ;
                 and
                 that
                 they
                 should
                 live
                 privately
                 ,
                 and
                 govern
                 publickly
                 by
                 his
                 measures
                 ,
                 that
                 is
                 ,
                 by
                 the
                 justice
                 and
                 mercy
                 Evangelical
                 .
                 But
                 this
                 argument
                 I
                 was
                 the
                 more
                 willing
                 to
                 touch
                 upon
                 because
                 the
                 Church
                 of
                 England
                 much
                 relies
                 upon
                 it
                 in
                 this
                 question
                 ,
                 and
                 excommunicates
                 those
                 who
                 deny
                 the
                 Supreme
                 civil
                 power
                 to
                 have
                 the
                 same
                 authority
                 in
                 causes
                 Ecclesiastical
                 ,
                 which
                 the
                 pious
                 Kings
                 of
                 the
                 Hebrews
                 had
                 over
                 the
                 Synagogue
                 :
                 But
                 I
                 find
                 the
                 ancient
                 Doctors
                 of
                 the
                 Church
                 pressing
                 much
                 upon
                 the
                 former
                 medium
                 ,
                 That
                 Christ
                 hath
                 specially
                 intrusted
                 his
                 Church
                 to
                 Christian
                 Princes
                 .
                 For
                 ,
              
               
               
                 6.
                 
                 Christ
                 shall
                 call
                 Christian
                 Kings
                 to
                 account
                 for
                 souls
                 .
                 
                 
                   Cognoscant
                   Principes
                   seculi
                   Deo
                   se
                   debere
                   rationem
                   reddere
                   propter
                   Ecclesiam
                   quam
                   à
                   Christo
                   tuendam
                   suscipiunt
                   .
                   Nam
                   sive
                   ,
                   augeatur
                   pax
                   &
                   disciplina
                   Ecclesiae
                   per
                   fideles
                   Principes
                   ,
                   sive
                   solvatur
                   ,
                   ille
                   ab
                   eis
                   rationem
                   exigit
                   qui
                   eorum
                   potestati
                   suam
                   Ecclesiam
                   credidit
                   ,
                
                 
                 said
                 
                   Isidore
                   Hispalensis
                   .
                   Let
                   the
                   Princes
                   of
                   the
                   world
                   know
                   that
                   they
                   must
                   give
                   an
                   account
                   to
                   God
                   for
                   the
                   Church
                   which
                   they
                   have
                   received
                   from
                   Christ
                   into
                   their
                   Protection
                   .
                   For
                   whether
                   the
                   peace
                   and
                   Discipline
                   of
                   the
                   Church
                   be
                   encreased
                   by
                   faithful
                   Princes
                   ,
                   or
                   whether
                   it
                   be
                   dissolv'd
                   ,
                   he
                   who
                   hath
                   intrusted
                   his
                   Church
                   to
                   their
                   power
                   will
                   exact
                   an
                   account
                   from
                   them
                   .
                
                 And
                 therefore
                 P.
                 Leo
                 to
                 Leo
                 the
                 Emperor
                 gave
                 this
                 advertisement
                 ,
                 
                 
                   Debes
                   incunctanter
                   advertere
                   Regiam
                   potestatem
                   tibi
                   non
                   solum
                   ad
                   mundi
                   regimen
                   ,
                   sed
                   maximè
                   ad
                   Ecclesiae
                   praesidium
                   esse
                   collatam
                   ,
                   You
                   must
                   diligently
                   remember
                   that
                   the
                   supreme
                   power
                   is
                   given
                   to
                   you
                   not
                   onely
                   for
                   the
                   government
                   of
                   the
                   world
                   ,
                   but
                   especially
                   for
                   the
                   safety
                   and
                   defence
                   of
                   the
                   Church
                   .
                
                 Now
                 this
                 defence
                 not
                 being
                 onely
                 the
                 defence
                 of
                 guards
                 ,
                 but
                 of
                 lawe
                 ;
                 not
                 onely
                 of
                 persons
                 ,
                 but
                 especially
                 of
                 Religion
                 ,
                 must
                 needs
                 inferre
                 that
                 Kings
                 have
                 something
                 more
                 to
                 doe
                 in
                 the
                 Church
                 then
                 the
                 Court
                 of
                 Guards
                 hath
                 :
                 he
                 defends
                 his
                 subjects
                 in
                 the
                 service
                 of
                 God
                 ;
                 he
                 defends
                 and
                 promotes
                 this
                 service
                 ;
                 he
                 is
                 not
                 to
                 defend
                 them
                 if
                 they
                 disserve
                 Christ
                 ,
                 but
                 to
                 punish
                 them
                 ,
                 and
                 of
                 this
                 he
                 is
                 Judge
                 and
                 Exactor
                 :
                 and
                 therefore
                 this
                 defence
                 declares
                 his
                 right
                 and
                 Empire
                 .
                 
                   Ex
                   quo
                   Imperatores
                   facti
                   sunt
                   Christiani
                   res
                   Ecclesiae
                   ab
                   ipsis
                   dependisse
                   :
                
                 so
                 Socrates
                 expresses
                 this
                 question
                 .
                 
                   Ever
                   since
                   the
                   Emperors
                   became
                   Christian
                   the
                   affaires
                   of
                   the
                   Church
                   have
                   depended
                   upon
                   them
                   .
                
                 They
                 did
                 so
                 before
                 ,
                 but
                 they
                 did
                 not
                 look
                 after
                 them
                 :
                 they
                 had
                 the
                 power
                 from
                 Christ
                 ,
                 but
                 they
                 wanted
                 his
                 grace
                 :
                 they
                 owed
                 duty
                 to
                 him
                 ,
                 but
                 they
                 paied
                 it
                 not
                 ,
                 because
                 they
                 had
                 no
                 love
                 for
                 him
                 .
                 And
                 therefore
                 Christ
                 took
                 what
                 care
                 he
                 pleas'd
                 ,
                 and
                 supported
                 it
                 in
                 persecution
                 ,
                 and
                 made
                 it
                 grow
                 in
                 despite
                 of
                 opposition
                 :
                 and
                 when
                 this
                 he
                 had
                 done
                 long
                 enough
                 to
                 prove
                 that
                 the
                 religion
                 came
                 from
                 God
                 ,
                 that
                 it
                 lost
                 nothing
                 by
                 persecution
                 ,
                 but
                 that
                 his
                 servants
                 loved
                 him
                 and
                 died
                 for
                 him
                 ,
                 then
                 he
                 called
                 the
                 Princes
                 into
                 the
                 house
                 of
                 Jacob
                 ,
                 and
                 taught
                 them
                 how
                 to
                 administer
                 his
                 power
                 to
                 the
                 purposes
                 of
                 his
                 own
                 designement
                 .
                 Hence
                 come
                 those
                 expressions
                 us'd
                 often
                 by
                 Antiquity
                 concerning
                 Kings
                 ,
                 calling
                 them
                 
                   Vicarios
                   Dei
                   ,
                   verae
                   religionis
                   Rectores
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   the
                   Deputies
                   of
                   God
                   ,
                   Governours
                   of
                   true
                   Religion
                   ,
                   the
                   Captains
                   and
                   Conductors
                   of
                   faith
                   and
                   Godlinesse
                   ;
                   ad
                   quorum
                   curam
                   ,
                
                 
                 
                   de
                   qua
                   Deo
                   rationem
                   reddituri
                   erant
                   ,
                   res
                   illa
                   maximè
                   pertinebat
                   ,
                
                 For
                 to
                 their
                 care
                 Religion
                 and
                 the
                 Church
                 did
                 belong
                 ,
                 and
                 concerning
                 that
                 care
                 they
                 were
                 to
                 give
                 an
                 account
                 to
                 God.
                 
              
               
                 Now
                 if
                 we
                 descend
                 to
                 a
                 consideration
                 of
                 the
                 particular
                 charges
                 and
                 offices
                 of
                 Kings
                 in
                 relation
                 to
                 the
                 Church
                 ,
                 
                 it
                 will
                 not
                 onely
                 be
                 a
                 mighty
                 verification
                 of
                 the
                 Rule
                 ,
                 but
                 also
                 will
                 minister
                 to
                 the
                 determination
                 of
                 many
                 cases
                 of
                 Conscience
                 concerning
                 Kings
                 and
                 concerning
                 the
                 whole
                 order
                 Ecclesiastical
                 .
                 This
                 I
                 shall
                 doe
                 in
                 the
                 following
                 Rules
                 ,
                 which
                 are
                 but
                 appendices
                 to
                 this
                 .
              
            
             
               
               
                 RULE
                 V.
                 Kings
                 have
                 a
                 legislative
                 power
                 in
                 the
                 affaires
                 of
                 Religion
                 and
                 the
                 Church
                 .
              
               
                 
                   THis
                   is
                   expressely
                   taught
                   by
                   S.
                
                 Austin
                 .
                 
                 In
                 hoc
                 Reges
                 sicut
                 eis
                 divinitus
                 praecipitur
                 Deo
                 serviunt
                 in
                 quantum
                 Reges
                 sunt
                 ,
                 
                 si
                 in
                 suo
                 regno
                 bona
                 jubeant
                 ,
                 mala
                 prohibeant
                 ,
                 non
                 solùm
                 quae
                 pertinent
                 ad
                 humanam
                 societatem
                 ,
                 verùm
                 etiam
                 quae
                 pertinent
                 ad
                 Divinam
                 religionem
                 ,
                 In
                 this
                 Kings
                 in
                 that
                 capacity
                 serve
                 God
                 according
                 to
                 the
                 Divine
                 Commandement
                 ,
                 if
                 in
                 their
                 respective
                 kingdomes
                 they
                 command
                 good
                 things
                 and
                 forbid
                 evil
                 ,
                 not
                 onely
                 in
                 relation
                 to
                 humane
                 society
                 ,
                 but
                 in
                 order
                 to
                 religion
                 .
              
               
                 The
                 least
                 part
                 of
                 this
                 power
                 is
                 to
                 permit
                 the
                 free
                 exercise
                 of
                 it
                 ,
                 
                 and
                 to
                 remove
                 all
                 impediments
                 ,
                 and
                 to
                 give
                 it
                 advantages
                 of
                 free
                 assemblies
                 ,
                 and
                 competent
                 maintenances
                 and
                 just
                 rewards
                 and
                 publick
                 encouragements
                 .
                 So
                 Cyrus
                 and
                 Darius
                 gave
                 leave
                 and
                 guards
                 and
                 rescripts
                 ,
                 warranty
                 and
                 provisions
                 and
                 command
                 to
                 the
                 Jewes
                 of
                 the
                 Captivity
                 to
                 build
                 the
                 Temple
                 .
                 So
                 Constantine
                 and
                 Licinius
                 did
                 to
                 the
                 Christians
                 to
                 practise
                 their
                 religion
                 .
                 Thus
                 Hezekiah
                 and
                 some
                 other
                 pious
                 Kings
                 of
                 the
                 Hebrews
                 took
                 away
                 the
                 offences
                 of
                 the
                 people
                 ,
                 the
                 brazen
                 serpent
                 ,
                 the
                 groves
                 and
                 images
                 ,
                 the
                 altar
                 of
                 Bethel
                 ,
                 and
                 the
                 idolatrous
                 services
                 .
                 And
                 of
                 these
                 things
                 there
                 is
                 little
                 question
                 ;
                 for
                 the
                 Christian
                 Princes
                 by
                 their
                 Authority
                 shut
                 up
                 the
                 Temples
                 of
                 the
                 Heathen
                 Gods.
                 
              
               
                 That
                 which
                 is
                 yet
                 more
                 considerable
                 is
                 ,
                 
                 that
                 by
                 punishments
                 they
                 compel
                 their
                 Subjects
                 to
                 serve
                 God
                 and
                 keep
                 his
                 Commandements
                 .
                 That
                 which
                 was
                 observed
                 of
                 the
                 Primitive
                 Christians
                 ,
                 that
                 they
                 tied
                 themselves
                 by
                 oaths
                 and
                 Covenants
                 to
                 serve
                 God
                 ,
                 to
                 doe
                 justice
                 ,
                 not
                 to
                 commit
                 adultery
                 ,
                 to
                 hurt
                 no
                 man
                 by
                 word
                 or
                 deed
                 ,
                 to
                 doe
                 good
                 to
                 every
                 man
                 they
                 could
                 ,
                 to
                 assemble
                 together
                 to
                 worship
                 Christ
                 ,
                 that
                 Christian
                 Princes
                 are
                 to
                 secure
                 by
                 laws
                 ,
                 that
                 what
                 men
                 will
                 not
                 doe
                 by
                 choice
                 ,
                 they
                 may
                 whether
                 they
                 will
                 or
                 no
                 ;
                 and
                 this
                 not
                 onely
                 in
                 things
                 relating
                 to
                 publick
                 peace
                 and
                 the
                 interest
                 of
                 the
                 Republick
                 ,
                 but
                 in
                 the
                 immediate
                 matters
                 of
                 religion
                 :
                 such
                 as
                 are
                 laws
                 against
                 swearing
                 ,
                 against
                 Blasphemy
                 ,
                 against
                 drunkennesse
                 and
                 fornication
                 and
                 the
                 like
                 ,
                 in
                 which
                 the
                 interest
                 of
                 souls
                 is
                 concerned
                 ,
                 but
                 not
                 the
                 interest
                 of
                 publick
                 peace
                 .
                 
                   Hoc
                   jubent
                   Imperatores
                   quod
                   jubet
                   Christus
                
                 ;
                 and
                 it
                 is
                 a
                 great
                 service
                 to
                 Christ
                 that
                 the
                 fear
                 of
                 men
                 be
                 superadded
                 ;
                 because
                 to
                 wicked
                 persons
                 and
                 such
                 for
                 whom
                 the
                 severity
                 of
                 laws
                 was
                 made
                 ,
                 it
                 often
                 prevailes
                 more
                 then
                 the
                 fear
                 of
                 God.
                 
              
               
                 But
                 that
                 which
                 is
                 more
                 then
                 all
                 this
                 is
                 ,
                 
                 that
                 besides
                 those
                 things
                 in
                 which
                 God
                 hath
                 declar'd
                 his
                 will
                 ,
                 the
                 things
                 of
                 the
                 Church
                 ,
                 which
                 are
                 directly
                 under
                 no
                 Commandement
                 of
                 God
                 ,
                 are
                 under
                 the
                 supreme
                 power
                 of
                 Christian
                 Princes
                 .
                 I
                 need
                 no
                 other
                 testimony
                 for
                 this
                 but
                 the
                 laws
                 themselves
                 which
                 they
                 made
                 ,
                 and
                 to
                 which
                 Bishops
                 and
                 Priests
                 were
                 obedient
                 and
                 profess'd
                 that
                 they
                 ought
                 to
                 be
                 so
                 .
                 And
                 this
                 we
                 find
                 in
                 the
                 instance
                 
                 of
                 divers
                 Popes
                 who
                 in
                 their
                 epistles
                 gave
                 command
                 to
                 their
                 Clergy
                 to
                 observe
                 such
                 laws
                 which
                 themselves
                 had
                 received
                 from
                 Imperial
                 edicts
                 .
                 For
                 there
                 are
                 divers
                 laws
                 which
                 are
                 by
                 Gratian
                 thrust
                 into
                 his
                 collection
                 which
                 were
                 the
                 laws
                 of
                 Christian
                 Princes
                 .
                 The
                 Canon
                 Judicantem
                 .
                 13.
                 q.
                 5.
                 expressing
                 the
                 office
                 of
                 a
                 Judge
                 in
                 the
                 Cognisance
                 of
                 causes
                 ,
                 attributed
                 by
                 Gratian
                 to
                 Pope
                 Eleutherius
                 ,
                 was
                 a
                 law
                 made
                 by
                 the
                 Emperor
                 
                   Constantine
                   ,
                   l.
                
                 1.
                 
                 
                   C.
                   de
                   Judic
                   .
                   C.
                   Theodos.
                
                 and
                 so
                 was
                 that
                 which
                 was
                 attributed
                 to
                 
                   P.
                   Fabian
                
                 against
                 accusers
                 ,
                 
                   Can.
                   si
                   quis
                   iratus
                
                 :
                 it
                 is
                 in
                 the
                 Theodosian
                 Code
                 and
                 was
                 made
                 by
                 the
                 same
                 Prince
                 .
                 The
                 Canons
                 which
                 goe
                 under
                 the
                 names
                 of
                 a
                 Sixtus
                 and
                 b
                 Adrian
                 and
                 Fabian
                 before
                 cited
                 of
                 the
                 same
                 title
                 were
                 made
                 by
                 Gratian
                 the
                 sonne
                 of
                 Valentinian
                 the
                 Elder
                 :
                 c
                 who
                 also
                 made
                 the
                 rescripts
                 for
                 restitution
                 of
                 Church-goods
                 taken
                 from
                 Bishops
                 when
                 they
                 were
                 forc'd
                 from
                 their
                 Sees
                 ,
                 attributed
                 to
                 Pope
                 Caius
                 and
                 Pope
                 
                   John.
                   Theodosius
                
                 the
                 Emperour
                 made
                 the
                 
                   Canon
                   qui
                   ratione
                
                 *
                 for
                 order
                 in
                 accusations
                 ,
                 which
                 yet
                 is
                 attributed
                 to
                 Pope
                 Damasus
                 ,
                 but
                 is
                 in
                 the
                 Theodosian
                 Code
                 :
                 for
                 thus
                 the
                 Popes
                 easily
                 became
                 law-givers
                 when
                 they
                 adopted
                 into
                 the
                 Canon
                 the
                 laws
                 of
                 their
                 Princes
                 ,
                 which
                 by
                 their
                 authority
                 prevail'd
                 beyond
                 the
                 memory
                 of
                 their
                 first
                 makers
                 .
                 The
                 Canon
                 Consanguineos
                 ,
                 
                 for
                 separation
                 of
                 marriage
                 within
                 the
                 prohibited
                 degrees
                 ,
                 was
                 not
                 the
                 Popes
                 ,
                 but
                 made
                 by
                 Theodosius
                 ,
                 as
                 it
                 is
                 thought
                 ,
                 at
                 the
                 instance
                 of
                 S.
                 Ambrose
                 :
                 and
                 Valentinian
                 made
                 the
                 Canon
                 Privilegia
                 for
                 confirmation
                 of
                 the
                 privileges
                 of
                 the
                 Church
                 ,
                 
                 which
                 goes
                 under
                 the
                 Name
                 of
                 Anacletus
                 .
                 I
                 could
                 reckon
                 divers
                 others
                 ,
                 for
                 indeed
                 the
                 volume
                 of
                 the
                 Decrees
                 is
                 full
                 of
                 such
                 constitutions
                 which
                 the
                 Christian
                 Emperors
                 made
                 ,
                 but
                 they
                 were
                 either
                 assumed
                 by
                 the
                 Popes
                 or
                 imputed
                 to
                 them
                 .
                 But
                 that
                 the
                 Popes
                 as
                 Ecclesiastics
                 had
                 no
                 authority
                 to
                 make
                 laws
                 of
                 Ecclesiastical
                 affaires
                 ,
                 but
                 that
                 the
                 Emperors
                 had
                 ,
                 was
                 sufficiently
                 acknowledged
                 by
                 Pope
                 Honorius
                 .
                 
                 
                   Imperator
                   Justinianus
                   decrevit
                   ut
                   Canones
                   Patrum
                   vim
                   legum
                   habere
                   oporteat
                   ,
                   That
                   the
                   Canons
                   of
                   the
                   Fathers
                   became
                   a
                   law
                   in
                   the
                   Church
                   ,
                   was
                   by
                   the
                   constitution
                   of
                   the
                   Emperor
                   Justinian
                   .
                
                 For
                 that
                 was
                 all
                 the
                 end
                 both
                 of
                 the
                 labours
                 of
                 warre
                 and
                 the
                 Counsels
                 of
                 peace
                 ,
                 
                   ut
                   veram
                   Dei
                   cultum
                   orbis
                   nostri
                   plebs
                   devota
                   custodiat
                   ,
                
                 said
                 Theodosius
                 and
                 Honorius
                 in
                 their
                 letters
                 to
                 
                   Marcellinus
                   :
                   that
                   our
                   people
                   may
                   devoutly
                   follow
                   the
                   true
                   worship
                   of
                   God.
                   
                
              
               
                 Upon
                 this
                 account
                 we
                 find
                 that
                 Constantine
                 ,
                 
                 Anastasius
                 and
                 Justinian
                 made
                 laws
                 concerning
                 the
                 expence
                 and
                 rites
                 of
                 sepulture
                 .
                 
                   Gratian
                   ,
                   Valentinian
                
                 and
                 Theodosius
                 forbad
                 dead
                 corps
                 to
                 be
                 interred
                 within
                 the
                 memorials
                 of
                 Martyrs
                 and
                 Apostles
                 .
                 Honorius
                 appointed
                 the
                 Number
                 of
                 Deanes
                 in
                 the
                 Metropolis
                 ,
                 and
                 the
                 Immunities
                 of
                 every
                 Church
                 .
                 Leo
                 and
                 Anthemius
                 forbad
                 alienation
                 of
                 Church-lands
                 .
                 But
                 what
                 should
                 I
                 instance
                 in
                 particulars
                 ?
                 they
                 that
                 know
                 not
                 this
                 are
                 wholly
                 strangers
                 to
                 the
                 Civil
                 law
                 ,
                 particularly
                 the
                 first
                 book
                 of
                 the
                 Code
                 ,
                 the
                 Authentics
                 ,
                 the
                 Capitulars
                 of
                 the
                 French
                 Princes
                 ,
                 the
                 laws
                 of
                 the
                 Goths
                 and
                 Vandals
                 ,
                 and
                 indeed
                 of
                 all
                 the
                 Christian
                 Princes
                 of
                 the
                 world
                 .
                 But
                 the
                 first
                 titles
                 of
                 the
                 Code
                 ,
                 
                   De
                   summa
                   Trinitate
                   &
                   fide
                   Catholica
                   ,
                   De
                   sacrosanctis
                   Ecclesiis
                   ,
                   De
                   Episcopis
                   &
                   Clericis
                   ,
                   De
                   Episcopali
                   Audientia
                   ,
                   De
                   haereticis
                   ,
                   Manichaeis
                   ,
                   Samaritis
                   ,
                   De
                   Apostatis
                   ,
                
                 and
                 divers
                 other
                 are
                 witnesses
                 beyond
                 exception
                 .
                 *
                 Now
                 in
                 this
                 there
                 is
                 no
                 exception
                 of
                 matter
                 .
                 For
                 whatsoever
                 is
                 under
                 Government
                 is
                 also
                 under
                 the
                 laws
                 of
                 Princes
                 :
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 said
                 Justinian
                 .
                 Nothing
                 comes
                 amisse
                 to
                 the
                 Prince
                 ,
                 every
                 thing
                 is
                 under
                 the
                 Royal
                 cognisance
                 .
                 Constantine
                 made
                 laws
                 concerning
                 festivals
                 ,
                 and
                 appointed
                 what
                 labours
                 might
                 and
                 what
                 might
                 not
                 be
                 done
                 upon
                 the
                 Lords
                 
                 day
                 ;
                 
                 and
                 so
                 did
                 Leo
                 the
                 Emperour
                 .
                 Valentinian
                 the
                 Elder
                 made
                 a
                 law
                 that
                 no
                 Clergy-man
                 should
                 receive
                 an
                 inheritance
                 by
                 the
                 will
                 or
                 gift
                 of
                 widdows
                 and
                 orphans
                 ,
                 unlesse
                 they
                 were
                 of
                 the
                 Kindred
                 .
                 S.
                 †
                 Ambrose
                 complains
                 heavily
                 of
                 the
                 law
                 ,
                 
                 and
                 so
                 does
                 S.
                 *
                 Hierome
                 ,
                 but
                 confesses
                 it
                 was
                 just
                 ,
                 and
                 procur'd
                 by
                 the
                 avarice
                 of
                 some
                 Clergy-men
                 who
                 under
                 cover
                 of
                 religion
                 made
                 a
                 prey
                 of
                 the
                 widdows
                 .
                 But
                 this
                 Decree
                 was
                 sent
                 to
                 Pope
                 Damasus
                 and
                 publickly
                 read
                 in
                 the
                 Churches
                 of
                 Rome
                 .
                 And
                 Honorius
                 the
                 Emperor
                 made
                 a
                 law
                 concerning
                 the
                 election
                 of
                 the
                 Pope
                 .
                 Which
                 two
                 last
                 instances
                 I
                 reckon
                 to
                 be
                 very
                 great
                 ,
                 because
                 at
                 Rome
                 now-a-daies
                 they
                 are
                 intolerable
                 .
              
               
                 But
                 if
                 all
                 these
                 laws
                 were
                 made
                 by
                 Emperors
                 onely
                 by
                 force
                 ,
                 
                 against
                 right
                 &
                 justice
                 ,
                 &
                 beyond
                 their
                 just
                 power
                 ,
                 then
                 we
                 are
                 never
                 the
                 nearer
                 for
                 this
                 argument
                 :
                 
                 &
                 that
                 it
                 is
                 so
                 ,
                 Baronius
                 is
                 bold
                 to
                 affirm
                 ,
                 who
                 upon
                 this
                 title
                 blames
                 Justinian
                 for
                 medling
                 with
                 the
                 affaires
                 of
                 the
                 Church
                 :
                 for
                 
                   Quid
                   Imperatori
                   cum
                   Ecclesia
                   ?
                   what
                   hath
                   the
                   Emperor
                   to
                   doe
                   with
                   the
                   Church
                   ?
                
                 we
                 know
                 who
                 said
                 it
                 .
                 And
                 therefore
                 a
                 Synod
                 at
                 Rome
                 under
                 Symmachus
                 abrogated
                 a
                 law
                 made
                 by
                 Basilius
                 a
                 Deputy
                 of
                 King
                 Odoacer
                 in
                 an
                 assembly
                 of
                 Ecclesiastical
                 persons
                 ,
                 in
                 the
                 vacancy
                 of
                 the
                 See
                 Apostolick
                 ,
                 upon
                 the
                 death
                 of
                 Simplicius
                 .
                 Now
                 the
                 law
                 was
                 a
                 good
                 law
                 ,
                 it
                 forbad
                 the
                 alienation
                 of
                 the
                 goods
                 of
                 the
                 Church
                 ;
                 yet
                 because
                 it
                 was
                 a
                 law
                 made
                 by
                 a
                 laick
                 ,
                 they
                 thought
                 fit
                 to
                 annul
                 it
                 .
              
               
                 To
                 these
                 things
                 I
                 answer
                 ,
                 
                 that
                 it
                 matters
                 not
                 what
                 Baronius
                 says
                 against
                 Justinian
                 ,
                 
                 for
                 Pope
                 Hadrian
                 the
                 4
                 th
                 ,
                 who
                 is
                 much
                 more
                 to
                 be
                 credited
                 ,
                 commends
                 him
                 ,
                 &
                 propounds
                 him
                 as
                 a
                 great
                 Example
                 imitable
                 by
                 all
                 Princes
                 :
                 and
                 it
                 was
                 not
                 Justinian
                 alone
                 ,
                 but
                 very
                 many
                 other
                 Princes
                 both
                 before
                 and
                 after
                 Justinian
                 :
                 and
                 therefore
                 to
                 ask
                 
                   what
                   hath
                   the
                   Emperour
                   to
                   doe
                   with
                   the
                   Church
                   ?
                
                 might
                 become
                 Donatus
                 (
                 whose
                 saying
                 it
                 was
                 ,
                 and
                 whom
                 S.
                 Austin
                 confuted
                 for
                 saying
                 so
                 )
                 but
                 it
                 becomes
                 not
                 any
                 man
                 that
                 loves
                 truth
                 and
                 order
                 .
                 
                 As
                 for
                 the
                 Roman
                 Synod
                 under
                 Symmachus
                 ,
                 the
                 matter
                 was
                 this
                 .
                 He
                 would
                 needs
                 make
                 himself
                 head
                 of
                 a
                 Synod
                 without
                 the
                 Bishop
                 ,
                 (
                 for
                 he
                 was
                 lately
                 dead
                 )
                 and
                 made
                 a
                 law
                 with
                 an
                 Anathema
                 for
                 the
                 Sanction
                 ,
                 and
                 would
                 have
                 it
                 passe
                 not
                 for
                 the
                 law
                 of
                 the
                 Prince
                 ,
                 but
                 for
                 a
                 law
                 of
                 the
                 Church
                 ;
                 which
                 because
                 the
                 Ecclesiastics
                 had
                 no
                 reason
                 to
                 accept
                 for
                 such
                 ,
                 when
                 it
                 was
                 not
                 so
                 ,
                 they
                 did
                 annul
                 it
                 :
                 
                   talem
                   legem
                   viribus
                   carere
                   ,
                   nec
                   posse
                   inter
                   Ecclesiastica
                   ullo
                   modo
                   censeri
                   ,
                
                 said
                 Eulalius
                 the
                 Bp.
                 of
                 Syracuse
                 in
                 that
                 Synod
                 .
                 *
                 But
                 that
                 this
                 makes
                 nothing
                 against
                 the
                 Prince
                 his
                 power
                 of
                 making
                 laws
                 ,
                 appears
                 by
                 the
                 great
                 submission
                 which
                 even
                 the
                 Bishops
                 of
                 Rome
                 themselves
                 made
                 to
                 the
                 Imperial
                 laws
                 ,
                 even
                 when
                 they
                 lik'd
                 them
                 ,
                 and
                 when
                 they
                 lik'd
                 them
                 not
                 .
                 I
                 instanc'd
                 before
                 in
                 Damasus
                 causing
                 the
                 law
                 of
                 Valentinian
                 against
                 Clergy-men
                 receiving
                 inheritances
                 from
                 widdows
                 to
                 be
                 read
                 in
                 all
                 the
                 Churches
                 of
                 Rome
                 .
                 Pope
                 Boniface
                 consented
                 to
                 the
                 law
                 which
                 Honorius
                 the
                 Emperor
                 made
                 about
                 the
                 election
                 of
                 the
                 Pope
                 ,
                 and
                 was
                 so
                 far
                 from
                 repudiating
                 an
                 Ecclesiastical
                 law
                 made
                 by
                 the
                 Prince
                 ,
                 that
                 he
                 intreated
                 him
                 to
                 make
                 it
                 .
                 But
                 that
                 which
                 is
                 most
                 material
                 to
                 this
                 inquiry
                 is
                 ,
                 the
                 obedience
                 of
                 S.
                 Gregory
                 the
                 great
                 to
                 Mauritius
                 the
                 Emperor
                 ,
                 
                 who
                 made
                 a
                 law
                 that
                 no
                 Souldier
                 should
                 turn
                 Monk
                 without
                 his
                 leave
                 .
                 This
                 S.
                 Gregory
                 esteem'd
                 to
                 be
                 an
                 impious
                 law
                 ,
                 he
                 modestly
                 admonished
                 the
                 Emperour
                 of
                 the
                 irreligion
                 of
                 it
                 .
                 But
                 Maurice
                 neverthelesse
                 commanded
                 him
                 to
                 publish
                 the
                 law
                 .
                 The
                 good
                 Bishop
                 knew
                 his
                 duty
                 ,
                 obeyed
                 the
                 Prince
                 ,
                 sent
                 it
                 up
                 and
                 down
                 the
                 Empire
                 ,
                 and
                 grave
                 this
                 account
                 of
                 it
                 :
                 
                   Utrobique
                   quae
                   debui
                   exolvi
                   ,
                   qui
                   Imperatori
                   obedientiam
                   prabui
                   ,
                   &
                   pro
                   Deo
                   quod
                   sensi
                   minimè
                   
                   tacui
                   ,
                   I
                   have
                   done
                   both
                   my
                   dutyes
                   ,
                   I
                   have
                   declar'd
                   my
                   mind
                   for
                   God
                   ,
                   and
                   have
                   paid
                   my
                   duty
                   and
                   obedience
                   to
                   the
                   Emperour
                   .
                   Legibus
                   tuis
                   ipsi
                   quoque
                   parent
                   Religionis
                   Antistities
                   ,
                
                 
                 said
                 Pope
                 Gelasius
                 to
                 Anastasius
                 the
                 Emperor
                 .
                 Even
                 the
                 Bishops
                 ,
                 the
                 
                   Ministers
                   of
                   Religion
                   ,
                   obey
                   thy
                   laws
                   .
                
                 Now
                 this
                 is
                 not
                 for
                 decency
                 onely
                 ,
                 &
                 upon
                 prudent
                 considerations
                 ,
                 but
                 upon
                 necessity
                 and
                 by
                 the
                 Divine
                 authority
                 :
                 
                   cognoscentes
                   Imperium
                   tibi
                   supernâ
                   dispositione
                   collatum
                   ,
                
                 as
                 
                   knowing
                   that
                   the
                   Empire
                   is
                   given
                   to
                   thee
                   by
                   God.
                
                 And
                 therefore
                 the
                 great
                 Prelates
                 of
                 the
                 Church
                 ,
                 when
                 they
                 desir'd
                 a
                 good
                 law
                 for
                 the
                 Churches
                 advantage
                 should
                 be
                 made
                 ,
                 they
                 presently
                 address'd
                 themselves
                 to
                 the
                 Emperor
                 ,
                 as
                 to
                 him
                 who
                 alone
                 had
                 the
                 legislative
                 power
                 .
                 I
                 have
                 already
                 instanc'd
                 in
                 pope
                 Boniface
                 intreating
                 Honorius
                 to
                 make
                 a
                 law
                 concerning
                 the
                 election
                 of
                 the
                 Pope
                 .
                 Sergius
                 also
                 Patriarch
                 of
                 Constantinople
                 petition'd
                 the
                 Emperor
                 Heraclius
                 to
                 publish
                 a
                 pragmatic
                 sanction
                 that
                 no
                 man
                 should
                 be
                 admitted
                 into
                 the
                 Clergy
                 but
                 into
                 a
                 dead
                 place
                 .
                 *
                 These
                 things
                 are
                 so
                 plain
                 ,
                 
                 that
                 I
                 may
                 justly
                 use
                 the
                 words
                 of
                 the
                 Fathers
                 of
                 the
                 6th
                 Council
                 of
                 Toledo
                 ,
                 speaking
                 of
                 Chintillanus
                 their
                 King
                 ,
                 
                   Nefas
                   est
                   in
                   dubium
                   deducere
                   ejus
                   potestatem
                   cui
                   omnium
                   gubernatio
                   superno
                   constat
                   delegata
                   judicio
                   ,
                   It
                   is
                   impiety
                   to
                   call
                   in
                   question
                   his
                   power
                   ,
                   to
                   whom
                   the
                   Government
                   of
                   all
                   is
                   certainly
                   deputed
                   by
                   the
                   Divine
                   Judgement
                   .
                
                 I
                 therefore
                 conclude
                 this
                 particular
                 with
                 the
                 excellent
                 words
                 of
                 Cardinal
                 Cusanus
                 .
                 
                 
                   It
                   becomes
                   not
                   any
                   man
                   to
                   say
                   that
                   the
                   most
                   sacred
                   Emperors
                   ,
                   who
                   for
                   the
                   good
                   of
                   the
                   Republick
                   did
                   make
                   many
                   constitutions
                   concerning
                   the
                   election
                   of
                   Bishops
                   ,
                   collation
                   of
                   benefices
                   ,
                   observation
                   of
                   religions
                   ,
                   did
                   erre
                   .
                   Nay
                   ,
                   we
                   have
                   read
                   that
                   the
                   Pope
                   of
                
                 Rome
                 
                   hath
                   intreated
                   them
                   that
                   they
                   would
                   publish
                   laws
                   concerning
                   Divine
                   worship
                   ,
                   &
                   for
                   the
                   publick
                   good
                   ,
                   and
                   against
                   sinners
                   of
                   the
                   Clergy
                   .
                   And
                   lest
                   peradventure
                   it
                   be
                   said
                   that
                   the
                   strength
                   of
                   all
                   these
                   Constitutions
                   did
                   depend
                   upon
                   the
                   approbation
                   of
                   the
                   Authority
                   Apostolical
                   or
                   Synodical
                   [
                   viz.
                   of
                   the
                   Pope
                   or
                   Council
                   ]
                   I
                   will
                   not
                   insist
                   upon
                   this
                   :
                   although
                   (
                   let
                   me
                   say
                   this
                   )
                   I
                   have
                   read
                   and
                   collected
                   fourscore
                   and
                   six
                   chapters
                   of
                   Ecclesiastical
                   Rules
                   of
                   the
                   Antient
                   Emperors
                   ,
                   which
                   were
                   to
                   no
                   purpose
                   to
                   insert
                   here
                   ,
                   and
                   many
                   other
                   of
                
                 Charles
                 
                   the
                   Great
                   and
                   his
                   successors
                   ,
                   in
                   which
                   many
                   dispositions
                   or
                   appointments
                   are
                   to
                   be
                   found
                   concerning
                   the
                   Pope
                   of
                
                 Rome
                 ,
                 
                   and
                   all
                   Patriarchs
                   ,
                   and
                   the
                   conservation
                   of
                   Bishops
                   and
                   others
                   ;
                   and
                   yet
                   I
                   never
                   read
                   that
                   ever
                   any
                   Pope
                   was
                   ask'd
                   to
                   approve
                   those
                   laws
                   ,
                   or
                   if
                   his
                   approbation
                   did
                   intervene
                   ,
                   that
                   upon
                   that
                   account
                   the
                   laws
                   did
                   bind
                   .
                   But
                   it
                   is
                   read
                   that
                   some
                   Popes
                   of
                
                 Rome
                 
                   have
                   confess'd
                   that
                   they
                   had
                   those
                   Imperial
                   laws
                   in
                   veneration
                   .
                
                 And
                 this
                 thing
                 is
                 so
                 true
                 and
                 so
                 publickly
                 known
                 ,
                 that
                 the
                 French
                 Embassadors
                 openly
                 told
                 it
                 in
                 the
                 Council
                 of
                 Trent
                 ,
                 that
                 the
                 Kings
                 of
                 France
                 ,
                 by
                 the
                 Example
                 of
                 
                   Constantine
                   ,
                   Theodosius
                   ,
                   Valentinian
                   ,
                   Justinian
                
                 and
                 other
                 Christian
                 Emperors
                 ,
                 made
                 many
                 laws
                 concerning
                 holy
                 things
                 ,
                 and
                 that
                 these
                 did
                 not
                 onely
                 not
                 displease
                 the
                 Roman
                 Bishops
                 ,
                 but
                 they
                 put
                 many
                 of
                 them
                 into
                 their
                 Canons
                 :
                 that
                 the
                 chiefest
                 Authors
                 of
                 these
                 laws
                 ,
                 Charles
                 the
                 Great
                 and
                 Lewis
                 the
                 ninth
                 ,
                 they
                 thought
                 worthy
                 to
                 be
                 Canonis'd
                 and
                 declar'd
                 Saints
                 ,
                 and
                 that
                 the
                 Bishops
                 of
                 France
                 and
                 the
                 whole
                 order
                 Ecclesiastical
                 have
                 piously
                 rul'd
                 and
                 govern'd
                 the
                 Gallican
                 Church
                 by
                 the
                 prescript
                 of
                 those
                 Ecclesiastical
                 laws
                 which
                 their
                 Kings
                 had
                 made
                 .
              
            
             
               
               
                 RULE
                 VI.
                 The
                 Supreme
                 Civil
                 Power
                 hath
                 a
                 power
                 of
                 Coercion
                 of
                 every
                 person
                 in
                 the
                 whole
                 Order
                 Ecclesiastical
                 .
              
               
                 HE
                 that
                 sayes
                 all
                 must
                 be
                 subject
                 ,
                 
                 need
                 not
                 instance
                 in
                 particulars
                 ,
                 and
                 say
                 that
                 Titius
                 and
                 Sempronius
                 ,
                 and
                 the
                 village
                 Curate
                 ,
                 and
                 the
                 Bishop
                 of
                 the
                 Diocese
                 must
                 be
                 subject
                 .
                 But
                 yet
                 because
                 of
                 the
                 pretences
                 of
                 some
                 ,
                 the
                 Fathers
                 of
                 the
                 Church
                 have
                 found
                 it
                 necessary
                 to
                 say
                 ,
                 that
                 even
                 Ecclesiastics
                 must
                 be
                 subject
                 ;
                 
                 and
                 that
                 they
                 are
                 a
                 part
                 of
                 the
                 all
                 .
                 So
                 S.
                 Chrysostome
                 explicating
                 the
                 words
                 of
                 S.
                 Paul
                 ,
                 saith
                 [
                 
                   But
                   Paul
                   gives
                   us
                   those
                   reasons
                   which
                   command
                   us
                   of
                   duty
                   to
                   obey
                   the
                   powers
                   ;
                   shewing
                   that
                   these
                   things
                   are
                   commanded
                   to
                   all
                   ,
                   not
                   to
                   Seculars
                   only
                   ,
                   but
                   to
                   Priests
                   and
                   Monks
                   :
                   which
                   he
                   shewes
                   in
                   the
                   very
                   beginning
                   ,
                   when
                   he
                   saith
                   ,
                   Let
                   every
                   soule
                   be
                   subject
                   to
                   the
                   supereminent
                   powers
                   ;
                   although
                   thou
                   beest
                   an
                   Apostle
                   ,
                   or
                   an
                   Evangelist
                   ,
                   or
                   a
                   Prophet
                   .
                   For
                   this
                   obedience
                   or
                   subjection
                   (
                   be
                   sure
                   )
                   will
                   not
                   destroy
                   thy
                   piety
                   .
                
                 That
                 S.
                 Chrysostom
                 here
                 speaks
                 of
                 secular
                 powers
                 is
                 evident
                 in
                 the
                 whole
                 Homily
                 ,
                 and
                 it
                 appears
                 also
                 in
                 the
                 words
                 here
                 reported
                 ;
                 for
                 he
                 sayes
                 that
                 even
                 an
                 Apostle
                 must
                 be
                 subject
                 ,
                 who
                 because
                 he
                 hath
                 no
                 Superior
                 Ecclesiastical
                 must
                 be
                 subject
                 (
                 if
                 at
                 all
                 )
                 to
                 the
                 Secular
                 ,
                 or
                 Supreme
                 Civil
                 power
                 .
                 And
                 this
                 place
                 is
                 so
                 understood
                 by
                 S.
                 
                   Irenaeus
                   lib.
                   1.
                   cap.
                
                 24.
                 
                 S.
                 
                   Basil
                   in
                   Constit.
                   monast
                   .
                   cap.
                
                 22.
                 
                 S.
                 Ambrose
                 upon
                 this
                 place
                 ,
                 and
                 S.
                 
                   Austin
                   lib.
                   de
                   Catech.
                   rud
                   .
                   c.
                
                 21.
                 and
                 
                   contr
                   .
                   Parmen
                   .
                   l.
                
                 1.
                 c.
                 7.
                 who
                 expressely
                 derides
                 those
                 that
                 expound
                 the
                 [
                 
                   higher
                   powers
                
                 of
                 S.
                 Paul
                 ]
                 by
                 Ecclesiastical
                 honours
                 .
              
               
                 But
                 this
                 thing
                 is
                 evident
                 by
                 notoreity
                 of
                 fact
                 .
                 
                 Theodoret
                 tells
                 of
                 Eusebius
                 Bishop
                 of
                 Samosata
                 ,
                 
                 that
                 when
                 the
                 Imperial
                 edict
                 of
                 banishing
                 him
                 from
                 his
                 See
                 ,
                 and
                 sending
                 him
                 into
                 Thrace
                 ,
                 was
                 brought
                 by
                 a
                 messenger
                 in
                 the
                 twilight
                 ,
                 he
                 charg'd
                 him
                 to
                 say
                 nothing
                 ,
                 lest
                 the
                 people
                 should
                 tear
                 the
                 officer
                 in
                 pieces
                 .
                 But
                 the
                 Bishop
                 according
                 to
                 his
                 custome
                 went
                 to
                 evening
                 prayer
                 ;
                 and
                 then
                 with
                 one
                 servant
                 ,
                 with
                 a
                 book
                 and
                 a
                 pillow
                 went
                 to
                 the
                 water
                 side
                 ,
                 took
                 a
                 boat
                 and
                 pass'd
                 over
                 to
                 Zeugma
                 .
                 The
                 people
                 having
                 soon
                 miss'd
                 their
                 Bishop
                 ,
                 followed
                 him
                 ,
                 found
                 him
                 out
                 ,
                 would
                 fain
                 have
                 brought
                 him
                 back
                 ;
                 but
                 he
                 refus'd
                 ,
                 and
                 told
                 them
                 is
                 was
                 the
                 precept
                 of
                 the
                 Apostle
                 ,
                 to
                 be
                 obedient
                 to
                 the
                 higher
                 powers
                 :
                 and
                 upon
                 that
                 he
                 rested
                 ,
                 and
                 they
                 return'd
                 .
                 And
                 the
                 same
                 was
                 the
                 submission
                 ,
                 and
                 the
                 same
                 was
                 the
                 reason
                 of
                 S.
                 Athanasius
                 ,
                 as
                 appears
                 in
                 his
                 Apology
                 to
                 Constantius
                 the
                 Arrian
                 Emperor
                 ;
                 
                 and
                 the
                 same
                 subjection
                 was
                 professed
                 by
                 
                   Justin
                   Martyr
                
                 to
                 Antoninus
                 the
                 Emperor
                 ,
                 
                   Nos
                   solum
                   Deum
                   adoramus
                   ,
                   et
                   vobis
                   in
                   rebus
                   aliis
                   laeti
                   inservimus
                   ,
                   Imperatores
                   ac
                   Principes
                   hominum
                   profitentes
                   ,
                   We
                   onely
                   worship
                   God
                   ,
                   in
                   other
                   things
                   we
                   chearfully
                   serve
                   you
                   ,
                   as
                   professing
                   you
                   to
                   be
                   Emperors
                   and
                   the
                   Princes
                   of
                   mankind
                   .
                   Ego
                   quidem
                   jussioni
                   subjectus
                   ,
                
                 said
                 S.
                 Gregory
                 to
                 Mauritius
                 ,
                 I
                 am
                 subject
                 to
                 command
                 :
                 and
                 then
                 it
                 is
                 certain
                 ,
                 he
                 was
                 subject
                 to
                 punishment
                 in
                 case
                 he
                 disobeyed
                 the
                 command
                 .
                 
                   Ad
                   hoc
                   potestas
                   super
                   omnes
                   homines
                   Dominorum
                   meorum
                   pietati
                   coelitus
                   data
                   est
                   .
                
                 
                 He
                 had
                 no
                 more
                 immunity
                 then
                 any
                 man
                 else
                 ,
                 for
                 from
                 heaven
                 a
                 power
                 is
                 
                 given
                 to
                 the
                 Prince
                 over
                 all
                 men
                 .
                 
                 The
                 effect
                 of
                 this
                 instance
                 and
                 these
                 words
                 of
                 Gregory
                 is
                 acknowledged
                 by
                 
                   Espencaeus
                   ,
                   Gregorius
                   Magnus
                   agnoscebat
                   Imperatoribus
                   concessum
                   esse
                   dominari
                   Sacerdotibus
                   ,
                   Gregory
                   the
                   Great
                   acknowledged
                   that
                   to
                   the
                   Emperors
                   it
                   was
                   granted
                   to
                   rule
                   over
                   the
                   Priests
                   .
                
                 
                 And
                 the
                 same
                 was
                 affirmed
                 by
                 Pope
                 Honorius
                 ,
                 
                 
                   Sancta
                   Ecclesia
                   legum
                   saecularium
                   non
                   respuit
                   famulatum
                   quae
                   aequitatis
                   &
                   justitiae
                   vestigia
                   imitantur
                   ,
                   The
                   Holy
                   Church
                   refuses
                   not
                   to
                   obey
                   secular
                   lawes
                   that
                   are
                   equal
                   and
                   just
                   .
                
              
               
                 But
                 I
                 undertook
                 to
                 evidence
                 the
                 truth
                 of
                 this
                 Rule
                 by
                 matter
                 of
                 fact
                 and
                 authentic
                 precedents
                 .
                 
                 Constantine
                 received
                 the
                 Libells
                 which
                 the
                 Bishops
                 at
                 Nice
                 had
                 prepar'd
                 one
                 against
                 another
                 .
                 He
                 told
                 them
                 indeed
                 that
                 it
                 was
                 more
                 fit
                 for
                 them
                 to
                 judge
                 him
                 ,
                 
                 then
                 he
                 them
                 ,
                 and
                 therefore
                 he
                 burn'd
                 the
                 papers
                 ;
                 
                 but
                 this
                 signified
                 nothing
                 but
                 that
                 it
                 was
                 a
                 shame
                 to
                 them
                 whose
                 office
                 was
                 to
                 reprove
                 all
                 sinners
                 ,
                 
                 to
                 accuse
                 one
                 another
                 of
                 crimes
                 before
                 their
                 Prince
                 .
                 But
                 that
                 this
                 was
                 nothing
                 but
                 a
                 modest
                 redargution
                 of
                 them
                 appears
                 ,
                 because
                 he
                 did
                 upon
                 their
                 condemnation
                 of
                 Arrius
                 banish
                 him
                 ,
                 
                 and
                 recalled
                 him
                 without
                 their
                 absolution
                 of
                 him
                 .
                 
                 He
                 banish'd
                 Eusebius
                 and
                 Theognis
                 ,
                 whom
                 the
                 Council
                 had
                 depos'd
                 ,
                 and
                 took
                 cognisance
                 of
                 the
                 cause
                 between
                 Athanasius
                 and
                 the
                 Bishops
                 his
                 accusers
                 ;
                 
                 that
                 it
                 might
                 appear
                 what
                 he
                 had
                 said
                 to
                 the
                 Prelates
                 at
                 Nice
                 was
                 but
                 a
                 modest
                 reproof
                 or
                 a
                 civil
                 complement
                 ,
                 for
                 it
                 was
                 
                   protestatio
                   contra
                   factum
                
                 .
                 If
                 he
                 said
                 that
                 ,
                 he
                 said
                 one
                 thing
                 and
                 did
                 another
                 .
                 *
                 His
                 son
                 Constantius
                 caus'd
                 Stephen
                 Bishop
                 of
                 Antioch
                 to
                 be
                 convened
                 in
                 the
                 palace
                 upon
                 the
                 law
                 
                   de
                   vi
                   publica
                
                 ,
                 and
                 the
                 
                   lex
                   Cornelia
                   de
                   sicariis
                
                 .
                 His
                 lay-Judges
                 heard
                 him
                 ,
                 found
                 him
                 guilty
                 ,
                 and
                 commanded
                 the
                 Bishops
                 to
                 depose
                 him
                 from
                 his
                 Bishoprick
                 and
                 expel
                 him
                 out
                 of
                 the
                 Church
                 .
                 His
                 brother
                 Constans
                 heard
                 Narcissus
                 of
                 
                   Cilicia
                   ,
                   Marcus
                
                 the
                 
                   Syrian
                   ,
                   Theodore
                
                 of
                 Thrace
                 and
                 Maris
                 of
                 Chalcedon
                 against
                 Athanasius
                 and
                 Paul
                 Bishop
                 of
                 Constantiople
                 .
                 
                 Valentinian
                 the
                 Emperor
                 set
                 a
                 fine
                 upon
                 the
                 head
                 of
                 Chronopius
                 the
                 Bishop
                 ,
                 
                 and
                 inflicted
                 divers
                 punishments
                 upon
                 the
                 Bishops
                 Ursicinus
                 ,
                 
                 
                   Ruffus
                   ,
                   Ursus
                
                 and
                 Gaudentius
                 for
                 making
                 schismes
                 to
                 the
                 disturbance
                 of
                 the
                 publick
                 peace
                 .
                 Gratian
                 the
                 Emperor
                 depos'd
                 
                   Instantius
                   ,
                   Salvianus
                
                 and
                 Priscillian
                 from
                 their
                 bishopris
                 and
                 banish'd
                 them
                 ,
                 and
                 afterwards
                 recall'd
                 them
                 .
                 
                 Arcadius
                 the
                 Emperour
                 heard
                 S.
                 Chrysostom's
                 cause
                 and
                 banish'd
                 him
                 ;
                 and
                 Pope
                 Innocent
                 ,
                 who
                 found
                 fault
                 because
                 he
                 gave
                 wrong
                 Judgment
                 ,
                 yet
                 blam'd
                 him
                 not
                 for
                 usurping
                 of
                 a
                 right
                 to
                 judge
                 him
                 .
                 Theodosius
                 the
                 yonger
                 imprison'd
                 Bishop
                 Memnon
                 and
                 S.
                 Cyril
                 of
                 Alexandria
                 .
                 Indeed
                 the
                 Prince
                 was
                 misinform'd
                 by
                 John
                 of
                 Antioch
                 ;
                 but
                 when
                 by
                 the
                 Great
                 Ephesine
                 council
                 ,
                 he
                 was
                 rightly
                 instructed
                 ,
                 he
                 condemn'd
                 John
                 of
                 Antioch
                 ,
                 and
                 afterwards
                 released
                 the
                 two
                 Bishops
                 at
                 the
                 great
                 &
                 passionate
                 *
                 petition
                 and
                 importunity
                 of
                 the
                 Council
                 of
                 Ephesus
                 .
                 And
                 when
                 Ibas
                 Bishop
                 of
                 Edessa
                 had
                 excommunicated
                 some
                 priests
                 of
                 his
                 Diocese
                 ,
                 they
                 appeal'd
                 to
                 the
                 Emperor
                 and
                 were
                 heard
                 .
                 Theodoric
                 King
                 of
                 Italy
                 receiv'd
                 accusations
                 against
                 Pope
                 Symmachus
                 ,
                 and
                 sent
                 Altinus
                 a
                 Bishop
                 to
                 be
                 the
                 visitor
                 of
                 that
                 See
                 ,
                 and
                 afterwards
                 remitted
                 the
                 matter
                 to
                 a
                 synod
                 .
                 Justinus
                 the
                 Emperor
                 gave
                 judgment
                 upon
                 Dorotheus
                 Bishop
                 of
                 Thessalonica
                 for
                 sedition
                 and
                 homicide
                 .
                 Justinian
                 banish'd
                 Julian
                 the
                 Bishop
                 of
                 
                   Halicarnassus
                   ,
                   Severus
                
                 Bishop
                 of
                 
                   Antioch
                   ,
                   Peter
                
                 of
                 Apamea
                 and
                 Zoaras
                 a
                 Priest
                 :
                 but
                 he
                 also
                 judged
                 the
                 cause
                 of
                 Pope
                 Sylverius
                 for
                 certain
                 treasonable
                 letters
                 ;
                 and
                 recalled
                 him
                 from
                 banishment
                 ,
                 but
                 so
                 that
                 he
                 should
                 not
                 be
                 restor'd
                 to
                 his
                 See
                 ,
                 unlesse
                 he
                 were
                 found
                 innocent
                 of
                 the
                 accusation
                 .
              
               
               
                 I
                 could
                 reckon
                 very
                 many
                 more
                 instances
                 to
                 the
                 same
                 purpose
                 ,
                 
                 but
                 these
                 are
                 as
                 good
                 as
                 more
                 ;
                 especially
                 being
                 but
                 particulars
                 of
                 that
                 power
                 and
                 just
                 consequence
                 of
                 that
                 authority
                 which
                 I
                 have
                 prov'd
                 by
                 the
                 lawes
                 of
                 God
                 and
                 the
                 confessions
                 of
                 the
                 Church
                 to
                 be
                 inherent
                 in
                 the
                 Supreme
                 power
                 .
                 
                 I
                 summe
                 up
                 this
                 with
                 the
                 words
                 of
                 
                   Balsamo
                   .
                   Quia
                   statutum
                   est
                   nullum
                   per
                   alium
                   injuriâ
                   afficiendum
                   ,
                   ipse
                   Patriarcha
                   ab
                   Imperatore
                   ,
                   qui
                   Ecclesiae
                   habet
                   potestatis
                   scientiam
                   ,
                   judicabitur
                   forte
                   ut
                   sacrilegus
                   ,
                   vel
                   malè
                   de
                   fide
                   sentiens
                   ,
                   vel
                   alicujus
                   criminis
                   reus
                   :
                   Hoc
                   enim
                   judicialiter
                   actum
                   vidimus
                   diversis
                   temporibus
                   ,
                   Because
                   it
                   is
                   commanded
                   that
                   one
                   man
                   should
                   not
                   injure
                   another
                   ,
                   the
                   Patriarch
                   himself
                   shall
                   be
                   judged
                   of
                   the
                   Emperor
                   ,
                   who
                   hath
                   cognisance
                   over
                   the
                   power
                   of
                   the
                   Church
                   peradventure
                   for
                   sacrilege
                   ,
                   or
                   for
                   heresy
                   ,
                   or
                   for
                   the
                   guilt
                   of
                   any
                   other
                   crime
                   ;
                   for
                   we
                   have
                   divers
                   times
                   seen
                   such
                   judicial
                   processes
                   .
                
                 And
                 to
                 the
                 same
                 purpose
                 the
                 seventh
                 Canon
                 of
                 the
                 first
                 Council
                 of
                 Matiscon
                 subjects
                 the
                 Clergy
                 to
                 the
                 secular
                 Judge
                 in
                 the
                 causes
                 of
                 theft
                 ,
                 witchcraft
                 and
                 murder
                 ;
                 and
                 the
                 Council
                 of
                 Toledo
                 which
                 is
                 cited
                 c.
                 filiis
                 16.
                 q.
                 7.
                 does
                 the
                 like
                 in
                 the
                 matter
                 of
                 robbery
                 or
                 cosenage
                 .
                 For
                 either
                 Clergy-men
                 are
                 not
                 subjects
                 ,
                 or
                 they
                 are
                 bound
                 by
                 the
                 lawes
                 of
                 their
                 Prince
                 .
                 If
                 they
                 be
                 not
                 subjects
                 ,
                 how
                 come
                 they
                 free
                 ?
                 If
                 they
                 be
                 subjects
                 ,
                 where
                 is
                 their
                 privilege
                 ?
                 or
                 is
                 the
                 Spiritual
                 calling
                 of
                 a
                 nature
                 so
                 disparate
                 and
                 estrang'd
                 from
                 the
                 Commonwealth
                 ,
                 that
                 it
                 is
                 no
                 part
                 of
                 it
                 ?
                 or
                 is
                 it
                 better
                 then
                 the
                 Secular
                 ?
                 The
                 questions
                 are
                 worthy
                 inquiring
                 after
                 ;
                 but
                 the
                 decision
                 of
                 them
                 will
                 take
                 off
                 many
                 prejudices
                 from
                 this
                 great
                 measure
                 of
                 Conscience
                 ,
                 concerning
                 the
                 fountain
                 of
                 humane
                 lawes
                 and
                 Judicatories
                 .
              
               
                 But
                 upon
                 a
                 closer
                 view
                 of
                 the
                 particulars
                 it
                 will
                 be
                 found
                 that
                 the
                 whole
                 matter
                 is
                 a
                 mistake
                 ;
                 
                 a
                 false
                 consequence
                 drawn
                 from
                 a
                 true
                 estimate
                 of
                 religion
                 :
                 For
                 all
                 men
                 grant
                 that
                 religion
                 is
                 the
                 greatest
                 excellency
                 ,
                 that
                 our
                 soules
                 are
                 the
                 biggest
                 interest
                 ,
                 that
                 all
                 our
                 wealth
                 is
                 best
                 imployed
                 when
                 it
                 is
                 spent
                 in
                 Gods
                 service
                 ,
                 that
                 all
                 things
                 must
                 yield
                 to
                 our
                 duty
                 to
                 God
                 :
                 These
                 are
                 all
                 very
                 true
                 ,
                 as
                 every
                 thing
                 else
                 is
                 when
                 it
                 is
                 truly
                 understood
                 ;
                 but
                 what
                 then
                 ?
                 Therefore
                 the
                 ministers
                 of
                 religion
                 are
                 to
                 be
                 preferred
                 before
                 the
                 ministers
                 of
                 policy
                 ?
                 Well
                 ,
                 suppose
                 that
                 ,
                 for
                 it
                 is
                 true
                 that
                 every
                 thing
                 is
                 best
                 in
                 it's
                 own
                 place
                 and
                 time
                 .
                 But
                 what
                 ?
                 therefore
                 
                   the
                   ministers
                   of
                   religion
                   are
                   superior
                   to
                   Princes
                   ,
                
                 whose
                 Government
                 &
                 care
                 ,
                 whose
                 office
                 and
                 imployment
                 is
                 meerly
                 temporall
                 ?
                 That
                 will
                 not
                 follow
                 ;
                 nor
                 this
                 ,
                 Therefore
                 
                   the
                   ministers
                   of
                   religion
                   are
                   in
                   all
                   things
                   better
                
                 ;
                 nor
                 this
                 ,
                 Therefore
                 
                   they
                   are
                   in
                   nothing
                   inferior
                
                 ;
                 nor
                 this
                 ,
                 Therefore
                 
                   they
                   are
                   not
                   subject
                   to
                   Civil
                   Government
                   ,
                   and
                   civil
                   punishments
                   .
                
                 But
                 these
                 things
                 must
                 be
                 considered
                 apart
                 .
              
               
                 
                   I.
                   Question
                   .
                   In
                   what
                   sense
                   the
                   service
                   of
                   God
                   is
                   to
                   be
                   preferr'd
                   before
                   every
                   thing
                   else
                   .
                
                 
                   To
                   this
                   I
                   answer
                   ,
                   
                   1.
                   
                   That
                   if
                   the
                   service
                   of
                   God
                   be
                   taken
                   in
                   a
                   sense
                   oppos'd
                   to
                   any
                   other
                   thing
                   which
                   is
                   not
                   the
                   service
                   of
                   God
                   ,
                   there
                   is
                   no
                   peradventure
                   but
                   it
                   is
                   to
                   be
                   preferred
                   before
                   every
                   thing
                   ;
                   for
                   the
                   question
                   is
                   no
                   more
                   then
                   this
                   ,
                   whether
                   we
                   ought
                   to
                   serve
                   God
                   ,
                   or
                   not
                   to
                   serve
                   him
                   .
                   For
                   if
                   that
                   which
                   is
                   not
                   Gods
                   service
                   comes
                   in
                   competition
                   with
                   that
                   which
                   is
                   ,
                   if
                   the
                   first
                   be
                   preferr'd
                   ,
                   God
                   is
                   directly
                   despis'd
                   .
                
                 
                 
                   2.
                   
                   If
                   by
                   the
                   service
                   of
                   God
                   is
                   meant
                   the
                   vertue
                   of
                   religion
                   express'd
                   in
                   externall
                   action
                   ,
                   
                   as
                   saying
                   our
                   Prayers
                   ,
                   receiving
                   the
                   holy
                   Sacrament
                   ,
                   visiting
                   Churches
                   ,
                   sitting
                   at
                   the
                   memorials
                   of
                   Martyrs
                   ,
                   contemplation
                   ,
                   fasting
                   ,
                   silence
                   ,
                   solitude
                   ,
                   and
                   the
                   like
                   ,
                   then
                   it
                   is
                   as
                   certain
                   that
                   the
                   service
                   of
                   God
                   in
                   this
                   sense
                   is
                   to
                   be
                   preferred
                   before
                   many
                   things
                   ,
                   but
                   not
                   before
                   all
                   things
                   ;
                   not
                   before
                   many
                   things
                   of
                   our
                   ordinary
                   life
                   ,
                   not
                   before
                   many
                   things
                   of
                   civil
                   society
                   .
                   For
                   to
                   keep
                   a
                   holy-day
                   is
                   a
                   part
                   of
                   the
                   service
                   of
                   God
                   ,
                   but
                   not
                   to
                   be
                   preferred
                   before
                   bodily
                   labour
                   in
                   our
                   trade
                   ,
                   if
                   that
                   labour
                   be
                   necessary
                   for
                   the
                   feeding
                   our
                   family
                   with
                   daily
                   bread
                   .
                   Contemplation
                   is
                   an
                   excellent
                   part
                   of
                   the
                   Divine
                   service
                   ;
                   but
                   charitable
                   actions
                   are
                   more
                   useful
                   .
                   To
                   heare
                   a
                   good
                   Sermon
                   is
                   good
                   ;
                   but
                   to
                   snatch
                   even
                   an
                   oxe
                   out
                   of
                   a
                   pit
                   is
                   to
                   be
                   preferr'd
                   before
                   it
                   .
                   This
                   our
                   Blessed
                   Saviour
                   taught
                   us
                   in
                   those
                   excellent
                   words
                   ,
                   
                     I
                     will
                     have
                     mercy
                     and
                     not
                     sacrifice
                     .
                  
                   For
                   not
                   onely
                   the
                   precise
                   vertue
                   of
                   religion
                   is
                   the
                   Divine
                   service
                   ,
                   though
                   by
                   propriety
                   it
                   hath
                   obtain'd
                   the
                   name
                   :
                   but
                   the
                   doing
                   all
                   our
                   duties
                   ,
                   the
                   works
                   of
                   our
                   calling
                   ,
                   all
                   charitable
                   ministeries
                   ,
                   all
                   useful
                   trades
                   ,
                   all
                   the
                   graces
                   of
                   the
                   spirit
                   expressed
                   in
                   actions
                   and
                   obedience
                   ,
                   is
                   the
                   service
                   of
                   God
                   ,
                   and
                   of
                   one
                   it
                   cannot
                   be
                   said
                   ,
                   it
                   is
                   better
                   then
                   another
                   ;
                   for
                   they
                   shall
                   all
                   be
                   requir'd
                   in
                   their
                   season
                   .
                   For
                   ,
                
                 
                   3.
                   
                   It
                   is
                   one
                   thing
                   to
                   inquire
                   which
                   is
                   in
                   it self
                   more
                   excellent
                   ,
                   
                   and
                   another
                   thing
                   to
                   ask
                   which
                   we
                   are
                   to
                   chuse
                   ;
                   one
                   thing
                   to
                   say
                   this
                   is
                   to
                   be
                   preferr'd
                   in
                   estimation
                   ,
                   and
                   another
                   to
                   say
                   this
                   is
                   to
                   be
                   preferr'd
                   in
                   practice
                   .
                   Ecstasies
                   and
                   raptures
                   and
                   conversing
                   with
                   blessed
                   spirits
                   are
                   certainly
                   actions
                   and
                   passions
                   respectively
                   of
                   greater
                   eminency
                   then
                   dressing
                   the
                   sores
                   of
                   poor
                   boyes
                   in
                   Hospitals
                   ;
                   and
                   yet
                   he
                   that
                   does
                   this
                   ,
                   serves
                   Christ
                   and
                   does
                   good
                   ,
                   while
                   he
                   that
                   followes
                   after
                   the
                   others
                   may
                   fall
                   into
                   the
                   delusions
                   of
                   the
                   Devil
                   .
                   That
                   which
                   is
                   best
                   in
                   it self
                   is
                   not
                   best
                   for
                   me
                   :
                   it
                   is
                   best
                   for
                   the
                   best
                   state
                   ,
                   but
                   not
                   for
                   the
                   state
                   of
                   men
                   who
                   dwell
                   in
                   imperfection
                   .
                   Strong
                   meat
                   is
                   better
                   then
                   milk
                   ,
                   but
                   this
                   is
                   best
                   for
                   babes
                   ;
                   and
                   therefore
                   he
                   would
                   but
                   ill
                   consult
                   to
                   the
                   good
                   of
                   his
                   child
                   who
                   ,
                   because
                   it
                   is
                   a
                   princely
                   boy
                   ,
                   would
                   feed
                   him
                   with
                   bief
                   and
                   venison
                   ,
                   wild
                   boare
                   and
                   the
                   juice
                   of
                   great
                   fishes
                   .
                   Certainly
                   a
                   Jewel
                   is
                   better
                   then
                   a
                   piece
                   of
                   frize
                   ;
                   and
                   Gold
                   is
                   a
                   more
                   noble
                   and
                   perfect
                   substance
                   then
                   barly
                   :
                   and
                   yet
                   frize
                   and
                   barly
                   doe
                   in
                   their
                   season
                   more
                   good
                   then
                   gold
                   and
                   Jewels
                   ,
                   and
                   are
                   therefore
                   much
                   more
                   eligible
                   .
                   For
                   every
                   thing
                   is
                   to
                   be
                   accounted
                   of
                   in
                   it's
                   own
                   place
                   and
                   scene
                   of
                   eminency
                   :
                   the
                   eye
                   loves
                   one
                   best
                   ,
                   and
                   the
                   tongue
                   and
                   palate
                   ,
                   the
                   throat
                   and
                   stomack
                   love
                   the
                   other
                   .
                   But
                   the
                   understanding
                   which
                   considers
                   both
                   gives
                   the
                   value
                   according
                   to
                   the
                   degree
                   of
                   usefulnesse
                   ,
                   and
                   to
                   the
                   end
                   of
                   it's
                   ministery
                   .
                   Now
                   though
                   our
                   understanding
                   can
                   consider
                   things
                   in
                   their
                   own
                   perfections
                   ,
                   and
                   proportion
                   honour
                   and
                   value
                   to
                   them
                   ;
                   yet
                   that
                   which
                   is
                   better
                   then
                   honour
                   ,
                   love
                   and
                   desire
                   ,
                   union
                   and
                   fruition
                   are
                   due
                   to
                   those
                   things
                   most
                   ,
                   which
                   it
                   may
                   be
                   we
                   honour
                   least
                   .
                   And
                   therefore
                   there
                   are
                   some
                   parts
                   of
                   the
                   service
                   of
                   God
                   which
                   are
                   like
                   meat
                   and
                   cloths
                   ,
                   and
                   some
                   which
                   are
                   like
                   gold
                   and
                   Jewels
                   ;
                   we
                   value
                   and
                   admire
                   these
                   ,
                   but
                   we
                   are
                   to
                   chuse
                   the
                   other
                   :
                   that
                   is
                   ,
                   we
                   preferre
                   one
                   in
                   discourse
                   ,
                   and
                   the
                   other
                   in
                   use
                   ;
                   we
                   give
                   better
                   words
                   to
                   one
                   ,
                   and
                   better
                   usages
                   to
                   the
                   other
                   .
                   And
                   therefore
                   those
                   parts
                   of
                   the
                   Divine
                   service
                   which
                   are
                   most
                   necessary
                   ,
                   and
                   doe
                   most
                   good
                   to
                   mankind
                   ,
                   are
                   to
                   be
                   chosen
                   before
                   those
                   that
                   look
                   more
                   splendidly
                   ,
                   and
                   in
                   themselves
                   import
                   more
                   perfection
                   .
                   The
                   foundation
                   of
                   a
                   house
                   is
                   better
                   then
                   the
                   roof
                   ,
                   though
                   the
                   roof
                   be
                   gilded
                   ;
                   and
                   that
                   part
                   of
                   the
                   service
                   of
                   God
                   which
                   serves
                   the
                   needs
                   of
                   mankind
                   
                   most
                   ,
                   is
                   to
                   be
                   chosen
                   before
                   those
                   which
                   adorn
                   him
                   better
                   :
                   so
                   that
                   actions
                   of
                   high
                   and
                   precise
                   religion
                   may
                   be
                   the
                   excellencies
                   and
                   perfections
                   of
                   a
                   humane
                   soul
                   ;
                   but
                   the
                   offices
                   of
                   civil
                   governours
                   ,
                   their
                   keeping
                   men
                   in
                   peace
                   and
                   justice
                   ,
                   their
                   affrighting
                   them
                   from
                   vile
                   impieties
                   ,
                   may
                   doe
                   much
                   more
                   good
                   to
                   mankind
                   ,
                   and
                   more
                   glory
                   to
                   God
                   in
                   the
                   whole
                   event
                   of
                   things
                   .
                
                 
                   4.
                   
                   But
                   then
                   if
                   it
                   be
                   inquir'd
                   whether
                   is
                   better
                   ,
                   
                   Prayers
                   or
                   Government
                   ,
                   a
                   Pulpit
                   or
                   a
                   Court
                   of
                   Judicature
                   ;
                   I
                   am
                   to
                   answer
                   that
                   they
                   are
                   both
                   best
                   in
                   their
                   time
                   .
                   The
                   Pulpit
                   rules
                   on
                   Sundays
                   ,
                   the
                   Court
                   of
                   Judicature
                   all
                   the
                   week
                   after
                   .
                   The
                   Pulpit
                   guides
                   the
                   Court
                   ,
                   and
                   the
                   Court
                   gives
                   laws
                   to
                   the
                   Pulpit
                   .
                   The
                   Pulpit
                   gives
                   counsel
                   to
                   this
                   ,
                   and
                   this
                   gives
                   commands
                   to
                   that
                   .
                   But
                   there
                   is
                   this
                   difference
                   ,
                   if
                   the
                   Pulpit
                   says
                   amisse
                   we
                   are
                   not
                   bound
                   by
                   it
                   :
                   but
                   if
                   the
                   Court
                   judges
                   ill
                   ,
                   we
                   may
                   complain
                   ,
                   but
                   we
                   must
                   submit
                   .
                   But
                   then
                   to
                   inquire
                   which
                   is
                   better
                   ,
                   when
                   they
                   are
                   both
                   the
                   servants
                   of
                   God
                   ,
                   is
                   to
                   make
                   a
                   faction
                   in
                   the
                   house
                   of
                   Unity
                   ;
                   and
                   as
                   there
                   can
                   be
                   no
                   good
                   end
                   served
                   in
                   it
                   ,
                   so
                   there
                   can
                   be
                   no
                   good
                   ground
                   of
                   reason
                   or
                   revelation
                   by
                   which
                   it
                   can
                   be
                   determin'd
                   .
                
                 
                   5.
                   
                   If
                   the
                   question
                   at
                   last
                   be
                   ,
                   
                   whether
                   is
                   to
                   be
                   preferr'd
                   ,
                   the
                   service
                   of
                   God
                   ,
                   that
                   is
                   ,
                   an
                   act
                   of
                   religion
                   ,
                   or
                   an
                   act
                   of
                   civil
                   life
                   ;
                   I
                   answer
                   ,
                   that
                   ordinarily
                   religion
                   is
                   to
                   be
                   preferr'd
                   ,
                   when
                   there
                   can
                   be
                   a
                   question
                   reasonably
                   ask'd
                   which
                   is
                   to
                   be
                   chosen
                   .
                   That
                   is
                   ,
                   if
                   it
                   be
                   indifferent
                   as
                   to
                   the
                   person
                   ,
                   there
                   is
                   no
                   indifference
                   in
                   the
                   thing
                   :
                   for
                   the
                   religious
                   act
                   does
                   more
                   honour
                   to
                   God
                   and
                   more
                   good
                   to
                   us
                   .
                   But
                   it
                   is
                   because
                   that
                   where
                   our
                   life
                   and
                   time
                   is
                   empty
                   of
                   other
                   duties
                   ,
                   then
                   and
                   there
                   is
                   the
                   time
                   and
                   proper
                   season
                   of
                   religion
                   .
                   But
                   if
                   it
                   be
                   not
                   indifferent
                   to
                   the
                   man
                   ,
                   but
                   an
                   act
                   of
                   life
                   or
                   civil
                   calling
                   be
                   in
                   it's
                   season
                   and
                   appointment
                   ,
                   then
                   this
                   is
                   to
                   be
                   preferr'd
                   before
                   that
                   .
                
                 
                   6.
                   
                   Lastly
                   ,
                   
                   it
                   is
                   to
                   be
                   observed
                   ,
                   that
                   there
                   are
                   seasons
                   ordinary
                   and
                   extraordinary
                   in
                   our
                   services
                   of
                   God.
                   Every
                   thing
                   in
                   it's
                   season
                   is
                   to
                   be
                   preferr'd
                   :
                   and
                   therefore
                   upon
                   Festivals
                   we
                   are
                   to
                   goe
                   to
                   Church
                   and
                   to
                   publick
                   offices
                   ,
                   upon
                   other
                   days
                   to
                   follow
                   the
                   works
                   of
                   our
                   calling
                   :
                   and
                   so
                   prefer
                   both
                   in
                   their
                   time
                   .
                   But
                   sometimes
                   these
                   ordinary
                   seasons
                   are
                   invaded
                   by
                   extraordinary
                   necessities
                   ,
                   and
                   then
                   that
                   must
                   prevail
                   which
                   is
                   most
                   necessary
                   in
                   it's
                   season
                   ,
                   and
                   the
                   other
                   must
                   give
                   place
                   .
                   Now
                   because
                   this
                   happens
                   often
                   in
                   the
                   needs
                   of
                   our
                   life
                   ,
                   and
                   not
                   very
                   often
                   in
                   the
                   needs
                   of
                   Religion
                   ,
                   therefore
                   in
                   cases
                   of
                   Natural
                   or
                   Political
                   necessities
                   ,
                   the
                   things
                   of
                   the
                   Commonwealth
                   are
                   to
                   be
                   preferr'd
                   before
                   the
                   things
                   of
                   the
                   Church
                   ;
                   that
                   is
                   ,
                   the
                   service
                   of
                   God
                   in
                   charity
                   before
                   the
                   service
                   of
                   God
                   in
                   the
                   vertue
                   of
                   external
                   religion
                   :
                   and
                   the
                   reason
                   is
                   ,
                   because
                   this
                   can
                   stay
                   ,
                   and
                   the
                   other
                   cannot
                   ;
                   and
                   this
                   can
                   be
                   supplied
                   with
                   the
                   internall
                   ,
                   that
                   is
                   ,
                   the
                   religion
                   of
                   the
                   heart
                   ,
                   but
                   that
                   cannot
                   be
                   supplied
                   with
                   the
                   charity
                   of
                   the
                   heart
                   .
                
              
               
                 
                 
                   Question
                   II.
                   Which
                   are
                   to
                   be
                   preferr'd
                   ,
                   and
                   which
                   are
                   better
                   ,
                   things
                   Spiritual
                   or
                   things
                   temporal
                   ?
                
                 
                   To
                   this
                   the
                   Patrons
                   of
                   Ecclesiastic
                   Monarchy
                   give
                   a
                   ready
                   answer
                   out
                   of
                   S.
                   
                     Gregory
                     Nazianzen
                  
                   ,
                   
                   speaking
                   to
                   the
                   Presidents
                   .
                   
                   
                     Nam
                     vos
                     quoque
                     potestati
                     meae
                     meisque
                     subselliis
                     lex
                     Christi
                     subjicit
                     .
                     Imperium
                     enim
                     ipsi
                     quoque
                     gerimus
                     ,
                     addo
                     etiam
                     praestantius
                     ac
                     perfectius
                     ;
                     nisi
                     verò
                     aequum
                     est
                     spiritum
                     carni
                     fasces
                     submittere
                     ,
                     &
                     coelestia
                     terrenis
                     cedere
                     ,
                     The
                     law
                     of
                     Christ
                     hath
                     subjected
                     you
                     also
                     that
                     are
                     civil
                     Magistrates
                     to
                     my
                     chaire
                     .
                     For
                     we
                     also
                     have
                     an
                     Empire
                     ,
                     yea
                     a
                     better
                     and
                     more
                     perfect
                     then
                     yours
                     ,
                     unlesse
                     it
                     be
                     reasonable
                     that
                     the
                     Spirit
                     should
                     submit
                     to
                     the
                     Flesh
                     ,
                     and
                     heavenly
                     things
                     give
                     place
                     to
                     earthly
                     .
                  
                   For
                   temporal
                   things
                   belong
                   to
                   the
                   body
                   ,
                   and
                   spiritual
                   things
                   to
                   the
                   soul
                   :
                   by
                   how
                   much
                   therefore
                   the
                   soul
                   is
                   above
                   the
                   body
                   ,
                   by
                   so
                   much
                   spiritual
                   things
                   are
                   above
                   the
                   temporal
                   .
                   For
                   a
                   temporal
                   end
                   is
                   and
                   ought
                   to
                   be
                   subordinate
                   to
                   a
                   spiritual
                   ;
                   because
                   temporal
                   felicity
                   is
                   not
                   the
                   last
                   end
                   of
                   man
                   ,
                   but
                   spiritual
                   and
                   eternal
                   :
                   this
                   therefore
                   being
                   the
                   greatest
                   ,
                   ought
                   to
                   be
                   ministred
                   to
                   by
                   the
                   cession
                   of
                   the
                   temporal
                   .
                
                 
                   To
                   this
                   I
                   answer
                   ,
                   
                   that
                   temporal
                   things
                   ought
                   to
                   yield
                   to
                   spiritual
                   ,
                   if
                   by
                   spiritual
                   things
                   be
                   meant
                   the
                   glory
                   of
                   God
                   ,
                   and
                   the
                   good
                   of
                   souls
                   ,
                   but
                   not
                   to
                   every
                   thing
                   that
                   is
                   spiritual
                   .
                   For
                   though
                   it
                   be
                   a
                   spiritual
                   imployment
                   to
                   serve
                   God
                   in
                   the
                   communion
                   of
                   Saints
                   ,
                   and
                   the
                   life
                   of
                   a
                   man
                   be
                   a
                   temporal
                   thing
                   ;
                   yet
                   a
                   man
                   is
                   not
                   bound
                   to
                   lose
                   his
                   life
                   to
                   goe
                   to
                   publick
                   churches
                   ,
                   but
                   for
                   his
                   own
                   souls
                   salvation
                   ,
                   for
                   the
                   promotion
                   of
                   religion
                   and
                   the
                   honour
                   of
                   God
                   he
                   is
                   .
                   A
                   man
                   is
                   very
                   much
                   better
                   then
                   a
                   beast
                   ;
                   yet
                   the
                   life
                   of
                   a
                   beast
                   is
                   better
                   then
                   the
                   superfluous
                   hair
                   of
                   a
                   mans
                   beard
                   .
                   The
                   honour
                   and
                   reverent
                   usage
                   of
                   Churches
                   is
                   a
                   spiritual
                   concern
                   and
                   a
                   matter
                   of
                   religion
                   ;
                   and
                   yet
                   when
                   an
                   army
                   is
                   hard
                   put
                   to
                   it
                   ,
                   they
                   may
                   defend
                   themselves
                   by
                   the
                   walls
                   and
                   strength
                   ,
                   and
                   preserve
                   their
                   lives
                   with
                   an
                   usage
                   of
                   the
                   Church
                   ,
                   which
                   was
                   never
                   intended
                   by
                   the
                   patron
                   that
                   built
                   it
                   ,
                   or
                   the
                   Bishop
                   that
                   consecrated
                   it
                   .
                   When
                   temporal
                   life
                   and
                   eternal
                   are
                   compar'd
                   ,
                   when
                   the
                   honour
                   of
                   God
                   or
                   
                     the
                     advantage
                  
                   of
                   a
                   man
                   are
                   set
                   in
                   opposition
                   ,
                   when
                   the
                   
                     salvation
                     of
                     a
                     soul
                  
                   and
                   
                     the
                     profit
                     of
                     trade
                  
                   are
                   confronted
                   ,
                   there
                   is
                   no
                   peradventure
                   but
                   the
                   temporal
                   must
                   give
                   way
                   to
                   the
                   spiritual
                   .
                   But
                   when
                   a
                   
                     temporal
                     necessity
                  
                   and
                   a
                   
                     spirituall
                     advantage
                  
                   are
                   compar'd
                   ,
                   the
                   advantage
                   in
                   the
                   nature
                   of
                   the
                   thing
                   is
                   overballanc'd
                   by
                   the
                   degree
                   of
                   the
                   necessity
                   ,
                   and
                   the
                   greatnesse
                   of
                   the
                   end
                   :
                   and
                   it
                   is
                   better
                   to
                   sell
                   the
                   chalices
                   of
                   the
                   Church
                   ,
                   and
                   minister
                   to
                   religion
                   in
                   glasse
                   or
                   wood
                   ,
                   then
                   to
                   suffer
                   a
                   man
                   to
                   starve
                   at
                   the
                   foot
                   of
                   the
                   Altar
                   .
                   The
                   consequent
                   of
                   this
                   consideration
                   is
                   this
                   ,
                   That
                   although
                   spiri●●al
                   things
                   are
                   better
                   then
                   temporal
                   ,
                   yet
                   not
                   every
                   thing
                   of
                   spiritual
                   nature
                   or
                   relation
                   is
                   to
                   be
                   preferr'd
                   before
                   all
                   temporals
                   .
                
                 
                   2.
                   
                   Another
                   consideration
                   is
                   this
                   ,
                   
                   that
                   there
                   is
                   difference
                   also
                   in
                   the
                   degrees
                   and
                   measures
                   of
                   cession
                   or
                   yielding
                   .
                   Temporal
                   things
                   must
                   yield
                   ,
                   that
                   is
                   ,
                   we
                   must
                   so
                   order
                   our
                   affaires
                   that
                   by
                   them
                   we
                   serve
                   God
                   ;
                   our
                   money
                   must
                   goe
                   forth
                   in
                   justice
                   and
                   charity
                   ,
                   our
                   time
                   must
                   yield
                   up
                   portions
                   to
                   religion
                   ,
                   our
                   persons
                   must
                   decline
                   no
                   labour
                   for
                   Gods
                   service
                   ,
                   and
                   if
                   ever
                   there
                   comes
                   a
                   contest
                   between
                   our
                   duty
                   and
                   our
                   profit
                   ,
                   or
                   our
                   ease
                   ,
                   or
                   our
                   
                   advantage
                   ,
                   we
                   must
                   by
                   the
                   losse
                   of
                   these
                   secure
                   our
                   gaines
                   and
                   our
                   interest
                   in
                   that
                   .
                   But
                   this
                   preferment
                   of
                   one
                   before
                   another
                   does
                   not
                   consist
                   in
                   giving
                   to
                   one
                   secular
                   advantages
                   before
                   the
                   other
                   ,
                   temporal
                   honours
                   ,
                   and
                   precedences
                   in
                   processions
                   ,
                   in
                   escutcheons
                   and
                   atchievements
                   ,
                   but
                   in
                   doing
                   the
                   duty
                   of
                   that
                   which
                   is
                   incumbent
                   ,
                   and
                   making
                   the
                   other
                   minister
                   to
                   that
                   which
                   is
                   more
                   necessary
                   .
                   He
                   that
                   preferres
                   religion
                   before
                   the
                   world
                   is
                   not
                   tied
                   to
                   bestow
                   more
                   money
                   upon
                   his
                   chappel
                   then
                   upon
                   his
                   house
                   .
                   If
                   God
                   had
                   chosen
                   him
                   one
                   place
                   of
                   residence
                   ,
                   and
                   a
                   Temple
                   for
                   his
                   house
                   and
                   for
                   the
                   religion
                   of
                   the
                   Nation
                   ,
                   as
                   he
                   did
                   among
                   the
                   Jews
                   ,
                   there
                   had
                   been
                   a
                   great
                   decency
                   &
                   duty
                   of
                   doing
                   so
                   upon
                   many
                   accounts
                   ;
                   for
                   then
                   the
                   question
                   had
                   been
                   between
                   religion
                   and
                   irreligion
                   ,
                   zeal
                   and
                   contempt
                   ,
                   love
                   of
                   God
                   and
                   neglect
                   ;
                   and
                   then
                   the
                   determination
                   had
                   been
                   easy
                   .
                   But
                   now
                   since
                   the
                   whole
                   end
                   of
                   internal
                   Religion
                   can
                   be
                   serv'd
                   by
                   giving
                   to
                   places
                   of
                   religion
                   that
                   adornment
                   which
                   may
                   make
                   the
                   ministeries
                   decent
                   and
                   fitted
                   ,
                   and
                   of
                   advantage
                   ;
                   beyond
                   this
                   ,
                   when
                   we
                   come
                   to
                   a
                   dispute
                   between
                   that
                   which
                   is
                   in
                   order
                   to
                   a
                   spiritual
                   end
                   ,
                   and
                   that
                   which
                   serves
                   a
                   temporal
                   ,
                   more
                   things
                   are
                   to
                   come
                   into
                   consideration
                   besides
                   the
                   dignity
                   of
                   the
                   relation
                   .
                
                 
                   3.
                   
                   For
                   it
                   is
                   yet
                   further
                   to
                   be
                   observed
                   ,
                   
                   that
                   when
                   it
                   is
                   said
                   that
                   all
                   temporal
                   things
                   are
                   subordinate
                   to
                   our
                   Spiritual
                   ends
                   ,
                   the
                   meaning
                   is
                   ,
                   that
                   all
                   the
                   actions
                   of
                   our
                   life
                   ,
                   all
                   that
                   we
                   are
                   ,
                   and
                   all
                   that
                   we
                   have
                   ,
                   must
                   be
                   directed
                   actually
                   or
                   habitually
                   to
                   the
                   great
                   end
                   of
                   man
                   ,
                   the
                   glorification
                   of
                   God
                   and
                   the
                   salvation
                   of
                   our
                   souls
                   ;
                   because
                   God
                   hath
                   ordain'd
                   this
                   whole
                   life
                   in
                   order
                   to
                   that
                   ;
                   and
                   therefore
                   in
                   the
                   generality
                   it
                   is
                   true
                   that
                   all
                   temporal
                   things
                   are
                   to
                   minister
                   to
                   spiritual
                   .
                   But
                   then
                   this
                   is
                   to
                   be
                   added
                   ,
                   that
                   temporal
                   things
                   are
                   not
                   ordain'd
                   to
                   minister
                   to
                   spiritual
                   intermedial
                   things
                   ,
                   such
                   ,
                   I
                   mean
                   ,
                   which
                   are
                   not
                   directly
                   and
                   in
                   circumstances
                   necessary
                   .
                   I
                   must
                   serve
                   God
                   with
                   my
                   substance
                   ;
                   therefore
                   I
                   must
                   by
                   my
                   substance
                   contribute
                   to
                   the
                   just
                   and
                   appointed
                   ministeries
                   of
                   religion
                   :
                   but
                   it
                   does
                   not
                   follow
                   ,
                   that
                   if
                   the
                   Church
                   multiply
                   Priests
                   unnecessarily
                   ,
                   and
                   God
                   hath
                   multiplied
                   my
                   children
                   naturally
                   ,
                   that
                   therefore
                   I
                   must
                   let
                   my
                   children
                   want
                   to
                   feed
                   the
                   numerous
                   company
                   of
                   them
                   that
                   can
                   minister
                   spiritual
                   things
                   .
                   The
                   whole
                   is
                   subordinate
                   to
                   the
                   whole
                   ,
                   that
                   is
                   all
                   our
                   temporalities
                   are
                   given
                   us
                   to
                   serve
                   God
                   with
                   :
                   but
                   then
                   they
                   are
                   given
                   us
                   also
                   to
                   serve
                   our
                   own
                   needs
                   that
                   we
                   may
                   serve
                   God
                   ;
                   but
                   they
                   are
                   not
                   any
                   other
                   ways
                   subordinate
                   ,
                   but
                   to
                   enable
                   us
                   to
                   serve
                   him
                   ,
                   not
                   to
                   serve
                   the
                   particular
                   spiritual
                   end
                   ,
                   unlesse
                   it
                   be
                   by
                   accident
                   ,
                   that
                   is
                   ,
                   not
                   unlesse
                   we
                   cannot
                   serve
                   God
                   without
                   it
                   .
                
                 
                   4.
                   
                   For
                   temporal
                   things
                   and
                   spiritual
                   things
                   have
                   both
                   the
                   same
                   supernatural
                   end
                   ,
                   
                   that
                   is
                   ,
                   Gods
                   glory
                   and
                   eternal
                   felicity
                   .
                   And
                   sometimes
                   they
                   severally
                   tend
                   to
                   this
                   end
                   ,
                   and
                   then
                   they
                   are
                   to
                   goe
                   their
                   own
                   ways
                   ,
                   and
                   not
                   to
                   minister
                   and
                   be
                   subordinate
                   to
                   each
                   other
                   .
                   But
                   sometimes
                   they
                   are
                   to
                   combine
                   and
                   to
                   cooperate
                   ,
                   and
                   then
                   temporal
                   things
                   must
                   serve
                   spiritual
                   ,
                   and
                   spiritual
                   must
                   serve
                   the
                   temporal
                   .
                   For
                   example
                   .
                   The
                   Temporal
                   or
                   Civil
                   power
                   hath
                   for
                   it's
                   end
                   publick
                   tranquillity
                   ,
                   that
                   men
                   may
                   serve
                   God
                   in
                   all
                   Godlinesse
                   and
                   honesty
                   .
                   The
                   Ecclesiastical
                   power
                   hath
                   the
                   same
                   end
                   :
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   said
                   
                     Isidore
                     Pelusiot
                  
                   .
                   I
                   shall
                   not
                   now
                   consider
                   the
                   whole
                   effect
                   of
                   this
                   truth
                   ,
                   but
                   in
                   order
                   to
                   the
                   present
                   say
                   ,
                   that
                   since
                   both
                   temporal
                   and
                   spiritual
                   things
                   minister
                   to
                   the
                   same
                   end
                   ,
                   that
                   is
                   ,
                   salvation
                   of
                   mankind
                   ,
                   they
                   are
                   distinct
                   methods
                   
                   or
                   instruments
                   to
                   that
                   end
                   ,
                   and
                   of
                   themselves
                   are
                   not
                   in
                   subordination
                   to
                   one
                   another
                   ;
                   but
                   as
                   temporal
                   things
                   must
                   serve
                   spiritual
                   when
                   there
                   is
                   need
                   ,
                   so
                   must
                   spiritual
                   serve
                   the
                   temporal
                   when
                   they
                   require
                   it
                   :
                   The
                   temporal
                   power
                   must
                   defend
                   religion
                   ,
                   and
                   religion
                   must
                   minister
                   to
                   the
                   publick
                   peace
                   .
                   The
                   Prince
                   must
                   give
                   advantages
                   to
                   the
                   Ministers
                   of
                   religion
                   ;
                   and
                   the
                   Ministers
                   of
                   religion
                   must
                   pray
                   for
                   the
                   Princes
                   armies
                   ,
                   his
                   prosperity
                   ,
                   his
                   honour
                   ,
                   and
                   by
                   preachings
                   and
                   holy
                   arts
                   must
                   give
                   bridles
                   to
                   the
                   subjects
                   ,
                   keeping
                   them
                   in
                   duty
                   by
                   the
                   means
                   of
                   Conscience
                   .
                   The
                   Prince
                   by
                   laws
                   and
                   fear
                   makes
                   men
                   just
                   and
                   temperate
                   ,
                   chast
                   and
                   peaceable
                   :
                   The
                   Priest
                   does
                   but
                   the
                   same
                   thing
                   by
                   the
                   word
                   of
                   his
                   proper
                   ministery
                   .
                   He
                   that
                   does
                   it
                   most
                   effectually
                   is
                   the
                   most
                   happy
                   :
                   but
                   he
                   that
                   will
                   goe
                   about
                   to
                   compare
                   which
                   does
                   it
                   most
                   ,
                   and
                   therefore
                   is
                   to
                   be
                   preferr'd
                   ,
                   shall
                   then
                   hope
                   to
                   doe
                   it
                   prosperously
                   when
                   he
                   can
                   tell
                   which
                   side
                   of
                   the
                   Aequinoctial
                   hath
                   most
                   starres
                   ,
                   or
                   whether
                   have
                   most
                   drops
                   of
                   water
                   ,
                   the
                   Northern
                   or
                   the
                   Southern
                   seas
                   .
                   The
                   summe
                   of
                   this
                   consideration
                   is
                   this
                   ,
                   that
                   although
                   temporal
                   things
                   
                     in
                     their
                     latitude
                  
                   are
                   to
                   serve
                   spiritual
                   ends
                   ,
                   meaning
                   the
                   great
                   end
                   of
                   the
                   perfection
                   of
                   our
                   Spirits
                   :
                   yet
                   so
                   must
                   the
                   
                     intermedial
                     spiritual
                  
                   things
                   serve
                   the
                   same
                   great
                   end
                   ;
                   but
                   the
                   
                     intermedial
                     temporal
                  
                   and
                   the
                   
                     intermedial
                     spiritual
                  
                   are
                   not
                   subordinate
                   to
                   one
                   another
                   ,
                   unless
                   it
                   be
                   by
                   accident
                   ,
                   and
                   that
                   may
                   and
                   often
                   does
                   happen
                   on
                   either
                   side
                   .
                
                 
                   But
                   I
                   must
                   adde
                   one
                   thing
                   more
                   for
                   explication
                   ;
                   
                   and
                   that
                   is
                   ,
                   that
                   though
                   all
                   things
                   of
                   the
                   world
                   are
                   to
                   minister
                   to
                   the
                   great
                   end
                   of
                   souls
                   ,
                   and
                   consequently
                   are
                   subordinate
                   to
                   that
                   great
                   end
                   ;
                   yet
                   it
                   is
                   (
                   that
                   I
                   may
                   use
                   S.
                   Pauls
                   expression
                   in
                   another
                   case
                   )
                   
                     by
                     reason
                     of
                     him
                     that
                     hath
                     put
                     all
                     things
                     under
                     it
                     :
                  
                   for
                   this
                   subordination
                   is
                   not
                   natural
                   ,
                   or
                   by
                   the
                   nature
                   of
                   the
                   thing
                   ,
                   but
                   by
                   the
                   wise
                   Oeconomy
                   and
                   disposition
                   of
                   God
                   ;
                   who
                   having
                   appointed
                   that
                   all
                   things
                   shall
                   
                     be
                     sanctified
                     by
                     the
                     word
                     of
                     God
                     and
                     prayer
                     ,
                  
                   that
                   Natural
                   powers
                   shall
                   be
                   heightened
                   by
                   grace
                   ,
                   and
                   shall
                   passe
                   into
                   supernatural
                   ,
                   and
                   this
                   world
                   into
                   another
                   ,
                   hath
                   by
                   his
                   own
                   positive
                   order
                   dispos'd
                   of
                   temporal
                   things
                   and
                   powers
                   beyond
                   their
                   own
                   intention
                   .
                   But
                   otherwise
                   ,
                   temporal
                   things
                   have
                   an
                   ultimate
                   end
                   of
                   their
                   own
                   ,
                   terminating
                   all
                   their
                   natural
                   intention
                   and
                   design
                   .
                   Thus
                   the
                   end
                   of
                   the
                   Mariners
                   art
                   is
                   not
                   the
                   salvation
                   of
                   the
                   souls
                   of
                   them
                   that
                   sail
                   with
                   him
                   ,
                   but
                   the
                   safe
                   landing
                   of
                   their
                   persons
                   and
                   goods
                   at
                   the
                   port
                   :
                   and
                   he
                   that
                   makes
                   statues
                   hath
                   for
                   his
                   end
                   a
                   perfect
                   image
                   .
                   Indeed
                   the
                   man
                   may
                   have
                   another
                   end
                   ,
                   to
                   get
                   reputation
                   ,
                   to
                   maintain
                   his
                   family
                   ,
                   to
                   breed
                   up
                   his
                   children
                   
                     in
                     the
                     nurture
                     and
                     admonition
                     of
                     the
                     Lord
                     ,
                  
                   and
                   at
                   last
                   the
                   salvation
                   of
                   his
                   own
                   soul
                   ,
                   by
                   doing
                   things
                   honest
                   and
                   profitable
                   :
                   but
                   though
                   these
                   may
                   be
                   the
                   ends
                   of
                   the
                   man
                   ,
                   yet
                   they
                   are
                   not
                   the
                   ends
                   of
                   his
                   Art
                   ;
                   and
                   therefore
                   his
                   Art
                   hath
                   no
                   natural
                   subordination
                   ,
                   because
                   it
                   hath
                   no
                   natural
                   order
                   to
                   Eternal
                   salvation
                   .
                   And
                   this
                   is
                   the
                   case
                   of
                   many
                   Temporal
                   things
                   ,
                   especially
                   Arts
                   ,
                   offices
                   ,
                   entercourses
                   and
                   Governments
                   .
                   Therefore
                   supposing
                   all
                   that
                   is
                   said
                   in
                   the
                   objection
                   ,
                   that
                   temporal
                   felicity
                   is
                   not
                   the
                   last
                   end
                   of
                   man
                   ,
                   but
                   spiritual
                   and
                   eternal
                   ,
                   yet
                   though
                   it
                   be
                   not
                   the
                   end
                   of
                   a
                   man
                   ,
                   it
                   may
                   be
                   the
                   end
                   of
                   humane
                   Government
                   ;
                   and
                   by
                   not
                   being
                   in
                   a
                   natural
                   order
                   to
                   spiritual
                   ends
                   ,
                   though
                   spiritual
                   be
                   a
                   better
                   thing
                   ,
                   yet
                   it
                   follows
                   not
                   that
                   it
                   ought
                   to
                   take
                   place
                   of
                   that
                   ,
                   upon
                   the
                   account
                   of
                   its
                   being
                   better
                   in
                   another
                   kind
                   .
                   The
                   body
                   indeed
                   is
                   subordinate
                   to
                   the
                   soul
                   ,
                   because
                   it
                   hath
                   all
                   its
                   motion
                   and
                   operation
                   and
                   life
                   from
                   the
                   soul
                   ,
                   and
                   in
                   a
                   natural
                   conjunction
                   and
                   essential
                   Union
                   is
                   it's
                   appointed
                   instrument
                   :
                   but
                   Temporal
                   things
                   and
                   Spiritual
                   are
                   not
                   so
                   conjoyned
                   ,
                   and
                   doe
                   not
                   naturally
                   ,
                   but
                   by
                   accident
                   minister
                   to
                   each
                   other
                   ;
                   and
                   
                   therefore
                   are
                   made
                   subject
                   to
                   each
                   other
                   alternately
                   ,
                   when
                   they
                   are
                   called
                   to
                   such
                   accidental
                   or
                   supernatural
                   Ministrations
                   .
                
              
               
                 
                   Question
                   III.
                   Whether
                   are
                   to
                   be
                   preferr'd
                   ,
                   Spiritual
                   or
                   Temporal
                   persons
                   ?
                
                 
                   How
                   
                     Spiritual
                     things
                  
                   are
                   to
                   be
                   preferr'd
                   before
                   Temporal
                   I
                   have
                   already
                   accounted
                   ;
                   
                   but
                   it
                   is
                   a
                   consideration
                   distinct
                   from
                   that
                   ,
                   whether
                   
                     Spiritual
                     persons
                  
                   be
                   to
                   be
                   preferr'd
                   before
                   Temporal
                   .
                   For
                   from
                   things
                   to
                   persons
                   it
                   will
                   not
                   follow
                   :
                   and
                   he
                   that
                   hath
                   a
                   better
                   art
                   is
                   not
                   always
                   the
                   better
                   man
                   ;
                   and
                   he
                   that
                   is
                   imployed
                   in
                   the
                   best
                   concernments
                   ,
                   hath
                   not
                   always
                   the
                   advantage
                   of
                   profession
                   .
                   There
                   was
                   a
                   time
                   in
                   Rome
                   when
                   the
                   Physicians
                   were
                   but
                   servants
                   ,
                   and
                   had
                   not
                   the
                   liberty
                   of
                   Romans
                   ;
                   but
                   certainly
                   it
                   is
                   a
                   better
                   trade
                   then
                   fighting
                   :
                   and
                   yet
                   then
                   the
                   souldiers
                   were
                   accounted
                   the
                   greater
                   men
                   .
                   Herod
                   the
                   Sophister
                   had
                   a
                   sonne
                   that
                   was
                   a
                   fool
                   and
                   could
                   never
                   learn
                   the
                   Alphabet
                   ,
                   but
                   he
                   had
                   two
                   and
                   twenty
                   slaves
                   that
                   were
                   wise
                   fellows
                   ;
                   but
                   the
                   Master
                   was
                   the
                   better
                   man.
                   But
                   when
                   the
                   question
                   is
                   concerning
                   the
                   honour
                   and
                   dignity
                   of
                   persons
                   ,
                   we
                   are
                   to
                   remember
                   that
                   
                     honor
                     est
                     in
                     honorante
                  
                   :
                   many
                   men
                   deserve
                   honour
                   that
                   have
                   the
                   least
                   of
                   it
                   ,
                   and
                   it
                   is
                   as
                   it
                   is
                   put
                   upon
                   us
                   by
                   others
                   .
                   To
                   be
                   honour'd
                   is
                   to
                   have
                   something
                   put
                   to
                   them
                   ,
                   it
                   is
                   nothing
                   of
                   their
                   own
                   .
                   Therefore
                   in
                   this
                   question
                   there
                   are
                   two
                   things
                   to
                   be
                   ask'd
                   :
                   the
                   one
                   is
                   ,
                   what
                   Spiritual
                   persons
                   deserve
                   ;
                   the
                   other
                   is
                   ,
                   what
                   is
                   given
                   them
                   .
                   They
                   may
                   deserve
                   more
                   then
                   they
                   have
                   ,
                   or
                   they
                   may
                   have
                   more
                   then
                   they
                   deserve
                   ;
                   but
                   whether
                   either
                   or
                   neither
                   happens
                   ,
                   
                     He
                     that
                     honours
                     himself
                     ,
                     his
                     honour
                     is
                     nothing
                  
                   ;
                   but
                   he
                   is
                   honourable
                   whom
                   God
                   or
                   the
                   King
                   honours
                   :
                   and
                   therefore
                   spiritual
                   persons
                   ought
                   to
                   receive
                   much
                   ,
                   but
                   to
                   challenge
                   none
                   ;
                   and
                   above
                   all
                   things
                   ought
                   not
                   to
                   enter
                   into
                   comparison
                   with
                   them
                   from
                   whom
                   all
                   temporal
                   honour
                   is
                   deriv'd
                   .
                   But
                   when
                   the
                   question
                   is
                   concerning
                   the
                   prelation
                   of
                   Secular
                   or
                   Ecclesiastic
                   persons
                   ,
                   the
                   best
                   answer
                   is
                   given
                   to
                   it
                   ,
                   When
                   they
                   strive
                   to
                   preferre
                   one
                   another
                   
                     in
                     giving
                     honour
                     to
                     each
                     other
                     .
                  
                   But
                   I
                   remember
                   that
                   the
                   legates
                   at
                   Trent
                   were
                   horribly
                   put
                   to
                   it
                   to
                   place
                   the
                   Orators
                   of
                   the
                   Kings
                   of
                   France
                   and
                   Spain
                   ,
                   who
                   would
                   both
                   goe
                   first
                   :
                   they
                   at
                   last
                   found
                   an
                   expedient
                   ,
                   and
                   they
                   did
                   both
                   goe
                   first
                   ,
                   and
                   both
                   were
                   preferr'd
                   in
                   several
                   positions
                   .
                   So
                   is
                   the
                   spiritual
                   person
                   and
                   the
                   civil
                   ,
                   they
                   are
                   both
                   best
                   ,
                   but
                   the
                   honour
                   of
                   one
                   is
                   temporal
                   ,
                   and
                   the
                   honour
                   of
                   the
                   other
                   is
                   spiritual
                   ;
                   or
                   rather
                   ,
                   one
                   is
                   properly
                   called
                   Honour
                   ,
                   and
                   the
                   other
                   ,
                   
                     Reverence
                     .
                     Honour
                     the
                     King
                     ,
                     Reverence
                     his
                     Priests
                     .
                  
                   But
                   this
                   Question
                   is
                   not
                   properly
                   a
                   question
                   of
                   right
                   ,
                   but
                   of
                   duty
                   :
                   and
                   the
                   spiritual
                   man
                   must
                   not
                   call
                   for
                   it
                   ,
                   but
                   the
                   other
                   must
                   pay
                   it
                   .
                   And
                   it
                   is
                   something
                   a
                   sad
                   consideration
                   to
                   think
                   that
                   all
                   the
                   Questions
                   of
                   the
                   preference
                   and
                   comparison
                   of
                   spiritual
                   and
                   temporal
                   persons
                   doe
                   end
                   in
                   covetousnesse
                   and
                   ambition
                   ,
                   to
                   which
                   spiritual
                   eminency
                   ,
                   let
                   it
                   be
                   never
                   so
                   great
                   ,
                   was
                   never
                   intended
                   to
                   minister
                   .
                   For
                   the
                   honour
                   due
                   to
                   spiritual
                   persons
                   for
                   their
                   spiritual
                   relation
                   is
                   a
                   spiritual
                   honour
                   ,
                   and
                   that
                   though
                   it
                   be
                   never
                   so
                   great
                   cannot
                   well
                   be
                   compar'd
                   with
                   temporal
                   ;
                   for
                   it
                   is
                   a
                   great
                   honour
                   in
                   another
                   kind
                   :
                   but
                   whatsoever
                   temporal
                   honours
                   are
                   given
                   to
                   them
                   ,
                   are
                   then
                   well
                   given
                   when
                   they
                   are
                   done
                   in
                   love
                   to
                   religion
                   ;
                   and
                   are
                   then
                   well
                   taken
                   when
                   the
                   advantage
                   passes
                   on
                   to
                   the
                   good
                   of
                   souls
                   ,
                   and
                   does
                   not
                   sully
                   the
                   Spiritual
                   man
                   with
                   spiritual
                   pride
                   ,
                   or
                   temporal
                   vanity
                   .
                   Socrates
                   complains
                   that
                   the
                   Bishops
                   of
                   Alexandria
                   and
                   of
                   Rome
                   were
                   
                     fallen
                     into
                     
                     Empire
                  
                   ,
                   or
                   Dominion
                   .
                   That
                   's
                   none
                   of
                   the
                   preference
                   proper
                   to
                   a
                   spiritual
                   man.
                   He
                   is
                   then
                   honor'd
                   ,
                   when
                   his
                   person
                   is
                   had
                   in
                   reverend
                   and
                   venerable
                   esteem
                   ,
                   when
                   his
                   counsel
                   is
                   ask'd
                   ,
                   when
                   his
                   example
                   is
                   observ'd
                   and
                   followed
                   ,
                   when
                   he
                   is
                   defended
                   by
                   laws
                   and
                   Princes
                   ,
                   when
                   he
                   is
                   rescued
                   from
                   beggery
                   and
                   contempt
                   ,
                   when
                   he
                   is
                   enabled
                   to
                   doe
                   his
                   duty
                   with
                   advantages
                   ,
                   when
                   he
                   can
                   verify
                   his
                   Ecclesiastical
                   power
                   ,
                   when
                   he
                   can
                   vindicate
                   religion
                   from
                   oppression
                   ,
                   and
                   lastly
                   ,
                   when
                   his
                   person
                   which
                   is
                   the
                   relative
                   of
                   religion
                   receives
                   those
                   advantages
                   which
                   as
                   a
                   man
                   he
                   needs
                   ,
                   and
                   which
                   can
                   adorne
                   him
                   as
                   such
                   a
                   man.
                   But
                   if
                   he
                   disputes
                   for
                   any
                   other
                   honour
                   ,
                   so
                   much
                   is
                   his
                   due
                   as
                   is
                   given
                   him
                   by
                   Christian
                   Princes
                   or
                   Commonwealths
                   ,
                   and
                   no
                   more
                   ;
                   and
                   he
                   will
                   gain
                   the
                   more
                   by
                   making
                   no
                   further
                   question
                   .
                   Christ
                   gave
                   his
                   Apostles
                   power
                   abundantly
                   ,
                   but
                   the
                   greatest
                   honour
                   he
                   gave
                   them
                   was
                   to
                   suffer
                   for
                   his
                   Name
                   ;
                   and
                   of
                   this
                   he
                   promised
                   they
                   should
                   want
                   nothing
                   :
                   but
                   when
                   Kings
                   became
                   nursing
                   Fathers
                   of
                   the
                   Church
                   ,
                   and
                   she
                   suck'd
                   the
                   breasts
                   of
                   Queens
                   &
                   princely
                   women
                   ,
                   then
                   the
                   Spiritual
                   person
                   &
                   guides
                   of
                   souls
                   had
                   temporal
                   honours
                   heap'd
                   on
                   them
                   ,
                   as
                   the
                   offerings
                   were
                   made
                   for
                   the
                   Tabernacle
                   ,
                   more
                   then
                   was
                   sufficient
                   .
                   For
                   it
                   quickly
                   rose
                   into
                   excesse
                   ,
                   and
                   then
                   the
                   persons
                   of
                   the
                   Prelates
                   fell
                   into
                   secular
                   affections
                   ,
                   and
                   grew
                   hated
                   and
                   envied
                   and
                   oppos'd
                   .
                   
                     Ammianus
                     Marcellinus
                  
                   giving
                   an
                   account
                   of
                   that
                   horrible
                   sedition
                   raised
                   in
                   Rome
                   in
                   the
                   contest
                   between
                   Damasus
                   and
                   Ursicinus
                   about
                   the
                   Papacy
                   ,
                   says
                   he
                   wonders
                   not
                   that
                   the
                   Prelates
                   did
                   so
                   earnestly
                   contend
                   for
                   the
                   Bishoprick
                   of
                   
                     Rome
                     ,
                     cum
                     id
                     adepti
                     ,
                     futuri
                     sint
                     ita
                     securi
                     ,
                     ut
                     ditentur
                     oblationibus
                     Matronarum
                     ,
                     procedantque
                     vehiculis
                     insidentes
                     ,
                     circumspecte
                     vestiti
                     ,
                     epulas
                     curantes
                     profusas
                     ,
                     adeo
                     ut
                     eorum
                     convivia
                     Regales
                     superent
                     mensas
                     ,
                     Because
                     when
                     they
                     have
                     obtained
                     it
                     ,
                     they
                     are
                     safe
                     and
                     warm
                     ,
                     full
                     with
                     the
                     oblations
                     of
                     the
                     good
                     women
                     ,
                     and
                     are
                     carried
                     in
                     their
                     caroches
                     ,
                     and
                     are
                     neatly
                     habited
                     ,
                     and
                     splendidly
                     feasted
                     ,
                     and
                     themselves
                     keep
                     Tables
                     beyond
                     the
                     profusenesse
                     of
                     Kings
                     .
                  
                   Now
                   although
                   Bishops
                   are
                   Men
                   ,
                   and
                   Religion
                   it self
                   is
                   serv'd
                   by
                   men
                   who
                   have
                   bodies
                   and
                   secular
                   apprehensions
                   ,
                   and
                   therefore
                   does
                   need
                   secular
                   advantages
                   ;
                   yet
                   this
                   belongs
                   to
                   them
                   as
                   Men
                   ,
                   not
                   as
                   Spiritual
                   .
                   It
                   is
                   just
                   as
                   if
                   you
                   should
                   call
                   the
                   General
                   of
                   an
                   Army
                   
                     Holy
                     Father
                  
                   ,
                   and
                   beg
                   his
                   blessing
                   ,
                   and
                   set
                   him
                   in
                   the
                   chiefest
                   place
                   of
                   the
                   Quire
                   ,
                   and
                   pray
                   him
                   to
                   preach
                   upon
                   the
                   greatest
                   Festivals
                   of
                   the
                   year
                   ,
                   and
                   run
                   in
                   multitudes
                   to
                   hear
                   him
                   speak
                   .
                   These
                   are
                   the
                   proper
                   honours
                   of
                   spiritual
                   persons
                   ;
                   and
                   the
                   splendor
                   of
                   the
                   world
                   is
                   the
                   appendage
                   of
                   secular
                   atchievements
                   :
                   whatsoever
                   is
                   necessary
                   for
                   their
                   persons
                   in
                   order
                   to
                   the
                   advantages
                   of
                   religion
                   is
                   very
                   fit
                   to
                   be
                   given
                   by
                   Princes
                   to
                   the
                   Bishops
                   ,
                   who
                   will
                   certainly
                   modestly
                   entertain
                   it
                   ,
                   &
                   by
                   pious
                   conduct
                   transfer
                   it
                   to
                   the
                   glory
                   of
                   Christ
                   and
                   the
                   good
                   of
                   souls
                   .
                   But
                   this
                   is
                   none
                   of
                   the
                   Honour
                   that
                   Christ
                   invested
                   their
                   Holy
                   order
                   with
                   :
                   They
                   have
                   an
                   honour
                   and
                   a
                   blessednesse
                   which
                   none
                   but
                   themselves
                   can
                   take
                   from
                   them
                   .
                   The
                   Rosary
                   of
                   Christian
                   graces
                   is
                   the
                   tiar
                   of
                   their
                   head
                   ,
                   and
                   their
                   office
                   is
                   their
                   dignity
                   ,
                   and
                   humility
                   is
                   their
                   splendour
                   ,
                   and
                   zeal
                   is
                   their
                   Conquest
                   ,
                   and
                   patience
                   is
                   their
                   Eminence
                   ,
                   and
                   they
                   are
                   made
                   illustrious
                   by
                   bringing
                   peace
                   ,
                   and
                   promoting
                   holinesse
                   ,
                   and
                   comforting
                   the
                   afflicted
                   ,
                   and
                   relieving
                   the
                   poor
                   ,
                   and
                   making
                   men
                   and
                   women
                   useful
                   to
                   the
                   publick
                   ,
                   and
                   charitable
                   in
                   their
                   ministeries
                   ,
                   and
                   wise
                   unto
                   salvation
                   .
                   This
                   is
                   that
                   which
                   was
                   spoken
                   by
                   God
                   in
                   the
                   Prophet
                   Isaiah
                   ,
                   
                   
                     Since
                     thou
                     wast
                     precious
                     in
                     my
                     sight
                     thou
                     hast
                     been
                     honourable
                     .
                  
                   And
                   this
                   was
                   observed
                   by
                   the
                   Pagan
                   ,
                   who
                   being
                   surpris'd
                   with
                   the
                   secular
                   splendor
                   of
                   the
                   Roman
                   Bishops
                   lik'd
                   it
                   not
                   ,
                   but
                   said
                   that
                   there
                   was
                   another
                   way
                   for
                   them
                   to
                   be
                   truly
                   happy
                   :
                   
                     Esse
                     poterant
                     beati
                     revera
                     ,
                     si
                     magnitudine
                     urbis
                     despectâ
                     quam
                     vitiis
                     opponunt
                     ,
                     ad
                     
                     imitationem
                     Antistitum
                     quorundam
                     provincialium
                     viverent
                     ,
                     quos
                     tenuitas
                     edendi
                     potandique
                     parcissimè
                     ,
                     vilitas
                     etiam
                     indumentorum
                     ,
                     &
                     supercilia
                     humum
                     spectantia
                     ,
                     perpetuo
                     Numini
                     verisque
                     ejus
                     cultoribus
                     ut
                     puros
                     commendant
                     &
                     verecundos
                     .
                  
                   They
                   are
                   the
                   words
                   of
                   
                     Ammianus
                     Marcellinus
                  
                   whom
                   I
                   lately
                   mentioned
                   .
                   The
                   Roman
                   
                     Bishops
                     might
                     indeed
                     be
                     truly
                     happy
                     ,
                     if
                     they
                     despising
                     the
                     splendors
                     of
                     the
                     city
                     would
                     live
                     as
                     some
                     Bishops
                     in
                     the
                     Provinces
                     ,
                     whom
                     their
                     temperate
                     and
                     spare
                     diet
                     ,
                     their
                     plain
                     habit
                     and
                     their
                     humble
                     carriage
                     represent
                     to
                     God
                     and
                     all
                     God's
                     servants
                     as
                     persons
                     pure
                     and
                     modest
                     .
                  
                   But
                   then
                   if
                   this
                   discourse
                   have
                   any
                   thing
                   of
                   reason
                   ,
                   piety
                   or
                   truth
                   in
                   it
                   ,
                   it
                   must
                   needs
                   be
                   infinitly
                   certain
                   that
                   spiritual
                   persons
                   are
                   to
                   be
                   preferr'd
                   before
                   the
                   temporal
                   in
                   spiritual
                   honours
                   ,
                   but
                   not
                   in
                   temporal
                   regards
                   ;
                   they
                   have
                   nothing
                   to
                   doe
                   with
                   them
                   by
                   virtue
                   of
                   their
                   order
                   or
                   their
                   office
                   :
                   what
                   they
                   have
                   to
                   their
                   Persons
                   by
                   the
                   favour
                   of
                   Princes
                   and
                   Nobles
                   is
                   of
                   another
                   consideration
                   ,
                   and
                   so
                   this
                   question
                   is
                   chang'd
                   into
                   an
                   advice
                   ,
                   and
                   best
                   ends
                   in
                   a
                   Sermon
                   or
                   Declamation
                   .
                
              
               
                 
                   Question
                   IV.
                   Whether
                   the
                   Eminency
                   of
                   the
                   spiritual
                   calling
                   ,
                   and
                   the
                   consequent
                   prelation
                   of
                   spiritual
                   persons
                   ,
                   can
                   exempt
                   them
                   from
                   secular
                   coercion
                   ,
                   and
                   make
                   them
                   superior
                   to
                   Princes
                   .
                
                 
                   In
                   what
                   senses
                   Bishops
                   have
                   any
                   superiority
                   over
                   Princes
                   I
                   shall
                   afterwards
                   explain
                   :
                   
                   Now
                   the
                   question
                   is
                   concerning
                   secular
                   superiority
                   ,
                   and
                   immunity
                   from
                   the
                   temporal
                   sword
                   of
                   Princes
                   .
                   Now
                   to
                   this
                   ,
                   I
                   suppose
                   ,
                   what
                   I
                   have
                   already
                   said
                   may
                   be
                   able
                   to
                   give
                   an
                   answer
                   .
                   For
                   the
                   spiritual
                   order
                   gives
                   no
                   temporal
                   power
                   at
                   all
                   ;
                   and
                   therefore
                   if
                   all
                   temporal
                   power
                   be
                   in
                   the
                   supreme
                   Civil
                   Magistrate
                   ,
                   all
                   men
                   that
                   can
                   deserve
                   to
                   feel
                   the
                   edge
                   of
                   the
                   sword
                   are
                   subject
                   to
                   it
                   .
                   For
                   what
                   ?
                   Had
                   Archimedes
                   reason
                   to
                   take
                   it
                   ill
                   of
                   the
                   Romans
                   for
                   not
                   sending
                   for
                   him
                   and
                   making
                   him
                   General
                   in
                   the
                   Syracusan
                   warre
                   ,
                   because
                   he
                   was
                   a
                   better
                   Geometrician
                   then
                   any
                   of
                   all
                   their
                   Senate
                   ?
                   Lewis
                   the
                   eleventh
                   of
                   France
                   had
                   a
                   servant
                   who
                   was
                   an
                   excellent
                   surgeon
                   ,
                   and
                   an
                   excellent
                   barber
                   ,
                   and
                   dress'd
                   his
                   gout
                   tenderly
                   ,
                   and
                   had
                   the
                   ordering
                   of
                   his
                   feet
                   and
                   his
                   face
                   ,
                   and
                   did
                   him
                   many
                   good
                   offices
                   .
                   But
                   the
                   wise
                   Prince
                   was
                   too
                   fond
                   when
                   for
                   these
                   qualities
                   he
                   made
                   him
                   governour
                   of
                   his
                   Counsels
                   .
                   Every
                   good
                   quality
                   ,
                   and
                   every
                   eminence
                   of
                   Art
                   ,
                   and
                   every
                   worthy
                   imployment
                   hath
                   an
                   end
                   and
                   designe
                   of
                   it's
                   own
                   ,
                   and
                   that
                   end
                   and
                   the
                   proportions
                   to
                   it
                   are
                   to
                   be
                   the
                   measure
                   of
                   the
                   usage
                   of
                   those
                   persons
                   which
                   are
                   appointed
                   to
                   minister
                   to
                   it
                   .
                   Now
                   it
                   is
                   certain
                   that
                   spiritual
                   persons
                   are
                   appointed
                   Ministers
                   of
                   the
                   best
                   and
                   most
                   perfective
                   end
                   of
                   mankind
                   ,
                   but
                   to
                   say
                   that
                   this
                   gives
                   them
                   a
                   title
                   to
                   other
                   Ministeries
                   which
                   are
                   appointed
                   to
                   other
                   ends
                   ,
                   hath
                   as
                   little
                   in
                   it
                   of
                   reason
                   as
                   it
                   hath
                   of
                   revelation
                   .
                   But
                   I
                   shall
                   not
                   dispute
                   this
                   over
                   again
                   ,
                   but
                   shall
                   suppose
                   it
                   sufficient
                   to
                   adde
                   those
                   authorities
                   which
                   must
                   needs
                   be
                   competent
                   in
                   this
                   affair
                   ,
                   as
                   being
                   of
                   Ecclesiastic
                   persons
                   ,
                   who
                   had
                   no
                   reason
                   ,
                   nor
                   were
                   they
                   willing
                   ,
                   to
                   despise
                   their
                   own
                   just
                   advantages
                   ,
                   any
                   more
                   then
                   to
                   usurp
                   what
                   was
                   unjust
                   .
                
                 
                   When
                   Origen
                   complain'd
                   of
                   the
                   fastuousnesse
                   and
                   vanity
                   of
                   some
                   Ecclesiastics
                   in
                   his
                   time
                   ,
                   
                   they
                   were
                   bad
                   enough
                   ,
                   but
                   had
                   not
                   come
                   to
                   a
                   pretence
                   of
                   ruling
                   over
                   Kings
                   upon
                   the
                   stock
                   of
                   Spiritual
                   prelation
                   :
                   but
                   he
                   
                   was
                   troubled
                   that
                   some
                   had
                   quit
                   their
                   proper
                   excellency
                   ,
                   consisting
                   in
                   the
                   multitude
                   of
                   spiritual
                   gifts
                   ,
                   their
                   unwearied
                   diligence
                   in
                   the
                   care
                   of
                   souls
                   ,
                   their
                   dangers
                   ,
                   their
                   patience
                   ,
                   their
                   humility
                   ,
                   and
                   their
                   dyings
                   for
                   Christ.
                   
                     Et
                     haec
                     nos
                     docet
                     sermo
                     Divinus
                  
                   (
                   saith
                   he
                   )
                   
                     The
                     word
                     of
                     God
                     teaches
                     us
                     these
                     things
                     .
                     But
                     we
                     either
                     not
                     understanding
                     the
                     Divine
                     will
                     set
                     down
                     in
                     Scriptures
                     ,
                     or
                     despising
                     what
                     Christ
                     to
                     such
                     purposes
                     recommended
                     to
                     us
                     ,
                     are
                     such
                     that
                     we
                     seem
                     to
                     exceed
                     the
                     pride
                     even
                     of
                     the
                     evil
                     Princes
                     of
                     the
                     world
                     :
                     and
                     we
                     doe
                     not
                     onely
                     seek
                     for
                     guards
                     to
                     goe
                     before
                     us
                     like
                     Kings
                     ,
                     but
                     are
                     terrible
                     to
                     the
                     poor
                     ,
                     and
                     of
                     difficult
                     accesse
                     ,
                     and
                     behave
                     our selves
                     towards
                     those
                     who
                     addresse
                     themselves
                     to
                     intercede
                     for
                     some
                     thing
                     or
                     some
                     person
                     ,
                     that
                     we
                     are
                     more
                     cruel
                     then
                     Tyrants
                     ,
                     and
                     the
                     secular
                     Lords
                     of
                     their
                     subjects
                     .
                     And
                     in
                     some
                     Churches
                     you
                     may
                     see
                     (
                     especially
                     in
                     the
                     Churches
                     of
                     the
                     greatest
                     cities
                     )
                     the
                     chief
                     of
                     the
                     Christian
                     people
                     neither
                     affable
                     to
                     others
                     ,
                     nor
                     suffering
                     others
                     to
                     be
                     free
                     in
                     their
                     entercourses
                     with
                     them
                     .
                  
                   These
                   things
                   are
                   out
                   of
                   the
                   way
                   of
                   the
                   Ecclesiastics
                   ,
                   for
                   these
                   things
                   cannot
                   consist
                   with
                   piety
                   and
                   humility
                   ,
                   and
                   the
                   proper
                   imployments
                   of
                   such
                   persons
                   who
                   gain'd
                   the
                   world
                   by
                   cession
                   ,
                   and
                   got
                   victory
                   over
                   whole
                   Kingdomes
                   by
                   trampling
                   upon
                   Devils
                   ,
                   and
                   being
                   trampled
                   upon
                   by
                   men
                   .
                   Bishops
                   should
                   be
                   like
                   the
                   Symbols
                   of
                   the
                   Blessed
                   Sacrament
                   ,
                   which
                   although
                   for
                   the
                   ornament
                   of
                   religion
                   and
                   for
                   our
                   sakes
                   and
                   because
                   we
                   would
                   fain
                   have
                   opportunity
                   to
                   signify
                   our
                   love
                   to
                   Christ
                   ,
                   we
                   minister
                   in
                   silver
                   and
                   gold
                   ,
                   yet
                   the
                   symbols
                   themselves
                   remain
                   the
                   same
                   plain
                   and
                   pure
                   bread
                   and
                   wine
                   ,
                   and
                   altered
                   onely
                   by
                   prayers
                   ,
                   and
                   by
                   spiritual
                   consecration
                   ,
                   and
                   a
                   relative
                   holinesse
                   .
                   But
                   he
                   were
                   a
                   strange
                   superstitious
                   fool
                   who
                   ,
                   because
                   the
                   Sacramental
                   bread
                   and
                   wine
                   are
                   much
                   better
                   then
                   all
                   the
                   Tables
                   and
                   viands
                   of
                   Princes
                   and
                   all
                   the
                   spoils
                   of
                   Nature
                   ,
                   will
                   think
                   it
                   fit
                   to
                   mingle
                   sugar
                   and
                   the
                   choicest
                   spices
                   of
                   Arabia
                   with
                   the
                   bread
                   ,
                   and
                   amber-griece
                   and
                   powder
                   of
                   pearl
                   and
                   the
                   spirit
                   of
                   gold
                   with
                   the
                   chalice
                   .
                   These
                   are
                   no
                   fit
                   honours
                   to
                   the
                   H.
                   Sacrament
                   :
                   the
                   symbols
                   of
                   which
                   are
                   spoil'd
                   when
                   they
                   are
                   forc'd
                   off
                   from
                   the
                   simplicity
                   and
                   purity
                   of
                   their
                   institution
                   and
                   designe
                   .
                   So
                   it
                   is
                   with
                   spiritual
                   persons
                   :
                   their
                   office
                   is
                   spiritual
                   ,
                   and
                   their
                   relation
                   is
                   holy
                   ,
                   and
                   their
                   honours
                   are
                   symbolical
                   .
                   For
                   their
                   own
                   sakes
                   ,
                   Princes
                   and
                   good
                   people
                   must
                   cause
                   decent
                   and
                   honourable
                   ministeries
                   and
                   accommodations
                   to
                   be
                   provided
                   for
                   them
                   ;
                   but
                   still
                   they
                   must
                   remain
                   in
                   their
                   own
                   humility
                   and
                   meeknesse
                   and
                   piety
                   ,
                   and
                   not
                   pretend
                   to
                   dignities
                   heterogeneal
                   ,
                   and
                   Eminences
                   secular
                   ,
                   because
                   their
                   spiritual
                   imployment
                   is
                   very
                   excellent
                   .
                   It
                   was
                   S.
                   Nazianzen's
                   wish
                   ,
                   
                   that
                   there
                   were
                   in
                   the
                   Church
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     Neither
                     precedency
                     of
                     Episcopal
                     Sees
                     ,
                     nor
                     any
                     Eminency
                     of
                     one
                     place
                     above
                     another
                     ,
                     nor
                     any
                     Tyrannical
                     or
                     pompous
                     provisions
                     and
                     solennities
                     ,
                     that
                     we
                     might
                     be
                     distinguished
                     onely
                     by
                     our
                     vertue
                     .
                  
                   Now
                   if
                   prelation
                   by
                   order
                   and
                   Ecclesiastical
                   Oeconomy
                   amongst
                   the
                   Bishops
                   was
                   of
                   so
                   ill
                   effect
                   ,
                   so
                   little
                   necessary
                   ,
                   and
                   so
                   greatly
                   inconvenient
                   that
                   the
                   good
                   Bishop
                   wished
                   there
                   we●e
                   no
                   such
                   thing
                   ;
                   there
                   is
                   little
                   reason
                   to
                   doubt
                   ,
                   but
                   he
                   would
                   have
                   infinitely
                   condemned
                   all
                   pretensions
                   of
                   a
                   power
                   over
                   civil
                   governments
                   .
                   But
                   the
                   Bishops
                   of
                   Rome
                   were
                   not
                   at
                   that
                   time
                   gone
                   so
                   far
                   .
                   The
                   Archimandrites
                   of
                   Constantinople
                   ,
                   
                   complaining
                   against
                   the
                   Eutychians
                   ,
                   write
                   to
                   Pope
                   Agapetus
                   ,
                   that
                   if
                   they
                   be
                   still
                   permitted
                   [
                   
                     licenter
                     omnia
                     accedent
                     ,
                     non
                     contra
                     Ecclesiasticos
                     solos
                     ,
                     sed
                     etiam
                     contra
                     ipsum
                     piissimum
                     Imperatorem
                     ,
                     nostrum
                     &
                     vestrum
                     honorabile
                     caput
                     ]
                     They
                     will
                     doe
                     insolencies
                     not
                     onely
                     to
                     the
                     Ecclesiastics
                     ,
                     but
                     also
                     to
                     our
                     most
                     pious
                     Emperor
                     ,
                     who
                     is
                     the
                     honourable
                     head
                     both
                     of
                     you
                     and
                     us
                     .
                  
                   *
                   This
                   power
                   of
                   headship
                   or
                   supremacy
                   over
                   the
                   whole
                   order
                   Ecclesiastical
                   
                   was
                   acknowledged
                   in
                   the
                   Church
                   for
                   about
                   a
                   thousand
                   years
                   :
                   for
                   besides
                   the
                   apparent
                   practice
                   and
                   approbation
                   of
                   it
                   ,
                   which
                   I
                   brought
                   in
                   the
                   former
                   pages
                   ,
                   
                   we
                   find
                   that
                   the
                   Emperour
                   Henry
                   the
                   second
                   did
                   deprive
                   Widgerus
                   of
                   the
                   Arch-Bishoprick
                   of
                   Ravenna
                   ,
                   and
                   depos'd
                   Gregory
                   the
                   sixth
                   from
                   the
                   Papacy
                   .
                
                 
                   And
                   therefore
                   we
                   find
                   that
                   those
                   ancient
                   Prelates
                   that
                   call'd
                   upon
                   Princes
                   to
                   pay
                   reverence
                   to
                   them
                   ,
                   
                   and
                   an
                   acknowledgment
                   of
                   that
                   Authority
                   which
                   Christ
                   intrusted
                   in
                   their
                   hands
                   ,
                   accounted
                   them
                   wholly
                   to
                   be
                   distinct
                   things
                   ,
                   and
                   not
                   at
                   all
                   invading
                   each
                   others
                   limits
                   .
                   For
                   Christ
                   by
                   making
                   them
                   Christians
                   did
                   not
                   make
                   them
                   lesse
                   to
                   be
                   Princes
                   :
                   and
                   Christian
                   Emperors
                   could
                   not
                   goe
                   lesse
                   then
                   the
                   heathens
                   ;
                   they
                   were
                   certainly
                   no
                   loosers
                   by
                   their
                   baptisme
                   .
                   For
                   it
                   had
                   been
                   a
                   strange
                   argument
                   for
                   Sylvester
                   to
                   have
                   us'd
                   to
                   Constantine
                   ,
                   Sr
                   ,
                   give
                   up
                   your self
                   a
                   Disciple
                   to
                   the
                   most
                   Holy
                   Jesus
                   ,
                   and
                   you
                   shall
                   have
                   a
                   crown
                   hereafter
                   ,
                   and
                   here
                   also
                   you
                   shall
                   still
                   reign
                   over
                   all
                   but
                   me
                   and
                   my
                   Clergy
                   ;
                   to
                   us
                   indeed
                   you
                   must
                   be
                   subject
                   ,
                   and
                   by
                   us
                   you
                   must
                   be
                   governed
                   ,
                   but
                   the
                   Crown
                   Imperial
                   shall
                   be
                   greater
                   then
                   every
                   thing
                   ,
                   our
                   Mitres
                   onely
                   excepted
                   .
                   If
                   this
                   had
                   been
                   the
                   state
                   of
                   the
                   question
                   ,
                   I
                   wonder
                   by
                   what
                   argument
                   could
                   the
                   Prince
                   have
                   been
                   perswaded
                   to
                   become
                   Christian
                   :
                   when
                   it
                   was
                   so
                   obvious
                   for
                   him
                   to
                   say
                   ,
                   that
                   Sylvester
                   had
                   reason
                   to
                   move
                   him
                   to
                   preach
                   Christ
                   ,
                   since
                   he
                   got
                   so
                   much
                   temporal
                   advantage
                   by
                   it
                   ,
                   but
                   that
                   he
                   could
                   see
                   little
                   reason
                   why
                   himself
                   should
                   loose
                   and
                   Sylvester
                   get
                   ,
                   and
                   become
                   a
                   Disciple
                   of
                   Christ
                   to
                   be
                   made
                   a
                   Minor
                   and
                   a
                   Pupil
                   to
                   the
                   Bishop
                   .
                   And
                   indeed
                   it
                   would
                   have
                   been
                   a
                   strange
                   Sermon
                   that
                   preaches
                   humility
                   to
                   Emperors
                   &
                   dominion
                   to
                   Bishops
                   .
                   But
                   their
                   sermons
                   when
                   they
                   were
                   at
                   the
                   highest
                   were
                   of
                   another
                   nature
                   .
                   
                     De
                     humanis
                     rebus
                     judicare
                     permissum
                     ,
                     est
                     ,
                     non
                     praeesse
                     Divinis
                     .
                  
                   So
                   P.
                   
                   Gelasius
                   declares
                   the
                   limit
                   of
                   the
                   Imperial
                   and
                   priestly
                   power
                   :
                   Of
                   all
                   things
                   belonging
                   to
                   this
                   world
                   the
                   Emperor
                   is
                   to
                   judge
                   ;
                   but
                   not
                   to
                   be
                   the
                   president
                   or
                   chief
                   Minister
                   of
                   holy
                   rites
                   .
                   Gelasius
                   spake
                   it
                   upon
                   occasion
                   ,
                   because
                   Anastasius
                   the
                   Emperor
                   did
                   unnecessarily
                   interpose
                   in
                   the
                   absolution
                   of
                   Peter
                   Bishops
                   of
                   Alexandria
                   .
                   This
                   Pope
                   Gelasius
                   suppos'd
                   was
                   of
                   another
                   nature
                   ,
                   and
                   not
                   relative
                   to
                   the
                   things
                   of
                   this
                   world
                   ,
                   and
                   therefore
                   not
                   of
                   Imperial
                   cognisance
                   .
                   But
                   all
                   the
                   things
                   of
                   this
                   world
                   belong
                   to
                   him
                   .
                   And
                   if
                   all
                   things
                   of
                   this
                   world
                   ,
                   then
                   all
                   persons
                   of
                   this
                   world
                   .
                   For
                   
                     circa
                     actiones
                     propriè
                     versatur
                     Imperium
                  
                   ,
                   say
                   the
                   Lawyers
                   ,
                   Rule
                   and
                   Empire
                   and
                   all
                   power
                   of
                   judicature
                   is
                   principally
                   concerning
                   actions
                   ;
                   but
                   actions
                   are
                   done
                   by
                   persons
                   ,
                   who
                   therefore
                   are
                   subject
                   to
                   government
                   .
                   And
                   upon
                   this
                   〈…〉
                   vile
                   thing
                   ,
                   
                     Regis
                     haec
                     auribus
                     intimare
                     non
                     differant
                     ,
                     Let
                     him
                     without
                     delay
                     be
                     accused
                     unto
                     the
                     King.
                  
                   
                   And
                   Lambert
                   the
                   Emperour
                   about
                   the
                   year
                   of
                   our
                   Lord
                   900
                   having
                   some
                   contest
                   with
                   the
                   Pope
                   ,
                   propounded
                   this
                   first
                   article
                   in
                   a
                   Synod
                   at
                   
                     Ravenna
                     ,
                     If
                     any
                     Roman
                     of
                     the
                     Clergy
                     or
                     the
                     Senate
                     ,
                     of
                     what
                     order
                     soever
                     ,
                     shall
                     either
                     voluntarily
                     or
                     by
                     compulsion
                     appeal
                     to
                     the
                     Imperial
                     Majesty
                     ,
                     let
                     no
                     man
                     presume
                     to
                     contradict
                     him
                     :
                  
                   —
                   
                     untill
                     the
                     Emperor
                     by
                     himself
                     or
                     his
                     Missives
                     shall
                     deliberate
                     concerning
                     their
                     persons
                     and
                     their
                     
                     causes
                     .
                  
                   
                   Thus
                   we
                   find
                   Pope
                   Leo
                   the
                   4th
                   submitting
                   himself
                   to
                   Lotharius
                   the
                   Emperour
                   ,
                   and
                   promising
                   obedience
                   :
                   and
                   to
                   Ludovicus
                   he
                   professes
                   that
                   if
                   he
                   have
                   done
                   amisse
                   he
                   will
                   amend
                   it
                   according
                   to
                   his
                   sentence
                   ,
                   or
                   the
                   judgement
                   of
                   his
                   Deputies
                   .
                   Upon
                   the
                   consideration
                   of
                   these
                   and
                   many
                   other
                   particulars
                   Gratian
                   ,
                   
                   though
                   unwillingly
                   ,
                   confesses
                   that
                   in
                   civil
                   causes
                   a
                   Clergy-man
                   is
                   to
                   be
                   conven'd
                   before
                   the
                   civil
                   Judge
                   :
                   and
                   although
                   a
                   little
                   after
                   he
                   does
                   a
                   little
                   praevaricate
                   in
                   the
                   matter
                   of
                   criminal
                   causes
                   ,
                   yet
                   it
                   was
                   too
                   late
                   ;
                   for
                   he
                   had
                   said
                   it
                   before
                   ,
                   
                     Regum
                     est
                     corporalem
                     irrogare
                     poenam
                     ,
                     Kings
                     have
                     the
                     power
                     of
                     inflicting
                     corporal
                     punishments
                     :
                  
                   and
                   therefore
                   if
                   a
                   Clerk
                   were
                   guilty
                   in
                   a
                   criminal
                   cause
                   ,
                   the
                   secular
                   Judge
                   had
                   power
                   over
                   him
                   ,
                   said
                   the
                   Fathers
                   of
                   the
                   first
                   Council
                   of
                   Matiscon
                   ,
                   cap.
                   7.
                   
                   But
                   it
                   matters
                   not
                   much
                   ,
                   for
                   a
                   greater
                   then
                   Gratian
                   said
                   it
                   in
                   his
                   own
                   case
                   before
                   the
                   civil
                   power
                   ,
                   
                     If
                     I
                     have
                     done
                     any
                     thing
                     worthy
                     of
                     death
                     ,
                     I
                     refuse
                     not
                     to
                     die
                     :
                  
                   they
                   are
                   the
                   words
                   of
                   S.
                   Paul.
                   
                
              
               
                 
                   Question
                   V.
                   Whether
                   is
                   to
                   be
                   obeyed
                   ,
                   the
                   Prince
                   or
                   the
                   Bishop
                   ,
                   if
                   they
                   happen
                   to
                   command
                   contrary
                   things
                   ?
                
                 
                   To
                   this
                   I
                   answer
                   ,
                   
                   that
                   it
                   is
                   already
                   determin'd
                   that
                   the
                   Emperour
                   is
                   to
                   be
                   obeyed
                   against
                   the
                   will
                   of
                   the
                   Bishop
                   .
                   For
                   so
                   it
                   was
                   in
                   the
                   case
                   of
                   Mauritius
                   and
                   S.
                   Gregory
                   ;
                   for
                   the
                   Bishop
                   was
                   fain
                   to
                   publish
                   the
                   Princes
                   Edict
                   which
                   yet
                   he
                   believ'd
                   to
                   be
                   impious
                   .
                   It
                   was
                   also
                   most
                   evident
                   in
                   S.
                   Athanasius
                   of
                   Alexandria
                   ,
                   S.
                   Gregory
                   of
                   Nazianzum
                   ,
                   S.
                   Chrysostom
                   of
                   
                     Constantinople
                     ,
                     Eusebius
                  
                   of
                   Samosata
                   ,
                   who
                   by
                   injustice
                   were
                   commanded
                   to
                   leave
                   their
                   Dioceses
                   .
                
                 
                   But
                   this
                   is
                   to
                   be
                   understood
                   in
                   actions
                   which
                   can
                   by
                   Empire
                   and
                   command
                   be
                   chang'd
                   into
                   good
                   or
                   bad
                   respectively
                   :
                   
                   because
                   such
                   actions
                   are
                   most
                   properly
                   the
                   subject
                   of
                   humane
                   laws
                   .
                   For
                   in
                   what
                   God
                   hath
                   expressely
                   commanded
                   or
                   forbidden
                   ,
                   the
                   Civil
                   or
                   Ecclesiastical
                   power
                   is
                   onely
                   concerned
                   to
                   serve
                   the
                   interest
                   of
                   the
                   Divine
                   Commandement
                   ,
                   to
                   promote
                   or
                   to
                   hinder
                   good
                   and
                   evil
                   respectively
                   .
                   But
                   whatsoever
                   is
                   left
                   undetermined
                   by
                   God
                   ,
                   that
                   the
                   supreme
                   power
                   can
                   determine
                   :
                   and
                   in
                   such
                   things
                   if
                   there
                   could
                   be
                   too
                   supreme
                   powers
                   ,
                   the
                   government
                   were
                   Monstrous
                   ,
                   and
                   there
                   could
                   be
                   no
                   obedience
                   ;
                   for
                   
                     no
                     man
                     can
                     serve
                     two
                     Masters
                     .
                  
                   Now
                   the
                   〈…〉
                   against
                   the
                   Canons
                   of
                   the
                   Church
                   ;
                   but
                   then
                   we
                   are
                   to
                   follow
                   the
                   civil
                   law
                   ,
                   because
                   the
                   power
                   is
                   by
                   the
                   law
                   of
                   Nature
                   supreme
                   and
                   Imperial
                   .
                   The
                   matter
                   of
                   the
                   Civil
                   power
                   and
                   Ecclesiastical
                   is
                   so
                   wholly
                   differing
                   ,
                   that
                   there
                   where
                   either
                   hath
                   to
                   doe
                   it
                   cannot
                   contradict
                   the
                   other
                   ;
                   but
                   if
                   they
                   invade
                   the
                   rights
                   of
                   one
                   another
                   ,
                   then
                   the
                   question
                   grows
                   hard
                   .
                   But
                   the
                   solution
                   is
                   this
                   ;
                
                 
                 
                   If
                   the
                   Bishop
                   invades
                   the
                   rights
                   of
                   the
                   Civil
                   power
                   he
                   is
                   not
                   at
                   all
                   to
                   be
                   obeyed
                   ,
                   
                   for
                   he
                   hath
                   nothing
                   to
                   doe
                   there
                   .
                   But
                   if
                   the
                   Civil
                   power
                   invades
                   the
                   rights
                   of
                   the
                   Bishop
                   ,
                   then
                   they
                   are
                   either
                   such
                   rights
                   which
                   are
                   his
                   by
                   positive
                   laws
                   and
                   humane
                   concession
                   ,
                   or
                   such
                   which
                   by
                   Divine
                   appointment
                   are
                   his
                   due
                   .
                
                 
                   All
                   those
                   which
                   are
                   the
                   Bishops
                   right
                   by
                   positive
                   laws
                   may
                   by
                   the
                   same
                   power
                   be
                   rescinded
                   by
                   which
                   they
                   were
                   granted
                   ;
                   
                   and
                   therefore
                   if
                   a
                   King
                   makes
                   a
                   law
                   against
                   the
                   rights
                   of
                   the
                   Church
                   ,
                   and
                   the
                   Bishop
                   protests
                   against
                   that
                   law
                   ,
                   the
                   King
                   and
                   not
                   the
                   Bishop
                   must
                   prevail
                   .
                   For
                   
                     Neminem
                     sibi
                     imperare
                     posse
                     ,
                     &
                     neminem
                     sibi
                     legem
                     dicere
                     ,
                     à
                     qua
                     mutatâ
                     voluntate
                     nequeat
                     recedere
                     ,
                  
                   say
                   the
                   Lawyers
                   .
                   A
                   man
                   may
                   change
                   his
                   will
                   as
                   long
                   as
                   he
                   lives
                   ;
                   and
                   the
                   supreme
                   will
                   can
                   never
                   be
                   hindred
                   :
                   for
                   
                     summum
                     ejus
                     esse
                     Imperium
                     qui
                     ordinario
                     juri
                     derogare
                     valeat
                  
                   is
                   a
                   rule
                   in
                   law
                   ,
                   He
                   that
                   is
                   the
                   supreme
                   can
                   derogate
                   by
                   his
                   power
                   from
                   an
                   ordinary
                   right
                   ,
                   viz.
                   by
                   making
                   a
                   contrary
                   law
                   .
                
                 
                   But
                   if
                   they
                   be
                   the
                   rights
                   of
                   Bishops
                   and
                   the
                   Ministers
                   of
                   Religion
                   by
                   Divine
                   appointment
                   ,
                   
                   then
                   the
                   Bishops
                   command
                   is
                   to
                   prevail
                   ,
                   
                     cum
                     conditione
                     crucis
                  
                   ;
                   that
                   is
                   ,
                   so
                   as
                   the
                   subject
                   must
                   submit
                   to
                   the
                   Princes
                   anger
                   ,
                   and
                   suffer
                   for
                   what
                   he
                   cannot
                   doe
                   ,
                   according
                   to
                   that
                   of
                   
                     S.
                     Austin
                     ,
                     Imperatores
                     cum
                     in
                     errore
                     sunt
                     ,
                     pro
                     errore
                     contra
                     veritatem
                     leges
                     dant
                     ,
                     per
                     quas
                     justi
                     &
                     probantur
                     &
                     coronantur
                     ,
                     non
                     faciendo
                     quod
                     illi
                     jubent
                     ,
                     quia
                     Deus
                     prohibet
                     ,
                     Mistaken
                     Princes
                     make
                     ill
                     laws
                     ;
                     but
                     by
                     them
                     good
                     men
                     are
                     tried
                     and
                     crown'd
                     ,
                     by
                     not
                     doing
                     what
                     God
                     hath
                     forbidden
                     them
                     .
                  
                   This
                   is
                   much
                   more
                   modestly
                   express'd
                   then
                   that
                   responsory
                   in
                   the
                   Roman
                   Breviary
                   ,
                   speaking
                   of
                   the
                   Apostles
                   ,
                   
                     Isti
                     sunt
                     triumphatores
                     &
                     amici
                     Dei
                     ,
                     qui
                     contemnentes
                     jussae
                     Principum
                     meruerunt
                     praemia
                     aeterna
                     ,
                  
                   
                   
                     They
                     have
                     deserved
                     eternal
                     rewards
                     by
                     despising
                     the
                     commands
                     of
                     Princes
                     .
                  
                   The
                   expression
                   is
                   hard
                   ;
                   for
                   though
                   their
                   impious
                   laws
                   are
                   not
                   to
                   be
                   obeyed
                   ,
                   yet
                   indefinitely
                   it
                   is
                   not
                   safe
                   to
                   say
                   ,
                   their
                   commands
                   are
                   to
                   be
                   despis'd
                   .
                   And
                   none
                   ever
                   lesse
                   despis'd
                   the
                   laws
                   then
                   they
                   who
                   ,
                   because
                   they
                   could
                   not
                   obey
                   them
                   against
                   God
                   ,
                   yet
                   obeyed
                   them
                   against
                   themselves
                   ;
                   by
                   suffering
                   death
                   at
                   their
                   command
                   ,
                   when
                   they
                   might
                   not
                   suffer
                   a
                   sinne
                   .
                
                 
                   But
                   then
                   this
                   also
                   suffers
                   diminution
                   .
                   
                   For
                   if
                   the
                   Ecclesiastical
                   power
                   in
                   such
                   things
                   where
                   their
                   authority
                   is
                   proper
                   and
                   competent
                   and
                   Divine
                   ,
                   give
                   any
                   negative
                   or
                   prohibitive
                   precepts
                   ,
                   they
                   may
                   and
                   they
                   must
                   be
                   obeyed
                   intirely
                   ;
                   because
                   every
                   negative
                   is
                   indivisible
                   ,
                   and
                   hath
                   neither
                   parts
                   nor
                   time
                   :
                   and
                   in
                   this
                   they
                   are
                   but
                   proclaimers
                   of
                   the
                   Divine
                   Commandment
                   ,
                   which
                   if
                   it
                   be
                   negative
                   it
                   can
                   never
                   be
                   lawful
                   to
                   doe
                   against
                   it
                   .
                   But
                   in
                   positive
                   instances
                   of
                   commandement
                   ,
                   though
                   from
                   Divine
                   Authority
                   ,
                   (
                   for
                   that
                   's
                   the
                   limit
                   of
                   the
                   Ecclesiastical
                   power
                   and
                   authority
                   )
                   if
                   the
                   King
                   commands
                   one
                   thing
                   and
                   the
                   Bishop
                   another
                   ,
                   they
                   are
                   severally
                   to
                   be
                   regarded
                   according
                   to
                   the
                   several
                   cases
                   .
                   For
                   the
                   rule
                   is
                   this
                   ,
                   That
                   all
                   external
                   actions
                   are
                   under
                   the
                   command
                   of
                   the
                   Civil
                   power
                   in
                   order
                   to
                   the
                   publick
                   government
                   :
                   and
                   if
                   they
                   were
                   not
                   ,
                   the
                   Civil
                   power
                   were
                   not
                   sufficiently
                   provided
                   for
                   the
                   acquiring
                   the
                   end
                   of
                   it's
                   institution
                   :
                   and
                   then
                   it
                   would
                   follow
                   that
                   either
                   the
                   civil
                   authority
                   were
                   not
                   from
                   God
                   (
                   expressely
                   against
                   S.
                   Paul
                   )
                   or
                   else
                   all
                   that
                   God
                   made
                   were
                   not
                   good
                   ,
                   as
                   being
                   defective
                   from
                   the
                   end
                   of
                   it's
                   creation
                   (
                   expressely
                   against
                   Moses
                   ,
                   and
                   indeed
                   against
                   the
                   honour
                   of
                   God.
                   )
                   Now
                   because
                   external
                   actions
                   are
                   also
                   in
                   order
                   
                   to
                   religion
                   internal
                   ,
                   it
                   happens
                   that
                   the
                   Spiritual
                   power
                   hath
                   accidentally
                   power
                   over
                   them
                   .
                   Here
                   then
                   is
                   the
                   issue
                   of
                   this
                   inquiry
                   :
                   when
                   an
                   external
                   action
                   is
                   necessary
                   to
                   the
                   publick
                   service
                   ,
                   and
                   yet
                   in
                   order
                   to
                   religion
                   at
                   the
                   same
                   time
                   ,
                   the
                   positive
                   commands
                   of
                   the
                   Spiritual
                   superior
                   must
                   yield
                   to
                   the
                   positive
                   commands
                   of
                   the
                   supreme
                   Civil
                   power
                   .
                   For
                   that
                   which
                   hath
                   a
                   direct
                   power
                   is
                   to
                   bepreferr'd
                   before
                   that
                   which
                   hath
                   but
                   an
                   indirect
                   power
                   .
                   Thus
                   it
                   is
                   a
                   divine
                   precept
                   that
                   we
                   should
                   not
                   neglect
                   the
                   assembling
                   of
                   our selves
                   together
                   .
                   Upon
                   the
                   warranty
                   of
                   this
                   ,
                   the
                   Guides
                   of
                   souls
                   have
                   power
                   to
                   command
                   their
                   flocks
                   to
                   meet
                   at
                   the
                   Divine
                   service
                   ;
                   and
                   they
                   are
                   tied
                   to
                   obey
                   .
                   But
                   if
                   at
                   the
                   same
                   time
                   the
                   Prince
                   hath
                   given
                   command
                   that
                   those
                   persons
                   or
                   some
                   of
                   those
                   who
                   are
                   commanded
                   to
                   be
                   at
                   the
                   Divine
                   Offices
                   ,
                   be
                   present
                   on
                   the
                   guards
                   ,
                   or
                   the
                   defence
                   of
                   the
                   city
                   walls
                   ,
                   they
                   are
                   bound
                   to
                   obey
                   the
                   Prince
                   ,
                   and
                   not
                   the
                   Priest
                   at
                   that
                   time
                   .
                   *
                   For
                   besides
                   the
                   former
                   reason
                   ,
                   when
                   external
                   actions
                   are
                   appointed
                   by
                   competent
                   Authority
                   ,
                   they
                   are
                   cloth'd
                   with
                   circumstances
                   with
                   which
                   actions
                   commanded
                   by
                   God
                   ,
                   and
                   in
                   which
                   Ecclesiastics
                   have
                   competent
                   Authority
                   ,
                   are
                   not
                   invested
                   :
                   and
                   amongst
                   these
                   circumstances
                   ,
                   time
                   and
                   place
                   are
                   the
                   principal
                   .
                   And
                   therefore
                   it
                   follows
                   that
                   in
                   external
                   actions
                   the
                   command
                   of
                   the
                   Prince
                   is
                   always
                   to
                   be
                   preferred
                   before
                   the
                   command
                   of
                   the
                   Church
                   ;
                   because
                   this
                   may
                   stay
                   ,
                   and
                   that
                   cannot
                   :
                   This
                   is
                   not
                   by
                   God
                   determin'd
                   to
                   time
                   and
                   place
                   ,
                   but
                   that
                   is
                   by
                   the
                   Prince
                   ;
                   and
                   therefore
                   by
                   doing
                   that
                   now
                   ,
                   and
                   letting
                   this
                   alone
                   till
                   another
                   time
                   ,
                   both
                   ends
                   can
                   be
                   serv'd
                   :
                   and
                   it
                   were
                   a
                   strange
                   peevishnesse
                   of
                   Government
                   (
                   besides
                   the
                   unreasonablenesse
                   of
                   it
                   )
                   to
                   crosse
                   the
                   Prince
                   to
                   shew
                   our
                   power
                   ,
                   when
                   both
                   may
                   stand
                   ,
                   and
                   both
                   may
                   be
                   obeyed
                   ;
                   if
                   they
                   did
                   not
                   croud
                   at
                   the
                   same
                   narrow
                   dore
                   together
                   ,
                   there
                   is
                   time
                   enough
                   for
                   them
                   to
                   goe
                   out
                   one
                   after
                   another
                   ;
                   and
                   by
                   a
                   little
                   more
                   time
                   ,
                   there
                   will
                   be
                   a
                   great
                   deal
                   of
                   more
                   room
                   .
                   I
                   have
                   heard
                   that
                   when
                   King
                   James
                   the
                   6th
                   of
                   Scotland
                   was
                   wooing
                   the
                   Danish
                   Lady
                   ,
                   he
                   commanded
                   the
                   Provost
                   of
                   Edenburgh
                   and
                   the
                   Townsmen
                   upon
                   a
                   certain
                   day
                   to
                   feast
                   the
                   Denmark
                   Embassadors
                   ,
                   and
                   to
                   shew
                   all
                   the
                   bravery
                   of
                   their
                   Town
                   and
                   all
                   the
                   splendor
                   they
                   could
                   :
                   of
                   which
                   when
                   the
                   Presbytery
                   had
                   notice
                   ,
                   they
                   to
                   crosse
                   the
                   King
                   proclaim'd
                   a
                   fast
                   to
                   be
                   kept
                   in
                   the
                   Town
                   upon
                   that
                   very
                   day
                   .
                   But
                   the
                   Townsmen
                   according
                   to
                   their
                   duty
                   obeyed
                   the
                   King
                   :
                   and
                   the
                   Presbytery
                   might
                   have
                   consider'd
                   that
                   it
                   was
                   no
                   zeal
                   for
                   God
                   that
                   the
                   Fast
                   was
                   indicted
                   upon
                   that
                   day
                   ;
                   but
                   God
                   might
                   have
                   been
                   as
                   well
                   serv'd
                   by
                   the
                   Tuesday
                   fast
                   as
                   by
                   the
                   Monday
                   .
                   Thus
                   if
                   the
                   Ecclesiastic
                   power
                   hath
                   admitted
                   a
                   person
                   to
                   Ecclesiastical
                   Ministeries
                   or
                   Religions
                   ,
                   if
                   the
                   supreme
                   Civil
                   power
                   requires
                   his
                   service
                   ,
                   or
                   if
                   he
                   be
                   needed
                   for
                   the
                   publick
                   good
                   ,
                   he
                   may
                   command
                   him
                   from
                   thence
                   ,
                   unlesse
                   there
                   be
                   something
                   collaterally
                   to
                   hinder
                   ;
                   as
                   if
                   the
                   Prince
                   have
                   sworn
                   the
                   contrary
                   ,
                   or
                   that
                   the
                   person
                   requir'd
                   have
                   abjur'd
                   it
                   by
                   the
                   Princes
                   leave
                   :
                   but
                   supposing
                   him
                   onely
                   bound
                   by
                   the
                   Ecclesiastical
                   power
                   ,
                   the
                   supreme
                   Civil
                   power
                   is
                   to
                   prevail
                   over
                   it
                   ,
                   as
                   being
                   the
                   lord
                   of
                   persons
                   and
                   actions
                   external
                   .
                   An
                   instance
                   of
                   this
                   was
                   given
                   by
                   Mauritius
                   the
                   Emperour
                   forbidding
                   his
                   souldiers
                   to
                   turn
                   Monks
                   without
                   his
                   leave
                   ,
                   though
                   the
                   law
                   was
                   made
                   sore
                   against
                   the
                   mind
                   of
                   S.
                   Gregory
                   who
                   was
                   the
                   Bishop
                   of
                   Rome
                   .
                   And
                   thus
                   *
                   Casimire
                   King
                   of
                   Poland
                   was
                   taken
                   from
                   his
                   gown
                   ,
                   and
                   invested
                   with
                   a
                   Royal
                   Mantle
                   ;
                   and
                   divers
                   Monks
                   have
                   been
                   recalled
                   into
                   the
                   imployments
                   of
                   armies
                   ,
                   or
                   publick
                   Counsels
                   ,
                   or
                   publick
                   Governments
                   .
                
                 
                 
                   But
                   this
                   also
                   is
                   to
                   be
                   understood
                   with
                   this
                   provision
                   .
                   
                   The
                   supreme
                   Civil
                   power
                   hath
                   dominion
                   over
                   external
                   actions
                   ,
                   so
                   as
                   to
                   govern
                   them
                   for
                   time
                   and
                   place
                   and
                   other
                   circumstances
                   .
                   He
                   can
                   forbid
                   sermons
                   at
                   such
                   a
                   time
                   ;
                   he
                   can
                   forbid
                   fasts
                   or
                   publick
                   solennities
                   and
                   meetings
                   when
                   he
                   please
                   ,
                   and
                   when
                   it
                   is
                   for
                   the
                   interests
                   of
                   government
                   :
                   and
                   concerning
                   any
                   accident
                   or
                   circumstance
                   and
                   manner
                   he
                   can
                   give
                   laws
                   ,
                   and
                   he
                   must
                   be
                   obeyed
                   .
                   But
                   he
                   cannot
                   give
                   laws
                   prohibiting
                   the
                   thing
                   it self
                   ,
                   out
                   of
                   hatred
                   or
                   in
                   persecution
                   of
                   the
                   religion
                   :
                   for
                   then
                   the
                   Ecclesiastic
                   power
                   is
                   to
                   command
                   not
                   onely
                   the
                   thing
                   ,
                   but
                   the
                   circumstances
                   too
                   .
                   For
                   the
                   thing
                   it self
                   ,
                   it
                   is
                   plain
                   ;
                   because
                   it
                   is
                   a
                   Divine
                   Commandement
                   ,
                   and
                   to
                   this
                   the
                   Spiritual
                   power
                   must
                   minister
                   ,
                   and
                   no
                   Civil
                   power
                   can
                   hinder
                   us
                   from
                   obeying
                   God
                   :
                   and
                   therefore
                   the
                   Apostles
                   made
                   no
                   scruple
                   of
                   preaching
                   Christ
                   publickly
                   ,
                   though
                   they
                   were
                   forbidden
                   it
                   under
                   great
                   penalties
                   .
                   But
                   then
                   for
                   the
                   circumstances
                   ,
                   they
                   also
                   in
                   this
                   case
                   fall
                   under
                   the
                   Ecclesiastical
                   power
                   .
                   If
                   the
                   Prince
                   would
                   permit
                   the
                   thing
                   ,
                   he
                   might
                   dispose
                   of
                   the
                   accidents
                   ;
                   for
                   then
                   he
                   is
                   not
                   against
                   God
                   ,
                   and
                   uses
                   his
                   right
                   about
                   external
                   actions
                   .
                   But
                   if
                   he
                   forbids
                   the
                   thing
                   ,
                   they
                   that
                   are
                   to
                   take
                   care
                   that
                   God
                   be
                   obeyed
                   must
                   then
                   invest
                   the
                   actions
                   with
                   circumstances
                   ;
                   for
                   they
                   cannot
                   be
                   at
                   all
                   ,
                   unlesse
                   they
                   be
                   in
                   time
                   and
                   place
                   ;
                   and
                   therefore
                   by
                   a
                   consequent
                   of
                   their
                   power
                   over
                   the
                   thing
                   they
                   can
                   dispose
                   the
                   other
                   ,
                   because
                   the
                   circumstances
                   are
                   not
                   forbidden
                   by
                   the
                   Prince
                   ,
                   but
                   the
                   thing
                   ,
                   which
                   being
                   commanded
                   by
                   God
                   &
                   not
                   being
                   to
                   be
                   done
                   at
                   all
                   but
                   in
                   circumstances
                   ,
                   they
                   that
                   must
                   take
                   care
                   of
                   the
                   Principal
                   must
                   ,
                   in
                   that
                   case
                   ,
                   take
                   care
                   also
                   of
                   the
                   accessory
                   .
                   Thus
                   we
                   find
                   the
                   Bishops
                   in
                   the
                   Primitive
                   Church
                   indicting
                   of
                   Fasts
                   ,
                   proclaiming
                   assemblies
                   ,
                   calling
                   Synods
                   ,
                   gathering
                   Synaxes
                   :
                   for
                   they
                   knew
                   they
                   were
                   obliged
                   to
                   see
                   that
                   all
                   that
                   should
                   be
                   done
                   which
                   was
                   necessary
                   for
                   the
                   salvation
                   of
                   souls
                   and
                   instruction
                   of
                   lives
                   by
                   preaching
                   ,
                   and
                   for
                   the
                   stabiliment
                   of
                   the
                   Church
                   by
                   assemblies
                   and
                   communions
                   .
                   Now
                   the
                   doing
                   of
                   these
                   things
                   was
                   necessary
                   ,
                   and
                   for
                   the
                   doing
                   of
                   these
                   they
                   were
                   ready
                   to
                   die
                   ;
                   for
                   that
                   passive
                   obedience
                   was
                   all
                   which
                   they
                   did
                   owe
                   to
                   those
                   laws
                   which
                   forbad
                   them
                   under
                   pain
                   of
                   death
                   :
                   for
                   it
                   was
                   necessary
                   those
                   things
                   should
                   be
                   done
                   ,
                   it
                   was
                   not
                   necessary
                   they
                   should
                   live
                   .
                   But
                   when
                   the
                   supreme
                   Civil
                   power
                   is
                   Christian
                   and
                   does
                   not
                   forbid
                   the
                   thing
                   ,
                   there
                   is
                   no
                   danger
                   that
                   God
                   shall
                   not
                   be
                   obeyed
                   by
                   the
                   Prince
                   his
                   changing
                   and
                   disposing
                   the
                   circumstances
                   of
                   the
                   thing
                   ;
                   and
                   therefore
                   there
                   can
                   be
                   no
                   reason
                   why
                   the
                   Prince
                   should
                   be
                   disobeyed
                   ,
                   commanding
                   nothing
                   against
                   God
                   ,
                   and
                   governing
                   in
                   that
                   where
                   his
                   authority
                   is
                   competent
                   .
                   Thus
                   if
                   the
                   supreme
                   Civil
                   power
                   should
                   command
                   that
                   the
                   Bishops
                   of
                   his
                   Kingdome
                   should
                   not
                   ordain
                   any
                   persons
                   that
                   had
                   been
                   souldiers
                   or
                   of
                   mean
                   trades
                   to
                   be
                   Priests
                   ,
                   nor
                   consecrate
                   any
                   Knight
                   to
                   be
                   a
                   Bishop
                   ;
                   though
                   the
                   Bishops
                   should
                   desire
                   it
                   very
                   passionately
                   ,
                   they
                   have
                   no
                   power
                   to
                   command
                   or
                   doe
                   what
                   the
                   Civil
                   power
                   hath
                   forbidden
                   .
                   But
                   if
                   the
                   supreme
                   should
                   say
                   there
                   should
                   be
                   no
                   Bishops
                   at
                   all
                   ,
                   and
                   no
                   ordination
                   of
                   Ministers
                   of
                   Religion
                   according
                   to
                   the
                   laws
                   of
                   Jesus
                   Christ
                   ,
                   then
                   the
                   question
                   is
                   not
                   whether
                   the
                   supreme
                   Civil
                   power
                   or
                   the
                   Ecclesiastical
                   is
                   to
                   be
                   obeyed
                   ,
                   but
                   whether
                   Man
                   or
                   God
                   :
                   and
                   in
                   that
                   case
                   if
                   the
                   Bishops
                   doe
                   not
                   ordain
                   ,
                   if
                   they
                   doe
                   not
                   take
                   care
                   to
                   continue
                   a
                   succession
                   in
                   the
                   Church
                   of
                   God
                   ,
                   they
                   are
                   to
                   answer
                   for
                   one
                   of
                   the
                   greatest
                   neglects
                   of
                   duty
                   of
                   which
                   man-kind
                   is
                   capable
                   ;
                   alwaies
                   suppos'd
                   that
                   the
                   order
                   of
                   Bishops
                   is
                   necessary
                   to
                   the
                   Church
                   ,
                   and
                   that
                   ordination
                   of
                   Priests
                   by
                   Bishops
                   is
                   of
                   Apostolical
                   institution
                   ,
                   and
                   that
                   there
                   is
                   no
                   Univocal
                   generation
                   of
                   Church-Ministers
                   but
                   by
                   the
                   same
                   hands
                   which
                   began
                   the
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   succession
                   ,
                   and
                   hath
                   continued
                   it
                   for
                   almost
                   seventeen
                   ages
                   in
                   the
                   
                   Church
                   .
                   Of
                   which
                   I
                   am
                   not
                   now
                   to
                   interpose
                   my
                   sentence
                   ,
                   but
                   to
                   answer
                   the
                   case
                   of
                   Conscience
                   relying
                   upon
                   the
                   supposition
                   .
                   This
                   onely
                   I
                   am
                   to
                   adde
                   ,
                   that
                   supposing
                   this
                   to
                   be
                   necessary
                   ,
                   yet
                   it
                   is
                   to
                   be
                   done
                   
                     cum
                     conditione
                     crucis
                  
                   ,
                   with
                   submission
                   to
                   the
                   anger
                   of
                   the
                   laws
                   if
                   they
                   have
                   put
                   on
                   unjust
                   armour
                   ;
                   and
                   to
                   be
                   done
                   with
                   peaceablenesse
                   ,
                   and
                   all
                   the
                   arts
                   of
                   humility
                   and
                   gentlenesse
                   ,
                   petition
                   and
                   wise
                   remonstrances
                   .
                
                 
                   *
                   But
                   there
                   is
                   yet
                   one
                   reserve
                   of
                   caution
                   to
                   be
                   us'd
                   in
                   this
                   case
                   .
                   If
                   the
                   Civil
                   power
                   and
                   the
                   Spiritual
                   differ
                   in
                   this
                   particular
                   ,
                   the
                   spiritual
                   must
                   yield
                   so
                   long
                   ,
                   and
                   forbear
                   to
                   doe
                   what
                   is
                   forbidden
                   by
                   their
                   lawfull
                   supreme
                   ,
                   untill
                   it
                   be
                   certain
                   that
                   to
                   forbear
                   longer
                   is
                   to
                   neglect
                   their
                   duty
                   ,
                   and
                   to
                   displease
                   God.
                   If
                   the
                   duty
                   or
                   if
                   the
                   succession
                   can
                   be
                   any
                   way
                   supplied
                   ,
                   so
                   that
                   the
                   interest
                   of
                   religion
                   be
                   not
                   destroyed
                   ,
                   then
                   cession
                   or
                   forbearance
                   is
                   their
                   duty
                   .
                   And
                   therefore
                   if
                   the
                   King
                   of
                   Portugal
                   should
                   forbid
                   consecrations
                   of
                   Bishops
                   in
                   his
                   Kingdome
                   not
                   for
                   a
                   time
                   ,
                   but
                   for
                   ever
                   ,
                   the
                   Bishops
                   were
                   bound
                   to
                   obey
                   ,
                   if
                   they
                   could
                   be
                   supplied
                   from
                   other
                   Churches
                   ,
                   or
                   if
                   it
                   were
                   not
                   necessary
                   that
                   God
                   should
                   have
                   a
                   Church
                   in
                   Portugal
                   ,
                   or
                   if
                   without
                   Bishops
                   there
                   could
                   be
                   a
                   Church
                   .
                   But
                   if
                   they
                   be
                   sure
                   that
                   the
                   Bishops
                   are
                   the
                   head
                   of
                   Ecclesiastical
                   Union
                   ,
                   and
                   therefore
                   the
                   conservators
                   of
                   Being
                   ;
                   and
                   if
                   the
                   remaining
                   Prelates
                   are
                   convinc'd
                   that
                   God
                   hath
                   requir'd
                   it
                   of
                   them
                   to
                   continue
                   a
                   Church
                   in
                   Portugal
                   (
                   as
                   it
                   is
                   certain
                   that
                   by
                   many
                   regards
                   they
                   are
                   determined
                   there
                   to
                   serve
                   Gods
                   Church
                   ,
                   and
                   to
                   provide
                   for
                   souls
                   and
                   for
                   the
                   religion
                   of
                   their
                   charges
                   )
                   and
                   if
                   they
                   could
                   be
                   no
                   otherwise
                   supplied
                   with
                   Ecclesiastical
                   persons
                   of
                   the
                   order
                   and
                   ordination
                   Apostolical
                   ,
                   as
                   if
                   other
                   Churches
                   would
                   not
                   ordain
                   Bishops
                   or
                   Priests
                   for
                   them
                   but
                   upon
                   sinful
                   conditions
                   ,
                   and
                   violation
                   of
                   their
                   Consciences
                   :
                   then
                   the
                   Spiritual
                   power
                   is
                   to
                   doe
                   their
                   duty
                   ,
                   and
                   the
                   supreme
                   Civil
                   power
                   is
                   to
                   doe
                   their
                   pleasure
                   ;
                   and
                   the
                   worst
                   that
                   can
                   come
                   is
                   the
                   crown
                   of
                   Martyrdome
                   ,
                   which
                   whosoever
                   gets
                   will
                   be
                   no
                   looser
                   .
                   And
                   therefore
                   I
                   cannot
                   without
                   indignation
                   consider
                   it
                   ,
                   that
                   the
                   Pope
                   of
                   Rome
                   ,
                   who
                   pretends
                   to
                   be
                   a
                   great
                   Father
                   of
                   Christians
                   ,
                   should
                   not
                   onely
                   neglect
                   but
                   refuse
                   to
                   make
                   ordinations
                   and
                   consecrations
                   in
                   that
                   Church
                   :
                   which
                   if
                   their
                   Prince
                   should
                   doe
                   ,
                   the
                   Bishops
                   ought
                   to
                   supply
                   it
                   by
                   their
                   care
                   ;
                   and
                   therefore
                   when
                   the
                   Prince
                   desires
                   it
                   ,
                   as
                   it
                   is
                   infinite
                   dishonour
                   to
                   the
                   Bishop
                   of
                   Rome
                   to
                   neglect
                   or
                   refuse
                   ,
                   in
                   compliance
                   with
                   the
                   temporal
                   interest
                   of
                   the
                   King
                   of
                   Spain
                   ,
                   so
                   it
                   is
                   the
                   duty
                   of
                   the
                   Bishops
                   of
                   Portugal
                   to
                   obey
                   their
                   Prince
                   .
                   But
                   I
                   have
                   nothing
                   to
                   doe
                   to
                   meddle
                   with
                   any
                   mans
                   interest
                   ,
                   much
                   lesse
                   that
                   of
                   Princes
                   :
                   onely
                   the
                   scene
                   of
                   this
                   case
                   of
                   Conscience
                   happens
                   now
                   to
                   lie
                   in
                   Portugal
                   ,
                   and
                   the
                   consideration
                   of
                   it
                   was
                   usefull
                   in
                   the
                   determination
                   of
                   this
                   present
                   question
                   .
                
                 
                   But
                   this
                   Question
                   hath
                   an
                   appendent
                   branch
                   which
                   is
                   also
                   fit
                   to
                   be
                   consider'd
                   .
                   
                   What
                   if
                   the
                   Civil
                   laws
                   and
                   the
                   Ecclesiastical
                   be
                   contrary
                   ?
                   as
                   it
                   happens
                   in
                   divers
                   particulars
                   ;
                   as
                   if
                   the
                   Prince
                   be
                   a
                   heretick
                   ,
                   an
                   Arrian
                   or
                   Macedonian
                   ,
                   and
                   happens
                   to
                   forbid
                   the
                   invocation
                   of
                   the
                   Holy
                   Ghost
                   ,
                   or
                   giving
                   Divine
                   honours
                   to
                   the
                   Son
                   of
                   God
                   ,
                   and
                   the
                   Church
                   hath
                   alwayes
                   done
                   it
                   ,
                   and
                   always
                   commanded
                   it
                   .
                   What
                   is
                   to
                   be
                   done
                   in
                   this
                   case
                   ?
                   This
                   instance
                   makes
                   the
                   answer
                   easy
                   :
                   for
                   in
                   matters
                   of
                   Faith
                   it
                   is
                   certain
                   the
                   Authority
                   and
                   laws
                   of
                   God
                   have
                   made
                   the
                   determination
                   ;
                   and
                   therefore
                   in
                   these
                   and
                   the
                   like
                   the
                   Church
                   is
                   bound
                   to
                   doe
                   and
                   to
                   believe
                   and
                   to
                   professe
                   according
                   to
                   the
                   commandement
                   of
                   God.
                   But
                   how
                   if
                   the
                   Prince
                   does
                   not
                   forbid
                   the
                   internal
                   duty
                   (
                   for
                   in
                   that
                   his
                   authority
                   is
                   incompetent
                   )
                   but
                   commands
                   onely
                   that
                   there
                   should
                   be
                   no
                   prayers
                   to
                   the
                   Holy
                   Ghost
                   
                   put
                   into
                   the
                   publick
                   Liturgies
                   of
                   the
                   Church
                   ;
                   to
                   this
                   the
                   answer
                   is
                   certain
                   ,
                   That
                   though
                   in
                   all
                   externals
                   the
                   supreme
                   Civil
                   power
                   is
                   to
                   be
                   obeyed
                   ,
                   yet
                   the
                   spiritual
                   power
                   in
                   such
                   cases
                   is
                   tied
                   to
                   confesse
                   the
                   faith
                   which
                   the
                   Prince
                   would
                   discountenance
                   ,
                   and
                   to
                   take
                   care
                   that
                   their
                   charges
                   should
                   plentifully
                   supply
                   in
                   all
                   their
                   private
                   devotions
                   what
                   is
                   not
                   permitted
                   to
                   them
                   in
                   publick
                   .
                   And
                   the
                   reason
                   of
                   this
                   is
                   not
                   that
                   they
                   are
                   tied
                   to
                   doe
                   any
                   thing
                   in
                   opposition
                   or
                   scandal
                   to
                   the
                   Prince
                   ;
                   but
                   that
                   they
                   are
                   in
                   duty
                   and
                   charity
                   to
                   provide
                   lest
                   the
                   publick
                   discouragement
                   and
                   alteration
                   of
                   the
                   circumstance
                   of
                   the
                   duty
                   ,
                   doe
                   not
                   lessen
                   the
                   duty
                   internal
                   and
                   essential
                   :
                   and
                   therefore
                   they
                   are
                   to
                   put
                   so
                   much
                   more
                   to
                   the
                   private
                   ,
                   that
                   they
                   may
                   prevent
                   the
                   diminution
                   which
                   is
                   likely
                   to
                   come
                   upon
                   the
                   private
                   duty
                   from
                   the
                   publick
                   prohibition
                   .
                
                 
                   But
                   there
                   are
                   some
                   Civil
                   laws
                   which
                   are
                   oppos'd
                   to
                   Ecclesiastical
                   ,
                   
                   not
                   by
                   contrariety
                   of
                   sanction
                   and
                   command
                   
                     hinc
                     inde
                  
                   ,
                   but
                   by
                   contrariety
                   of
                   declaration
                   or
                   permission
                   respectively
                   .
                   Thus
                   if
                   the
                   Ecclesiastical
                   laws
                   have
                   forbidden
                   marriage
                   in
                   a
                   certain
                   Degree
                   ,
                   and
                   the
                   Civil
                   power
                   hath
                   permitted
                   it
                   ,
                   then
                   the
                   subject
                   may
                   more
                   safely
                   obey
                   the
                   power
                   Ecclesiastical
                   ;
                   because
                   by
                   so
                   doing
                   he
                   avoids
                   the
                   offending
                   of
                   religious
                   persons
                   ,
                   and
                   yet
                   disobeys
                   no
                   command
                   of
                   the
                   Prince
                   ;
                   for
                   no
                   Civil
                   power
                   usually
                   commands
                   a
                   man
                   to
                   marry
                   in
                   a
                   certain
                   Degree
                   :
                   and
                   therefore
                   when
                   he
                   is
                   at
                   liberty
                   from
                   the
                   Civil
                   law
                   ,
                   which
                   in
                   this
                   case
                   gives
                   him
                   no
                   command
                   ,
                   and
                   he
                   is
                   not
                   at
                   liberty
                   from
                   the
                   Ecclesiastical
                   law
                   ,
                   which
                   hath
                   made
                   a
                   prohibition
                   ,
                   he
                   must
                   obey
                   the
                   Church
                   ;
                   which
                   if
                   it
                   had
                   no
                   power
                   over
                   him
                   ,
                   could
                   have
                   made
                   no
                   law
                   ,
                   and
                   if
                   it
                   have
                   a
                   power
                   ,
                   it
                   must
                   be
                   obeyed
                   ;
                   for
                   in
                   the
                   present
                   case
                   there
                   is
                   nothing
                   to
                   hinder
                   it
                   .
                   So
                   it
                   is
                   in
                   such
                   things
                   which
                   are
                   permitted
                   for
                   the
                   hardnesse
                   of
                   mens
                   hearts
                   or
                   the
                   publick
                   necessity
                   .
                   The
                   permission
                   of
                   the
                   Prince
                   is
                   no
                   absolution
                   from
                   the
                   authority
                   of
                   the
                   Church
                   .
                   Supposing
                   Usury
                   to
                   be
                   unlawfull
                   ,
                   as
                   it
                   is
                   certain
                   many
                   kinds
                   and
                   instances
                   of
                   it
                   are
                   highly
                   criminal
                   ,
                   yet
                   the
                   Civil
                   laws
                   permit
                   it
                   ,
                   and
                   the
                   Church
                   forbids
                   it
                   .
                   In
                   this
                   case
                   the
                   Canons
                   are
                   to
                   be
                   preferr'd
                   .
                   For
                   though
                   it
                   be
                   permitted
                   ,
                   yet
                   by
                   the
                   laws
                   no
                   man
                   is
                   compell'd
                   to
                   be
                   an
                   Usurer
                   ;
                   and
                   therefore
                   he
                   must
                   pay
                   that
                   reverence
                   and
                   obedience
                   which
                   is
                   otherwise
                   due
                   to
                   them
                   that
                   have
                   the
                   rule
                   over
                   them
                   in
                   the
                   conduct
                   of
                   their
                   souls
                   .
                
                 
                   *
                   The
                   case
                   is
                   alike
                   in
                   those
                   laws
                   where
                   the
                   Civil
                   power
                   onely
                   gives
                   impunity
                   ,
                   
                   but
                   no
                   warranty
                   .
                   As
                   in
                   such
                   cases
                   when
                   laws
                   indulge
                   to
                   a
                   mans
                   weaknesse
                   and
                   grief
                   ;
                   as
                   when
                   it
                   permits
                   him
                   to
                   kill
                   any
                   man
                   that
                   creeps
                   in
                   at
                   his
                   windows
                   ,
                   or
                   demands
                   his
                   purse
                   of
                   him
                   on
                   the
                   high
                   way
                   ,
                   or
                   to
                   kill
                   his
                   adulterous
                   wife
                   if
                   he
                   surprises
                   her
                   in
                   the
                   sin
                   :
                   If
                   the
                   Civil
                   power
                   promises
                   impunity
                   ,
                   and
                   does
                   not
                   intend
                   to
                   change
                   the
                   action
                   from
                   unlawfull
                   to
                   lawfull
                   ,
                   as
                   in
                   some
                   cases
                   it
                   does
                   ,
                   in
                   some
                   it
                   cannot
                   ;
                   then
                   if
                   there
                   be
                   any
                   laws
                   of
                   the
                   Church
                   to
                   the
                   contrary
                   ,
                   they
                   passe
                   an
                   obligation
                   upon
                   the
                   conscience
                   ,
                   notwithstanding
                   the
                   Civil
                   impunity
                   .
                   And
                   there
                   is
                   great
                   reason
                   for
                   this
                   .
                   For
                   since
                   the
                   affairs
                   of
                   the
                   world
                   have
                   in
                   them
                   varieties
                   and
                   perplexities
                   besides
                   ,
                   it
                   happens
                   that
                   in
                   some
                   cases
                   men
                   know
                   not
                   how
                   to
                   govern
                   by
                   the
                   strictest
                   measures
                   of
                   religion
                   ,
                   because
                   all
                   men
                   will
                   not
                   doe
                   their
                   duty
                   upon
                   that
                   account
                   ;
                   and
                   therefore
                   laws
                   are
                   not
                   made
                   [
                   
                     ut
                     in
                     Platonis
                     republica
                  
                   ,
                   but
                   as
                   
                     in
                     faece
                     Romuli
                  
                   ]
                   with
                   exact
                   and
                   purest
                   measures
                   ,
                   but
                   in
                   compliance
                   and
                   by
                   necessity
                   ,
                   not
                   always
                   as
                   well
                   as
                   they
                   should
                   ,
                   but
                   as
                   well
                   as
                   they
                   may
                   :
                   and
                   therefore
                   the
                   Civil
                   power
                   is
                   forc'd
                   sometimes
                   to
                   connive
                   at
                   what
                   it
                   does
                   not
                   approve
                   .
                   But
                   yet
                   these
                   persons
                   are
                   to
                   be
                   governed
                   
                   by
                   conscience
                   ;
                   and
                   therefore
                   it
                   is
                   necessary
                   that
                   that
                   part
                   of
                   the
                   publick
                   Government
                   which
                   is
                   to
                   conduct
                   our
                   consciences
                   more
                   immediately
                   should
                   give
                   a
                   bridle
                   to
                   that
                   liberty
                   which
                   ,
                   by
                   being
                   in
                   some
                   regards
                   necessary
                   ,
                   would
                   if
                   totally
                   permitted
                   become
                   intolerable
                   .
                   And
                   therefore
                   the
                   spiritual
                   power
                   puts
                   a
                   little
                   myrrhe
                   into
                   their
                   wine
                   ,
                   and
                   supplies
                   that
                   defect
                   which
                   in
                   the
                   intrigues
                   of
                   humane
                   affaires
                   we
                   bring
                   upon
                   our selves
                   by
                   making
                   unnatural
                   necessities
                   .
                
                 
                   But
                   then
                   if
                   it
                   be
                   inquir'd
                   ,
                   
                   whether
                   it
                   be
                   lawfull
                   for
                   the
                   spiritual
                   power
                   by
                   spiritual
                   Censures
                   to
                   punish
                   those
                   actions
                   which
                   the
                   Civil
                   power
                   permits
                   ;
                   I
                   answer
                   ,
                   that
                   the
                   Church
                   makes
                   laws
                   either
                   by
                   her
                   declarative
                   and
                   direct
                   power
                   ,
                   or
                   by
                   a
                   reductive
                   and
                   indirect
                   power
                   :
                   that
                   is
                   ,
                   she
                   makes
                   laws
                   in
                   matters
                   expressely
                   commanded
                   by
                   God
                   or
                   forbidden
                   ,
                   or
                   else
                   in
                   such
                   things
                   which
                   have
                   proportion
                   ,
                   similitudes
                   and
                   analogies
                   to
                   the
                   Divine
                   laws
                   .
                   In
                   the
                   first
                   she
                   is
                   the
                   declarer
                   of
                   Gods
                   will
                   ,
                   and
                   hath
                   a
                   direct
                   power
                   .
                   In
                   the
                   second
                   she
                   hath
                   a
                   judgement
                   of
                   discretion
                   ,
                   and
                   is
                   the
                   best
                   Judge
                   of
                   Fit
                   and
                   Decent
                   .
                   If
                   the
                   Church
                   declares
                   an
                   act
                   to
                   be
                   against
                   Gods
                   commandement
                   ,
                   or
                   bound
                   upon
                   us
                   by
                   essential
                   duty
                   ,
                   in
                   that
                   case
                   ,
                   unlesse
                   there
                   be
                   error
                   evident
                   and
                   notorious
                   ,
                   she
                   is
                   intirely
                   to
                   be
                   obeyed
                   :
                   and
                   therefore
                   the
                   refractary
                   and
                   the
                   disobedient
                   she
                   may
                   easily
                   coerce
                   and
                   punish
                   by
                   her
                   censures
                   ,
                   according
                   as
                   she
                   sees
                   it
                   agreeable
                   and
                   conducing
                   to
                   Gods
                   glory
                   and
                   the
                   good
                   of
                   souls
                   ,
                   although
                   the
                   Civil
                   power
                   permits
                   the
                   fact
                   for
                   necessity
                   or
                   great
                   advantages
                   .
                   And
                   the
                   reason
                   is
                   ,
                   because
                   as
                   the
                   Civil
                   power
                   serves
                   the
                   ends
                   of
                   the
                   republick
                   by
                   impunity
                   and
                   permission
                   ,
                   so
                   there
                   is
                   another
                   end
                   to
                   be
                   serv'd
                   which
                   is
                   more
                   considerable
                   ,
                   that
                   is
                   ,
                   the
                   service
                   of
                   God
                   and
                   the
                   interest
                   of
                   souls
                   ,
                   to
                   which
                   she
                   is
                   to
                   minister
                   by
                   laws
                   and
                   punishments
                   ,
                   by
                   exhortations
                   and
                   the
                   argument
                   of
                   rewards
                   :
                   and
                   as
                   every
                   power
                   of
                   Gods
                   appointment
                   is
                   sufficient
                   for
                   it's
                   own
                   end
                   ,
                   so
                   it
                   must
                   doe
                   it
                   's
                   own
                   portion
                   of
                   duty
                   for
                   which
                   so
                   competent
                   provisions
                   are
                   made
                   .
                   And
                   therefore
                   the
                   Spiritual
                   power
                   may
                   in
                   this
                   case
                   punish
                   what
                   the
                   Civil
                   power
                   punishes
                   not
                   .
                   *
                   With
                   this
                   onely
                   Caution
                   ,
                   if
                   the
                   Civil
                   power
                   does
                   not
                   forbid
                   the
                   Church
                   to
                   use
                   her
                   Censures
                   in
                   such
                   a
                   particular
                   case
                   :
                   for
                   if
                   it
                   does
                   ,
                   it
                   is
                   to
                   be
                   presumed
                   that
                   such
                   Ecclesiastical
                   coercion
                   would
                   hinder
                   the
                   Civil
                   power
                   from
                   acquiring
                   the
                   end
                   of
                   it's
                   laws
                   ,
                   which
                   the
                   Ecclesiastical
                   never
                   ought
                   to
                   doe
                   ;
                   because
                   although
                   her
                   censures
                   are
                   very
                   usefull
                   to
                   the
                   ends
                   of
                   the
                   spiritual
                   power
                   ,
                   yet
                   they
                   are
                   not
                   absolutely
                   necessary
                   ,
                   God
                   having
                   by
                   so
                   many
                   other
                   ways
                   provided
                   for
                   souls
                   ,
                   that
                   the
                   Church
                   is
                   sufficiently
                   instructed
                   with
                   means
                   of
                   saving
                   souls
                   though
                   she
                   never
                   draw
                   her
                   sword
                   .
                   But
                   the
                   Civil
                   power
                   hath
                   not
                   so
                   many
                   advantages
                   .
                
                 
                   But
                   if
                   the
                   lawes
                   of
                   Church
                   are
                   made
                   onely
                   by
                   her
                   Reductive
                   and
                   indirect
                   power
                   ,
                   
                   that
                   is
                   ,
                   if
                   they
                   be
                   such
                   that
                   her
                   authority
                   is
                   not
                   founded
                   upon
                   the
                   expresse
                   law
                   of
                   God
                   ,
                   but
                   upon
                   the
                   judgment
                   of
                   discretion
                   ,
                   and
                   therefore
                   her
                   laws
                   are
                   concerning
                   decencies
                   and
                   usefulnesses
                   and
                   pious
                   advantages
                   ,
                   in
                   this
                   case
                   the
                   Church
                   is
                   not
                   easily
                   to
                   proceed
                   to
                   Censures
                   ,
                   unlesse
                   it
                   be
                   certain
                   that
                   there
                   is
                   no
                   disservice
                   nor
                   displeasure
                   done
                   to
                   the
                   Civil
                   power
                   .
                   For
                   it
                   will
                   look
                   too
                   like
                   peevishnesse
                   to
                   crosse
                   the
                   Civil
                   laws
                   ,
                   where
                   it
                   is
                   apparent
                   there
                   is
                   no
                   necessity
                   ,
                   and
                   no
                   warranty
                   from
                   a
                   Divine
                   commandement
                   .
                   The
                   Church
                   would
                   not
                   have
                   her
                   laws
                   oppos'd
                   or
                   discountenanc'd
                   upon
                   little
                   regards
                   ;
                   and
                   therefore
                   neither
                   must
                   she
                   without
                   great
                   necessity
                   doe
                   that
                   which
                   will
                   cause
                   some
                   diminution
                   to
                   the
                   Civil
                   laws
                   ,
                   at
                   least
                   by
                   interpretation
                   .
                
                 
                 
                   And
                   after
                   all
                   this
                   ,
                   
                   if
                   it
                   happens
                   that
                   the
                   Civil
                   power
                   and
                   the
                   Ecclesiastical
                   command
                   things
                   contrary
                   ,
                   there
                   is
                   a
                   fault
                   somewhere
                   ,
                   and
                   there
                   is
                   nothing
                   to
                   be
                   done
                   but
                   to
                   inquire
                   on
                   which
                   side
                   God
                   is
                   ;
                   for
                   if
                   he
                   be
                   not
                   on
                   the
                   Churches
                   side
                   by
                   a
                   direct
                   law
                   in
                   the
                   matter
                   ,
                   he
                   is
                   not
                   on
                   the
                   Churches
                   side
                   for
                   her
                   relation
                   ,
                   but
                   on
                   the
                   Kings
                   side
                   for
                   his
                   authority
                   .
                
                 
                   From
                   the
                   matter
                   of
                   the
                   former
                   Question
                   arises
                   another
                   like
                   it
                   .
                
              
               
                 
                   Question
                   VI.
                   Whether
                   in
                   the
                   Civil
                   affaires
                   and
                   causes
                   of
                   the
                   Ecclesiastical
                   power
                   and
                   persons
                   the
                   presumption
                   ought
                   to
                   lie
                   for
                   the
                   King
                   ,
                   or
                   for
                   the
                   Church
                   .
                
                 
                   This
                   Question
                   must
                   suppose
                   the
                   case
                   to
                   be
                   dibious
                   ,
                   
                   and
                   the
                   matter
                   equal
                   on
                   both
                   sides
                   as
                   to
                   the
                   subject
                   matter
                   ;
                   for
                   else
                   there
                   needs
                   to
                   be
                   no
                   question
                   ,
                   but
                   judgment
                   must
                   be
                   according
                   to
                   the
                   merit
                   of
                   the
                   cause
                   :
                   and
                   it
                   must
                   suppose
                   also
                   that
                   neither
                   of
                   them
                   will
                   yield
                   ,
                   but
                   use
                   their
                   own
                   right
                   ;
                   for
                   if
                   either
                   did
                   ,
                   themselves
                   would
                   make
                   an
                   end
                   of
                   the
                   question
                   :
                   but
                   when
                   both
                   are
                   in
                   pretence
                   ,
                   and
                   the
                   pretence
                   is
                   equal
                   in
                   the
                   matter
                   and
                   the
                   argument
                   ,
                   and
                   that
                   the
                   cause
                   is
                   to
                   be
                   determined
                   by
                   favour
                   and
                   privilege
                   ,
                   whether
                   is
                   to
                   be
                   preferr'd
                   ?
                   I
                   doe
                   not
                   ask
                   which
                   is
                   to
                   be
                   preferr'd
                   in
                   law
                   ;
                   for
                   in
                   that
                   question
                   ,
                   the
                   laws
                   and
                   customes
                   of
                   a
                   people
                   are
                   the
                   rule
                   of
                   determination
                   :
                   but
                   whether
                   there
                   be
                   in
                   conscience
                   any
                   advantage
                   of
                   presumption
                   due
                   to
                   either
                   .
                
                 
                   To
                   this
                   I
                   answer
                   ,
                   
                   that
                   in
                   the
                   most
                   pious
                   ages
                   of
                   the
                   Church
                   the
                   presumption
                   was
                   ever
                   esteemed
                   to
                   lie
                   for
                   the
                   Church
                   when
                   the
                   Princes
                   were
                   Christians
                   :
                   and
                   when
                   the
                   question
                   is
                   of
                   piety
                   not
                   of
                   authority
                   ,
                   of
                   charity
                   not
                   of
                   Empire
                   ,
                   it
                   is
                   therefore
                   fit
                   to
                   be
                   given
                   to
                   the
                   Church
                   ,
                   1.
                   
                   Because
                   if
                   the
                   Civil
                   power
                   takes
                   it
                   to
                   it self
                   ,
                   it
                   is
                   a
                   Judge
                   and
                   a
                   party
                   too
                   .
                   2.
                   
                   Because
                   whatever
                   external
                   rights
                   the
                   Church
                   hath
                   ,
                   she
                   hath
                   them
                   by
                   the
                   donation
                   ,
                   or
                   at
                   least
                   enjoyes
                   them
                   by
                   the
                   concession
                   of
                   the
                   supreme
                   Civil
                   power
                   ,
                   who
                   in
                   this
                   case
                   by
                   cession
                   doe
                   confirm
                   at
                   least
                   ,
                   and
                   at
                   most
                   but
                   enlarge
                   their
                   donative
                   .
                   3.
                   
                   Because
                   the
                   spiritual
                   power
                   is
                   under
                   the
                   Kings
                   protection
                   ,
                   and
                   hath
                   an
                   equal
                   case
                   with
                   that
                   of
                   widows
                   and
                   orphans
                   .
                   It
                   is
                   a
                   pious
                   cause
                   ,
                   it
                   is
                   the
                   cause
                   of
                   the
                   poor
                   and
                   the
                   unarmed
                   .
                   4.
                   
                   The
                   King
                   is
                   better
                   able
                   to
                   bear
                   the
                   losse
                   ,
                   and
                   therefore
                   it
                   is
                   a
                   case
                   of
                   equity
                   .
                   5.
                   
                   The
                   Church
                   is
                   a
                   relative
                   of
                   God
                   and
                   the
                   Minister
                   of
                   Religion
                   ,
                   and
                   therefore
                   the
                   advantage
                   being
                   given
                   to
                   the
                   Church
                   ,
                   the
                   honour
                   is
                   done
                   to
                   God
                   ;
                   and
                   then
                   on
                   the
                   Kings
                   side
                   it
                   would
                   be
                   an
                   act
                   of
                   religion
                   and
                   devotion
                   .
                   6.
                   
                   If
                   the
                   Civil
                   power
                   being
                   judge
                   prefers
                   the
                   Ecclesiastics
                   in
                   the
                   presumption
                   ,
                   it
                   is
                   certain
                   there
                   is
                   no
                   wrong
                   done
                   ,
                   and
                   none
                   hath
                   cause
                   to
                   complain
                   :
                   but
                   if
                   it
                   be
                   against
                   the
                   Ecclesiastics
                   the
                   case
                   is
                   not
                   so
                   evident
                   ,
                   and
                   justice
                   is
                   not
                   so
                   secur'd
                   ,
                   and
                   charity
                   not
                   at
                   all
                   done
                   .
                
                 
                   And
                   if
                   it
                   be
                   thought
                   that
                   this
                   determination
                   is
                   fit
                   to
                   be
                   given
                   by
                   a
                   Church-man
                   ;
                   
                   though
                   it
                   be
                   no
                   objection
                   while
                   it
                   is
                   true
                   and
                   reasonable
                   ,
                   yet
                   I
                   endeavour'd
                   to
                   speak
                   exactly
                   to
                   truth
                   ,
                   and
                   for
                   the
                   advantage
                   of
                   the
                   Civil
                   power
                   ,
                   though
                   the
                   question
                   is
                   decided
                   for
                   the
                   Ecclesiastics
                   .
                   For
                   in
                   such
                   cases
                   ,
                   as
                   the
                   Ecclesiastics
                   will
                   have
                   advantage
                   if
                   they
                   in
                   dubious
                   cases
                   never
                   
                   wil
                   contend
                   ,
                   of
                   the
                   Civil
                   power
                   will
                   ever
                   have
                   the
                   better
                   of
                   it
                   if
                   in
                   these
                   cases
                   they
                   resolve
                   never
                   to
                   prevail
                   .
                
                 
                   Although
                   these
                   inquiries
                   have
                   carried
                   me
                   a
                   little
                   further
                   then
                   the
                   first
                   intention
                   of
                   the
                   Rule
                   ,
                   
                   yet
                   they
                   were
                   greatly
                   Relative
                   to
                   it
                   .
                   But
                   I
                   shall
                   recal
                   my
                   Reader
                   to
                   the
                   sense
                   and
                   duty
                   of
                   it
                   by
                   the
                   words
                   of
                   
                     S.
                     Gregory
                  
                   ,
                   who
                   sayes
                   that
                   
                     Christus
                     Imperatori
                     &
                     omnia
                     tribuit
                  
                   ,
                   
                   
                     &
                     dominari
                     eum
                     non
                     solùm
                     militibus
                     ,
                     sed
                     etiam
                     Sacerdotibus
                     concessit
                     ,
                     Christ
                     hath
                     both
                     given
                     all
                     things
                     to
                     the
                     Emperour
                     ,
                     but
                     a
                     power
                     of
                     dominion
                     not
                     onely
                     over
                     the
                     souldiers
                     ,
                     but
                     even
                     over
                     the
                     Priests
                     themselves
                     .
                  
                   And
                   that
                   great
                   wise
                   disposer
                   of
                   all
                   things
                   in
                   Heaven
                   and
                   Earth
                   ,
                   who
                   makes
                   twins
                   in
                   the
                   little
                   continent
                   of
                   their
                   Mothers
                   Wombe
                   to
                   lie
                   at
                   ease
                   and
                   peace
                   ,
                   and
                   the
                   Eccentric
                   motions
                   of
                   the
                   Orbes
                   ,
                   and
                   the
                   regular
                   and
                   irregular
                   progressions
                   of
                   the
                   starres
                   ,
                   not
                   to
                   crosse
                   or
                   hinder
                   one
                   another
                   ,
                   and
                   in
                   all
                   the
                   variety
                   of
                   humane
                   actions
                   ,
                   cases
                   and
                   contingencies
                   ,
                   hath
                   so
                   wisely
                   dispos'd
                   his
                   laws
                   that
                   no
                   contradiction
                   of
                   chance
                   can
                   infer
                   a
                   contradiction
                   of
                   duty
                   ,
                   and
                   it
                   can
                   never
                   be
                   necessary
                   to
                   sin
                   ,
                   but
                   on
                   one
                   hand
                   or
                   other
                   it
                   may
                   for
                   ever
                   be
                   avoided
                   ;
                   cannot
                   be
                   supposed
                   to
                   have
                   appointed
                   two
                   powers
                   in
                   the
                   hands
                   of
                   his
                   servants
                   to
                   fight
                   against
                   or
                   to
                   resist
                   each
                   other
                   :
                   but
                   as
                   good
                   is
                   never
                   contrary
                   to
                   good
                   ,
                   nor
                   truth
                   to
                   truth
                   ,
                   so
                   neither
                   can
                   those
                   powers
                   which
                   are
                   ordain'd
                   for
                   good
                   .
                   And
                   therefore
                   where
                   the
                   powers
                   are
                   distinct
                   they
                   are
                   imployed
                   upon
                   several
                   matters
                   ;
                   and
                   where
                   they
                   converse
                   about
                   the
                   same
                   matter
                   ,
                   as
                   in
                   external
                   actions
                   and
                   persons
                   they
                   doe
                   ,
                   there
                   one
                   is
                   subject
                   to
                   the
                   other
                   ,
                   and
                   therefore
                   can
                   never
                   be
                   against
                   it
                   .
                
              
            
             
               
                 RULE
                 VII
                 .
                 The
                 supreme
                 Civil
                 power
                 hath
                 jurisdiction
                 in
                 causes
                 not
                 onely
                 Ecclesiastical
                 ,
                 but
                 internal
                 and
                 spiritual
                 .
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 said
                 Aristotle
                 ,
                 
                 
                   Of
                   things
                   belonging
                   to
                   God
                   the
                   King
                   is
                   the
                   Governour
                   .
                
                 
                 Therefore
                 besides
                 that
                 the
                 supreme
                 Civil
                 power
                 is
                 to
                 govern
                 all
                 persons
                 and
                 all
                 actions
                 and
                 ministeries
                 which
                 are
                 directly
                 external
                 ,
                 it
                 is
                 to
                 be
                 considered
                 that
                 actions
                 internal
                 ,
                 as
                 they
                 can
                 be
                 made
                 publick
                 ,
                 have
                 also
                 influence
                 upon
                 the
                 persons
                 and
                 lives
                 ,
                 he
                 fortunes
                 and
                 communities
                 of
                 Men
                 ;
                 and
                 therefore
                 either
                 are
                 so
                 far
                 forth
                 to
                 be
                 gonerned
                 by
                 them
                 who
                 are
                 governours
                 of
                 men
                 in
                 their
                 lives
                 and
                 fortunes
                 ,
                 in
                 their
                 societies
                 and
                 persons
                 ,
                 that
                 they
                 may
                 doe
                 good
                 to
                 them
                 ,
                 or
                 at
                 least
                 doe
                 no
                 hurt
                 .
              
               
                 Therefore
                 as
                 the
                 supreme
                 Princes
                 and
                 Magistrates
                 have
                 in
                 several
                 ages
                 of
                 the
                 Church
                 indulg'd
                 to
                 Ecclesiastics
                 a
                 power
                 of
                 Civil
                 government
                 ,
                 
                 privileges
                 and
                 defensatives
                 
                   in
                   ordine
                   ad
                   spiritualia
                
                 ,
                 that
                 is
                 ,
                 to
                 enable
                 them
                 with
                 the
                 help
                 of
                 the
                 Civil
                 power
                 to
                 advance
                 the
                 interests
                 of
                 religion
                 and
                 the
                 spiritual
                 men
                 ,
                 which
                 by
                 evil
                 men
                 is
                 apt
                 to
                 be
                 despis'd
                 ,
                 as
                 all
                 the
                 threatnings
                 of
                 the
                 Gospell
                 and
                 the
                 terrors
                 of
                 death
                 and
                 the
                 horrible
                 affrightments
                 of
                 the
                 day
                 of
                 Judgement
                 are
                 :
                 so
                 God
                 hath
                 given
                 to
                 the
                 supreme
                 Civil
                 power
                 authority
                 over
                 all
                 publick
                 religion
                 
                   in
                   ordine
                   ad
                   bonum
                   temporale
                
                 .
                 Princes
                 and
                 States
                 did
                 the
                 other
                 ,
                 but
                 God
                 did
                 this
                 .
                 That
                 was
                 well
                 ,
                 
                 very
                 well
                 ;
                 but
                 this
                 is
                 necessary
                 ,
                 and
                 that
                 was
                 not
                 .
                 The
                 reason
                 of
                 both
                 is
                 this
                 ,
                 Because
                 no
                 external
                 accident
                 can
                 hinder
                 the
                 intentions
                 of
                 God
                 in
                 the
                 effects
                 of
                 religion
                 and
                 the
                 event
                 of
                 souls
                 .
                 Religion
                 thrives
                 as
                 well
                 in
                 a
                 storm
                 and
                 in
                 persecution
                 as
                 in
                 sun-shine
                 .
                 God
                 had
                 more
                 summer
                 friends
                 under
                 Constantine
                 ,
                 but
                 possibly
                 as
                 many
                 true
                 ones
                 under
                 Diocletian
                 ;
                 or
                 if
                 he
                 had
                 not
                 ,
                 it
                 was
                 mens
                 fault
                 ,
                 their
                 weaknesse
                 ,
                 not
                 their
                 necessity
                 .
                 But
                 the
                 Civil
                 interest
                 can
                 be
                 really
                 hindered
                 by
                 the
                 intervening
                 of
                 new
                 doctrines
                 and
                 false
                 manners
                 of
                 worship
                 :
                 and
                 the
                 common-wealth
                 if
                 it
                 be
                 destroyed
                 hath
                 no
                 recompence
                 in
                 eternity
                 :
                 and
                 therefore
                 God
                 hath
                 not
                 call'd
                 them
                 happy
                 when
                 they
                 are
                 troubled
                 ,
                 and
                 hath
                 not
                 bidden
                 them
                 to
                 suffer
                 rebellion
                 ,
                 or
                 to
                 rejoice
                 when
                 men
                 
                   speak
                   evil
                   of
                   dignities
                
                 ,
                 and
                 he
                 hath
                 not
                 told
                 them
                 that
                 
                   great
                   is
                   their
                   reward
                   in
                   heaven
                
                 ;
                 but
                 the
                 whole
                 purpose
                 and
                 proper
                 end
                 of
                 the
                 government
                 being
                 for
                 temporal
                 felicity
                 ,
                 though
                 that
                 temporal
                 felicity
                 is
                 by
                 the
                 wisdome
                 of
                 God
                 made
                 to
                 minister
                 to
                 the
                 eternal
                 ,
                 the
                 government
                 expires
                 in
                 this
                 world
                 ,
                 &
                 shall
                 never
                 return
                 to
                 look
                 for
                 recompence
                 for
                 it's
                 sufferings
                 .
                 But
                 every
                 single
                 Man
                 shall
                 ;
                 and
                 though
                 temporal
                 power
                 can
                 be
                 taken
                 from
                 Princes
                 ,
                 yet
                 a
                 mans
                 religion
                 cannot
                 be
                 taken
                 from
                 him
                 :
                 and
                 therefore
                 God
                 hath
                 given
                 to
                 Princes
                 a
                 supreme
                 power
                 for
                 the
                 ordering
                 of
                 religion
                 in
                 order
                 to
                 the
                 common-wealth
                 ,
                 without
                 which
                 it
                 had
                 not
                 had
                 sufficient
                 power
                 to
                 preserve
                 it self
                 ;
                 but
                 he
                 hath
                 not
                 given
                 to
                 Ecclesiastics
                 a
                 power
                 over
                 Princes
                 in
                 matter
                 of
                 government
                 in
                 order
                 to
                 spiritual
                 things
                 ,
                 1.
                 because
                 though
                 spiritual
                 things
                 may
                 receive
                 advantage
                 by
                 such
                 powers
                 if
                 they
                 had
                 them
                 ,
                 yet
                 they
                 may
                 doe
                 as
                 much
                 harm
                 as
                 good
                 ,
                 and
                 have
                 done
                 so
                 very
                 often
                 ,
                 and
                 may
                 doe
                 so
                 again
                 .
                 2.
                 
                 Because
                 God
                 hath
                 appointed
                 to
                 spiritual
                 persons
                 spiritual
                 instruments
                 sufficient
                 to
                 the
                 end
                 of
                 that
                 appointment
                 .
                 3.
                 
                 Because
                 he
                 hath
                 also
                 established
                 another
                 Oeconomy
                 for
                 religion
                 ,
                 the
                 way
                 of
                 the
                 crosse
                 ,
                 and
                 the
                 beaten
                 way
                 of
                 humility
                 ,
                 and
                 the
                 defensatives
                 of
                 mortification
                 ,
                 and
                 the
                 guards
                 of
                 self-denial
                 ,
                 and
                 the
                 provisions
                 of
                 contentednesse
                 ,
                 and
                 the
                 whole
                 spiritual
                 armour
                 ,
                 and
                 prayers
                 and
                 teares
                 ,
                 and
                 promises
                 ,
                 and
                 his
                 holy
                 spirit
                 ,
                 and
                 these
                 are
                 infinitely
                 sufficient
                 to
                 doe
                 Gods
                 work
                 ,
                 and
                 they
                 are
                 infinitely
                 the
                 better
                 way
                 .
                 4.
                 
                 Because
                 religion
                 being
                 a
                 spiritual
                 thing
                 can
                 stand
                 alone
                 ,
                 as
                 the
                 soul
                 can
                 by
                 it self
                 subsist
                 :
                 and
                 secular
                 violence
                 can
                 no
                 more
                 destroy
                 faith
                 ,
                 or
                 the
                 spiritual
                 and
                 true
                 worship
                 of
                 God
                 ,
                 then
                 a
                 sword
                 can
                 kill
                 the
                 understanding
                 .
                 5.
                 
                 Because
                 if
                 God
                 had
                 given
                 a
                 temporal
                 power
                 to
                 Ecclesiastics
                 in
                 order
                 to
                 a
                 spiritual
                 end
                 ,
                 then
                 he
                 had
                 set
                 up
                 two
                 supremes
                 in
                 the
                 same
                 affairs
                 ,
                 which
                 could
                 never
                 agree
                 but
                 by
                 the
                 cession
                 of
                 one
                 ;
                 that
                 is
                 ,
                 the
                 two
                 supremes
                 could
                 never
                 agree
                 but
                 by
                 making
                 one
                 of
                 them
                 not
                 to
                 be
                 supreme
                 .
              
               
                 And
                 the
                 world
                 hath
                 seen
                 this
                 last
                 particular
                 verified
                 by
                 many
                 sad
                 experiments
                 .
                 
                 For
                 when
                 the
                 Roman
                 Emperours
                 residing
                 in
                 the
                 East
                 gave
                 great
                 powers
                 and
                 trusts
                 to
                 the
                 Patriarchs
                 of
                 the
                 West
                 ,
                 by
                 their
                 Spiritual
                 sword
                 they
                 began
                 to
                 hew
                 at
                 the
                 head
                 of
                 gold
                 ,
                 and
                 lop
                 off
                 many
                 Royalties
                 from
                 the
                 Imperial
                 stock
                 .
                 And
                 
                   Leo
                   Iconomachus
                
                 for
                 breaking
                 down
                 the
                 images
                 of
                 Saints
                 felt
                 their
                 power
                 ,
                 for
                 they
                 suffered
                 not
                 the
                 people
                 to
                 pay
                 him
                 tribute
                 in
                 Italy
                 ,
                 threatning
                 to
                 interdict
                 them
                 the
                 use
                 of
                 Sacraments
                 and
                 publick
                 devotions
                 if
                 they
                 did
                 .
                 But
                 as
                 soon
                 as
                 ever
                 they
                 began
                 by
                 spiritual
                 power
                 to
                 intermeddle
                 in
                 secular
                 affairs
                 ,
                 they
                 quickly
                 pulled
                 the
                 Western
                 Empire
                 from
                 the
                 East
                 ,
                 and
                 in
                 a
                 convenient
                 time
                 lessened
                 and
                 weakned
                 that
                 of
                 the
                 West
                 .
                 For
                 Pope
                 John
                 the
                 third
                 combin'd
                 with
                 Beengarius
                 and
                 Adalbar
                 his
                 son
                 against
                 the
                 Emperor
                 Otho
                 the
                 great
                 ,
                 and
                 they
                 must
                 pretend
                 themselves
                 to
                 be
                 Kings
                 of
                 Italy
                 .
                 Pope
                 John
                 the
                 18th
                 made
                 
                 a
                 league
                 with
                 Crescentius
                 ,
                 and
                 stirred
                 up
                 the
                 people
                 against
                 Otho
                 the
                 third
                 .
                 Pope
                 Benedict
                 the
                 ninth
                 excited
                 Peter
                 of
                 Hungary
                 to
                 pretend
                 to
                 the
                 Empire
                 ,
                 onely
                 to
                 hinder
                 Henry
                 surnamed
                 Niger
                 from
                 entring
                 into
                 Italy
                 to
                 repeat
                 his
                 rights
                 .
                 And
                 all
                 the
                 world
                 knows
                 what
                 Gregory
                 the
                 7th
                 did
                 to
                 Henry
                 the
                 fourth
                 ;
                 how
                 he
                 first
                 caused
                 Rodulph
                 of
                 Suevia
                 ,
                 and
                 afterwards
                 Ecbert
                 of
                 Saxony
                 to
                 fight
                 against
                 him
                 :
                 and
                 here
                 their
                 great
                 quarrel
                 was
                 about
                 the
                 power
                 of
                 chusing
                 the
                 Pope
                 .
                 Then
                 they
                 fell
                 out
                 about
                 the
                 collation
                 of
                 Bishoprics
                 ;
                 for
                 which
                 cause
                 Pope
                 Gelasius
                 the
                 XIIth
                 caus'd
                 the
                 Arch-Bishop
                 of
                 Mentz
                 to
                 rebel
                 against
                 Henry
                 the
                 5th
                 ;
                 and
                 there
                 the
                 Pope
                 got
                 the
                 better
                 of
                 him
                 ,
                 and
                 by
                 the
                 aid
                 of
                 his
                 Norman
                 forces
                 which
                 he
                 had
                 in
                 Sicily
                 beat
                 him
                 into
                 compliance
                 .
                 Then
                 they
                 fell
                 out
                 about
                 some
                 fees
                 of
                 the
                 Empire
                 ;
                 and
                 Innocent
                 the
                 second
                 raised
                 up
                 Roger
                 the
                 Norman
                 against
                 Lotharius
                 the
                 XII
                 .
                 about
                 the
                 Dutchy
                 of
                 Poüille
                 :
                 and
                 S.
                 Bernard
                 being
                 made
                 Umpire
                 in
                 the
                 Quarrel
                 ,
                 the
                 Pope
                 got
                 a
                 share
                 in
                 Bavaria
                 ,
                 for
                 whoever
                 lost
                 ,
                 
                   signior
                   Papa
                
                 ,
                 like
                 the
                 butlers
                 box
                 ,
                 was
                 sure
                 to
                 get
                 ,
                 by
                 the
                 advantage
                 of
                 his
                 supreme
                 conduct
                 of
                 religion
                 which
                 by
                 this
                 time
                 he
                 got
                 into
                 his
                 hands
                 .
              
               
                 And
                 now
                 he
                 improv'd
                 it
                 providently
                 .
                 
                 For
                 the
                 same
                 Innocent
                 stirred
                 up
                 Guelphus
                 Duke
                 of
                 Bavaria
                 against
                 Conrade
                 the
                 third
                 ;
                 and
                 thence
                 sprang
                 that
                 dismal
                 and
                 bloudy
                 faction
                 between
                 the
                 Guelphs
                 and
                 Ghibellins
                 .
                 But
                 what
                 should
                 I
                 reckon
                 more
                 ?
                 
                 I
                 must
                 transcribe
                 the
                 Annals
                 of
                 Germany
                 to
                 enumerate
                 the
                 hostilities
                 of
                 the
                 Roman
                 Bishops
                 against
                 the
                 Emperors
                 their
                 lords
                 ,
                 when
                 they
                 got
                 the
                 conduct
                 and
                 Civil
                 government
                 of
                 religious
                 affairs
                 into
                 their
                 power
                 .
                 
                   Frederic
                   Barbarossa
                   ,
                   Henry
                
                 the
                 sixth
                 ,
                 his
                 brother
                 
                   Philip
                   ,
                   Frederic
                
                 the
                 second
                 ,
                 Henry
                 the
                 seventh
                 ,
                 Frederic
                 of
                 
                   Austria
                   ,
                   Lewis
                
                 of
                 
                   Bavaria
                   ,
                   Sigismond
                   ,
                   Frederic
                
                 the
                 third
                 ,
                 felt
                 the
                 power
                 of
                 a
                 temporal
                 sword
                 in
                 a
                 religious
                 scabbard
                 :
                 and
                 this
                 was
                 so
                 certain
                 ,
                 so
                 constant
                 a
                 mischief
                 ,
                 that
                 when
                 the
                 Pope
                 had
                 excommunicated
                 eight
                 Emperors
                 ,
                 and
                 made
                 the
                 temporal
                 sword
                 cut
                 off
                 them
                 whom
                 the
                 spiritual
                 sword
                 had
                 struck
                 at
                 ,
                 the
                 Emperors
                 grew
                 afraid
                 .
                 And
                 Radulph
                 of
                 Haspurg
                 when
                 he
                 was
                 chosen
                 Emperor
                 durst
                 not
                 goe
                 into
                 Italy
                 ,
                 which
                 he
                 called
                 the
                 Lions
                 denne
                 ,
                 because
                 the
                 entrance
                 was
                 fair
                 ,
                 but
                 few
                 returning
                 footsteps
                 were
                 espied
                 .
                 And
                 it
                 grew
                 to
                 be
                 a
                 proverb
                 ,
                 
                 saith
                 
                   Guicciardine
                   ,
                   Proprium
                   est
                   Ecclesiae
                   odisse
                   Caesares
                   ,
                   The
                   Church
                   hates
                   Caesar
                
                 ;
                 and
                 the
                 event
                 was
                 that
                 which
                 Carion
                 complained
                 of
                 ,
                 
                   Sceleribus
                   Pontificum
                   hoc
                   Imperium
                   languefactum
                   est
                   ,
                   By
                   the
                   wickednesse
                   of
                   the
                   Bishops
                   of
                
                 Rome
                 the
                 Roman
                 
                   Empire
                   is
                   fallen
                   into
                   decay
                
                 .
              
               
                 These
                 instances
                 are
                 more
                 then
                 enough
                 to
                 prove
                 that
                 if
                 Religion
                 be
                 governed
                 
                 by
                 any
                 hand
                 with
                 which
                 the
                 Civil
                 power
                 hath
                 nothing
                 to
                 doe
                 ,
                 it
                 may
                 come
                 to
                 passe
                 that
                 the
                 Civil
                 power
                 shall
                 have
                 no
                 hands
                 at
                 all
                 ,
                 or
                 they
                 shall
                 be
                 in
                 bands
                 .
                 The
                 consequence
                 of
                 these
                 is
                 this
                 ,
                 That
                 if
                 the
                 supreme
                 Civil
                 power
                 be
                 sufficient
                 to
                 preserve
                 it self
                 ,
                 it
                 can
                 provide
                 against
                 the
                 evil
                 use
                 of
                 the
                 spiritual
                 sword
                 ,
                 and
                 consequently
                 can
                 conduct
                 all
                 religion
                 that
                 can
                 by
                 evil
                 men
                 be
                 abus'd
                 ,
                 so
                 as
                 to
                 keep
                 it
                 harmlesse
                 .
                 If
                 by
                 excommunications
                 the
                 Bishop
                 can
                 disturb
                 the
                 Civil
                 interest
                 ,
                 the
                 Civil
                 power
                 can
                 hold
                 his
                 hands
                 that
                 he
                 shall
                 not
                 strike
                 with
                 it
                 ,
                 or
                 if
                 he
                 does
                 ,
                 can
                 take
                 out
                 the
                 temporal
                 sting
                 ,
                 that
                 it
                 shall
                 not
                 venome
                 and
                 fester
                 .
                 If
                 by
                 strange
                 doctrines
                 the
                 Ecclesiastics
                 can
                 aliene
                 the
                 hearts
                 of
                 subjects
                 from
                 their
                 duty
                 ,
                 the
                 Civil
                 power
                 can
                 forbid
                 those
                 doctrines
                 to
                 be
                 preach'd
                 .
                 If
                 the
                 Canons
                 of
                 the
                 Church
                 be
                 seditious
                 or
                 peevish
                 or
                 apt
                 for
                 trouble
                 ,
                 the
                 Civil
                 power
                 can
                 command
                 them
                 to
                 be
                 rescinded
                 ,
                 or
                 may
                 refuse
                 to
                 verify
                 them
                 ,
                 and
                 make
                 them
                 into
                 laws
                 .
                 But
                 that
                 we
                 may
                 not
                 trust
                 our
                 own
                 
                 reason
                 onely
                 ,
                 I
                 shall
                 instance
                 in
                 the
                 particulars
                 of
                 jurisdiction
                 ,
                 and
                 give
                 evident
                 probation
                 of
                 them
                 from
                 the
                 authority
                 of
                 the
                 best
                 ages
                 of
                 the
                 Church
                 .
              
               
                 And
                 first
                 in
                 general
                 ,
                 
                 that
                 Kings
                 or
                 the
                 supreme
                 Civil
                 power
                 is
                 by
                 God
                 made
                 an
                 Overseer
                 ,
                 a
                 Ruler
                 ,
                 a
                 carefull
                 Father
                 ,
                 a
                 Governour
                 ,
                 a
                 Protector
                 and
                 Provider
                 for
                 his
                 Church
                 ,
                 is
                 evident
                 in
                 the
                 Scriptures
                 ,
                 and
                 the
                 doctrine
                 of
                 the
                 Primitive
                 ages
                 of
                 the
                 Church
                 .
                 
                   Nutritii
                   &
                   patres
                   Ecclesiae
                
                 is
                 their
                 appellative
                 which
                 we
                 are
                 taught
                 from
                 Scripture
                 ,
                 Nursing
                 Fathers
                 of
                 the
                 Church
                 .
                 Pastores
                 ;
                 that
                 's
                 the
                 word
                 God
                 us'd
                 of
                 Cyrus
                 the
                 
                   Persian
                   ,
                   Cyrus
                   my
                   shepherd
                
                 :
                 and
                 when
                 the
                 Spirit
                 of
                 God
                 by
                 David
                 calls
                 to
                 Kings
                 and
                 Princes
                 of
                 the
                 earth
                 to
                 
                   kisse
                   the
                   Son
                   lest
                   he
                   be
                   angry
                   ,
                
                 it
                 intends
                 that
                 as
                 Kings
                 they
                 should
                 use
                 their
                 power
                 and
                 Empire
                 in
                 those
                 things
                 in
                 which
                 the
                 Son
                 will
                 be
                 worshipp'd
                 by
                 the
                 children
                 of
                 men
                 .
                 For
                 besides
                 the
                 natural
                 and
                 first
                 end
                 of
                 government
                 ,
                 which
                 is
                 temporal
                 felicity
                 ,
                 of
                 which
                 I
                 have
                 already
                 spoken
                 ,
                 there
                 is
                 also
                 a
                 supernatural
                 ,
                 the
                 eternal
                 felicity
                 of
                 souls
                 ;
                 and
                 to
                 this
                 Civil
                 government
                 does
                 minister
                 by
                 the
                 Oeconomy
                 and
                 designe
                 of
                 God
                 :
                 and
                 therefore
                 it
                 was
                 well
                 said
                 of
                 Ammianus
                 ,
                 
                 
                   Nihil
                   aliud
                   est
                   Imperium
                   (
                   ut
                   sapientes
                   definiunt
                   )
                   nisi
                   cura
                   salutis
                   alienae
                   .
                
                 It
                 is
                 true
                 in
                 both
                 senses
                 ;
                 
                   Empire
                   is
                   nothing
                   else
                   (
                   as
                   wise
                   men
                   define
                   it
                   )
                   but
                   a
                   power
                   of
                   doing
                   good
                   by
                   taking
                   care
                   for
                   the
                   salvation
                   of
                   others
                   .
                
                 To
                 doe
                 them
                 good
                 here
                 ,
                 and
                 to
                 cause
                 them
                 to
                 doe
                 themselves
                 good
                 hereafter
                 ,
                 is
                 the
                 end
                 of
                 all
                 government
                 .
                 
                 And
                 the
                 reason
                 of
                 it
                 is
                 well
                 expressed
                 by
                 the
                 Emperor
                 
                   Theodosius
                   Junior
                
                 to
                 S.
                 
                   Cyril
                   ,
                   Quandoquidem
                   ut
                   vera
                   religio
                   justâ
                   actione
                   perficitur
                   ,
                   ita
                   &
                   Respublicautriusque
                   ope
                   nixa
                   florescit
                   ,
                
                 As
                 true
                 religion
                 is
                 perfected
                 by
                 justice
                 ,
                 so
                 by
                 religion
                 and
                 justice
                 the
                 republick
                 does
                 flourish
                 ;
                 and
                 therefore
                 he
                 addes
                 ,
                 
                   Deus
                   opt
                   .
                   Max.
                   pietatis
                   &
                   justae
                   actionis
                   quoddam
                   quasi
                   vinculum
                   nos
                   esse
                   voluerit
                   ,
                
                 The
                 Emperor
                 is
                 by
                 the
                 Divine
                 appointment
                 the
                 common
                 band
                 of
                 justice
                 and
                 religion
                 .
              
               
                 In
                 pursuance
                 of
                 this
                 truth
                 ,
                 
                 Eusebius
                 tels
                 that
                 Constantine
                 the
                 Great
                 was
                 wont
                 to
                 say
                 to
                 the
                 Bishops
                 concerning
                 himself
                 ,
                 
                 
                   Vos
                   intra
                   Ecclesiam
                   ,
                   ego
                   extra
                   Ecclesiam
                   à
                   Deo
                   Episcopus
                   constitutus
                   sum
                   ,
                
                 You
                 within
                 the
                 ●hurch
                 walls
                 and
                 I
                 without
                 ,
                 but
                 both
                 of
                 us
                 are
                 appointed
                 by
                 God
                 to
                 be
                 Bishops
                 or
                 Overseers
                 of
                 his
                 Saints
                 and
                 servants
                 .
                 And
                 in
                 the
                 edict
                 of
                 Valentinian
                 and
                 Martian
                 ,
                 which
                 approves
                 the
                 acts
                 of
                 the
                 Council
                 of
                 Chalcedon
                 ,
                 they
                 are
                 both
                 called
                 
                   Inclyti
                   Pontifices
                   ,
                   illustrious
                   Bishops
                
                 :
                 and
                 the
                 Emperor
                 Leo
                 3.
                 in
                 his
                 Epistle
                 to
                 Gregory
                 the
                 Bishop
                 of
                 Rome
                 sayes
                 of
                 himself
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   I
                   am
                   both
                   a
                   King
                   and
                   a
                   priest
                
                 ;
                 meaning
                 in
                 office
                 ,
                 not
                 in
                 order
                 ,
                 in
                 government
                 ,
                 not
                 in
                 ministeries
                 .
                 These
                 and
                 such
                 like
                 words
                 are
                 often
                 us'd
                 in
                 the
                 Letters
                 enterchang'd
                 between
                 the
                 Princes
                 and
                 the
                 Bishops
                 in
                 the
                 Ancient
                 Church
                 ,
                 of
                 which
                 that
                 of
                 Leo
                 the
                 Roman
                 Bishop
                 concerning
                 the
                 French
                 Capitulars
                 is
                 remarkable
                 ,
                 writing
                 to
                 
                   Lotharius
                   .
                   De
                   capitulis
                   vel
                   praeceptis
                   Imperialibus
                   vestris
                   vestrorum
                   Pontificum
                   praedecessorum
                   irrefragabiliter
                   custodiendis
                   &
                   conservandis
                   ,
                   quantum
                   valuimus
                   &
                   valemus
                   in
                   Christo
                   propitio
                   ,
                   &
                   nunc
                   &
                   in
                   aevum
                   nos
                   conservaturos
                   modis
                   omnibus
                   profitemur
                   .
                
                 It
                 was
                 a
                 direct
                 
                   Oath
                   of
                   supremacy
                   .
                   Concerning
                   the
                   Capitulars
                   or
                   Imperial
                   precepts
                   given
                   by
                   you
                   and
                   your
                   predecessors
                   who
                   were
                   Bishops
                   ,
                
                 (
                 viz.
                 in
                 their
                 power
                 and
                 care
                 over
                 Churches
                 )
                 
                   we
                   through
                   the
                   assistance
                   of
                   Christ
                   promise
                   as
                   much
                   as
                   we
                   are
                   able
                   to
                   keep
                   and
                   to
                   conserve
                   them
                   for
                   ever
                   .
                
                 The
                 limit
                 of
                 which
                 power
                 is
                 well
                 explicated
                 by
                 S.
                 Austin
                 in
                 these
                 words
                 ,
                 
                 
                   Quando
                   Imperatores
                   veritatem
                   tenent
                   ,
                   pro
                   ipsa
                   veritate
                   contra
                   errorem
                   jubent
                   ;
                   quod
                   quisquis
                   contempserit
                   ,
                   
                   ipse
                   sibi
                   judicium
                   acquirit
                   ,
                   When
                   the
                   Emperors
                   are
                   Christians
                   and
                   right
                   believers
                   ,
                   they
                   make
                   laws
                   for
                   the
                   truth
                   and
                   against
                   false
                   doctrines
                   ;
                   which
                   laws
                   whosoever
                   shall
                   despise
                   ,
                   gets
                   damnation
                   to
                   himself
                   .
                
              
               
                 For
                 if
                 we
                 consider
                 that
                 famous
                 saying
                 of
                 Optatus
                 ,
                 
                 that
                 
                   Ecclesia
                   est
                   in
                   republica
                   ,
                   non
                   respublica
                   in
                   Ecclesia
                   ,
                   The
                   Church
                   is
                   in
                   the
                   common-wealth
                   ,
                   not
                   the
                   common-wealth
                   in
                   the
                   Church
                   ,
                
                 and
                 the
                 Church
                 is
                 not
                 a
                 distinct
                 state
                 and
                 order
                 of
                 men
                 ,
                 but
                 the
                 common-wealth
                 turn'd
                 Christian
                 ,
                 that
                 is
                 better
                 instructed
                 ,
                 more
                 holy
                 ,
                 greater
                 lovers
                 of
                 God
                 ,
                 and
                 taught
                 in
                 the
                 knowledge
                 of
                 our
                 Lord
                 Jesus
                 ;
                 it
                 is
                 not
                 to
                 be
                 imagin'd
                 ,
                 that
                 the
                 Emperors
                 or
                 supreme
                 governours
                 should
                 have
                 the
                 lesse
                 care
                 and
                 rule
                 over
                 it
                 by
                 how
                 much
                 the
                 more
                 it
                 belongs
                 to
                 God.
                 This
                 fancy
                 first
                 invaded
                 the
                 servants
                 when
                 they
                 turn'd
                 Christians
                 ;
                 they
                 thought
                 their
                 Masters
                 had
                 then
                 lesse
                 to
                 doe
                 with
                 them
                 .
                 The
                 Apostle
                 tels
                 them
                 as
                 in
                 the
                 case
                 of
                 Onesimus
                 ,
                 that
                 it
                 is
                 true
                 ,
                 they
                 ought
                 to
                 love
                 them
                 better
                 ,
                 but
                 the
                 other
                 were
                 not
                 the
                 lesse
                 to
                 be
                 obedient
                 ;
                 onely
                 there
                 was
                 this
                 gotten
                 by
                 it
                 ,
                 that
                 the
                 servants
                 were
                 to
                 doe
                 the
                 same
                 service
                 for
                 the
                 Lords
                 sake
                 ,
                 which
                 before
                 they
                 did
                 for
                 the
                 laws
                 .
                 But
                 it
                 is
                 a
                 strange
                 folly
                 to
                 imagine
                 that
                 because
                 a
                 man
                 hath
                 chang'd
                 his
                 opinion
                 he
                 hath
                 therefore
                 chang'd
                 his
                 relation
                 ;
                 and
                 if
                 it
                 were
                 so
                 ,
                 he
                 that
                 is
                 weary
                 of
                 his
                 Master
                 ,
                 may
                 soon
                 change
                 his
                 service
                 by
                 going
                 to
                 another
                 Tutor
                 .
                 Religion
                 establishes
                 all
                 natural
                 and
                 political
                 relations
                 ,
                 and
                 changes
                 none
                 but
                 the
                 spiritual
                 ;
                 and
                 the
                 same
                 Prince
                 that
                 governs
                 his
                 people
                 in
                 the
                 time
                 of
                 the
                 plague
                 is
                 to
                 govern
                 them
                 when
                 they
                 are
                 cur'd
                 ;
                 and
                 the
                 Physician
                 that
                 cur'd
                 them
                 hath
                 got
                 no
                 dominion
                 over
                 them
                 ,
                 onely
                 
                   in
                   regimine
                   salutis
                
                 he
                 is
                 principal
                 ,
                 he
                 is
                 to
                 govern
                 their
                 health
                 .
                 The
                 cases
                 as
                 to
                 this
                 are
                 parallel
                 between
                 the
                 soul
                 and
                 the
                 body
                 .
                 
                 And
                 therefore
                 the
                 Emperor
                 Constans
                 declar'd
                 his
                 power
                 and
                 his
                 duty
                 too
                 ,
                 
                   de
                   omnibus
                   curam
                   agere
                   &
                   intendere
                   quae
                   respiciunt
                   ad
                   utilitatem
                   Christianissimae
                   nostrae
                   reipublicae
                   ,
                   to
                   take
                   care
                   and
                   to
                   intend
                   all
                   things
                   which
                   regard
                   the
                   advantage
                   of
                   our
                   most
                   Christian
                   common-wealth
                   :
                
                 and
                 Aimonius
                 tels
                 of
                 King
                 Clodovaeus
                 ,
                 that
                 in
                 one
                 of
                 the
                 Councils
                 
                 of
                 Africa
                 held
                 at
                 Clupea
                 he
                 described
                 his
                 office
                 and
                 duty
                 by
                 these
                 two
                 summaries
                 ,
                 
                   publicis
                   rebus
                   consultores
                   advocare
                   ,
                   &
                   ea
                   quae
                   Dei
                   &
                   sanctorum
                   ejus
                   sunt
                   disponere
                   ;
                   to
                   consult
                   about
                   publick
                   affaires
                   of
                   the
                   common-wealth
                   ,
                   and
                   to
                   dispose
                   of
                   those
                   things
                   which
                   belong
                   to
                   God
                   and
                   to
                   his
                   saints
                   .
                
              
               
                 But
                 the
                 consideration
                 of
                 the
                 particulars
                 will
                 be
                 more
                 useful
                 in
                 this
                 inquiry
                 ,
                 
                 and
                 first
              
               
                 
                   The
                   supreme
                   Civil
                   power
                   hath
                   authority
                   to
                   convene
                   and
                   to
                   dissolve
                   all
                   synods
                   Ecclesiastical
                   .
                
              
               
                 This
                 appears
                 1.
                 in
                 that
                 all
                 the
                 first
                 Councils
                 of
                 the
                 Church
                 after
                 the
                 
                 Emperors
                 were
                 Christian
                 were
                 convocated
                 by
                 their
                 Authority
                 .
                 The
                 Council
                 of
                 Nice
                 was
                 called
                 by
                 Constantine
                 ,
                 as
                 is
                 affirmed
                 by
                 a
                 Eusebius
                 ,
                 b
                 Ruffinus
                 ,
                 c
                 Sozomen
                 and
                 d
                 Theodoret
                 :
                 and
                 when
                 the
                 Eusebians
                 had
                 persuaded
                 Constantine
                 to
                 call
                 a
                 council
                 at
                 Tyre
                 against
                 Athanasius
                 ,
                 the
                 Prince
                 understanding
                 their
                 craft
                 and
                 violence
                 calld
                 them
                 from
                 Tyre
                 to
                 Constantinople
                 *
                 :
                 and
                 by
                 the
                 same
                 Emperour
                 there
                 was
                 another
                 Council
                 called
                 at
                 Arles
                 .
                 The
                 Council
                 at
                 Sardica
                 in
                 Illyria
                 was
                 conven'd
                 by
                 the
                 authority
                 of
                 the
                 Emperours
                 Constans
                 and
                 Constantius
                 ,
                 as
                 the
                 Fathers
                 of
                 that
                 Synod
                 themselves
                 wrote
                 in
                 their
                 letters
                 to
                 the
                 Egyptians
                 and
                 Africans
                 :
                 
                 and
                 Liberius
                 the
                 Bishop
                 of
                 
                 Rome
                 with
                 many
                 other
                 Bishops
                 of
                 Italy
                 joyn'd
                 in
                 petition
                 to
                 Constantius
                 to
                 convocate
                 a
                 Council
                 at
                 Aquileia
                 ;
                 
                 not
                 to
                 suffer
                 them
                 to
                 doe
                 it
                 ,
                 but
                 that
                 he
                 would
                 ,
                 for
                 to
                 him
                 they
                 knew
                 it
                 onely
                 did
                 belong
                 .
                 Theodosius
                 the
                 Emperor
                 called
                 the
                 second
                 general
                 Council
                 at
                 Constantinople
                 ;
                 as
                 
                   Socrates
                   ,
                   Sozomen
                
                 and
                 Nicephorus
                 relate
                 :
                 and
                 the
                 Fathers
                 of
                 the
                 Council
                 *
                 write
                 in
                 their
                 Synodical
                 constitutions
                 ,
                 with
                 this
                 expression
                 added
                 ,
                 
                   ea
                   quae
                   acta
                   sunt
                   in
                   sancto
                   Concilio
                   ad
                   Tuam
                   referimus
                   Pietatem
                   ,
                   whatsoever
                   was
                   done
                   in
                   that
                   Synod
                   was
                
                 wholly
                 referr'd
                 and
                 submitted
                 
                   to
                   the
                   Princes
                   piety
                
                 .
                 The
                 great
                 Ephesin
                 Council
                 ,
                 which
                 was
                 the
                 third
                 Oecumenical
                 ,
                 was
                 conven'd
                 by
                 
                   Theodosius
                   Junior
                   ,
                   exproprio
                   munere
                   &
                   officio
                   ,
                
                 
                 
                   &
                   ex
                   animi
                   sui
                   deliberatione
                
                 ,
                 so
                 himself
                 affirms
                 ,
                 
                   out
                   of
                   his
                   own
                   free
                   choice
                   ,
                   according
                   to
                   his
                   office
                   and
                   his
                   duty
                   .
                
                 But
                 his
                 rescript
                 by
                 which
                 he
                 conven'd
                 the
                 Council
                 is
                 a
                 most
                 admirable
                 letter
                 ,
                 and
                 contains
                 in
                 it
                 a
                 full
                 testimony
                 of
                 the
                 truth
                 of
                 this
                 whole
                 Rule
                 ,
                 and
                 does
                 excellently
                 enumerate
                 and
                 imply
                 all
                 the
                 parts
                 of
                 the
                 Imperial
                 jurisdiction
                 in
                 causes
                 of
                 religion
                 .
                 
                 The
                 summe
                 of
                 which
                 are
                 in
                 the
                 preface
                 of
                 that
                 rescript
                 in
                 these
                 words
                 ,
                 
                   Our
                   common-wealth
                   depends
                   upon
                   piety
                   [
                   or
                   religion
                   ]
                   towards
                   God
                   ,
                   and
                   between
                   them
                   both
                   there
                   is
                   great
                   cognation
                   and
                   society
                   ;
                   for
                   they
                   agree
                   together
                   ,
                   and
                   grow
                   by
                   the
                   increase
                   of
                   one
                   another
                   :
                   so
                   that
                   true
                   religion
                   does
                   shine
                   by
                   the
                   study
                   of
                   justice
                   ,
                   and
                   the
                   common-wealth
                   is
                   assisted
                   by
                   them
                   both
                   .
                   We
                   therefore
                   being
                   plac'd
                   in
                   the
                   Kingdome
                   by
                   God
                   ,
                   having
                   receiv'd
                   from
                   him
                   the
                   care
                   both
                   of
                   the
                   Religion
                   and
                   the
                   prosperity
                   of
                   the
                   subject
                   ,
                   we
                   have
                   hitherto
                   endeavour'd
                   by
                   our
                   care
                   and
                   by
                   our
                   forces
                   to
                   keep
                   in
                   perpetual
                   union
                   :
                   and
                   for
                   the
                   safety
                   of
                   the
                   republic
                   we
                   are
                   intent
                   to
                   the
                   profit
                   of
                   our
                   subjects
                   ,
                   and
                   diligently
                   watch
                   for
                   the
                   conservation
                   of
                   true
                   religion
                   ;
                   but
                   especially
                   we
                   strive
                   that
                   they
                   may
                   live
                   holily
                   ,
                   as
                   becomes
                   holy
                   persons
                   ,
                   taking
                   care
                   ,
                   as
                   it
                   befits
                   us
                   ,
                   even
                   of
                   both
                   (
                   for
                   it
                   is
                   impossible
                   we
                   should
                   take
                   good
                   care
                   of
                   one
                   if
                   we
                   neglect
                   the
                   other
                   .
                   )
                   But
                   above
                   the
                   rest
                   ,
                   we
                   are
                   carefull
                   that
                   the
                   Ecclesiastical
                   state
                   may
                   remain
                   firm
                   ,
                   so
                   as
                   is
                   fit
                   to
                   relate
                   to
                   God
                   ,
                   and
                   to
                   be
                   in
                   our
                   time
                   ,
                   and
                   may
                   have
                   tranquillity
                   by
                   the
                   consent
                   of
                   all
                   men
                   ,
                   and
                   may
                   be
                   quiet
                   by
                   the
                   peace
                   of
                   the
                   Ecclesiastic
                   affaires
                   ;
                   and
                   that
                   true
                   religion
                   may
                   be
                   kept
                   unreprovable
                   ,
                   and
                   the
                   lives
                   of
                   the
                   inferior
                   Clergy
                   and
                   the
                   Bishops
                   may
                   be
                   free
                   from
                   blame
                   .
                   This
                   is
                   the
                   summe
                   of
                   his
                   duty
                   ,
                   and
                   the
                   limit
                   of
                   his
                   power
                   ,
                   and
                   the
                   intention
                   of
                   his
                   Government
                   .
                
                 And
                 to
                 these
                 purposes
                 he
                 call'd
                 a
                 Council
                 ,
                 threatning
                 punishment
                 to
                 any
                 Prelate
                 who
                 was
                 called
                 if
                 he
                 neglected
                 to
                 come
                 .
                 If
                 the
                 Emperour
                 took
                 more
                 upon
                 him
                 then
                 belong'd
                 to
                 him
                 ,
                 he
                 was
                 near
                 a
                 good
                 Tutour
                 that
                 could
                 well
                 have
                 reprov'd
                 him
                 ,
                 the
                 Fathers
                 of
                 the
                 Ephesin
                 Council
                 ;
                 but
                 if
                 he
                 took
                 upon
                 him
                 but
                 what
                 was
                 just
                 ,
                 this
                 testimony
                 alone
                 is
                 sufficient
                 in
                 this
                 whole
                 question
                 .
                 But
                 he
                 ended
                 not
                 so
                 ,
                 but
                 shortly
                 after
                 called
                 another
                 Council
                 in
                 the
                 same
                 place
                 ,
                 
                 against
                 the
                 will
                 of
                 Pope
                 Leo
                 ,
                 who
                 yet
                 was
                 forc'd
                 to
                 send
                 his
                 Deputies
                 to
                 be
                 assistant
                 at
                 it
                 .
                 But
                 that
                 Council
                 had
                 an
                 ill
                 end
                 :
                 and
                 to
                 repair
                 the
                 wounds
                 made
                 to
                 truth
                 by
                 it
                 ,
                 Pope
                 Leo
                 petition'd
                 the
                 Emperor
                 for
                 another
                 to
                 be
                 held
                 in
                 Italy
                 .
                 But
                 the
                 Emperor
                 was
                 then
                 not
                 much
                 in
                 love
                 with
                 Councils
                 ,
                 having
                 been
                 so
                 lately
                 deceived
                 by
                 one
                 ;
                 and
                 therefore
                 put
                 it
                 off
                 ,
                 and
                 died
                 :
                 and
                 his
                 successor
                 Martianus
                 called
                 one
                 at
                 Nice
                 ,
                 but
                 changing
                 his
                 mind
                 had
                 it
                 kept
                 in
                 Chalcedon
                 .
                 I
                 shall
                 proceed
                 no
                 further
                 in
                 particular
                 ,
                 but
                 account
                 it
                 sufficient
                 what
                 Cardinal
                 Cusanus
                 acknowledges
                 .
                 
                   Sciendum
                   est
                   quod
                   in
                   universalibus
                   octo
                   Conciliis
                   semper
                   invenio
                   Imperatores
                   &
                   Judices
                   suos
                   cum
                   senatu
                   primatum
                   habuisse
                   .
                
                 For
                 this
                 is
                 more
                 then
                 the
                 mere
                 power
                 of
                 calling
                 them
                 ;
                 
                 for
                 that
                 he
                 might
                 doe
                 upon
                 many
                 accounts
                 :
                 but
                 the
                 Emperors
                 and
                 his
                 Judges
                 and
                 Council
                 always
                 had
                 the
                 primacy
                 in
                 the
                 eight
                 general
                 Councils
                 .
              
               
               
                 As
                 the
                 Emperors
                 did
                 convene
                 ,
                 
                 so
                 they
                 did
                 dismisse
                 the
                 Ecclesiastical
                 conventions
                 ;
                 as
                 appears
                 in
                 the
                 acts
                 of
                 the
                 Ephesin
                 Council
                 ,
                 where
                 the
                 Fathers
                 petition
                 the
                 Emperor
                 ,
                 that
                 he
                 would
                 free
                 them
                 from
                 that
                 place
                 ,
                 and
                 give
                 them
                 leave
                 to
                 wait
                 upon
                 him
                 to
                 see
                 his
                 face
                 ,
                 
                 or
                 at
                 least
                 he
                 would
                 dismisse
                 them
                 and
                 send
                 them
                 home
                 to
                 their
                 own
                 Churches
                 .
                 The
                 same
                 petition
                 was
                 made
                 by
                 the
                 Bishops
                 at
                 Ariminum
                 to
                 the
                 Emperor
                 Constantius
                 ,
                 and
                 by
                 the
                 Fathers
                 at
                 the
                 Council
                 of
                 Chalcedon
                 *
                 to
                 Martianus
                 .
                 But
                 these
                 things
                 did
                 never
                 please
                 the
                 Italians
                 after
                 their
                 Patriarch
                 began
                 to
                 set
                 up
                 for
                 Ecclesiastical
                 Monarchy
                 ,
                 and
                 they
                 ,
                 as
                 soon
                 as
                 they
                 could
                 ,
                 and
                 even
                 before
                 their
                 just
                 opportunities
                 ,
                 would
                 be
                 endeavouring
                 to
                 lessen
                 the
                 Imperial
                 power
                 and
                 to
                 take
                 it
                 into
                 their
                 own
                 hands
                 .
                 But
                 this
                 is
                 one
                 of
                 the
                 things
                 that
                 grew
                 to
                 an
                 intolerable
                 mischief
                 ;
                 and
                 was
                 not
                 onely
                 against
                 the
                 practice
                 of
                 the
                 best
                 ages
                 ,
                 and
                 against
                 the
                 just
                 rights
                 of
                 Emperors
                 ,
                 but
                 against
                 the
                 doctrine
                 of
                 the
                 Church
                 .
              
               
                 For
                 S.
                 Hierom
                 reproving
                 Ruffinus
                 ,
                 
                 who
                 had
                 quoted
                 the
                 authority
                 of
                 some
                 Synod
                 ,
                 
                 I
                 know
                 not
                 where
                 ,
                 S.
                 Hierome
                 confutes
                 him
                 ,
                 by
                 this
                 argument
                 ,
                 
                   Quis
                   Imperator
                   jusserit
                   hanc
                   Synodum
                   congregari
                   ?
                
                 There
                 was
                 no
                 such
                 Synod
                 ,
                 for
                 you
                 cannot
                 tell
                 by
                 what
                 Emperors
                 command
                 it
                 was
                 conven'd
                 .
                 To
                 this
                 purpose
                 there
                 was
                 an
                 excellent
                 Epistle
                 written
                 by
                 certain
                 Bishops
                 of
                 Istria
                 to
                 Mauritius
                 the
                 Emperour
                 ,
                 enumerating
                 from
                 the
                 records
                 of
                 the
                 Church
                 the
                 convention
                 of
                 Ecclesiastical
                 Councils
                 to
                 have
                 been
                 wholly
                 by
                 the
                 Emperors
                 disposition
                 ;
                 
                 in
                 which
                 also
                 they
                 dogmatically
                 affirm
                 ,
                 
                   Semper
                   Deus
                   praesentiâ
                   Christianorum
                   Principum
                   contentiones
                   Ecclesiasticas
                   sedare
                   dignatur
                   ,
                   God
                   does
                   always
                   vouchsafe
                   to
                   appease
                   Church-quarrels
                   by
                   the
                   presence
                   of
                   Christian
                   Emperors
                   :
                
                 meaning
                 that
                 by
                 their
                 authority
                 the
                 Conciliary
                 definitions
                 pass'd
                 into
                 laws
                 .
                 But
                 who
                 please
                 to
                 see
                 more
                 particulars
                 relating
                 to
                 this
                 inquiry
                 ,
                 may
                 be
                 filled
                 with
                 the
                 fight
                 of
                 them
                 in
                 the
                 whole
                 third
                 book
                 of
                 
                   William
                   Ranchin
                
                 his
                 Review
                 of
                 the
                 Council
                 of
                 Trent
                 .
              
               
                 
                   The
                   supreme
                   Civil
                   power
                   hath
                   a
                   power
                   of
                   external
                   Judgement
                   in
                   causes
                   of
                   Faith.
                   
                
              
               
                 This
                 relies
                 upon
                 the
                 former
                 reasons
                 ,
                 
                 That
                 since
                 propositions
                 of
                 religion
                 and
                 doctrines
                 of
                 Theology
                 have
                 so
                 great
                 influence
                 upon
                 the
                 lives
                 of
                 men
                 ,
                 upon
                 peace
                 and
                 justice
                 ,
                 upon
                 duty
                 and
                 obedience
                 ,
                 it
                 is
                 necessary
                 that
                 the
                 supreme
                 Civil
                 power
                 should
                 determine
                 what
                 doctrines
                 are
                 to
                 be
                 taught
                 the
                 people
                 ,
                 and
                 what
                 to
                 be
                 forbidden
                 .
                 The
                 Princes
                 are
                 to
                 tell
                 what
                 religions
                 are
                 to
                 be
                 permitted
                 and
                 what
                 not
                 :
                 and
                 we
                 find
                 a
                 law
                 of
                 Justinian
                 forbidding
                 anathematisms
                 to
                 be
                 pronounced
                 against
                 the
                 Jewish
                 Hellenists
                 ;
                 
                 for
                 the
                 Emperors
                 did
                 not
                 onely
                 permit
                 false
                 religions
                 by
                 impunity
                 ,
                 but
                 made
                 laws
                 even
                 for
                 the
                 ordering
                 their
                 assemblies
                 ,
                 making
                 Ecclesiastical
                 laws
                 for
                 enemies
                 of
                 true
                 religion
                 :
                 so
                 necessary
                 it
                 is
                 for
                 Princes
                 to
                 govern
                 all
                 religion
                 and
                 pretences
                 of
                 religion
                 within
                 their
                 Nations
                 .
                 This
                 we
                 find
                 in
                 the
                 Civil
                 law
                 ,
                 in
                 the
                 title
                 of
                 the
                 Code
                 
                   de
                   Judaeis
                
                 ,
                 in
                 many
                 instances
                 .
                 A
                 law
                 was
                 made
                 by
                 Justinian
                 also
                 that
                 none
                 should
                 be
                 admitted
                 into
                 the
                 Jewish
                 Synagogues
                 that
                 denied
                 Angels
                 ,
                 or
                 the
                 Resurrection
                 ,
                 or
                 the
                 day
                 of
                 Judgment
                 .
                 Thus
                 the
                 Civil
                 power
                 took
                 away
                 the
                 Churches
                 from
                 the
                 Maximianistae
                 ,
                 because
                 they
                 were
                 an
                 under
                 sect
                 of
                 the
                 Donatists
                 condemn'd
                 by
                 their
                 superiors
                 .
                 But
                 then
                 that
                 the
                 Christian
                 Princes
                 did
                 this
                 and
                 might
                 doe
                 this
                 
                 and
                 much
                 more
                 in
                 the
                 articles
                 of
                 true
                 religion
                 ,
                 is
                 evident
                 by
                 many
                 instances
                 and
                 great
                 reason
                 .
              
               
                 There
                 is
                 a
                 title
                 in
                 the
                 first
                 book
                 of
                 the
                 Code
                 ,
                 
                 
                   Ne
                   sacrosanctum
                   baptisma
                   iteretur
                
                 ,
                 
                 against
                 the
                 Anabaptists
                 .
                 C●arles
                 the
                 Great
                 made
                 a
                 decree
                 against
                 the
                 worshipping
                 of
                 Images
                 ,
                 and
                 gave
                 sentence
                 against
                 the
                 second
                 Nicene
                 Council
                 in
                 that
                 particular
                 :
                 and
                 Sozomen
                 reports
                 that
                 Constantine
                 cut
                 off
                 unprofitable
                 questions
                 ,
                 to
                 prevent
                 schismes
                 in
                 the
                 Church
                 ;
                 which
                 example
                 our
                 Kings
                 of
                 England
                 have
                 imitated
                 by
                 forbidding
                 publick
                 preachers
                 or
                 Divines
                 in
                 schools
                 to
                 meddle
                 in
                 the
                 curious
                 questions
                 of
                 Predestination
                 .
                 Thus
                 the
                 publick
                 laws
                 of
                 a
                 Nation
                 often
                 declare
                 who
                 are
                 and
                 who
                 are
                 not
                 heretics
                 :
                 and
                 by
                 an
                 Act
                 of
                 Parliament
                 in
                 England
                 they
                 onely
                 are
                 judged
                 heretics
                 who
                 for
                 such
                 were
                 condemn'd
                 by
                 the
                 four
                 general
                 Councils
                 .
                 Upon
                 this
                 account
                 many
                 Princes
                 have
                 forbidden
                 publick
                 disputations
                 in
                 matters
                 of
                 religion
                 :
                 to
                 this
                 purpose
                 there
                 was
                 a
                 law
                 of
                 Leo
                 and
                 
                   Anthemius
                   ,
                   l.
                   qui
                   in
                   Mon.
                   C.
                   de
                   Episc.
                   &
                   Clericis
                
                 ;
                 and
                 Andronicus
                 the
                 Emperor
                 hearing
                 some
                 Bishops
                 disputing
                 with
                 some
                 subtilty
                 upon
                 those
                 words
                 [
                 
                   my
                   Father
                   is
                   greater
                   then
                   I
                
                 ]
                 threatned
                 to
                 throw
                 them
                 into
                 the
                 river
                 ,
                 
                 if
                 they
                 would
                 not
                 leave
                 such
                 dangerous
                 disputations
                 .
                 Heraclius
                 the
                 Emperor
                 forbad
                 any
                 of
                 those
                 nice
                 words
                 concerning
                 Christ
                 to
                 be
                 used
                 :
                 some
                 did
                 use
                 to
                 say
                 that
                 in
                 Christ
                 there
                 was
                 a
                 single
                 energy
                 ,
                 some
                 said
                 there
                 was
                 a
                 double
                 ;
                 but
                 the
                 Emperor
                 determin'd
                 the
                 question
                 well
                 ,
                 and
                 bad
                 them
                 hold
                 their
                 peace
                 and
                 speak
                 of
                 neither
                 :
                 for
                 ,
                 as
                 Sisinnius
                 said
                 to
                 
                   Theodosius
                   ,
                   disputando
                   de
                   sacris
                   accendi
                   tantùm
                   contentionem
                   ,
                   there
                   is
                   nothing
                   got
                   by
                   disputations
                   but
                   strife
                   and
                   contention
                   :
                
                 and
                 therefore
                 Princes
                 are
                 the
                 best
                 Moderators
                 of
                 Church-mens
                 quarrels
                 ,
                 because
                 Princes
                 are
                 bound
                 to
                 keep
                 the
                 peace
                 .
                 And
                 consonantly
                 to
                 this
                 Isidore
                 spake
                 well
                 ,
                 
                 
                   Sanè
                   per
                   regnum
                   terrenum
                   coeleste
                   regnum
                   proficit
                   ,
                   ut
                   qui
                   intra
                   Ecclesiam
                   positi
                   contra
                   fidem
                   &
                   disciplinam
                   Ecclesiae
                   agunt
                   ,
                   rigore
                   principum
                   conterantur
                   ,
                   apsamque
                   disciplinam
                   quam
                   Ecclesiae
                   humilitas
                   exercere
                   non
                   praevalet
                   ,
                   cervicibus
                   superborum
                   potestas
                   principalis
                   imponat
                   .
                
                 The
                 Civil
                 power
                 advances
                 the
                 interests
                 of
                 the
                 heavenly
                 Kingdome
                 by
                 punishing
                 them
                 who
                 sin
                 against
                 the
                 faith
                 and
                 discipline
                 of
                 the
                 Church
                 ;
                 if
                 they
                 be
                 
                   intra
                   Ecclesiam
                
                 ,
                 within
                 the
                 Church
                 ,
                 their
                 faith
                 and
                 manners
                 both
                 are
                 subject
                 to
                 the
                 secular
                 judgment
                 .
              
               
                 But
                 not
                 onely
                 so
                 ,
                 
                 but
                 they
                 are
                 to
                 take
                 care
                 to
                 secure
                 &
                 promote
                 the
                 interest
                 of
                 truth
                 :
                 for
                 though
                 ,
                 as
                 S.
                 Paul
                 sayes
                 ,
                 
                   doubtful
                   disputations
                   doe
                   engender
                   strife
                
                 ,
                 yet
                 we
                 must
                 
                   contend
                   earnestly
                   for
                   the
                   faith
                
                 ;
                 with
                 zeal
                 ,
                 but
                 yet
                 with
                 meeknesse
                 too
                 :
                 and
                 therefore
                 that
                 matters
                 of
                 faith
                 and
                 doctrines
                 of
                 good
                 life
                 be
                 established
                 ,
                 it
                 is
                 part
                 of
                 the
                 Princes
                 duty
                 to
                 take
                 care
                 .
                 *
                 According
                 to
                 which
                 we
                 find
                 that
                 when
                 a
                 rumour
                 was
                 spread
                 that
                 brought
                 Pope
                 Pelagius
                 into
                 suspicion
                 of
                 heresy
                 ,
                 King
                 Childebert
                 sent
                 Rufinus
                 to
                 him
                 to
                 require
                 him
                 either
                 to
                 recite
                 and
                 professe
                 the
                 Tome
                 of
                 S.
                 Leo
                 in
                 which
                 there
                 was
                 a
                 good
                 confession
                 of
                 faith
                 ,
                 or
                 else
                 that
                 he
                 should
                 doe
                 the
                 same
                 thing
                 in
                 his
                 own
                 words
                 .
                 Pope
                 Pelagius
                 sent
                 this
                 answer
                 :
                 
                   Satagendum
                   est
                   ut
                   pro
                   auferendo
                   suspicionis
                   scandalo
                   obsequium
                   confessionis
                   nostrae
                   
                   Regibus
                   ministremus
                   ,
                
                 
                 
                   quibus
                   etiam
                   nos
                   subditos
                   esse
                   sacrae
                   Scripturae
                   praecipiunt
                   ,
                   We
                   must
                   take
                   care
                   that
                   for
                   the
                   avoiding
                   suspicion
                   we
                   exhibit
                   to
                   Kings
                   the
                   duty
                   of
                   our
                   confession
                   :
                   For
                   to
                   them
                   the
                   holy
                   Scriptures
                   command
                   even
                   us
                   to
                   be
                   obedient
                   .
                
                 And
                 not
                 onely
                 for
                 the
                 Faith
                 of
                 Bishops
                 and
                 even
                 of
                 Popes
                 ,
                 but
                 for
                 their
                 Manners
                 also
                 Kings
                 were
                 to
                 take
                 care
                 ,
                 and
                 did
                 it
                 accordingly
                 .
                 Justinian
                 made
                 laws
                 that
                 Bishops
                 should
                 not
                 play
                 at
                 dice
                 ,
                 nor
                 be
                 present
                 at
                 publick
                 spectacles
                 ;
                 and
                 he
                 said
                 of
                 himself
                 ,
                 
                   maximam
                   habere
                   se
                   sollicitudinem
                   circa
                   vera
                   Dei
                   dogmata
                   ,
                
                 
                 
                   &
                   circa
                   Sacerdotum
                   honestatem
                   ,
                   that
                   his
                   greatest
                   care
                   was
                   about
                   the
                   true
                   doctrines
                   of
                   God
                   ,
                   and
                   the
                   good
                   lives
                   of
                   Bishops
                   .
                
              
               
                 I
                 doe
                 not
                 intend
                 by
                 this
                 ,
                 
                 that
                 whatsoever
                 article
                 is
                 by
                 Princes
                 allowed
                 is
                 therefore
                 to
                 be
                 accounted
                 a
                 part
                 of
                 true
                 religion
                 ;
                 for
                 that
                 is
                 more
                 then
                 we
                 can
                 justify
                 of
                 a
                 definition
                 made
                 by
                 a
                 Synod
                 of
                 Bishops
                 :
                 but
                 that
                 they
                 are
                 to
                 take
                 care
                 that
                 true
                 doctrine
                 be
                 established
                 ;
                 that
                 they
                 that
                 are
                 bound
                 to
                 doe
                 so
                 must
                 be
                 suppos'd
                 competent
                 Judges
                 what
                 is
                 true
                 doctrine
                 ,
                 else
                 they
                 guide
                 their
                 subjects
                 ,
                 and
                 some
                 body
                 else
                 rules
                 them
                 ,
                 and
                 then
                 who
                 is
                 the
                 Prince
                 ?
                 By
                 what
                 meanes
                 and
                 in
                 what
                 manner
                 the
                 Civil-power
                 is
                 to
                 doe
                 this
                 I
                 am
                 to
                 set
                 down
                 in
                 the
                 next
                 Rule
                 ;
                 but
                 here
                 the
                 question
                 is
                 of
                 the
                 power
                 ,
                 not
                 of
                 the
                 manner
                 of
                 exercising
                 it
                 :
                 and
                 the
                 answer
                 is
                 ,
                 that
                 this
                 power
                 of
                 judging
                 for
                 themselves
                 and
                 for
                 their
                 people
                 is
                 part
                 of
                 their
                 right
                 ;
                 that
                 no
                 article
                 of
                 religion
                 can
                 become
                 a
                 law
                 unlesse
                 it
                 be
                 decreed
                 by
                 God
                 ,
                 or
                 by
                 the
                 Prince
                 ;
                 that
                 the
                 Bishops
                 declaration
                 is
                 a
                 good
                 indication
                 of
                 the
                 law
                 of
                 God
                 ,
                 but
                 that
                 the
                 Princes
                 sanction
                 makes
                 it
                 also
                 become
                 a
                 law
                 of
                 the
                 Common-wealth
                 :
                 that
                 the
                 Prince
                 may
                 be
                 deceived
                 in
                 an
                 article
                 of
                 religion
                 is
                 as
                 true
                 as
                 that
                 he
                 may
                 be
                 deceiv'd
                 in
                 a
                 question
                 of
                 right
                 ,
                 and
                 a
                 point
                 of
                 law
                 ;
                 yet
                 his
                 determination
                 hath
                 authority
                 ,
                 even
                 when
                 a
                 better
                 proposition
                 wants
                 it
                 :
                 that
                 error
                 must
                 serve
                 the
                 ends
                 of
                 peace
                 ,
                 till
                 by
                 the
                 doctrines
                 of
                 the
                 wiser
                 Ecclesiastics
                 the
                 Prince
                 being
                 better
                 informed
                 ,
                 can
                 by
                 truth
                 serve
                 it
                 better
                 .
              
            
             
               
                 RULE
                 VIII
                 .
                 The
                 supreme
                 Civil
                 power
                 is
                 to
                 govern
                 in
                 Causes
                 Ecclesiastical
                 by
                 the
                 meanes
                 and
                 measures
                 of
                 Christ's
                 institution
                 ,
                 that
                 is
                 ,
                 by
                 the
                 assistance
                 and
                 ministeries
                 of
                 Ecclesiastical
                 persons
                 .
              
               
                 KIngs
                 are
                 supreme
                 Judges
                 of
                 the
                 Law
                 ;
                 
                 for
                 
                   cujus
                   est
                   loqui
                   ejus
                   est
                   interpretari
                   ,
                
                 He
                 that
                 speaks
                 ,
                 best
                 knows
                 his
                 own
                 meaning
                 :
                 and
                 the
                 law-giver
                 is
                 certainly
                 his
                 own
                 best
                 interpreter
                 .
                 But
                 in
                 cases
                 where
                 there
                 is
                 doubt
                 ,
                 the
                 supreme
                 Civil
                 power
                 speaks
                 by
                 them
                 whose
                 profession
                 it
                 is
                 to
                 understand
                 the
                 laws
                 .
                 And
                 so
                 it
                 is
                 in
                 religion
                 .
                 The
                 King
                 is
                 to
                 study
                 the
                 law
                 of
                 God
                 ;
                 
                   nec
                   hoc
                   illi
                   dictum
                   ut
                   totus
                   ab
                   alieno
                   ore
                   pendeat
                   ,
                   ipsequi
                   à
                   se
                   nihil
                   dijudicet
                   ,
                
                 
                 said
                 that
                 learned
                 Prelate
                 of
                 
                   Winchester
                   ,
                   not
                   that
                   he
                   should
                   wholly
                   depend
                   in
                   religion
                   upon
                   the
                   sentences
                   of
                   others
                   ,
                   but
                   be
                   able
                   of
                   himself
                   to
                   judge
                   .
                
                 But
                 where
                 there
                 is
                 difficulty
                 ,
                 and
                 that
                 it
                 be
                 fit
                 that
                 the
                 difficulty
                 be
                 resolved
                 ,
                 there
                 the
                 supreme
                 Civil
                 power
                 is
                 to
                 receive
                 the
                 aid
                 of
                 the
                 Ecclesiastic
                 ,
                 from
                 whose
                 mouth
                 
                   the
                   people
                   are
                   to
                   require
                   the
                   law
                   ,
                
                 and
                 whose
                 lips
                 by
                 their
                 
                 office
                 and
                 designation
                 are
                 
                   to
                   preserve
                   knowledge
                
                 .
                 The
                 Doctors
                 of
                 the
                 Jews
                 tell
                 that
                 when
                 Jephthah
                 had
                 made
                 a
                 rash
                 vow
                 ,
                 he
                 might
                 have
                 been
                 releas'd
                 if
                 he
                 had
                 pleas'd
                 :
                 For
                 if
                 a
                 horse
                 had
                 first
                 met
                 him
                 ,
                 he
                 had
                 not
                 been
                 bound
                 to
                 have
                 offer'd
                 it
                 to
                 God
                 ;
                 but
                 it
                 must
                 have
                 been
                 sold
                 ,
                 and
                 a
                 sacrifice
                 be
                 bought
                 with
                 the
                 price
                 ;
                 and
                 much
                 more
                 must
                 a
                 man
                 or
                 a
                 woman
                 have
                 been
                 redeem'd
                 .
                 But
                 because
                 Jephthah
                 was
                 a
                 Prince
                 in
                 Israel
                 ,
                 he
                 would
                 not
                 goe
                 to
                 Phinehas
                 the
                 high
                 Priest
                 to
                 have
                 had
                 his
                 vow
                 interpreted
                 ,
                 commuted
                 ,
                 or
                 released
                 .
                 Neither
                 would
                 Phinehas
                 goe
                 to
                 him
                 ,
                 because
                 he
                 was
                 not
                 to
                 offer
                 his
                 help
                 till
                 it
                 was
                 implor'd
                 .
                 Phinehas
                 did
                 not
                 goe
                 to
                 Jephthah
                 ,
                 for
                 he
                 had
                 no
                 need
                 ,
                 he
                 had
                 no
                 businesse
                 :
                 and
                 Jephthah
                 would
                 not
                 goe
                 to
                 Phinehas
                 ,
                 because
                 he
                 was
                 the
                 better
                 man.
                 In
                 the
                 mean
                 time
                 the
                 Virgin
                 died
                 ,
                 or
                 ,
                 as
                 some
                 say
                 ,
                 was
                 kill'd
                 by
                 her
                 Father
                 :
                 but
                 both
                 Prince
                 and
                 Priest
                 were
                 punished
                 ,
                 Jephthah
                 with
                 a
                 palsy
                 ,
                 and
                 Phinehas
                 was
                 depriv'd
                 of
                 the
                 Spirit
                 of
                 God.
                 For
                 when
                 the
                 Prince
                 needs
                 the
                 Priest
                 he
                 must
                 consult
                 him
                 ;
                 and
                 whether
                 he
                 consults
                 him
                 or
                 no
                 ,
                 the
                 Priest
                 must
                 take
                 care
                 that
                 no
                 evil
                 be
                 done
                 by
                 the
                 Prince
                 ,
                 or
                 suffer'd
                 by
                 him
                 for
                 want
                 of
                 Counsel
                 .
              
               
                 But
                 the
                 Princes
                 office
                 of
                 providing
                 for
                 religion
                 ,
                 
                 and
                 his
                 manner
                 of
                 doing
                 it
                 in
                 cases
                 of
                 difficulty
                 are
                 rarely
                 well
                 discours'd
                 of
                 by
                 Theodosius
                 the
                 younger
                 in
                 a
                 letter
                 of
                 his
                 to
                 S.
                 Cyril
                 ,
                 of
                 which
                 I
                 have
                 formerly
                 mentioned
                 some
                 portions…
                 ..
                 
                   Pietatis
                   doctrinam
                   in
                   sacra
                   Synodo
                   in
                   utramque
                   partem
                   ventilatam
                   eatenus
                   obtinere
                   volumus
                   quatenus
                   veritati
                   &
                   rationi
                   consentaneum
                   esse
                   judicabitur
                   ,
                   The
                   doctrine
                   of
                   godlinesse
                   shall
                   be
                   discuss'd
                   in
                   the
                   sacred
                   Council
                   ,
                   and
                   it
                   shall
                   prevail
                   or
                   passe
                   into
                   a
                   law
                   so
                   far
                   as
                   shall
                   be
                   judg●d
                   agreeable
                   to
                   truth
                   and
                   reason
                   .
                
                 Where
                 the
                 Emperour
                 gives
                 the
                 examination
                 of
                 it
                 to
                 the
                 Bishops
                 to
                 whose
                 office
                 and
                 calling
                 it
                 does
                 belong
                 :
                 but
                 the
                 judgment
                 of
                 it
                 and
                 the
                 sanction
                 are
                 the
                 right
                 of
                 the
                 Emperor
                 ,
                 who
                 would
                 see
                 the
                 Decrees
                 should
                 be
                 established
                 if
                 they
                 were
                 true
                 and
                 reasonable
                 .
                 The
                 judgement
                 I
                 say
                 was
                 the
                 Emperors
                 ,
                 but
                 in
                 his
                 judgement
                 he
                 would
                 be
                 advised
                 ,
                 taught
                 and
                 established
                 by
                 his
                 Bishops
                 .
                 
                   Sed
                   nec
                   eam
                   doctrinam
                   indiscussam
                   patiemur
                   ;
                   cui
                   dijudicandae
                   eos
                   praefici
                   oportet
                   qui
                   sacerdotiis
                   ubivis
                   gentium
                   praesident
                   ,
                   per
                   quos
                   &
                   nos
                   quoque
                   in
                   veritatis
                   sententia
                   stabilimur
                   ,
                   &
                   magis
                   magisque
                   identidem
                   stabiliemur
                   ,
                   That
                   doctrine
                   that
                   is
                   in
                   question
                   we
                   will
                   not
                   suffer
                   to
                   escape
                   examination
                   ;
                   but
                   those
                   shall
                   be
                   presidents
                   of
                   the
                   judgment
                   who
                   in
                   every
                   Nation
                   are
                   the
                   appointed
                   Bishops
                   ,
                   by
                   whom
                   we
                   also
                   our selves
                   are
                   confirmed
                   in
                   the
                   true
                   Religion
                   ,
                   and
                   hope
                   every
                   day
                   to
                   be
                   more
                   and
                   more
                   established
                   .
                
              
               
                 When
                 the
                 supreme
                 power
                 hath
                 call'd
                 in
                 the
                 aid
                 and
                 office
                 of
                 the
                 Ecclesiastic
                 ,
                 
                 good
                 Princes
                 use
                 to
                 verify
                 their
                 acts
                 accordingly
                 ,
                 to
                 establish
                 their
                 sentences
                 ,
                 to
                 punish
                 the
                 convict
                 ,
                 to
                 exterminate
                 heretics
                 and
                 suppresse
                 their
                 doctrines
                 .
                 Thus
                 Honorius
                 and
                 Arcadius
                 the
                 Emperors
                 by
                 an
                 Edict
                 repressed
                 Pelagius
                 and
                 Caelestius
                 whom
                 the
                 Bishops
                 had
                 condemn'd
                 ;
                 Constantine
                 after
                 the
                 sentence
                 of
                 the
                 Nicene
                 Fathers
                 against
                 Arius
                 ,
                 banish'd
                 him
                 .
                 Theodosius
                 the
                 Elder
                 having
                 diligently
                 conferr'd
                 with
                 the
                 Orthodox
                 Bishops
                 ,
                 and
                 heard
                 patiently
                 what
                 the
                 others
                 could
                 say
                 ,
                 
                 by
                 a
                 law
                 forbad
                 them
                 to
                 have
                 publick
                 assemblies
                 who
                 denied
                 the
                 Consubstantiality
                 of
                 the
                 Son
                 with
                 the
                 Father
                 .
                 
                   Per
                   Consilium
                   Sacerdotum
                   &
                   Optimatum
                   ordinavimus
                   ,
                   constituimus
                   ,
                   &
                   diximus
                
                 ;
                 it
                 was
                 the
                 style
                 of
                 King
                 Pepin
                 in
                 the
                 Council
                 of
                 Soissons
                 .
                 And
                 of
                 this
                 nature
                 the
                 instances
                 are
                 very
                 numerous
                 .
                 For
                 
                   semper
                   studium
                   fuit
                   Orthodoxis
                   &
                   piis
                   Imperatoribus
                   pro
                   tempore
                   exortas
                   haereses
                   per
                   congregationem
                   religiosissimorum
                   Archiepiscoporum
                   amputare
                   ,
                   &
                   rectâ
                   fide
                   sincerè
                   
                   praedicata
                   in
                   pace
                   sanctam
                   Dei
                   Ecclesiam
                   custodire
                   ,
                
                 
                 said
                 
                   Theodorus
                   Silentiarius
                
                 .
                 All
                 the
                 pious
                 and
                 orthodox
                 Emperors
                 did
                 use
                 this
                 instrument
                 and
                 manner
                 of
                 proceeding
                 ,
                 for
                 the
                 cutting
                 off
                 heresies
                 ,
                 and
                 the
                 sincere
                 publication
                 of
                 the
                 faith
                 ,
                 and
                 the
                 conservation
                 of
                 the
                 Church
                 in
                 peace
                 .
              
               
                 But
                 that
                 this
                 manner
                 of
                 Empire
                 may
                 not
                 prejudice
                 the
                 right
                 of
                 Empire
                 ,
                 
                 it
                 is
                 to
                 be
                 observed
                 that
                 in
                 these
                 things
                 the
                 Emperors
                 us'd
                 their
                 own
                 liberty
                 ,
                 which
                 prov'd
                 plainly
                 they
                 us'd
                 nothing
                 but
                 their
                 own
                 right
                 .
                 For
                 sometimes
                 they
                 gave
                 toleration
                 to
                 differing
                 Sects
                 ,
                 sometimes
                 they
                 gave
                 none
                 ;
                 sometimes
                 they
                 were
                 govern'd
                 by
                 zeal
                 ,
                 and
                 sometimes
                 by
                 gentle
                 Counsels
                 ,
                 onely
                 they
                 would
                 be
                 carefull
                 that
                 the
                 disputes
                 should
                 not
                 break
                 the
                 publick
                 peace
                 :
                 but
                 for
                 their
                 punishing
                 Recusants
                 and
                 Schismatics
                 they
                 us'd
                 their
                 liberty
                 ;
                 so
                 we
                 find
                 in
                 the
                 Acts
                 of
                 the
                 great
                 Ephesin
                 Council
                 ,
                 that
                 Theodosius
                 the
                 2d
                 resolv'd
                 of
                 one
                 ,
                 but
                 not
                 upon
                 the
                 other
                 .
                 
                   At
                   vero
                   sive
                   illi
                   veniam
                   impetraturi
                   sint
                   qui
                   à
                   Patribus
                   victi
                   discedent
                   ,
                   sive
                   non
                   ,
                   nos
                   sanè
                   civitates
                   simul
                   &
                   Ecclesias
                   conturbari
                   nequaquam
                   sinemus
                   ,
                   Whether
                   those
                   who
                   are
                   convict
                   of
                   heresy
                   by
                   the
                   Fathers
                   shall
                   be
                   pardon'd
                   yea
                   or
                   no
                   ,
                   yet
                   we
                   will
                   be
                   sure
                   not
                   to
                   suffer
                   the
                   Repu●lick
                   or
                   the
                   Churches
                   to
                   be
                   disturbed
                   .
                
              
               
                 This
                 I
                 observe
                 now
                 in
                 opposition
                 to
                 those
                 bold
                 pretences
                 of
                 the
                 Court
                 of
                 Rome
                 ,
                 
                 and
                 of
                 the
                 Presbytery
                 ,
                 that
                 esteem
                 Princes
                 bound
                 to
                 execute
                 their
                 decrees
                 ,
                 and
                 account
                 them
                 but
                 great
                 ministers
                 and
                 servants
                 of
                 their
                 sentences
                 .
                 Now
                 if
                 this
                 be
                 true
                 ,
                 then
                 Princes
                 must
                 confirm
                 all
                 that
                 the
                 Clergy
                 decrees
                 :
                 If
                 all
                 ,
                 then
                 the
                 supreme
                 Prince
                 hath
                 lesse
                 then
                 the
                 meanest
                 of
                 the
                 people
                 ,
                 not
                 so
                 much
                 as
                 a
                 judgement
                 of
                 discretion
                 ;
                 or
                 if
                 he
                 have
                 ,
                 it
                 is
                 worse
                 ,
                 for
                 he
                 must
                 not
                 use
                 his
                 discretion
                 for
                 the
                 doing
                 of
                 his
                 duty
                 ,
                 but
                 must
                 by
                 an
                 implicite
                 faith
                 and
                 a
                 blind
                 brutish
                 obedience
                 obey
                 his
                 Masters
                 of
                 the
                 Consistory
                 or
                 Assembly
                 .
                 But
                 if
                 he
                 be
                 not
                 bound
                 to
                 confirm
                 all
                 ,
                 then
                 I
                 suppose
                 he
                 may
                 chuse
                 which
                 he
                 will
                 ,
                 and
                 which
                 he
                 will
                 not
                 :
                 and
                 if
                 so
                 ,
                 it
                 is
                 well
                 enough
                 ;
                 for
                 then
                 the
                 supreme
                 judgment
                 and
                 the
                 last
                 resort
                 is
                 to
                 the
                 Prince
                 ,
                 not
                 to
                 his
                 Clercs
                 .
                 And
                 that
                 Princes
                 are
                 but
                 Executioners
                 of
                 the
                 Clergyes
                 sentences
                 is
                 so
                 far
                 from
                 being
                 true
                 ,
                 that
                 we
                 find
                 Theodosius
                 refusing
                 to
                 confirm
                 the
                 Acts
                 of
                 the
                 great
                 Ephesin
                 Council
                 :
                 for
                 having
                 been
                 informed
                 (
                 though
                 falsely
                 )
                 that
                 affaires
                 were
                 carried
                 ill
                 ,
                 
                 he
                 commanded
                 the
                 Bishops
                 to
                 resume
                 the
                 question
                 of
                 the
                 Nestorians
                 :
                 for
                 their
                 acts
                 of
                 condemnation
                 against
                 them
                 he
                 made
                 null
                 ,
                 and
                 commanded
                 them
                 to
                 judge
                 it
                 over
                 again
                 ,
                 and
                 that
                 till
                 they
                 had
                 done
                 so
                 ,
                 they
                 should
                 not
                 stirre
                 to
                 their
                 Bishopricks
                 .
                 The
                 ministery
                 was
                 the
                 Bishops
                 all
                 the
                 way
                 ,
                 but
                 the
                 external
                 judgement
                 and
                 the
                 legislative
                 was
                 the
                 Princes
                 .
                 
                 So
                 Charles
                 the
                 Great
                 reform'd
                 the
                 Church
                 ,
                 
                   Episcopos
                   congregavi
                
                 ,
                 &c.
                 
                 
                   I
                   convocated
                   the
                   Bishops
                   to
                   counsel
                   me
                   how
                   Gods
                   law
                   and
                   Christian
                   religion
                   should
                   be
                   recover'd
                   .
                   Therefore
                   by
                   the
                   counsel
                   of
                   my
                   Religions
                   Prelates
                   and
                   my
                   Nobles
                   we
                   have
                   appointed
                   Bishops
                   in
                   every
                   City
                   ,
                   and
                   Boniface
                   their
                   Archbishop
                   ,
                   and
                   appoint
                   that
                   a
                   Synod
                   shall
                   be
                   held
                   every
                   year
                   ,
                   that
                   in
                   our
                   presence
                   the
                   canonical
                   decrees
                   and
                   the
                   rights
                   of
                   the
                   Church
                   may
                   be
                   restor'd
                   ,
                   and
                   Christian
                   religion
                   may
                   be
                   reformed
                   .
                
                 But
                 because
                 this
                 must
                 be
                 evident
                 as
                 a
                 consequent
                 of
                 all
                 the
                 former
                 discourses
                 upon
                 this
                 question
                 ;
                 it
                 will
                 be
                 sufficient
                 now
                 to
                 summe
                 it
                 up
                 with
                 the
                 testimony
                 of
                 S.
                 Austin
                 writing
                 to
                 Emeritus
                 the
                 Donatist
                 .
                 
                 Nam
                 &
                 terrenae
                 potestates
                 cum
                 schismaticos
                 persequuntur
                 eâ
                 regulâ
                 se
                 defendunt
                 ,
                 quia
                 dicit
                 Apostolus
                 ,
                 Qui
                 potestati
                 resistit
                 ,
                 Dei
                 ordinationi
                 resistit…
                 .
                 Non
                 enim
                 frustra
                 gladium
                 portat
                 ,
                 When
                 the
                 Civil
                 power
                 punishes
                 Schismatics
                 they
                 have
                 a
                 warrant
                 from
                 an
                 Apostolical
                 Rule
                 ,
                 which
                 sayes
                 ,
                 He
                 that
                 resists
                 ,
                 resists
                 the
                 ordinance
                 of
                 
                 God
                 :
                 For
                 they
                 bear
                 not
                 the
                 sword
                 in
                 vain
                 .
                 
                   It
                   is
                   not
                   therefore
                   by
                   a
                   commission
                   or
                   a
                   command
                   from
                   the
                   Church
                   that
                   they
                   punish
                   Schismatics
                   ,
                   but
                
                 [
                 constituunt
                 adversus
                 vos
                 pro
                 sua
                 sollicitudine
                 ac
                 potestate
                 quod
                 volunt
                 ]
                 they
                 decree
                 what
                 they
                 please
                 against
                 them
                 according
                 to
                 their
                 own
                 care
                 and
                 their
                 own
                 power
                 .
              
               
                 So
                 that
                 when
                 it
                 is
                 said
                 that
                 Princes
                 are
                 to
                 govern
                 their
                 Churches
                 by
                 the
                 consent
                 and
                 advice
                 of
                 their
                 Bishops
                 ,
                 
                 it
                 is
                 meant
                 not
                 
                   de
                   jure
                   stricto
                
                 ,
                 but
                 
                   de
                   bono
                   &
                   laudabili
                
                 :
                 It
                 is
                 fit
                 that
                 they
                 doe
                 so
                 ,
                 it
                 is
                 the
                 way
                 of
                 Christs
                 ordinary
                 appointment
                 ;
                 
                   He
                   that
                   heareth
                   you
                   heareth
                   me
                   :
                
                 and
                 to
                 them
                 a
                 command
                 is
                 given
                 ,
                 
                 
                   to
                   feed
                
                 all
                 
                   the
                   flock
                   of
                   Christ.
                
                 In
                 pursuance
                 of
                 which
                 it
                 was
                 a
                 famous
                 rescript
                 of
                 Valentinian
                 the
                 first
                 ,
                 cited
                 by
                 S.
                 
                   Ambrose
                   ,
                   In
                   causa
                   fidei
                   vel
                   Ecclesiastici
                   alicujus
                   ordinis
                   eum
                   judicare
                   debere
                   qui
                   nec
                   munere
                   impar
                   sit
                   ,
                   nec
                   jure
                   dissimilis
                   .
                
                 These
                 are
                 the
                 words
                 of
                 the
                 rescript
                 :
                 that
                 is
                 ,
                 he
                 would
                 that
                 Bishops
                 should
                 judge
                 of
                 Bishops
                 ;
                 and
                 that
                 in
                 causes
                 of
                 faith
                 or
                 the
                 Church
                 their
                 ministery
                 should
                 be
                 us'd
                 ,
                 whose
                 persons
                 by
                 reason
                 of
                 the
                 like
                 imployment
                 were
                 most
                 competent
                 to
                 be
                 put
                 in
                 delegation
                 .
                 But
                 to
                 the
                 same
                 purpose
                 more
                 of
                 these
                 favourable
                 Edicts
                 were
                 made
                 in
                 behalf
                 of
                 the
                 Church
                 by
                 Theodosius
                 and
                 Valentinian
                 the
                 second
                 ,
                 
                 by
                 
                   Arcadius
                   ,
                   Honorius
                
                 and
                 Justinian
                 :
                 and
                 indeed
                 besides
                 that
                 it
                 is
                 reasonable
                 in
                 all
                 cases
                 ,
                 it
                 is
                 necessary
                 in
                 very
                 many
                 ;
                 because
                 Bishops
                 and
                 Priests
                 are
                 the
                 most
                 knowing
                 in
                 spiritual
                 affaires
                 ,
                 and
                 therefore
                 most
                 fit
                 to
                 be
                 counsellors
                 to
                 the
                 Prince
                 ,
                 who
                 oftentimes
                 hath
                 no
                 great
                 skill
                 ,
                 though
                 he
                 have
                 supreme
                 authority
                 .
                 I
                 remember
                 that
                 when
                 Gellius
                 the
                 Praetor
                 was
                 sent
                 Proconsul
                 into
                 Greece
                 ,
                 
                 he
                 observ'd
                 that
                 the
                 Scholars
                 at
                 Athens
                 did
                 perpetually
                 wrangle
                 and
                 erect
                 schools
                 against
                 schools
                 ,
                 and
                 divided
                 their
                 philosophy
                 into
                 Sects
                 ;
                 and
                 therefore
                 sending
                 for
                 them
                 ,
                 persuaded
                 them
                 to
                 live
                 quietly
                 and
                 peaceably
                 ,
                 and
                 to
                 put
                 their
                 questions
                 to
                 reference
                 or
                 umpirage
                 ,
                 and
                 in
                 it
                 offerr'd
                 his
                 own
                 assistance
                 :
                 but
                 the
                 Scholars
                 laught
                 at
                 his
                 confident
                 offer
                 to
                 be
                 a
                 moderator
                 in
                 things
                 he
                 understood
                 no
                 more
                 then
                 his
                 spurres
                 did
                 .
                 He
                 might
                 have
                 made
                 them
                 keep
                 the
                 peace
                 ,
                 and
                 at
                 the
                 same
                 time
                 make
                 use
                 of
                 their
                 wit
                 and
                 his
                 own
                 authority
                 .
                 And
                 although
                 there
                 may
                 happen
                 a
                 case
                 in
                 which
                 Princes
                 may
                 ,
                 and
                 a
                 case
                 in
                 which
                 they
                 must
                 refuse
                 to
                 confirm
                 the
                 synodical
                 decrees
                 ,
                 sentences
                 and
                 judgements
                 of
                 Ecclesiastics
                 :
                 yet
                 unlesse
                 they
                 doe
                 with
                 great
                 reason
                 &
                 upon
                 competent
                 necessity
                 ,
                 they
                 cannot
                 doe
                 it
                 without
                 great
                 scandal
                 ,
                 and
                 sometimes
                 great
                 impiety
                 .
                 But
                 of
                 this
                 I
                 shall
                 discourse
                 in
                 the
                 next
                 Chapter
                 .
                 For
                 the
                 present
                 ,
                 I
                 was
                 to
                 assert
                 the
                 rights
                 of
                 Princes
                 ,
                 and
                 to
                 establish
                 the
                 proper
                 foundation
                 of
                 humane
                 laws
                 ;
                 that
                 the
                 Conscience
                 may
                 build
                 upon
                 a
                 rock
                 ,
                 and
                 not
                 trust
                 to
                 that
                 which
                 stands
                 upon
                 sand
                 ,
                 and
                 trust
                 to
                 nothing
                 .
              
               
                 I
                 have
                 been
                 the
                 larger
                 upon
                 these
                 things
                 because
                 the
                 adversaries
                 are
                 great
                 and
                 many
                 ,
                 
                 and
                 the
                 pretences
                 and
                 the
                 challenges
                 high
                 ,
                 and
                 their
                 opposition
                 great
                 and
                 intricate
                 ,
                 and
                 their
                 affrightments
                 large
                 ;
                 for
                 they
                 use
                 something
                 to
                 perswade
                 and
                 something
                 to
                 scare
                 the
                 conscience
                 .
                 Such
                 is
                 that
                 bold
                 saying
                 of
                 Pope
                 Leo
                 the
                 xth
                 ,
                 
                 
                   A
                   jure
                   tam
                   Divino
                   quam
                   humano
                   laicis
                   potestas
                   nulla
                   in
                   Ecclesiasticas
                   personas
                   attributa
                   est
                   ,
                   Both
                   by
                   Divine
                   and
                   humane
                   laws
                   Ecclesiastics
                   are
                   free
                   from
                   all
                   secular
                   power
                   .
                
                 But
                 fierce
                 and
                 terrible
                 are
                 the
                 words
                 of
                 the
                 Extravagant
                 
                   Unam
                   sanctam
                   .
                   Porro
                   subesse
                   Romano
                   Pontifici
                   omnem
                   humanam
                   creaturam
                   declaramus
                   ,
                   dicimus
                   ,
                   definimus
                   &
                   pronunciamus
                   omnino
                   esse
                   de
                   necessitate
                   salutis
                   ,
                   That
                   every
                   man
                   should
                   be
                   subject
                   to
                   the
                   Bishop
                   of
                   Rome
                   ,
                   we
                   define
                   ,
                   we
                   say
                   ,
                   we
                   declare
                   and
                   pronounce
                   to
                   be
                   altogether
                   necessary
                   to
                   salvation
                   .
                
                 This
                 indeed
                 is
                 high
                 ;
                 but
                 how
                 vain
                 withal
                 
                 and
                 trifling
                 and
                 unreasonable
                 I
                 have
                 sufficiently
                 evidenc'd
                 .
                 So
                 that
                 now
                 the
                 conscience
                 may
                 firmly
                 rely
                 upon
                 the
                 foundation
                 of
                 humane
                 laws
                 ,
                 and
                 by
                 them
                 she
                 is
                 to
                 be
                 conducted
                 not
                 onely
                 in
                 Civil
                 affaires
                 ,
                 but
                 in
                 Ecclesiastical
                 ,
                 that
                 is
                 ,
                 in
                 religion
                 as
                 well
                 as
                 justice
                 :
                 and
                 there
                 is
                 nothing
                 that
                 can
                 prejudice
                 their
                 authority
                 ,
                 unlesse
                 they
                 decree
                 against
                 a
                 law
                 of
                 God
                 ;
                 of
                 which
                 because
                 Ecclesiastical
                 persons
                 are
                 the
                 preachers
                 and
                 expositors
                 by
                 ordinary
                 Divine
                 appointment
                 ,
                 Princes
                 must
                 hear
                 Bishops
                 ,
                 and
                 Bishops
                 must
                 obey
                 Princes
                 :
                 or
                 because
                 
                   audire
                   &
                   obaudire
                
                 to
                 hear
                 and
                 to
                 obey
                 have
                 great
                 affinity
                 ,
                 I
                 chuse
                 to
                 end
                 this
                 with
                 the
                 expression
                 of
                 Abbot
                 Berengar
                 almost
                 1100
                 years
                 agoe
                 ,
                 
                 
                   Sciendum
                   est
                   quod
                   nec
                   Catholicae
                   fidei
                   nec
                   Christianae
                   contrarium
                   est
                   legi
                   ,
                   si
                   ad
                   honorem
                   regni
                   &
                   sacerdotii
                   Rex
                   Pontifici
                   &
                   Pontifex
                   obediat
                   Regi
                   ,
                   It
                   is
                   neither
                   against
                   the
                   Catholic
                   faith
                   nor
                   the
                   Christian
                   law
                   that
                   the
                   Prince
                   obey
                   the
                   Bishop
                   ,
                   and
                   the
                   Bishop
                   obey
                   the
                   Prince
                   :
                
                 the
                 first
                 is
                 an
                 obedience
                 of
                 piety
                 ,
                 and
                 the
                 later
                 of
                 duty
                 ;
                 the
                 one
                 is
                 justice
                 ,
                 and
                 the
                 other
                 is
                 religion
                 .
              
            
          
           
             
               CHAP.
               IV.
               Of
               the
               power
               of
               the
               Church
               in
               canons
               and
               censures
               ,
               with
               their
               obligations
               and
               powers
               over
               the
               conscience
               .
            
             
               
                 RULE
                 I.
                 The
                 whole
                 power
                 which
                 Christ
                 hath
                 left
                 in
                 ordinary
                 to
                 his
                 Church
                 is
                 merely
                 spiritual
                 .
              
               
                 THat
                 there
                 are
                 great
                 things
                 spoken
                 by
                 the
                 Doctors
                 of
                 the
                 Primitive
                 Church
                 of
                 the
                 Ecclesiastical
                 or
                 spiritual
                 power
                 is
                 every
                 where
                 evident
                 ,
                 
                 and
                 that
                 there
                 are
                 many
                 expressions
                 which
                 prefer
                 it
                 above
                 the
                 secular
                 ;
                 all
                 which
                 I
                 shall
                 represent
                 in
                 stead
                 of
                 others
                 in
                 the
                 words
                 of
                 S.
                 Chrysostom
                 ,
                 because
                 of
                 them
                 all
                 he
                 was
                 the
                 most
                 eloquent
                 ,
                 and
                 likeliest
                 in
                 the
                 fairest
                 imagery
                 to
                 describe
                 the
                 powers
                 of
                 his
                 Order
                 .
                 
                 
                   Others
                   are
                   the
                   limits
                   of
                   the
                   Kingdome
                   ,
                   others
                   of
                   the
                   Priesthood
                   ;
                   for
                   this
                   is
                   greater
                   then
                   that
                   :
                   and
                   you
                   must
                   not
                   estimate
                   it
                   by
                   the
                   purple
                   and
                   the
                   gold
                   .
                   The
                   King
                   hath
                   allotted
                   to
                   him
                   the
                   things
                   of
                   this
                   world
                   to
                   be
                   administred
                   ;
                   but
                   the
                   right
                   of
                   Priesthood
                   descendeth
                   from
                   above
                   :
                   Whatsoever
                   ye
                   shall
                   bind
                   on
                   earth
                   shall
                   be
                   bound
                   in
                   heaven
                   .
                   To
                   the
                   King
                   is
                   committed
                   what
                   is
                   here
                   below
                   ;
                   to
                   me
                   ,
                   that
                   is
                   to
                   the
                   Bishop
                   ,
                   things
                   celestial
                   .
                   The
                   bodies
                   are
                   intrusted
                   to
                   Princes
                   ,
                   but
                   the
                   souls
                   to
                   Bishops
                   .
                   The
                   King
                   remits
                   the
                   guilt
                   of
                   bodies
                   ,
                   but
                   the
                   Bishop
                   the
                   guilt
                   of
                   sinnes
                   .
                   The
                   Prince
                   compels
                   ,
                   the
                   Bishop
                   exhorts
                   .
                   He
                   governs
                   by
                   necessity
                   ,
                   but
                   we
                   by
                   counsel
                   ;
                   he
                   hath
                   sensible
                   armour
                   ,
                   but
                   we
                   spiritual
                   weapons
                   ;
                   he
                   wageth
                   warre
                   against
                   the
                
                 Barbarians
                 ,
                 
                   but
                   we
                   against
                   the
                   Devil
                   .
                   Here
                   then
                   is
                   a
                   greater
                   principality
                   .
                   For
                   which
                   cause
                   the
                   King
                   submits
                   himself
                   to
                   the
                   Priests
                   hand
                   ,
                   and
                   every
                   where
                   in
                   the
                   Old
                   Testament
                   the
                   Priests
                   did
                   anoint
                   Kings
                   .
                
                 Where
                 by
                 the
                 way
                 ,
                 
                 though
                 it
                 be
                 not
                 exactly
                 true
                 that
                 the
                 Kings
                 of
                 Israel
                 and
                 Judah
                 were
                 always
                 anointed
                 by
                 Priests
                 ,
                 
                 but
                 sometimes
                 by
                 Prophets
                 who
                 were
                 no
                 Priests
                 ,
                 as
                 in
                 the
                 case
                 of
                 Jehu
                 yet
                 supposing
                 all
                 that
                 ,
                 the
                 discourse
                 is
                 true
                 enough
                 ,
                 and
                 the
                 spiritual
                 power
                 in
                 relation
                 to
                 a
                 nobler
                 object
                 is
                 in
                 that
                 regard
                 better
                 then
                 the
                 temporal
                 ;
                 and
                 therefore
                 is
                 in
                 spiritual
                 account
                 in
                 order
                 to
                 a
                 spiritual
                 end
                 above
                 that
                 which
                 serves
                 the
                 lesse
                 excellent
                 .
                 But
                 the
                 effect
                 of
                 this
                 discourse
                 is
                 ,
                 that
                 Kings
                 are
                 subject
                 to
                 Bishops
                 just
                 as
                 the
                 Princes
                 of
                 Israel
                 were
                 to
                 those
                 that
                 anointed
                 them
                 ;
                 that
                 is
                 ,
                 they
                 came
                 under
                 their
                 hands
                 for
                 unction
                 ,
                 and
                 consecration
                 ,
                 and
                 blessing
                 ,
                 and
                 counsel
                 ,
                 and
                 the
                 rites
                 of
                 sacrifice
                 .
                 And
                 all
                 this
                 is
                 very
                 true
                 ;
                 and
                 this
                 is
                 all
                 that
                 was
                 or
                 could
                 be
                 intended
                 by
                 S.
                 Chrysostom
                 ,
                 or
                 those
                 other
                 eminent
                 lights
                 of
                 the
                 Primitive
                 Church
                 ,
                 who
                 set
                 their
                 Order
                 upon
                 a
                 candlestic
                 ,
                 and
                 made
                 it
                 illustrious
                 by
                 the
                 advantage
                 of
                 comparison
                 .
                 The
                 advantages
                 are
                 wholly
                 spiritual
                 ,
                 the
                 excellencies
                 are
                 spiritual
                 ,
                 the
                 operations
                 are
                 spiritual
                 ,
                 and
                 the
                 effects
                 are
                 spiritual
                 ;
                 the
                 office
                 is
                 spiritual
                 ,
                 and
                 so
                 is
                 all
                 the
                 power
                 .
                 But
                 because
                 the
                 persons
                 of
                 the
                 men
                 in
                 whom
                 this
                 spiritual
                 power
                 is
                 subjected
                 are
                 temporal
                 as
                 well
                 as
                 Princes
                 ,
                 and
                 so
                 are
                 all
                 their
                 civil
                 actions
                 ,
                 therefore
                 whatever
                 eminence
                 they
                 have
                 for
                 their
                 spiritual
                 imployment
                 ,
                 it
                 gives
                 them
                 no
                 temporal
                 advantage
                 ;
                 that
                 comes
                 in
                 upon
                 another
                 stock
                 :
                 but
                 for
                 the
                 spiritual
                 it
                 is
                 as
                 much
                 as
                 it
                 is
                 pretended
                 ;
                 but
                 then
                 it
                 is
                 no
                 more
                 .
              
               
                 For
                 it
                 is
                 purely
                 spiritual
                 .
                 
                 Where
                 any
                 thing
                 of
                 temporal
                 is
                 mingled
                 with
                 it
                 ,
                 it
                 is
                 not
                 greater
                 in
                 that
                 ,
                 but
                 subject
                 to
                 the
                 temporal
                 power
                 .
                 Without
                 this
                 there
                 could
                 never
                 be
                 peace
                 :
                 and
                 where
                 the
                 jurisdiction
                 of
                 two
                 Courts
                 doe
                 enterfere
                 ,
                 there
                 is
                 perpetual
                 wranglings
                 .
                 But
                 God
                 having
                 ordain'd
                 two
                 powers
                 hath
                 made
                 them
                 both
                 best
                 ;
                 and
                 yet
                 so
                 that
                 both
                 of
                 them
                 are
                 inferior
                 :
                 but
                 because
                 it
                 is
                 in
                 differing
                 powers
                 ,
                 they
                 both
                 rule
                 in
                 peace
                 ,
                 and
                 both
                 obey
                 with
                 pleasure
                 .
                 How
                 the
                 Ecclesiastic
                 state
                 is
                 subject
                 to
                 the
                 Civil
                 I
                 have
                 largely
                 accounted
                 :
                 Now
                 I
                 am
                 to
                 describe
                 the
                 eminencies
                 ,
                 powers
                 ,
                 advantages
                 and
                 legislations
                 of
                 the
                 spiritual
                 :
                 concerning
                 which
                 we
                 shall
                 have
                 the
                 best
                 light
                 if
                 we
                 rightly
                 understand
                 the
                 nature
                 and
                 quality
                 of
                 the
                 power
                 .
              
               
                 
                   As
                   my
                   Father
                   sent
                   me
                
                 ,
                 
                 
                   so
                   send
                   I
                   you
                
                 ,
                 said
                 Christ
                 to
                 his
                 Apostles
                 .
                 Now
                 it
                 is
                 plain
                 how
                 the
                 Father
                 was
                 pleas'd
                 to
                 send
                 his
                 Son
                 ;
                 with
                 humility
                 and
                 miracles
                 ,
                 with
                 a
                 low
                 fortune
                 and
                 a
                 great
                 designe
                 ,
                 with
                 poverty
                 and
                 power
                 ,
                 with
                 fulnesse
                 of
                 the
                 spirit
                 and
                 excellency
                 of
                 wisdome
                 .
                 That
                 was
                 the
                 manner
                 .
                 The
                 end
                 was
                 ,
                 the
                 redemption
                 of
                 Man
                 ,
                 the
                 conquering
                 of
                 the
                 Devil
                 ,
                 the
                 preaching
                 of
                 the
                 Gospel
                 ,
                 the
                 foundation
                 of
                 the
                 Church
                 ,
                 the
                 instruction
                 of
                 faith
                 ,
                 the
                 baptizing
                 Converts
                 ,
                 the
                 reformation
                 of
                 manners
                 ,
                 the
                 extirpation
                 of
                 sinne
                 .
                 This
                 was
                 the
                 intire
                 end
                 ,
                 and
                 that
                 was
                 the
                 just
                 manner
                 in
                 which
                 Christ
                 was
                 sent
                 into
                 the
                 world
                 :
                 And
                 since
                 his
                 Apostles
                 &
                 their
                 successors
                 were
                 to
                 pursue
                 the
                 same
                 ends
                 and
                 no
                 other
                 ,
                 they
                 were
                 furnished
                 with
                 the
                 same
                 power
                 :
                 and
                 Christ
                 gave
                 them
                 the
                 Holy
                 Ghost
                 ,
                 and
                 gave
                 them
                 commandement
                 and
                 power
                 to
                 
                   teach
                   all
                   Nations
                   ,
                   to
                   baptise
                   them
                   ,
                
                 to
                 bind
                 and
                 to
                 loose
                 ,
                 to
                 minister
                 his
                 body
                 and
                 his
                 bloud
                 ,
                 to
                 exhort
                 and
                 to
                 reprove
                 ,
                 to
                 comfort
                 and
                 to
                 cure
                 ,
                 to
                 make
                 spiritual
                 separations
                 of
                 the
                 vile
                 from
                 the
                 precious
                 .
                 This
                 is
                 the
                 summe
                 of
                 all
                 the
                 Commissions
                 they
                 had
                 from
                 Christ.
                 
              
               
                 This
                 power
                 and
                 these
                 commissions
                 were
                 wholly
                 Ministerial
                 without
                 domination
                 ,
                 
                 
                   without
                   proper
                   jurisdiction
                
                 ,
                 that
                 is
                 ,
                 without
                 coaction
                 ;
                 it
                 being
                 
                 wholly
                 against
                 the
                 designe
                 of
                 the
                 religion
                 ,
                 that
                 it
                 should
                 be
                 forc'd
                 ;
                 and
                 it
                 being
                 far
                 remov'd
                 from
                 persons
                 ,
                 so
                 dispos'd
                 ,
                 so
                 imployed
                 ,
                 so
                 instructed
                 to
                 doe
                 it
                 .
                 And
                 therefore
                 one
                 of
                 the
                 requisites
                 of
                 a
                 Bishop
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   He
                   must
                   be
                   no
                   striker
                
                 :
                 he
                 had
                 no
                 armes
                 put
                 into
                 his
                 hand
                 to
                 that
                 purpose
                 ;
                 the
                 Ecclesiastic
                 state
                 being
                 furnished
                 with
                 authority
                 ,
                 but
                 no
                 power
                 ,
                 that
                 is
                 
                   authoritate
                   suadendi
                   ,
                   non
                   jubendi
                   potestate
                
                 (
                 that
                 I
                 may
                 use
                 the
                 expression
                 in
                 
                   Tacitus
                   )
                   an
                   authority
                   to
                   persuade
                
                 and
                 to
                 rebuke
                 ,
                 
                   but
                   no
                   power
                   to
                   command
                
                 ,
                 as
                 the
                 word
                 is
                 us'd
                 in
                 the
                 sense
                 of
                 secular
                 dominion
                 .
              
               
                 Concerning
                 which
                 that
                 the
                 thing
                 be
                 rightly
                 understood
                 ,
                 
                 we
                 must
                 first
                 truly
                 understand
                 the
                 word
                 .
                 
                 Accursius
                 defines
                 Jurisdiction
                 to
                 be
                 
                   potestatem
                   de
                   publico
                   introductam
                   cum
                   necessitate
                   juris
                   dicendi
                   &
                   aequitatis
                   statuendae
                   ,
                
                 A
                 publick
                 power
                 of
                 doing
                 right
                 and
                 equity
                 .
                 It
                 is
                 
                   potestas
                   ad
                   jus
                   dicendum
                
                 ,
                 so
                 
                   Muscornus
                   Cyprins
                
                 ,
                 A
                 power
                 of
                 giving
                 sentence
                 in
                 causes
                 between
                 party
                 and
                 party
                 .
                 But
                 we
                 shall
                 best
                 understand
                 the
                 meaning
                 of
                 Jurisdictio
                 by
                 that
                 place
                 of
                 Cicero
                 .
                 
                 
                   Quid
                   ergo
                   istius
                   in
                   jure
                   dicendo
                   libidinem
                   demonstrem
                   ?
                   Quis
                   vestrum
                   non
                   ex
                   urbana
                   jurisdictione
                   cognovit
                   ?
                   Quis
                   unquam
                   isto
                   Praetore
                   Chelidone
                   invitâ
                   lege
                   agere
                   potuit
                   ?
                   Judices
                   citari
                   jubet
                   :
                   jubet
                   citari
                   Heraclium
                   :
                   citatur
                   reus
                   Sopatrus
                   :
                   Stenium
                   citari
                   jubet
                   :
                   atque
                   ut
                   aliquando
                   de
                   rebus
                   ab
                   isto
                   cognitis
                   ,
                   judicatis
                   ,
                   &
                   de
                   judicibus
                   datis
                   desistamus
                   dicere
                   ,
                
                 &c.
                 
                 From
                 which
                 words
                 it
                 is
                 plain
                 ,
                 that
                 jurisdiction
                 is
                 a
                 power
                 of
                 magistracy
                 to
                 summon
                 the
                 parties
                 ,
                 to
                 hear
                 their
                 cause
                 ,
                 and
                 to
                 give
                 sentence
                 .
                 And
                 therefore
                 in
                 Suetonius
                 we
                 often
                 find
                 these
                 expressions
                 ,
                 
                   Imperatorem
                   jus
                   dixisse
                   ,
                   cognovisse
                   ,
                   judicasse
                   ,
                   The
                   Emperor
                   took
                   cognisance
                   ,
                   did
                   judge
                   ,
                   did
                   give
                   sentence
                   ,
                
                 that
                 is
                 ,
                 did
                 exercise
                 jurisdiction
                 .
                 Empire
                 is
                 always
                 included
                 under
                 jurisdiction
                 ;
                 and
                 it
                 is
                 divided
                 into
                 a
                 cognition
                 of
                 capital
                 and
                 pecuniary
                 causes
                 ,
                 as
                 appears
                 plainly
                 in
                 the
                 title
                 of
                 the
                 Code
                 
                   De
                   jurisdictione
                
                 ,
                 which
                 handles
                 both
                 causes
                 :
                 and
                 
                   Asconius
                   Paedianus
                
                 in
                 his
                 argument
                 upon
                 the
                 4th
                 action
                 against
                 Verres
                 proves
                 expressely
                 that
                 Capital
                 actions
                 are
                 part
                 of
                 jurisdiction
                 .
                 To
                 which
                 purpose
                 is
                 that
                 of
                 Suctonius
                 in
                 the
                 life
                 of
                 
                   Augustus
                   ;
                   Dixit
                   autem
                   jus
                   non
                   diligentiâ
                   modo
                   summâ
                   sed
                   &
                   lenitate
                   ,
                
                 
                 
                   siquidem
                   manifesti
                   parricidii
                   reum
                   ,
                   ne
                   culleo
                   insueretur
                   ,
                   quod
                   non
                   nisi
                   confessi
                   afficiebantur
                   hâc
                   poenâ
                   ,
                
                 &c.
                 
                 But
                 of
                 this
                 there
                 is
                 no
                 question
                 .
                 Now
                 of
                 jurisdiction
                 thus
                 understood
                 ,
                 it
                 is
                 evident
                 that
                 the
                 Ecclesiastic
                 state
                 hath
                 no
                 right
                 derived
                 to
                 them
                 from
                 Christ
                 ,
                 that
                 is
                 ,
                 no
                 power
                 to
                 punish
                 any
                 man
                 corporally
                 ,
                 or
                 to
                 compel
                 them
                 to
                 answer
                 in
                 criminal
                 causes
                 ;
                 they
                 have
                 no
                 power
                 of
                 the
                 sword
                 ,
                 no
                 restraint
                 upon
                 the
                 body
                 :
                 but
                 having
                 care
                 of
                 souls
                 ,
                 which
                 cannot
                 be
                 govern'd
                 by
                 force
                 ,
                 they
                 are
                 to
                 govern
                 as
                 souls
                 can
                 be
                 governed
                 ,
                 that
                 is
                 by
                 arguments
                 and
                 reason
                 ,
                 by
                 fear
                 and
                 hope
                 ,
                 by
                 preaching
                 of
                 rewards
                 and
                 punishments
                 ,
                 and
                 all
                 the
                 ways
                 of
                 the
                 noblest
                 government
                 ,
                 that
                 is
                 ,
                 by
                 wisdome
                 and
                 by
                 the
                 ways
                 of
                 God.
                 
              
               
                 
                   This
                   appears
                   in
                   the
                   Apostles
                   description
                   of
                   their
                   own
                   office
                   &
                   power
                   .
                
                 
                 
                   What
                   is
                
                 Paul
                 
                   and
                   what
                   is
                
                 Apollo
                 ,
                 
                 but
                 Ministers
                 by
                 whom
                 ye
                 believed
                 ?
                 Ministers
                 of
                 Christ
                 ,
                 
                 stewards
                 of
                 the
                 Mysteries
                 of
                 Christ
                 :
                 to
                 us
                 is
                 committed
                 the
                 word
                 of
                 reconciliation
                 ;
                 
                 we
                 are
                 Embassadors
                 for
                 Christ
                 ;
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   we
                   are
                
                 not
                 lords
                 over
                 the
                 flock
                 ;
                 but
                 as
                 though
                 God
                 did
                 beseech
                 you
                 by
                 us
                 ,
                 we
                 pray
                 you
                 in
                 Christs
                 stead
                 to
                 be
                 reconcil'd
                 to
                 God.
                 
                 
                   Thus
                   Christ
                   set
                   them
                   over
                   the
                   houshold
                   ,
                   not
                   to
                   strike
                   the
                   servants
                   ,
                   but
                
                 to
                 give
                 them
                 their
                 meat
                 in
                 due
                 season
                 ;
                 
                   that
                   is
                   ,
                   as
                
                 Optatus
                 
                   expresses
                   it
                   ,
                   to
                   minister
                   the
                   food
                   of
                   Gods
                   word
                   and
                   Sacraments
                   to
                   the
                   servants
                   of
                   the
                   family
                   .
                
                 
                 Nolite
                 vobis
                 majestatis
                 dominium
                 vindicare
                 ;
                 nam
                 si
                 ita
                 est
                 ,
                 vindicent
                 sibi
                 &
                 ministri
                 qui
                 m●nsae
                 dominicae
                 famulantur
                 ,
                 
                 ut
                 pro
                 humanitaete
                 exhibita
                 ab
                 invitatis
                 gratulatio
                 eis
                 referatur…
                 .
                 Est
                 ergo
                 in
                 universis
                 servientibus
                 non
                 dominium
                 sed
                 ministerium
                 .
                 
                   Therefore
                   esteem
                   not
                   your selves
                   to
                   have
                   any
                   thing
                   but
                   the
                   ministery
                   and
                   service
                   ,
                   nothing
                   of
                   dominion
                   .
                   And
                   indeed
                   we
                   need
                   challenge
                   no
                   more
                   :
                   It
                   is
                   honour
                   enough
                   to
                   serve
                   such
                   a
                   Prince
                   ,
                   to
                   wait
                   at
                   such
                   a
                   table
                   ,
                   to
                   be
                   stewards
                   of
                   such
                   a
                   family
                   ,
                   to
                   minister
                   such
                   food
                   .
                   This
                   service
                   is
                   perfect
                   freedome
                   ;
                   and
                   that
                   is
                   more
                   then
                   can
                   be
                   said
                   of
                   the
                   greatest
                   temporal
                   dominion
                   in
                   the
                   world
                   .
                
                 
                 Principes
                 Ecclesiae
                 fiunt
                 ut
                 serviant
                 minoribus
                 suis
                 ,
                 &
                 ministrent
                 eis
                 quaecunque
                 acceperunt
                 à
                 Christo.
                 
                   The
                   same
                   with
                   the
                   words
                   of
                   Christ
                   ,
                
                 He
                 that
                 is
                 greatest
                 amongst
                 you
                 ,
                 let
                 him
                 be
                 your
                 minister
                 .
                 For
                 the
                 honours
                 in
                 Christian
                 religion
                 at
                 the
                 first
                 look
                 indeed
                 like
                 dignities
                 ;
                 
                 but
                 indeed
                 they
                 are
                 not
                 divers
                 honours
                 ,
                 but
                 divers
                 services
                 :
                 as
                 it
                 seems
                 to
                 be
                 an
                 honour
                 to
                 the
                 eye
                 that
                 it
                 enlightens
                 the
                 whole
                 body
                 ,
                 but
                 it
                 is
                 not
                 it's
                 honour
                 ,
                 but
                 it
                 's
                 ministery
                 ;
                 so
                 it
                 is
                 amongst
                 the
                 Saints
                 ;
                 it
                 is
                 not
                 his
                 honour
                 ,
                 but
                 his
                 act
                 .
                 And
                 so
                 is
                 the
                 Apostleship
                 thought
                 to
                 be
                 a
                 great
                 dignity
                 ,
                 but
                 it
                 is
                 not
                 so
                 ;
                 but
                 it
                 is
                 his
                 ministery
                 .
                 For
                 So
                 S.
                 Paul
                 sayes
                 ,
                 
                 If
                 I
                 preach
                 the
                 Gospel
                 it
                 is
                 no
                 glory
                 to
                 me
                 :
                 for
                 necessity
                 is
                 laid
                 upon
                 me
                 ,
                 and
                 woe
                 is
                 unto
                 me
                 if
                 I
                 doe
                 not
                 preach
                 the
                 Gospel
                 :
                 for
                 if
                 I
                 doe
                 it
                 willingly
                 ,
                 I
                 have
                 a
                 reward
                 ;
                 but
                 if
                 unwillingly
                 ,
                 there
                 's
                 nothing
                 but
                 a
                 stewardship
                 intrusted
                 to
                 me
                 .
                 
                   The
                   consequent
                   of
                   this
                   discourse
                   is
                   this
                   in
                   the
                   words
                   of
                   the
                   same
                   Father
                   ,
                
                 Quicunque
                 desiderat
                 primatum
                 in
                 terra
                 inveniet
                 confusionem
                 in
                 coelo
                 ,
                 Whosoever
                 desires
                 primacy
                 (
                 
                   meaning
                   amongst
                   the
                   Ecclesiastics
                   ,
                   and
                   by
                   vertue
                   of
                   their
                   order
                   and
                   office
                
                 )
                 upon
                 earth
                 ,
                 shall
                 find
                 confusion
                 in
                 Heaven
                 .
              
               
                 But
                 this
                 is
                 most
                 expressely
                 and
                 clearly
                 taught
                 by
                 the
                 Fathers
                 of
                 the
                 Church
                 .
                 
                 so
                 S.
                 
                   Gregory
                   Nazianzen
                
                 ,
                 
                 
                   He
                   that
                   is
                   set
                   over
                   others
                
                 (
                 speaking
                 of
                 Bishops
                 )
                 
                   laying
                   behind
                   him
                   every
                   sin
                   ,
                   must
                   proceed
                   in
                   godlinesse
                   ,
                   so
                   that
                   by
                   the
                   example
                   of
                   his
                   spiritual
                   growth
                   he
                   may
                   draw
                   others
                   unto
                   vertue
                   ,
                   especially
                   by
                   that
                   form
                   of
                   humility
                   which
                   was
                   deliver'd
                   to
                   us
                   by
                   the
                   Lord.
                   Non
                   enim
                   oportet
                   vi
                   vel
                   necessitate
                   constringere
                   ,
                   sed
                   ratione
                   &
                   vitae
                   exemplis
                   suaderc
                   ,
                   For
                   no
                   man
                   is
                   to
                   be
                   constrained
                   by
                   force
                   or
                   by
                   necessity
                   ,
                   but
                   persuaded
                   by
                   reason
                   and
                   good
                   examples
                   .
                
                 
                 And
                 thus
                 S.
                 Hierome
                 distinguishes
                 the
                 Ecclesiastical
                 power
                 from
                 the
                 Regal
                 .
                 
                   Ille
                   nolentibus
                   praeest
                   ,
                   hic
                   volentibus
                   :
                   ille
                   terrore
                   subjicit
                   ,
                   hic
                   servituti
                   donatur
                   :
                   ille
                   corpora
                   custodit
                   ad
                   mortem
                   ,
                   hic
                   animas
                   servat
                   ad
                   vitam
                   .
                
                 The
                 King
                 
                   governs
                   whither
                   men
                   will
                   or
                   no
                   ,
                
                 the
                 Bishop
                 
                   none
                   but
                   the
                   willing
                   .
                   He
                   subdues
                   them
                   by
                   terror
                   ,
                   but
                   the
                   Bishop
                   is
                   but
                   the
                   servant
                   of
                   the
                   peoples
                   souls
                   .
                   The
                   King
                   keeps
                   bodies
                   reserv'd
                   for
                   death
                   ,
                   but
                   the
                   Bishop
                   takes
                   care
                   of
                   souls
                   that
                   they
                   may
                   live
                   eternally
                   .
                
                 Upon
                 this
                 account
                 S.
                 Chrysostom
                 considers
                 the
                 great
                 difficulty
                 there
                 is
                 in
                 the
                 discharge
                 of
                 the
                 Episcopal
                 office
                 ,
                 
                 and
                 affirms
                 it
                 to
                 be
                 more
                 troublesome
                 then
                 that
                 of
                 Kings
                 ;
                 as
                 much
                 as
                 the
                 rage
                 of
                 the
                 sea
                 in
                 a
                 tempest
                 is
                 greater
                 then
                 the
                 curlings
                 of
                 a
                 troubled
                 River
                 :
                 and
                 he
                 gives
                 this
                 reason
                 for
                 it
                 ,
                 
                   Quoniam
                   illic
                   plures
                   sunt
                   qui
                   adjuvant
                   ,
                   eo
                   quod
                   ligibus
                   ac
                   mandatis
                   omnia
                   peraguntur
                   :
                   hic
                   verò
                   nihil
                   tale
                   ,
                   neque
                   enim
                   licet
                   ex
                   authoritate
                   praecipere
                   ,
                   Because
                   there
                   are
                   more
                   helpers
                
                 in
                 the
                 secular
                 government
                 ;
                 
                   for
                   all
                   things
                   are
                   transacted
                   by
                   laws
                   and
                   by
                   commandements
                   :
                   but
                   here
                
                 (
                 meaning
                 in
                 the
                 Ecclesiastic
                 state
                 )
                 
                   there
                   is
                   no
                   such
                   thing
                   ;
                   for
                
                 it
                 is
                 lawfull
                 ,
                 but
                 
                   we
                   have
                   no
                   authority
                   to
                   command
                   any
                   thing
                   .
                
                 For
                 *
                 
                   In
                   potestate
                   subjectorum
                   est
                   obedire
                   vel
                   non
                   .
                
                 They
                 are
                 not
                 domestics
                 ,
                 they
                 are
                 not
                 properly
                 subjects
                 ,
                 but
                 
                   obedientiam
                   habentes
                   in
                   sua
                   ipsorum
                   potestate
                   ,
                   they
                   have
                   their
                   obedience
                   in
                   their
                   own
                   power
                   :
                
                 they
                 may
                 if
                 they
                 will
                 ,
                 and
                 they
                 shall
                 have
                 a
                 good
                 reward
                 ;
                 but
                 if
                 they
                 will
                 not
                 ,
                 they
                 may
                 chuse
                 .
                 For
                 with
                 this
                 power
                 and
                 upon
                 these
                 termes
                 
                   the
                   Holy
                   Ghost
                   hath
                   
                   made
                   them
                   overseers
                   ,
                   to
                   feed
                   ,
                
                 not
                 to
                 rule
                 ,
                 
                   the
                   Church
                   of
                   God
                
                 ,
                 that
                 is
                 ,
                 not
                 to
                 rule
                 by
                 Empire
                 ,
                 but
                 by
                 persuasion
                 .
                 And
                 this
                 is
                 intimated
                 by
                 the
                 Epistle
                 to
                 the
                 Hebrew●s
                 
                   Obey
                   them
                   that
                   are
                   set
                   over
                   you
                   ,
                
                 
                 
                   and
                   submit
                   your selves
                   ;
                   for
                   they
                   watch
                   for
                   your
                   souls
                   :
                   that
                   they
                   may
                   doe
                   it
                   with
                   joy
                   ,
                   not
                   with
                   grief
                   ;
                   for
                   that
                   is
                   unprofitable
                   for
                   you
                   .
                
                 That
                 is
                 ,
                 Submit
                 your selves
                 to
                 your
                 spiritual
                 Rulers
                 cheerfully
                 and
                 willingly
                 :
                 if
                 you
                 doe
                 not
                 ,
                 they
                 can
                 have
                 no
                 comfort
                 in
                 their
                 ministery
                 ;
                 it
                 will
                 grieve
                 them
                 to
                 find
                 you
                 refractary
                 ,
                 and
                 you
                 will
                 be
                 the
                 loosers
                 by
                 it
                 ,
                 for
                 their
                 grief
                 will
                 doe
                 you
                 no
                 profit
                 .
                 Now
                 if
                 these
                 Rulers
                 had
                 a
                 power
                 of
                 coercion
                 ,
                 he
                 could
                 quickly
                 make
                 them
                 willing
                 ,
                 and
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 anguish
                 would
                 fall
                 upon
                 the
                 disobedient
                 .
                 The
                 same
                 precept
                 is
                 in
                 the
                 Epistle
                 to
                 the
                 Thessalonians
                 ,
                 where
                 the
                 words
                 doe
                 themselves
                 expound
                 the
                 nature
                 of
                 the
                 government
                 ,
                 
                 
                   We
                   beseech
                   you
                   ,
                   brethren
                   ,
                   to
                   know
                   them
                   which
                   labour
                   amongst
                   you
                   and
                   are
                   over
                   you
                   in
                   the
                   Lord
                   ,
                   and
                   admonish
                   you
                   ,
                   and
                   to
                   esteem
                   them
                   very
                   high
                   in
                   love
                   for
                   their
                   works
                   sake
                   .
                
                 And
                 immediately
                 after
                 he
                 calls
                 them
                 
                   in
                   partem
                   sollicitudinis
                
                 ,
                 into
                 a
                 participation
                 of
                 this
                 rule
                 ,
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   We
                   beseech
                   you
                   ,
                   brethren
                   ,
                   to
                   admonish
                   ,
                
                 or
                 to
                 warne
                 ,
                 to
                 reprove
                 
                   them
                   that
                   are
                   unruly
                
                 .
                 That
                 is
                 ,
                 you
                 must
                 help
                 us
                 in
                 our
                 government
                 :
                 we
                 are
                 over
                 you
                 to
                 admonish
                 you
                 ,
                 but
                 you
                 must
                 admonish
                 one
                 another
                 :
                 that
                 will
                 help
                 our
                 work
                 forward
                 when
                 you
                 are
                 willing
                 .
                 But
                 
                   they
                   which
                   are
                   over
                   you
                
                 must
                 be
                 highly
                 esteemed
                 ,
                 not
                 for
                 their
                 dignity
                 ,
                 but
                 for
                 their
                 works
                 sake
                 ,
                 not
                 in
                 fear
                 ,
                 but
                 
                   in
                   love
                
                 ;
                 for
                 they
                 are
                 over
                 you
                 not
                 by
                 Empire
                 ,
                 but
                 by
                 discourses
                 ,
                 not
                 by
                 laws
                 ,
                 but
                 by
                 exhortation
                 .
                 And
                 certainly
                 this
                 is
                 the
                 best
                 government
                 in
                 the
                 world
                 ;
                 that
                 the
                 people
                 of
                 God
                 
                   sit
                   populus
                   voluntarius
                
                 should
                 serve
                 God
                 with
                 reason
                 and
                 choice
                 ,
                 with
                 love
                 and
                 pleasure
                 and
                 eternity
                 of
                 satisfaction
                 .
                 And
                 this
                 is
                 observed
                 also
                 by
                 S.
                 
                   Chrysostom
                   .
                   The
                   Princes
                   of
                   this
                   world
                
                 (
                 saith
                 he
                 )
                 
                   are
                   so
                   much
                   inferior
                   to
                   this
                   spiritual
                   power
                   ,
                   by
                   how
                   much
                   it
                   is
                   better
                   to
                   rule
                   over
                   the
                   wills
                   of
                   men
                   then
                   over
                   their
                   bodies
                   :
                
                 and
                 that
                 's
                 the
                 state
                 of
                 Ecclesiastical
                 government
                 ,
                 concerning
                 which
                 who
                 please
                 to
                 see
                 much
                 more
                 ,
                 may
                 with
                 pleasure
                 read
                 it
                 in
                 S.
                 Chrysostom
                 in
                 his
                 first
                 Homily
                 upon
                 the
                 Epistle
                 to
                 Titus
                 ,
                 and
                 the
                 11th
                 Homily
                 upon
                 the
                 Epistle
                 to
                 the
                 Ephesians
                 ,
                 and
                 in
                 his
                 second
                 book
                 
                   of
                   Priesthood
                
                 .
              
               
                 Now
                 against
                 this
                 it
                 will
                 not
                 be
                 sufficient
                 to
                 oppose
                 any
                 precedents
                 of
                 government
                 under
                 the
                 Old
                 Testament
                 .
                 
                 He
                 there
                 that
                 did
                 not
                 obey
                 the
                 word
                 of
                 the
                 High
                 Priest
                 was
                 to
                 die
                 the
                 death
                 ;
                 
                 for
                 they
                 had
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 true
                 proper
                 formal
                 jurisdiction
                 given
                 them
                 by
                 God
                 :
                 and
                 when
                 Moses
                 sate
                 in
                 judgement
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 saith
                 Philo
                 ,
                 the
                 Priests
                 were
                 his
                 assessors
                 ;
                 and
                 
                   Judaeis
                   sacerdotii
                   honos
                   firmamentum
                   potentiae
                   erat
                   ,
                   the
                   honour
                   of
                   the
                   Jewish
                   priesthood
                   was
                   a
                   great
                   establishment
                   to
                   the
                   power
                   of
                   the
                   Nation
                   ,
                
                 saith
                 Tacitus
                 .
                 For
                 the
                 Priest
                 were
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Bishops
                 ,
                 and
                 Judges
                 of
                 controversies
                 ,
                 and
                 by
                 the
                 law
                 appointed
                 to
                 inflict
                 punishment
                 upon
                 criminals
                 ,
                 said
                 Josephus
                 .
                 
                 But
                 in
                 the
                 Gospel
                 there
                 was
                 no
                 such
                 thing
                 .
                 The
                 Jewish
                 excommunications
                 were
                 acts
                 of
                 power
                 and
                 a
                 mixt
                 Empire
                 ;
                 ours
                 are
                 securities
                 to
                 the
                 sound
                 part
                 ,
                 and
                 cautions
                 against
                 offenders
                 .
                 Their
                 preachings
                 were
                 decrees
                 sometimes
                 ;
                 ours
                 can
                 be
                 but
                 exhortations
                 and
                 arguments
                 to
                 persuade
                 and
                 invite
                 consent
                 .
              
               
                 But
                 neither
                 can
                 it
                 be
                 denied
                 but
                 that
                 the
                 Apostles
                 did
                 sometimes
                 actions
                 of
                 a
                 delegate
                 jurisdiction
                 .
                 
                 Thus
                 S.
                 Peter
                 gave
                 sentence
                 of
                 death
                 against
                 Ananias
                 and
                 Sapphira
                 ;
                 S.
                 Paul
                 inflicted
                 blindnesse
                 upon
                 Elymas
                 the
                 Sorcerer
                 ,
                 and
                 deliver'd
                 Hymenaus
                 and
                 Alexander
                 and
                 the
                 incestuous
                 Corinthian
                 
                 to
                 be
                 buffeted
                 by
                 Satan
                 ;
                 and
                 S.
                 John
                 threatned
                 to
                 doe
                 the
                 like
                 to
                 Di●trephes
                 .
                 That
                 this
                 was
                 extraordinary
                 appears
                 by
                 the
                 manners
                 of
                 animadversion
                 ,
                 which
                 were
                 by
                 miracle
                 and
                 immediate
                 Divine
                 judgment
                 ;
                 for
                 those
                 which
                 were
                 delivered
                 to
                 Satan
                 were
                 given
                 up
                 to
                 be
                 corporally
                 tormented
                 by
                 some
                 grievous
                 sicknesse
                 or
                 violence
                 of
                 an
                 evil
                 spirit
                 ,
                 as
                 a
                 S.
                 Chrysostom
                 ,
                 b
                 S.
                 Ambrose
                 ,
                 S.
                 Hierom
                 ,
                 and
                 divers
                 others
                 of
                 the
                 Fathers
                 doe
                 affirm
                 .
                 But
                 therefore
                 this
                 was
                 an
                 act
                 of
                 Divine
                 jurisdiction
                 ,
                 not
                 of
                 Apostolical
                 :
                 It
                 was
                 a
                 miraculous
                 verification
                 of
                 their
                 Divine
                 mission
                 ,
                 seldome
                 us'd
                 ,
                 not
                 by
                 ordinary
                 emission
                 of
                 power
                 ,
                 but
                 by
                 an
                 extraordinary
                 spirit
                 :
                 for
                 so
                 S.
                 Paul
                 threatned
                 some
                 criminals
                 in
                 the
                 Church
                 of
                 Corinth
                 ,
                 
                 that
                 if
                 he
                 did
                 come
                 
                   he
                   would
                   not
                   spare
                   them
                
                 :
                 but
                 it
                 was
                 because
                 they
                 made
                 it
                 necessary
                 by
                 their
                 undervaluing
                 of
                 his
                 person
                 and
                 ministery
                 .
                 Since
                 ye
                 doe
                 so
                 ,
                 since
                 ye
                 doe
                 look
                 for
                 a
                 signe
                 and
                 proof
                 of
                 Christ
                 speaking
                 in
                 me
                 ,
                 you
                 shall
                 have
                 it
                 .
                 It
                 is
                 not
                 S.
                 Pauls
                 ordinary
                 power
                 ,
                 nor
                 his
                 own
                 extraordinary
                 ,
                 but
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 an
                 experiment
                 of
                 Christ's
                 power
                 ,
                 who
                 was
                 pleas'd
                 to
                 minister
                 it
                 by
                 S.
                 Paul
                 ,
                 as
                 well
                 as
                 by
                 any
                 other
                 Apostle
                 :
                 something
                 like
                 those
                 words
                 of
                 our
                 Blessed
                 Saviour
                 ,
                 
                   An
                   evil
                   and
                   adulterous
                   generation
                   seeketh
                   after
                   a
                   signe
                   ;
                   and
                   the
                   signe
                   of
                   the
                   Prophet
                   Jonas
                   shall
                   be
                   given
                   them
                   .
                
                 But
                 then
                 there
                 was
                 great
                 necessity
                 ,
                 and
                 some
                 prodigious
                 examples
                 were
                 to
                 be
                 made
                 to
                 produce
                 the
                 fear
                 of
                 God
                 and
                 the
                 reverence
                 of
                 religion
                 ,
                 that
                 the
                 meannesse
                 and
                 poverty
                 of
                 the
                 Ministers
                 might
                 not
                 expose
                 the
                 institution
                 to
                 contempt
                 :
                 and
                 because
                 the
                 religion
                 was
                 destitute
                 of
                 all
                 temporal
                 coercion
                 ,
                 and
                 the
                 Civil
                 power
                 put
                 on
                 armor
                 not
                 for
                 it
                 but
                 against
                 it
                 ,
                 therefore
                 God
                 took
                 the
                 matter
                 into
                 his
                 own
                 hand
                 ,
                 and
                 by
                 judgments
                 from
                 heaven
                 verified
                 the
                 preachings
                 Apostolical
                 .
                 Thus
                 when
                 the
                 Corinthians
                 did
                 use
                 the
                 Lord's
                 Supper
                 unworthily
                 God
                 punished
                 them
                 with
                 sicknesse
                 and
                 with
                 death
                 ,
                 
                 as
                 the
                 Apostle
                 himself
                 tells
                 them
                 :
                 for
                 to
                 denounce
                 them
                 after
                 and
                 to
                 pronounce
                 them
                 before
                 were
                 equal
                 actions
                 of
                 ministery
                 ,
                 but
                 equally
                 no
                 parts
                 of
                 jurisdiction
                 .
                 This
                 way
                 continued
                 in
                 the
                 Church
                 ,
                 though
                 in
                 very
                 infrequent
                 examples
                 ,
                 till
                 the
                 Emperors
                 became
                 Christians
                 ,
                 and
                 by
                 laws
                 and
                 temporal
                 coercions
                 came
                 to
                 second
                 the
                 word
                 of
                 Ecclesiastical
                 Ministery
                 .
                 For
                 S.
                 Cyprian
                 tells
                 of
                 some
                 persons
                 who
                 being
                 afflicted
                 with
                 evil
                 spirits
                 were
                 cur'd
                 at
                 their
                 baptisme
                 ,
                 who
                 afterwards
                 upon
                 their
                 apostasy
                 from
                 the
                 faith
                 were
                 afflicted
                 again
                 ,
                 and
                 again
                 fell
                 into
                 the
                 power
                 of
                 the
                 Devil
                 :
                 
                 
                   Recedente
                   siquidem
                   disciplina
                   recessit
                   &
                   gratia
                
                 ;
                 when
                 they
                 forsook
                 Christ
                 ,
                 himself
                 took
                 the
                 matter
                 into
                 his
                 own
                 hand
                 ,
                 and
                 was
                 not
                 wanting
                 by
                 an
                 act
                 of
                 his
                 own
                 jurisdiction
                 to
                 declare
                 that
                 he
                 was
                 their
                 Lord
                 ,
                 and
                 would
                 be
                 honour'd
                 by
                 them
                 or
                 upon
                 them
                 .
              
               
                 And
                 this
                 was
                 
                   the
                   rod
                
                 that
                 S.
                 Paul
                 threatned
                 to
                 the
                 Schismatical
                 Corinthians
                 ;
                 
                 not
                 any
                 emanation
                 of
                 the
                 ordinary
                 power
                 of
                 ministery
                 ,
                 but
                 a
                 miraculous
                 consignation
                 of
                 it
                 :
                 for
                 these
                 things
                 (
                 as
                 S.
                 Chrysostom
                 observes
                 )
                 S.
                 Paul
                 calls
                 
                   signa
                   Apostolatus
                   mei
                
                 ,
                 
                 
                   the
                   signes
                   of
                   his
                   Apostleship
                
                 wrought
                 among
                 them
                 in
                 signes
                 and
                 miracles
                 and
                 powers
                 :
                 this
                 was
                 effected
                 in
                 healing
                 the
                 sick
                 ,
                 and
                 in
                 striking
                 the
                 refractary
                 with
                 the
                 rod
                 of
                 God
                 ;
                 in
                 giving
                 fight
                 to
                 the
                 blind
                 ,
                 and
                 making
                 them
                 blind
                 that
                 would
                 not
                 see
                 ;
                 in
                 raising
                 the
                 dead
                 to
                 life
                 ,
                 and
                 causing
                 them
                 to
                 die
                 that
                 would
                 not
                 live
                 the
                 life
                 of
                 righteousnesse
                 .
                 But
                 this
                 was
                 not
                 done
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 not
                 
                   by
                   any
                   power
                   of
                   their
                   own
                   ,
                
                 but
                 by
                 that
                 power
                 to
                 which
                 they
                 onely
                 ministred
                 ,
                 by
                 the
                 power
                 of
                 Christ
                 who
                 (
                 blessed
                 be
                 his
                 holy
                 Name
                 for
                 it
                 )
                 keeps
                 this
                 power
                 onely
                 in
                 his
                 own
                 hands
                 .
                 In
                 these
                 their
                 power
                 was
                 no
                 more
                 a
                 power
                 of
                 jurisdiction
                 then
                 Elias
                 had
                 ,
                 who
                 ,
                 as
                 S.
                 James
                 said
                 ,
                 
                   prayed
                   that
                   it
                   might
                
                 and
                 
                   prayed
                   that
                   it
                   might
                   not
                   rain
                
                 ;
                 
                 and
                 call'd
                 for
                 fire
                 from
                 heaven
                 .
                 And
                 just
                 so
                 the
                 Apostles
                 being
                 mov'd
                 by
                 an
                 extraordinary
                 spirit
                 did
                 ,
                 when
                 the
                 spirit
                 saw
                 cause
                 ,
                 minister
                 to
                 the
                 Divine
                 judgment
                 .
                 But
                 that
                 was
                 not
                 their
                 work
                 ;
                 they
                 were
                 sent
                 of
                 another
                 errand
                 ,
                 and
                 were
                 intrusted
                 with
                 other
                 powers
                 .
              
               
                 But
                 after
                 all
                 this
                 ,
                 
                 it
                 is
                 certain
                 that
                 there
                 were
                 in
                 the
                 Church
                 some
                 images
                 and
                 similitudes
                 of
                 jurisdiction
                 in
                 their
                 spiritual
                 government
                 .
                 The
                 soul
                 is
                 not
                 ,
                 cannot
                 be
                 ,
                 properly
                 subject
                 to
                 any
                 jurisdiction
                 but
                 that
                 of
                 God.
                 For
                 jurisdiction
                 is
                 the
                 effect
                 of
                 legislation
                 ,
                 and
                 is
                 in
                 the
                 
                   mixt
                   Empire
                
                 as
                 the
                 other
                 is
                 in
                 the
                 mere
                 .
                 Now
                 none
                 can
                 give
                 laws
                 to
                 souls
                 but
                 God
                 ;
                 he
                 onely
                 is
                 Lord
                 of
                 wills
                 and
                 understandings
                 ;
                 and
                 therefore
                 none
                 can
                 give
                 judgment
                 or
                 restraint
                 to
                 souls
                 but
                 God.
                 But
                 as
                 by
                 preaching
                 the
                 Ecclesiastic
                 state
                 does
                 imitate
                 the
                 legislation
                 of
                 God
                 ;
                 so
                 by
                 the
                 power
                 of
                 the
                 Keyes
                 she
                 does
                 imitate
                 his
                 jurisdiction
                 .
                 For
                 it
                 is
                 to
                 be
                 observed
                 that
                 by
                 the
                 Sermons
                 of
                 the
                 Gospel
                 the
                 Ecclesiastics
                 give
                 laws
                 to
                 the
                 Church
                 ,
                 that
                 is
                 ,
                 they
                 declare
                 the
                 laws
                 of
                 God
                 ;
                 and
                 by
                 the
                 use
                 of
                 the
                 Keyes
                 they
                 also
                 declare
                 the
                 Divine
                 jurisdiction
                 :
                 for
                 as
                 the
                 Church
                 can
                 make
                 no
                 law
                 of
                 Divine
                 worship
                 or
                 Divine
                 propositions
                 ,
                 of
                 faith
                 or
                 manners
                 ,
                 but
                 what
                 she
                 hath
                 received
                 from
                 Christ
                 and
                 his
                 Apostles
                 ;
                 so
                 neither
                 can
                 she
                 exercise
                 any
                 judgment
                 but
                 the
                 judgment
                 of
                 God.
                 To
                 that
                 she
                 ministers
                 by
                 threatnings
                 and
                 denunciations
                 ,
                 by
                 comforts
                 and
                 absolutions
                 ,
                 as
                 she
                 ministers
                 to
                 the
                 legislative
                 of
                 God
                 by
                 preaching
                 and
                 publishing
                 ,
                 by
                 exhortation
                 and
                 command
                 .
              
               
                 For
                 there
                 is
                 an
                 Empire
                 in
                 preaching
                 ;
                 
                 there
                 is
                 a
                 power
                 of
                 Command
                 which
                 the
                 Bishops
                 and
                 Ministers
                 of
                 the
                 Church
                 of
                 God
                 must
                 exercise
                 .
                 To
                 this
                 purpose
                 S.
                 Chrysostom
                 discourses
                 excellently
                 ,
                 
                 
                   There
                   are
                   some
                   things
                   which
                   need
                   teaching
                   ,
                   some
                   which
                   need
                   commanding
                   :
                   if
                   therefore
                   you
                   invert
                   the
                   order
                   ,
                   and
                   had
                   rather
                   command
                   where
                   it
                   is
                   necessary
                   for
                   you
                   to
                   teach
                   ,
                   you
                   are
                   ridiculous
                   ;
                   and
                   as
                   bad
                   if
                   you
                   goe
                   about
                   to
                   teach
                   where
                   you
                   rather
                   should
                   command
                   .
                   That
                   men
                   should
                   doe
                   no
                   evil
                   ,
                   you
                   need
                   not
                   teach
                   ,
                   but
                   to
                   forbid
                   it
                   with
                   the
                   force
                   of
                   a
                   great
                   authority
                   :
                   and
                   so
                   you
                   must
                   command
                   them
                   that
                   they
                   should
                   not
                   give
                   heed
                   to
                   Jewish
                   fables
                   :
                   But
                   if
                   you
                   would
                   have
                   them
                   give
                   their
                   goods
                   to
                   the
                   poor
                   ,
                   or
                   keep
                   their
                   virgin
                   ,
                   here
                   you
                   have
                   need
                   of
                   doctrine
                   and
                   exhortation
                   .
                   Therefore
                   the
                   Apostle
                   said
                   both
                   ,
                   Command
                   and
                   teach…
                   ..
                   Thus
                   you
                   see
                   that
                   a
                   Bishop
                   must
                   not
                   onely
                   teach
                   ,
                   but
                   sometimes
                   it
                   is
                   necessary
                   that
                   he
                   should
                   command
                   .
                
                 *
                 But
                 then
                 this
                 being
                 a
                 doctrinal
                 precept
                 ,
                 or
                 commanding
                 by
                 the
                 force
                 of
                 a
                 clear
                 and
                 confessed
                 doctrine
                 ,
                 hath
                 in
                 it
                 no
                 other
                 Empire
                 but
                 that
                 it
                 is
                 a
                 Commanding
                 in
                 the
                 Name
                 of
                 God
                 ,
                 and
                 means
                 this
                 onely
                 ,
                 that
                 some
                 things
                 are
                 so
                 clear
                 and
                 obvious
                 ,
                 so
                 necessary
                 and
                 confess'd
                 ,
                 that
                 he
                 who
                 neglects
                 them
                 is
                 condemn'd
                 by
                 himself
                 ;
                 he
                 need
                 not
                 be
                 taught
                 ,
                 but
                 onely
                 commanded
                 to
                 doe
                 his
                 duty
                 :
                 but
                 if
                 he
                 will
                 not
                 ,
                 God
                 ,
                 who
                 gave
                 him
                 the
                 law
                 ,
                 hath
                 also
                 jurisdiction
                 over
                 him
                 :
                 and
                 to
                 this
                 also
                 the
                 Church
                 does
                 minister
                 ;
                 for
                 the
                 Bishop
                 commands
                 him
                 in
                 Gods
                 Name
                 ,
                 and
                 if
                 he
                 will
                 not
                 ,
                 he
                 can
                 punish
                 him
                 in
                 Gods
                 Name
                 ,
                 that
                 is
                 ,
                 he
                 can
                 denounce
                 Gods
                 judgments
                 against
                 him
                 ;
                 and
                 that
                 's
                 our
                 ministerial
                 jurisdiction
                 :
                 he
                 can
                 declare
                 him
                 to
                 be
                 out
                 of
                 the
                 way
                 of
                 salvation
                 ,
                 and
                 unworthy
                 to
                 receive
                 the
                 holy
                 mysteries
                 and
                 pledges
                 of
                 salvation
                 .
                 This
                 is
                 our
                 coercion
                 .
              
               
                 But
                 the
                 use
                 of
                 the
                 Keyes
                 does
                 differ
                 from
                 proper
                 jurisdiction
                 in
                 this
                 great
                 thing
                 ,
                 
                 That
                 if
                 the
                 Keyes
                 be
                 rightly
                 us'd
                 they
                 doe
                 bind
                 or
                 loose
                 respectively
                 ;
                 but
                 if
                 they
                 erre
                 ,
                 they
                 doe
                 nothing
                 upon
                 the
                 subject
                 ,
                 they
                 neither
                 bind
                 nor
                 loose
                 .
                 Now
                 in
                 proper
                 jurisdiction
                 it
                 is
                 otherwise
                 :
                 for
                 ,
                 right
                 or
                 wrong
                 ,
                 if
                 a
                 man
                 be
                 condemn'd
                 he
                 shall
                 die
                 for
                 it
                 ;
                 and
                 if
                 he
                 be
                 
                 hang'd
                 he
                 is
                 hang'd
                 .
                 But
                 the
                 Church
                 gives
                 nothing
                 but
                 the
                 sentence
                 of
                 God
                 ,
                 and
                 tells
                 upon
                 what
                 termes
                 God
                 will
                 or
                 will
                 not
                 pardon
                 .
                 If
                 the
                 Priest
                 minister
                 rightly
                 and
                 judge
                 according
                 to
                 the
                 will
                 and
                 laws
                 of
                 God
                 ,
                 the
                 subject
                 shall
                 find
                 that
                 sentence
                 made
                 good
                 in
                 heaven
                 by
                 the
                 real
                 events
                 of
                 the
                 other
                 world
                 ,
                 which
                 the
                 Priest
                 pronounces
                 here
                 upon
                 earth
                 .
                 But
                 if
                 the
                 Priest
                 be
                 deceived
                 ,
                 he
                 is
                 deceiv'd
                 for
                 himself
                 and
                 for
                 no
                 body
                 else
                 ;
                 he
                 alters
                 nothing
                 of
                 the
                 state
                 of
                 the
                 soul
                 by
                 his
                 quick
                 absolution
                 ,
                 or
                 his
                 unreasonable
                 binding
                 .
                 For
                 it
                 is
                 not
                 true
                 here
                 which
                 the
                 Lawyers
                 say
                 of
                 humane
                 Jurisdictions
                 ,
                 
                   Quod
                   Judex
                   errans
                   pronunciavit
                   ,
                   ob
                   authoritatem
                   jus
                   dicentis
                   transit
                   in
                   rem
                   judicatam
                   .
                
                 The
                 Priest
                 hath
                 no
                 such
                 authority
                 ,
                 though
                 the
                 Civil
                 power
                 have
                 .
                 The
                 error
                 of
                 the
                 Judge
                 does
                 not
                 make
                 the
                 sentence
                 invalid
                 ;
                 his
                 authority
                 prevails
                 above
                 his
                 error
                 :
                 but
                 in
                 the
                 other
                 it
                 is
                 the
                 case
                 of
                 souls
                 ,
                 and
                 therefore
                 is
                 conducted
                 by
                 God
                 onely
                 as
                 to
                 all
                 real
                 and
                 material
                 events
                 ,
                 and
                 depends
                 not
                 upon
                 the
                 weaknesse
                 and
                 fallibilities
                 of
                 men
                 .
                 And
                 therefore
                 the
                 power
                 of
                 remitting
                 sins
                 given
                 to
                 the
                 Church
                 ,
                 is
                 nothing
                 but
                 an
                 authority
                 to
                 minister
                 that
                 pardon
                 which
                 God
                 gives
                 by
                 Jesus
                 Christ.
                 The
                 
                   Church
                   pardons
                   sins
                   as
                   the
                   Levitical
                   Priest
                   did
                   cleanse
                   the
                   lepers
                   ,
                
                 said
                 S.
                 Hierom
                 ;
                 that
                 is
                 ,
                 he
                 did
                 discern
                 whether
                 they
                 were
                 clean
                 or
                 no
                 ,
                 and
                 so
                 restor'd
                 them
                 to
                 the
                 congregation
                 :
                 but
                 
                   apud
                   Deum
                   non
                   sententia
                   Sacerdotum
                   ,
                   sed
                   reorum
                   vita
                   quaeritur
                   ,
                   God
                   regards
                   not
                   the
                   sentence
                   of
                   the
                   Priest
                   ,
                   but
                   the
                   life
                   of
                   the
                   penitent
                   .
                
                 For
                 
                   the
                   Priest
                   ,
                   aliquid
                   est
                   ad
                   ministrandum
                   ac
                   dispensandum
                   verbum
                   ac
                   sacramenta
                   ,
                   ad
                   mundandum
                   autem
                   &
                   justificandum
                   non
                   est
                   aliquid
                   ;
                   is
                   something
                   as
                   to
                   the
                   ministery
                   and
                   dispensation
                   of
                   the
                   word
                   and
                   sacraments
                   ,
                   but
                   nothing
                   as
                   to
                   the
                   purifying
                   and
                   justification
                   of
                   a
                   sinner
                   :
                   for
                   none
                   works
                   that
                   in
                   the
                   inward
                   man
                   but
                   he
                   who
                   created
                   the
                   whole
                   man.
                
                 They
                 are
                 the
                 words
                 of
                 S.
                 Austin
                 .
                 This
                 therefore
                 is
                 but
                 
                   verbum
                   reconciliationis
                   ;
                   the
                   word
                   of
                   reconcilation
                   is
                   intrusted
                   to
                   us
                   :
                
                 but
                 we
                 properly
                 give
                 no
                 pardon
                 ,
                 and
                 therefore
                 inflict
                 no
                 punishment
                 .
              
               
                 Indeed
                 the
                 power
                 of
                 the
                 Keyes
                 is
                 by
                 a
                 Metaphor
                 chang'd
                 into
                 a
                 sword
                 ,
                 
                 and
                 S.
                 Pauls
                 wish
                 [
                 
                   I
                   would
                   they
                   were
                   even
                   cut
                   off
                   that
                   trouble
                   you
                
                 ]
                 seems
                 to
                 be
                 the
                 warrant
                 ;
                 and
                 by
                 excommunications
                 evil
                 persons
                 are
                 cut
                 off
                 from
                 the
                 congregation
                 of
                 the
                 Lord.
                 And
                 it
                 is
                 true
                 that
                 the
                 Ecclesiastical
                 authority
                 is
                 a
                 power
                 of
                 jurisdiction
                 ,
                 just
                 as
                 Excommunication
                 is
                 a
                 sword
                 .
                 But
                 so
                 is
                 the
                 word
                 of
                 God
                 ,
                 
                   sharper
                   then
                   a
                   two
                   edged
                   sword
                
                 ;
                 and
                 so
                 is
                 a
                 severe
                 reproof
                 ,
                 it
                 cuts
                 to
                 teh
                 bone
                 .
                 
                   Nec
                   censorium
                   stylum
                   ,
                   cujus
                   mucronem
                   multis
                   remediis
                   majores
                   nostri
                   retuderunt
                   ,
                   aeque
                   posthac
                   atque
                   illum
                   gladium
                   Dictatorium
                   pertimescamus
                   ,
                
                 
                 said
                 Cicero
                 .
                 The
                 Censors
                 tongue
                 was
                 a
                 sword
                 ,
                 but
                 our
                 Ancestors
                 sometimes
                 did
                 not
                 feel
                 it
                 smart
                 ;
                 and
                 we
                 fear
                 it
                 not
                 so
                 much
                 as
                 the
                 sword
                 of
                 the
                 Dictators
                 .
                 But
                 how
                 little
                 there
                 is
                 of
                 proper
                 jurisdiction
                 in
                 Excommunication
                 we
                 can
                 demonstrate
                 but
                 by
                 too
                 good
                 an
                 argument
                 .
                 For
                 suppose
                 Julian
                 robbing
                 of
                 a
                 Church
                 ,
                 striking
                 the
                 Bishop
                 ,
                 disgracing
                 the
                 religion
                 ,
                 doing
                 any
                 thing
                 for
                 which
                 he
                 is
                 
                   ipso
                   facto
                
                 excommunicate
                 :
                 tell
                 him
                 of
                 the
                 penalty
                 he
                 incurs
                 ,
                 cite
                 him
                 before
                 the
                 Bishop
                 ,
                 denounce
                 it
                 in
                 the
                 Church
                 ;
                 what
                 have
                 you
                 done
                 to
                 him
                 that
                 shall
                 compel
                 him
                 to
                 doe
                 his
                 duty
                 ?
                 Suppose
                 he
                 will
                 not
                 stay
                 from
                 the
                 Church
                 ,
                 that
                 he
                 will
                 goe
                 to
                 another
                 ,
                 to
                 a
                 strange
                 country
                 ,
                 or
                 that
                 he
                 despises
                 all
                 this
                 .
                 Have
                 you
                 made
                 him
                 afraid
                 ?
                 have
                 you
                 troubled
                 him
                 ?
                 have
                 you
                 griev'd
                 him
                 ?
                 have
                 you
                 done
                 that
                 which
                 shall
                 make
                 him
                 doe
                 so
                 no
                 more
                 ?
                 But
                 Julian
                 was
                 about
                 to
                 renounce
                 Christianity
                 ,
                 and
                 thinks
                 it
                 all
                 a
                 Fable
                 .
                 Or
                 suppose
                 lesse
                 then
                 that
                 :
                 suppose
                 a
                 man
                 that
                 keeps
                 a
                 concubine
                 ,
                 and
                 knowing
                 that
                 he
                 sins
                 ,
                 and
                 yet
                 resolves
                 not
                 to
                 quit
                 the
                 sin
                 ,
                 he
                 abstains
                 from
                 the
                 communion
                 and
                 the
                 publick
                 
                 service
                 of
                 the
                 Church
                 ;
                 if
                 the
                 Bishop
                 admonishes
                 him
                 to
                 leave
                 the
                 partner
                 of
                 his
                 sin
                 ,
                 how
                 if
                 he
                 will
                 not
                 ?
                 By
                 what
                 compulsory
                 can
                 the
                 Ecclesiastic
                 state
                 enforce
                 him
                 ?
                 If
                 you
                 threaten
                 to
                 drive
                 him
                 from
                 the
                 Communion
                 ,
                 he
                 hath
                 prevented
                 you
                 ;
                 he
                 never
                 comes
                 at
                 it
                 .
                 If
                 from
                 prayers
                 ,
                 you
                 doe
                 him
                 a
                 kindnesse
                 ;
                 for
                 he
                 loves
                 them
                 not
                 .
                 If
                 from
                 Sermons
                 ,
                 then
                 he
                 will
                 enjoy
                 his
                 lust
                 without
                 controlment
                 .
                 What
                 can
                 the
                 Church
                 doe
                 in
                 this
                 case
                 ?
                 But
                 suppose
                 yet
                 once
                 more
                 ,
                 that
                 a
                 violent
                 hand
                 shall
                 pull
                 down
                 the
                 whole
                 Episcopal
                 order
                 ,
                 what
                 shall
                 the
                 Church
                 doe
                 then
                 ?
                 will
                 she
                 excommunicate
                 the
                 men
                 that
                 doe
                 it
                 ?
                 They
                 say
                 the
                 order
                 it self
                 is
                 Antichristian
                 ;
                 and
                 can
                 they
                 fear
                 to
                 be
                 excommunicated
                 by
                 them
                 ?
                 And
                 who
                 fears
                 to
                 be
                 excommunicated
                 by
                 the
                 Presbytery
                 that
                 believes
                 them
                 to
                 be
                 a
                 dead
                 hand
                 and
                 can
                 effect
                 nothing
                 ?
                 And
                 in
                 the
                 summe
                 of
                 affaires
                 ,
                 onely
                 the
                 obstinate
                 and
                 the
                 incorrigible
                 are
                 to
                 be
                 proceeded
                 against
                 by
                 that
                 extreme
                 remedy
                 .
                 And
                 to
                 them
                 who
                 need
                 that
                 extreme
                 it
                 is
                 no
                 remedy
                 :
                 for
                 they
                 that
                 need
                 it
                 ,
                 care
                 not
                 for
                 it
                 :
                 &
                 what
                 compulsion
                 then
                 can
                 this
                 be
                 ?
                 If
                 it
                 be
                 any
                 thing
                 really
                 effective
                 ,
                 let
                 it
                 be
                 persuaded
                 to
                 them
                 that
                 shall
                 deserve
                 it
                 ;
                 for
                 it
                 must
                 work
                 wholly
                 by
                 opinion
                 ,
                 and
                 can
                 affright
                 them
                 onely
                 who
                 are
                 taught
                 to
                 be
                 afraid
                 of
                 it
                 .
                 It
                 can
                 onely
                 doe
                 effort
                 upon
                 them
                 who
                 are
                 willing
                 to
                 be
                 good
                 in
                 the
                 way
                 of
                 the
                 Church
                 :
                 for
                 it
                 is
                 a
                 spiritual
                 punishment
                 ;
                 and
                 therefore
                 operates
                 onely
                 upon
                 the
                 spirit
                 ,
                 that
                 is
                 upon
                 the
                 will
                 and
                 understanding
                 ,
                 which
                 can
                 have
                 no
                 coercion
                 :
                 so
                 that
                 in
                 effect
                 it
                 compels
                 them
                 who
                 are
                 willing
                 to
                 be
                 compell'd
                 ,
                 that
                 is
                 ,
                 it
                 does
                 not
                 compel
                 at
                 all
                 ,
                 and
                 therefore
                 is
                 but
                 improperly
                 an
                 act
                 of
                 Jurisdiction
                 .
              
               
                 For
                 that
                 which
                 the
                 Ecclesiastics
                 can
                 doe
                 ,
                 
                 is
                 a
                 suspension
                 of
                 their
                 own
                 act
                 ,
                 not
                 any
                 power
                 over
                 the
                 actions
                 of
                 other
                 men
                 :
                 and
                 therefore
                 is
                 but
                 an
                 use
                 of
                 their
                 own
                 liberty
                 ,
                 not
                 an
                 exercise
                 of
                 jurisdiction
                 .
                 He
                 does
                 the
                 same
                 thing
                 in
                 Sacraments
                 as
                 he
                 does
                 in
                 preaching
                 :
                 In
                 both
                 he
                 declares
                 the
                 guilty
                 person
                 to
                 be
                 out
                 of
                 the
                 way
                 to
                 heaven
                 ,
                 to
                 be
                 obnoxious
                 to
                 the
                 Divine
                 anger
                 ,
                 to
                 be
                 a
                 debtor
                 of
                 repentance
                 ;
                 and
                 refusing
                 to
                 baptize
                 an
                 evil
                 Catechumen
                 ,
                 or
                 to
                 communicate
                 an
                 ill-living
                 Christian
                 ,
                 does
                 but
                 say
                 the
                 same
                 thing
                 :
                 he
                 speaks
                 in
                 one
                 by
                 signes
                 ,
                 and
                 in
                 the
                 other
                 he
                 signifies
                 by
                 words
                 .
                 If
                 he
                 denies
                 to
                 give
                 him
                 the
                 Holy
                 Communion
                 ,
                 he
                 tels
                 him
                 he
                 is
                 not
                 in
                 the
                 state
                 of
                 grace
                 and
                 the
                 Divine
                 favour
                 ,
                 he
                 tels
                 him
                 that
                 he
                 hath
                 no
                 communion
                 with
                 Christ
                 ;
                 and
                 therefore
                 by
                 denying
                 the
                 Symbols
                 sayes
                 that
                 truth
                 which
                 by
                 his
                 Sermons
                 he
                 publishes
                 .
                 All
                 the
                 effect
                 and
                 real
                 event
                 is
                 produc'd
                 by
                 the
                 sin
                 of
                 the
                 man
                 ;
                 and
                 the
                 Minister
                 of
                 religion
                 tells
                 him
                 as
                 God's
                 messenger
                 what
                 he
                 hath
                 done
                 to
                 himself
                 ,
                 and
                 what
                 will
                 come
                 upon
                 him
                 from
                 God.
                 This
                 is
                 
                   judicium
                   ,
                   non
                   jurisdictio
                   ,
                   a
                   judging
                   ,
                   not
                   a
                   jurisdiction
                
                 ;
                 a
                 judging
                 a
                 man
                 worthy
                 or
                 unworthy
                 ;
                 which
                 does
                 not
                 suppose
                 a
                 superiority
                 of
                 jurisdiction
                 ,
                 but
                 equals
                 doe
                 it
                 to
                 their
                 equals
                 ,
                 though
                 in
                 this
                 the
                 Clergy
                 hath
                 a
                 superiority
                 ,
                 and
                 an
                 authority
                 from
                 God
                 to
                 doe
                 so
                 .
              
               
                 Adde
                 to
                 this
                 ,
                 
                 that
                 the
                 other
                 effects
                 of
                 Excommunication
                 are
                 not
                 any
                 force
                 or
                 impression
                 upon
                 the
                 Delinquent
                 ,
                 but
                 are
                 the
                 caution
                 and
                 duty
                 of
                 the
                 Church
                 ,
                 or
                 
                   sanior
                   pars
                
                 of
                 them
                 that
                 are
                 innocent
                 ;
                 for
                 it
                 is
                 a
                 command
                 to
                 them
                 to
                 abstain
                 from
                 the
                 society
                 of
                 the
                 criminal
                 :
                 for
                 to
                 him
                 it
                 is
                 no
                 direct
                 obligation
                 ;
                 indirectly
                 it
                 is
                 ,
                 as
                 I
                 have
                 already
                 affirm'd
                 and
                 shall
                 afterwards
                 discourse
                 .
              
               
                 This
                 discourse
                 cannot
                 lessen
                 the
                 power
                 and
                 authority
                 of
                 the
                 Church
                 ;
                 
                 it
                 onely
                 explicates
                 the
                 nature
                 of
                 it
                 ,
                 because
                 it
                 is
                 useful
                 to
                 many
                 cases
                 of
                 
                 conscience
                 ,
                 and
                 does
                 rightly
                 establish
                 the
                 foundation
                 of
                 this
                 great
                 measure
                 of
                 conscience
                 ,
                 [
                 Ecclesiastical
                 laws
                 ]
                 and
                 it
                 addes
                 grandeur
                 to
                 it
                 .
                 For
                 it
                 is
                 in
                 the
                 Ecclesiastical
                 government
                 as
                 it
                 was
                 in
                 the
                 Judaical
                 before
                 they
                 had
                 a
                 King.
                 They
                 had
                 no
                 King
                 of
                 their
                 own
                 ,
                 but
                 God
                 was
                 their
                 King
                 ;
                 and
                 he
                 did
                 exercise
                 Jurisdiction
                 ,
                 and
                 appointed
                 Judges
                 over
                 them
                 ,
                 and
                 wrought
                 miracles
                 for
                 their
                 punishment
                 or
                 their
                 escape
                 respectively
                 :
                 and
                 so
                 it
                 is
                 in
                 the
                 Church
                 ;
                 Christ
                 our
                 head
                 keeps
                 the
                 spiritual
                 regality
                 and
                 the
                 jurisdiction
                 in
                 his
                 own
                 hands
                 ,
                 but
                 sends
                 us
                 to
                 minister
                 it
                 according
                 to
                 his
                 laws
                 ;
                 which
                 if
                 we
                 doe
                 ,
                 they
                 who
                 are
                 found
                 criminals
                 cannot
                 indeed
                 be
                 smitten
                 by
                 us
                 ,
                 but
                 they
                 shall
                 be
                 smitten
                 by
                 God
                 :
                 and
                 therefore
                 Christ
                 said
                 the
                 same
                 thing
                 to
                 his
                 Missionaries
                 as
                 God
                 did
                 to
                 
                   Samuel
                   ,
                   They
                   have
                   not
                   rejected
                   thee
                   ,
                   but
                   me
                   ,
                
                 said
                 God
                 ;
                 and
                 ,
                 
                   He
                   that
                   despiseth
                   you
                   ,
                   despiseth
                   me
                   ,
                
                 said
                 Christ.
                 And
                 now
                 ,
                 although
                 Kings
                 have
                 the
                 sword
                 in
                 their
                 own
                 hand
                 ,
                 and
                 can
                 smite
                 the
                 disobedient
                 ;
                 yet
                 we
                 cannot
                 :
                 but
                 God
                 will
                 smite
                 them
                 that
                 are
                 disobedient
                 to
                 the
                 Church
                 :
                 and
                 that
                 's
                 worse
                 for
                 them
                 that
                 feel
                 it
                 ,
                 and
                 better
                 for
                 them
                 that
                 are
                 but
                 threatned
                 ;
                 for
                 it
                 is
                 true
                 ,
                 that
                 by
                 repentance
                 they
                 may
                 escape
                 that
                 which
                 is
                 threatned
                 by
                 the
                 Church
                 ,
                 which
                 in
                 the
                 Common-wealth
                 they
                 cannot
                 :
                 but
                 these
                 that
                 feel
                 it
                 are
                 in
                 a
                 worse
                 condition
                 ;
                 for
                 
                   it
                   is
                   a
                   fearfull
                   thing
                   to
                   fall
                   into
                   the
                   hands
                   of
                   the
                   living
                   God
                
                 ;
                 and
                 ,
                 
                   who
                   can
                   dwell
                   with
                   the
                   Everlasting
                   burnings
                   ?
                   For
                   our
                   God
                   is
                   a
                   consuming
                   fire
                   .
                
              
            
             
               
                 RULE
                 II.
                 The
                 Church
                 hath
                 power
                 to
                 make
                 laws
                 and
                 to
                 give
                 Commands
                 obliging
                 the
                 conscience
                 ,
                 that
                 is
                 ,
                 tying
                 the
                 subjects
                 to
                 obedience
                 under
                 the
                 penalty
                 of
                 committing
                 sin
                 ,
                 or
                 of
                 incurring
                 the
                 Divine
                 displeasure
                 .
              
               
                 BY
                 the
                 Church
                 it
                 is
                 certain
                 I
                 must
                 first
                 mean
                 the
                 Church
                 Catholick
                 ,
                 
                 or
                 all
                 the
                 Governours
                 of
                 the
                 Christian
                 assemblies
                 in
                 the
                 world
                 :
                 because
                 if
                 it
                 be
                 in
                 a
                 part
                 it
                 is
                 in
                 the
                 whole
                 ;
                 and
                 if
                 it
                 be
                 neither
                 in
                 a
                 part
                 nor
                 in
                 the
                 whole
                 ,
                 it
                 is
                 no
                 where
                 .
                 But
                 yet
                 because
                 the
                 whole
                 Catholick
                 Church
                 ,
                 that
                 is
                 ,
                 all
                 the
                 Governours
                 of
                 Churches
                 (
                 for
                 if
                 we
                 speak
                 of
                 the
                 Church
                 making
                 laws
                 ,
                 we
                 must
                 mean
                 the
                 governing
                 part
                 of
                 the
                 Church
                 )
                 did
                 never
                 meet
                 since
                 the
                 days
                 of
                 the
                 Apostles
                 ,
                 who
                 being
                 few
                 and
                 united
                 and
                 absolute
                 and
                 supreme
                 could
                 then
                 doe
                 what
                 could
                 never
                 be
                 done
                 since
                 :
                 it
                 is
                 necessary
                 for
                 the
                 reducing
                 this
                 Rule
                 to
                 practise
                 ,
                 that
                 the
                 legislation
                 and
                 the
                 power
                 of
                 commanding
                 be
                 subjected
                 in
                 some
                 more
                 particular
                 subject
                 ;
                 and
                 therefore
                 I
                 shall
                 instance
                 in
                 the
                 least
                 .
                 By
                 the
                 Church
                 ,
                 I
                 mean
                 every
                 particular
                 Church
                 joyn'd
                 to
                 the
                 head
                 of
                 Union
                 ;
                 and
                 by
                 the
                 particular
                 Church
                 ,
                 I
                 mean
                 the
                 Angel
                 of
                 that
                 Church
                 ,
                 
                 
                   the
                   Bishop
                
                 ;
                 according
                 to
                 that
                 saying
                 of
                 S.
                 
                   Cyprian
                   ,
                   Scire
                   debes
                   Episcopum
                   in
                   Ecclesia
                   esse
                   ,
                   &
                   Ecclesiam
                   in
                   Episcopo
                   ,
                   The
                   Bishop
                   is
                   in
                   the
                   Church
                   ,
                   and
                   the
                   Church
                   in
                   the
                   Bishop
                   :
                
                 that
                 is
                 ,
                 he
                 is
                 in
                 the
                 Church
                 as
                 the
                 head
                 is
                 part
                 of
                 the
                 body
                 ,
                 and
                 the
                 Church
                 is
                 in
                 him
                 as
                 in
                 their
                 representative
                 ,
                 and
                 all
                 their
                 power
                 is
                 ministred
                 by
                 his
                 hand
                 ,
                 and
                 their
                 interest
                 promoted
                 by
                 him
                 ;
                 and
                 he
                 is
                 the
                 hand
                 of
                 God
                 and
                 the
                 hand
                 of
                 the
                 people
                 ;
                 this
                 lifted
                 up
                 ,
                 and
                 that
                 let
                 down
                 ;
                 this
                 in
                 the
                 ministery
                 of
                 prayers
                 ,
                 and
                 that
                 in
                 the
                 ministery
                 
                 of
                 blessings
                 .
                 
                 And
                 therefore
                 S.
                 Chrysostome
                 expounding
                 those
                 words
                 of
                 Christ
                 ,
                 
                   Tell
                   it
                   unto
                   the
                   Church
                
                 ,
                 says
                 that
                 they
                 mean
                 ,
                 tell
                 it
                 to
                 the
                 Bishop
                 of
                 the
                 Church
                 ,
                 who
                 is
                 to
                 minister
                 food
                 and
                 Discipline
                 to
                 the
                 congregation
                 .
              
               
                 Now
                 all
                 the
                 power
                 of
                 commanding
                 and
                 making
                 Ecclesiastical
                 laws
                 ,
                 
                 that
                 is
                 ,
                 laws
                 of
                 Religion
                 ,
                 is
                 wholly
                 in
                 the
                 Pastors
                 and
                 Bishops
                 in
                 the
                 supreme
                 order
                 of
                 Ecclesiastics
                 .
                 If
                 there
                 be
                 two
                 orders
                 of
                 Divine
                 institution
                 ,
                 it
                 is
                 certain
                 that
                 one
                 is
                 the
                 superior
                 ;
                 and
                 therefore
                 one
                 onely
                 is
                 to
                 rule
                 in
                 eminency
                 ,
                 and
                 the
                 other
                 can
                 rule
                 but
                 in
                 minority
                 and
                 substitution
                 :
                 and
                 that
                 which
                 is
                 appointed
                 to
                 rule
                 is
                 the
                 superior
                 .
                 Now
                 the
                 case
                 then
                 is
                 clear
                 as
                 to
                 the
                 present
                 purpose
                 :
                 the
                 Presbyters
                 were
                 under
                 Bishops
                 ,
                 and
                 might
                 be
                 accused
                 before
                 them
                 and
                 rebuk'd
                 by
                 them
                 ;
                 we
                 see
                 it
                 plain
                 in
                 the
                 case
                 of
                 Timothy
                 and
                 Titus
                 ,
                 to
                 whom
                 S.
                 Paul
                 gave
                 rules
                 of
                 Court
                 ,
                 and
                 measures
                 of
                 taking
                 cognisance
                 of
                 causes
                 brought
                 before
                 them
                 .
                 There
                 was
                 plainly
                 the
                 judging
                 order
                 and
                 the
                 judged
                 :
                 The
                 Elders
                 or
                 Presbyters
                 were
                 judged
                 ;
                 over
                 them
                 were
                 Overseers
                 plac'd
                 .
                 
                   Par
                   in
                   parem
                   potestatem
                   non
                   habet
                   .
                
                 Since
                 therefore
                 a
                 judicatory
                 was
                 plac'd
                 in
                 the
                 Church
                 ,
                 though
                 it
                 was
                 a
                 spiritual
                 onely
                 and
                 without
                 temporal
                 coercion
                 ,
                 yet
                 it
                 had
                 a
                 just
                 authority
                 ;
                 and
                 therefore
                 must
                 suppose
                 a
                 distinction
                 in
                 the
                 Clergy
                 of
                 superior
                 and
                 inferior
                 .
                 Now
                 because
                 there
                 can
                 be
                 no
                 union
                 political
                 without
                 government
                 ,
                 and
                 the
                 government
                 which
                 was
                 appointed
                 was
                 that
                 of
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   the
                   ruling
                   Clergy
                
                 ,
                 it
                 follows
                 that
                 the
                 Bishop
                 being
                 the
                 head
                 of
                 spiritual
                 union
                 in
                 the
                 first
                 institution
                 of
                 the
                 Church
                 ,
                 every
                 society
                 of
                 Christians
                 is
                 reckoned
                 one
                 by
                 the
                 unity
                 of
                 the
                 Bishop
                 ;
                 and
                 therefore
                 that
                 society
                 of
                 a
                 Bishop
                 and
                 his
                 parish
                 is
                 the
                 least
                 indeed
                 ,
                 but
                 it
                 is
                 a
                 Christian
                 Common-wealth
                 .
                 Now
                 the
                 practice
                 Apostolical
                 and
                 Primitive
                 administring
                 this
                 power
                 by
                 one
                 and
                 one
                 in
                 every
                 Church
                 ,
                 where
                 there
                 were
                 many
                 Presbyters
                 ,
                 it
                 must
                 be
                 evident
                 that
                 he
                 who
                 was
                 superior
                 to
                 the
                 Presbyters
                 was
                 to
                 rule
                 in
                 every
                 congregation
                 ;
                 and
                 because
                 there
                 was
                 none
                 superior
                 to
                 him
                 by
                 Divine
                 or
                 Apostolical
                 appointment
                 ,
                 all
                 the
                 legislative
                 or
                 commanding
                 power
                 in
                 the
                 Church
                 is
                 founded
                 in
                 the
                 Episcopal
                 order
                 ,
                 and
                 therefore
                 that
                 one
                 Bishop
                 hath
                 in
                 his
                 own
                 charge
                 a
                 legislative
                 or
                 power
                 of
                 command
                 ;
                 and
                 therefore
                 much
                 more
                 when
                 many
                 Bishops
                 meet
                 together
                 .
                 A
                 Diocese
                 is
                 the
                 least
                 circuit
                 of
                 government
                 ,
                 but
                 it
                 is
                 an
                 intire
                 body
                 subject
                 to
                 distinct
                 commands
                 ;
                 that
                 is
                 ,
                 every
                 Diocese
                 hath
                 one
                 set
                 over
                 them
                 in
                 the
                 Lord
                 ,
                 to
                 whom
                 the
                 people
                 are
                 by
                 the
                 commands
                 of
                 Jesus
                 Christ
                 tied
                 to
                 give
                 obedience
                 .
              
               
                 Whether
                 the
                 Diocese
                 be
                 little
                 or
                 great
                 ,
                 
                 allowed
                 or
                 disallowed
                 ,
                 in
                 City
                 or
                 in
                 Country
                 ,
                 divided
                 into
                 parishes
                 or
                 not
                 divided
                 ,
                 under
                 Metropolitans
                 or
                 not
                 under
                 ,
                 of
                 many
                 Churches
                 or
                 but
                 one
                 ,
                 it
                 matters
                 not
                 :
                 where
                 there
                 is
                 a
                 Bishop
                 and
                 a
                 congregation
                 there
                 is
                 a
                 Diocese
                 ,
                 and
                 there
                 is
                 a
                 power
                 of
                 commanding
                 and
                 a
                 necessity
                 of
                 obeying
                 ,
                 
                   intra
                   limites
                   disciplina
                
                 ,
                 within
                 that
                 pale
                 in
                 which
                 they
                 have
                 warranty
                 and
                 power
                 to
                 govern
                 and
                 to
                 give
                 commandements
                 .
                 As
                 for
                 parishes
                 in
                 the
                 late
                 sense
                 of
                 the
                 word
                 ,
                 that
                 is
                 ,
                 the
                 charge
                 of
                 a
                 single
                 Presbyter
                 ,
                 it
                 is
                 no
                 body
                 politic
                 of
                 Apostolical
                 or
                 Divine
                 appointment
                 :
                 for
                 the
                 Presbyters
                 were
                 called
                 
                   in
                   partem
                   sollicitudinis
                
                 into
                 the
                 help
                 of
                 the
                 Ministery
                 ;
                 but
                 they
                 had
                 no
                 cure
                 of
                 souls
                 ,
                 save
                 onely
                 by
                 delegation
                 &
                 special
                 and
                 temporary
                 appointment
                 ,
                 for
                 some
                 whole
                 ages
                 in
                 the
                 Church
                 :
                 and
                 therefore
                 the
                 Governing
                 and
                 the
                 Commanding
                 Authority
                 cannot
                 be
                 extended
                 to
                 Parishes
                 and
                 to
                 their
                 Curates
                 which
                 are
                 of
                 late
                 
                 date
                 ,
                 and
                 received
                 no
                 power
                 from
                 Christ
                 but
                 that
                 of
                 Ministery
                 ,
                 which
                 is
                 also
                 conveyed
                 by
                 the
                 Bishops
                 hands
                 .
                 But
                 then
                 because
                 above
                 the
                 Bishop
                 there
                 is
                 no
                 appointment
                 in
                 the
                 whole
                 religion
                 ,
                 it
                 is
                 necessary
                 that
                 the
                 legislative
                 be
                 established
                 in
                 him
                 :
                 if
                 we
                 goe
                 higher
                 we
                 can
                 never
                 come
                 to
                 a
                 society
                 of
                 Apostolical
                 or
                 Divine
                 institution
                 in
                 the
                 Church
                 ,
                 because
                 between
                 the
                 whole
                 Catholick
                 Church
                 ,
                 either
                 in
                 diffusion
                 or
                 representation
                 ,
                 and
                 a
                 single
                 Diocese
                 ,
                 all
                 the
                 intermedial
                 unions
                 ,
                 as
                 of
                 Metropolitans
                 ,
                 Primates
                 ,
                 Patriarchs
                 ,
                 Councils
                 Provincial
                 or
                 Oecumenical
                 ,
                 are
                 by
                 consent
                 and
                 positive
                 and
                 humane
                 institution
                 ,
                 but
                 they
                 directly
                 estabish
                 no
                 Divine
                 Government
                 .
                 This
                 onely
                 is
                 properly
                 such
                 .
                 And
                 though
                 this
                 can
                 suffer
                 alteration
                 as
                 to
                 the
                 administration
                 of
                 it
                 ,
                 yet
                 the
                 proper
                 seat
                 of
                 the
                 authority
                 is
                 the
                 Bishop
                 ,
                 by
                 virtue
                 of
                 his
                 order
                 .
                 Whether
                 the
                 Bishop
                 of
                 Rome
                 receiv'd
                 the
                 power
                 into
                 himself
                 alone
                 ,
                 and
                 so
                 conveyes
                 it
                 to
                 all
                 other
                 Bishops
                 ,
                 is
                 not
                 material
                 to
                 our
                 present
                 inquiry
                 ;
                 for
                 that
                 is
                 a
                 question
                 of
                 the
                 manner
                 of
                 receiving
                 it
                 ,
                 not
                 of
                 the
                 power
                 when
                 it
                 is
                 receiv'd
                 .
                 I
                 shall
                 in
                 order
                 to
                 other
                 purposes
                 discover
                 the
                 unreasonablenesse
                 of
                 that
                 fond
                 pretence
                 and
                 novelty
                 .
                 But
                 that
                 which
                 I
                 say
                 is
                 ,
                 that
                 those
                 persons
                 who
                 by
                 Christs
                 appointment
                 to
                 or
                 by
                 the
                 Apostles
                 were
                 authoris'd
                 to
                 govern
                 the
                 Church
                 ,
                 are
                 the
                 heads
                 of
                 Christian
                 societies
                 ,
                 and
                 every
                 such
                 society
                 is
                 a
                 distinct
                 government
                 ;
                 and
                 that
                 this
                 cannot
                 be
                 the
                 division
                 of
                 parishes
                 ,
                 because
                 that
                 division
                 was
                 later
                 then
                 the
                 authority
                 :
                 and
                 though
                 this
                 be
                 true
                 also
                 of
                 Dioceses
                 as
                 they
                 are
                 now
                 divided
                 ,
                 yet
                 that
                 division
                 being
                 but
                 accidental
                 to
                 the
                 charge
                 ,
                 and
                 the
                 charge
                 being
                 an
                 appointed
                 relation
                 ,
                 that
                 which
                 is
                 accidental
                 and
                 superinduc'd
                 cannot
                 prejudice
                 the
                 nature
                 and
                 institution
                 of
                 it
                 ,
                 but
                 that
                 a
                 Bishop
                 and
                 his
                 charge
                 more
                 or
                 lesse
                 is
                 an
                 intire
                 society
                 or
                 Common-wealth
                 ,
                 as
                 much
                 as
                 the
                 thing
                 can
                 be
                 ;
                 that
                 is
                 ,
                 according
                 to
                 the
                 nature
                 and
                 capacity
                 of
                 the
                 subject
                 matter
                 ,
                 it
                 is
                 an
                 intire
                 government
                 ,
                 and
                 Prelate
                 and
                 people
                 make
                 the
                 parts
                 of
                 the
                 integral
                 constitution
                 .
              
               
                 To
                 the
                 verification
                 therefore
                 of
                 the
                 power
                 thus
                 subjected
                 ,
                 
                 all
                 those
                 titles
                 of
                 eminency
                 and
                 superior
                 office
                 recorded
                 in
                 Scripture
                 doe
                 aptly
                 minister
                 :
                 as
                 that
                 they
                 are
                 called
                 Pastors
                 ,
                 and
                 Rulers
                 ,
                 and
                 Praepositi
                 ,
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Bishops
                 or
                 Overseers
                 of
                 the
                 Church
                 :
                 He
                 that
                 hears
                 them
                 ,
                 hears
                 Christ
                 ,
                 who
                 hath
                 sent
                 them
                 as
                 himself
                 was
                 sent
                 .
                 Upon
                 the
                 account
                 of
                 these
                 the
                 first
                 rulers
                 of
                 Churches
                 in
                 Scripture
                 did
                 give
                 laws
                 to
                 their
                 people
                 ,
                 and
                 threatned
                 the
                 disobedient
                 not
                 onely
                 by
                 the
                 force
                 of
                 their
                 extraordinary
                 power
                 ,
                 but
                 by
                 the
                 effects
                 of
                 their
                 ordinary
                 ministery
                 .
                 The
                 particular
                 instances
                 of
                 command
                 I
                 shall
                 enumerate
                 when
                 I
                 give
                 account
                 in
                 what
                 things
                 they
                 have
                 power
                 to
                 make
                 laws
                 ;
                 but
                 these
                 words
                 of
                 power
                 were
                 sufficient
                 warrant
                 ,
                 and
                 were
                 like
                 seals
                 to
                 their
                 Commissions
                 and
                 Monitors
                 of
                 their
                 duty
                 .
                 But
                 so
                 the
                 Rulers
                 of
                 the
                 Church
                 did
                 practise
                 their
                 power
                 ,
                 and
                 taught
                 the
                 necessity
                 of
                 obedience
                 .
              
               
                 
                   To
                   this
                   purpose
                   are
                   those
                   words
                   of
                   S.
                
                 Clement
                 
                   to
                   S.
                
                 James
                 
                   the
                   Brother
                   of
                   our
                   Lord
                
                 ;
                 
                 These
                 things
                 ,
                 
                 most
                 dear
                 Brother
                 ,
                 I
                 have
                 received
                 from
                 the
                 mouth
                 of
                 holy
                 Peter
                 ,
                 who
                 gave
                 the
                 commands
                 ,
                 and
                 I
                 have
                 endeavour'd
                 to
                 shew
                 them
                 to
                 thee
                 ,
                 that
                 thou
                 mayest
                 command
                 them
                 all
                 to
                 be
                 kept
                 inviolate
                 ,
                 because
                 Ecclesiastical
                 affaires
                 ought
                 not
                 to
                 be
                 done
                 carelesly
                 but
                 with
                 diligence
                 .
                 Therefore
                 let
                 no
                 man
                 think
                 that
                 without
                 danger
                 he
                 can
                 neglect
                 these
                 precepts
                 ,
                 or
                 dissemble
                 them
                 ;
                 quia
                 in
                 judicio
                 Dei
                 ignis
                 aeterni
                 tormenta
                 sustinebit
                 qui
                 Ecclesiastica
                 decreta
                 neglexerit
                 ,
                 because
                 in
                 the
                 judgment
                 of
                 God
                 he
                 shall
                 suffer
                 the
                 torments
                 of
                 an
                 Eternal
                 fire
                 who
                 shall
                 neglect
                 the
                 decrees
                 of
                 the
                 Church
                 .
                 But
                 
                 he
                 that
                 shall
                 hear
                 thee
                 as
                 the
                 Minister
                 of
                 Christ
                 commanded
                 ,
                 shall
                 receive
                 glory
                 :
                 But
                 he
                 that
                 shall
                 not
                 hear
                 thee
                 ,
                 or
                 rather
                 the
                 Lord
                 speaking
                 by
                 thee
                 ,
                 shall
                 receive
                 to
                 himself
                 damnation
                 .
              
               
                 S.
                 Ignatius
                 
                   is
                   very
                   frequent
                   and
                   expresse
                   in
                   this
                   particular
                   .
                
                 
                 Be
                 subject
                 to
                 the
                 Bishop
                 as
                 to
                 the
                 Lord.
                 
                 For
                 he
                 watches
                 for
                 your
                 souls
                 as
                 he
                 that
                 must
                 give
                 an
                 account
                 to
                 God.
                 For
                 it
                 is
                 necessary
                 that
                 you
                 doe
                 nothing
                 without
                 the
                 Bishop
                 .
                 For
                 he
                 that
                 is
                 disobedient
                 to
                 Bishops
                 ,
                 will
                 be
                 altogether
                 without
                 God
                 ,
                 impious
                 ,
                 
                 and
                 a
                 despiser
                 of
                 Christ
                 ,
                 and
                 a
                 disparager
                 of
                 his
                 ordinance
                 .
                 
                   And
                   again
                
                 ,
                 It
                 is
                 fit
                 that
                 you
                 obey
                 your
                 Bishop
                 ,
                 and
                 in
                 nothing
                 to
                 contradict
                 him
                 .
                 For
                 he
                 that
                 does
                 ,
                 despises
                 not
                 him
                 that
                 is
                 visible
                 ,
                 but
                 in
                 him
                 despises
                 the
                 invisible
                 God
                 ,
                 who
                 cannot
                 be
                 despis'd
                 of
                 any
                 one
                 .
                 For
                 the
                 Bishop
                 hath
                 not
                 his
                 promotion
                 from
                 men
                 ,
                 but
                 from
                 God.
                 
              
               
                 Tertullian
                 
                   speaking
                   of
                   the
                   power
                   and
                   judicatory
                   of
                   the
                   Church
                   ,
                
                 
                 saith
                 ,
                 
                 Ibidem
                 etiam
                 exhortationes
                 ,
                 castigationes
                 &
                 censura
                 Divina
                 ;
                 nam
                 &
                 judicatur
                 magno
                 cum
                 pondere
                 ,
                 ut
                 apud
                 certos
                 de
                 Dei
                 conspectu
                 ,
                 There
                 are
                 exhortations
                 ,
                 chastisements
                 and
                 a
                 Divine
                 censure
                 ;
                 for
                 the
                 judgment
                 
                   of
                   the
                   Church
                
                 is
                 with
                 great
                 weight
                 and
                 efficacy
                 ,
                 because
                 it
                 is
                 amongst
                 them
                 who
                 are
                 certain
                 that
                 they
                 shall
                 appear
                 before
                 God
                 :
                 and
                 it
                 is
                 the
                 greatest
                 forerunning
                 of
                 the
                 great
                 Judgment
                 ,
                 if
                 any
                 one
                 sins
                 so
                 that
                 he
                 be
                 banished
                 from
                 the
                 communion
                 of
                 prayers
                 ,
                 assemblies
                 and
                 all
                 holy
                 entercourse
                 .
              
               
                 
                   To
                   which
                   if
                   we
                   adde
                   the
                   words
                   of
                   S.
                
                 Cyprian
                 ,
                 
                 
                   we
                   shall
                   find
                   not
                   onely
                   the
                   power
                   and
                   authority
                   warranted
                   ,
                   but
                   the
                   subject
                   of
                   the
                   power
                   declar'd
                   to
                   be
                   the
                   Bishop
                   .
                
                 
                 Since
                 there
                 are
                 such
                 and
                 so
                 great
                 and
                 many
                 other
                 examples
                 and
                 precedents
                 by
                 which
                 the
                 Authority
                 of
                 the
                 Bishop
                 and
                 his
                 power
                 is
                 established
                 by
                 Divine
                 ordinance
                 ,
                 what
                 sort
                 of
                 men
                 doe
                 you
                 suppose
                 them
                 to
                 be
                 who
                 ,
                 being
                 enemies
                 of
                 Bishops
                 and
                 rebels
                 against
                 the
                 Catholic
                 Church
                 ,
                 are
                 not
                 affrighted
                 with
                 the
                 threatning
                 of
                 God
                 admonishing
                 them
                 ,
                 nor
                 yet
                 with
                 the
                 revenge
                 of
                 the
                 future
                 judgment
                 ?
                 For
                 heresies
                 have
                 arisen
                 and
                 schisms
                 commenc'd
                 from
                 no
                 other
                 cause
                 then
                 this
                 ,
                 that
                 men
                 doe
                 not
                 obey
                 [
                 
                   the
                   Bishop
                
                 ]
                 the
                 Priest
                 of
                 God
                 :
                 neither
                 doe
                 they
                 consider
                 that
                 there
                 is
                 in
                 the
                 Church
                 for
                 a
                 time
                 a
                 Judge
                 in
                 the
                 stead
                 of
                 Christ
                 ,
                 to
                 whom
                 if
                 all
                 the
                 Brethren
                 would
                 obey
                 according
                 to
                 the
                 Commands
                 of
                 God
                 ,
                 no
                 man
                 would
                 move
                 any
                 thing
                 against
                 a
                 college
                 of
                 Bishops
                 ;
                 no
                 man
                 would
                 after
                 the
                 Divine
                 judgment
                 is
                 pass'd
                 ,
                 after
                 the
                 suffrage
                 of
                 the
                 people
                 ,
                 and
                 the
                 judgment
                 of
                 the
                 Bishops
                 his
                 assessors
                 ,
                 make
                 himself
                 a
                 judge
                 not
                 of
                 the
                 Bishop
                 ,
                 but
                 indeed
                 of
                 God
                 himself
                 ;
                 no
                 man
                 would
                 divide
                 the
                 Unity
                 of
                 the
                 Church
                 ;
                 no
                 man
                 by
                 a
                 self-pleasure
                 and
                 pride
                 would
                 make
                 a
                 new
                 heresy
                 apart
                 by
                 himself
                 .
              
               
                 
                   I
                   onely
                   adde
                   the
                   testimony
                   of
                   S.
                
                 Hierom
                 ,
                 
                 
                   it
                   being
                   in
                   a
                   clear
                   case
                   as
                   to
                   the
                   thing
                   it self
                   ;
                   and
                   the
                   difficulty
                   being
                   onely
                   in
                   the
                   measures
                   ,
                   the
                   manner
                   and
                   instances
                   of
                   obedience
                   .
                
                 
                 Episcopus
                 vester
                 cui
                 Ecclesiae
                 commissum
                 est
                 regimen
                 ,
                 &c.
                 Your
                 Bishop
                 to
                 whom
                 the
                 government
                 of
                 the
                 Church
                 is
                 committed
                 ,
                 whom
                 God
                 hath
                 plac'd
                 as
                 the
                 surveyor
                 of
                 his
                 vineyard
                 ,
                 the
                 shepherd
                 of
                 the
                 sheep
                 ,
                 the
                 director
                 of
                 the
                 flock
                 ,
                 the
                 leader
                 of
                 the
                 people
                 both
                 in
                 the
                 city
                 and
                 the
                 country
                 in
                 which
                 ye
                 live
                 ,
                 let
                 him
                 nourish
                 you
                 with
                 a
                 singular
                 care
                 ,
                 and
                 feed
                 you
                 with
                 the
                 meat
                 of
                 holy
                 doctrine
                 ,
                 and
                 in
                 the
                 presence
                 of
                 God
                 take
                 especial
                 care
                 of
                 your
                 souls
                 :
                 let
                 all
                 men
                 devoutly
                 and
                 with
                 an
                 even
                 mind
                 as
                 to
                 God
                 obey
                 him
                 to
                 whom
                 all
                 the
                 city
                 is
                 committed
                 .
              
               
               
                 But
                 because
                 I
                 have
                 given
                 a
                 larger
                 account
                 of
                 this
                 duty
                 in
                 general
                 ,
                 in
                 *
                 a
                 Discourse
                 on
                 purpose
                 ,
                 I
                 shall
                 more
                 properly
                 consider
                 in
                 what
                 particular
                 cases
                 the
                 conscience
                 is
                 ,
                 or
                 is
                 not
                 ,
                 bound
                 to
                 obey
                 the
                 Church-governours
                 .
              
            
             
               
                 RULE
                 III.
                 The
                 Church
                 hath
                 power
                 to
                 make
                 laws
                 in
                 all
                 things
                 of
                 necessary
                 duty
                 ,
                 by
                 a
                 direct
                 power
                 and
                 a
                 Divine
                 authority
                 .
              
               
                 SAint
                 Ignatius
                 discoursing
                 of
                 the
                 Bishops
                 power
                 ,
                 
                 commands
                 subjection
                 to
                 him
                 in
                 so
                 large
                 and
                 comprehensive
                 termes
                 ,
                 that
                 they
                 seem
                 to
                 put
                 an
                 end
                 to
                 all
                 further
                 inquiries
                 in
                 this
                 rule
                 of
                 conscience
                 ,
                 by
                 making
                 all
                 inquiries
                 to
                 be
                 uselesse
                 ;
                 
                 because
                 an
                 obedience
                 universal
                 is
                 due
                 .
                 
                   Necesse
                   est
                   ut
                   quicquid
                   facitis
                
                 ,
                 
                 
                   nihil
                   sine
                   Episcopo
                   tentetis
                   ,
                   &
                   in
                   nullo
                   illi
                   refragari
                   :
                
                 And
                 again
                 ,
                 
                   Nec
                   quicquam
                   videatur
                   vobis
                   consentaneum
                   quod
                   sit
                   praeter
                   illius
                   judicium
                   ;
                   quod
                   enim
                   tale
                   est
                   ,
                   Deo
                   inimicum
                   est
                   .
                   It
                   is
                   necessary
                   that
                   whatsoever
                   ye
                   doe
                   ,
                   ye
                   doe
                   nothing
                   without
                   the
                   Bishop
                   ;
                   that
                   ye
                   be
                   obedient
                   to
                   him
                   ,
                   and
                   be
                   refractary
                   against
                   him
                   in
                   nothing
                   :
                   Neither
                   let
                   any
                   thing
                   please
                   you
                   that
                   is
                   besides
                   his
                   judgment
                   ;
                   for
                   whatsoever
                   is
                   so
                   is
                   an
                   enemy
                   to
                   God.
                
                 The
                 same
                 also
                 he
                 repeats
                 in
                 other
                 places
                 ,
                 
                 and
                 gives
                 it
                 in
                 command
                 to
                 other
                 Churches
                 .
                 But
                 this
                 is
                 too
                 general
                 to
                 guide
                 any
                 man
                 ,
                 and
                 therefore
                 of
                 it self
                 requires
                 a
                 limit
                 :
                 and
                 therefore
                 himself
                 does
                 explicate
                 it
                 in
                 his
                 letter
                 to
                 the
                 Church
                 of
                 
                   Smyrna
                   .
                   Sine
                   Episcopo
                   nemo
                   quicquam
                   faciat
                   eorum
                   quae
                   ad
                   Ecclesiam
                   spectant
                   ,
                   Without
                   the
                   Bishop
                   let
                   no
                   man
                   doe
                   any
                   thing
                   of
                   that
                   which
                   belongs
                   to
                   the
                   Church
                
                 ;
                 that
                 is
                 ,
                 whatsoever
                 is
                 intrusted
                 to
                 the
                 Bishops
                 charge
                 ,
                 the
                 conduct
                 of
                 souls
                 ,
                 the
                 duties
                 of
                 religion
                 ,
                 the
                 commandements
                 of
                 God
                 ,
                 the
                 Sacraments
                 of
                 the
                 religion
                 ,
                 the
                 Orders
                 of
                 the
                 Divine
                 institution
                 ,
                 the
                 interior
                 actions
                 of
                 grace
                 ,
                 and
                 the
                 external
                 which
                 are
                 of
                 necessary
                 ministery
                 and
                 relation
                 to
                 them
                 ,
                 are
                 under
                 the
                 Discipline
                 and
                 legislation
                 of
                 the
                 Church
                 .
                 For
                 in
                 these
                 things
                 onely
                 his
                 charge
                 ,
                 and
                 therefore
                 in
                 these
                 things
                 onely
                 his
                 authority
                 does
                 lie
                 .
              
               
                 Thus
                 the
                 Bishop
                 hath
                 power
                 to
                 command
                 his
                 subject
                 or
                 parishioner
                 to
                 put
                 away
                 his
                 concubine
                 ;
                 
                 and
                 if
                 he
                 does
                 not
                 ,
                 he
                 not
                 onely
                 sins
                 by
                 uncleannesse
                 ,
                 but
                 by
                 disobedience
                 too
                 .
                 For
                 the
                 authority
                 of
                 the
                 Church
                 being
                 spiritual
                 ,
                 it
                 hath
                 power
                 over
                 the
                 spirit
                 ,
                 and
                 introduces
                 guilt
                 upon
                 the
                 soul
                 if
                 it
                 be
                 disobeyed
                 .
                 So
                 that
                 it
                 is
                 but
                 folly
                 and
                 ignorance
                 to
                 think
                 the
                 Bishop
                 hath
                 no
                 power
                 ,
                 because
                 he
                 is
                 to
                 command
                 onely
                 in
                 those
                 things
                 where
                 God
                 hath
                 commanded
                 already
                 .
                 For
                 though
                 he
                 is
                 God's
                 Minister
                 and
                 commands
                 not
                 by
                 his
                 own
                 will
                 ,
                 but
                 by
                 God's
                 ,
                 yet
                 he
                 hath
                 the
                 authority
                 of
                 God
                 given
                 to
                 him
                 to
                 doe
                 that
                 :
                 and
                 besides
                 that
                 it
                 is
                 not
                 reasonable
                 to
                 think
                 that
                 God
                 would
                 give
                 the
                 Church-Rulers
                 his
                 authority
                 for
                 trifling
                 and
                 needlesse
                 purposes
                 ;
                 it
                 is
                 also
                 evident
                 in
                 the
                 thing
                 it self
                 ,
                 that
                 it
                 is
                 of
                 great
                 effect
                 ,
                 because
                 even
                 in
                 these
                 things
                 he
                 is
                 the
                 voice
                 of
                 God
                 ,
                 and
                 judges
                 in
                 the
                 place
                 of
                 God
                 ,
                 and
                 affrights
                 sinners
                 with
                 the
                 accents
                 of
                 his
                 displeasure
                 ,
                 and
                 upon
                 this
                 account
                 brings
                 a
                 burden
                 upon
                 the
                 disobedient
                 which
                 was
                 not
                 brought
                 upon
                 him
                 before
                 the
                 command
                 and
                 sentence
                 of
                 the
                 Church
                 .
              
               
               
                 Whatsoever
                 therefore
                 the
                 Bishop
                 commands
                 us
                 as
                 from
                 God
                 ,
                 
                 in
                 that
                 his
                 power
                 and
                 legislation
                 is
                 properly
                 exercised
                 :
                 and
                 it
                 is
                 absolutely
                 to
                 be
                 obeyed
                 without
                 any
                 other
                 condition
                 or
                 reserve
                 ,
                 but
                 that
                 it
                 be
                 indeed
                 the
                 will
                 and
                 commandement
                 of
                 God.
                 
                 So
                 S.
                 
                   Bernard
                   ,
                   Quicquid
                   vice
                   Dei
                   praelatus
                   homo
                   praecipit
                   ,
                   quod
                   non
                   sit
                   tamen
                   certum
                   displicere
                   Deo
                   ,
                   haud
                   secus
                   omnino
                   recipiendum
                   est
                   ac
                   si
                   praecipiat
                   ipse
                   Deus
                   ,
                   Whatsoever
                   the
                   Prelate
                   in
                   the
                   stead
                   of
                   God
                   commands
                   ,
                   provided
                   you
                   are
                   certain
                   it
                   does
                   not
                   displease
                   God
                   ,
                   it
                   must
                   be
                   receiv'd
                   as
                   if
                   God
                   himself
                   commanded
                   it
                   .
                   For
                   what
                   difference
                   is
                   it
                   whether
                   God
                   by
                   himself
                   ,
                   or
                   by
                   men
                   his
                   Ministers
                   ,
                   or
                   by
                   his
                   ministring
                   Angels
                   make
                   his
                   will
                   and
                   pleasure
                   known
                   unto
                   us
                   ?
                
                 Where
                 it
                 is
                 observable
                 that
                 he
                 does
                 not
                 give
                 leave
                 to
                 disobey
                 if
                 we
                 question
                 whether
                 it
                 be
                 God's
                 will
                 or
                 no
                 ;
                 for
                 if
                 it
                 be
                 a
                 question
                 ,
                 the
                 presumption
                 is
                 for
                 the
                 authority
                 imposing
                 it
                 :
                 and
                 in
                 that
                 case
                 ,
                 though
                 it
                 be
                 a
                 doubt
                 in
                 theory
                 ,
                 yet
                 that
                 must
                 not
                 hinder
                 the
                 practical
                 obedience
                 ;
                 because
                 it
                 is
                 as
                 certain
                 that
                 our
                 lawfull
                 superior
                 hath
                 power
                 to
                 command
                 us
                 to
                 obey
                 when
                 we
                 are
                 not
                 certain
                 of
                 the
                 thing
                 ,
                 as
                 it
                 is
                 certain
                 that
                 it
                 is
                 a
                 sin
                 if
                 we
                 doe
                 it
                 in
                 a
                 doubting
                 conscience
                 by
                 our
                 own
                 authority
                 .
                 For
                 
                   the
                   authority
                   of
                   God
                   in
                   the
                   hand
                   of
                   a
                   Prelate
                
                 is
                 warrant
                 enough
                 to
                 determine
                 us
                 when
                 we
                 know
                 nothing
                 to
                 the
                 contrary
                 ,
                 though
                 
                   our
                   own
                   will
                   is
                   not
                
                 .
                 If
                 we
                 have
                 a
                 doubting
                 conscience
                 ,
                 we
                 have
                 nothing
                 (
                 while
                 the
                 doubt
                 remains
                 )
                 to
                 oppose
                 against
                 it
                 but
                 our
                 will
                 ,
                 and
                 that
                 is
                 not
                 sufficient
                 ,
                 but
                 a
                 Divine
                 authority
                 is
                 .
                 Now
                 although
                 in
                 the
                 present
                 case
                 it
                 does
                 not
                 work
                 to
                 the
                 clearing
                 of
                 the
                 material
                 doubt
                 ,
                 yet
                 it
                 does
                 operate
                 to
                 the
                 clearing
                 of
                 the
                 duty
                 :
                 and
                 therefore
                 S.
                 Bernard
                 said
                 well
                 [
                 
                   quod
                   non
                   sit
                   tamen
                   certum
                   displicere
                   Deo
                
                 ]
                 unlesse
                 you
                 are
                 sure
                 ,
                 that
                 is
                 ,
                 be
                 fully
                 persuaded
                 ,
                 you
                 displease
                 God
                 in
                 obeying
                 the
                 Bishop
                 ,
                 it
                 is
                 certain
                 you
                 doe
                 displease
                 God
                 by
                 disobeying
                 him
                 .
              
               
                 For
                 it
                 is
                 a
                 part
                 of
                 our
                 obedience
                 not
                 to
                 judge
                 his
                 sentence
                 ,
                 
                 that
                 is
                 ,
                 not
                 to
                 give
                 judgment
                 against
                 him
                 in
                 a
                 question
                 of
                 difficulty
                 ,
                 but
                 to
                 stand
                 to
                 his
                 sentence
                 .
                 
                 
                   Credas
                   tibi
                   salutare
                   quicquid
                   ille
                   praeceperit
                   ;
                   nec
                   de
                   Majorum
                   sententia
                   judices
                   ,
                   cujus
                   officii
                   est
                   obedire
                   &
                   implere
                   quae
                   jussa
                   sunt
                   ,
                
                 said
                 S.
                 Hierom
                 in
                 a
                 like
                 case
                 .
                 It
                 is
                 your
                 part
                 to
                 obey
                 ,
                 and
                 to
                 doe
                 what
                 is
                 commanded
                 ,
                 and
                 not
                 to
                 judge
                 your
                 judges
                 ,
                 but
                 to
                 believe
                 all
                 that
                 to
                 be
                 good
                 which
                 your
                 Prelate
                 commands
                 you
                 ;
                 meaning
                 when
                 his
                 command
                 is
                 instanc'd
                 in
                 the
                 matter
                 of
                 the
                 Divine
                 Commandement
                 .
                 In
                 things
                 that
                 are
                 plain
                 and
                 easy
                 ,
                 every
                 man
                 can
                 be
                 a
                 Judge
                 ,
                 because
                 indeed
                 their
                 needs
                 none
                 ,
                 for
                 there
                 is
                 no
                 question
                 :
                 but
                 in
                 things
                 of
                 difficulty
                 ,
                 and
                 where
                 evidently
                 God
                 is
                 not
                 dishonour'd
                 ,
                 it
                 is
                 very
                 much
                 our
                 duty
                 to
                 obey
                 the
                 Church
                 .
              
               
                 Thus
                 the
                 Church
                 hath
                 power
                 to
                 command
                 us
                 to
                 be
                 devout
                 in
                 our
                 prayers
                 ,
                 
                 to
                 be
                 charitable
                 to
                 our
                 Brother
                 ,
                 to
                 forgive
                 our
                 enemy
                 ,
                 to
                 be
                 heartily
                 reconcil'd
                 to
                 him
                 ,
                 to
                 instruct
                 the
                 ignorant
                 ,
                 to
                 follow
                 holinesse
                 ,
                 and
                 to
                 doe
                 justice
                 ,
                 and
                 to
                 be
                 at
                 peace
                 with
                 all
                 men
                 ;
                 and
                 he
                 that
                 obeys
                 not
                 ,
                 does
                 walk
                 disorderly
                 ,
                 and
                 may
                 be
                 us'd
                 accordingly
                 with
                 all
                 the
                 power
                 the
                 Church
                 hath
                 intrusted
                 to
                 her
                 ,
                 according
                 to
                 the
                 merit
                 of
                 the
                 cause
                 :
                 but
                 it
                 is
                 certain
                 he
                 sins
                 with
                 a
                 double
                 iniquity
                 that
                 refuses
                 Gods
                 Commandement
                 and
                 the
                 precept
                 of
                 his
                 spiritual
                 superior
                 ;
                 for
                 in
                 these
                 things
                 every
                 Minister
                 can
                 exhort
                 ,
                 but
                 the
                 Bishop
                 can
                 command
                 ,
                 that
                 is
                 ,
                 he
                 binds
                 the
                 Commandement
                 of
                 God
                 by
                 a
                 new
                 obligation
                 and
                 under
                 a
                 distinct
                 sin
                 ,
                 the
                 sin
                 of
                 disobedience
                 .
              
            
             
               
               
                 RULE
                 IV.
                 The
                 Church
                 hath
                 power
                 to
                 make
                 laws
                 in
                 such
                 things
                 which
                 are
                 helps
                 and
                 apt
                 ministeries
                 and
                 advantages
                 of
                 necessary
                 duty
                 .
              
               
                 This
                 Rule
                 is
                 expressely
                 taught
                 by
                 S.
                 Basil
                 :
                 
                 
                   Necessariò
                   ea
                   nos
                   in
                   memoriam
                   debemus
                   redigere
                   quae
                   dicta
                   sunt
                   ab
                   Apostolo
                   ,
                
                 
                 
                   Prophetias
                   nolite
                   spernere…
                   .
                   Ex
                   his
                   autem
                   intelligitur
                   quod
                   si
                   quid
                   nobis
                   imperatum
                   est
                   quod
                   idem
                   sit
                   cum
                   mandato
                   Domini
                   ,
                   aut
                   adjuvet
                   ,
                   illud
                   tanquam
                   voluntas
                   Dei
                   studiosius
                   diligentiusque
                   à
                   nobis
                   suscipi
                   debet
                   ,
                   We
                   must
                   remember
                   what
                   the
                   Apostle
                   said
                   ,
                   Despise
                   not
                   prophesyings
                   .
                   But
                   if
                   any
                   thing
                   be
                   commanded
                   us
                   which
                   is
                   all
                   one
                   with
                   the
                   command
                   of
                   God
                   ,
                   or
                   may
                   help
                   it
                   ,
                   it
                   ought
                   to
                   be
                   undertaken
                   by
                   us
                   with
                   diligence
                   and
                   study
                   as
                   if
                   it
                   were
                   the
                   will
                   of
                   God.
                
                 Thus
                 if
                 our
                 Bishop
                 in
                 his
                 precepts
                 and
                 sermons
                 of
                 chastity
                 command
                 that
                 the
                 women
                 goe
                 not
                 to
                 the
                 publick
                 spectacles
                 ,
                 where
                 are
                 represented
                 such
                 things
                 which
                 would
                 make
                 Cato
                 blush
                 ,
                 and
                 Tuccia
                 have
                 looser
                 thoughts
                 ,
                 they
                 are
                 bound
                 in
                 Conscience
                 to
                 abstain
                 from
                 those
                 impure
                 societies
                 ;
                 and
                 not
                 onely
                 from
                 the
                 lust
                 ,
                 but
                 from
                 the
                 danger
                 .
                 For
                 in
                 vain
                 is
                 it
                 that
                 God
                 should
                 intrust
                 the
                 souls
                 of
                 the
                 people
                 to
                 spiritual
                 Rulers
                 ,
                 and
                 give
                 them
                 wisdome
                 to
                 doe
                 it
                 ,
                 and
                 commandment
                 to
                 doe
                 it
                 with
                 diligence
                 ,
                 and
                 gifts
                 of
                 the
                 Holy
                 Spirit
                 to
                 enable
                 them
                 to
                 doe
                 it
                 with
                 advantage
                 ,
                 if
                 the
                 people
                 were
                 not
                 tied
                 in
                 duty
                 to
                 decline
                 those
                 places
                 and
                 causes
                 where
                 and
                 whence
                 they
                 doe
                 usually
                 perish
                 .
              
               
                 
                   And
                   in
                   pursuance
                   of
                   the
                   Episcopal
                   authority
                   in
                   the
                   like
                   instances
                   it
                   was
                   that
                   S.
                
                 Chrysostom
                 
                   held
                   his
                   pastoral
                   staffe
                   over
                   the
                   disobedient
                   :
                
                 
                 
                   for
                   the
                   Church
                   had
                   declar'd
                   that
                   in
                   the
                   holy
                   time
                   of
                   Lent
                   the
                   people
                   should
                   live
                   austerely
                   ,
                   and
                   therefore
                   he
                   told
                   them
                   at
                   that
                   time
                   especially
                   that
                   they
                   should
                   not
                   goe
                   to
                   the
                   publick
                   shews
                   and
                   theatres
                   ;
                   and
                   to
                   the
                   disobedient
                   he
                   addes
                   this
                   threatning
                   ,
                
                 
                 Sciant
                 omnes
                 his
                 criminibus
                 obnoxii
                 ,
                 si
                 post
                 hanc
                 nostram
                 admonitionem
                 in
                 ea
                 negligentia
                 manserint
                 ,
                 non
                 toleraturos
                 nos
                 ,
                 sed
                 legibus
                 Ecclesiasticis
                 usuros
                 ,
                 &
                 magnâ
                 austeritate
                 docturos
                 ne
                 talia
                 posthac
                 negligant
                 ,
                 n●ve
                 tanto
                 contemptu
                 Divina
                 audiant
                 eloquia
                 ,
                 Let
                 all
                 that
                 are
                 guilty
                 of
                 such
                 crimes
                 know
                 that
                 if
                 after
                 this
                 admonition
                 they
                 persist
                 in
                 this
                 neglect
                 ,
                 we
                 will
                 not
                 suffer
                 it
                 ,
                 but
                 use
                 the
                 laws
                 of
                 the
                 Church
                 against
                 them
                 ,
                 and
                 shall
                 teach
                 them
                 with
                 great
                 austerity
                 that
                 hereafter
                 they
                 doe
                 not
                 hear
                 the
                 Divine
                 Sermons
                 with
                 so
                 great
                 contempt
                 .
              
               
                 Upon
                 the
                 same
                 account
                 the
                 Church
                 in
                 her
                 Sermons
                 of
                 repentance
                 does
                 usually
                 ,
                 
                 and
                 hath
                 authority
                 to
                 enjoyn
                 actions
                 of
                 internal
                 and
                 external
                 significations
                 and
                 ministeries
                 of
                 repentance
                 .
                 In
                 the
                 Primitive
                 Church
                 the
                 Bishops
                 did
                 indict
                 fasting-dayes
                 ,
                 and
                 publick
                 Letanies
                 and
                 processions
                 or
                 solemn
                 supplications
                 and
                 prayers
                 to
                 be
                 us'd
                 in
                 the
                 times
                 of
                 publick
                 danger
                 and
                 necessity
                 .
                 
                 This
                 we
                 find
                 in
                 
                   Tertullian
                   ,
                   Episcopi
                   universae
                   plebi
                   mandare
                   jejunia
                   assolent
                   ,
                   non
                   dico
                   de
                   industria
                   stipium
                   conferendarum
                   ,
                   ut
                   vestrae
                   capturae
                   est
                   ,
                   sed
                   interdum
                   &
                   ex
                   aliqua
                   sollicitudinis
                   Ecclesiasticae
                   causa
                   ,
                
                 The
                 Bishops
                 are
                 wont
                 to
                 command
                 fasting
                 dayes
                 to
                 all
                 the
                 people
                 ,
                 not
                 for
                 secular
                 ends
                 ,
                 but
                 
                 for
                 Ecclesiastical
                 necessity
                 and
                 advantage
                 .
                 For
                 when
                 God
                 hath
                 established
                 an
                 office
                 and
                 ministery
                 ,
                 it
                 is
                 certain
                 he
                 made
                 it
                 sufficient
                 to
                 acquire
                 all
                 the
                 ends
                 of
                 it
                 '
                 s
                 designation
                 :
                 since
                 therefore
                 the
                 government
                 even
                 of
                 internal
                 actions
                 and
                 a
                 body
                 or
                 society
                 of
                 men
                 must
                 suppose
                 external
                 acts
                 ,
                 ministeries
                 ,
                 circumstances
                 and
                 significations
                 ,
                 no
                 man
                 can
                 from
                 without
                 govern
                 that
                 which
                 is
                 within
                 ,
                 unlesse
                 he
                 have
                 power
                 to
                 govern
                 that
                 without
                 which
                 the
                 internal
                 act
                 cannot
                 be
                 done
                 in
                 publick
                 ,
                 in
                 union
                 and
                 society
                 .
              
               
                 And
                 here
                 comes
                 in
                 that
                 Rule
                 of
                 the
                 law
                 ,
                 
                 
                   The
                   Accessory
                   follows
                   the
                   nature
                   of
                   the
                   Principal
                
                 ;
                 which
                 hath
                 been
                 so
                 infinitely
                 mistaken
                 and
                 abus'd
                 by
                 the
                 pretences
                 of
                 Romanists
                 and
                 Presbytery
                 for
                 the
                 establishing
                 an
                 Empire
                 Ecclesiastical
                 in
                 things
                 belonging
                 to
                 themselves
                 ,
                 not
                 to
                 God.
                 For
                 the
                 soul
                 being
                 the
                 principal
                 and
                 the
                 body
                 it
                 's
                 instrument
                 ,
                 they
                 hence
                 argue
                 that
                 they
                 to
                 whom
                 the
                 souls
                 are
                 committed
                 ,
                 have
                 therefore
                 a
                 right
                 to
                 govern
                 the
                 body
                 ,
                 because
                 it
                 is
                 accessory
                 to
                 the
                 soul
                 ;
                 and
                 if
                 the
                 body
                 ,
                 then
                 also
                 the
                 accessories
                 of
                 the
                 body
                 ,
                 actions
                 ,
                 circumstances
                 ,
                 time
                 ,
                 wealth
                 ,
                 lands
                 and
                 houses
                 ;
                 in
                 order
                 to
                 the
                 spiritual
                 good
                 of
                 the
                 soul
                 :
                 which
                 proposition
                 because
                 it
                 is
                 intolerable
                 ,
                 it
                 can
                 never
                 be
                 the
                 product
                 of
                 Truth
                 ,
                 and
                 therefore
                 must
                 be
                 deriv'd
                 from
                 a
                 false
                 understanding
                 of
                 this
                 true
                 rule
                 of
                 the
                 lawyers
                 .
                 But
                 because
                 in
                 it's
                 true
                 meaning
                 it
                 serves
                 to
                 conduct
                 many
                 ,
                 and
                 particularly
                 this
                 rule
                 of
                 Conscience
                 ,
                 it
                 is
                 necessary
                 that
                 we
                 know
                 the
                 true
                 meaning
                 of
                 it
                 .
              
               
                 
                   The
                   Rule
                   [
                   The
                   Accessory
                   followes
                   the
                   nature
                   of
                   the
                   Principal
                   ]
                   explicated
                   .
                
                 
                   Therefore
                   for
                   the
                   understanding
                   of
                   it
                   so
                   far
                   as
                   can
                   be
                   in
                   order
                   to
                   our
                   design
                   ,
                   
                   it
                   is
                   to
                   be
                   inquir'd
                   ,
                   how
                   we
                   shall
                   know
                   which
                   is
                   the
                   principal
                   and
                   which
                   is
                   the
                   accessory
                   ?
                   2.
                   
                   In
                   what
                   sense
                   the
                   accessory
                   must
                   follow
                   the
                   nature
                   of
                   the
                   principal
                   .
                
                 
                   1.
                   
                   That
                   which
                   is
                   principal
                   to
                   one
                   purpose
                   ,
                   
                   is
                   but
                   the
                   accessory
                   to
                   another
                   sometimes
                   .
                   If
                   Titius
                   hires
                   my
                   land
                   and
                   builds
                   a
                   house
                   upon
                   it
                   ,
                   the
                   house
                   is
                   but
                   the
                   accessory
                   ,
                   because
                   it
                   came
                   after
                   my
                   land
                   was
                   in
                   possession
                   .
                   But
                   if
                   Titius
                   buyes
                   my
                   house
                   standing
                   upon
                   my
                   own
                   land
                   ,
                   he
                   buyes
                   the
                   land
                   too
                   ;
                   for
                   the
                   land
                   is
                   but
                   the
                   accessory
                   ,
                   and
                   the
                   house
                   is
                   the
                   principal
                   :
                   because
                   the
                   house
                   being
                   the
                   purchase
                   ,
                   it
                   cannot
                   be
                   at
                   all
                   but
                   upon
                   a
                   foundation
                   ,
                   and
                   therefore
                   the
                   ground
                   is
                   the
                   accessory
                   ,
                   and
                   after
                   the
                   house
                   in
                   the
                   intention
                   of
                   the
                   buyer
                   .
                   
                     Villa
                     fundum
                     quaerat
                  
                   ,
                   it
                   is
                   sometimes
                   true
                   ;
                   but
                   ordinarily
                   ,
                   
                     Fundus
                     quaerit
                     villam
                  
                   .
                
                 
                   2.
                   
                   That
                   which
                   is
                   of
                   greatest
                   value
                   is
                   not
                   always
                   the
                   principal
                   ,
                   
                   but
                   sometimes
                   is
                   the
                   accessory
                   .
                   The
                   picture
                   of
                   Apollo
                   upon
                   a
                   laurel
                   board
                   is
                   much
                   more
                   precious
                   then
                   the
                   wood
                   ,
                   and
                   yet
                   if
                   Apelles
                   should
                   take
                   Lucian's
                   wood
                   and
                   draw
                   the
                   picture
                   .
                   Lucian
                   will
                   make
                   bold
                   with
                   the
                   board
                   ,
                   and
                   consequently
                   carry
                   away
                   the
                   picture
                   .
                   A
                   jewel
                   set
                   in
                   gold
                   is
                   much
                   better
                   then
                   the
                   gold
                   ,
                   but
                   yet
                   the
                   gold
                   is
                   the
                   principal
                   ,
                   because
                   it
                   was
                   put
                   there
                   to
                   illustrate
                   and
                   to
                   adorn
                   the
                   gold
                   ;
                   
                   according
                   to
                   that
                   of
                   
                     Ulpian
                     ,
                     Semper
                     cum
                     quaerimus
                     quid
                     cui
                     cedat
                     ,
                     illud
                     spectamus
                     ,
                     quid
                     cujus
                     rei
                     ornanda
                     causâ
                     adhibetur
                     .
                  
                   And
                   therefore
                   if
                   Caius
                   dying
                   leave
                   me
                   in
                   legacy
                   his
                   black-cloth
                   suit
                   ,
                   I
                   shall
                   also
                   receive
                   the
                   diamond-buttons
                   that
                   adorn
                   it
                   :
                   because
                   these
                   were
                   
                   plac'd
                   there
                   to
                   adorn
                   it
                   ;
                   and
                   therefore
                   are
                   the
                   accessory
                   ,
                   because
                   they
                   are
                   
                     usu
                     minores
                  
                   ,
                   and
                   wholly
                   set
                   there
                   for
                   the
                   ministery
                   of
                   the
                   other
                   .
                   
                     Quod
                     adhibetur
                     alterius
                     rei
                     causâ
                  
                   ;
                   that
                   is
                   principal
                   for
                   whose
                   sake
                   the
                   other
                   was
                   sent
                   or
                   put
                   .
                   And
                   therefore
                   it
                   is
                   no
                   good
                   argument
                   to
                   conclude
                   that
                   the
                   body
                   is
                   the
                   accessory
                   ,
                   because
                   the
                   soul
                   is
                   more
                   noble
                   .
                   
                     Cedent
                     gemmal
                     phialis
                     vel
                     lancibus
                     inclusae
                     auro
                     argentove
                     .
                  
                   The
                   soul
                   is
                   indeed
                   a
                   jewel
                   set
                   in
                   gold
                   ;
                   but
                   is
                   therefore
                   an
                   accessory
                   to
                   the
                   body
                   in
                   some
                   cases
                   .
                   He
                   that
                   buyes
                   the
                   body
                   of
                   a
                   slave
                   ,
                   hath
                   right
                   to
                   all
                   the
                   ministeries
                   of
                   the
                   soul
                   ;
                   and
                   the
                   man
                   is
                   bound
                   to
                   serve
                   his
                   Master
                   with
                   a
                   ready
                   mind
                   and
                   a
                   good
                   will
                   ;
                   and
                   the
                   soul
                   is
                   a
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   of
                   the
                   body
                   .
                   The
                   body
                   is
                   first
                   ,
                   and
                   the
                   soul
                   comes
                   afterwards
                   to
                   give
                   it
                   life
                   and
                   motion
                   .
                
                 
                   3.
                   
                   When
                   two
                   substances
                   concurre
                   to
                   the
                   constitution
                   or
                   integrity
                   of
                   a
                   third
                   ,
                   
                   one
                   is
                   not
                   the
                   accessory
                   to
                   the
                   other
                   .
                   The
                   eye
                   is
                   not
                   the
                   accessory
                   to
                   the
                   head
                   ,
                   nor
                   the
                   foot
                   to
                   the
                   leg
                   ,
                   nor
                   the
                   hand
                   to
                   the
                   arme
                   ;
                   for
                   that
                   onely
                   is
                   an
                   accessory
                   ,
                   
                     quod
                     alterius
                     rei
                     causâ
                     adhibetur
                     aut
                     accedit
                     :
                  
                   If
                   it
                   comes
                   in
                   accidentally
                   and
                   be
                   wholly
                   for
                   the
                   others
                   sake
                   ,
                   then
                   it
                   is
                   an
                   accessory
                   .
                   Thus
                   order
                   and
                   decency
                   and
                   circumstances
                   of
                   time
                   and
                   place
                   are
                   for
                   the
                   ministeries
                   and
                   ornament
                   of
                   religion
                   ,
                   and
                   therefore
                   are
                   accessories
                   .
                   The
                   outward
                   act
                   is
                   the
                   lesse
                   principal
                   and
                   an
                   accessory
                   to
                   the
                   inward
                   ,
                   for
                   to
                   the
                   inward
                   it
                   wholly
                   ministers
                   ;
                   and
                   consequently
                   he
                   that
                   disposes
                   of
                   one
                   may
                   also
                   govern
                   the
                   other
                   ,
                   because
                   the
                   lesse
                   principal
                   is
                   included
                   in
                   the
                   more
                   ,
                   and
                   the
                   lesse
                   and
                   the
                   more
                   have
                   not
                   two
                   administrations
                   ,
                   because
                   they
                   have
                   but
                   one
                   use
                   .
                   But
                   the
                   soul
                   and
                   the
                   body
                   are
                   two
                   distinct
                   substances
                   of
                   differing
                   ministrations
                   ,
                   acting
                   to
                   several
                   and
                   sometimes
                   to
                   contrary
                   purposes
                   ;
                   they
                   are
                   parts
                   of
                   the
                   same
                   man
                   ,
                   a
                   better
                   and
                   a
                   worse
                   ,
                   but
                   not
                   a
                   principal
                   and
                   accessory
                   ,
                   unlesse
                   it
                   be
                   by
                   accident
                   and
                   in
                   some
                   uses
                   and
                   to
                   some
                   purposes
                   ;
                   and
                   then
                   sometimes
                   one
                   sometimes
                   the
                   other
                   is
                   the
                   principal
                   .
                   Concerning
                   which
                   the
                   Rule
                   is
                   this
                   .
                
                 
                   4.
                   
                   Those
                   things
                   which
                   of
                   themselves
                   are
                   not
                   ,
                   
                   but
                   by
                   accident
                   may
                   be
                   made
                   accessories
                   to
                   a
                   principal
                   ,
                   are
                   then
                   to
                   be
                   esteem'd
                   to
                   be
                   so
                   when
                   they
                   actually
                   and
                   wholly
                   are
                   joyn'd
                   in
                   use
                   to
                   the
                   principal
                   ,
                   and
                   serve
                   the
                   end
                   of
                   the
                   principal
                   ,
                   but
                   have
                   none
                   of
                   their
                   own
                   .
                   Thus
                   when
                   the
                   soul
                   prays
                   passionately
                   ,
                   if
                   the
                   lips
                   move
                   without
                   a
                   deliberate
                   act
                   of
                   understanding
                   ,
                   but
                   obeying
                   the
                   fancy
                   ,
                   the
                   body
                   in
                   that
                   case
                   is
                   purely
                   the
                   accessory
                   .
                   I
                   say
                   in
                   that
                   case
                   :
                   for
                   if
                   the
                   body
                   receive
                   a
                   command
                   to
                   other
                   purposes
                   ,
                   as
                   to
                   attend
                   upon
                   the
                   Prince
                   at
                   the
                   same
                   time
                   when
                   the
                   soul
                   prays
                   ,
                   in
                   that
                   case
                   they
                   are
                   both
                   principals
                   ;
                   and
                   neither
                   of
                   them
                   is
                   accessory
                   to
                   the
                   other
                   .
                   And
                   therefore
                   although
                   it
                   will
                   follow
                   that
                   when
                   the
                   body
                   ministers
                   to
                   the
                   action
                   of
                   the
                   soul
                   wholly
                   ,
                   and
                   hath
                   no
                   distinct
                   work
                   &
                   office
                   of
                   its
                   own
                   in
                   that
                   action
                   ,
                   he
                   that
                   commands
                   the
                   soul
                   ,
                   can
                   also
                   command
                   the
                   body
                   ;
                   for
                   they
                   are
                   in
                   that
                   ministery
                   but
                   as
                   one
                   :
                   yet
                   it
                   will
                   not
                   follow
                   that
                   when
                   the
                   body
                   is
                   not
                   〈…〉
                   have
                   also
                   an
                   absolute
                   and
                   irrespective
                   nature
                   ,
                   operation
                   or
                   designe
                   ,
                   it
                   
                   cannot
                   be
                   governed
                   in
                   any
                   thing
                   of
                   this
                   ,
                   because
                   of
                   it's
                   relative
                   nature
                   and
                   conjunction
                   in
                   the
                   other
                   ;
                   for
                   there
                   it
                   is
                   not
                   accessory
                   .
                   For
                   it
                   is
                   the
                   nature
                   of
                   the
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     The
                     conjunct
                     cause
                     or
                     reason
                     ,
                     when
                     it
                     is
                     there
                     ,
                     the
                     work
                     will
                     follow
                     :
                     but
                     when
                     it
                     is
                     away
                     ,
                     there
                     will
                     be
                     no
                     event
                     ,
                  
                   says
                   the
                   Philosopher
                   .
                
                 
                   6.
                   
                   It
                   is
                   not
                   enough
                   to
                   make
                   a
                   thing
                   to
                   be
                   accessory
                   ,
                   
                   that
                   it
                   is
                   design'd
                   for
                   the
                   use
                   and
                   ministery
                   of
                   another
                   that
                   is
                   principal
                   ;
                   but
                   it
                   must
                   be
                   actually
                   applied
                   :
                   for
                   till
                   then
                   it
                   is
                   but
                   a
                   potential
                   accessory
                   ,
                   which
                   gives
                   no
                   right
                   ,
                   and
                   changes
                   no
                   nature
                   ,
                   and
                   produces
                   no
                   effect
                   .
                   Bridles
                   and
                   saddles
                   are
                   made
                   to
                   be
                   us'd
                   with
                   horses
                   :
                   but
                   he
                   that
                   buyes
                   all
                   the
                   horses
                   in
                   a
                   faire
                   cannot
                   claim
                   all
                   the
                   saddles
                   and
                   bridles
                   which
                   are
                   in
                   the
                   same
                   faire
                   to
                   be
                   sold
                   ;
                   because
                   they
                   are
                   not
                   yet
                   become
                   the
                   accessories
                   ,
                   but
                   are
                   onely
                   design'd
                   to
                   be
                   so
                   .
                   It
                   is
                   intended
                   that
                   the
                   body
                   should
                   minister
                   to
                   the
                   soul
                   in
                   matters
                   of
                   religion
                   ;
                   but
                   because
                   it
                   ministers
                   also
                   to
                   other
                   actions
                   of
                   the
                   soul
                   ,
                   he
                   that
                   rules
                   the
                   soul
                   does
                   not
                   by
                   consequence
                   rule
                   the
                   body
                   ,
                   unlesse
                   it
                   be
                   actually
                   applied
                   ,
                   and
                   be
                   conjunct
                   with
                   the
                   soul
                   in
                   the
                   ministeries
                   of
                   religion
                   .
                
                 
                   2.
                   
                   These
                   may
                   be
                   sufficient
                   to
                   declare
                   so
                   much
                   of
                   the
                   nature
                   of
                   accessories
                   as
                   is
                   of
                   use
                   in
                   our
                   present
                   questions
                   .
                   
                   The
                   next
                   inquiry
                   is
                   ,
                   what
                   is
                   the
                   meaning
                   of
                   these
                   words
                   ,
                   [
                   The
                   accessory
                   [
                   
                     follows
                     the
                     nature
                  
                   ]
                   of
                   the
                   principal
                   .
                   ]
                   For
                   it
                   cannot
                   be
                   meant
                   that
                   whatsoever
                   is
                   said
                   of
                   one
                   may
                   be
                   said
                   of
                   the
                   other
                   ;
                   or
                   whatsoever
                   may
                   be
                   done
                   to
                   one
                   ,
                   may
                   be
                   done
                   to
                   the
                   other
                   .
                   The
                   Rulers
                   of
                   souls
                   have
                   power
                   to
                   excommunicate
                   or
                   to
                   cut
                   them
                   off
                   from
                   the
                   body
                   of
                   the
                   Church
                   ,
                   which
                   is
                   the
                   greatest
                   spiritual
                   power
                   ,
                   and
                   is
                   after
                   it's
                   own
                   manner
                   a
                   spiritual
                   death
                   .
                   Now
                   suppose
                   the
                   body
                   be
                   an
                   accessory
                   to
                   the
                   soul
                   ,
                   it
                   will
                   not
                   follow
                   that
                   he
                   that
                   can
                   cut
                   the
                   soul
                   off
                   from
                   the
                   Church
                   ,
                   can
                   cut
                   the
                   body
                   also
                   off
                   from
                   the
                   Common-wealth
                   .
                   But
                   the
                   meaning
                   is
                   ,
                   that
                   
                     duplici
                     &
                     diverso
                     jure
                     censeri
                     non
                     debent
                     ,
                  
                   they
                   who
                   are
                   joyn'd
                   in
                   one
                   action
                   are
                   to
                   have
                   one
                   judgment
                   ,
                   though
                   according
                   to
                   their
                   respective
                   measures
                   .
                   If
                   the
                   soul
                   does
                   well
                   ,
                   so
                   does
                   the
                   body
                   ministring
                   to
                   the
                   soul.
                   If
                   it
                   be
                   good
                   to
                   pray
                   ,
                   it
                   is
                   good
                   to
                   appoint
                   times
                   and
                   places
                   to
                   pray
                   in
                   ,
                   because
                   without
                   time
                   and
                   place
                   you
                   cannot
                   pray
                   :
                   If
                   time
                   and
                   place
                   be
                   contingent
                   and
                   irregular
                   ,
                   so
                   are
                   our
                   prayers
                   ;
                   if
                   our
                   prayers
                   be
                   solemn
                   and
                   fixt
                   ,
                   so
                   must
                   they
                   .
                   And
                   thus
                   also
                   it
                   is
                   in
                   matter
                   of
                   Government
                   .
                   If
                   the
                   Bishop
                   is
                   to
                   guide
                   the
                   devotion
                   of
                   the
                   soul
                   ,
                   he
                   can
                   also
                   give
                   rules
                   to
                   the
                   body
                   in
                   all
                   that
                   which
                   it
                   ministers
                   to
                   that
                   action
                   of
                   the
                   soul
                   ;
                   and
                   when
                   they
                   two
                   make
                   one
                   compleat
                   action
                   by
                   way
                   of
                   principal
                   and
                   accessory
                   ,
                   they
                   are
                   the
                   same
                   one
                   intire
                   subject
                   of
                   government
                   .
                   But
                   this
                   is
                   to
                   be
                   extended
                   no
                   further
                   .
                   This
                   passes
                   not
                   to
                   the
                   distinct
                   actions
                   or
                   ministeries
                   of
                   the
                   body
                   ;
                   but
                   is
                   confin'd
                   to
                   that
                   in
                   which
                   it
                   is
                   ,
                   and
                   so
                   long
                   as
                   it
                   is
                   one
                   agent
                   with
                   the
                   soul
                   :
                   neither
                   can
                   it
                   passe
                   to
                   warrant
                   any
                   other
                   impression
                   upon
                   the
                   body
                   ,
                   but
                   that
                   it
                   be
                   commanded
                   and
                   conducted
                   in
                   the
                   〈…〉
                   the
                   
                     Curator
                     bonorum
                  
                   ;
                   and
                   the
                   Physician
                   that
                   gives
                   physic
                   to
                   the
                   body
                   ,
                   and
                   
                   conducts
                   the
                   regiment
                   of
                   health
                   ,
                   is
                   not
                   Master
                   of
                   his
                   wardrobe
                   :
                   and
                   the
                   Epigram
                   derided
                   Herod
                   the
                   Empiric
                   ,
                   
                     
                       Clinicus
                       Herodes
                       trullam
                       subduxerat
                       aegro
                       :
                    
                     
                       Deprensus
                       dixit
                       ,
                       Stulte
                       ,
                       quid
                       ergo
                       bibis
                       ?
                    
                  
                   because
                   when
                   he
                   came
                   to
                   take
                   away
                   his
                   patients
                   sicknesse
                   ,
                   he
                   took
                   away
                   his
                   plate
                   .
                   If
                   the
                   principal
                   act
                   be
                   confirm'd
                   by
                   an
                   accessory
                   oath
                   ,
                   though
                   the
                   principal
                   act
                   prove
                   null
                   and
                   invalid
                   in
                   law
                   ,
                   yet
                   the
                   man
                   is
                   tied
                   by
                   the
                   remaining
                   oath
                   .
                   A
                   man
                   cannot
                   offer
                   to
                   God
                   an
                   indifferent
                   action
                   or
                   thing
                   .
                   And
                   therefore
                   he
                   that
                   promises
                   to
                   God
                   to
                   walk
                   three
                   turns
                   every
                   day
                   ,
                   hath
                   done
                   nothing
                   ;
                   the
                   act
                   is
                   null
                   ,
                   and
                   he
                   is
                   not
                   obliged
                   to
                   pay
                   that
                   to
                   God
                   :
                   but
                   if
                   an
                   oath
                   did
                   supervene
                   ,
                   that
                   must
                   stand
                   ,
                   *
                   though
                   the
                   principal
                   of
                   it self
                   be
                   null
                   ;
                   because
                   every
                   oath
                   that
                   can
                   without
                   sin
                   be
                   kept
                   ,
                   must
                   stand
                   .
                   The
                   alienation
                   of
                   a
                   Minors
                   lands
                   is
                   rescinded
                   by
                   law
                   ,
                   yet
                   the
                   obligation
                   and
                   caution
                   of
                   the
                   Tutor
                   for
                   the
                   accessory
                   verification
                   of
                   the
                   principal
                   sale
                   will
                   stand
                   :
                   because
                   there
                   is
                   a
                   reason
                   that
                   separates
                   the
                   accessory
                   from
                   the
                   principal
                   ,
                   and
                   the
                   law
                   intending
                   to
                   rescind
                   the
                   translation
                   of
                   the
                   Dominion
                   ,
                   not
                   to
                   rescind
                   the
                   contract
                   ,
                   leaves
                   the
                   principal
                   loose
                   ,
                   and
                   the
                   accessory
                   bound
                   .
                   This
                   is
                   also
                   thus
                   in
                   actions
                   principal
                   and
                   accessory
                   ,
                   which
                   the
                   law
                   cals
                   
                     personales
                     &
                     hypothecarias
                     .
                     Maevius
                  
                   dies
                   and
                   divides
                   his
                   estate
                   between
                   Lucius
                   and
                   Lucullus
                   ;
                   but
                   he
                   was
                   indebted
                   20
                   talents
                   ,
                   and
                   for
                   caution
                   had
                   ingag'd
                   some
                   jewels
                   .
                   Lucius
                   payes
                   his
                   five
                   talents
                   ,
                   and
                   Lucullus
                   payes
                   foure
                   of
                   the
                   other
                   :
                   the
                   personal
                   action
                   of
                   Lucius
                   is
                   dissolv'd
                   ,
                   but
                   the
                   accessory
                   is
                   not
                   ;
                   for
                   till
                   Lucullus
                   his
                   personal
                   or
                   principal
                   be
                   taken
                   off
                   ,
                   the
                   accessory
                   and
                   cautionary
                   remaines
                   upon
                   them
                   both
                   :
                   and
                   this
                   also
                   hath
                   a
                   particular
                   reason
                   ,
                   and
                   so
                   have
                   all
                   those
                   cases
                   in
                   which
                   this
                   Rule
                   failes
                   .
                
                 
                   From
                   whence
                   I
                   inferre
                   ,
                   
                   that
                   this
                   thing
                   is
                   sometimes
                   reasonable
                   ,
                   and
                   sometimes
                   unreasonable
                   ,
                   but
                   it
                   is
                   never
                   necessary
                   but
                   in
                   one
                   case
                   ;
                   and
                   that
                   is
                   when
                   the
                   accessory
                   is
                   necessary
                   and
                   inseparable
                   ,
                   either
                   by
                   reason
                   of
                   a
                   natural
                   or
                   positive
                   conjunction
                   .
                   For
                   some
                   things
                   are
                   accessory
                   by
                   use
                   and
                   customes
                   ,
                   some
                   by
                   laws
                   and
                   commandements
                   ,
                   some
                   by
                   the
                   nature
                   of
                   the
                   thing
                   .
                   Now
                   of
                   the
                   first
                   two
                   sorts
                   the
                   measures
                   are
                   contingent
                   and
                   alterable
                   :
                   the
                   laws
                   sometimes
                   declare
                   a
                   thing
                   to
                   be
                   accessory
                   ,
                   and
                   at
                   other
                   times
                   it
                   is
                   no
                   so
                   :
                   and
                   if
                   by
                   use
                   or
                   contract
                   or
                   custome
                   a
                   thing
                   be
                   accessory
                   ,
                   it
                   ceases
                   to
                   be
                   so
                   if
                   the
                   accessory
                   be
                   particularly
                   excepted
                   .
                   As
                   if
                   I
                   buy
                   a
                   house
                   ,
                   it
                   is
                   by
                   custome
                   concluded
                   that
                   I
                   intend
                   the
                   garden
                   that
                   is
                   joyn'd
                   to
                   it
                   ;
                   and
                   he
                   that
                   sels
                   a
                   horse
                   ,
                   sels
                   his
                   bridle
                   :
                   but
                   if
                   the
                   garden
                   be
                   reserv'd
                   ,
                   &
                   the
                   bridle
                   be
                   excepted
                   ,
                   the
                   rule
                   is
                   then
                   of
                   no
                   use
                   .
                
                 
                   Now
                   to
                   apply
                   this
                   to
                   the
                   present
                   inquiries
                   .
                   
                   1.
                   
                   Because
                   the
                   body
                   is
                   not
                   in
                   the
                   nature
                   of
                   the
                   thing
                   an
                   inseparable
                   ,
                   necessary
                   accessory
                   to
                   the
                   soul
                   in
                   spiritual
                   actions
                   and
                   ministeries
                   ,
                   but
                   the
                   soul
                   can
                   pray
                   alone
                   ,
                   and
                   be
                   charitable
                   alone
                   ,
                   and
                   love
                   God
                   alone
                   ,
                   and
                   the
                   body
                   hath
                   actions
                   ,
                   and
                   intentions
                   ,
                   and
                   interests
                   which
                   mingle
                   not
                   with
                   that
                   which
                   the
                   spiritual
                   rulers
                   are
                   to
                   govern
                   ;
                   therefore
                   it
                   cannot
                   be
                   inferr'd
                   that
                   the
                   body
                   is
                   subject
                   in
                   all
                   things
                   to
                   them
                   who
                   govern
                   souls
                   .
                
                 
                   But
                   2.
                   
                   
                   It
                   does
                   follow
                   and
                   may
                   by
                   force
                   of
                   this
                   rule
                   be
                   inferr'd
                   that
                   they
                   who
                   are
                   to
                   govern
                   the
                   religion
                   and
                   spiritual
                   actions
                   of
                   the
                   soul
                   ,
                   can
                   also
                   govern
                   the
                   actions
                   of
                   the
                   body
                   which
                   minister
                   immediately
                   and
                   necessarily
                   to
                   the
                   necessary
                   actions
                   of
                   the
                   soul
                   :
                   &
                   therefore
                   because
                   it
                   is
                   a
                   duty
                   that
                   we
                   communicate
                   in
                   the
                   Communion
                   of
                   Saints
                   ,
                   when
                   that
                   duty
                   is
                   actually
                   
                   and
                   of
                   necessity
                   to
                   be
                   done
                   ,
                   the
                   Bishop
                   hath
                   power
                   to
                   command
                   the
                   bodies
                   of
                   men
                   to
                   be
                   present
                   in
                   Christian
                   assemblies
                   ,
                   according
                   to
                   the
                   precept
                   of
                   the
                   Apostle
                   ,
                   
                     Neglect
                     not
                     the
                     assembling
                     of
                     your selves
                     together
                     .
                  
                
                 
                   And
                   yet
                   further
                   ,
                   
                   to
                   come
                   home
                   to
                   the
                   present
                   Rule
                   ,
                   there
                   are
                   several
                   degrees
                   of
                   necessitie
                   ,
                   and
                   several
                   reasons
                   of
                   it
                   .
                   Some
                   things
                   are
                   necessary
                   for
                   life
                   ,
                   and
                   some
                   for
                   health
                   .
                   Some
                   are
                   necessary
                   for
                   single
                   Christians
                   ,
                   some
                   things
                   are
                   necessary
                   for
                   societies
                   ;
                   some
                   things
                   are
                   necessary
                   in
                   private
                   ,
                   and
                   some
                   in
                   publick
                   ;
                   some
                   things
                   are
                   for
                   order
                   ,
                   and
                   some
                   for
                   precise
                   duty
                   ;
                   some
                   things
                   are
                   absolutely
                   ,
                   and
                   some
                   are
                   but
                   respectively
                   and
                   in
                   order
                   to
                   certain
                   ends
                   necessary
                   .
                   The
                   body
                   is
                   an
                   accessory
                   to
                   the
                   soul
                   ,
                   
                     atque
                     eodem
                     jure
                     censendum
                     ,
                     to
                     be
                     judg'd
                     by
                     the
                     same
                     laws
                     ,
                  
                   govern'd
                   by
                   the
                   same
                   persons
                   ,
                   subject
                   to
                   the
                   same
                   sentence
                   and
                   conduct
                   ,
                   not
                   onely
                   in
                   things
                   of
                   absolute
                   necessity
                   ,
                   but
                   even
                   in
                   things
                   of
                   great
                   advantage
                   ;
                   not
                   onely
                   in
                   private
                   necessity
                   ,
                   which
                   is
                   always
                   indispensable
                   ,
                   but
                   even
                   in
                   publick
                   necessities
                   of
                   the
                   Church
                   ,
                   in
                   which
                   there
                   is
                   greater
                   latitude
                   and
                   more
                   liberty
                   :
                   and
                   the
                   reason
                   is
                   ,
                   because
                   even
                   these
                   lesser
                   degrees
                   of
                   necessity
                   are
                   requir'd
                   of
                   us
                   by
                   Divine
                   Commandement
                   ;
                   and
                   it
                   is
                   not
                   onely
                   commanded
                   to
                   us
                   to
                   doe
                   that
                   which
                   is
                   lawful
                   ,
                   but
                   that
                   also
                   
                     which
                     is
                     of
                     good
                     report
                  
                   ;
                   not
                   onely
                   that
                   we
                   glorify
                   God
                   ,
                   but
                   that
                   our
                   Brethren
                   be
                   edified
                   .
                   And
                   in
                   proportion
                   to
                   this
                   ,
                   it
                   is
                   requir'd
                   of
                   the
                   guides
                   of
                   souls
                   that
                   
                     they
                     give
                  
                   good
                   
                     account
                     of
                  
                   them
                   ,
                   but
                   it
                   is
                   requir'd
                   of
                   us
                   also
                   that
                   we
                   so
                   comport
                   our selves
                   that
                   
                     they
                     may
                     doe
                     it
                     with
                     joy
                     :
                  
                   
                   which
                   cannot
                   be
                   suppos'd
                   ,
                   if
                   their
                   power
                   be
                   kept
                   within
                   the
                   bounds
                   of
                   a
                   simply
                   and
                   indispensably
                   necessary
                   internal
                   religion
                   ;
                   it
                   cannot
                   be
                   done
                   without
                   prosperous
                   circumstances
                   and
                   advantages
                   of
                   religion
                   :
                   in
                   these
                   therefore
                   if
                   spiritual
                   guides
                   have
                   not
                   power
                   to
                   give
                   commands
                   ,
                   they
                   have
                   not
                   all
                   that
                   is
                   necessary
                   by
                   all
                   the
                   kinds
                   of
                   necessity
                   which
                   God
                   made
                   .
                
                 
                   But
                   this
                   Rule
                   we
                   see
                   verified
                   by
                   authentic
                   precedents
                   .
                   
                   For
                   the
                   Apostles
                   at
                   Jerusalem
                   indeed
                   thought
                   fit
                   to
                   impose
                   nothing
                   but
                   those
                   
                     necessary
                     things
                  
                   which
                   are
                   specified
                   in
                   their
                   decretal
                   :
                   but
                   S.
                   Paul
                   us'd
                   also
                   this
                   authority
                   by
                   the
                   measures
                   of
                   the
                   present
                   Rule
                   ,
                   and
                   commanded
                   beyond
                   the
                   limits
                   of
                   absolute
                   necessity
                   ,
                   even
                   that
                   which
                   he
                   judg'd
                   convenient
                   ;
                   and
                   verifies
                   his
                   authority
                   in
                   his
                   Epistle
                   to
                   Philemon
                   ,
                   
                   
                     I
                     might
                     be
                     much
                     bold
                     in
                     Christ
                     to
                     enjoyn
                     thee
                     that
                     which
                     is
                     convenient
                     :
                  
                   and
                   this
                   he
                   actually
                   did
                   to
                   the
                   Corinthian
                   Church
                   ,
                   commanding
                   that
                   
                     all
                     things
                     should
                     be
                     done
                     decently
                     and
                     in
                     order
                     .
                  
                
                 
                   Now
                   although
                   it
                   be
                   true
                   that
                   in
                   these
                   things
                   the
                   Apostle
                   had
                   some
                   advantages
                   which
                   the
                   Bishops
                   in
                   succession
                   have
                   not
                   ;
                   
                   he
                   had
                   an
                   infallible
                   spirit
                   ,
                   and
                   what
                   he
                   call'd
                   convenient
                   was
                   so
                   indeed
                   ;
                   and
                   he
                   had
                   converted
                   Philemon
                   ,
                   he
                   was
                   his
                   Father
                   in
                   Christ
                   ,
                   and
                   he
                   was
                   one
                   of
                   the
                   pillars
                   upon
                   which
                   Christ
                   built
                   the
                   Church
                   ,
                   and
                   he
                   was
                   to
                   lay
                   the
                   foundation
                   for
                   an
                   everlasting
                   building
                   :
                   yet
                   because
                   the
                   instance
                   to
                   the
                   Corinthian
                   Church
                   was
                   such
                   which
                   was
                   of
                   a
                   perpetual
                   reason
                   ,
                   and
                   it
                   would
                   be
                   for
                   ever
                   necessary
                   that
                   things
                   should
                   be
                   done
                   in
                   the
                   Church
                   decently
                   and
                   in
                   order
                   ,
                   and
                   the
                   question
                   of
                   decency
                   would
                   for
                   ever
                   have
                   variety
                   and
                   flux
                   ,
                   succession
                   and
                   a
                   relative
                   uncertainty
                   ,
                   it
                   was
                   necessary
                   that
                   of
                   this
                   there
                   should
                   be
                   perpetual
                   Judges
                   and
                   perpetual
                   Dictators
                   :
                   and
                   these
                   can
                   be
                   no
                   other
                   but
                   the
                   Rulers
                   of
                   the
                   Church
                   ,
                   who
                   have
                   the
                   same
                   power
                   as
                   the
                   Apostles
                   had
                   in
                   this
                   ,
                   though
                   not
                   so
                   many
                   advantages
                   of
                   power
                   .
                   When
                   the
                   Bishops
                   judge
                   truly
                   concerning
                   necessity
                   ,
                   &
                   such
                   decencies
                   and
                   reasonablenesses
                   as
                   are
                   next
                   to
                   necessity
                   ,
                   
                   they
                   can
                   enjoyn
                   them
                   ,
                   onely
                   they
                   cannot
                   judge
                   so
                   surely
                   ;
                   and
                   therefore
                   although
                   there
                   may
                   be
                   more
                   causes
                   of
                   laying
                   aside
                   their
                   commands
                   ,
                   yet
                   it
                   is
                   never
                   lawfull
                   without
                   cause
                   .
                
                 
                   But
                   this
                   is
                   not
                   to
                   be
                   extended
                   to
                   such
                   decencies
                   as
                   are
                   onely
                   ornament
                   ,
                   
                   but
                   is
                   to
                   be
                   limited
                   to
                   such
                   as
                   onely
                   rescue
                   from
                   confusion
                   :
                   the
                   reason
                   is
                   ,
                   because
                   the
                   Prelates
                   and
                   spiritual
                   guides
                   cannot
                   doe
                   their
                   duty
                   ,
                   unlesse
                   things
                   be
                   so
                   orderly
                   that
                   there
                   be
                   no
                   confusion
                   ,
                   much
                   lesse
                   can
                   they
                   doe
                   it
                   with
                   joy
                   ;
                   and
                   so
                   far
                   their
                   power
                   does
                   extend
                   :
                   for
                   although
                   that
                   is
                   not
                   required
                   of
                   the
                   governours
                   but
                   of
                   the
                   people
                   ,
                   that
                   the
                   Rulers
                   office
                   be
                   done
                   with
                   joy
                   ;
                   yet
                   because
                   it
                   is
                   required
                   of
                   the
                   people
                   ,
                   they
                   sin
                   if
                   they
                   hinder
                   it
                   ;
                   therefore
                   the
                   Rulers
                   have
                   power
                   to
                   enjoyn
                   it
                   .
                   But
                   if
                   it
                   can
                   goe
                   beyond
                   this
                   limit
                   ,
                   then
                   it
                   can
                   have
                   no
                   natural
                   limit
                   ,
                   but
                   may
                   extend
                   to
                   sumptuousnesse
                   ,
                   to
                   ornaments
                   of
                   Churches
                   ,
                   to
                   rich
                   utensils
                   ,
                   to
                   splendor
                   ,
                   to
                   Majesty
                   ;
                   for
                   all
                   that
                   is
                   decent
                   enough
                   ,
                   and
                   in
                   some
                   circumstances
                   very
                   fit
                   .
                   But
                   because
                   this
                   is
                   too
                   subject
                   to
                   abuse
                   ,
                   and
                   gives
                   a
                   secular
                   po●er
                   into
                   the
                   hands
                   of
                   Bishops
                   ,
                   and
                   an
                   authority
                   over
                   mens
                   estates
                   and
                   fortunes
                   ,
                   and
                   is
                   not
                   necessary
                   for
                   souls
                   ,
                   and
                   no
                   part
                   of
                   spiritual
                   government
                   ,
                   it
                   is
                   more
                   then
                   Christ
                   gave
                   to
                   his
                   Ministers
                   .
                
                 
                   This
                   also
                   is
                   to
                   be
                   added
                   :
                   
                   that
                   because
                   this
                   power
                   is
                   deriv'd
                   to
                   spiritual
                   Rulers
                   upon
                   the
                   account
                   of
                   reason
                   and
                   experience
                   of
                   things
                   and
                   the
                   duty
                   of
                   the
                   people
                   ,
                   that
                   the
                   Rulers
                   should
                   be
                   enabled
                   to
                   give
                   an
                   account
                   of
                   their
                   charges
                   with
                   joy
                   ,
                   therefore
                   it
                   is
                   onely
                   left
                   to
                   the
                   people
                   to
                   doe
                   it
                   or
                   not
                   ,
                   under
                   the
                   pain
                   of
                   a
                   sin
                   ;
                   but
                   they
                   are
                   not
                   to
                   incurre
                   spiritual
                   censures
                   upon
                   the
                   stock
                   of
                   non-compliance
                   in
                   things
                   not
                   simply
                   necessary
                   or
                   of
                   essential
                   duty
                   .
                   For
                   to
                   compel
                   them
                   to
                   advantages
                   will
                   bring
                   but
                   little
                   joy
                   to
                   the
                   Ruler
                   :
                   he
                   must
                   secure
                   the
                   main
                   duty
                   whether
                   they
                   will
                   or
                   no
                   ;
                   that
                   himself
                   is
                   to
                   look
                   to
                   ,
                   and
                   therefore
                   to
                   use
                   all
                   the
                   means
                   God
                   hath
                   put
                   into
                   his
                   hand
                   ;
                   and
                   for
                   that
                   he
                   must
                   look
                   for
                   his
                   joy
                   when
                   he
                   comes
                   to
                   give
                   up
                   his
                   account
                   :
                   but
                   that
                   he
                   himself
                   should
                   doe
                   his
                   duty
                   with
                   joy
                   ,
                   that
                   is
                   with
                   advantages
                   ,
                   with
                   ease
                   ,
                   with
                   comfort
                   ,
                   being
                   a
                   duty
                   wholly
                   incumbent
                   on
                   the
                   people
                   and
                   for
                   their
                   profit
                   ,
                   if
                   they
                   will
                   not
                   comply
                   ,
                   they
                   sin
                   ;
                   and
                   
                     it
                     is
                     not
                     profitable
                     for
                     them
                     ,
                  
                   
                   saith
                   the
                   Apostle
                   ,
                   that
                   is
                   ,
                   they
                   loose
                   by
                   it
                   ;
                   but
                   to
                   this
                   they
                   are
                   at
                   no
                   hand
                   to
                   be
                   constrain'd
                   ,
                   for
                   that
                   will
                   destroy
                   his
                   joy
                   as
                   much
                   as
                   the
                   letting
                   it
                   alone
                   .
                
                 
                   Beyond
                   this
                   the
                   Bishop
                   hath
                   no
                   authority
                   to
                   command
                   what
                   he
                   can
                   persuade
                   by
                   argument
                   ,
                   
                   he
                   is
                   to
                   take
                   care
                   it
                   be
                   well
                   and
                   wisely
                   ,
                   to
                   the
                   glory
                   of
                   God
                   and
                   the
                   good
                   of
                   his
                   Church
                   ,
                   to
                   the
                   edification
                   of
                   all
                   men
                   that
                   are
                   interested
                   ,
                   and
                   the
                   special
                   comfort
                   and
                   support
                   of
                   the
                   weak
                   .
                   The
                   summe
                   of
                   which
                   power
                   is
                   excellently
                   summ'd
                   up
                   by
                   S.
                   Paul.
                   
                   
                     For
                     ye
                     know
                     what
                     Commandements
                     we
                     gave
                     you
                     by
                     the
                     Lord
                     Jesus
                     .
                     For
                     this
                     is
                     the
                     will
                     of
                     God
                     ,
                     even
                     your
                     sanctification
                     :
                     That
                     ye
                     abstain
                     from
                     fornication…
                     .
                     that
                     no
                     man
                     defraud
                     his
                     Brother
                     .
                  
                   In
                   these
                   things
                   the
                   spiritual
                   power
                   is
                   proper
                   and
                   competent
                   .
                   But
                   the
                   Apostle
                   addes
                   ,
                   
                     He
                     therefore
                     that
                     despiseth
                     ,
                     despiseth
                     not
                     man
                     but
                     God
                     ,
                     who
                     hath
                     also
                     given
                     us
                     his
                     holy
                     Spirit
                     .
                  
                   That
                   is
                   ,
                   In
                   those
                   things
                   which
                   are
                   certainly
                   the
                   laws
                   of
                   God
                   the
                   Bishop
                   is
                   to
                   rule
                   intirely
                   according
                   to
                   the
                   power
                   given
                   him
                   .
                   But
                   because
                   God
                   hath
                   not
                   onely
                   given
                   his
                   authority
                   ;
                   but
                   his
                   spirit
                   too
                   ,
                   that
                   is
                   ,
                   he
                   hath
                   given
                   him
                   wisdome
                   as
                   well
                   as
                   power
                   ,
                   it
                   cannot
                   be
                   supposed
                   to
                   be
                   for
                   nothing
                   :
                   whatever
                   he
                   wisely
                   orders
                   ,
                   that
                   is
                   of
                   necessary
                   relation
                   to
                   the
                   expresse
                   command
                   of
                   God
                   ,
                   or
                   is
                   so
                   requisite
                   
                   for
                   the
                   doing
                   of
                   it
                   ,
                   that
                   it
                   cannot
                   be
                   well
                   done
                   without
                   it
                   by
                   any
                   other
                   instrument
                   ,
                   nor
                   by
                   it self
                   alone
                   .
                   In
                   this
                   it
                   is
                   to
                   be
                   supposed
                   that
                   the
                   spirit
                   of
                   government
                   which
                   God
                   hath
                   given
                   to
                   his
                   Church
                   will
                   sufficiently
                   assist
                   ,
                   and
                   therefore
                   does
                   competently
                   oblige
                   :
                   lesse
                   then
                   this
                   the
                   Spirit
                   of
                   God
                   cannot
                   be
                   suppos'd
                   to
                   doe
                   ,
                   if
                   it
                   does
                   any
                   thing
                   beside
                   giving
                   and
                   revealing
                   the
                   expresse
                   commandement
                   and
                   necessary
                   duty
                   .
                
                 
                   Beyond
                   these
                   strict
                   and
                   close
                   measures
                   there
                   is
                   no
                   doubt
                   but
                   the
                   Spirit
                   of
                   God
                   does
                   give
                   assistance
                   :
                   
                   as
                   the
                   great
                   experience
                   of
                   the
                   Church
                   ,
                   and
                   the
                   effects
                   of
                   government
                   ,
                   and
                   the
                   wise
                   rules
                   of
                   conduct
                   ,
                   and
                   the
                   usefull
                   Canons
                   ,
                   and
                   the
                   decent
                   Ceremonies
                   ,
                   and
                   the
                   solemn
                   rites
                   ,
                   and
                   the
                   glorifications
                   of
                   God
                   consequent
                   to
                   all
                   this
                   doe
                   abundantly
                   testify
                   .
                   But
                   yet
                   beyond
                   this
                   ,
                   the
                   Bishops
                   can
                   directly
                   give
                   no
                   laws
                   that
                   properly
                   and
                   immediately
                   bind
                   the
                   transgressors
                   under
                   sin
                   :
                   and
                   my
                   reasons
                   are
                   these
                   .
                
                 
                   1.
                   
                   Because
                   we
                   never
                   find
                   the
                   Apostles
                   using
                   their
                   Coercion
                   upon
                   any
                   man
                   but
                   the
                   expresse
                   breakers
                   of
                   a
                   Divine
                   Commandement
                   ,
                   
                   or
                   the
                   publick
                   disturbers
                   of
                   the
                   peace
                   of
                   the
                   Church
                   and
                   the
                   establish'd
                   necessary
                   order
                   .
                
                 
                   2.
                   
                   Because
                   even
                   in
                   those
                   things
                   which
                   were
                   so
                   convenient
                   that
                   they
                   had
                   a
                   power
                   to
                   make
                   injunctions
                   ,
                   
                   yet
                   the
                   Apostles
                   were
                   very
                   backward
                   to
                   use
                   their
                   authority
                   of
                   commanding
                   ;
                   much
                   lesse
                   would
                   they
                   use
                   severity
                   ,
                   but
                   intreaty
                   .
                   
                   It
                   was
                   S.
                   Paul's
                   case
                   to
                   Philemon
                   before
                   mention'd
                   ;
                   
                     Though
                     I
                     might
                     be
                     much
                     bold
                     in
                     Christ
                     to
                     enjoyn
                     that
                     which
                     is
                     convenient
                     ;
                     yet
                     for
                     love's
                     sake
                     I
                     rather
                     intreat
                     thee
                     .
                  
                
                 
                   3.
                   
                   In
                   those
                   things
                   where
                   God
                   had
                   interpos'd
                   no
                   Command
                   ,
                   
                   though
                   the
                   rule
                   they
                   gave
                   contain'd
                   in
                   it
                   that
                   which
                   was
                   fit
                   and
                   decent
                   ,
                   yet
                   if
                   men
                   would
                   resist
                   ,
                   they
                   gently
                   did
                   admonish
                   or
                   reprove
                   them
                   ,
                   and
                   let
                   them
                   alone
                   .
                   So
                   S.
                   Paul
                   in
                   case
                   of
                   the
                   Corinthian
                   men
                   wearing
                   long
                   haire
                   ,
                   
                     If
                     any
                     man
                     list
                     to
                     be
                     contentious
                     ,
                     we
                     have
                     no
                     such
                     custome
                     ,
                     nor
                     the
                     Churches
                     of
                     God
                     :
                  
                   that
                   is
                   ,
                   let
                   him
                   chuse
                   ;
                   it
                   is
                   not
                   well
                   done
                   ,
                   we
                   leave
                   him
                   to
                   his
                   own
                   liberty
                   ,
                   but
                   let
                   him
                   look
                   to
                   it
                   .
                
                 
                   4.
                   
                   If
                   the
                   Bishops
                   power
                   were
                   extended
                   further
                   ,
                   
                   it
                   might
                   extend
                   to
                   Tyranny
                   ,
                   and
                   there
                   could
                   be
                   no
                   limits
                   beyond
                   this
                   prescrib'd
                   ,
                   to
                   keep
                   him
                   within
                   the
                   measures
                   and
                   sweetnesse
                   of
                   the
                   government
                   Evangelical
                   :
                   but
                   if
                   he
                   pretend
                   a
                   Divine
                   authority
                   to
                   goe
                   further
                   ,
                   he
                   can
                   be
                   absolute
                   and
                   supreme
                   in
                   things
                   of
                   this
                   life
                   which
                   doe
                   not
                   concern
                   the
                   Spirit
                   ,
                   and
                   so
                   fall
                   into
                   Dynasty
                   ,
                   as
                   one
                   anciently
                   complain'd
                   of
                   the
                   Bishop
                   of
                   Rome
                   ,
                   and
                   change
                   the
                   Father
                   into
                   a
                   Prince
                   ,
                   and
                   the
                   Church
                   into
                   an
                   Empire
                   .
                
                 
                   But
                   this
                   hinders
                   not
                   but
                   that
                   the
                   power
                   of
                   spiritual
                   Rulers
                   may
                   yet
                   extend
                   to
                   a
                   further
                   use
                   ,
                   
                   not
                   by
                   a
                   direct
                   power
                   of
                   command
                   ,
                   or
                   of
                   giving
                   laws
                   ,
                   but
                   by
                   all
                   the
                   indirect
                   and
                   collateral
                   ways
                   of
                   obligation
                   ,
                   as
                   of
                   fame
                   ,
                   consent
                   ,
                   reputation
                   of
                   the
                   man
                   ,
                   the
                   reverence
                   of
                   his
                   person
                   ,
                   and
                   the
                   opinion
                   of
                   his
                   wisedome
                   and
                   sanctity
                   ,
                   by
                   voluntary
                   submission
                   ,
                   and
                   for
                   the
                   avoiding
                   scandal
                   :
                   when
                   any
                   of
                   these
                   causes
                   of
                   action
                   or
                   instruments
                   of
                   obligation
                   doe
                   intervene
                   ,
                   the
                   Bishop
                   does
                   not
                   directly
                   bind
                   ,
                   but
                   the
                   people
                   are
                   bound
                   :
                   and
                   their
                   obligation
                   from
                   all
                   these
                   principles
                   are
                   reduc'd
                   to
                   two
                   heads
                   .
                   
                     The
                     matter
                     of
                     scandal
                  
                   ;
                   in
                   which
                   case
                   ,
                   under
                   pain
                   of
                   sin
                   they
                   must
                   obey
                   in
                   all
                   
                   lawfull
                   things
                   ,
                   when
                   by
                   accident
                   and
                   the
                   concurse
                   of
                   emergent
                   causes
                   it
                   is
                   scandalous
                   to
                   disobey
                   .
                   And
                   the
                   other
                   is
                   ,
                   
                     Their
                     own
                     consent
                  
                   ;
                   for
                   however
                   it
                   be
                   procur'd
                   fairly
                   ,
                   if
                   they
                   once
                   have
                   consented
                   ,
                   they
                   are
                   become
                   a
                   law
                   unto
                   themselves
                   ,
                   and
                   so
                   they
                   remain
                   till
                   this
                   law
                   suffers
                   diminution
                   as
                   other
                   laws
                   doe
                   that
                   die
                   :
                   of
                   which
                   I
                   am
                   afterwards
                   to
                   give
                   account
                   .
                
                 
                   There
                   is
                   one
                   way
                   more
                   by
                   which
                   Ecclesiastical
                   laws
                   doe
                   bind
                   ;
                   but
                   this
                   is
                   the
                   matter
                   of
                   the
                   next
                   Rule
                   .
                
              
            
             
               
                 RULE
                 V.
                 When
                 the
                 Canons
                 or
                 Rules
                 of
                 Ecclesiastical
                 Rulers
                 are
                 confirmed
                 by
                 the
                 supreme
                 Civil
                 power
                 ,
                 they
                 oblige
                 the
                 Conscience
                 by
                 a
                 double
                 obligation
                 .
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 say
                 the
                 Greek
                 Lawyers
                 .
                 
                   The
                   power
                   of
                   making
                   laws
                
                 ,
                 viz.
                 of
                 determining
                 things
                 not
                 commanded
                 by
                 God
                 ,
                 or
                 of
                 punishing
                 prevarications
                 against
                 Gods
                 laws
                 or
                 their
                 own
                 ,
                 
                   is
                   granted
                   to
                   Kings
                
                 .
                 And
                 therefore
                 as
                 secular
                 Princes
                 did
                 use
                 to
                 indict
                 or
                 permit
                 the
                 indiction
                 of
                 Synods
                 of
                 Bishops
                 ;
                 so
                 when
                 they
                 saw
                 cause
                 ,
                 they
                 confirm'd
                 the
                 sentences
                 of
                 Bishops
                 and
                 pass'd
                 them
                 into
                 laws
                 .
                 Before
                 the
                 Princes
                 were
                 Christian
                 ,
                 the
                 Church
                 was
                 governed
                 by
                 their
                 spiritual
                 guides
                 ,
                 who
                 had
                 authority
                 from
                 God
                 in
                 all
                 that
                 was
                 necessary
                 ,
                 and
                 of
                 great
                 conveniency
                 next
                 to
                 necessity
                 ;
                 and
                 in
                 other
                 things
                 they
                 had
                 it
                 from
                 the
                 people
                 ,
                 from
                 necessity
                 and
                 from
                 good
                 will
                 ,
                 by
                 hope
                 and
                 fear
                 ,
                 by
                 the
                 sense
                 of
                 their
                 own
                 needs
                 ,
                 and
                 the
                 comfort
                 of
                 their
                 own
                 advantages
                 .
                 It
                 was
                 
                   populus
                   voluntarius
                
                 ,
                 the
                 people
                 came
                 with
                 free-will-offerings
                 ,
                 and
                 were
                 at
                 first
                 govern'd
                 by
                 love
                 as
                 much
                 as
                 now
                 they
                 need
                 to
                 be
                 by
                 fear
                 and
                 smart
                 .
                 But
                 God
                 was
                 never
                 wanting
                 to
                 his
                 Church
                 ,
                 but
                 made
                 provisions
                 in
                 all
                 cases
                 and
                 in
                 all
                 times
                 .
                 Of
                 that
                 which
                 was
                 necessary
                 Christ
                 left
                 in
                 his
                 Ministers
                 a
                 power
                 of
                 government
                 :
                 and
                 in
                 that
                 which
                 was
                 not
                 primely
                 necessary
                 ,
                 but
                 emergently
                 and
                 contingently
                 came
                 to
                 be
                 useful
                 and
                 fit
                 ,
                 he
                 onely
                 left
                 in
                 his
                 Ministers
                 a
                 power
                 to
                 perswade
                 ;
                 but
                 he
                 gave
                 them
                 an
                 excellent
                 spirit
                 of
                 wisedome
                 and
                 holinesse
                 by
                 which
                 they
                 did
                 prevail
                 ,
                 and
                 to
                 the
                 people
                 the
                 spirit
                 of
                 love
                 and
                 obedience
                 :
                 and
                 these
                 together
                 were
                 strength
                 enough
                 to
                 restrain
                 the
                 disobedient
                 .
                 For
                 as
                 in
                 the
                 Creation
                 there
                 was
                 Light
                 before
                 the
                 Sun
                 ,
                 that
                 we
                 might
                 learn
                 that
                 the
                 Sun
                 was
                 not
                 the
                 fountain
                 of
                 light
                 ,
                 but
                 God
                 :
                 so
                 there
                 was
                 a
                 government
                 in
                 the
                 Church
                 even
                 before
                 the
                 Princes
                 were
                 Christians
                 ,
                 that
                 the
                 support
                 and
                 ornament
                 of
                 Gods
                 Church
                 might
                 be
                 owned
                 as
                 an
                 efflux
                 of
                 the
                 Divine
                 power
                 ,
                 and
                 not
                 the
                 kindnesse
                 of
                 Princes
                 .
                 But
                 yet
                 as
                 when
                 the
                 Light
                 was
                 gathered
                 and
                 put
                 into
                 the
                 body
                 of
                 the
                 Sun
                 ,
                 we
                 afterwards
                 deriv'd
                 our
                 light
                 from
                 him
                 ,
                 and
                 account
                 him
                 the
                 Prince
                 of
                 all
                 the
                 bodies
                 of
                 light
                 :
                 so
                 when
                 the
                 government
                 external
                 of
                 all
                 things
                 was
                 drawn
                 into
                 the
                 hands
                 of
                 Princes
                 becoming
                 Christians
                 ,
                 to
                 them
                 the
                 Church
                 owes
                 the
                 heat
                 and
                 the
                 warmth
                 ,
                 the
                 light
                 and
                 the
                 splendor
                 ,
                 the
                 life
                 of
                 her
                 laws
                 ,
                 and
                 the
                 being
                 of
                 all
                 her
                 great
                 advantages
                 of
                 maintenance
                 and
                 government
                 .
                 At
                 first
                 the
                 Church
                 was
                 indeed
                 in
                 the
                 Common-wealth
                 ,
                 but
                 was
                 reckoned
                 no
                 part
                 of
                 it
                 ,
                 but
                 as
                 enemies
                 and
                 outlaws
                 ,
                 were
                 persecuted
                 with
                 intolerable
                 violence
                 ;
                 but
                 when
                 the
                 Princes
                 of
                 the
                 Common-wealth
                 became
                 
                 servants
                 of
                 Christ
                 ,
                 they
                 were
                 also
                 nurses
                 of
                 the
                 Church
                 ,
                 and
                 then
                 it
                 became
                 a
                 principal
                 part
                 of
                 the
                 Republick
                 ,
                 and
                 was
                 car'd
                 for
                 by
                 all
                 her
                 laws
                 .
              
               
                 For
                 this
                 first
                 way
                 was
                 not
                 like
                 to
                 last
                 long
                 ;
                 
                 for
                 good
                 manners
                 soon
                 corrupt
                 ,
                 and
                 a
                 precarious
                 authority
                 ,
                 though
                 wise
                 and
                 holy
                 ,
                 useful
                 and
                 consented
                 to
                 ,
                 was
                 not
                 stable
                 as
                 the
                 firmament
                 of
                 laws
                 that
                 could
                 compel
                 :
                 and
                 yet
                 it
                 became
                 necessary
                 by
                 new
                 introduc'd
                 necessities
                 that
                 there
                 should
                 be
                 rules
                 and
                 measures
                 given
                 in
                 things
                 relating
                 to
                 the
                 Church
                 ,
                 concerning
                 which
                 God
                 himself
                 had
                 given
                 no
                 commandement
                 ;
                 as
                 concerning
                 order
                 in
                 Synods
                 and
                 conventions
                 Ecclesiastical
                 ,
                 the
                 division
                 of
                 Ecclesiastical
                 charges
                 ,
                 the
                 appointment
                 of
                 under-ministeries
                 in
                 the
                 Church
                 ,
                 the
                 dispensation
                 of
                 revenues
                 ,
                 the
                 determination
                 of
                 causes
                 and
                 difficulties
                 in
                 manners
                 of
                 speaking
                 or
                 acting
                 ,
                 and
                 whatsoever
                 was
                 not
                 matter
                 of
                 faith
                 or
                 a
                 Divine
                 Commandment
                 :
                 
                   in
                   all
                   that
                
                 new
                 necessities
                 did
                 every
                 day
                 arise
                 ,
                 and
                 the
                 people
                 were
                 weary
                 of
                 obeying
                 ,
                 and
                 the
                 Prelates
                 might
                 presse
                 too
                 hard
                 in
                 their
                 governing
                 ,
                 or
                 might
                 be
                 suppos'd
                 to
                 doe
                 so
                 when
                 they
                 did
                 not
                 ,
                 and
                 the
                 peoples
                 wearinesse
                 might
                 make
                 them
                 complain
                 of
                 an
                 easy
                 load
                 ;
                 and
                 it
                 was
                 not
                 possible
                 well
                 to
                 govern
                 long
                 by
                 the
                 consent
                 of
                 the
                 people
                 who
                 are
                 to
                 be
                 governed
                 .
                 It
                 pleased
                 God
                 to
                 raise
                 up
                 a
                 help
                 that
                 should
                 hold
                 for
                 ever
                 ,
                 and
                 when
                 the
                 Princes
                 became
                 Christian
                 and
                 took
                 care
                 of
                 all
                 this
                 ,
                 that
                 is
                 ,
                 of
                 all
                 the
                 external
                 regiment
                 of
                 the
                 Church
                 ,
                 of
                 all
                 that
                 was
                 not
                 of
                 spiritual
                 nature
                 and
                 immediate
                 necessary
                 relation
                 to
                 it
                 ,
                 then
                 the
                 Ecclesiastical
                 laws
                 were
                 advised
                 by
                 Bishops
                 and
                 commanded
                 by
                 Kings
                 ;
                 they
                 were
                 but
                 Rules
                 and
                 Canons
                 in
                 the
                 hands
                 of
                 the
                 spiritual
                 order
                 ,
                 but
                 laws
                 made
                 by
                 the
                 secular
                 power
                 .
                 And
                 now
                 these
                 things
                 are
                 not
                 questions
                 of
                 the
                 power
                 of
                 the
                 Clergy
                 ,
                 but
                 a
                 matter
                 of
                 obedience
                 to
                 Kings
                 and
                 Princes
                 .
              
               
                 These
                 Canons
                 before
                 the
                 Princes
                 were
                 Christian
                 were
                 no
                 laws
                 further
                 then
                 the
                 people
                 did
                 consent
                 ;
                 
                 and
                 therefore
                 none
                 but
                 the
                 men
                 of
                 good
                 will
                 ,
                 the
                 pious
                 and
                 the
                 religious
                 children
                 of
                 the
                 Church
                 did
                 obey
                 :
                 but
                 now
                 that
                 Princes
                 have
                 set
                 the
                 Crosse
                 upon
                 their
                 Imperial
                 globes
                 and
                 scepters
                 ,
                 even
                 the
                 wicked
                 must
                 obey
                 ;
                 all
                 are
                 tied
                 by
                 all
                 manner
                 of
                 ties
                 ,
                 and
                 all
                 can
                 be
                 compelled
                 that
                 need
                 it
                 .
                 These
                 Ecclesiastical
                 laws
                 so
                 established
                 the
                 Greeks
                 call
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Edicts
                   ,
                   orders
                   ,
                   and
                   golden
                   bulls
                   ,
                   commanding
                   or
                   making
                   into
                   laws
                   the
                   sentences
                   and
                   rules
                   of
                   Synods
                   .
                
                 The
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 that
                 's
                 the
                 effect
                 and
                 production
                 of
                 Bishops
                 in
                 their
                 conventions
                 ;
                 that
                 is
                 ,
                 they
                 have
                 
                   jus
                   pronunciandi
                   quid
                   sanctum
                   ,
                   quid
                   non
                   ,
                   a
                   right
                   of
                   pronouncing
                   what
                   is
                   for
                   Gods
                   glory
                   and
                   the
                   interests
                   of
                   religion
                   ,
                   and
                   what
                   not
                   :
                
                 but
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   the
                   establishment
                   and
                   the
                   command
                
                 belong
                 to
                 Princes
                 .
                 The
                 Synod
                 hath
                 a
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 
                   a
                   right
                   of
                   judging
                
                 ,
                 but
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 confirmation
                 of
                 it
                 into
                 a
                 law
                 belongs
                 to
                 the
                 Civil
                 power
                 .
                 So
                 we
                 find
                 in
                 a
                 Synodal
                 Epistle
                 
                   de
                   non
                   avellendis
                   episcopis
                   à
                   sua
                   Metropoli
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   some
                   such
                   thing
                   as
                   this
                   hath
                   been
                   found
                   done
                   by
                   the
                   decree
                   or
                   judgement
                   of
                   a
                   Synod
                   ,
                   but
                   established
                   by
                   after-judgement
                   of
                   the
                   King.
                
                 To
                 the
                 same
                 sense
                 are
                 those
                 words
                 of
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 applied
                 to
                 the
                 Bishops
                 Canons
                 ,
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 to
                 the
                 Kings
                 Edict
                 upon
                 them
                 ;
                 and
                 therefore
                 the
                 Emperors
                 and
                 Princes
                 were
                 said
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 *
                 
                   to
                   put
                   the
                   seal
                   of
                   their
                   authority
                   to
                   the
                   decrees
                   of
                
                 the
                 Fathers
                 .
                 †
              
               
                 For
                 it
                 was
                 never
                 known
                 in
                 the
                 Primitive
                 Church
                 that
                 ever
                 any
                 Ecclesiastical
                 
                 law
                 did
                 oblige
                 the
                 Catholick
                 Church
                 unlesse
                 the
                 secular
                 Prince
                 
                 did
                 establish
                 it
                 .
                 The
                 Nicene
                 Canons
                 became
                 laws
                 by
                 the
                 Rescript
                 of
                 the
                 Emperor
                 Constantine
                 ,
                 says
                 Sozomen
                 .
                 He
                 wrote
                 an
                 Epistle
                 and
                 commanded
                 that
                 all
                 Churches
                 should
                 keep
                 Easter
                 by
                 the
                 Canon
                 of
                 the
                 Nicene
                 Fathers
                 ,
                 and
                 made
                 it
                 capital
                 to
                 keep
                 any
                 of
                 the
                 books
                 of
                 Arius
                 .
                 *
                 When
                 the
                 Council
                 of
                 Constantinople
                 was
                 finish'd
                 the
                 Fathers
                 wrote
                 to
                 the
                 Emperor
                 Theodosius
                 ,
                 and
                 petition'd
                 
                   ut
                   edicto
                   Pietatis
                   tuae
                   confirmetur
                   Synodi
                   sententia
                   ,
                   that
                   he
                   would
                   be
                   pleased
                   to
                   confirm
                   the
                   sentence
                   of
                   the
                   Council
                   by
                   his
                   Edict
                   :
                   ut
                   quemadmodum
                   literis
                   quibus
                   nos
                   vocabas
                   Ecclesiam
                   honorasti
                   ,
                   ita
                   etiam
                   decreta
                   communibus
                   suffragiis
                   tandem
                   facta
                   sigillo
                   tuo
                   confirmes
                   .
                
                 The
                 Emperor
                 had
                 done
                 them
                 favour
                 and
                 honour
                 in
                 calling
                 them
                 together
                 ,
                 and
                 they
                 petitioned
                 he
                 would
                 also
                 confirm
                 what
                 they
                 had
                 agreed
                 upon
                 ,
                 and
                 by
                 his
                 seal
                 make
                 it
                 authentic
                 .
                 The
                 confirmation
                 of
                 the
                 Canons
                 and
                 Decrees
                 of
                 the
                 great
                 Ephesin
                 Council
                 by
                 the
                 Emperor
                 is
                 to
                 be
                 seen
                 at
                 the
                 end
                 of
                 the
                 Acts
                 of
                 the
                 Synod
                 :
                 and
                 Marcian
                 the
                 Emperor
                 wrote
                 to
                 Palladius
                 his
                 Prefect
                 a
                 letter
                 in
                 which
                 he
                 testifies
                 that
                 he
                 made
                 the
                 Decrees
                 of
                 the
                 Council
                 of
                 Chalcedon
                 to
                 become
                 laws
                 .
                 For
                 having
                 forbidden
                 any
                 person
                 to
                 make
                 assemblies
                 and
                 orations
                 of
                 religion
                 in
                 publick
                 ,
                 he
                 addes
                 this
                 reason
                 ,
                 
                   Nam
                   &
                   injuriam
                   facit
                   reverendissimae
                   Synodi
                   judicio
                   ,
                   si
                   quis
                   semel
                   judicata
                   ac
                   rectè
                   disposita
                   revolvere
                   &
                   publicè
                   disputare
                   contenderit
                   ;
                   cùm
                   ea
                   quae
                   nunc
                   de
                   Christiana
                   fide
                   à
                   Sacerdotibus
                   qui
                   Chalcedone
                   convenerunt
                   per
                   nostra
                   praecepta
                   statuta
                   sunt
                   ,
                
                 &c.
                 
                 
                   For
                   he
                   does
                   injury
                   to
                   the
                   judgement
                   of
                   the
                   most
                   reverend
                   Synod
                   ,
                   if
                   he
                   shall
                   unravel
                   and
                   dispute
                   the
                   things
                   which
                   were
                   there
                   judged
                   and
                   rightly
                   disposed
                   ;
                   since
                   those
                   things
                   appointed
                   by
                   the
                   Bishops
                   met
                   at
                
                 Chalcedon
                 
                   concerning
                   Christian
                   faith
                   were
                   commanded
                   by
                   us
                
                 ;
                 or
                 
                   were
                   appointed
                   by
                   our
                   Commandement…
                   .
                   Nam
                   in
                   contemptores
                   hujus
                   legis
                   poena
                   non
                   de●rit
                   ,
                
                 They
                 that
                 despise
                 this
                 law
                 shall
                 be
                 punished
                 .
                 Thus
                 also
                 the
                 Fathers
                 of
                 the
                 fifth
                 General
                 Synod
                 petition'd
                 Justinian
                 to
                 confirm
                 and
                 establish
                 their
                 Canons
                 into
                 a
                 law
                 ,
                 in
                 the
                 same
                 form
                 which
                 was
                 sent
                 to
                 Theodosius
                 by
                 the
                 Bishops
                 of
                 the
                 General
                 Council
                 at
                 Constantinople
                 before
                 mention'd
                 .
                 *
                 The
                 same
                 Prince
                 also
                 published
                 a
                 Novel
                 in
                 which
                 he
                 commands
                 
                   vim
                   legum
                   obtinere
                   Ecclesiasticos
                   Canones
                   à
                   quatuor
                   Synodis
                   ,
                   Nicena
                   ,
                   Constantinopolitana
                   prima
                   ,
                   Ephesina
                   prima
                   &
                   Chalcedonensi
                   expositos
                   &
                   confirmatos
                
                 ;
                 that
                 all
                 the
                 laws
                 which
                 were
                 made
                 or
                 confirm'd
                 by
                 the
                 four
                 first
                 General
                 Councils
                 should
                 have
                 the
                 force
                 of
                 laws
                 :
                 that
                 is
                 ,
                 all
                 their
                 own
                 Canons
                 and
                 those
                 of
                 
                   Ancyra
                   ,
                   Gangra
                   ,
                   Antioch
                
                 &
                 Laodicea
                 ,
                 which
                 were
                 then
                 adopted
                 into
                 the
                 Code
                 of
                 the
                 Universal
                 Church
                 ,
                 though
                 they
                 were
                 but
                 Provincial
                 in
                 their
                 original
                 .
              
               
                 So
                 that
                 now
                 upon
                 this
                 account
                 the
                 Ecclesiastical
                 laws
                 are
                 as
                 obligatory
                 to
                 the
                 conscience
                 as
                 those
                 which
                 are
                 made
                 in
                 a
                 Civil
                 matter
                 ;
                 
                 and
                 there
                 is
                 no
                 difference
                 but
                 in
                 the
                 matter
                 onely
                 :
                 but
                 for
                 that
                 there
                 will
                 be
                 some
                 advantage
                 ;
                 for
                 as
                 the
                 Civil
                 power
                 hath
                 authority
                 in
                 Ecclesiastical
                 matters
                 ,
                 so
                 the
                 spiritual
                 power
                 hath
                 a
                 share
                 in
                 the
                 legislative
                 :
                 the
                 matter
                 is
                 handled
                 by
                 the
                 Ecclesiastics
                 ,
                 and
                 the
                 law
                 is
                 established
                 by
                 the
                 secular
                 .
                 And
                 therefore
                 if
                 it
                 be
                 thought
                 that
                 the
                 cognisance
                 of
                 these
                 things
                 is
                 not
                 proper
                 for
                 seculars
                 ,
                 those
                 that
                 think
                 so
                 may
                 be
                 satisfied
                 that
                 the
                 Bishops
                 have
                 judged
                 the
                 thing
                 already
                 ;
                 and
                 they
                 that
                 think
                 the
                 Bishops
                 have
                 no
                 power
                 of
                 making
                 the
                 law
                 ,
                 may
                 learn
                 to
                 obey
                 ,
                 because
                 the
                 Prince
                 hath
                 by
                 his
                 legislative
                 established
                 it
                 .
                 So
                 one
                 hand
                 helps
                 another
                 ,
                 and
                 both
                 are
                 lift
                 up
                 to
                 God
                 ,
                 but
                 will
                 fall
                 heavy
                 upon
                 the
                 disobedient
                 .
              
            
             
               
               
                 §.
                 2.
                 
                 Of
                 CENSURES
                 Ecclesiastical
                 .
              
               
                 I
                 have
                 given
                 the
                 general
                 measures
                 of
                 the
                 Legislative
                 power
                 of
                 the
                 Ecclesiastical
                 state
                 :
                 next
                 to
                 this
                 I
                 am
                 to
                 account
                 concerning
                 their
                 Coercitive
                 §
                 .
                 2.
                 and
                 then
                 return
                 to
                 the
                 inquiries
                 after
                 the
                 more
                 particular
                 subjects
                 of
                 this
                 power
                 §
                 .
                 3.
                 and
                 their
                 particular
                 laws
                 and
                 their
                 obligations
                 upon
                 the
                 conscience
                 in
                 external
                 order
                 §
                 .
                 4.
                 and
                 in
                 matters
                 of
                 faith
                 §
                 .
                 5.
                 
              
               
                 
                   RULE
                   VI.
                   Kings
                   and
                   Princes
                   are
                   by
                   the
                   ties
                   of
                   Religion
                   ,
                   not
                   of
                   power
                   ,
                   oblig'd
                   to
                   keep
                   the
                   laws
                   of
                   the
                   Church
                   .
                
                 
                   THe
                   laws
                   of
                   the
                   Church
                   I
                   have
                   already
                   divided
                   into
                   such
                   which
                   she
                   makes
                   by
                   a
                   Divine
                   authority
                   ,
                   
                   such
                   which
                   concern
                   our
                   essential
                   duty
                   ,
                   in
                   which
                   she
                   hath
                   power
                   to
                   command
                   and
                   rule
                   in
                   her
                   appointed
                   manner
                   ;
                   and
                   into
                   those
                   which
                   are
                   external
                   ,
                   political
                   and
                   contingent
                   ,
                   such
                   which
                   Princes
                   if
                   they
                   please
                   make
                   up
                   into
                   laws
                   ,
                   but
                   the
                   spiritual
                   power
                   cannot
                   .
                   In
                   the
                   first
                   sort
                   ,
                   Kings
                   and
                   Princes
                   are
                   as
                   much
                   tied
                   to
                   obedience
                   as
                   the
                   meanest
                   Christian
                   subject
                   .
                   For
                   the
                   King
                   ,
                   though
                   he
                   be
                   supreme
                   in
                   government
                   Political
                   ,
                   yet
                   his
                   soul
                   is
                   of
                   Christs
                   fold
                   ,
                   and
                   to
                   be
                   conducted
                   by
                   a
                   proper
                   shepherd
                   .
                   It
                   is
                   no
                   contradiction
                   that
                   the
                   same
                   person
                   should
                   be
                   supreme
                   ,
                   and
                   yet
                   obey
                   in
                   another
                   regard
                   in
                   which
                   he
                   is
                   not
                   supreme
                   .
                   The
                   Captain
                   that
                   fights
                   in
                   a
                   ship
                   commands
                   the
                   souldiers
                   in
                   chief
                   ,
                   but
                   himself
                   obeyes
                   the
                   Master
                   ;
                   and
                   the
                   safety
                   of
                   the
                   souldiers
                   depends
                   upon
                   them
                   both
                   :
                   for
                   they
                   are
                   distinct
                   powers
                   in
                   order
                   to
                   distinct
                   purposes
                   .
                   For
                   Kings
                   must
                   give
                   an
                   account
                   for
                   Bishops
                   that
                   they
                   live
                   well
                   in
                   the
                   political
                   capacity
                   ,
                   and
                   Bishops
                   for
                   Kings
                   in
                   their
                   spiritual
                   ;
                   and
                   therefore
                   they
                   must
                   obey
                   each
                   other
                   :
                   and
                   we
                   find
                   that
                   persons
                   of
                   greatest
                   honour
                   in
                   the
                   days
                   of
                   peace
                   ,
                   serve
                   under
                   Captains
                   and
                   Generals
                   in
                   the
                   time
                   of
                   warre
                   ;
                   and
                   when
                   Themistius
                   ,
                   an
                   excellent
                   Philosopher
                   ,
                   who
                   from
                   his
                   chair
                   did
                   rule
                   and
                   dictate
                   wise
                   things
                   ,
                   and
                   give
                   laws
                   to
                   the
                   understandings
                   of
                   his
                   Auditors
                   ,
                   and
                   was
                   admir'd
                   by
                   his
                   Prince
                   ,
                   was
                   by
                   the
                   Emperor
                   Constantius
                   advanc'd
                   to
                   a
                   prefecture
                   ,
                   in
                   an
                   excellent
                   Epigram
                   he
                   says
                   to
                   himself
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     Now
                     ascend
                     downwards
                     ,
                     for
                     thou
                     hast
                     already
                     descended
                     upwards
                     .
                  
                   The
                   same
                   dignity
                   is
                   above
                   and
                   below
                   in
                   several
                   regards
                   .
                   But
                   in
                   this
                   there
                   is
                   no
                   difficulty
                   ,
                   because
                   the
                   souls
                   of
                   Princes
                   are
                   of
                   equal
                   regard
                   ,
                   and
                   under
                   the
                   same
                   laws
                   of
                   God
                   ,
                   and
                   to
                   be
                   cleans'd
                   and
                   nourish'd
                   by
                   the
                   same
                   Sacraments
                   ,
                   and
                   tied
                   to
                   the
                   same
                   duty
                   by
                   the
                   Commandements
                   of
                   God
                   as
                   any
                   of
                   the
                   people
                   ;
                   in
                   this
                   there
                   is
                   no
                   difference
                   .
                
                 
                   But
                   in
                   matters
                   not
                   of
                   necessary
                   duty
                   ,
                   
                   not
                   expressely
                   required
                   by
                   God's
                   law
                   and
                   the
                   necessary
                   ,
                   unavoidable
                   ,
                   immediate
                   consequents
                   of
                   it
                   ,
                   there
                   being
                   no
                   laws
                   but
                   what
                   themselves
                   have
                   made
                   ,
                   they
                   are
                   no
                   otherwise
                   oblig'd
                   then
                   by
                   their
                   own
                   civil
                   laws
                   ,
                   of
                   which
                   I
                   have
                   already
                   given
                   account
                   .
                   This
                   thing
                   is
                   particularly
                   noted
                   by
                   Balsamo
                   upon
                   the
                   16th
                   Canon
                   of
                   the
                   Council
                   of
                   Carthage
                   ,
                   who
                   affirms
                   that
                   by
                   the
                   reason
                   of
                   the
                   power
                   given
                   to
                   
                   Princes
                   from
                   God
                   they
                   are
                   subject
                   neither
                   to
                   their
                   laws
                   nor
                   Canons
                   .
                   And
                   of
                   this
                   latter
                   he
                   gives
                   this
                   instance
                   ,
                   That
                   although
                   by
                   the
                   XIIth
                   Canon
                   of
                   the
                   Council
                   of
                   Chalcedon
                   it
                   was
                   decreed
                   that
                   no
                   city
                   should
                   for
                   the
                   future
                   acquire
                   the
                   title
                   of
                   a
                   Metropolis
                   ;
                   yet
                   after
                   this
                   
                     Justinianea
                     prima
                  
                   was
                   made
                   an
                   Archiepiscopal
                   seat
                   and
                   had
                   Metropolitical
                   rights
                   ,
                   to
                   the
                   diminution
                   of
                   the
                   former
                   rights
                   of
                   Thessalonica
                   :
                   but
                   Balsamo
                   instances
                   in
                   divers
                   others
                   .
                   There
                   was
                   an
                   ancient
                   Canon
                   of
                   great
                   celebrity
                   in
                   the
                   Church
                   ,
                   that
                   every
                   city
                   should
                   have
                   a
                   proper
                   Bishop
                   :
                   but
                   the
                   Bishops
                   of
                   Isauropolis
                   and
                   Tolma
                   besides
                   their
                   own
                   ,
                   had
                   others
                   ;
                   so
                   had
                   the
                   Bishops
                   of
                   Lichfield
                   and
                   of
                   Bath
                   in
                   England
                   :
                   they
                   had
                   other
                   cities
                   under
                   their
                   jurisdiction
                   which
                   had
                   no
                   Bishops
                   in
                   propriety
                   .
                   For
                   if
                   Kings
                   did
                   give
                   limit
                   to
                   their
                   Dioceses
                   they
                   might
                   divide
                   again
                   ,
                   and
                   give
                   a
                   new
                   limit
                   ;
                   since
                   it
                   is
                   not
                   in
                   Kings
                   as
                   it
                   is
                   in
                   people
                   .
                   The
                   power
                   that
                   goes
                   from
                   the
                   people
                   is
                   like
                   water
                   slipt
                   from
                   their
                   hands
                   ,
                   it
                   returns
                   no
                   more
                   ,
                   and
                   does
                   not
                   abide
                   in
                   the
                   first
                   place
                   of
                   it's
                   efflux
                   ;
                   but
                   when
                   an
                   act
                   of
                   power
                   passes
                   from
                   the
                   King
                   ,
                   any
                   deputation
                   or
                   trust
                   ,
                   any
                   act
                   of
                   grace
                   or
                   delegation
                   of
                   jurisdiction
                   ,
                   it
                   is
                   like
                   heat
                   passing
                   from
                   the
                   fire
                   ,
                   it
                   warms
                   abroad
                   ,
                   but
                   the
                   heat
                   still
                   dwells
                   at
                   home
                   .
                   It
                   is
                   no
                   more
                   the
                   lesse
                   ,
                   then
                   the
                   Sun
                   is
                   for
                   the
                   emission
                   of
                   it's
                   beams
                   of
                   light
                   .
                
                 
                   And
                   this
                   is
                   apparent
                   in
                   all
                   the
                   privileges
                   and
                   concessions
                   made
                   to
                   the
                   Church
                   ,
                   
                   which
                   are
                   as
                   revocable
                   as
                   their
                   duty
                   is
                   alterable
                   .
                   For
                   Princes
                   are
                   so
                   far
                   from
                   being
                   oblig'd
                   to
                   perpetuate
                   such
                   rights
                   which
                   themselves
                   have
                   indulg'd
                   ,
                   that
                   it
                   is
                   a
                   rul'd
                   case
                   ,
                   and
                   the
                   Greek
                   Fathers
                   sometimes
                   make
                   use
                   of
                   it
                   to
                   this
                   very
                   purpose
                   ,
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     If
                     a
                     King
                     hath
                     given
                     a
                     gift
                     ,
                     he
                     may
                     recal
                     it
                     in
                     case
                     the
                     beneficiary
                     proves
                     ingratefull
                     .
                  
                   The
                   same
                   with
                   that
                   in
                   the
                   feudal
                   laws
                   of
                   the
                   
                     Lombards
                     ,
                     Feudum
                     amittit
                     qui
                     feudum
                     sciens
                     inficiatur
                     .
                  
                   If
                   he
                   wittingly
                   denies
                   the
                   fee
                   ,
                   or
                   refuses
                   homage
                   ,
                   he
                   looses
                   it
                   .
                   But
                   this
                   depends
                   upon
                   the
                   reasons
                   of
                   the
                   second
                   Rule
                   in
                   the
                   third
                   Chapter
                   of
                   this
                   Book
                   .
                
                 
                   But
                   although
                   in
                   strict
                   right
                   the
                   Kings
                   laws
                   oblige
                   him
                   not
                   ,
                   
                   yet
                   because
                   
                     de
                     bono
                     &
                     laudabili
                  
                   he
                   is
                   in
                   the
                   senses
                   above
                   explicated
                   oblig'd
                   to
                   his
                   civil
                   laws
                   ,
                   therefore
                   much
                   more
                   is
                   he
                   tied
                   to
                   the
                   observations
                   and
                   Canons
                   of
                   the
                   Church
                   ,
                   as
                   being
                   specifications
                   of
                   religion
                   ,
                   instances
                   of
                   love
                   to
                   God
                   ,
                   significations
                   of
                   some
                   internal
                   duty
                   ,
                   or
                   outer
                   guards
                   to
                   piety
                   ,
                   great
                   examples
                   to
                   the
                   people
                   ,
                   and
                   honours
                   to
                   the
                   Church
                   of
                   Christ
                   ,
                   and
                   that
                   which
                   above
                   all
                   external
                   things
                   will
                   enable
                   the
                   Rulers
                   and
                   guides
                   of
                   souls
                   to
                   render
                   their
                   account
                   with
                   joy
                   ;
                   and
                   the
                   King
                   shall
                   never
                   so
                   well
                   promote
                   the
                   interests
                   of
                   religion
                   by
                   any
                   thing
                   ,
                   as
                   by
                   being
                   himself
                   subject
                   to
                   the
                   religion
                   :
                   for
                   who
                   will
                   murmure
                   at
                   those
                   laws
                   which
                   the
                   King
                   himself
                   weares
                   in
                   a
                   phylactery
                   upon
                   his
                   forehead
                   and
                   his
                   wrists
                   ?
                   
                     Facere
                     rectè
                     cives
                     suos
                     princeps
                     optimus
                     faciendo
                     docet
                     ;
                     cumque
                     sit
                     Imperio
                     Maximus
                     ,
                     exemplo
                     major
                     est
                     ,
                  
                   said
                   
                     Velleius
                     Paterculus
                  
                   .
                   This
                   is
                   most
                   of
                   all
                   true
                   in
                   religion
                   ,
                   whose
                   laws
                   look
                   too
                   like
                   policy
                   when
                   they
                   are
                   established
                   onely
                   by
                   penalties
                   ,
                   but
                   they
                   are
                   accounted
                   religion
                   when
                   they
                   are
                   made
                   sacred
                   by
                   example
                   .
                   To
                   which
                   purpose
                   is
                   that
                   of
                   Tacitus
                   ,
                   
                   
                     Obsequium
                     in
                     Principem
                     &
                     aemulandi
                     amor
                     validiora
                     quam
                     poena
                     ex
                     legibus
                     .
                  
                   It
                   is
                   duty
                   to
                   our
                   Prince
                   ,
                   and
                   it
                   is
                   our
                   honour
                   to
                   imitate
                   the
                   example
                   of
                   the
                   Prince
                   ;
                   and
                   these
                   prevail
                   more
                   then
                   penalties
                   .
                   
                     Haec
                     enim
                     conditio
                     principum
                     ,
                     ut
                     quicquid
                     faciant
                     ,
                     praecipere
                     videantur
                     ,
                  
                   
                   says
                   Quintilian
                   .
                   Their
                   example
                   is
                   the
                   best
                   law
                   .
                   
                     
                     
                       Sic
                       agitur
                       censura
                       ,
                       &
                       sic
                       exempla
                       parantur
                       ,
                    
                     
                       Si
                       Judex
                       ,
                       alios
                       quod
                       jubet
                       ,
                       ipse
                       facit
                       .
                    
                  
                   So
                   laws
                   and
                   judgements
                   and
                   good
                   manners
                   are
                   best
                   established
                   ,
                   when
                   by
                   the
                   examples
                   of
                   Kings
                   and
                   supreme
                   Judges
                   they
                   are
                   made
                   sacred
                   .
                
                 
                   Adde
                   to
                   this
                   ,
                   that
                   the
                   laws
                   of
                   religion
                   have
                   most
                   of
                   them
                   the
                   warranty
                   of
                   some
                   internal
                   grace
                   or
                   other
                   ,
                   and
                   are
                   to
                   be
                   reckoned
                   in
                   the
                   retinue
                   and
                   relation
                   of
                   that
                   vertue
                   ,
                   and
                   therefore
                   cannot
                   in
                   many
                   instances
                   be
                   broken
                   without
                   some
                   straining
                   of
                   our
                   duty
                   to
                   God
                   ,
                   which
                   is
                   by
                   the
                   wisedome
                   and
                   choice
                   of
                   men
                   determin'd
                   in
                   such
                   an
                   instance
                   to
                   such
                   a
                   specification
                   .
                   But
                   this
                   is
                   to
                   be
                   understood
                   onely
                   in
                   such
                   laws
                   which
                   are
                   the
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   outerguards
                   ,
                   the
                   exercises
                   of
                   internal
                   religion
                   ,
                   not
                   in
                   the
                   garments
                   and
                   adornments
                   of
                   the
                   relatives
                   and
                   appendages
                   of
                   religion
                   .
                   If
                   a
                   Prince
                   despises
                   the
                   Festival
                   of
                   the
                   Church
                   ,
                   nothing
                   but
                   a
                   competent
                   reason
                   will
                   excuse
                   him
                   from
                   being
                   or
                   at
                   least
                   from
                   seeming
                   irreligious
                   .
                   And
                   in
                   whatsoever
                   instance
                   he
                   hath
                   made
                   or
                   consented
                   to
                   laws
                   of
                   religion
                   ,
                   if
                   by
                   them
                   he
                   can
                   suppose
                   the
                   people
                   may
                   serve
                   and
                   please
                   God
                   ,
                   he
                   is
                   much
                   more
                   oblig'd
                   then
                   they
                   ;
                   not
                   by
                   the
                   duty
                   of
                   obedience
                   ,
                   for
                   he
                   owes
                   none
                   ,
                   but
                   by
                   the
                   vertue
                   of
                   religion
                   :
                   for
                   besides
                   that
                   his
                   soul
                   must
                   live
                   or
                   die
                   by
                   greater
                   measures
                   and
                   exactions
                   of
                   those
                   vertues
                   which
                   bring
                   the
                   people
                   unto
                   heaven
                   ,
                   every
                   action
                   of
                   his
                   that
                   deserves
                   an
                   ill
                   report
                   ,
                   it
                   is
                   but
                   scandal
                   in
                   the
                   lesser
                   people
                   ,
                   but
                   to
                   him
                   it
                   is
                   infamy
                   .
                   For
                   the
                   Kings
                   Escutcheon
                   is
                   blazon'd
                   otherwise
                   then
                   that
                   of
                   his
                   subjects
                   :
                   the
                   Gentry
                   by
                   metals
                   ,
                   the
                   Nobility
                   by
                   precious
                   stones
                   ,
                   but
                   Kings
                   by
                   planets
                   .
                   For
                   in
                   a
                   King
                   there
                   is
                   nothing
                   moderate
                   .
                   
                   
                     Cavere
                     debet
                     qualem
                     famam
                     habeat
                     ,
                     qui
                     qualemcunque
                     meruerit
                     ,
                     magnam
                     habiturus
                     est
                     ,
                  
                   said
                   Seneca
                   .
                   His
                   fame
                   ,
                   let
                   it
                   be
                   good
                   or
                   bad
                   ,
                   it
                   will
                   certainly
                   be
                   very
                   great
                   .
                
                 
                   The
                   summe
                   is
                   this
                   :
                   
                   Kings
                   are
                   so
                   tied
                   to
                   their
                   own
                   Ecclesiastical
                   laws
                   ,
                   that
                   they
                   must
                   take
                   care
                   they
                   be
                   not
                   despis'd
                   by
                   their
                   example
                   ,
                   that
                   the
                   religion
                   design'd
                   by
                   them
                   be
                   promoted
                   ,
                   that
                   that
                   part
                   of
                   the
                   Common-wealth
                   which
                   most
                   secures
                   to
                   them
                   obedience
                   and
                   peace
                   ,
                   and
                   procures
                   them
                   the
                   most
                   and
                   greatest
                   blessings
                   ,
                   be
                   not
                   discouraged
                   or
                   disadvantag'd
                   :
                   but
                   they
                   are
                   not
                   so
                   tied
                   that
                   every
                   act
                   of
                   omission
                   is
                   imputable
                   to
                   them
                   ,
                   though
                   it
                   have
                   no
                   other
                   cause
                   but
                   the
                   use
                   of
                   his
                   liberty
                   ;
                   for
                   in
                   this
                   his
                   duty
                   differs
                   from
                   that
                   of
                   his
                   subjects
                   :
                   for
                   obedience
                   which
                   the
                   subject
                   owes
                   is
                   a
                   part
                   of
                   justice
                   ,
                   and
                   that
                   hath
                   no
                   degrees
                   ,
                   but
                   consists
                   in
                   an
                   indivisible
                   point
                   where
                   it
                   can
                   be
                   practis'd
                   ,
                   and
                   where
                   it
                   can
                   be
                   understood
                   ;
                   for
                   he
                   is
                   unjust
                   that
                   does
                   one
                   act
                   of
                   injustice
                   .
                   But
                   religion
                   hath
                   a
                   latitude
                   of
                   signification
                   and
                   instances
                   ,
                   and
                   a
                   man
                   may
                   be
                   very
                   religious
                   who
                   yet
                   does
                   not
                   keep
                   a
                   Saints
                   day
                   where
                   by
                   obedience
                   he
                   is
                   not
                   bound
                   ;
                   which
                   is
                   the
                   case
                   of
                   Kings
                   .
                   Therefore
                   what
                   Seneca
                   said
                   of
                   the
                   cares
                   of
                   Kings
                   ,
                   may
                   be
                   said
                   of
                   the
                   external
                   observations
                   of
                   the
                   laws
                   of
                   religion
                   ,
                   
                     Remissum
                     aliquando
                     animum
                     habebit
                     ,
                     nunquam
                     solutum
                     ,
                  
                   He
                   may
                   remit
                   something
                   of
                   the
                   strict
                   observance
                   ,
                   but
                   he
                   must
                   never
                   esteem
                   himself
                   wholly
                   quit
                   .
                
                 
                   But
                   this
                   is
                   to
                   be
                   understood
                   onely
                   in
                   externals
                   and
                   rituals
                   ;
                   
                   concerning
                   which
                   one
                   said
                   excellently
                   ,
                   
                     Pleraque
                     ex
                     iis
                     magis
                     ad
                     morem
                     quam
                     ad
                     rem
                     pertinent
                     ,
                  
                   They
                   are
                   nothing
                   of
                   the
                   substance
                   of
                   religion
                   ,
                   but
                   onely
                   appendages
                   ,
                   and
                   manner
                   ,
                   and
                   circumstances
                   :
                   and
                   therefore
                   ;
                   
                     Sapiens
                     servabit
                     ea
                     tanquam
                     legibus
                     jussa
                     ,
                     non
                     tanquam
                     diis
                     grata
                     ,
                  
                   A
                   wise
                   man
                   will
                   observe
                   rituals
                   because
                   they
                   are
                   commanded
                   by
                   laws
                   ,
                   not
                   that
                   they
                   are
                   pleasing
                   to
                   God.
                   They
                   are
                   the
                   words
                   of
                   Seneca
                   quoted
                   by
                   S.
                   Austin
                   .
                   
                   Since
                   therefore
                   these
                   
                   are
                   wholly
                   matter
                   of
                   obedience
                   ,
                   Kings
                   are
                   free
                   ,
                   save
                   onely
                   when
                   they
                   become
                   bound
                   collaterally
                   and
                   accidentally
                   .
                   But
                   in
                   matters
                   of
                   essential
                   duty
                   ,
                   the
                   King
                   hath
                   equally
                   with
                   his
                   subjects
                   no
                   liberty
                   ,
                   but
                   much
                   more
                   direct
                   duty
                   ,
                   and
                   many
                   more
                   accidental
                   obligations
                   .
                   The
                   whole
                   affaire
                   is
                   well
                   enough
                   express'd
                   by
                   Cicero
                   ,
                   
                   
                     Religioni
                     parendum
                     est
                     :
                     nec
                     patrius
                     mos
                     contumaciter
                     repudiandus
                     .
                  
                   The
                   Prince
                   must
                   obey
                   religion
                   ,
                   and
                   he
                   must
                   not
                   despise
                   the
                   customes
                   and
                   the
                   manners
                   of
                   his
                   Country
                   ;
                   that
                   is
                   ,
                   in
                   the
                   better
                   words
                   of
                   our
                   Blessed
                   Saviour
                   ,
                   
                     These
                     things
                     they
                     ought
                     to
                     doe
                     ,
                     and
                     not
                  
                   [
                   wholly
                   ]
                   
                     to
                     leave
                     the
                     other
                     undone
                  
                   .
                
                 
                   But
                   the
                   liberty
                   of
                   Princes
                   in
                   these
                   Ecclesiastial
                   laws
                   of
                   order
                   ,
                   
                   and
                   circumstance
                   ,
                   and
                   ritual
                   observances
                   is
                   very
                   apparent
                   in
                   the
                   practice
                   of
                   the
                   Hebrew
                   Kings
                   ,
                   who
                   yet
                   possess'd
                   this
                   liberty
                   ,
                   that
                   even
                   in
                   the
                   rituals
                   of
                   the
                   Divine
                   ordinance
                   they
                   sometimes
                   did
                   dispense
                   .
                   Thus
                   David
                   eat
                   the
                   shew-bread
                   ;
                   
                   and
                   Hezekiah
                   permitted
                   some
                   that
                   were
                   unclean
                   to
                   eat
                   the
                   passeover
                   ,
                   otherwise
                   then
                   it
                   was
                   written
                   :
                   onely
                   Hezekiah
                   prayed
                   to
                   God
                   not
                   to
                   impute
                   it
                   to
                   them
                   ,
                   and
                   gave
                   them
                   way
                   :
                   and
                   under
                   his
                   reigne
                   the
                   Levites
                   did
                   kill
                   the
                   sacrifice
                   twice
                   ,
                   which
                   was
                   onely
                   lawfull
                   for
                   the
                   Priests
                   to
                   doe
                   .
                   
                   But
                   it
                   was
                   a
                   favourable
                   case
                   ,
                   because
                   the
                   Priests
                   were
                   but
                   few
                   ,
                   and
                   the
                   sacrifices
                   were
                   very
                   numerous
                   :
                   and
                   if
                   it
                   be
                   (
                   as
                   the
                   Greek
                   expression
                   is
                   )
                   lawfull
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   
                     to
                     loose
                     a
                     litle
                     of
                     the
                     exactnesse
                  
                   of
                   the
                   rituals
                   of
                   the
                   Divine
                   appointment
                   ,
                   it
                   is
                   certain
                   where
                   the
                   man
                   is
                   the
                   law-giver
                   ,
                   he
                   can
                   much
                   more
                   use
                   the
                   liberty
                   .
                   But
                   it
                   is
                   not
                   good
                   to
                   doe
                   all
                   that
                   is
                   lawfull
                   .
                
              
               
                 
                   RULE
                   VII
                   .
                   It
                   is
                   not
                   lawful
                   for
                   the
                   Ecclesiastical
                   power
                   to
                   excommunicate
                   Christian
                   Princes
                   ,
                   or
                   the
                   supreme
                   Civil
                   power
                   .
                
                 
                   IN
                   the
                   sentence
                   &
                   
                   penalty
                   of
                   the
                   lesser
                   excommunication
                   as
                   it
                   is
                   us'd
                   in
                   the
                   Church
                   there
                   are
                   three
                   portions
                   of
                   evil
                   .
                   In
                   one
                   the
                   Bishop
                   is
                   the
                   author
                   or
                   minister
                   ,
                   in
                   the
                   other
                   the
                   people
                   ,
                   and
                   in
                   the
                   third
                   the
                   Prince
                   .
                   The
                   first
                   is
                   a
                   denying
                   to
                   minister
                   the
                   holy
                   mysteries
                   .
                   The
                   other
                   is
                   a
                   withdrawing
                   from
                   the
                   communion
                   and
                   conversation
                   of
                   such
                   a
                   person
                   :
                   which
                   although
                   it
                   be
                   done
                   most
                   of
                   all
                   in
                   the
                   greater
                   excommunication
                   ,
                   yet
                   it
                   is
                   done
                   also
                   in
                   some
                   proportion
                   in
                   the
                   lesse
                   ,
                   for
                   emendation
                   of
                   the
                   erring
                   brother
                   ;
                   not
                   for
                   extermination
                   ,
                   as
                   appeares
                   in
                   the
                   Apostolical
                   precept
                   given
                   to
                   the
                   Church
                   of
                   Thessalonica
                   ,
                   2
                   Thessal
                   .
                   3.
                   v.
                   6
                   ,
                   and
                   v.
                   14
                   ,
                   15.
                   
                   And
                   the
                   last
                   is
                   ,
                   the
                   supervening
                   temporal
                   punishments
                   by
                   which
                   Princes
                   use
                   to
                   verify
                   the
                   just
                   sentences
                   of
                   the
                   Church
                   against
                   refractary
                   Criminals
                   .
                
                 
                   Concerning
                   the
                   last
                   ,
                   
                   it
                   is
                   certain
                   it
                   wholly
                   is
                   owing
                   to
                   the
                   power
                   and
                   favour
                   of
                   the
                   Prince
                   ;
                   who
                   by
                   that
                   favour
                   is
                   not
                   suppos'd
                   to
                   lay
                   violent
                   hands
                   upon
                   himself
                   ,
                   who
                   if
                   he
                   did
                   ,
                   could
                   quickly
                   take
                   them
                   off
                   again
                   :
                   however
                   the
                   Church
                   inflicts
                   not
                   them
                   by
                   her
                   own
                   authority
                   ,
                   but
                   by
                   that
                   of
                   the
                   Prince
                   ,
                   who
                   will
                   not
                   ,
                   like
                   the
                   tree
                   in
                   the
                   Fable
                   ,
                   lend
                   a
                   stick
                   to
                   the
                   
                   hatchet
                   ,
                   to
                   be
                   hewen
                   down
                   or
                   hurt
                   by
                   it
                   afterwards
                   .
                
                 
                   But
                   then
                   concerning
                   that
                   part
                   which
                   is
                   inflicted
                   by
                   the
                   people
                   ,
                   
                   which
                   is
                   abstinence
                   from
                   the
                   society
                   of
                   the
                   offender
                   till
                   he
                   repent
                   and
                   make
                   amends
                   and
                   get
                   his
                   pardon
                   ,
                   it
                   is
                   infinitely
                   certain
                   the
                   Church
                   cannot
                   inflict
                   that
                   on
                   Kings
                   ;
                   because
                   it
                   is
                   destructive
                   of
                   the
                   duty
                   which
                   the
                   people
                   owe
                   to
                   their
                   Prince
                   ,
                   and
                   of
                   the
                   rights
                   which
                   the
                   Prince
                   hath
                   from
                   God
                   indep●ondently
                   from
                   the
                   religion
                   .
                
                 
                   Besides
                   this
                   ,
                   
                   nothing
                   ought
                   to
                   be
                   done
                   to
                   the
                   dishonour
                   of
                   the
                   supreme
                   power
                   ,
                   to
                   whose
                   happy
                   government
                   fame
                   is
                   almost
                   as
                   necessary
                   as
                   power
                   :
                   and
                   the
                   imposing
                   upon
                   them
                   disgracefull
                   penalties
                   is
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     a
                     note
                     of
                     dishonour
                     and
                     blasphemy
                  
                   ;
                   for
                   they
                   are
                   to
                   esteem
                   their
                   King
                   as
                   a
                   heathen
                   and
                   a
                   publican
                   ,
                   from
                   whose
                   society
                   they
                   are
                   to
                   estrange
                   themselves
                   as
                   from
                   a
                   pestilence
                   .
                   
                     Invisum
                     semel
                     principem
                     seu
                     bene
                     seu
                     malè
                     facta
                     premunt
                     ,
                  
                   saith
                   Tacitus
                   .
                   If
                   he
                   once
                   fall
                   into
                   such
                   a
                   calamity
                   and
                   dishonour
                   ,
                   whether
                   he
                   doe
                   well
                   or
                   ill
                   afterwards
                   ,
                   it
                   shall
                   be
                   evil
                   to
                   him
                   .
                
                 
                   And
                   yet
                   further
                   ,
                   
                   the
                   power
                   of
                   assemblies
                   and
                   publick
                   meetings
                   is
                   wholly
                   by
                   the
                   laws
                   and
                   permission
                   of
                   Kings
                   ;
                   and
                   nothing
                   is
                   more
                   unreasonable
                   then
                   that
                   any
                   man
                   should
                   interdict
                   Kings
                   from
                   publick
                   meetings
                   by
                   whom
                   himself
                   hath
                   leave
                   to
                   meet
                   publickly
                   .
                   And
                   therefore
                   we
                   find
                   Imperial
                   laws
                   making
                   provisions
                   in
                   this
                   very
                   particular
                   ,
                   and
                   so
                   far
                   from
                   being
                   subject
                   to
                   any
                   thing
                   of
                   this
                   nature
                   ,
                   that
                   the
                   Emperors
                   gave
                   orders
                   and
                   strict
                   measures
                   to
                   the
                   Bishops
                   when
                   they
                   should
                   ,
                   and
                   whom
                   they
                   should
                   or
                   should
                   not
                   separate
                   from
                   Churches
                   and
                   Communions
                   ;
                   as
                   is
                   to
                   be
                   seen
                   l.
                   30.
                   
                   
                     Cod.
                     de
                     Episc.
                     &
                     Clericis
                  
                   and
                   in
                   the
                   123.
                   
                   Novel
                   of
                   Justinian
                   .
                   For
                   even
                   in
                   those
                   actions
                   of
                   Bishops
                   in
                   which
                   themselves
                   have
                   liberty
                   &
                   Divine
                   authority
                   ,
                   yet
                   the
                   supreme
                   Civil
                   power
                   hath
                   external
                   jurisdiction
                   .
                   Thus
                   Mauritius
                   the
                   Emperor
                   commanded
                   Gregory
                   the
                   Great
                   ,
                   Bishop
                   of
                   Rome
                   ,
                   to
                   communicate
                   with
                   John
                   of
                   Constantinople
                   ;
                   and
                   anciently
                   in
                   France
                   the
                   Princes
                   were
                   wont
                   to
                   compell
                   the
                   Clergy
                   to
                   officiate
                   ;
                   and
                   when
                   the
                   Pope
                   had
                   interdicted
                   the
                   kingdome
                   of
                   England
                   ,
                   the
                   King
                   compelled
                   the
                   Priests
                   and
                   Bishops
                   to
                   open
                   their
                   Churches
                   :
                   so
                   it
                   is
                   in
                   Holland
                   ,
                   and
                   so
                   in
                   Venice
                   ,
                   and
                   so
                   in
                   all
                   places
                   where
                   Kings
                   know
                   their
                   power
                   and
                   their
                   interest
                   and
                   their
                   duty
                   .
                
                 
                   For
                   if
                   excommunication
                   be
                   onely
                   an
                   act
                   of
                   caution
                   and
                   prudence
                   ,
                   
                   it
                   is
                   very
                   great
                   prudence
                   not
                   to
                   involve
                   Kings
                   in
                   it
                   ,
                   lest
                   they
                   be
                   provok'd
                   by
                   the
                   evil
                   usages
                   of
                   the
                   Church
                   ;
                   and
                   if
                   it
                   be
                   nothing
                   else
                   ,
                   certainly
                   it
                   cannot
                   be
                   necessary
                   to
                   be
                   done
                   at
                   all
                   .
                   But
                   if
                   it
                   be
                   an
                   act
                   of
                   external
                   jurisdiction
                   ,
                   it
                   derives
                   from
                   Kings
                   ,
                   and
                   therefore
                   they
                   are
                   not
                   under
                   it
                   but
                   over
                   it
                   :
                   for
                   no
                   coercion
                   in
                   the
                   hands
                   of
                   man
                   ought
                   to
                   touch
                   those
                   who
                   are
                   reserv'd
                   onely
                   for
                   the
                   judgement
                   of
                   God.
                   
                     Apud
                     serenissimum
                     Regem
                     opus
                     est
                     exhortatione
                     potius
                     quam
                     increpatione
                     ,
                     consilio
                     quam
                     praeceptis
                     ,
                     doctrina
                     quam
                     virga
                     ,
                  
                   said
                   Hildebertus
                   the
                   Bishop
                   .
                   
                     The
                     King
                     is
                     to
                     be
                     exhorted
                     ,
                     not
                     reproved
                     ;
                     counselled
                     ,
                     not
                     commanded
                     ;
                     and
                     to
                     him
                     not
                     a
                     rod
                     ,
                     but
                     doctrine
                     is
                     to
                     be
                     us'd
                     :
                  
                   and
                   Ivo
                   Bishop
                   of
                   Chartres
                   *
                   said
                   the
                   same
                   thing
                   .
                   Kings
                   if
                   they
                   abuse
                   their
                   power
                   are
                   not
                   to
                   be
                   provok'd
                   ;
                   but
                   in
                   case
                   they
                   refuse
                   the
                   admonition
                   of
                   Bishops
                   ,
                   they
                   are
                   to
                   be
                   left
                   to
                   the
                   Divine
                   judgement
                   ;
                   where
                   they
                   will
                   be
                   punish'd
                   the
                   more
                   severely
                   ,
                   by
                   how
                   much
                   they
                   were
                   the
                   lesse
                   obnoxious
                   to
                   humane
                   monitions
                   .
                   So
                   
                     Gregorius
                     Turonensis
                     ,
                     Si
                     tu
                     excesseris
                     ,
                     
                     quis
                     te
                     corripiet
                     ?
                     Si
                     autem
                     nolueris
                     ,
                     quis
                     te
                     damnabit
                     ,
                     nisi
                     is
                     qui
                     se
                     pronunciat
                     esse
                     Justitiam
                     ?
                  
                   He
                   spake
                   to
                   King
                   
                     Chilperic
                     .
                     If
                     thou
                     beest
                     exorbitant
                     ,
                     who
                     shall
                     correct
                     thee
                     ?
                     If
                     thou
                     refusest
                     ,
                     who
                     shall
                     condemn
                     thee
                     ,
                     but
                     he
                     onely
                     who
                     is
                     the
                     Everlasting
                     Righteousnesse
                     ?
                  
                   For
                   if
                   S.
                   Paul
                   gave
                   in
                   charge
                   to
                   Timothy
                   that
                   each
                   person
                   should
                   receive
                   an
                   impression
                   and
                   emanation
                   from
                   the
                   Pastoral
                   charge
                   according
                   to
                   his
                   quality
                   ,
                   and
                   commanded
                   that
                   he
                   should
                   
                     not
                     rebuke
                     an
                     Elder
                     ,
                     but
                     intreat
                     him
                     as
                     a
                     Father
                  
                   ;
                   
                   much
                   lesse
                   would
                   he
                   have
                   permitted
                   any
                   to
                   have
                   punish'd
                   the
                   Father
                   of
                   the
                   Country
                   and
                   his
                   own
                   superior
                   ,
                   and
                   him
                   who
                   is
                   lesse
                   then
                   none
                   but
                   God
                   ,
                   and
                   by
                   whom
                   himself
                   can
                   rule
                   others
                   in
                   external
                   actions
                   ,
                   and
                   who
                   in
                   these
                   very
                   administrations
                   is
                   superior
                   ,
                   and
                   can
                   give
                   laws
                   ,
                   and
                   inflict
                   penalties
                   ,
                   and
                   is
                   judge
                   and
                   the
                   remedy
                   of
                   all
                   abuses
                   .
                
                 
                   And
                   if
                   concerning
                   this
                   inquiry
                   we
                   consult
                   the
                   doctrine
                   and
                   practices
                   of
                   the
                   Fathers
                   in
                   the
                   Primitive
                   and
                   Ancient
                   Churches
                   ,
                   
                   we
                   shall
                   find
                   that
                   they
                   never
                   durst
                   think
                   of
                   excommunicating
                   Kings
                   .
                   They
                   had
                   no
                   power
                   ,
                   no
                   right
                   to
                   doe
                   it
                   .
                   
                   
                     Nam
                     Sacerdotis
                     tantum
                     est
                     arguere
                     ,
                     &
                     liberam
                     praestare
                     admonitionem
                     ,
                  
                   saith
                   S.
                   
                     Chrysostom
                     ,
                     Priests
                     can
                     onely
                     reprove
                     and
                     argue
                     ,
                     and
                     give
                     a
                     free
                     admonition
                     :
                  
                   and
                   therefore
                   the
                   first
                   supreme
                   Prince
                   that
                   ever
                   was
                   excommunicated
                   by
                   a
                   Bishop
                   ,
                   was
                   Henry
                   the
                   Emperor
                   by
                   Pope
                   Hildebrand
                   .
                
                 
                   But
                   against
                   this
                   that
                   I
                   say
                   now
                   the
                   Doctors
                   of
                   the
                   Church
                   of
                   Rome
                   make
                   a
                   mighty
                   out-cry
                   ,
                   
                   saying
                   that
                   Philip
                   the
                   first
                   Christian
                   Emperor
                   was
                   excommunicate
                   and
                   thrust
                   amongst
                   the
                   penitents
                   ;
                   
                   that
                   Babylas
                   the
                   Bishop
                   of
                   Antioch
                   thrust
                   the
                   Emperor
                   Decius
                   with
                   his
                   hands
                   against
                   his
                   breast
                   from
                   the
                   doors
                   of
                   the
                   Church
                   ;
                   
                   that
                   Athanasius
                   excommunicated
                   the
                   Prefect
                   of
                   Libya
                   ,
                   
                   and
                   S.
                   Basil
                   commanded
                   in
                   his
                   Diocese
                   that
                   he
                   should
                   be
                   avoided
                   ;
                   
                   that
                   S.
                   Ambrose
                   did
                   excommunicate
                   the
                   Emperor
                   Theodosius
                   ;
                   
                   that
                   S.
                   Chrysostom
                   forbad
                   Eudoxia
                   the
                   Emperesse
                   to
                   enter
                   into
                   the
                   Church
                   doors
                   ;
                   
                   that
                   Innocentius
                   excommunicated
                   Arcadius
                   ;
                   
                   so
                   did
                   Synesius
                   to
                   Andronicus
                   the
                   Prefect
                   ,
                   S.
                   Austin
                   to
                   Bonifacius
                   ,
                   Pope
                   Symmachus
                   to
                   Anastasius
                   the
                   Emperor
                   ,
                   Pope
                   Vigilius
                   to
                   Theodora
                   the
                   Empresse
                   ,
                   Gregory
                   the
                   second
                   to
                   the
                   Exarch
                   ,
                   Gregory
                   the
                   third
                   to
                   
                     Leo
                     Isaurus
                  
                   .
                   Instances
                   enough
                   ,
                   if
                   they
                   be
                   right
                   and
                   true
                   ,
                   to
                   shew
                   that
                   the
                   Fathers
                   were
                   of
                   another
                   mind
                   then
                   the
                   Rule
                   pretends
                   .
                
                 
                   But
                   in
                   this
                   heap
                   I
                   must
                   separate
                   what
                   is
                   true
                   and
                   certain
                   from
                   what
                   is
                   false
                   and
                   uncertain
                   ,
                   
                   and
                   give
                   an
                   answer
                   to
                   them
                   ,
                   and
                   the
                   rest
                   will
                   not
                   trouble
                   us
                   .
                   *
                   The
                   story
                   of
                   the
                   Emperor
                   Philip
                   is
                   vehemently
                   suspected
                   :
                   but
                   if
                   it
                   were
                   true
                   ,
                   yet
                   it
                   was
                   no
                   excommunication
                   ,
                   but
                   his
                   own
                   submission
                   to
                   the
                   discipline
                   of
                   penitents
                   ;
                   to
                   which
                   ,
                   saith
                   Eusebius
                   ,
                   he
                   was
                   persuaded
                   by
                   the
                   Bishop
                   .
                   *
                   And
                   the
                   same
                   was
                   the
                   case
                   of
                   S.
                   Ambrose
                   to
                   Theodosius
                   :
                   the
                   Prince
                   was
                   persuaded
                   to
                   it
                   ,
                   *
                   but
                   it
                   was
                   onely
                   to
                   doe
                   his
                   repentance
                   after
                   the
                   manner
                   of
                   the
                   penitents
                   in
                   those
                   days
                   ;
                   the
                   Bishop
                   onely
                   refus'd
                   to
                   celebrate
                   in
                   the
                   presence
                   of
                   the
                   Emperor
                   if
                   he
                   would
                   not
                   give
                   testimony
                   of
                   his
                   repentance
                   towards
                   God.
                   This
                   the
                   Emperor
                   did
                   ,
                   because
                   he
                   was
                   a
                   good
                   man
                   ,
                   and
                   things
                   were
                   then
                   in
                   such
                   a
                   conjunction
                   ,
                   that
                   there
                   was
                   nothing
                   amisse
                   :
                   but
                   that
                   S.
                   Ambrose
                   could
                   not
                   have
                   verified
                   his
                   power
                   ,
                   if
                   the
                   Emperor
                   had
                   been
                   unwilling
                   ,
                   and
                   the
                   Emperor
                   did
                   doe
                   more
                   then
                   was
                   necessary
                   .
                   But
                   S.
                   Ambrose
                   said
                   that
                   he
                   had
                   his
                   warrant
                   to
                   use
                   the
                   Emperor
                   so
                   ,
                   
                   from
                   a
                   vision
                   .
                   His
                   warrant
                   was
                   extraordinary
                   :
                   for
                   he
                   had
                   no
                   ordinary
                   power
                   or
                   commission
                   .
                   *
                   The
                   excommunications
                   of
                   the
                   Prefects
                   by
                   S.
                   Athanasius
                   ,
                   S.
                   Basil
                   ,
                   S.
                   
                     Austin
                     ,
                     Synesius
                  
                   and
                   Gregory
                   the
                   second
                   doe
                   not
                   come
                   home
                   to
                   the
                   inquiry
                   ,
                   because
                   the
                   Prefects
                   were
                   but
                   subjects
                   and
                   had
                   not
                   the
                   privilege
                   of
                   supreme
                   Princes
                   .
                   *
                   The
                   fact
                   of
                   Babylas
                   to
                   Decius
                   was
                   not
                   excommunication
                   :
                   for
                   Decius
                   was
                   a
                   Heathen
                   ,
                   and
                   the
                   Church
                   hath
                   
                     nothing
                     to
                     doe
                     with
                     them
                     that
                     are
                     without
                  
                   ;
                   but
                   Babylas
                   was
                   zealous
                   and
                   fierce
                   ,
                   and
                   acted
                   with
                   the
                   spirit
                   of
                   a
                   Martyr
                   ,
                   to
                   which
                   he
                   hastned
                   by
                   his
                   fervor
                   .
                   *
                   S.
                   Chrysostom
                   indeed
                   did
                   that
                   to
                   Eudoxia
                   which
                   did
                   not
                   become
                   him
                   ,
                   and
                   which
                   he
                   had
                   leisure
                   and
                   cause
                   enough
                   afterwards
                   to
                   repent
                   :
                   he
                   did
                   in
                   anger
                   what
                   himself
                   in
                   the
                   sober
                   hours
                   of
                   his
                   life
                   professed
                   to
                   be
                   more
                   then
                   he
                   could
                   justify
                   .
                   That
                   of
                   Innocentius
                   to
                   Arcadius
                   is
                   of
                   no
                   credit
                   ,
                   and
                   so
                   is
                   that
                   of
                   Symmachus
                   to
                   Anastasius
                   ,
                   as
                   being
                   onely
                   seen
                   in
                   the
                   Epistles
                   of
                   the
                   Popes
                   of
                   Rome
                   ;
                   concerning
                   which
                   there
                   is
                   nothing
                   certain
                   ,
                   but
                   that
                   very
                   many
                   of
                   them
                   are
                   certainly
                   spurious
                   .
                   The
                   pretended
                   excommunication
                   of
                   Theodora
                   by
                   Vigilius
                   hath
                   no
                   testimony
                   .
                   
                     Contra
                     Theodoram
                     &
                     Acephalos
                     Vigilius
                     pronunciavit
                     damnationis
                     sententiam
                     ,
                  
                   
                   said
                   Gregory
                   .
                   But
                   this
                   was
                   nothing
                   but
                   a
                   condemnation
                   or
                   rejection
                   of
                   the
                   heresy
                   of
                   the
                   Acephali
                   with
                   which
                   she
                   was
                   partaker
                   .
                   And
                   the
                   like
                   was
                   the
                   case
                   of
                   
                     Leo
                     Isaurus
                  
                   ;
                   it
                   was
                   
                     sententia
                     damnatoria
                  
                   ,
                   a
                   condemnation
                   of
                   his
                   opinion
                   ,
                   called
                   by
                   Zonaras
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                   But
                   these
                   things
                   are
                   onely
                   pretended
                   to
                   make
                   noises
                   .
                   Pope
                   Hildebrand
                   was
                   the
                   first
                   that
                   ever
                   did
                   any
                   thing
                   of
                   this
                   nature
                   ;
                   as
                   is
                   expressely
                   affirmed
                   by
                   Authors
                   of
                   great
                   credit
                   ,
                   by
                   
                     Otho
                     Frisingensis
                  
                   ,
                   by
                   
                     Godefridus
                     Viterbiensis
                  
                   ,
                   and
                   by
                   Onuphrius
                   ,
                   who
                   counted
                   all
                   the
                   other
                   pretences
                   either
                   fabulous
                   or
                   to
                   no
                   purpose
                   .
                
                 
                   But
                   yet
                   there
                   is
                   a
                   third
                   portion
                   of
                   excommunication
                   ,
                   
                   which
                   is
                   a
                   denying
                   to
                   administer
                   the
                   holy
                   Communion
                   to
                   Princes
                   of
                   a
                   scandalous
                   and
                   evil
                   life
                   ;
                   and
                   concerning
                   this
                   there
                   is
                   no
                   question
                   but
                   the
                   Bishop
                   not
                   onely
                   may
                   ,
                   but
                   in
                   some
                   cases
                   must
                   doe
                   it
                   .
                   
                     Nolite
                     dare
                     sanctum
                     canibus
                  
                   ,
                   said
                   Christ
                   ,
                   
                     Give
                     not
                     that
                     which
                     is
                     holy
                     to
                     dogs
                  
                   ;
                   and
                   cast
                   not
                   pearls
                   before
                   swine
                   .
                   But
                   this
                   is
                   not
                   an
                   act
                   of
                   jurisdiction
                   ,
                   punishment
                   or
                   coercion
                   ,
                   but
                   of
                   charity
                   to
                   the
                   Prince
                   and
                   duty
                   in
                   the
                   Bishop
                   .
                   It
                   is
                   just
                   as
                   if
                   a
                   Physician
                   should
                   refuse
                   to
                   give
                   drink
                   to
                   an
                   hydropic
                   patient
                   ;
                   he
                   may
                   have
                   it
                   if
                   he
                   will
                   be
                   willing
                   to
                   die
                   ,
                   but
                   if
                   the
                   other
                   refuses
                   his
                   ministery
                   in
                   the
                   reaching
                   it
                   ,
                   he
                   is
                   charitable
                   and
                   kind
                   ,
                   not
                   imperious
                   and
                   usurping
                   .
                   For
                   whatsoever
                   is
                   in
                   the
                   Ecclesiastical
                   hand
                   by
                   Divine
                   right
                   ,
                   is
                   as
                   applicable
                   to
                   him
                   that
                   sits
                   upon
                   the
                   Throne
                   as
                   to
                   him
                   that
                   sits
                   upon
                   the
                   Dunghil
                   .
                   But
                   then
                   the
                   refusing
                   it
                   must
                   be
                   onely
                   by
                   admonition
                   and
                   caution
                   ,
                   by
                   fears
                   and
                   denunciations
                   Evangelical
                   ,
                   by
                   telling
                   him
                   his
                   unfitnesse
                   to
                   communicate
                   ,
                   and
                   his
                   danger
                   if
                   he
                   doe
                   :
                   but
                   if
                   after
                   this
                   separation
                   by
                   way
                   of
                   sentence
                   and
                   proper
                   ministery
                   the
                   Prince
                   will
                   be
                   communicated
                   ,
                   the
                   Bishop
                   hath
                   nothing
                   else
                   to
                   doe
                   but
                   to
                   pray
                   ,
                   and
                   weep
                   ,
                   and
                   unwillingly
                   to
                   minister
                   .
                   S.
                   Gregory's
                   case
                   with
                   Mauritius
                   the
                   Emperor
                   was
                   like
                   this
                   .
                   The
                   Prince
                   commanded
                   him
                   to
                   be
                   the
                   minister
                   to
                   hand
                   an
                   unlawfull
                   Edict
                   to
                   the
                   Churches
                   :
                   the
                   Bishop
                   told
                   the
                   Prince
                   it
                   was
                   a
                   sinne
                   which
                   the
                   Prince
                   went
                   about
                   ,
                   prayed
                   ,
                   admonish'd
                   ,
                   declam'd
                   ,
                   did
                   all
                   that
                   he
                   could
                   to
                   hinder
                   it
                   ,
                   and
                   then
                   obeyed
                   ;
                   that
                   is
                   ,
                   he
                   did
                   all
                   he
                   could
                   to
                   God
                   ,
                   by
                   using
                   all
                   his
                   authority
                   ,
                   the
                   word
                   of
                   his
                   proper
                   ministery
                   ,
                   and
                   then
                   all
                   that
                   he
                   owed
                   to
                   the
                   Prince
                   ,
                   by
                   submitting
                   his
                   external
                   ministery
                   to
                   his
                   command
                   .
                   The
                   unlawfull
                   proclamations
                   and
                   Edicts
                   of
                   a
                   true
                   Prince
                   may
                   be
                   published
                   by
                   the
                   Clergy
                   in
                   their
                   several
                   charges
                   ;
                   but
                   yet
                   they
                   must
                   not
                   conceal
                   from
                   the
                   people
                   any
                   thing
                   of
                   their
                   duty
                   ,
                   nor
                   
                   yet
                   from
                   their
                   Prince
                   when
                   they
                   can
                   declare
                   it
                   .
                   It
                   was
                   also
                   the
                   case
                   of
                   Saul
                   and
                   Samuel
                   .
                   
                   The
                   King
                   desir'd
                   Samuel
                   to
                   joyn
                   and
                   communicate
                   with
                   him
                   in
                   the
                   service
                   of
                   the
                   Lord.
                   He
                   with
                   the
                   liberty
                   of
                   a
                   Prophet
                   refus'd
                   at
                   first
                   ,
                   and
                   declar'd
                   the
                   heinousnesse
                   of
                   Sauls
                   sinne
                   ;
                   but
                   at
                   last
                   ,
                   when
                   the
                   King's
                   will
                   was
                   pressing
                   and
                   importunate
                   ,
                   Samuel
                   did
                   obey
                   his
                   voice
                   and
                   did
                   joyn
                   with
                   him
                   .
                   Ivo
                   Bishop
                   of
                   Chartres
                   tells
                   that
                   in
                   such
                   cases
                   where
                   Princes
                   will
                   not
                   comply
                   with
                   the
                   customes
                   and
                   disciplines
                   of
                   the
                   Church
                   ,
                   the
                   Bishops
                   must
                   doe
                   their
                   duty
                   by
                   saying
                   ,
                   
                     Nolo
                     te
                     fallere
                     ;
                     introitum
                     hujus
                     visibilis
                     Ecclesiae
                     periculo
                     tuo
                     te
                     habere
                     permitto
                     .
                     Januam
                     regni
                     coelestis
                     tali
                     reconciliatione
                     tibi
                     aperire
                     non
                     valeo
                     .
                  
                   Sr
                   ,
                   
                     I
                     will
                     not
                     deceive
                     you
                     ;
                     at
                     your
                     peril
                     be
                     it
                     if
                     you
                     will
                     come
                     into
                     the
                     holy
                     place
                     to
                     partake
                     of
                     holy
                     mysteries
                     .
                     I
                     declare
                     to
                     you
                     ,
                     that
                     this
                     ministery
                  
                   [
                   of
                   the
                   communion
                   ]
                   
                     is
                     not
                     any
                     reconciling
                     of
                     you
                     to
                     God.
                  
                   I
                   cannot
                   doe
                   that
                   ,
                   unlesse
                   you
                   repent
                   .
                   But
                   the
                   reason
                   of
                   this
                   is
                   wholly
                   upon
                   this
                   account
                   ,
                   because
                   the
                   Ecclesiastical
                   state
                   hath
                   no
                   proper
                   coercion
                   by
                   Divine
                   right
                   ,
                   but
                   is
                   a
                   Minister
                   of
                   the
                   Divine
                   coercion
                   ,
                   of
                   spiritual
                   promises
                   and
                   threatnings
                   ;
                   their
                   power
                   is
                   spiritual
                   and
                   internal
                   ,
                   it
                   hath
                   it's
                   effort
                   upon
                   the
                   spirit
                   ,
                   and
                   not
                   upon
                   the
                   outer
                   man
                   ,
                   and
                   therefore
                   is
                   to
                   proceed
                   by
                   methods
                   fitted
                   to
                   the
                   spirit
                   ,
                   that
                   is
                   ,
                   by
                   reason
                   and
                   argument
                   ,
                   by
                   the
                   fear
                   of
                   God
                   ,
                   and
                   the
                   terror
                   of
                   his
                   threatnings
                   ,
                   by
                   the
                   love
                   of
                   God
                   and
                   the
                   invitation
                   of
                   his
                   promises
                   .
                   But
                   all
                   the
                   ministeries
                   and
                   compulsions
                   about
                   the
                   external
                   is
                   the
                   gift
                   and
                   leave
                   of
                   Princes
                   ;
                   and
                   therefore
                   it
                   descends
                   ,
                   but
                   ascends
                   not
                   ,
                   unlesse
                   they
                   please
                   ;
                   [
                   of
                   which
                   by
                   and
                   by
                   .
                   ]
                   
                     Admoneri
                     quidem
                     possunt
                     ,
                     increpari
                     ,
                     argui
                     à
                     discretis
                     viris
                     :
                     quia
                     quos
                     Christus
                     in
                     terris
                     Rex
                     Regum
                     vice
                     suâ
                     constituit
                     ,
                     damnandos
                     &
                     salvandos
                     suo
                     judicio
                     reliquit
                     ,
                  
                   said
                   the
                   Church
                   of
                   Liege
                   in
                   their
                   Epistle
                   to
                   
                     Paschalis
                     :
                     Kings
                     may
                     be
                     admonished
                     and
                     reprov'd
                     and
                     argued
                     by
                     discreet
                     persons
                     ;
                     but
                     they
                     whom
                     Christ
                     the
                     King
                     of
                     Kings
                     hath
                     appointed
                     to
                     be
                     his
                     vicars
                     on
                     earth
                     ,
                     are
                     intirely
                     to
                     be
                     left
                     to
                     his
                     judgement
                     .
                  
                
                 
                   Upon
                   the
                   likenesse
                   of
                   matter
                   it
                   is
                   to
                   be
                   inquir'd
                
                 
                   Whether
                   the
                   guides
                   of
                   souls
                   have
                   a
                   proper
                   and
                   spiritual
                   power
                   to
                   enjoyn
                   penances
                   or
                   Ecclesiastical
                   satisfactions
                   to
                   a
                   Prince
                   that
                   hath
                   sinn'd
                   publickly
                   .
                   
                
                 
                   The
                   answer
                   to
                   this
                   depends
                   upon
                   the
                   premisses
                   .
                   
                   For
                   the
                   Church
                   when
                   she
                   enjoyn'd
                   publick
                   satisfactions
                   ,
                   did
                   separate
                   from
                   the
                   Communion
                   those
                   whom
                   they
                   thrust
                   into
                   the
                   place
                   of
                   publick
                   penitents
                   .
                   Now
                   if
                   the
                   Bishops
                   may
                   not
                   separate
                   the
                   Prince
                   from
                   the
                   Communion
                   ,
                   then
                   neither
                   impose
                   those
                   penances
                   to
                   which
                   that
                   separation
                   did
                   minister
                   :
                   But
                   this
                   is
                   one
                   of
                   the
                   Censures
                   of
                   the
                   Church
                   ,
                   and
                   part
                   of
                   that
                   coercitive
                   power
                   which
                   she
                   hath
                   by
                   the
                   permission
                   of
                   Princes
                   and
                   the
                   voluntary
                   submission
                   and
                   consent
                   of
                   good
                   people
                   :
                   And
                   therefore
                   it
                   cannot
                   be
                   done
                   ,
                   unlesse
                   the
                   Prince
                   please
                   .
                   In
                   the
                   Primitive
                   Church
                   ,
                   when
                   this
                   discipline
                   was
                   in
                   godly
                   use
                   ,
                   none
                   could
                   be
                   compelled
                   to
                   it
                   ,
                   but
                   by
                   conviction
                   in
                   publick
                   ,
                   or
                   private
                   confession
                   ,
                   and
                   in
                   both
                   cases
                   their
                   own
                   consent
                   was
                   either
                   expresse
                   or
                   implied
                   ;
                   and
                   therefore
                   much
                   lesse
                   can
                   this
                   be
                   done
                   to
                   the
                   supreme
                   power
                   whether
                   he
                   will
                   or
                   no.
                   
                   
                     Imperatoriâ
                     unctione
                     poenitentiam
                     tolli
                  
                   ,
                   said
                   
                     Balsamo
                     ,
                     From
                     the
                     suffering
                     penances
                     Kings
                     are
                     quitted
                     by
                     their
                     anointing
                     :
                  
                   and
                   upon
                   those
                   words
                   of
                   
                     David
                     ,
                     [
                     Against
                     thee
                     onely
                     have
                     I
                     sinned
                  
                   ]
                   S.
                   Ambrose
                   hath
                   this
                   note
                   ,
                   
                     He
                     was
                     a
                     King
                     ,
                     he
                     was
                  
                   held
                   
                     by
                     no
                     laws
                  
                   ,
                   because
                   Kings
                   are
                   free
                   from
                   the
                   bands
                   of
                   delinquents
                   ;
                   
                     Neque
                     enim
                     ullis
                     ad
                     poenam
                     vocantur
                     legibus
                     tuti
                     Imperii
                     potestate
                     ,
                     Neither
                     are
                     they
                     by
                     any
                     laws
                     call'd
                     to
                     penance
                     ,
                     being
                     
                     safe
                     by
                     the
                     power
                     of
                     their
                     Empire
                     .
                  
                   And
                   since
                   the
                   Primitive
                   Church
                   was
                   infinitely
                   restrain'd
                   in
                   imposing
                   publick
                   penances
                   on
                   Bishops
                   ,
                   for
                   the
                   honour
                   of
                   their
                   order
                   and
                   dignity
                   of
                   their
                   persons
                   ,
                   we
                   shall
                   the
                   lesse
                   need
                   to
                   doubt
                   of
                   their
                   opinion
                   or
                   practises
                   concerning
                   Kings
                   .
                
                 
                   But
                   yet
                   we
                   find
                   that
                   some
                   excellent
                   good
                   Princes
                   did
                   submit
                   to
                   such
                   imposition
                   of
                   penances
                   ,
                   
                   and
                   did
                   abstain
                   from
                   the
                   publick
                   communions
                   till
                   they
                   had
                   given
                   testimony
                   of
                   their
                   repentance
                   toward
                   God.
                   So
                   the
                   Emperor
                   Philip
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   he
                   of
                   his
                   own
                   willing
                   mind
                   plac'd
                   himself
                   amongst
                   the
                   penitents
                   .
                   So
                   did
                   Theodosius
                   under
                   the
                   discipline
                   and
                   conduct
                   of
                   S.
                   Ambrose
                   .
                   But
                   these
                   things
                   are
                   but
                   cautelously
                   to
                   be
                   drawn
                   into
                   example
                   ,
                   and
                   as
                   they
                   give
                   no
                   power
                   to
                   the
                   Bishop
                   ,
                   so
                   every
                   seldome
                   doe
                   they
                   advantages
                   to
                   Kings
                   .
                   Henry
                   the
                   Emperor
                   was
                   a
                   sad
                   example
                   of
                   it
                   ,
                   for
                   his
                   affaires
                   went
                   into
                   diminution
                   ,
                   and
                   his
                   person
                   into
                   contempt
                   ,
                   and
                   his
                   power
                   into
                   pupillage
                   as
                   soon
                   as
                   ever
                   he
                   had
                   done
                   penance
                   at
                   Canusium
                   bare-footed
                   ,
                   in
                   a
                   cold
                   winter
                   ,
                   for
                   three
                   dayes
                   together
                   ,
                   and
                   had
                   endur'd
                   the
                   insolency
                   and
                   scorn
                   of
                   Hildebrand
                   .
                   And
                   when
                   Kings
                   made
                   themselves
                   lesse
                   ,
                   the
                   Bishops
                   became
                   greater
                   without
                   any
                   good
                   to
                   the
                   Church
                   ,
                   but
                   not
                   without
                   much
                   detriment
                   to
                   religion
                   .
                
                 
                   
                     But
                     neither
                     may
                     Princes
                     be
                     reprov'd
                     publickly
                     .
                  
                   
                   For
                   if
                   he
                   will
                   not
                   be
                   obedient
                   to
                   the
                   will
                   of
                   God
                   in
                   the
                   voice
                   of
                   his
                   ministers
                   publickly
                   teaching
                   ,
                   or
                   privately
                   admonishing
                   ,
                   and
                   prudently
                   reproving
                   ;
                   he
                   that
                   goes
                   about
                   to
                   reprove
                   him
                   publickly
                   ,
                   intends
                   by
                   that
                   meanes
                   by
                   some
                   indirect
                   coercion
                   to
                   compel
                   him
                   ,
                   either
                   by
                   shame
                   or
                   by
                   fear
                   ;
                   neither
                   of
                   which
                   ought
                   to
                   be
                   impos'd
                   by
                   a
                   subject
                   on
                   the
                   Prince
                   .
                   For
                   it
                   is
                   to
                   be
                   observed
                   that
                   reproof
                   is
                   a
                   part
                   of
                   Empire
                   and
                   superiority
                   ,
                   and
                   differs
                   not
                   from
                   teaching
                   ,
                   save
                   onely
                   that
                   it
                   is
                   
                     manus
                     linguae
                  
                   ,
                   it
                   is
                   
                     the
                     hand
                     of
                     the
                     tongue
                  
                   ,
                   not
                   the
                   voice
                   onely
                   .
                   He
                   that
                   reproves
                   teaches
                   onely
                   minors
                   :
                   and
                   though
                   Kings
                   are
                   so
                   in
                   respect
                   of
                   the
                   conduct
                   of
                   their
                   souls
                   ,
                   yet
                   it
                   must
                   not
                   be
                   done
                   to
                   them
                   but
                   very
                   sparingly
                   ,
                   because
                   it
                   can
                   very
                   hardly
                   be
                   done
                   without
                   diminution
                   of
                   their
                   dignity
                   ;
                   and
                   teaching
                   or
                   declaring
                   their
                   duty
                   will
                   doe
                   their
                   work
                   for
                   them
                   if
                   they
                   please
                   ,
                   and
                   if
                   they
                   doe
                   not
                   please
                   ,
                   he
                   that
                   reproves
                   will
                   doe
                   the
                   Prince
                   no
                   good
                   ,
                   but
                   he
                   shall
                   hurt
                   himself
                   ,
                   and
                   shall
                   not
                   be
                   a
                   Martyr
                   when
                   he
                   is
                   smitten
                   .
                   Let
                   no
                   man
                   therefore
                   pretend
                   zeal
                   for
                   God
                   in
                   excuse
                   of
                   any
                   boldnesse
                   more
                   then
                   Priestly
                   towards
                   Kings
                   .
                   For
                   the
                   work
                   of
                   God
                   is
                   oftentimes
                   better
                   done
                   by
                   a
                   gentle
                   hand
                   ,
                   then
                   by
                   a
                   strong
                   .
                   
                     
                       —
                       peragit
                       tranquilla
                       potestas
                    
                     
                       Quod
                       violenta
                       nequit
                       :
                       
                       mandatáque
                       fortiùs
                       urget
                    
                     
                       Imperiosa
                       quies
                       —
                    
                  
                   And
                   if
                   we
                   esteem
                   reproof
                   unseasonable
                   where
                   it
                   is
                   likely
                   we
                   may
                   doe
                   hurt
                   ,
                   &
                   where
                   it
                   is
                   not
                   likely
                   we
                   shall
                   doe
                   good
                   ,
                   much
                   more
                   is
                   not
                   this
                   course
                   prudent
                   to
                   be
                   us'd
                   to
                   Kings
                   ,
                   who
                   may
                   be
                   provok'd
                   by
                   your
                   ungentle
                   Sermon
                   ,
                   or
                   may
                   be
                   hardened
                   by
                   your
                   fire
                   .
                   For
                   every
                   Prince
                   hath
                   not
                   the
                   gentlenesse
                   of
                   Antigonus
                   ,
                   patiently
                   to
                   hear
                   himself
                   revil'd
                   :
                   but
                   if
                   he
                   had
                   ,
                   yet
                   it
                   was
                   but
                   reason
                   that
                   Antigonus
                   sapek
                   when
                   he
                   bade
                   the
                   Souldiers
                   if
                   they
                   would
                   revile
                   him
                   ,
                   to
                   goe
                   further
                   off
                   .
                   And
                   such
                   men
                   should
                   doe
                   well
                   to
                   consider
                   how
                   ill
                   themselves
                   would
                   take
                   it
                   if
                   they
                   were
                   publickly
                   in
                   the
                   Pulpit
                   call'd
                   schismatics
                   or
                   incendiaries
                   .
                   *
                   But
                   how
                   and
                   if
                   the
                   people
                   be
                   as
                   zealous
                   as
                   the
                   Priest
                   ,
                   and
                   think
                   it
                   lawfull
                   to
                   call
                   their
                   King
                   by
                   all
                   the
                   names
                   of
                   reproach
                   which
                   they
                   hear
                   in
                   the
                   sermons
                   of
                   the
                   Ministers
                   ?
                   And
                   if
                   the
                   Bishop
                   
                   calls
                   a
                   spade
                   a
                   spade
                   ,
                   it
                   is
                   very
                   possible
                   the
                   people
                   may
                   doe
                   so
                   too
                   ,
                   for
                   they
                   are
                   soon
                   taught
                   to
                   despise
                   their
                   rulers
                   ;
                   and
                   then
                   it
                   is
                   to
                   be
                   remembred
                   what
                   Aristole
                   sayes
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                   If
                   they
                   once
                   come
                   to
                   despise
                   their
                   Prince
                   ,
                   they
                   will
                   soon
                   unclasp
                   his
                   royal
                   Mantle
                   .
                
                 
                   It
                   is
                   true
                   that
                   the
                   Ministers
                   of
                   religion
                   are
                   
                     stewards
                     of
                     the
                     mysteries
                  
                   of
                   God
                   and
                   
                     Embassadors
                     for
                     Christ
                  
                   :
                   
                   and
                   though
                   I
                   cannot
                   say
                   that
                   they
                   who
                   upon
                   this
                   account
                   think
                   they
                   have
                   power
                   publickly
                   to
                   reprove
                   vitious
                   Kings
                   ,
                   and
                   in
                   plain
                   language
                   give
                   names
                   to
                   their
                   vices
                   and
                   publish
                   their
                   shame
                   ,
                   doe
                   overvalue
                   their
                   dignity
                   ,
                   for
                   that
                   cannot
                   easily
                   be
                   done
                   ;
                   yet
                   I
                   say
                   they
                   use
                   it
                   incompetently
                   and
                   imprudently
                   ;
                   for
                   the
                   effect
                   of
                   this
                   power
                   and
                   dignity
                   is
                   not
                   to
                   upbraid
                   ,
                   or
                   to
                   disgrace
                   ,
                   but
                   to
                   edify
                   and
                   doe
                   good
                   to
                   all
                   men
                   according
                   to
                   their
                   capacity
                   :
                   and
                   therefore
                   S.
                   Paul
                   ,
                   when
                   he
                   had
                   declar'd
                   his
                   office
                   and
                   commission
                   to
                   be
                   Christ's
                   Embassador
                   ,
                   he
                   addes
                   ,
                   as
                   the
                   full
                   ,
                   expresse
                   and
                   proper
                   issue
                   of
                   that
                   power
                   ,
                   
                     we
                     pray
                     you
                     in
                     Christs
                     stead
                     to
                     be
                     reconciled
                     to
                     God.
                     
                  
                
                 
                   The
                   old
                   Prophets
                   took
                   liberty
                   ,
                   
                   and
                   were
                   bold
                   in
                   their
                   reproofs
                   ,
                   and
                   troubled
                   Kings
                   ;
                   
                   and
                   the
                   people
                   sometimes
                   were
                   stirred
                   too
                   much
                   upon
                   such
                   accounts
                   :
                   but
                   when
                   the
                   Prophets
                   were
                   charged
                   with
                   sedition
                   ,
                   they
                   onely
                   gave
                   in
                   answer
                   the
                   expresse
                   Commandement
                   of
                   God.
                   And
                   therefore
                   it
                   was
                   that
                   Amos
                   being
                   very
                   bold
                   was
                   bidden
                   not
                   to
                   
                     prophesy
                     and
                     more
                     at
                  
                   Bethel
                   ,
                   
                   
                     because
                     it
                     was
                     the
                     Kings
                     Chappel
                     and
                     the
                     Kings
                     Court
                     :
                  
                   and
                   he
                   was
                   forc'd
                   to
                   plead
                   a
                   special
                   mission
                   ;
                   which
                   the
                   Priests
                   had
                   not
                   ,
                   and
                   therefore
                   we
                   doe
                   not
                   find
                   that
                   ever
                   they
                   us'd
                   any
                   such
                   licence
                   and
                   freedome
                   of
                   reproof
                   ,
                   except
                   in
                   such
                   cases
                   in
                   which
                   they
                   also
                   became
                   prophets
                   ;
                   as
                   it
                   happened
                   to
                   Jehoiada
                   ,
                   2
                   Chron.
                   24.
                   20.
                   and
                   that
                   's
                   the
                   very
                   case
                   of
                   the
                   Ministers
                   of
                   ,
                   the
                   Gospel
                   ,
                   who
                   unlesse
                   they
                   had
                   a
                   special
                   commission
                   ,
                   must
                   teach
                   according
                   to
                   the
                   duty
                   and
                   obedience
                   ,
                   the
                   gentlenesse
                   and
                   prudence
                   of
                   the
                   religion
                   ;
                   lest
                   it
                   be
                   said
                   to
                   them
                   as
                   was
                   said
                   by
                   King
                   Amaziah
                   to
                   a
                   bold
                   man
                   that
                   spake
                   openly
                   to
                   him
                   ,
                   
                   
                     Have
                     they
                     made
                     thee
                     the
                     Kings
                     Counsellor
                     ?
                     cease
                     thou
                     ,
                     why
                     should
                     they
                     smite
                     thee
                     ?
                  
                
                 
                   Now
                   in
                   this
                   there
                   can
                   be
                   the
                   lesse
                   doubt
                   ,
                   
                   for
                   they
                   mistake
                   it
                   that
                   suppose
                   this
                   to
                   be
                   a
                   question
                   of
                   duty
                   ;
                   it
                   is
                   onely
                   an
                   inquiry
                   after
                   the
                   manner
                   of
                   doing
                   the
                   duty
                   :
                   and
                   therefore
                   although
                   for
                   the
                   former
                   reasons
                   this
                   manner
                   of
                   doing
                   their
                   duty
                   is
                   not
                   fit
                   ,
                   yet
                   it
                   is
                   necessary
                   that
                   the
                   duty
                   should
                   be
                   done
                   .
                   For
                   
                     miser
                     est
                     Imperator
                     cui
                     vera
                     reticentur
                     .
                  
                   No
                   misery
                   is
                   greater
                   then
                   that
                   Kings
                   shall
                   not
                   be
                   taught
                   their
                   duty
                   .
                   They
                   must
                   be
                   taught
                   it
                   all
                   :
                   and
                   in
                   this
                   no
                   liberty
                   ,
                   if
                   it
                   be
                   prudently
                   conducted
                   ,
                   can
                   become
                   licentious
                   .
                   To
                   which
                   purpose
                   ,
                   the
                   Bishops
                   and
                   Ministers
                   of
                   religion
                   must
                   thus
                   comport
                   themselves
                   to
                   Kings
                   .
                
                 
                   1.
                   
                   Let
                   the
                   publick
                   doctrines
                   be
                   instructive
                   ,
                   
                   but
                   not
                   apt
                   to
                   raise
                   suspicion
                   of
                   the
                   Prince
                   .
                   2.
                   
                   Let
                   it
                   be
                   in
                   things
                   certain
                   and
                   of
                   evident
                   and
                   apparent
                   duty
                   .
                   3.
                   
                   Let
                   no
                   doctrines
                   be
                   fitted
                   to
                   private
                   interests
                   and
                   partialities
                   in
                   the
                   State.
                   4.
                   let
                   no
                   reproof
                   of
                   Kings
                   be
                   in
                   Pulpits
                   ,
                   for
                   it
                   is
                   uncivil
                   toward
                   any
                   
                     ut
                     quis
                     crimen
                     audiat
                     eo
                     loco
                     quo
                     refellendi
                     copia
                     non
                     sit
                     ,
                  
                   as
                   the
                   Roman
                   said
                   ,
                   that
                   a
                   man
                   should
                   be
                   reprov'd
                   in
                   that
                   place
                   where
                   for
                   reverence
                   and
                   religion
                   sake
                   the
                   man
                   may
                   not
                   answer
                   for
                   himself
                   .
                   
                   And
                   therefore
                   Clement
                   the
                   third
                   caus'd
                   a
                   Clergy-man
                   to
                   be
                   punish'd
                   because
                   
                     multis
                     
                     coram
                     astantibus
                     verba
                     quadam
                     in
                     depressionem
                     officii
                     &
                     beneficii
                     nostri
                     protulit
                     ,
                  
                   he
                   spoke
                   words
                   in
                   a
                   publick
                   audience
                   tending
                   to
                   his
                   disparagement
                   :
                   and
                   the
                   Emperors
                   Theodosius
                   ,
                   
                   Arcadius
                   and
                   Honorius
                   made
                   a
                   law
                   ,
                   
                     Si
                     quis
                     modestiae
                     nescius
                     ,
                     &
                     pudoris
                     ignarus
                     ,
                     improbo
                     petulantique
                     maledicto
                     nomina
                     nostra
                     crediderit
                     lacessenda
                     ,
                  
                   &c.
                   
                   
                     That
                     if
                     any
                     man
                     ,
                     forgetting
                     shame
                     and
                     modesty
                     ,
                     thought
                     fit
                     to
                     dishonour
                     the
                     Emperors
                     ,
                     he
                     should
                     not
                     presently
                     be
                     punish'd
                     :
                     for
                     if
                     the
                     man
                     were
                     a
                     fool
                     or
                     a
                     light
                     person
                     ,
                     the
                     thing
                     was
                     to
                     be
                     despis'd
                     ;
                     if
                     he
                     were
                     a
                     mad
                     man
                     ,
                     he
                     was
                     to
                     be
                     pitied
                     ;
                     if
                     injurious
                     or
                     angry
                     ,
                     he
                     might
                     be
                     forgiven
                     :
                  
                   but
                   ,
                   
                     ad
                     nostram
                     scientiam
                     referatur
                     ,
                     ut
                     ex
                     personis
                     hominum
                     dicta
                     pensemus
                     ,
                     &
                     utrum
                     praetermitti
                     an
                     exquiri
                     debeant
                     censeamus
                     :
                  
                   the
                   Princes
                   would
                   have
                   it
                   referr'd
                   to
                   their
                   cognisance
                   and
                   judgment
                   whether
                   such
                   persons
                   should
                   be
                   punish'd
                   or
                   no.
                   5.
                   
                   Let
                   there
                   be
                   no
                   doubtful
                   speeches
                   in
                   publick
                   sermons
                   scatter'd
                   amongst
                   the
                   people
                   concerning
                   Princes
                   ,
                   for
                   they
                   are
                   publick
                   seditions
                   ,
                   not
                   sermons
                   .
                   6.
                   
                   When
                   it
                   is
                   necessary
                   or
                   when
                   it
                   is
                   prudent
                   that
                   private
                   addresses
                   to
                   Princes
                   be
                   with
                   a
                   
                     sacerdotal
                     freedome
                  
                   ,
                   let
                   it
                   be
                   in
                   cases
                   of
                   great
                   crimes
                   ,
                   and
                   evidently
                   prov'd
                   and
                   evidently
                   vitious
                   ,
                   neither
                   deriv'd
                   from
                   uncertain
                   rumors
                   of
                   the
                   people
                   ,
                   nor
                   from
                   trifling
                   suspicions
                   ,
                   nor
                   yet
                   be
                   in
                   matters
                   of
                   secret
                   concernment
                   and
                   undiscerned
                   reason
                   .
                   A
                   Prince
                   may
                   be
                   reprov'd
                   for
                   notorious
                   adultery
                   ,
                   or
                   evident
                   murder
                   against
                   the
                   forms
                   of
                   law
                   ;
                   but
                   not
                   so
                   freely
                   in
                   the
                   questions
                   of
                   warres
                   or
                   judicature
                   :
                   for
                   the
                   Bishops
                   private
                   opinion
                   may
                   be
                   warrant
                   enough
                   for
                   him
                   to
                   speak
                   it
                   when
                   he
                   is
                   requir'd
                   ,
                   but
                   not
                   to
                   reprove
                   a
                   Prince
                   upon
                   pretence
                   of
                   duty
                   ,
                   and
                   by
                   a
                   spiritual
                   authority
                   ,
                   when
                   the
                   matter
                   of
                   fact
                   or
                   the
                   question
                   of
                   right
                   is
                   uncertain
                   .
                
              
               
                 
                   RULE
                   VIII
                   .
                   Ecclesiastical
                   Censures
                   are
                   to
                   be
                   inflicted
                   by
                   the
                   consent
                   and
                   concurrence
                   of
                   the
                   supreme
                   civil
                   power
                   .
                
                 
                   BY
                   
                     Ecclesiastical
                     censures
                  
                   I
                   mean
                   the
                   greater
                   and
                   lesser
                   Excommunication
                   .
                   
                   This
                   is
                   a
                   separation
                   of
                   a
                   Criminal
                   (
                   who
                   is
                   delated
                   and
                   convict
                   by
                   witnesses
                   ,
                   or
                   by
                   confession
                   voluntary
                   )
                   from
                   the
                   peace
                   and
                   communion
                   of
                   the
                   Church
                   ,
                   till
                   he
                   hath
                   by
                   exterior
                   signes
                   signified
                   his
                   internal
                   repentance
                   :
                   this
                   is
                   called
                   the
                   
                     lesser
                     excommunication
                     .
                     The
                     greater
                  
                   is
                   onely
                   of
                   refractary
                   &
                   desperate
                   persons
                   ,
                   who
                   will
                   be
                   subject
                   to
                   no
                   discipline
                   ,
                   make
                   no
                   amends
                   ,
                   return
                   to
                   no
                   goodnesse
                   ,
                   and
                   forsake
                   no
                   sinne
                   .
                   These
                   the
                   Church
                   throws
                   out
                   from
                   her
                   bosome
                   ,
                   and
                   shakes
                   the
                   fire
                   from
                   her
                   lap
                   ,
                   and
                   quits
                   her self
                   of
                   the
                   plague
                   :
                   and
                   this
                   is
                   called
                   the
                   
                     greater
                     excommunication
                  
                   ,
                   or
                   the
                   
                     anathema
                     .
                     Both
                     these
                     are
                     bound
                     by
                     the
                     Ecclesiastical
                     power
                     :
                  
                   but
                   the
                   first
                   is
                   bound
                   that
                   he
                   maybe
                   purged
                   of
                   his
                   sins
                   ;
                   the
                   second
                   ,
                   that
                   the
                   Church
                   maybe
                   purged
                   of
                   him
                   .
                   The
                   first
                   is
                   bound
                   as
                   a
                   man
                   is
                   tied
                   fast
                   that
                   he
                   may
                   be
                   cut
                   of
                   the
                   stone
                   ;
                   the
                   other
                   is
                   bound
                   as
                   a
                   Criminal
                   that
                   is
                   going
                   to
                   execution
                   :
                   he
                   is
                   bound
                   that
                   he
                   may
                   be
                   thrown
                   into
                   outer
                   darknesse
                   .
                   Not
                   that
                   the
                   Church
                   hath
                   power
                   to
                   damne
                   any
                   man
                   ,
                   but
                   when
                   she
                   observes
                   a
                   man
                   confirm'd
                   in
                   impiety
                   ,
                   she
                   does
                   antedate
                   the
                   Divine
                   judgment
                   ,
                   and
                   secures
                   the
                   sound
                   members
                   ,
                   and
                   tells
                   what
                   will
                   befall
                   him
                   in
                   the
                   day
                   of
                   judgment
                   .
                   In
                   the
                   first
                   case
                   ,
                   the
                   penitent
                   is
                   like
                   a
                   wandring
                   sheep
                   ;
                   in
                   the
                   second
                   he
                   is
                   turn'd
                   a
                   goat
                   or
                   a
                   woolf
                   ;
                   
                   &
                   by
                   their
                   own
                   acts
                   acts
                   also
                   as
                   well
                   as
                   by
                   the
                   power
                   of
                   the
                   Keyes
                   they
                   are
                   both
                   bound
                   :
                   the
                   first
                   consents
                   to
                   the
                   Medicin
                   ,
                   and
                   the
                   reprobate
                   hath
                   by
                   his
                   own
                   act
                   incurr'd
                   that
                   death
                   which
                   the
                   Church
                   declares
                   ;
                   and
                   both
                   are
                   acts
                   of
                   discipline
                   ,
                   and
                   directly
                   or
                   indirectly
                   consequent
                   to
                   that
                   power
                   which
                   Christ
                   hath
                   given
                   to
                   his
                   Church
                   of
                   binding
                   and
                   loosing
                   ,
                   and
                   to
                   the
                   charge
                   of
                   the
                   conduct
                   of
                   souls
                   .
                
                 
                   These
                   two
                   are
                   by
                   the
                   fifth
                   Roman
                   Synod
                   under
                   Symmachus
                   distinguish'd
                   by
                   the
                   names
                   of
                   excommunication
                   (
                   meaning
                   the
                   lesser
                   )
                   and
                   anathema
                   .
                   
                   
                     He
                     that
                     breaks
                     the
                     decrees
                     of
                     this
                     Synod
                     ,
                     let
                     him
                     be
                     depriv'd
                     of
                     the
                     Communion
                     :
                     but
                     if
                     he
                     will
                     not
                     amend
                     ,
                     anathemate
                     feriatur
                     ,
                     let
                     him
                     be
                     anathema
                     .
                  
                   The
                   same
                   we
                   find
                   in
                   the
                   Synod
                   of
                   
                     Turon
                     .
                     c.
                  
                   25.
                   which
                   commands
                   that
                   all
                   the
                   curses
                   of
                   the
                   108
                   [
                   alias
                   109
                   ]
                   Psalm
                   be
                   cast
                   upon
                   Church-robbers
                   ,
                   
                     ut
                     non
                     solùm
                     excommunicati
                     ,
                     sed
                     etiam
                     anathematizati
                     moriantur
                     ;
                     that
                     they
                     may
                     die
                     not
                     onely
                     excommunicate
                     ,
                     but
                     anathematiz'd
                     .
                     They
                     which
                     are
                     never
                     to
                     be
                     restor'd
                     to
                     the
                     Communion
                     ,
                     but
                     are
                     to
                     be
                     accurs'd
                  
                   ;
                   so
                   Agapetus
                   expresses
                   it
                   in
                   his
                   6th
                   Epistle
                   .
                   This
                   is
                   called
                   eradication
                   ;
                   while
                   the
                   lesser
                   excommunicates
                   are
                   still
                   members
                   of
                   the
                   Church
                   ,
                   
                   as
                   S.
                   Austin
                   notes
                   .
                
                 
                   There
                   is
                   yet
                   a
                   third
                   sort
                   of
                   excommunication
                   ,
                   
                   brought
                   in
                   by
                   zeal
                   and
                   partiality
                   ,
                   a
                   willingnesse
                   to
                   rule
                   or
                   to
                   prevail
                   ;
                   which
                   is
                   no
                   part
                   of
                   the
                   power
                   given
                   by
                   Christ
                   ,
                   but
                   taken
                   up
                   as
                   it
                   happen'd
                   ;
                   it
                   is
                   not
                   part
                   of
                   Jurisdiction
                   so
                   much
                   as
                   improper
                   ,
                   not
                   an
                   act
                   of
                   the
                   power
                   of
                   the
                   Keyes
                   :
                   and
                   that
                   is
                   a
                   refusing
                   to
                   communicate
                   with
                   him
                   who
                   is
                   not
                   excommunicate
                   ,
                   a
                   punishing
                   one
                   whom
                   we
                   have
                   no
                   power
                   to
                   punish
                   ,
                   a
                   doing
                   that
                   which
                   we
                   have
                   no
                   power
                   to
                   doe
                   at
                   all
                   ,
                   or
                   to
                   such
                   a
                   person
                   over
                   whom
                   confessedly
                   we
                   have
                   no
                   authority
                   or
                   jurisdiction
                   .
                   For
                   when
                   this
                   humor
                   was
                   got
                   into
                   the
                   manners
                   and
                   customes
                   of
                   the
                   Church
                   they
                   made
                   a
                   new
                   distinction
                   ;
                   and
                   there
                   was
                   a
                   
                     communio
                     cum
                     fratribus
                  
                   ,
                   and
                   a
                   
                     communio
                     cum
                     omnibus
                     Christianis
                  
                   .
                   He
                   that
                   might
                   communicate
                   with
                   the
                   people
                   might
                   not
                   in
                   some
                   cases
                   communicate
                   with
                   the
                   Priests
                   and
                   Bishops
                   his
                   Brethren
                   .
                   The
                   distinction
                   we
                   find
                   in
                   the
                   45.
                   
                   Chapter
                   of
                   the
                   Council
                   of
                   Auxerre
                   ,
                   and
                   in
                   pursuance
                   of
                   it
                   we
                   find
                   one
                   Bishop
                   refusing
                   to
                   communicate
                   with
                   another
                   .
                   Thus
                   if
                   a
                   Bishop
                   came
                   not
                   to
                   the
                   Synod
                   of
                   his
                   province
                   it
                   was
                   decreed
                   in
                   the
                   fifth
                   Council
                   of
                   Carthage
                   ,
                   
                   
                     ut
                     Ecclesiae
                     suae
                     communione
                     debeat
                     esse
                     contentus
                     ,
                     that
                     he
                     should
                     onely
                     communicate
                     with
                     his
                     own
                     Diocese
                     .
                  
                   The
                   like
                   to
                   which
                   we
                   find
                   in
                   the
                   second
                   Council
                   of
                   
                     Arles
                     can
                  
                   .
                   
                   19.
                   in
                   the
                   Council
                   of
                   
                     Tarracon
                     can
                  
                   .
                   6.
                   and
                   the
                   Council
                   of
                   Agatho
                   cap.
                   35.
                   
                   Thus
                   Epiphanius
                   Bishop
                   and
                   Metropolitan
                   of
                   Cyprus
                   refus'd
                   to
                   communicate
                   with
                   the
                   Bishop
                   of
                   Jerusalem
                   ,
                   who
                   was
                   not
                   his
                   suffragan
                   .
                
                 
                   Concerning
                   which
                   way
                   of
                   proceeding
                   ,
                   
                   1.
                   it
                   is
                   evident
                   that
                   there
                   is
                   no
                   authority
                   in
                   it
                   ,
                   or
                   any
                   thing
                   that
                   is
                   like
                   to
                   jurisdiction
                   ,
                   and
                   2.
                   sometimes
                   there
                   may
                   be
                   duty
                   ,
                   but
                   3.
                   most
                   commonly
                   there
                   is
                   danger
                   .
                   1.
                   
                   *
                   There
                   is
                   evidently
                   no
                   authority
                   :
                   for
                   if
                   the
                   authority
                   were
                   competent
                   and
                   the
                   cause
                   just
                   ,
                   they
                   might
                   proceed
                   to
                   excommunication
                   .
                   But
                   this
                   was
                   sometimes
                   done
                   by
                   equals
                   to
                   equals
                   ,
                   as
                   by
                   Bishop
                   to
                   Bishop
                   ,
                   by
                   Church
                   to
                   Church
                   ,
                   as
                   by
                   Victor
                   to
                   the
                   Churches
                   of
                   Asia
                   ,
                   by
                   Stephen
                   to
                   the
                   Churches
                   of
                   Africa
                   ,
                   and
                   by
                   angry
                   or
                   zealous
                   Bishops
                   to
                   them
                   that
                   were
                   not
                   of
                   their
                   humor
                   or
                   opinion
                   .
                   Sometimes
                   it
                   was
                   done
                   by
                   inferiors
                   to
                   their
                   superior
                   ,
                   the
                   people
                   withdrawing
                   themselves
                   from
                   their
                   pastor
                   ;
                   so
                   the
                   Samosatenians
                   refus'd
                   to
                   communicate
                   with
                   their
                   Bishop
                   that
                   was
                   thrust
                   upon
                   them
                   after
                   the
                   
                   expulsion
                   of
                   Eusebius
                   .
                   So
                   that
                   evidently
                   in
                   this
                   matter
                   there
                   is
                   no
                   authority
                   to
                   verify
                   it
                   .
                
                 
                   2.
                   
                   Sometimes
                   there
                   may
                   be
                   duty
                   :
                   
                   as
                   if
                   a
                   Bishop
                   be
                   a
                   heretic
                   or
                   an
                   open
                   vitious
                   person
                   ,
                   his
                   Brother
                   that
                   is
                   a
                   Bishop
                   may
                   use
                   that
                   liberty
                   to
                   him
                   as
                   the
                   people
                   might
                   doe
                   to
                   a
                   Brother
                   that
                   walks
                   disorderly
                   ;
                   that
                   is
                   ,
                   withdraw
                   from
                   his
                   society
                   ,
                   that
                   he
                   may
                   be
                   asham'd
                   :
                   and
                   if
                   his
                   communicating
                   with
                   him
                   will
                   give
                   countenance
                   to
                   his
                   heresy
                   ,
                   or
                   offence
                   to
                   his
                   people
                   ,
                   he
                   is
                   bound
                   then
                   to
                   abstain
                   and
                   to
                   refuse
                   it
                   :
                   and
                   so
                   is
                   the
                   people
                   tied
                   not
                   to
                   communicate
                   with
                   their
                   Priest
                   or
                   Bishop
                   ,
                   if
                   the
                   condition
                   of
                   his
                   communion
                   be
                   a
                   sin
                   ,
                   or
                   the
                   countenancing
                   of
                   a
                   sin
                   .
                   And
                   thus
                   we
                   find
                   in
                   the
                   Annals
                   of
                   Spain
                   ,
                   that
                   a
                   daughter
                   of
                   an
                   Arrian
                   King
                   of
                   Spain
                   suffer'd
                   death
                   rather
                   then
                   receive
                   the
                   Communion
                   from
                   the
                   hands
                   of
                   an
                   Arrian
                   Bishop
                   .
                   In
                   her
                   case
                   her
                   refusal
                   was
                   duty
                   ,
                   and
                   her
                   suffering
                   was
                   Martyrdome
                   ,
                   because
                   her
                   Father
                   impos'd
                   his
                   command
                   of
                   communicating
                   with
                   the
                   heretical
                   Bishop
                   as
                   a
                   secret
                   allowance
                   of
                   the
                   heresy
                   ,
                   which
                   in
                   that
                   case
                   she
                   was
                   to
                   refuse
                   ,
                   and
                   obey
                   God
                   unto
                   the
                   death
                   .
                
                 
                   But
                   when
                   this
                   does
                   accidentally
                   become
                   a
                   matter
                   of
                   duty
                   ,
                   
                   the
                   charity
                   of
                   our
                   communion
                   is
                   no
                   further
                   to
                   be
                   refus'd
                   then
                   we
                   are
                   oblig'd
                   by
                   our
                   duty
                   ;
                   we
                   are
                   not
                   to
                   refuse
                   it
                   to
                   that
                   person
                   ,
                   but
                   for
                   that
                   cause
                   ,
                   and
                   therefore
                   in
                   other
                   cases
                   &
                   upon
                   all
                   other
                   accounts
                   we
                   are
                   tied
                   to
                   doe
                   the
                   charity
                   of
                   Christians
                   .
                   I
                   will
                   not
                   communicate
                   with
                   a
                   Roman
                   Priest
                   in
                   his
                   worship
                   of
                   Images
                   ,
                   or
                   in
                   his
                   manner
                   of
                   Praying
                   for
                   the
                   dead
                   ,
                   or
                   invocation
                   of
                   Saints
                   ;
                   but
                   I
                   may
                   not
                   refuse
                   to
                   say
                   the
                   Lords
                   Prayer
                   and
                   the
                   Credo
                   with
                   him
                   ,
                   unlesse
                   by
                   chance
                   it
                   give
                   offence
                   to
                   some
                   weak
                   uninstructed
                   person
                   .
                   I
                   will
                   not
                   receive
                   the
                   Communion
                   from
                   the
                   hands
                   of
                   him
                   who
                   was
                   ordain'd
                   by
                   a
                   Presbytery
                   without
                   a
                   Bishop
                   ;
                   because
                   his
                   hand
                   is
                   a
                   dead
                   hand
                   ,
                   and
                   reaches
                   me
                   nothing
                   :
                   but
                   
                     because
                     he
                     is
                     my
                     Brother
                  
                   ,
                   I
                   will
                   not
                   refuse
                   to
                   give
                   him
                   the
                   Communion
                   if
                   he
                   will
                   require
                   it
                   at
                   my
                   hand
                   ,
                   which
                   was
                   made
                   sacred
                   by
                   the
                   Holy
                   Ghost
                   invocated
                   by
                   the
                   prayer
                   and
                   the
                   lifting
                   up
                   of
                   the
                   Bishops
                   hand
                   .
                   I
                   will
                   not
                   come
                   to
                   their
                   Communions
                   ;
                   but
                   if
                   they
                   would
                   use
                   good
                   formes
                   of
                   Liturgy
                   ,
                   and
                   preach
                   well
                   ,
                   I
                   would
                   not
                   refuse
                   to
                   communicate
                   in
                   such
                   assemblies
                   :
                   unlesse
                   (
                   as
                   I
                   said
                   before
                   )
                   I
                   be
                   accidentally
                   hindred
                   by
                   some
                   other
                   duty
                   drawing
                   me
                   off
                   a
                   while
                   .
                
                 
                   But
                   then
                   thirdly
                   ,
                   when
                   it
                   is
                   not
                   an
                   expresse
                   and
                   a
                   clear
                   duty
                   ,
                   
                   it
                   is
                   alwayes
                   a
                   great
                   danger
                   ,
                   an
                   occasion
                   of
                   schisms
                   and
                   divisions
                   in
                   the
                   Church
                   ,
                   and
                   consequently
                   may
                   be
                   an
                   infinite
                   breach
                   of
                   duty
                   ,
                   a
                   certain
                   violation
                   of
                   one
                   vertue
                   ,
                   for
                   the
                   uncertain
                   preservation
                   of
                   another
                   :
                   it
                   is
                   commonly
                   the
                   daughter
                   of
                   spiritual
                   pride
                   ,
                   an
                   accounting
                   of
                   our selves
                   more
                   holy
                   then
                   our
                   Brethren
                   ,
                   whom
                   by
                   such
                   meanes
                   we
                   oftentimes
                   provoke
                   to
                   jealousies
                   and
                   indignation
                   ;
                   and
                   so
                   sometimes
                   altars
                   are
                   erected
                   against
                   altars
                   ,
                   and
                   Pulpits
                   turn
                   to
                   cock-pits
                   ,
                   and
                   seates
                   of
                   scorners
                   and
                   of
                   proud
                   and
                   illiterate
                   declamations
                   .
                   Upon
                   this
                   account
                   Christendome
                   hath
                   bled
                   for
                   many
                   ages
                   .
                   The
                   division
                   of
                   the
                   East
                   from
                   the
                   Western
                   Churches
                   ,
                   and
                   in
                   the
                   West
                   the
                   division
                   of
                   Rome
                   from
                   divers
                   Churches
                   ,
                   the
                   Protestants
                   and
                   Reformed
                   ,
                   came
                   in
                   at
                   this
                   door
                   ;
                   while
                   one
                   Church
                   either
                   pretends
                   the
                   singularity
                   of
                   truth
                   ,
                   or
                   the
                   eminency
                   of
                   authority
                   over
                   other
                   Churches
                   :
                   by
                   which
                   two
                   things
                   the
                   Church
                   of
                   Rome
                   hath
                   been
                   author
                   of
                   the
                   permanent
                   and
                   greatest
                   schisms
                   of
                   Christendome
                   .
                   For
                   indeed
                   little
                   better
                   can
                   be
                   expected
                   when
                   the
                   Keys
                   of
                   the
                   Church
                   ,
                   which
                   were
                   given
                   for
                   the
                   letting
                   in
                   or
                   shutting
                   out
                   
                   of
                   single
                   criminals
                   or
                   penitents
                   respectively
                   ,
                   are
                   us'd
                   to
                   oppose
                   multitudes
                   .
                   A
                   man
                   may
                   lock
                   his
                   chamber-door
                   ,
                   but
                   he
                   cannot
                   put
                   a
                   lock
                   upon
                   the
                   Ocean
                   :
                   
                   and
                   it
                   was
                   wisely
                   said
                   of
                   S.
                   Austin
                   ,
                   that
                   
                     to
                     excommunicate
                     a
                     single
                     person
                     cannot
                     make
                     a
                     schism
                     ,
                     unlesse
                     the
                     multitude
                     favour
                     him
                  
                   ;
                   intimating
                   that
                   a
                   multitude
                   is
                   a
                   dangerous
                   thing
                   to
                   be
                   involv'd
                   in
                   censures
                   .
                   
                     The
                     King
                     nor
                     the
                     people
                     are
                     not
                     to
                     be
                     excommunicated
                     ,
                  
                   is
                   an
                   old
                   Rule
                   .
                   For
                   if
                   the
                   whole
                   multitude
                   be
                   excommunicate
                   ,
                   with
                   whom
                   shall
                   we
                   communicate
                   ?
                   if
                   great
                   parts
                   of
                   them
                   be
                   ,
                   they
                   plainly
                   make
                   a
                   schism
                   ,
                   if
                   they
                   unwillingly
                   suffer
                   the
                   censure
                   ;
                   and
                   therefore
                   that
                   one
                   Church
                   should
                   doe
                   this
                   to
                   another
                   is
                   very
                   hardly
                   possible
                   to
                   be
                   done
                   with
                   wisedome
                   ,
                   or
                   charity
                   ,
                   or
                   necessity
                   .
                   For
                   when
                   S.
                   Paul
                   bad
                   his
                   flock
                   to
                   abstain
                   from
                   the
                   society
                   of
                   fornicators
                   ,
                   he
                   told
                   them
                   he
                   meant
                   it
                   onely
                   in
                   the
                   smal
                   numbers
                   of
                   the
                   Brethren
                   ,
                   where
                   ,
                   it
                   may
                   be
                   ,
                   one
                   or
                   two
                   in
                   a
                   Diocese
                   or
                   city
                   of
                   that
                   religion
                   might
                   be
                   criminal
                   ;
                   for
                   he
                   would
                   not
                   have
                   them
                   to
                   
                     goe
                     out
                     of
                     the
                     world
                  
                   to
                   keep
                   that
                   Canon
                   ,
                   and
                   therefore
                   meant
                   not
                   to
                   involve
                   the
                   multitudes
                   of
                   fornicators
                   which
                   were
                   in
                   the
                   world
                   .
                   But
                   now
                   he
                   that
                   excommunicates
                   a
                   Church
                   ,
                   either
                   does
                   nothing
                   at
                   all
                   ,
                   or
                   he
                   obliges
                   every
                   one
                   in
                   that
                   Church
                   to
                   separate
                   from
                   that
                   multitude
                   ;
                   and
                   then
                   if
                   he
                   must
                   not
                   goe
                   out
                   of
                   the
                   world
                   ,
                   he
                   must
                   goe
                   out
                   of
                   that
                   Country
                   ,
                   which
                   no
                   spiritual
                   power
                   can
                   command
                   ,
                   and
                   which
                   the
                   Apostle
                   never
                   did
                   intend
                   ,
                   as
                   appears
                   in
                   his
                   caution
                   and
                   the
                   whole
                   Oeconomy
                   and
                   reason
                   of
                   that
                   Canon
                   .
                
                 
                   But
                   I
                   am
                   to
                   adde
                   this
                   also
                   ,
                   
                   That
                   there
                   is
                   scarce
                   any
                   case
                   practicable
                   in
                   which
                   ,
                   if
                   it
                   be
                   indifferently
                   permitted
                   to
                   the
                   people
                   to
                   separate
                   from
                   the
                   communion
                   of
                   their
                   superior
                   ,
                   it
                   will
                   not
                   very
                   quickly
                   proceed
                   to
                   mischief
                   and
                   become
                   intolerable
                   ;
                   a
                   remedy
                   worse
                   then
                   the
                   disease
                   .
                   When
                   Nestorius
                   had
                   preach'd
                   these
                   words
                   ,
                   
                   
                     whoever
                     shall
                     say
                     that
                     the
                     Virgin
                     Mary
                     is
                     the
                     Mother
                     of
                     God
                     ,
                     let
                     him
                     be
                     accursed
                     ,
                  
                   the
                   people
                   had
                   reason
                   to
                   be
                   offended
                   ;
                   but
                   they
                   did
                   ill
                   when
                   they
                   made
                   a
                   tumult
                   :
                   for
                   when
                   the
                   people
                   are
                   stirred
                   ,
                   zeal
                   is
                   the
                   worst
                   thing
                   about
                   them
                   .
                   Thus
                   when
                   the
                   two
                   Deacons
                   of
                   Pope
                   Vigilius
                   were
                   displeased
                   with
                   their
                   Bishop
                   in
                   the
                   cause
                   of
                   the
                   three
                   articles
                   which
                   the
                   Pope
                   had
                   condemn'd
                   in
                   the
                   fifth
                   General
                   Council
                   ,
                   they
                   very
                   pertly
                   withdrew
                   themselves
                   from
                   his
                   communion
                   ;
                   and
                   the
                   effect
                   of
                   it
                   was
                   ,
                   that
                   almost
                   all
                   the
                   Roman
                   Church
                   and
                   divers
                   other
                   Western
                   Churches
                   did
                   so
                   :
                   and
                   so
                   did
                   the
                   people
                   of
                   Istria
                   to
                   their
                   Bishops
                   in
                   the
                   same
                   cause
                   ,
                   
                   and
                   so
                   did
                   many
                   more
                   :
                   and
                   the
                   evil
                   grew
                   so
                   great
                   ,
                   when
                   every
                   one
                   would
                   as
                   he
                   pleas'd
                   withdraw
                   himself
                   from
                   the
                   communion
                   of
                   their
                   Bishop
                   or
                   Priest
                   ,
                   that
                   it
                   was
                   under
                   great
                   penalty
                   forbidden
                   by
                   the
                   eighth
                   Synod
                   the
                   tenth
                   Chapter
                   .
                
                 
                   But
                   this
                   may
                   be
                   done
                   in
                   these
                   following
                   cases
                   .
                   
                
                 
                   1.
                   
                   When
                   the
                   superior
                   hath
                   manifestly
                   erred
                   in
                   faith
                   ,
                   that
                   is
                   ,
                   in
                   an
                   article
                   of
                   his
                   Creed
                   ,
                   or
                   a
                   plain
                   proposition
                   of
                   Scripture
                   ,
                   or
                   in
                   an
                   article
                   established
                   or
                   declar'd
                   by
                   that
                   authority
                   which
                   hath
                   bound
                   him
                   and
                   them
                   equally
                   ,
                   and
                   in
                   which
                   they
                   conceive
                   no
                   error
                   .
                   Thus
                   the
                   Priests
                   and
                   people
                   of
                   Constantinople
                   withdrew
                   themselves
                   from
                   the
                   communion
                   of
                   Eunomius
                   ,
                   
                   because
                   he
                   erred
                   in
                   an
                   article
                   determined
                   by
                   the
                   whole
                   Church
                   ,
                   and
                   established
                   by
                   the
                   laws
                   of
                   Emperors
                   ,
                   and
                   as
                   they
                   believed
                   clearly
                   declar'd
                   in
                   Scripture
                   .
                   But
                   when
                   Plato
                   the
                   Monk
                   withdrew
                   himself
                   from
                   the
                   communion
                   of
                   Tarasius
                   the
                   Patriarch
                   of
                   Constantinople
                   because
                   he
                   refus'd
                   to
                   excommunicate
                   the
                   Emperor
                   ,
                   
                   it
                   was
                   an
                   insolence
                   fit
                   to
                   be
                   chastis'd
                   by
                   the
                   rod
                   of
                   Ecclesiastical
                   discipline
                   .
                
                 
                 
                   2.
                   
                   Priests
                   may
                   withdraw
                   themselves
                   from
                   the
                   communion
                   of
                   their
                   Bishop
                   ,
                   
                   and
                   people
                   from
                   the
                   communion
                   of
                   their
                   Priests
                   ,
                   in
                   things
                   declar'd
                   by
                   laws
                   to
                   be
                   against
                   the
                   peace
                   of
                   God
                   and
                   the
                   Church
                   ,
                   when
                   the
                   fact
                   is
                   evident
                   and
                   notorious
                   .
                   But
                   this
                   is
                   not
                   to
                   be
                   done
                   by
                   single
                   persons
                   ,
                   but
                   by
                   the
                   whole
                   community
                   :
                   and
                   the
                   reason
                   is
                   ,
                   because
                   the
                   fact
                   is
                   not
                   evident
                   ,
                   or
                   not
                   scandalous
                   to
                   that
                   degree
                   as
                   to
                   deserve
                   this
                   canonical
                   punishment
                   ,
                   unlesse
                   the
                   congregation
                   be
                   offended
                   ,
                   or
                   the
                   congregation
                   note
                   it
                   ;
                   for
                   though
                   the
                   Bishop
                   be
                   more
                   publick
                   then
                   any
                   single
                   person
                   ,
                   yet
                   he
                   is
                   not
                   more
                   publick
                   or
                   of
                   more
                   concernment
                   then
                   all
                   his
                   Diocese
                   .
                   These
                   particulars
                   ,
                   that
                   is
                   ,
                   
                   this
                   leave
                   and
                   this
                   caution
                   I
                   have
                   from
                   Origen
                   ,
                   explicating
                   in
                   what
                   sense
                   we
                   are
                   bound
                   to
                   cut
                   off
                   our
                   right
                   hand
                   .
                   
                     Ego
                     qui
                     videor
                     tibi
                     manus
                     esse
                     dextra
                     ,
                     &
                     Presbyter
                     nominor
                     ,
                     &
                     verbum
                     Dei
                     videor
                     praedicare
                     ,
                     si
                     aliquid
                     contra
                     Ecclesiasticam
                     disciplinam
                     &
                     Evangelii
                     regulam
                     gessero
                     ,
                     ita
                     ut
                     scandalum
                     tibi
                     Ecclesia
                     faciam
                     ,
                     in
                     uno
                     consensu
                     Ecclesia
                     conspirans
                     excidat
                     me
                     dextram
                     suam
                     ,
                     &
                     projiciat
                     à
                     se.
                     If
                     I
                     that
                     am
                     thy
                     right
                     hand
                     ,
                     and
                     preach
                     the
                     word
                     of
                     God
                     ,
                     doe
                     any
                     thing
                     against
                     the
                     discipline
                     of
                     Gods
                     Church
                     and
                     the
                     rule
                     of
                     the
                     Gospel
                     ,
                     so
                     that
                     I
                     give
                     offence
                     to
                     the
                     whole
                     Church
                     ,
                     let
                     the
                     whole
                     Church
                     consenting
                     together
                     cut
                     me
                     off
                     and
                     throw
                     me
                     away
                     .
                  
                
                 
                   3.
                   
                   But
                   all
                   this
                   is
                   to
                   be
                   understood
                   to
                   be
                   done
                   by
                   permission
                   or
                   authority
                   of
                   the
                   Prince
                   ,
                   
                   in
                   case
                   he
                   shall
                   interpose
                   ,
                   because
                   where
                   publick
                   divisions
                   and
                   breach
                   of
                   peace
                   are
                   in
                   agitation
                   ,
                   the
                   Common-wealth
                   is
                   more
                   concerned
                   oftentimes
                   then
                   religion
                   ;
                   and
                   therefore
                   where
                   the
                   laws
                   of
                   God
                   doe
                   not
                   intervene
                   ,
                   the
                   laws
                   of
                   the
                   King
                   must
                   ,
                   or
                   the
                   whole
                   separation
                   is
                   a
                   sin
                   .
                   And
                   therefore
                   we
                   find
                   that
                   when
                   Gregory
                   the
                   first
                   ,
                   Bishop
                   of
                   Rome
                   ,
                   had
                   thus
                   refus'd
                   to
                   communicate
                   with
                   John
                   Bishop
                   of
                   Constantinople
                   ,
                   he
                   was
                   commanded
                   by
                   the
                   Emperor
                   Mauritius
                   to
                   communicate
                   with
                   him
                   .
                   And
                   it
                   is
                   very
                   fit
                   that
                   such
                   heats
                   and
                   private
                   judgments
                   and
                   zealous
                   ,
                   but
                   unnecessary
                   ,
                   proceedings
                   should
                   be
                   kept
                   from
                   inconveniences
                   by
                   such
                   publick
                   persons
                   who
                   are
                   to
                   take
                   care
                   of
                   peace
                   and
                   of
                   the
                   publick
                   .
                   For
                   if
                   such
                   separations
                   be
                   not
                   necessary
                   ,
                   they
                   are
                   not
                   lawful
                   ;
                   and
                   if
                   they
                   be
                   not
                   the
                   onely
                   way
                   to
                   avoid
                   a
                   sin
                   ,
                   they
                   are
                   a
                   ready
                   way
                   to
                   commit
                   one
                   .
                   For
                   because
                   every
                   mans
                   cause
                   is
                   right
                   in
                   his
                   own
                   eyes
                   ,
                   when
                   such
                   heats
                   as
                   these
                   happen
                   between
                   confident
                   persons
                   ,
                   every
                   man
                   is
                   judge
                   in
                   his
                   own
                   cause
                   ;
                   and
                   what
                   is
                   like
                   to
                   be
                   the
                   event
                   of
                   such
                   things
                   ,
                   all
                   the
                   world
                   can
                   easily
                   imagine
                   .
                
                 
                   But
                   now
                   concerning
                   those
                   other
                   two
                   proper
                   kinds
                   of
                   excommunication
                   ,
                   
                   the
                   greater
                   and
                   the
                   lesser
                   ,
                   they
                   have
                   the
                   same
                   consideration
                   ,
                   if
                   we
                   mean
                   them
                   according
                   as
                   the
                   Church
                   now
                   uses
                   them
                   ;
                   that
                   is
                   ,
                   if
                   they
                   be
                   impos'd
                   upon
                   men
                   against
                   their
                   will.
                   For
                   as
                   for
                   the
                   lesser
                   excommunication
                   ,
                   so
                   as
                   it
                   was
                   us'd
                   in
                   the
                   Primitive
                   Church
                   ,
                   and
                   so
                   as
                   the
                   Church
                   of
                   England
                   wishes
                   it
                   were
                   now
                   restor'd
                   ,
                   when
                   penitents
                   came
                   and
                   submitted
                   themselves
                   to
                   the
                   discipline
                   of
                   the
                   Church
                   ,
                   and
                   had
                   exercises
                   ,
                   stations
                   and
                   penitential
                   times
                   allotted
                   to
                   them
                   ,
                   and
                   were
                   afterwards
                   with
                   joy
                   and
                   comfort
                   restor'd
                   to
                   the
                   peace
                   of
                   the
                   Church
                   ,
                   it
                   is
                   a
                   ministery
                   done
                   by
                   consent
                   ,
                   and
                   without
                   any
                   evil
                   ,
                   and
                   no
                   man
                   hath
                   to
                   doe
                   with
                   it
                   .
                   But
                   if
                   the
                   consent
                   of
                   the
                   Criminal
                   be
                   not
                   in
                   it
                   ,
                   the
                   Bishop
                   cannot
                   compel
                   him
                   ;
                   but
                   the
                   Bishop
                   and
                   the
                   King
                   can
                   .
                   And
                   therefore
                   we
                   find
                   that
                   the
                   Emperors
                   made
                   laws
                   in
                   this
                   very
                   particular
                   ;
                   and
                   Justinian
                   in
                   his
                   123
                   Novel
                   commanded
                   that
                   no
                   Ecclesiastic
                   person
                   should
                   excommunicate
                   any
                   one
                   ,
                   unlesse
                   the
                   cause
                   were
                   first
                   approved
                   .
                   Which
                   law
                   was
                   commended
                   by
                   the
                   Council
                   of
                   Paris
                   under
                   Ludovicus
                   ;
                   and
                   by
                   John
                   the
                   8th
                   ,
                   who
                   upon
                   the
                   authority
                   of
                   that
                   
                   law
                   inhibited
                   some
                   Bishops
                   from
                   excommunicating
                   one
                   Bichertinus
                   .
                
                 
                   By
                   this
                   I
                   doe
                   not
                   mean
                   to
                   say
                   that
                   the
                   Ecclesiastical
                   judge
                   hath
                   not
                   power
                   to
                   deny
                   a
                   Criminal
                   the
                   peace
                   and
                   communion
                   of
                   the
                   Church
                   ,
                   
                   by
                   declaring
                   him
                   to
                   be
                   unworthy
                   to
                   communicate
                   ;
                   but
                   because
                   as
                   the
                   laws
                   and
                   as
                   the
                   customes
                   of
                   the
                   world
                   are
                   now
                   ,
                   there
                   is
                   disgrace
                   ,
                   and
                   there
                   is
                   temporal
                   evil
                   consequent
                   to
                   such
                   Ecclesiastical
                   separations
                   ,
                   the
                   Bishop
                   can
                   be
                   restrain'd
                   in
                   the
                   actual
                   exercise
                   of
                   his
                   spiritual
                   authority
                   ,
                   if
                   there
                   be
                   any
                   thing
                   in
                   it
                   of
                   temporal
                   concernment
                   .
                
                 
                   And
                   therefore
                   if
                   the
                   Bishop
                   did
                   excommunicate
                   any
                   of
                   the
                   Princes
                   servants
                   ,
                   
                   or
                   any
                   whom
                   the
                   Prince
                   had
                   a
                   mind
                   to
                   communicate
                   and
                   converse
                   withall
                   ,
                   the
                   censure
                   was
                   to
                   be
                   revers'd
                   ;
                   
                     ut
                     quod
                     principalis
                     pietas
                     recipit
                     ,
                     nec
                     à
                     sacerdotibus
                     Dei
                     alienum
                     habeatur
                     ,
                  
                   as
                   the
                   Fathers
                   of
                   the
                   12th
                   Council
                   of
                   Toledo
                   did
                   decree
                   ;
                   
                   that
                   what
                   the
                   piety
                   of
                   the
                   Prince
                   does
                   receive
                   ,
                   the
                   Bishops
                   may
                   not
                   reject
                   .
                   For
                   to
                   avoid
                   the
                   company
                   of
                   any
                   person
                   is
                   an
                   effect
                   of
                   excommunication
                   indeed
                   ,
                   but
                   not
                   inseparable
                   :
                   and
                   because
                   to
                   converse
                   with
                   any
                   of
                   his
                   subjects
                   is
                   a
                   right
                   of
                   Kings
                   that
                   none
                   of
                   his
                   Bishops
                   can
                   devest
                   him
                   of
                   ,
                   the
                   Bishop
                   can
                   excommunicate
                   no
                   man
                   without
                   the
                   Kings
                   leave
                   ;
                   that
                   is
                   ,
                   he
                   cannot
                   separate
                   him
                   from
                   the
                   society
                   of
                   the
                   faithful
                   .
                   And
                   therefore
                   Ivo
                   Bishop
                   of
                   Chartres
                   justified
                   himself
                   upon
                   this
                   account
                   for
                   conversing
                   with
                   one
                   Gervasius
                   that
                   was
                   excommunicate
                   .
                   
                     Pro
                     Regia
                     enim
                     honorificentia
                     hoc
                     feci
                     fretus
                     authoritate
                     legis
                     ,
                  
                   
                   
                     si
                     quos
                     culpatorum
                  
                   ,
                   &c.
                   I
                   did
                   it
                   (
                   saith
                   he
                   )
                   relying
                   upon
                   the
                   authority
                   of
                   the
                   law
                   ,
                   and
                   for
                   the
                   honourable
                   regard
                   of
                   the
                   King.
                   And
                   this
                   he
                   advises
                   to
                   others
                   also
                   ,
                   in
                   his
                   171
                   Epistle
                   :
                   and
                   S.
                   Anselme
                   ,
                   though
                   he
                   was
                   extremely
                   troubled
                   with
                   the
                   Popes
                   peevish
                   injunctions
                   against
                   the
                   King
                   of
                   England's
                   right
                   in
                   the
                   matter
                   of
                   Investitures
                   ,
                   yet
                   in
                   his
                   Epistle
                   to
                   Prior
                   Ernulph
                   he
                   gives
                   leave
                   that
                   though
                   he
                   durst
                   not
                   by
                   reason
                   of
                   the
                   Popes
                   personal
                   command
                   to
                   the
                   contrary
                   ,
                   yet
                   they
                   might
                   communicate
                   with
                   those
                   whom
                   the
                   Pope
                   had
                   excommunicated
                   for
                   receiving
                   Investitures
                   from
                   the
                   King.
                   Now
                   although
                   this
                   appendage
                   of
                   excommunication
                   ,
                   that
                   is
                   ,
                   abstention
                   from
                   the
                   civil
                   society
                   of
                   the
                   Criminal
                   ,
                   is
                   wholly
                   subject
                   to
                   the
                   lawes
                   and
                   power
                   of
                   Princes
                   ;
                   yet
                   the
                   spiritual
                   part
                   of
                   the
                   excommunication
                   ,
                   that
                   is
                   ,
                   a
                   separation
                   from
                   the
                   communion
                   by
                   declaring
                   such
                   a
                   person
                   to
                   be
                   unworthy
                   ,
                   and
                   using
                   to
                   him
                   the
                   word
                   of
                   his
                   proper
                   ministery
                   ,
                   is
                   so
                   wholly
                   under
                   the
                   power
                   of
                   the
                   Ecclesiastic
                   order
                   ,
                   that
                   when
                   the
                   King
                   commands
                   that
                   the
                   company
                   of
                   the
                   excommunicate
                   should
                   not
                   be
                   avoided
                   ,
                   yet
                   the
                   man
                   is
                   not
                   absolved
                   from
                   his
                   sentence
                   in
                   the
                   Court
                   of
                   Conscience
                   ,
                   but
                   is
                   bound
                   to
                   satisfy
                   the
                   Church
                   if
                   she
                   have
                   proceeded
                   legally
                   and
                   canonically
                   .
                   The
                   King
                   can
                   take
                   off
                   the
                   temporal
                   penalty
                   ,
                   but
                   not
                   the
                   spiritual
                   obligation
                   ;
                   that
                   is
                   ,
                   the
                   man
                   is
                   not
                   to
                   demand
                   the
                   Sacrament
                   till
                   he
                   be
                   absolved
                   .
                   If
                   the
                   King
                   commands
                   it
                   ,
                   the
                   Bishop
                   must
                   not
                   deny
                   his
                   externall
                   ministery
                   :
                   but
                   the
                   man
                   sins
                   that
                   demands
                   it
                   ,
                   because
                   he
                   communicates
                   unworthily
                   ,
                   that
                   is
                   ,
                   by
                   a
                   just
                   power
                   ,
                   but
                   not
                   by
                   a
                   just
                   disposition
                   .
                   He
                   must
                   repent
                   of
                   his
                   crime
                   before
                   he
                   can
                   come
                   innocently
                   .
                
                 
                   For
                   it
                   is
                   to
                   be
                   observed
                   that
                   in
                   this
                   affair
                   one
                   part
                   concerns
                   the
                   Criminal
                   ,
                   
                   and
                   another
                   concerns
                   the
                   people
                   .
                   The
                   Criminal
                   is
                   bound
                   to
                   abstain
                   from
                   the
                   communion
                   :
                   that
                   duty
                   is
                   incumbent
                   upon
                   him
                   ,
                   because
                   he
                   is
                   judg'd
                   to
                   be
                   unworthy
                   of
                   it
                   by
                   that
                   authority
                   which
                   he
                   is
                   bound
                   to
                   trust
                   ,
                   in
                   case
                   there
                   be
                   no
                   apparent
                   error
                   .
                   But
                   to
                   be
                   thrust
                   from
                   civil
                   society
                   is
                   
                   not
                   directly
                   any
                   duty
                   of
                   his
                   ,
                   but
                   is
                   incumbent
                   on
                   the
                   people
                   .
                   Now
                   though
                   the
                   Bishop
                   can
                   in
                   some
                   cases
                   advise
                   this
                   ,
                   yet
                   in
                   a
                   Christian
                   Common-wealth
                   he
                   cannot
                   without
                   leave
                   command
                   it
                   :
                   and
                   therefore
                   the
                   censure
                   or
                   judgment
                   of
                   the
                   Church
                   is
                   to
                   have
                   effort
                   upon
                   the
                   Conscience
                   of
                   the
                   guilty
                   ,
                   and
                   this
                   invades
                   no
                   mans
                   right
                   ;
                   it
                   is
                   for
                   his
                   good
                   that
                   is
                   concerned
                   ,
                   and
                   is
                   wholly
                   a
                   spiritual
                   power
                   ,
                   and
                   intrenches
                   not
                   upon
                   the
                   civil
                   right
                   of
                   any
                   man
                   ,
                   much
                   lesse
                   upon
                   the
                   publick
                   and
                   supreme
                   power
                   .
                   *
                   In
                   the
                   lesser
                   excommunication
                   ,
                   if
                   the
                   subjects
                   be
                   not
                   voluntary
                   ,
                   or
                   be
                   not
                   subjected
                   by
                   him
                   that
                   hath
                   the
                   power
                   over
                   them
                   ,
                   that
                   is
                   ,
                   the
                   King
                   ,
                   they
                   cannot
                   be
                   compell'd
                   by
                   the
                   Bishop
                   to
                   any
                   external
                   act
                   or
                   abstention
                   .
                   But
                   if
                   they
                   doe
                   themselves
                   submit
                   ,
                   or
                   are
                   submitted
                   by
                   their
                   supreme
                   ,
                   they
                   are
                   bound
                   not
                   onely
                   to
                   obey
                   the
                   censure
                   of
                   the
                   Church
                   ,
                   but
                   themselves
                   to
                   goe
                   away
                   from
                   company
                   that
                   know
                   not
                   of
                   this
                   calamity
                   :
                   as
                   I
                   have
                   *
                   already
                   instanc'd
                   .
                
                 
                   3.
                   
                   The
                   sentence
                   of
                   the
                   greater
                   excommunication
                   ,
                   
                   though
                   to
                   be
                   estimated
                   in
                   many
                   particulars
                   by
                   the
                   former
                   measures
                   ,
                   yet
                   hath
                   in
                   it
                   something
                   of
                   particular
                   consideration
                   .
                   This
                   is
                   the
                   great
                   
                     Anathema
                     Maranatha
                  
                   ,
                   the
                   excision
                   of
                   a
                   man
                   from
                   the
                   body
                   of
                   the
                   Church
                   ;
                   without
                   which
                   body
                   ,
                   whosoever
                   is
                   in
                   that
                   manner
                   justly
                   separate
                   ,
                   there
                   is
                   no
                   salvation
                   to
                   him
                   :
                   and
                   this
                   the
                   Church
                   called
                   by
                   the
                   name
                   of
                   anathema
                   .
                   Not
                   that
                   whenever
                   the
                   word
                   anathema
                   is
                   us'd
                   ,
                   the
                   greater
                   excommunication
                   is
                   signified
                   ;
                   for
                   it
                   is
                   very
                   often
                   us'd
                   as
                   an
                   earnest
                   expression
                   of
                   the
                   dislike
                   of
                   a
                   thing
                   :
                   so
                   the
                   Clergy
                   of
                   Edessa
                   ,
                   when
                   they
                   purg'd
                   their
                   Bishop
                   Ibas
                   of
                   the
                   Crimes
                   objected
                   to
                   him
                   in
                   the
                   Council
                   of
                   Chalcedon
                   ,
                   
                   they
                   solemnly
                   protested
                   they
                   knew
                   no
                   evil
                   of
                   him
                   ,
                   
                     anathematizantes
                     nosmetipsos
                     ,
                     &
                     terribili
                     gehennae
                     nosmetipsos
                     obnoxios
                     facientes
                     ,
                     si
                     novimus
                     ,
                     anathematizing
                     themselves
                     and
                     exposing
                     themselves
                     to
                     the
                     guilt
                     of
                     eternal
                     damnation
                     if
                     they
                     knew
                     any
                     such
                     thing
                     .
                  
                   Such
                   anathemata
                   are
                   denounc'd
                   against
                   sacrilegious
                   persons
                   in
                   the
                   donatives
                   made
                   to
                   the
                   Church
                   :
                   and
                   thus
                   divers
                   Councils
                   doe
                   pronounce
                   anathema
                   to
                   false
                   propositions
                   ,
                   
                   and
                   Justinian
                   in
                   the
                   Code
                   uses
                   the
                   same
                   execration
                   against
                   certain
                   heresies
                   .
                   Now
                   to
                   such
                   an
                   anathema
                   as
                   this
                   all
                   persons
                   can
                   be
                   subject
                   ,
                   Kings
                   and
                   Princes
                   ,
                   Bishops
                   and
                   Priests
                   ,
                   Multitudes
                   and
                   single
                   persons
                   .
                   There
                   is
                   nothing
                   considerable
                   in
                   this
                   ,
                   but
                   that
                   the
                   cause
                   be
                   great
                   and
                   worthy
                   :
                   for
                   whoever
                   he
                   be
                   that
                   works
                   abomination
                   ,
                   let
                   him
                   be
                   who
                   will
                   ,
                   yet
                   he
                   is
                   abominable
                   ,
                   and
                   shall
                   be
                   separated
                   from
                   the
                   communion
                   of
                   Saints
                   in
                   the
                   day
                   of
                   the
                   
                     New
                     Jerusalem
                  
                   .
                
                 
                   But
                   the
                   inquiry
                   that
                   remains
                   is
                   concerning
                   the
                   great
                   anathema
                   or
                   excision
                   of
                   obstinate
                   criminals
                   from
                   the
                   body
                   of
                   the
                   Church
                   ,
                   
                   which
                   is
                   the
                   onely
                   excommunication
                   that
                   Christ
                   gave
                   in
                   commission
                   and
                   warranty
                   .
                   For
                   so
                   the
                   Fathers
                   expound
                   those
                   words
                   of
                   Christ
                   ,
                   
                     But
                     if
                     he
                     will
                     not
                     hear
                     the
                     Church
                     ,
                     let
                     him
                     be
                     unto
                     thee
                     as
                     an
                     heathen
                     and
                     a
                     publican
                  
                   ;
                   that
                   is
                   ,
                   not
                   to
                   be
                   esteem'd
                   for
                   a
                   Brother
                   ,
                   
                   or
                   a
                   Christian
                   ,
                   saith
                   S.
                   
                     Gregory
                     ;
                     quia
                     neque
                     influxum
                     habet
                     à
                     capite
                     ,
                     neque
                     participat
                     de
                     Spiritu
                     Christi
                     ,
                  
                   saith
                   S.
                   
                     Austin
                     ,
                     he
                     neither
                     hath
                     any
                     influence
                     from
                     the
                     head
                     ,
                     nor
                     partakes
                     of
                     the
                     Spirit
                     of
                     Christ.
                  
                   This
                   man
                   the
                   Church
                   does
                   not
                   pray
                   for
                   ,
                   does
                   not
                   pray
                   with
                   ,
                   does
                   not
                   communicate
                   ,
                   does
                   not
                   hope
                   well
                   of
                   ;
                   he
                   receives
                   no
                   assistance
                   and
                   gifts
                   of
                   grace
                   from
                   the
                   holy
                   Spirit
                   of
                   God
                   :
                   and
                   S.
                   Jude
                   sayes
                   ,
                   his
                   works
                   are
                   
                     gone
                     aforehand
                     unto
                     judgement
                     .
                     Videlicet
                     peccator
                     gravis
                     &
                     scandalosus
                     ,
                     notorius
                     ,
                     aut
                     accusatus
                     &
                     convictus
                     ,
                     he
                     who
                     is
                     a
                     grievous
                     and
                     a
                     scandalous
                     sinner
                     ,
                     notorious
                     or
                     convict
                     ,
                     being
                     ●●prov'd
                     by
                     the
                     Bishop
                     in
                     the
                     publick
                     assemblies
                     
                     of
                     the
                     Church
                     ,
                     if
                     he
                     will
                     not
                     be
                     humbled
                     ,
                     but
                     remains
                     incorrigible
                     and
                     perseveres
                     in
                     his
                     scandalous
                     sinnes
                     ,
                     tum
                     anathemate
                     feriendus
                     est
                     ,
                     &
                     à
                     corpore
                     Ecclesiae
                     separandus
                     ,
                     then
                     he
                     is
                     to
                     be
                     smitten
                     with
                     the
                     anathema
                     ,
                     and
                     to
                     be
                     separated
                     from
                     the
                     body
                     of
                     the
                     Church
                     :
                  
                   so
                   .
                   
                   Gregory
                   .
                   To
                   this
                   there
                   is
                   nothing
                   else
                   consequent
                   ,
                   but
                   that
                   the
                   man
                   ,
                   unlesse
                   he
                   timely
                   and
                   mightily
                   repent
                   ,
                   will
                   be
                   damned
                   ;
                   and
                   in
                   the
                   mean
                   time
                   that
                   every
                   man
                   account
                   him
                   to
                   be
                   no
                   Brother
                   ,
                   and
                   have
                   no
                   entercourse
                   with
                   him
                   ,
                   but
                   as
                   with
                   a
                   Turk
                   or
                   a
                   Jew
                   .
                
                 
                   Now
                   concerning
                   this
                   ,
                   
                   he
                   that
                   is
                   in
                   Ecclesiastical
                   authority
                   ,
                   and
                   hath
                   received
                   the
                   holy
                   order
                   ,
                   hath
                   this
                   power
                   ;
                   and
                   he
                   that
                   hath
                   a
                   charge
                   can
                   minister
                   this
                   power
                   :
                   and
                   so
                   long
                   as
                   nothing
                   temporal
                   and
                   secular
                   is
                   mingled
                   with
                   it
                   ,
                   the
                   Bishop
                   can
                   doe
                   it
                   wholly
                   by
                   his
                   spiritual
                   authority
                   ;
                   and
                   in
                   this
                   he
                   does
                   nothing
                   depend
                   on
                   the
                   supreme
                   Civil
                   power
                   ,
                   save
                   that
                   he
                   be
                   permitted
                   to
                   exercise
                   his
                   spiritual
                   office
                   .
                   For
                   though
                   it
                   be
                   true
                   that
                   any
                   Bishop
                   can
                   by
                   the
                   Civil
                   power
                   be
                   hindred
                   from
                   ministring
                   in
                   publick
                   assemblies
                   ,
                   for
                   he
                   may
                   be
                   banished
                   or
                   depos'd
                   ,
                   and
                   another
                   put
                   in
                   his
                   chair
                   ,
                   or
                   all
                   his
                   offices
                   may
                   be
                   suspended
                   
                     quoad
                     exercitium
                     actus
                  
                   (
                   as
                   the
                   Schools
                   speak
                   )
                   so
                   that
                   he
                   may
                   not
                   exercise
                   his
                   power
                   ;
                   yet
                   a
                   Bishop
                   that
                   hath
                   a
                   flock
                   ,
                   that
                   is
                   permitted
                   actually
                   to
                   doe
                   what
                   Christ
                   hath
                   impower'd
                   him
                   to
                   doe
                   ,
                   can
                   by
                   his
                   own
                   sole
                   authority
                   inflict
                   this
                   sentence
                   upon
                   scandalous
                   and
                   refractary
                   ,
                   disobedient
                   and
                   impenitent
                   ,
                   rebellious
                   and
                   persevering
                   sinners
                   :
                   and
                   if
                   the
                   Church
                   could
                   not
                   doe
                   this
                   ,
                   she
                   had
                   not
                   power
                   sufficient
                   to
                   the
                   ends
                   of
                   her
                   designation
                   ;
                   she
                   were
                   no
                   body
                   politic
                   ,
                   but
                   without
                   government
                   and
                   power
                   ;
                   
                   and
                   all
                   that
                   discourse
                   of
                   our
                   Blessed
                   Saviour
                   in
                   the
                   18th
                   of
                   S.
                   Matthew
                   ,
                   and
                   his
                   commands
                   of
                   delating
                   refractary
                   Criminals
                   to
                   the
                   Church
                   ,
                   &
                   the
                   promise
                   to
                   verify
                   in
                   heaven
                   what
                   they
                   shall
                   reject
                   on
                   earth
                   ,
                   were
                   words
                   signifying
                   nothing
                   and
                   of
                   no
                   effect
                   .
                   But
                   because
                   no
                   wise
                   man
                   will
                   imagine
                   that
                   it
                   must
                   follow
                   that
                   the
                   Ecclesiastic
                   state
                   ,
                   they
                   to
                   whom
                   Christ
                   promised
                   to
                   give
                   the
                   keyes
                   of
                   the
                   Kingdome
                   of
                   heaven
                   ,
                   they
                   who
                   are
                   Stewards
                   of
                   the
                   houshold
                   and
                   dispensers
                   of
                   the
                   mysteries
                   of
                   the
                   Gospel
                   ,
                   have
                   this
                   power
                   subjected
                   in
                   themselves
                   independently
                   from
                   the
                   Civil
                   power
                   ,
                   as
                   they
                   have
                   a
                   power
                   to
                   baptize
                   ,
                   and
                   to
                   consecrate
                   ,
                   and
                   to
                   ordain
                   Ministers
                   of
                   religion
                   ;
                   and
                   they
                   can
                   no
                   more
                   be
                   hindred
                   from
                   one
                   then
                   from
                   the
                   other
                   ;
                   they
                   may
                   
                     de
                     facto
                  
                   ,
                   and
                   they
                   may
                   by
                   a
                   competent
                   power
                   ,
                   but
                   if
                   they
                   be
                   ,
                   it
                   is
                   persecution
                   .
                   That
                   this
                   Bishop
                   or
                   that
                   ,
                   that
                   Cyprian
                   or
                   Silvester
                   ,
                   that
                   Valerius
                   or
                   Augustine
                   should
                   be
                   the
                   man
                   ,
                   is
                   under
                   the
                   power
                   of
                   the
                   Civil
                   Magistrate
                   ;
                   but
                   the
                   man
                   that
                   is
                   permitted
                   to
                   use
                   the
                   powers
                   Christ
                   put
                   into
                   his
                   hand
                   ,
                   can
                   upon
                   persons
                   so
                   disposed
                   pronounce
                   God's
                   anathema
                   and
                   the
                   Churches
                   .
                
                 
                   Now
                   the
                   reason
                   of
                   the
                   difference
                   why
                   the
                   Bishop
                   cannot
                   doe
                   this
                   in
                   the
                   lesser
                   excommunication
                   ,
                   
                   and
                   yet
                   can
                   in
                   the
                   greater
                   ,
                   is
                   this
                   ,
                   because
                   the
                   greater
                   is
                   of
                   Divine
                   institution
                   ,
                   and
                   the
                   other
                   is
                   of
                   humane
                   ,
                   never
                   us'd
                   but
                   by
                   consent
                   ,
                   or
                   by
                   a
                   superinduc'd
                   civil
                   authority
                   ,
                   and
                   therefore
                   must
                   still
                   depend
                   upon
                   the
                   causes
                   of
                   it's
                   being
                   .
                   Adde
                   to
                   this
                   ,
                   there
                   is
                   a
                   precept
                   annexed
                   to
                   this
                   power
                   :
                   there
                   is
                   a
                   double
                   duty
                   ;
                   the
                   Bishop
                   is
                   to
                   separate
                   the
                   vile
                   from
                   the
                   precious
                   ,
                   the
                   leprous
                   from
                   the
                   sound
                   ,
                   and
                   the
                   people
                   are
                   to
                   take
                   heed
                   of
                   such
                   impure
                   mixtures
                   .
                   But
                   in
                   the
                   lesser
                   excommunications
                   there
                   may
                   possibly
                   be
                   something
                   of
                   prudence
                   ;
                   yet
                   as
                   there
                   is
                   no
                   proper
                   authority
                   in
                   the
                   Ecclesiastical
                   superior
                   but
                   what
                   is
                   given
                   him
                   by
                   consent
                   ,
                   so
                   there
                   is
                   no
                   obligation
                   or
                   duty
                   in
                   the
                   subjects
                   :
                   it
                   is
                   well
                   when
                   they
                   submit
                   
                   to
                   this
                   discipline
                   ,
                   and
                   goe
                   to
                   be
                   cur'd
                   by
                   the
                   publick
                   hands
                   even
                   for
                   every
                   malady
                   ;
                   but
                   they
                   are
                   not
                   bound
                   to
                   this
                   :
                   but
                   if
                   they
                   be
                   delated
                   or
                   be
                   notorious
                   and
                   great
                   Criminals
                   ,
                   here
                   the
                   Church
                   is
                   warranted
                   by
                   God
                   to
                   proceed
                   to
                   discipline
                   ,
                   and
                   to
                   separation
                   and
                   excision
                   of
                   the
                   refractary
                   .
                   This
                   onely
                   hath
                   effort
                   upon
                   the
                   soul
                   ;
                   but
                   the
                   lesser
                   excommunication
                   is
                   a
                   discipline
                   of
                   Ecclesiastical
                   institution
                   ;
                   and
                   so
                   is
                   that
                   
                     denying
                     of
                     communion
                  
                   to
                   equals
                   or
                   superiors
                   ,
                   and
                   so
                   is
                   irregularity
                   ,
                   and
                   so
                   is
                   
                     refusing
                     to
                     mention
                     a
                     name
                  
                   in
                   our
                   collects
                   and
                   publick
                   or
                   private
                   prayers
                   ,
                   and
                   so
                   is
                   suspension
                   and
                   
                     interdict
                     ,
                     degradation
                  
                   and
                   deposition
                   :
                   they
                   are
                   all
                   of
                   Ecclesiastical
                   positive
                   constitution
                   ,
                   no
                   part
                   of
                   the
                   power
                   of
                   the
                   Keyes
                   ,
                   nothing
                   of
                   Divine
                   authority
                   ;
                   but
                   are
                   introduc'd
                   by
                   the
                   consent
                   of
                   Churches
                   ,
                   and
                   verified
                   by
                   custome
                   ,
                   consent
                   and
                   the
                   laws
                   of
                   Princes
                   ,
                   and
                   so
                   come
                   accidentally
                   to
                   passe
                   an
                   obligation
                   ,
                   but
                   effect
                   nothing
                   directly
                   upon
                   the
                   soul.
                   That
                   is
                   a
                   peculiarity
                   of
                   the
                   greater
                   excommunication
                   :
                   and
                   that
                   which
                   stands
                   next
                   to
                   it
                   is
                   the
                   lesser
                   excommunication
                   ;
                   which
                   although
                   it
                   be
                   
                     humanum
                     inventum
                  
                   and
                   of
                   positive
                   institution
                   ,
                   yet
                   because
                   it
                   is
                   a
                   part
                   of
                   the
                   greater
                   ,
                   and
                   proceeds
                   in
                   the
                   same
                   way
                   ,
                   upon
                   lesser
                   causes
                   ,
                   but
                   to
                   designes
                   of
                   charity
                   and
                   edification
                   ,
                   it
                   is
                   an
                   use
                   of
                   the
                   spiritual
                   sword
                   ,
                   it
                   is
                   the
                   lancing
                   of
                   a
                   sore
                   ,
                   but
                   not
                   the
                   cutting
                   off
                   a
                   dead
                   part
                   ;
                   but
                   it
                   may
                   be
                   admitted
                   to
                   be
                   a
                   consequent
                   of
                   the
                   power
                   of
                   binding
                   or
                   loosing
                   ,
                   and
                   so
                   I
                   have
                   already
                   call'd
                   it
                   *
                   .
                   For
                   it
                   is
                   a
                   part
                   of
                   that
                   intermedial
                   monition
                   which
                   Christ
                   hath
                   in
                   general
                   commissionated
                   his
                   Ministers
                   and
                   guides
                   of
                   the
                   Church
                   to
                   make
                   .
                   If
                   an
                   offendor
                   will
                   not
                   mend
                   by
                   private
                   ,
                   and
                   by
                   a
                   more
                   publick
                   admonition
                   ,
                   
                     tell
                     it
                     to
                     the
                     Church
                  
                   ;
                   then
                   the
                   Church
                   is
                   to
                   doe
                   something
                   when
                   the
                   stubborn
                   criminal
                   is
                   delated
                   to
                   her
                   .
                   The
                   Church
                   must
                   try
                   if
                   he
                   will
                   repent
                   upon
                   her
                   monition
                   :
                   for
                   then
                   the
                   Ecclesiastical
                   Rulers
                   are
                   to
                   exhort
                   him
                   into
                   repentance
                   ,
                   to
                   reprove
                   ,
                   to
                   correct
                   ,
                   to
                   doe
                   what
                   spiritual
                   Fathers
                   ought
                   to
                   doe
                   :
                   the
                   particulars
                   of
                   which
                   because
                   they
                   are
                   not
                   specified
                   by
                   our
                   Blessed
                   Lord
                   ,
                   they
                   are
                   left
                   to
                   the
                   prudence
                   of
                   the
                   Ecclesiastical
                   Governours
                   ;
                   so
                   that
                   the
                   general
                   Discipline
                   is
                   warranted
                   ,
                   but
                   the
                   particular
                   is
                   left
                   to
                   their
                   choice
                   who
                   by
                   the
                   analogies
                   of
                   the
                   consequent
                   power
                   of
                   the
                   Keyes
                   can
                   proceed
                   by
                   lesser
                   and
                   an
                   intermedial
                   processe
                   .
                   But
                   the
                   power
                   of
                   the
                   Keyes
                   is
                   given
                   in
                   order
                   to
                   something
                   that
                   is
                   to
                   be
                   done
                   afterwards
                   .
                   For
                   that
                   is
                   onely
                   the
                   warranted
                   and
                   expresse
                   authority
                   ,
                   and
                   that
                   which
                   imitates
                   coercitive
                   jurisdiction
                   the
                   nearest
                   ,
                   that
                   those
                   be
                   cut
                   off
                   from
                   the
                   Church
                   who
                   by
                   their
                   voluntary
                   submission
                   will
                   not
                   amend
                   and
                   submit
                   to
                   the
                   paternal
                   rod
                   &
                   gentle
                   correption
                   .
                
              
               
                 
                   RULE
                   IX
                   .
                   Excommunication
                   inflicted
                   upon
                   a
                   light
                   cause
                   binds
                   externally
                   ,
                   but
                   not
                   internally
                   ;
                   but
                   if
                   it
                   be
                   inflicted
                   upon
                   an
                   unjust
                   cause
                   ,
                   it
                   binds
                   not
                   at
                   all
                   .
                
                 
                   THis
                   latter
                   part
                   of
                   the
                   Rule
                   is
                   evident
                   and
                   consented
                   to
                   by
                   all
                   .
                   
                   For
                   in
                   this
                   the
                   Civil
                   and
                   Ecclesiastical
                   power
                   differ
                   .
                   The
                   Civil
                   power
                   ,
                   if
                   it
                   condemns
                   the
                   Innocent
                   ,
                   hath
                   effect
                   upon
                   him
                   ,
                   and
                   does
                   afflict
                   or
                   put
                   him
                   to
                   death
                   :
                   But
                   the
                   Ecclesiastical
                   power
                   does
                   nothing
                   ,
                   unlesse
                   the
                   man
                   hath
                   done
                   the
                   mischief
                   to
                   himself
                   .
                   For
                   God
                   having
                   undertaken
                   to
                   verify
                   what
                   the
                   Church
                   does
                   ,
                   it
                   must
                   be
                   suppos'd
                   that
                   the
                   Church
                   must
                   doe
                   right
                   ,
                   else
                   
                   God
                   will
                   not
                   verify
                   it
                   ;
                   and
                   then
                   it
                   signifies
                   nothing
                   ,
                   but
                   that
                   the
                   Governours
                   Ecclesiastical
                   have
                   sinn'd
                   .
                   
                   
                     Ejiciunt
                     oves
                     qui
                     contra
                     justitiam
                     de
                     Ecclesia
                     separant
                     ,
                  
                   saith
                   S.
                   
                     Hierom
                     ,
                     They
                     that
                     against
                     right
                     cast
                     a
                     man
                     from
                     the
                     Church
                     ,
                  
                   they
                   are
                   ill
                   shepherds
                   ,
                   and
                   
                     drive
                     the
                     sheep
                     from
                     their
                     folds
                  
                   where
                   Christ
                   loves
                   to
                   see
                   them
                   :
                   and
                   therefore
                   Alexander
                   the
                   second
                   24.
                   q.
                   1.
                   
                     c.
                     Audivimus
                  
                   ,
                   sayes
                   that
                   :
                   
                     unjust
                     excommunications
                     are
                     not
                     to
                     be
                     slighted
                     and
                     neglected
                  
                   ;
                   
                   and
                   Gerson
                   sayes
                   ,
                   
                     it
                     is
                     honorable
                     to
                     the
                     Church
                     that
                     such
                     a
                     Prelate
                     should
                     be
                     resisted
                     to
                     his
                     face
                     .
                  
                   But
                   this
                   in
                   case
                   of
                   injustice
                   and
                   manifest
                   abuse
                   :
                   such
                   are
                   those
                   excommunications
                   in
                   the
                   
                     Bulla
                     coenae
                     Domini
                  
                   ,
                   ●n
                   which
                   those
                   persons
                   who
                   doe
                   their
                   duty
                   ,
                   who
                   doe
                   not
                   consent
                   to
                   the
                   errors
                   and
                   abuses
                   of
                   the
                   Church
                   of
                   Rome
                   ,
                   who
                   read
                   good
                   books
                   that
                   discover
                   their
                   horrible
                   impieties
                   ,
                   are
                   excommunicated
                   :
                   it
                   is
                   
                     Brutum
                     fulmen
                  
                   ;
                   it
                   is
                   harsh
                   as
                   the
                   noise
                   of
                   peacocks
                   ,
                   but
                   does
                   no
                   more
                   harm
                   to
                   them
                   that
                   are
                   intended
                   .
                
                 
                   But
                   now
                   in
                   the
                   other
                   part
                   of
                   the
                   Rule
                   there
                   is
                   difficulty
                   ,
                   
                   and
                   it
                   is
                   occasion'd
                   by
                   a
                   discourse
                   of
                   S.
                   Leo
                   in
                   his
                   93.
                   
                   Epistle
                   ;
                   
                     Let
                     not
                     the
                     Communion
                     be
                     easily
                     or
                     lightly
                     denied
                     to
                     any
                     Christian
                     ,
                     nor
                     at
                     the
                     pleasure
                     of
                     every
                     angry
                     Priest
                     ;
                     because
                     the
                     mind
                     of
                     the
                     avenger
                     ought
                     unwillingly
                     and
                     with
                     a
                     kind
                     of
                     grief
                     to
                     proceed
                     to
                     the
                     infliction
                     of
                     vengeance
                     even
                     upon
                     a
                     great
                     guilt
                     .
                     For
                     we
                     have
                     known
                     some
                     for
                     slight
                     actions
                     and
                     words
                     excluded
                     from
                     the
                     grace
                     of
                     the
                     Communion
                     ,
                     and
                     a
                     soul
                     for
                     which
                     the
                     bloud
                     of
                     Christ
                     was
                     shed
                     ,
                     by
                     the
                     infliction
                     of
                     this
                     so
                     severe
                     a
                     punishment
                     wounded
                     ,
                     and
                     as
                     it
                     were
                     disarm'd
                     and
                     spoil'd
                     of
                     all
                     defence
                     ,
                     expos'd
                     to
                     the
                     assaults
                     of
                     the
                     Devil
                     ,
                     that
                     it
                     might
                     be
                     easily
                     taken
                     .
                  
                   ]
                   By
                   which
                   words
                   .
                   S.
                   Leo
                   seems
                   to
                   say
                   that
                   he
                   who
                   for
                   a
                   trifling
                   cause
                   is
                   excommunicate
                   ,
                   does
                   neverthelesse
                   feel
                   all
                   the
                   evils
                   of
                   that
                   greatest
                   censure
                   .
                   He
                   sayes
                   well
                   and
                   true
                   :
                   But
                   he
                   does
                   not
                   say
                   that
                   he
                   is
                   separate
                   from
                   God
                   ,
                   that
                   he
                   shall
                   perish
                   everlastingly
                   ,
                   that
                   God
                   will
                   in
                   heaven
                   verify
                   what
                   is
                   done
                   upon
                   earth
                   ;
                   but
                   he
                   reproving
                   this
                   impiety
                   ,
                   that
                   the
                   greater
                   excommunication
                   should
                   be
                   inflicted
                   for
                   trifles
                   ,
                   tells
                   the
                   real
                   evils
                   which
                   doe
                   follow
                   :
                   for
                   the
                   excommunicate
                   being
                   separate
                   from
                   the
                   communion
                   ,
                   denyed
                   the
                   prayers
                   of
                   the
                   Church
                   ,
                   banish'd
                   from
                   the
                   communion
                   of
                   Saints
                   ,
                   is
                   devested
                   of
                   all
                   these
                   excellent
                   helps
                   and
                   spiritual
                   defensatives
                   against
                   the
                   power
                   of
                   the
                   Devil
                   .
                   Now
                   this
                   is
                   very
                   true
                   ,
                   though
                   the
                   cause
                   were
                   wholly
                   unjust
                   ;
                   and
                   much
                   more
                   if
                   the
                   cause
                   be
                   something
                   ,
                   though
                   not
                   sufficient
                   .
                   
                     De
                     facto
                  
                   the
                   man
                   is
                   depriv'd
                   of
                   the
                   helps
                   of
                   the
                   Church
                   ,
                   and
                   the
                   advantage
                   of
                   holy
                   Ordinances
                   :
                   and
                   though
                   God
                   will
                   ,
                   if
                   the
                   man
                   be
                   a
                   good
                   man
                   and
                   devout
                   ,
                   hear
                   his
                   private
                   prayers
                   ,
                   and
                   supply
                   him
                   with
                   secret
                   strengths
                   ,
                   and
                   in
                   his
                   behalf
                   rebuke
                   the
                   Devil
                   ;
                   yet
                   it
                   was
                   a
                   worthy
                   cause
                   of
                   complaint
                   in
                   S.
                   Leo
                   ,
                   to
                   consider
                   that
                   this
                   evil
                   was
                   done
                   for
                   little
                   things
                   ,
                   and
                   that
                   for
                   so
                   small
                   occasions
                   God
                   should
                   be
                   put
                   to
                   his
                   extraordinary
                   way
                   ,
                   and
                   the
                   man
                   be
                   depriv'd
                   of
                   the
                   blessings
                   of
                   the
                   ordinary
                   .
                
                 
                   But
                   whether
                   this
                   sentence
                   so
                   slightly
                   inflicted
                   doe
                   really
                   bind
                   the
                   soul
                   before
                   God
                   ,
                   
                   is
                   a
                   question
                   which
                   Origen
                   inquir'd
                   into
                   ,
                   but
                   durst
                   not
                   affirm
                   it
                   ;
                   but
                   concludes
                   that
                   it
                   obliges
                   in
                   the
                   Church
                   and
                   before
                   men
                   :
                   for
                   whether
                   it
                   obliges
                   before
                   God
                   or
                   no
                   ,
                   
                     Deus
                     scit
                     ;
                     nos
                     autem
                     pronunciare
                     non
                     possumus
                     ,
                     secundum
                     quod
                     scriptum
                     est
                     ,
                     Nolite
                     judicare
                  
                   ]
                   God
                   onely
                   knows
                   ,
                   but
                   we
                   must
                   not
                   judge
                   .
                   But
                   yet
                   if
                   it
                   be
                   his
                   unhappy
                   lot
                   to
                   fall
                   into
                   such
                   a
                   calamity
                   ,
                   
                     factum
                     valet
                     ,
                     fieri
                     non
                     debuit
                  
                   ;
                   the
                   ecclesiastical
                   Ruler
                   did
                   very
                   ill
                   in
                   it
                   ,
                   yet
                   the
                   man
                   is
                   bound
                   to
                   the
                   Church
                   .
                   
                     Qui
                     ergor
                     in
                     peccato
                     levi
                     correptus
                     …
                     non
                     se
                     emendat
                     ,
                     nos
                     quidem
                     sic
                     eum
                     debemus
                     habere
                     quasi
                     publicanum
                     &
                     ethnicum
                     ,
                     abstinentes
                     ab
                     eo
                     ,
                     ut
                     confundatur
                     ,
                     
                     He
                     therefore
                     that
                     is
                     taken
                     and
                     excommunicate
                     for
                     a
                     small
                     fault
                     ,
                     and
                     will
                     not
                     amend
                     ,
                     we
                     must
                     esteem
                     him
                     as
                     a
                     Heathen
                     and
                     a
                     Publican
                     ,
                     that
                     he
                     may
                     be
                     ashamed
                     .
                  
                   Indeed
                   the
                   Church
                   hath
                   put
                   a
                   heavy
                   and
                   an
                   unequal
                   load
                   upon
                   such
                   a
                   person
                   ,
                   and
                   hath
                   erred
                   greatly
                   ;
                   for
                   no
                   man
                   is
                   to
                   be
                   separate
                   from
                   the
                   Church
                   of
                   God
                   ,
                   but
                   he
                   that
                   separated
                   himself
                   from
                   God
                   ,
                   and
                   hath
                   left
                   his
                   duty
                   :
                   but
                   therefore
                   if
                   the
                   Church
                   doe
                   excommunicate
                   him
                   whose
                   action
                   or
                   words
                   though
                   it
                   be
                   faulty
                   ,
                   yet
                   it
                   can
                   consist
                   with
                   the
                   state
                   of
                   a
                   good
                   man
                   ,
                   and
                   does
                   not
                   destroy
                   the
                   love
                   of
                   God
                   ,
                   the
                   censure
                   was
                   too
                   heavy
                   as
                   to
                   the
                   external
                   ,
                   and
                   false
                   as
                   to
                   the
                   internal
                   ;
                   for
                   the
                   man
                   is
                   not
                   fallen
                   from
                   God
                   ,
                   but
                   does
                   communicate
                   with
                   the
                   Head
                   ,
                   and
                   continues
                   to
                   receive
                   of
                   the
                   Spirit
                   of
                   Christ.
                   
                
                 
                   But
                   yet
                   even
                   such
                   a
                   man
                   is
                   bound
                   externally
                   :
                   for
                   this
                   is
                   the
                   meaning
                   of
                   that
                   famous
                   saying
                   of
                   S.
                   
                     Gregory
                     ,
                     Pastoris
                     sententia
                     etiam
                     injusta
                     timenda
                     est
                     ,
                  
                   
                   
                     The
                     sentence
                     of
                     a
                     Bishop
                     though
                     it
                     be
                     unjust
                     is
                     to
                     be
                     fear'd
                  
                   ;
                   that
                   is
                   ,
                   though
                   it
                   be
                   in
                   a
                   cause
                   that
                   is
                   not
                   great
                   and
                   competent
                   enough
                   ,
                   but
                   if
                   it
                   be
                   in
                   a
                   light
                   matter
                   ,
                   yet
                   it
                   is
                   to
                   be
                   feared
                   ;
                   not
                   onely
                   because
                   the
                   man
                   is
                   depriv'd
                   of
                   the
                   prayers
                   and
                   communions
                   of
                   the
                   Church
                   (
                   which
                   though
                   it
                   happen
                   to
                   an
                   innocent
                   person
                   is
                   a
                   great
                   evil
                   ,
                   and
                   therefore
                   is
                   to
                   be
                   fear'd
                   ,
                   though
                   it
                   be
                   in
                   all
                   senses
                   unjust
                   )
                   but
                   also
                   because
                   it
                   binds
                   the
                   man
                   that
                   is
                   deprehended
                   even
                   in
                   a
                   light
                   fault
                   ,
                   to
                   submit
                   to
                   the
                   judgment
                   and
                   satisfactions
                   of
                   the
                   Church
                   .
                   The
                   burden
                   is
                   very
                   great
                   ,
                   and
                   ought
                   not
                   to
                   have
                   been
                   impos'd
                   ;
                   but
                   when
                   it
                   is
                   it
                   must
                   be
                   suffer'd
                   ,
                   because
                   no
                   repentance
                   can
                   be
                   too
                   great
                   for
                   any
                   sinne
                   :
                   and
                   although
                   the
                   Bishop
                   made
                   a
                   false
                   judgment
                   concerning
                   the
                   man
                   ,
                   and
                   he
                   does
                   not
                   stand
                   so
                   before
                   God
                   as
                   before
                   the
                   Church
                   ,
                   that
                   is
                   ,
                   for
                   his
                   first
                   little
                   offence
                   ;
                   yet
                   being
                   censur'd
                   and
                   unfortunate
                   ,
                   if
                   he
                   refuses
                   to
                   obey
                   that
                   which
                   is
                   indeed
                   too
                   much
                   to
                   be
                   impos'd
                   ,
                   but
                   will
                   doe
                   him
                   no
                   hurt
                   ,
                   it
                   is
                   not
                   his
                   first
                   little
                   sin
                   ,
                   but
                   his
                   great
                   contempt
                   that
                   is
                   to
                   be
                   accounted
                   for
                   before
                   God
                   with
                   the
                   greatest
                   severity
                   .
                
                 
                   But
                   then
                   if
                   it
                   be
                   inquir'd
                   in
                   what
                   cases
                   onely
                   excommunication
                   may
                   be
                   lawfully
                   inflicted
                   ;
                   the
                   answer
                   is
                   easy
                   ;
                   but
                   I
                   chuse
                   to
                   give
                   it
                   in
                   the
                   words
                   of
                   the
                   Fathers
                   ,
                   
                   because
                   there
                   is
                   in
                   this
                   case
                   reason
                   and
                   authority
                   〈◊〉
                   
                     Ubi
                     peccatum
                     non
                     est
                     evidens
                     ,
                     ejicere
                     de
                     Ecclesia
                     neminem
                     possumus
                     ,
                     〈◊〉
                     forte
                     eradicantes
                     zizania
                     ,
                     eradicemus
                     simul
                     cum
                     ipsis
                     etiam
                     triticum
                     :
                  
                   So
                   
                     ●rigen
                     .
                     Unless
                     the
                     fact
                     be
                     evident
                     ,
                     no
                     man
                     must
                     be
                     excommunicate
                     ,
                     for
                     else
                     we
                     may
                     peradventure
                     root
                     up
                     the
                     wheat
                     with
                     the
                     tares
                     .
                  
                   But
                   that
                   's
                   not
                   enough
                   .
                
                 
                   2.
                   
                   
                   No
                   man
                   must
                   be
                   excommunicate
                   but
                   he
                   that
                   is
                   
                     peccator
                     gravis
                     &
                     scandalosus
                  
                   ,
                   
                   
                     a
                     grievous
                     and
                     a
                     scandalous
                     sinner
                  
                   ;
                   so
                   S.
                   Gregory
                   :
                   and
                   like
                   to
                   this
                   is
                   that
                   of
                   Aristotle
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   We
                   must
                   not
                   separate
                   from
                   every
                   sinner
                   ;
                   but
                   from
                   the
                   intolerable
                   and
                   malicious
                   .
                   For
                   what
                   should
                   a
                   man
                   proceed
                   to
                   violent
                   remedies
                   ,
                   when
                   a
                   gentle
                   application
                   will
                   make
                   the
                   cure
                   ?
                   and
                   for
                   a
                   trifling
                   cause
                   to
                   cut
                   a
                   man
                   off
                   from
                   the
                   communion
                   of
                   the
                   Church
                   ,
                   is
                   to
                   doe
                   as
                   the
                   man
                   〈◊〉
                   the
                   fable
                   ,
                   that
                   espying
                   a
                   fly
                   upon
                   his
                   neighbours
                   forehead
                   ;
                   went
                   to
                   put
                   it
                   off
                   with
                   a
                   hatchet
                   ,
                   and
                   struck
                   out
                   his
                   brains
                   .
                   And
                   therefore
                   the
                   Fathers
                   in
                   the
                   Council
                   of
                   
                     Worms
                     can
                  
                   .
                   2.
                   decreed
                   ,
                   
                     Ut
                     nullus
                     Sacerdotum
                     quenquam
                     rect●
                     fidei
                     hominem
                     pro
                     parvis
                     &
                     levibus
                     causis
                     à
                     communione
                     suspendat
                     :
                     praeter
                     e●s
                     culpas
                     pro
                     quibus
                     antiqui
                     patres
                     arceri
                     jusserunt
                     aliquid
                     committentes
                     .
                  
                   In
                   the
                   infliction
                   of
                   Censures
                   the
                   Church
                   should
                   follow
                   the
                   practice
                   of
                   the
                   primitive
                   Fathers
                   ,
                   excommunicating
                   no
                   true
                   believer
                   but
                   for
                   some
                   very
                   grievous
                   fault
                   .
                
                 
                 
                   3.
                   
                   Neither
                   is
                   this
                   sufficient
                   of
                   it self
                   :
                   a
                   scandalous
                   sin
                   alone
                   is
                   not
                   enough
                   ,
                   
                   for
                   excommunication
                   is
                   the
                   last
                   remedie
                   .
                   
                     Omnia
                     prius
                     tentanda
                     quam
                     bello
                     experiendum
                  
                   ;
                   when
                   nothing
                   else
                   will
                   doe
                   it
                   ,
                   then
                   this
                   is
                   to
                   be
                   us'd
                   :
                   for
                   if
                   the
                   man
                   will
                   be
                   amended
                   by
                   private
                   correction
                   ,
                   or
                   by
                   publick
                   admonition
                   ,
                   if
                   he
                   be
                   ready
                   to
                   hear
                   his
                   brother
                   ,
                   or
                   to
                   obey
                   the
                   Church
                   ,
                   why
                   should
                   he
                   be
                   esteemed
                   as
                   a
                   heathen
                   man
                   and
                   a
                   publican
                   ?
                   
                     Si
                     non
                     audierit
                     ecclesiam
                  
                   ,
                   is
                   the
                   condition
                   of
                   using
                   the
                   keyes
                   ;
                   
                     if
                     he
                     will
                     not
                     hear
                     the
                     Church
                     :
                  
                   so
                   it
                   is
                   in
                   the
                   Charter
                   ,
                   if
                   being
                   publickly
                   convict
                   and
                   reprov'd
                   by
                   the
                   Bishop
                   ,
                   he
                   will
                   not
                   be
                   humbled
                   ,
                   but
                   remains
                   incorrigible
                   and
                   perseveres
                   in
                   his
                   sin
                   ,
                   then
                   he
                   is
                   to
                   be
                   excommunicated
                   and
                   smitten
                   with
                   the
                   anathema
                   .
                   Like
                   to
                   this
                   is
                   that
                   of
                   Chrysippus
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                   Some
                   things
                   are
                   to
                   be
                   turned
                   from
                   ,
                   with
                   our
                   head
                   a
                   little
                   aside
                   ;
                   and
                   from
                   some
                   things
                   we
                   must
                   run
                   away
                   .
                   Some
                   things
                   are
                   more
                   earnestly
                   to
                   be
                   avoided
                   ;
                   and
                   from
                   others
                   we
                   must
                   be
                   parted
                   for
                   ever
                   .
                   So
                   S.
                   Gregory
                   in
                   the
                   place
                   above
                   cited
                   .
                   
                     Spirituali
                     gladio
                     superbi
                     &
                     contumaces
                     necantur
                     dum
                     de
                     Ecclesia
                     ejiciuntur
                     ,
                  
                   
                   so
                   .
                   S.
                   
                     Cyprian
                     ,
                     The
                     proud
                     and
                     the
                     contumacious
                     are
                     slain
                     by
                     the
                     spiritual
                     sword
                     when
                     they
                     are
                     thrown
                     out
                     of
                     the
                     Church
                     .
                     Inobediens
                     truncatur
                     ,
                  
                   is
                   S.
                   
                   Hierom's
                   expression
                   ,
                   He
                   that
                   is
                   rebellious
                   or
                   disobedient
                   to
                   the
                   discipline
                   and
                   correction
                   of
                   the
                   Church
                   ,
                   he
                   is
                   to
                   be
                   cut
                   off
                   .
                
                 
                   Now
                   all
                   these
                   must
                   be
                   joyned
                   together
                   .
                   
                   If
                   the
                   fact
                   be
                   not
                   notorious
                   or
                   prov'd
                   ,
                   a
                   man
                   must
                   be
                   so
                   severely
                   smitten
                   we
                   know
                   not
                   why
                   .
                   And
                   if
                   the
                   fact
                   be
                   evident
                   ,
                   yet
                   unless
                   it
                   be
                   great
                   ,
                   it
                   deserves
                   not
                   the
                   biggest
                   punishment
                   .
                   For
                   the
                   judge
                   is
                   cruel
                   ,
                   and
                   not
                   just
                   ,
                   that
                   puts
                   a
                   man
                   to
                   death
                   with
                   torments
                   for
                   spitting
                   in
                   his
                   parlour
                   :
                   and
                   the
                   judgment
                   of
                   the
                   Church
                   being
                   nothing
                   else
                   but
                   an
                   effective
                   and
                   terrible
                   declaration
                   of
                   the
                   judgment
                   of
                   God
                   ,
                   must
                   not
                   be
                   exterminating
                   and
                   final
                   for
                   things
                   of
                   little
                   concernment
                   ,
                   but
                   according
                   to
                   the
                   wisedome
                   which
                   we
                   see
                   ,
                   and
                   the
                   mercy
                   which
                   we
                   hope
                   for
                   .
                   And
                   after
                   all
                   ,
                   if
                   it
                   be
                   evident
                   and
                   great
                   ,
                   yet
                   the
                   last
                   remedy
                   must
                   not
                   be
                   us'd
                   at
                   first
                   ;
                   and
                   a
                   man
                   will
                   not
                   have
                   his
                   arm
                   cut
                   off
                   for
                   a
                   felon
                   upon
                   his
                   finger
                   ,
                   or
                   the
                   gout
                   in
                   his
                   wrist
                   ,
                   or
                   an
                   ulcer
                   that
                   can
                   by
                   any
                   other
                   means
                   be
                   cur'd
                   .
                   But
                   when
                   in
                   a
                   great
                   pestilence
                   and
                   danger
                   of
                   infection
                   there
                   is
                   no
                   other
                   remedy
                   ;
                   when
                   the
                   fire
                   rages
                   desperately
                   ,
                   and
                   can
                   by
                   no
                   other
                   means
                   be
                   stopp'd
                   ;
                   then
                   pull
                   the
                   house
                   down
                   ,
                   and
                   separate
                   the
                   infected
                   from
                   the
                   city
                   ;
                   he
                   is
                   fit
                   for
                   nothing
                   but
                   charnel-houses
                   ,
                   and
                   the
                   society
                   of
                   the
                   dead
                   .
                
                 
                   4.
                   
                   This
                   caution
                   Gerson
                   instances
                   in
                   pecuniary
                   matters
                   .
                   
                   For
                   (
                   saith
                   he
                   )
                   not
                   ever
                   contumacy
                   against
                   the
                   orders
                   of
                   Courts
                   Ecclesiastical
                   is
                   to
                   be
                   punish'd
                   with
                   this
                   death
                   .
                   
                   If
                   it
                   be
                   in
                   matters
                   of
                   faith
                   or
                   manners
                   ,
                   then
                   the
                   case
                   is
                   competent
                   :
                   but
                   when
                   it
                   is
                   a
                   question
                   of
                   money
                   and
                   fees
                   ,
                   besides
                   that
                   the
                   case
                   is
                   full
                   of
                   envy
                   and
                   reproach
                   ,
                   apt
                   for
                   scandal
                   and
                   to
                   bring
                   contempt
                   upon
                   the
                   Church
                   ,
                   the
                   Church
                   hath
                   no
                   direct
                   power
                   in
                   it
                   ;
                   and
                   if
                   it
                   have
                   by
                   the
                   aide
                   of
                   the
                   civil
                   power
                   ,
                   then
                   for
                   that
                   a
                   civil
                   coercion
                   must
                   be
                   us'd
                   .
                   It
                   is
                   certainly
                   unlawful
                   to
                   excommunicate
                   any
                   man
                   for
                   not
                   paying
                   the
                   fees
                   of
                   Courts
                   ;
                   for
                   a
                   contumacy
                   there
                   is
                   an
                   offence
                   against
                   the
                   civil
                   power
                   ,
                   and
                   he
                   hath
                   a
                   sword
                   of
                   his
                   own
                   to
                   avenge
                   that
                   .
                   But
                   excommunication
                   is
                   a
                   sword
                   to
                   avenge
                   the
                   contumacy
                   of
                   them
                   who
                   stubbornly
                   offend
                   against
                   the
                   discipline
                   of
                   the
                   Church
                   in
                   that
                   wherein
                   Christ
                   hath
                   given
                   her
                   authority
                   ,
                   and
                   that
                   is
                   in
                   the
                   matters
                   of
                   salvation
                   and
                   damnation
                   immediate
                   ,
                   in
                   such
                   things
                   where
                   there
                   is
                   no
                   fecular
                   interest
                   ,
                   where
                   
                   there
                   can
                   be
                   no
                   dispute
                   ,
                   where
                   the
                   offender
                   does
                   not
                   sin
                   by
                   consequence
                   and
                   interpretation
                   ,
                   but
                   directly
                   and
                   without
                   excuse
                   .
                   But
                   let
                   it
                   be
                   considered
                   how
                   great
                   a
                   reproach
                   it
                   is
                   to
                   ecclesiastical
                   discipline
                   if
                   it
                   be
                   made
                   to
                   minister
                   to
                   the
                   covetousness
                   or
                   to
                   the
                   needs
                   of
                   Proctors
                   and
                   Advocates
                   ;
                   and
                   if
                   the
                   Church
                   shall
                   punish
                   more
                   cruelly
                   then
                   civil
                   Courts
                   for
                   equal
                   offences
                   :
                   and
                   because
                   she
                   hath
                   but
                   one
                   thing
                   to
                   strike
                   withall
                   ,
                   if
                   she
                   upon
                   all
                   occasion
                   smites
                   with
                   her
                   sword
                   ,
                   it
                   will
                   either
                   kill
                   too
                   many
                   ,
                   or
                   hurt
                   and
                   affright
                   none
                   at
                   all
                   .
                
                 
                   5.
                   
                   Spiritual
                   censures
                   must
                   not
                   be
                   inflicted
                   for
                   temporal
                   causes
                   ,
                   
                   in
                   questions
                   of
                   right
                   and
                   secular
                   concernment
                   ,
                   for
                   which
                   the
                   civil
                   sword
                   is
                   sharp
                   enough
                   and
                   proper
                   .
                   In
                   the
                   Church
                   of
                   Rome
                   it
                   hath
                   been
                   very
                   usual
                   to
                   use
                   excommunications
                   for
                   the
                   discovery
                   of
                   thefts
                   ,
                   or
                   the
                   manifestation
                   of
                   secret
                   actions
                   .
                   Divers
                   examples
                   of
                   which
                   are
                   in
                   the
                   Decretals
                   and
                   later
                   Canons
                   of
                   the
                   Church
                   ;
                   but
                   not
                   till
                   the
                   Church
                   had
                   been
                   extremely
                   corrupted
                   both
                   in
                   Doctrine
                   and
                   Manners
                   .
                   But
                   this
                   advice
                   is
                   the
                   same
                   almost
                   with
                   the
                   former
                   ,
                   and
                   relies
                   upon
                   the
                   same
                   reason
                   .
                   But
                   who
                   please
                   to
                   see
                   more
                   of
                   it
                   may
                   see
                   it
                   in
                   
                     Gerson
                     de
                     vita
                     spirit
                     .
                     anim
                     .
                     lect
                     .
                  
                   4.
                   
                   Corol.
                   7.
                   
                     &
                     serm
                     .
                     in
                     Concil
                     .
                     Rhemens
                     .
                     partit
                     .
                  
                   2.
                   consid
                   .
                   2.
                   provis
                   .
                   2.
                   
                
                 
                   As
                   as
                   Corollary
                   to
                   these
                   advices
                   ,
                   I
                   am
                   to
                   adde
                   one
                   thing
                   that
                   is
                   of
                   great
                   use
                   and
                   consideration
                   ,
                   
                   and
                   that
                   is
                   ,
                   That
                   when
                   a
                   law
                   is
                   made
                   that
                   who
                   ever
                   shall
                   commit
                   such
                   a
                   fact
                   shall
                   be
                   
                     ipso
                     facto
                  
                   excommunicate
                   ,
                   it
                   must
                   never
                   be
                   understood
                   of
                   the
                   greater
                   and
                   proper
                   excommunication
                   ;
                   for
                   if
                   it
                   be
                   ,
                   it
                   is
                   unlawful
                   and
                   it
                   is
                   ridiculous
                   .
                   For
                   the
                   abscission
                   from
                   the
                   Church
                   is
                   not
                   to
                   be
                   us'd
                   but
                   after
                   all
                   other
                   remedies
                   :
                   when
                   the
                   crime
                   is
                   delated
                   or
                   notorious
                   ,
                   and
                   the
                   person
                   called
                   ,
                   when
                   he
                   hath
                   been
                   admonished
                   and
                   reprov'd
                   ,
                   and
                   called
                   to
                   repentance
                   ,
                   if
                   after
                   all
                   he
                   refuses
                   and
                   rebels
                   ,
                   then
                   he
                   is
                   to
                   be
                   cut
                   off
                   ,
                   else
                   not
                   :
                   and
                   therefore
                   no
                   man
                   is
                   
                     ipso
                     facto
                  
                   cut
                   off
                   .
                   The
                   offence
                   alone
                   deserves
                   it
                   just
                   as
                   it
                   deserves
                   damnation
                   :
                   but
                   because
                   God
                   is
                   pleas'd
                   graciously
                   to
                   call
                   a
                   sinner
                   to
                   repentance
                   ,
                   and
                   cuts
                   him
                   not
                   off
                   till
                   he
                   hath
                   refus'd
                   his
                   gentleness
                   and
                   forbearance
                   ,
                   the
                   Church
                   must
                   doe
                   so
                   too
                   ,
                   following
                   the
                   Oeconomy
                   of
                   God
                   ;
                   for
                   if
                   the
                   Church
                   kills
                   on
                   earth
                   ,
                   and
                   God
                   saves
                   in
                   heaven
                   ,
                   it
                   is
                   clear
                   she
                   hath
                   not
                   rightly
                   us'd
                   her
                   power
                   ,
                   and
                   therefore
                   must
                   not
                   kill
                   at
                   the
                   first
                   dash
                   .
                
                 
                   If
                   therefore
                   it
                   be
                   inquired
                   whether
                   all
                   such
                   sentences
                   in
                   law
                   which
                   declare
                   a
                   man
                   to
                   be
                   in
                   certain
                   cases
                   
                     ipso
                     facto
                  
                   excommunicate
                   be
                   unlawful
                   ,
                   
                   the
                   Arch-Bp
                   .
                   of
                   Spalato
                   ,
                   who
                   is
                   fierce
                   against
                   them
                   ,
                   answers
                   affirmatively
                   and
                   confidently
                   ,
                   
                   and
                   disputes
                   well
                   against
                   them
                   :
                   but
                   his
                   reasons
                   are
                   overvalued
                   by
                   him
                   and
                   are
                   not
                   demonstrative
                   ;
                   for
                   they
                   all
                   rely
                   upon
                   this
                   proposition
                   ,
                   That
                   no
                   man
                   can
                   be
                   tied
                   to
                   be
                   executioner
                   of
                   any
                   sentence
                   against
                   himself
                   ,
                   which
                   I
                   have
                   proved
                   to
                   be
                   false
                   *
                   .
                   *
                   What
                   then
                   doe
                   such
                   sentences
                   effect
                   more
                   then
                   others
                   which
                   are
                   comminatory
                   ,
                   and
                   threaten
                   the
                   sentence
                   onely
                   to
                   be
                   inflicted
                   by
                   the
                   Judge
                   if
                   the
                   crime
                   be
                   delated
                   and
                   prov'd
                   ?
                   Gerson
                   saith
                   he
                   learn'd
                   thus
                   to
                   answer
                   from
                   his
                   Master
                   ,
                   That
                   the
                   Judge
                   in
                   such
                   cases
                   ,
                   when
                   the
                   fact
                   is
                   prov'd
                   or
                   confess'd
                   ,
                   may
                   pass
                   to
                   sentence
                   without
                   any
                   further
                   Judicial
                   process
                   ;
                   which
                   in
                   other
                   cases
                   he
                   cannot
                   doe
                   .
                   But
                   Gerson
                   and
                   his
                   Master
                   would
                   fain
                   have
                   been
                   at
                   a
                   new
                   thing
                   ,
                   but
                   they
                   could
                   not
                   hit
                   it
                   right
                   .
                   For
                   whether
                   any
                   such
                   thing
                   was
                   effected
                   or
                   no
                   ,
                   or
                   whether
                   any
                   more
                   was
                   intended
                   ,
                   is
                   not
                   a
                   matter
                   of
                   conscience
                   ;
                   for
                   this
                   whole
                   proceeding
                   is
                   not
                   the
                   ministery
                   of
                   the
                   keyes
                   ,
                   but
                   wholly
                   a
                   
                   humane
                   invention
                   ,
                   done
                   with
                   great
                   reason
                   ,
                   and
                   is
                   of
                   prudent
                   conduct
                   ,
                   and
                   warranted
                   by
                   precedents
                   in
                   Scripture
                   :
                   and
                   since
                   in
                   those
                   places
                   where
                   many
                   such
                   laws
                   are
                   made
                   and
                   us'd
                   it
                   is
                   certain
                   that
                   the
                   law-givers
                   intend
                   more
                   ,
                   and
                   more
                   is
                   practis'd
                   ,
                   i●
                   is
                   not
                   true
                   that
                   Gerson's
                   Master
                   told
                   him
                   ,
                   that
                   these
                   laws
                   produc'd
                   nothing
                   but
                   a
                   power
                   for
                   the
                   Judge
                   to
                   proceed
                   summarily
                   .
                   And
                   therefore
                   he
                   neither
                   answered
                   right
                   in
                   the
                   point
                   of
                   law
                   ,
                   nor
                   in
                   the
                   case
                   of
                   Conscience
                   ;
                   &
                   yet
                   he
                   said
                   well
                   ,
                   that
                   such
                   sentences
                   of
                   excommunication
                   doe
                   not
                   oblige
                   others
                   to
                   abstain
                   from
                   the
                   society
                   of
                   the
                   excommunicate
                   .
                   It
                   is
                   true
                   ,
                   but
                   not
                   for
                   his
                   ,
                   or
                   for
                   the
                   reasons
                   of
                   the
                   learned
                   Arch-Bp
                   .
                   of
                   Spalato
                   ;
                   but
                   for
                   this
                   reason
                   ,
                   because
                   these
                   sentences
                   doe
                   not
                   intend
                   to
                   involve
                   the
                   offender
                   in
                   the
                   greater
                   excommunication
                   ,
                   which
                   is
                   not
                   to
                   be
                   inflicted
                   but
                   upon
                   him
                   that
                   hath
                   sinn'd
                   griveously
                   ,
                   and
                   after
                   admonition
                   refuses
                   to
                   amend
                   .
                   For
                   if
                   the
                   greater
                   excommunication
                   were
                   intended
                   ,
                   the
                   laws
                   were
                   unlawful
                   ,
                   and
                   the
                   sentence
                   unjust
                   .
                   For
                   a
                   crime
                   in
                   manners
                   is
                   like
                   an
                   errour
                   in
                   faith
                   :
                   this
                   without
                   pertinacy
                   is
                   not
                   heresy
                   ,
                   and
                   that
                   without
                   contumacy
                   does
                   not
                   deserve
                   excommunication
                   .
                   But
                   what
                   then
                   ?
                
                 
                   Therefore
                   all
                   those
                   laws
                   which
                   inflict
                   the
                   sentence
                   of
                   excommunication
                   
                     ipso
                     facto
                  
                   are
                   to
                   be
                   understood
                   of
                   the
                   lesser
                   excommunication
                   ,
                   
                   and
                   they
                   mean
                   thus
                   much
                   onely
                   ,
                   That
                   the
                   Church
                   declares
                   that
                   all
                   such
                   criminals
                   are
                   obliged
                   to
                   confesse
                   their
                   sin
                   ,
                   to
                   abstain
                   from
                   the
                   Communion
                   till
                   they
                   have
                   truly
                   repented
                   ,
                   to
                   submit
                   themselves
                   to
                   the
                   judgement
                   of
                   their
                   spiritual
                   guide
                   ,
                   to
                   receive
                   discipline
                   at
                   his
                   hand
                   ,
                   and
                   manners
                   of
                   emendation
                   ;
                   and
                   in
                   this
                   sense
                   the
                   laws
                   are
                   pious
                   and
                   reasonable
                   ,
                   usefull
                   and
                   of
                   great
                   effect
                   :
                   but
                   how
                   much
                   the
                   conscience
                   of
                   the
                   criminal
                   is
                   by
                   them
                   oblig'd
                   is
                   a
                   secret
                   of
                   which
                   we
                   know
                   nothing
                   ;
                   but
                   this
                   we
                   know
                   ,
                   that
                   where
                   such
                   laws
                   are
                   us'd
                   and
                   understood
                   ,
                   without
                   such
                   submission
                   and
                   amends
                   ,
                   a
                   man
                   that
                   desires
                   to
                   be
                   good
                   can
                   have
                   no
                   peace
                   of
                   conscience
                   .
                
                 
                   The
                   like
                   is
                   to
                   be
                   said
                   of
                   those
                   ancient
                   Canons
                   of
                   Councils
                   which
                   for
                   light
                   causes
                   impose
                   and
                   decree
                   the
                   sentence
                   of
                   excommunication
                   .
                   
                   Thus
                   the
                   fourth
                   Council
                   of
                   Carthage
                   decrees
                   him
                   to
                   be
                   excommunicate
                   
                     qui
                     sacerdote
                     verbum
                     faciente
                     in
                     Ecclesia
                     egressus
                     de
                     auditorio
                     fuerit
                     ,
                  
                   
                   
                     who
                     shall
                     goe
                     out
                     of
                     the
                     Church
                     before
                     the
                     Sermon
                     be
                     ended
                     .
                  
                   Very
                   many
                   of
                   the
                   same
                   nature
                   might
                   be
                   produc'd
                   ,
                   but
                   they
                   all
                   mean
                   the
                   same
                   thing
                   ;
                   that
                   he
                   that
                   is
                   delinquent
                   in
                   the
                   instance
                   when
                   he
                   is
                   delated
                   and
                   convict
                   shall
                   be
                   separate
                   a
                   while
                   from
                   the
                   Communion
                   ,
                   (
                   for
                   that
                   was
                   the
                   Discipline
                   of
                   those
                   times
                   )
                   and
                   thrust
                   into
                   the
                   place
                   of
                   publick
                   penitents
                   .
                
              
               
                 
                   RULE
                   X.
                   It
                   is
                   not
                   lawfull
                   to
                   communicate
                   with
                   those
                   whom
                   the
                   Church
                   hath
                   by
                   a
                   just
                   sentence
                   excommunicated
                   .
                
                 
                   THat
                   is
                   ,
                   
                   all
                   prohibited
                   Communion
                   is
                   unlawful
                   :
                   as
                   if
                   they
                   be
                   driven
                   onely
                   from
                   holy
                   offices
                   ,
                   then
                   we
                   must
                   not
                   admit
                   such
                   persons
                   to
                   our
                   assemblies
                   ;
                   if
                   a
                   civil
                   entercourse
                   be
                   prohibited
                   ,
                   that
                   the
                   Criminal
                   by
                   shame
                   might
                   be
                   brought
                   to
                   repentance
                   ,
                   then
                   that
                   also
                   must
                   be
                   denied
                   him
                   :
                   for
                   if
                   
                   he
                   be
                   bound
                   by
                   the
                   censure
                   of
                   the
                   Church
                   ,
                   then
                   we
                   also
                   who
                   are
                   the
                   relatives
                   of
                   that
                   coercion
                   are
                   tied
                   to
                   doe
                   our
                   duty
                   to
                   the
                   Church
                   .
                
                 
                   
                     To
                     which
                     purpose
                     there
                     is
                     an
                     excellent
                     discourse
                     in
                     S.
                  
                   Cyprian
                   ,
                   
                   Wherefore
                   
                   (
                   
                     saith
                     he
                  
                   )
                   although
                   there
                   be
                   some
                   of
                   our
                   collegues
                   that
                   think
                   it
                   fit
                   to
                   neglect
                   the
                   Divine
                   discipline
                   ,
                   and
                   doe
                   rashly
                   communicate
                   with
                   Basilides
                   and
                   Martialis
                   ,
                   this
                   thing
                   ought
                   not
                   to
                   disturb
                   our
                   faith
                   ;
                   since
                   the
                   Holy
                   Ghost
                   in
                   the
                   Psalms
                   threatens
                   such
                   persons
                   ,
                   saying
                   ,
                   Thou
                   hast
                   hated
                   discipline
                   and
                   cast
                   my
                   words
                   behind
                   thee
                   :
                   if
                   thou
                   sawest
                   a
                   thief
                   thou
                   didst
                   goe
                   with
                   him
                   ,
                   and
                   wert
                   partaker
                   with
                   the
                   adulterers
                   .
                   He
                   shewes
                   that
                   they
                   were
                   consorts
                   and
                   partakers
                   of
                   other
                   mens
                   sins
                   who
                   were
                   joyned
                   with
                   the
                   delinquents
                   .
                   
                   But
                   this
                   thing
                   also
                   the
                   Apostle
                   Paul
                   writes
                   ,
                   saying
                   ,
                   They
                   are
                   whisperers
                   ,
                   backbiters
                   ,
                   haters
                   of
                   God…
                   .
                   who
                   knowing
                   the
                   judgement
                   of
                   God
                   ,
                   that
                   they
                   which
                   commit
                   such
                   things
                   are
                   worthy
                   of
                   death
                   ,
                   not
                   onely
                   doe
                   the
                   same
                   ,
                   but
                   have
                   pleasure
                   in
                   them
                   that
                   doe
                   them
                   .
                   For
                   (
                   
                     saith
                     he
                  
                   )
                   they
                   that
                   doe
                   such
                   things
                   are
                   worthy
                   of
                   death
                   .
                   He
                   manifests
                   and
                   proves
                   that
                   they
                   are
                   worthy
                   of
                   death
                   and
                   shall
                   come
                   to
                   punishment
                   ,
                   not
                   onely
                   that
                   doe
                   evil
                   ,
                   but
                   they
                   who
                   consent
                   to
                   them
                   that
                   doe
                   evil
                   ;
                   who
                   whilest
                   by
                   an
                   unlawfull
                   communication
                   they
                   are
                   mingled
                   with
                   evil
                   sinners
                   ,
                   and
                   that
                   will
                   not
                   repent
                   ,
                   are
                   polluted
                   with
                   the
                   contact
                   of
                   the
                   guilty
                   ,
                   and
                   because
                   they
                   are
                   joyned
                   in
                   crimes
                   ,
                   they
                   are
                   not
                   separated
                   in
                   punishment
                   .
                
                 
                   The
                   Church
                   having
                   so
                   good
                   warrant
                   from
                   Scripture
                   proceeded
                   to
                   
                   adde
                   Ecclesiastical
                   penalties
                   to
                   those
                   that
                   would
                   not
                   verify
                   her
                   Sentences
                   of
                   just
                   excommunications
                   .
                   For
                   when
                   some
                   had
                   got
                   a
                   trick
                   to
                   meet
                   in
                   houses
                   and
                   pray
                   in
                   Conventicles
                   ,
                   because
                   they
                   were
                   forbidden
                   ,
                   or
                   did
                   voluntarily
                   refuse
                   to
                   enter
                   into
                   Churches
                   ,
                   the
                   Council
                   of
                   Antioch
                   took
                   notice
                   of
                   it
                   ,
                   
                   and
                   forbad
                   all
                   such
                   communions
                   and
                   assemblies
                   and
                   entercourses
                   under
                   the
                   pain
                   of
                   excommunication
                   .
                   But
                   this
                   was
                   decreed
                   by
                   the
                   Canons
                   commonly
                   called
                   Apostolical
                   ,
                   
                   
                     Si
                     quis
                     cum
                     excommunicato
                     saltem
                     i●
                     domo
                     simul
                     oraverit
                     ,
                     iste
                     communione
                     privetur
                     ,
                     He
                     that
                     prayes
                     with
                     an
                     excommunicate
                     person
                     so
                     much
                     as
                     privately
                     in
                     a
                     house
                     ,
                     let
                     him
                     be
                     depriv'd
                     of
                     the
                     Communion
                     .
                  
                   The
                   same
                   we
                   find
                   often
                   in
                   the
                   Ancient
                   Epistles
                   of
                   the
                   Popes
                   ;
                   in
                   the
                   a
                   second
                   and
                   in
                   the
                   b
                   fourth
                   Council
                   of
                   Carthage
                   ,
                   in
                   the
                   first
                   Council
                   of
                   c
                   Toledo
                   ,
                   and
                   in
                   the
                   Synod
                   at
                   d
                   Auxerre
                   in
                   France
                   ,
                   in
                   the
                   first
                   Council
                   of
                   e
                   Bracara
                   ,
                   in
                   the
                   Council
                   of
                   f
                   Touraine
                   ,
                   and
                   the
                   Council
                   of
                   g
                   Verne
                   .
                
                 
                   But
                   this
                   is
                   to
                   be
                   understood
                   with
                   one
                   caution
                   ,
                   
                   and
                   to
                   be
                   reduc'd
                   to
                   practice
                   by
                   another
                   .
                   1.
                   
                   Although
                   the
                   Church
                   excommunicates
                   the●
                   that
                   communicate
                   with
                   excommunicates
                   ,
                   yet
                   it
                   is
                   alwayes
                   to
                   be
                   understood
                   that
                   the
                   partners
                   are
                   onely
                   smitten
                   with
                   a
                   lesser
                   excommunication
                   ,
                   and
                   oblig'd
                   onely
                   externally
                   ,
                   not
                   internally
                   .
                   For
                   there
                   may
                   be
                   many
                   cases
                   very
                   favourable
                   in
                   which
                   an
                   innocent
                   person
                   may
                   innocently
                   communicate
                   with
                   a
                   heathen
                   and
                   a
                   publican
                   :
                   and
                   therefore
                   in
                   such
                   cases
                   in
                   which
                   a
                   man
                   does
                   not
                   take
                   part
                   against
                   ,
                   or
                   directly
                   or
                   by
                   intention
                   despise
                   the
                   Church
                   ,
                   or
                   give
                   countenance
                   ,
                   strength
                   or
                   increment
                   to
                   the
                   sin
                   of
                   the
                   excommunicate
                   ,
                   but
                   with
                   simplicity
                   pursues
                   other
                   lawfull
                   purposes
                   ,
                   and
                   designs
                   nothing
                   of
                   these
                   ,
                   he
                   is
                   onely
                   tied
                   to
                   give
                   satisfaction
                   to
                   the
                   Church
                   ;
                   but
                   is
                   not
                   guilty
                   before
                   God.
                   For
                   the
                   places
                   of
                   Scripture
                   quoted
                   by
                   S.
                   Cyprian
                   above-mention'd
                   are
                   onely
                   spoken
                   of
                   such
                   persons
                   who
                   by
                   their
                   society
                   approve
                   ,
                   and
                   in
                   their
                   hearts
                   doe
                   consent
                   to
                   such
                   crimes
                   .
                   But
                   every
                   man
                   that
                   goes
                   along
                   with
                   them
                   in
                   their
                   journey
                   or
                   in
                   their
                   Merchandise
                   ,
                   does
                   not
                   goe
                   along
                   with
                   them
                   in
                   their
                   crime
                   ;
                   and
                   yet
                   if
                   they
                   be
                   forbidden
                   to
                   goe
                   along
                   the
                   road
                   
                   with
                   them
                   ,
                   and
                   yet
                   will
                   doe
                   it
                   ,
                   they
                   may
                   justly
                   be
                   presum'd
                   to
                   goe
                   along
                   in
                   their
                   consent
                   and
                   approbation
                   :
                   and
                   therefore
                   the
                   Church
                   does
                   well
                   to
                   forbid
                   such
                   to
                   come
                   to
                   her
                   communions
                   till
                   she
                   be
                   satisfied
                   ,
                   that
                   is
                   ,
                   till
                   the
                   contrary
                   does
                   appear
                   ,
                   or
                   amends
                   be
                   made
                   .
                   But
                   because
                   in
                   many
                   cases
                   the
                   contrary
                   can
                   be
                   made
                   to
                   appear
                   ,
                   and
                   in
                   more
                   cases
                   the
                   contrary
                   is
                   true
                   ,
                   whether
                   it
                   can
                   be
                   made
                   to
                   appear
                   or
                   no
                   ,
                   therefore
                   in
                   such
                   cases
                   it
                   must
                   be
                   understood
                   ,
                   that
                   the
                   companion
                   of
                   the
                   excommunicate
                   is
                   onely
                   bound
                   in
                   the
                   face
                   of
                   the
                   Church
                   by
                   such
                   censures
                   ,
                   and
                   not
                   in
                   the
                   Court
                   of
                   heaven
                   .
                   
                   And
                   to
                   this
                   accords
                   that
                   of
                   S.
                   
                     Leo
                     ,
                     Certainly
                     when
                     any
                     such
                     cause
                     does
                     happen
                     ,
                     that
                     for
                     the
                     hainousnesse
                     of
                     some
                     crime
                     committed
                     any
                     one
                     is
                     justly
                     depriv'd
                     of
                     the
                     Communion
                     ,
                     he
                     alone
                     ought
                     to
                     be
                     punish'd
                     who
                     is
                     involv'd
                     in
                     the
                     guilt
                     ;
                     nec
                     particeps
                     debet
                     esse
                     supplicii
                     qui
                     consors
                     non
                     docetur
                     fuisse
                     commissi
                     ,
                     neither
                     is
                     he
                     to
                     partake
                     of
                     the
                     punishment
                     that
                     was
                     not
                     a
                     consort
                     of
                     the
                     fact
                     .
                  
                
                 
                   2.
                   
                   This
                   rule
                   is
                   to
                   be
                   reduc'd
                   to
                   practice
                   with
                   this
                   caution
                   ,
                   
                   That
                   the
                   Church
                   intends
                   not
                   to
                   forbid
                   any
                   such
                   entercourse
                   or
                   communion
                   to
                   which
                   we
                   stand
                   preoblig'd
                   by
                   the
                   law
                   of
                   Nature
                   ,
                   or
                   any
                   law
                   of
                   God
                   ,
                   or
                   of
                   the
                   Civil
                   supreme
                   power
                   ,
                   from
                   which
                   the
                   Church
                   cannot
                   absolve
                   us
                   .
                   The
                   sentence
                   of
                   excommunication
                   does
                   not
                   enjoyn
                   a
                   son
                   not
                   to
                   help
                   his
                   aged
                   Father
                   ,
                   nor
                   the
                   Physician
                   to
                   give
                   him
                   physic
                   in
                   his
                   sicknesse
                   ,
                   nor
                   the
                   tenants
                   to
                   pay
                   their
                   rent
                   ,
                   and
                   talk
                   with
                   their
                   land-lord
                   about
                   his
                   and
                   their
                   necessities
                   ,
                   nor
                   the
                   feudatary
                   to
                   pay
                   homage
                   to
                   his
                   lord
                   :
                   to
                   prohibite
                   Natural
                   or
                   Civil
                   duties
                   the
                   Ecclesiastical
                   power
                   hath
                   nothing
                   to
                   doe
                   .
                   If
                   the
                   Civil
                   power
                   hath
                   forbidden
                   a
                   civil
                   duty
                   ,
                   he
                   may
                   ,
                   and
                   then
                   the
                   subject
                   is
                   civilly
                   bound
                   in
                   all
                   things
                   but
                   where
                   God
                   hath
                   commanded
                   a
                   duty
                   .
                   For
                   even
                   the
                   King
                   cannot
                   command
                   a
                   wife
                   not
                   to
                   pay
                   her
                   duty
                   to
                   her
                   husband
                   ,
                   nor
                   a
                   child
                   to
                   his
                   mother
                   .
                   To
                   these
                   they
                   are
                   bound
                   by
                   God
                   ,
                   though
                   they
                   die
                   for
                   it
                   ;
                   and
                   if
                   the
                   Prince
                   be
                   angry
                   ,
                   yet
                   God
                   is
                   well
                   pleased
                   .
                
                 
                   For
                   although
                   the
                   supreme
                   power
                   can
                   forbid
                   even
                   an
                   action
                   that
                   is
                   of
                   it self
                   good
                   and
                   pious
                   ,
                   
                   and
                   we
                   are
                   in
                   the
                   proper
                   circumstances
                   bound
                   to
                   obey
                   him
                   ,
                   and
                   in
                   this
                   case
                   also
                   obedience
                   is
                   better
                   then
                   sacrifice
                   ;
                   yet
                   when
                   the
                   piety
                   is
                   necessary
                   ,
                   and
                   not
                   under
                   choice
                   and
                   counsell
                   ,
                   but
                   under
                   a
                   Commandement
                   ,
                   the
                   King
                   and
                   the
                   Bishop
                   singly
                   or
                   conjunctly
                   have
                   no
                   power
                   to
                   forbid
                   it
                   .
                   
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                    
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                       ,
                    
                  
                   for
                   these
                   are
                   things
                   that
                   are
                   not
                   of
                   to
                   day
                   or
                   yesterday
                   ,
                   but
                   of
                   an
                   eternal
                   rectitude
                   ,
                   and
                   no
                   man
                   knows
                   when
                   they
                   did
                   begin
                   .
                   For
                   upon
                   this
                   account
                   Antigona
                   in
                   Sophocles
                   defends
                   the
                   fact
                   of
                   burying
                   her
                   dead
                   Brother
                   against
                   the
                   Kings
                   commandement
                   ,
                   Even
                   the
                   Gods
                   themselves
                   ,
                   that
                   is
                   ,
                   the
                   great
                   Rulers
                   of
                   the
                   world
                   ,
                   are
                   subject
                   to
                   these
                   laws
                   .
                   So
                   Euripides
                   ,
                   
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                       
                    
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                    
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                       .
                    
                  
                   This
                   law
                   rules
                   them
                   that
                   rule
                   the
                   world
                   :
                   and
                   therefore
                   the
                   Greek
                   Tragedy
                   does
                   rarely
                   well
                   call
                   these
                   laws
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   because
                   all
                   men
                   and
                   all
                   things
                   are
                   under
                   their
                   feet
                   .
                   It
                   is
                   ,
                   as
                   Pindar
                   calls
                   it
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     a
                     law
                     that
                     is
                     the
                     King
                     of
                     all
                     things
                     mortal
                     and
                     immortal
                     .
                  
                   And
                   therefore
                   excommunications
                   ,
                   though
                   verified
                   by
                   the
                   secular
                   power
                   ,
                   cannot
                   forbid
                   the
                   
                   necessary
                   and
                   dutifull
                   entercourses
                   of
                   relations
                   ,
                   or
                   the
                   issue
                   of
                   any
                   duty
                   commanded
                   by
                   a
                   former
                   obligation
                   in
                   the
                   law
                   of
                   God.
                   
                
                 
                   But
                   if
                   the
                   Church
                   will
                   take
                   her
                   measures
                   from
                   the
                   words
                   of
                   her
                   commission
                   ,
                   
                   which
                   as
                   they
                   are
                   her
                   onely
                   warrant
                   ,
                   so
                   they
                   are
                   the
                   best
                   rule
                   ,
                   the
                   external
                   effect
                   of
                   excommunication
                   is
                   this
                   onely
                   ,
                   that
                   we
                   esteem
                   him
                   that
                   refuses
                   to
                   hear
                   the
                   Church
                   as
                   a
                   heathen
                   and
                   a
                   publican
                   .
                   If
                   we
                   account
                   and
                   use
                   him
                   so
                   ,
                   it
                   is
                   bad
                   enough
                   ;
                   but
                   then
                   we
                   have
                   no
                   warrant
                   to
                   use
                   him
                   worse
                   .
                   And
                   then
                   as
                   we
                   eat
                   and
                   drink
                   and
                   talk
                   and
                   buy
                   and
                   sell
                   with
                   heathens
                   without
                   sin
                   ,
                   why
                   also
                   not
                   with
                   excommunicates
                   ,
                   this
                   precept
                   notwithstanding
                   ?
                   I
                   say
                   ,
                   
                     this
                     precept
                  
                   notwithstanding
                   ,
                   for
                   it
                   is
                   more
                   then
                   an
                   indulgence
                   or
                   a
                   leave
                   to
                   use
                   them
                   so
                   ;
                   it
                   is
                   a
                   commandement
                   :
                   the
                   Rulers
                   and
                   stewards
                   of
                   God's
                   houshold
                   are
                   tied
                   to
                   separate
                   refractary
                   Criminals
                   from
                   the
                   sound
                   part
                   ;
                   and
                   the
                   people
                   are
                   bound
                   to
                   be
                   separate
                   ,
                   for
                   they
                   also
                   have
                   a
                   share
                   in
                   this
                   binding
                   and
                   loosing
                   by
                   way
                   of
                   consent
                   and
                   compliance
                   and
                   verification
                   ,
                   according
                   to
                   that
                   of
                   S.
                   Austin
                   ,
                   
                   
                     Si
                     fratrem
                     habes
                     pro
                     Ethnico
                     &
                     publicano
                     ,
                     ligasti
                     illum
                     in
                     terris
                     ;
                     si
                     correxeris
                     fratrem
                     ,
                     solvisti
                     illum
                     in
                     terris
                     .
                  
                   The
                   people
                   are
                   to
                   bind
                   and
                   loose
                   ,
                   that
                   is
                   ,
                   to
                   esteem
                   him
                   that
                   is
                   bound
                   as
                   a
                   heathen
                   and
                   a
                   publican
                   ,
                   and
                   to
                   assist
                   in
                   the
                   correcting
                   of
                   him
                   ,
                   by
                   bringing
                   him
                   to
                   repentance
                   by
                   the
                   instrument
                   of
                   shame
                   .
                   But
                   this
                   being
                   matter
                   of
                   office
                   ,
                   and
                   not
                   merely
                   of
                   benefit
                   ,
                   it
                   is
                   evident
                   that
                   it
                   is
                   a
                   precept
                   ,
                   and
                   not
                   a
                   leave
                   onely
                   ,
                   a
                   Commandement
                   ,
                   and
                   not
                   an
                   indulgence
                   .
                
                 
                   But
                   then
                   if
                   we
                   enquire
                   to
                   how
                   much
                   and
                   to
                   what
                   manner
                   of
                   usages
                   it
                   does
                   oblige
                   us
                   ,
                   
                   we
                   shall
                   be
                   able
                   to
                   understand
                   our
                   duty
                   best
                   by
                   considering
                   that
                   it
                   is
                   a
                   proverbial
                   expression
                   ,
                   or
                   a
                   form
                   of
                   execration
                   ,
                   to
                   signify
                   impious
                   and
                   prophane
                   persons
                   ,
                   of
                   the
                   vilest
                   reproach
                   .
                   Just
                   as
                   in
                   the
                   Old
                   Testament
                   ,
                   
                   of
                   what
                   Nation
                   soever
                   he
                   was
                   ,
                   yet
                   a
                   stranger
                   from
                   the
                   Covenant
                   of
                   God
                   was
                   called
                   an
                   Aramite
                   or
                   a
                   Syrian
                   ;
                   and
                   when
                   S.
                   Paul
                   said
                   that
                   S.
                   Timothie's
                   Father
                   was
                   a
                   Greek
                   ,
                   the
                   Syriac
                   interpreter
                   calls
                   him
                   an
                   Aramite
                   :
                   so
                   here
                   a
                   heathen
                   and
                   a
                   publican
                   signifies
                   a
                   wicked
                   and
                   a
                   reprobate
                   person
                   ;
                   as
                   we
                   call
                   cruel
                   people
                   Turks
                   ,
                   and
                   in
                   the
                   time
                   of
                   the
                   holy
                   warre
                   all
                   very
                   vile
                   and
                   intolerably
                   vitious
                   or
                   hated
                   persons
                   were
                   called
                   
                     Saracens
                     .
                     Harlots
                     and
                     Publicans
                  
                   Christ
                   joynes
                   together
                   ;
                   
                   so
                   
                     Publicans
                     and
                     Sinners
                  
                   the
                   same
                   with
                   
                     Heathens
                     and
                     Publicans
                  
                   .
                   Meaning
                   that
                   all
                   contumaciòus
                   sinners
                   ,
                   that
                   upon
                   admonition
                   and
                   Ecclesiastical
                   correption
                   refuse
                   to
                   repent
                   ,
                   are
                   to
                   be
                   accounted
                   enemies
                   and
                   strangers
                   to
                   the
                   rights
                   and
                   promises
                   of
                   the
                   Gospell
                   ,
                   enemies
                   to
                   the
                   religion
                   ,
                   and
                   separate
                   from
                   God
                   ,
                   and
                   given
                   over
                   to
                   a
                   reprobate
                   sense
                   .
                
                 
                   But
                   it
                   cannot
                   be
                   inferred
                   from
                   hence
                   that
                   the
                   same
                   usage
                   which
                   the
                   Jews
                   gave
                   to
                   Heathens
                   and
                   Publicans
                   ,
                   
                   we
                   are
                   tied
                   to
                   have
                   towards
                   excommunicates
                   .
                   That
                   we
                   must
                   have
                   no
                   worse
                   is
                   certain
                   ,
                   but
                   not
                   such
                   ,
                   not
                   so
                   bad
                   ,
                   is
                   also
                   very
                   true
                   ;
                   because
                   our
                   Blessed
                   Saviour
                   did
                   not
                   even
                   amongst
                   them
                   approve
                   of
                   those
                   harsh
                   and
                   contemptuous
                   usages
                   ;
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   they
                   would
                   not
                   eat
                   ,
                   nor
                   drink
                   ,
                   nor
                   trade
                   ,
                   nor
                   come
                   to
                   them
                   .
                   
                     
                       Non
                       monstrare
                       vias
                       eadem
                       nisi
                       sacra
                       colenti
                       ,
                    
                     
                       Quaesitum
                       ad
                       fontem
                       solos
                       deducere
                       verpos
                       .
                    
                  
                   They
                   would
                   not
                   doe
                   common
                   civilities
                   or
                   charities
                   to
                   an
                   uncircumcised
                   man
                   ,
                   to
                   a
                   heathen
                   .
                   But
                   when
                   our
                   Blessed
                   Saviour
                   had
                   us'd
                   them
                   better
                   ,
                   and
                   so
                   taught
                   others
                   to
                   converse
                   with
                   them
                   ,
                   to
                   doe
                   them
                   good
                   and
                   to
                   save
                   
                   their
                   souls
                   ,
                   it
                   will
                   be
                   very
                   reasonable
                   to
                   collect
                   from
                   hence
                   ,
                   that
                   Christ
                   did
                   not
                   intend
                   by
                   this
                   to
                   enjoyn
                   us
                   to
                   such
                   treatments
                   of
                   the
                   excommunicates
                   as
                   the
                   proud
                   Pharisees
                   gave
                   to
                   Publicans
                   and
                   heathens
                   :
                   but
                   the
                   manner
                   of
                   speech
                   was
                   in
                   use
                   among
                   the
                   Jews
                   to
                   signify
                   impious
                   persons
                   and
                   great
                   sinners
                   ,
                   and
                   so
                   Excommunicates
                   are
                   to
                   be
                   accounted
                   .
                
                 
                   That
                   therefore
                   which
                   remains
                   is
                   ,
                   
                   that
                   the
                   usage
                   here
                   intended
                   is
                   ,
                   that
                   they
                   should
                   be
                   separate
                   from
                   the
                   communion
                   of
                   holy
                   offices
                   ,
                   from
                   partaking
                   in
                   the
                   mysteries
                   of
                   religion
                   ;
                   for
                   that
                   was
                   the
                   known
                   use
                   of
                   the
                   words
                   of
                   binding
                   and
                   loosing
                   among
                   the
                   Jews
                   ,
                   which
                   Christ
                   us'd
                   in
                   giving
                   the
                   Church
                   a
                   power
                   of
                   excommunication
                   .
                   
                     To
                     bind
                  
                   signifies
                   to
                   forbid
                   ,
                   and
                   
                     to
                     loose
                  
                   signifies
                   to
                   give
                   admission
                   and
                   leave
                   ,
                   according
                   to
                   that
                   usual
                   saying
                   of
                   the
                   Jews
                   ,
                   
                     There
                     was
                     nothing
                     bound
                     by
                  
                   Ezekiel
                   
                     or
                     by
                  
                   David
                   
                     but
                     what
                     was
                     bound
                     in
                     the
                     Law
                     ,
                  
                   that
                   is
                   ,
                   they
                   forbad
                   nothing
                   else
                   .
                   So
                   that
                   the
                   accounting
                   these
                   persons
                   separate
                   from
                   God
                   ,
                   and
                   forbidding
                   them
                   to
                   enter
                   into
                   the
                   communions
                   of
                   the
                   sons
                   of
                   God
                   in
                   the
                   mysteries
                   of
                   their
                   religion
                   ,
                   is
                   all
                   that
                   can
                   by
                   any
                   probability
                   be
                   inferr'd
                   from
                   hence
                   ,
                   excepting
                   what
                   is
                   superadded
                   from
                   common
                   reason
                   and
                   the
                   laws
                   of
                   nature
                   ;
                   that
                   if
                   beyond
                   this
                   there
                   be
                   danger
                   of
                   receiving
                   hurt
                   ,
                   the
                   separation
                   goe
                   further
                   :
                   and
                   therefore
                   the
                   Apostles
                   gave
                   caution
                   to
                   their
                   converts
                   that
                   they
                   should
                   not
                   salute
                   or
                   admit
                   into
                   their
                   houses
                   false
                   Apostles
                   ,
                   because
                   of
                   the
                   imminent
                   danger
                   ;
                   but
                   beyond
                   this
                   I
                   find
                   no
                   Divine
                   Commandement
                   .
                
                 
                   Whatsoever
                   therefore
                   besides
                   these
                   things
                   is
                   superadded
                   by
                   the
                   laws
                   of
                   the
                   King
                   of
                   the
                   Canons
                   of
                   the
                   Church
                   is
                   to
                   be
                   obeyed
                   upon
                   those
                   accounts
                   ,
                   
                   where
                   no
                   other
                   duty
                   is
                   prejudic'd
                   ;
                   and
                   therefore
                   in
                   this
                   there
                   is
                   no
                   other
                   rule
                   of
                   Conscience
                   ,
                   but
                   that
                   we
                   first
                   attend
                   to
                   the
                   laws
                   of
                   God
                   concerning
                   our
                   other
                   duties
                   ,
                   and
                   then
                   to
                   the
                   laws
                   of
                   the
                   King
                   in
                   this
                   .
                   But
                   in
                   the
                   thing
                   it self
                   ,
                   excommunication
                   cuts
                   the
                   refractary
                   sinner
                   from
                   the
                   communion
                   or
                   religious
                   entercourse
                   of
                   the
                   Church
                   ;
                   he
                   is
                   not
                   to
                   be
                   reckon'd
                   as
                   a
                   Brother
                   ,
                   or
                   a
                   relative
                   in
                   our
                   religious
                   friendship
                   and
                   union
                   .
                   The
                   offices
                   of
                   humanity
                   and
                   civility
                   are
                   not
                   to
                   be
                   denied
                   to
                   him
                   ;
                   but
                   there
                   ought
                   to
                   be
                   no
                   dearnesse
                   and
                   proximity
                   of
                   friendship
                   :
                   we
                   are
                   not
                   to
                   take
                   much
                   care
                   of
                   reproving
                   him
                   ;
                   his
                   eares
                   are
                   shut
                   to
                   truth
                   ,
                   and
                   he
                   cannot
                   hear
                   good
                   counsel
                   ;
                   
                     hujus
                     ergo
                     desperanda
                     salus
                  
                   (
                   as
                   Cicero
                   said
                   of
                   the
                   like
                   persons
                   )
                   unlesse
                   a
                   new
                   hope
                   arise
                   ,
                   we
                   may
                   despair
                   of
                   his
                   salvation
                   .
                
                 
                   One
                   thing
                   more
                   I
                   adde
                   ,
                   
                   That
                   when
                   the
                   Church
                   inflicts
                   censures
                   upon
                   those
                   who
                   communicate
                   with
                   the
                   Excommunicates
                   ,
                   it
                   is
                   not
                   upon
                   a
                   real
                   belief
                   that
                   all
                   such
                   persons
                   are
                   guilty
                   of
                   the
                   same
                   crimes
                   by
                   secret
                   approbation
                   or
                   consent
                   ,
                   but
                   because
                   she
                   cannot
                   tell
                   whether
                   they
                   be
                   or
                   no
                   ;
                   for
                   it
                   is
                   a
                   just
                   legal
                   presumption
                   ,
                   and
                   hath
                   some
                   natural
                   probability
                   that
                   it
                   is
                   so
                   ;
                   and
                   the
                   Church
                   is
                   but
                   too
                   justly
                   offended
                   and
                   scandaliz'd
                   at
                   such
                   communications
                   and
                   entercourse
                   .
                   But
                   then
                   on
                   all
                   sides
                   there
                   is
                   a
                   difference
                   to
                   be
                   made
                   ,
                   and
                   the
                   Church
                   must
                   not
                   be
                   so
                   offended
                   when
                   he
                   that
                   communicates
                   with
                   the
                   excommunicate
                   apparently
                   does
                   not
                   ,
                   or
                   by
                   that
                   communion
                   cannot
                   be
                   presumed
                   to
                   partake
                   of
                   the
                   principal
                   sin
                   :
                   and
                   therefore
                   besides
                   the
                   tyranny
                   and
                   usurpation
                   and
                   illegal
                   proceedings
                   of
                   Hildebrand
                   against
                   the
                   Emperor
                   Henry
                   ,
                   excommunicating
                   him
                   upon
                   pretence
                   of
                   Simony
                   in
                   the
                   matter
                   of
                   Investitures
                   ,
                   he
                   did
                   foolishly
                   and
                   unreasonably
                   excommunicate
                   all
                   them
                   that
                   did
                   partake
                   or
                   converse
                   with
                   him
                   .
                   For
                   first
                   the
                   Church
                   hath
                   no
                   power
                   directly
                   to
                   make
                   laws
                   in
                   the
                   matter
                   of
                   secular
                   conversation
                   :
                   and
                   if
                   it
                   be
                   
                   said
                   ,
                   by
                   consequence
                   and
                   legal
                   presumption
                   the
                   Church
                   concludes
                   such
                   persons
                   that
                   communicate
                   with
                   the
                   excommunicates
                   to
                   consent
                   or
                   partake
                   of
                   the
                   crime
                   ;
                   that
                   is
                   according
                   as
                   the
                   matter
                   is
                   ,
                   and
                   in
                   this
                   case
                   is
                   extremely
                   unreasonable
                   and
                   foolish
                   :
                   for
                   it
                   cannot
                   be
                   imagined
                   that
                   all
                   the
                   subjects
                   of
                   the
                   Emperor
                   should
                   be
                   partners
                   of
                   the
                   bargains
                   ,
                   or
                   should
                   know
                   of
                   them
                   ,
                   or
                   believe
                   any
                   such
                   thing
                   ,
                   or
                   approve
                   it
                   ,
                   if
                   they
                   did
                   know
                   or
                   believe
                   it
                   ;
                   and
                   the
                   communicating
                   with
                   their
                   Prince
                   as
                   subjects
                   could
                   not
                   infer
                   it
                   ,
                   with
                   any
                   seeming
                   probability
                   ,
                   that
                   they
                   were
                   all
                   simoniacs
                   .
                
                 
                   But
                   then
                   on
                   the
                   other
                   side
                   ,
                   
                   the
                   sons
                   of
                   the
                   Church
                   must
                   be
                   with
                   curiosity
                   restrain'd
                   in
                   their
                   communions
                   with
                   such
                   excommunicates
                   ,
                   whose
                   conversation
                   does
                   with
                   probability
                   involve
                   us
                   in
                   the
                   guilt
                   and
                   participation
                   of
                   the
                   principal
                   crime
                   :
                   and
                   this
                   is
                   especially
                   to
                   be
                   observed
                   in
                   sins
                   about
                   Government
                   ,
                   and
                   in
                   matters
                   of
                   persuasion
                   ,
                   that
                   is
                   ,
                   in
                   matters
                   of
                   heresy
                   and
                   schisme
                   ;
                   for
                   
                     their
                     word
                     eateth
                     like
                     a
                     canker
                     ,
                  
                   that
                   is
                   ,
                   these
                   crimes
                   are
                   infectious
                   and
                   scatter
                   themselves
                   into
                   all
                   that
                   converse
                   with
                   them
                   ,
                   or
                   is
                   very
                   likely
                   so
                   to
                   doe
                   ;
                   and
                   therefore
                   in
                   these
                   cases
                   the
                   subjects
                   may
                   be
                   more
                   restrained
                   from
                   entercourse
                   with
                   excommunicates
                   ,
                   and
                   it
                   must
                   be
                   a
                   greater
                   necessity
                   that
                   must
                   warrant
                   it
                   ,
                   then
                   may
                   passe
                   and
                   be
                   allowed
                   in
                   other
                   cases
                   .
                
                 
                   This
                   is
                   all
                   I
                   find
                   necessary
                   to
                   be
                   considered
                   in
                   the
                   matter
                   of
                   Ecclesiastical
                   censures
                   ,
                   
                   in
                   order
                   to
                   the
                   regulating
                   of
                   conscience
                   :
                   which
                   the
                   Casuists
                   in
                   the
                   Roman
                   Church
                   have
                   handled
                   in
                   great
                   volumes
                   ,
                   and
                   make
                   it
                   commonly
                   the
                   one
                   half
                   of
                   all
                   their
                   inquiries
                   and
                   ministeries
                   of
                   Conscience
                   .
                   For
                   all
                   the
                   questions
                   and
                   considerations
                   concerning
                   
                     suspensions
                     ,
                     irregularities
                     ,
                     interdicts
                     ,
                     depositions
                     and
                     degradations
                     ,
                     absolutions
                     of
                     the
                     dead
                     and
                     of
                     the
                     absent
                     ,
                     the
                     forms
                     of
                     absolution
                     ,
                     reservation
                     of
                     cases
                     ,
                     delegations
                     and
                     licenses
                     ,
                     absolutions
                     against
                     our
                     wills
                     ,
                     and
                     by
                     others
                     who
                     bound
                     us
                     not
                     ,
                     and
                     upon
                     false
                     suggestions
                     ,
                     absolutions
                     upon
                     condition
                     and
                     reincidences
                     ,
                     sentences
                     uncertain
                     and
                     unknown
                     ,
                     excommunications
                     comminatory
                     &
                     ipso
                     facto
                     ,
                     papal
                     and
                     episcopal
                     ,
                     common
                     and
                     special
                     ,
                     principal
                     and
                     delegate
                     ,
                     by
                     regulars
                     and
                     seculars
                     ,
                     the
                     excommunication
                     of
                     Angels
                     and
                     Devils
                     ,
                     of
                     fowls
                     and
                     beasts
                     ,
                     Pagans
                     &
                     Jews
                     ,
                  
                   and
                   thousands
                   of
                   questions
                   ,
                   cases
                   ,
                   accidents
                   ,
                   incidents
                   ,
                   limitations
                   of
                   times
                   appendant
                   to
                   all
                   these
                   ,
                   which
                   make
                   the
                   peace
                   of
                   conscience
                   to
                   be
                   as
                   impossible
                   as
                   the
                   conduct
                   of
                   it
                   ,
                   all
                   these
                   are
                   cut
                   off
                   by
                   the
                   simplicity
                   of
                   truth
                   ,
                   and
                   the
                   plainenesse
                   of
                   Divine
                   institutions
                   ,
                   which
                   are
                   few
                   ,
                   and
                   easy
                   ,
                   and
                   useful
                   ,
                   and
                   reasonable
                   ;
                   wise
                   ,
                   but
                   not
                   perplext
                   ;
                   severe
                   ,
                   but
                   not
                   insnaring
                   .
                   But
                   those
                   things
                   which
                   are
                   introduc'd
                   by
                   humane
                   authority
                   and
                   rely
                   upon
                   secular
                   interests
                   ,
                   the
                   artifices
                   of
                   covetous
                   or
                   ambitious
                   men
                   ,
                   and
                   are
                   maintain'd
                   by
                   force
                   and
                   false
                   or
                   uncertain
                   principles
                   ,
                   they
                   are
                   fit
                   for
                   the
                   
                     forum
                     contentiosum
                  
                   for
                   
                     Courts
                     of
                     strife
                  
                   ,
                   but
                   not
                   for
                   the
                   Court
                   of
                   Conscience
                   ,
                   which
                   is
                   troubled
                   by
                   any
                   thing
                   that
                   destroys
                   peace
                   as
                   certainly
                   as
                   by
                   that
                   which
                   destroys
                   innocence
                   .
                
              
            
             
               
                 §
                 III.
                 Of
                 CANONS
                 Ecclesiastical
                 .
              
               
                 That
                 which
                 I
                 am
                 next
                 to
                 inquire
                 of
                 ,
                 is
                 ,
                 concerning
                 the
                 more
                 particular
                 persons
                 or
                 communities
                 of
                 men
                 in
                 whom
                 the
                 Ecclesiastical
                 power
                 is
                 subjected
                 ,
                 and
                 where
                 we
                 are
                 to
                 find
                 the
                 records
                 of
                 Ecclesiastical
                 laws
                 ,
                 and
                 from
                 whom
                 the
                 obligations
                 of
                 Conscience
                 doe
                 proceed
                 ,
                 and
                 in
                 what
                 matters
                 their
                 authority
                 is
                 competent
                 ,
                 and
                 their
                 Canons
                 obligatory
                 .
                 That
                 is
                 ,
                 to
                 what
                 and
                 whose
                 Ecclesiastical
                 Canons
                 the
                 Conscience
                 is
                 ,
                 and
                 how
                 far
                 it
                 is
                 bound
                 .
              
               
                 
                 
                   RULE
                   XI
                   .
                   The
                   Canons
                   of
                   the
                   Apostles
                   which
                   are
                   of
                   Order
                   and
                   external
                   government
                   doe
                   oblige
                   the
                   Conscience
                   by
                   being
                   accepted
                   in
                   several
                   Churches
                   ,
                   not
                   by
                   their
                   first
                   establishment
                   .
                
                 
                   THat
                   the
                   Canons
                   which
                   the
                   Apostles
                   made
                   did
                   oblige
                   the
                   Churches
                   to
                   whom
                   they
                   were
                   fitted
                   &
                   directed
                   is
                   without
                   all
                   question
                   ,
                   
                   according
                   to
                   that
                   of
                   the
                   Apostle
                   ,
                   
                   
                     To
                     this
                     end
                     also
                     did
                     I
                     write
                     ,
                     that
                     I
                     might
                     know
                     the
                     proof
                     of
                     you
                     ,
                     whether
                     ye
                     be
                     obedient
                     in
                     all
                     things
                     .
                  
                   For
                   whatsoever
                   was
                   their
                   ordinary
                   power
                   ,
                   yet
                   they
                   had
                   so
                   much
                   of
                   extraordinary
                   ,
                   had
                   such
                   special
                   commissions
                   and
                   warranties
                   from
                   Christ
                   ,
                   had
                   such
                   gifts
                   and
                   miracles
                   of
                   power
                   ,
                   so
                   much
                   wisdome
                   ,
                   so
                   much
                   charity
                   ,
                   and
                   so
                   intire
                   a
                   government
                   ,
                   and
                   were
                   the
                   onely
                   fountains
                   from
                   whence
                   the
                   rules
                   of
                   the
                   Church
                   were
                   to
                   be
                   deriv'd
                   ,
                   that
                   their
                   word
                   ought
                   to
                   be
                   a
                   law
                   to
                   whom
                   it
                   was
                   sent
                   ,
                   and
                   a
                   precedent
                   to
                   them
                   that
                   should
                   hear
                   of
                   it
                   :
                   it
                   was
                   like
                   the
                   pattern
                   in
                   the
                   Mount
                   ,
                   to
                   which
                   all
                   Churches
                   in
                   equal
                   circumstances
                   and
                   the
                   same
                   conjunction
                   of
                   affairs
                   might
                   conform
                   their
                   practices
                   .
                
                 
                   Thus
                   we
                   find
                   that
                   the
                   Apostolical
                   decree
                   of
                   abstaining
                   from
                   blood
                   
                   was
                   observed
                   by
                   more
                   Churches
                   then
                   those
                   of
                   Syria
                   and
                   Cilicia
                   to
                   which
                   the
                   Canon
                   was
                   directed
                   ;
                   and
                   the
                   college
                   of
                   Widows
                   or
                   Deaconesses
                   ,
                   though
                   provided
                   for
                   the
                   first
                   ministery
                   of
                   the
                   churches
                   and
                   relief
                   of
                   ancient
                   widows
                   ,
                   deriv'd
                   it self
                   into
                   the
                   manners
                   of
                   the
                   Western
                   Churches
                   ,
                   and
                   lasted
                   longer
                   then
                   there
                   was
                   need
                   .
                   There
                   was
                   no
                   hurt
                   in
                   it
                   ;
                   the
                   reverence
                   to
                   the
                   persons
                   and
                   dignity
                   Apostolical
                   was
                   foundation
                   enough
                   to
                   bear
                   a
                   greater
                   burden
                   :
                   but
                   the
                   retention
                   of
                   such
                   Canons
                   and
                   orders
                   was
                   just
                   like
                   the
                   retention
                   of
                   the
                   Judicial
                   laws
                   in
                   some
                   commonwealths
                   ,
                   which
                   they
                   did
                   in
                   regard
                   to
                   the
                   divine
                   wisdome
                   ;
                   though
                   they
                   in
                   so
                   doing
                   did
                   piously
                   indeed
                   ,
                   but
                   yet
                   did
                   not
                   imitate
                   that
                   wisdome
                   by
                   which
                   those
                   laws
                   were
                   made
                   .
                
                 
                   But
                   because
                   it
                   is
                   evident
                   that
                   the
                   laws
                   of
                   order
                   and
                   government
                   were
                   fitted
                   to
                   times
                   and
                   places
                   and
                   present
                   necessities
                   ,
                   
                   the
                   same
                   wisdome
                   that
                   so
                   fitted
                   the
                   laws
                   and
                   things
                   together
                   ,
                   did
                   also
                   know
                   that
                   those
                   rules
                   were
                   not
                   good
                   when
                   the
                   things
                   were
                   changed
                   and
                   grew
                   unfit
                   for
                   that
                   measure
                   .
                   The
                   Apostles
                   in
                   their
                   first
                   preachings
                   and
                   conversation
                   in
                   Jerusalem
                   instituted
                   a
                   coenobitic
                   life
                   ,
                   and
                   had
                   all
                   things
                   in
                   common
                   with
                   the
                   believers
                   ;
                   indeed
                   no
                   man
                   was
                   tied
                   to
                   it
                   :
                   and
                   of
                   the
                   same
                   nature
                   were
                   their
                   Canons
                   ,
                   Counsels
                   and
                   advices
                   ,
                   and
                   propositions
                   of
                   what
                   was
                   best
                   .
                   But
                   that
                   advise
                   related
                   to
                   the
                   present
                   necessities
                   of
                   believers
                   :
                   they
                   were
                   likely
                   to
                   suffer
                   persecution
                   ,
                   and
                   the
                   nation
                   was
                   in
                   a
                   little
                   time
                   to
                   be
                   destroyed
                   ,
                   and
                   therefore
                   it
                   was
                   prudence
                   to
                   sell
                   their
                   lands
                   ,
                   and
                   charity
                   to
                   divide
                   the
                   use
                   of
                   it
                   .
                   But
                   if
                   any
                   man
                   shall
                   say
                   that
                   this
                   obliges
                   all
                   Christians
                   ,
                   he
                   is
                   unreasonable
                   ;
                   but
                   if
                   they
                   doe
                   not
                   ,
                   then
                   it
                   is
                   certain
                   that
                   their
                   laws
                   oblige
                   according
                   to
                   the
                   subject
                   matter
                   and
                   the
                   changing
                   reasons
                   of
                   things
                   ,
                   and
                   therefore
                   not
                   by
                   
                   their
                   authority
                   alone
                   ,
                   but
                   by
                   their
                   authority
                   also
                   who
                   are
                   judges
                   of
                   the
                   reason
                   of
                   things
                   ,
                   and
                   can
                   declare
                   with
                   obligation
                   .
                
                 
                   But
                   yet
                   further
                   ,
                   
                   The
                   orders
                   which
                   the
                   Apostles
                   gave
                   to
                   their
                   Churches
                   ,
                   though
                   they
                   be
                   as
                   good
                   now
                   as
                   they
                   were
                   then
                   ,
                   and
                   have
                   equal
                   circumstances
                   ,
                   yet
                   unless
                   it
                   can
                   appear
                   that
                   they
                   by
                   them
                   intended
                   to
                   oblige
                   all
                   ages
                   of
                   the
                   Church
                   ,
                   although
                   they
                   were
                   not
                   free
                   then
                   ,
                   yet
                   they
                   are
                   free
                   now
                   .
                   Now
                   this
                   is
                   certain
                   ,
                   that
                   they
                   gave
                   no
                   such
                   laws
                   but
                   what
                   they
                   receiv'd
                   in
                   Commandement
                   from
                   Christ
                   ;
                   and
                   when
                   ever
                   they
                   said
                   of
                   any
                   particular
                   ,
                   
                     This
                     say
                     I
                     ,
                     not
                     the
                     Lord
                     ,
                  
                   they
                   gave
                   but
                   an
                   advice
                   ,
                   or
                   made
                   a
                   temporary
                   order
                   ;
                   but
                   when
                   they
                   said
                   ,
                   
                     This
                     we
                     have
                     receiv'd
                     from
                     the
                     Lord
                     ,
                  
                   it
                   is
                   alwaies
                   a
                   doctrine
                   of
                   faith
                   ,
                   or
                   a
                   moral
                   Commandement
                   .
                   So
                   that
                   the
                   rules
                   of
                   order
                   being
                   neither
                   of
                   these
                   are
                   but
                   topical
                   ,
                   and
                   limited
                   ,
                   and
                   transient
                   ;
                   such
                   which
                   when
                   they
                   are
                   chosen
                   by
                   the
                   Rulers
                   of
                   Churches
                   they
                   become
                   Canons
                   and
                   measures
                   of
                   practice
                   ,
                   but
                   else
                   not
                   .
                   The
                   Apostle
                   made
                   an
                   order
                   in
                   the
                   Corinthian
                   Church
                   that
                   men
                   should
                   not
                   pray
                   or
                   prophesy
                   having
                   their
                   heads
                   covered
                   :
                   but
                   yet
                   in
                   France
                   the
                   preachers
                   are
                   covered
                   ,
                   and
                   doe
                   not
                   think
                   they
                   prevaricate
                   an
                   Apostolical
                   Canon
                   ;
                   because
                   they
                   suppos'd
                   it
                   reach'd
                   no
                   further
                   but
                   to
                   that
                   Church
                   ,
                   or
                   at
                   least
                   was
                   agreeable
                   to
                   the
                   manners
                   and
                   customes
                   of
                   those
                   places
                   .
                   S.
                   Paul
                   appointed
                   that
                   they
                   should
                   lay
                   aside
                   every
                   first
                   day
                   of
                   the
                   week
                   something
                   for
                   the
                   poor
                   :
                   but
                   he
                   that
                   shall
                   chuse
                   to
                   doe
                   this
                   upon
                   his
                   weekly
                   fasting-day
                   ,
                   does
                   as
                   well
                   ;
                   he
                   does
                   the
                   same
                   thing
                   in
                   another
                   circumstance
                   .
                   *
                   S.
                   Paul
                   gave
                   in
                   order
                   to
                   Timothy
                   that
                   a
                   Bishop
                   should
                   not
                   be
                   a
                   novice
                   ;
                   meaning
                   in
                   age
                   ,
                   or
                   in
                   Christianity
                   ,
                   or
                   both
                   :
                   and
                   yet
                   S.
                   Timothy
                   himself
                   was
                   but
                   a
                   novice
                   ,
                   being
                   chosen
                   Bishop
                   at
                   the
                   age
                   of
                   XXV
                   years
                   ,
                   as
                   the
                   Ecclesiastical
                   histories
                   report
                   ;
                   and
                   Theodosius
                   chose
                   Nectarius
                   being
                   but
                   newly
                   converted
                   ;
                   and
                   the
                   people
                   chose
                   S.
                   Ambrose
                   to
                   be
                   Bishop
                   before
                   he
                   was
                   baptiz'd
                   ,
                   and
                   the
                   election
                   was
                   confirmed
                   by
                   
                     Valentinian
                     .
                     Fabianus
                     ,
                     Cyprian
                     ,
                     Nicolaus
                     ,
                     Severus
                     ,
                     Tarasius
                     ,
                  
                   were
                   all
                   novices
                   or
                   new
                   Christians
                   when
                   they
                   were
                   chosen
                   Bishops
                   ;
                   
                   and
                   yet
                   the
                   Church
                   made
                   no
                   scruple
                   of
                   that
                   Canon
                   of
                   the
                   Apostles
                   ,
                   because
                   to
                   break
                   it
                   was
                   more
                   for
                   the
                   edification
                   of
                   the
                   Church
                   .
                   And
                   I
                   remember
                   that
                   Cassander
                   ,
                   speaking
                   of
                   the
                   intolerable
                   evils
                   that
                   fell
                   upon
                   the
                   Church
                   by
                   the
                   injunction
                   of
                   single
                   life
                   to
                   Priests
                   and
                   Bishops
                   ,
                   he
                   saies
                   this
                   law
                   ought
                   to
                   have
                   been
                   relaxed
                   ,
                   although
                   it
                   had
                   been
                   an
                   Apostolical
                   Canon
                   .
                   *
                   Thus
                   also
                   it
                   happened
                   in
                   the
                   Canon
                   concerning
                   the
                   college
                   of
                   widows
                   ,
                   
                   
                     Let
                     not
                     a
                     widow
                     be
                     chosen
                     under
                     threescore
                     years
                  
                   ;
                   and
                   yet
                   Justinian
                   suffer'd
                   one
                   of
                   forty
                   years
                   old
                   to
                   be
                   chosen
                   ,
                   and
                   had
                   no
                   scruple
                   ,
                   and
                   he
                   had
                   no
                   reproof
                   :
                   but
                   that
                   was
                   no
                   great
                   matter
                   ;
                   for
                   the
                   whole
                   institution
                   it self
                   is
                   now
                   laid
                   aside
                   ,
                   and
                   other
                   appointments
                   are
                   established
                   .
                   *
                   And
                   which
                   is
                   most
                   of
                   all
                   ,
                   that
                   Decretal
                   of
                   the
                   Apostles
                   which
                   was
                   made
                   in
                   full
                   Council
                   ,
                   the
                   most
                   Oecumenical
                   Council
                   that
                   ever
                   was
                   in
                   Christendome
                   ,
                   made
                   at
                   the
                   request
                   of
                   the
                   Churches
                   of
                   the
                   Gentiles
                   ,
                   and
                   the
                   inquiry
                   of
                   the
                   Jews
                   ,
                   forbidding
                   to
                   eat
                   things
                   strangled
                   ,
                   is
                   no
                   where
                   observed
                   in
                   the
                   Western
                   Churches
                   of
                   Christendome
                   ;
                   
                   and
                   S.
                   Austin
                   affirm'd
                   that
                   if
                   any
                   man
                   in
                   his
                   time
                   made
                   a
                   scruple
                   of
                   eating
                   strangled
                   birds
                   ,
                   every
                   man
                   did
                   laugh
                   at
                   him
                   .
                   But
                   of
                   this
                   I
                   have
                   given
                   a
                   full
                   account
                   *
                   .
                
                 
                   Now
                   if
                   those
                   Canons
                   Apostolical
                   which
                   are
                   recorded
                   in
                   Scripture
                   ,
                   
                   and
                   concerning
                   which
                   we
                   are
                   sure
                   that
                   they
                   had
                   Apostolical
                   authority
                   ,
                   be
                   without
                   scruple
                   laid
                   aside
                   in
                   all
                   Christendome
                   ,
                   some
                   every
                   where
                   ,
                   some
                   in
                   some
                   places
                   ,
                   it
                   is
                   evident
                   that
                   it
                   is
                   the
                   sense
                   of
                   the
                   whole
                   Catholick
                   Church
                   ,
                   
                   that
                   the
                   Canons
                   of
                   the
                   Apostles
                   for
                   order
                   and
                   external
                   measures
                   of
                   Government
                   had
                   a
                   limited
                   sphere
                   of
                   activity
                   ,
                   and
                   bind
                   not
                   beyond
                   their
                   reason
                   and
                   convenience
                   ,
                   that
                   is
                   ,
                   as
                   every
                   Church
                   shall
                   find
                   them
                   fitted
                   to
                   their
                   own
                   measures
                   ;
                   and
                   therefore
                   this
                   is
                   much
                   more
                   true
                   in
                   such
                   things
                   which
                   are
                   but
                   pretendedly
                   Apostolical
                   ,
                   whose
                   name
                   is
                   borrowed
                   ,
                   whose
                   story
                   is
                   uncertain
                   ,
                   whose
                   matter
                   is
                   dubious
                   ,
                   whose
                   records
                   are
                   not
                   authentick
                   :
                   and
                   therefore
                   whatever
                   else
                   can
                   be
                   pretended
                   to
                   be
                   Apostolical
                   ,
                   and
                   is
                   of
                   this
                   contingent
                   nature
                   and
                   variable
                   matter
                   ,
                   is
                   evidently
                   subject
                   to
                   the
                   present
                   authority
                   of
                   every
                   Church
                   or
                   Christian
                   Kingdome
                   which
                   is
                   supreme
                   in
                   its
                   own
                   dominion
                   .
                
                 
                   But
                   besides
                   the
                   reasonablenesse
                   of
                   the
                   thing
                   ,
                   
                   we
                   see
                   it
                   practis'd
                   in
                   all
                   places
                   without
                   dispute
                   or
                   question
                   ;
                   that
                   those
                   things
                   which
                   are
                   called
                   Canons
                   Apostolical
                   ,
                   and
                   either
                   were
                   not
                   so
                   ,
                   or
                   not
                   certainly
                   so
                   ,
                   are
                   yet
                   laid
                   aside
                   by
                   those
                   Churches
                   who
                   pretend
                   to
                   believe
                   them
                   to
                   be
                   so
                   .
                   The
                   5th
                   Canon
                   of
                   the
                   Apostles
                   in
                   that
                   collection
                   which
                   is
                   called
                   Apostolical
                   ,
                   appoints
                   that
                   the
                   first-fruits
                   shall
                   be
                   sent
                   home
                   to
                   the
                   houses
                   of
                   Bishops
                   and
                   Priests
                   ,
                   and
                   makes
                   no
                   question
                   but
                   they
                   divide
                   them
                   amongst
                   the
                   Deacons
                   and
                   Clercs
                   ;
                   but
                   I
                   think
                   in
                   the
                   Church
                   of
                   Rome
                   they
                   pay
                   no
                   first-fruits
                   ,
                   and
                   what
                   they
                   doe
                   pay
                   ,
                   the
                   Bishops
                   and
                   Priests
                   keep
                   unto
                   themselves
                   .
                   But
                   this
                   is
                   nothing
                   .
                   The
                   6th
                   Canon
                   commands
                   that
                   a
                   Priest
                   or
                   a
                   Deacon
                   should
                   not
                   under
                   pretence
                   of
                   religion
                   put
                   away
                   his
                   wife
                   :
                   now
                   this
                   is
                   so
                   far
                   from
                   being
                   receiv'd
                   in
                   the
                   Church
                   of
                   Rome
                   ,
                   that
                   for
                   this
                   very
                   Canon's
                   sake
                   Baronius
                   calls
                   the
                   collection
                   apocryphal
                   ,
                   and
                   rejects
                   them
                   from
                   being
                   Apostolical
                   .
                   The
                   7th
                   Canon
                   forbids
                   a
                   Bishop
                   or
                   Presbyter
                   to
                   have
                   any
                   thing
                   to
                   doe
                   in
                   secular
                   affaires
                   ,
                   under
                   pain
                   of
                   deposition
                   .
                   This
                   would
                   destroy
                   much
                   of
                   the
                   grandeur
                   of
                   the
                   Church
                   of
                   Rome
                   if
                   it
                   were
                   receiv'd
                   .
                   And
                   the
                   10th
                   destroys
                   one
                   of
                   their
                   great
                   corruptions
                   in
                   discipline
                   and
                   doctrine
                   ,
                   for
                   it
                   is
                   a
                   perfect
                   deletery
                   of
                   their
                   private
                   Masse
                   ;
                   it
                   excommunicates
                   those
                   of
                   the
                   people
                   who
                   come
                   to
                   Churches
                   and
                   goe
                   away
                   before
                   they
                   have
                   received
                   the
                   Communion
                   ,
                   calling
                   them
                   disturbers
                   of
                   the
                   Church
                   :
                   now
                   this
                   at
                   Rome
                   would
                   seem
                   a
                   strange
                   thing
                   .
                   And
                   yet
                   all
                   these
                   are
                   within
                   that
                   number
                   of
                   fifty
                   which
                   Baronius
                   sayes
                   were
                   known
                   to
                   antiquity
                   .
                   But
                   he
                   that
                   desires
                   more
                   instances
                   in
                   this
                   affaire
                   ,
                   may
                   consult
                   the
                   Canons
                   themselves
                   ,
                   amongst
                   which
                   he
                   will
                   find
                   very
                   few
                   observed
                   at
                   this
                   day
                   by
                   any
                   Church
                   in
                   Christendome
                   .
                   The
                   Church
                   of
                   Rome
                   pretends
                   to
                   believe
                   that
                   the
                   wednesday
                   and
                   friday
                   fast
                   were
                   ordained
                   by
                   the
                   Apostles
                   ;
                   
                   and
                   yet
                   the
                   wednesday
                   fast
                   is
                   not
                   observed
                   except
                   by
                   particular
                   order
                   and
                   custome
                   but
                   in
                   very
                   few
                   places
                   .
                   *
                   I
                   shall
                   give
                   one
                   instance
                   more
                   .
                   The
                   Apostles
                   commanded
                   the
                   feast
                   of
                   Easter
                   to
                   be
                   celebrated
                   upon
                   the
                   Sunday
                   after
                   the
                   full
                   Moon
                   which
                   should
                   happen
                   after
                   the
                   vernal
                   Aequinox
                   :
                   So
                   the
                   Western
                   Churches
                   said
                   .
                   The
                   Eastern
                   pretended
                   another
                   Canon
                   from
                   S.
                   John
                   to
                   celebrate
                   it
                   after
                   the
                   manner
                   of
                   the
                   Jewes
                   :
                   and
                   though
                   they
                   were
                   confident
                   and
                   zealous
                   for
                   that
                   observation
                   upon
                   the
                   Apostolical
                   warrant
                   ;
                   yet
                   the
                   Western
                   Bishops
                   at
                   first
                   ,
                   and
                   afterwards
                   the
                   whole
                   Church
                   did
                   force
                   the
                   Easterlings
                   to
                   change
                   that
                   rule
                   which
                   they
                   and
                   their
                   forefathers
                   had
                   avowed
                   to
                   all
                   the
                   world
                   to
                   have
                   received
                   from
                   S.
                   John
                   ;
                   and
                   it
                   is
                   observable
                   that
                   this
                   was
                   done
                   upon
                   the
                   designes
                   of
                   peace
                   and
                   unity
                   ,
                   not
                   upon
                   any
                   pretence
                   that
                   S.
                   John
                   had
                   never
                   so
                   given
                   it
                   in
                   order
                   to
                   the
                   Asian
                   Churches
                   .
                
              
               
                 
                 
                   RULE
                   XII
                   .
                   All
                   those
                   Rituals
                   which
                   were
                   taught
                   to
                   the
                   Church
                   by
                   the
                   Apostles
                   concerning
                   ministeries
                   ,
                   which
                   were
                   of
                   Divine
                   institution
                   ,
                   doe
                   oblige
                   all
                   Christendome
                   to
                   their
                   observation
                   .
                
                 
                   I
                   Instance
                   in
                   the
                   Holy
                   Sacrament
                   first
                   of
                   all
                   :
                   
                   concerning
                   which
                   the
                   Apostles
                   delivered
                   to
                   the
                   Churches
                   the
                   essential
                   manner
                   of
                   celebration
                   ,
                   that
                   is
                   ,
                   the
                   way
                   of
                   doing
                   it
                   according
                   to
                   Christs
                   commandement
                   :
                   for
                   the
                   words
                   themselves
                   being
                   large
                   and
                   indefinite
                   were
                   spoken
                   indeed
                   onely
                   to
                   the
                   Apostles
                   ,
                   but
                   yet
                   they
                   were
                   representatives
                   of
                   all
                   the
                   whole
                   Ecclesiastical
                   order
                   in
                   some
                   things
                   ,
                   and
                   of
                   the
                   whole
                   Christian
                   Church
                   in
                   other
                   ,
                   and
                   therefore
                   what
                   parts
                   of
                   duty
                   and
                   power
                   and
                   office
                   did
                   belong
                   to
                   each
                   the
                   Apostles
                   must
                   teach
                   the
                   Church
                   ,
                   or
                   she
                   could
                   have
                   no
                   way
                   of
                   knowing
                   without
                   particular
                   revelation
                   .
                
                 
                   Thus
                   the
                   Apostles
                   taught
                   the
                   Bishops
                   and
                   Priests
                   to
                   consecrate
                   the
                   Symbols
                   of
                   bread
                   and
                   wine
                   before
                   they
                   did
                   communicate
                   ;
                   
                   not
                   onely
                   because
                   by
                   Christs
                   example
                   we
                   were
                   taught
                   to
                   give
                   thanks
                   before
                   we
                   eat
                   ,
                   but
                   because
                   the
                   Apostles
                   knew
                   that
                   the
                   Symbols
                   were
                   consecrated
                   to
                   a
                   mystery
                   .
                   And
                   this
                   was
                   done
                   from
                   the
                   beginning
                   ,
                   and
                   in
                   all
                   Churches
                   and
                   in
                   all
                   ages
                   of
                   the
                   Church
                   ;
                   by
                   which
                   we
                   can
                   conclude
                   firmly
                   in
                   this
                   Rule
                   ,
                   that
                   the
                   Apostles
                   did
                   give
                   a
                   Canon
                   or
                   rule
                   to
                   the
                   Churches
                   to
                   be
                   observed
                   always
                   ,
                   and
                   that
                   the
                   Church
                   did
                   never
                   believe
                   she
                   had
                   authority
                   or
                   reason
                   to
                   recede
                   from
                   it
                   .
                   For
                   in
                   those
                   rites
                   which
                   are
                   Ministeries
                   of
                   grace
                   no
                   man
                   must
                   interpose
                   any
                   thing
                   that
                   can
                   alter
                   any
                   part
                   of
                   the
                   institution
                   ,
                   or
                   make
                   a
                   change
                   or
                   variety
                   in
                   that
                   which
                   is
                   of
                   Divine
                   appointment
                   .
                   For
                   the
                   effect
                   in
                   these
                   things
                   depends
                   wholly
                   upon
                   the
                   will
                   of
                   God
                   ,
                   and
                   we
                   have
                   nothing
                   to
                   discourse
                   or
                   argue
                   ;
                   for
                   we
                   know
                   nothing
                   but
                   the
                   institution
                   ,
                   nothing
                   of
                   the
                   reason
                   of
                   the
                   thing
                   :
                   and
                   therefore
                   we
                   must
                   in
                   these
                   cases
                   with
                   simplicity
                   and
                   obedience
                   apply
                   our selves
                   to
                   practice
                   as
                   we
                   have
                   received
                   ,
                   for
                   we
                   have
                   nothing
                   else
                   to
                   guide
                   us
                   :
                   memory
                   and
                   obedience
                   ,
                   not
                   discourse
                   and
                   argument
                   ,
                   are
                   here
                   in
                   season
                   .
                
                 
                   And
                   in
                   this
                   we
                   have
                   an
                   evident
                   and
                   apparent
                   practice
                   of
                   the
                   Church
                   handed
                   to
                   us
                   by
                   all
                   hands
                   that
                   touch
                   these
                   mysteries
                   :
                   
                   as
                   who
                   please
                   may
                   see
                   in
                   a
                   
                     Justin
                     Martyr
                  
                   ,
                   b
                   Irenaeus
                   ,
                   c
                   Origen
                   ,
                   d
                   
                     S.
                     Cyril
                     of
                     Jerusalem
                     ,
                     and
                     of
                  
                   e
                   Alexandria
                   ,
                   f
                   
                     S.
                     Basil
                     ,
                     S.
                     Gregory
                     Nyssen
                     de
                     vita
                     Moysi
                     ,
                  
                   g
                   
                     Optatus
                     Milevitanus
                  
                   ,
                   h
                   
                     S.
                     Chrysostom
                  
                   ,
                   i
                   
                     S.
                     Ambrose
                  
                   ,
                   k
                   
                     S.
                     Hierom
                  
                   ,
                   l
                   
                     S.
                     Austin
                  
                   ,
                   m
                   Theodoret
                   ,
                   n
                   
                     Gregorius
                     Emissenus
                  
                   ,
                   o
                   Gregory
                   the
                   Great
                   ,
                   p
                   Damascen
                   ,
                   q
                   Remigius
                   ,
                   r
                   Paschasius
                   and
                   divers
                   others
                   ,
                   &
                   absolutely
                   in
                   all
                   the
                   liturgies
                   that
                   ever
                   were
                   us'd
                   in
                   the
                   Church
                   :
                   so
                   that
                   the
                   derivation
                   of
                   this
                   Canon
                   from
                   the
                   Apostles
                   is
                   as
                   evident
                   as
                   the
                   obedience
                   to
                   it
                   was
                   universal
                   .
                
                 
                 
                   But
                   where
                   the
                   Apostles
                   did
                   not
                   interpose
                   ,
                   
                   there
                   the
                   Churches
                   have
                   their
                   liberty
                   ;
                   and
                   in
                   those
                   things
                   also
                   which
                   evidently
                   were
                   no
                   part
                   of
                   the
                   appointed
                   liturgy
                   or
                   ministration
                   ,
                   in
                   those
                   things
                   though
                   it
                   be
                   certain
                   the
                   Apostles
                   did
                   give
                   rules
                   of
                   order
                   and
                   decency
                   ,
                   yet
                   because
                   order
                   is
                   as
                   variable
                   as
                   the
                   Tactics
                   of
                   an
                   army
                   ,
                   and
                   decency
                   is
                   a
                   relative
                   terme
                   ,
                   and
                   hath
                   a
                   transient
                   and
                   changeable
                   sense
                   ,
                   in
                   all
                   these
                   things
                   there
                   is
                   no
                   prescription
                   to
                   the
                   Church
                   ,
                   though
                   we
                   did
                   know
                   what
                   the
                   Churches
                   Apostolical
                   did
                   practise
                   ,
                   for
                   they
                   did
                   it
                   with
                   liberty
                   :
                   and
                   therefore
                   we
                   are
                   not
                   bound
                   ;
                   the
                   Churches
                   are
                   as
                   free
                   as
                   ever
                   ;
                   though
                   the
                   single
                   persons
                   in
                   the
                   Churches
                   can
                   be
                   bound
                   ,
                   yet
                   the
                   Churches
                   always
                   have
                   liberty
                   .
                
                 
                   And
                   indeed
                   that
                   is
                   the
                   best
                   signe
                   that
                   the
                   Apostles
                   gave
                   no
                   perpetual
                   order
                   in
                   any
                   instance
                   ,
                   
                   and
                   that
                   it
                   is
                   no
                   part
                   of
                   the
                   institution
                   or
                   the
                   ministery
                   of
                   grace
                   ,
                   when
                   the
                   Ancient
                   Churches
                   ,
                   who
                   were
                   zealous
                   for
                   the
                   honour
                   Apostolical
                   ,
                   and
                   accounted
                   every
                   thing
                   excellent
                   that
                   deriv'd
                   from
                   them
                   ,
                   did
                   differ
                   in
                   their
                   practices
                   .
                   Thus
                   the
                   Greek
                   and
                   Latine
                   Churches
                   did
                   always
                   differ
                   in
                   the
                   Sacramental
                   bread
                   ,
                   the
                   Latins
                   consecrating
                   in
                   unleavened
                   bread
                   which
                   the
                   Greeks
                   refuse
                   :
                   if
                   either
                   one
                   or
                   other
                   had
                   been
                   necessary
                   they
                   should
                   have
                   been
                   clearly
                   taught
                   it
                   ,
                   and
                   if
                   they
                   had
                   ,
                   there
                   is
                   no
                   reason
                   to
                   believe
                   but
                   they
                   would
                   have
                   kept
                   the
                   depositum
                   ,
                   there
                   being
                   no
                   temptation
                   to
                   the
                   contrary
                   ,
                   and
                   no
                   difficulty
                   in
                   the
                   thing
                   ,
                   and
                   no
                   great
                   labour
                   to
                   preserve
                   ;
                   the
                   daily
                   use
                   of
                   the
                   Church
                   would
                   have
                   had
                   in
                   it
                   no
                   variety
                   ;
                   for
                   no
                   traditions
                   are
                   surer
                   ,
                   or
                   easier
                   preserved
                   then
                   the
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   
                     the
                     matters
                     of
                     liturgy
                  
                   and
                   the
                   Rituals
                   Apostolical
                   :
                   which
                   when
                   we
                   find
                   that
                   they
                   were
                   unitedly
                   and
                   consentingly
                   kept
                   by
                   the
                   Ancient
                   Churches
                   ,
                   we
                   may
                   well
                   suppose
                   the
                   Apostles
                   to
                   be
                   the
                   first
                   principle
                   of
                   derivation
                   ,
                   and
                   that
                   the
                   thing
                   it self
                   was
                   necessary
                   and
                   a
                   part
                   of
                   the
                   religion
                   ;
                   but
                   if
                   at
                   first
                   they
                   varied
                   ,
                   they
                   had
                   no
                   common
                   principle
                   ,
                   and
                   therefore
                   they
                   had
                   no
                   necessity
                   .
                
                 
                   Thus
                   that
                   the
                   Bishop
                   or
                   Priest
                   should
                   be
                   the
                   onely
                   Minister
                   of
                   consecration
                   is
                   an
                   Apostolical
                   Canon
                   or
                   Rule
                   ,
                   
                   
                     ad
                     quorum
                     preces
                     Christi
                     corpus
                     sanguisque
                     conficitur
                     ,
                  
                   
                   saith
                   S.
                   Hierom
                   :
                   and
                   the
                   continuation
                   and
                   descent
                   of
                   this
                   particular
                   from
                   the
                   manners
                   of
                   the
                   Apostolical
                   ministration
                   is
                   evident
                   in
                   the
                   fore-alleged
                   testimonies
                   .
                   Now
                   because
                   by
                   this
                   constant
                   derivation
                   we
                   can
                   pursue
                   the
                   track
                   up
                   to
                   the
                   Apostles
                   ,
                   and
                   from
                   their
                   practice
                   and
                   teaching
                   of
                   it
                   we
                   can
                   understand
                   it
                   to
                   be
                   
                     the
                     will
                     of
                     God
                  
                   ,
                   and
                   because
                   this
                   whole
                   ministery
                   is
                   an
                   act
                   of
                   grace
                   and
                   depends
                   onely
                   upon
                   the
                   will
                   of
                   God
                   ,
                   we
                   perceive
                   the
                   thing
                   to
                   be
                   necessary
                   and
                   unalterable
                   ,
                   we
                   must
                   look
                   for
                   grace
                   in
                   the
                   ministeries
                   of
                   grace
                   so
                   as
                   God
                   hath
                   appointed
                   them
                   ;
                   and
                   therefore
                   in
                   these
                   things
                   the
                   Churches
                   of
                   the
                   succeeding
                   ages
                   have
                   no
                   authority
                   ,
                   no
                   liberty
                   ,
                   no
                   variety
                   .
                   *
                   That
                   women
                   do
                   communicate
                   in
                   the
                   holy
                   mysteries
                   is
                   not
                   set
                   down
                   in
                   the
                   institution
                   :
                   but
                   the
                   Church
                   derives
                   her
                   warranty
                   from
                   the
                   interpretation
                   and
                   order
                   and
                   practice
                   Apostolical
                   :
                   the
                   Church
                   was
                   taught
                   by
                   the
                   Apostles
                   to
                   admit
                   them
                   ,
                   and
                   she
                   always
                   did
                   it
                   :
                   and
                   these
                   things
                   amongst
                   sober
                   and
                   modest
                   men
                   doe
                   sufficiently
                   prove
                   one
                   another
                   .
                   They
                   always
                   did
                   it
                   ,
                   and
                   therefore
                   they
                   were
                   taught
                   it
                   by
                   the
                   Apostles
                   :
                   and
                   they
                   were
                   taught
                   to
                   doe
                   so
                   by
                   the
                   Apostles
                   ,
                   and
                   therefore
                   they
                   were
                   oblig'd
                   to
                   doe
                   it
                   .
                   And
                   now
                   in
                   matters
                   of
                   salvation
                   and
                   common
                   duty
                   ,
                   the
                   rule
                   of
                   the
                   Church
                   is
                   ,
                   
                   
                     Scriptura
                     loquens
                     in
                     Masculino
                     procedit
                     etiam
                     in
                     foeminino
                     .
                  
                   There
                   is
                   no
                   difference
                   in
                   sexes
                   ,
                   and
                   before
                   God
                   it
                   is
                   now
                   as
                   it
                   shall
                   be
                   in
                   the
                   resurrection
                   ,
                   
                     There
                     is
                     neither
                     male
                     nor
                     female
                     with
                     him
                     ,
                  
                   but
                   all
                   alike
                   .
                
                 
                 
                   That
                   the
                   Symbols
                   were
                   to
                   be
                   consecrated
                   ,
                   
                   and
                   who
                   were
                   to
                   consecrate
                   ,
                   and
                   who
                   were
                   to
                   receive
                   ,
                   were
                   of
                   great
                   necessity
                   to
                   be
                   taught
                   and
                   determin'd
                   :
                   and
                   in
                   all
                   this
                   we
                   see
                   unity
                   and
                   necessity
                   ,
                   authority
                   and
                   obedience
                   ;
                   but
                   when
                   we
                   goe
                   beyond
                   this
                   and
                   the
                   plain
                   &
                   necessary
                   &
                   constituent
                   parts
                   of
                   the
                   institution
                   we
                   find
                   variety
                   and
                   uncertainty
                   .
                   That
                   bread
                   is
                   to
                   be
                   us'd
                   is
                   plain
                   :
                   but
                   whether
                   leavened
                   or
                   unleavened
                   neither
                   Christ
                   nor
                   his
                   Apostles
                   have
                   left
                   in
                   charge
                   or
                   memory
                   .
                   That
                   wine
                   is
                   to
                   be
                   bless'd
                   is
                   certain
                   :
                   but
                   whether
                   mingled
                   with
                   water
                   or
                   not
                   mingled
                   ,
                   we
                   are
                   not
                   determined
                   by
                   any
                   authority
                   .
                   That
                   the
                   bread
                   and
                   wine
                   are
                   to
                   be
                   bless'd
                   we
                   are
                   sure
                   :
                   but
                   in
                   what
                   form
                   of
                   words
                   ,
                   and
                   whether
                   by
                   the
                   mystic
                   prayer
                   ,
                   or
                   the
                   words
                   of
                   institution
                   ,
                   is
                   not
                   deriv'd
                   to
                   us
                   by
                   sufficient
                   tradition
                   .
                   That
                   the
                   Lords
                   Supper
                   is
                   sacredly
                   and
                   with
                   reverence
                   to
                   be
                   receiv'd
                   is
                   taught
                   us
                   by
                   the
                   Apostles
                   :
                   but
                   whether
                   this
                   reverence
                   ought
                   to
                   be
                   express'd
                   by
                   taking
                   it
                   
                     virgine
                     salivâ
                  
                   ,
                   fasting
                   ,
                   or
                   not
                   fasting
                   ,
                   the
                   Apostles
                   left
                   the
                   Churches
                   to
                   their
                   choice
                   .
                   In
                   those
                   things
                   which
                   did
                   cooperate
                   immediately
                   to
                   the
                   grace
                   of
                   the
                   Sacrament
                   ,
                   in
                   those
                   we
                   were
                   not
                   to
                   invent
                   any
                   thing
                   ,
                   and
                   in
                   those
                   we
                   were
                   tied
                   to
                   obey
                   what
                   was
                   deliver'd
                   us
                   .
                
                 
                   And
                   the
                   same
                   is
                   the
                   case
                   in
                   Baptisme
                   ,
                   
                   in
                   which
                   that
                   which
                   was
                   necessary
                   is
                   that
                   the
                   person
                   be
                   baptized
                   in
                   water
                   ,
                   and
                   in
                   the
                   name
                   of
                   the
                   Father
                   ,
                   Son
                   and
                   holy
                   Ghost
                   :
                   but
                   whether
                   the
                   Priest
                   shall
                   say
                   ,
                   
                     Ego
                     te
                     baptizo
                  
                   ,
                   as
                   the
                   Latins
                   doe
                   ,
                   or
                   
                     Baptizetur
                     servus
                     Christi
                  
                   ,
                   as
                   the
                   Greeks
                   doe
                   ,
                   is
                   indifferent
                   :
                   and
                   if
                   the
                   Apostles
                   had
                   us'd
                   any
                   other
                   little
                   variety
                   of
                   words
                   ,
                   yet
                   if
                   there
                   was
                   not
                   in
                   the
                   first
                   Churches
                   an
                   unity
                   and
                   universality
                   of
                   practice
                   ,
                   it
                   is
                   certain
                   the
                   Apostles
                   did
                   not
                   by
                   their
                   act
                   or
                   Canon
                   intend
                   to
                   oblige
                   all
                   Christendome
                   ;
                   but
                   themselves
                   did
                   it
                   with
                   liberty
                   ,
                   and
                   therefore
                   so
                   might
                   the
                   Churches
                   after
                   them
                   .
                
                 
                   For
                   ,
                   
                   excepting
                   those
                   things
                   which
                   the
                   Apostles
                   received
                   from
                   Christ
                   in
                   which
                   they
                   were
                   ministers
                   to
                   all
                   ages
                   ,
                   once
                   for
                   all
                   conveying
                   the
                   mind
                   of
                   Christ
                   to
                   the
                   generations
                   to
                   come
                   ,
                   in
                   all
                   other
                   things
                   they
                   were
                   but
                   ordinary
                   Ministers
                   ,
                   to
                   govern
                   the
                   Churches
                   in
                   their
                   own
                   times
                   ,
                   and
                   left
                   all
                   that
                   ordinary
                   power
                   to
                   their
                   successors
                   ,
                   with
                   a
                   power
                   to
                   rule
                   their
                   Churches
                   ,
                   such
                   as
                   they
                   had
                   ,
                   and
                   therefore
                   what
                   ever
                   they
                   conveyed
                   as
                   from
                   Christ
                   ,
                   a
                   part
                   of
                   his
                   doctrine
                   or
                   any
                   thing
                   of
                   his
                   appointment
                   ,
                   this
                   was
                   to
                   bind
                   for
                   ever
                   ;
                   for
                   Christ
                   onely
                   is
                   our
                   law-giver
                   ,
                   and
                   what
                   he
                   said
                   ,
                   was
                   to
                   last
                   for
                   ever
                   :
                   in
                   all
                   things
                   which
                   he
                   said
                   not
                   ,
                   the
                   Apostles
                   could
                   not
                   be
                   law-givers
                   ,
                   they
                   had
                   no
                   such
                   authority
                   ;
                   and
                   therefore
                   whatsoever
                   they
                   order'd
                   by
                   their
                   own
                   wisdome
                   ,
                   was
                   to
                   abide
                   as
                   long
                   as
                   the
                   reason
                   did
                   abide
                   ;
                   but
                   still
                   with
                   the
                   same
                   liberty
                   with
                   which
                   they
                   appointed
                   it
                   ;
                   for
                   of
                   all
                   men
                   in
                   the
                   world
                   they
                   would
                   least
                   
                     put
                     a
                     snare
                     upon
                     the
                     Disciples
                     ,
                  
                   or
                   tie
                   fetters
                   upon
                   Christian
                   liberty
                   .
                   But
                   in
                   Divine
                   Commandements
                   ,
                   and
                   in
                   what
                   were
                   the
                   appointed
                   ministeries
                   of
                   grace
                   ,
                   they
                   were
                   but
                   the
                   mouth
                   of
                   Christ
                   and
                   Ministers
                   of
                   his
                   holy
                   spirit
                   ;
                   and
                   in
                   those
                   things
                   ,
                   what
                   they
                   told
                   to
                   the
                   Churches
                   is
                   our
                   law
                   for
                   ever
                   .
                
                 
                   Of
                   the
                   same
                   nature
                   is
                   the
                   distinction
                   of
                   Bishops
                   from
                   Presbyters
                   ,
                   
                   and
                   the
                   government
                   of
                   the
                   Church
                   by
                   them
                   :
                   for
                   this
                   being
                   done
                   in
                   the
                   Apostles
                   times
                   ,
                   and
                   immediately
                   receiv'd
                   by
                   all
                   Churches
                   ,
                   who
                   every
                   where
                   and
                   ever
                   since
                   were
                   governed
                   by
                   Bishops
                   and
                   by
                   Presbyters
                   under
                   them
                   ,
                   it
                   is
                   not
                   onely
                   still
                   to
                   be
                   retain'd
                   unalterably
                   ,
                   and
                   is
                   one
                   of
                   those
                   great
                   things
                   in
                   which
                   the
                   present
                   Churches
                   have
                   no
                   liberty
                   or
                   authority
                   to
                   make
                   a
                   change
                   ,
                   
                   but
                   it
                   is
                   to
                   be
                   concluded
                   to
                   be
                   a
                   law
                   of
                   Christ
                   ,
                   which
                   the
                   Apostles
                   did
                   convey
                   with
                   an
                   intent
                   to
                   oblige
                   all
                   Christendome
                   ;
                   not
                   onely
                   because
                   the
                   Apostles
                   could
                   not
                   in
                   things
                   indifferent
                   oblige
                   or
                   make
                   a
                   law
                   to
                   succeeding
                   ages
                   ,
                   for
                   they
                   had
                   no
                   authority
                   and
                   could
                   not
                   govern
                   Churches
                   after
                   they
                   were
                   dead
                   ,
                   and
                   it
                   was
                   against
                   the
                   laws
                   of
                   Christ
                   that
                   the
                   commandements
                   of
                   men
                   should
                   be
                   taught
                   for
                   doctrines
                   ,
                   and
                   it
                   is
                   against
                   Christian
                   liberty
                   ,
                   that
                   a
                   lasting
                   necessity
                   should
                   by
                   man
                   be
                   put
                   upon
                   any
                   thing
                   ,
                   and
                   the
                   succeeding
                   Churches
                   would
                   be
                   streightned
                   in
                   the
                   liberty
                   which
                   Christ
                   had
                   given
                   them
                   ,
                   and
                   in
                   which
                   they
                   were
                   bound
                   to
                   stand
                   fast
                   ;
                   not
                   onely
                   all
                   this
                   ,
                   but
                   this
                   was
                   a
                   Ministery
                   of
                   grace
                   ,
                   the
                   Bishops
                   were
                   for
                   ever
                   appointed
                   to
                   give
                   
                     a
                     gift
                     by
                     the
                     laying
                     on
                     of
                     hands
                     :
                  
                   and
                   therefore
                   here
                   was
                   an
                   appointment
                   by
                   Christ
                   and
                   by
                   Christs
                   spirit
                   ;
                   for
                   there
                   is
                   not
                   in
                   the
                   world
                   a
                   greater
                   presumption
                   then
                   that
                   any
                   should
                   think
                   to
                   convey
                   a
                   gift
                   of
                   God
                   ,
                   unlesse
                   by
                   God
                   he
                   be
                   appointed
                   to
                   doe
                   it
                   .
                   Here
                   then
                   could
                   be
                   no
                   variety
                   ,
                   and
                   no
                   liberty
                   :
                   this
                   Canon
                   Apostolical
                   is
                   of
                   eternal
                   obligation
                   ,
                   and
                   the
                   Churches
                   cannot
                   otherwise
                   be
                   continued
                   .
                
                 
                   But
                   then
                   in
                   the
                   appendages
                   and
                   annexes
                   of
                   this
                   ,
                   
                   the
                   Apostles
                   did
                   doe
                   their
                   ministeries
                   ;
                   they
                   did
                   invocate
                   the
                   holy
                   Spirit
                   upon
                   those
                   which
                   were
                   to
                   be
                   ordained
                   :
                   but
                   in
                   these
                   they
                   had
                   no
                   commandement
                   what
                   form
                   to
                   use
                   .
                   Imposition
                   of
                   hands
                   and
                   prayer
                   were
                   the
                   necessary
                   and
                   appointed
                   ministery
                   ;
                   for
                   in
                   these
                   things
                   the
                   Churches
                   did
                   not
                   vary
                   ,
                   but
                   took
                   them
                   from
                   the
                   Apostles
                   as
                   the
                   appointed
                   liturgy
                   :
                   but
                   with
                   what
                   forms
                   of
                   words
                   ,
                   and
                   with
                   the
                   tradition
                   of
                   what
                   instruments
                   ,
                   is
                   left
                   to
                   the
                   choice
                   and
                   Oeconomy
                   of
                   every
                   Church
                   .
                
              
               
                 
                   RULE
                   XIII
                   .
                   In
                   the
                   Rules
                   which
                   the
                   Apostles
                   gave
                   to
                   their
                   Churches
                   in
                   things
                   indifferent
                   ,
                   the
                   Church
                   hath
                   a
                   liberty
                   ;
                   but
                   it
                   is
                   not
                   to
                   be
                   used
                   but
                   for
                   great
                   reason
                   and
                   great
                   necessity
                   ,
                   and
                   for
                   the
                   edification
                   of
                   the
                   people
                   committed
                   to
                   their
                   charge
                   .
                
                 
                   THe
                   reasons
                   of
                   this
                   Rule
                   are
                   these
                   two
                   .
                   
                   First
                   ,
                   because
                   it
                   is
                   a
                   great
                   regard
                   to
                   the
                   honour'd
                   names
                   of
                   the
                   Apostles
                   ,
                   the
                   pillars
                   and
                   foundations
                   of
                   the
                   Church
                   ,
                   that
                   there
                   be
                   not
                   an
                   easy
                   change
                   made
                   of
                   what
                   they
                   in
                   wisedome
                   had
                   determin'd
                   to
                   be
                   the
                   measures
                   of
                   order
                   and
                   decency
                   .
                   *
                   But
                   this
                   is
                   to
                   be
                   understood
                   in
                   such
                   things
                   which
                   change
                   not
                   ,
                   and
                   whose
                   nature
                   although
                   it
                   be
                   not
                   of
                   moral
                   obligation
                   ,
                   yet
                   the
                   reason
                   that
                   bound
                   it
                   first
                   may
                   be
                   perpetual
                   ,
                   and
                   such
                   which
                   cannot
                   be
                   succeeded
                   to
                   ,
                   and
                   cannot
                   be
                   excelled
                   .
                   Thus
                   the
                   keeping
                   of
                   the
                   Lords
                   day
                   ,
                   besides
                   all
                   the
                   other
                   reasons
                   deriv'd
                   from
                   the
                   nature
                   of
                   the
                   thing
                   ,
                   yet
                   even
                   for
                   this
                   alone
                   ,
                   because
                   it
                   deriv'd
                   from
                   the
                   Apostles
                   ,
                   is
                   to
                   remain
                   so
                   for
                   ever
                   :
                   because
                   the
                   reason
                   being
                   at
                   first
                   competent
                   for
                   which
                   they
                   kept
                   their
                   assemblies
                   ,
                   and
                   gave
                   that
                   day
                   to
                   religion
                   ,
                   and
                   the
                   same
                   reason
                   remaining
                   for
                   ever
                   ,
                   and
                   another
                   cannot
                   come
                   in
                   place
                   of
                   it
                   ,
                   and
                   a
                   greater
                   there
                   cannot
                   be
                   ,
                   although
                   the
                   Churches
                   
                   are
                   not
                   in
                   Conscience
                   directly
                   bound
                   ,
                   yet
                   collaterally
                   and
                   indirectly
                   they
                   are
                   .
                   For
                   it
                   would
                   be
                   a
                   plain
                   contempt
                   of
                   the
                   persons
                   and
                   wisedome
                   of
                   the
                   Apostles
                   ,
                   besides
                   the
                   disrespect
                   to
                   the
                   mystery
                   it self
                   ,
                   to
                   change
                   the
                   Sunday
                   Festival
                   into
                   any
                   other
                   day
                   ;
                   for
                   since
                   there
                   can
                   be
                   no
                   reason
                   for
                   so
                   doing
                   ,
                   and
                   a
                   greater
                   blessing
                   then
                   Christs
                   Resurrection
                   we
                   are
                   not
                   to
                   expect
                   ,
                   and
                   a
                   greater
                   reason
                   for
                   the
                   keeping
                   of
                   a
                   day
                   then
                   a
                   thanksgiving
                   for
                   the
                   greatest
                   blessing
                   there
                   cannot
                   be
                   (
                   except
                   a
                   Divine
                   commandement
                   )
                   the
                   onely
                   reason
                   why
                   any
                   Church
                   should
                   change
                   it
                   must
                   relate
                   to
                   the
                   Apostles
                   ,
                   and
                   therefore
                   be
                   no
                   lesse
                   then
                   a
                   contempt
                   of
                   their
                   persons
                   and
                   a
                   lessening
                   of
                   their
                   eminence
                   ,
                   and
                   could
                   not
                   be
                   lesse
                   then
                   an
                   intolerable
                   scandal
                   .
                
                 
                   The
                   other
                   reason
                   is
                   ,
                   
                   because
                   the
                   Apostles
                   even
                   in
                   things
                   where
                   they
                   had
                   no
                   Divine
                   Commandement
                   ,
                   yet
                   had
                   the
                   Spirit
                   of
                   God
                   ,
                   *
                   the
                   spirit
                   of
                   wisdome
                   and
                   government
                   ;
                   and
                   therefore
                   where
                   evidently
                   there
                   is
                   not
                   an
                   inconvenience
                   ,
                   or
                   an
                   uselesnesse
                   ,
                   or
                   an
                   unreasonablenesse
                   by
                   reason
                   of
                   the
                   change
                   of
                   times
                   and
                   circumstances
                   ,
                   the
                   Churches
                   are
                   on
                   the
                   surer
                   side
                   when
                   they
                   follow
                   the
                   practice
                   and
                   precedents
                   of
                   the
                   Apostles
                   ,
                   and
                   have
                   the
                   confidences
                   of
                   a
                   reasonable
                   hope
                   that
                   such
                   appointments
                   are
                   pleasing
                   to
                   Christ
                   ,
                   since
                   it
                   is
                   not
                   unlikely
                   that
                   they
                   were
                   deriv'd
                   from
                   the
                   Spirit
                   of
                   Christ.
                   But
                   in
                   these
                   cases
                   the
                   practices
                   and
                   Canons
                   Apostolical
                   must
                   be
                   evident
                   and
                   prov'd
                   :
                   For
                   since
                   in
                   these
                   particulars
                   of
                   lesser
                   concernment
                   ,
                   we
                   doe
                   but
                   presume
                   and
                   conjecture
                   that
                   the
                   Apostles
                   were
                   taught
                   by
                   the
                   Spirit
                   immediately
                   ;
                   if
                   it
                   be
                   but
                   a
                   conjecture
                   also
                   that
                   the
                   Apostles
                   did
                   teach
                   or
                   practise
                   it
                   ,
                   we
                   have
                   two
                   lame
                   feet
                   ,
                   and
                   cannot
                   tread
                   securely
                   .
                
                 
                   I
                   shall
                   give
                   one
                   instance
                   in
                   this
                   particular
                   ,
                   
                   but
                   it
                   will
                   be
                   of
                   great
                   use
                   ,
                   not
                   onely
                   for
                   the
                   verification
                   of
                   this
                   explication
                   of
                   the
                   Rule
                   ,
                   but
                   in
                   order
                   to
                   conscience
                   ,
                   because
                   it
                   is
                   in
                   some
                   Churches
                   tied
                   with
                   straight
                   cords
                   ,
                   and
                   pretended
                   to
                   be
                   very
                   necessary
                   ,
                   and
                   of
                   great
                   obligation
                   upon
                   this
                   stock
                   ,
                   because
                   it
                   was
                   appointed
                   by
                   the
                   Apostles
                   :
                   and
                   it
                   is
                   the
                   observation
                   of
                   Lent
                   and
                   the
                   weekly
                   fasting-days
                   .
                
                 
                   
                     Of
                     the
                     Lent-fast
                     ,
                     and
                     the
                     weekly
                     fasting-days
                     .
                  
                   
                     The
                     fast
                     of
                     Lent
                     of
                     all
                     that
                     are
                     not
                     pretends
                     the
                     most
                     fairly
                     to
                     have
                     been
                     an
                     Apostolical
                     tradition
                     ;
                     
                     and
                     if
                     it
                     could
                     prove
                     so
                     it
                     would
                     with
                     much
                     probability
                     pretend
                     to
                     have
                     been
                     imposed
                     with
                     a
                     perpetual
                     obligation
                     .
                  
                   
                     
                       Of
                       the
                       first
                       we
                       have
                       many
                       testimonies
                       from
                       the
                       Ancient
                       Fathers
                       .
                    
                     
                     
                       So
                       S.
                    
                     Hierom
                     ,
                     
                     Nos
                     unam
                     quadragesimam
                     secundum
                     traditionem
                     Apostolorum
                     toto
                     anno
                     ,
                     tempore
                     nobis
                     congruo
                     jejunamus
                     .
                     
                     
                       So
                       S.
                    
                     Leo
                     ,
                     Quod
                     ergo
                     in
                     omni
                     tempore
                     unumquemque
                     convenit
                     facere
                     Christianum
                     ,
                     id
                     nunc
                     sollicitius
                     est
                     &
                     devotius
                     exequendum
                     ,
                     ut
                     Apostolica
                     institutio
                     quadraginta
                     dierum
                     jejuniis
                     impleatur
                     .
                     
                       And
                       again
                    
                     ,
                     
                     A
                     Sanctis
                     Apostolis
                     per
                     doctrinam
                     spiritus
                     sancti
                     majora
                     sunt
                     instituta
                     jejunia
                     ,
                     ut
                     per
                     commune
                     consortium
                     crucis
                     Christi
                     ,
                     nos
                     etiam
                     aliquid
                     in
                     eo
                     quod
                     propter
                     nos
                     gessit
                     ageremus
                     .
                     
                     
                       To
                       these
                       agrees
                    
                     Isidorus
                     Hispalensis
                     ,
                     Quadragesima
                     in
                     universo
                     orbe
                     institutione
                     Apostolicâ
                     observatur
                     circa
                     confinium
                     Dominicae
                     passionis
                     .
                     
                       To
                       which
                    
                     Dorotheus
                     
                       a
                       Greek
                       Abbat
                       does
                       consent
                       ,
                       save
                       onely
                       that
                       he
                       sayes
                       more
                    
                     ;
                     
                     
                       for
                       he
                       affirms
                       that
                       the
                       Apostles
                       did
                       consecrate
                       the
                       seven
                       quadragesimal
                       weeks
                       of
                       fasting
                       .
                       So
                       that
                       
                       here
                       we
                       have
                       four
                       Ancient
                       Authors
                       giving
                       testimony
                       that
                       the
                       Lent-fast
                       was
                       a
                       tradition
                       or
                       an
                       appointment
                       Apostolical
                       .
                    
                  
                   
                     Now
                     if
                     it
                     came
                     from
                     the
                     Apostles
                     by
                     way
                     of
                     precedent
                     or
                     authority
                     ,
                     
                     the
                     thing
                     it self
                     hath
                     in
                     its
                     nature
                     or
                     appendage
                     some
                     advantages
                     by
                     which
                     with
                     much
                     reasonablenesse
                     we
                     may
                     believe
                     it
                     was
                     intended
                     to
                     bind
                     all
                     ages
                     of
                     the
                     Catholick
                     Church
                     .
                     Because
                     the
                     usefulnesse
                     of
                     it
                     will
                     be
                     as
                     much
                     now
                     as
                     ever
                     it
                     was
                     ;
                     and
                     it
                     being
                     a
                     specification
                     of
                     the
                     duty
                     of
                     fasting
                     ,
                     which
                     will
                     never
                     be
                     out
                     of
                     season
                     ,
                     and
                     having
                     always
                     the
                     same
                     common
                     cause
                     ,
                     that
                     is
                     the
                     precedent
                     of
                     Moses
                     and
                     Elias
                     ,
                     and
                     the
                     example
                     of
                     our
                     Blessed
                     Saviour
                     himself
                     ,
                     the
                     duty
                     not
                     being
                     relative
                     to
                     time
                     or
                     place
                     ,
                     and
                     the
                     reason
                     of
                     the
                     institution
                     being
                     of
                     perpetual
                     regard
                     ,
                     and
                     the
                     usefulnesse
                     very
                     great
                     ,
                     and
                     the
                     thing
                     pious
                     and
                     holy
                     ,
                     and
                     adde
                     to
                     these
                     ,
                     all
                     Churches
                     ancient
                     and
                     modern
                     having
                     received
                     it
                     till
                     now
                     of
                     late
                     ,
                     it
                     will
                     be
                     very
                     like
                     a
                     duty
                     incumbent
                     upon
                     all
                     Churches
                     and
                     all
                     ages
                     to
                     observe
                     this
                     fast
                     which
                     the
                     Apostles
                     with
                     so
                     much
                     reason
                     did
                     prescribe
                     .
                  
                   
                     
                       And
                       in
                       pursuance
                       of
                       this
                       we
                       find
                       some
                       excellent
                       persons
                       in
                       the
                       Ancient
                       Churches
                       saying
                       expressely
                       that
                       this
                       institution
                       is
                       warranted
                       to
                       us
                       from
                       Christ.
                    
                     
                     
                       So
                       S.
                    
                     Austin
                     ,
                     The
                     Caresme
                     or
                     Lent-fast
                     hath
                     an
                     authority
                     of
                     a
                     Fast
                     both
                     in
                     the
                     Old
                     Testament
                     from
                     the
                     fast
                     of
                     Moses
                     and
                     Elias
                     ,
                     
                     and
                     out
                     of
                     the
                     Gospel
                     (
                     because
                     so
                     many
                     dayes
                     the
                     Lord
                     fasted
                     )
                     demonstrating
                     that
                     the
                     Gospel
                     does
                     not
                     differ
                     from
                     the
                     law
                     :
                     
                       and
                       again
                    
                     ,
                     By
                     that
                     number
                     of
                     fourty
                     in
                     which
                     Moses
                     and
                     Elias
                     and
                     our
                     Lord
                     himself
                     did
                     fast
                     ,
                     was
                     signified
                     unto
                     us
                     that
                     we
                     must
                     abstain
                     from
                     secular
                     delights
                     .
                     
                       The
                       same
                       thing
                       also
                       is
                       affirmed
                       by
                       S.
                    
                     Hierom
                     ,
                     
                     Moses
                     and
                     Elias
                     in
                     their
                     forty
                     days
                     hunger
                     were
                     filled
                     with
                     the
                     conversation
                     of
                     God
                     :
                     and
                     our
                     Lord
                     himself
                     fasted
                     so
                     many
                     days
                     in
                     the
                     wildernesse
                     that
                     he
                     might
                     leave
                     to
                     us
                     the
                     solemn
                     days
                     of
                     fasting
                     ;
                     
                       or
                       ,
                       as
                       he
                       says
                       in
                       another
                       place
                       ,
                    
                     
                     haereditatem
                     nobis
                     jejunii
                     derelinquens
                     ,
                     ad
                     esum
                     corporis
                     sui
                     sub
                     hoc
                     numero
                     animas
                     nostras
                     praeparat
                     ,
                     leaving
                     to
                     us
                     the
                     inheritance
                     of
                     fasting
                     ,
                     under
                     this
                     number
                     he
                     prepares
                     our
                     souls
                     for
                     the
                     eating
                     of
                     his
                     body
                     .
                     So
                     Isidore
                     ,
                     The
                     first
                     is
                     the
                     fast
                     of
                     Lent
                     ,
                     which
                     began
                     from
                     the
                     fast
                     of
                     Moses
                     and
                     Helias
                     and
                     of
                     our
                     Blessed
                     Lord
                     ,
                     who
                     fasted
                     so
                     many
                     days
                     .
                  
                   
                     Now
                     although
                     these
                     Fathers
                     intend
                     not
                     to
                     say
                     that
                     our
                     Lord
                     did
                     command
                     this
                     fast
                     ,
                     
                     but
                     gave
                     us
                     a
                     precedent
                     and
                     an
                     example
                     to
                     imitate
                     as
                     well
                     as
                     we
                     can
                     ;
                     he
                     was
                     the
                     occasion
                     why
                     the
                     Church
                     took
                     that
                     time
                     ,
                     and
                     perform'd
                     that
                     severity
                     :
                     yet
                     the
                     example
                     of
                     our
                     Blessed
                     Lord
                     cannot
                     be
                     neglected
                     without
                     sin
                     :
                     
                       Non
                       enim
                       ,
                       Fratres
                       ,
                       leve
                       peccatum
                       est
                       indictā
                       Quadragesimam
                       à
                       Domino
                       non
                       jejunare
                       ,
                       &
                       jejunia
                       consecrata
                       ventris
                       voracitate
                       dissolvere
                       ,
                    
                     &c.
                     said
                     the
                     Author
                     of
                     the
                     25th
                     sermon
                     in
                     the
                     works
                     of
                     S.
                     
                       Ambrose
                       .
                       It
                       is
                       not
                       a
                       light
                       sin
                       not
                       to
                       keep
                       the
                       Lenten-fast
                       which
                       was
                       indicted
                       by
                       our
                       Lord
                       ,
                       and
                       with
                       the
                       greedinesse
                       of
                       the
                       belly
                       to
                       dissolve
                       these
                       consecrated
                       fasting-days
                       .
                       For
                       what
                       does
                       he
                       deserve
                       that
                       breaks
                       the
                       fast
                       which
                       Christ
                       indicted
                       ?
                       If
                       therefore
                       thou
                       wilt
                       be
                       a
                       Christian
                       thou
                       must
                       doe
                       as
                       Christ
                       did
                       .
                       He
                       that
                       had
                       no
                       sin
                       fasted
                       forty
                       days
                       :
                       and
                       wilt
                       not
                       thou
                       who
                       hast
                       sinned
                       keep
                       the
                       Lent-fast
                       ?
                       He
                       (
                       I
                       say
                       )
                       that
                       had
                       no
                       sin
                       yet
                       fasted
                       for
                       our
                       sins
                       :
                       Think
                       therefore
                       in
                       thy
                       Conscience
                       what
                       a
                       kind
                       of
                       Christian
                       thou
                       art
                       ,
                       when
                       Christ
                       fasting
                       for
                       thee
                       thou
                       wilt
                       eat
                       thy
                       dinner
                       .
                    
                     This
                     Author
                     whoever
                     he
                     was
                     (
                     for
                     it
                     was
                     not
                     S.
                     Ambrose
                     )
                     suppos'd
                     that
                     the
                     example
                     of
                     Christ
                     was
                     a
                     sufficient
                     indiction
                     of
                     the
                     Quadragesimal
                     fast
                     .
                     But
                     it
                     is
                     to
                     be
                     observed
                     that
                     it
                     is
                     not
                     unusual
                     with
                     Ancient
                     writers
                     to
                     affirm
                     a
                     thing
                     to
                     be
                     by
                     Divine
                     right
                     ,
                     if
                     
                     there
                     be
                     in
                     Scripture
                     but
                     an
                     authentic
                     precedent
                     and
                     example
                     of
                     it
                     .
                     Thus
                     when
                     the
                     Canon
                     law
                     affirms
                     in
                     6.
                     
                       de
                       censibus
                       ,
                       cap.
                       Quanquam
                    
                     ,
                     That
                     the
                     Churches
                     &
                     Church-men
                     are
                     free
                     from
                     secular
                     exactions
                     not
                     onely
                     by
                     humane
                     but
                     also
                     by
                     Divine
                     right
                     :
                     which
                     saying
                     because
                     to
                     our
                     eares
                     it
                     must
                     needs
                     seem
                     extremely
                     harsh
                     ,
                     the
                     Glosse
                     upon
                     the
                     place
                     does
                     soften
                     it
                     ,
                     by
                     referring
                     it
                     to
                     the
                     fact
                     of
                     Joseph
                     to
                     the
                     Egyptian
                     Priests
                     ,
                     
                     &
                     of
                     Artaxerxes
                     to
                     the
                     Israelites
                     .
                     So
                     that
                     it
                     is
                     not
                     intended
                     that
                     things
                     of
                     this
                     nature
                     be
                     Divine
                     precepts
                     properly
                     so
                     called
                     ;
                     but
                     such
                     which
                     the
                     Church
                     for
                     decent
                     regard
                     takes
                     up
                     in
                     imitation
                     of
                     so
                     great
                     examples
                     :
                     and
                     indeed
                     they
                     are
                     such
                     ,
                     which
                     when
                     the
                     Church
                     hath
                     upon
                     such
                     accounts
                     taken
                     up
                     ,
                     cannot
                     be
                     omitted
                     without
                     sin
                     ,
                     if
                     they
                     be
                     omitted
                     without
                     cause
                     :
                     for
                     then
                     they
                     have
                     authority
                     when
                     they
                     are
                     commanded
                     by
                     our
                     superiors
                     .
                     But
                     the
                     example
                     of
                     our
                     Blessed
                     Lord
                     in
                     such
                     extraordinaries
                     as
                     these
                     is
                     but
                     a
                     very
                     weak
                     argument
                     to
                     introduce
                     an
                     institution
                     ,
                     ordinary
                     and
                     perpetual
                     ,
                     troublesome
                     and
                     ensnaring
                     .
                     But
                     of
                     this
                     that
                     we
                     may
                     be
                     rid
                     at
                     once
                     ,
                     I
                     will
                     set
                     down
                     the
                     judgement
                     of
                     S.
                     Austin
                     and
                     of
                     S.
                     Chrysostom
                     .
                     
                     
                       In
                       what
                       shall
                       we
                       imitate
                       the
                       ways
                       of
                       Christ
                       ?
                       Shall
                       it
                       be
                       in
                       that
                       magnificence
                       in
                       which
                       God
                       was
                       in
                       the
                       flesh
                       ?
                       Or
                       does
                       he
                       exhort
                       us
                       to
                       this
                       ,
                       or
                       exact
                       of
                       us
                       to
                       doe
                       miracles
                       such
                       as
                       he
                       did
                       ?
                       He
                       did
                       not
                       say
                       ,
                       Ye
                       shall
                       not
                       be
                       my
                       disciples
                       unlesse
                       ye
                       walk
                       upon
                       the
                       sea
                       ,
                       or
                       unlesse
                       ye
                       raise
                       to
                       life
                       him
                       that
                       hath
                       been
                       dead
                       four
                       days
                       ,
                       or
                       unlesse
                       ye
                       open
                       the
                       eyes
                       of
                       one
                       that
                       was
                       born
                       blind
                       .
                       What
                       therefore
                       does
                       he
                       mean
                       ,
                       saying
                       ,
                       Ye
                       must
                       enter
                       by
                       the
                       doore
                       ;
                       Learn
                       of
                       me
                       ,
                       because
                       I
                       am
                       meek
                       and
                       humble
                       in
                       heart
                       ?
                    
                     that
                     's
                     entring
                     in
                     by
                     the
                     door
                     ,
                     that
                     's
                     the
                     imitation
                     of
                     Christ
                     that
                     is
                     requir'd
                     of
                     us
                     .
                     But
                     S.
                     Chrysostom
                     says
                     the
                     same
                     thing
                     ,
                     
                     and
                     more
                     pertinently
                     and
                     applied
                     to
                     this
                     matter
                     of
                     fasting
                     :
                     
                       He
                       doth
                       not
                       say
                       his
                       fast
                       is
                       to
                       be
                       imitated
                       ,
                       although
                       he
                       might
                       propound
                       those
                       fourty
                       days
                       of
                       his
                       :
                       But
                       ,
                       Learn
                       of
                       me
                       ,
                       for
                       I
                       am
                       meek
                       and
                       humble
                       in
                       heart
                       :
                       yea
                       rather
                       contrarily
                       ,
                       when
                       he
                       sent
                       the
                       Apostles
                       to
                       preach
                       the
                       Gospel
                       ,
                       he
                       did
                       not
                       say
                       ,
                       Fast
                       ,
                       but
                       ,
                       Eat
                       whatsoever
                       is
                       set
                       before
                       you
                       .
                    
                     Now
                     this
                     argument
                     of
                     our
                     Blessed
                     Lord's
                     example
                     being
                     remov'd
                     ,
                     and
                     it
                     being
                     certain
                     that
                     from
                     his
                     example
                     to
                     conclude
                     a
                     Divine
                     precept
                     in
                     such
                     extraordinaries
                     and
                     external
                     actions
                     is
                     the
                     worst
                     argument
                     of
                     the
                     world
                     ,
                     and
                     it
                     being
                     expressely
                     affirmed
                     by
                     S.
                     Chrysostom
                     that
                     Christ
                     did
                     not
                     in
                     his
                     fasting
                     propound
                     himself
                     as
                     imitable
                     by
                     us
                     ,
                     we
                     may
                     now
                     return
                     to
                     the
                     first
                     consideration
                     and
                     pretence
                     ,
                     and
                     inquire
                     whether
                     or
                     no
                     the
                     fast
                     of
                     Lent
                     was
                     a
                     tradition
                     and
                     Canon
                     Apostolical
                     :
                     that
                     is
                     ,
                     not
                     onely
                     whether
                     this
                     did
                     descend
                     from
                     their
                     practice
                     (
                     for
                     if
                     Christs
                     example
                     did
                     not
                     oblige
                     us
                     in
                     this
                     ,
                     much
                     lesse
                     could
                     that
                     of
                     the
                     Apostles
                     ;
                     )
                     but
                     also
                     whether
                     the
                     Apostles
                     did
                     deliver
                     this
                     as
                     a
                     rule
                     for
                     the
                     practice
                     of
                     the
                     Churches
                     in
                     all
                     descending
                     ages
                     .
                  
                
                 
                   
                     The
                     Lent-fast
                     is
                     not
                     a
                     tradition
                     or
                     Canon
                     Apostolical
                     .
                  
                   
                     This
                     first
                     appears
                     in
                     that
                     we
                     find
                     it
                     affirm'd
                     often
                     in
                     Antiquity
                     that
                     the
                     fasts
                     of
                     the
                     Church
                     were
                     arbitrary
                     and
                     chosen
                     ,
                     
                     without
                     necessity
                     and
                     imposition
                     from
                     any
                     authority
                     .
                     Which
                     thing
                     was
                     observed
                     by
                     Socrates
                     ,
                     speaking
                     of
                     the
                     Lent-fast
                     .
                     
                       Because
                       no
                       man
                       can
                       shew
                       in
                       any
                       record
                       that
                       there
                       was
                       a
                       Commandement
                       concerning
                       this
                       thing
                       ,
                    
                     
                     
                       it
                       is
                       manifest
                       that
                       the
                       Apostles
                       did
                       permit
                       a
                       free
                       power
                       in
                       the
                       same
                       ,
                       leaving
                       it
                       to
                       every
                       ones
                       mind
                       and
                       choice
                       ,
                       that
                       every
                       one
                       might
                       doe
                       what
                       was
                       good
                       ,
                       without
                       the
                       inducement
                       of
                       fear
                       or
                       of
                       necessity
                       .
                       For
                       so
                       we
                       ought
                       to
                       fast
                       and
                       to
                       abstain
                    
                     (
                     saith
                     
                       Prosper
                       )
                       that
                       we
                       may
                       not
                       submit
                       our
                       souls
                       to
                       a
                       necessity
                       of
                       fasting
                       and
                       abstaining
                       ,
                    
                     
                     
                       that
                       we
                       may
                       not
                       doe
                       a
                       voluntary
                       thing
                       by
                       an
                       involuntary
                       devotion
                       .
                    
                     But
                     of
                     this
                     we
                     have
                     
                     elder
                     testimony
                     :
                     for
                     when
                     Tertullian
                     scrap'd
                     together
                     all
                     that
                     he
                     could
                     to
                     justify
                     the
                     Lents
                     of
                     Montanus
                     ,
                     the
                     new
                     fasts
                     which
                     he
                     for
                     discipline
                     would
                     have
                     had
                     the
                     Churches
                     for
                     ever
                     to
                     observe
                     ,
                     he
                     lay'd
                     hold
                     upon
                     the
                     practice
                     of
                     the
                     Catholics
                     to
                     verify
                     Montanus
                     his
                     imposition
                     ,
                     saying
                     that
                     the
                     Catholic
                     Bishops
                     did
                     injoyn
                     fasts
                     sometimes
                     and
                     
                       ex
                       aliqua
                       sollicitudinis
                       Ecclesiasticae
                       causa
                    
                     ,
                     
                     upon
                     the
                     occasion
                     of
                     some
                     trouble
                     or
                     affliction
                     in
                     the
                     Church
                     ,
                     that
                     is
                     ,
                     temporary
                     fasts
                     ,
                     or
                     solemn
                     dayes
                     upon
                     special
                     emergent
                     accidents
                     .
                     He
                     addes
                     also
                     that
                     they
                     kept
                     the
                     Paschal
                     fast
                     ,
                     the
                     two
                     days
                     before
                     Easter
                     ,
                     in
                     which
                     the
                     
                       Bridegroom
                       was
                       taken
                       from
                       them
                    
                     :
                     but
                     in
                     these
                     days
                     they
                     did
                     sometimes
                     live
                     on
                     bread
                     and
                     water
                     ,
                     
                       ut
                       cuique
                       videbatur
                       ,
                       &
                       haec
                       ex
                       arbitrio
                       agentes
                       &
                       non
                       ex
                       imperio
                       ;
                       they
                       did
                       this
                       not
                       by
                       any
                       command
                       ,
                       but
                       by
                       choice
                       and
                       as
                       they
                       pleas'd
                       themselves
                       :
                    
                     for
                     so
                     the
                     Catholics
                     did
                     say
                     and
                     believe
                     ,
                     
                       sic
                       &
                       observasse
                       Apostolos
                       ,
                       nullum
                       aliud
                       imponentes
                       jugum
                       certorum
                       ,
                       &
                       in
                       commune
                       omnibus
                       obeundorum
                       jejuniorum
                       ,
                    
                     
                     that
                     the
                     Apostles
                     did
                     fast
                     as
                     every
                     Christian
                     else
                     did
                     and
                     ought
                     to
                     doe
                     ,
                     
                       ex
                       arbitrio
                       ,
                       pro
                       temporibus
                       &
                       causis
                       uniuscujusque
                       ,
                       as
                       every
                       one
                       had
                       cause
                       and
                       opportunity
                       and
                       will
                    
                     ;
                     but
                     they
                     impos'd
                     no
                     other
                     yoke
                     of
                     certain
                     ,
                     and
                     for
                     ever
                     to
                     be
                     observed
                     fasts
                     .
                     
                       
                         Laxus
                         ac
                         liber
                         modus
                         abstinendi
                      
                       
                         Ponitur
                         cunctis
                         :
                         neque
                         nos
                         severus
                      
                       
                         Terror
                         impellit
                         :
                         sua
                         quemque
                         cogit
                      
                       
                         Velle
                         potestas
                         .
                      
                       
                         Sufficit
                         quicquid
                         facias
                         ,
                         vocato
                      
                       
                         Numinis
                         nutu
                         prius
                         ,
                         inchoare
                         ,
                      
                       
                         Sive
                         tu
                         mensam
                         renuas
                         ,
                         cibumve
                      
                       
                         Sumere
                         tentes
                         .
                      
                    
                     So
                     Prudentius
                     ,
                     
                     expressely
                     affirming
                     that
                     even
                     in
                     his
                     time
                     there
                     were
                     no
                     laws
                     of
                     set
                     and
                     annual
                     fasts
                     :
                     for
                     that
                     very
                     thing
                     
                       Victor
                       Antiochenus
                    
                     makes
                     to
                     be
                     a
                     difference
                     between
                     the
                     Old
                     and
                     New
                     Testament
                     ;
                     
                     for
                     the
                     faithfull
                     in
                     that
                     time
                     had
                     fasting-days
                     appointed
                     by
                     God
                     ,
                     
                       quae
                       proinde
                       modis
                       omnibus
                       explere
                       obligabantur
                       ,
                       etiamsi
                       alias
                       noluissent
                       ,
                       which
                       they
                       were
                       bound
                       by
                       all
                       means
                       to
                       observe
                       though
                       against
                       their
                       will
                    
                     ;
                     but
                     under
                     the
                     Gospel
                     we
                     fast
                     by
                     the
                     love
                     of
                     vertue
                     ,
                     and
                     the
                     choice
                     of
                     our
                     own
                     will
                     ,
                     rather
                     then
                     by
                     the
                     coaction
                     of
                     any
                     law
                     .
                     
                     For
                     
                       quibus
                       diebus
                       jejunandum
                       sit
                       nullo
                       Apostolorum
                       praecepto
                       definitum
                       reperiri
                       ,
                    
                     said
                     S.
                     
                       Austin
                       ;
                       what
                       days
                       we
                       are
                       to
                       fast
                       is
                       no
                       where
                       to
                       be
                       found
                       determin'd
                       by
                       any
                       precept
                       of
                       the
                       Apostles
                       .
                    
                  
                   
                     2.
                     
                     
                     This
                     also
                     appears
                     in
                     that
                     we
                     find
                     the
                     original
                     of
                     the
                     Quadragefimal
                     or
                     Lent-fast
                     attributed
                     to
                     other
                     causes
                     and
                     beginnings
                     then
                     the
                     tradition
                     or
                     Canon
                     Apostolical
                     .
                     
                     Cassian
                     sayes
                     ,
                     that
                     
                       as
                       long
                       as
                       the
                       perfection
                       of
                       the
                       Primitive
                       Church
                       did
                       remain
                       ,
                       there
                       was
                       no
                       observation
                       of
                       a
                       Lent-fast
                       ;
                       for
                       they
                       who
                       spent
                       the
                       whole
                       year
                       in
                       abstinence
                       were
                       not
                       tied
                       with
                       the
                       necessity
                       of
                       a
                       precept
                       or
                       legal
                       sanction
                       .
                       But
                       when
                       the
                       multitude
                       of
                       the
                       believers
                       every
                       day
                       cooling
                       in
                       their
                       devotion
                       did
                       brood
                       upon
                       their
                       wealth…
                       .
                       .id
                       tunc
                       universis
                       sacerdotibus
                       placuit
                       ,
                       then
                       it
                       seem'd
                       good
                       to
                       the
                       Bishops
                       to
                       recal
                       men
                       to
                       the
                       work
                       of
                       holinesse
                       by
                       a
                       Canonical
                       indiction
                       of
                       fasts
                       ,
                       and
                       to
                       give
                       to
                       God
                       the
                       tenth
                       of
                       their
                       days
                       .
                    
                     
                     So
                     that
                     the
                     cause
                     of
                     the
                     institution
                     of
                     this
                     fast
                     was
                     the
                     universal
                     declension
                     of
                     the
                     Primitive
                     piety
                     :
                     and
                     the
                     Authors
                     of
                     it
                     were
                     the
                     whole
                     consent
                     of
                     Bishops
                     .
                     Something
                     like
                     this
                     was
                     that
                     of
                     S.
                     Chrysostom
                     ,
                     who
                     complaining
                     of
                     the
                     diminution
                     of
                     the
                     Primitive
                     heats
                     of
                     piety
                     ,
                     and
                     their
                     unworthy
                     communicating
                     ,
                     
                     especially
                     at
                     Easter
                     ,
                     addes
                     ,
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     &c.
                     
                     
                     
                       When
                       the
                       Fathers
                       had
                       observ'd
                       the
                       hurt
                       that
                       came
                       from
                       so
                       carelesse
                       conventions
                       ,
                       they
                       meeting
                       together
                       appointed
                       forty
                       days
                       for
                       fasting
                       and
                       prayer
                       and
                       hearing
                       Sermons
                       ,
                       and
                       holy
                       assemblies
                       .
                    
                     S.
                     Austin
                     does
                     not
                     ,
                     as
                     Cassian
                     ,
                     impute
                     it
                     to
                     the
                     sanction
                     of
                     the
                     Bishops
                     ,
                     nor
                     to
                     a
                     Council
                     of
                     the
                     Fathers
                     ,
                     as
                     S.
                     Chrysostom
                     ,
                     but
                     to
                     the
                     custome
                     of
                     the
                     Church
                     .
                     
                       Ut
                       quadraginta
                       illi
                       dies
                       ante
                       Pascha
                       observentur
                       Ecclesiae
                       consuetudo
                       roboravit
                       :
                    
                     
                     
                       Sic
                       etiam
                       ut
                       octo
                       dies
                       Neophytorum
                       distinguantur
                       à
                       caeteris
                       ,
                       The
                       custome
                       of
                       the
                       Church
                       hath
                       established
                       the
                       observation
                       of
                       forty
                       dayes
                       before
                       Easter
                       ,
                       and
                       the
                       eight
                       dayes
                       after
                       Easter
                       for
                       the
                       Novices
                       .
                    
                     Both
                     from
                     the
                     same
                     principle
                     .
                     But
                     it
                     was
                     not
                     the
                     authority
                     of
                     the
                     Apostles
                     ,
                     but
                     the
                     custome
                     of
                     the
                     Church
                     that
                     made
                     it
                     into
                     a
                     law
                     .
                     
                     In
                     Irenaeus
                     his
                     time
                     there
                     was
                     a
                     custome
                     of
                     fasting
                     about
                     that
                     time
                     ,
                     for
                     one
                     or
                     two
                     dayes
                     or
                     more
                     ,
                     but
                     it
                     was
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     
                       a
                       simple
                       and
                       a
                       private
                       custome
                       .
                    
                     But
                     when
                     it
                     was
                     made
                     ,
                     it
                     was
                     onely
                     for
                     the
                     imperfect
                     ,
                     and
                     the
                     men
                     of
                     the
                     world
                     that
                     spent
                     their
                     year
                     in
                     gathering
                     money
                     ,
                     and
                     mispent
                     their
                     time
                     ;
                     they
                     onely
                     were
                     intended
                     in
                     the
                     constitution
                     .
                     This
                     we
                     have
                     from
                     S.
                     Hierom
                     ,
                     
                     
                       jejunia
                       à
                       viris
                       prudentibus
                       propter
                       eos
                       constituta
                       fuisse
                       qui
                       magis
                       saeculo
                       vacant
                       quam
                       Deo
                       ,
                    
                     Some
                     prudent
                     men
                     appointed
                     the
                     solemn
                     fasts
                     for
                     their
                     sakes
                     who
                     spent
                     their
                     time
                     in
                     the
                     affaires
                     of
                     the
                     world
                     ,
                     more
                     then
                     in
                     religion
                     .
                     And
                     since
                     it
                     is
                     consentingly
                     affirmed
                     that
                     the
                     great
                     end
                     of
                     the
                     Lent-fast
                     is
                     for
                     preparation
                     to
                     the
                     Easter
                     communion
                     ,
                     what
                     use
                     (
                     at
                     least
                     to
                     this
                     great
                     purpose
                     ,
                     )
                     can
                     it
                     be
                     of
                     to
                     those
                     pious
                     persons
                     who
                     communicate
                     every
                     fortnight
                     ,
                     or
                     it
                     may
                     be
                     every
                     week
                     in
                     the
                     year
                     ?
                     But
                     it
                     is
                     true
                     that
                     the
                     great
                     end
                     and
                     ministery
                     of
                     the
                     Lent-fast
                     was
                     in
                     order
                     to
                     the
                     Easter
                     communion
                     ,
                     but
                     it
                     was
                     of
                     such
                     persons
                     who
                     being
                     admitted
                     to
                     publick
                     penance
                     upon
                     Ashwednesday
                     were
                     reconcil'd
                     and
                     admitted
                     to
                     the
                     communion
                     upon
                     Easter-day
                     :
                     which
                     custome
                     being
                     not
                     in
                     use
                     ,
                     the
                     use
                     of
                     Lent
                     in
                     order
                     to
                     the
                     chief
                     end
                     to
                     which
                     it
                     did
                     minister
                     is
                     wholly
                     lost
                     .
                     It
                     was
                     therefore
                     true
                     which
                     S.
                     Hierom
                     said
                     ,
                     that
                     Lent
                     was
                     for
                     the
                     imperfect
                     and
                     secular
                     persons
                     ,
                     for
                     publick
                     penitents
                     and
                     persons
                     convict
                     of
                     scandalous
                     crimes
                     ,
                     for
                     men
                     of
                     the
                     world
                     ,
                     and
                     not
                     for
                     the
                     religious
                     ,
                     who
                     every
                     moneth
                     or
                     week
                     observe
                     the
                     religion
                     of
                     Easter
                     ,
                     and
                     live
                     in
                     a
                     state
                     of
                     perpetual
                     preparation
                     .
                     
                       Perfecti
                       non
                       tenentur
                       lege
                       jejunii
                    
                     ,
                     They
                     that
                     all
                     the
                     year
                     liv'd
                     strictly
                     were
                     not
                     bound
                     to
                     the
                     observation
                     of
                     Lent
                     :
                     so
                     Cassian
                     ;
                     and
                     from
                     him
                     *
                     
                       Isidorus
                       Hispalensis
                    
                     and
                     †
                     
                       Rabanus
                       Maurus
                    
                     :
                     and
                     the
                     same
                     thing
                     also
                     was
                     affirmed
                     by
                     S.
                     *
                     Chrysostom
                     ,
                     from
                     whom
                     Cassian
                     ,
                     who
                     was
                     his
                     scholar
                     ,
                     might
                     receive
                     it
                     .
                  
                   
                     3.
                     
                     
                     Some
                     of
                     the
                     Ancient
                     and
                     Primitive
                     writers
                     affirm
                     Pope
                     Telesphorus
                     to
                     have
                     been
                     the
                     first
                     author
                     of
                     Lent-fast
                     about
                     the
                     year
                     136.
                     
                     So
                     Eusebius
                     in
                     his
                     Chronicon
                     affirms
                     ,
                     
                       Quadragesimale
                       jejunium
                       à
                       Telesphoro
                       per
                       hoc
                       tempus
                       institutum
                       ac
                       praeceptum
                       quidam
                       scribunt
                       ,
                    
                     Some
                     write
                     that
                     Telesphorus
                     commanded
                     the
                     Quadragesimal
                     fast
                     .
                     Scaliger
                     believes
                     this
                     not
                     to
                     be
                     the
                     saying
                     of
                     Eusebius
                     ,
                     as
                     not
                     being
                     to
                     be
                     found
                     in
                     the
                     Greek
                     MS.
                     copies
                     :
                     but
                     however
                     ,
                     till
                     Scaliger's
                     time
                     it
                     was
                     in
                     the
                     middle
                     ages
                     of
                     the
                     Latin
                     Church
                     and
                     so
                     downwards
                     believed
                     ;
                     and
                     it
                     was
                     affirmed
                     expressely
                     by
                     *
                     
                       Rabanus
                       Maurus
                    
                     and
                     †
                     Rupertus
                     .
                  
                   
                     4.
                     
                     
                     The
                     Thing
                     and
                     the
                     Name
                     was
                     unknown
                     in
                     the
                     Church
                     in
                     the
                     first
                     three
                     Ages
                     .
                     This
                     is
                     very
                     apparent
                     in
                     Tertullian
                     ,
                     who
                     making
                     his
                     apology
                     for
                     the
                     fasting-dayes
                     of
                     Montanus
                     ,
                     sayes
                     they
                     are
                     no
                     such
                     great
                     matter
                     that
                     the
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     
                       the
                       spiritual
                       men
                    
                     (
                     so
                     he
                     calls
                     the
                     Catholics
                     )
                     should
                     complain
                     of
                     them
                     as
                     of
                     so
                     intolerable
                     yoke
                     upon
                     the
                     Disciples
                     .
                     It
                     was
                     but
                     ten
                     dayes
                     
                     in
                     all
                     ;
                     
                     two
                     weeks
                     ,
                     abating
                     Saturdays
                     and
                     Sundays
                     :
                     and
                     Sozomen
                     sayes
                     these
                     two
                     weeks
                     were
                     before
                     Easter
                     .
                     Now
                     if
                     the
                     Catholics
                     had
                     known
                     of
                     our
                     Lent
                     then
                     ,
                     of
                     forty
                     dayes
                     fast
                     ,
                     they
                     would
                     never
                     have
                     been
                     so
                     unreasonable
                     to
                     complain
                     of
                     the
                     ten
                     dayes
                     of
                     Montanus
                     ;
                     and
                     that
                     was
                     all
                     he
                     impos'd
                     in
                     the
                     whole
                     year
                     ,
                     let
                     the
                     time
                     be
                     when
                     it
                     will.
                     And
                     yet
                     this
                     was
                     more
                     then
                     the
                     Catholics
                     did
                     ;
                     for
                     when
                     from
                     their
                     practice
                     (
                     as
                     I
                     noted
                     before
                     )
                     Tertullian
                     would
                     fain
                     have
                     drawn
                     some
                     warranty
                     and
                     countenance
                     ,
                     he
                     sayes
                     that
                     
                       the
                       Apostles
                       did
                       not
                       quite
                       extinguish
                       all
                       difference
                       of
                       dayes
                    
                     ;
                     
                     
                       for
                       if
                       they
                       did
                       ,
                       why
                       did
                       the
                       Catholics
                       then
                       observe
                       Easter
                       every
                       year
                       ?
                       why
                       the
                       fifty
                       dayes
                       of
                       joy
                       after
                       it
                       ?
                       why
                       the
                       Wednesday
                       and
                       Friday
                       fast
                       ,
                       and
                    
                     [
                     good
                     Friday
                     or
                     ]
                     
                       the
                       preparation-day
                       ?
                       and
                       why
                       the
                       Saturday
                       fast
                       ?
                       though
                       indeed
                       this
                       ye
                       never
                       fast
                       but
                       at
                       Easter
                       .
                    
                     Here
                     is
                     all
                     the
                     solennities
                     both
                     of
                     feastings
                     and
                     fastings
                     which
                     the
                     Church
                     then
                     had
                     :
                     and
                     therefore
                     it
                     is
                     easy
                     without
                     much
                     diligence
                     to
                     discover
                     the
                     weaknesse
                     of
                     those
                     pretences
                     which
                     derive
                     from
                     more
                     ancient
                     record
                     ,
                     but
                     indeed
                     are
                     nothing
                     but
                     deceptions
                     and
                     interpolations
                     .
                     Such
                     as
                     is
                     the
                     69th
                     Canon
                     Apostolical
                     ,
                     which
                     commands
                     the
                     observation
                     of
                     Lent
                     to
                     a
                     Clergy-man
                     under
                     pain
                     of
                     deposition
                     ,
                     to
                     a
                     lay-man
                     under
                     excommunication
                     .
                     But
                     the
                     imposture
                     of
                     these
                     Canons
                     ,
                     especially
                     of
                     the
                     last
                     36
                     ,
                     amongst
                     which
                     this
                     is
                     one
                     ,
                     are
                     abundantly
                     acknowledged
                     by
                     men
                     of
                     all
                     persuasions
                     .
                     And
                     so
                     is
                     that
                     of
                     S.
                     Ignatius
                     to
                     the
                     
                       Philippians
                       ,
                       Despise
                       not
                       the
                       Lent
                       ,
                       for
                       it
                       contains
                       an
                       imitation
                       of
                       the
                       conversation
                       of
                       our
                       Lord.
                    
                     But
                     of
                     this
                     Epistle
                     the
                     Ancients
                     make
                     no
                     mention
                     ,
                     
                     and
                     that
                     it
                     is
                     supposititious
                     is
                     very
                     fully
                     proved
                     by
                     the
                     learned
                     and
                     most
                     Reverend
                     Primate
                     of
                     Ardmagh
                     ,
                     and
                     it
                     is
                     so
                     notorious
                     as
                     nothing
                     can
                     be
                     more
                     ;
                     for
                     the
                     author
                     of
                     this
                     Epistle
                     condemns
                     that
                     which
                     S.
                     Ignatius
                     and
                     his
                     neighbour-Churches
                     did
                     ,
                     and
                     calls
                     him
                     
                       a
                       companion
                       of
                       them
                       that
                       killed
                       Christ
                       ,
                       that
                       keeps
                       Easter
                       after
                       the
                       manner
                       of
                       the
                       Jews
                       .
                    
                     But
                     of
                     this
                     enough
                     .
                     But
                     as
                     to
                     the
                     thing
                     ;
                     If
                     the
                     Lent
                     fast
                     were
                     of
                     Apostolical
                     institution
                     ,
                     it
                     were
                     strange
                     there
                     should
                     be
                     no
                     mention
                     of
                     it
                     in
                     the
                     certain
                     writings
                     of
                     the
                     three
                     first
                     ages
                     ;
                     not
                     a
                     word
                     of
                     it
                     in
                     
                       Justin
                       Martyr
                    
                     or
                     S.
                     Irenaeus
                     ,
                     in
                     Tertullian
                     or
                     
                       Clemens
                       Alexandrinus
                    
                     ,
                     in
                     
                       Clemens
                       Romanus
                    
                     his
                     genuine
                     Epistle
                     to
                     the
                     Corinthians
                     ,
                     nor
                     in
                     S.
                     Cyprian
                     .
                     There
                     is
                     indeed
                     a
                     little
                     shred
                     taken
                     out
                     of
                     Origen's
                     tenth
                     homily
                     on
                     Leviticus
                     [
                     
                       Habemus
                       enim
                       quadragesimae
                       dies
                       jejuniis
                       consecratos
                       ]
                       we
                       have
                       the
                       dayes
                       of
                       Lent
                       design'd
                       for
                       fasting
                       .
                    
                     But
                     concerning
                     this
                     I
                     can
                     onely
                     say
                     that
                     the
                     homilies
                     were
                     supposed
                     to
                     be
                     S.
                     Cyril's
                     ,
                     written
                     in
                     the
                     fifth
                     age
                     and
                     publish'd
                     in
                     his
                     Name
                     ;
                     but
                     whoever
                     be
                     the
                     author
                     ,
                     he
                     that
                     wrote
                     them
                     destroys
                     the
                     letter
                     of
                     the
                     Scripture
                     all
                     the
                     way
                     ,
                     out
                     of
                     his
                     own
                     brain
                     ,
                     and
                     is
                     a
                     man
                     of
                     no
                     great
                     authority
                     ,
                     
                     sayes
                     Bellarmine
                     :
                     and
                     therefore
                     it
                     remains
                     certain
                     that
                     in
                     the
                     three
                     first
                     ages
                     of
                     the
                     Church
                     there
                     was
                     no
                     mention
                     made
                     of
                     the
                     quadragesimal
                     or
                     forty-dayes
                     fast
                     in
                     Lent
                     ,
                     and
                     therefore
                     it
                     was
                     not
                     deriv'd
                     as
                     a
                     law
                     or
                     by
                     rule
                     from
                     the
                     Apostles
                     :
                     but
                     so
                     strange
                     a
                     thing
                     it
                     was
                     that
                     there
                     should
                     be
                     any
                     common
                     prescript
                     fasts
                     ,
                     that
                     Apollonius
                     accus'd
                     Montanus
                     for
                     it
                     ,
                     he
                     was
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                       he
                       taught
                       the
                       solutions
                       of
                       marriage
                       ,
                       and
                       made
                       a
                       law
                       for
                       fasting-dayes
                       .
                    
                  
                   
                     5.
                     
                     
                     The
                     Quadragesimal
                     fast
                     was
                     relative
                     and
                     ever
                     in
                     order
                     to
                     the
                     Easter
                     feast
                     ,
                     and
                     therefore
                     could
                     not
                     be
                     before
                     that
                     for
                     whose
                     sake
                     it
                     was
                     appointed
                     .
                     But
                     the
                     feast
                     of
                     Easter
                     was
                     ,
                     and
                     the
                     Sunday
                     festival
                     was
                     introduc'd
                     by
                     custome
                     and
                     arbitrary
                     choice
                     ,
                     for
                     relaxation
                     of
                     labours
                     and
                     the
                     memory
                     of
                     Christs
                     resurrection
                     :
                     indeed
                     it
                     was
                     at
                     the
                     beginning
                     of
                     the
                     dissemination
                     and
                     prevailing
                     of
                     Christianity
                     ,
                     but
                     it
                     was
                     without
                     a
                     Divine
                     command
                     ,
                     or
                     an
                     Apostolical
                     Canon
                     ,
                     
                     if
                     we
                     may
                     believe
                     Socrates
                     .
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                     
                       The
                       feast
                       of
                       Easter
                       and
                       other
                       feasts
                       ,
                       every
                       man
                       as
                       they
                       pleas'd
                       in
                       several
                       places
                       did
                       out
                       of
                       a
                       certain
                       custome
                       celebrate
                       the
                       memory
                       of
                       the
                       salutary
                       Passion
                       .
                       For
                       neither
                       our
                       Saviour
                       nor
                       the
                       Apostles
                       appointed
                       this
                       by
                       a
                       law
                       .
                    
                     For
                     the
                     Apostles
                     did
                     not
                     trouble
                     themselves
                     about
                     making
                     laws
                     for
                     feasts
                     ,
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                       but
                       to
                       introduce
                       piety
                       and
                       a
                       good
                       life
                       .
                    
                     The
                     rest
                     was
                     permitted
                     to
                     the
                     good
                     will
                     of
                     the
                     Churches
                     ,
                     who
                     being
                     sensible
                     of
                     the
                     great
                     benefits
                     of
                     Christs
                     passion
                     and
                     resurrection
                     ,
                     would
                     quickly
                     introduce
                     a
                     custome
                     of
                     such
                     a
                     pious
                     gratitude
                     :
                     
                     and
                     Nicephorus
                     tels
                     the
                     same
                     story
                     ,
                     and
                     in
                     words
                     very
                     like
                     .
                     And
                     the
                     thing
                     was
                     not
                     long
                     in
                     doing
                     ;
                     it
                     was
                     so
                     reasonable
                     ,
                     so
                     pious
                     ,
                     so
                     obvious
                     ,
                     so
                     ready
                     and
                     prepar'd
                     ,
                     that
                     at
                     the
                     very
                     beginning
                     all
                     Christians
                     did
                     it
                     ,
                     though
                     ,
                     as
                     it
                     happens
                     ,
                     in
                     several
                     Churches
                     after
                     several
                     manners
                     .
                     And
                     supposing
                     that
                     these
                     Greeks
                     say
                     true
                     ,
                     yet
                     it
                     is
                     no
                     more
                     lessening
                     to
                     the
                     sacrednesse
                     of
                     that
                     great
                     feast
                     ,
                     that
                     the
                     Apostles
                     did
                     not
                     intend
                     to
                     make
                     laws
                     concerning
                     it
                     ,
                     then
                     it
                     is
                     to
                     Baptisme
                     ,
                     that
                     S.
                     Paul
                     sayes
                     ,
                     
                       Christ
                       sent
                       him
                       not
                       to
                       baptize
                       ,
                       but
                       to
                       preach
                       the
                       Gospel
                    
                     ;
                     that
                     is
                     ,
                     though
                     to
                     baptize
                     was
                     a
                     holy
                     office
                     ,
                     yet
                     he
                     was
                     to
                     attend
                     something
                     that
                     was
                     greater
                     and
                     requir'd
                     his
                     diligence
                     and
                     presence
                     .
                     But
                     this
                     addes
                     some
                     moments
                     to
                     the
                     sacrednesse
                     of
                     this
                     and
                     other
                     such
                     feasts
                     ,
                     that
                     the
                     Apostles
                     left
                     it
                     to
                     the
                     piety
                     and
                     good
                     will
                     of
                     the
                     Churches
                     ,
                     as
                     knowing
                     that
                     the
                     Spirit
                     of
                     God
                     ,
                     which
                     they
                     had
                     receiv'd
                     to
                     this
                     and
                     greater
                     purposes
                     ,
                     was
                     more
                     then
                     sufficient
                     for
                     the
                     leading
                     them
                     into
                     a
                     specification
                     of
                     their
                     piety
                     and
                     gratitude
                     upon
                     such
                     great
                     causes
                     :
                     and
                     it
                     was
                     a
                     very
                     great
                     matter
                     that
                     instantly
                     all
                     Churches
                     did
                     consent
                     in
                     the
                     duty
                     ,
                     without
                     any
                     law
                     ,
                     or
                     common
                     teacher
                     ,
                     but
                     the
                     Spirit
                     of
                     God
                     and
                     right
                     reason
                     .
                     The
                     result
                     of
                     this
                     consideration
                     is
                     this
                     ,
                     That
                     if
                     the
                     Apostles
                     left
                     the
                     celebration
                     of
                     Easter
                     and
                     other
                     feasts
                     to
                     the
                     choice
                     and
                     piety
                     of
                     the
                     Churches
                     ,
                     it
                     is
                     not
                     likely
                     that
                     they
                     bound
                     the
                     Lent-fast
                     by
                     a
                     Canon
                     ,
                     since
                     the
                     Lent
                     was
                     always
                     acknowleged
                     to
                     be
                     a
                     preparation
                     for
                     Easter
                     ,
                     and
                     was
                     never
                     heard
                     of
                     before
                     there
                     was
                     a
                     Christian
                     Easter
                     .
                     But
                     if
                     I
                     may
                     have
                     leave
                     to
                     interpose
                     my
                     conjecture
                     (
                     for
                     it
                     is
                     no
                     more
                     )
                     I
                     suppose
                     Socrates
                     by
                     Pascha
                     does
                     not
                     mean
                     the
                     day
                     of
                     the
                     Resurrection
                     ,
                     but
                     the
                     day
                     of
                     the
                     Passion
                     ;
                     and
                     that
                     he
                     intends
                     onely
                     to
                     say
                     that
                     the
                     solemnity
                     of
                     the
                     good-Friday
                     devotion
                     was
                     not
                     appointed
                     by
                     Christ
                     and
                     his
                     Apostles
                     ,
                     but
                     left
                     to
                     the
                     piety
                     and
                     gratitude
                     of
                     the
                     Church
                     .
                     The
                     reasons
                     of
                     my
                     conjecture
                     are
                     these
                     .
                     1.
                     
                     Because
                     Socrates
                     calls
                     it
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ;
                     
                       the
                       memorial
                       of
                       Christs
                       passion
                    
                     ;
                     which
                     the
                     Easter
                     Sunday
                     was
                     not
                     ,
                     but
                     of
                     the
                     resurrection
                     .
                     2.
                     
                     Because
                     we
                     find
                     the
                     word
                     Pascha
                     us'd
                     by
                     the
                     Ancient
                     Fathers
                     in
                     the
                     same
                     sense
                     ;
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     said
                     
                       Timotheus
                       Alexandrinus
                       ,
                       to
                       fast
                       on
                       the
                       Pasch
                       :
                    
                     so
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     S.
                     Clement
                     calls
                     the
                     good-friday
                     fast
                     ,
                     
                       the
                       Paschal
                       fast
                    
                     ,
                     meaning
                     that
                     then
                     began
                     the
                     Jewish
                     passeover
                     ,
                     and
                     then
                     Christ
                     our
                     Passeover
                     was
                     offered
                     for
                     us
                     .
                     So
                     Tertullian
                     ,
                     
                     
                       Sic
                       &
                       die
                       Paschae
                       ,
                       quo
                       communis
                       &
                       quasi
                       publica
                       jejunii
                       religio
                       est
                       ,
                       merito
                       deponimus
                       osculum
                       ,
                    
                     &c.
                     
                     The
                     day
                     of
                     the
                     Pasch
                     is
                     a
                     publick
                     and
                     a
                     common
                     day
                     for
                     the
                     religion
                     of
                     fasting
                     ;
                     which
                     because
                     it
                     was
                     never
                     true
                     of
                     Easter-day
                     ,
                     and
                     being
                     always
                     true
                     of
                     good-friday
                     ,
                     he
                     must
                     mean
                     this
                     .
                     3.
                     
                     Because
                     it
                     is
                     very
                     probable
                     that
                     the
                     Easter
                     festival
                     was
                     
                       in
                       use
                    
                     ,
                     
                     though
                     
                       not
                       commanded
                    
                     ,
                     in
                     the
                     Apostles
                     time
                     ,
                     therefore
                     because
                     they
                     kept
                     the
                     memorial
                     of
                     the
                     resurrection
                     the
                     first
                     day
                     in
                     every
                     week
                     ;
                     and
                     therefore
                     Socrates
                     could
                     not
                     in
                     all
                     likelyhood
                     mean
                     that
                     day
                     ,
                     but
                     the
                     
                       Pascha
                       passionis
                       ,
                       the
                       Paschal
                       passion
                       ,
                    
                     not
                     the
                     Paschal
                     resurrection
                     .
                     And
                     then
                     upon
                     this
                     account
                     ,
                     though
                     this
                     fifth
                     argument
                     will
                     not
                     prevail
                     ,
                     it
                     is
                     because
                     we
                     need
                     it
                     not
                     ;
                     for
                     
                     whatever
                     destroys
                     the
                     premisses
                     in
                     this
                     case
                     ,
                     does
                     establish
                     the
                     Conclusion
                     .
                     For
                     if
                     by
                     Pascha
                     he
                     means
                     the
                     Paschal
                     fast
                     ,
                     that
                     is
                     ,
                     good-Friday
                     ,
                     then
                     he
                     gives
                     testimony
                     ,
                     and
                     that
                     very
                     consonantly
                     to
                     the
                     prime
                     antiquity
                     ,
                     that
                     it
                     was
                     left
                     free
                     and
                     undetermin'd
                     by
                     Christ
                     and
                     his
                     Apostles
                     :
                     but
                     if
                     he
                     should
                     mean
                     the
                     Easter
                     feast
                     ,
                     and
                     did
                     say
                     true
                     ,
                     yet
                     it
                     will
                     follow
                     from
                     hence
                     ,
                     that
                     much
                     more
                     must
                     the
                     preceding
                     fast
                     be
                     left
                     undetermin'd
                     .
                  
                   
                     6.
                     
                     If
                     any
                     man
                     should
                     say
                     that
                     Kings
                     are
                     all
                     created
                     ,
                     
                     as
                     Adam
                     was
                     ,
                     in
                     full
                     stature
                     and
                     manhood
                     by
                     God
                     himself
                     immediately
                     ,
                     he
                     could
                     best
                     be
                     confuted
                     by
                     the
                     midwives
                     and
                     the
                     nurses
                     ,
                     the
                     School-masters
                     and
                     the
                     servants
                     of
                     the
                     family
                     ,
                     and
                     by
                     all
                     the
                     neighbourhood
                     ,
                     who
                     saw
                     them
                     born
                     infants
                     ,
                     who
                     took
                     them
                     from
                     their
                     Mothers
                     knees
                     ,
                     who
                     gave
                     them
                     suck
                     ,
                     who
                     carried
                     them
                     in
                     their
                     armes
                     ,
                     who
                     made
                     them
                     coats
                     and
                     taught
                     them
                     their
                     letters
                     ,
                     who
                     observed
                     their
                     growth
                     &
                     chang'd
                     their
                     ministeries
                     about
                     their
                     persons
                     .
                     The
                     same
                     is
                     the
                     case
                     of
                     the
                     present
                     article
                     .
                     He
                     that
                     sayes
                     our
                     Lent
                     ,
                     or
                     forty
                     days
                     fast
                     before
                     Easter
                     ,
                     was
                     established
                     by
                     the
                     Apostles
                     in
                     that
                     full
                     growth
                     &
                     state
                     we
                     now
                     see
                     it
                     ,
                     is
                     perfectly
                     confuted
                     by
                     the
                     testimony
                     of
                     those
                     ages
                     that
                     saw
                     it's
                     infancy
                     &
                     childhood
                     ,
                     &
                     help'd
                     to
                     nurse
                     it
                     up
                     to
                     it's
                     present
                     bulk
                     .
                  
                   
                     For
                     it
                     is
                     not
                     to
                     be
                     denied
                     but
                     that
                     from
                     the
                     very
                     first
                     ages
                     of
                     the
                     Christian
                     Church
                     of
                     which
                     we
                     have
                     any
                     records
                     ,
                     
                     it
                     was
                     with
                     sacrednesse
                     and
                     religion
                     observed
                     that
                     before
                     the
                     feast
                     of
                     Easter
                     they
                     should
                     fast
                     .
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     S.
                     Clement
                     calls
                     it
                     ;
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     so
                     the
                     Council
                     of
                     Gangra
                     about
                     the
                     time
                     of
                     the
                     Nicene
                     Council
                     ,
                     
                       the
                       fasts
                       which
                       were
                       delivered
                       in
                       common
                       ,
                       and
                       observed
                       by
                       the
                       Church
                    
                     ;
                     
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                       the
                       appointed
                       fasts
                    
                     ,
                     so
                     Constantine
                     call'd
                     them
                     .
                     But
                     this
                     Paschal
                     fast
                     was
                     nothing
                     like
                     ours
                     ,
                     it
                     was
                     not
                     our
                     Quadragesimal
                     ;
                     it
                     was
                     but
                     a
                     fast
                     of
                     one
                     or
                     two
                     days
                     at
                     first
                     and
                     in
                     some
                     places
                     .
                     For
                     at
                     first
                     the
                     Christians
                     were
                     very
                     shie
                     of
                     receiving
                     any
                     load
                     of
                     ordinances
                     and
                     burdens
                     to
                     their
                     consciences
                     ,
                     as
                     soon
                     as
                     ever
                     they
                     had
                     entred
                     into
                     the
                     liberty
                     of
                     Christians
                     .
                     They
                     did
                     all
                     that
                     reason
                     ,
                     and
                     all
                     that
                     love
                     would
                     require
                     :
                     but
                     if
                     love
                     was
                     the
                     parent
                     of
                     their
                     observations
                     ,
                     they
                     would
                     doe
                     them
                     in
                     love
                     ,
                     and
                     not
                     in
                     necessity
                     ,
                     lest
                     they
                     should
                     be
                     again
                     intangled
                     in
                     a
                     yoke
                     of
                     bondage
                     .
                     That
                     they
                     kept
                     their
                     fasts
                     with
                     liberty
                     ,
                     besides
                     the
                     foregoing
                     testimonies
                     ,
                     
                     is
                     expressely
                     affirmed
                     by
                     Theodoret
                     ,
                     who
                     blaming
                     the
                     heretics
                     that
                     abstain'd
                     from
                     flesh
                     and
                     wine
                     as
                     being
                     abominable
                     .
                     
                       Ecclesia
                       vero
                    
                     (
                     saith
                     he
                     )
                     
                       de
                       his
                       nihil
                       praecipit
                       :
                       neque
                       enim
                       horum
                       usum
                       interdicit
                       .
                       Ideo
                       alii
                       quidem
                       permissis
                       voluptatibus
                       securi
                       fruuntur
                       ,
                       alii
                       verò
                       abstinent
                       :
                       &
                       nemo
                       qui
                       rectè
                       sapiat
                       condemnat
                       eum
                       qui
                       comedit
                       ;
                       nam
                       &
                       abstinentia
                       &
                       participatio
                       sunt
                       in
                       mentis
                       potestate
                       .
                    
                     But
                     the
                     Church
                     commands
                     nothing
                     in
                     these
                     things
                     ,
                     and
                     forbids
                     not
                     to
                     use
                     flesh
                     and
                     wine
                     ;
                     and
                     therefore
                     some
                     enjoy
                     them
                     freely
                     ,
                     others
                     doe
                     abstain
                     ,
                     and
                     no
                     wise
                     man
                     condemns
                     him
                     that
                     eats
                     :
                     for
                     to
                     eat
                     or
                     to
                     abstain
                     is
                     in
                     the
                     power
                     of
                     every
                     mans
                     will.
                     Now
                     if
                     the
                     Church
                     had
                     from
                     the
                     Apostles
                     receiv'd
                     a
                     law
                     of
                     the
                     Lent-fast
                     ,
                     or
                     if
                     in
                     the
                     Church
                     there
                     had
                     been
                     a
                     law
                     to
                     command
                     abstinence
                     from
                     flesh
                     in
                     Lent
                     ,
                     it
                     had
                     not
                     been
                     truly
                     said
                     of
                     
                       Theodoret
                       ,
                       Ecclesia
                       de
                       his
                       nihil
                       praecipit
                    
                     ;
                     for
                     a
                     commandement
                     for
                     a
                     time
                     and
                     a
                     revolving
                     period
                     ,
                     certainly
                     is
                     a
                     commandement
                     .
                     But
                     this
                     further
                     appears
                     in
                     the
                     variety
                     which
                     is
                     in
                     all
                     the
                     actions
                     and
                     minds
                     of
                     men
                     when
                     they
                     are
                     at
                     their
                     own
                     choice
                     .
                     Of
                     this
                     a
                     fragment
                     of
                     Irenaeus
                     mention'd
                     by
                     Eusebius
                     is
                     a
                     great
                     testimony
                     :
                     
                     for
                     there
                     had
                     been
                     an
                     unlucky
                     difference
                     between
                     the
                     Western
                     and
                     Eastern
                     Churches
                     about
                     their
                     keeping
                     of
                     Easter
                     ,
                     and
                     Pope
                     Victor
                     was
                     
                     transported
                     into
                     heats
                     upon
                     the
                     question
                     ,
                     and
                     received
                     from
                     S.
                     Irenaeus
                     this
                     sober
                     advertisement
                     ,
                     
                       For
                       there
                       is
                       not
                       onely
                       a
                       controversy
                       about
                       the
                       day
                       of
                       Easter
                       ,
                       but
                       about
                       the
                       kind
                       of
                       fasting
                       .
                       For
                       some
                       suppose
                       they
                       ought
                       to
                       fast
                       but
                       one
                       day
                       ,
                       others
                       two
                       ,
                       others
                       more
                       ;
                       some
                       measure
                       their
                       day
                       by
                       forty
                       hours
                       of
                       day
                       and
                       night
                       .
                       And
                       this
                       variety
                       of
                       them
                       that
                       observe
                       the
                       fasts
                       did
                       not
                       begin
                       in
                       our
                       age
                       ,
                       but
                       long
                       before
                       us
                       with
                       our
                       Ancestors
                       ,
                       who
                       ,
                       as
                       it
                       is
                       likely
                       ,
                       retaining
                       a
                       custome
                       introduc'd
                       by
                       simplicity
                       and
                       a
                       private
                       choice
                       ,
                       did
                       propagate
                       it
                       to
                       posterity
                       .
                       And
                       yet
                       neverthelesse
                       all
                       these
                       liv'd
                       peaceably
                       one
                       with
                       another
                       ,
                       and
                       we
                       also
                       keep
                       peace
                       together
                       ;
                       for
                       the
                       difference
                       of
                       the
                       fast
                       is
                       so
                       far
                       from
                       violating
                       the
                       agreement
                       of
                       faith
                       ,
                       that
                       it
                       does
                       commend
                       it
                       rather
                       .
                    
                     Here
                     was
                     the
                     Paschal
                     fast
                     observ'd
                     by
                     all
                     men
                     ,
                     but
                     with
                     great
                     variety
                     and
                     a
                     proportionate
                     liberty
                     .
                     The
                     cause
                     of
                     the
                     variety
                     was
                     this
                     ,
                     which
                     was
                     also
                     the
                     ground
                     of
                     their
                     practice
                     .
                     They
                     thought
                     that
                     the
                     words
                     of
                     Christ
                     ,
                     [
                     
                       when
                       the
                       bridegroom
                       shall
                       be
                       taken
                       from
                       them
                       ,
                       in
                       those
                       days
                       shall
                       they
                       fast
                    
                     ]
                     were
                     to
                     be
                     meant
                     of
                     the
                     interval
                     of
                     Christs
                     death
                     and
                     burial
                     ,
                     
                     as
                     we
                     learn
                     from
                     Tertullian
                     .
                     Now
                     because
                     it
                     was
                     but
                     one
                     whole
                     day
                     that
                     Christ
                     was
                     in
                     the
                     grave
                     ,
                     some
                     fasted
                     but
                     one
                     day
                     ,
                     beginning
                     on
                     the
                     Friday
                     afternoon
                     .
                     Others
                     consider
                     that
                     Christ
                     was
                     about
                     40
                     hours
                     dead
                     ,
                     and
                     the
                     bridegroom
                     was
                     absent
                     so
                     long
                     ;
                     and
                     therefore
                     reckon'd
                     their
                     fast
                     to
                     40
                     hours
                     ,
                     beginning
                     from
                     the
                     ninth
                     hour
                     on
                     good-Friday
                     ,
                     &
                     eating
                     nothing
                     till
                     the
                     morning
                     of
                     Easter
                     day
                     :
                     and
                     this
                     was
                     the
                     most
                     severe
                     and
                     the
                     most
                     prevailing
                     amongst
                     them
                     ;
                     and
                     this
                     is
                     the
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     the
                     quadragesimal
                     fast
                     ,
                     this
                     gave
                     occasion
                     to
                     the
                     name
                     ,
                     which
                     was
                     kept
                     when
                     the
                     forty
                     hours
                     was
                     chang'd
                     into
                     forty
                     dayes
                     ,
                     and
                     new
                     analogies
                     and
                     new
                     reasons
                     found
                     out
                     for
                     it
                     ,
                     and
                     their
                     fasting
                     for
                     the
                     absence
                     of
                     the
                     bridegroom
                     was
                     chang'd
                     into
                     a
                     fasting
                     in
                     imitation
                     of
                     Moses
                     and
                     Elias
                     and
                     our
                     Blessed
                     Saviour
                     in
                     the
                     wildernesse
                     .
                     Onely
                     by
                     the
                     way
                     let
                     me
                     observe
                     that
                     at
                     first
                     they
                     had
                     no
                     appointed
                     fasts
                     ,
                     but
                     of
                     those
                     hours
                     in
                     which
                     the
                     bridegroom
                     was
                     taken
                     from
                     them
                     ,
                     that
                     is
                     ,
                     none
                     but
                     the
                     Paschal
                     fast
                     ;
                     as
                     Tertullian
                     expressely
                     affirms
                     ,
                     
                     
                       illos
                       dies
                       jejuniis
                       determinatos
                       putasse
                       in
                       quibus
                       ablatus
                       est
                       sponsus
                       ,
                       &
                       hos
                       esse
                       jam
                       solos
                       legitimos
                       jejuniorum
                       Christianorum
                       ,
                       The
                       Catholics
                       had
                       no
                       other
                       days
                       appointed
                       for
                       fastings
                       ,
                       no
                       other
                       were
                       the
                       legitimate
                       fasting
                       days
                       for
                       Christians
                    
                     (
                     as
                     they
                     thought
                     )
                     
                       but
                       onely
                       those
                       in
                       which
                       the
                       Bridegroom
                       was
                       taken
                       from
                       them
                       .
                    
                  
                   
                     But
                     S.
                     Irenaeus
                     said
                     that
                     some
                     fast
                     one
                     day
                     ,
                     
                     some
                     two
                     ,
                     and
                     others
                     more
                     .
                     Some
                     kept
                     the
                     whole
                     six
                     days
                     of
                     the
                     Passion
                     week
                     ;
                     we
                     find
                     mention
                     made
                     of
                     it
                     in
                     
                       Dionysius
                       Alexandrinus
                    
                     about
                     the
                     255th
                     year
                     of
                     Christ
                     ,
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                     
                       the
                       six
                       days
                       of
                       fasting
                    
                     ;
                     but
                     he
                     affirms
                     that
                     all
                     doe
                     not
                     equally
                     observe
                     them
                     .
                     For
                     some
                     fast
                     all
                     the
                     six
                     days
                     ,
                     some
                     two
                     ,
                     some
                     three
                     ,
                     some
                     four
                     ,
                     
                     some
                     none
                     .
                     But
                     by
                     Epiphanius
                     his
                     time
                     the
                     fast
                     had
                     possess'd
                     the
                     whole
                     six
                     days
                     almost
                     every
                     where
                     ,
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                       All
                       the
                       people
                       spend
                       the
                       six
                       days
                       of
                       the
                       Pasch
                       ,
                       or
                       before
                       Easter
                       ,
                       in
                       dry
                       diet
                       :
                    
                     but
                     by
                     this
                     time
                     the
                     word
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     or
                     Quadragesima
                     had
                     prevail'd
                     ,
                     and
                     was
                     us'd
                     to
                     signify
                     the
                     Paschal
                     fast
                     .
                     The
                     word
                     was
                     us'd
                     in
                     the
                     Council
                     of
                     Nice
                     ,
                     which
                     commanded
                     two
                     Synods
                     every
                     year
                     to
                     be
                     held
                     in
                     the
                     Provinces
                     ,
                     and
                     the
                     first
                     of
                     them
                     to
                     be
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     
                       in
                       the
                       Quadragesimal
                       fast
                    
                     .
                     But
                     this
                     did
                     not
                     signify
                     the
                     fast
                     of
                     forty
                     days
                     ,
                     for
                     that
                     was
                     not
                     yet
                     brought
                     into
                     the
                     Church
                     .
                  
                   
                     But
                     first
                     the
                     matter
                     is
                     clear
                     that
                     the
                     word
                     Quadragesima
                     is
                     often
                     us'd
                     in
                     antiquity
                     and
                     by
                     other
                     good
                     Authors
                     to
                     signify
                     a
                     set
                     time
                     of
                     fast
                     ,
                     
                     but
                     plainly
                     lesse
                     then
                     forty
                     days
                     .
                     
                     S.
                     Hierom
                     sayes
                     that
                     the
                     Montanists
                     doe
                     make
                     
                       tres
                       
                       in
                       anno
                       quadragesimas
                       ,
                       three
                       Lents
                    
                     ;
                     and
                     yet
                     two
                     of
                     them
                     were
                     but
                     of
                     five
                     days
                     a
                     piece
                     ,
                     and
                     whether
                     the
                     third
                     was
                     more
                     or
                     lesse
                     we
                     cannot
                     tell
                     :
                     and
                     this
                     Tertullian
                     plainly
                     affirms
                     ,
                     
                     who
                     was
                     himself
                     a
                     Montanist
                     .
                     And
                     this
                     thing
                     also
                     came
                     into
                     the
                     practice
                     of
                     some
                     Catholics
                     ;
                     for
                     they
                     did
                     so
                     too
                     in
                     the
                     time
                     of
                     Amalarius
                     ,
                     they
                     kept
                     
                       tres
                       quadragesimas
                       ,
                       three
                       quadragesimal
                       fasts
                    
                     ;
                     
                     and
                     yet
                     that
                     before
                     Midsummer
                     and
                     that
                     before
                     Christmas
                     were
                     much
                     shorter
                     then
                     forty
                     days
                     .
                     The
                     same
                     word
                     is
                     several
                     times
                     used
                     by
                     a
                     
                       Rabanus
                       Maurus
                    
                     and
                     b
                     Durandus
                     .
                     But
                     that
                     the
                     use
                     of
                     the
                     word
                     may
                     be
                     no
                     prejudice
                     to
                     the
                     right
                     understanding
                     of
                     the
                     thing
                     ,
                     we
                     find
                     the
                     thing
                     noted
                     by
                     c
                     Socrates
                     and
                     wondred
                     at
                     exceedingly
                     ,
                     that
                     since
                     there
                     was
                     so
                     great
                     difference
                     in
                     the
                     number
                     of
                     days
                     ,
                     yet
                     all
                     alike
                     called
                     it
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     or
                     
                       the
                       quadragesimal
                       fast
                    
                     .
                     The
                     same
                     also
                     we
                     find
                     in
                     d
                     Sozomen
                     ,
                     noting
                     that
                     some
                     did
                     onely
                     observe
                     three
                     weeks
                     of
                     five
                     days
                     to
                     the
                     week
                     ,
                     out
                     of
                     the
                     number
                     of
                     the
                     seven
                     antepaschal
                     weeks
                     ,
                     and
                     yet
                     neverthelesse
                     called
                     it
                     Quadragesima
                     :
                     and
                     the
                     same
                     also
                     we
                     find
                     in
                     Nicephorus
                     ,
                     who
                     (
                     I
                     suppose
                     )
                     transcrib'd
                     it
                     from
                     them
                     :
                     and
                     in
                     Cassian's
                     time
                     ,
                     when
                     the
                     Lent-fast
                     came
                     up
                     to
                     the
                     number
                     of
                     36
                     days
                     ,
                     
                     yet
                     he
                     still
                     calls
                     it
                     the
                     Quadragesima
                     or
                     the
                     40
                     
                       days
                       fast
                    
                     :
                     and
                     it
                     is
                     no
                     wonder
                     ,
                     if
                     Rigaltius
                     say
                     true
                     ,
                     that
                     all
                     the
                     set
                     and
                     stationary
                     fasts
                     of
                     the
                     Primitive
                     Christians
                     were
                     called
                     Quadragesimals
                     .
                     But
                     the
                     first
                     use
                     of
                     the
                     word
                     is
                     in
                     the
                     Nicene
                     Council
                     ;
                     unlesse
                     the
                     words
                     of
                     Origen
                     be
                     allowed
                     to
                     be
                     good
                     record
                     :
                     but
                     yet
                     both
                     in
                     Origen
                     ,
                     and
                     in
                     the
                     Nicene
                     Council
                     ,
                     though
                     the
                     word
                     be
                     us'd
                     ,
                     yet
                     without
                     any
                     remark
                     of
                     the
                     number
                     of
                     the
                     days
                     ,
                     or
                     intimation
                     of
                     it
                     ,
                     untill
                     the
                     Council
                     of
                     Laodicea
                     *
                     ,
                     which
                     mentions
                     more
                     weeks
                     then
                     one
                     in
                     the
                     Lent
                     ,
                     commanding
                     to
                     fast
                     also
                     upon
                     
                       the
                       Thursday
                       of
                       the
                       last
                       week
                       in
                       Lent.
                    
                     For
                     by
                     this
                     time
                     it
                     was
                     come
                     to
                     three
                     weeks
                     ,
                     in
                     some
                     places
                     more
                     ,
                     and
                     in
                     some
                     lesse
                     ,
                     as
                     appears
                     in
                     
                       Socrates
                       ,
                       Sozomen
                       ,
                       Cassian
                    
                     and
                     Nicephorus
                     above
                     quoted
                     .
                  
                   
                     But
                     for
                     the
                     reason
                     of
                     the
                     word
                     Quadragesima
                     there
                     are
                     various
                     conjectures
                     .
                     
                     Cassian
                     says
                     it
                     is
                     an
                     imitation
                     of
                     Christs
                     fast
                     of
                     forty
                     days
                     ,
                     
                     and
                     so
                     had
                     the
                     name
                     from
                     thence
                     .
                     But
                     he
                     addes
                     some
                     little
                     Cabalistical
                     things
                     of
                     the
                     number
                     of
                     forty
                     in
                     the
                     Scripture
                     ,
                     which
                     are
                     to
                     no
                     great
                     purpose
                     .
                     But
                     his
                     first
                     conjecture
                     is
                     not
                     altogether
                     unreasonable
                     ;
                     and
                     Rigaltius
                     makes
                     use
                     of
                     it
                     ,
                     saying
                     that
                     the
                     Apostles
                     having
                     obliterated
                     the
                     Jewish
                     fasts
                     ,
                     to
                     which
                     Christs
                     forty
                     days
                     fast
                     put
                     an
                     end
                     ,
                     and
                     asserted
                     us
                     into
                     liberty
                     ,
                     they
                     would
                     upon
                     that
                     day
                     on
                     which
                     Christ
                     wrought
                     our
                     liberty
                     for
                     us
                     ,
                     
                       nailing
                       the
                       hand-writing
                       of
                       ordinances
                       to
                       his
                       Crosse
                       ,
                    
                     
                     consecrate
                     a
                     fast
                     to
                     the
                     memorial
                     of
                     this
                     great
                     work
                     of
                     redemption
                     for
                     us
                     ;
                     [
                     
                       ut
                       obliteratis
                       Judaeorum
                       Sabbatis
                       jejunia
                       sua
                       Christiani
                       ,
                       quae
                       Domino
                       suo
                       tantula
                       pro
                       tantis
                       offerrent
                       ,
                       de
                       jejunii
                       Dominici
                       spatio
                       vocitarent
                       ]
                       that
                       the
                       Christians
                       might
                       call
                       their
                       fast
                       by
                       a
                       name
                       taken
                       from
                       the
                       duration
                       of
                       the
                       Lords
                       fast
                       ,
                       that
                       since
                       they
                       could
                       not
                       attain
                       to
                       that
                       great
                       fast
                       ,
                       they
                       might
                       at
                       least
                       have
                       it
                       in
                       venerable
                       memory
                       .
                    
                     But
                     this
                     although
                     it
                     be
                     ingenious
                     and
                     pretty
                     ,
                     yet
                     it
                     is
                     something
                     violent
                     ,
                     and
                     hath
                     no
                     warrant
                     from
                     antiquity
                     ;
                     and
                     the
                     question
                     is
                     better
                     answer'd
                     from
                     the
                     words
                     of
                     Irenaeus
                     in
                     Eusebius
                     ,
                     who
                     sayes
                     that
                     they
                     who
                     kept
                     the
                     Paschal
                     fast
                     would
                     some
                     of
                     them
                     produce
                     the
                     fast
                     to
                     forty
                     hours
                     :
                     now
                     the
                     whole
                     fast
                     being
                     in
                     memory
                     of
                     the
                     bridegrooms
                     being
                     taken
                     away
                     ,
                     and
                     he
                     having
                     been
                     absent
                     ,
                     as
                     they
                     computed
                     it
                     ,
                     forty
                     hours
                     ,
                     this
                     proportion
                     did
                     better
                     carry
                     the
                     analogy
                     ,
                     and
                     therefore
                     easily
                     carried
                     away
                     the
                     name
                     ,
                     and
                     a
                     quadragesimal
                     of
                     hours
                     is
                     as
                     proper
                     as
                     a
                     quadragesimal
                     of
                     days
                     ,
                     and
                     hath
                     a
                     better
                     warranty
                     then
                     any
                     other
                     conjecture
                     .
                     But
                     this
                     I
                     remark'd
                     before
                     .
                  
                   
                   
                     But
                     afterwards
                     the
                     number
                     of
                     weeks
                     increas'd
                     :
                     
                     it
                     came
                     in
                     some
                     places
                     to
                     six
                     and
                     seven
                     weeks
                     ;
                     
                     so
                     Cassian
                     .
                     But
                     it
                     was
                     
                       diverso
                       more
                    
                     ,
                     for
                     some
                     would
                     fast
                     Saturdays
                     ,
                     and
                     some
                     would
                     not
                     ;
                     but
                     they
                     made
                     it
                     but
                     to
                     be
                     36
                     days
                     however
                     :
                     so
                     we
                     find
                     it
                     in
                     S.
                     Gregory
                     ,
                     that
                     42
                     days
                     were
                     the
                     appointment
                     of
                     Lent
                     ,
                     
                     but
                     taking
                     away
                     the
                     Sundays
                     ,
                     six
                     and
                     thirty
                     days
                     remain
                     for
                     fasting
                     .
                     But
                     in
                     all
                     this
                     whole
                     affair
                     there
                     was
                     nothing
                     yet
                     universally
                     determin'd
                     by
                     any
                     law
                     of
                     the
                     universal
                     Church
                     .
                     
                       For
                       in
                    
                     Rome
                     
                       about
                       the
                       year
                    
                     437
                     
                       they
                       fasted
                       but
                       three
                       weeks
                       before
                       Easter
                       ,
                    
                     [
                     and
                     out
                     of
                     them
                     they
                     excepted
                     Saturdays
                     and
                     Sundays
                     *
                     .
                     ]
                     
                       But
                       in
                       Illyricum
                       ,
                       in
                       Greece
                       &
                       Alexandria
                       they
                       begin
                       their
                       Lenten
                       fast
                       above
                       six
                       weeks
                       before
                       Easter
                       .
                       Others
                       begin
                       seven
                       weeks
                       before
                       Easter
                       ,
                       but
                       fast
                       by
                       intervals
                       ,
                       and
                       observe
                       but
                       fifteen
                       days
                       in
                       all
                       :
                       and
                       yet
                       all
                       call
                       this
                       the
                       quadragesimal
                       fast
                       .
                    
                     So
                     *
                     Socrates
                     .
                     And
                     S.
                     Chrysostom
                     sayes
                     it
                     was
                     the
                     custome
                     against
                     Easter
                     to
                     ask
                     every
                     one
                     how
                     many
                     weeks
                     he
                     had
                     fasted
                     ;
                     and
                     you
                     should
                     hear
                     some
                     answering
                     two
                     ,
                     some
                     three
                     ,
                     some
                     all
                     .
                     For
                     at
                     Constantinople
                     the
                     Lent
                     was
                     longest
                     :
                     It
                     was
                     of
                     seven
                     weeks
                     there
                     and
                     all
                     up
                     unto
                     Phoenicia
                     ,
                     
                     as
                     Sozomen
                     and
                     Nicephorus
                     report
                     :
                     but
                     all
                     this
                     while
                     with
                     liberty
                     ,
                     by
                     custome
                     ,
                     and
                     without
                     a
                     law
                     .
                     S.
                     Austin
                     tells
                     that
                     in
                     some
                     places
                     they
                     would
                     not
                     fast
                     the
                     Thursdays
                     in
                     Lent
                     :
                     
                     indeed
                     the
                     Council
                     of
                     Laodicea
                     had
                     commanded
                     they
                     should
                     ,
                     but
                     that
                     was
                     but
                     provincial
                     ,
                     and
                     did
                     not
                     oblige
                     and
                     was
                     not
                     received
                     every
                     where
                     ;
                     and
                     that
                     saying
                     which
                     is
                     reported
                     out
                     of
                     the
                     constitutions
                     of
                     S.
                     Clement
                     might
                     prevail
                     as
                     far
                     ,
                     
                       Jejunium
                       quintae
                       hypocritarum
                       est
                    
                     .
                     But
                     at
                     Rome
                     this
                     was
                     then
                     observed
                     ,
                     they
                     did
                     not
                     fast
                     on
                     Thursdays
                     ,
                     nor
                     yet
                     on
                     Tuesdays
                     ,
                     or
                     they
                     might
                     chuse
                     :
                     
                     so
                     we
                     find
                     in
                     S.
                     Leo
                     exhorting
                     them
                     to
                     the
                     Monday
                     ,
                     Wednesday
                     ,
                     Friday
                     and
                     Saturday
                     fast
                     ,
                     and
                     on
                     Saturday
                     to
                     watch
                     beside
                     .
                     And
                     because
                     of
                     the
                     defalcation
                     of
                     these
                     days
                     in
                     every
                     week
                     ,
                     some
                     that
                     were
                     very
                     zealous
                     made
                     up
                     their
                     Lent
                     to
                     be
                     eight
                     weeks
                     ,
                     and
                     began
                     it
                     on
                     Sexagesima
                     Sunday
                     ,
                     but
                     at
                     last
                     it
                     setled
                     upon
                     Ash-wednesday
                     ,
                     and
                     hath
                     endur'd
                     so
                     to
                     this
                     day
                     in
                     many
                     of
                     the
                     Western
                     Churches
                     .
                  
                   
                     Now
                     if
                     all
                     this
                     be
                     not
                     sufficient
                     to
                     prove
                     that
                     the
                     forty
                     days
                     fast
                     of
                     Lent
                     was
                     not
                     a
                     Canon
                     or
                     institution
                     Apostolical
                     ,
                     
                     I
                     cannot
                     tell
                     by
                     what
                     measures
                     the
                     question
                     can
                     be
                     filled
                     :
                     and
                     if
                     the
                     Apostles
                     were
                     the
                     Authors
                     of
                     it
                     ,
                     yet
                     because
                     the
                     Churches
                     kept
                     themselves
                     in
                     great
                     liberty
                     and
                     variety
                     ,
                     it
                     is
                     certain
                     that
                     if
                     they
                     did
                     so
                     still
                     ,
                     there
                     would
                     be
                     no
                     diminution
                     to
                     religion
                     .
                     For
                     the
                     use
                     of
                     it
                     being
                     wholly
                     for
                     preparation
                     to
                     the
                     Easter
                     communion
                     ,
                     and
                     the
                     setting
                     apart
                     some
                     portion
                     of
                     our
                     time
                     for
                     God's
                     service
                     ,
                     it
                     can
                     then
                     onely
                     be
                     of
                     use
                     ,
                     when
                     it
                     ministers
                     to
                     such
                     ends
                     with
                     an
                     advantage
                     so
                     great
                     as
                     to
                     recompence
                     the
                     trouble
                     ,
                     and
                     so
                     material
                     as
                     to
                     quit
                     it
                     from
                     a
                     vain
                     observance
                     .
                     *
                     But
                     how
                     it
                     can
                     be
                     enjoyn'd
                     ,
                     and
                     how
                     it
                     ought
                     to
                     be
                     practis'd
                     ,
                     I
                     shall
                     consider
                     in
                     the
                     inquiries
                     concerning
                     the
                     condition
                     of
                     Ecclesiastical
                     laws
                     .
                     Here
                     I
                     was
                     onely
                     to
                     quit
                     the
                     Conscience
                     of
                     this
                     snare
                     which
                     is
                     laid
                     for
                     her
                     by
                     some
                     unskilfull
                     Fowlers
                     ,
                     and
                     to
                     represent
                     that
                     the
                     Apostles
                     did
                     not
                     by
                     any
                     Rule
                     or
                     Canon
                     oblige
                     the
                     Christian
                     Churches
                     .
                  
                   
                     That
                     which
                     remains
                     is
                     this
                     ,
                     
                     that
                     we
                     consider
                     that
                     it
                     is
                     and
                     ought
                     to
                     be
                     no
                     prejudice
                     to
                     this
                     liberty
                     ,
                     that
                     S.
                     Hierom
                     calls
                     Lent
                     an
                     Apostolical
                     tradition
                     .
                     For
                     it
                     was
                     very
                     easy
                     for
                     them
                     who
                     lov'd
                     the
                     institution
                     ,
                     and
                     knew
                     it
                     very
                     ancient
                     ,
                     and
                     that
                     the
                     custome
                     of
                     it
                     did
                     descend
                     from
                     Apostolical
                     persons
                     ,
                     to
                     call
                     it
                     
                       a
                       tradition
                       Apostolical
                    
                     .
                     It
                     is
                     no
                     wrong
                     to
                     S.
                     Hierom
                     if
                     we
                     
                     think
                     he
                     did
                     so
                     here
                     :
                     for
                     he
                     did
                     as
                     much
                     as
                     this
                     comes
                     to
                     in
                     the
                     question
                     of
                     the
                     Saturdays
                     fast
                     ,
                     for
                     in
                     his
                     Epistle
                     to
                     Lucinus
                     he
                     sayes
                     ,
                     
                       Unaquaeque
                       provincia
                       abundet
                       in
                       sensu
                       suo
                       ,
                       &
                       praecepta
                       majorum
                       leges
                       Apostolicas
                       arbitretur
                       ,
                       Let
                       every
                       Province
                       abound
                       in
                       their
                       own
                       sense
                       ,
                       and
                       suppose
                       the
                       precepts
                       of
                       their
                       Ancestors
                       to
                       be
                       Apostolical
                       laws
                       .
                    
                     But
                     that
                     the
                     Churches
                     had
                     no
                     such
                     law
                     upon
                     them
                     ,
                     but
                     were
                     at
                     liberty
                     ,
                     appears
                     from
                     all
                     the
                     premisses
                     ;
                     which
                     I
                     summe
                     up
                     with
                     the
                     words
                     of
                     S.
                     Austin
                     .
                     The
                     Christians
                     ,
                     not
                     that
                     the
                     meats
                     are
                     unclean
                     ,
                     
                     but
                     for
                     mortification
                     ,
                     doe
                     abstain
                     from
                     flesh
                     and
                     fruits
                     ;
                     some
                     few
                     always
                     ,
                     or
                     else
                     at
                     certain
                     times
                     :
                     
                       Sicut
                       per
                       quadragesimam
                       ferè
                       omnes
                       ,
                       quanto
                       magis
                       quisque
                       vel
                       minus
                       voluerit
                       ,
                       seu
                       potuerit
                       ,
                       As
                       in
                       Lent
                       almost
                       all
                       men
                       ,
                       more
                       or
                       lesse
                       according
                       as
                       every
                       man
                       is
                       able
                       ,
                       or
                       as
                       every
                       man
                       is
                       willing
                       .
                    
                  
                   
                     He
                     that
                     desires
                     to
                     see
                     more
                     particulars
                     concerning
                     the
                     history
                     ,
                     
                     the
                     original
                     ,
                     the
                     variety
                     and
                     increase
                     of
                     Lent
                     ,
                     may
                     ,
                     if
                     he
                     please
                     ,
                     read
                     them
                     in
                     Cassian
                     ,
                     in
                     
                       Amalarius
                       ,
                       Alcuinus
                    
                     &
                     Rabanus
                     of
                     old
                     ,
                     and
                     of
                     late
                     ,
                     in
                     Durandus
                     ,
                     in
                     
                       Hugo
                       Menardus
                    
                     a
                     Benedictine
                     his
                     notes
                     in
                     
                       Gregor
                       .
                       Sacramentarium
                    
                     ,
                     in
                     Petavius
                     his
                     notes
                     upon
                     
                       Epiphanius
                       ,
                       Rigaltius
                    
                     upon
                     Scaliger's
                     admirable
                     animadversions
                     upon
                     Eusebius
                     ,
                     in
                     that
                     excellent
                     Epistle
                     of
                     Erasmus
                     to
                     the
                     Bishop
                     of
                     
                       Basil
                       de
                       interdicto
                       esu
                       carnium
                    
                     ,
                     in
                     
                       Delaunoy
                       ,
                       Filescac
                    
                     and
                     Daille
                     *
                     .
                     Out
                     of
                     these
                     any
                     man
                     may
                     satisfy
                     his
                     curiosity
                     ;
                     I
                     have
                     endeavour'd
                     onely
                     to
                     satisfy
                     the
                     Conscience
                     .
                  
                   
                     Concerning
                     the
                     weekly
                     fasts
                     of
                     Friday
                     and
                     Saturday
                     ,
                     
                     the
                     former
                     of
                     them
                     is
                     of
                     great
                     antiquity
                     in
                     the
                     Church
                     ,
                     as
                     being
                     in
                     use
                     in
                     Tertullian's
                     time
                     ,
                     and
                     without
                     variety
                     alwayes
                     observed
                     after
                     it
                     once
                     began
                     .
                     We
                     find
                     the
                     Wednesday
                     and
                     Friday
                     fast
                     mentioned
                     by
                     
                       Clemens
                       Alexandrinus
                    
                     ,
                     and
                     the
                     Wednesday
                     station
                     is
                     equally
                     in
                     Tertullian
                     .
                     
                     But
                     the
                     Saturday
                     fast
                     was
                     for
                     some
                     ages
                     counted
                     abominable
                     in
                     the
                     whole
                     Church
                     ;
                     but
                     it
                     came
                     into
                     the
                     Latin
                     Church
                     in
                     time
                     ,
                     but
                     with
                     so
                     much
                     scandal
                     to
                     the
                     Greeks
                     ,
                     that
                     in
                     the
                     year
                     of
                     our
                     Lord
                     707
                     they
                     excommunicated
                     them
                     that
                     fasted
                     on
                     the
                     Saturday
                     ,
                     and
                     to
                     this
                     day
                     persevere
                     in
                     the
                     same
                     mind
                     .
                     But
                     that
                     neither
                     one
                     nor
                     the
                     other
                     was
                     of
                     Apostolical
                     institution
                     ,
                     is
                     of
                     it self
                     clear
                     by
                     the
                     consequence
                     of
                     the
                     former
                     discourse
                     concerning
                     Lent
                     ;
                     the
                     Apostles
                     having
                     made
                     no
                     laws
                     concerning
                     fasting-days
                     ,
                     as
                     I
                     have
                     made
                     apparent
                     .
                     *
                     The
                     Rogation
                     fast
                     (
                     all
                     the
                     world
                     knows
                     )
                     was
                     instituted
                     by
                     Mammercus
                     Bishop
                     of
                     Vienna
                     :
                     and
                     as
                     for
                     the
                     Ember-weeks
                     ,
                     they
                     can
                     pretend
                     to
                     no
                     antiquity
                     that
                     is
                     Primitive
                     ,
                     and
                     rely
                     for
                     their
                     authority
                     upon
                     a
                     spurious
                     epistle
                     of
                     Pope
                     Calixtus
                     ,
                     which
                     is
                     pretended
                     to
                     have
                     been
                     written
                     about
                     the
                     year
                     221
                     ,
                     and
                     which
                     is
                     abundantly
                     detected
                     of
                     forgery
                     by
                     many
                     persons
                     ,
                     but
                     especially
                     by
                     Mr
                     Tertullian's
                     words
                     are
                     a
                     hatchet
                     to
                     cut
                     off
                     all
                     fasting-days
                     from
                     pretending
                     to
                     Apostolical
                     authority
                     ,
                     affirming
                     that
                     the
                     Montanists
                     did
                     fast
                     but
                     two
                     weeks
                     in
                     the
                     whole
                     year
                     ,
                     and
                     in
                     them
                     not
                     on
                     Saturdays
                     and
                     Sundays
                     (
                     though
                     S.
                     Hierom
                     is
                     pleas'd
                     to
                     lay
                     three
                     Lents
                     to
                     their
                     charge
                     ,
                     )
                     and
                     that
                     the
                     Catholics
                     blam'd
                     them
                     for
                     imposing
                     so
                     much
                     ;
                     but
                     themselves
                     did
                     fast
                     onely
                     upon
                     those
                     days
                     the
                     bridegroom
                     was
                     taken
                     from
                     them
                     ,
                     that
                     is
                     ,
                     the
                     paschal
                     fast
                     ;
                     that
                     they
                     did
                     sometimes
                     interpose
                     half-fasts
                     ,
                     and
                     live
                     on
                     bread
                     and
                     water
                     for
                     some
                     time
                     ,
                     
                     but
                     
                       ut
                       cuique
                       videbatur
                       ,
                       haec
                       ex
                       arbitrio
                       agentes
                       ,
                       non
                       ex
                       imperio
                       ,
                       as
                       every
                       man
                       saw
                       cause
                       ,
                       doing
                       these
                       things
                       by
                       choice
                       and
                       not
                       by
                       command
                       .
                    
                  
                   
                   
                     The
                     result
                     of
                     this
                     discourse
                     is
                     this
                     ,
                     
                     That
                     the
                     Apostles
                     did
                     not
                     lay
                     a
                     yoke
                     upon
                     the
                     Disciples
                     neck
                     in
                     the
                     matter
                     of
                     fasting
                     ,
                     much
                     lesse
                     in
                     the
                     forty
                     days
                     fast
                     of
                     Lent
                     ;
                     that
                     as
                     in
                     relation
                     to
                     the
                     Apostles
                     ,
                     the
                     Conscience
                     is
                     at
                     liberty
                     .
                     Now
                     whether
                     or
                     no
                     any
                     positive
                     constitution
                     of
                     the
                     Rulers
                     of
                     our
                     Churches
                     can
                     or
                     doe
                     oblige
                     the
                     Conscience
                     to
                     the
                     observation
                     of
                     Lent
                     ,
                     and
                     how
                     farre
                     ,
                     I
                     shall
                     consider
                     in
                     the
                     next
                     Paragraph
                     of
                     this
                     Chapter
                     .
                  
                
              
               
                 
                   RULE
                   XIV
                   .
                   The
                   Canons
                   of
                   the
                   ancient
                   General
                   and
                   Provincial
                   Councils
                   are
                   then
                   laws
                   to
                   the
                   Conscience
                   when
                   they
                   are
                   bound
                   upon
                   us
                   by
                   the
                   authority
                   of
                   the
                   respective
                   Governours
                   of
                   Churches
                   .
                
                 
                   A
                   General
                   Council
                   is
                   nothing
                   but
                   the
                   union
                   of
                   all
                   the
                   Ecclesiastical
                   power
                   in
                   the
                   world
                   .
                   
                   The
                   authority
                   of
                   a
                   General
                   Council
                   in
                   matters
                   of
                   Government
                   and
                   Discipline
                   is
                   no
                   greater
                   ,
                   no
                   more
                   obligatory
                   then
                   the
                   authority
                   of
                   a
                   Provincial
                   Council
                   to
                   those
                   who
                   are
                   under
                   it
                   .
                   A
                   General
                   Council
                   obliges
                   more
                   Countries
                   and
                   more
                   Dioceses
                   ,
                   but
                   it
                   obliges
                   them
                   no
                   more
                   then
                   the
                   Civil
                   and
                   Ecclesiastic
                   power
                   obliges
                   them
                   at
                   home
                   A
                   General
                   Council
                   is
                   an
                   Union
                   of
                   Government
                   ,
                   a
                   consent
                   of
                   Princes
                   and
                   Bishops
                   ,
                   and
                   in
                   that
                   every
                   one
                   agrees
                   to
                   govern
                   by
                   the
                   measures
                   to
                   which
                   there
                   they
                   doe
                   consent
                   :
                   and
                   the
                   consent
                   of
                   opinions
                   addes
                   moment
                   to
                   the
                   laws
                   ,
                   and
                   reverence
                   to
                   the
                   sanction
                   ;
                   and
                   it
                   must
                   prevail
                   against
                   more
                   objections
                   then
                   Provincial
                   decrees
                   ,
                   because
                   of
                   the
                   advantage
                   of
                   wisdome
                   and
                   consultation
                   which
                   is
                   suppos'd
                   to
                   be
                   there
                   ,
                   but
                   the
                   whole
                   power
                   of
                   obligation
                   is
                   deriv'd
                   from
                   the
                   Authority
                   at
                   home
                   .
                   That
                   is
                   ,
                   if
                   twenty
                   Princes
                   meet
                   together
                   and
                   all
                   their
                   Bishops
                   ,
                   and
                   agree
                   how
                   they
                   will
                   have
                   their
                   Churches
                   governed
                   ,
                   those
                   Princes
                   which
                   are
                   there
                   and
                   those
                   Bishops
                   which
                   have
                   consented
                   are
                   bound
                   by
                   their
                   own
                   act
                   ,
                   and
                   to
                   it
                   they
                   must
                   stand
                   till
                   the
                   reason
                   alters
                   ,
                   or
                   a
                   contrary
                   or
                   a
                   better
                   does
                   intervene
                   ;
                   but
                   the
                   Prince
                   can
                   as
                   much
                   alter
                   that
                   law
                   when
                   the
                   case
                   alters
                   ,
                   as
                   he
                   can
                   abrogate
                   any
                   other
                   law
                   to
                   which
                   he
                   hath
                   consented
                   .
                   But
                   those
                   Princes
                   which
                   were
                   not
                   there
                   ,
                   whatever
                   the
                   cause
                   of
                   their
                   absence
                   be
                   ,
                   are
                   not
                   oblig'd
                   by
                   that
                   General
                   Council
                   ;
                   and
                   that
                   Council
                   can
                   have
                   no
                   authority
                   but
                   what
                   is
                   given
                   them
                   by
                   consent
                   ,
                   &
                   therefore
                   they
                   who
                   have
                   not
                   consented
                   ,
                   are
                   free
                   as
                   ever
                   .
                
                 
                   The
                   Council
                   of
                   Florence
                   ,
                   
                   so
                   called
                   because
                   ,
                   though
                   it
                   was
                   begun
                   at
                   Ferrara
                   ,
                   yet
                   it
                   was
                   ended
                   there
                   ,
                   Pope
                   Clement
                   7th
                   calls
                   the
                   eighth
                   General
                   Council
                   in
                   his
                   Bull
                   of
                   April
                   22th
                   1527.
                   
                   yet
                   others
                   call
                   it
                   the
                   16th
                   :
                   but
                   it
                   was
                   never
                   receiv'd
                   in
                   France
                   ,
                   as
                   Panormitan
                   *
                   tells
                   us
                   :
                   for
                   the
                   King
                   of
                   France
                   did
                   forbid
                   expressely
                   and
                   upon
                   great
                   penalties
                   that
                   any
                   of
                   his
                   subjects
                   should
                   goe
                   to
                   Ferrara
                   to
                   celebrate
                   that
                   Council
                   ;
                   and
                   after
                   it
                   had
                   been
                   celebrated
                   ,
                   and
                   Charles
                   the
                   7th
                   was
                   desir'd
                   by
                   Pope
                   Eugenius
                   to
                   accept
                   it
                   ,
                   he
                   told
                   the
                   Legates
                   plainly
                   ,
                   that
                   he
                   had
                   never
                   taken
                   it
                   for
                   a
                   Council
                   ,
                   and
                   he
                   never
                   would
                   .
                   The
                   Council
                   of
                   Basil
                   ,
                   though
                   the
                   King
                   of
                   France
                   had
                   sent
                   his
                   Embassadors
                   thither
                   ,
                   and
                   had
                   received
                   it
                   as
                   a
                   Council
                   ,
                   yet
                   he
                   approved
                   it
                   but
                   in
                   part
                   ,
                   for
                   he
                   rejected
                   the
                   last
                   thirteen
                   sessions
                   ,
                   and
                   approv'd
                   onely
                   
                   the
                   first
                   two
                   and
                   thirty
                   ;
                   
                   some
                   of
                   them
                   as
                   they
                   lie
                   ,
                   others
                   with
                   certain
                   forms
                   and
                   qualifications
                   :
                   and
                   this
                   was
                   done
                   to
                   fit
                   and
                   accommodate
                   them
                   to
                   the
                   exigencies
                   of
                   the
                   times
                   and
                   places
                   and
                   persons
                   ,
                   
                   saith
                   Benedict
                   a
                   French
                   lawyer
                   .
                   And
                   upon
                   the
                   like
                   accounts
                   the
                   last
                   Council
                   of
                   Lateran
                   is
                   there
                   rejected
                   also
                   .
                   Thus
                   in
                   England
                   we
                   accept
                   not
                   of
                   the
                   Council
                   of
                   Trent
                   ,
                   and
                   excepting
                   the
                   four
                   first
                   General
                   Councils
                   ,
                   which
                   are
                   established
                   into
                   a
                   Law
                   by
                   the
                   King
                   and
                   Parliament
                   ,
                   there
                   is
                   no
                   other
                   Council
                   at
                   all
                   of
                   use
                   in
                   England
                   ,
                   save
                   onely
                   to
                   entertain
                   scholars
                   in
                   their
                   arguments
                   ,
                   and
                   to
                   be
                   made
                   use
                   of
                   in
                   matters
                   of
                   fact
                   ,
                   by
                   them
                   to
                   understand
                   the
                   stories
                   of
                   the
                   Church
                   .
                   Where
                   any
                   thing
                   else
                   is
                   received
                   into
                   custome
                   and
                   practice
                   of
                   law
                   ,
                   it
                   binds
                   by
                   our
                   reception
                   ,
                   not
                   by
                   it's
                   own
                   natural
                   force
                   .
                
                 
                   But
                   I
                   have
                   already
                   spoken
                   sufficiently
                   of
                   this
                   thing
                   *
                   .
                   
                   I
                   now
                   onely
                   mention
                   it
                   to
                   the
                   purpose
                   that
                   those
                   religious
                   and
                   well-meaning
                   ,
                   persons
                   who
                   are
                   concluded
                   by
                   the
                   canon
                   of
                   an
                   Ancient
                   Council
                   ,
                   and
                   think
                   that
                   whatever
                   was
                   there
                   commanded
                   it
                   layes
                   some
                   obligation
                   upon
                   the
                   Consciences
                   of
                   us
                   at
                   this
                   day
                   ,
                   and
                   by
                   this
                   means
                   enter
                   into
                   infinite
                   scruples
                   and
                   a
                   restlesse
                   unsatisfied
                   condition
                   ,
                   may
                   consider
                   that
                   the
                   Ancient
                   Doctors
                   of
                   the
                   Church
                   had
                   no
                   jurisdiction
                   over
                   us
                   who
                   were
                   born
                   so
                   many
                   ages
                   after
                   them
                   ;
                   that
                   even
                   then
                   when
                   they
                   were
                   made
                   they
                   had
                   their
                   authority
                   wholly
                   from
                   Princes
                   and
                   consent
                   of
                   Nations
                   ;
                   that
                   things
                   and
                   reasons
                   ,
                   that
                   jurisdictions
                   and
                   governments
                   ,
                   that
                   Churches
                   and
                   Dioceses
                   ,
                   that
                   interests
                   and
                   manners
                   are
                   infinitely
                   alter'd
                   since
                   that
                   time
                   ;
                   that
                   since
                   the
                   authority
                   of
                   those
                   Fathers
                   could
                   not
                   be
                   permanent
                   and
                   abide
                   longer
                   then
                   their
                   lives
                   ,
                   it
                   being
                   certainly
                   not
                   greater
                   then
                   that
                   of
                   Kings
                   ,
                   which
                   must
                   needs
                   die
                   with
                   their
                   persons
                   ,
                   that
                   their
                   successors
                   may
                   be
                   Kings
                   as
                   well
                   as
                   they
                   ,
                   and
                   not
                   be
                   subjects
                   of
                   the
                   dead
                   ,
                   the
                   efficacy
                   of
                   their
                   rules
                   must
                   descend
                   upon
                   succession
                   by
                   a
                   succeeding
                   authority
                   ;
                   that
                   therefore
                   they
                   prevail
                   upon
                   us
                   by
                   a
                   new
                   force
                   ,
                   by
                   that
                   which
                   is
                   extrinsecal
                   to
                   them
                   ;
                   and
                   therefore
                   in
                   such
                   cases
                   we
                   are
                   to
                   inquire
                   whether
                   the
                   thing
                   be
                   good
                   ,
                   and
                   if
                   it
                   be
                   ,
                   we
                   may
                   use
                   it
                   with
                   liberty
                   till
                   we
                   be
                   restrained
                   ,
                   but
                   we
                   may
                   also
                   chuse
                   ;
                   for
                   then
                   we
                   are
                   to
                   inquire
                   whether
                   the
                   thing
                   be
                   a
                   law
                   in
                   that
                   Government
                   to
                   which
                   we
                   owe
                   obedience
                   :
                   for
                   that
                   the
                   Fathers
                   met
                   at
                   Laodicea
                   ,
                   At
                   Antioch
                   ,
                   at
                   Nice
                   ,
                   at
                   Gangra
                   ,
                   a
                   thousand
                   ,
                   1100
                   or
                   1300
                   years
                   agoe
                   ,
                   should
                   have
                   authority
                   over
                   us
                   in
                   England
                   so
                   many
                   ages
                   after
                   ,
                   is
                   so
                   infinitely
                   unreasonable
                   ,
                   that
                   none
                   but
                   the
                   fearfull
                   and
                   the
                   unbelievers
                   ,
                   the
                   scrupulous
                   and
                   those
                   who
                   are
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     of
                     a
                     slavish
                     nature
                  
                   ,
                   and
                   are
                   in
                   bondage
                   by
                   their
                   fear
                   ,
                   and
                   know
                   not
                   how
                   to
                   stand
                   in
                   that
                   liberty
                   by
                   which
                   Christ
                   hath
                   made
                   them
                   free
                   ,
                   will
                   account
                   themselves
                   in
                   subjection
                   to
                   them
                   .
                   If
                   upon
                   this
                   account
                   the
                   Rulers
                   of
                   Churches
                   will
                   introduce
                   any
                   pious
                   ,
                   just
                   and
                   warrantable
                   Canon
                   ,
                   we
                   are
                   to
                   obey
                   in
                   all
                   things
                   where
                   they
                   have
                   power
                   to
                   command
                   ;
                   but
                   the
                   Canon
                   ,
                   for
                   being
                   in
                   the
                   old
                   Codes
                   of
                   the
                   Church
                   ,
                   binds
                   us
                   no
                   more
                   then
                   the
                   laws
                   of
                   Constantine
                   .
                
              
               
                 
                 
                   RULE
                   XV.
                   The
                   laudable
                   Customes
                   of
                   the
                   Catholick
                   Church
                   which
                   are
                   in
                   present
                   observation
                   doe
                   oblige
                   the
                   Conscience
                   of
                   all
                   Christians
                   .
                
                 
                   THis
                   we
                   have
                   from
                   S.
                   Paul
                   ,
                   who
                   reproves
                   the
                   contumacy
                   and
                   regardlesse
                   comport
                   of
                   those
                   who
                   ,
                   
                   against
                   the
                   usages
                   of
                   Christians
                   and
                   the
                   places
                   where
                   they
                   liv'd
                   ,
                   would
                   wear
                   long
                   hair
                   :
                   
                     We
                     have
                     no
                     such
                     custome
                     ,
                     not
                     the
                     Churches
                     of
                     God.
                  
                   In
                   such
                   cases
                   where
                   there
                   is
                   no
                   law
                   ,
                   the
                   manners
                   of
                   Christians
                   introduce
                   a
                   law
                   so
                   far
                   ,
                   that
                   we
                   cannot
                   recede
                   from
                   it
                   without
                   some
                   probable
                   cause
                   ;
                   or
                   if
                   we
                   doe
                   ,
                   we
                   cannot
                   doe
                   it
                   without
                   scandal
                   and
                   reproach
                   .
                   And
                   indeed
                   it
                   is
                   an
                   act
                   of
                   love
                   to
                   conform
                   to
                   the
                   customes
                   of
                   Christians
                   with
                   whom
                   we
                   doe
                   converse
                   ,
                   who
                   either
                   will
                   think
                   you
                   blame
                   their
                   custome
                   ,
                   or
                   despise
                   their
                   persons
                   ,
                   if
                   you
                   comply
                   not
                   .
                   S.
                   Austin
                   gave
                   his
                   advice
                   to
                   the
                   same
                   purpose
                   ,
                   
                   
                     In
                     his
                     rebus
                     de
                     quibus
                     nihil
                     certi
                     tradit
                     scriptura
                     Divina
                     ,
                     mos
                     populi
                     Dei
                     vel
                     statuta
                     Majorum
                     pro
                     lege
                     tenenda
                     sunt
                     .
                     Et
                     sicut
                     praevaricatores
                     divinarum
                     legum
                     ,
                     ita
                     contemptores
                     Ecclesiasticarum
                     consuetudinum
                     coercendi
                     sunt
                     .
                     If
                     the
                     holy
                     Scriptures
                     have
                     not
                     interpos'd
                     in
                     the
                     particular
                     ,
                     we
                     must
                     keep
                     the
                     customes
                     and
                     decrees
                     of
                     our
                     Ancestors
                     as
                     a
                     law
                     :
                     and
                     as
                     they
                     that
                     prevaricate
                     the
                     Divine
                     laws
                     are
                     to
                     be
                     restrained
                     ,
                     so
                     are
                     all
                     they
                     that
                     despise
                     the
                     customes
                     of
                     the
                     Church
                     .
                  
                   *
                   It
                   is
                   a
                   Catholic
                   custome
                   ,
                   that
                   they
                   who
                   receive
                   the
                   Holy
                   Communion
                   ,
                   should
                   receive
                   it
                   fasting
                   .
                   This
                   is
                   not
                   a
                   duty
                   commanded
                   by
                   God
                   :
                   but
                   unlesse
                   it
                   be
                   necessary
                   to
                   eat
                   ,
                   he
                   that
                   despises
                   this
                   custome
                   ,
                   gives
                   nothing
                   but
                   the
                   testimony
                   of
                   an
                   evil
                   mind
                   .
                
                 
                   But
                   this
                   is
                   first
                   to
                   be
                   understood
                   in
                   such
                   Customes
                   as
                   are
                   laudable
                   ,
                   
                   that
                   is
                   ,
                   such
                   which
                   have
                   no
                   suspicion
                   or
                   moral
                   reproach
                   upon
                   them
                   ,
                   such
                   which
                   are
                   reasonable
                   and
                   fit
                   for
                   wise
                   and
                   sober
                   persons
                   .
                   It
                   was
                   a
                   custome
                   of
                   the
                   Primitive
                   Church
                   ,
                   at
                   least
                   in
                   some
                   places
                   ,
                   not
                   to
                   touch
                   the
                   earth
                   with
                   the
                   bare
                   foot
                   within
                   the
                   Octaves
                   of
                   Easter
                   :
                   this
                   was
                   a
                   trifle
                   ,
                   and
                   tending
                   to
                   phantastic
                   opinions
                   and
                   superstitious
                   fancies
                   ,
                   and
                   therefore
                   is
                   not
                   to
                   be
                   drawn
                   into
                   imitation
                   ;
                   onely
                   so
                   long
                   as
                   it
                   did
                   remain
                   ,
                   every
                   man
                   was
                   to
                   take
                   care
                   he
                   gave
                   no
                   offence
                   to
                   weak
                   persons
                   ,
                   but
                   he
                   was
                   to
                   endeavour
                   to
                   alter
                   it
                   by
                   all
                   fair
                   means
                   and
                   usages
                   .
                   It
                   was
                   a
                   custome
                   in
                   many
                   Churches
                   anciently
                   ,
                   and
                   not
                   long
                   since
                   in
                   the
                   Church
                   of
                   England
                   ,
                   that
                   in
                   cases
                   of
                   the
                   infants
                   extreme
                   danger
                   the
                   midwives
                   did
                   baptize
                   them
                   .
                   This
                   custome
                   came
                   in
                   at
                   a
                   wrong
                   door
                   ,
                   it
                   lean'd
                   upon
                   a
                   false
                   and
                   superstitious
                   opinion
                   ;
                   and
                   they
                   thought
                   it
                   better
                   to
                   invade
                   the
                   Priests
                   office
                   ,
                   then
                   to
                   trust
                   God
                   with
                   the
                   souls
                   which
                   he
                   made
                   with
                   his
                   own
                   hands
                   and
                   redeem'd
                   with
                   his
                   Sons
                   bloud
                   .
                   But
                   this
                   custome
                   was
                   not
                   to
                   be
                   followed
                   if
                   it
                   had
                   still
                   continued
                   ;
                   for
                   even
                   then
                   they
                   confess'd
                   it
                   was
                   a
                   sinne
                   ,
                   
                     factum
                     valet
                     ,
                     fieri
                     non
                     debuit
                  
                   ;
                   and
                   evil
                   ought
                   not
                   to
                   be
                   done
                   for
                   a
                   good
                   end
                   .
                   
                     Quod
                     si
                     à
                     mulieribus
                     baptizari
                     oporteret
                     ,
                     profecto
                     Christus
                     à
                     Matre
                     baptizatus
                     esset
                     ,
                     &
                     non
                     à
                     Joanne
                     :
                     aut
                     cum
                     nos
                     ad
                     baptizandum
                     misit
                     ,
                     misisset
                     mulieres
                     nobiscum
                     ad
                     hoc
                     :
                     nunc
                     vero
                     nusquam
                     neque
                     jussit
                     Dominus
                     ,
                     neque
                     per
                     Scripturam
                     tradidit
                     ,
                     utpote
                     qui
                     naturae
                     convenientiam
                     &
                     rei
                     decorum
                     nosset
                     ,
                     tanquam
                     naturae
                     author
                     &
                     legislator
                     ,
                  
                   
                   said
                   the
                   Author
                   of
                   the
                   Constitutions
                   under
                   the
                   name
                   of
                   S.
                   
                     Clement
                     .
                     
                     If
                     women
                     might
                     be
                     suffer'd
                     to
                     baptize
                     ,
                     Christ
                     need
                     not
                     have
                     gone
                     to
                     S.
                  
                   John
                   ,
                   
                     but
                     might
                     have
                     been
                     baptized
                     by
                     his
                     Mother
                     ;
                     and
                     Christ
                     would
                     have
                     sent
                     women
                     along
                     with
                     the
                     Apostles
                     when
                     he
                     gave
                     them
                     commission
                     to
                     preach
                     and
                     to
                     baptize
                     .
                     But
                     now
                     our
                     Lord
                     hath
                     neither
                     commanded
                     any
                     such
                     thing
                     by
                     his
                     word
                     ,
                     or
                     in
                     Scripture
                     ;
                     for
                     the
                     author
                     and
                     law-giver
                     of
                     Nature
                     knew
                     what
                     was
                     agreeable
                     and
                     decent
                     for
                     their
                     Nature
                     .
                  
                   
                   To
                   this
                   agrees
                   that
                   of
                   
                     Tertullian
                     ,
                     Non
                     permittitur
                     mulieri
                     in
                     Ecclesia
                     loqui
                     ,
                     sed
                     nec
                     docere
                     ,
                     nec
                     tingere
                     ,
                     nec
                     offerre
                     ,
                     nec
                     ullius
                     virilis
                     muneris
                     nedum
                     sacerdotalis
                     officii
                     sortem
                     sibi
                     vendicare
                     ,
                     A
                     woman
                     is
                     not
                     permitted
                     to
                     speak
                     in
                     the
                     Church
                     ,
                     nor
                     to
                     teach
                     ,
                     nor
                     to
                     baptize
                     ,
                     nor
                     to
                     offer
                     ,
                     nor
                     to
                     doe
                     the
                     office
                     of
                     a
                     man
                     ,
                     much
                     lesse
                     of
                     a
                     Priest.
                  
                   *
                   This
                   custome
                   therefore
                   is
                   of
                   the
                   nature
                   of
                   those
                   which
                   are
                   to
                   be
                   laid
                   aside
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     No
                     man
                     baptizes
                     but
                     he
                     that
                     is
                     in
                     holy
                     Orders
                     ,
                  
                   said
                   
                     Simeon
                     of
                     Thessalonica
                  
                   ;
                   and
                   I
                   think
                   he
                   said
                   truly
                   .
                   But
                   above
                   all
                   things
                   ,
                   opinions
                   are
                   not
                   to
                   be
                   taken
                   up
                   by
                   custome
                   ,
                   and
                   reduc'd
                   to
                   practice
                   :
                   not
                   onely
                   because
                   custome
                   is
                   no
                   good
                   warranty
                   for
                   opinions
                   ,
                   and
                   
                     voluntas
                     fertur
                     carere
                     oculis
                     ,
                     intellectus
                     pedibus
                     ,
                     the
                     will
                     hath
                     no
                     eyes
                     ,
                     &
                     the
                     understanding
                     hath
                     no
                     feet
                  
                   ;
                   that
                   is
                   ,
                   it
                   can
                   doe
                   nothing
                   without
                   the
                   will
                   ,
                   and
                   the
                   will
                   must
                   doe
                   nothing
                   without
                   that
                   ;
                   they
                   are
                   a
                   blind
                   man
                   and
                   a
                   lame
                   when
                   they
                   are
                   asunder
                   ,
                   but
                   when
                   they
                   are
                   together
                   they
                   make
                   up
                   a
                   sound
                   man
                   ,
                   while
                   the
                   one
                   gives
                   reason
                   ,
                   and
                   the
                   other
                   gives
                   command
                   :
                   but
                   besides
                   this
                   ,
                   when
                   an
                   opinion
                   is
                   offer'd
                   onely
                   by
                   the
                   hand
                   of
                   custome
                   ,
                   it
                   is
                   commonly
                   a
                   signe
                   of
                   a
                   bad
                   cause
                   ,
                   
                   and
                   that
                   there
                   is
                   nothing
                   else
                   to
                   be
                   said
                   for
                   it
                   ;
                   and
                   therefore
                   it
                   was
                   a
                   weaknesse
                   in
                   Salmeron
                   to
                   offer
                   to
                   persuade
                   us
                   to
                   entertain
                   the
                   doctrine
                   and
                   practice
                   of
                   Indulgences
                   ,
                   Purgatory
                   ,
                   Invocation
                   of
                   Saints
                   ,
                   Images
                   and
                   the
                   like
                   ,
                   because
                   they
                   are
                   customes
                   of
                   the
                   Church
                   ,
                   meaning
                   his
                   own
                   .
                
                 
                   2.
                   
                   This
                   is
                   to
                   be
                   understood
                   also
                   of
                   the
                   Customes
                   of
                   the
                   Catholick
                   Church
                   .
                   
                   For
                   if
                   the
                   Churches
                   differ
                   ,
                   it
                   is
                   indifferent
                   to
                   take
                   either
                   or
                   neither
                   as
                   it
                   may
                   happen
                   .
                   
                   
                     Clemens
                     Alexandrinus
                  
                   said
                   it
                   was
                   a
                   wickednesse
                   to
                   pull
                   the
                   beard
                   ,
                   because
                   it
                   is
                   our
                   natural
                   ,
                   it
                   is
                   a
                   generous
                   and
                   an
                   ingenuous
                   ornament
                   :
                   and
                   yet
                   Gregory
                   the
                   7th
                   ,
                   Bishop
                   of
                   Rome
                   ,
                   made
                   Arch-Bishop
                   James
                   shave
                   his
                   beard
                   close
                   ,
                   pretending
                   that
                   it
                   had
                   been
                   always
                   a
                   custome
                   in
                   the
                   Western
                   Churches
                   ;
                   
                   
                     Consuetudini
                     sanctae
                     obedire
                     coegimus
                     ,
                     We
                     have
                     constrained
                     him
                     to
                     obey
                     the
                     holy
                     custome
                     .
                  
                   In
                   such
                   cases
                   where
                   several
                   Churches
                   have
                   several
                   usages
                   ,
                   every
                   Church
                   is
                   to
                   follow
                   her
                   own
                   custome
                   ,
                   and
                   every
                   of
                   her
                   subjects
                   to
                   obey
                   it
                   .
                
                 
                   3.
                   
                   Though
                   every
                   subject
                   is
                   tied
                   to
                   the
                   custome
                   of
                   his
                   own
                   Church
                   ,
                   
                   yet
                   he
                   is
                   not
                   to
                   give
                   offence
                   when
                   he
                   converses
                   with
                   another
                   Church
                   that
                   hath
                   a
                   differing
                   custome
                   :
                   according
                   to
                   that
                   rule
                   and
                   example
                   of
                   S.
                   
                     Ambrose
                     ,
                     Quando
                     hic
                     sum
                     ,
                     non
                     jejuno
                     Sabbato
                     ;
                     quando
                     Romae
                     sum
                     ,
                     jejuno
                     Sabbato
                     :
                     &
                     ad
                     quamcunque
                     Ecclesiam
                     veneritis
                     ,
                     ejus
                     morem
                     servate
                     ,
                     si
                     pati
                     scandalum
                     non
                     vultis
                     aut
                     facere
                     ,
                  
                   
                   
                     When
                     I
                     am
                     at
                  
                   Millain
                   
                     I
                     doe
                     not
                     fast
                     on
                     the
                     Saturday
                     ,
                     when
                     I
                     am
                     at
                  
                   Rome
                   
                     I
                     doe
                     :
                     and
                     to
                     whatsoever
                     Church
                     you
                     shall
                     come
                     ,
                     keep
                     the
                     custome
                     of
                     that
                     Church
                     ,
                     if
                     ye
                     will
                     neither
                     give
                     nor
                     receive
                     offence
                     .
                  
                   And
                   these
                   words
                   S.
                   Austin
                   made
                   use
                   of
                   to
                   this
                   very
                   purpose
                   ,
                   
                   
                     Totum
                     hoc
                     genus
                     liberas
                     habet
                     observationes
                     ,
                     nec
                     disciplina
                     ulla
                     est
                     in
                     his
                     melior
                     gravi
                     prudentique
                     Christiano
                     ,
                     quam
                     ut
                     eo
                     modo
                     agat
                     quo
                     agere
                     viderit
                     Ecclesiam
                     ad
                     quamcunque
                     fortè
                     devenerit
                     .
                  
                   The
                   best
                   way
                   is
                   to
                   doe
                   as
                   that
                   Church
                   does
                   where
                   you
                   happen
                   to
                   be
                   .
                   And
                   in
                   the
                   same
                   instance
                   S.
                   Hierom
                   gave
                   answer
                   to
                   
                     Lucinus
                     ,
                     servandam
                     esse
                     propriae
                     Ecclesiae
                     consuetudinem
                     ,
                  
                   The
                   custome
                   of
                   the
                   place
                   of
                   our
                   own
                   Church
                   is
                   to
                   be
                   observed
                   .
                   And
                   therefore
                   at
                   Millain
                   it
                   is
                   
                   counted
                   a
                   violation
                   of
                   their
                   rights
                   when
                   the
                   Roman
                   Priests
                   come
                   into
                   the
                   Ambrosian
                   Churches
                   ,
                   and
                   refuse
                   to
                   use
                   the
                   Missal
                   of
                   S.
                   Ambrose
                   ,
                   but
                   use
                   the
                   Roman
                   .
                   It
                   is
                   a
                   custome
                   in
                   the
                   Church
                   of
                   England
                   to
                   uncover
                   the
                   head
                   or
                   to
                   bow
                   the
                   knee
                   when
                   the
                   name
                   of
                   Jesus
                   is
                   named
                   :
                   the
                   custome
                   is
                   not
                   onely
                   innocent
                   but
                   pious
                   ,
                   and
                   agreeable
                   to
                   the
                   duty
                   of
                   every
                   Christian
                   ,
                   and
                   therefore
                   abstracting
                   from
                   the
                   injunction
                   ,
                   the
                   custome
                   it self
                   is
                   sufficient
                   to
                   exact
                   conformity
                   of
                   all
                   modest
                   persons
                   .
                   But
                   if
                   a
                   son
                   of
                   the
                   Church
                   of
                   England
                   shall
                   come
                   into
                   other
                   Protestant
                   Churches
                   who
                   use
                   it
                   not
                   ,
                   he
                   is
                   to
                   comply
                   with
                   them
                   in
                   the
                   omission
                   ,
                   unlesse
                   himself
                   be
                   persuaded
                   that
                   it
                   is
                   a
                   Divine
                   Commandement
                   ;
                   and
                   yet
                   even
                   then
                   also
                   ,
                   the
                   specification
                   and
                   the
                   circumstances
                   of
                   time
                   and
                   place
                   may
                   be
                   undetermin'd
                   ,
                   and
                   leave
                   him
                   in
                   a
                   capacity
                   to
                   comply
                   for
                   a
                   time
                   ,
                   and
                   in
                   a
                   limited
                   place
                   .
                
                 
                   4.
                   
                   It
                   is
                   requir'd
                   that
                   the
                   custome
                   be
                   of
                   present
                   observation
                   ,
                   
                   or
                   else
                   it
                   does
                   not
                   oblige
                   the
                   Conscience
                   .
                   Thus
                   it
                   is
                   a
                   custome
                   of
                   the
                   Catholic
                   Church
                   that
                   at
                   the
                   Baptising
                   of
                   Infants
                   there
                   be
                   God-fathers
                   and
                   God-mothers
                   .
                   This
                   custome
                   is
                   still
                   of
                   use
                   in
                   the
                   Church
                   of
                   England
                   :
                   and
                   although
                   much
                   of
                   the
                   reason
                   for
                   which
                   they
                   were
                   first
                   introduc'd
                   is
                   ceas'd
                   ,
                   and
                   the
                   case
                   alter'd
                   ;
                   yet
                   it
                   is
                   enough
                   to
                   every
                   man
                   that
                   is
                   a
                   subject
                   ,
                   that
                   it
                   is
                   the
                   custome
                   :
                   and
                   therefore
                   if
                   any
                   man
                   shall
                   dispute
                   and
                   prove
                   that
                   the
                   thing
                   it self
                   is
                   not
                   now
                   necessary
                   ,
                   that
                   is
                   no
                   warranty
                   to
                   him
                   to
                   omit
                   it
                   ,
                   so
                   long
                   as
                   the
                   custome
                   is
                   allowed
                   &
                   upheld
                   ,
                   &
                   is
                   no
                   evil
                   .
                   But
                   if
                   the
                   custome
                   be
                   left
                   in
                   a
                   Church
                   ,
                   that
                   it
                   was
                   a
                   Catholic
                   custome
                   &
                   of
                   long
                   use
                   in
                   the
                   Church
                   is
                   of
                   no
                   obligation
                   to
                   the
                   Conscience
                   .
                   Socrates
                   tells
                   that
                   
                     omnes
                     ubique
                     in
                     orbe
                     terrarum
                     Ecclesiae
                     ,
                  
                   
                   all
                   the
                   Churches
                   in
                   the
                   world
                   ,
                   every
                   week
                   upon
                   Saturday
                   celebrate
                   the
                   mysteries
                   .
                   
                     Alexandrini
                     tamen
                     &
                     Romani
                     ex
                     antiqua
                     traditione
                     istud
                     facere
                     renuunt
                     .
                  
                   But
                   the
                   Churches
                   of
                   Alexandria
                   &
                   Rome
                   refuse
                   to
                   doe
                   so
                   ,
                   because
                   they
                   have
                   an
                   ancient
                   tradition
                   to
                   the
                   contrary
                   .
                   And
                   in
                   this
                   they
                   had
                   their
                   liberty
                   .
                   It
                   was
                   a
                   long
                   &
                   a
                   general
                   custome
                   in
                   the
                   Church
                   upon
                   all
                   occasions
                   and
                   motions
                   of
                   solemnity
                   or
                   greater
                   action
                   to
                   make
                   the
                   signe
                   of
                   the
                   Crosse
                   in
                   the
                   aire
                   ,
                   on
                   the
                   breast
                   ,
                   or
                   on
                   the
                   forehead
                   ;
                   but
                   he
                   that
                   in
                   England
                   should
                   doe
                   so
                   upon
                   pretence
                   because
                   it
                   was
                   a
                   Catholic
                   custome
                   would
                   be
                   ridiculous
                   .
                   For
                   a
                   custome
                   obliges
                   by
                   being
                   a
                   custome
                   amongst
                   them
                   with
                   whom
                   we
                   doe
                   converse
                   ,
                   and
                   to
                   whom
                   in
                   charity
                   and
                   prudence
                   we
                   are
                   to
                   comply
                   :
                   and
                   therefore
                   to
                   doe
                   an
                   action
                   that
                   was
                   a
                   custome
                   there
                   where
                   it
                   is
                   not
                   a
                   custome
                   ,
                   must
                   be
                   done
                   upon
                   some
                   other
                   reason
                   then
                   because
                   it
                   is
                   a
                   custome
                   ;
                   or
                   else
                   it
                   is
                   done
                   because
                   there
                   is
                   no
                   reason
                   .
                   It
                   was
                   a
                   custome
                   of
                   the
                   Catholic
                   Church
                   to
                   reserve
                   infants
                   all
                   the
                   year
                   till
                   Easter
                   to
                   be
                   baptiz'd
                   ,
                   except
                   it
                   were
                   in
                   cases
                   of
                   necessity
                   or
                   great
                   danger
                   :
                   but
                   
                     we
                     have
                     no
                     such
                     custome
                  
                   now
                   ;
                   
                     nor
                     the
                     Churches
                     of
                     God
                  
                   ;
                   and
                   therefore
                   to
                   think
                   we
                   are
                   bound
                   to
                   comply
                   with
                   that
                   or
                   any
                   such
                   custome
                   ,
                   is
                   to
                   make
                   our selves
                   too
                   fond
                   admirers
                   of
                   the
                   actions
                   ,
                   and
                   more
                   then
                   servants
                   to
                   the
                   sentences
                   and
                   customes
                   of
                   Ancient
                   Churches
                   .
                
                 
                   5.
                   
                   An
                   Ecclesiastical
                   custome
                   against
                   an
                   Ecclesiastical
                   law
                   does
                   not
                   oblige
                   the
                   Conscience
                   .
                   
                   It
                   does
                   in
                   many
                   cases
                   excuse
                   ,
                   but
                   when
                   there
                   is
                   no
                   scandal
                   accidentally
                   emerging
                   ,
                   it
                   never
                   binds
                   us
                   to
                   follow
                   it
                   .
                   I
                   say
                   it
                   can
                   excuse
                   from
                   penalty
                   ,
                   then
                   when
                   the
                   Ecclesiastical
                   law
                   hath
                   been
                   neglected
                   ,
                   because
                   the
                   Governours
                   are
                   presumed
                   to
                   doe
                   their
                   duty
                   ;
                   and
                   therefore
                   if
                   they
                   who
                   made
                   the
                   law
                   suffer
                   it
                   to
                   be
                   commonly
                   broken
                   ,
                   it
                   is
                   to
                   be
                   suppos'd
                   they
                   are
                   willing
                   the
                   law
                   should
                   die
                   :
                   and
                   this
                   is
                   the
                   sense
                   of
                   that
                   in
                   the
                   Comedy
                   ,
                   
                     Mores
                     leges
                     perduxerunt
                     jam
                     in
                     potestatem
                     suam
                     ,
                  
                   
                   Customes
                   give
                   
                   limit
                   to
                   laws
                   ;
                   and
                   they
                   bind
                   according
                   as
                   the
                   manners
                   of
                   men
                   are
                   .
                   And
                   this
                   the
                   lawyers
                   extend
                   even
                   to
                   a
                   custome
                   that
                   is
                   against
                   the
                   law
                   of
                   God.
                   
                   So
                   the
                   Presidents
                   of
                   Sena
                   at
                   the
                   entry
                   into
                   their
                   office
                   take
                   an
                   oath
                   in
                   form
                   that
                   they
                   will
                   never
                   receive
                   bribes
                   ;
                   and
                   yet
                   they
                   doe
                   so
                   ,
                   and
                   are
                   known
                   to
                   doe
                   so
                   ,
                   and
                   because
                   of
                   the
                   general
                   custome
                   are
                   never
                   punish'd
                   :
                   and
                   much
                   of
                   the
                   same
                   nature
                   are
                   the
                   oaths
                   taken
                   at
                   the
                   Matriculations
                   and
                   admissions
                   into
                   Universities
                   and
                   offices
                   respectively
                   ,
                   concerning
                   which
                   it
                   were
                   very
                   well
                   there
                   were
                   some
                   remedy
                   or
                   prevention
                   .
                   But
                   if
                   it
                   can
                   be
                   understood
                   that
                   the
                   law-giver
                   intends
                   the
                   law
                   should
                   be
                   in
                   force
                   ,
                   and
                   that
                   the
                   negligence
                   of
                   his
                   Ministers
                   or
                   the
                   stubborn
                   and
                   uncomplying
                   nature
                   of
                   the
                   subjects
                   is
                   the
                   cause
                   of
                   the
                   want
                   of
                   discipline
                   ;
                   then
                   the
                   conscience
                   is
                   oblig'd
                   to
                   the
                   law
                   ,
                   and
                   not
                   excus'd
                   by
                   the
                   custome
                   *
                   .
                   And
                   yet
                   further
                   ,
                   when
                   the
                   law
                   is
                   called
                   upon
                   ,
                   then
                   although
                   there
                   be
                   a
                   custome
                   in
                   the
                   Church
                   against
                   the
                   Canon
                   ,
                   it
                   neither
                   preserves
                   from
                   sin
                   ,
                   nor
                   rescues
                   from
                   punishment
                   :
                   
                     quia
                     lex
                     derogat
                     consuetudini
                  
                   ,
                   say
                   the
                   lawyers
                   ;
                   when
                   the
                   law
                   is
                   alive
                   the
                   custome
                   is
                   dead
                   ,
                   because
                   the
                   custome
                   took
                   it's
                   life
                   from
                   the
                   diminution
                   of
                   the
                   law
                   ;
                   and
                   when
                   there
                   is
                   a
                   law
                   actually
                   called
                   upon
                   ,
                   the
                   custome
                   to
                   the
                   contrary
                   is
                   a
                   direct
                   evil
                   ,
                   and
                   that
                   against
                   which
                   the
                   law
                   is
                   intended
                   ,
                   and
                   which
                   the
                   law
                   did
                   intend
                   to
                   remedy
                   .
                   The
                   Church
                   hath
                   made
                   laws
                   that
                   no
                   man
                   shall
                   fast
                   upon
                   the
                   Lords
                   day
                   ,
                   nor
                   the
                   great
                   Festivals
                   of
                   the
                   year
                   :
                   if
                   a
                   custome
                   of
                   fasting
                   upon
                   Christmas-day
                   should
                   in
                   evil
                   and
                   peevish
                   times
                   prevail
                   ,
                   and
                   the
                   law
                   be
                   unable
                   or
                   unwilling
                   to
                   chastise
                   it
                   ,
                   but
                   suffer
                   it
                   to
                   grow
                   into
                   evil
                   manners
                   ;
                   when
                   the
                   law
                   is
                   again
                   warm
                   and
                   refresh'd
                   and
                   calls
                   for
                   obedience
                   ,
                   the
                   contrary
                   custome
                   is
                   not
                   to
                   be
                   pretended
                   against
                   the
                   law
                   ,
                   but
                   to
                   be
                   repented
                   of
                   .
                   In
                   the
                   Church
                   of
                   England
                   there
                   is
                   a
                   law
                   ,
                   that
                   when
                   children
                   are
                   baptized
                   they
                   shall
                   be
                   dipped
                   in
                   the
                   water
                   ;
                   onely
                   if
                   they
                   be
                   sick
                   it
                   shall
                   be
                   sufficient
                   that
                   it
                   be
                   sprinkled
                   upon
                   them
                   :
                   but
                   yet
                   the
                   custome
                   of
                   sprinkling
                   all
                   does
                   prevail
                   .
                   In
                   this
                   case
                   we
                   are
                   to
                   stand
                   to
                   the
                   law
                   ,
                   not
                   to
                   the
                   custome
                   ,
                   because
                   the
                   law
                   is
                   still
                   in
                   force
                   ,
                   and
                   is
                   actually
                   intended
                   to
                   prevail
                   according
                   to
                   the
                   mind
                   of
                   the
                   Church
                   ,
                   and
                   it
                   is
                   more
                   agreeable
                   with
                   the
                   practice
                   ,
                   the
                   laws
                   and
                   customes
                   of
                   the
                   Primitive
                   Church
                   ,
                   and
                   to
                   the
                   practice
                   of
                   Christ
                   and
                   his
                   Apostles
                   .
                   But
                   of
                   this
                   I
                   shall
                   speak
                   again
                   in
                   some
                   of
                   the
                   following
                   Numbers
                   .
                
                 
                   6.
                   
                   An
                   Ecclesiastical
                   custome
                   must
                   be
                   reasonable
                   or
                   usefull
                   ,
                   
                   or
                   it
                   cannot
                   oblige
                   the
                   conscience
                   ,
                   except
                   to
                   avoid
                   scandal
                   ,
                   for
                   that
                   is
                   in
                   all
                   things
                   carefully
                   to
                   be
                   observed
                   ,
                   right
                   or
                   wrong
                   ,
                   so
                   it
                   be
                   not
                   a
                   sin
                   against
                   God
                   ;
                   Customes
                   must
                   be
                   kept
                   ,
                   when
                   the
                   breaking
                   them
                   is
                   scandalous
                   .
                   But
                   excepting
                   this
                   case
                   ,
                   an
                   unreasonable
                   custome
                   does
                   not
                   oblige
                   .
                   For
                   no
                   man
                   is
                   bound
                   to
                   be
                   a
                   fool
                   ,
                   or
                   to
                   doe
                   a
                   foolish
                   action
                   .
                   Now
                   a
                   custome
                   in
                   the
                   Canon
                   law
                   is
                   concluded
                   to
                   be
                   reasonable
                   if
                   it
                   tends
                   to
                   the
                   good
                   of
                   the
                   soul.
                   In
                   the
                   Civil
                   law
                   it
                   is
                   allowed
                   to
                   be
                   reasonable
                   if
                   it
                   tends
                   to
                   any
                   publick
                   good
                   .
                   Thus
                   it
                   is
                   a
                   custome
                   that
                   Judges
                   should
                   wear
                   their
                   Robes
                   upon
                   their
                   seates
                   of
                   judicature
                   ;
                   that
                   the
                   Clergy
                   wear
                   blacks
                   .
                   
                     Doctores
                     portant
                     varium
                     ,
                     quia
                     habitus
                     virum
                     ostendit
                     ,
                  
                   saith
                   the
                   law
                   ,
                   
                     l.
                     stigmata
                     ,
                     C.
                     de
                     fabri
                     .
                  
                   And
                   that
                   Priest
                   were
                   a
                   strange
                   peevish
                   or
                   a
                   weak
                   person
                   who
                   should
                   chuse
                   to
                   wear
                   gray
                   ,
                   because
                   there
                   is
                   no
                   religion
                   
                     in
                     the
                     colour
                  
                   :
                   his
                   religion
                   in
                   this
                   would
                   have
                   nothing
                   else
                   :
                   and
                   though
                   these
                   things
                   tend
                   not
                   to
                   the
                   good
                   of
                   the
                   soul
                   ,
                   yet
                   they
                   tend
                   to
                   the
                   good
                   of
                   the
                   publick
                   ,
                   they
                   distinguish
                   men
                   ,
                   that
                   honour
                   may
                   be
                   given
                   to
                   them
                   to
                   whom
                   honour
                   belongs
                   .
                
                 
                 
                   For
                   it
                   is
                   considerable
                   ,
                   
                   what
                   the
                   wiser
                   Lawyers
                   say
                   ,
                   1.
                   
                   That
                   a
                   custome
                   is
                   good
                   if
                   it
                   contains
                   
                     bonum
                     honestum
                  
                   ,
                   any
                   honesty
                   or
                   matter
                   of
                   publick
                   reputation
                   .
                   Thus
                   it
                   is
                   a
                   custome
                   that
                   civil
                   persons
                   should
                   not
                   walk
                   late
                   in
                   the
                   night
                   ,
                   but
                   be
                   in
                   their
                   houses
                   at
                   seasonable
                   times
                   ;
                   it
                   is
                   a
                   good
                   custome
                   that
                   Bishops
                   and
                   Priests
                   abstain
                   from
                   going
                   to
                   Taverns
                   ;
                   this
                   custome
                   is
                   reasonable
                   ,
                   and
                   therefore
                   does
                   oblige
                   those
                   that
                   are
                   concerned
                   in
                   it
                   .
                   2.
                   
                   A
                   custome
                   is
                   good
                   if
                   it
                   contains
                   
                     bonum
                     commune
                  
                   ,
                   if
                   it
                   be
                   for
                   the
                   common
                   good
                   :
                   and
                   of
                   this
                   sort
                   there
                   are
                   many
                   customes
                   in
                   every
                   nation
                   which
                   are
                   pass'd
                   into
                   laws
                   ,
                   as
                   that
                   in
                   the
                   cause
                   of
                   Dowries
                   the
                   Judge
                   should
                   proceed
                   summarily
                   ;
                   that
                   a
                   fact
                   be
                   tried
                   in
                   the
                   country
                   where
                   it
                   was
                   done
                   ;
                   that
                   when
                   any
                   man
                   is
                   accused
                   he
                   should
                   have
                   his
                   accusers
                   brought
                   before
                   his
                   face
                   .
                   And
                   thus
                   also
                   in
                   the
                   laws
                   Ecclesiastical
                   there
                   are
                   very
                   many
                   of
                   this
                   nature
                   ;
                   as
                   that
                   when
                   Bishops
                   visit
                   their
                   Churches
                   there
                   be
                   allowance
                   of
                   procurations
                   and
                   Synodals
                   ,
                   and
                   aptnesses
                   for
                   their
                   entertainment
                   ;
                   that
                   when
                   we
                   see
                   a
                   Bishop
                   we
                   beg
                   his
                   blessing
                   ;
                   that
                   when
                   we
                   come
                   to
                   a
                   city
                   we
                   first
                   goe
                   to
                   the
                   Cathedral
                   to
                   pray
                   ,
                   then
                   to
                   the
                   Bishop
                   to
                   be
                   bless'd
                   and
                   prayed
                   for
                   ;
                   that
                   the
                   contract
                   of
                   Marriage
                   be
                   publickly
                   solemniz'd
                   in
                   Churches
                   after
                   three
                   publications
                   ;
                   that
                   children
                   ask
                   their
                   Parents
                   benediction
                   :
                   these
                   things
                   are
                   of
                   publick
                   use
                   ,
                   for
                   the
                   advancing
                   of
                   a
                   necessary
                   duty
                   ,
                   for
                   the
                   mutual
                   endearment
                   of
                   Relatives
                   ,
                   for
                   the
                   establishment
                   of
                   piety
                   ,
                   for
                   the
                   conciliating
                   authority
                   ,
                   and
                   to
                   many
                   other
                   good
                   purposes
                   ,
                   which
                   whosoever
                   can
                   advance
                   by
                   the
                   keeping
                   of
                   a
                   custome
                   &
                   complying
                   with
                   the
                   manners
                   of
                   the
                   Church
                   where
                   he
                   lives
                   ,
                   is
                   not
                   to
                   be
                   excus'd
                   if
                   he
                   will
                   be
                   stubborn
                   and
                   singular
                   and
                   proud
                   .
                   
                   3.
                   
                   Baldus
                   sayes
                   ,
                   
                     Bona
                     est
                     consuetudo
                     quae
                     continet
                     bonum
                     honorabile
                     ,
                  
                   It
                   is
                   a
                   good
                   custome
                   that
                   gives
                   honour
                   and
                   regard
                   to
                   whom
                   it
                   is
                   due
                   .
                   Thus
                   it
                   is
                   a
                   custome
                   that
                   the
                   Consecration
                   of
                   Bishops
                   should
                   be
                   in
                   publick
                   Churches
                   ;
                   that
                   the
                   Degree
                   of
                   Doctor
                   ,
                   because
                   it
                   is
                   an
                   honour
                   ,
                   be
                   not
                   conferred
                   sneakingly
                   and
                   in
                   conventicles
                   .
                   And
                   upon
                   this
                   account
                   ,
                   when
                   any
                   custome
                   is
                   honourable
                   to
                   religion
                   or
                   to
                   a
                   mystery
                   ,
                   it
                   is
                   not
                   to
                   be
                   omitted
                   ,
                   because
                   the
                   custome
                   is
                   good
                   ,
                   and
                   in
                   some
                   proportions
                   ministers
                   to
                   Religion
                   and
                   it's
                   advantage
                   .
                
                 
                   Thus
                   the
                   Ministers
                   of
                   religion
                   when
                   they
                   officiate
                   are
                   by
                   an
                   immemorial
                   custome
                   vested
                   in
                   ables
                   or
                   surplices
                   :
                   
                   it
                   was
                   intended
                   as
                   an
                   honour
                   to
                   the
                   religion
                   ,
                   because
                   the
                   white
                   and
                   the
                   purple
                   colours
                   are
                   the
                   ensignes
                   of
                   Civil
                   and
                   Ecclesiastical
                   dignity
                   respectively
                   ,
                   and
                   are
                   in
                   honour
                   to
                   each
                   other
                   alternately
                   indulg'd
                   ,
                   and
                   Kings
                   weare
                   albes
                   ,
                   and
                   Bishops
                   and
                   Judges
                   weare
                   purple
                   ;
                   and
                   our
                   Blessed
                   Saviour
                   was
                   pleas'd
                   to
                   call
                   it
                   the
                   glory
                   of
                   Solomon
                   ,
                   when
                   he
                   was
                   cloth'd
                   in
                   the
                   purest
                   linen
                   of
                   Egypt
                   ,
                   whose
                   whitenesse
                   though
                   very
                   bright
                   ,
                   yet
                   it
                   fell
                   short
                   of
                   the
                   natural
                   whitenesse
                   of
                   the
                   lilly
                   .
                   Glory
                   is
                   nothing
                   but
                   the
                   excesse
                   and
                   greatnesse
                   of
                   honour
                   ,
                   and
                   therefore
                   these
                   garments
                   which
                   were
                   glorious
                   upon
                   Solomon
                   ,
                   at
                   least
                   were
                   given
                   to
                   the
                   Religious
                   as
                   ensignes
                   of
                   honour
                   :
                   the
                   same
                   which
                   the
                   Epigram
                   says
                   of
                   the
                   purple
                   Mantle
                   which
                   was
                   stoln
                   from
                   Crispinus
                   ,
                   
                   
                     
                       Quisquis
                       habes
                       ,
                       humeris
                       sua
                       munera
                       redde
                       precamur
                       :
                    
                     
                       Non
                       hoc
                       Crispinus
                       te
                       ,
                       sed
                       abolla
                       rogat
                       .
                    
                     
                       Non
                       quicunque
                       capit
                       saturatas
                       murice
                       vestes
                       :
                    
                     
                       Nec
                       nisi
                       deliciis
                       convenit
                       iste
                       color
                       .
                    
                  
                   Such
                   garments
                   are
                   not
                   fit
                   for
                   every
                   shoulder
                   ,
                   they
                   are
                   marks
                   of
                   honor
                   ,
                   and
                   the
                   delicacies
                   of
                   the
                   greatest
                   and
                   the
                   worthiest
                   Men.
                   But
                   that
                   the
                   white
                   garment
                   was
                   given
                   to
                   Religion
                   ,
                   it
                   had
                   besides
                   the
                   honour
                   to
                   the
                   persons
                   ,
                   the
                   *
                   signification
                   and
                   embleme
                   of
                   a
                   precept
                   :
                   It
                   signified
                   purity
                   and
                   truth
                   ,
                   which
                   
                   in
                   Philostratus
                   in
                   the
                   image
                   of
                   Amphiaraus
                   is
                   said
                   to
                   be
                   clothed
                   with
                   garments
                   of
                   snow
                   ,
                   and
                   cover'd
                   with
                   the
                   purest
                   whitenesse
                   ;
                   and
                   a
                   
                     Clemens
                     Alexandrinus
                  
                   writes
                   that
                   Caeus
                   the
                   Sophister
                   in
                   the
                   description
                   of
                   vertue
                   and
                   vice
                   ,
                   describ'd
                   vertue
                   in
                   a
                   white
                   robe
                   ;
                   and
                   so
                   does
                   b
                   Themistius
                   invest
                   truth
                   ,
                   sitting
                   upon
                   an
                   adamant
                   ,
                   holding
                   a
                   bright
                   splendor
                   in
                   her
                   hand
                   ,
                   and
                   clothed
                   with
                   an
                   albe
                   .
                   Concerning
                   this
                   S.
                   Clement
                   of
                   Alexandria
                   *
                   spake
                   much
                   ,
                   even
                   as
                   much
                   as
                   the
                   thing
                   it self
                   will
                   bear
                   :
                   for
                   it
                   being
                   nothing
                   but
                   the
                   colour
                   of
                   a
                   garment
                   ,
                   is
                   not
                   to
                   be
                   prov'd
                   to
                   be
                   necessary
                   ,
                   &
                   therefore
                   not
                   to
                   be
                   valued
                   in
                   such
                   a
                   quality
                   :
                   but
                   yet
                   neither
                   is
                   the
                   custome
                   of
                   that
                   colour
                   to
                   be
                   despis'd
                   ,
                   because
                   that
                   colour
                   is
                   a
                   good
                   embleme
                   ,
                   and
                   hath
                   as
                   much
                   advantage
                   as
                   a
                   colour
                   can
                   have
                   ;
                   and
                   therefore
                   there
                   can
                   be
                   no
                   reason
                   to
                   despise
                   the
                   thing
                   ,
                   or
                   peevishly
                   to
                   goe
                   against
                   the
                   custome
                   ,
                   where
                   it
                   is
                   quitted
                   from
                   abuse
                   .
                   But
                   I
                   shall
                   adde
                   this
                   to
                   it
                   ,
                   which
                   is
                   warranty
                   enough
                   for
                   the
                   Churches
                   choice
                   ,
                   that
                   the
                   Primitive
                   Christians
                   ,
                   who
                   were
                   free
                   enough
                   from
                   any
                   superstitious
                   fancy
                   concerning
                   it
                   ,
                   did
                   neverthelesse
                   particularly
                   affect
                   and
                   chuse
                   this
                   colour
                   .
                   They
                   saw
                   that
                   the
                   Saints
                   in
                   the
                   Revelation
                   had
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   
                     white
                     garments
                  
                   ,
                   and
                   they
                   were
                   dipt
                   in
                   the
                   bloud
                   of
                   the
                   Lamb
                   :
                   and
                   S.
                   Anthony
                   to
                   represent
                   himself
                   a
                   Christian
                   did
                   goe
                   in
                   white
                   ,
                   as
                   S.
                   Athanasius
                   tells
                   of
                   him
                   .
                   †
                   Eunapius
                   tells
                   that
                   the
                   Monks
                   in
                   Egypt
                   went
                   in
                   black
                   ;
                   and
                   that
                   many
                   Christians
                   that
                   liv'd
                   in
                   other
                   places
                   did
                   so
                   too
                   ,
                   for
                   modesty
                   sake
                   and
                   gravity
                   ,
                   in
                   humility
                   and
                   abjection
                   ,
                   who
                   please
                   ,
                   may
                   see
                   demonstrated
                   by
                   many
                   instances
                   in
                   Baronius
                   :
                   
                   &
                   that
                   is
                   a
                   good
                   precedent
                   to
                   warrant
                   the
                   custome
                   of
                   the
                   ordinary
                   Clergy
                   habit
                   .
                   But
                   yet
                   it
                   is
                   evident
                   that
                   very
                   many
                   Christians
                   were
                   pleas'd
                   rather
                   to
                   use
                   the
                   simple
                   and
                   native
                   colour
                   of
                   truth
                   ,
                   
                   the
                   embleme
                   of
                   purity
                   ;
                   and
                   Synesius
                   writing
                   to
                   one
                   John
                   the
                   Monk
                   that
                   chose
                   to
                   goe
                   in
                   a
                   black
                   coat
                   ,
                   writes
                   that
                   which
                   is
                   enough
                   to
                   be
                   said
                   in
                   this
                   whole
                   affaire
                   ,
                   
                     Atqui
                     nihilo
                     deterius
                     erat
                     si
                     candida
                     foret
                     :
                     splendidissimae
                     quippe
                     naturae
                     dicatum
                     ac
                     consecratum
                     id
                     potius
                     fuerit
                     quod
                     in
                     his
                     quae
                     sensu
                     percipiuntur
                     purius
                     atque
                     lucidius
                     est
                     .
                     Sed
                     si
                     pullum
                     ideo
                     colorem
                     probâsti
                     ,
                     quod
                     id
                     aliorum
                     qui
                     ante
                     te
                     usurpârunt
                     imitatione
                     feceris
                     ;
                     laudo
                     quicquid
                     Dei
                     causâ
                     suscipitur
                     ,
                     But
                     it
                     had
                     been
                     no
                     worse
                     if
                     you
                     had
                     chosen
                     the
                     white
                     ,
                     as
                     that
                     which
                     is
                     agreeable
                     to
                     the
                     nature
                     of
                     splendor
                     and
                     purity
                     ,
                     and
                     brighter
                     and
                     purer
                     to
                     the
                     eyes
                     .
                     But
                     if
                     you
                     chose
                     the
                     black
                     garment
                     because
                     it
                     was
                     the
                     custome
                     of
                     others
                     that
                     went
                     before
                     you
                     ,
                     it
                     is
                     well
                     ;
                     I
                     commend
                     any
                     thing
                     that
                     is
                     done
                     for
                     God
                     ,
                  
                   
                   
                     and
                     for
                     the
                     cause
                     of
                     piety
                     .
                     Colorem
                     album
                     Deo
                     maximè
                     decorum
                     ,
                  
                   said
                   
                     Cicero
                     ,
                     quòd
                     sit
                     index
                     puritatis
                     &
                     nitelae
                     ,
                     omnemque
                     fucum
                     excludat
                     veritate
                     nativâ
                     contentus
                     ,
                     The
                     white
                     garment
                     is
                     most
                     comely
                     for
                     religion
                     ,
                     as
                     being
                     content
                     with
                     it's
                     native
                     simplicity
                     ,
                     and
                     an
                     indication
                     of
                     brightnesse
                     and
                     purity
                     .
                  
                   Upon
                   this
                   account
                   it
                   is
                   a
                   custome
                   of
                   clothing
                   the
                   bodies
                   of
                   dead
                   in
                   white
                   ;
                   
                   
                     for
                     they
                     that
                     are
                     dead
                     are
                     justified
                     from
                     sins
                     ,
                  
                   and
                   they
                   are
                   candidates
                   of
                   immortality
                   .
                   But
                   it
                   may
                   be
                   this
                   was
                   too
                   much
                   to
                   be
                   said
                   of
                   so
                   small
                   a
                   thing
                   :
                   I
                   instanc'd
                   in
                   this
                   ,
                   to
                   shew
                   that
                   this
                   colour
                   was
                   intended
                   for
                   an
                   exteriour
                   honour
                   to
                   religion
                   ,
                   and
                   that
                   is
                   sufficient
                   (
                   say
                   the
                   lawyers
                   )
                   to
                   make
                   a
                   custome
                   reasonable
                   ;
                   and
                   if
                   it
                   be
                   reasonable
                   ,
                   it
                   must
                   be
                   complied
                   with
                   .
                
                 
                   7.
                   
                   A
                   custome
                   whose
                   reason
                   is
                   not
                   known
                   ,
                   
                   yet
                   if
                   it
                   be
                   of
                   an
                   immemorial
                   time
                   ,
                   and
                   does
                   transmit
                   a
                   right
                   to
                   Ecclesiastical
                   persons
                   ,
                   is
                   not
                   without
                   great
                   reason
                   and
                   evident
                   necessity
                   or
                   publick
                   utility
                   to
                   be
                   refus'd
                   .
                   Thus
                   it
                   is
                   a
                   custome
                   in
                   the
                   Church
                   of
                   England
                   that
                   certain
                   rights
                   be
                   paid
                   to
                   the
                   Rector
                   of
                   the
                   Church
                   if
                   the
                   corps
                   be
                   interred
                   in
                   the
                   Chancel
                   :
                   and
                   though
                   
                   in
                   some
                   places
                   this
                   did
                   run
                   into
                   great
                   abuse
                   ,
                   which
                   was
                   excellently
                   reprov'd
                   by
                   that
                   learned
                   and
                   good
                   man
                   Sir
                   
                     Henry
                     Spelman
                  
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   in
                   his
                   learned
                   and
                   pious
                   Tract
                   
                     de
                     Sepultura
                  
                   ;
                   yet
                   the
                   thing
                   was
                   not
                   wholly
                   to
                   be
                   blamed
                   for
                   the
                   abuse
                   sake
                   ,
                   and
                   the
                   rights
                   of
                   any
                   man
                   are
                   not
                   easily
                   to
                   be
                   snatched
                   away
                   because
                   he
                   cannot
                   prove
                   how
                   he
                   came
                   by
                   them
                   ,
                   if
                   he
                   have
                   had
                   them
                   long
                   in
                   possession
                   .
                   The
                   thing
                   was
                   to
                   have
                   been
                   reformed
                   ;
                   but
                   not
                   after
                   the
                   new
                   manner
                   ,
                   that
                   is
                   ,
                   wholly
                   taken
                   away
                   .
                   
                     Consuetudo
                     cujus
                     initii
                     memoria
                     non
                     sit
                     in
                     contrarium
                     praesumitur
                     rationabilis
                     ,
                  
                   say
                   Geminianus
                   ,
                   Cardinal
                   Alexander
                   and
                   Panormitan
                   ;
                   and
                   they
                   instance
                   in
                   a
                   Prelate
                   receiving
                   money
                   beyond
                   his
                   procurations
                   in
                   his
                   visitation
                   .
                   For
                   though
                   the
                   reason
                   of
                   it
                   be
                   not
                   now
                   known
                   ,
                   yet
                   it
                   is
                   presum'd
                   at
                   first
                   ▪
                   there
                   was
                   a
                   reason
                   ;
                   &
                   though
                   we
                   have
                   lost
                   the
                   record
                   ,
                   yet
                   he
                   must
                   not
                   loose
                   his
                   right
                   ;
                   unless
                   that
                   right
                   of
                   his
                   be
                   manifestly
                   other
                   mens
                   wrong
                   .
                   But
                   this
                   instance
                   is
                   to
                   be
                   understood
                   so
                   ,
                   that
                   the
                   Sepulture
                   be
                   first
                   perform'd
                   ,
                   and
                   the
                   charity
                   and
                   the
                   ecclesiastical
                   right
                   be
                   done
                   to
                   the
                   dead
                   ;
                   for
                   these
                   things
                   cannot
                   be
                   contracted
                   for
                   :
                   but
                   when
                   the
                   piety
                   is
                   performed
                   ,
                   the
                   oblations
                   of
                   the
                   faithful
                   which
                   at
                   first
                   were
                   voluntary
                   ,
                   and
                   afterwards
                   came
                   into
                   custome
                   ,
                   and
                   so
                   transferred
                   a
                   right
                   ,
                   may
                   be
                   receiv'd
                   by
                   the
                   Rector
                   ,
                   but
                   must
                   not
                   be
                   detained
                   by
                   the
                   heire
                   .
                   Here
                   in
                   Ireland
                   there
                   is
                   a
                   custome
                   of
                   receiving
                   oblations
                   at
                   the
                   baptisme
                   of
                   infants
                   ;
                   but
                   if
                   the
                   Priest
                   refuses
                   to
                   baptise
                   the
                   child
                   till
                   he
                   be
                   secur'd
                   of
                   the
                   money
                   ,
                   he
                   is
                   a
                   direct
                   Simoniac
                   ,
                   for
                   he
                   contracts
                   and
                   takes
                   a
                   price
                   for
                   the
                   Sacrament
                   :
                   but
                   if
                   he
                   confer
                   the
                   Sacrament
                   ,
                   to
                   which
                   he
                   is
                   tied
                   by
                   his
                   charge
                   and
                   by
                   the
                   laws
                   of
                   God
                   and
                   Man
                   ,
                   then
                   afterwards
                   he
                   hath
                   a
                   right
                   to
                   the
                   oblation
                   which
                   by
                   law
                   or
                   custome
                   was
                   to
                   be
                   given
                   .
                   But
                   the
                   office
                   is
                   to
                   be
                   done
                   without
                   it
                   :
                   for
                   the
                   Infant
                   hath
                   a
                   right
                   to
                   the
                   Sacrament
                   before
                   the
                   Priest
                   hath
                   a
                   right
                   to
                   the
                   offering
                   ;
                   and
                   that
                   came
                   in
                   by
                   the
                   laws
                   of
                   God
                   ,
                   this
                   by
                   the
                   customes
                   of
                   Men.
                   
                
                 
                   8.
                   
                   A
                   Custome
                   Ecclesiastical
                   that
                   is
                   but
                   of
                   a
                   legal
                   and
                   presum'd
                   reasonableness
                   does
                   oblige
                   us
                   to
                   a
                   conformity
                   .
                   
                   I
                   call
                   that
                   a
                   legal
                   or
                   presum'd
                   reasonableness
                   ,
                   when
                   the
                   law
                   in
                   certain
                   cases
                   does
                   suppose
                   it
                   reasonable
                   ;
                   and
                   though
                   it
                   be
                   not
                   known
                   to
                   be
                   naturally
                   or
                   precisely
                   so
                   ,
                   yet
                   because
                   it
                   is
                   not
                   known
                   to
                   be
                   unreasonable
                   ,
                   but
                   there
                   is
                   a
                   probability
                   to
                   conjecture
                   that
                   it
                   entred
                   upon
                   a
                   right
                   cause
                   ,
                   it
                   is
                   permitted
                   and
                   allowed
                   .
                   This
                   happens
                   in
                   two
                   cases
                   .
                   The
                   first
                   is
                   when
                   a
                   Custome
                   is
                   besides
                   the
                   law
                   ,
                   and
                   not
                   against
                   it
                   .
                   For
                   if
                   it
                   be
                   against
                   a
                   law
                   ,
                   it
                   ought
                   not
                   to
                   prevaile
                   at
                   all
                   ,
                   unless
                   it
                   be
                   precisely
                   reasonable
                   ,
                   that
                   is
                   ,
                   unless
                   the
                   law
                   in
                   the
                   changing
                   of
                   affairs
                   or
                   in
                   it self
                   at
                   first
                   be
                   unreasonable
                   ;
                   for
                   in
                   that
                   case
                   a
                   custome
                   that
                   is
                   naturally
                   reasonable
                   may
                   be
                   admitted
                   ,
                   and
                   if
                   it
                   be
                   ,
                   must
                   be
                   observed
                   .
                   But
                   if
                   it
                   be
                   only
                   besides
                   the
                   law
                   ,
                   and
                   not
                   against
                   it
                   ,
                   then
                   it
                   is
                   presum'd
                   to
                   be
                   reasonable
                   ,
                   
                     hoc
                     ipso
                     quod
                     introducta
                     est
                  
                   ,
                   say
                   the
                   Doctors
                   ,
                   therefore
                   because
                   it
                   is
                   introduc'd
                   :
                   and
                   the
                   reason
                   is
                   ,
                   because
                   every
                   thing
                   is
                   presumed
                   to
                   be
                   reasonable
                   that
                   is
                   done
                   generally
                   ,
                   unless
                   it
                   be
                   known
                   to
                   be
                   unreasonable
                   ;
                   and
                   the
                   very
                   interests
                   of
                   peace
                   and
                   the
                   reputation
                   and
                   honour
                   of
                   mankind
                   require
                   this
                   ,
                   without
                   any
                   more
                   inquiry
                   ;
                   save
                   onely
                   that
                   this
                   be
                   added
                   ,
                   that
                   if
                   the
                   custome
                   introduc'd
                   besides
                   law
                   be
                   either
                   universal
                   ,
                   or
                   of
                   an
                   immemorial
                   beginning
                   ,
                   the
                   law
                   presumes
                   the
                   more
                   strongly
                   of
                   the
                   reasonableness
                   of
                   it
                   ,
                   and
                   therefore
                   in
                   these
                   cases
                   it
                   ought
                   to
                   prevail
                   the
                   rather
                   .
                   For
                   to
                   this
                   sense
                   is
                   that
                   rule
                   of
                   S.
                   
                     Austin
                     ,
                     Illa
                     quae
                     non
                     scripta
                     sed
                     tradita
                     custodimus
                     ,
                     quae
                     quidem
                     toto
                     terrarum
                     orbe
                     observantur
                     ,
                     dantur
                     intelligi
                     vel
                     ab
                     ipsis
                     Apostolis
                     ,
                  
                   
                   
                     vel
                     plenariis
                     Conciliis
                     ,
                     quorum
                     est
                     in
                     Ecclesia
                     saluberrima
                     authoritas
                     ,
                     commendata
                     atque
                     statuta
                     retineri
                     ,
                     Those
                     things
                     which
                     are
                     delivered
                     to
                     us
                     not
                     by
                     writing
                     ,
                     
                     but
                     by
                     tradition
                  
                   [
                   or
                   
                     custome
                     ]
                     which
                     are
                     observed
                     in
                     all
                     the
                     world
                     ,
                     we
                     understand
                     them
                     to
                     be
                     either
                     retain'd
                     by
                     the
                     appointment
                     or
                     commendation
                     of
                     the
                     Apostles
                     ,
                     or
                     some
                     General
                     Councils
                     ,
                     whose
                     authority
                     in
                     the
                     Church
                     is
                     of
                     great
                     use
                     .
                  
                   ]
                   That
                   is
                   ,
                   when
                   the
                   custome
                   is
                   universal
                   and
                   immemorial
                   .
                   For
                   the
                   first
                   we
                   presume
                   it
                   to
                   be
                   very
                   reasonable
                   ,
                   it
                   could
                   not
                   else
                   have
                   easily
                   prevail'd
                   upon
                   the
                   whole
                   Church
                   :
                   and
                   for
                   the
                   second
                   we
                   suppose
                   it
                   to
                   have
                   had
                   a
                   very
                   good
                   beginning
                   ;
                   for
                   it
                   addes
                   moments
                   to
                   the
                   custome
                   ,
                   that
                   when
                   we
                   know
                   nothing
                   to
                   the
                   contrary
                   ,
                   we
                   presume
                   the
                   best
                   of
                   its
                   original
                   .
                   Not
                   that
                   we
                   ought
                   to
                   conclude
                   or
                   to
                   believe
                   a
                   Custome
                   to
                   have
                   come
                   from
                   the
                   Apostles
                   ,
                   if
                   it
                   be
                   universal
                   or
                   immemorial
                   ;
                   but
                   that
                   we
                   ought
                   to
                   regard
                   and
                   reverence
                   it
                   as
                   if
                   it
                   did
                   ,
                   because
                   we
                   know
                   not
                   in
                   some
                   cases
                   whether
                   it
                   did
                   or
                   no.
                   *
                   But
                   if
                   it
                   be
                   either
                   one
                   or
                   other
                   ,
                   it
                   is
                   sufficient
                   to
                   oblige
                   us
                   to
                   retain
                   it
                   ,
                   or
                   to
                   comply
                   with
                   it
                   so
                   long
                   as
                   it
                   is
                   retained
                   .
                   Thus
                   the
                   solemn
                   daies
                   of
                   Rogation
                   which
                   we
                   observe
                   in
                   the
                   Church
                   of
                   England
                   were
                   not
                   of
                   an
                   immemorial
                   beginning
                   ;
                   for
                   they
                   were
                   first
                   us'd
                   by
                   the
                   Bishops
                   of
                   
                     Vienna
                     ,
                     Mamertus
                     ,
                     Isicius
                  
                   and
                   Avitus
                   ;
                   but
                   yet
                   they
                   were
                   quickly
                   universal
                   ,
                   
                   
                     non
                     per
                     Gallias
                     tantummodo
                     ,
                     sed
                     penè
                     per
                     totum
                     orbem
                     ,
                  
                   not
                   onely
                   in
                   France
                   ,
                   but
                   in
                   almost
                   all
                   the
                   world
                   ,
                   said
                   
                     Alcimus
                     Avitus
                  
                   in
                   his
                   time
                   :
                   and
                   therefore
                   this
                   custome
                   is
                   not
                   to
                   be
                   neglected
                   by
                   any
                   single
                   person
                   ,
                   where
                   the
                   Church
                   still
                   retains
                   it
                   ;
                   for
                   this
                   is
                   sufficient
                   to
                   make
                   a
                   legal
                   presumption
                   of
                   its
                   reasonableness
                   .
                
                 
                   *
                   The
                   other
                   case
                   is
                   ,
                   that
                   a
                   Custome
                   is
                   presum'd
                   reasonable
                   when
                   the
                   nature
                   of
                   it
                   is
                   such
                   that
                   it
                   can
                   have
                   no
                   positive
                   and
                   natural
                   unreasonableness
                   ,
                   but
                   is
                   capable
                   of
                   some
                   extrinsic
                   and
                   accidental
                   decency
                   and
                   fittingness
                   .
                   The
                   custome
                   that
                   is
                   actually
                   in
                   the
                   practice
                   and
                   manners
                   of
                   a
                   Church
                   is
                   presum'd
                   reasonable
                   :
                   and
                   this
                   is
                   of
                   use
                   but
                   in
                   small
                   matters
                   ,
                   but
                   yet
                   such
                   which
                   little
                   and
                   great
                   men
                   sometimes
                   make
                   great
                   matters
                   of
                   ;
                   I
                   mean
                   presidencies
                   and
                   priorities
                   of
                   place
                   ,
                   sittings
                   in
                   the
                   quire
                   ,
                   precedencies
                   in
                   Councils
                   .
                   Now
                   in
                   these
                   cases
                   Custome
                   ought
                   to
                   prevail
                   ,
                   for
                   where
                   there
                   is
                   no
                   reason
                   in
                   the
                   thing
                   ,
                   there
                   Custome
                   is
                   a
                   reason
                   sufficient
                   ;
                   and
                   if
                   a
                   law
                   ought
                   to
                   prevail
                   though
                   there
                   be
                   no
                   reason
                   known
                   for
                   it
                   ,
                   then
                   so
                   must
                   Custome
                   ,
                   because
                   this
                   is
                   esteemed
                   as
                   a
                   law
                   .
                   
                     Capit.
                     Consuetudo
                  
                   1.
                   
                     dist
                     .
                     &
                     l.
                     de
                     quibus
                     ,
                     ff
                     .
                     de
                     legibus
                     .
                  
                   And
                   it
                   is
                   remarkable
                   ,
                   that
                   although
                   in
                   the
                   introducing
                   of
                   a
                   Custome
                   ,
                   it
                   concerns
                   the
                   Governours
                   of
                   Churches
                   to
                   take
                   care
                   that
                   it
                   be
                   reasonable
                   ;
                   yet
                   when
                   it
                   is
                   introduc'd
                   that
                   care
                   is
                   over
                   ,
                   and
                   then
                   they
                   are
                   to
                   take
                   care
                   to
                   keep
                   unity
                   and
                   to
                   avoid
                   scandal
                   .
                   
                     Praestat
                     illic
                     esse
                     ubi
                     nihil
                     licet
                     quam
                     ubi
                     omnia
                     ,
                  
                   said
                   one
                   ,
                   It
                   is
                   better
                   to
                   be
                   under
                   a
                   Tyranny
                   then
                   under
                   an
                   Anarchy
                   ;
                   it
                   is
                   better
                   to
                   be
                   too
                   much
                   restrain'd
                   then
                   to
                   be
                   too
                   loose
                   :
                   and
                   if
                   a
                   Custome
                   hath
                   seiz'd
                   upon
                   us
                   ,
                   it
                   is
                   better
                   to
                   stand
                   still
                   under
                   that
                   arrest
                   ,
                   then
                   to
                   break
                   the
                   gentlest
                   cords
                   of
                   a
                   man
                   ,
                   and
                   inter
                   into
                   licentiousness
                   .
                   
                     Perniciosior
                     temeritas
                     quam
                     quies
                  
                   .
                   It
                   is
                   not
                   good
                   to
                   move
                   any
                   stirs
                   in
                   a
                   quiet
                   Church
                   ,
                   for
                   certainly
                   peace
                   is
                   better
                   then
                   that
                   which
                   is
                   onely
                   a
                   little
                   better
                   then
                   a
                   custome
                   .
                   And
                   we
                   see
                   it
                   by
                   a
                   sad
                   experience
                   ,
                   that
                   those
                   who
                   are
                   enemies
                   and
                   stubborn
                   to
                   the
                   innocent
                   Customes
                   of
                   a
                   Church
                   ,
                   intend
                   nothing
                   but
                   to
                   get
                   the
                   government
                   into
                   their
                   own
                   hands
                   .
                   
                     Genus
                     hominum
                     potentibus
                     infidum
                     ,
                     sperantibus
                     fallax
                  
                   ;
                   as
                   Tacitus
                   said
                   of
                   the
                   Astrologers
                   ,
                   we
                   have
                   too
                   much
                   reason
                   to
                   say
                   of
                   them
                   ,
                   They
                   are
                   a
                   sort
                   of
                   men
                   that
                   deceive
                   their
                   own
                   confidents
                   ,
                   and
                   are
                   no
                   sure
                   friends
                   to
                   their
                   Superiors
                   :
                   for
                   to
                   difavow
                   Customes
                   is
                   a
                   great
                   dishonour
                   to
                   the
                   Government
                   ,
                   and
                   a
                   reproach
                   to
                   the
                   ministery
                   of
                   laws
                   ;
                   and
                   to
                   their
                   disciples
                   they
                   preach
                   liberty
                   ,
                   that
                   themselves
                   onely
                   may
                   rule
                   them
                   absolutely
                   .
                   
                     Quanto
                     majore
                     libertatis
                     imagine
                     teguntur
                     ,
                     tanto
                     eruptura
                     ad
                     infensius
                     servitium
                     ;
                     
                     Tacitus
                  
                   said
                   it
                   of
                   such
                   persons
                   :
                   by
                   the
                   exempting
                   fools
                   from
                   the
                   just
                   rule
                   of
                   their
                   superiors
                   ,
                   they
                   make
                   them
                   their
                   own
                   slaves
                   .
                   But
                   to
                   rebel
                   against
                   the
                   Customes
                   of
                   a
                   Church
                   is
                   an
                   accusation
                   not
                   onely
                   of
                   the
                   Rulers
                   ,
                   but
                   a
                   condemnation
                   of
                   the
                   whole
                   society
                   of
                   the
                   faithful
                   .
                
                 
                   9.
                   
                   A
                   Custome
                   in
                   the
                   administration
                   of
                   a
                   Sacrament
                   introduc'd
                   against
                   the
                   analogy
                   and
                   mystery
                   ,
                   
                   the
                   purpose
                   and
                   signification
                   of
                   it
                   ,
                   ought
                   not
                   to
                   be
                   complied
                   with
                   .
                   I
                   instanc'd
                   before
                   in
                   a
                   Custome
                   of
                   the
                   Church
                   of
                   England
                   of
                   sprinkling
                   water
                   upon
                   infants
                   in
                   their
                   baptisme
                   ;
                   and
                   I
                   promised
                   to
                   consider
                   it
                   again
                   .
                   
                   
                     Baptizabant
                     enim
                     veteres
                     ,
                     non
                     manibus
                     suis
                     aquam
                     baptizando
                     aspergentes
                     ,
                     sed
                     trinâ
                     immersione
                     hoc
                     Evangelii
                     sequentes
                     ,
                     Ascendit
                     ex
                     aqua
                     ,
                     ergo
                     descenderat
                     .
                     Ecce
                     immersio
                     ,
                     non
                     aspersio
                  
                   ;
                   said
                   Jeremy
                   the
                   Patriarch
                   of
                   
                     CP
                     .
                     Straightway
                     Jesus
                     went
                     up
                     out
                     of
                     the
                     water
                     ,
                  
                   saith
                   the
                   Gospel
                   :
                   
                     He
                     came
                     up
                     ,
                     therefore
                     he
                     went
                     down
                     .
                     Behold
                     an
                     immersion
                     ,
                     not
                     an
                     aspersion
                     .
                  
                   And
                   the
                   Ancient
                   Churches
                   following
                   this
                   of
                   the
                   Gospel
                   ,
                   did
                   not
                   in
                   their
                   baptismes
                   sprinkle
                   water
                   with
                   their
                   hands
                   ,
                   but
                   immerg'd
                   the
                   Catechu●en
                   ,
                   or
                   the
                   infant
                   .
                   And
                   therefore
                   we
                   find
                   in
                   the
                   records
                   of
                   the
                   Church
                   ,
                   that
                   the
                   persons
                   to
                   be
                   baptized
                   were
                   quite
                   naked
                   ;
                   as
                   is
                   to
                   be
                   seen
                   in
                   many
                   places
                   ,
                   particularly
                   in
                   the
                   11th
                   Mystagogic
                   Catechisme
                   of
                   S.
                   Cyril
                   of
                   Jerusalem
                   :
                   and
                   S.
                   Dyonis
                   *
                   describes
                   the
                   ritual
                   in
                   the
                   same
                   manner
                   .
                   
                     The
                     Bishop
                     puts
                     his
                     hand
                     upon
                     the
                     Catechumen's
                     head
                     ,
                     and
                     giving
                     a
                     sign
                     to
                     the
                     Priests
                     ,
                     commands
                     that
                     they
                     write
                     the
                     name
                     of
                     the
                     Catechumen
                     and
                     of
                     his
                     God-father
                     ;
                     which
                     being
                     written
                     he
                     saies
                     the
                     office
                     or
                     prayers
                     ,
                     which
                     when
                     the
                     whole
                     Church
                     hath
                     perform'd
                     together
                     with
                     him
                     ,
                     he
                     dev●sts
                     him
                     of
                     his
                     garments
                     by
                     the
                     Ministers
                     .
                  
                   And
                   the
                   same
                   thing
                   out
                   of
                   the
                   same
                   Author
                   is
                   observed
                   by
                   
                     Elias
                     Cretensis
                  
                   in
                   his
                   notes
                   upon
                   the
                   fourth
                   Oration
                   of
                   S.
                   
                     Gregory
                     Nazianzen
                  
                   ,
                   and
                   is
                   reported
                   also
                   by
                   S.
                   Ambrose
                   in
                   his
                   tenth
                   Sermon
                   .
                   
                     Nudi
                     in
                     seculo
                     nascimur
                     ,
                     nudi
                     etiam
                     accedimus
                     ad
                     lavacrum
                     ,
                     We
                     are
                     born
                     naked
                     ,
                     and
                     naked
                     we
                     enter
                     into
                     the
                     waters
                     of
                     baptisme
                     .
                  
                   All
                   which
                   are
                   a
                   perfect
                   conviction
                   that
                   the
                   Custome
                   of
                   the
                   Ancient
                   Churches
                   was
                   not
                   sprinkling
                   ,
                   but
                   immersion
                   ,
                   in
                   pursuance
                   of
                   the
                   sense
                   of
                   the
                   word
                   in
                   the
                   Commandement
                   ,
                   and
                   the
                   example
                   of
                   our
                   Blessed
                   Saviour
                   .
                   *
                   Now
                   this
                   was
                   of
                   so
                   sacred
                   account
                   in
                   their
                   esteem
                   ,
                   that
                   they
                   did
                   not
                   account
                   it
                   lawful
                   to
                   receive
                   him
                   into
                   the
                   Clergy
                   who
                   had
                   been
                   onely
                   sprinkled
                   in
                   his
                   baptisme
                   ;
                   as
                   we
                   learn
                   from
                   the
                   Epistle
                   of
                   Cornelius
                   to
                   Fabius
                   of
                   Antioch
                   ,
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     It
                     is
                     not
                     lawful
                     that
                     he
                     who
                     was
                     sprinkled
                     in
                     his
                     bed
                     by
                     reason
                     of
                     sickness
                     should
                     be
                     admitted
                     into
                     holy
                     orders
                     .
                  
                   Nay
                   it
                   went
                   further
                   then
                   this
                   ,
                   they
                   were
                   not
                   sure
                   that
                   they
                   were
                   rightly
                   Christned
                   yea
                   or
                   no
                   who
                   were
                   onely
                   sprinkled
                   ;
                   as
                   appears
                   in
                   the
                   same
                   Epistle
                   of
                   Cornelius
                   in
                   Eusebius
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   which
                   Nicephorus
                   thus
                   renders
                   [
                   
                     if
                     at
                     least
                     such
                     a
                     sprinkling
                     may
                     be
                     called
                     baptisme
                     :
                  
                   ]
                   and
                   this
                   was
                   not
                   onely
                   spoken
                   in
                   diminution
                   of
                   Novatus
                   and
                   indignation
                   against
                   his
                   person
                   ,
                   for
                   it
                   was
                   a
                   formal
                   and
                   a
                   solemn
                   question
                   made
                   by
                   Magnus
                   to
                   S.
                   
                     Cyprian
                     ,
                     an
                     habendi
                     sint
                     Christiani
                     legitimi
                     ,
                  
                   
                   
                     eo
                     quod
                     aquâ
                     salutari
                     non
                     loti
                     sunt
                     ,
                     sed
                     perfusi
                     ,
                     Whether
                     they
                     are
                     to
                     be
                     esteemed
                     right
                     Christians
                     who
                     were
                     onely
                     sprinkled
                     with
                     water
                     ,
                     and
                     not
                     washed
                     or
                     dipped
                     .
                  
                   He
                   answers
                   ,
                   that
                   the
                   Baptisme
                   was
                   good
                   when
                   it
                   is
                   done
                   
                     necessitate
                     cogente
                     ,
                     &
                     Deo
                     indulgentiam
                     suam
                     largiente
                     ,
                  
                   in
                   the
                   case
                   of
                   necessity
                   ,
                   God
                   pardoning
                   and
                   necessity
                   compelling
                   .
                   And
                   this
                   is
                   the
                   sense
                   and
                   law
                   of
                   the
                   Church
                   of
                   England
                   ;
                   not
                   that
                   it
                   be
                   indifferent
                   ,
                   but
                   that
                   all
                   infants
                   be
                   dipped
                   ,
                   except
                   in
                   the
                   case
                   of
                   sickness
                   ,
                   and
                   then
                   sprinkling
                   is
                   permitted
                   .
                   And
                   of
                   this
                   sprinkling
                   ,
                   besides
                   what
                   is
                   implyed
                   in
                   the
                   former
                   testimonies
                   ,
                   there
                   was
                   
                   some
                   little
                   use
                   in
                   the
                   Primitive
                   Church
                   .
                   
                     Quis
                     enim
                     tibi
                     tam
                     infidae
                     poenitentiae
                     viro
                     asperginem
                     unam
                     cujuslibet
                     aquae
                     commodabit
                     ?
                  
                   
                   saies
                   Tertullian
                   speaking
                   to
                   an
                   impenitent
                   person
                   :
                   
                     Who
                     will
                     afford
                     thee
                     so
                     much
                     as
                     one
                     single
                     sprinkling
                     of
                     water
                     ?
                  
                   (
                   meaning
                   )
                   for
                   his
                   baptism
                   .
                   And
                   Surius
                   in
                   the
                   life
                   of
                   S.
                   Laurence
                   tells
                   that
                   as
                   he
                   was
                   going
                   to
                   his
                   Martyrdome
                   ,
                   one
                   Romanus
                   a
                   souldier
                   brought
                   to
                   him
                   a
                   pitcher
                   of
                   water
                   that
                   he
                   might
                   be
                   baptized
                   of
                   him
                   as
                   he
                   went
                   ;
                   which
                   in
                   that
                   case
                   must
                   needs
                   have
                   been
                   done
                   by
                   powring
                   water
                   upon
                   him
                   .
                   
                     Fudit
                     aquam
                     super
                     caput
                     ejus
                  
                   :
                   so
                   did
                   S.
                   Laurence
                   also
                   to
                   Lucillus
                   ,
                   
                   he
                   powred
                   water
                   upon
                   his
                   head
                   .
                   And
                   
                     Walafridus
                     Strabo
                  
                   from
                   these
                   very
                   examples
                   concludes
                   that
                   in
                   cases
                   of
                   necessity
                   it
                   is
                   lawful
                   to
                   use
                   sprinkling
                   .
                   He
                   addes
                   also
                   ,
                   that
                   it
                   is
                   lawful
                   to
                   doe
                   it
                   when
                   there
                   is
                   a
                   great
                   multitude
                   of
                   persons
                   at
                   once
                   to
                   be
                   baptized
                   :
                   and
                   Aquinas
                   supposes
                   the
                   Apostles
                   did
                   so
                   when
                   the
                   3000
                   and
                   when
                   the
                   5000
                   were
                   at
                   once
                   converted
                   and
                   baptized
                   .
                   But
                   this
                   is
                   but
                   a
                   conjecture
                   ,
                   and
                   hath
                   no
                   tradition
                   and
                   no
                   record
                   to
                   warrant
                   it
                   :
                   and
                   therefore
                   although
                   in
                   cases
                   of
                   need
                   and
                   charity
                   the
                   Church
                   of
                   England
                   does
                   not
                   want
                   some
                   good
                   examples
                   in
                   the
                   best
                   times
                   to
                   countenance
                   that
                   permission
                   ,
                   yet
                   we
                   are
                   to
                   follow
                   her
                   command
                   ,
                   because
                   that
                   command
                   is
                   not
                   onely
                   according
                   to
                   the
                   meaning
                   and
                   intent
                   of
                   the
                   word
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   in
                   the
                   Commandement
                   ,
                   but
                   agrees
                   with
                   the
                   mystery
                   of
                   the
                   Sacrament
                   it self
                   ;
                   
                     For
                     we
                     are
                     buried
                     with
                     him
                     in
                     baptisme
                     ,
                  
                   saith
                   the
                   Apostle
                   .
                   
                     In
                     aqua
                     tanquam
                     in
                     sepulchro
                     caput
                     immergentibus
                     vetus
                     homo
                     sepelitur
                     &
                     submergitur
                     ,
                     deinde
                     nobis
                     emergētibus
                     nouns
                     resurgit
                     inde
                     :
                  
                   so
                   S.
                   Chrysostom
                   ,
                   
                   The
                   old
                   man
                   is
                   buried
                   and
                   drowned
                   in
                   the
                   immersion
                   under
                   water
                   ,
                   and
                   when
                   the
                   baptized
                   person
                   is
                   lifted
                   up
                   from
                   the
                   water
                   ,
                   it
                   represents
                   the
                   resurrection
                   of
                   the
                   new
                   man
                   to
                   newness
                   of
                   life
                   .
                   In
                   this
                   case
                   therefore
                   the
                   contrary
                   Custome
                   not
                   onely
                   being
                   against
                   an
                   Ecclesiastical
                   law
                   ,
                   but
                   against
                   the
                   analogy
                   and
                   mysterious
                   signification
                   of
                   the
                   Sacrament
                   ,
                   is
                   not
                   to
                   be
                   complied
                   with
                   ,
                   unless
                   in
                   such
                   cases
                   that
                   can
                   be
                   of
                   themselves
                   sufficient
                   to
                   justify
                   a
                   liberty
                   in
                   a
                   ritual
                   and
                   ceremony
                   ;
                   that
                   is
                   ,
                   a
                   case
                   of
                   necessity
                   .
                
                 
                   And
                   of
                   the
                   same
                   consideration
                   is
                   it
                   ,
                   
                   that
                   the
                   baptisme
                   be
                   performed
                   with
                   a
                   
                     trine
                     immersion
                  
                   ,
                   and
                   not
                   with
                   one
                   onely
                   .
                   In
                   England
                   we
                   have
                   a
                   custome
                   of
                   sprinkling
                   ,
                   and
                   that
                   but
                   once
                   .
                   To
                   the
                   sprinkling
                   I
                   have
                   already
                   spoke
                   ;
                   but
                   as
                   to
                   the
                   number
                   ,
                   though
                   the
                   Church
                   of
                   England
                   hath
                   made
                   no
                   law
                   ,
                   and
                   therefore
                   the
                   custome
                   of
                   doing
                   it
                   once
                   is
                   the
                   more
                   indifferent
                   and
                   at
                   liberty
                   ,
                   yet
                   if
                   the
                   trine
                   immersion
                   be
                   agreeable
                   to
                   the
                   analogy
                   of
                   the
                   mystery
                   ,
                   and
                   the
                   other
                   be
                   not
                   ,
                   the
                   Custome
                   ought
                   not
                   to
                   prevail
                   ,
                   and
                   is
                   not
                   to
                   be
                   complied
                   with
                   ,
                   if
                   the
                   case
                   be
                   evident
                   or
                   declar'd
                   .
                   Now
                   in
                   this
                   particular
                   the
                   sense
                   of
                   Antiquity
                   is
                   clear
                   .
                   
                     Nam
                     nec
                     semel
                     ,
                     sed
                     ter
                     ad
                     singula
                     nomina
                     in
                     personas
                     singulas
                     tingimur
                     ,
                  
                   
                   saith
                   
                     Tertullian
                     :
                     Dehinc
                     ter
                     mergitamur
                  
                   ,
                   We
                   are
                   thrice
                   put
                   under
                   water
                   ,
                   not
                   once
                   ;
                   at
                   the
                   mention
                   of
                   every
                   person
                   we
                   are
                   dipped
                   .
                   The
                   very
                   same
                   words
                   we
                   read
                   in
                   S.
                   Hierom
                   against
                   the
                   Luciferians
                   .
                   But
                   more
                   largely
                   it
                   is
                   explicated
                   by
                   S.
                   
                     Ambrose
                     .
                     Thou
                     wert
                     asked
                  
                   ,
                   
                   
                     Doest
                     thou
                     believe
                     in
                     God
                     the
                     Father
                     Almighty
                     ?
                     and
                     thou
                     didst
                     say
                     ,
                     I
                     doe
                     believe
                     :
                     and
                     thou
                     wert
                     plunged
                     ,
                     that
                     is
                     ,
                     buried
                     .
                     Thou
                     wert
                     asked
                     again
                     ,
                     Doest
                     thou
                     believe
                     in
                     our
                     Lord
                     Jesus
                     Christ
                     ?
                     and
                     thou
                     saidest
                     ,
                     I
                     doe
                     believe
                     :
                     and
                     thou
                     wert
                     dipped
                  
                   or
                   
                     plunged
                     ;
                     and
                     therefore
                     thou
                     art
                     buried
                     together
                     with
                     Christ.
                     The
                     third
                     time
                     thou
                     wert
                     asked
                     ,
                     Doest
                     thou
                     believe
                     in
                     the
                     Holy
                     Spirit
                     ?
                     and
                     thou
                     saidest
                     ,
                     I
                     doe
                     believe
                     :
                     and
                     the
                     third
                     time
                     thou
                     wert
                     plunged
                     ;
                     that
                     thy
                     three-fold
                     confession
                     might
                     wash
                     away
                     the
                     many
                     lapses
                     of
                     thy
                     former
                     life
                     .
                  
                   S.
                   Denis
                   says
                   that
                   the
                   trine
                   immersion
                   signifies
                   the
                   Divine
                   
                   essence
                   and
                   beatitude
                   of
                   God
                   in
                   a
                   Trinity
                   of
                   Persons
                   .
                   
                   S.
                   Athanasius
                   says
                   it
                   signifies
                   
                     the
                     death
                     ,
                     burial
                     ,
                     and
                     resurrection
                     of
                     our
                     Blessed
                     Saviour
                     ,
                     together
                     with
                     his
                     being
                     three
                     dayes
                     in
                     the
                     grave
                     .
                  
                   And
                   this
                   thing
                   was
                   so
                   the
                   practice
                   and
                   custome
                   of
                   the
                   Church
                   ,
                   that
                   in
                   the
                   Canons
                   of
                   the
                   Apostles
                   *
                   (
                   as
                   they
                   are
                   called
                   )
                   he
                   that
                   does
                   not
                   use
                   trine
                   immersion
                   is
                   to
                   be
                   deposed
                   from
                   his
                   dignity
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     It
                     is
                     impious
                     and
                     ungodly
                     to
                     immerge
                     but
                     once
                     in
                     baptisme
                  
                   ;
                   so
                   Zonaras
                   upon
                   that
                   Canon
                   :
                   and
                   S.
                   Chrysostome
                   derives
                   it
                   from
                   Christs
                   institution
                   ,
                   
                     Omnibus
                     mysteriis
                     velut
                     signum
                     imponens
                     Dominus
                     ,
                     in
                     tribus
                     mersionibus
                     aquae
                     unum
                     baptisma
                     discipulis
                     suis
                     tradidit
                     ,
                     Our
                     Lord
                     did
                     as
                     it
                     were
                     impose
                     a
                     signe
                     upon
                     every
                     mystery
                     ,
                     and
                     delivered
                     one
                     baptisme
                     to
                     his
                     Disciples
                     in
                     three
                     immersions
                     or
                     dippings
                     :
                  
                   and
                   therefore
                   says
                   ,
                   that
                   though
                   this
                   descended
                   by
                   tradition
                   ,
                   yet
                   it
                   hath
                   the
                   authority
                   of
                   a
                   law
                   .
                   And
                   the
                   same
                   thing
                   we
                   find
                   affirmed
                   by
                   Pope
                   Pelagius
                   ,
                   as
                   he
                   is
                   cited
                   by
                   
                     Gratian
                     de
                     consecrat
                  
                   .
                   
                   dist
                   .
                   4.
                   
                   And
                   Theodoret
                   speaking
                   of
                   the
                   heretic
                   Eunomius
                   ,
                   who
                   first
                   of
                   all
                   without
                   authority
                   and
                   against
                   reason
                   did
                   use
                   but
                   single
                   immersion
                   ,
                   he
                   says
                   that
                   he
                   subverted
                   the
                   rite
                   of
                   holy
                   baptisme
                   which
                   at
                   first
                   was
                   delivered
                   by
                   our
                   Lord
                   and
                   his
                   Apostles
                   .
                
                 
                   Now
                   in
                   these
                   particulars
                   it
                   is
                   evident
                   that
                   the
                   Ancient
                   Churches
                   did
                   otherwise
                   then
                   we
                   doe
                   :
                   
                   but
                   that
                   is
                   not
                   sufficient
                   to
                   force
                   us
                   to
                   break
                   the
                   Ecclesiastical
                   custome
                   which
                   is
                   of
                   long
                   abode
                   with
                   us
                   .
                   But
                   when
                   they
                   say
                   ,
                   these
                   things
                   are
                   to
                   be
                   done
                   by
                   Divine
                   precept
                   ,
                   we
                   are
                   to
                   consider
                   that
                   upon
                   it
                   's
                   own
                   account
                   :
                   and
                   though
                   some
                   of
                   the
                   Fathers
                   did
                   say
                   so
                   ,
                   yet
                   it
                   can
                   never
                   be
                   proved
                   to
                   be
                   so
                   ;
                   and
                   it
                   were
                   strange
                   that
                   there
                   should
                   be
                   a
                   Divine
                   Commandement
                   of
                   which
                   there
                   is
                   no
                   mention
                   made
                   in
                   the
                   four
                   Gospels
                   ,
                   nor
                   in
                   the
                   Acts
                   or
                   Epistles
                   of
                   the
                   Apostles
                   .
                   But
                   then
                   that
                   there
                   is
                   in
                   dipping
                   ,
                   and
                   in
                   the
                   repetition
                   of
                   it
                   more
                   correspondencie
                   to
                   the
                   analogy
                   and
                   mystery
                   of
                   the
                   Sacrament
                   ,
                   is
                   evident
                   ;
                   the
                   one
                   being
                   a
                   Sacrament
                   of
                   the
                   death
                   and
                   burial
                   of
                   Christ
                   ,
                   the
                   other
                   a
                   confession
                   of
                   ,
                   and
                   an
                   admission
                   to
                   the
                   faith
                   and
                   profession
                   of
                   God
                   in
                   the
                   most
                   Holy
                   Trinity
                   :
                   and
                   therefore
                   I
                   say
                   ,
                   it
                   is
                   sufficient
                   warrant
                   that
                   every
                   single
                   person
                   break
                   that
                   custome
                   of
                   sprinkling
                   which
                   is
                   against
                   the
                   Ecclesiastical
                   Law
                   ;
                   and
                   it
                   is
                   also
                   a
                   sufficient
                   reason
                   to
                   move
                   the
                   Church
                   to
                   introduce
                   a
                   contrary
                   custome
                   to
                   the
                   other
                   of
                   single
                   immersion
                   ,
                   concerning
                   which
                   as
                   yet
                   there
                   is
                   no
                   law
                   .
                   But
                   because
                   there
                   is
                   even
                   in
                   sprinkling
                   something
                   of
                   the
                   analogy
                   of
                   the
                   mystery
                   ,
                   as
                   is
                   rightly
                   observed
                   by
                   Aquinas
                   and
                   
                     Dominicus
                     à
                     Soto
                  
                   ;
                   and
                   because
                   it
                   is
                   not
                   certain
                   that
                   the
                   best
                   representation
                   and
                   the
                   most
                   expressive
                   ceremony
                   is
                   requir'd
                   ;
                   therefore
                   the
                   Church
                   upon
                   great
                   cause
                   may
                   lawfully
                   doe
                   either
                   :
                   but
                   because
                   it
                   is
                   better
                   to
                   use
                   dipping
                   ,
                   and
                   it
                   is
                   more
                   agreeable
                   to
                   the
                   mystery
                   to
                   use
                   it
                   three
                   times
                   ,
                   and
                   that
                   so
                   the
                   Ancient
                   Church
                   understood
                   it
                   ,
                   therefore
                   these
                   things
                   are
                   a
                   sufficient
                   warrant
                   to
                   acquit
                   us
                   from
                   the
                   obligation
                   of
                   the
                   contrary
                   custome
                   ;
                   because
                   a
                   custome
                   against
                   which
                   there
                   is
                   so
                   much
                   probability
                   ,
                   and
                   in
                   which
                   there
                   is
                   no
                   necessity
                   and
                   no
                   advantage
                   ,
                   is
                   to
                   be
                   presumed
                   unreasonable
                   .
                
                 
                   But
                   if
                   the
                   custome
                   of
                   single
                   immersion
                   should
                   by
                   some
                   new-arising
                   necessity
                   become
                   reasonable
                   ,
                   then
                   it
                   not
                   onely
                   might
                   be
                   retained
                   ,
                   
                   but
                   ought
                   to
                   be
                   complied
                   with
                   .
                   Thus
                   it
                   hapned
                   in
                   Spain
                   in
                   the
                   year
                   DC
                   ,
                   the
                   Arrian
                   Bishops
                   finding
                   their
                   advantage
                   in
                   the
                   readily-prepared
                   custome
                   of
                   trine
                   immersion
                   ,
                   used
                   it
                   and
                   expounded
                   it
                   to
                   signify
                   the
                   substantial
                   difference
                   of
                   the
                   Son
                   and
                   the
                   Holy
                   Ghost
                   from
                   the
                   Father
                   .
                   Upon
                   this
                   Leander
                   the
                   Bishop
                   of
                   Sevil
                   gives
                   advice
                   and
                   notice
                   to
                   S.
                   Gregory
                   Bishop
                   of
                   Rome
                   ;
                   who
                   commends
                   
                   Leander
                   for
                   using
                   a
                   single
                   immersion
                   ,
                   which
                   he
                   did
                   to
                   signify
                   the
                   Unity
                   of
                   nature
                   in
                   the
                   Divinity
                   ,
                   &
                   that
                   he
                   might
                   not
                   comply
                   with
                   the
                   Arrians
                   :
                   and
                   this
                   was
                   afterwards
                   brought
                   into
                   custome
                   ,
                   and
                   then
                   into
                   a
                   law
                   by
                   the
                   fourth
                   Council
                   of
                   Toledo
                   .
                   
                   But
                   unlesse
                   such
                   an
                   accident
                   happen
                   ,
                   and
                   that
                   the
                   reason
                   be
                   changed
                   ,
                   every
                   Church
                   is
                   to
                   use
                   her
                   first
                   customes
                   ,
                   those
                   which
                   be
                   right
                   ,
                   and
                   agreeable
                   to
                   the
                   sense
                   and
                   purpose
                   of
                   the
                   Sacrament
                   .
                   But
                   otherwise
                   an
                   evil
                   custome
                   is
                   better
                   broken
                   then
                   kept
                   .
                
              
               
                 
                   RULE
                   XVI
                   .
                   The
                   Decrees
                   and
                   Canons
                   of
                   the
                   Bishops
                   of
                   Rome
                   oblige
                   the
                   conscience
                   of
                   none
                   but
                   his
                   own
                   subjects
                   .
                
                 
                   THis
                   must
                   needs
                   follow
                   from
                   divers
                   of
                   the
                   former
                   discourses
                   :
                   
                   for
                   if
                   Bishops
                   in
                   their
                   spiritual
                   capacity
                   have
                   no
                   power
                   of
                   making
                   laws
                   of
                   external
                   regiment
                   without
                   the
                   leave
                   of
                   their
                   Princes
                   ,
                   or
                   the
                   consent
                   of
                   their
                   people
                   ,
                   then
                   supposing
                   the
                   Popes
                   great
                   pretence
                   were
                   true
                   ,
                   that
                   he
                   is
                   the
                   head
                   or
                   chief
                   of
                   the
                   Ecclesiastical
                   order
                   ,
                   that
                   from
                   him
                   they
                   receive
                   immediately
                   all
                   the
                   spiritual
                   power
                   they
                   have
                   ,
                   yet
                   this
                   will
                   afford
                   him
                   no
                   more
                   then
                   what
                   Christ
                   left
                   to
                   the
                   whole
                   order
                   ;
                   of
                   which
                   I
                   have
                   already
                   given
                   accounts
                   .
                
                 
                   But
                   in
                   this
                   there
                   will
                   be
                   the
                   lesse
                   need
                   of
                   inquiry
                   ,
                   
                   for
                   since
                   the
                   Bishop
                   of
                   Rome
                   by
                   arts
                   which
                   all
                   the
                   world
                   knows
                   had
                   raised
                   an
                   intolerable
                   Empire
                   ,
                   he
                   us'd
                   it
                   as
                   violently
                   as
                   he
                   got
                   it
                   ,
                   and
                   made
                   his
                   little
                   finger
                   heavier
                   then
                   all
                   the
                   loyns
                   of
                   Princes
                   :
                   and
                   in
                   the
                   Council
                   of
                   Trent
                   ,
                   when
                   in
                   the
                   25th
                   Session
                   the
                   Fathers
                   confirmed
                   and
                   commanded
                   the
                   observation
                   of
                   all
                   Canons
                   ,
                   
                   General
                   Councils
                   ,
                   Apostolical
                   ordinances
                   made
                   in
                   favour
                   of
                   Ecclesiastical
                   persons
                   and
                   Ecclesiastical
                   liberty
                   ,
                   they
                   at
                   once
                   by
                   establishing
                   the
                   Popes
                   Empire
                   ,
                   destroyed
                   it
                   quite
                   ,
                   for
                   they
                   made
                   it
                   impossible
                   to
                   obey
                   ,
                   and
                   the
                   Consciences
                   of
                   people
                   were
                   set
                   at
                   liberty
                   ,
                   because
                   they
                   were
                   commanded
                   every
                   man
                   to
                   beare
                   a
                   steeple
                   upon
                   his
                   back
                   .
                   For
                   first
                   there
                   were
                   an
                   infinite
                   number
                   of
                   Apostolical
                   ordinances
                   ,
                   
                   saith
                   Cardinal
                   Cusanus
                   ,
                   which
                   were
                   never
                   received
                   even
                   when
                   they
                   were
                   made
                   .
                   Then
                   let
                   it
                   be
                   considered
                   what
                   there
                   is
                   to
                   be
                   done
                   to
                   Gratian's
                   decretum
                   ,
                   which
                   is
                   made
                   part
                   of
                   the
                   Popes
                   law
                   :
                   and
                   who
                   knows
                   in
                   that
                   
                     Concordantia
                     discordantiarum
                  
                   ,
                   that
                   contradictory
                   heap
                   of
                   sayings
                   ,
                   which
                   shall
                   ,
                   and
                   which
                   shall
                   not
                   oblige
                   the
                   Conscience
                   ?
                   But
                   then
                   the
                   Decretals
                   of
                   Gregory
                   the
                   9th
                   and
                   of
                   Boniface
                   the
                   8th
                   ,
                   the
                   Clementines
                   and
                   Extravagants
                   ,
                   all
                   those
                   laws
                   in
                   that
                   book
                   which
                   is
                   called
                   
                     Collectio
                     diversarum
                     constitutionum
                     &
                     literarum
                     Romanorum
                     Pontificum
                     ,
                  
                   and
                   in
                   another
                   called
                   
                     Epistolae
                     decretales
                     Summorum
                     Pontificum
                  
                   in
                   three
                   volumes
                   ,
                   and
                   in
                   another
                   called
                   
                     Eclogae
                     Bullarum
                     &
                     motuum
                     propriorum
                  
                   ,
                   and
                   in
                   another
                   called
                   
                     Summa
                     Pontificum
                  
                   ,
                   and
                   in
                   the
                   seventh
                   book
                   of
                   the
                   Decretals
                   not
                   long
                   since
                   composed
                   ,
                   and
                   in
                   their
                   Rules
                   of
                   Chancery
                   ,
                   their
                   Penitentiary
                   taxes
                   ,
                   and
                   some
                   other
                   books
                   of
                   such
                   loads
                   as
                   these
                   that
                   I
                   need
                   not
                   adde
                   to
                   this
                   intolerable
                   heap
                   :
                   but
                   that
                   a
                   Christian
                   Bishop
                   should
                   impose
                   ,
                   and
                   a
                   Council
                   of
                   Christian
                   Bishops
                   and
                   Priests
                   should
                   tie
                   upon
                   the
                   Consciences
                   of
                   men
                   such
                   burdens
                   which
                   they
                   can
                   never
                   reckon
                   ,
                   
                   never
                   tell
                   over
                   ,
                   never
                   know
                   ,
                   never
                   understand
                   ;
                   and
                   that
                   they
                   should
                   doe
                   it
                   then
                   when
                   a
                   Christian
                   Emperour
                   had
                   given
                   advice
                   that
                   the
                   Decrees
                   and
                   Canons
                   should
                   be
                   reduc'd
                   to
                   a
                   less
                   number
                   ,
                   and
                   made
                   to
                   conform
                   to
                   the
                   laws
                   of
                   God
                   ,
                   is
                   so
                   sad
                   a
                   story
                   ,
                   so
                   unlike
                   the
                   spirit
                   of
                   Christ
                   and
                   to
                   government
                   Apostolical
                   ,
                   that
                   it
                   represents
                   the
                   happiness
                   of
                   Christendome
                   that
                   they
                   are
                   not
                   oblig'd
                   to
                   such
                   laws
                   ,
                   and
                   the
                   unhappiness
                   that
                   would
                   be
                   upon
                   them
                   if
                   the
                   Pope
                   had
                   the
                   rule
                   and
                   real
                   obligations
                   of
                   the
                   Consciences
                   of
                   Christendome
                   .
                
                 
                   But
                   of
                   these
                   things
                   the
                   world
                   hath
                   been
                   long
                   full
                   of
                   complaint
                   ;
                   
                   as
                   appears
                   in
                   the
                   writings
                   of
                   the
                   a
                   Cardinal
                   of
                   Cusa
                   ,
                   in
                   b
                   Marsilius
                   of
                   Padua
                   ,
                   c
                   in
                   Aventinus
                   ,
                   in
                   d
                   
                     Albericus
                     Rosate
                  
                   ,
                   in
                   e
                   
                     Gregory
                     Hambourg
                  
                   ,
                   in
                   f
                   Matthew
                   of
                   Paris
                   ,
                   g
                   Matthew
                   of
                   Westminster
                   ,
                   h
                   
                     Nicolaus
                     de
                     Clemangiis
                  
                   ,
                   i
                   
                     Franciscus
                     Duarenus
                  
                   ,
                   k
                   the
                   Cardinal
                   of
                   Cambray
                   ,
                   and
                   many
                   others
                   both
                   collected
                   by
                   Goldastus
                   ,
                   and
                   the
                   
                     Catalogus
                     testium
                     veritatis
                  
                   by
                   Illyricus
                   .
                   Insomuch
                   that
                   if
                   the
                   people
                   had
                   not
                   been
                   ignorant
                   and
                   superstitious
                   ,
                   
                     qui
                     facilius
                     vatibus
                     quam
                     Ducibus
                     parent
                     suis
                     ,
                  
                   and
                   more
                   willing
                   to
                   obey
                   their
                   Priests
                   then
                   their
                   Princes
                   ,
                   and
                   if
                   the
                   Princes
                   had
                   not
                   been
                   by
                   such
                   means
                   over-powered
                   ,
                   these
                   Decrees
                   and
                   Canons
                   would
                   have
                   been
                   as
                   easily
                   rejected
                   as
                   many
                   others
                   have
                   been
                   .
                   For
                   if
                   by
                   the
                   Papal
                   sanction
                   they
                   doe
                   oblige
                   the
                   Conscience
                   ,
                   then
                   they
                   all
                   oblige
                   .
                   If
                   they
                   all
                   oblige
                   ,
                   how
                   comes
                   it
                   to
                   pass
                   that
                   ,
                   as
                   Cusanus
                   saies
                   ,
                   infinite
                   numbers
                   of
                   them
                   are
                   rejected
                   when
                   they
                   are
                   newly
                   made
                   ?
                   And
                   if
                   so
                   many
                   of
                   them
                   may
                   be
                   rejected
                   ,
                   then
                   which
                   of
                   them
                   shall
                   oblige
                   ?
                   If
                   they
                   oblige
                   by
                   the
                   authority
                   of
                   the
                   Pope
                   ,
                   that
                   is
                   alike
                   in
                   them
                   all
                   :
                   If
                   by
                   the
                   condition
                   of
                   the
                   matter
                   ,
                   then
                   they
                   bind
                   as
                   they
                   agree
                   with
                   our
                   duty
                   to
                   God
                   and
                   to
                   Princes
                   ,
                   with
                   the
                   publick
                   good
                   ,
                   and
                   the
                   edification
                   of
                   the
                   Church
                   ;
                   and
                   then
                   the
                   authority
                   it self
                   is
                   nothing
                   .
                
                 
                   And
                   it
                   is
                   no
                   trifling
                   consideration
                   ,
                   
                   that
                   the
                   body
                   of
                   the
                   Canon
                   law
                   was
                   made
                   by
                   the
                   worst
                   and
                   the
                   most
                   ambitious
                   Popes
                   .
                   Alexander
                   the
                   third
                   ,
                   who
                   made
                   Gratian's
                   decree
                   to
                   become
                   law
                   ,
                   was
                   a
                   schismatical
                   Pope
                   ,
                   an
                   Antipope
                   ,
                   and
                   unduly
                   elected
                   :
                   The
                   rest
                   were
                   Gregory
                   the
                   ninth
                   ,
                   Boniface
                   the
                   eighth
                   ,
                   Clement
                   the
                   fifth
                   ,
                   John
                   the
                   22
                   ,
                   persons
                   bloudy
                   and
                   ambitious
                   ,
                   traitors
                   to
                   their
                   princes
                   ,
                   and
                   butchers
                   of
                   Christendome
                   by
                   the
                   sad
                   warres
                   they
                   rais'd
                   ,
                   and
                   therefore
                   their
                   laws
                   were
                   likely
                   to
                   be
                   the
                   productions
                   of
                   violence
                   and
                   warre
                   ,
                   not
                   of
                   a
                   just
                   and
                   peaceable
                   authority
                   .
                
                 
                   But
                   to
                   come
                   nearer
                   to
                   the
                   point
                   of
                   Conscience
                   ;
                   
                   who
                   made
                   the
                   Bishop
                   of
                   Rome
                   to
                   be
                   the
                   Ecclesiastical
                   law-giver
                   to
                   Christendome
                   ?
                   For
                   every
                   Bishop
                   hath
                   from
                   Christ
                   equal
                   power
                   ,
                   and
                   there
                   is
                   no
                   difference
                   but
                   what
                   is
                   introduc'd
                   by
                   men
                   ,
                   that
                   is
                   ,
                   by
                   laws
                   positive
                   ,
                   by
                   consent
                   ,
                   or
                   by
                   violence
                   .
                   
                     Ad
                     Trinitatis
                     instar
                     ,
                     cujus
                     una
                     est
                     atque
                     individua
                     potestas
                     ,
                  
                   
                   
                     unum
                     est
                     per
                     diversos
                     Antistites
                     sacerdotium
                     ,
                  
                   said
                   Pope
                   Symmachus
                   .
                   As
                   is
                   the
                   power
                   of
                   the
                   holy
                   Trinity
                   ,
                   one
                   and
                   undivided
                   ;
                   so
                   is
                   the
                   Episcopacy
                   ,
                   divided
                   amongst
                   all
                   the
                   Bishops
                   ,
                   
                   but
                   th●
                   power
                   is
                   the
                   same
                   .
                   So
                   S.
                   
                     Cyprian
                     ,
                     Una
                     est
                     Ecclesia
                     per
                     totum
                     mundum
                     in
                     multa
                     membra
                     divisa
                     :
                     item
                     Episcopatus
                     unus
                     ,
                     Episcoporum
                     multorum
                     concordi
                     numerositate
                     diffusus
                     ,
                     As
                     there
                     is
                     but
                     one
                     Church
                     in
                     the
                     whole
                     world
                     divided
                     into
                     many
                     members
                     ,
                     so
                     there
                     is
                     but
                     one
                     Bishoprick
                     parted
                     into
                     an
                     agreeing
                     number
                     of
                     Bishops
                     .
                  
                   And
                   again
                   ,
                   
                     Let
                     no
                     man
                     deceive
                     the
                     Brotherhood
                     with
                     a
                     lie
                     ,
                     let
                     no
                     man
                     corrupt
                     the
                     truth
                     of
                     faith
                     with
                     a
                  
                   
                   perfidious
                   praevarication
                   :
                   
                   Episcopatus
                   unus
                   est
                   ,
                   cujus
                   à
                   singulis
                   in
                   solidum
                   pars
                   tenetur
                   ,
                   There
                   is
                   but
                   one
                   Bishoprick
                   ,
                   and
                   every
                   one
                   of
                   us
                   hath
                   his
                   share
                   :
                   a
                   part
                   of
                   the
                   flock
                   is
                   given
                   to
                   every
                   Pastor
                   .
                   
                     Now
                     if
                     one
                     were
                     the
                     universal
                     Bishop
                     over
                     all
                     ,
                     then
                     these
                     zealous
                     words
                     of
                     S.
                  
                   Cyprian
                   
                     had
                     not
                     been
                     reconcilable
                     to
                     truth
                     and
                     sense
                     :
                     for
                     then
                     the
                     unity
                     of
                     the
                     Church
                     had
                     been
                     by
                     a
                     unity
                     of
                     subordination
                     ,
                     not
                     by
                     an
                     identity
                     of
                     office
                     and
                     a
                     partition
                     of
                     charge
                     .
                     To
                     the
                     same
                     purpose
                     is
                     that
                     of
                     Pope
                  
                   Damasus
                   ,
                   
                   
                     writing
                     to
                     the
                  
                   African
                   
                     Bishops
                     to
                     require
                     their
                     aide
                     in
                     a
                     matter
                     of
                     discipline
                     ,
                  
                   Nos
                   excusare
                   non
                   possumus
                   ,
                   si
                   ejus
                   Ecclesiam
                   quae
                   nobis
                   generaliter
                   commissa
                   est
                   in
                   quantū
                   praevalemus
                   puram
                   à
                   tam
                   illicitis
                   superstitionibus
                   non
                   custodiamus
                   ,
                   quia
                   non
                   aliter
                   unus
                   grex
                   &
                   unus
                   Pastor
                   sumus
                   ,
                   nisi
                   quemadmodum
                   Apostolus
                   docet
                   ,
                   id
                   ipsum
                   dicamus
                   omnes
                   ,
                   &c.
                   
                   The
                   Church
                   is
                   committed
                   to
                   us
                   in
                   common
                   ,
                   and
                   we
                   have
                   no
                   other
                   way
                   of
                   being
                   one
                   flock
                   and
                   one
                   shepherd
                   ,
                   but
                   by
                   speaking
                   the
                   same
                   things
                   ]
                   
                     that
                     is
                     ,
                     consenting
                     and
                     joyning
                     in
                     the
                     common
                     government
                     .
                     This
                     is
                     the
                     same
                     which
                     S.
                  
                   Hierom
                   affirm'd
                   ,
                   Omnis
                   Episcopus
                   ,
                   sive
                   Romae
                   fuerit
                   ,
                   sive
                   Eugubii
                   ,
                   sive
                   Constantinopoli
                   ,
                   sive
                   Rhegii
                   ,
                   sive
                   Alexandriae
                   ,
                   sive
                   Tanais
                   ,
                   ejusdem
                   est
                   meriti
                   ,
                   ejusdem
                   sacerd●tii
                   :
                   
                     It
                     is
                     all
                     one
                     ,
                     there
                     is
                     no
                     difference
                     in
                     worthiness
                     and
                     power
                     ,
                     whether
                     he
                     be
                     Bishop
                     of
                  
                   Rome
                   or
                   Eugubium
                   ,
                   Constantinople
                   or
                   Rhegium
                   ,
                   Tanais
                   or
                   Alexandria
                   .
                   
                     For
                     as
                     it
                     was
                     with
                     the
                     Apostles
                     ,
                  
                   
                   
                     so
                     with
                     their
                     successors
                  
                   ;
                   Hoc
                   utique
                   erant
                   caeteri
                   Apostoli
                   quod
                   erat
                   Petrus
                   ,
                   pari
                   consortio
                   praediti
                   &
                   honoris
                   &
                   potestatis
                   ,
                   What
                   Peter
                   
                     was
                     that
                     the
                     rest
                     of
                     the
                     Apostles
                     were
                     ;
                     He
                     was
                     the
                     Vicar
                     of
                     Christ
                     on
                     earth
                     ,
                     and
                     so
                     were
                     they
                     ,
                     and
                     so
                     are
                     their
                     successors
                     .
                  
                   Caput
                   enim
                   Ecclesiae
                   Christus
                   est
                   ,
                   Christi
                   autem
                   Vicarii
                   Sacerdotes
                   sunt
                   ,
                   qui
                   vice
                   Christi
                   legatione
                   funguntur
                   in
                   Ecclesia
                   ,
                   
                     said
                     Pope
                  
                   Hormisda
                   :
                   
                     and
                     S.
                  
                   Cyprian
                   
                     calls
                     the
                     Bishop
                  
                   ,
                   unum
                   ad
                   tempus
                   vice
                   Christi
                   Judicem
                   ,
                   
                   
                     the
                     Deputy
                     and
                     vicegerent
                     of
                     Christ.
                     S.
                  
                   Peter
                   
                     had
                     the
                     Keyes
                     given
                     him
                     ,
                     so
                     had
                     the
                     Apostles
                     ,
                     and
                     so
                     have
                     their
                     Successors
                     ;
                     S.
                  
                   Peter
                   
                     was
                     the
                     pillar
                     of
                     the
                     Church
                     ,
                     and
                     so
                     were
                     the
                     other
                     Apostles
                     ;
                     He
                     was
                     a
                     foundation
                     ,
                     and
                     so
                     were
                     they
                     ;
                     for
                  
                   Christ
                   hath
                   built
                   his
                   Church
                   upon
                   the
                   foundation
                   of
                   the
                   Apostles
                   and
                   Prophets
                   .
                   
                     He
                     was
                  
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     and
                     every
                     one
                     of
                     them
                     was
                  
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   a
                   rock
                   ,
                   
                     and
                     Christ
                     was
                     the
                     Corner-stone
                     .
                     And
                     what
                     they
                     were
                     in
                     their
                     perpetual
                     office
                     ,
                     that
                     the
                     Bishops
                     are
                     .
                  
                   Antistitem
                   puriorem
                   caeteris
                   esse
                   oportet
                   ,
                   ipsius
                   enim
                   [
                   Christi
                   ]
                   personam
                   habere
                   videtur
                   ,
                   est
                   enim
                   vicarius
                   ejus
                   ,
                   
                   ut
                   quod
                   caeteris
                   licet
                   ,
                   illi
                   non
                   liceat
                   ,
                   quia
                   necesse
                   habet
                   quotidie
                   Christi
                   vicem
                   agere
                   ,
                   
                     said
                     S.
                  
                   Austin
                   .
                   A
                   Bishop
                   ought
                   to
                   be
                   more
                   holy
                   then
                   others
                   ,
                   because
                   he
                   hath
                   the
                   person
                   of
                   Christ
                   ,
                   he
                   is
                   his
                   Vicar
                   ,
                   what
                   is
                   lawful
                   to
                   others
                   is
                   not
                   lawful
                   for
                   him
                   ,
                   for
                   he
                   every
                   day
                   is
                   in
                   his
                   place
                   or
                   stead
                   .
                   
                     Adde
                     to
                     this
                     ,
                     that
                     the
                     power
                     which
                     the
                     Bishops
                     have
                     ,
                     they
                     have
                     it
                     immediately
                     from
                     Christ
                     ,
                     they
                     are
                     successors
                     of
                     the
                     Apostles
                     ,
                     of
                     all
                     ,
                     not
                     of
                  
                   Peter
                   
                     onely
                     ,
                     many
                     Apostolical
                     Churches
                     which
                     were
                     established
                     by
                     others
                     being
                     succeeded
                     in
                     as
                     well
                     as
                  
                   Rome
                   ;
                   
                     that
                     these
                     things
                     are
                     evident
                     in
                     matter
                     of
                     fact
                     ,
                     and
                     universally
                     affirmed
                     in
                     antiquity
                     clearly
                     and
                     without
                     dispute
                     .
                  
                
                 
                   
                     From
                     hence
                     it
                     must
                     needs
                     follow
                     that
                     by
                     the
                     law
                     of
                     Christ
                     one
                     Bishop
                     is
                     not
                     superior
                     to
                     another
                     .
                  
                   
                   
                     Concerning
                     which
                     I
                     need
                     no
                     other
                     testimony
                     then
                     that
                     excellent
                     saying
                     of
                     S.
                  
                   Cyprian
                   
                     in
                     the
                     Council
                     of
                  
                   Carthage
                   ,
                   It
                   remains
                   (
                   
                     saith
                     he
                  
                   )
                   that
                   we
                   all
                   speak
                   what
                   every
                   one
                   of
                   us
                   does
                   think
                   ,
                   judging
                   no
                   man
                   ,
                   and
                   refusing
                   to
                   communicate
                   with
                   no
                   man
                   that
                   shall
                   happen
                   to
                   be
                   of
                   a
                   differing
                   judgment
                   .
                   Neque
                   enim
                   quisquam
                   nostrum
                   se
                   Episcopum
                   Episcoporum
                   constituit
                   ,
                   aut
                   tyannico
                   terrore
                   ad
                   obsequendi
                   necessitatem
                   collegas
                   suos
                   adegit
                   ;
                   quando
                   habeat
                   omnis
                   Episcopus
                   pro
                   licentia
                   libertatis
                   &
                   potestatis
                   suae
                   arbitrium
                   proprium
                   ,
                   tanquam
                   judicari
                   ab
                   alio
                   non
                   possit
                   ,
                   cum
                   nec
                   ipse
                   possit
                   
                   alterum
                   judicare
                   :
                   sed
                   expectemus
                   universi
                   judicium
                   Domini
                   nostri
                   Jesu
                   Christi
                   ,
                   qui
                   unus
                   &
                   solus
                   habet
                   potestatem
                   &
                   praeponendi
                   nos
                   in
                   Ecclesiae
                   suae
                   gubernatione
                   ,
                   &
                   de
                   actu
                   nostro
                   judicandi
                   ,
                   For
                   none
                   of
                   us
                   makes
                   himself
                   a
                   Bishop
                   of
                   Bishops
                   ,
                   or
                   by
                   tyrannical
                   terror
                   compels
                   his
                   collegues
                   to
                   a
                   necessity
                   of
                   complying
                   :
                   for
                   every
                   Bishop
                   hath
                   a
                   liberty
                   and
                   power
                   of
                   his
                   own
                   arbitrement
                   ,
                   neither
                   can
                   he
                   be
                   judged
                   by
                   any
                   one
                   ,
                   nor
                   himself
                   judge
                   any
                   other
                   ;
                   but
                   we
                   all
                   must
                   expect
                   the
                   judgment
                   of
                   our
                   Lord
                   Jesus
                   Christ
                   ,
                   who
                   by
                   himself
                   and
                   alone
                   hath
                   power
                   of
                   setting
                   us
                   over
                   the
                   government
                   of
                   his
                   Church
                   ,
                   and
                   of
                   judging
                   us
                   for
                   what
                   we
                   doe
                   .
                   
                     Now
                     if
                     all
                     Bishops
                     be
                     equal
                     in
                     their
                     power
                     ,
                     then
                     the
                     Pope
                     can
                     by
                     the
                     laws
                     of
                     Christ
                     make
                     laws
                     no
                     more
                     then
                     any
                     Bishop
                     can
                     ;
                     and
                     what
                     the
                     legislative
                     of
                     the
                     Bishop
                     is
                     ,
                     I
                     have
                     already
                     declar'd
                     and
                     prov'd
                     :
                     and
                     therefore
                     for
                     these
                     and
                     infinite
                  
                   other
                   reasons
                   
                     the
                     Consciences
                     of
                     Christians
                     may
                     be
                     at
                     peace
                     as
                     to
                     the
                     Canons
                     of
                     the
                     Popes
                     ,
                     out
                     of
                     his
                     temporal
                     jurisdiction
                     .
                     Concerning
                     which
                  
                   other
                   reasons
                   
                     who
                     please
                     to
                     require
                     them
                     may
                     find
                     enough
                     in
                  
                   *
                   Spalatensis
                   ,
                   
                     in
                     the
                     replies
                     of
                     our
                     English
                     Prelates
                     in
                     the
                     questions
                     of
                     supremacy
                     and
                     allegeance
                     ,
                     in
                  
                   Chamier
                   ,
                   Moulin
                   ,
                   Gerard
                   ,
                   
                     and
                     divers
                     others
                     .
                     I
                     have
                     the
                     less
                     need
                     to
                     insist
                     upon
                     any
                     more
                     particulars
                     ,
                     because
                     I
                     write
                     in
                     a
                     Church
                     where
                     this
                     question
                     is
                     well
                     understood
                     ,
                     and
                     sufficiently
                     determin'd
                     to
                     all
                     effects
                     of
                     Conscience
                     .
                     I
                     onely
                     adde
                     the
                     saying
                     of
                  
                   Aeneas
                   Sylvius
                   
                     who
                     was
                     himself
                     a
                     Pope
                  
                   ,
                   
                   Ante
                   Concilium
                   Nicenum
                   quisque
                   sibi
                   vivebat
                   ,
                   &
                   parvus
                   respectus
                   habebatur
                   ad
                   Ecclesiam
                   Romanam
                   ,
                   Before
                   the
                   Nicene
                   Council
                   every
                   man
                   lived
                   to
                   himself
                   (
                   
                     that
                     is
                     ,
                     by
                     his
                     proper
                     measures
                     ,
                     the
                     limits
                     of
                     his
                     own
                     Church
                  
                   )
                   and
                   little
                   regard
                   was
                   had
                   to
                   the
                   Church
                   of
                   Rome
                   .
                
              
            
             
               
                 §.
                 IV.
                 Of
                 the
                 matter
                 and
                 conditions
                 of
                 ECCLESIASTICAL
                 Laws
                 requir'd
                 to
                 the
                 obligation
                 of
                 Conscience
                 .
              
               
                 
                   RULE
                   XVII
                   .
                   Ecclesiastical
                   laws
                   that
                   are
                   meerly
                   such
                   cannot
                   be
                   Universal
                   and
                   perpetual
                   .
                
                 
                   I
                   Doe
                   not
                   mean
                   onely
                   that
                   Ecclesiastical
                   laws
                   can
                   be
                   abrogated
                   by
                   an
                   Authority
                   as
                   great
                   as
                   that
                   which
                   made
                   them
                   ;
                   
                   for
                   all
                   positive
                   laws
                   both
                   of
                   God
                   and
                   man
                   can
                   be
                   so
                   ,
                   and
                   yet
                   there
                   are
                   some
                   of
                   both
                   which
                   have
                   been
                   obligatory
                   to
                   all
                   men
                   under
                   such
                   a
                   government
                   ,
                   and
                   during
                   such
                   a
                   period
                   ,
                   that
                   have
                   been
                   called
                   perpetual
                   &
                   for
                   ever
                   .
                   But
                   that
                   which
                   is
                   here
                   intended
                   is
                   of
                   greater
                   consequence
                   and
                   concern
                   to
                   the
                   Conscience
                   ,
                   and
                   it
                   is
                   this
                   ,
                   That
                   Ecclesiastical
                   laws
                   meerly
                   such
                   ,
                   that
                   is
                   ,
                   those
                   which
                   doe
                   not
                   involve
                   a
                   divine
                   law
                   within
                   their
                   matter
                   ,
                   must
                   be
                   so
                   made
                   as
                   that
                   they
                   doe
                   not
                   infringe
                   
                     Christian
                     liberty
                  
                   ;
                   and
                   secondly
                   ,
                   that
                   they
                   be
                   so
                   enjoyn'd
                   ,
                   that
                   
                     the
                     Commandements
                     of
                     men
                     be
                     not
                     taught
                     for
                     doctrines
                     .
                  
                   These
                   are
                   very
                   material
                   considerations
                   ,
                   but
                   of
                   great
                   difficulty
                   ;
                   and
                   therefore
                   it
                   is
                   fit
                   they
                   be
                   most
                   seriously
                   considered
                   .
                
                 
                   They
                   must
                   be
                   imposed
                   so
                   as
                   to
                   leave
                   our
                   liberty
                   unharm'd
                   ;
                   
                   that
                   is
                   ,
                   that
                   the
                   law
                   be
                   
                     not
                     universal
                  
                   ,
                   not
                   with
                   an
                   intent
                   to
                   oblige
                   all
                   Christendome
                   ,
                   except
                   they
                   will
                   be
                   obliged
                   ,
                   that
                   is
                   ,
                   doe
                   consent
                   .
                   For
                   laws
                   are
                   in
                   publick
                   as
                   actions
                   in
                   particular
                   ;
                   actions
                   are
                   done
                   by
                   single
                   men
                   ,
                   and
                   laws
                   
                   are
                   made
                   by
                   limited
                   communities
                   .
                   A
                   Society
                   cannot
                   be
                   said
                   to
                   doe
                   an
                   action
                   ,
                   and
                   the
                   whole
                   world
                   cannot
                   be
                   said
                   to
                   make
                   a
                   law
                   ;
                   but
                   as
                   the
                   action
                   is
                   done
                   by
                   a
                   determin'd
                   person
                   ,
                   so
                   the
                   law
                   is
                   made
                   by
                   a
                   determin'd
                   Government
                   ,
                   as
                   by
                   the
                   Church
                   of
                   England
                   ,
                   of
                   Rome
                   ,
                   of
                   Millain
                   ;
                   and
                   the
                   Catholick
                   Church
                   never
                   yet
                   did
                   meet
                   since
                   the
                   Apostles
                   daies
                   in
                   any
                   assembly
                   to
                   make
                   a
                   law
                   that
                   shall
                   bind
                   all
                   Christians
                   whether
                   they
                   consent
                   or
                   no.
                   And
                   because
                   one
                   Church
                   hath
                   not
                   by
                   any
                   word
                   of
                   Christ
                   authority
                   over
                   another
                   Church
                   ,
                   and
                   one
                   King
                   is
                   not
                   superior
                   to
                   another
                   King
                   ,
                   but
                   all
                   are
                   supreme
                   in
                   their
                   own
                   dominions
                   ,
                   of
                   which
                   the
                   Church
                   is
                   at
                   least
                   a
                   part
                   ,
                   and
                   if
                   they
                   be
                   all
                   Christian
                   ,
                   it
                   is
                   that
                   Church
                   ,
                   that
                   Christian
                   dominion
                   ;
                   it
                   must
                   necessarily
                   follow
                   that
                   no
                   Ecclesiastical
                   law
                   can
                   be
                   made
                   with
                   a
                   power
                   of
                   passing
                   necessary
                   obligation
                   upon
                   all
                   Christians
                   .
                   And
                   therefore
                   the
                   Code
                   of
                   the
                   Catholick
                   Church
                   was
                   nothing
                   but
                   a
                   collection
                   of
                   some
                   private
                   constitutions
                   which
                   were
                   consented
                   to
                   by
                   many
                   Churches
                   ,
                   and
                   to
                   which
                   they
                   bound
                   themselves
                   ,
                   but
                   did
                   not
                   long
                   stand
                   so
                   ,
                   but
                   changed
                   them
                   more
                   or
                   less
                   according
                   as
                   they
                   pleas'd
                   .
                   And
                   when
                   the
                   Roman
                   Emperors
                   made
                   any
                   Canon
                   Ecclesiastical
                   into
                   a
                   law
                   ,
                   it
                   was
                   a
                   part
                   of
                   the
                   Civil
                   law
                   ,
                   and
                   by
                   that
                   authority
                   did
                   oblige
                   as
                   other
                   civil
                   laws
                   did
                   ,
                   not
                   all
                   the
                   world
                   ,
                   but
                   onely
                   the
                   Roman
                   world
                   ,
                   the
                   subjects
                   of
                   that
                   dominion
                   .
                
                 
                   But
                   when
                   any
                   law
                   or
                   Canon
                   Ecclesiastical
                   is
                   made
                   ,
                   
                   it
                   is
                   made
                   by
                   a
                   certain
                   number
                   of
                   Ecclesiastics
                   ,
                   or
                   by
                   all
                   .
                   If
                   by
                   all
                   ,
                   then
                   all
                   consent
                   first
                   or
                   last
                   ,
                   and
                   then
                   every
                   Bishop
                   may
                   govern
                   his
                   charge
                   by
                   that
                   measure
                   ;
                   but
                   that
                   was
                   never
                   yet
                   reduc'd
                   to
                   practice
                   ,
                   and
                   prevails
                   onely
                   by
                   consent
                   :
                   But
                   if
                   by
                   a
                   certain
                   number
                   onely
                   ,
                   then
                   they
                   can
                   but
                   by
                   that
                   measure
                   rule
                   their
                   own
                   subjects
                   ;
                   but
                   if
                   they
                   obtrude
                   it
                   upon
                   others
                   ,
                   then
                   comes
                   in
                   the
                   precept
                   of
                   the
                   Apostle
                   ,
                   
                     Stand
                     fast
                     in
                     the
                     liberty
                     with
                     which
                     Christ
                     hath
                     made
                     you
                     free
                     ,
                     and
                     be
                     not
                     again
                     intangled
                     in
                     the
                     yoke
                     of
                     bondage
                     .
                  
                   
                
                 
                   For
                   when
                   Christ
                   had
                   made
                   us
                   free
                   from
                   the
                   law
                   of
                   Ceremonies
                   which
                   God
                   appointed
                   to
                   that
                   nation
                   ,
                   
                   and
                   to
                   which
                   all
                   other
                   nations
                   were
                   bound
                   if
                   they
                   came
                   into
                   that
                   Communion
                   ;
                   it
                   would
                   be
                   intolerable
                   that
                   the
                   Churches
                   ,
                   who
                   rejoyced
                   in
                   their
                   freedome
                   from
                   that
                   yoke
                   which
                   God
                   had
                   imposed
                   ,
                   should
                   submit
                   themselves
                   to
                   a
                   yoke
                   of
                   ordinances
                   which
                   men
                   should
                   make
                   :
                   for
                   though
                   before
                   they
                   could
                   not
                   ,
                   yet
                   now
                   they
                   may
                   exercise
                   communion
                   and
                   use
                   the
                   same
                   religion
                   without
                   communicating
                   in
                   rites
                   and
                   ordinances
                   .
                
                 
                   This
                   does
                   no
                   way
                   concern
                   the
                   subjects
                   of
                   any
                   government
                   (
                   what
                   liberty
                   they
                   are
                   to
                   retain
                   and
                   use
                   ,
                   
                   I
                   shall
                   discourse
                   in
                   the
                   following
                   numbers
                   )
                   but
                   it
                   concerns
                   distinct
                   Churches
                   under
                   distinct
                   Governments
                   ,
                   and
                   it
                   means
                   ,
                   as
                   appears
                   plainly
                   by
                   the
                   context
                   and
                   the
                   whole
                   analogy
                   of
                   the
                   thing
                   ,
                   that
                   the
                   Christian
                   Churches
                   must
                   suffer
                   no
                   man
                   to
                   put
                   a
                   law
                   upon
                   them
                   who
                   is
                   not
                   their
                   Governour
                   .
                   If
                   he
                   have
                   undertaken
                   a
                   pious
                   discipline
                   ,
                   let
                   him
                   propound
                   it
                   ,
                   and
                   for
                   God's
                   glory
                   and
                   the
                   zeale
                   of
                   souls
                   endeavour
                   to
                   perswade
                   it
                   ;
                   for
                   all
                   that
                   is
                   not
                   against
                   Christian
                   liberty
                   ,
                   untill
                   any
                   man
                   or
                   any
                   Church
                   shall
                   impose
                   it
                   ,
                   and
                   command
                   it
                   ,
                   whether
                   the
                   Churches
                   please
                   or
                   no
                   ,
                   whether
                   they
                   judge
                   it
                   expedient
                   or
                   no
                   ,
                   whether
                   it
                   be
                   for
                   their
                   edification
                   or
                   not
                   for
                   their
                   edification
                   :
                   that
                   's
                   not
                   to
                   be
                   suffered
                   ;
                   it
                   is
                   against
                   our
                   Evangelical
                   liberty
                   ,
                   and
                   the
                   Apostolical
                   injunction
                   .
                
                 
                 
                   And
                   this
                   was
                   so
                   well
                   understood
                   by
                   the
                   Primitive
                   Churches
                   ,
                   
                   that
                   though
                   the
                   Bishops
                   did
                   appoint
                   temporary
                   and
                   occasional
                   fasts
                   in
                   their
                   Churches
                   upon
                   emergent
                   and
                   great
                   accidents
                   ,
                   as
                   Tertullian
                   affirms
                   ,
                   yet
                   they
                   would
                   suffer
                   no
                   Bishop
                   to
                   impose
                   any
                   law
                   of
                   fasting
                   upon
                   others
                   ,
                   but
                   all
                   Churches
                   would
                   keep
                   their
                   own
                   liberty
                   ,
                   as
                   I
                   have
                   already
                   proved
                   in
                   this
                   Chapter
                   *
                   &
                   when
                   Montanus
                   did
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   make
                   a
                   law
                   of
                   fasting
                   ,
                   not
                   for
                   his
                   own
                   Church
                   ,
                   but
                   intended
                   that
                   all
                   Christians
                   should
                   keep
                   the
                   fasts
                   appointed
                   ,
                   they
                   made
                   an
                   outcry
                   against
                   him
                   &
                   would
                   not
                   endure
                   it
                   ;
                   &
                   yet
                   he
                   did
                   it
                   onely
                   for
                   discipline
                   ,
                   not
                   for
                   doctrine
                   ,
                   for
                   piety
                   ,
                   not
                   as
                   of
                   necessity
                   ,
                   as
                   appears
                   in
                   Tertullian's
                   book
                   of
                   fasting
                   ,
                   in
                   the
                   first
                   &
                   second
                   Chapters
                   :
                   
                   and
                   they
                   also
                   did
                   keep
                   fasting-days
                   set
                   and
                   solemn
                   ,
                   every
                   Bishop
                   in
                   his
                   own
                   Church
                   ,
                   at
                   what
                   times
                   they
                   would
                   ,
                   but
                   almost
                   all
                   upon
                   Good-Friday
                   ;
                   but
                   this
                   was
                   by
                   consent
                   and
                   with
                   liberty
                   ,
                   and
                   that
                   they
                   ought
                   to
                   defend
                   ,
                   and
                   so
                   they
                   did
                   .
                
                 
                   
                     But
                     Ecclesiastical
                     laws
                     must
                     not
                     be
                     perpetual
                     .
                  
                   
                     That
                     is
                     ,
                     when
                     they
                     are
                     made
                     ,
                     
                     they
                     are
                     relative
                     to
                     time
                     and
                     place
                     ,
                     to
                     persons
                     and
                     occasions
                     ,
                     subject
                     to
                     all
                     changes
                     ,
                     fitted
                     for
                     use
                     and
                     the
                     advantage
                     of
                     Churches
                     ,
                     ministring
                     to
                     edification
                     ,
                     and
                     complying
                     with
                     charity
                     .
                     Now
                     whatsoever
                     is
                     made
                     with
                     these
                     conditions
                     ,
                     cannot
                     be
                     perpetual
                     :
                     and
                     whatsoever
                     Ecclesiastical
                     Law
                     hath
                     not
                     these
                     conditions
                     ,
                     the
                     Churches
                     ought
                     not
                     to
                     receive
                     ,
                     because
                     they
                     are
                     impediments
                     ,
                     not
                     advantages
                     to
                     the
                     service
                     of
                     God.
                     If
                     they
                     be
                     thus
                     qualified
                     ,
                     no
                     good
                     man
                     will
                     refuse
                     them
                     ;
                     if
                     they
                     be
                     not
                     ,
                     they
                     are
                     the
                     laws
                     of
                     Tyrants
                     ,
                     not
                     of
                     Spiritual
                     Fathers
                     :
                     For
                     this
                     whole
                     affaire
                     is
                     fully
                     stated
                     in
                     those
                     words
                     of
                     our
                     Blessed
                     Saviour
                     ;
                     reproving
                     of
                     the
                     Pharisees
                     and
                     their
                     Ecclesiastical
                     laws
                     ,
                     he
                     says
                     ,
                     they
                     
                       by
                       their
                       traditions
                       did
                       evacuate
                       the
                       Commandement
                       of
                       God
                       ,
                    
                     and
                     they
                     
                       taught
                       for
                       doctrines
                       the
                       commandements
                       of
                       men
                       .
                    
                     The
                     full
                     sense
                     of
                     which
                     when
                     we
                     understand
                     ,
                     we
                     have
                     the
                     full
                     measure
                     of
                     Ecclesiastical
                     laws
                     ,
                     not
                     onely
                     as
                     they
                     relate
                     to
                     the
                     Churches
                     and
                     communities
                     of
                     Christians
                     under
                     distinct
                     governments
                     ,
                     but
                     to
                     every
                     single
                     Christian
                     under
                     his
                     own
                     governour
                     and
                     superior
                     .
                     These
                     I
                     say
                     are
                     the
                     Negative
                     measures
                     :
                     that
                     is
                     ,
                     Ecclesiastical
                     laws
                     are
                     not
                     good
                     and
                     are
                     not
                     binding
                     if
                     they
                     be
                     impos'd
                     against
                     the
                     interest
                     of
                     a
                     Divine
                     Commandement
                     ,
                     or
                     if
                     they
                     be
                     taught
                     as
                     doctrines
                     .
                     Of
                     the
                     first
                     there
                     is
                     no
                     doubt
                     ,
                     and
                     in
                     it
                     there
                     is
                     no
                     difficulty
                     :
                     But
                     in
                     the
                     latter
                     there
                     is
                     a
                     very
                     great
                     one
                     .
                  
                   
                     For
                     when
                     our
                     superiors
                     impose
                     a
                     law
                     of
                     discipline
                     ,
                     
                     they
                     say
                     it
                     is
                     good
                     ,
                     it
                     is
                     pleasing
                     to
                     God
                     ,
                     it
                     is
                     a
                     good
                     instrument
                     and
                     ministery
                     to
                     some
                     vertue
                     ,
                     or
                     at
                     least
                     it
                     is
                     an
                     act
                     of
                     obedience
                     ,
                     and
                     that
                     it
                     is
                     so
                     ,
                     is
                     true
                     doctrine
                     :
                     what
                     hurt
                     can
                     there
                     be
                     in
                     all
                     this
                     ?
                     The
                     commandements
                     of
                     men
                     are
                     bound
                     upon
                     us
                     by
                     the
                     Commandement
                     of
                     God
                     ,
                     and
                     therefore
                     when
                     they
                     are
                     once
                     imposed
                     ,
                     they
                     cease
                     to
                     be
                     indifferent
                     ,
                     and
                     therefore
                     may
                     then
                     become
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     doctrines
                     and
                     points
                     of
                     religion
                     ;
                     what
                     then
                     is
                     that
                     which
                     our
                     Blessed
                     Saviour
                     reproves
                     ?
                     and
                     what
                     is
                     our
                     Negative
                     measure
                     of
                     Ecclesiastical
                     laws
                     ?
                  
                   
                     To
                     this
                     the
                     answer
                     is
                     best
                     given
                     by
                     a
                     narrative
                     of
                     what
                     the
                     Pharisees
                     did
                     ,
                     
                     and
                     was
                     reproved
                     :
                     for
                     all
                     was
                     not
                     repugnant
                     to
                     the
                     law
                     of
                     God
                     ,
                     neither
                     is
                     all
                     that
                     amisse
                     which
                     
                       men
                       teach
                       to
                       be
                       done
                    
                     .
                     For
                     our
                     Blessed
                     Saviour
                     commanded
                     us
                     to
                     hear
                     them
                     that
                     sate
                     in
                     Moses
                     chaire
                     ,
                     and
                     to
                     doe
                     whatsoever
                     
                     they
                     commanded
                     :
                     not
                     absolutely
                     whatsoever
                     ,
                     but
                     whatsoever
                     of
                     a
                     certain
                     sort
                     ;
                     that
                     is
                     ,
                     1.
                     whatsoever
                     they
                     taught
                     by
                     a
                     probable
                     interpretation
                     of
                     what
                     was
                     doubtfull
                     ,
                     2.
                     or
                     by
                     faithfull
                     counsel
                     concerning
                     things
                     belonging
                     to
                     piety
                     and
                     charity
                     ,
                     3.
                     or
                     by
                     a
                     determining
                     to
                     circumstances
                     of
                     time
                     and
                     place
                     those
                     things
                     which
                     were
                     left
                     to
                     their
                     choice
                     and
                     conduct
                     .
                  
                   
                     Whatsoever
                     was
                     besides
                     these
                     ,
                     
                     that
                     is
                     ,
                     1.
                     whatsoever
                     had
                     it's
                     foundation
                     in
                     the
                     opinions
                     of
                     men
                     ,
                     and
                     not
                     in
                     something
                     certainly
                     derived
                     from
                     God
                     ,
                     if
                     brought
                     into
                     religion
                     ,
                     and
                     impos'd
                     on
                     mens
                     consciences
                     as
                     a
                     part
                     of
                     the
                     service
                     of
                     God
                     ,
                     this
                     is
                     the
                     teaching
                     for
                     doctrines
                     the
                     commandements
                     of
                     men
                     .
                     But
                     besides
                     this
                     2.
                     if
                     what
                     is
                     deduc'd
                     onely
                     by
                     probable
                     interpretation
                     be
                     obtruded
                     as
                     a
                     matter
                     of
                     faith
                     ;
                     or
                     3.
                     if
                     what
                     is
                     piously
                     counsel'd
                     ,
                     be
                     turned
                     into
                     a
                     perpetual
                     and
                     absolute
                     law
                     ;
                     or
                     4.
                     if
                     that
                     which
                     was
                     left
                     to
                     the
                     choice
                     and
                     conduct
                     of
                     the
                     governours
                     ,
                     be
                     handled
                     not
                     as
                     matter
                     of
                     liberty
                     ,
                     but
                     of
                     necessity
                     ;
                     in
                     all
                     these
                     cases
                     the
                     commandements
                     of
                     men
                     are
                     taught
                     for
                     doctrines
                     .
                  
                   
                     The
                     reason
                     of
                     these
                     things
                     is
                     plain
                     .
                     
                     For
                     the
                     first
                     ;
                     If
                     it
                     have
                     no
                     foundation
                     in
                     the
                     law
                     of
                     God
                     ,
                     but
                     in
                     humane
                     opinions
                     ,
                     and
                     yet
                     be
                     taught
                     for
                     doctrine
                     ,
                     it
                     is
                     literally
                     the
                     thing
                     that
                     is
                     here
                     reproved
                     .
                     For
                     the
                     second
                     .
                     Whatsoever
                     is
                     but
                     probably
                     collected
                     is
                     not
                     the
                     word
                     of
                     God
                     ,
                     for
                     that
                     is
                     always
                     certain
                     :
                     it
                     is
                     true
                     it
                     is
                     not
                     probable
                     in
                     it self
                     ,
                     but
                     in
                     it self
                     is
                     true
                     of
                     false
                     ;
                     but
                     to
                     him
                     it
                     is
                     but
                     probable
                     ,
                     and
                     therefore
                     to
                     say
                     this
                     is
                     the
                     word
                     or
                     the
                     Commandement
                     of
                     God
                     ,
                     is
                     more
                     then
                     the
                     man
                     can
                     say
                     ;
                     it
                     is
                     to
                     say
                     that
                     it
                     is
                     true
                     in
                     it self
                     ,
                     that
                     is
                     ,
                     it
                     is
                     a
                     doctrine
                     of
                     God
                     ,
                     when
                     indeed
                     it
                     is
                     but
                     the
                     word
                     of
                     Man
                     for
                     ought
                     we
                     know
                     .
                     *
                     For
                     the
                     third
                     ;
                     When
                     God
                     hath
                     left
                     it
                     at
                     liberty
                     ,
                     if
                     man
                     turnes
                     it
                     into
                     a
                     commandement
                     ,
                     and
                     teaches
                     it
                     for
                     the
                     law
                     of
                     God
                     ,
                     he
                     does
                     more
                     then
                     God
                     would
                     doe
                     ,
                     and
                     more
                     then
                     is
                     true
                     ;
                     for
                     God
                     never
                     made
                     it
                     into
                     a
                     law
                     ,
                     and
                     man
                     cannot
                     make
                     it
                     to
                     become
                     God's
                     law
                     :
                     for
                     the
                     Ecclesiastic
                     order
                     being
                     but
                     God's
                     Minister
                     and
                     the
                     publisher
                     of
                     God's
                     will
                     ,
                     must
                     propose
                     things
                     as
                     they
                     received
                     them
                     from
                     God
                     ;
                     that
                     which
                     is
                     law
                     ,
                     as
                     necessary
                     ,
                     that
                     which
                     is
                     Counsel
                     ,
                     as
                     highly
                     rewardable
                     .
                     For
                     the
                     fourth
                     ;
                     If
                     it
                     be
                     left
                     in
                     the
                     power
                     of
                     the
                     Governours
                     ,
                     then
                     it
                     is
                     
                       hoc
                       ipso
                    
                     evident
                     that
                     it
                     is
                     not
                     necessary
                     ,
                     and
                     therefore
                     though
                     it
                     may
                     minister
                     to
                     order
                     and
                     discipline
                     ,
                     yet
                     it
                     must
                     doe
                     no
                     more
                     :
                     it
                     may
                     be
                     called
                     obedience
                     ,
                     so
                     long
                     as
                     it
                     is
                     justly
                     bound
                     upon
                     us
                     with
                     the
                     cords
                     of
                     a
                     man
                     ;
                     but
                     it
                     must
                     not
                     in
                     any
                     other
                     sense
                     nor
                     at
                     any
                     time
                     be
                     called
                     religion
                     .
                     How
                     these
                     two
                     last
                     sorts
                     may
                     be
                     made
                     into
                     laws
                     I
                     shall
                     account
                     when
                     I
                     speak
                     of
                     the
                     positive
                     measures
                     of
                     Ecclesiastical
                     laws
                     ;
                     but
                     abstracting
                     from
                     that
                     superinduc'd
                     obligation
                     ,
                     to
                     teach
                     these
                     things
                     as
                     necessary
                     which
                     God
                     hath
                     not
                     made
                     so
                     ,
                     is
                     to
                     doe
                     as
                     the
                     Pharisees
                     did
                     ,
                     whom
                     our
                     Blessed
                     Saviour
                     so
                     reproves
                     .
                  
                   
                     An
                     example
                     of
                     the
                     first
                     is
                     the
                     Pharisees
                     teaching
                     the
                     washing
                     of
                     cups
                     and
                     dishes
                     ,
                     
                     because
                     they
                     said
                     that
                     if
                     a
                     Gentile
                     or
                     any
                     unclean
                     person
                     had
                     touch'd
                     their
                     vessel
                     that
                     touch'd
                     their
                     meat
                     ,
                     the
                     impurity
                     would
                     goe
                     into
                     their
                     body
                     that
                     eat
                     it
                     ,
                     and
                     from
                     thence
                     into
                     their
                     soul
                     ;
                     and
                     therefore
                     they
                     taught
                     the
                     doctrine
                     or
                     tradition
                     of
                     cleansing
                     vessels
                     and
                     washing
                     their
                     hands
                     ,
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                       ,
                    
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     as
                     he
                     said
                     in
                     the
                     Greek
                     Comedy
                     ;
                     finding
                     out
                     a
                     vain
                     remedy
                     to
                     cure
                     a
                     phantastical
                     disease
                     .
                     Thus
                     in
                     the
                     Church
                     of
                     Rome
                     ,
                     they
                     exorcise
                     salt
                     and
                     water
                     to
                     cast
                     our
                     Devils
                     ;
                     they
                     give
                     
                     verses
                     out
                     of
                     the
                     Psalms
                     or
                     Gospels
                     to
                     charm
                     witches
                     ;
                     they
                     ring
                     the
                     bells
                     to
                     appease
                     tempests
                     ,
                     and
                     very
                     many
                     more
                     such
                     ridiculous
                     devices
                     .
                     2.
                     
                     Of
                     the
                     second
                     we
                     have
                     examples
                     enough
                     in
                     the
                     Council
                     of
                     Trent
                     ,
                     who
                     drew
                     into
                     a
                     body
                     of
                     articles
                     ,
                     and
                     declar'd
                     those
                     things
                     ,
                     some
                     of
                     which
                     are
                     but
                     probable
                     at
                     most
                     ,
                     and
                     some
                     of
                     them
                     apparently
                     false
                     ,
                     to
                     be
                     articles
                     of
                     faith
                     :
                     and
                     under
                     this
                     those
                     also
                     must
                     needs
                     be
                     involved
                     ,
                     who
                     persecute
                     men
                     for
                     opinions
                     and
                     doubtfull
                     disputations
                     .
                     3.
                     
                     Of
                     the
                     third
                     ,
                     they
                     are
                     very
                     evil
                     examples
                     who
                     to
                     some
                     whole
                     orders
                     of
                     men
                     lay
                     an
                     injunction
                     of
                     keeping
                     Evangelical
                     counsels
                     :
                     such
                     who
                     forbid
                     the
                     whole
                     order
                     of
                     the
                     superior
                     Clergy
                     to
                     marry
                     ,
                     and
                     command
                     them
                     that
                     are
                     married
                     to
                     forsake
                     their
                     wives
                     or
                     their
                     office
                     and
                     livelihood
                     .
                     4.
                     
                     But
                     they
                     are
                     guilty
                     of
                     the
                     fourth
                     kind
                     of
                     prevaricating
                     of
                     the
                     words
                     of
                     our
                     Blessed
                     Saviour
                     ,
                     who
                     persecute
                     the
                     breakers
                     of
                     an
                     Ecclesiastical
                     Law
                     with
                     a
                     severity
                     greater
                     then
                     the
                     violators
                     of
                     a
                     Divine
                     Commandement
                     .
                     For
                     if
                     there
                     be
                     any
                     liberty
                     of
                     any
                     sort
                     left
                     after
                     an
                     indifferent
                     action
                     is
                     made
                     into
                     a
                     law
                     of
                     man
                     ,
                     it
                     is
                     all
                     destroyed
                     by
                     them
                     who
                     give
                     lesse
                     liberty
                     to
                     the
                     transgression
                     of
                     that
                     law
                     then
                     to
                     the
                     breach
                     of
                     God's
                     law
                     ,
                     under
                     which
                     there
                     is
                     left
                     no
                     liberty
                     ,
                     but
                     the
                     liberty
                     of
                     a
                     chearfull
                     and
                     voluntary
                     obedience
                     .
                     For
                     they
                     that
                     doe
                     such
                     things
                     must
                     needs
                     at
                     least
                     say
                     that
                     such
                     humane
                     injunctions
                     are
                     as
                     necessary
                     as
                     the
                     Divine
                     Commandements
                     ;
                     for
                     else
                     why
                     are
                     they
                     more
                     severely
                     punished
                     ?
                  
                   
                     The
                     summe
                     is
                     this
                     ;
                     
                     Not
                     onely
                     those
                     who
                     expressely
                     teach
                     that
                     what
                     they
                     have
                     invented
                     is
                     a
                     Commandement
                     of
                     God
                     ,
                     but
                     all
                     they
                     that
                     say
                     any
                     thing
                     is
                     a
                     law
                     of
                     God
                     which
                     is
                     not
                     ,
                     though
                     it
                     be
                     good
                     ,
                     though
                     it
                     be
                     probable
                     ,
                     and
                     all
                     they
                     which
                     use
                     arts
                     and
                     secret
                     devices
                     and
                     little
                     arguments
                     and
                     inforcements
                     ,
                     and
                     presse
                     indifferent
                     things
                     up
                     to
                     the
                     height
                     and
                     necessity
                     of
                     religion
                     and
                     a
                     Divine
                     Commandement
                     ,
                     are
                     guilty
                     of
                     this
                     Pharisaisme
                     ,
                     obnoxious
                     to
                     our
                     Saviours
                     reproof
                     ,
                     and
                     if
                     it
                     be
                     in
                     the
                     matter
                     of
                     Ecclesiastical
                     laws
                     ,
                     have
                     exceeded
                     their
                     measures
                     and
                     their
                     power
                     ,
                     and
                     bind
                     themselves
                     ,
                     but
                     not
                     the
                     consciences
                     of
                     their
                     subjects
                     .
                     A
                     Commandement
                     is
                     not
                     onely
                     then
                     broken
                     when
                     we
                     bid
                     open
                     defiance
                     to
                     it
                     ,
                     but
                     then
                     also
                     when
                     we
                     doe
                     actions
                     unlike
                     the
                     vertue
                     of
                     it
                     ,
                     and
                     actions
                     tending
                     to
                     the
                     violation
                     of
                     it
                     ;
                     that
                     is
                     ,
                     there
                     are
                     degrees
                     of
                     violation
                     of
                     a
                     Divine
                     law
                     :
                     and
                     an
                     Ecclesiastical
                     law
                     that
                     does
                     in
                     any
                     degree
                     break
                     this
                     law
                     of
                     our
                     Blessed
                     Saviour
                     is
                     therefore
                     void
                     ,
                     and
                     is
                     become
                     intolerable
                     .
                  
                   
                     Of
                     these
                     things
                     I
                     shall
                     yet
                     give
                     two
                     great
                     examples
                     ,
                     
                     one
                     of
                     the
                     Pharisees
                     ,
                     and
                     another
                     of
                     some
                     that
                     follow
                     their
                     example
                     in
                     this
                     affair
                     .
                     God
                     gave
                     a
                     Commandement
                     to
                     the
                     Jews
                     of
                     keeping
                     holy
                     the
                     Sabbath-day
                     ,
                     their
                     new
                     Moons
                     and
                     some
                     other
                     solemnities
                     .
                     Now
                     there
                     were
                     many
                     particulars
                     in
                     the
                     observation
                     which
                     were
                     not
                     determin'd
                     in
                     the
                     Law
                     ;
                     but
                     1.
                     what
                     was
                     doubtfull
                     was
                     to
                     be
                     expounded
                     by
                     their
                     Doctors
                     .
                     2.
                     
                     Some
                     things
                     were
                     left
                     to
                     the
                     liberty
                     of
                     good
                     people
                     ,
                     and
                     the
                     measure
                     of
                     them
                     was
                     best
                     determin'd
                     by
                     their
                     Doctors
                     and
                     men
                     learned
                     in
                     the
                     Law.
                     3.
                     
                     There
                     were
                     some
                     Canons
                     Ecclesiastical
                     which
                     were
                     outer
                     guards
                     and
                     hedges
                     to
                     the
                     law
                     it self
                     ,
                     that
                     men
                     might
                     by
                     those
                     distances
                     be
                     kept
                     farther
                     off
                     from
                     sin
                     ;
                     and
                     in
                     these
                     things
                     their
                     Rulers
                     also
                     had
                     power
                     .
                     Now
                     though
                     all
                     this
                     they
                     could
                     doe
                     ,
                     and
                     might
                     pretend
                     an
                     authority
                     from
                     God
                     to
                     interpret
                     the
                     Law
                     and
                     to
                     guide
                     the
                     Consciences
                     ,
                     yet
                     when
                     they
                     fell
                     into
                     ridiculous
                     Commentaries
                     and
                     uselesse
                     Glosses
                     ,
                     neither
                     the
                     law
                     it self
                     about
                     which
                     their
                     interpretations
                     were
                     imployed
                     ,
                     nor
                     their
                     authority
                     which
                     they
                     had
                     from
                     God
                     could
                     secure
                     them
                     from
                     tyranny
                     ,
                     and
                     corruption
                     ,
                     and
                     doing
                     violence
                     
                     to
                     Conscience
                     ,
                     and
                     imposing
                     unequal
                     burdens
                     .
                     
                       Thus
                       we
                       find
                       that
                       their
                       Rabbins
                       taught
                       that
                       upon
                       a
                       solemn
                       feast-day
                       it
                       was
                       not
                       lawful
                       to
                       catch
                       fish
                       in
                       their
                       ponds
                       ,
                       but
                       they
                       might
                       hunt
                       the
                       hens
                       and
                       catch
                       the
                       geese
                       in
                       their
                       yard
                       .
                       They
                       might
                       not
                       blow
                       the
                       fire
                       with
                       a
                       pair
                       of
                       bellows
                       ,
                       because
                       that
                       was
                       too
                       like
                       the
                       labour
                       of
                       Smiths
                       ;
                       but
                       they
                       might
                       blow
                       it
                       through
                       a
                       hollow
                       Cane
                       .
                       They
                       might
                       make
                       a
                       fire
                       and
                       set
                       on
                       their
                       pot
                       ,
                       but
                       they
                       must
                       not
                       lay
                       on
                       their
                       wood
                       like
                       the
                       structure
                       of
                       a
                       house
                       ,
                       that
                       is
                       ,
                       too
                       artificially
                       ;
                       and
                       you
                       must
                       rost
                       or
                       boyle
                       no
                       more
                       then
                       was
                       necessary
                       :
                       and
                       if
                       you
                       made
                       a
                       fire
                       ,
                       you
                       might
                       wash
                       your
                       feet
                       with
                       warm
                       water
                       ,
                       but
                       not
                       your
                       whole
                       body
                       .
                       You
                       must
                       not
                       touch
                       an
                       egge
                       that
                       was
                       laid
                       that
                       day
                       ;
                       nay
                       if
                       you
                       were
                       doubtful
                       whether
                       it
                       were
                       laid
                       that-day
                       or
                       no
                       ,
                       yet
                       you
                       might
                       not
                       eat
                       it
                       ,
                       and
                       if
                       that
                       were
                       mingled
                       with
                       a
                       thousand
                       ,
                       you
                       might
                       touch
                       none
                       of
                       them
                       :
                       but
                       if
                       you
                       kill'd
                       a
                       hen
                       ,
                       you
                       might
                       eat
                       the
                       perfect
                       eggs
                       that
                       you
                       found
                       in
                       her
                       .
                    
                     These
                     and
                     many
                     more
                     such
                     little
                     doctrines
                     they
                     taught
                     to
                     be
                     observed
                     ,
                     as
                     explications
                     and
                     manners
                     of
                     the
                     observation
                     of
                     the
                     Divine
                     Commandement
                     :
                     but
                     these
                     I
                     have
                     here
                     transcrib'd
                     from
                     the
                     Jewes
                     books
                     ,
                     that
                     we
                     may
                     perceive
                     the
                     sense
                     of
                     our
                     Blessed
                     Saviour's
                     reproof
                     by
                     the
                     instances
                     of
                     their
                     prevarication
                     .
                     He
                     was
                     pleased
                     to
                     speak
                     to
                     that
                     of
                     washing
                     of
                     cups
                     and
                     platters
                     :
                     
                     but
                     it
                     is
                     also
                     s●●d
                     there
                     ,
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                       there
                       are
                       many
                       other
                       things
                    
                     ,
                     such
                     as
                     that
                     was
                     which
                     they
                     have
                     received
                     and
                     teach
                     ,
                     some
                     of
                     which
                     I
                     have
                     recited
                     .
                     Now
                     we
                     doe
                     not
                     find
                     that
                     the
                     Pharisees
                     taught
                     these
                     as
                     divine
                     Commandements
                     ,
                     but
                     they
                     us'd
                     them
                     as
                     if
                     they
                     were
                     ;
                     they
                     did
                     them
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     they
                     thought
                     themselves
                     the
                     more
                     holy
                     for
                     doing
                     them
                     ,
                     they
                     accounted
                     them
                     profane
                     that
                     did
                     not
                     ,
                     they
                     plac'd
                     much
                     of
                     their
                     religion
                     and
                     Pharisaisme
                     or
                     separation
                     in
                     them
                     ,
                     esteeming
                     them
                     a
                     part
                     of
                     the
                     divine
                     worship
                     :
                     This
                     was
                     their
                     case
                     ,
                     and
                     Christ
                     gave
                     their
                     sentence
                     .
                  
                   
                     The
                     other
                     instance
                     which
                     I
                     promised
                     is
                     the
                     law
                     of
                     the
                     Roman
                     Church
                     in
                     keeping
                     of
                     Lent
                     ;
                     
                     which
                     it
                     is
                     certain
                     was
                     no
                     law
                     of
                     Christ
                     ;
                     not
                     so
                     much
                     as
                     the
                     interpretation
                     of
                     a
                     Divine
                     law
                     .
                     Some
                     of
                     them
                     pretend
                     it
                     was
                     enjoyned
                     by
                     the
                     Apostles
                     ;
                     others
                     of
                     them
                     say
                     not
                     ,
                     and
                     these
                     say
                     true
                     ;
                     so
                     that
                     it
                     is
                     a
                     Commandement
                     of
                     men
                     :
                     but
                     yet
                     this
                     they
                     teach
                     for
                     doctrine
                     in
                     the
                     culpable
                     and
                     criminal
                     sense
                     ,
                     that
                     is
                     ,
                  
                   
                     1.
                     
                     They
                     value
                     it
                     more
                     then
                     some
                     Commandements
                     of
                     God.
                     
                     I
                     need
                     no
                     other
                     proof
                     but
                     the
                     words
                     of
                     
                       Erasmus
                       ,
                       Veluti
                       parricida
                       ,
                       penè
                       dierim
                       ,
                       rapitur
                       ad
                       supplicium
                       ,
                    
                     
                     
                       qui
                       pro
                       piscium
                       carnibus
                       gustarit
                       carnes
                       suillas
                       ,
                       He
                       that
                       in
                       stead
                       of
                       fish
                       shall
                       but
                       tast
                       a
                       piece
                       of
                       pork
                       is
                       dragg'd
                       to
                       punishment
                       almost
                       as
                       if
                       he
                       were
                       a
                       parricide
                       .
                       Gustavit
                       aliquis
                       carnes
                       ,
                       clamant
                       omnes
                       ,
                       O
                       coelum
                       !
                       O
                       terra
                       !
                       O
                       maria
                       Neptuni
                       !
                       Nutat
                       Ecclesiae
                       status
                       ,
                       &c.
                    
                     If
                     they
                     see
                     a
                     man
                     eat
                     flesh
                     ,
                     they
                     are
                     amaz'd
                     ,
                     they
                     think
                     the
                     Church
                     is
                     in
                     danger
                     ;
                     they
                     put
                     men
                     to
                     death
                     ,
                     to
                     the
                     sharpest
                     death
                     of
                     burning
                     alive
                     ,
                     for
                     eating
                     flesh
                     ;
                     they
                     shut
                     up
                     the
                     Butchers
                     shambles
                     ,
                     but
                     leave
                     open
                     the
                     publick
                     Stews
                     .
                  
                   
                     2.
                     
                     They
                     account
                     it
                     to
                     be
                     a
                     part
                     of
                     the
                     service
                     of
                     God
                     ,
                     
                     not
                     onely
                     as
                     it
                     is
                     an
                     act
                     of
                     obedience
                     to
                     superiors
                     ,
                     but
                     in
                     it self
                     and
                     without
                     any
                     relative
                     consideration
                     .
                     
                     Bellarmine
                     saies
                     
                       they
                       are
                       not
                       Christians
                       that
                       eat
                       flesh
                       in
                       Lent
                       :
                    
                     which
                     words
                     are
                     extremely
                     false
                     ,
                     or
                     else
                     every
                     one
                     that
                     disobeys
                     an
                     Ecclesiastical
                     law
                     hath
                     forfeited
                     his
                     Christendome
                     ;
                     or
                     else
                     he
                     places
                     the
                     summe
                     and
                     life
                     of
                     religion
                     in
                     the
                     keeping
                     of
                     Lent
                     ,
                     and
                     makes
                     it
                     a
                     vital
                     part
                     ,
                     expressly
                     prevaricating
                     one
                     of
                     the
                     most
                     glorious
                     propositions
                     of
                     Christianity
                     ,
                     
                     placing
                     the
                     
                       Kingdome
                       of
                       God
                       in
                       meat
                       and
                       drink
                       ,
                    
                     
                     not
                     in
                     
                       righteousness
                       and
                       peace
                       and
                       joy
                       in
                       the
                       Holy
                       Ghost
                    
                     ;
                     and
                     doing
                     that
                     which
                     the
                     Apostle
                     hath
                     forbidden
                     ,
                     
                     when
                     he
                     said
                     to
                     the
                     
                       Colossians
                       ,
                       let
                       no
                       man
                       judge
                       you
                       in
                       meat
                       and
                       drink
                       .
                    
                     If
                     it
                     were
                     onely
                     a
                     question
                     of
                     obedience
                     to
                     the
                     law
                     ,
                     it
                     were
                     to
                     be
                     considered
                     upon
                     a
                     distinct
                     account
                     ,
                     and
                     were
                     a
                     sin
                     or
                     duty
                     respectively
                     according
                     to
                     the
                     several
                     dispositions
                     of
                     the
                     person
                     and
                     the
                     law
                     :
                     but
                     no
                     man
                     saies
                     that
                     he
                     is
                     no
                     Christian
                     who
                     at
                     any
                     time
                     breaks
                     any
                     Ecclesiastical
                     law
                     ;
                     and
                     therefore
                     in
                     this
                     more
                     is
                     pretended
                     ,
                     and
                     it
                     is
                     to
                     be
                     reckoned
                     amongst
                     the
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                       the
                       commandements
                       of
                       men
                       that
                       are
                       taught
                       for
                       doctrines
                       .
                    
                  
                   
                     3.
                     
                     They
                     account
                     the
                     exterior
                     action
                     ,
                     the
                     body
                     of
                     the
                     injunction
                     ,
                     
                     the
                     element
                     of
                     it
                     to
                     be
                     a
                     service
                     of
                     God
                     ;
                     and
                     for
                     that
                     part
                     of
                     it
                     esteem
                     themselves
                     the
                     more
                     holy
                     and
                     the
                     better
                     Christians
                     ,
                     as
                     appears
                     in
                     their
                     contentions
                     about
                     it
                     ,
                     using
                     arguments
                     to
                     prove
                     the
                     very
                     Fast
                     to
                     be
                     a
                     sacrifice
                     ,
                     a
                     pure
                     oblation
                     *
                     .
                     Now
                     it
                     is
                     true
                     that
                     fasting
                     is
                     a
                     good
                     ministery
                     to
                     divers
                     holy
                     purposes
                     ,
                     but
                     it
                     is
                     no
                     more
                     ;
                     it
                     is
                     that
                     which
                     can
                     be
                     supplied
                     by
                     other
                     ministeries
                     as
                     apt
                     ,
                     and
                     therefore
                     that
                     in
                     kind
                     is
                     not
                     necessary
                     ,
                     nor
                     requir'd
                     ;
                     it
                     is
                     that
                     whose
                     work
                     can
                     be
                     done
                     without
                     any
                     ministery
                     at
                     all
                     in
                     some
                     persons
                     &
                     some
                     cases
                     ,
                     even
                     by
                     love
                     and
                     by
                     obedience
                     ,
                     by
                     hope
                     and
                     fear
                     ,
                     which
                     are
                     of
                     themselves
                     direct
                     graces
                     ,
                     vertues
                     and
                     parts
                     of
                     the
                     service
                     of
                     God.
                     And
                     therefore
                     the
                     Fathers
                     of
                     the
                     Church
                     press
                     in
                     their
                     Sermons
                     and
                     exhortations
                     to
                     fasting
                     ,
                     that
                     they
                     would
                     take
                     care
                     to
                     acquire
                     the
                     end
                     of
                     fasting
                     ,
                     to
                     be
                     free
                     from
                     vice
                     ,
                     to
                     mortify
                     the
                     affections
                     and
                     lusts
                     ;
                     according
                     to
                     that
                     saying
                     of
                     
                       Isidore
                       ,
                       Fastings
                       with
                       good
                       works
                       are
                       acceptable
                       to
                       God
                       :
                       But
                       he
                       that
                       abstains
                       from
                       meat
                       ,
                    
                     
                     
                       and
                       does
                       evil
                       ,
                       imitates
                       the
                       Devils
                       ,
                       quibus
                       esca
                       non
                       est
                       ,
                       &
                       nequitia
                       semper
                       est
                       ,
                       They
                       never
                       eat
                       ,
                       but
                       ever
                       doe
                       wickedly
                       and
                       perversly
                       .
                       But
                       he
                       fasts
                       well
                       that
                       fasts
                       from
                       maliciousness
                       and
                       secular
                       ambitions
                       .
                       Take
                       heed
                       therefore
                       ,
                    
                     
                     saies
                     S.
                     Hierom
                     to
                     
                       Celantia
                       ,
                       that
                       when
                       you
                       begin
                       to
                       fast
                       and
                       use
                       abstinence
                       ,
                       you
                       doe
                       not
                       think
                       your self
                       holy
                       .
                       For
                       this
                       strength
                       adjumentum
                       est
                       ,
                       non
                       perfectio
                       sanctitatis
                       ,
                       it
                       is
                       not
                       the
                       perfection
                       of
                       sanctity
                       ,
                       but
                       a
                       help
                       onely
                       .
                    
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                       and
                       there
                       is
                       no
                       profit
                       at
                       all
                       of
                       fasting
                       ,
                    
                     
                     
                       unless
                       all
                       things
                       else
                       doe
                       follow
                       ,
                    
                     saith
                     S.
                     Chrysostome
                     ;
                     that
                     is
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     
                       an
                       abstinence
                       from
                       sin
                       intirely
                    
                     :
                     and
                     again
                     ,
                     
                       what
                       gain
                       is
                       it
                       if
                    
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     
                       being
                       void
                       and
                       empty
                       of
                       good
                       works
                       we
                       have
                       kept
                       the
                       fast
                       ?
                       If
                       therefore
                       another
                       saies
                       ,
                       I
                       have
                       fasted
                       all
                       the
                       Lent
                       ,
                       say
                       thou
                       ,
                       I
                       had
                       an
                       enemy
                       ,
                       but
                       I
                       am
                       reconcil'd
                       ;
                       I
                       had
                       an
                       evil
                       Custome
                       of
                       detracting
                       from
                       my
                       neighbours
                       fame
                       ,
                       but
                       I
                       have
                       left
                       it
                       off
                       ;
                       I
                       had
                       an
                       ungodly
                       custome
                       of
                       swearing
                       ,
                       but
                       it
                       is
                       now
                       amended
                       .
                    
                     The
                     summe
                     is
                     this
                     ,
                     which
                     I
                     represent
                     in
                     the
                     words
                     of
                     Prosper
                     ,
                     
                     
                       jejunia
                       ,
                       abstinentiae
                       ,
                       ac
                       caetera
                       hujusmodi
                       ,
                       non
                       pro
                       justitia
                       ,
                       sed
                       cum
                       justitia
                       Deo
                       sunt
                       exhibenda
                       ,
                       Abstinence
                       and
                       fastings
                       are
                       not
                       to
                       be
                       given
                       to
                       God
                       for
                       good
                       works
                       ,
                       but
                       with
                       them
                       .
                    
                     That
                     is
                     ,
                     they
                     are
                     of
                     use
                     in
                     order
                     to
                     certain
                     purposes
                     ,
                     which
                     when
                     they
                     doe
                     effect
                     they
                     are
                     good
                     ,
                     when
                     they
                     doe
                     not
                     ,
                     they
                     are
                     useless
                     troubles
                     ;
                     and
                     if
                     they
                     then
                     be
                     urg'd
                     beyond
                     their
                     ministery
                     ,
                     and
                     instrumentality
                     ,
                     and
                     for
                     themselves
                     ,
                     then
                     we
                     return
                     to
                     the
                     beggerly
                     elements
                     and
                     rudiments
                     of
                     the
                     synagogue
                     :
                     and
                     if
                     we
                     suffer
                     our selves
                     to
                     be
                     brought
                     under
                     the
                     power
                     of
                     these
                     things
                     by
                     laws
                     and
                     affrightments
                     and
                     spiritual
                     terrors
                     ,
                     then
                     we
                     have
                     lost
                     our
                     Christian
                     liberty
                     which
                     was
                     bought
                     by
                     the
                     best
                     bloud
                     of
                     the
                     world
                     .
                  
                   
                     4.
                     
                     But
                     not
                     onely
                     the
                     exterior
                     and
                     instrumental
                     act
                     is
                     absolutely
                     urged
                     and
                     taught
                     as
                     necessary
                     ,
                     
                     but
                     a
                     circumstance
                     ,
                     a
                     manner
                     and
                     forme
                     of
                     that
                     exterior
                     
                     instrument
                     is
                     enjoyned
                     .
                     It
                     is
                     enjoyn'd
                     not
                     that
                     we
                     fast
                     totally
                     ;
                     but
                     that
                     we
                     fast
                     so
                     :
                     you
                     may
                     dine
                     if
                     you
                     will
                     eat
                     at
                     the
                     Merchants
                     hours
                     ,
                     after
                     twelve
                     or
                     one
                     of
                     the
                     clock
                     ,
                     but
                     you
                     may
                     not
                     eat
                     flesh
                     ;
                     you
                     may
                     eat
                     sweet-meats
                     ,
                     the
                     most
                     delicious
                     fish
                     ,
                     the
                     Sturgeon
                     and
                     the
                     Scarus
                     ,
                     the
                     Lamprey
                     and
                     the
                     Oyster
                     ,
                     the
                     Eele
                     and
                     the
                     Salmon
                     ,
                     and
                     all
                     the
                     delicacies
                     of
                     Nature
                     ,
                     so
                     you
                     doe
                     not
                     touch
                     the
                     fillets
                     of
                     a
                     Veal
                     ,
                     nor
                     eat
                     an
                     Egge
                     or
                     Milk
                     ,
                     Curds
                     or
                     Cheese
                     ,
                     or
                     any
                     thing
                     that
                     comes
                     from
                     a
                     beast
                     or
                     bird
                     .
                     Now
                     what
                     can
                     be
                     the
                     meaning
                     of
                     this
                     ,
                     when
                     it
                     comes
                     to
                     be
                     expounded
                     by
                     wise
                     and
                     sober
                     men
                     that
                     can
                     judge
                     of
                     the
                     causes
                     and
                     differences
                     of
                     things
                     ?
                     For
                     if
                     abstinence
                     and
                     fasting
                     be
                     the
                     thing
                     that
                     is
                     requir'd
                     ,
                     this
                     is
                     nothing
                     of
                     it
                     :
                     if
                     we
                     may
                     dine
                     ,
                     if
                     we
                     may
                     fill
                     our
                     bellies
                     with
                     wine
                     and
                     delicacies
                     ,
                     if
                     we
                     may
                     eat
                     and
                     ,
                     as
                     Adam
                     might
                     ,
                     of
                     all
                     the
                     garden
                     of
                     Eden
                     ,
                     it
                     is
                     no
                     great
                     matter
                     as
                     to
                     temperance
                     and
                     abstinence
                     ,
                     as
                     to
                     mortification
                     and
                     austerities
                     ,
                     if
                     we
                     abstain
                     from
                     one
                     ;
                     it
                     may
                     be
                     something
                     as
                     to
                     our
                     health
                     ,
                     and
                     so
                     certainly
                     it
                     is
                     to
                     very
                     many
                     bodies
                     .
                     It
                     may
                     be
                     an
                     instrument
                     of
                     vexation
                     ,
                     but
                     it
                     cannot
                     edify
                     .
                     Is
                     any
                     man
                     cur'd
                     of
                     his
                     lust
                     by
                     eating
                     nothing
                     but
                     fish
                     and
                     broaths
                     for
                     forty
                     daies
                     ?
                     He
                     may
                     indeed
                     be
                     made
                     sick
                     by
                     it
                     ,
                     and
                     so
                     very
                     many
                     are
                     ,
                     but
                     the
                     interest
                     of
                     no
                     vertue
                     is
                     serv'd
                     by
                     it
                     ,
                     but
                     by
                     the
                     other
                     permissions
                     it
                     may
                     be
                     more
                     destroyed
                     ;
                     and
                     by
                     fishes
                     and
                     broaths
                     and
                     artificial
                     meats
                     provisions
                     may
                     be
                     too
                     abundantly
                     made
                     
                       for
                       the
                       flesh
                       to
                       fulfill
                       the
                       lusts
                       thereof
                       .
                    
                     What
                     therefore
                     is
                     in
                     this
                     manner
                     of
                     the
                     law
                     ,
                     but
                     something
                     of
                     the
                     beggerly
                     religion
                     of
                     meats
                     and
                     drinks
                     ?
                     In
                     the
                     daies
                     of
                     Prosper
                     they
                     abstain'd
                     from
                     the
                     flesh
                     of
                     beasts
                     ,
                     but
                     not
                     of
                     birds
                     ;
                     and
                     his
                     sentence
                     of
                     that
                     kind
                     of
                     fasting
                     is
                     this
                     ,
                     
                       But
                       they
                       that
                       abstaining
                       from
                       the
                       flesh
                       of
                       four-footed
                       beasts
                       ,
                       enjoy
                       the
                       flesh
                       of
                       Phesants
                       and
                       other
                       precious
                       birds
                       or
                       fishes
                       ,
                       
                       seem
                       to
                       me
                       not
                       to
                       cut
                       off
                       the
                       delights
                       of
                       their
                       bodies
                       ,
                       but
                       to
                       change
                       them
                       ,
                       and
                       to
                       cast
                       away
                       the
                       common
                       and
                       cheap
                       delicacies
                       of
                       flesh
                       ,
                       that
                       they
                       may
                       fill
                       their
                       pleasures
                       with
                       more
                       delicious
                       and
                       more
                       precious
                       flesh
                       ;
                       not
                       for
                       abstinence
                       ,
                       but
                       because
                       some
                       flesh
                       is
                       unclean
                       ,
                       or
                       rather
                       ,
                       as
                       I
                       suppose
                       ,
                       for
                       the
                       tenderness
                       of
                       their
                       wanton
                       stomacks
                       :
                       since
                       the
                       nature
                       of
                       any
                       flesh
                       is
                       not
                       to
                       be
                       condemned
                       ,
                       if
                       it
                       be
                       intended
                       for
                       mans
                       use
                       and
                       appointed
                       by
                       God
                       ;
                       but
                       the
                       lusts
                       of
                       the
                       flesh
                       are
                       to
                       be
                       avoided
                       ,
                       which
                       the
                       Devil
                       hath
                       superinduc'd
                       and
                       offers
                       to
                       our
                       senses
                       .
                       But
                       they
                       that
                       would
                       seem
                       to
                       themselves
                       more
                       abstinent
                       ,
                       and
                       by
                       it
                       acquire
                       same
                       and
                       noises
                       ,
                       doe
                       so
                       abstain
                       from
                       flesh
                       ,
                       that
                       they
                       fill
                       their
                       vast
                       appetite
                       with
                       rare
                       fruits
                       and
                       curious
                       broaths
                       :
                       but
                       spiritual
                       abstinence
                       perswades
                       not
                       to
                       refrain
                       the
                       use
                       of
                       certain
                       meats
                       ,
                       but
                       the
                       restraint
                       of
                       the
                       lust
                       and
                       the
                       desire
                       ;
                       and
                       they
                       are
                       rather
                       to
                       be
                       esteem'd
                       abstinent
                       ,
                       who
                       forbid
                       not
                       to
                       themselves
                       the
                       use
                       of
                       some
                       meats
                       ,
                       but
                       the
                       delights
                       of
                       the
                       body
                       .
                    
                     ]
                     And
                     indeed
                     let
                     it
                     be
                     considered
                     ;
                     if
                     a
                     man
                     pretending
                     to
                     mortify
                     his
                     body
                     shall
                     abstain
                     from
                     wine
                     ,
                     and
                     will
                     nevertheless
                     drink
                     sherbets
                     and
                     delicious
                     beurages
                     ,
                     strong
                     ale
                     and
                     Spirits
                     ,
                     I
                     suppose
                     his
                     body
                     will
                     not
                     by
                     that
                     discipline
                     be
                     dead
                     to
                     sin
                     :
                     and
                     so
                     it
                     is
                     in
                     the
                     abstinence
                     from
                     flesh
                     ,
                     unless
                     he
                     also
                     abstain
                     from
                     all
                     nourishment
                     but
                     what
                     is
                     necessary
                     and
                     made
                     pleasant
                     by
                     want
                     .
                     For
                     thus
                     the
                     holy
                     Primitives
                     when
                     they
                     had
                     gotten
                     the
                     custome
                     of
                     the
                     Lenten
                     fast
                     ,
                     for
                     two
                     daies
                     ,
                     or
                     six
                     daies
                     ,
                     or
                     ten
                     daies
                     ,
                     or
                     fifteen
                     daies
                     ,
                     according
                     as
                     the
                     humor
                     increased
                     ,
                     they
                     did
                     generally
                     abstain
                     from
                     flesh
                     ;
                     but
                     so
                     they
                     did
                     also
                     from
                     fish
                     ,
                     and
                     wine
                     ,
                     and
                     all
                     delicacies
                     ,
                     and
                     eat
                     a
                     drie
                     diet
                     ,
                     bread
                     and
                     water
                     ,
                     herbs
                     and
                     common
                     fruits
                     ,
                     turneps
                     and
                     berries
                     ,
                     flies
                     and
                     nuts
                     :
                     and
                     yet
                     this
                     they
                     did
                     without
                     making
                     it
                     a
                     religion
                     not
                     to
                     eat
                     a
                     bit
                     of
                     flesh
                     ;
                     but
                     upon
                     occasion
                     would
                     eat
                     a
                     meale
                     of
                     flesh
                     ,
                     but
                     not
                     very
                     delicious
                     ;
                     and
                     when
                     their
                     fasts
                     were
                     of
                     many
                     daies
                     ,
                     they
                     were
                     not
                     continual
                     but
                     intermitted
                     .
                     This
                     latter
                     
                     I
                     have
                     already
                     proved
                     ;
                     but
                     that
                     even
                     in
                     Lent
                     the
                     Primitive
                     Christians
                     did
                     not
                     abhorre
                     flesh
                     ,
                     appears
                     beyond
                     dispute
                     in
                     the
                     case
                     of
                     Spiridion
                     Bishop
                     of
                     Cyprus
                     ,
                     who
                     when
                     a
                     traveller
                     came
                     to
                     him
                     in
                     the
                     time
                     of
                     Lent
                     very
                     weary
                     and
                     faint
                     ,
                     and
                     there
                     was
                     no
                     cold
                     provisions
                     in
                     the
                     house
                     ready
                     dress'd
                     ,
                     it
                     being
                     a
                     time
                     of
                     fasting
                     ,
                     bids
                     his
                     daughter
                     to
                     boyle
                     some
                     pork
                     which
                     was
                     in
                     the
                     house
                     powder'd
                     for
                     the
                     use
                     of
                     the
                     family
                     :
                     she
                     did
                     so
                     ,
                     and
                     her
                     Father
                     the
                     Bishop
                     eat
                     of
                     it
                     ,
                     and
                     bade
                     his
                     guest
                     doe
                     so
                     too
                     ;
                     who
                     refus'd
                     ,
                     saying
                     that
                     he
                     was
                     a
                     Christian.
                     The
                     Bishop
                     replied
                     ,
                     therefore
                     the
                     rather
                     you
                     ought
                     not
                     to
                     refuse
                     ;
                     because
                     the
                     word
                     of
                     God
                     hath
                     said
                     ,
                     
                       To
                       the
                       pure
                       all
                       things
                       are
                       clean
                       .
                    
                     
                     So
                     Sozomen
                     tels
                     the
                     story
                     .
                     By
                     which
                     it
                     is
                     apparent
                     ,
                     that
                     then
                     it
                     was
                     not
                     the
                     custome
                     for
                     Christians
                     to
                     eat
                     flesh
                     in
                     Lent
                     ,
                     for
                     they
                     eat
                     nothing
                     that
                     was
                     pleasant
                     ,
                     but
                     they
                     abstain'd
                     because
                     it
                     was
                     pleasant
                     ,
                     not
                     because
                     it
                     was
                     flesh
                     ;
                     for
                     of
                     this
                     they
                     made
                     no
                     religion
                     ,
                     as
                     appears
                     in
                     the
                     fact
                     and
                     exhortation
                     and
                     argument
                     of
                     Spiridion
                     .
                     And
                     of
                     the
                     same
                     consideration
                     was
                     that
                     law
                     of
                     Justinian
                     ,
                     in
                     whose
                     time
                     ,
                     which
                     was
                     in
                     the
                     middle
                     of
                     the
                     sixth
                     Age
                     ,
                     the
                     Custome
                     of
                     abstaining
                     from
                     flesh
                     in
                     Lent
                     did
                     prevaile
                     much
                     ;
                     but
                     because
                     it
                     hapned
                     in
                     Constantinople
                     to
                     be
                     great
                     scarcity
                     of
                     other
                     provisions
                     ,
                     the
                     Emperor
                     commanded
                     the
                     shambles
                     to
                     be
                     open
                     and
                     flesh
                     to
                     be
                     publickly
                     sold.
                     
                     But
                     Nicephorus
                     tells
                     that
                     the
                     people
                     would
                     not
                     buy
                     any
                     ,
                     for
                     they
                     began
                     to
                     think
                     it
                     to
                     be
                     religion
                     
                       not
                       to
                       touch
                       ,
                       not
                       to
                       tast
                       ,
                       not
                       to
                       handle
                       .
                    
                     But
                     the
                     Emperor
                     and
                     the
                     wise
                     men
                     knew
                     no
                     religion
                     against
                     it
                     .
                     And
                     that
                     which
                     Marcian
                     said
                     to
                     Avitus
                     in
                     the
                     like
                     case
                     is
                     very
                     considerable
                     ,
                     
                       We
                       know
                       that
                       charity
                       is
                       better
                       then
                       fasting
                    
                     ;
                     
                     
                       for
                       charity
                       is
                       a
                       work
                       of
                       the
                       Divine
                       law
                       ,
                    
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                       but
                       fasting
                       ,
                       is
                       a
                       thing
                       urbitrary
                       and
                       of
                       our
                       own
                       choice
                       .
                    
                     *
                     Since
                     therefore
                     to
                     eat
                     flesh
                     or
                     not
                     to
                     eat
                     it
                     ,
                     may
                     become
                     good
                     or
                     bad
                     as
                     it
                     is
                     us'd
                     ,
                     and
                     does
                     not
                     serve
                     the
                     end
                     of
                     fasting
                     ,
                     and
                     such
                     fasting
                     does
                     not
                     serve
                     the
                     end
                     of
                     the
                     spirit
                     ,
                     not
                     onely
                     to
                     make
                     fasting
                     to
                     be
                     religion
                     ,
                     to
                     which
                     it
                     does
                     but
                     minister
                     ,
                     but
                     to
                     call
                     that
                     fasting
                     which
                     they
                     who
                     first
                     began
                     Lent
                     would
                     call
                     feasting
                     and
                     luxury
                     ,
                     and
                     to
                     make
                     that
                     to
                     be
                     essential
                     to
                     that
                     fast
                     ,
                     and
                     that
                     fast
                     necessary
                     to
                     salvation
                     in
                     the
                     ordinary
                     way
                     of
                     necessity
                     ,
                     is
                     not
                     onely
                     to
                     teach
                     for
                     doctrine
                     the
                     Commandements
                     of
                     men
                     ,
                     but
                     to
                     make
                     the
                     impotent
                     ,
                     fantastick
                     and
                     unreasonable
                     devices
                     of
                     men
                     to
                     become
                     Commandements
                     .
                  
                   
                     5.
                     
                     That
                     this
                     may
                     be
                     an
                     exact
                     parallel
                     with
                     the
                     practice
                     of
                     the
                     Pharisees
                     in
                     that
                     folly
                     which
                     our
                     Blessed
                     Saviour
                     reprov'd
                     ;
                     
                     the
                     Commandement
                     does
                     so
                     little
                     regard
                     the
                     true
                     end
                     of
                     fasting
                     ,
                     and
                     that
                     fasting
                     so
                     little
                     advance
                     the
                     use
                     and
                     interest
                     of
                     any
                     vertue
                     ,
                     that
                     they
                     spend
                     themselves
                     even
                     in
                     the
                     circumstances
                     of
                     some
                     circumstances
                     ,
                     and
                     little
                     devices
                     of
                     superstition
                     ,
                     taking
                     care
                     not
                     to
                     eat
                     a
                     turnip
                     if
                     boyl'd
                     in
                     a
                     vessel
                     in
                     which
                     flesh
                     was
                     put
                     ,
                     not
                     to
                     cut
                     their
                     bread
                     with
                     a
                     knife
                     that
                     had
                     carv'd
                     flesh
                     ,
                     not
                     to
                     tast
                     it
                     ,
                     but
                     to
                     wash
                     their
                     mouth
                     after
                     a
                     little
                     whey
                     or
                     broath
                     ,
                     if
                     by
                     chance
                     it
                     hath
                     been
                     touch'd
                     :
                     which
                     things
                     because
                     they
                     can
                     serve
                     no
                     end
                     of
                     religion
                     ,
                     the
                     law
                     that
                     requires
                     such
                     things
                     must
                     needs
                     be
                     foolish
                     or
                     superstitious
                     ;
                     it
                     must
                     either
                     play
                     with
                     mens
                     consciences
                     as
                     with
                     a
                     tennis-ball
                     ,
                     or
                     intimate
                     some
                     pollution
                     and
                     unholiness
                     at
                     that
                     time
                     to
                     be
                     in
                     the
                     flesh
                     ,
                     or
                     else
                     at
                     least
                     must
                     pretend
                     to
                     greater
                     strictness
                     then
                     God
                     does
                     in
                     the
                     observation
                     of
                     his
                     positive
                     laws
                     ;
                     and
                     it
                     certainly
                     introduces
                     the
                     greatest
                     tyranny
                     in
                     the
                     world
                     ,
                     destroys
                     peace
                     ,
                     and
                     is
                     the
                     most
                     unwarrantable
                     of
                     all
                     the
                     follies
                     which
                     can
                     be
                     incident
                     to
                     the
                     wiser
                     part
                     of
                     mankind
                     ,
                     I
                     mean
                     to
                     them
                     that
                     govern
                     others
                     .
                  
                   
                   
                     I
                     will
                     not
                     instance
                     in
                     the
                     ridiculous
                     and
                     superstitious
                     questions
                     which
                     they
                     make
                     about
                     the
                     keeping
                     of
                     this
                     Ecclesiastical
                     law
                     ;
                     
                     as
                     whether
                     it
                     be
                     a
                     dinner
                     or
                     a
                     supper
                     if
                     we
                     eat
                     after
                     Even-song
                     said
                     at
                     high
                     noon
                     ;
                     whether
                     a
                     mornings
                     draught
                     does
                     break
                     the
                     Ecclesiastical
                     fast
                     ;
                     whether
                     a
                     man
                     may
                     eat
                     a
                     bit
                     of
                     bread
                     with
                     his
                     drink
                     ,
                     and
                     yet
                     be
                     a
                     good
                     son
                     of
                     the
                     Church
                     ;
                     whether
                     a
                     Cook
                     that
                     dresses
                     meat
                     for
                     sick
                     persons
                     may
                     lawfully
                     lick
                     his
                     fingers
                     ;
                     whether
                     he
                     that
                     eats
                     one
                     bit
                     of
                     flesh
                     ,
                     sins
                     anew
                     if
                     he
                     eats
                     another
                     ;
                     and
                     whether
                     or
                     no
                     he
                     may
                     not
                     at
                     the
                     same
                     rate
                     eat
                     flesh
                     all
                     the
                     Lent
                     after
                     ;
                     whether
                     the
                     wet
                     nurse
                     may
                     eat
                     flesh
                     ,
                     because
                     her
                     baby
                     may
                     have
                     good
                     milk
                     ;
                     whether
                     it
                     be
                     lawful
                     to
                     eat
                     birds
                     and
                     fowls
                     ,
                     because
                     they
                     were
                     produc'd
                     out
                     of
                     the
                     water
                     :
                     which
                     doughty
                     reason
                     did
                     incourage
                     some
                     to
                     doe
                     it
                     ,
                     of
                     whom
                     Socrates
                     speaks
                     ,
                     
                     and
                     is
                     mention'd
                     by
                     
                       Peter
                       Comestor
                    
                     the
                     Master
                     of
                     the
                     scholastical
                     history
                     .
                     Which
                     questions
                     ,
                     if
                     they
                     that
                     make
                     them
                     be
                     in
                     their
                     wits
                     ,
                     and
                     think
                     other
                     men
                     are
                     so
                     too
                     ,
                     they
                     must
                     needs
                     believe
                     that
                     the
                     keeping
                     of
                     Lent
                     is
                     so
                     sacred
                     ,
                     so
                     principal
                     a
                     point
                     of
                     religion
                     ,
                     so
                     great
                     a
                     service
                     of
                     God
                     in
                     the
                     very
                     letter
                     and
                     body
                     ,
                     in
                     the
                     crust
                     and
                     outside
                     of
                     it
                     ,
                     that
                     the
                     observation
                     of
                     it
                     must
                     consist
                     in
                     a
                     mathematical
                     point
                     :
                     it
                     is
                     like
                     the
                     Decalogue
                     ,
                     the
                     very
                     letters
                     of
                     which
                     are
                     numbred
                     ;
                     and
                     if
                     a
                     haire
                     be
                     missing
                     ,
                     religion
                     suffers
                     diminution
                     :
                     and
                     which
                     of
                     all
                     these
                     it
                     be
                     ,
                     yet
                     in
                     every
                     one
                     of
                     them
                     they
                     doe
                     what
                     the
                     Pharisees
                     did
                     and
                     what
                     Christ
                     reprov'd
                     in
                     them
                     ,
                     and
                     therefore
                     forbids
                     in
                     all
                     men
                     ,
                     they
                     
                       teach
                       for
                       doctrines
                       the
                       Commandements
                       of
                       Men.
                       
                    
                  
                   
                     6.
                     
                     To
                     return
                     to
                     the
                     particular
                     of
                     the
                     Rule
                     ,
                     
                     They
                     make
                     an
                     Ecclesiastical
                     law
                     ,
                     which
                     is
                     of
                     a
                     relative
                     use
                     and
                     nature
                     ,
                     to
                     be
                     periodical
                     and
                     perpetual
                     ,
                     which
                     is
                     unreasonable
                     ,
                     and
                     may
                     be
                     sometimes
                     unjust
                     ,
                     and
                     very
                     often
                     uncharitable
                     ,
                     and
                     therefore
                     not
                     the
                     fit
                     matter
                     of
                     an
                     Ecclesiastical
                     law
                     .
                     For
                     this
                     is
                     certainly
                     the
                     greatest
                     deletery
                     of
                     the
                     liberty
                     of
                     Christian
                     Churches
                     ,
                     and
                     a
                     snare
                     to
                     Consciences
                     ,
                     and
                     is
                     of
                     it self
                     apt
                     to
                     introduce
                     superstition
                     and
                     the
                     opinion
                     of
                     direct
                     religion
                     into
                     the
                     discipline
                     .
                  
                   
                     But
                     this
                     is
                     to
                     be
                     understood
                     of
                     such
                     laws
                     which
                     are
                     intended
                     for
                     discipline
                     ,
                     
                     and
                     are
                     1.
                     a
                     burden
                     ,
                     and
                     2.
                     of
                     a
                     nature
                     relative
                     to
                     the
                     future
                     ,
                     and
                     3.
                     of
                     an
                     alterable
                     use
                     .
                     For
                     if
                     a
                     law
                     were
                     made
                     that
                     every
                     man
                     at
                     a
                     certain
                     time
                     of
                     the
                     year
                     should
                     doe
                     a
                     certain
                     discipline
                     to
                     mortify
                     his
                     lust
                     ,
                     it
                     were
                     a
                     foolish
                     law
                     ;
                     for
                     the
                     man
                     at
                     that
                     time
                     ,
                     it
                     may
                     be
                     ,
                     needs
                     it
                     not
                     ,
                     or
                     he
                     hath
                     another
                     remedy
                     ,
                     or
                     he
                     is
                     sufficiently
                     contrite
                     for
                     his
                     sins
                     ,
                     and
                     does
                     his
                     penance
                     by
                     internal
                     sorrow
                     ,
                     or
                     it
                     may
                     be
                     he
                     cannot
                     at
                     that
                     time
                     mourn
                     ,
                     or
                     it
                     may
                     be
                     the
                     cause
                     is
                     alter'd
                     ,
                     or
                     a
                     greater
                     cause
                     intervenes
                     ,
                     and
                     that
                     ought
                     to
                     be
                     serv'd
                     ,
                     and
                     therefore
                     not
                     this
                     ,
                     for
                     if
                     you
                     serve
                     both
                     ,
                     you
                     tire
                     obedience
                     ,
                     and
                     make
                     religion
                     to
                     be
                     a
                     burden
                     :
                     but
                     which
                     is
                     most
                     of
                     all
                     ,
                     a
                     law
                     of
                     burden
                     if
                     it
                     be
                     perpetual
                     ,
                     makes
                     the
                     willing
                     to
                     be
                     slaves
                     ,
                     and
                     tempts
                     the
                     unwilling
                     to
                     be
                     rebels
                     ;
                     and
                     because
                     it
                     is
                     intended
                     to
                     minister
                     to
                     things
                     contingent
                     and
                     infinitely
                     alterable
                     ,
                     if
                     the
                     law
                     be
                     not
                     so
                     too
                     ,
                     it
                     must
                     pass
                     into
                     an
                     opinion
                     of
                     being
                     a
                     Divine
                     worship
                     and
                     religion
                     ,
                     or
                     else
                     into
                     more
                     then
                     an
                     opinion
                     and
                     imagination
                     of
                     tyranny
                     .
                     Adde
                     to
                     this
                     ,
                     that
                     laws
                     of
                     burden
                     are
                     alwaies
                     against
                     charity
                     ,
                     if
                     they
                     be
                     not
                     done
                     in
                     great
                     necessity
                     ,
                     or
                     not
                     effective
                     of
                     a
                     good
                     greater
                     then
                     the
                     evil
                     ;
                     and
                     therefore
                     to
                     impose
                     such
                     laws
                     with
                     a
                     perpetual
                     obligation
                     upon
                     Churches
                     ,
                     when
                     it
                     cannot
                     be
                     of
                     perpetual
                     use
                     ,
                     and
                     at
                     all
                     times
                     good
                     ,
                     or
                     just
                     at
                     such
                     times
                     necessary
                     ,
                     is
                     against
                     the
                     equity
                     &
                     charity
                     of
                     that
                     power
                     which
                     Christ
                     intrusted
                     in
                     the
                     hands
                     of
                     them
                     whom
                     he
                     made
                     stewards
                     of
                     his
                     houshold
                     ,
                     feeders
                     of
                     his
                     flock
                     ,
                     and
                     Fathers
                     of
                     his
                     family
                     .
                  
                   
                   
                     But
                     if
                     the
                     laws
                     be
                     relative
                     to
                     what
                     is
                     past
                     ,
                     
                     and
                     no
                     burden
                     ,
                     but
                     matter
                     of
                     ease
                     or
                     benefit
                     ,
                     or
                     comes
                     from
                     a
                     perpetual
                     cause
                     ,
                     or
                     that
                     which
                     is
                     unalterable
                     ,
                     then
                     the
                     law
                     may
                     be
                     such
                     which
                     will
                     be
                     perpetually
                     consented
                     to
                     ,
                     and
                     kept
                     for
                     ever
                     .
                     Thus
                     the
                     Catholic
                     Church
                     keeps
                     the
                     Lords
                     day
                     ,
                     not
                     by
                     an
                     everlasting
                     ordinance
                     ,
                     but
                     by
                     a
                     perpetual
                     consent
                     ,
                     and
                     for
                     a
                     never-failing
                     reason
                     ;
                     and
                     that
                     which
                     makes
                     it
                     necessary
                     now
                     to
                     keep
                     that
                     day
                     ,
                     and
                     will
                     doe
                     so
                     for
                     ever
                     ,
                     is
                     because
                     the
                     reason
                     of
                     it
                     is
                     always
                     the
                     same
                     ;
                     and
                     in
                     this
                     case
                     that
                     which
                     was
                     fit
                     at
                     first
                     ,
                     will
                     be
                     so
                     at
                     last
                     ,
                     and
                     all
                     the
                     way
                     :
                     and
                     things
                     are
                     in
                     that
                     constitution
                     and
                     conjunction
                     ,
                     that
                     no
                     man
                     can
                     despise
                     that
                     day
                     ,
                     without
                     being
                     carelesse
                     to
                     return
                     thanks
                     for
                     the
                     resurrection
                     of
                     Christ
                     ,
                     and
                     to
                     separate
                     a
                     just
                     portion
                     of
                     his
                     time
                     to
                     the
                     more
                     solemn
                     service
                     of
                     God.
                     But
                     for
                     all
                     this
                     ,
                     this
                     is
                     not
                     a
                     perpetual
                     law
                     impos'd
                     upon
                     all
                     Churches
                     ;
                     for
                     God
                     did
                     not
                     impose
                     it
                     ,
                     and
                     no
                     man
                     hath
                     power
                     to
                     doe
                     it
                     ;
                     for
                     no
                     mans
                     power
                     can
                     last
                     longer
                     then
                     his
                     life
                     :
                     and
                     therefore
                     no
                     Bishop
                     can
                     oblige
                     his
                     successors
                     by
                     any
                     Canon
                     ,
                     without
                     the
                     Civil
                     power
                     supervenes
                     and
                     fixes
                     that
                     law
                     by
                     continuation
                     .
                     And
                     therefore
                     although
                     God
                     did
                     enjoyn
                     the
                     Jews
                     an
                     annual
                     fast
                     for
                     ever
                     ,
                     and
                     although
                     the
                     Rulers
                     of
                     the
                     Jews
                     did
                     add
                     some
                     more
                     ,
                     and
                     they
                     were
                     observed
                     for
                     ever
                     :
                     yet
                     this
                     will
                     not
                     infer
                     that
                     therefore
                     now
                     this
                     may
                     be
                     done
                     in
                     a
                     law
                     of
                     the
                     Church
                     .
                     For
                     God
                     who
                     is
                     a
                     law-giver
                     does
                     abide
                     for
                     ever
                     ,
                     and
                     therefore
                     his
                     laws
                     are
                     to
                     remain
                     as
                     long
                     as
                     he
                     please
                     :
                     &
                     the
                     Rulers
                     of
                     the
                     Jews
                     had
                     both
                     the
                     powers
                     ,
                     Civil
                     and
                     Ecclesiastical
                     ,
                     conjunct
                     ,
                     and
                     they
                     by
                     a
                     current
                     legislation
                     still
                     caus'd
                     their
                     fasts
                     to
                     be
                     observed
                     ;
                     but
                     yet
                     the
                     succeeding
                     ages
                     had
                     been
                     at
                     liberty
                     ,
                     and
                     the
                     Sanhedrim
                     might
                     have
                     chang'd
                     those
                     solemn
                     days
                     ,
                     but
                     that
                     they
                     were
                     established
                     by
                     Prophets
                     and
                     by
                     those
                     whom
                     they
                     believ'd
                     to
                     speak
                     the
                     will
                     of
                     God
                     :
                     all
                     which
                     make
                     their
                     case
                     special
                     ,
                     and
                     not
                     to
                     be
                     drawn
                     into
                     example
                     and
                     warranty
                     in
                     the
                     sanction
                     of
                     Ecclesiastical
                     laws
                     in
                     the
                     Christian
                     Church
                     .
                     *
                     To
                     which
                     let
                     this
                     be
                     added
                     ,
                     that
                     the
                     Jews
                     might
                     keep
                     and
                     observe
                     a
                     religion
                     of
                     days
                     and
                     meats
                     ,
                     and
                     it
                     not
                     being
                     against
                     the
                     analogy
                     of
                     their
                     manner
                     of
                     serving
                     God
                     ,
                     their
                     Rulers
                     had
                     an
                     equal
                     power
                     to
                     make
                     laws
                     in
                     the
                     difference
                     of
                     days
                     and
                     meats
                     ,
                     as
                     in
                     any
                     other
                     matter
                     whatsoever
                     .
                     But
                     the
                     laws
                     of
                     the
                     Church
                     must
                     minister
                     to
                     piety
                     and
                     holinesse
                     ,
                     and
                     to
                     nothing
                     else
                     ;
                     and
                     they
                     must
                     be
                     exacted
                     with
                     prudence
                     and
                     charity
                     ,
                     and
                     in
                     no
                     other
                     manner
                     ;
                     and
                     they
                     must
                     be
                     obeyed
                     in
                     love
                     and
                     liberty
                     ,
                     and
                     by
                     no
                     other
                     measures
                     :
                     but
                     the
                     day
                     or
                     the
                     meat
                     must
                     ever
                     be
                     the
                     lesse
                     principal
                     in
                     the
                     constitution
                     ;
                     they
                     may
                     be
                     the
                     circumstances
                     ,
                     but
                     
                       no
                       part
                    
                     of
                     the
                     Religion
                     ,
                     and
                     therefore
                     cannot
                     be
                     perpetual
                     ;
                     but
                     just
                     as
                     a
                     Venice
                     glasse
                     may
                     ,
                     that
                     is
                     ,
                     if
                     there
                     be
                     nothing
                     to
                     break
                     it
                     ,
                     it
                     may
                     abide
                     for
                     many
                     ages
                     ,
                     but
                     every
                     thing
                     that
                     strikes
                     it
                     can
                     break
                     the
                     glasse
                     ,
                     &
                     every
                     requisite
                     of
                     reason
                     or
                     charity
                     can
                     put
                     a
                     period
                     ,
                     or
                     take
                     off
                     the
                     necessity
                     of
                     that
                     portion
                     in
                     the
                     law
                     ,
                     which
                     because
                     it
                     must
                     be
                     lesse
                     principally
                     regarded
                     ,
                     must
                     accordingly
                     be
                     imposed
                     and
                     exacted
                     ,
                     but
                     cannot
                     be
                     universal
                     and
                     perpetual
                     .
                  
                   
                     The
                     result
                     of
                     these
                     considerations
                     is
                     this
                     ;
                     
                     1.
                     
                     Ecclesiastical
                     laws
                     may
                     be
                     made
                     by
                     particular
                     Churches
                     ,
                     to
                     prevail
                     in
                     their
                     own
                     governments
                     ,
                     and
                     to
                     passe
                     on
                     their
                     own
                     subjects
                     ,
                     but
                     may
                     not
                     by
                     one
                     Church
                     be
                     imposed
                     upon
                     another
                     ,
                     much
                     lesse
                     from
                     one
                     to
                     passe
                     upon
                     all
                     .
                  
                   
                     2.
                     
                     Ecclesiastical
                     laws
                     may
                     be
                     made
                     and
                     continued
                     by
                     any
                     authority
                     so
                     long
                     as
                     that
                     power
                     lasts
                     ,
                     
                     and
                     so
                     long
                     as
                     the
                     reason
                     of
                     the
                     law
                     does
                     last
                     :
                     but
                     it
                     can
                     be
                     no
                     longer
                     a
                     law
                     then
                     it
                     hath
                     influence
                     from
                     the
                     remaining
                     power
                     who
                     is
                     to
                     establish
                     it
                     according
                     to
                     the
                     remaining
                     usefulnesse
                     .
                  
                   
                   
                     3.
                     
                     All
                     Ecclesiastical
                     laws
                     in
                     the
                     matter
                     of
                     meats
                     and
                     drinks
                     and
                     days
                     must
                     be
                     wholly
                     relative
                     to
                     religion
                     ,
                     
                     and
                     the
                     effect
                     of
                     graces
                     and
                     proper
                     duties
                     ,
                     and
                     must
                     not
                     at
                     all
                     be
                     imposed
                     with
                     any
                     regard
                     to
                     themselves
                     ,
                     but
                     to
                     the
                     ends
                     of
                     their
                     ministery
                     ,
                     and
                     must
                     live
                     and
                     die
                     according
                     to
                     the
                     nature
                     of
                     Relative
                     beings
                     :
                     but
                     cannot
                     be
                     perpetual
                     ,
                     but
                     where
                     neither
                     the
                     cause
                     nor
                     the
                     subject
                     alters
                     .
                  
                   
                     4.
                     
                     All
                     Ecclesiastical
                     laws
                     must
                     be
                     imposed
                     with
                     liberty
                     :
                     
                     not
                     with
                     liberty
                     of
                     the
                     subjects
                     to
                     obey
                     or
                     not
                     to
                     obey
                     ,
                     but
                     with
                     the
                     liberty
                     of
                     the
                     whole
                     Church
                     ,
                     to
                     change
                     them
                     or
                     to
                     continue
                     them
                     ,
                     to
                     exact
                     or
                     to
                     relax
                     them
                     ,
                     to
                     bind
                     or
                     to
                     loose
                     ,
                     as
                     may
                     best
                     stand
                     with
                     prudence
                     and
                     charity
                     ,
                     with
                     the
                     interests
                     of
                     vertue
                     or
                     the
                     good
                     of
                     the
                     subject
                     .
                  
                   
                     5.
                     
                     Ecclesiastical
                     laws
                     must
                     serve
                     religion
                     ,
                     
                     but
                     must
                     never
                     pretend
                     to
                     be
                     religion
                     or
                     a
                     direct
                     service
                     of
                     God.
                     It
                     is
                     true
                     that
                     all
                     religious
                     laws
                     of
                     our
                     just
                     superiors
                     rightly
                     imposed
                     in
                     order
                     to
                     any
                     vertue
                     are
                     adopted
                     into
                     the
                     society
                     of
                     that
                     vertue
                     ;
                     as
                     a
                     law
                     of
                     fasting
                     does
                     also
                     enjoyn
                     a
                     duty
                     of
                     temperance
                     ;
                     a
                     law
                     of
                     Christian
                     festivity
                     ,
                     in
                     order
                     to
                     our
                     joy
                     in
                     God
                     ,
                     and
                     praising
                     his
                     Name
                     ,
                     and
                     paying
                     him
                     thanks
                     ,
                     promotes
                     all
                     these
                     graces
                     ,
                     and
                     therefore
                     he
                     that
                     keeps
                     that
                     day
                     to
                     these
                     purposes
                     ,
                     besides
                     his
                     obedience
                     ,
                     does
                     an
                     act
                     of
                     all
                     those
                     graces
                     .
                     Yet
                     it
                     is
                     to
                     be
                     observed
                     that
                     the
                     observation
                     of
                     these
                     laws
                     can
                     never
                     formally
                     be
                     reckoned
                     to
                     be
                     actions
                     of
                     those
                     graces
                     ;
                     they
                     are
                     but
                     ministeries
                     and
                     instruments
                     ,
                     and
                     they
                     not
                     necessary
                     ,
                     but
                     usefull
                     onely
                     :
                     and
                     therefore
                     he
                     that
                     does
                     not
                     observe
                     that
                     day
                     ,
                     though
                     it
                     may
                     be
                     he
                     sins
                     against
                     obedience
                     ,
                     yet
                     he
                     is
                     not
                     to
                     be
                     judg'd
                     as
                     if
                     he
                     were
                     intemperate
                     ,
                     or
                     unthankfull
                     ,
                     or
                     unmindfull
                     of
                     God's
                     benefits
                     ;
                     because
                     though
                     these
                     appointments
                     are
                     made
                     for
                     the
                     services
                     of
                     these
                     graces
                     ,
                     yet
                     these
                     are
                     not
                     the
                     adequate
                     ministeries
                     of
                     them
                     ,
                     they
                     may
                     be
                     done
                     by
                     other
                     ways
                     at
                     other
                     times
                     ,
                     and
                     they
                     may
                     at
                     that
                     time
                     be
                     omitted
                     without
                     any
                     neglect
                     of
                     such
                     graces
                     .
                     If
                     there
                     be
                     a
                     just
                     cause
                     to
                     omit
                     the
                     observation
                     ,
                     then
                     the
                     omission
                     is
                     neither
                     disobedience
                     ,
                     nor
                     intemperance
                     ,
                     nor
                     unthankfullnesse
                     :
                     but
                     if
                     there
                     be
                     no
                     just
                     cause
                     ,
                     it
                     is
                     disobedience
                     ;
                     and
                     may
                     be
                     any
                     of
                     the
                     other
                     as
                     it
                     happens
                     ,
                     but
                     is
                     not
                     certainly
                     so
                     .
                     But
                     though
                     in
                     these
                     respects
                     to
                     obey
                     an
                     Ecclesiastical
                     law
                     may
                     be
                     a
                     doing
                     an
                     act
                     of
                     vertue
                     together
                     with
                     the
                     obedience
                     ,
                     and
                     so
                     a
                     serving
                     of
                     God
                     ;
                     yet
                     because
                     it
                     is
                     onely
                     in
                     regard
                     of
                     the
                     concomitant
                     act
                     of
                     vertue
                     ,
                     which
                     is
                     served
                     by
                     the
                     law
                     ,
                     if
                     that
                     law
                     doe
                     not
                     serve
                     that
                     vertue
                     ,
                     but
                     by
                     any
                     cause
                     be
                     destitute
                     of
                     it's
                     purpose
                     ,
                     that
                     external
                     action
                     which
                     the
                     law
                     enjoyns
                     is
                     so
                     far
                     from
                     being
                     a
                     service
                     of
                     God
                     ,
                     that
                     if
                     it
                     be
                     urg'd
                     imperiously
                     ,
                     or
                     acted
                     for
                     it self
                     ,
                     and
                     delighted
                     in
                     upon
                     the
                     Natural
                     account
                     ,
                     it
                     enters
                     into
                     religion
                     ,
                     with
                     which
                     it
                     hath
                     nothing
                     to
                     doe
                     ,
                     and
                     so
                     passes
                     into
                     superstition
                     .
                  
                   
                     6.
                     
                     Ecclesiastical
                     laws
                     if
                     by
                     any
                     means
                     they
                     be
                     taught
                     for
                     doctrines
                     and
                     Commandements
                     of
                     God
                     ,
                     
                     they
                     become
                     unlawfull
                     in
                     the
                     imposition
                     ,
                     though
                     the
                     actions
                     of
                     themselves
                     be
                     lawfull
                     ;
                     that
                     is
                     ,
                     they
                     are
                     unlawfull
                     laws
                     ,
                     and
                     doe
                     not
                     bind
                     the
                     Conscience
                     ,
                     for
                     they
                     are
                     such
                     things
                     in
                     which
                     no
                     man
                     can
                     have
                     authority
                     ,
                     for
                     they
                     are
                     a
                     direct
                     destruction
                     to
                     Christian
                     liberty
                     ,
                     which
                     no
                     man
                     ought
                     to
                     take
                     from
                     us
                     .
                     If
                     they
                     once
                     pretend
                     to
                     a
                     necessity
                     besides
                     the
                     equal
                     necessity
                     of
                     obedience
                     ,
                     they
                     doe
                     not
                     oblige
                     the
                     subjects
                     of
                     any
                     government
                     ;
                     but
                     if
                     they
                     pretend
                     to
                     a
                     necessity
                     of
                     obedience
                     ,
                     they
                     doe
                     not
                     oblige
                     any
                     Churches
                     besides
                     that
                     whose
                     Governours
                     have
                     made
                     the
                     law
                     .
                  
                
              
               
                 
                 
                   RULE
                   XVIII
                   .
                   Ecclesiastical
                   laws
                   of
                   Ceremonies
                   and
                   circumstances
                   of
                   external
                   observances
                   doe
                   not
                   bind
                   the
                   conscience
                   beyond
                   the
                   cases
                   of
                   Contempt
                   and
                   Scandal
                   .
                
                 
                   THat
                   is
                   they
                   bind
                   onely
                   in
                   publick
                   ,
                   
                   and
                   not
                   in
                   private
                   ;
                   they
                   bind
                   not
                   for
                   any
                   thing
                   that
                   is
                   in
                   themselves
                   ,
                   but
                   for
                   something
                   that
                   is
                   better
                   then
                   themselves
                   ;
                   they
                   bind
                   ,
                   not
                   for
                   our
                   own
                   sakes
                   ,
                   but
                   for
                   their
                   sakes
                   that
                   look
                   on
                   :
                   and
                   therefore
                   when
                   no
                   body
                   looks
                   on
                   ,
                   when
                   they
                   have
                   no
                   end
                   to
                   serve
                   ,
                   when
                   they
                   doe
                   no
                   good
                   ,
                   when
                   they
                   signify
                   nothing
                   ,
                   they
                   cannot
                   bind
                   at
                   all
                   ;
                   for
                   whatsoever
                   binds
                   onely
                   for
                   this
                   reason
                   ,
                   does
                   not
                   bind
                   at
                   all
                   when
                   this
                   reason
                   is
                   not
                   .
                   The
                   Church
                   of
                   England
                   commands
                   that
                   when
                   the
                   Priest
                   says
                   the
                   Responsory
                   after
                   the
                   Creed
                   at
                   Morning
                   or
                   Evening
                   Prayer
                   ,
                   he
                   shall
                   stand
                   up
                   :
                   the
                   purpose
                   of
                   it
                   is
                   ,
                   that
                   the
                   people
                   who
                   are
                   concerned
                   to
                   answer
                   may
                   the
                   better
                   hear
                   :
                   but
                   if
                   the
                   prayers
                   be
                   said
                   in
                   private
                   ,
                   none
                   being
                   by
                   ,
                   or
                   it
                   may
                   be
                   two
                   or
                   three
                   that
                   kneel
                   near
                   him
                   ,
                   it
                   is
                   ridiculous
                   to
                   suppose
                   that
                   the
                   Priest
                   sins
                   if
                   he
                   kneels
                   on
                   to
                   the
                   end
                   of
                   those
                   ejaculations
                   .
                   In
                   some
                   cases
                   he
                   that
                   officiates
                   is
                   bound
                   to
                   turn
                   his
                   face
                   to
                   the
                   West
                   ,
                   or
                   to
                   the
                   body
                   of
                   the
                   Church
                   ;
                   but
                   if
                   there
                   be
                   no
                   body
                   in
                   the
                   Church
                   ,
                   but
                   the
                   Clerk
                   at
                   his
                   side
                   ,
                   why
                   he
                   should
                   doe
                   so
                   ,
                   there
                   is
                   no
                   reason
                   to
                   be
                   given
                   ,
                   and
                   therefore
                   it
                   cannot
                   be
                   supposed
                   to
                   be
                   bound
                   upon
                   him
                   by
                   the
                   law
                   of
                   the
                   Church
                   .
                
                 
                   For
                   it
                   is
                   highly
                   considerable
                   ,
                   
                   that
                   in
                   these
                   laws
                   of
                   Ceremonies
                   it
                   is
                   otherwise
                   then
                   in
                   laws
                   which
                   concern
                   the
                   matter
                   and
                   instances
                   of
                   Divine
                   Commandements
                   .
                   Because
                   the
                   laws
                   of
                   Common-wealths
                   can
                   change
                   actions
                   of
                   themselves
                   indifferent
                   into
                   the
                   order
                   of
                   vertue
                   and
                   vice
                   ,
                   if
                   they
                   be
                   of
                   the
                   same
                   matter
                   and
                   naturally
                   capable
                   :
                   as
                   when
                   Incest
                   is
                   defin'd
                   to
                   be
                   a
                   forbidden
                   conjunction
                   of
                   persons
                   too
                   near
                   in
                   bloud
                   ,
                   the
                   law
                   by
                   forbidding
                   the
                   marriage
                   of
                   Uncle
                   and
                   Neece
                   for
                   that
                   reason
                   ,
                   can
                   make
                   that
                   to
                   be
                   incest
                   :
                   and
                   killing
                   can
                   by
                   the
                   law
                   be
                   made
                   murder
                   when
                   it
                   is
                   forbidden
                   ,
                   or
                   not
                   to
                   be
                   murder
                   when
                   it
                   is
                   justly
                   commanded
                   .
                   Thus
                   if
                   there
                   be
                   a
                   law
                   made
                   that
                   corn
                   or
                   gold-lace
                   shall
                   be
                   sold
                   at
                   a
                   certain
                   price
                   ,
                   the
                   law
                   which
                   is
                   the
                   measure
                   of
                   justice
                   in
                   contracts
                   makes
                   that
                   price
                   to
                   be
                   the
                   instance
                   of
                   justice
                   ,
                   and
                   what
                   exceeds
                   it
                   to
                   be
                   unjust
                   ,
                   if
                   it
                   be
                   a
                   just
                   law
                   .
                   Because
                   these
                   actions
                   lying
                   next
                   to
                   the
                   instances
                   of
                   the
                   Divine
                   Commandement
                   ,
                   and
                   plac'd
                   there
                   as
                   outer
                   guards
                   to
                   Gods
                   Law
                   ,
                   and
                   being
                   naturally
                   the
                   same
                   actions
                   ,
                   when
                   the
                   prohibition
                   comes
                   from
                   a
                   just
                   authority
                   ,
                   then
                   it
                   is
                   made
                   to
                   be
                   
                     a
                     sin
                  
                   by
                   the
                   law
                   ,
                   and
                   
                     that
                     sin
                  
                   by
                   the
                   nature
                   and
                   participation
                   of
                   the
                   same
                   reason
                   .
                   For
                   he
                   that
                   kills
                   his
                   adulterous
                   daughter
                   where
                   it
                   is
                   permitted
                   ,
                   does
                   doe
                   the
                   natural
                   act
                   of
                   killing
                   as
                   much
                   as
                   he
                   that
                   kills
                   his
                   Father
                   ;
                   but
                   where
                   there
                   is
                   no
                   law
                   against
                   it
                   ,
                   but
                   by
                   law
                   she
                   is
                   sentenc'd
                   to
                   death
                   ,
                   and
                   that
                   without
                   solennities
                   ,
                   there
                   is
                   no
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   and
                   therefore
                   no
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   it
                   is
                   not
                   a
                   sin
                   unlesse
                   it
                   be
                   the
                   transgression
                   of
                   a
                   law
                   .
                   So
                   that
                   the
                   natural
                   capacity
                   and
                   the
                   supervening
                   law
                   together
                   make
                   up
                   the
                   action
                   to
                   be
                   such
                   a
                   sin
                   .
                   But
                   now
                   this
                   thing
                   can
                   never
                   be
                   in
                   Ecclesiastical
                   laws
                   of
                   ceremonies
                   and
                   rules
                   of
                   order
                   :
                   for
                   they
                   are
                   not
                   in
                   their
                   matter
                   and
                   in
                   their
                   own
                   nature
                   
                   like
                   to
                   religion
                   or
                   next
                   to
                   it
                   ;
                   and
                   nothing
                   can
                   be
                   religion
                   but
                   that
                   service
                   which
                   God
                   hath
                   chosen
                   of
                   himself
                   ,
                   and
                   that
                   which
                   is
                   naturally
                   and
                   internally
                   so
                   ,
                   as
                   glorification
                   of
                   God
                   ,
                   loving
                   him
                   ,
                   obeying
                   him
                   ,
                   praying
                   to
                   him
                   ,
                   believing
                   him
                   ,
                   and
                   such
                   other
                   inward
                   actions
                   which
                   are
                   taught
                   to
                   us
                   by
                   our
                   natural
                   reason
                   and
                   our
                   prime
                   notices
                   of
                   God.
                   But
                   external
                   actions
                   and
                   ministeries
                   are
                   then
                   capable
                   of
                   being
                   made
                   religion
                   when
                   God
                   appoints
                   them
                   ,
                   and
                   not
                   else
                   ,
                   because
                   God
                   will
                   be
                   worshipped
                   externally
                   as
                   he
                   is
                   pleas'd
                   to
                   appoint
                   ,
                   
                   according
                   to
                   that
                   saying
                   of
                   
                     Origen
                     ,
                     Nemo
                     qui
                     oculis
                     animae
                     cernit
                     ,
                     alio
                     modo
                     Deum
                     colit
                     quam
                     sicut
                     ipse
                     docuit
                     ,
                     That
                     man
                     is
                     blind
                     in
                     his
                     reason
                     ,
                     that
                     will
                     worship
                     God
                     otherwise
                     then
                     he
                     himself
                     hath
                     taught
                     .
                  
                
                 
                   *
                   This
                   onely
                   ,
                   
                   The
                   Church
                   can
                   adopt
                   actions
                   into
                   religion
                   which
                   God
                   hath
                   made
                   ready
                   ,
                   and
                   which
                   he
                   hath
                   prepar'd
                   and
                   fitted
                   for
                   religion
                   ;
                   such
                   as
                   are
                   free-will-offerings
                   and
                   Counsels
                   Evangelical
                   :
                   for
                   when
                   any
                   man
                   does
                   chuse
                   to
                   doe
                   any
                   act
                   which
                   God
                   hath
                   recommended
                   and
                   not
                   injoyn'd
                   ,
                   this
                   is
                   religion
                   ;
                   but
                   this
                   is
                   onely
                   in
                   such
                   things
                   which
                   are
                   real
                   graces
                   appointed
                   by
                   the
                   Divine
                   law
                   ,
                   and
                   the
                   instance
                   onely
                   is
                   left
                   undetermin'd
                   :
                   and
                   how
                   far
                   the
                   Church
                   can
                   command
                   any
                   of
                   these
                   things
                   ,
                   I
                   shall
                   afterwards
                   inquire
                   ;
                   but
                   for
                   the
                   present
                   ,
                   these
                   things
                   can
                   pass
                   into
                   religion
                   ,
                   because
                   God
                   hath
                   so
                   prepar'd
                   them
                   .
                
                 
                   But
                   2dly
                   ,
                   
                   external
                   observances
                   can
                   become
                   religion
                   ,
                   if
                   they
                   be
                   the
                   outward
                   act
                   of
                   an
                   inward
                   grace
                   ;
                   as
                   giving
                   money
                   to
                   the
                   poor
                   ,
                   worshipping
                   God
                   with
                   the
                   body
                   ;
                   that
                   is
                   ,
                   when
                   they
                   naturally
                   express
                   what
                   is
                   conceived
                   and
                   acted
                   within
                   ,
                   not
                   when
                   they
                   come
                   from
                   without
                   :
                   a
                   commandement
                   of
                   man
                   may
                   make
                   these
                   actions
                   to
                   be
                   obedience
                   ,
                   but
                   they
                   are
                   made
                   religion
                   by
                   the
                   grace
                   within
                   ,
                   or
                   not
                   at
                   all
                   .
                   Thus
                   fasting
                   can
                   be
                   an
                   act
                   of
                   religion
                   ,
                   when
                   it
                   is
                   naturally
                   consequent
                   to
                   penitential
                   sorrow
                   ,
                   and
                   the
                   hatred
                   of
                   sin
                   :
                   but
                   when
                   it
                   is
                   injoyn'd
                   by
                   men
                   ,
                   then
                   it
                   is
                   but
                   an
                   instrument
                   ,
                   and
                   may
                   be
                   separate
                   from
                   all
                   religion
                   ,
                   and
                   may
                   be
                   no
                   act
                   of
                   repentance
                   ,
                   and
                   can
                   be
                   made
                   to
                   be
                   religion
                   by
                   no
                   man
                   but
                   by
                   the
                   nature
                   of
                   the
                   thing
                   .
                
                 
                   But
                   3
                   d●y
                   ,
                   
                   Ceremonies
                   and
                   rituals
                   and
                   gestures
                   and
                   manners
                   of
                   doing
                   outward
                   actions
                   cannot
                   be
                   made
                   to
                   be
                   any
                   thing
                   but
                   obedience
                   :
                   they
                   are
                   neither
                   fitted
                   by
                   God
                   ,
                   as
                   Counsels
                   Evangelical
                   are
                   ,
                   nor
                   yet
                   by
                   nature
                   ,
                   as
                   the
                   outward
                   actions
                   of
                   vertue
                   are
                   ,
                   to
                   become
                   religion
                   ;
                   nay
                   they
                   are
                   separated
                   from
                   being
                   religion
                   by
                   the
                   word
                   of
                   God
                   ,
                   by
                   the
                   coming
                   of
                   Christ
                   ,
                   by
                   his
                   death
                   upon
                   the
                   Cross
                   ;
                   and
                   daies
                   and
                   meats
                   and
                   drinks
                   ,
                   and
                   carnal
                   purities
                   ,
                   
                   and
                   external
                   observances
                   are
                   now
                   both
                   by
                   God
                   and
                   by
                   nature
                   remov'd
                   far
                   from
                   being
                   any
                   thing
                   of
                   the
                   Christian
                   ,
                   that
                   is
                   ,
                   of
                   the
                   
                     Spiritual
                     religion
                  
                   .
                
                 
                   The
                   consequent
                   of
                   these
                   things
                   is
                   this
                   ,
                   
                   When
                   a
                   law
                   is
                   made
                   ,
                   it
                   binds
                   either
                   by
                   the
                   natural
                   goodness
                   of
                   the
                   thing
                   ,
                   or
                   by
                   the
                   order
                   and
                   usefulness
                   of
                   it's
                   ministery
                   to
                   something
                   else
                   ,
                   or
                   onely
                   by
                   the
                   authority
                   .
                   Ceremonies
                   cannot
                   be
                   of
                   the
                   first
                   sort
                   ,
                   but
                   of
                   the
                   second
                   they
                   may
                   ,
                   and
                   then
                   they
                   oblige
                   only
                   so
                   long
                   as
                   they
                   can
                   minister
                   to
                   the
                   end
                   of
                   their
                   designation
                   ,
                   but
                   no
                   longer
                   .
                   For
                   if
                   that
                   be
                   the
                   onely
                   reason
                   of
                   their
                   obliging
                   ,
                   then
                   they
                   oblige
                   not
                   when
                   that
                   reason
                   is
                   away
                   .
                   Now
                   because
                   they
                   are
                   onely
                   made
                   for
                   order
                   and
                   decency
                   ,
                   both
                   which
                   are
                   relative
                   terms
                   ,
                   and
                   suppose
                   an
                   action
                   done
                   in
                   public
                   ,
                   there
                   is
                   no
                   need
                   ,
                   no
                   use
                   of
                   them
                   in
                   private
                   .
                   But
                   because
                   even
                   
                   after
                   the
                   reason
                   ceases
                   ,
                   the
                   authority
                   hath
                   reasons
                   of
                   it's
                   own
                   to
                   be
                   regarded
                   ,
                   and
                   things
                   that
                   are
                   not
                   binding
                   by
                   their
                   absolute
                   or
                   relative
                   nature
                   ,
                   may
                   yet
                   bind
                   by
                   the
                   authority
                   and
                   for
                   the
                   reverence
                   of
                   that
                   ,
                   till
                   there
                   be
                   opportunity
                   to
                   annul
                   the
                   law
                   ,
                   therefore
                   when
                   the
                   reason
                   of
                   the
                   ceremony
                   does
                   cease
                   ,
                   or
                   is
                   useless
                   and
                   operates
                   not
                   at
                   all
                   ,
                   we
                   must
                   yet
                   regard
                   the
                   authority
                   ,
                   that
                   is
                   ,
                   doe
                   it
                   honour
                   ,
                   as
                   Samuel
                   did
                   to
                   Saul
                   .
                   If
                   the
                   thing
                   it self
                   be
                   of
                   an
                   intrinsick
                   goodness
                   ,
                   though
                   made
                   necessary
                   onely
                   by
                   the
                   positive
                   command
                   ,
                   then
                   it
                   is
                   to
                   be
                   done
                   for
                   it self
                   ,
                   and
                   in
                   private
                   as
                   well
                   as
                   publick
                   :
                   *
                   but
                   if
                   it
                   be
                   onely
                   a
                   relative
                   ministery
                   ,
                   then
                   it
                   hath
                   no
                   reason
                   beyond
                   that
                   relation
                   ;
                   and
                   if
                   that
                   relation
                   be
                   publick
                   ,
                   it
                   binds
                   onely
                   in
                   publick
                   :
                   *
                   but
                   if
                   it
                   be
                   onely
                   matter
                   of
                   obedience
                   ,
                   and
                   have
                   no
                   reason
                   else
                   either
                   absolute
                   or
                   relative
                   ,
                   then
                   the
                   law
                   does
                   not
                   bind
                   the
                   Conscience
                   ,
                   but
                   even
                   then
                   we
                   are
                   bound
                   so
                   to
                   comport
                   our selves
                   that
                   the
                   authority
                   may
                   not
                   be
                   despis'd
                   nor
                   offended
                   ;
                   that
                   is
                   ,
                   she
                   is
                   not
                   to
                   be
                   slighted
                   or
                   reproach'd
                   ,
                   nor
                   publickly
                   disregarded
                   ;
                   though
                   for
                   the
                   obedience
                   it self
                   in
                   this
                   case
                   there
                   is
                   no
                   absolute
                   obligation
                   ,
                   but
                   the
                   not-obeying
                   is
                   to
                   be
                   conducted
                   humbly
                   ,
                   inoffensively
                   ,
                   prudently
                   and
                   regardfully
                   .
                   The
                   reason
                   of
                   these
                   things
                   is
                   this
                   ,
                   because
                   the
                   Church
                   makes
                   no
                   absolute
                   laws
                   ;
                   she
                   makes
                   them
                   for
                   good
                   ends
                   ,
                   and
                   beyond
                   that
                   she
                   hath
                   no
                   authority
                   :
                   her
                   legislative
                   is
                   wholly
                   a
                   ministery
                   of
                   grace
                   and
                   godliness
                   ,
                   not
                   of
                   empire
                   and
                   dominion
                   .
                   For
                   the
                   difference
                   is
                   this
                   ,
                   Civil
                   laws
                   oblige
                   in
                   publick
                   and
                   in
                   private
                   ,
                   for
                   reason
                   and
                   for
                   Empire
                   ,
                   when
                   the
                   cause
                   ceases
                   ,
                   and
                   when
                   it
                   remains
                   ,
                   when
                   the
                   breach
                   is
                   scandalous
                   ,
                   and
                   when
                   it
                   is
                   not
                   scandalous
                   :
                   But
                   the
                   Canons
                   of
                   the
                   Church
                   oblige
                   onely
                   for
                   their
                   reason
                   and
                   religion
                   ,
                   for
                   edification
                   and
                   for
                   charity
                   ,
                   when
                   the
                   thing
                   is
                   useful
                   to
                   others
                   or
                   good
                   in
                   it self
                   ;
                   but
                   the
                   authority
                   it self
                   being
                   wholly
                   for
                   these
                   purposes
                   ,
                   is
                   a
                   ministery
                   of
                   religion
                   ,
                   but
                   hath
                   in
                   it
                   nothing
                   of
                   Empire
                   ,
                   and
                   therefore
                   does
                   not
                   oblige
                   for
                   it self
                   and
                   by
                   it self
                   ,
                   but
                   for
                   the
                   doing
                   good
                   ,
                   and
                   for
                   the
                   avoiding
                   evil
                   :
                   and
                   this
                   is
                   that
                   which
                   is
                   meant
                   by
                   the
                   cases
                   of
                   contempt
                   and
                   scandal
                   .
                
                 
                   These
                   are
                   the
                   negative
                   measures
                   of
                   ECCLESIASTICAL
                   laws
                   .
                   The
                   positive
                   measures
                   are
                   these
                   .
                
              
               
                 
                   RULE
                   XIX
                   .
                   Ecclesiastical
                   laws
                   must
                   be
                   charitable
                   and
                   easy
                   ,
                   and
                   when
                   they
                   are
                   not
                   ,
                   they
                   oblige
                   not
                   .
                
                 
                   WHen
                   Ecclesiastical
                   laws
                   were
                   conducted
                   and
                   made
                   by
                   the
                   Spiritual
                   power
                   ,
                   
                   the
                   Bishops
                   ,
                   Rulers
                   of
                   Churches
                   ,
                   before
                   the
                   Civil
                   power
                   was
                   Christian
                   ,
                   their
                   laws
                   were
                   either
                   Commandements
                   of
                   essential
                   duty
                   ,
                   or
                   of
                   that
                   which
                   was
                   next
                   to
                   it
                   and
                   necessary
                   for
                   it
                   ,
                   or
                   else
                   they
                   were
                   indicted
                   to
                   a
                   voluntary
                   people
                   ,
                   and
                   therefore
                   to
                   be
                   presumed
                   easy
                   and
                   gentle
                   ,
                   charitable
                   and
                   useful
                   ,
                   or
                   it
                   is
                   not
                   to
                   be
                   thought
                   the
                   people
                   would
                   have
                   been
                   willing
                   long
                   to
                   bear
                   them
                   .
                   But
                   when
                   the
                   Civil
                   power
                   was
                   the
                   Ecclesiastical
                   Ruler
                   ,
                   and
                   the
                   Common-wealth
                   became
                   a
                   Church
                   ,
                   the
                   Spiritual
                   sword
                   was
                   put
                   into
                   a
                   temporal
                   scabbard
                   ,
                   and
                   the
                   Canons
                   Ecclesiastical
                   became
                   civil
                   laws
                   ,
                   though
                   in
                   their
                   matter
                   religious
                   ,
                   and
                   in
                   their
                   original
                   they
                   were
                   Ecclesiastical
                   .
                   Now
                   if
                   the
                   laws
                   be
                   established
                   by
                   the
                   civil
                   power
                   ,
                   they
                   must
                   indeed
                   be
                   just
                   and
                   good
                   ;
                   but
                   yet
                   if
                   they
                   be
                   laws
                   of
                   burden
                   ,
                   and
                   
                   contain
                   a
                   load
                   that
                   is
                   supportable
                   ,
                   
                   they
                   are
                   to
                   be
                   obeyed
                   .
                   
                     Quod
                     quidem
                     perquam
                     durum
                     est
                     ,
                     sed
                     ita
                     lex
                     scripta
                     est
                     ,
                  
                   said
                   Ulpian
                   ;
                   the
                   case
                   is
                   hard
                   ,
                   but
                   so
                   the
                   law
                   is
                   written
                   :
                   meaning
                   that
                   though
                   it
                   be
                   hard
                   ,
                   yet
                   the
                   law
                   is
                   to
                   be
                   obeyed
                   so
                   long
                   as
                   it
                   is
                   just
                   .
                   But
                   when
                   the
                   Ecclesiastical
                   law
                   is
                   indicted
                   by
                   the
                   spiritual
                   power
                   ,
                   the
                   civil
                   power
                   onely
                   consenting
                   and
                   establishing
                   the
                   indicted
                   Canon
                   ,
                   that
                   corroboration
                   addes
                   no
                   other
                   band
                   to
                   the
                   Canon
                   then
                   that
                   it
                   be
                   obeyed
                   according
                   to
                   the
                   intention
                   of
                   the
                   spiritual
                   power
                   ,
                   onely
                   so
                   it
                   becomes
                   a
                   law
                   indeed
                   ,
                   but
                   it
                   is
                   a
                   law
                   onely
                   as
                   the
                   Church
                   can
                   intend
                   a
                   law
                   ,
                   or
                   desire
                   it
                   to
                   be
                   impos'd
                   ;
                   that
                   is
                   ,
                   what
                   the
                   Church
                   might
                   reasonably
                   perswade
                   ,
                   and
                   fitly
                   enjoyn
                   ,
                   that
                   so
                   much
                   and
                   no
                   more
                   ,
                   in
                   that
                   manner
                   and
                   no
                   other
                   ,
                   the
                   Civil
                   power
                   does
                   corroborate
                   it
                   .
                   For
                   the
                   Ecclesiastical
                   Canon
                   put
                   into
                   the
                   hands
                   of
                   the
                   civil
                   power
                   and
                   made
                   into
                   a
                   law
                   ,
                   is
                   like
                   the
                   twig
                   of
                   an
                   apple-tree
                   grafted
                   into
                   the
                   stock
                   of
                   a
                   thorn
                   ;
                   it
                   changes
                   not
                   the
                   nature
                   of
                   it
                   ,
                   but
                   is
                   still
                   an
                   apple
                   :
                   so
                   is
                   the
                   Canon
                   ,
                   still
                   it
                   is
                   but
                   an
                   injunction
                   of
                   the
                   Church
                   ,
                   though
                   the
                   Church
                   be
                   enabled
                   temporally
                   to
                   chastise
                   the
                   rebellious
                   ;
                   but
                   still
                   the
                   twig
                   that
                   is
                   so
                   ingrafted
                   must
                   retain
                   it
                   's
                   own
                   nature
                   ,
                   and
                   must
                   be
                   no
                   sowrer
                   then
                   if
                   it
                   grew
                   upon
                   it's
                   own
                   stock
                   ;
                   it
                   must
                   be
                   such
                   as
                   is
                   fit
                   to
                   be
                   perswaded
                   ,
                   such
                   which
                   men
                   can
                   be
                   willing
                   to
                   ,
                   and
                   easy
                   under
                   ,
                   and
                   of
                   which
                   they
                   shall
                   have
                   no
                   cause
                   to
                   complain
                   :
                   for
                   since
                   the
                   Church
                   in
                   these
                   things
                   hath
                   no
                   power
                   but
                   to
                   exhort
                   and
                   to
                   perswade
                   ,
                   and
                   therefore
                   can
                   injoyn
                   nothing
                   but
                   what
                   can
                   be
                   reasonably
                   perswaded
                   ;
                   she
                   must
                   not
                   by
                   the
                   aid
                   of
                   the
                   temporal
                   power
                   injoyn
                   those
                   things
                   which
                   are
                   cruel
                   and
                   vexatious
                   ,
                   and
                   such
                   to
                   which
                   no
                   argument
                   but
                   fear
                   can
                   make
                   the
                   subject
                   willing
                   .
                   The
                   Church
                   when
                   she
                   hath
                   temporal
                   possessions
                   ,
                   alwaies
                   is
                   a
                   good
                   Land-lady
                   ,
                   and
                   when
                   she
                   makes
                   judgments
                   she
                   meddles
                   not
                   with
                   bloud
                   ,
                   but
                   gives
                   the
                   gentlest
                   sentences
                   ,
                   and
                   when
                   she
                   is
                   admitted
                   to
                   a
                   legislative
                   ,
                   she
                   enjoyns
                   a
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   an
                   easy
                   ,
                   a
                   gentle
                   yoke
                   ,
                   and
                   when
                   she
                   does
                   not
                   ,
                   the
                   subject
                   is
                   concerned
                   to
                   avoid
                   the
                   temporall
                   evil
                   threatned
                   by
                   the
                   civil
                   power
                   ;
                   but
                   not
                   to
                   give
                   obedience
                   to
                   the
                   intolerable
                   law
                   of
                   the
                   Church
                   ,
                   as
                   in
                   that
                   capacity
                   :
                   for
                   unless
                   the
                   law
                   of
                   the
                   Church
                   be
                   such
                   that
                   good
                   men
                   may
                   willingly
                   obey
                   it
                   ,
                   it
                   cannot
                   be
                   injoyned
                   by
                   the
                   Church
                   ,
                   and
                   the
                   Church
                   ought
                   not
                   to
                   desire
                   the
                   civil
                   power
                   to
                   doe
                   it
                   for
                   her
                   :
                   For
                   since
                   she
                   hath
                   no
                   power
                   to
                   command
                   in
                   such
                   things
                   where
                   the
                   Divine
                   authority
                   does
                   not
                   intervene
                   ,
                   all
                   the
                   rest
                   is
                   but
                   perswasion
                   ;
                   and
                   he
                   that
                   hath
                   power
                   onely
                   to
                   perswade
                   ,
                   cannot
                   be
                   supposed
                   to
                   perswade
                   against
                   our
                   will
                   :
                   and
                   therefore
                   matters
                   of
                   intolerable
                   burden
                   are
                   not
                   the
                   matter
                   of
                   Ecclesiastical
                   laws
                   ,
                   because
                   they
                   certainly
                   are
                   against
                   the
                   will
                   of
                   all
                   men
                   ,
                   who
                   can
                   serve
                   God
                   and
                   goe
                   to
                   heaven
                   without
                   them
                   .
                
                 
                   Not
                   that
                   it
                   is
                   permitted
                   to
                   any
                   man
                   as
                   he
                   please
                   to
                   obey
                   or
                   not
                   to
                   obey
                   the
                   Ecclesiastical
                   laws
                   ;
                   
                   nor
                   that
                   the
                   spiritual
                   authority
                   so
                   depends
                   upon
                   the
                   consent
                   of
                   every
                   subject
                   ,
                   that
                   he
                   is
                   at
                   his
                   choice
                   whether
                   he
                   will
                   keep
                   it
                   or
                   no
                   :
                   but
                   that
                   he
                   is
                   to
                   obey
                   willingly
                   ;
                   that
                   is
                   ,
                   that
                   no
                   more
                   be
                   imposed
                   then
                   what
                   he
                   may
                   be
                   willing
                   to
                   ,
                   and
                   then
                   that
                   he
                   be
                   not
                   disobedient
                   ,
                   when
                   if
                   he
                   were
                   not
                   peevish
                   ,
                   he
                   ought
                   to
                   be
                   willing
                   .
                   For
                   this
                   is
                   all
                   that
                   share
                   of
                   Christian
                   liberty
                   which
                   under
                   his
                   just
                   superiors
                   every
                   single
                   subject
                   can
                   enjoy
                   ;
                   he
                   may
                   not
                   break
                   the
                   law
                   when
                   he
                   please
                   ,
                   but
                   when
                   he
                   cannot
                   keep
                   it
                   ;
                   not
                   when
                   he
                   is
                   not
                   in
                   the
                   humour
                   ,
                   but
                   when
                   he
                   is
                   not
                   in
                   capacity
                   ;
                   not
                   because
                   he
                   will
                   ,
                   but
                   because
                   without
                   great
                   evil
                   he
                   cannot
                   .
                
                 
                   I
                   shall
                   give
                   an
                   instance
                   in
                   the
                   Ecclesiastical
                   laws
                   of
                   fasting
                   ,
                   
                   and
                   by
                   an
                   inquiry
                   into
                   their
                   obligation
                   sta●e
                   the
                   sense
                   and
                   intention
                   of
                   this
                   Rule
                   .
                
                 
                   
                   
                     What
                     persons
                     are
                     tied
                     to
                     the
                     observation
                     of
                     Ecclesiastical
                     Fasts
                     ,
                     and
                     in
                     what
                     cases
                     .
                  
                   
                     To
                     the
                     solution
                     of
                     which
                     question
                     ,
                     
                     first
                     we
                     are
                     to
                     consider
                     to
                     what
                     end
                     the
                     Church
                     enjoyns
                     her
                     Fast.
                     For
                     whoever
                     is
                     involved
                     in
                     that
                     end
                     is
                     also
                     concerned
                     in
                     the
                     law
                     ,
                     ordinarily
                     and
                     regularly
                     .
                     Thus
                     if
                     a
                     Fast
                     be
                     onely
                     indicted
                     to
                     suppress
                     incontinence
                     ,
                     they
                     who
                     have
                     no
                     temptation
                     to
                     it
                     ,
                     or
                     have
                     a
                     sufficient
                     remedy
                     by
                     which
                     they
                     please
                     God
                     ,
                     are
                     not
                     bound
                     by
                     that
                     law
                     ,
                     but
                     in
                     the
                     cases
                     of
                     scandal
                     and
                     contempt
                     .
                     Fasting-spittle
                     kils
                     a
                     Serpent
                     (
                     saies
                     Pierius
                     ;
                     )
                     
                     but
                     if
                     a
                     man
                     have
                     a
                     rod
                     in
                     his
                     hand
                     that
                     will
                     doe
                     it
                     sooner
                     ,
                     that
                     law
                     would
                     be
                     fantastical
                     that
                     should
                     command
                     him
                     to
                     stay
                     till
                     he
                     could
                     kill
                     the
                     snake
                     with
                     his
                     fasting-spittle
                     .
                     *
                     But
                     if
                     the
                     Church
                     intends
                     many
                     good
                     ends
                     in
                     the
                     Canon
                     ,
                     any
                     one
                     is
                     sufficient
                     to
                     tye
                     the
                     law
                     upon
                     the
                     Conscience
                     ,
                     because
                     for
                     that
                     one
                     good
                     end
                     it
                     can
                     be
                     serviceable
                     to
                     the
                     Soul
                     :
                     and
                     indeed
                     fasting
                     is
                     of
                     that
                     nature
                     that
                     it
                     can
                     be
                     a
                     ministery
                     of
                     repentance
                     by
                     the
                     affliction
                     ,
                     and
                     it
                     can
                     be
                     a
                     help
                     to
                     prayer
                     ,
                     by
                     taking
                     off
                     the
                     loads
                     of
                     flesh
                     and
                     a
                     full
                     stomach
                     ,
                     and
                     it
                     can
                     be
                     aptly
                     ministerial
                     to
                     contemplation
                     ;
                     and
                     if
                     fasting
                     were
                     onely
                     for
                     mortification
                     of
                     lustful
                     appetites
                     ,
                     then
                     a
                     virgin
                     might
                     not
                     safely
                     fast
                     in
                     publick
                     ,
                     lest
                     she
                     fall
                     into
                     the
                     suspicion
                     of
                     incontinence
                     ,
                     or
                     be
                     expos'd
                     to
                     the
                     bolder
                     sollicitations
                     of
                     the
                     yong
                     men
                     .
                     Now
                     because
                     every
                     one
                     is
                     concerned
                     in
                     some
                     one
                     or
                     more
                     of
                     these
                     ends
                     of
                     fasting
                     ,
                     all
                     people
                     are
                     included
                     within
                     the
                     circles
                     of
                     the
                     law
                     ,
                     unless
                     by
                     some
                     other
                     means
                     they
                     be
                     exempted
                     .
                  
                   
                     But
                     they
                     are
                     exempted
                     from
                     it
                     who
                     are
                     sick
                     and
                     weak
                     ,
                     
                     spent
                     with
                     labour
                     ,
                     or
                     apt
                     to
                     be
                     made
                     sick
                     ,
                     or
                     hindred
                     in
                     their
                     imployment
                     :
                     
                       Nisi
                       quem
                       infirmitas
                       impedierit
                    
                     ,
                     
                     saies
                     the
                     Canon
                     law
                     ;
                     all
                     are
                     bound
                     to
                     keep
                     fasting
                     daies
                     but
                     such
                     who
                     are
                     hindred
                     by
                     infirmity
                     ,
                     
                       
                         —
                         seu
                      
                       
                         Dura
                         valetudo
                         inciderit
                         ,
                         seu
                         tarda
                         senectus
                         ,
                      
                    
                     any
                     bodily
                     infirmity
                     ,
                     whether
                     of
                     age
                     or
                     sickness
                     ,
                     weakness
                     or
                     disease
                     .
                     Concerning
                     which
                     ,
                     if
                     the
                     infirmity
                     be
                     evident
                     ,
                     there
                     is
                     no
                     question
                     ,
                     for
                     the
                     law
                     does
                     except
                     such
                     persons
                     in
                     the
                     very
                     sanction
                     ,
                     or
                     publick
                     and
                     authentick
                     interpretations
                     ,
                     and
                     common
                     usages
                     .
                     Women
                     with
                     child
                     ,
                     children
                     and
                     old
                     persons
                     ,
                     the
                     sick
                     and
                     the
                     traveller
                     ,
                     the
                     weary
                     and
                     the
                     weak
                     ,
                     the
                     hard
                     student
                     and
                     the
                     hard
                     labourer
                     ,
                     the
                     poor
                     man
                     and
                     the
                     beggar
                     ,
                     these
                     are
                     persons
                     which
                     need
                     not
                     ask
                     leave
                     ,
                     for
                     the
                     law
                     intends
                     not
                     to
                     bind
                     them
                     .
                     Now
                     those
                     that
                     are
                     but
                     probably
                     so
                     ,
                     that
                     is
                     ,
                     not
                     well
                     ,
                     apt
                     to
                     be
                     sick
                     ,
                     suspected
                     with
                     child
                     ,
                     not
                     very
                     weary
                     ,
                     these
                     also
                     are
                     within
                     the
                     power
                     of
                     having
                     leave
                     given
                     them
                     ,
                     that
                     is
                     ,
                     capable
                     of
                     dispensation
                     ;
                     that
                     is
                     ,
                     it
                     may
                     be
                     declared
                     that
                     the
                     law
                     intends
                     not
                     to
                     bind
                     them
                     at
                     all
                     in
                     such
                     cases
                     .
                     So
                     that
                     upon
                     this
                     account
                     none
                     are
                     bound
                     but
                     the
                     lusty
                     and
                     the
                     lazy
                     ,
                     the
                     strong
                     and
                     the
                     unimployed
                     .
                  
                   
                     Now
                     in
                     these
                     things
                     there
                     is
                     no
                     other
                     certaintie
                     but
                     what
                     is
                     set
                     down
                     in
                     the
                     laws
                     of
                     every
                     Church
                     respectively
                     ,
                     
                     save
                     only
                     this
                     ,
                     that
                     in
                     all
                     Churches
                     where
                     such
                     laws
                     are
                     us'd
                     ,
                     they
                     are
                     ever
                     expounded
                     by
                     the
                     measures
                     of
                     great
                     Charitie
                     and
                     Remission
                     ,
                     excepting
                     in
                     such
                     places
                     where
                     they
                     place
                     Religion
                     in
                     external
                     observances
                     ;
                     and
                     yet
                     there
                     also
                     they
                     pretend
                     great
                     gentleness
                     when
                     they
                     are
                     charg'd
                     with
                     want
                     of
                     it
                     by
                     their
                     adversaries
                     ,
                     as
                     is
                     to
                     be
                     seen
                     in
                     
                       Albericus
                       Pius
                    
                     his
                     Lucubrations
                     against
                     Erasmus
                     .
                  
                   
                   
                     But
                     I
                     consider
                     that
                     the
                     laws
                     of
                     fasting
                     are
                     therefore
                     very
                     sparingly
                     to
                     be
                     imposed
                     ,
                     
                     when
                     there
                     are
                     so
                     many
                     causes
                     of
                     being
                     excus'd
                     ;
                     and
                     not
                     at
                     all
                     but
                     upon
                     great
                     occasions
                     ,
                     and
                     particular
                     emergencies
                     :
                     and
                     when
                     they
                     are
                     ,
                     the
                     injunction
                     is
                     to
                     be
                     so
                     made
                     ,
                     as
                     fewest
                     may
                     be
                     excus'd
                     ,
                     and
                     none
                     may
                     desire
                     it
                     but
                     those
                     who
                     cannot
                     help
                     it
                     :
                     and
                     the
                     evil
                     of
                     the
                     contrary
                     is
                     very
                     visible
                     and
                     apparent
                     in
                     the
                     fierce
                     and
                     decretory
                     injunctions
                     of
                     the
                     long
                     Lenten
                     fast
                     ,
                     the
                     burden
                     of
                     which
                     is
                     so
                     great
                     ,
                     that
                     they
                     who
                     doe
                     not
                     think
                     it
                     religion
                     ,
                     or
                     a
                     law
                     of
                     God
                     ,
                     or
                     a
                     part
                     of
                     the
                     Divine
                     worship
                     ,
                     use
                     all
                     the
                     arts
                     they
                     can
                     to
                     be
                     eased
                     of
                     the
                     load
                     ,
                     cosening
                     the
                     law
                     ,
                     and
                     easing
                     themselves
                     ,
                     and
                     studying
                     a
                     new
                     Cookery
                     ,
                     and
                     destroying
                     the
                     end
                     of
                     the
                     law
                     by
                     keeping
                     the
                     letter
                     ,
                     and
                     buying
                     dispensations
                     ,
                     and
                     complaining
                     of
                     the
                     burden
                     ,
                     and
                     being
                     troubled
                     when
                     it
                     comes
                     ,
                     and
                     glad
                     when
                     it
                     is
                     over
                     .
                     A
                     law
                     of
                     fasting
                     is
                     very
                     imprudent
                     and
                     very
                     uncharitable
                     when
                     it
                     becomes
                     ,
                     like
                     Rehoboam's
                     thigh
                     ,
                     too
                     big
                     and
                     too
                     heavy
                     for
                     all
                     the
                     people
                     :
                     and
                     what
                     good
                     is
                     done
                     by
                     such
                     fasting
                     ,
                     that
                     could
                     not
                     with
                     more
                     ease
                     and
                     more
                     charity
                     be
                     acquired
                     by
                     other
                     instruments
                     or
                     a
                     better
                     conduct
                     of
                     this
                     ?
                     
                     Mantuan
                     complain'd
                     with
                     great
                     sorrow
                     and
                     great
                     reason
                     in
                     this
                     particular
                     .
                     
                       
                         Adjungunt
                         etiam
                         primi
                         jejunia
                         veris
                         ;
                      
                       
                         Quae
                         nisi
                         sint
                         servata
                         ,
                         volunt
                         nos
                         ire
                         sub
                         orcum
                         .
                      
                       
                         Aspice
                         quam
                         duris
                         ,
                         aiunt
                         ,
                         fraenata
                         capistris
                      
                       
                         Gens
                         electa
                         fuit
                         .
                         Lex
                         Christi
                         aeterna
                         ,
                         nec
                         unquam
                      
                       
                         Cessatura
                         ,
                         sinus
                         (
                         dicunt
                         )
                         sine
                         tendat
                         in
                         amplos
                         ,
                      
                       
                         Ut
                         sit
                         conveniens
                         ,
                         habilísque
                         ,
                         &
                         idonea
                         toti
                      
                       
                         Humano
                         generi
                         ,
                         non
                         importuna
                         senectae
                         ,
                      
                       
                         Non
                         onerosa
                         inopi
                         ,
                         non
                         importabilis
                         aegro
                         .
                      
                    
                     The
                     laws
                     of
                     religion
                     should
                     be
                     ,
                     like
                     the
                     yoke
                     of
                     Christ
                     ,
                     light
                     and
                     easy
                     ,
                     fitted
                     to
                     the
                     infirmities
                     and
                     capacities
                     of
                     all
                     men
                     ;
                     for
                     let
                     them
                     be
                     never
                     so
                     easy
                     and
                     delightfull
                     ,
                     we
                     shall
                     be
                     too
                     much
                     tempted
                     to
                     neglect
                     them
                     ,
                     though
                     the
                     laws
                     themselves
                     be
                     no
                     temptation
                     to
                     disobedience
                     .
                  
                   
                     This
                     is
                     certain
                     ,
                     
                     that
                     in
                     a
                     law
                     of
                     so
                     great
                     burden
                     in
                     it self
                     ,
                     and
                     so
                     severely
                     imposed
                     ,
                     and
                     so
                     fiercely
                     punished
                     ,
                     and
                     so
                     religiously
                     accounted
                     of
                     ,
                     and
                     so
                     superstitiously
                     conducted
                     ,
                     the
                     conscience
                     is
                     so
                     certainly
                     made
                     restlesse
                     by
                     the
                     scruples
                     of
                     the
                     conscientious
                     persons
                     ,
                     the
                     arts
                     of
                     the
                     crafty
                     ,
                     the
                     ignorance
                     of
                     the
                     over-busy
                     ,
                     and
                     the
                     witty
                     nothings
                     of
                     the
                     idly-imployed
                     ,
                     that
                     the
                     good
                     which
                     accidentally
                     may
                     be
                     brought
                     to
                     some
                     by
                     it
                     cannot
                     pay
                     for
                     the
                     many
                     evils
                     which
                     it
                     regularly
                     produces
                     in
                     others
                     :
                     and
                     that
                     law
                     of
                     fasting
                     can
                     never
                     be
                     so
                     good
                     as
                     the
                     peace
                     which
                     it
                     disturbs
                     .
                     For
                     if
                     you
                     pretend
                     your
                     youth
                     as
                     a
                     just
                     excuse
                     from
                     the
                     law
                     of
                     Lent
                     ,
                     you
                     shall
                     be
                     told
                     ,
                     that
                     the
                     Fast
                     consists
                     in
                     the
                     quality
                     of
                     the
                     meat
                     ,
                     and
                     in
                     the
                     singlenesse
                     of
                     the
                     meal
                     ,
                     and
                     in
                     the
                     time
                     of
                     taking
                     it
                     ;
                     and
                     that
                     though
                     you
                     are
                     excused
                     from
                     eating
                     fish
                     or
                     pulse
                     ,
                     yet
                     you
                     must
                     eat
                     but
                     once
                     ;
                     or
                     if
                     you
                     doe
                     eat
                     at
                     night
                     ,
                     yet
                     you
                     must
                     not
                     eat
                     in
                     the
                     morning
                     ;
                     or
                     if
                     you
                     doe
                     ,
                     yet
                     you
                     are
                     to
                     be
                     advised
                     how
                     much
                     can
                     be
                     called
                     a
                     meal
                     .
                     And
                     then
                     you
                     are
                     not
                     sure
                     whether
                     you
                     are
                     to
                     fast
                     at
                     the
                     beginning
                     ,
                     or
                     not
                     till
                     the
                     consummation
                     of
                     your
                     fourteenth
                     year
                     :
                     and
                     when
                     that
                     is
                     out
                     ,
                     if
                     the
                     understanding
                     be
                     so
                     little
                     as
                     not
                     to
                     understand
                     what
                     and
                     why
                     and
                     how
                     ,
                     you
                     fast
                     to
                     no
                     purpose
                     ;
                     and
                     if
                     sooner
                     you
                     doe
                     understand
                     ,
                     it
                     may
                     be
                     you
                     are
                     obliged
                     in
                     conscience
                     ,
                     though
                     not
                     punishable
                     by
                     law
                     .
                     *
                     If
                     you
                     be
                     old
                     ,
                     yet
                     some
                     old
                     men
                     are
                     lusty
                     and
                     strong
                     ;
                     and
                     the
                     Church
                     does
                     not
                     intend
                     that
                     the
                     age
                     alone
                     ,
                     but
                     that
                     the
                     infirmity
                     should
                     excuse
                     :
                     and
                     because
                     this
                     infirmity
                     is
                     divisible
                     ,
                     it
                     is
                     not
                     every
                     infirmity
                     that
                     will
                     doe
                     it
                     ;
                     and
                     it
                     may
                     be
                     you
                     are
                     an
                     easy
                     and
                     too
                     gentle
                     a
                     
                     judge
                     in
                     your
                     own
                     case
                     ;
                     therefore
                     you
                     must
                     ask
                     ;
                     and
                     who
                     shall
                     tell
                     you
                     ?
                     Cajetan
                     and
                     
                       Navarre
                       ,
                       Filliucius
                    
                     and
                     
                       Gregory
                       Sayr
                       ,
                       Diana
                    
                     and
                     Azorius
                     understand
                     no
                     physic
                     ;
                     and
                     they
                     can
                     tell
                     you
                     something
                     in
                     general
                     of
                     the
                     law
                     ,
                     but
                     nothing
                     absolutely
                     in
                     your
                     case
                     :
                     if
                     you
                     will
                     ,
                     be
                     at
                     the
                     charge
                     and
                     goe
                     to
                     a
                     Physician
                     :
                     for
                     it
                     may
                     be
                     if
                     you
                     live
                     in
                     the
                     Country
                     ,
                     you
                     have
                     a
                     learned
                     man
                     within
                     ten
                     or
                     twenty
                     miles
                     ,
                     or
                     it
                     may
                     be
                     fourty
                     ,
                     and
                     upon
                     all
                     occasions
                     you
                     may
                     know
                     of
                     him
                     whether
                     your
                     case
                     requires
                     ease
                     ;
                     or
                     it
                     may
                     be
                     it
                     ●equires
                     leave
                     this
                     day
                     ,
                     but
                     you
                     cannot
                     have
                     your
                     answer
                     so
                     soon
                     ,
                     and
                     the
                     case
                     will
                     alter
                     by
                     to
                     morrow
                     ;
                     
                     and
                     Hippocrates
                     said
                     ,
                     that
                     
                       senes
                       facillimè
                       ferunt
                       jejunium
                    
                     ,
                     old
                     men
                     bear
                     fasting
                     better
                     then
                     yong
                     men
                     :
                     and
                     though
                     Cardan
                     hath
                     upon
                     that
                     Aphorisme
                     spoken
                     according
                     to
                     his
                     usual
                     manner
                     many
                     ingenious
                     things
                     ,
                     yet
                     whether
                     you
                     will
                     put
                     your
                     Conscience
                     upon
                     him
                     or
                     no
                     is
                     a
                     material
                     consideration
                     .
                     *
                     But
                     then
                     if
                     you
                     be
                     sick
                     ,
                     you
                     must
                     know
                     whether
                     fasting
                     can
                     consist
                     with
                     your
                     condition
                     :
                     for
                     not
                     every
                     sicknesse
                     can
                     excuse
                     you
                     from
                     the
                     holy
                     fast
                     of
                     Lent
                     ;
                     or
                     if
                     you
                     may
                     not
                     eat
                     fish
                     ,
                     yet
                     you
                     may
                     be
                     oblig'd
                     to
                     the
                     single
                     refection
                     ,
                     or
                     to
                     the
                     time
                     .
                     But
                     that
                     which
                     is
                     of
                     material
                     consideration
                     is
                     ,
                     that
                     though
                     you
                     be
                     not
                     well
                     ,
                     yet
                     it
                     may
                     be
                     your
                     fasting
                     will
                     doe
                     you
                     no
                     great
                     hurt
                     ,
                     and
                     if
                     it
                     be
                     but
                     little
                     ,
                     it
                     must
                     not
                     be
                     stood
                     upon
                     ;
                     for
                     fasting
                     is
                     intended
                     to
                     be
                     an
                     affliction
                     of
                     the
                     body
                     ,
                     and
                     therefore
                     you
                     must
                     not
                     be
                     too
                     hasty
                     to
                     snatch
                     at
                     ease
                     and
                     liberty
                     .
                     But
                     however
                     ,
                     if
                     you
                     will
                     inquire
                     of
                     learned
                     men
                     ,
                     you
                     may
                     have
                     from
                     the
                     Physicians
                     some
                     twenty
                     or
                     thirty
                     rules
                     by
                     which
                     you
                     may
                     guesse
                     when
                     and
                     in
                     what
                     diseases
                     you
                     are
                     excus'd
                     from
                     the
                     quality
                     of
                     the
                     diet
                     ,
                     when
                     you
                     are
                     dispensed
                     in
                     the
                     time
                     ,
                     when
                     in
                     the
                     frequency
                     ,
                     when
                     you
                     must
                     exchange
                     one
                     for
                     the
                     other
                     :
                     and
                     to
                     this
                     purpose
                     you
                     may
                     inform
                     your
                     Conscience
                     by
                     reading
                     a
                     
                       Vallesius
                       ,
                       Cardan
                       ,
                       Hollerius
                       ,
                       Zacutus
                       Lusitanus
                       ,
                       Paulus
                       Zacchias
                       ,
                    
                     b
                     
                       Alphonsus
                       à
                       Fontech
                    
                     ,
                     c
                     Cognatus
                     ,
                     d
                     
                       Arnoldus
                       de
                       Villanova
                    
                     ,
                     e
                     
                       Petrus
                       Hispanus
                    
                     and
                     his
                     Author
                     Isaac
                     ;
                     and
                     if
                     you
                     can
                     find
                     them
                     agree
                     ,
                     and
                     that
                     your
                     case
                     is
                     describ'd
                     ,
                     and
                     their
                     rules
                     be
                     rightly
                     applied
                     ,
                     and
                     the
                     particulars
                     be
                     well
                     weighed
                     ,
                     and
                     the
                     judgement
                     not
                     byass'd
                     by
                     ease
                     and
                     fear
                     and
                     too
                     great
                     a
                     care
                     of
                     your
                     health
                     ,
                     you
                     might
                     doe
                     well
                     ,
                     if
                     it
                     were
                     not
                     for
                     one
                     thing
                     ;
                     and
                     that
                     is
                     ,
                     that
                     Physicians
                     are
                     not
                     to
                     be
                     trusted
                     ,
                     for
                     they
                     will
                     speak
                     excellent
                     reason
                     for
                     the
                     securing
                     of
                     your
                     health
                     ,
                     but
                     they
                     think
                     they
                     are
                     not
                     to
                     answer
                     concerning
                     the
                     state
                     of
                     your
                     soul
                     ;
                     and
                     therefore
                     they
                     leane
                     too
                     much
                     upon
                     the
                     wrong
                     hand
                     for
                     your
                     satisfaction
                     ,
                     especially
                     because
                     Lent
                     falls
                     in
                     the
                     spring
                     aequ●nox
                     ,
                     in
                     which
                     we
                     are
                     very
                     apt
                     to
                     sicknesses
                     .
                     *
                     But
                     then
                     if
                     we
                     pretend
                     to
                     be
                     excus'd
                     by
                     reason
                     of
                     labour
                     and
                     travel
                     ,
                     every
                     man
                     must
                     judge
                     for
                     himself
                     :
                     and
                     yet
                     there
                     are
                     in
                     this
                     a
                     great
                     many
                     things
                     to
                     be
                     consider'd
                     ;
                     for
                     it
                     must
                     be
                     a
                     considerable
                     diminution
                     of
                     our
                     strength
                     ,
                     and
                     a
                     great
                     inanition
                     of
                     spirits
                     that
                     can
                     dispense
                     with
                     us
                     in
                     this
                     so
                     great
                     a
                     law
                     :
                     but
                     how
                     great
                     that
                     must
                     be
                     ,
                     if
                     we
                     be
                     judges
                     ,
                     we
                     shall
                     be
                     too
                     favourable
                     ;
                     if
                     others
                     judge
                     ,
                     they
                     cannot
                     tell
                     ;
                     and
                     if
                     we
                     fear
                     to
                     be
                     too
                     gentle
                     to
                     our selves
                     ,
                     we
                     may
                     be
                     too
                     rigorous
                     ,
                     and
                     by
                     the
                     laws
                     of
                     fasting
                     break
                     the
                     laws
                     of
                     charity
                     .
                     But
                     then
                     it
                     may
                     be
                     our
                     labour
                     is
                     to
                     come
                     ,
                     and
                     it
                     will
                     be
                     necessary
                     that
                     we
                     lay
                     in
                     stowage
                     before-hand
                     ,
                     lest
                     we
                     faint
                     by
                     the
                     way
                     .
                     And
                     it
                     is
                     a
                     great
                     labour
                     for
                     a
                     man
                     to
                     hunt
                     all
                     day
                     ,
                     or
                     to
                     manage
                     the
                     great
                     horse
                     ,
                     
                       
                         —
                         leporem
                         sectatus
                         ,
                         equóque
                      
                       
                         Lassus
                         ab
                         indomito
                         :
                         vel
                         si
                         Romana
                         fatigat
                         
                      
                       
                         Militia
                         assuetum
                         Graecari
                         ,
                         seu
                         pila
                         velox
                      
                       
                         Molliter
                         austerum
                         studio
                         fallente
                         laborem
                         .
                      
                    
                     A
                     little
                     thing
                     will
                     weary
                     a
                     soft
                     person
                     ,
                     and
                     a
                     long
                     sport
                     will
                     tire
                     a
                     strong
                     man
                     :
                     and
                     my
                     not
                     these
                     put
                     in
                     their
                     plea
                     for
                     a
                     pleasant
                     or
                     an
                     early
                     meal
                     ?
                     for
                     
                     hungry
                     men
                     will
                     plead
                     hard
                     .
                     And
                     the
                     labour
                     of
                     the
                     mind
                     is
                     also
                     a
                     great
                     wearinesse
                     to
                     the
                     bones
                     ;
                     and
                     who
                     shall
                     tell
                     me
                     how
                     long
                     I
                     must
                     study
                     before
                     I
                     may
                     be
                     allowed
                     not
                     to
                     keep
                     the
                     punctualities
                     of
                     Lent
                     ?
                     for
                     the
                     thinking
                     man
                     must
                     be
                     fed
                     tenderly
                     and
                     furnished
                     with
                     finer
                     spirits
                     .
                     But
                     then
                     who
                     shall
                     come
                     into
                     this
                     licence
                     is
                     worth
                     inquiring
                     ;
                     whether
                     not
                     onely
                     the
                     hard
                     Student
                     ,
                     but
                     the
                     Preacher
                     that
                     speaks
                     long
                     ,
                     and
                     thinks
                     little
                     ;
                     whether
                     School-Masters
                     ,
                     Advocates
                     ,
                     Orators
                     ,
                     Judges
                     ,
                     for
                     every
                     one
                     would
                     be
                     glad
                     of
                     a
                     little
                     liberty
                     :
                     and
                     if
                     the
                     bodily
                     labourer
                     shall
                     be
                     excused
                     ,
                     whether
                     all
                     trades
                     that
                     sit
                     long
                     ,
                     and
                     work
                     easily
                     ,
                     as
                     Shoomakers
                     ,
                     Tailers
                     ,
                     Glovers
                     ,
                     Book-binders
                     may
                     pretend
                     to
                     an
                     exemption
                     ;
                     for
                     though
                     Azorius
                     is
                     so
                     kind
                     as
                     to
                     except
                     most
                     of
                     these
                     ,
                     yet
                     others
                     doe
                     not
                     .
                     And
                     what
                     shall
                     the
                     poor
                     man
                     doe
                     ?
                     his
                     rule
                     is
                     commonly
                     to
                     eat
                     when
                     he
                     can
                     get
                     it
                     ;
                     and
                     if
                     he
                     be
                     at
                     a
                     friends
                     house
                     must
                     he
                     refuse
                     to
                     eat
                     ,
                     because
                     it
                     is
                     not
                     his
                     time
                     ?
                     or
                     must
                     he
                     starve
                     ,
                     because
                     there
                     is
                     nothing
                     but
                     flesh
                     ?
                     
                       Unde
                       fames
                       homini
                       vetitorum
                       tanta
                       ciborum
                       est
                       ?
                    
                     Certainly
                     he
                     can
                     hardly
                     be
                     tied
                     to
                     the
                     measures
                     and
                     rules
                     of
                     eating
                     Ecclesiastically
                     ,
                     that
                     every
                     day
                     is
                     in
                     dispute
                     whether
                     he
                     shall
                     or
                     shall
                     not
                     have
                     something
                     that
                     he
                     may
                     eat
                     naturally
                     .
                     But
                     yet
                     he
                     is
                     to
                     inquire
                     whether
                     he
                     be
                     tied
                     on
                     those
                     days
                     to
                     fast
                     when
                     he
                     can
                     be
                     provided
                     for
                     :
                     and
                     it
                     would
                     also
                     be
                     known
                     whether
                     a
                     poor
                     man
                     is
                     not
                     tied
                     to
                     refuse
                     flesh
                     and
                     require
                     fish
                     where
                     it
                     can
                     be
                     had
                     ;
                     and
                     whether
                     he
                     is
                     not
                     bound
                     first
                     to
                     spend
                     the
                     fragments
                     of
                     his
                     fish-basket
                     before
                     his
                     bits
                     of
                     flesh
                     ,
                     and
                     keep
                     them
                     onely
                     for
                     necessity
                     ;
                     and
                     whether
                     he
                     may
                     be
                     secretly
                     pleas'd
                     that
                     he
                     hath
                     that
                     necessity
                     put
                     upon
                     him
                     that
                     he
                     hath
                     flesh
                     but
                     no
                     fish
                     .
                     There
                     are
                     also
                     some
                     hundreds
                     of
                     questions
                     more
                     that
                     might
                     be
                     consider'd
                     ;
                     some
                     are
                     pleasant
                     cases
                     and
                     some
                     are
                     sowre
                     ,
                     some
                     can
                     be
                     determined
                     and
                     some
                     cannot
                     .
                     But
                     the
                     great
                     case
                     of
                     Conscience
                     in
                     this
                     whole
                     affaire
                     is
                     ,
                     What
                     great
                     good
                     that
                     is
                     which
                     this
                     law
                     of
                     Lent
                     thus
                     conducted
                     can
                     effect
                     ,
                     which
                     can
                     no
                     other
                     ways
                     be
                     effected
                     ,
                     and
                     which
                     can
                     be
                     greater
                     then
                     the
                     infinite
                     numbers
                     of
                     sin
                     ,
                     and
                     doubtings
                     ,
                     and
                     scruples
                     ,
                     and
                     fears
                     ,
                     and
                     troubles
                     ,
                     and
                     vexations
                     ,
                     and
                     sicknesses
                     ,
                     and
                     peevishnesse
                     ,
                     and
                     murmur
                     ,
                     and
                     complaints
                     ,
                     and
                     laborious
                     arts
                     of
                     excuse
                     ,
                     and
                     cheating
                     the
                     law
                     ,
                     and
                     slavery
                     ,
                     and
                     tyranny
                     ,
                     occasion'd
                     and
                     effected
                     by
                     it
                     .
                  
                   
                     For
                     although
                     fasting
                     is
                     not
                     onely
                     an
                     excellent
                     ministery
                     to
                     some
                     parts
                     of
                     religion
                     ,
                     
                     but
                     of
                     health
                     also
                     ,
                     
                       
                         Accipe
                         nunc
                         victûs
                         tenuis
                         quae
                         ,
                         
                         quantaque
                         secum
                      
                       
                         Afferat
                         :
                         imprimis
                         ,
                         vale
                         as
                         bene
                         —
                      
                    
                     yet
                     all
                     the
                     world
                     knows
                     that
                     long
                     fasting
                     is
                     the
                     most
                     destructive
                     thing
                     in
                     the
                     world
                     to
                     our
                     bodies
                     ,
                     and
                     breeds
                     diseases
                     sharper
                     and
                     more
                     incurable
                     then
                     fullnesse
                     and
                     intemperance
                     ;
                     and
                     therefore
                     the
                     Canon
                     law
                     *
                     forbids
                     a
                     fast
                     of
                     two
                     or
                     three
                     days
                     ,
                     and
                     a
                     fast
                     beyond
                     our
                     strength
                     .
                     Therefore
                     it
                     is
                     certain
                     that
                     the
                     Church
                     cannot
                     command
                     a
                     long
                     fast
                     :
                     and
                     therefore
                     in
                     the
                     beginning
                     of
                     the
                     custome
                     of
                     Lent
                     it
                     was
                     but
                     a
                     fast
                     of
                     one
                     day
                     ,
                     or
                     two
                     at
                     most
                     ,
                     eating
                     at
                     night
                     .
                     And
                     although
                     this
                     fast
                     was
                     then
                     a
                     fast
                     of
                     liberty
                     ,
                     and
                     permitted
                     to
                     every
                     ones
                     choice
                     ;
                     yet
                     it
                     might
                     be
                     enjoyn'd
                     in
                     every
                     Government
                     ,
                     according
                     to
                     the
                     fore-described
                     measures
                     .
                     But
                     that
                     in
                     stead
                     of
                     a
                     fast
                     ,
                     the
                     Church
                     should
                     prescribe
                     a
                     diet
                     ,
                     an
                     ill
                     diet
                     ,
                     not
                     onely
                     unpleasant
                     ,
                     but
                     unwholesome
                     ,
                     and
                     that
                     with
                     so
                     much
                     severity
                     ,
                     and
                     with
                     so
                     much
                     danger
                     ,
                     and
                     so
                     many
                     snares
                     ,
                     is
                     no
                     exercise
                     of
                     that
                     power
                     which
                     Christ
                     hath
                     given
                     her
                     ,
                     but
                     of
                     that
                     power
                     which
                     is
                     usurp'd
                     ,
                     ill
                     gotten
                     and
                     worse
                     administred
                     .
                     It
                     is
                     against
                     the
                     law
                     of
                     charity
                     ,
                     and
                     therefore
                     ought
                     not
                     to
                     be
                     a
                     law
                     of
                     the
                     
                     Church
                     ;
                     that
                     men
                     be
                     tied
                     for
                     forty
                     days
                     together
                     to
                     keep
                     from
                     their
                     usual
                     diet
                     ,
                     not
                     to
                     be
                     temperate
                     ,
                     but
                     to
                     be
                     vex'd
                     and
                     rul'd
                     ,
                     this
                     I
                     say
                     is
                     uncharitable
                     ,
                     and
                     therefore
                     unlawfull
                     .
                     
                       
                         Hoc
                         hic
                         quidem
                         homines
                         tam
                         brevem
                         vitam
                         colunt
                         ,
                         
                      
                       
                         Quum
                         hasce
                         herbas
                         hujusmodi
                         in
                         suam
                         alvum
                         congerunt
                         ,
                      
                       
                         Formidolosas
                         dictu
                         ,
                         non
                         esu
                         modo
                         :
                      
                       
                         Quas
                         herbas
                         pecudes
                         non
                         edunt
                         ,
                         homines
                         edunt
                         .
                      
                    
                     As
                     the
                     Cook
                     in
                     the
                     Comedy
                     complain'd
                     ,
                     eating
                     herbs
                     and
                     ill
                     diet
                     makes
                     men
                     to
                     live
                     such
                     short
                     lives
                     .
                     And
                     what
                     interest
                     of
                     religion
                     is
                     serv'd
                     by
                     eating
                     fish
                     and
                     nettle
                     pottage
                     ,
                     is
                     not
                     obvious
                     to
                     him
                     that
                     hath
                     tried
                     it
                     ,
                     or
                     can
                     consider
                     it
                     :
                     
                       Thestylis
                       hanc
                       nimio
                       pultem
                       sale
                       fecit
                       amaram
                       ;
                       
                    
                     Death
                     and
                     sicknesse
                     is
                     in
                     this
                     pot
                     .
                     And
                     I
                     remember
                     to
                     have
                     heard
                     a
                     Frier
                     ,
                     none
                     of
                     the
                     meanest
                     of
                     his
                     Order
                     ,
                     say
                     ,
                     that
                     he
                     never
                     kept
                     Lent
                     for
                     a
                     long
                     time
                     together
                     ,
                     but
                     at
                     Easter
                     he
                     had
                     a
                     great
                     fit
                     of
                     sicknesse
                     :
                     and
                     therefore
                     as
                     the
                     Canonists
                     say
                     that
                     a
                     future
                     labour
                     &
                     wearinesse
                     may
                     legitimate
                     the
                     breach
                     of
                     the
                     strict
                     measures
                     of
                     the
                     law
                     as
                     well
                     as
                     if
                     it
                     be
                     actual
                     &
                     present
                     ;
                     so
                     may
                     the
                     fear
                     of
                     sicknesse
                     as
                     well
                     take
                     off
                     the
                     obligation
                     as
                     when
                     it
                     is
                     present
                     :
                     and
                     of
                     this
                     ,
                     every
                     man
                     that
                     is
                     not
                     of
                     an
                     athletic
                     health
                     hath
                     reason
                     to
                     be
                     afraid
                     .
                  
                   
                     But
                     that
                     which
                     relates
                     also
                     very
                     much
                     to
                     the
                     law
                     ,
                     
                     though
                     not
                     so
                     much
                     to
                     us
                     ,
                     is
                     this
                     ,
                     that
                     all
                     this
                     trouble
                     is
                     for
                     little
                     or
                     no
                     good
                     :
                     if
                     there
                     be
                     any
                     good
                     in
                     it
                     ,
                     it
                     is
                     relative
                     ,
                     and
                     transient
                     ,
                     and
                     contingent
                     ,
                     and
                     inconsiderable
                     ,
                     and
                     without
                     hazard
                     otherwise
                     to
                     be
                     acquired
                     .
                     For
                     though
                     fools
                     and
                     poor
                     folks
                     are
                     sometimes
                     press'd
                     with
                     the
                     evils
                     of
                     such
                     a
                     change
                     of
                     diet
                     ,
                     yet
                     the
                     witty
                     and
                     the
                     rich
                     can
                     change
                     all
                     that
                     law
                     into
                     the
                     arts
                     and
                     instruments
                     of
                     pleasure
                     .
                     For
                     the
                     greatest
                     feasts
                     and
                     the
                     greatest
                     Epicurismes
                     use
                     to
                     be
                     in
                     fish
                     .
                     So
                     he
                     in
                     the
                     Comedy
                     ,
                     
                     
                       
                         Musicè
                         herclè
                         agitis
                         aetatem
                         ,
                         ita
                         ut
                         vos
                         decet
                         :
                      
                       
                         Vino
                         &
                         victu
                         ,
                         piscatu
                         probo
                         ,
                         electili
                      
                       
                         Vitam
                         colitis
                         ;
                      
                    
                     Wine
                     and
                     choice
                     fish
                     make
                     music
                     at
                     the
                     Table
                     .
                     
                     
                       
                         Nam
                         in
                         re
                         praesenti
                         ,
                         ex
                         copia
                         piscaria
                      
                       
                         Consulere
                         licebit
                         .
                      
                    
                     They
                     are
                     forbid
                     no
                     sorts
                     ,
                     no
                     quantity
                     ,
                     no
                     delicacies
                     of
                     fish
                     or
                     wine
                     .
                     And
                     if
                     this
                     be
                     objected
                     to
                     them
                     ,
                     they
                     answer
                     ,
                     that
                     fish
                     is
                     lesse
                     pleasant
                     ,
                     lesse
                     nutritive
                     then
                     flesh
                     ,
                     and
                     therefore
                     wisely
                     chosen
                     by
                     the
                     Church
                     to
                     be
                     the
                     entertainments
                     of
                     our
                     Lenten
                     table
                     :
                     but
                     if
                     you
                     object
                     ,
                     that
                     fish
                     is
                     therefore
                     not
                     to
                     be
                     eaten
                     because
                     it
                     is
                     unwholsome
                     ,
                     breeds
                     ill
                     juices
                     ,
                     and
                     afflicts
                     the
                     body
                     ;
                     *
                     they
                     answer
                     ,
                     that
                     we
                     are
                     mistaken
                     ;
                     that
                     fish
                     is
                     a
                     delicacy
                     ;
                     that
                     Alexander
                     the
                     great
                     was
                     so
                     delighted
                     with
                     little
                     fishes
                     ,
                     that
                     he
                     would
                     send
                     them
                     for
                     presents
                     to
                     his
                     dearest
                     friends
                     ;
                     that
                     Suetonius
                     tells
                     the
                     same
                     of
                     
                       Augustus
                       Caesar
                    
                     ;
                     that
                     Bullinger
                     tells
                     that
                     the
                     Rhodians
                     esteem'd
                     them
                     ▪
                     that
                     lov'd
                     and
                     liv'd
                     much
                     upon
                     fish
                     to
                     be
                     gentlemen
                     and
                     well
                     bred
                     ,
                     and
                     all
                     others
                     clowns
                     and
                     of
                     a
                     rude
                     palate
                     ;
                     that
                     
                       Julius
                       Caesar
                    
                     at
                     one
                     triumphal
                     feast
                     entertain'd
                     his
                     guests
                     with
                     8000
                     lampryes
                     ;
                     that
                     the
                     great
                     feast
                     which
                     Metellus
                     made
                     ,
                     &
                     which
                     we
                     find
                     describ'd
                     in
                     *
                     Macrobius
                     ,
                     was
                     especially
                     made
                     costly
                     and
                     delicious
                     with
                     the
                     fish
                     there
                     presented
                     .
                     
                       —
                       quo
                       pertinet
                       ergo
                       Proceros
                       odisse
                       lupos
                       ?
                    
                     He
                     therefore
                     that
                     objects
                     against
                     the
                     severity
                     and
                     affliction
                     of
                     the
                     Lenten
                     diet
                     ,
                     knows
                     not
                     the
                     arts
                     of
                     feasting
                     ;
                     and
                     complains
                     of
                     the
                     Church
                     for
                     a
                     step-mother
                     ,
                     when
                     she
                     is
                     not
                     onely
                     kind
                     ,
                     but
                     fond
                     also
                     in
                     making
                     such
                     provisions
                     .
                     
                     But
                     if
                     fish
                     be
                     un
                     wholesome
                     ,
                     then
                     eat
                     herbs
                     ,
                     but
                     at
                     no
                     hand
                     flesh
                     .
                     
                       
                         Parcite
                         mortales
                         dapibus
                         temerare
                         nefandis
                      
                       
                         Corpora
                         :
                         
                         sunt
                         fruges
                         ,
                         sunt
                         deducentia
                         ramos
                      
                       
                         Pondere
                         poma
                         suo
                         ,
                         tumidaeque
                         in
                         vitibus
                         uvae
                         .
                      
                       
                         Sunt
                         herbae
                         dulces
                         ,
                         sunt
                         quae
                         mitescere
                         flammâ
                      
                       
                         Mollirique
                         queant
                         ;
                         nec
                         vobis
                         lacteus
                         humor
                      
                       
                         Eripitur
                         ,
                         nec
                         mella
                         thymi
                         redolentia
                         flore
                         .
                      
                       
                         Prodiga
                         divitias
                         alimentaque
                         mitia
                         tellus
                      
                       
                         Suggerit
                         ,
                         atque
                         epulas
                         sine
                         caede
                         &
                         sanguine
                         praebet
                         .
                      
                       
                         Carne
                         ferae
                         sedant
                         jejunia
                         .
                         —
                      
                    
                     For
                     lions
                     and
                     wolves
                     ,
                     tigres
                     and
                     bears
                     eat
                     flesh
                     ;
                     but
                     God
                     hath
                     provided
                     great
                     variety
                     of
                     other
                     things
                     besides
                     flesh
                     .
                     In
                     some
                     places
                     milk
                     is
                     permitted
                     ,
                     in
                     all
                     ,
                     herbs
                     and
                     fruits
                     and
                     broaths
                     :
                     and
                     these
                     are
                     agreeable
                     to
                     a
                     weak
                     stomack
                     ;
                     according
                     to
                     that
                     of
                     S.
                     
                       Paul
                       ,
                       Qui
                       infirmus
                       est
                       ,
                       olus
                       manducat
                       ,
                       He
                       that
                       is
                       weak
                       eateth
                       herbs
                    
                     ;
                     
                     it
                     is
                     the
                     argument
                     of
                     Bruyerinus
                     .
                  
                   
                     But
                     I
                     shall
                     make
                     a
                     better
                     use
                     of
                     it
                     if
                     I
                     shall
                     observe
                     that
                     S.
                     
                     Paul
                     gives
                     it
                     as
                     a
                     note
                     of
                     infirmity
                     ,
                     when
                     Christians
                     upon
                     pretences
                     and
                     little
                     arguments
                     shall
                     not
                     dare
                     to
                     eat
                     flesh
                     ,
                     but
                     in
                     stead
                     of
                     them
                     eat
                     herbs
                     ;
                     they
                     are
                     weak
                     in
                     faith
                     that
                     doe
                     it
                     ,
                     and
                     doe
                     not
                     consider
                     that
                     flesh
                     can
                     as
                     well
                     be
                     sanctified
                     by
                     the
                     word
                     of
                     God
                     and
                     prayer
                     ,
                     as
                     lettice
                     and
                     asparagus
                     :
                     and
                     that
                     a
                     little
                     flesh
                     and
                     course
                     and
                     common
                     ,
                     will
                     better
                     serve
                     the
                     end
                     of
                     fasting
                     ,
                     and
                     that
                     fasting
                     better
                     serve
                     the
                     end
                     of
                     religion
                     ,
                     then
                     variety
                     of
                     fish
                     ,
                     and
                     a
                     belly
                     fill'd
                     with
                     fruits
                     and
                     wind
                     and
                     superstition
                     .
                     All
                     or
                     any
                     thing
                     of
                     this
                     may
                     be
                     done
                     in
                     discipline
                     ,
                     and
                     with
                     liberty
                     :
                     but
                     because
                     it
                     may
                     be
                     unfit
                     for
                     so
                     very
                     many
                     ,
                     and
                     for
                     all
                     at
                     some
                     time
                     ,
                     and
                     may
                     produce
                     much
                     evil
                     ,
                     and
                     hath
                     in
                     it
                     no
                     more
                     good
                     then
                     to
                     give
                     us
                     cause
                     to
                     say
                     that
                     it
                     may
                     be
                     us'd
                     ,
                     it
                     is
                     a
                     very
                     unfit
                     thing
                     to
                     become
                     the
                     matter
                     of
                     an
                     Ecclesiastical
                     law
                     ,
                     a
                     trouble
                     and
                     danger
                     to
                     the
                     body
                     ,
                     and
                     a
                     great
                     snare
                     to
                     the
                     conscience
                     ,
                     which
                     it
                     may
                     intangle
                     ,
                     but
                     it
                     can
                     never
                     cleanse
                     :
                     
                       
                         —
                         pinguem
                         vitiis
                         albumque
                         nec
                         Ostrea
                         ,
                         
                      
                       
                         Nec
                         Scarus
                         ,
                         aut
                         poterit
                         peregrina
                         juvare
                         Lagois
                         .
                      
                    
                     To
                     eat
                     fish
                     or
                     herbs
                     ,
                     are
                     of
                     so
                     little
                     use
                     in
                     religion
                     ,
                     they
                     are
                     so
                     trifling
                     an
                     exercise
                     of
                     the
                     body
                     by
                     restraining
                     the
                     appetite
                     ,
                     that
                     besides
                     that
                     all
                     
                       bodily
                       exercise
                       profiteth
                       but
                       little
                    
                     ,
                     this
                     is
                     so
                     little
                     of
                     that
                     ,
                     as
                     it
                     is
                     conducted
                     ,
                     and
                     as
                     it
                     is
                     even
                     in
                     the
                     very
                     permissions
                     of
                     the
                     law
                     ,
                     that
                     it
                     is
                     not
                     worth
                     all
                     this
                     discourse
                     about
                     it
                     ;
                     onely
                     to
                     rescue
                     the
                     conscience
                     from
                     such
                     snares
                     and
                     little
                     intanglements
                     is
                     of
                     great
                     concernment
                     .
                     *
                     Fasting
                     is
                     very
                     good
                     to
                     some
                     purposes
                     ,
                     at
                     some
                     times
                     ,
                     and
                     to
                     some
                     persons
                     :
                     but
                     laws
                     regard
                     that
                     
                       quod
                       plerumque
                       est
                    
                     ,
                     and
                     therefore
                     in
                     the
                     matter
                     of
                     a
                     periodical
                     and
                     long
                     continued
                     fast
                     cannot
                     but
                     be
                     uncharitable
                     and
                     unreasonable
                     :
                     and
                     therefore
                     when
                     there
                     is
                     cause
                     for
                     such
                     injunctions
                     ,
                     they
                     are
                     to
                     be
                     press'd
                     with
                     argument
                     and
                     exhortation
                     ,
                     not
                     by
                     Empire
                     and
                     necessity
                     .
                     For
                     supposing
                     the
                     law
                     otherwise
                     without
                     objection
                     ,
                     yet
                     he
                     that
                     fasts
                     against
                     his
                     will
                     ,
                     does
                     not
                     serve
                     God
                     ;
                     and
                     therefore
                     externally
                     to
                     be
                     forc'd
                     to
                     doe
                     it
                     ,
                     is
                     not
                     a
                     lawfull
                     exercise
                     of
                     an
                     Ecclesiastical
                     power
                     .
                  
                   
                     This
                     summe
                     is
                     this
                     .
                     
                     If
                     it
                     be
                     the
                     fast
                     of
                     one
                     day
                     ,
                     it
                     may
                     be
                     indicted
                     by
                     our
                     lawfull
                     superior
                     ,
                     with
                     the
                     measures
                     of
                     prudence
                     and
                     charity
                     ,
                     and
                     according
                     to
                     the
                     needs
                     of
                     the
                     Church
                     .
                     *
                     But
                     if
                     it
                     be
                     the
                     fast
                     of
                     many
                     days
                     together
                     ,
                     it
                     is
                     a
                     burden
                     ,
                     and
                     therefore
                     not
                     to
                     be
                     exacted
                     ,
                     lest
                     it
                     be
                     
                     uncharitable
                     .
                     But
                     if
                     there
                     be
                     a
                     law
                     ,
                     the
                     law
                     ought
                     to
                     bend
                     in
                     all
                     the
                     flexures
                     of
                     reason
                     and
                     a
                     probable
                     necessity
                     ,
                     and
                     to
                     prevail
                     onely
                     by
                     the
                     reason
                     of
                     the
                     thing
                     ,
                     not
                     the
                     force
                     of
                     a
                     command
                     .
                     *
                     But
                     if
                     it
                     be
                     no
                     fast
                     ,
                     but
                     a
                     change
                     of
                     diet
                     ,
                     it
                     is
                     of
                     so
                     little
                     profit
                     ,
                     that
                     it
                     will
                     not
                     recompence
                     the
                     trouble
                     ,
                     and
                     will
                     turn
                     into
                     superstition
                     ,
                     and
                     will
                     more
                     minister
                     to
                     evil
                     then
                     to
                     good
                     ,
                     and
                     is
                     not
                     properly
                     the
                     matter
                     of
                     an
                     Ecclesiastical
                     law
                     ,
                     and
                     the
                     Bishop
                     hath
                     no
                     power
                     to
                     make
                     a
                     law
                     in
                     this
                     matter
                     :
                     it
                     is
                     not
                     for
                     God
                     ,
                     and
                     it
                     is
                     not
                     for
                     religion
                     ,
                     but
                     for
                     vanity
                     ,
                     or
                     Empire
                     ,
                     or
                     superstition
                     .
                  
                   
                     This
                     onely
                     I
                     am
                     to
                     adde
                     in
                     order
                     to
                     the
                     determination
                     of
                     our
                     conscience
                     in
                     the
                     practice
                     of
                     this
                     inquiry
                     ,
                     
                     That
                     if
                     there
                     be
                     a
                     law
                     made
                     by
                     the
                     Civil
                     power
                     for
                     the
                     keeping
                     Lent
                     ,
                     then
                     it
                     is
                     for
                     civil
                     regards
                     ,
                     and
                     the
                     law
                     is
                     not
                     for
                     superstition
                     ,
                     but
                     therefore
                     to
                     be
                     observed
                     as
                     other
                     civil
                     laws
                     are
                     ,
                     with
                     the
                     same
                     equity
                     and
                     measures
                     of
                     obedience
                     ;
                     of
                     which
                     I
                     am
                     to
                     give
                     further
                     accounts
                     in
                     the
                     Chapter
                     of
                     the
                     Interpretation
                     and
                     diminution
                     of
                     humane
                     laws
                     .
                     But
                     if
                     it
                     be
                     still
                     an
                     Ecclesiastical
                     law
                     ,
                     indicted
                     and
                     suggested
                     by
                     the
                     spiritual
                     power
                     ,
                     and
                     onely
                     corroborated
                     by
                     the
                     civil
                     power
                     ,
                     and
                     for
                     them
                     efformed
                     into
                     a
                     law
                     ,
                     then
                     it
                     obliges
                     the
                     Conscience
                     no
                     otherwise
                     then
                     it
                     did
                     and
                     ought
                     to
                     doe
                     in
                     the
                     hands
                     of
                     the
                     spiritual
                     power
                     ;
                     that
                     is
                     ,
                     onely
                     when
                     the
                     law
                     is
                     for
                     good
                     ,
                     and
                     not
                     for
                     evil
                     ,
                     with
                     Christian
                     liberty
                     ,
                     and
                     not
                     a
                     snare
                     ,
                     when
                     it
                     is
                     fit
                     to
                     be
                     perswaded
                     and
                     ought
                     to
                     be
                     complied
                     with
                     ,
                     then
                     and
                     there
                     it
                     may
                     be
                     indicted
                     ,
                     and
                     is
                     to
                     be
                     obeyed
                     accordingly
                     .
                  
                
              
               
                 
                   RULE
                   XX.
                   Ecclesiastical
                   laws
                   must
                   ever
                   promote
                   the
                   service
                   of
                   God
                   and
                   the
                   good
                   of
                   Souls
                   ;
                   but
                   must
                   never
                   put
                   a
                   snare
                   or
                   stumbling-block
                   to
                   Consciences
                   .
                
                 
                   THE
                   holy
                   Primitives
                   in
                   their
                   laws
                   and
                   actions
                   ever
                   kept
                   that
                   saying
                   of
                   the
                   Apostle
                   in
                   their
                   eye
                   and
                   in
                   their
                   heart
                   ,
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                   Every
                   word
                   ,
                   every
                   action
                   must
                   be
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     for
                     the
                     use
                     of
                     edifying
                  
                   :
                   Let
                   all
                   things
                   be
                   done
                   for
                   edification
                   :
                   
                   and
                   therefore
                   much
                   more
                   must
                   laws
                   ,
                   which
                   have
                   a
                   permanent
                   causality
                   and
                   influence
                   upon
                   the
                   actions
                   of
                   the
                   Church
                   ;
                   for
                   therefore
                   they
                   are
                   either
                   a
                   permanent
                   good
                   or
                   evil
                   .
                
                 
                   When
                   the
                   Churches
                   had
                   hope
                   of
                   converting
                   the
                   Jews
                   by
                   gentleness
                   and
                   compliance
                   in
                   some
                   outward
                   rites
                   ,
                   
                   the
                   Church
                   made
                   laws
                   of
                   combination
                   and
                   analogy
                   ,
                   of
                   continuation
                   and
                   correspondence
                   in
                   some
                   observances
                   .
                   Thus
                   the
                   Apostles
                   at
                   the
                   Council
                   of
                   Jerusalem
                   indicted
                   the
                   abstinence
                   from
                   blood
                   ,
                   as
                   being
                   infinitely
                   offensive
                   to
                   the
                   Jews
                   ,
                   and
                   apt
                   to
                   estrange
                   their
                   hearts
                   from
                   the
                   whole
                   religion
                   of
                   them
                   that
                   eat
                   it
                   .
                   And
                   therefore
                   the
                   law
                   was
                   made
                   that
                   it
                   might
                   cement
                   the
                   stones
                   of
                   the
                   Spiritual
                   building
                   ,
                   
                   and
                   the
                   Jews
                   and
                   Gentiles
                   might
                   make
                   the
                   two
                   walls
                   of
                   the
                   Church
                   .
                   But
                   when
                   the
                   Jews
                   refus'd
                   to
                   come
                   in
                   ,
                   and
                   excepting
                   the
                   remnant
                   onely
                   (
                   of
                   which
                   S.
                   Paul
                   speaks
                   )
                   which
                   were
                   saved
                   ,
                   the
                   rest
                   grew
                   to
                   hate
                   the
                   Lord
                   of
                   life
                   ,
                   then
                   the
                   Church
                   consider'd
                   that
                   to
                   use
                   their
                   liberty
                   would
                   be
                   for
                   the
                   edification
                   of
                   the
                   Church
                   of
                   the
                   Gentiles
                   ;
                   and
                   then
                   they
                   remembred
                   that
                   
                     Moses
                     had
                     
                     given
                     the
                     Jews
                     flesh
                     ,
                     but
                     forbad
                     them
                     bloud
                     ,
                     but
                     Christ
                     gave
                     us
                     both
                     flesh
                     and
                     bloud
                     ,
                     and
                     forbad
                     neither
                  
                   ;
                   and
                   therefore
                   they
                   return'd
                   to
                   that
                   use
                   of
                   it
                   that
                   was
                   most
                   for
                   charity
                   and
                   liberty
                   ,
                   instruction
                   and
                   edification
                   .
                   *
                   Upon
                   the
                   same
                   account
                   ,
                   though
                   the
                   Church
                   was
                   kind
                   to
                   the
                   Jews
                   ,
                   yet
                   they
                   would
                   take
                   care
                   not
                   to
                   offend
                   any
                   of
                   her
                   children
                   by
                   retaining
                   words
                   that
                   might
                   abuse
                   them
                   into
                   a
                   good
                   opinion
                   of
                   their
                   religion
                   ;
                   and
                   therefore
                   at
                   first
                   they
                   abstain'd
                   from
                   the
                   name
                   of
                   Priest
                   ,
                   and
                   Temple
                   ,
                   as
                   is
                   to
                   be
                   observed
                   .
                   ●n
                   
                     Justin
                     Martyr
                     ,
                     Ignatius
                  
                   and
                   Minutius
                   .
                   *
                   At
                   the
                   first
                   the
                   Christians
                   kept
                   the
                   Jewish
                   Sabbath
                   ;
                   but
                   in
                   the
                   Council
                   of
                   Laodicea
                   it
                   was
                   forbidden
                   ;
                   and
                   in
                   the
                   70th
                   Canon
                   of
                   that
                   collection
                   which
                   goes
                   under
                   the
                   name
                   of
                   the
                   Apostles
                   ,
                   
                   which
                   was
                   published
                   much
                   about
                   the
                   same
                   time
                   ,
                   the
                   Christians
                   are
                   forbidden
                   [
                   
                     neque
                     jejunia
                     cum
                     Judaeis
                     exercere
                     ,
                     nec
                     festos
                     dies
                     agere
                     ,
                     nec
                     quae
                     in
                     ipsorum
                     celebritatibus
                     Xenta
                     mittuntur
                     accipere
                  
                   ]
                   to
                   keep
                   the
                   Jewish
                   fasts
                   ,
                   or
                   feasts
                   ,
                   or
                   to
                   receive
                   their
                   presents
                   ,
                   viz.
                   of
                   unleavened
                   cakes
                   which
                   upon
                   those
                   daies
                   they
                   usually
                   sent
                   abroad
                   .
                   And
                   the
                   reason
                   of
                   the
                   prohibition
                   is
                   ,
                   lest
                   Judaisme
                   should
                   be
                   valued
                   ,
                   and
                   lest
                   Christians
                   be
                   scandaliz'd
                   at
                   such
                   compliance
                   ,
                   as
                   Zonaras
                   and
                   Balsamo
                   note
                   upon
                   that
                   Canon
                   of
                   the
                   Laodicea●
                   Council
                   ,
                   but
                   is
                   more
                   fully
                   discoursed
                   by
                   Constantine
                   upon
                   the
                   keeping
                   of
                   Easter
                   ,
                   
                   as
                   Eusebius
                   reports
                   in
                   his
                   life
                   .
                
                 
                   To
                   this
                   end
                   all
                   Laws
                   and
                   Canons
                   must
                   be
                   made
                   ;
                   
                   not
                   onely
                   for
                   that
                   great
                   reason
                   ,
                   because
                   the
                   end
                   of
                   the
                   Commandement
                   is
                   charity
                   ,
                   and
                   of
                   all
                   Ecclesiastical
                   government
                   is
                   
                     the
                     building
                     up
                  
                   the
                   Church
                   
                     in
                     love
                  
                   ;
                   
                   but
                   because
                   the
                   Church
                   hath
                   no
                   power
                   to
                   make
                   laws
                   which
                   are
                   not
                   for
                   edification
                   :
                   and
                   this
                   the
                   Apostle
                   testifies
                   twice
                   in
                   one
                   Epistle
                   using
                   the
                   same
                   words
                   ;
                   
                   that
                   the
                   power
                   and
                   
                     authority
                     which
                     the
                     Lord
                     had
                     given
                  
                   to
                   him
                   ,
                   was
                   for
                   edification
                   ,
                   
                   
                     not
                     for
                     destruction
                  
                   .
                   *
                   And
                   this
                   is
                   not
                   onely
                   so
                   to
                   be
                   understood
                   ,
                   that
                   if
                   the
                   Church
                   makes
                   laws
                   which
                   are
                   not
                   for
                   edification
                   ,
                   she
                   does
                   amiss
                   ;
                   but
                   that
                   she
                   obliges
                   not
                   ,
                   her
                   laws
                   are
                   null
                   ,
                   and
                   doe
                   not
                   bind
                   the
                   Conscience
                   .
                   For
                   it
                   is
                   otherwise
                   here
                   then
                   in
                   civil
                   laws
                   :
                   right
                   or
                   wrong
                   the
                   civil
                   constitutions
                   bind
                   the
                   body
                   or
                   the
                   soul
                   ;
                   but
                   because
                   the
                   verification
                   of
                   the
                   laws
                   of
                   the
                   Church
                   is
                   in
                   the
                   hands
                   of
                   God
                   ,
                   and
                   he
                   onely
                   materially
                   and
                   effectively
                   punishes
                   the
                   rebellious
                   against
                   this
                   Government
                   ,
                   it
                   is
                   certain
                   he
                   will
                   doe
                   onely
                   according
                   to
                   the
                   merit
                   of
                   the
                   cause
                   ,
                   and
                   not
                   verify
                   a
                   power
                   which
                   he
                   hath
                   forbidden
                   .
                   But
                   in
                   the
                   civil
                   Courts
                   there
                   is
                   a
                   punishment
                   that
                   is
                   exterminating
                   of
                   afflictive
                   ,
                   which
                   can
                   punish
                   them
                   whom
                   God
                   will
                   finally
                   absolve
                   .
                   Therefore
                   it
                   is
                   that
                   when
                   the
                   Church
                   does
                   any
                   thing
                   beyond
                   her
                   commission
                   ,
                   she
                   does
                   no
                   way
                   oblige
                   the
                   Conscience
                   ,
                   neither
                   actively
                   nor
                   passively
                   :
                   the
                   Church
                   punishes
                   no
                   man
                   temporally
                   ,
                   and
                   God
                   will
                   not
                   either
                   temporally
                   or
                   eternally
                   afflict
                   those
                   who
                   doe
                   not
                   obey
                   there
                   where
                   he
                   hath
                   given
                   no
                   man
                   power
                   to
                   command
                   .
                   And
                   this
                   is
                   greatly
                   to
                   be
                   observed
                   in
                   all
                   the
                   cases
                   of
                   Conscience
                   concerning
                   Ecclesiastical
                   laws
                   .
                   If
                   we
                   understand
                   where
                   the
                   spiritual
                   power
                   can
                   command
                   ,
                   where
                   she
                   can
                   exhort
                   and
                   ought
                   to
                   prevail
                   ,
                   we
                   have
                   found
                   out
                   all
                   the
                   measures
                   of
                   our
                   obedience
                   .
                   But
                   if
                   she
                   goes
                   beyond
                   her
                   commission
                   ,
                   she
                   hurts
                   none
                   but
                   her self
                   ;
                   for
                   she
                   hath
                   nothing
                   to
                   doe
                   with
                   Bodies
                   ,
                   and
                   our
                   Souls
                   are
                   in
                   safe
                   hands
                   .
                   And
                   the
                   case
                   is
                   much
                   alike
                   ,
                   in
                   case
                   the
                   spiritual
                   law
                   be
                   bound
                   by
                   the
                   civil
                   power
                   :
                   for
                   the
                   King
                   when
                   he
                   makes
                   laws
                   of
                   religion
                   is
                   tied
                   up
                   to
                   the
                   Evangelical
                   measures
                   ;
                   and
                   if
                   he
                   prevaricates
                   ,
                   he
                   does
                   indeed
                   tie
                   us
                   to
                   a
                   passive
                   obedience
                   ,
                   but
                   the
                   conscience
                   is
                   no
                   otherwise
                   bound
                   ;
                   and
                   he
                   is
                   to
                   govern
                   Christs
                   Church
                   by
                   the
                   same
                   measures
                   with
                   which
                   the
                   Apostles
                   did
                   ,
                   and
                   the
                   Bishops
                   their
                   successors
                   did
                   and
                   ought
                   to
                   doe
                   before
                   the
                   civil
                   power
                   was
                   
                   Christian.
                   For
                   he
                   hath
                   no
                   more
                   power
                   over
                   consciences
                   then
                   they
                   had
                   ;
                   and
                   therefore
                   he
                   ought
                   not
                   by
                   the
                   afflictions
                   of
                   the
                   body
                   to
                   invade
                   the
                   soul
                   :
                   but
                   if
                   he
                   does
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   he
                   hath
                   onely
                   power
                   over
                   bodies
                   ,
                   but
                   no
                   authorityover
                   the
                   Conscience
                   .
                   This
                   being
                   considered
                   ,
                   the
                   Rule
                   hath
                   effect
                   in
                   the
                   following
                   particulars
                   .
                
                 
                   1.
                   
                   
                   This
                   Rule
                   is
                   to
                   be
                   understood
                   positively
                   and
                   affirmatively
                   ;
                   that
                   is
                   ,
                   The
                   Church
                   in
                   all
                   her
                   constitutions
                   must
                   take
                   care
                   that
                   the
                   Church
                   be
                   edified
                   and
                   built
                   up
                   in
                   some
                   grace
                   or
                   other
                   .
                   But
                   not
                   so
                   ,
                   that
                   whatsoever
                   is
                   for
                   edification
                   she
                   hath
                   power
                   to
                   command
                   .
                   The
                   measures
                   and
                   limits
                   of
                   her
                   legislative
                   power
                   I
                   have
                   already
                   describ'd
                   *
                   ;
                   
                   it
                   must
                   be
                   within
                   those
                   circles
                   :
                   and
                   though
                   other
                   things
                   without
                   them
                   may
                   be
                   useful
                   ,
                   and
                   fit
                   for
                   instruction
                   ,
                   or
                   to
                   promote
                   the
                   interest
                   of
                   a
                   vertue
                   ;
                   yet
                   Christ
                   hath
                   left
                   them
                   at
                   liberty
                   ,
                   and
                   his
                   Church
                   hath
                   no
                   power
                   to
                   bind
                   beyond
                   his
                   commission
                   .
                   They
                   can
                   exhort
                   and
                   perswade
                   ,
                   and
                   by
                   consent
                   they
                   can
                   prescribe
                   ;
                   but
                   to
                   the
                   making
                   of
                   a
                   law
                   there
                   is
                   something
                   else
                   requir'd
                   ,
                   besides
                   that
                   it
                   be
                   apt
                   to
                   edify
                   or
                   to
                   instruct
                   .
                   For
                   (
                   besides
                   that
                   it
                   must
                   be
                   of
                   something
                   plac'd
                   in
                   her
                   power
                   )
                   it
                   must
                   edify
                   ,
                   and
                   not
                   destroy
                   ;
                   it
                   must
                   build
                   up
                   ,
                   and
                   not
                   pull
                   down
                   ;
                   that
                   is
                   ,
                   it
                   must
                   build
                   with
                   all
                   hands
                   ,
                   and
                   not
                   pull
                   down
                   with
                   one
                   .
                
                 
                   I
                   instance
                   in
                   the
                   institution
                   of
                   significant
                   ceremonies
                   ,
                   
                   that
                   is
                   ,
                   such
                   which
                   are
                   not
                   matters
                   of
                   order
                   and
                   decency
                   ,
                   but
                   meerly
                   for
                   signification
                   and
                   the
                   representment
                   of
                   some
                   truth
                   or
                   mystery
                   .
                   Those
                   which
                   are
                   prudently
                   chosen
                   are
                   in
                   their
                   own
                   nature
                   apt
                   to
                   instruct
                   .
                   Thus
                   the
                   use
                   of
                   pictures
                   in
                   the
                   Greek
                   and
                   in
                   the
                   Lutheran
                   Churches
                   is
                   so
                   far
                   useful
                   ,
                   that
                   it
                   can
                   convey
                   a
                   story
                   ,
                   and
                   a
                   great
                   and
                   a
                   good
                   example
                   to
                   the
                   people
                   that
                   come
                   thither
                   ,
                   and
                   so
                   far
                   they
                   may
                   be
                   for
                   edification
                   .
                   But
                   because
                   these
                   can
                   also
                   and
                   doe
                   too
                   often
                   degenerate
                   into
                   abuse
                   and
                   invade
                   religion
                   ,
                   to
                   make
                   a
                   law
                   of
                   these
                   is
                   not
                   safe
                   ;
                   and
                   when
                   that
                   law
                   does
                   prevail
                   to
                   any
                   evil
                   that
                   is
                   not
                   easily
                   by
                   other
                   means
                   cured
                   ,
                   it
                   does
                   not
                   prevail
                   upon
                   the
                   Conscience
                   :
                   and
                   indeed
                   to
                   make
                   a
                   law
                   for
                   the
                   use
                   of
                   them
                   ,
                   is
                   not
                   directly
                   within
                   the
                   commission
                   of
                   the
                   Ecclesiastical
                   power
                   .
                
                 
                   But
                   there
                   is
                   also
                   more
                   in
                   it
                   then
                   thus
                   .
                   
                   For
                   although
                   significant
                   ceremonies
                   can
                   be
                   for
                   edification
                   to
                   the
                   Church
                   in
                   some
                   degree
                   ,
                   and
                   in
                   some
                   persons
                   ;
                   yet
                   it
                   is
                   to
                   be
                   considered
                   whether
                   the
                   introducing
                   of
                   such
                   things
                   does
                   not
                   destroy
                   the
                   Church
                   ,
                   not
                   onely
                   in
                   her
                   Christian
                   liberty
                   ,
                   but
                   in
                   the
                   simplicity
                   and
                   purity
                   and
                   spirituality
                   of
                   her
                   religion
                   ,
                   by
                   insensibly
                   changing
                   it
                   into
                   a
                   ceremonial
                   and
                   external
                   service
                   .
                   To
                   the
                   Ceremonial
                   law
                   of
                   the
                   Jews
                   nothing
                   was
                   to
                   be
                   added
                   ,
                   and
                   from
                   it
                   nothing
                   was
                   to
                   be
                   subtracted
                   ;
                   and
                   in
                   Christianity
                   we
                   have
                   less
                   reason
                   to
                   adde
                   any
                   thing
                   of
                   ceremony
                   ,
                   excepting
                   the
                   circumstances
                   and
                   advantages
                   of
                   the
                   very
                   ministery
                   ,
                   as
                   time
                   and
                   place
                   ,
                   and
                   vessels
                   and
                   ornaments
                   and
                   necessary
                   appendages
                   .
                   But
                   when
                   we
                   speak
                   of
                   rituals
                   or
                   ceremonies
                   ,
                   that
                   is
                   ,
                   exterior
                   actions
                   or
                   things
                   besides
                   the
                   institution
                   or
                   command
                   of
                   Christ
                   ,
                   either
                   we
                   intend
                   them
                   as
                   a
                   part
                   of
                   the
                   Divine
                   service
                   ,
                   and
                   then
                   they
                   are
                   unlawful
                   and
                   intolerable
                   ;
                   or
                   if
                   onely
                   for
                   signification
                   ,
                   that
                   is
                   so
                   little
                   a
                   thing
                   ,
                   of
                   so
                   inconsiderable
                   use
                   in
                   the
                   fulness
                   and
                   clarity
                   of
                   the
                   revelations
                   Evangelical
                   ,
                   that
                   besides
                   that
                   it
                   keeps
                   Christians
                   still
                   in
                   the
                   state
                   of
                   infancy
                   and
                   minority
                   ,
                   and
                   supposes
                   them
                   
                     alwaies
                     learning
                     ,
                     and
                     never
                     coming
                     to
                     the
                     knowledge
                     of
                     the
                     truth
                     ,
                  
                   it
                   ought
                   not
                   to
                   stand
                   against
                   any
                   danger
                   or
                   offence
                   that
                   can
                   by
                   them
                   be
                   brought
                   to
                   any
                   wise
                   and
                   good
                   Christians
                   .
                
                 
                 
                   In
                   some
                   ages
                   of
                   the
                   Primitive
                   Church
                   ,
                   
                   and
                   in
                   some
                   Churches
                   ,
                   they
                   gave
                   to
                   persons
                   to
                   be
                   baptized
                   milk
                   and
                   hony
                   or
                   a
                   little
                   wine
                   (
                   as
                   we
                   read
                   in
                   Tertullian
                   and
                   S.
                   
                   Hierom
                   )
                   to
                   signify
                   that
                   those
                   Catechumens
                   were
                   babes
                   in
                   Christ
                   ;
                   and
                   in
                   a
                   rebus
                   to
                   recommend
                   to
                   them
                   that
                   saying
                   of
                   S.
                   
                     Peter
                     ,
                     as
                     new-born
                     babes
                     desire
                     the
                     sincere
                     milk
                     of
                     the
                     word
                     .
                  
                   Now
                   besides
                   that
                   this
                   was
                   not
                   usual
                   ,
                   to
                   give
                   hieroglyphics
                   where
                   they
                   had
                   plain
                   precepts
                   ,
                   and
                   to
                   give
                   signs
                   of
                   things
                   that
                   were
                   present
                   and
                   perceiv'd
                   ▪
                   it
                   was
                   of
                   so
                   very
                   little
                   use
                   ,
                   that
                   all
                   Churches
                   that
                   I
                   know
                   of
                   have
                   laid
                   it
                   aside
                   .
                   It
                   was
                   also
                   a
                   custome
                   anciently
                   ,
                   when
                   they
                   brought
                   the
                   bread
                   and
                   wine
                   to
                   the
                   altar
                   or
                   Communion-table
                   ,
                   to
                   present
                   milk
                   along
                   with
                   it
                   ;
                   and
                   this
                   also
                   did
                   signify
                   nutrition
                   by
                   the
                   body
                   and
                   bloud
                   of
                   Christ.
                   
                   But
                   the
                   Council
                   of
                   Bracara
                   forbad
                   it
                   upon
                   this
                   reason
                   ,
                   
                     quia
                     evidens
                     exemplum
                     Evangelicae
                     veritatis
                     illud
                     offerri
                     non
                     sinit
                     ,
                  
                   because
                   Christ
                   did
                   no
                   such
                   thing
                   ,
                   and
                   commanded
                   no
                   such
                   thing
                   ;
                   and
                   therefore
                   nothing
                   is
                   to
                   be
                   added
                   to
                   those
                   ceremonies
                   which
                   Christ
                   left
                   .
                   *
                   And
                   indeed
                   if
                   the
                   Church
                   might
                   adde
                   things
                   or
                   rituals
                   of
                   signification
                   ,
                   then
                   the
                   walls
                   might
                   be
                   cover'd
                   with
                   the
                   figures
                   of
                   Doves
                   ,
                   Sheep
                   ,
                   Lambs
                   ,
                   Serpents
                   ,
                   Birds
                   ,
                   and
                   the
                   Communion-table
                   with
                   Bread
                   ,
                   Wine
                   ,
                   Herbs
                   ,
                   Tapers
                   ,
                   Pigeons
                   ,
                   Raisins
                   ,
                   Hony
                   ,
                   Milk
                   and
                   Lambs
                   ,
                   or
                   whatever
                   else
                   the
                   wit
                   of
                   man
                   or
                   the
                   nature
                   and
                   sense
                   of
                   the
                   mysteries
                   might
                   invent
                   or
                   import
                   .
                   But
                   concerning
                   such
                   things
                   as
                   these
                   ,
                   the
                   judgment
                   of
                   Balsamen
                   is
                   this
                   ;
                   
                   
                     Eos
                     malè
                     facere
                     arbitror
                     ,
                     qui
                     in
                     Ecclesia
                     columbas
                     emittunt
                     pro
                     Spiritus
                     sancti
                     adventu
                     ;
                     &
                     qui
                     pro
                     illa
                     stella
                     quae
                     novo
                     modo
                     apparucrat
                     ,
                     &
                     erat
                     admirabilis
                     ,
                     cereos
                     accendunt
                     ;
                     &
                     qui
                     arcanam
                     &
                     salutarem
                     Domini
                     ,
                     &
                     Dei
                     ,
                     &
                     Servatoris
                     nostri
                     Jesu
                     Christi
                     generationem
                     thoro
                     strato
                     exprimunt
                     ;
                     &
                     quae
                     sunt
                     supra
                     rationem
                     &
                     mentis
                     cogitationem
                     humanis
                     adinventionibus
                     describunt
                     .
                  
                   To
                   let
                   a
                   Pigeon
                   fly
                   to
                   signify
                   the
                   coming
                   of
                   the
                   Holy
                   Spirit
                   ;
                   to
                   light
                   up
                   candles
                   to
                   represent
                   the
                   Epiphany
                   ;
                   to
                   dress
                   a
                   bed
                   to
                   express
                   the
                   secret
                   and
                   ineffable
                   generation
                   of
                   the
                   Saviour
                   of
                   the
                   world
                   ;
                   to
                   which
                   he
                   might
                   have
                   added
                   ,
                   to
                   prepare
                   the
                   figure
                   of
                   the
                   Crucifix
                   ,
                   and
                   to
                   burie
                   an
                   image
                   to
                   describe
                   the
                   great
                   sacrifice
                   of
                   the
                   Cross
                   for
                   the
                   redemption
                   of
                   mankind
                   ;
                   these
                   are
                   things
                   to
                   no
                   purpose
                   :
                   not
                   onely
                   for
                   the
                   levity
                   and
                   theatrical
                   gayeties
                   and
                   representments
                   unbefitting
                   the
                   gravity
                   and
                   purity
                   and
                   spirituality
                   of
                   Christian
                   religion
                   ;
                   but
                   also
                   the
                   manner
                   of
                   teaching
                   these
                   truths
                   by
                   symbolical
                   things
                   and
                   actions
                   is
                   too
                   low
                   ,
                   too
                   suspicious
                   ,
                   too
                   dangerous
                   to
                   be
                   mingled
                   with
                   the
                   Divine
                   liturgies
                   .
                   Christ
                   may
                   as
                   he
                   please
                   consign
                   his
                   own
                   good
                   things
                   that
                   he
                   gives
                   us
                   ;
                   but
                   he
                   consigns
                   no
                   good
                   ,
                   and
                   represents
                   none
                   ,
                   but
                   what
                   he
                   also
                   gives
                   and
                   effects
                   in
                   that
                   ministration
                   and
                   under
                   that
                   sign
                   :
                   but
                   a
                   symbolical
                   rite
                   of
                   humane
                   invention
                   to
                   signify
                   what
                   it
                   does
                   not
                   effect
                   ,
                   and
                   then
                   introduc'd
                   into
                   the
                   solemn
                   worship
                   of
                   God
                   ,
                   is
                   so
                   like
                   those
                   vain
                   imaginations
                   and
                   representments
                   forbidden
                   in
                   the
                   second
                   Commandement
                   ,
                   that
                   the
                   very
                   suspicion
                   is
                   more
                   against
                   edification
                   then
                   their
                   use
                   can
                   pretend
                   to
                   .
                   But
                   if
                   any
                   such
                   ritual
                   or
                   ceremony
                   be
                   introduc'd
                   by
                   custome
                   or
                   by
                   consent
                   ,
                   it
                   ought
                   to
                   be
                   us'd
                   as
                   men
                   use
                   their
                   champignons
                   ;
                   they
                   boyl
                   them
                   in
                   three
                   or
                   four
                   waters
                   ,
                   cleansing
                   them
                   both
                   by
                   water
                   and
                   fire
                   before
                   they
                   be
                   us'd
                   at
                   all
                   ;
                   much
                   more
                   before
                   they
                   be
                   perswaded
                   into
                   a
                   law
                   .
                
                 
                   2.
                   
                   But
                   when
                   they
                   can
                   be
                   innocently
                   us'd
                   ,
                   
                   that
                   is
                   ,
                   when
                   they
                   can
                   be
                   made
                   usefull
                   ,
                   and
                   yet
                   be
                   innocent
                   in
                   themselves
                   ,
                   yet
                   it
                   is
                   to
                   be
                   taken
                   care
                   of
                   ,
                   that
                   they
                   may
                   not
                   onely
                   by
                   their
                   abuse
                   ,
                   or
                   by
                   mistake
                   ,
                   but
                   that
                   by
                   their
                   number
                   they
                   be
                   not
                   troublesome
                   and
                   inconvenient
                   .
                   This
                   advice
                   I
                   learn
                   from
                   S.
                   Austin
                   ,
                   in
                   whose
                   time
                   the
                   Church
                   had
                   gone
                   beyond
                   her
                   rule
                   and
                   
                   beyond
                   her
                   power
                   in
                   the
                   introducing
                   or
                   permitting
                   to
                   be
                   introduc'd
                   very
                   many
                   significant
                   ceremonies
                   ;
                   every
                   one
                   of
                   which
                   he
                   could
                   not
                   directly
                   blame
                   ,
                   but
                   yet
                   they
                   were
                   servile
                   burdens
                   ,
                   and
                   intolerable
                   besides
                   ,
                   by
                   their
                   number
                   and
                   their
                   load
                   .
                   [
                   
                     Etiamsi
                     non
                     intelligatur
                     quomodo
                     contra
                     fidem
                     sunt
                     ,
                     tamen
                     quoniam
                     onerant
                     religionem
                     ,
                     &
                     servilibus
                     oneribus
                     premunt
                     quam
                     Christus
                     voluit
                     paucissimis
                     &
                  
                   
                   
                     manifestis
                     celebrationeum
                     Sacramentis
                     liberam
                     esse
                     ;
                     propterea
                     faciunt
                     ut
                     tolerabilior
                     sit
                     conditio
                     Judaeorum
                     ,
                     qui
                     etiamsi
                     tempus
                     libertatis
                     non
                     agnoverunt
                     ,
                     legalibus
                     tamen
                     sarcinis
                     subjiciebantur
                     ,
                     non
                     humanis
                     praesumptionibus
                     ]
                     Although
                     it
                     is
                     not
                     to
                     be
                     understood
                     how
                     these
                     things
                     are
                     directly
                     against
                     the
                     faith
                     ,
                     yet
                     they
                     burden
                     religion
                     ,
                     and
                     load
                     with
                     a
                     servile
                     pressure
                     her
                     whom
                     Christ
                     left
                     free
                     and
                     charg'd
                     onely
                     with
                     the
                     two
                     Sacraments
                     :
                     therefore
                     our
                     case
                     is
                     worse
                     then
                     that
                     of
                     the
                     Jews
                     ;
                     for
                     though
                     they
                     had
                     not
                     a
                     time
                     of
                     liberty
                     ,
                     yet
                     they
                     were
                     charg'd
                     onely
                     with
                     burdens
                     that
                     God
                     impos'd
                     ,
                     but
                     not
                     with
                     the
                     presumptions
                     of
                     man
                     :
                  
                   which
                   words
                   are
                   a
                   severe
                   condemnation
                   of
                   such
                   laws
                   and
                   customes
                   Ecclesiastical
                   .
                   And
                   therefore
                   there
                   is
                   reason
                   to
                   celebrate
                   and
                   honour
                   the
                   wisdome
                   and
                   prudence
                   of
                   the
                   Church
                   of
                   England
                   ,
                   which
                   hath
                   in
                   all
                   her
                   offices
                   retain'd
                   but
                   one
                   ritual
                   or
                   ceremony
                   that
                   is
                   not
                   of
                   Divine
                   ordinance
                   or
                   Apostolical
                   practice
                   ,
                   and
                   that
                   is
                   ,
                   
                     the
                     Cross
                     in
                     baptisme
                  
                   :
                   which
                   though
                   it
                   be
                   a
                   significant
                   ceremony
                   ,
                   and
                   of
                   no
                   other
                   use
                   ,
                   yet
                   as
                   it
                   is
                   a
                   compliance
                   with
                   the
                   practice
                   of
                   all
                   ancient
                   Churches
                   ,
                   *
                   so
                   it
                   is
                   very
                   innocent
                   in
                   it self
                   ,
                   and
                   being
                   one
                   and
                   alone
                   is
                   in
                   no
                   regard
                   troublesome
                   or
                   afflictive
                   to
                   those
                   that
                   understand
                   her
                   power
                   and
                   her
                   liberty
                   and
                   her
                   reason
                   .
                   I
                   said
                   ,
                   she
                   hath
                   one
                   onely
                   ceremony
                   of
                   her
                   own
                   appointment
                   ;
                   for
                   the
                   Ring
                   in
                   marriage
                   is
                   the
                   symbol
                   of
                   a
                   civil
                   and
                   a
                   religious
                   contract
                   ,
                   it
                   is
                   a
                   pledge
                   and
                   custome
                   of
                   the
                   nation
                   ,
                   not
                   of
                   the
                   religion
                   :
                   and
                   those
                   other
                   circumstances
                   of
                   her
                   worship
                   ,
                   are
                   but
                   determinations
                   of
                   time
                   and
                   place
                   and
                   manner
                   of
                   a
                   duty
                   ;
                   they
                   serve
                   to
                   other
                   purposes
                   besides
                   signification
                   ,
                   they
                   were
                   not
                   made
                   for
                   that
                   ,
                   but
                   for
                   order
                   &
                   decency
                   ,
                   for
                   which
                   there
                   is
                   an
                   Apostolical
                   precept
                   ,
                   and
                   a
                   natural
                   reason
                   ,
                   and
                   an
                   evident
                   necessity
                   ,
                   or
                   a
                   great
                   convenience
                   .
                   Now
                   if
                   besides
                   these
                   uses
                   they
                   can
                   be
                   construed
                   to
                   any
                   good
                   signification
                   or
                   instruction
                   ,
                   that
                   is
                   so
                   far
                   from
                   being
                   a
                   prejudice
                   to
                   them
                   ,
                   that
                   it
                   is
                   their
                   advantage
                   ,
                   their
                   principal
                   end
                   being
                   different
                   ,
                   and
                   warranted
                   ,
                   and
                   not
                   destroy'd
                   by
                   their
                   superinduc'd
                   and
                   accidental
                   use
                   .
                   *
                   In
                   other
                   things
                   we
                   are
                   to
                   remember
                   that
                   figures
                   and
                   shadows
                   were
                   for
                   the
                   Old
                   Testament
                   ,
                   but
                   light
                   and
                   manifestation
                   is
                   in
                   the
                   New
                   ;
                   and
                   the
                   Egyptians
                   indeed
                   did
                   teach
                   religion
                   by
                   Symbolical
                   figures
                   ;
                   and
                   in
                   the
                   Eastern
                   Empire
                   their
                   laws
                   were
                   written
                   with
                   characters
                   and
                   abbreviatures
                   ;
                   and
                   in
                   the
                   schools
                   of
                   Plato
                   and
                   Pythagoras
                   they
                   taught
                   their
                   scholars
                   by
                   numbers
                   and
                   figures
                   ;
                   and
                   Diodorus
                   of
                   Tarsus
                   and
                   Origen
                   brought
                   in
                   an
                   allegorical
                   way
                   of
                   expounding
                   the
                   Scriptures
                   ,
                   and
                   almost
                   wholly
                   ,
                   but
                   certainly
                   too
                   much
                   left
                   the
                   literal
                   and
                   simple
                   way
                   of
                   interpretation
                   ,
                   and
                   so
                   doe
                   the
                   Perfectionists
                   and
                   some
                   others
                   at
                   this
                   day
                   :
                   but
                   we
                   that
                   walk
                   in
                   the
                   light
                   of
                   the
                   Gospel
                   ,
                   and
                   rejoyce
                   in
                   that
                   light
                   ,
                   have
                   received
                   from
                   Christ
                   and
                   his
                   Apostles
                   an
                   easier
                   way
                   of
                   teaching
                   the
                   people
                   ;
                   and
                   are
                   not
                   therefore
                   to
                   return
                   to
                   the
                   elements
                   and
                   rituals
                   of
                   Jews
                   and
                   Pagan
                   schools
                   .
                   Christ
                   left
                   no
                   sign
                   but
                   two
                   that
                   did
                   also
                   effect
                   as
                   well
                   as
                   signify
                   :
                   and
                   if
                   they
                   had
                   onely
                   signified
                   ,
                   and
                   done
                   no
                   other
                   good
                   ,
                   we
                   have
                   no
                   reason
                   to
                   believe
                   that
                   they
                   would
                   have
                   been
                   appointed
                   .
                   But
                   this
                   thing
                   is
                   gone
                   into
                   so
                   great
                   inconvenience
                   in
                   the
                   Church
                   of
                   Rome
                   ,
                   that
                   there
                   are
                   not
                   onely
                   so
                   many
                   ceremonies
                   as
                   doe
                   fill
                   a
                   book
                   
                     in
                     folio
                  
                   ;
                   but
                   the
                   reasons
                   and
                   significations
                   of
                   them
                   are
                   offered
                   to
                   us
                   by
                   
                     Durandus
                     ,
                     Durantus
                     ,
                     Vicecomes
                  
                   and
                   others
                   :
                   but
                   it
                   is
                   certain
                   that
                   all
                   the
                   propositions
                   and
                   mysteries
                   signified
                   by
                   them
                   are
                   
                   very
                   much
                   sooner
                   learn'd
                   then
                   the
                   meaning
                   of
                   those
                   ceremonies
                   .
                   But
                   that
                   those
                   rituals
                   or
                   circumstances
                   of
                   Liturgy
                   ,
                   the
                   actions
                   ,
                   gestures
                   ,
                   habits
                   ,
                   and
                   instruments
                   of
                   order
                   and
                   decency
                   be
                   also
                   significant
                   ,
                   gives
                   an
                   advantage
                   to
                   the
                   things
                   themselves
                   ,
                   and
                   makes
                   their
                   first
                   intended
                   ministery
                   of
                   some
                   more
                   usefulness
                   .
                
                 
                   3.
                   
                   
                   Ecclesiastical
                   laws
                   are
                   not
                   then
                   for
                   edification
                   when
                   they
                   give
                   offence
                   to
                   the
                   wise
                   and
                   to
                   the
                   good
                   ;
                   to
                   the
                   lovers
                   of
                   peace
                   and
                   the
                   obedient
                   to
                   government
                   ;
                   that
                   is
                   ,
                   when
                   there
                   is
                   in
                   their
                   nature
                   so
                   much
                   real
                   evil
                   ,
                   or
                   so
                   much
                   cause
                   of
                   jealousy
                   of
                   which
                   the
                   law-givers
                   cannot
                   purge
                   them
                   ,
                   that
                   the
                   good
                   and
                   complying
                   principles
                   that
                   are
                   in
                   the
                   good
                   subjects
                   cannot
                   be
                   sufficient
                   to
                   give
                   them
                   entertainment
                   .
                   But
                   of
                   this
                   the
                   law-givers
                   are
                   to
                   be
                   the
                   Judges
                   ;
                   and
                   if
                   they
                   insist
                   upon
                   them
                   when
                   there
                   is
                   cause
                   enough
                   to
                   lay
                   them
                   aside
                   ,
                   they
                   
                     sin
                     against
                     their
                     Brethren
                  
                   ,
                   and
                   
                     they
                     sin
                     against
                     Christ.
                  
                   But
                   the
                   laws
                   themselves
                   doe
                   not
                   bind
                   ,
                   if
                   the
                   exceptions
                   against
                   them
                   be
                   just
                   and
                   reasonable
                   and
                   sufficient
                   :
                   which
                   whether
                   they
                   be
                   or
                   no
                   ,
                   the
                   Church-Rulers
                   shall
                   judge
                   at
                   present
                   ,
                   and
                   God
                   shall
                   judge
                   at
                   last
                   :
                   and
                   in
                   the
                   mean
                   time
                   there
                   can
                   be
                   no
                   other
                   rule
                   given
                   ,
                   but
                   that
                   the
                   superiour
                   and
                   the
                   inferiour
                   endeavour
                   by
                   all
                   waies
                   of
                   prudence
                   and
                   humility
                   to
                   satisfy
                   one
                   another
                   .
                   A
                   peaceable
                   mind
                   ,
                   and
                   willingness
                   to
                   learn
                   ,
                   and
                   a
                   charitable
                   exposition
                   ,
                   are
                   the
                   just
                   dispositions
                   of
                   the
                   subjects
                   duty
                   ;
                   and
                   the
                   Governours
                   are
                   to
                   take
                   all
                   the
                   care
                   of
                   souls
                   that
                   can
                   be
                   supposed
                   to
                   be
                   the
                   duty
                   of
                   spiritual
                   Fathers
                   :
                   and
                   if
                   these
                   things
                   be
                   done
                   ,
                   there
                   will
                   be
                   no
                   hatred
                   ,
                   and
                   no
                   reproach
                   ,
                   and
                   no
                   schisme
                   .
                   But
                   if
                   the
                   question
                   be
                   who
                   shall
                   yield
                   ,
                   the
                   Governours
                   certainly
                   have
                   authority
                   ,
                   and
                   the
                   others
                   say
                   they
                   have
                   reason
                   :
                   the
                   one
                   ought
                   to
                   be
                   pitied
                   ,
                   and
                   the
                   other
                   ought
                   to
                   be
                   obeyed
                   ;
                   but
                   both
                   ought
                   to
                   yield
                   :
                   onely
                   the
                   subject
                   must
                   yield
                   outward
                   obedience
                   though
                   otherwise
                   it
                   were
                   not
                   necessary
                   ,
                   yet
                   if
                   it
                   be
                   lawful
                   ,
                   it
                   accidentally
                   becomes
                   so
                   ;
                   and
                   if
                   it
                   be
                   not
                   lawful
                   ,
                   or
                   if
                   he
                   thinks
                   it
                   is
                   not
                   ,
                   yet
                   he
                   must
                   be
                   careful
                   he
                   give
                   no
                   offence
                   ,
                   but
                   modestly
                   ,
                   humbly
                   and
                   without
                   reproach
                   offer
                   his
                   reasons
                   against
                   the
                   law
                   .
                   But
                   then
                   the
                   Governours
                   also
                   must
                   yield
                   :
                   they
                   must
                   not
                   consider
                   how
                   much
                   is
                   possible
                   for
                   them
                   ,
                   but
                   how
                   much
                   is
                   fit
                   ;
                   they
                   must
                   mediate
                   nothing
                   of
                   Empire
                   ,
                   but
                   much
                   of
                   charity
                   ;
                   they
                   must
                   consider
                   which
                   will
                   doe
                   most
                   good
                   to
                   the
                   souls
                   to
                   whom
                   they
                   doe
                   relate
                   ;
                   they
                   must
                   with
                   meekness
                   instruct
                   the
                   gainsayers
                   ,
                   and
                   with
                   sweetness
                   endeavour
                   to
                   win
                   them
                   ,
                   and
                   bear
                   with
                   the
                   infirmities
                   of
                   the
                   weak
                   ,
                   if
                   they
                   can
                   perceive
                   the
                   weakness
                   to
                   be
                   innocent
                   .
                   But
                   if
                   a
                   crime
                   be
                   mingled
                   with
                   it
                   ,
                   and
                   be
                   discerned
                   ,
                   it
                   is
                   matter
                   of
                   edification
                   that
                   such
                   criminals
                   be
                   discountenanc'd
                   ,
                   and
                   the
                   Authority
                   be
                   immur'd
                   and
                   kept
                   from
                   contempt
                   .
                   But
                   in
                   these
                   and
                   the
                   like
                   accidents
                   the
                   Spirit
                   of
                   God
                   must
                   be
                   invocated
                   and
                   implor'd
                   and
                   endear'd
                   ,
                   that
                   by
                   his
                   aides
                   the
                   Church
                   may
                   be
                   safely
                   and
                   wisely
                   and
                   charitably
                   governed
                   .
                   Whoever
                   wants
                   wisdome
                   must
                   ask
                   it
                   of
                   God
                   ;
                   and
                   God
                   will
                   be
                   easily
                   intreated
                   to
                   doe
                   good
                   ,
                   and
                   to
                   give
                   good
                   things
                   .
                
                 
                   This
                   onely
                   is
                   to
                   be
                   added
                   ,
                   
                   that
                   according
                   as
                   the
                   matter
                   of
                   the
                   laws
                   is
                   of
                   advantage
                   ,
                   or
                   necessity
                   ,
                   or
                   onely
                   of
                   convenience
                   more
                   or
                   less
                   ,
                   so
                   are
                   the
                   Governours
                   of
                   Churches
                   and
                   Guides
                   of
                   Souls
                   to
                   be
                   more
                   or
                   less
                   easy
                   in
                   dispensing
                   or
                   annulling
                   their
                   laws
                   :
                   till
                   then
                   ,
                   neither
                   the
                   Rulers
                   nor
                   the
                   subject
                   can
                   by
                   any
                   other
                   means
                   be
                   excused
                   from
                   sin
                   but
                   by
                   a
                   hearty
                   inquiry
                   ,
                   and
                   a
                   sincere
                   humble
                   labour
                   to
                   doe
                   their
                   duty
                   to
                   each
                   other
                   according
                   to
                   the
                   best
                   of
                   their
                   understanding
                   .
                   For
                   if
                   this
                   does
                   not
                   procure
                   a
                   just
                   compliance
                   ,
                   it
                   will
                   at
                   least
                   preserve
                   peace
                   and
                   innocence
                   :
                   and
                   though
                   the
                   first
                   is
                   best
                   ,
                   
                   because
                   it
                   includes
                   these
                   ,
                   yet
                   these
                   are
                   the
                   next
                   best
                   .
                
                 
                   4.
                   
                   Ecclesiastical
                   laws
                   that
                   encourage
                   and
                   adorn
                   ,
                   
                   and
                   add
                   degrees
                   and
                   moments
                   and
                   zeal
                   to
                   the
                   service
                   of
                   God
                   ,
                   are
                   good
                   ministeries
                   of
                   edification
                   ;
                   and
                   till
                   by
                   excesse
                   or
                   accident
                   they
                   convert
                   into
                   evil
                   ,
                   are
                   of
                   themselves
                   fit
                   to
                   minister
                   to
                   religion
                   .
                
                 
                   
                     Of
                     Music
                     in
                     Churches
                     .
                  
                   
                     Thus
                     the
                     use
                     of
                     Psalmody
                     or
                     singing
                     of
                     Psalms
                     ,
                     because
                     it
                     can
                     stirre
                     up
                     the
                     affections
                     ,
                     and
                     make
                     religion
                     please
                     more
                     faculties
                     ,
                     is
                     very
                     apt
                     for
                     the
                     edification
                     of
                     Churches
                     .
                     The
                     use
                     of
                     Musical
                     instruments
                     may
                     also
                     adde
                     some
                     little
                     advantages
                     to
                     singing
                     ,
                     but
                     they
                     are
                     more
                     apt
                     to
                     change
                     religion
                     into
                     aire
                     and
                     fancies
                     ,
                     and
                     take
                     off
                     some
                     of
                     its's
                     simplicity
                     ,
                     and
                     are
                     not
                     so
                     fitted
                     for
                     edification
                     .
                     
                       Ad
                       disciplinas
                       aliquid
                       artificiale
                       organum
                       non
                       esse
                       adhibendum
                       ,
                    
                     said
                     Aristotle
                     as
                     he
                     is
                     quoted
                     by
                     Aquinas
                     ,
                     
                     Artificial
                     instruments
                     are
                     not
                     fit
                     to
                     be
                     applied
                     to
                     the
                     use
                     of
                     disciplines
                     .
                     That
                     is
                     ,
                     the
                     music
                     of
                     instruments
                     of
                     it self
                     does
                     not
                     make
                     a
                     man
                     wiser
                     ,
                     or
                     instruct
                     him
                     in
                     any
                     thing
                     .
                     This
                     is
                     true
                     ,
                     and
                     therefore
                     they
                     are
                     not
                     of
                     themselves
                     very
                     good
                     ministeries
                     of
                     religion
                     .
                     But
                     vocal
                     music
                     ,
                     being
                     natural
                     ,
                     and
                     the
                     action
                     of
                     a
                     man
                     with
                     the
                     circumstance
                     of
                     pleasure
                     ,
                     if
                     it
                     come
                     to
                     invest
                     religion
                     is
                     of
                     great
                     use
                     ,
                     as
                     all
                     the
                     experience
                     of
                     man
                     can
                     tell
                     .
                     Instruments
                     may
                     guide
                     the
                     voice
                     ,
                     and
                     so
                     they
                     may
                     be
                     us'd
                     ;
                     but
                     they
                     are
                     but
                     a
                     friends
                     friend
                     to
                     religion
                     ,
                     and
                     can
                     have
                     no
                     near
                     relation
                     to
                     the
                     service
                     of
                     God.
                     
                     
                       Justin
                       Martyr
                    
                     asks
                     the
                     Question
                     why
                     the
                     Church
                     uses
                     songs
                     in
                     her
                     Liturgy
                     after
                     the
                     manner
                     of
                     the
                     unwise
                     and
                     weak
                     under
                     the
                     Law.
                     Answers
                     ,
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                       That
                       meerly
                       to
                       sing
                       is
                       not
                       proper
                       to
                       weak
                       and
                       ignorant
                       persons
                       ,
                       but
                       to
                       sing
                       with
                       inanimate
                       instruments
                       ,
                       with
                       dancings
                       and
                       with
                       timbrels
                       .
                       Therefore
                       in
                       the
                       Churches
                       we
                       doe
                       not
                       use
                       hymns
                       with
                       such
                       organs
                       or
                       instruments
                       .
                    
                     And
                     S.
                     
                     Chrysostom
                     saith
                     that
                     those
                     instruments
                     were
                     permitted
                     to
                     the
                     Jews
                     
                       ob
                       eorum
                       imbecillitatem
                    
                     for
                     their
                     weaknesse
                     :
                     and
                     he
                     addes
                     ,
                     
                       As
                       the
                       Jews
                       did
                       praise
                       God
                       by
                       all
                       the
                       instruments
                       of
                       music
                       ,
                       so
                       we
                       are
                       commanded
                       to
                       praise
                       him
                       with
                       all
                       our
                       members
                       ,
                       our
                       eyes
                       ,
                       our
                       tongues
                       ,
                       our
                       eares
                       ,
                       our
                       hands
                       .
                    
                     The
                     same
                     thing
                     is
                     also
                     affirm'd
                     by
                     
                       Isidore
                       Pelusiot
                    
                     ;
                     
                     
                       Since
                       God
                       permitted
                       sacrifices
                       and
                       effusions
                       of
                       bloud
                       for
                       their
                       childishnesse
                       ,
                       it
                       is
                       no
                       wonder
                       that
                       he
                       did
                       tolerate
                       that
                       music
                       which
                       is
                       made
                       by
                       the
                       harp
                       and
                       psaltery
                       .
                    
                     But
                     then
                     in
                     relation
                     to
                     us
                     ,
                     he
                     expounds
                     that
                     Psalm
                     to
                     signify
                     not
                     literally
                     ,
                     but
                     mystically
                     .
                     By
                     
                       the
                       sound
                       of
                       the
                       trumpet
                    
                     he
                     understands
                     
                       the
                       memory
                       of
                       the
                       resurrection
                    
                     ;
                     by
                     
                       psaltery
                       and
                       harp
                    
                     ,
                     our
                     
                       tongue
                       and
                       mouth
                    
                     ;
                     by
                     
                       timbrel
                       and
                       dances
                    
                     ,
                     our
                     
                       body
                       and
                       mind
                    
                     ;
                     by
                     
                       every
                       thing
                       that
                       hath
                       breath
                       ,
                       ]
                       every
                       spirit
                       :
                    
                     Angels
                     and
                     men
                     are
                     called
                     upon
                     to
                     praise
                     the
                     Lord.
                     But
                     now
                     upon
                     this
                     account
                     we
                     may
                     easily
                     perceive
                     the
                     difference
                     of
                     vocal
                     from
                     instrumental
                     music
                     in
                     Churches
                     ;
                     this
                     being
                     but
                     typical
                     of
                     that
                     ,
                     and
                     permitted
                     then
                     when
                     they
                     knew
                     not
                     so
                     well
                     to
                     use
                     their
                     voices
                     and
                     tongues
                     to
                     praise
                     the
                     Lord.
                     And
                     certainly
                     the
                     difference
                     is
                     very
                     material
                     ,
                     not
                     onely
                     because
                     we
                     find
                     these
                     wise
                     men
                     saying
                     that
                     instruments
                     were
                     typical
                     and
                     permitted
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     
                       for
                       their
                       tendernesse
                       and
                       infancy
                    
                     ;
                     but
                     also
                     because
                     by
                     the
                     voice
                     and
                     tongue
                     we
                     can
                     properly
                     and
                     directly
                     serve
                     God
                     ,
                     and
                     as
                     well
                     by
                     singing
                     as
                     saying
                     ,
                     and
                     better
                     ,
                     if
                     it
                     be
                     better
                     ;
                     which
                     can
                     never
                     be
                     said
                     of
                     instrumental
                     music
                     :
                     which
                     though
                     I
                     cannot
                     condemn
                     if
                     it
                     be
                     us'd
                     as
                     a
                     help
                     to
                     psalmody
                     ,
                     yet
                     it
                     must
                     not
                     be
                     called
                     so
                     much
                     
                     as
                     a
                     circumstance
                     of
                     the
                     Divine
                     service
                     ,
                     for
                     that
                     is
                     all
                     can
                     be
                     said
                     of
                     vocal
                     music
                     .
                     But
                     of
                     this
                     the
                     use
                     is
                     very
                     great
                     ,
                     and
                     I
                     will
                     onely
                     represent
                     it
                     in
                     the
                     words
                     of
                     
                       Justin
                       Martyr
                    
                     ;
                     
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                       simple
                       and
                       plain
                       singing
                       is
                       left
                       in
                       Churches
                       .
                       For
                       this
                       stirres
                       up
                       the
                       mind
                       with
                       a
                       certain
                       pleasure
                       unto
                       an
                       ardent
                       desire
                       of
                       that
                       which
                       is
                       celebrated
                       in
                       the
                       song
                       ;
                       it
                       appeases
                       the
                       desires
                       and
                       affections
                       of
                       the
                       flesh
                       ;
                       it
                       drives
                       away
                       the
                       evil
                       thoughts
                       of
                       our
                       enemies
                       that
                       are
                       invisible
                       and
                       secretly
                       arise
                       ;
                       it
                       makes
                       the
                       mind
                       irriguous
                       and
                       apt
                       to
                       bring
                       forth
                       holy
                       and
                       Divine
                       fruits
                       ;
                       it
                       makes
                       the
                       Generous
                       contenders
                       in
                       piety
                       valiant
                       and
                       strong
                       in
                       adversity
                       ;
                       and
                       it
                       brings
                       a
                       medicine
                       and
                       remedy
                       to
                       all
                       the
                       evil
                       accidents
                       of
                       our
                       life
                       .
                       S.
                    
                     Paul
                     
                       in
                       his
                       spiritual
                       armoury
                       calls
                       this
                       the
                       Sword
                       of
                       the
                       Spirit
                       :
                       for
                       it
                       is
                       all
                       of
                       it
                       the
                       word
                       of
                       God
                       which
                       is
                       celebrated
                       ,
                       in
                       the
                       mind
                       ,
                       in
                       the
                       song
                       and
                       in
                       the
                       verse
                       :
                       it
                       drives
                       away
                       evil
                       spirits
                       ,
                       and
                       the
                       pious
                       mind
                       is
                       by
                       the
                       songs
                       of
                       the
                       Church
                       perfected
                       in
                       vertue
                       .
                    
                     ]
                     The
                     Eulogy
                     is
                     fair
                     and
                     large
                     :
                     but
                     yet
                     all
                     wise
                     and
                     sober
                     persons
                     doe
                     find
                     fault
                     when
                     the
                     Psalmody
                     which
                     is
                     recommended
                     to
                     us
                     by
                     the
                     practice
                     of
                     Christ
                     and
                     his
                     Apostles
                     ,
                     does
                     sensibly
                     passe
                     further
                     into
                     art
                     then
                     into
                     religion
                     ,
                     and
                     serves
                     pleasure
                     more
                     then
                     devotion
                     ;
                     when
                     it
                     recedes
                     from
                     that
                     native
                     simplicity
                     and
                     gravity
                     which
                     serv'd
                     the
                     affections
                     and
                     holy
                     aspirations
                     of
                     so
                     many
                     ages
                     of
                     the
                     Church
                     ;
                     when
                     it
                     is
                     so
                     conducted
                     that
                     it
                     shall
                     not
                     be
                     for
                     edification
                     ,
                     that
                     is
                     ,
                     when
                     it
                     is
                     so
                     made
                     accurate
                     and
                     curious
                     that
                     none
                     can
                     joyn
                     in
                     it
                     but
                     Musicians
                     ,
                     and
                     they
                     also
                     are
                     not
                     so
                     recitative
                     ,
                     they
                     doe
                     not
                     sing
                     and
                     expresse
                     the
                     words
                     so
                     plainly
                     that
                     they
                     which
                     hear
                     doe
                     understand
                     ;
                     for
                     by
                     this
                     means
                     the
                     greatest
                     benefit
                     and
                     
                       use
                       of
                       edification
                    
                     is
                     lost
                     :
                     as
                     appears
                     in
                     those
                     words
                     of
                     S.
                     Basil
                     ,
                     
                     who
                     when
                     he
                     had
                     highly
                     commended
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     
                       the
                       delight
                       of
                       melody
                       mingled
                       with
                       heavenly
                       mysteries
                       ,
                    
                     he
                     addes
                     ,
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                       For
                       this
                       cause
                       were
                       the
                       tunes
                       of
                       harmonious
                       Psalms
                       devised
                       for
                       us
                       ,
                    
                     that
                     they
                     which
                     either
                     are
                     yong
                     in
                     years
                     ,
                     or
                     novices
                     in
                     instruction
                     ,
                     might
                     when
                     they
                     think
                     they
                     sing
                     ,
                     have
                     their
                     souls
                     instructed
                     in
                     the
                     truth
                     .
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                       O
                       the
                       great
                       wisedome
                       of
                       our
                       Heavenly
                       master
                       ,
                       which
                       at
                       the
                       same
                       time
                       designes
                       to
                       have
                       us
                       pleas'd
                       and
                       instructed
                       to
                       perfection
                       by
                       the
                       singing
                       of
                       Psalms
                       !
                    
                     But
                     in
                     this
                     and
                     all
                     things
                     like
                     this
                     ,
                     the
                     rulers
                     of
                     Churches
                     are
                     to
                     doe
                     that
                     which
                     most
                     promotes
                     the
                     end
                     of
                     their
                     institution
                     .
                     
                       Salus
                       populi
                       suprema
                       lex
                       esto
                    
                     ,
                     is
                     a
                     rule
                     which
                     in
                     this
                     affair
                     hath
                     no
                     exception
                     :
                     the
                     salvation
                     of
                     one
                     soul
                     is
                     more
                     then
                     all
                     the
                     interests
                     in
                     the
                     world
                     besides
                     .
                  
                   
                     5.
                     
                     Although
                     Counsels
                     Evangelical
                     being
                     observed
                     are
                     greatly
                     for
                     the
                     glory
                     of
                     God
                     and
                     for
                     the
                     edification
                     of
                     the
                     Church
                     ;
                     
                     yet
                     it
                     is
                     not
                     for
                     edification
                     that
                     they
                     be
                     injoyn'd
                     ,
                     and
                     therefore
                     make
                     not
                     the
                     proper
                     subject
                     and
                     matter
                     of
                     Ecclesiastical
                     laws
                     :
                     and
                     the
                     reason
                     is
                     ,
                     all
                     that
                     wisedome
                     by
                     which
                     God
                     was
                     moved
                     not
                     to
                     injoyn
                     it
                     ,
                     even
                     because
                     all
                     men
                     cannot
                     take
                     it
                     ,
                     and
                     few
                     men
                     will
                     ;
                     and
                     the
                     imposition
                     is
                     not
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     
                       a
                       gentle
                       yoke
                    
                     ,
                     but
                     is
                     a
                     perpetual
                     snare
                     .
                     For
                     here
                     is
                     the
                     difference
                     between
                     things
                     indifferent
                     and
                     Counsels
                     Evangelical
                     ,
                     though
                     alike
                     they
                     be
                     left
                     under
                     no
                     command
                     by
                     God
                     ,
                     yet
                     for
                     several
                     reasons
                     :
                     for
                     things
                     in
                     themselves
                     indifferent
                     are
                     too
                     little
                     for
                     the
                     service
                     of
                     God
                     ,
                     and
                     Counsels
                     Evangelical
                     are
                     too
                     great
                     for
                     our
                     strengths
                     ;
                     and
                     therefore
                     God
                     will
                     not
                     be
                     worshipped
                     by
                     those
                     ,
                     and
                     he
                     will
                     not
                     put
                     any
                     necessary
                     upon
                     these
                     :
                     but
                     yet
                     those
                     may
                     be
                     made
                     matter
                     of
                     humane
                     laws
                     ,
                     because
                     they
                     may
                     become
                     usefull
                     to
                     many
                     purposes
                     ;
                     but
                     Counsels
                     cannot
                     be
                     made
                     into
                     laws
                     ,
                     not
                     because
                     the
                     nature
                     of
                     the
                     things
                     themselves
                     will
                     not
                     bear
                     the
                     load
                     of
                     a
                     Commandement
                     ,
                     but
                     
                     because
                     our
                     natures
                     will
                     not
                     :
                     and
                     therefore
                     they
                     are
                     to
                     be
                     advis'd
                     ,
                     encourag'd
                     ,
                     preached
                     ,
                     practis'd
                     ,
                     commended
                     and
                     rewarded
                     ;
                     any
                     thing
                     but
                     injoyn'd
                     ,
                     or
                     made
                     into
                     necessary
                     duty
                     .
                     And
                     indeed
                     ,
                     when
                     we
                     consider
                     that
                     Counsels
                     of
                     perfection
                     are
                     a
                     direct
                     worship
                     of
                     God
                     when
                     they
                     are
                     perform'd
                     ,
                     and
                     that
                     God
                     onely
                     is
                     to
                     make
                     laws
                     of
                     his
                     own
                     worship
                     and
                     direct
                     religion
                     ,
                     and
                     that
                     in
                     these
                     he
                     would
                     make
                     no
                     law
                     ,
                     because
                     these
                     should
                     not
                     become
                     necessary
                     ,
                     but
                     the
                     instruments
                     of
                     a
                     voluntary
                     service
                     ,
                     that
                     in
                     these
                     things
                     we
                     might
                     shew
                     our
                     love
                     ,
                     as
                     in
                     the
                     matter
                     of
                     his
                     laws
                     we
                     shew
                     our
                     obedience
                     ;
                     the
                     Church
                     cannot
                     have
                     a
                     power
                     legislative
                     in
                     these
                     ,
                     for
                     she
                     is
                     the
                     mouth
                     of
                     Christ
                     ,
                     to
                     command
                     what
                     he
                     commands
                     ,
                     to
                     exhort
                     to
                     what
                     he
                     exhorts
                     :
                     and
                     as
                     the
                     Church
                     cannot
                     make
                     that
                     to
                     be
                     a
                     part
                     of
                     the
                     Divine
                     worship
                     which
                     God
                     hath
                     not
                     made
                     so
                     ,
                     and
                     therefore
                     things
                     indifferent
                     may
                     become
                     ministeries
                     and
                     circumstances
                     of
                     religion
                     ,
                     but
                     no
                     parts
                     of
                     it
                     ;
                     so
                     neither
                     can
                     any
                     thing
                     be
                     otherwise
                     a
                     Divine
                     worship
                     then
                     God
                     hath
                     made
                     it
                     ,
                     and
                     therefore
                     man
                     cannot
                     make
                     that
                     to
                     be
                     a
                     necessary
                     worship
                     which
                     God
                     hath
                     not
                     made
                     so
                     ,
                     but
                     hath
                     chusingly
                     ,
                     and
                     wisely
                     left
                     to
                     the
                     choice
                     of
                     our
                     will
                     and
                     love
                     .
                     And
                     to
                     this
                     sense
                     was
                     that
                     saying
                     of
                     Athenagoras
                     in
                     his
                     Apology
                     for
                     the
                     Christians
                     ,
                     
                       Deus
                       ad
                       ea
                       quae
                       praeter
                       naturam
                       sunt
                       neminem
                       movet
                       ,
                    
                     God
                     moves
                     no
                     man
                     to
                     things
                     which
                     are
                     besides
                     his
                     nature
                     ;
                     that
                     is
                     ,
                     he
                     urges
                     no
                     man
                     to
                     doe
                     such
                     things
                     which
                     must
                     suppose
                     great
                     violence
                     to
                     be
                     done
                     to
                     nature
                     .
                  
                   
                     But
                     the
                     great
                     matter
                     in
                     this
                     whole
                     affaire
                     is
                     ,
                     
                     that
                     Counsels
                     Evangelical
                     when
                     they
                     are
                     not
                     left
                     at
                     liberty
                     become
                     a
                     snare
                     ;
                     not
                     onely
                     because
                     they
                     are
                     commonly
                     great
                     violations
                     of
                     our
                     desires
                     ,
                     or
                     great
                     invasions
                     of
                     our
                     interest
                     ,
                     and
                     therefore
                     fit
                     onely
                     to
                     be
                     undertaken
                     by
                     a
                     very
                     few
                     and
                     after
                     a
                     long
                     experience
                     of
                     their
                     strength
                     :
                     but
                     also
                     because
                     though
                     they
                     be
                     excellencies
                     in
                     themselves
                     ,
                     yet
                     in
                     some
                     cases
                     and
                     in
                     some
                     conjugations
                     of
                     circumstances
                     they
                     doe
                     destroy
                     another
                     duty
                     ;
                     as
                     giving
                     all
                     our
                     goods
                     to
                     the
                     poor
                     hinders
                     us
                     from
                     making
                     provision
                     for
                     our
                     relatives
                     ,
                     a
                     state
                     of
                     coelibate
                     exposes
                     us
                     to
                     a
                     perpetual
                     ustulation
                     ;
                     and
                     then
                     either
                     by
                     our
                     contrary
                     state
                     of
                     affairs
                     ,
                     or
                     by
                     our
                     unequal
                     strengths
                     pull
                     down
                     that
                     building
                     which
                     they
                     intended
                     to
                     set
                     up
                     .
                     Some
                     Canonists
                     say
                     that
                     the
                     Church
                     forbids
                     a
                     mutual
                     congression
                     of
                     married
                     paires
                     upon
                     Festival
                     days
                     ;
                     upon
                     which
                     days
                     the
                     Jews
                     thought
                     it
                     a
                     special
                     duty
                     ,
                     but
                     the
                     heathens
                     abstain'd
                     :
                     but
                     how
                     if
                     one
                     be
                     willing
                     ,
                     and
                     the
                     other
                     is
                     not
                     ?
                     he
                     shall
                     be
                     put
                     to
                     dispute
                     between
                     two
                     duties
                     ,
                     justice
                     and
                     religion
                     ,
                     and
                     shall
                     be
                     forc'd
                     like
                     him
                     in
                     the
                     Satyr
                     to
                     ask
                     pardon
                     for
                     doing
                     of
                     his
                     duty
                     ;
                     
                       
                         Ille
                         petit
                         veniam
                         quoties
                         non
                         abstinet
                         Uxor
                         
                      
                       
                         Concubitu
                         sacris
                         observandisque
                         diebus
                         .
                      
                    
                     The
                     Council
                     of
                     Eliberis
                     commanded
                     abstinence
                     from
                     conjugal
                     rights
                     for
                     three
                     or
                     four
                     or
                     seven
                     days
                     before
                     the
                     Communion
                     .
                     Pope
                     Liberius
                     commanded
                     the
                     same
                     during
                     the
                     whole
                     time
                     of
                     Lent
                     ;
                     
                       quia
                       penè
                       nihil
                       valet
                       jejunium
                       quod
                       conjugali
                       opere
                       polluitur
                       ,
                    
                     supposing
                     the
                     fast
                     is
                     polluted
                     by
                     such
                     congressions
                     :
                     but
                     because
                     this
                     relied
                     upon
                     an
                     heretical
                     stock
                     ,
                     that
                     marriage
                     is
                     unclean
                     ,
                     and
                     scarce
                     to
                     be
                     allowed
                     to
                     be
                     holy
                     ,
                     of
                     it self
                     it
                     seems
                     unreasonable
                     :
                     but
                     when
                     they
                     commanded
                     that
                     those
                     which
                     were
                     married
                     should
                     that
                     day
                     communicate
                     ,
                     and
                     they
                     that
                     did
                     communicate
                     should
                     that
                     night
                     abstain
                     ,
                     (
                     but
                     that
                     they
                     had
                     no
                     power
                     to
                     command
                     any
                     such
                     thing
                     ,
                     )
                     the
                     law
                     it self
                     laid
                     a
                     snare
                     for
                     souls
                     ,
                     and
                     if
                     it
                     could
                     have
                     chang'd
                     the
                     action
                     into
                     a
                     sin
                     ,
                     would
                     have
                     ingag'd
                     most
                     married
                     paires
                     to
                     become
                     sinners
                     .
                  
                   
                   
                     Upon
                     the
                     same
                     account
                     ,
                     
                     but
                     upon
                     very
                     much
                     more
                     reason
                     ,
                     those
                     Churches
                     which
                     injoyn
                     coelibate
                     to
                     all
                     their
                     numerous
                     Clergy
                     doe
                     unreasonably
                     and
                     uncharitably
                     ;
                     they
                     have
                     no
                     power
                     to
                     make
                     any
                     such
                     law
                     ,
                     and
                     if
                     they
                     had
                     ,
                     they
                     ought
                     not
                     to
                     doe
                     it
                     ,
                     upon
                     the
                     account
                     of
                     this
                     Rule
                     ,
                     because
                     they
                     ought
                     not
                     to
                     lay
                     a
                     stumbling-block
                     and
                     a
                     stone
                     of
                     offence
                     in
                     their
                     Brothers
                     way
                     .
                  
                
                 
                   
                     Of
                     the
                     Marriages
                     of
                     Bishops
                     and
                     Priests
                     .
                  
                   
                     Now
                     concerning
                     this
                     ,
                     
                     I
                     shall
                     first
                     consider
                     the
                     purpose
                     and
                     influence
                     of
                     the
                     Rule
                     upon
                     it
                     .
                     For
                     if
                     this
                     be
                     a
                     stone
                     of
                     offence
                     ,
                     if
                     this
                     law
                     be
                     directly
                     and
                     regularly
                     a
                     snare
                     to
                     consciences
                     ,
                     it
                     is
                     certain
                     it
                     is
                     an
                     ungodly
                     law
                     ,
                     and
                     of
                     no
                     obligation
                     to
                     the
                     subjects
                     of
                     any
                     Church
                     .
                     Now
                     this
                     relying
                     upon
                     experience
                     and
                     being
                     best
                     proved
                     by
                     the
                     event
                     of
                     things
                     ,
                     will
                     be
                     sufficiently
                     cleared
                     by
                     the
                     testimony
                     of
                     those
                     wise
                     persons
                     who
                     have
                     observed
                     the
                     evil
                     ,
                     and
                     wish'd
                     a
                     remedy
                     by
                     annulling
                     the
                     law
                     .
                  
                   
                     
                       Aeneas
                       Sylvius
                    
                     ,
                     
                     who
                     was
                     afterwards
                     Pope
                     Pius
                     the
                     second
                     ,
                     said
                     that
                     the
                     single
                     life
                     of
                     the
                     Clergy
                     was
                     upon
                     good
                     reason
                     at
                     first
                     introduc'd
                     ,
                     
                     but
                     that
                     for
                     better
                     reason
                     it
                     ought
                     now
                     to
                     be
                     let
                     alone
                     and
                     taken
                     off
                     .
                     And
                     of
                     the
                     same
                     mind
                     was
                     Panormitan
                     ;
                     saying
                     that
                     we
                     are
                     taught
                     by
                     experience
                     that
                     from
                     this
                     law
                     of
                     coelibate
                     not
                     continency
                     but
                     a
                     contrary
                     effect
                     does
                     follow
                     :
                     for
                     the
                     Priests
                     doe
                     not
                     live
                     spiritually
                     ,
                     neither
                     are
                     they
                     clean
                     ,
                     but
                     are
                     polluted
                     with
                     unlawfull
                     mixtures
                     to
                     their
                     great
                     sin
                     and
                     shame
                     ,
                     whereas
                     it
                     were
                     chastity
                     if
                     it
                     were
                     a
                     society
                     with
                     their
                     own
                     wife
                     .
                     And
                     indeed
                     the
                     scandal
                     was
                     so
                     great
                     ,
                     the
                     stories
                     so
                     intolerable
                     ,
                     their
                     adulteries
                     so
                     frequent
                     ,
                     their
                     lusts
                     so
                     discovered
                     ,
                     and
                     the
                     accidents
                     so
                     ridiculous
                     ,
                     that
                     the
                     Clergy
                     became
                     the
                     contempt
                     and
                     jest
                     of
                     buffoons
                     and
                     drunkards
                     ,
                     and
                     the
                     pity
                     and
                     shame
                     of
                     wise
                     and
                     sober
                     men
                     .
                     And
                     it
                     was
                     a
                     strange
                     thing
                     which
                     in
                     the
                     history
                     of
                     the
                     Council
                     of
                     Trent
                     is
                     told
                     out
                     of
                     Zuinglius
                     ,
                     
                     that
                     writing
                     to
                     the
                     Cantons
                     of
                     the
                     Suisses
                     ,
                     he
                     made
                     mention
                     of
                     a
                     law
                     or
                     edict
                     made
                     by
                     the
                     magistrates
                     their
                     predecessors
                     ,
                     that
                     every
                     Priest
                     should
                     be
                     bound
                     to
                     have
                     his
                     proper
                     Concubine
                     ,
                     that
                     he
                     might
                     not
                     ensnare
                     the
                     chastity
                     of
                     honest
                     women
                     ;
                     adding
                     ,
                     that
                     though
                     it
                     seem'd
                     a
                     ridiculous
                     decree
                     ,
                     yet
                     it
                     could
                     not
                     be
                     avoided
                     ,
                     unlesse
                     the
                     word
                     Concubine
                     were
                     chang'd
                     into
                     Wife
                     ,
                     and
                     the
                     permission
                     before
                     given
                     to
                     unlawfull
                     Concubinate
                     might
                     be
                     given
                     now
                     to
                     lawfull
                     Marriage
                     .
                     And
                     who
                     please
                     to
                     see
                     instances
                     more
                     then
                     enough
                     to
                     verify
                     the
                     infinite
                     scandals
                     given
                     by
                     the
                     unmarried
                     Clergy
                     generally
                     ,
                     may
                     be
                     glutted
                     with
                     them
                     in
                     
                       Henry
                       Stephen's
                    
                     apology
                     for
                     Herodotus
                     .
                     *
                     But
                     if
                     he
                     be
                     lesse
                     relied
                     upon
                     ,
                     as
                     being
                     a
                     friend
                     to
                     the
                     complaining
                     side
                     ,
                     
                     the
                     testimony
                     of
                     Cassander
                     will
                     not
                     so
                     easily
                     be
                     rejected
                     ,
                     saying
                     ,
                     
                       If
                       ever
                       there
                       was
                       a
                       time
                       for
                       changing
                       of
                       an
                       old
                       custome
                       ,
                       certainly
                       these
                       times
                       require
                       it
                       ;
                       where
                       all
                       the
                       best
                       and
                       most
                       religious
                       Priests
                       acknowledging
                       their
                       infirmity
                       ,
                       and
                       abhorring
                       the
                       turpitude
                       of
                       perpetual
                       fornication
                       ,
                       if
                       publickly
                       they
                       dare
                       not
                       ,
                       yet
                       privately
                       they
                       marry
                       .
                    
                     And
                     they
                     that
                     did
                     not
                     ,
                     did
                     worse
                     :
                     
                       for
                       things
                    
                     (
                     saith
                     he
                     )
                     
                       are
                       come
                       to
                       that
                       passe
                       ,
                       that
                       scarce
                       one
                       in
                       an
                       hundred
                       abstains
                       from
                       the
                       fellowship
                       of
                       women
                       .
                    
                     And
                     
                       Alvarus
                       Pelagius
                    
                     telling
                     sad
                     stories
                     of
                     the
                     incests
                     ,
                     
                     uncleannesse
                     and
                     fornications
                     of
                     the
                     Priests
                     and
                     Friers
                     ,
                     tells
                     of
                     their
                     gluttony
                     ,
                     their
                     idlenesse
                     and
                     ease
                     ,
                     their
                     pride
                     and
                     arrogancy
                     ,
                     their
                     receiving
                     boys
                     into
                     their
                     houses
                     and
                     cloysters
                     ,
                     their
                     conversation
                     with
                     Nunnes
                     and
                     secular
                     women
                     ,
                     that
                     it
                     is
                     no
                     wonder
                     there
                     is
                     amongst
                     them
                     so
                     impure
                     a
                     Clergy
                     ,
                     that
                     so
                     many
                     good
                     men
                     have
                     complained
                     ,
                     and
                     all
                     have
                     been
                     ashamed
                     of
                     it
                     .
                     And
                     therefore
                     
                     upon
                     this
                     account
                     we
                     may
                     consider
                     the
                     evils
                     which
                     the
                     Church
                     suffers
                     by
                     such
                     a
                     law
                     which
                     permits
                     their
                     Clergy
                     to
                     walk
                     in
                     the
                     fire
                     ,
                     and
                     commands
                     them
                     not
                     to
                     be
                     burn'd
                     ;
                     or
                     rather
                     not
                     that
                     so
                     much
                     ,
                     but
                     they
                     forbid
                     them
                     the
                     use
                     of
                     cold
                     water
                     :
                     I
                     say
                     ,
                     we
                     may
                     consider
                     the
                     intolerable
                     scandals
                     ,
                     the
                     infinite
                     diminution
                     of
                     spiritual
                     good
                     ,
                     the
                     great
                     loss
                     and
                     hazard
                     of
                     souls
                     ,
                     when
                     fornicators
                     and
                     adulterers
                     ,
                     paederasts
                     and
                     the
                     impurest
                     persons
                     shall
                     by
                     their
                     sermons
                     and
                     common
                     talk
                     dishonour
                     marriage
                     ,
                     and
                     at
                     the
                     same
                     time
                     put
                     their
                     polluted
                     hands
                     to
                     the
                     dreadful
                     mysteries
                     ,
                     and
                     their
                     tongues
                     to
                     sing
                     hymns
                     to
                     God
                     ,
                     and
                     to
                     intercede
                     for
                     the
                     people
                     ,
                     who
                     the
                     night
                     before
                     have
                     polluted
                     the
                     temples
                     of
                     the
                     Holy
                     Ghost
                     ,
                     and
                     defiled
                     them
                     unto
                     the
                     ground
                     .
                     But
                     I
                     had
                     rather
                     these
                     things
                     were
                     read
                     in
                     the
                     words
                     of
                     other
                     men
                     ,
                     and
                     therefore
                     I
                     shall
                     remit
                     the
                     Reader
                     that
                     would
                     see
                     heaps
                     of
                     such
                     sad
                     complaints
                     to
                     the
                     
                       Via
                       Regia
                    
                     of
                     Weicelius
                     ,
                     to
                     
                       Andreas
                       Fricius
                       Modrevius
                       de
                       Matrimonio
                       presbyterorum
                       ,
                    
                     and
                     in
                     his
                     a
                     Apology
                     ,
                     b
                     
                       Albertus
                       Pighius
                    
                     ,
                     c
                     
                       Dominicus
                       Soto
                    
                     ,
                     the
                     d
                     
                       Centum
                       Gravamina
                       Germaniae
                    
                     ,
                     e
                     
                       John
                       Gerson
                    
                     ,
                     f
                     
                       Polydore
                       Virgil.
                    
                     Many
                     more
                     might
                     be
                     reckoned
                     ,
                     but
                     these
                     are
                     witnesses
                     beyond
                     exception
                     ;
                     especially
                     if
                     we
                     adde
                     that
                     the
                     complaints
                     were
                     made
                     by
                     wise
                     and
                     grave
                     men
                     many
                     ages
                     together
                     ,
                     and
                     that
                     their
                     complaints
                     were
                     of
                     an
                     old
                     canker
                     in
                     the
                     Church
                     ,
                     that
                     could
                     never
                     be
                     cured
                     ,
                     because
                     the
                     spiritual
                     Physitians
                     did
                     see
                     ,
                     but
                     would
                     not
                     take
                     the
                     cause
                     away
                     .
                     For
                     this
                     thing
                     we
                     find
                     complain'd
                     of
                     by
                     S.
                     g
                     
                       Bernard
                       ,
                       Rupertus
                       Tuitiensis
                    
                     his
                     contemporary
                     ,
                     who
                     compares
                     the
                     Clergy
                     of
                     that
                     age
                     to
                     the
                     Nicolaitans
                     ,
                     whom
                     God
                     hated
                     for
                     their
                     uncleanness
                     ,
                     by
                     the
                     author
                     of
                     the
                     book
                     
                       de
                       singularitate
                       Clericorum
                    
                     attributed
                     to
                     S.
                     Cyprian
                     ,
                     by
                     h
                     
                       Guilielmus
                       Durandus
                    
                     in
                     his
                     book
                     
                       de
                       modo
                       concilii
                       Generalis
                       celebrandi
                    
                     ,
                     S.
                     Hudelrichus
                     Bishop
                     of
                     Auspurg
                     ,
                     who
                     wrote
                     against
                     the
                     constrained
                     single
                     life
                     of
                     Priests
                     to
                     Pope
                     Nicholas
                     ,
                     i
                     
                       Robert
                       Holkot
                    
                     ,
                     k
                     
                       Nicolaus
                       de
                       Clemangiis
                    
                     ,
                     l
                     
                       Petrus
                       de
                       Alliaco
                    
                     ,
                     m
                     
                       Tostatus
                       ,
                       Platina
                    
                     in
                     the
                     life
                     of
                     Pope
                     Marcellinus
                     .
                     The
                     scandal
                     must
                     needs
                     be
                     notorious
                     and
                     intolerable
                     when
                     so
                     many
                     persons
                     of
                     the
                     ingaged
                     party
                     ,
                     of
                     the
                     Roman
                     Church
                     ,
                     whence
                     all
                     this
                     mischief
                     came
                     ,
                     durst
                     so
                     openly
                     complain
                     ,
                     and
                     wish
                     the
                     annulling
                     of
                     the
                     law
                     of
                     single
                     life
                     to
                     the
                     Clergy
                     ,
                     or
                     that
                     the
                     spirit
                     of
                     purity
                     were
                     given
                     to
                     all
                     that
                     minister
                     to
                     a
                     pure
                     religion
                     ,
                     the
                     religion
                     of
                     Jesus
                     Christ.
                     But
                     the
                     thing
                     it self
                     was
                     it's
                     own
                     indication
                     ;
                     it
                     was
                     a
                     black
                     cloud
                     ,
                     and
                     all
                     good
                     men
                     abhorr'd
                     it
                     :
                     for
                     things
                     came
                     to
                     that
                     pass
                     ,
                     that
                     the
                     Bishops
                     Officials
                     took
                     annuities
                     from
                     all
                     their
                     parish
                     Priests
                     for
                     licences
                     to
                     keep
                     Concubines
                     ;
                     and
                     if
                     they
                     came
                     to
                     a
                     continent
                     person
                     that
                     told
                     them
                     he
                     kept
                     none
                     ,
                     they
                     replied
                     ,
                     that
                     yet
                     he
                     must
                     pay
                     ,
                     because
                     he
                     might
                     if
                     he
                     would
                     ;
                     as
                     is
                     reported
                     by
                     divers
                     of
                     their
                     own
                     ,
                     particularly
                     by
                     the
                     
                       Centum
                       Gravamina
                    
                     ,
                     and
                     by
                     Espencaeus
                     in
                     
                       Epist.
                       ad
                       Titum
                       ,
                       cap.
                    
                     1.
                     
                     I
                     end
                     this
                     with
                     the
                     words
                     of
                     
                       Martinus
                       Peresius
                       ,
                       Multis
                       piis
                       visum
                       est
                       ut
                       leges
                       de
                       coelibatu
                       tollerentur
                       propter
                       scandala
                       ,
                       Many
                       pious
                       persons
                       have
                       thought
                       it
                       necessary
                       that
                       the
                       law
                       of
                       Priests
                       single
                       life
                       should
                       be
                       taken
                       away
                       by
                       reason
                       of
                       the
                       scandals
                       which
                       it
                       brings
                       .
                    
                     For
                     S.
                     Paul
                     was
                     so
                     curious
                     ,
                     even
                     in
                     this
                     very
                     instance
                     ,
                     that
                     when
                     he
                     had
                     but
                     commended
                     the
                     ease
                     and
                     advantages
                     of
                     the
                     single
                     life
                     to
                     all
                     Christians
                     in
                     regard
                     of
                     the
                     present
                     necessity
                     ,
                     
                     and
                     the
                     affairs
                     of
                     religion
                     under
                     persecution
                     ,
                     he
                     presently
                     claps
                     in
                     this
                     caution
                     ,
                     I
                     speak
                     not
                     this
                     to
                     lay
                     a
                     snare
                     before
                     you
                     ,
                     
                       sed
                       vestro
                       commodo
                    
                     :
                     If
                     any
                     of
                     you
                     find
                     it
                     for
                     your
                     ease
                     or
                     advantage
                     ,
                     well
                     and
                     good
                     ,
                     but
                     at
                     no
                     hand
                     let
                     it
                     be
                     a
                     snare
                     .
                  
                   
                     2.
                     
                     But
                     that
                     which
                     next
                     is
                     considerable
                     is
                     ,
                     
                     that
                     this
                     law
                     is
                     an
                     intolerable
                     burden
                     .
                     So
                     said
                     Paphnutius
                     in
                     the
                     Nicene
                     Council
                     ;
                     he
                     call'd
                     it
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ;
                     
                       an
                       excess
                       of
                       exactness
                    
                     :
                     and
                     therefore
                     when
                     some
                     Bishops
                     
                     would
                     have
                     had
                     it
                     made
                     into
                     a
                     law
                     ,
                     he
                     advis'd
                     the
                     contrary
                     ;
                     
                       Nolite
                       gravare
                       jugum
                       Ecclesiasticorum
                       ,
                       Lay
                       not
                       a
                       load
                       upon
                       the
                       Ecclesiastic
                       state
                       ;
                       for
                       marriage
                       is
                       honourable
                       in
                       all
                       men
                       and
                       the
                       bed
                       undefiled
                       :
                    
                     adding
                     ,
                     
                       that
                       all
                       cannot
                       bear
                       that
                       institution
                       of
                       life
                       that
                       is
                       void
                       of
                       all
                       affections
                       ;
                       and
                       as
                       he
                       suppos'd
                       ,
                       no
                       man
                       should
                       be
                       sav'd
                       in
                       his
                       chastity
                       if
                       husbands
                       were
                       depriv'd
                       of
                       their
                       wives
                       ,
                       but
                       that
                       such
                       society
                       was
                       continence
                       and
                       chastity
                       .
                    
                     So
                     
                       Gelasius
                       Cyzicenus
                    
                     tells
                     the
                     story
                     .
                     
                     And
                     though
                     Turrian
                     the
                     Jesuite
                     would
                     fain
                     make
                     the
                     world
                     not
                     believe
                     it
                     ;
                     yet
                     he
                     hath
                     prevail'd
                     nothing
                     .
                     For
                     it
                     is
                     not
                     onely
                     related
                     by
                     Gelasius
                     ,
                     but
                     by
                     a
                     Ruffinus
                     ,
                     by
                     
                       Socrates
                       ,
                       Sozomen
                    
                     ,
                     by
                     
                       Aurelius
                       Cassiodorus
                    
                     the
                     b
                     Author
                     of
                     the
                     tripartite
                     history
                     ,
                     by
                     c
                     Suidas
                     ,
                     d
                     
                       Nicephorus
                       Callistus
                    
                     ,
                     and
                     by
                     e
                     Gratian.
                     And
                     the
                     Synod
                     did
                     obey
                     the
                     Counsel
                     .
                     And
                     therefore
                     the
                     third
                     Canon
                     of
                     that
                     Council
                     cannot
                     be
                     understood
                     by
                     any
                     learned
                     man
                     to
                     be
                     a
                     prohibition
                     to
                     the
                     Clergy
                     to
                     marry
                     :
                     it
                     forbids
                     a
                     Bishop
                     ,
                     a
                     Priest
                     or
                     Deacon
                     ,
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                       to
                       have
                       a
                       woman
                       introduc'd
                    
                     ,
                     unless
                     she
                     be
                     a
                     Mother
                     ,
                     a
                     Sister
                     ,
                     or
                     an
                     Aunt
                     ,
                     that
                     is
                     one
                     of
                     whom
                     there
                     can
                     be
                     no
                     suspicion
                     .
                     
                       Mulierem
                       extraneam
                       ,
                       a
                       woman
                       that
                       is
                       not
                       a
                       domestic
                    
                     ;
                     so
                     f
                     Ruffinus
                     ,
                     g
                     
                       Fulgentius
                       Ferrandus
                    
                     ,
                     and
                     the
                     h
                     fourth
                     Council
                     of
                     Toledo
                     expound
                     the
                     word
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                     For
                     by
                     that
                     time
                     the
                     opinion
                     of
                     single
                     life
                     had
                     prevail'd
                     both
                     by
                     right
                     and
                     by
                     wrong
                     ;
                     for
                     in
                     the
                     three
                     hundred
                     years
                     of
                     danger
                     and
                     persecution
                     many
                     that
                     were
                     under
                     the
                     cross
                     would
                     not
                     intangle
                     themselves
                     with
                     secular
                     relations
                     ,
                     but
                     fight
                     naked
                     and
                     expedite
                     :
                     but
                     besides
                     this
                     ,
                     the
                     Nicolaitans
                     and
                     the
                     Encratitees
                     and
                     the
                     Manichees
                     and
                     the
                     Montanists
                     and
                     the
                     Gnosticks
                     and
                     the
                     Priscillianists
                     had
                     so
                     disgrac'd
                     marriage
                     ,
                     and
                     pretended
                     such
                     purities
                     to
                     be
                     in
                     single
                     life
                     ,
                     that
                     it
                     was
                     very
                     easy
                     in
                     that
                     conjunction
                     of
                     affairs
                     to
                     insinuate
                     it
                     into
                     the
                     zeale
                     and
                     affections
                     of
                     some
                     less-discerning
                     persons
                     ,
                     who
                     not
                     being
                     content
                     to
                     have
                     marriage
                     left
                     at
                     liberty
                     as
                     it
                     was
                     during
                     the
                     whole
                     300.
                     years
                     ,
                     would
                     needs
                     have
                     it
                     imposed
                     :
                     not
                     discerning
                     in
                     the
                     mean
                     time
                     that
                     amongst
                     those
                     who
                     pretended
                     to
                     the
                     purities
                     of
                     coelibate
                     ,
                     some
                     would
                     yet
                     bring
                     women
                     into
                     their
                     houses
                     ;
                     so
                     did
                     the
                     Hieracitae
                     ,
                     as
                     Epiphanius
                     reports
                     of
                     them
                     ,
                     pretending
                     they
                     did
                     not
                     marry
                     them
                     ,
                     but
                     made
                     them
                     house-keepers
                     :
                     
                     meer
                     Platonics
                     ,
                     or
                     ,
                     as
                     they
                     call'd
                     them
                     ,
                     sisters
                     ;
                     but
                     they
                     would
                     kiss
                     and
                     embrace
                     tenderly
                     ,
                     and
                     sometimes
                     sleep
                     together
                     ,
                     but
                     still
                     would
                     be
                     thought
                     Virgins
                     ,
                     as
                     we
                     find
                     in
                     an
                     epistle
                     of
                     S.
                     Cyprian
                     ,
                     
                     where
                     he
                     commands
                     such
                     persons
                     to
                     be
                     thrust
                     from
                     the
                     Communion
                     of
                     the
                     faithful
                     ,
                     unless
                     they
                     would
                     either
                     marry
                     ,
                     or
                     leave
                     the
                     communion
                     of
                     their
                     women
                     (
                     for
                     that
                     gloss
                     had
                     not
                     yet
                     invaded
                     the
                     perswasions
                     of
                     men
                     which
                     since
                     hath
                     prevail'd
                     :
                     
                       Sacerdos-amplectens
                       mulierem
                       ,
                       praesumitur
                       benedicere
                    
                     ,
                     If
                     a
                     Priest
                     imbrace
                     a
                     woman
                     ,
                     it
                     is
                     to
                     be
                     presum'd
                     he
                     onely
                     gives
                     her
                     a
                     blessing
                     .
                     )
                     And
                     the
                     same
                     S.
                     Chrysostom
                     tells
                     of
                     them
                     in
                     some
                     homily
                     he
                     made
                     against
                     those
                     that
                     brought
                     in
                     such
                     women
                     .
                     
                     They
                     were
                     
                       the
                       companions
                       of
                       their
                       single
                       life
                    
                     ;
                     so
                     Budaeus
                     renders
                     the
                     word
                     :
                     but
                     it
                     was
                     usual
                     amongst
                     the
                     Christians
                     of
                     those
                     ages
                     ,
                     Virgins
                     to
                     bring
                     in
                     men
                     ,
                     and
                     Monks
                     to
                     bring
                     in
                     women
                     :
                     but
                     these
                     were
                     condemn'd
                     by
                     the
                     Council
                     of
                     Nice
                     ;
                     who
                     yet
                     did
                     not
                     prevail
                     ,
                     but
                     that
                     they
                     who
                     might
                     have
                     wives
                     or
                     husbands
                     had
                     rather
                     have
                     such
                     friends
                     and
                     companions
                     ,
                     which
                     nevertheless
                     gave
                     infinite
                     scandal
                     and
                     reproach
                     .
                     S.
                     
                       Gregory
                       Nazianzen
                    
                     speaks
                     of
                     them
                     with
                     no
                     good
                     will
                     or
                     commendations
                     at
                     all
                     ,
                     
                       
                         
                           〈◊〉
                           〈◊〉
                           〈◊〉
                           〈◊〉
                           〈◊〉
                        
                         ,
                      
                       
                         
                           〈◊〉
                           〈◊〉
                           〈◊〉
                           〈◊〉
                           〈◊〉
                        
                      
                       
                         
                           〈◊〉
                           〈◊〉
                           〈◊〉
                           〈◊〉
                           〈◊〉
                        
                      
                       
                         
                           〈◊〉
                           〈◊〉
                           〈◊〉
                           〈◊〉
                           〈◊〉
                        
                      
                       ,
                    
                     
                     He
                     neither
                     knew
                     how
                     to
                     call
                     them
                     *
                     ,
                     whether
                     married
                     or
                     unmarried
                     ,
                     or
                     between
                     both
                     ;
                     but
                     at
                     no
                     hand
                     was
                     that
                     kind
                     of
                     life
                     to
                     be
                     commended
                     :
                     but
                     much
                     less
                     was
                     it
                     to
                     be
                     indured
                     that
                     men
                     by
                     new
                     laws
                     should
                     be
                     crush'd
                     to
                     death
                     or
                     danger
                     under
                     an
                     intolerable
                     burden
                     .
                     This
                     was
                     the
                     sense
                     of
                     the
                     Nicene
                     Council
                     .
                     And
                     the
                     same
                     thing
                     was
                     affirmed
                     by
                     Dionysius
                     Bishop
                     of
                     Corinth
                     to
                     Pinytus
                     Bishop
                     of
                     Gnossus
                     ,
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                       the
                       heavy
                       yoke
                       of
                       abstinence
                       ought
                       not
                       to
                       be
                       imposed
                       upon
                       the
                       Brethren
                       .
                    
                     And
                     of
                     this
                     the
                     *
                     Chancellor
                     of
                     Paris
                     ,
                     a
                     good
                     man
                     and
                     a
                     wise
                     ,
                     discourses
                     gravely
                     .
                     
                       Christ
                       our
                       most
                       wise
                       law-giver
                       hath
                       left
                       rituals
                       or
                       Judicials
                       to
                       their
                       choice
                       of
                       whom
                       he
                       said
                       ,
                       
                         He
                         that
                         heareth
                         you
                         ,
                         heareth
                         me
                      
                       ;
                       but
                       yet
                       so
                       that
                       they
                       should
                       know
                       they
                       are
                       set
                       over
                       others
                       for
                       edification
                       ,
                       not
                       for
                       destruction
                       :
                       and
                       that
                       they
                       should
                       judge
                       according
                       to
                       the
                       law
                       of
                       God
                       ,
                       which
                       is
                       the
                       general
                       rule
                       for
                       all
                       the
                       professors
                       of
                       Christian
                       religion
                       under
                       Christ
                       who
                       is
                       their
                       General
                       Abbat
                       ;
                       not
                       enlarging
                       it
                       ,
                       not
                       restraining
                       it
                       ,
                       or
                       making
                       it
                       harder
                       then
                       Christ
                       expressed
                       it
                       when
                       he
                       said
                       
                         his
                         yoke
                         is
                         easy
                         and
                         his
                         burden
                         light
                         .
                      
                       For
                       the
                       Prelates
                       of
                       the
                       Church
                       have
                       not
                       power
                       to
                       bind
                       their
                       subjects
                       to
                       any
                       things
                       which
                       are
                       not
                       delivered
                       in
                       the
                       Evangelical
                       law
                       professed
                       by
                       all
                       Christians
                       ;
                       they
                       have
                       no
                       other
                       authority
                       then
                       Abbats
                       have
                       over
                       their
                       Monks
                       ,
                       who
                       ,
                       according
                       to
                       the
                       doctrine
                       of
                       S.
                       Thomas
                       and
                       other
                       Doctors
                       ,
                       cannot
                       command
                       their
                       Monks
                       any
                       other
                       thing
                       then
                       what
                       they
                       have
                       professed
                       in
                       their
                       Rule
                       .
                    
                     ]
                     Now
                     whether
                     this
                     be
                     a
                     burden
                     or
                     no
                     will
                     need
                     no
                     inquiry
                     ,
                     when
                     there
                     is
                     not
                     in
                     all
                     the
                     laws
                     of
                     God
                     so
                     much
                     difficulty
                     as
                     in
                     this
                     very
                     thing
                     ;
                     insomuch
                     that
                     without
                     a
                     special
                     gift
                     of
                     God
                     ,
                     it
                     is
                     impossible
                     .
                     I
                     need
                     not
                     to
                     prove
                     this
                     tell
                     the
                     sad
                     stories
                     of
                     some
                     Saints
                     who
                     have
                     fallen
                     foully
                     by
                     the
                     sollicitations
                     of
                     their
                     own
                     nature
                     ;
                     or
                     how
                     that
                     youth
                     ,
                     in
                     which
                     age
                     many
                     enter
                     into
                     holy
                     Orders
                     ,
                     is
                     a
                     state
                     of
                     flames
                     and
                     danger
                     ;
                     that
                     S.
                     Hierom
                     complains
                     of
                     it
                     in
                     his
                     own
                     particular
                     ,
                     
                       Scitis
                       lubricum
                       adolescentiae
                       iter
                       ,
                       in
                       quo
                       &
                       ego
                       lapsus
                       sum
                       ,
                    
                     he
                     lost
                     his
                     glory
                     of
                     a
                     virgin
                     body
                     when
                     he
                     was
                     young
                     :
                     
                     but
                     I
                     consider
                     that
                     those
                     persons
                     who
                     have
                     undertaken
                     it
                     ,
                     and
                     had
                     eminent
                     graces
                     ,
                     and
                     were
                     persons
                     of
                     rare
                     and
                     exemplar
                     sanctity
                     ,
                     yet
                     could
                     not
                     preserve
                     their
                     virgin
                     without
                     almost
                     destroying
                     their
                     body
                     .
                     Evagrius
                     the
                     Priest
                     us'd
                     to
                     goe
                     into
                     a
                     well
                     in
                     a
                     winters
                     night
                     ,
                     S.
                     Bernard
                     into
                     a
                     lake
                     ,
                     to
                     cool
                     their
                     burnings
                     :
                     S.
                     Francis
                     us'd
                     to
                     roll
                     his
                     naked
                     body
                     in
                     snows
                     ,
                     S.
                     Omar
                     in
                     nettles
                     ,
                     S.
                     Benedict
                     upon
                     thorns
                     ,
                     S.
                     Martinian
                     upon
                     burning
                     coals
                     ,
                     to
                     overthrow
                     the
                     strongest
                     passion
                     by
                     the
                     most
                     violent
                     pains
                     .
                     And
                     were
                     not
                     that
                     law
                     intolerable
                     that
                     should
                     command
                     all
                     Ecclesiastics
                     to
                     doe
                     such
                     things
                     ?
                     They
                     must
                     doe
                     these
                     or
                     worse
                     :
                     I
                     speak
                     of
                     those
                     who
                     have
                     not
                     the
                     gift
                     of
                     continence
                     .
                     For
                     to
                     say
                     that
                     all
                     men
                     have
                     it
                     ,
                     or
                     may
                     have
                     it
                     if
                     they
                     will
                     labour
                     and
                     pray
                     for
                     it
                     ,
                     is
                     to
                     speak
                     against
                     reason
                     and
                     *
                     Scripture
                     and
                     experience
                     .
                     It
                     is
                     easier
                     to
                     give
                     our
                     bodies
                     to
                     be
                     burn'd
                     for
                     religion
                     ,
                     then
                     to
                     live
                     innocently
                     in
                     the
                     state
                     of
                     perpetual
                     burning
                     :
                     and
                     supposing
                     those
                     Saints
                     now
                     enumerated
                     did
                     by
                     these
                     violent
                     remedies
                     keep
                     themselves
                     from
                     pollution
                     ,
                     yet
                     it
                     is
                     not
                     certain
                     that
                     they
                     took
                     the
                     better
                     part
                     when
                     they
                     chose
                     ustulation
                     before
                     marriage
                     ,
                     expressly
                     against
                     the
                     Apostle
                     ,
                     who
                     not
                     onely
                     said
                     ,
                     that
                     it
                     is
                     better
                     to
                     marry
                     then
                     to
                     fornicate
                     ,
                     but
                     ,
                     
                       better
                       to
                       marry
                       then
                       to
                       burn
                       :
                    
                     and
                     that
                     these
                     violences
                     did
                     cure
                     their
                     burning
                     ,
                     is
                     so
                     false
                     ,
                     that
                     they
                     doe
                     suppose
                     them
                     afflicted
                     with
                     burnings
                     ,
                     and
                     that
                     therefore
                     they
                     were
                     constrain'd
                     to
                     use
                     violent
                     remedies
                     ;
                     for
                     those
                     which
                     men
                     invent
                     are
                     infinitely
                     worse
                     then
                     that
                     which
                     God
                     hath
                     appointed
                     ;
                     so
                     easy
                     it
                     was
                     by
                     marriage
                     to
                     cure
                     what
                     they
                     found
                     scarce
                     possible
                     to
                     keep
                     from
                     the
                     extremest
                     mischiefs
                     ,
                     but
                     not
                     possible
                     to
                     doe
                     in
                     all
                     degrees
                     ,
                     by
                     mortifications
                     .
                     And
                     therefore
                     S.
                     Hierom
                     speaking
                     of
                     Virgins
                     
                     that
                     did
                     not
                     doe
                     honour
                     to
                     their
                     virginity
                     by
                     real
                     continence
                     ,
                     he
                     advis'd
                     them
                     ,
                     
                     
                       ut
                       aut
                       nubant
                       si
                       se
                       non
                       possunt
                       continere
                       ,
                       aut
                       contineant
                       si
                       nolunt
                       nubere
                       ,
                    
                     that
                     they
                     would
                     contain
                     if
                     they
                     will
                     not
                     marry
                     ,
                     or
                     marry
                     if
                     they
                     
                       cannot
                       contain
                    
                     :
                     not
                     onely
                     if
                     they
                     cannot
                     contain
                     from
                     outward
                     acts
                     of
                     uncleanness
                     ,
                     but
                     even
                     from
                     the
                     secret
                     desires
                     of
                     it
                     ,
                     and
                     from
                     burnings
                     .
                     
                       Quid
                       enim
                       prodest
                    
                     (
                     saith
                     he
                     )
                     
                       corporis
                       pudicitia
                       animo
                       constuprato
                    
                     ?
                     
                     The
                     chastity
                     of
                     the
                     body
                     is
                     of
                     no
                     profit
                     ,
                     if
                     the
                     desires
                     be
                     burning
                     and
                     dishonest
                     .
                     
                       
                         Casso
                         saltem
                         delectamine
                      
                       
                         Amare
                         quod
                         potiri
                         non
                         licet
                         .
                      
                    
                     So
                     the
                     burning
                     is
                     well
                     describ'd
                     in
                     the
                     Comedy
                     .
                     
                       Uri
                       est
                       illegitimo
                       coitu
                       aut
                       foedis
                       cogitationibus
                       se
                       polluere
                       ,
                    
                     
                     said
                     
                       Alfonsus
                       Virvesius
                    
                     ,
                     To
                     burn
                     ,
                     is
                     to
                     pollute
                     our self
                     with
                     unlawful
                     mixtures
                     ,
                     or
                     with
                     filthy
                     thoughts
                     ;
                     and
                     these
                     desires
                     are
                     not
                     to
                     be
                     cur'd
                     by
                     mortifications
                     and
                     corporal
                     austerities
                     .
                     
                       Nella
                       guerra
                       d'
                       amor
                       chi
                       fuge
                       vince
                       ,
                    
                     saith
                     the
                     Italian
                     proverb
                     .
                     There
                     is
                     no
                     contesting
                     against
                     this
                     passion
                     ;
                     even
                     to
                     dispute
                     against
                     it
                     is
                     a
                     temptation
                     ,
                     even
                     to
                     fast
                     and
                     to
                     be
                     hungry
                     does
                     enkindle
                     the
                     flame
                     .
                     
                       Fames
                       &
                       sitis
                       exasperat
                       &
                       incendit
                       animos
                       ,
                    
                     saith
                     Seneca
                     ,
                     Hunger
                     and
                     thirst
                     make
                     a
                     man
                     angry
                     :
                     and
                     anger
                     and
                     lust
                     are
                     fed
                     by
                     the
                     same
                     fuel
                     ,
                     
                       
                         —
                         mea
                         cum
                         deferbuit
                         ira
                      
                       
                         Nolo
                         prognatam
                         consule
                         —
                      
                    
                     A
                     spare
                     and
                     temperate
                     diet
                     gives
                     no
                     extraordinary
                     maintenance
                     to
                     the
                     desire
                     ,
                     and
                     therefore
                     it
                     was
                     advis'd
                     and
                     practis'd
                     in
                     all
                     ages
                     :
                     but
                     there
                     is
                     enough
                     of
                     desire
                     in
                     ordinary
                     ;
                     even
                     that
                     which
                     maintains
                     health
                     will
                     keep
                     up
                     that
                     natural
                     desire
                     ;
                     and
                     that
                     which
                     destroys
                     health
                     ,
                     destroys
                     charity
                     ,
                     and
                     hinders
                     us
                     more
                     in
                     the
                     service
                     of
                     God
                     then
                     it
                     can
                     set
                     forward
                     .
                     And
                     S.
                     Hierom
                     saies
                     that
                     he
                     had
                     known
                     them
                     of
                     both
                     sexes
                     who
                     have
                     by
                     too
                     much
                     abstinence
                     turn'd
                     mad
                     ,
                     
                     and
                     lost
                     their
                     wits
                     .
                     They
                     that
                     from
                     God's
                     mercy
                     have
                     receiv'd
                     strengths
                     to
                     live
                     singly
                     and
                     purely
                     ,
                     may
                     use
                     it
                     as
                     it
                     serves
                     best
                     for
                     God's
                     glory
                     and
                     the
                     interest
                     of
                     their
                     souls
                     ,
                     and
                     their
                     own
                     intermedial
                     comforts
                     .
                     But
                     it
                     is
                     to
                     be
                     considered
                     ,
                     that
                     it
                     is
                     not
                     onely
                     a
                     gift
                     of
                     God
                     that
                     some
                     men
                     can
                     contain
                     ,
                     but
                     it
                     is
                     a
                     peculiar
                     gift
                     that
                     they
                     will
                     :
                     and
                     it
                     is
                     observed
                     by
                     wise
                     and
                     good
                     men
                     ,
                     that
                     this
                     desire
                     hath
                     or
                     hath
                     not
                     respectively
                     been
                     inspir'd
                     by
                     the
                     spirit
                     of
                     God
                     in
                     several
                     ages
                     of
                     the
                     Church
                     according
                     to
                     their
                     present
                     necessities
                     ;
                     and
                     when
                     God
                     gives
                     the
                     gift
                     ,
                     then
                     every
                     thing
                     wil
                     help
                     it
                     forward
                     .
                     But
                     in
                     the
                     present
                     manners
                     and
                     circumstances
                     of
                     the
                     world
                     ,
                     as
                     there
                     is
                     no
                     public
                     necessity
                     of
                     it
                     ,
                     so
                     there
                     is
                     no
                     great
                     care
                     taken
                     to
                     acquire
                     it
                     ;
                     for
                     there
                     where
                     the
                     unequal
                     laws
                     of
                     men
                     have
                     brought
                     a
                     necessity
                     upon
                     their
                     Clergy
                     ,
                     it
                     is
                     with
                     them
                     as
                     with
                     those
                     of
                     whom
                     Epiphanius
                     complains
                     ,
                     
                     
                       Ut
                       ne
                       confundantur
                       apud
                       homines
                       occultè
                       scortantur
                       ,
                       &
                       sub
                       solitudinis
                       aut
                       continentiae
                       specie
                       libidinem
                       exercent
                       ,
                    
                     They
                     pretend
                     purity
                     in
                     public
                     ,
                     and
                     fornicate
                     in
                     private
                     .
                     And
                     it
                     is
                     certain
                     ,
                     that
                     such
                     courses
                     are
                     no
                     fit
                     means
                     to
                     invite
                     the
                     spirit
                     of
                     purity
                     to
                     invest
                     and
                     adorn
                     the
                     Church
                     .
                     Neither
                     is
                     prayer
                     a
                     certain
                     way
                     of
                     obtaining
                     this
                     gift
                     ,
                     any
                     more
                     then
                     of
                     the
                     gift
                     of
                     a
                     healthful
                     or
                     a
                     strong
                     body
                     ;
                     for
                     God
                     requires
                     it
                     of
                     none
                     of
                     us
                     directly
                     ;
                     if
                     accidentally
                     he
                     does
                     require
                     it
                     ,
                     he
                     will
                     give
                     him
                     wherewithall
                     :
                     but
                     therefore
                     the
                     Apostle
                     does
                     not
                     say
                     ,
                     But
                     
                       if
                       a
                       man
                       does
                       not
                       contain
                       ,
                    
                     let
                     him
                     pray
                     ,
                     but
                     
                       let
                       him
                       marry
                    
                     .
                     It
                     is
                     sufficient
                     that
                     God
                     hath
                     given
                     a
                     remedy
                     that
                     is
                     easy
                     and
                     infallible
                     to
                     all
                     that
                     love
                     God
                     ;
                     and
                     it
                     is
                     best
                     to
                     use
                     that
                     remedy
                     which
                     is
                     best
                     ,
                     and
                     was
                     by
                     the
                     best
                     Physician
                     provided
                     for
                     all
                     that
                     need
                     .
                     
                       Oportet
                       compati
                       &
                       commetiri
                       doctrinam
                       pro
                       virium
                       qualitate
                       ,
                       &
                       hujusmodi
                       qui
                       non
                       possunt
                       capere
                       sermonem
                       de
                       castitate
                       ,
                       concedere
                       nuptias
                       ,
                    
                     
                     said
                     S.
                     Cyril
                     ,
                     Every
                     ones
                     strength
                     must
                     be
                     measured
                     ,
                     and
                     so
                     fit
                     our
                     
                     doctrines
                     to
                     their
                     proportions
                     ,
                     and
                     to
                     grant
                     marriages
                     to
                     them
                     who
                     cannot
                     receive
                     the
                     word
                     of
                     Continence
                     .
                     
                     And
                     therefore
                     what
                     S.
                     Austin
                     said
                     of
                     Widows
                     may
                     be
                     exactly
                     applied
                     to
                     
                       Ecclesiastics
                       ,
                       There
                       are
                       some
                       that
                       call
                       them
                       adulterous
                       if
                       they
                       marry
                       ,
                       and
                       so
                       pretend
                       themselves
                       purer
                       then
                       the
                       doctrine
                       of
                       the
                       Apostle
                       ,
                       who
                       ,
                       if
                       they
                       would
                       confess
                       their
                       name
                       ,
                    
                     mundanos
                     potius
                     se
                     quam
                     mundos
                     vocarent
                     ,
                     
                       they
                       would
                       prove
                       to
                       be
                       servants
                       of
                       interest
                       rather
                       then
                       of
                       purity
                       .
                       For
                       they
                       compel
                       the
                       Widows
                       [
                       the
                       Ecclesiastics
                       ]
                       to
                       burnings
                       ,
                       because
                       they
                       suffer
                       them
                       not
                       to
                       marry
                       .
                       But
                       we
                       are
                       not
                       to
                       esteem
                       them
                       to
                       be
                       wiser
                       then
                       the
                       Apostle
                       Paul
                       ,
                       who
                       saith
                       ,
                       I
                       had
                       rather
                       they
                       should
                       marry
                       then
                       burn
                       .
                    
                     And
                     like
                     to
                     this
                     is
                     that
                     of
                     S.
                     Hierom
                     ,
                     
                     
                       Si
                       quis
                       consideret
                       virginem
                       suam
                       ,
                       i.
                       e.
                       carnem
                       suam
                       ,
                       lascivire
                       &
                       ebullire
                       in
                       libidinem
                       ,
                       nec
                       refraenare
                       se
                       potest
                       ,
                       duplex
                       illi
                       incumbit
                       necessitas
                       ,
                       aut
                       capiendae
                       conjugis
                       ,
                       aut
                       ruendi
                       ,
                    
                     He
                     that
                     considers
                     his
                     Virgin
                     ,
                     that
                     is
                     ,
                     his
                     flesh
                     ,
                     and
                     observes
                     it
                     troublesome
                     and
                     boyling
                     into
                     desires
                     ,
                     
                       and
                       cannot
                       refrain
                    
                     himself
                     ,
                     hath
                     a
                     double
                     necessity
                     upon
                     him
                     ;
                     either
                     he
                     must
                     take
                     a
                     wife
                     ,
                     or
                     he
                     must
                     perish
                     .
                     *
                     And
                     therefore
                     they
                     that
                     pretend
                     the
                     gift
                     of
                     continence
                     is
                     in
                     every
                     mans
                     power
                     ,
                     should
                     doe
                     well
                     to
                     give
                     God
                     thanks
                     that
                     they
                     find
                     it
                     so
                     in
                     their
                     own
                     ,
                     but
                     yet
                     they
                     should
                     also
                     doe
                     well
                     to
                     believe
                     others
                     who
                     complain
                     that
                     they
                     have
                     it
                     not
                     .
                     
                     S.
                     Bernard's
                     wish
                     was
                     something
                     to
                     the
                     same
                     purpose
                     of
                     charity
                     and
                     security
                     .
                     
                       Utinam
                       qui
                       continere
                       non
                       valent
                       ,
                       perfectionē
                       temerariè
                       profiteri
                       ,
                       aut
                       coelibatui
                       dare
                       nomina
                       vererentur
                       ;
                       sumptuosa
                       siquidem
                       turris
                       est
                       ,
                       &
                       verbum
                       grande
                       ,
                       quod
                       non
                       omnes
                       capere
                       possunt
                       ,
                    
                     I
                     wish
                     that
                     they
                     who
                     cannot
                     contain
                     ,
                     would
                     be
                     afraid
                     to
                     profess
                     perfection
                     ,
                     and
                     undertake
                     single
                     life
                     :
                     for
                     this
                     is
                     a
                     costly
                     tower
                     ,
                     and
                     a
                     great
                     word
                     that
                     all
                     cannot
                     receive
                     .
                     
                     
                       Aeneas
                       Sylvius
                    
                     having
                     gotten
                     a
                     Lady
                     with
                     child
                     ,
                     to
                     his
                     Father
                     that
                     was
                     troubled
                     at
                     it
                     he
                     replies
                     ,
                     
                       in
                       sua
                       potestate
                       non
                       fuisse
                       ut
                       vir
                       non
                       esset
                       ,
                    
                     he
                     could
                     not
                     help
                     it
                     :
                     and
                     when
                     Origen
                     had
                     resolved
                     to
                     live
                     continently
                     ,
                     he
                     found
                     no
                     course
                     but
                     one
                     would
                     doe
                     it
                     ,
                     even
                     by
                     making
                     it
                     impossible
                     to
                     be
                     otherwise
                     ;
                     and
                     he
                     was
                     followed
                     by
                     many
                     ,
                     particularly
                     by
                     the
                     Valesii
                     :
                     and
                     Leontius
                     ,
                     who
                     was
                     afterwards
                     chosen
                     Bp.
                     of
                     Antioch
                     by
                     the
                     Arrians
                     ,
                     having
                     a
                     woman
                     in
                     his
                     house
                     ,
                     one
                     of
                     the
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     of
                     which
                     I
                     spake
                     before
                     ,
                     being
                     commanded
                     to
                     put
                     her
                     away
                     ,
                     emasculated
                     himself
                     that
                     he
                     might
                     have
                     leave
                     to
                     sleep
                     with
                     her
                     :
                     but
                     that
                     uncharitable
                     folly
                     produc'd
                     a
                     good
                     law
                     against
                     it
                     .
                     For
                     what
                     chastity
                     is
                     that
                     ,
                     or
                     what
                     service
                     of
                     God
                     is
                     it
                     for
                     a
                     man
                     to
                     offer
                     to
                     God
                     a
                     single
                     life
                     when
                     he
                     hath
                     made
                     himself
                     naturally
                     impotent
                     ?
                     
                     It
                     is
                     (
                     that
                     I
                     may
                     use
                     S.
                     Basil's
                     expression
                     )
                     as
                     if
                     we
                     should
                     commend
                     a
                     horse
                     for
                     not
                     hurting
                     any
                     man
                     with
                     horns
                     .
                     But
                     I
                     observe
                     it
                     for
                     this
                     purpose
                     ,
                     to
                     represent
                     upon
                     what
                     terms
                     the
                     gift
                     of
                     continence
                     was
                     to
                     be
                     obtain'd
                     by
                     some
                     who
                     would
                     fain
                     ,
                     but
                     by
                     this
                     act
                     shewed
                     plainly
                     that
                     they
                     could
                     not
                     .
                     
                       
                         Propterea
                         leges
                         quae
                         sunt
                         connubia
                         contra
                         
                      
                       
                         Esse
                         malas
                         ……
                         prudentia
                         patrum
                      
                       
                         Non
                         satis
                         advertit
                         …
                         quid
                         ferre
                         recusat
                         ,
                      
                       
                         Quid
                         valeat
                         Natura
                         pati
                         .
                         Cervicibus
                         (
                         aiunt
                         )
                      
                       
                         Hoc
                         insuave
                         jugum
                         nostris
                         imponere
                         Christus
                      
                       
                         Noluit
                         .
                         Istud
                         onus
                         quod
                         adhuc
                         quamplurima
                         monstra
                      
                       
                         Fecit
                         ,
                         ab
                         audaci
                         dicunt
                         pietate
                         repertum
                         .
                      
                    
                     And
                     therefore
                     those
                     laws
                     that
                     command
                     single
                     life
                     to
                     so
                     many
                     thousands
                     of
                     Priests
                     ,
                     Italians
                     ,
                     Spaniards
                     ,
                     Frenchmen
                     ,
                     which
                     are
                     none
                     of
                     the
                     most
                     continent
                     nations
                     of
                     Europe
                     ,
                     are
                     a
                     snare
                     to
                     those
                     that
                     cannot
                     keep
                     them
                     ,
                     and
                     a
                     burden
                     to
                     them
                     that
                     would
                     ,
                     
                     and
                     intolerable
                     to
                     both
                     .
                     So
                     Origen
                     complains
                     
                     of
                     some
                     imperious
                     and
                     imprudent
                     persons
                     who
                     in
                     his
                     time
                     would
                     be
                     commanding
                     single
                     life
                     and
                     virginity
                     ;
                     
                       Non
                       solum
                       quae
                       docent
                       non
                       faciunt
                       ,
                       sed
                       etiam
                       crudeliter
                       &
                       sine
                       misericordia
                       injungunt
                       aliis
                       majora
                       virtute
                       ipsorum
                       ,
                       non
                       habentes
                       rationem
                       virium
                       uniuscujusque
                       ,
                    
                     They
                     not
                     onely
                     doe
                     not
                     what
                     they
                     teach
                     ,
                     but
                     cruelly
                     and
                     unmercifully
                     injoyn
                     to
                     others
                     things
                     greater
                     then
                     their
                     strength
                     ,
                     not
                     regarding
                     the
                     measure
                     of
                     every
                     one
                     .
                     For
                     it
                     is
                     a
                     burden
                     bigger
                     then
                     the
                     weight
                     of
                     all
                     the
                     laws
                     of
                     Jesus
                     Christ
                     put
                     together
                     ,
                     except
                     to
                     such
                     persons
                     who
                     are
                     Eunuchs
                     by
                     nature
                     ,
                     or
                     have
                     received
                     a
                     particular
                     gift
                     of
                     God
                     ;
                     of
                     which
                     they
                     may
                     make
                     use
                     as
                     they
                     finde
                     other
                     things
                     concurring
                     .
                     For
                     to
                     be
                     able
                     to
                     contain
                     is
                     one
                     gift
                     ,
                     and
                     to
                     be
                     willing
                     is
                     another
                     ;
                     and
                     after
                     all
                     ,
                     that
                     this
                     can
                     promote
                     any
                     end
                     of
                     religion
                     is
                     but
                     accidental
                     ,
                     and
                     depends
                     upon
                     a
                     special
                     providence
                     and
                     Oeconomy
                     of
                     affairs
                     .
                     It
                     may
                     be
                     useful
                     in
                     some
                     times
                     ,
                     and
                     to
                     some
                     persons
                     ,
                     and
                     to
                     some
                     purposes
                     ;
                     but
                     of
                     it self
                     it
                     is
                     no
                     act
                     of
                     religion
                     ,
                     no
                     service
                     of
                     God
                     :
                     and
                     that
                     's
                     the
                     next
                     consideration
                     .
                  
                   
                     3.
                     
                     The
                     law
                     of
                     coelibate
                     is
                     an
                     unreasonable
                     law
                     ,
                     
                     and
                     besides
                     that
                     it
                     does
                     very
                     much
                     mischief
                     to
                     souls
                     ,
                     it
                     does
                     no
                     good
                     at
                     all
                     .
                     For
                     if
                     single
                     life
                     have
                     in
                     it
                     any
                     greater
                     purity
                     or
                     spirituality
                     then
                     chast
                     marriages
                     ,
                     yet
                     even
                     that
                     single
                     life
                     is
                     more
                     acceptable
                     when
                     it
                     is
                     chosen
                     and
                     voluntary
                     ;
                     and
                     if
                     it
                     be
                     involuntary
                     and
                     constrain'd
                     ,
                     it
                     is
                     not
                     pleasing
                     to
                     God
                     :
                     so
                     that
                     the
                     law
                     in
                     this
                     case
                     does
                     effect
                     nothing
                     but
                     this
                     ,
                     that
                     they
                     who
                     are
                     willing
                     may
                     loose
                     something
                     of
                     the
                     reward
                     ,
                     or
                     may
                     be
                     uncertain
                     whether
                     they
                     doe
                     or
                     no
                     ;
                     and
                     they
                     that
                     are
                     unwilling
                     are
                     constrained
                     either
                     to
                     hypocrisy
                     ,
                     which
                     will
                     bring
                     them
                     an
                     evil
                     reward
                     ,
                     or
                     to
                     a
                     burden
                     and
                     slavery
                     which
                     shall
                     bring
                     them
                     none
                     at
                     all
                     .
                     But
                     that
                     which
                     I
                     intended
                     is
                     this
                     ,
                  
                   
                     4.
                     
                     That
                     all
                     this
                     stirre
                     is
                     to
                     no
                     purpose
                     ;
                     
                     for
                     Virginity
                     is
                     not
                     more
                     holy
                     then
                     chast
                     marriage
                     ,
                     and
                     the
                     one
                     does
                     not
                     more
                     advance
                     religion
                     then
                     the
                     other
                     directly
                     ,
                     but
                     by
                     accident
                     ,
                     and
                     in
                     some
                     circumstances
                     ,
                     and
                     as
                     an
                     instrument
                     fitted
                     for
                     use
                     in
                     it's
                     own
                     time
                     .
                     For
                     as
                     S.
                     Austin
                     observes
                     well
                     ,
                     S.
                     
                       Paul
                       does
                       modestly
                       dehort
                       from
                       marriage
                       ,
                    
                     
                     
                       not
                       as
                       from
                       an
                       evil
                       ,
                       but
                       as
                       from
                       a
                       burden
                       :
                    
                     ]
                     neither
                     is
                     his
                     advice
                     for
                     all
                     times
                     ,
                     but
                     for
                     that
                     present
                     necessity
                     ;
                     neither
                     is
                     it
                     to
                     the
                     Clergy
                     ,
                     but
                     to
                     all
                     Christians
                     ;
                     neither
                     is
                     it
                     for
                     religion
                     ,
                     but
                     for
                     convenience
                     ;
                     neither
                     was
                     it
                     from
                     the
                     Lord
                     ,
                     but
                     from
                     himself
                     ;
                     nothing
                     of
                     the
                     Gospel
                     or
                     spirituality
                     ,
                     but
                     a
                     matter
                     of
                     prudence
                     ,
                     and
                     the
                     exterior
                     conduct
                     of
                     affairs
                     .
                     For
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     marriage
                     is
                     honourable
                     ,
                     it
                     is
                     so
                     to
                     all
                     ,
                     and
                     such
                     mixtures
                     have
                     in
                     them
                     nothing
                     that
                     defiles
                     ,
                     and
                     he
                     that
                     is
                     perfect
                     in
                     his
                     constitution
                     ,
                     if
                     he
                     be
                     also
                     so
                     much
                     a
                     Virgin
                     as
                     to
                     have
                     nothing
                     that
                     defiles
                     ,
                     is
                     a
                     rare
                     person
                     ,
                     but
                     it
                     may
                     be
                     not
                     to
                     be
                     found
                     ;
                     but
                     if
                     he
                     be
                     ,
                     yet
                     he
                     does
                     arrive
                     but
                     to
                     that
                     state
                     of
                     things
                     in
                     which
                     the
                     married
                     man
                     is
                     ,
                     even
                     when
                     he
                     does
                     actually
                     use
                     his
                     greatest
                     liberty
                     ,
                     he
                     is
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     undefiled
                     .
                     Which
                     thing
                     if
                     the
                     zelots
                     in
                     some
                     of
                     the
                     first
                     ages
                     of
                     the
                     Church
                     had
                     rightly
                     observed
                     ,
                     they
                     would
                     not
                     have
                     been
                     so
                     fierce
                     for
                     single
                     life
                     upon
                     the
                     account
                     of
                     heretical
                     principles
                     .
                     For
                     they
                     did
                     it
                     because
                     they
                     suppos'd
                     marriage
                     to
                     be
                     a
                     pollution
                     :
                     and
                     if
                     they
                     did
                     not
                     expressly
                     condemn
                     it
                     upon
                     that
                     stock
                     ,
                     yet
                     they
                     secretly
                     suspected
                     it
                     ,
                     as
                     not
                     being
                     confident
                     of
                     the
                     truth
                     of
                     the
                     Apostles
                     words
                     ,
                     but
                     suffering
                     themselves
                     to
                     be
                     a
                     little
                     abus'd
                     by
                     heretical
                     sermons
                     ,
                     though
                     they
                     did
                     not
                     openly
                     joyn
                     in
                     their
                     communions
                     and
                     professions
                     .
                     The
                     Council
                     of
                     Gangra
                     notes
                     such
                     persons
                     as
                     these
                     ,
                     that
                     refus'd
                     the
                     communion
                     from
                     the
                     hands
                     of
                     a
                     married
                     Priest
                     ;
                     but
                     in
                     the
                     fourth
                     chapter
                     pronounces
                     anathema
                     against
                     
                     them
                     :
                     
                     and
                     
                       S.
                       Ignatius
                    
                     saies
                     that
                     they
                     who
                     call
                     the
                     society
                     of
                     married
                     pairs
                     corruption
                     ,
                     and
                     pollution
                     ,
                     have
                     the
                     Devil
                     that
                     great
                     Apostate
                     dwelling
                     in
                     them
                     .
                     For
                     what
                     state
                     of
                     life
                     can
                     be
                     purer
                     then
                     that
                     which
                     is
                     undefiled
                     ?
                     and
                     from
                     whence
                     shall
                     we
                     take
                     the
                     measures
                     of
                     purity
                     but
                     from
                     the
                     fountains
                     of
                     our
                     Saviour
                     ,
                     from
                     the
                     holy
                     Scriptures
                     ,
                     the
                     springs
                     of
                     salvation
                     ?
                     But
                     to
                     this
                     the
                     first
                     ages
                     of
                     the
                     Church
                     gave
                     apparent
                     witness
                     .
                     
                       Perfecti
                       Christiani
                       edunt
                       ,
                       bibunt
                       ,
                       contrahunt
                       Matrimonium
                       ,
                    
                     
                     said
                     
                       Clemens
                       Alexandrinus
                    
                     ,
                     Perfect
                     Christians
                     eat
                     and
                     drink
                     and
                     make
                     marriages
                     :
                     and
                     therefore
                     the
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     the
                     perfect
                     state
                     of
                     Orders
                     is
                     not
                     at
                     all
                     impugned
                     or
                     diminished
                     by
                     marriage
                     .
                     
                     Sozomen
                     tells
                     of
                     Bishop
                     Spiridion
                     ,
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     He
                     was
                     a
                     plain
                     man
                     ,
                     he
                     had
                     wife
                     and
                     children
                     ,
                     but
                     not
                     at
                     all
                     the
                     worse
                     ,
                     not
                     at
                     all
                     hindred
                     in
                     Divine
                     things
                     .
                     The
                     same
                     also
                     is
                     said
                     of
                     Gregory
                     Bp.
                     of
                     Nazianzum
                     the
                     Father
                     of
                     S.
                     Gregory
                     the
                     Divine
                     ,
                     and
                     S.
                     
                       Basil
                       ,
                       Et
                       si
                       matrimonio
                       se
                       vinxit
                       ,
                    
                     
                     
                       ita
                       tamen
                       in
                       eo
                       vixit
                       ut
                       nihil
                       propeterea
                       ad
                       perfectam
                       virtutem
                       ac
                       Philosophiam
                       consequendam
                       impediretur
                       .
                    
                     He
                     comported
                     himself
                     so
                     in
                     the
                     state
                     of
                     marriage
                     ,
                     that
                     he
                     was
                     not
                     at
                     all
                     hindred
                     for
                     obtaining
                     the
                     perfection
                     of
                     vertue
                     and
                     [
                     Christian
                     ]
                     philosophy
                     :
                     and
                     indeed
                     what
                     should
                     hinder
                     him
                     ?
                     for
                     marriage
                     does
                     not
                     .
                     
                       Matrimonium
                       non
                       solum
                       nihil
                       nobis
                       obstat
                       ad
                       philosophandum
                       Deo
                       ,
                    
                     
                     
                       si
                       voluerimus
                       esse
                       sobrii
                       ,
                       sed
                       &
                       magnam
                       adfert
                       consolationem
                       :
                       comprimit
                       enim
                       insanum
                       naturae
                       impetum
                       ,
                       nec
                       turbari
                       sinit
                       quasi
                       mare
                       ,
                       sed
                       efficit
                       ut
                       scapha
                       feliciter
                       in
                       portum
                       appellet
                       ;
                       &
                       ideo
                       Deus
                       consolationem
                       hanc
                       tribuit
                       humano
                       generi
                       ,
                       For
                       if
                       men
                       will
                       be
                       sober
                       ,
                       marriage
                       is
                       not
                       onely
                       no
                       hindrance
                       to
                       Christian
                       philosophy
                       ,
                       but
                       also
                       brings
                       great
                       aids
                       and
                       comfort
                       .
                       For
                       it
                       represses
                       the
                       mad
                       violences
                       of
                       nature
                       ,
                       and
                       causes
                       that
                       we
                       be
                       not
                       troubled
                       like
                       the
                       enraged
                       sea
                       ,
                       but
                       makes
                       the
                       vessel
                       arrive
                       safely
                       to
                       her
                       port
                       ;
                       and
                       therefore
                       God
                       hath
                       given
                       this
                       comfort
                       to
                       mankind
                       .
                    
                  
                   
                     For
                     although
                     it
                     be
                     true
                     that
                     ,
                     
                     as
                     S.
                     Paul
                     saies
                     ,
                     
                     the
                     
                       Married
                       cares
                       for
                       the
                       things
                       of
                       the
                       world
                       ,
                       the
                       Unmarried
                       for
                       the
                       things
                       of
                       the
                       Lord
                       ;
                       He
                       ,
                    
                     how
                     he
                     may
                     please
                     his
                     wife
                     ,
                     This
                     ,
                     how
                     he
                     may
                     be
                     holy
                     both
                     in
                     body
                     and
                     in
                     spirit
                     ;
                     yet
                     this
                     is
                     so
                     far
                     from
                     disparaging
                     holy
                     Marriage
                     ,
                     or
                     making
                     it
                     less
                     consistent
                     with
                     the
                     dignity
                     and
                     offices
                     ecclesiastical
                     ,
                     that
                     in
                     the
                     world
                     there
                     is
                     not
                     a
                     greater
                     argument
                     to
                     the
                     contrary
                     .
                     For
                     consider
                     where
                     every
                     ones
                     trouble
                     ,
                     and
                     where
                     their
                     danger
                     lies
                     .
                     The
                     Married
                     hath
                     more
                     necessities
                     and
                     more
                     affairs
                     in
                     the
                     world
                     ,
                     and
                     relations
                     to
                     look
                     after
                     :
                     which
                     if
                     he
                     well
                     provides
                     for
                     according
                     to
                     his
                     power
                     ,
                     he
                     hath
                     indeed
                     suffered
                     some
                     secular
                     trouble
                     ;
                     but
                     he
                     hath
                     done
                     his
                     duty
                     ,
                     &
                     he
                     is
                     safe
                     .
                     But
                     the
                     unmarried
                     is
                     alone
                     ,
                     &
                     without
                     those
                     relations
                     ;
                     &
                     therefore
                     they
                     may
                     if
                     they
                     will
                     let
                     the
                     things
                     of
                     the
                     world
                     alone
                     ,
                     and
                     mind
                     the
                     present
                     imployment
                     ,
                     which
                     then
                     was
                     the
                     ministeries
                     and
                     attendancies
                     Evangelical
                     .
                     But
                     though
                     they
                     have
                     less
                     care
                     of
                     the
                     things
                     of
                     this
                     world
                     ;
                     yet
                     their
                     care
                     which
                     lies
                     in
                     another
                     scene
                     is
                     a
                     good
                     care
                     indeed
                     ,
                     but
                     it
                     is
                     very
                     great
                     and
                     tender
                     ,
                     and
                     hath
                     in
                     it
                     very
                     great
                     danger
                     .
                     
                       —
                       poenaeque
                       graves
                       in
                       coelibe
                       vita
                       .
                       
                    
                     The
                     Unmarried
                     
                       takes
                       care
                    
                     how
                     she
                     may
                     be
                     holy
                     or
                     clean
                     in
                     body
                     and
                     spirit
                     .
                     And
                     this
                     is
                     a
                     care
                     not
                     onely
                     of
                     greater
                     concernment
                     then
                     that
                     of
                     secular
                     supplies
                     ,
                     but
                     to
                     most
                     persons
                     of
                     extreme
                     difficulty
                     and
                     danger
                     .
                     For
                     it
                     is
                     to
                     no
                     purpose
                     to
                     be
                     Unmarried
                     ,
                     unless
                     they
                     remain
                     
                       pure
                       in
                       body
                       and
                       in
                       spirit
                       ,
                    
                     that
                     is
                     ,
                     be
                     free
                     from
                     carnal
                     desires
                     as
                     well
                     as
                     unclean
                     actions
                     :
                     and
                     how
                     great
                     a
                     care
                     is
                     requir'd
                     to
                     this
                     ,
                     I
                     need
                     not
                     say
                     ,
                     because
                     all
                     men
                     that
                     have
                     tried
                     it
                     know
                     :
                     but
                     this
                     care
                     the
                     Married
                     need
                     not
                     know
                     any
                     thing
                     of
                     ;
                     for
                     they
                     have
                     by
                     God
                     a
                     remedy
                     provided
                     for
                     them
                     ,
                     and
                     they
                     are
                     in
                     the
                     holy
                     
                     state
                     of
                     marriage
                     ,
                     without
                     that
                     care
                     ,
                     holy
                     both
                     in
                     body
                     and
                     mind
                     ;
                     so
                     that
                     it
                     is
                     easy
                     to
                     say
                     where
                     the
                     advantage
                     lies
                     .
                     The
                     one
                     takes
                     care
                     to
                     avoid
                     want
                     ,
                     the
                     other
                     to
                     avoid
                     damnation
                     .
                     The
                     one
                     hath
                     troubles
                     of
                     this
                     world
                     ,
                     the
                     other
                     hath
                     dangers
                     of
                     the
                     other
                     .
                     The
                     hardest
                     province
                     which
                     the
                     married
                     man
                     hath
                     is
                     how
                     to
                     please
                     his
                     wife
                     ;
                     but
                     his
                     affairs
                     are
                     so
                     well
                     order'd
                     ,
                     that
                     he
                     hath
                     not
                     such
                     difficulties
                     to
                     please
                     God
                     as
                     the
                     other
                     hath
                     :
                     which
                     thing
                     was
                     long
                     since
                     observed
                     by
                     S.
                     
                       Gregory
                       Nazianzen
                    
                     ,
                     
                     that
                     indeed
                     single
                     life
                     is
                     higher
                     and
                     better
                     (
                     if
                     it
                     be
                     pure
                     and
                     undefiled
                     )
                     but
                     it
                     is
                     more
                     difficult
                     and
                     more
                     dangerous
                     ,
                     and
                     Marriage
                     ,
                     which
                     looks
                     not
                     so
                     splendidly
                     ,
                     is
                     yet
                     much
                     more
                     safe
                     .
                     ]
                     But
                     this
                     comparison
                     is
                     true
                     between
                     persons
                     married
                     ,
                     and
                     the
                     unmarried
                     that
                     have
                     the
                     gift
                     of
                     continence
                     ;
                     for
                     even
                     that
                     gift
                     does
                     not
                     exempt
                     them
                     from
                     great
                     dangers
                     and
                     great
                     labours
                     .
                     But
                     if
                     there
                     be
                     any
                     burning
                     ,
                     if
                     there
                     be
                     a
                     fire
                     within
                     ,
                     it
                     is
                     ill
                     dwelling
                     in
                     the
                     house
                     where
                     there
                     is
                     no
                     chimny
                     ;
                     for
                     that
                     the
                     smoak
                     will
                     fill
                     every
                     corner
                     of
                     the
                     dwelling
                     ,
                     and
                     at
                     least
                     make
                     a
                     perpetual
                     trouble
                     .
                     But
                     between
                     the
                     married
                     ,
                     and
                     the
                     unmarried
                     that
                     hath
                     not
                     the
                     gift
                     of
                     continence
                     ,
                     which
                     is
                     far
                     the
                     greatest
                     part
                     of
                     mankind
                     ,
                     there
                     is
                     no
                     comparison
                     at
                     all
                     .
                     And
                     therefore
                     though
                     in
                     respect
                     to
                     that
                     conjunction
                     of
                     affairs
                     ,
                     to
                     the
                     beginnings
                     of
                     a
                     persecuted
                     religion
                     ,
                     in
                     which
                     many
                     of
                     them
                     were
                     to
                     live
                     an
                     ambulatory
                     life
                     ,
                     and
                     suffer
                     the
                     spoiling
                     of
                     their
                     goods
                     ,
                     and
                     be
                     thrust
                     out
                     of
                     their
                     houses
                     ,
                     the
                     Apostle
                     had
                     great
                     reason
                     to
                     take
                     care
                     lest
                     by
                     the
                     greatness
                     and
                     superfetations
                     of
                     trouble
                     they
                     should
                     be
                     tempted
                     to
                     forsake
                     ,
                     and
                     be
                     vext
                     out
                     of
                     their
                     religion
                     :
                     yet
                     abstracting
                     from
                     that
                     consideration
                     ,
                     
                     the
                     married
                     estate
                     is
                     much
                     more
                     secure
                     for
                     the
                     state
                     of
                     souls
                     ,
                     
                       &
                       propter
                       eam
                       quae
                       in
                       nuptiis
                       est
                       animi
                       tranquillitatem
                    
                     (
                     as
                     S.
                     
                       Gregory
                       Nazianzen
                    
                     affirms
                     )
                     and
                     for
                     that
                     peace
                     of
                     mind
                     which
                     is
                     in
                     chast
                     marriages
                     ,
                     and
                     is
                     not
                     in
                     the
                     state
                     of
                     single
                     life
                     with
                     them
                     who
                     are
                     perpetually
                     fighting
                     with
                     a
                     dangerous
                     enemy
                     ,
                     who
                     is
                     not
                     alwaies
                     resisted
                     ,
                     and
                     if
                     he
                     be
                     ,
                     is
                     not
                     alwaies
                     put
                     to
                     the
                     worst
                     .
                     And
                     therefore
                     it
                     was
                     rightly
                     observed
                     of
                     S.
                     
                       Clemens
                       Alexandr
                       .
                       As
                       [
                       single
                       life
                       ,
                       or
                       ]
                       Continence
                       ,
                    
                     
                     
                       so
                       Marriage
                       also
                       hath
                       proper
                       gifts
                       and
                       ministeries
                       which
                       pertain
                       unto
                       the
                       Lord
                       :
                    
                     but
                     at
                     no
                     hand
                     ought
                     it
                     to
                     be
                     admitted
                     that
                     marriage
                     does
                     hinder
                     the
                     service
                     of
                     the
                     Lord
                     ;
                     it
                     sets
                     it
                     forward
                     very
                     much
                     ,
                     but
                     hinders
                     nothing
                     ;
                     it
                     may
                     be
                     burdensome
                     to
                     those
                     who
                     are
                     to
                     travel
                     and
                     pass
                     from
                     country
                     to
                     country
                     ,
                     but
                     to
                     them
                     who
                     fix
                     in
                     a
                     place
                     ,
                     and
                     who
                     attend
                     the
                     ministeries
                     of
                     one
                     people
                     ,
                     it
                     is
                     no
                     hindrance
                     ;
                     and
                     then
                     to
                     the
                     direct
                     service
                     of
                     God
                     in
                     our
                     personal
                     piety
                     and
                     spiritual
                     safety
                     it
                     is
                     a
                     very
                     great
                     advantage
                     :
                     concerning
                     which
                     who
                     please
                     may
                     read
                     S.
                     Gregory
                     concerning
                     his
                     mother
                     Nonna
                     ,
                     and
                     the
                     Epistles
                     of
                     Paulinus
                     *
                     concerning
                     Amanda
                     the
                     wife
                     of
                     Aper
                     ,
                     who
                     were
                     to
                     their
                     husbands
                     admirable
                     advantages
                     both
                     in
                     the
                     affairs
                     of
                     the
                     world
                     and
                     of
                     religion
                     .
                     
                       Sanctissimus
                       Samuel
                       filios
                       genuit
                       :
                       non
                       tamen
                       justitiae
                       suae
                       merita
                       minuit
                       .
                       Zecharias
                       sacerdos
                       vir
                       justus
                       in
                       senectute
                       sua
                       genuit
                       filium
                       .
                    
                     
                     
                       Quâ
                       ergo
                       ratione
                       accusatur
                       ,
                       quod
                       minimè
                       obesse
                       probatur
                       ?
                    
                     so
                     S.
                     Austin
                     .
                     To
                     which
                     adde
                     the
                     instance
                     of
                     S.
                     Chrysostome
                     upon
                     those
                     words
                     of
                     Isai
                     ,
                     [
                     I
                     saw
                     the
                     Lord
                     ,
                     ]
                     
                       Quis
                       ista
                       loquitur
                       ?
                       Isaias
                       ille
                       spectator
                       coelestium
                       Seraphim
                       ,
                       qui
                       cum
                       conjuge
                       commercium
                       habuit
                       ,
                       nec
                       tamen
                       extinxit
                       gratiam
                       .
                       Samuel
                    
                     the
                     most
                     holy
                     Prophet
                     ,
                     and
                     Zechary
                     that
                     just
                     Priest
                     ,
                     and
                     Isaiah
                     that
                     Seer
                     who
                     saw
                     the
                     celestial
                     Seraphim
                     ,
                     were
                     not
                     hindred
                     from
                     their
                     greatest
                     graces
                     ,
                     favours
                     and
                     perfections
                     by
                     the
                     state
                     and
                     offices
                     of
                     marriage
                     .
                     The
                     event
                     of
                     this
                     consideration
                     I
                     represent
                     in
                     the
                     words
                     of
                     the
                     same
                     excellent
                     Doctor
                     ,
                     
                     
                       Quamvis
                       nuptiae
                       plurimum
                       difficultatis
                       in
                       se
                       habeant
                       ,
                       it
                       a
                       tamen
                       assumi
                       possunt
                       ut
                       perfectiori
                       vitae
                       impedimento
                       non
                       sint
                       ,
                    
                     Though
                     marriage
                     have
                     in
                     it
                     very
                     much
                     difficulty
                     (
                     in
                     respect
                     of
                     domestic
                     cares
                     )
                     yet
                     it
                     may
                     be
                     
                     so
                     undertaken
                     that
                     it
                     may
                     be
                     no
                     impediment
                     to
                     a
                     life
                     of
                     perfection
                     .
                     For
                     even
                     in
                     respect
                     of
                     secular
                     cares
                     and
                     intrigues
                     of
                     business
                     the
                     single
                     life
                     ,
                     which
                     seems
                     in
                     this
                     to
                     have
                     advantage
                     ,
                     is
                     not
                     alwaies
                     found
                     so
                     innocent
                     and
                     disin
                     tangled
                     ,
                     and
                     yet
                     some
                     times
                     even
                     in
                     this
                     very
                     regard
                     a
                     married
                     man
                     hath
                     or
                     may
                     have
                     advantages
                     and
                     ease
                     and
                     liberty
                     :
                     
                     
                       Videmus
                       virgines
                       de
                       seculo
                       cogitare
                       ,
                       &
                       Matrimonio
                       junctos
                       Dominicis
                       studere
                       operibus
                       ,
                    
                     said
                     S.
                     Ambrose
                     ,
                     Men
                     of
                     single
                     lives
                     take
                     care
                     for
                     the
                     world
                     ,
                     and
                     we
                     see
                     them
                     that
                     are
                     married
                     study
                     the
                     works
                     of
                     the
                     Lord.
                     And
                     if
                     it
                     were
                     otherwise
                     ,
                     yet
                     a
                     law
                     to
                     command
                     single
                     life
                     were
                     very
                     imprudent
                     ;
                     unless
                     they
                     could
                     secure
                     that
                     they
                     who
                     have
                     no
                     wives
                     shall
                     have
                     no
                     children
                     .
                     But
                     as
                     Lipsius
                     said
                     of
                     the
                     Roman
                     Senate
                     ,
                     
                     who
                     forbad
                     their
                     souldiers
                     to
                     marry
                     ,
                     
                       à
                       Junone
                       arcebant
                       eos
                       ,
                       non
                       à
                       Venere
                       ,
                       Romanae
                       leges
                       ,
                    
                     the
                     Roman
                     laws
                     forbad
                     Juno
                     to
                     them
                     ,
                     not
                     Venus
                     ,
                     for
                     
                       Contubernii
                       militibus
                       semper
                       jus
                    
                     ,
                     the
                     souldiers
                     alwaies
                     might
                     have
                     women
                     ,
                     but
                     no
                     wives
                     ;
                     so
                     it
                     is
                     amongst
                     the
                     Roman
                     Prelates
                     too
                     much
                     :
                     but
                     unless
                     this
                     also
                     were
                     so
                     denied
                     them
                     ,
                     that
                     they
                     could
                     have
                     no
                     children
                     ,
                     or
                     that
                     they
                     who
                     have
                     no
                     children
                     shall
                     not
                     be
                     sollicitous
                     to
                     raise
                     a
                     poor
                     family
                     ,
                     or
                     to
                     increase
                     a
                     great
                     ,
                     the
                     law
                     were
                     very
                     unreasonable
                     as
                     to
                     this
                     very
                     pretence
                     .
                     For
                     that
                     things
                     are
                     otherwise
                     there
                     where
                     single
                     life
                     is
                     injoyn'd
                     is
                     too
                     apparent
                     ,
                     and
                     it
                     is
                     complain'd
                     of
                     by
                     a
                     
                       Alvarus
                       Pelagius
                    
                     300
                     years
                     agoe
                     ,
                     and
                     by
                     b
                     Platina
                     and
                     c
                     Bonaventure
                     ,
                     and
                     it
                     is
                     notorious
                     in
                     all
                     the
                     Popes
                     ;
                     divers
                     particulars
                     of
                     which
                     in
                     the
                     instance
                     of
                     
                       Sixtus
                       quintus
                    
                     are
                     to
                     be
                     seen
                     in
                     the
                     excellent
                     d
                     Thuanus
                     .
                     I
                     end
                     this
                     consideration
                     with
                     the
                     excellent
                     words
                     of
                     e
                     
                       Salvian
                       ,
                       Novum
                       prorsus
                       est
                       conversionis
                       genus
                       :
                       licita
                       non
                       faciunt
                       ,
                       illicita
                       committunt
                       .
                       Temperant
                       à
                       conjugio
                       ,
                       &
                       non
                       temperant
                       à
                       rapina
                       .
                       Quid
                       agis
                       stulta
                       persuasio
                       ?
                       peccata
                       interdixit
                       Deus
                       ,
                       non
                       matrimonia
                       .
                       This
                       is
                       a
                       new
                       and
                       a
                       strange
                       kind
                       of
                       conversion
                       .
                       They
                       will
                       not
                       doe
                       lawful
                       things
                       ,
                       but
                       they
                       commit
                       unlawful
                       :
                       they
                       abstain
                       from
                       marriage
                       ,
                       but
                       not
                       from
                       rapine
                       .
                       O
                       ye
                       fools
                       ,
                       why
                       are
                       ye
                       so
                       perswaded
                       ?
                       God
                       hath
                       forbidden
                       sins
                       ,
                       not
                       marriages
                       .
                    
                  
                   
                     Although
                     these
                     considerations
                     are
                     a
                     sufficient
                     explication
                     of
                     this
                     instance
                     of
                     the
                     Rule
                     ,
                     
                     and
                     verify
                     the
                     first
                     intention
                     ,
                     that
                     single
                     life
                     ought
                     not
                     by
                     a
                     law
                     to
                     be
                     injoyn'd
                     to
                     any
                     one
                     order
                     of
                     men
                     ;
                     yet
                     because
                     the
                     instance
                     is
                     of
                     great
                     concernment
                     beyond
                     the
                     limits
                     of
                     this
                     Rule
                     ,
                     I
                     adde
                     that
                     the
                     Apostles
                     and
                     the
                     first
                     ages
                     of
                     the
                     Church
                     not
                     onely
                     forbad
                     that
                     the
                     Clergy
                     should
                     put
                     away
                     their
                     wives
                     ,
                     but
                     left
                     it
                     indifferent
                     for
                     any
                     man
                     ,
                     or
                     any
                     order
                     of
                     men
                     to
                     marry
                     :
                     and
                     therefore
                     that
                     it
                     ought
                     not
                     now
                     to
                     be
                     done
                     by
                     the
                     present
                     guides
                     of
                     Churches
                     ,
                     who
                     have
                     lesse
                     reason
                     so
                     to
                     doe
                     ;
                     and
                     if
                     they
                     had
                     a
                     greater
                     reason
                     ,
                     yet
                     they
                     have
                     a
                     lesse
                     authority
                     .
                     But
                     Christ
                     and
                     his
                     Apostles
                     left
                     it
                     free
                     .
                     Of
                     this
                     besides
                     the
                     matter
                     and
                     evidence
                     of
                     fact
                     ,
                     there
                     being
                     no
                     law
                     of
                     Christ
                     or
                     Canon
                     of
                     the
                     Apostles
                     to
                     restrain
                     it
                     ,
                     but
                     a
                     plain
                     supposition
                     of
                     liberty
                     ,
                     and
                     intimation
                     of
                     the
                     thing
                     done
                     in
                     the
                     Epistles
                     to
                     Timothy
                     and
                     Titus
                     ,
                     there
                     needs
                     no
                     other
                     testimony
                     but
                     that
                     of
                     Cratian
                     .
                     
                     
                       Copula
                       sacerdotalis
                       ,
                       vel
                       consanguineorum
                       ,
                       nec
                       legali
                       ,
                       nec
                       Evangelicâ
                       ,
                       nec
                       Apostolicâ
                       authoritate
                       prohibetur
                       ,
                    
                     Neither
                     the
                     Old
                     Testament
                     nor
                     the
                     New
                     ,
                     neither
                     Christ
                     nor
                     his
                     Apostles
                     have
                     forbidden
                     the
                     marriage
                     of
                     Priests
                     .
                     
                     To
                     which
                     agrees
                     that
                     of
                     
                       Panormitan
                       ;
                       Continentia
                       non
                       est
                       de
                       substantia
                       Ordinis
                       ,
                       nec
                       de
                       jure
                       Divino
                       ,
                    
                     To
                     contain
                     from
                     marriage
                     is
                     not
                     of
                     Divine
                     appointment
                     ,
                     nor
                     necessary
                     to
                     them
                     that
                     are
                     in
                     holy
                     Orders
                     .
                     The
                     same
                     also
                     is
                     affirm'd
                     by
                     Antoninus
                     ,
                     as
                     who
                     please
                     may
                     see
                     
                       in
                       summa
                       ,
                       part
                    
                     .
                     3.
                     tit
                     .
                     1.
                     c.
                     21.
                     
                  
                   
                   
                     Now
                     then
                     nothing
                     remains
                     to
                     be
                     considered
                     but
                     the
                     practice
                     of
                     the
                     Church
                     ,
                     
                     which
                     how
                     far
                     it
                     can
                     oblige
                     ,
                     I
                     have
                     already
                     discours'd
                     :
                     but
                     suppose
                     it
                     might
                     in
                     other
                     cases
                     ,
                     yet
                     for
                     the
                     reasons
                     above
                     describ'd
                     it
                     ought
                     to
                     be
                     altered
                     in
                     this
                     ;
                     for
                     if
                     such
                     a
                     law
                     may
                     not
                     bind
                     ,
                     much
                     lesse
                     can
                     the
                     practice
                     ;
                     and
                     yet
                     if
                     the
                     practice
                     might
                     ,
                     here
                     was
                     no
                     Catholick
                     practice
                     .
                     For
                     as
                     for
                     the
                     whole
                     Greek
                     Church
                     ,
                     
                     the
                     practice
                     of
                     that
                     is
                     drawn
                     into
                     a
                     compendium
                     by
                     Pope
                     
                       Stephen
                       .
                       Aliter
                       se
                       Orientalium
                       traditio
                       habet
                       Ecclesiarum
                       ,
                       aliter
                       hujus
                       S.
                       R.
                       Ecclesiae
                       :
                       Nam
                       illarum
                       Sacerdotes
                       ,
                       Diaconi
                       &
                       Subdiaconi
                       matrimonio
                       copulantur
                       .
                       The
                       tradition
                       of
                       the
                       Eastern
                       Churches
                       is
                       otherwise
                       then
                       that
                       of
                       the
                    
                     Roman
                     
                       Church
                       :
                       For
                       their
                       Priests
                       and
                       Deacons
                       and
                       Subdeacons
                       are
                       joyned
                       in
                       marriage
                       .
                    
                     
                     I
                     shall
                     therefore
                     adde
                     no
                     more
                     to
                     this
                     confession
                     but
                     the
                     Canon
                     of
                     the
                     Council
                     of
                     Ancyra
                     ,
                     which
                     orders
                     that
                     if
                     Deacons
                     in
                     their
                     ordination
                     will
                     professe
                     that
                     they
                     cannot
                     contain
                     ,
                     and
                     that
                     they
                     intend
                     to
                     marry
                     ,
                     they
                     may
                     .
                     But
                     if
                     then
                     they
                     professe
                     otherwise
                     ,
                     and
                     doe
                     against
                     their
                     profession
                     ,
                     they
                     must
                     cease
                     from
                     their
                     Ministery
                     .
                     And
                     the
                     practice
                     is
                     to
                     this
                     day
                     ,
                     that
                     the
                     Greek
                     and
                     all
                     the
                     Eastern
                     Priests
                     ;
                     are
                     if
                     they
                     please
                     ,
                     married
                     men
                     ,
                     and
                     most
                     of
                     them
                     actually
                     are
                     so
                     :
                     though
                     in
                     the
                     Eastern
                     Churches
                     they
                     always
                     did
                     exhort
                     their
                     Clergy
                     to
                     continence
                     ,
                     yet
                     they
                     left
                     it
                     to
                     their
                     liberty
                     ,
                     and
                     they
                     always
                     took
                     it
                     .
                  
                   
                     In
                     the
                     Latine
                     Church
                     ,
                     
                     from
                     the
                     time
                     of
                     Pope
                     Siricius
                     ,
                     and
                     the
                     second
                     Council
                     of
                     Arles
                     ,
                     which
                     Binius
                     makes
                     about
                     the
                     same
                     time
                     ,
                     at
                     the
                     end
                     of
                     the
                     fourth
                     Age
                     after
                     Christ
                     ,
                     there
                     were
                     some
                     canons
                     provincial
                     injoyning
                     single
                     life
                     to
                     the
                     Clergy
                     ;
                     but
                     the
                     practice
                     was
                     ever
                     against
                     the
                     Canon
                     :
                     and
                     as
                     for
                     the
                     first
                     400.
                     years
                     or
                     thereabouts
                     ,
                     all
                     had
                     liberty
                     to
                     be
                     married
                     if
                     they
                     pleas'd
                     ,
                     so
                     even
                     afterwards
                     they
                     would
                     take
                     it
                     ,
                     as
                     they
                     saw
                     cause
                     .
                     This
                     we
                     find
                     in
                     S.
                     Hierom
                     ,
                     who
                     to
                     Jovinian
                     ,
                     objecting
                     the
                     marriage
                     of
                     Samuel
                     ,
                     answers
                     ,
                     that
                     this
                     was
                     no
                     prejudice
                     to
                     the
                     honour
                     of
                     the
                     virgin-state
                     ,
                     
                       quasi
                       non
                       hodie
                       quoque
                       plurimi
                       Sacerdotes
                       habeant
                       Matrimonia
                       ,
                       &
                       Apostolus
                       describat
                       Episcopum
                       unius
                       uxoris
                       virum
                    
                     ;
                     ]
                     for
                     the
                     Apostle
                     describes
                     a
                     Bishop
                     the
                     husband
                     of
                     one
                     wife
                     ,
                     and
                     even
                     at
                     this
                     day
                     most
                     Priests
                     are
                     married
                     .
                     S.
                     Hierom
                     did
                     not
                     contend
                     that
                     all
                     Priests
                     ought
                     to
                     be
                     virgins
                     ;
                     but
                     that
                     if
                     they
                     that
                     could
                     contain
                     ,
                     would
                     ,
                     it
                     were
                     much
                     better
                     .
                     But
                     by
                     this
                     ,
                     the
                     matter
                     of
                     fact
                     against
                     the
                     law
                     was
                     evident
                     .
                     
                     S.
                     Ambrose
                     tells
                     that
                     in
                     most
                     remote
                     or
                     private
                     Churches
                     the
                     Priests
                     did
                     use
                     marriage
                     :
                     
                       In
                       plerisque
                       abditioribus
                       locis
                       ,
                       cum
                       ministerium
                       gererent
                       vel
                       etiam
                       sacerdotium
                       ,
                       filios
                       susceperunt
                       .
                    
                     The
                     clerical
                     marriages
                     were
                     in
                     his
                     time
                     almost
                     universal
                     :
                     and
                     therefore
                     many
                     endeavoured
                     to
                     persuade
                     single
                     life
                     as
                     much
                     as
                     they
                     could
                     ,
                     and
                     from
                     arguments
                     they
                     came
                     to
                     affirmations
                     ,
                     and
                     so
                     to
                     laws
                     by
                     little
                     and
                     little
                     ;
                     but
                     did
                     not
                     prevail
                     .
                     For
                     when
                     
                       Petrus
                       Damiani
                    
                     was
                     sent
                     from
                     Rome
                     into
                     France
                     to
                     persuade
                     the
                     Priests
                     to
                     put
                     away
                     their
                     wives
                     ,
                     they
                     defended
                     themselves
                     with
                     the
                     Canon
                     of
                     the
                     Council
                     of
                     Tribur
                     in
                     Germany
                     ,
                     and
                     with
                     the
                     words
                     of
                     S.
                     Paul
                     ,
                     
                     
                       To
                       avoid
                       fornication
                       ,
                       let
                       every
                       man
                       have
                       his
                       wife
                    
                     ;
                     to
                     which
                     the
                     Legate
                     knew
                     not
                     what
                     to
                     answer
                     .
                     And
                     when
                     in
                     the
                     year
                     1074
                     Pope
                     Gregory
                     the
                     seventh
                     sent
                     fierce
                     letters
                     to
                     Germany
                     about
                     the
                     same
                     affair
                     ,
                     the
                     Arch-Bishop
                     of
                     Mentz
                     ,
                     to
                     whose
                     conduct
                     the
                     businesse
                     was
                     committed
                     ,
                     did
                     publish
                     the
                     letters
                     ,
                     but
                     durst
                     not
                     verify
                     them
                     ;
                     and
                     neither
                     by
                     fair
                     means
                     nor
                     by
                     foul
                     could
                     cause
                     the
                     Priests
                     to
                     put
                     away
                     their
                     wives
                     .
                     And
                     in
                     England
                     till
                     the
                     year
                     1100
                     it
                     was
                     not
                     prohibited
                     to
                     the
                     Clergy
                     to
                     marry
                     ,
                     
                     saith
                     Henry
                     of
                     Huntingdon
                     :
                     but
                     then
                     Anselme
                     endeavour'd
                     to
                     put
                     the
                     Popes
                     letters
                     in
                     execution
                     ;
                     
                     and
                     25
                     yeares
                     after
                     the
                     Cardinal
                     of
                     Crema
                     was
                     sent
                     over
                     to
                     the
                     same
                     purpose
                     :
                     but
                     because
                     he
                     was
                     taken
                     in
                     bed
                     with
                     an
                     harlot
                     ,
                     
                     he
                     got
                     nothing
                     but
                     shame
                     and
                     money
                     ,
                     and
                     so
                     went
                     away
                     .
                     But
                     at
                     last
                     ,
                     after
                     the
                     attempts
                     *
                     &
                     pressures
                     and
                     tyranny
                     and
                     arts
                     of
                     an
                     hundred
                     and
                     thirty
                     years
                     continuance
                     (
                     for
                     it
                     began
                     in
                     970
                     ,
                     and
                     was
                     not
                     finished
                     till
                     An.
                     Dom.
                     1100
                     ,
                     as
                     †
                     
                       Polydor
                       Virgil
                    
                     computes
                     it
                     )
                     the
                     Clergy
                     was
                     driven
                     from
                     their
                     chast
                     marriages
                     ,
                     &
                     they
                     took
                     themselves
                     to
                     Concubines
                     ,
                     whom
                     they
                     could
                     change
                     or
                     multiply
                     ,
                     and
                     they
                     found
                     themselves
                     undisturbed
                     in
                     that
                     ;
                     and
                     so
                     they
                     rested
                     ,
                     till
                     God
                     being
                     long
                     provok'd
                     by
                     their
                     impurest
                     services
                     ,
                     awakened
                     Christian
                     Princes
                     and
                     Priests
                     into
                     liberty
                     and
                     holinesse
                     and
                     reformation
                     .
                     For
                     amongst
                     the
                     Canons
                     which
                     are
                     called
                     Apostolical
                     ,
                     the
                     sixth
                     severely
                     forbids
                     Bishops
                     or
                     Priests
                     upon
                     pretence
                     of
                     religion
                     to
                     put
                     away
                     their
                     wives
                     ,
                     ]
                     according
                     to
                     the
                     words
                     of
                     Christ
                     ,
                     
                       What
                       God
                       hath
                       joyned
                       ,
                       let
                       no
                       man
                       put
                       asunder
                    
                     ;
                     and
                     the
                     words
                     of
                     the
                     Apostle
                     ,
                     
                       Defraud
                       not
                       one
                       another
                       ,
                       unlesse
                       it
                       be
                       by
                       consent
                       ,
                    
                     and
                     
                       for
                       a
                       time
                    
                     .
                     And
                     therefore
                     the
                     Church
                     of
                     Rome
                     ,
                     which
                     makes
                     orders
                     to
                     dissolve
                     marriage
                     ,
                     and
                     commands
                     Priests
                     which
                     before
                     were
                     married
                     to
                     depart
                     from
                     their
                     wives
                     ,
                     speaks
                     and
                     does
                     against
                     the
                     practice
                     of
                     the
                     Ancient
                     Churches
                     ,
                     and
                     against
                     the
                     decrees
                     of
                     Councils
                     ,
                     and
                     the
                     Canons
                     of
                     the
                     Apostles
                     ,
                     and
                     the
                     expresse
                     laws
                     of
                     Jesus
                     Christ.
                     I
                     end
                     this
                     with
                     the
                     saying
                     of
                     those
                     in
                     Mantuan
                     ,
                     
                       
                         Tutius
                         esse
                         volunt
                         quâ
                         lex
                         Divina
                         sinebat
                      
                       
                         Isse
                         viâ
                         ,
                         veterumque
                         sequi
                         vestigia
                         Patrum
                         ,
                      
                       
                         Quorum
                         vita
                         fuit
                         melior
                         cum
                         conjuge
                         ,
                         quam
                         nunc
                      
                       
                         Nostra
                         sit
                         exclusis
                         thalamis
                         &
                         conjugis
                         usu
                         .
                      
                    
                     The
                     old
                     primitives
                     and
                     holy
                     Bishops
                     and
                     Priests
                     in
                     the
                     first
                     ages
                     liv'd
                     better
                     with
                     their
                     wives
                     ,
                     then
                     now-a-days
                     they
                     doe
                     without
                     them
                     ;
                     and
                     therefore
                     it
                     were
                     better
                     to
                     tread
                     in
                     their
                     footsteps
                     ,
                     and
                     to
                     walk
                     in
                     that
                     way
                     to
                     which
                     we
                     are
                     pointed
                     by
                     the
                     law
                     of
                     God.
                     
                  
                   
                     One
                     thing
                     I
                     am
                     to
                     adde
                     which
                     is
                     of
                     material
                     consideration
                     .
                     
                     For
                     every
                     one
                     observes
                     in
                     the
                     story
                     of
                     the
                     Church
                     ,
                     that
                     even
                     then
                     when
                     they
                     did
                     permit
                     the
                     Bishops
                     and
                     Priests
                     to
                     live
                     with
                     their
                     wives
                     and
                     to
                     get
                     children
                     ,
                     yet
                     the
                     Church
                     did
                     even
                     then
                     forbid
                     Bishops
                     or
                     Priests
                     to
                     marry
                     after
                     their
                     Ordination
                     ;
                     and
                     therefore
                     many
                     suppose
                     that
                     we
                     might
                     at
                     least
                     comply
                     so
                     far
                     with
                     the
                     Catholick
                     Church
                     ,
                     according
                     as
                     it
                     is
                     set
                     down
                     in
                     the
                     constitutions
                     Apostolical
                     attributed
                     to
                     S.
                     
                     Clement
                     ,
                     
                       
                         Non
                         licere
                         autem
                         iis
                         ,
                         si
                         post
                         ordinationem
                         sine
                         uxore
                         fuerint
                         ,
                         ad
                         nuptias
                         transire
                         :
                         vel
                         si
                         uxores
                         habuerint
                         ,
                         cum
                         aliis
                         conjungi
                      
                       ;
                    
                     but
                     they
                     must
                     be
                     content
                     with
                     her
                     whom
                     they
                     had
                     at
                     the
                     time
                     of
                     their
                     ordination
                     ;
                     but
                     after
                     orders
                     they
                     must
                     not
                     marry
                     :
                     and
                     Paphnutius
                     in
                     the
                     Nicene
                     Council
                     ,
                     said
                     that
                     they
                     did
                     not
                     doe
                     it
                     ,
                     and
                     left
                     it
                     as
                     suppos'd
                     that
                     it
                     ought
                     not
                     .
                     Of
                     this
                     I
                     doe
                     not
                     know
                     any
                     one
                     that
                     hath
                     given
                     a
                     reason
                     ,
                     or
                     considered
                     it
                     apart
                     to
                     any
                     purpose
                     ;
                     and
                     therefore
                     it
                     will
                     not
                     be
                     uselesse
                     or
                     unpleasant
                     if
                     I
                     give
                     a
                     short
                     account
                     of
                     it
                     .
                  
                   
                     1.
                     
                     Therefore
                     the
                     Primitive
                     Church
                     chose
                     her
                     Priests
                     and
                     Bishops
                     commonly
                     of
                     great
                     age
                     ,
                     
                     of
                     known
                     vertue
                     and
                     holinesse
                     .
                     They
                     were
                     designed
                     to
                     a
                     publick
                     and
                     dangerous
                     imployment
                     ,
                     for
                     some
                     whole
                     ages
                     they
                     were
                     under
                     persecution
                     ,
                     and
                     the
                     way
                     of
                     the
                     crosse
                     was
                     a
                     great
                     deletery
                     to
                     flesh
                     and
                     bloud
                     ;
                     and
                     therefore
                     they
                     might
                     the
                     rather
                     require
                     it
                     of
                     them
                     whom
                     in
                     these
                     dispositions
                     they
                     found
                     fit
                     to
                     be
                     taken
                     into
                     an
                     imployment
                     which
                     would
                     require
                     a
                     whole
                     man
                     ,
                     all
                     his
                     time
                     and
                     all
                     his
                     affections
                     .
                     Now
                     if
                     we
                     consider
                     that
                     the
                     married
                     Priests
                     and
                     Bishops
                     were
                     commanded
                     to
                     retain
                     their
                     wives
                     ,
                     and
                     the
                     unmarried
                     had
                     been
                     tried
                     to
                     be
                     of
                     a
                     known
                     and
                     experienc'd
                     continence
                     ,
                     they
                     might
                     with
                     much
                     reason
                     and
                     great
                     advantages
                     
                     require
                     that
                     they
                     should
                     so
                     remain
                     ;
                     that
                     is
                     ,
                     they
                     might
                     ask
                     their
                     consent
                     ,
                     and
                     might
                     trust
                     their
                     promise
                     :
                     for
                     here
                     was
                     liberty
                     ,
                     and
                     but
                     little
                     danger
                     .
                     The
                     Priests
                     were
                     few
                     ,
                     and
                     the
                     unmarried
                     much
                     fewer
                     ,
                     and
                     their
                     age
                     commonly
                     such
                     as
                     was
                     past
                     danger
                     ,
                     and
                     the
                     publick
                     affairs
                     of
                     the
                     Church
                     requir'd
                     it
                     ,
                     and
                     the
                     men
                     were
                     willing
                     ;
                     and
                     then
                     all
                     was
                     right
                     .
                  
                   
                     2.
                     
                     The
                     Greek
                     Church
                     ,
                     
                     and
                     generally
                     the
                     Churches
                     of
                     the
                     East
                     ,
                     did
                     by
                     Custome
                     and
                     tradition
                     oblige
                     their
                     Priests
                     to
                     single
                     life
                     ,
                     if
                     in
                     that
                     state
                     they
                     were
                     ordain'd
                     ,
                     because
                     they
                     took
                     care
                     that
                     if
                     they
                     could
                     not
                     contain
                     they
                     should
                     take
                     a
                     wife
                     before
                     their
                     Orders
                     ,
                     immediately
                     if
                     they
                     pleas'd
                     ,
                     and
                     then
                     enter
                     into
                     the
                     Priesthood
                     ;
                     as
                     appears
                     frequently
                     in
                     the
                     Greek
                     laws
                     and
                     Canons
                     ,
                     and
                     particularly
                     in
                     the
                     third
                     Novel
                     constitution
                     of
                     the
                     Emperor
                     Leo
                     the
                     sixth
                     .
                     So
                     that
                     this
                     was
                     but
                     a
                     circumstance
                     of
                     law
                     ,
                     introduc'd
                     for
                     that
                     which
                     they
                     apprehended
                     to
                     be
                     decent
                     :
                     and
                     
                       in
                       matters
                       of
                       decency
                       ,
                       opinion
                       is
                       the
                       onely
                       measure
                       .
                    
                     But
                     if
                     they
                     might
                     marry
                     immediately
                     before
                     their
                     ordination
                     and
                     live
                     with
                     their
                     wives
                     ,
                     then
                     it
                     is
                     evident
                     they
                     did
                     not
                     believe
                     that
                     either
                     the
                     offices
                     or
                     the
                     state
                     of
                     marriage
                     were
                     against
                     the
                     offices
                     and
                     state
                     of
                     Priesthood
                     .
                     
                     And
                     this
                     is
                     affirm'd
                     by
                     
                       Cajetan
                       ,
                       Nec
                       ordo
                       in
                       quantum
                       ordo
                       ,
                       nec
                       ordo
                       in
                       quantum
                       sacer
                       ,
                       est
                       impeditivus
                       Matrimonii
                       ,
                       Neither
                       the
                       order
                       nor
                       the
                       appendant
                       holinesse
                       ,
                    
                     that
                     is
                     ,
                     neither
                     the
                     office
                     nor
                     it's
                     decency
                     ,
                     
                       are
                       impeded
                       by
                       holy
                       marriages
                    
                     .
                     ]
                     And
                     therefore
                     he
                     addes
                     [
                     
                       that
                       it
                       can
                       never
                       be
                       prov'd
                       by
                       reason
                       or
                       by
                       authority
                       ,
                       that
                       if
                       a
                       Priest
                       does
                       contract
                       marriage
                       ,
                       he
                       does
                       absolutely
                       sin
                       ;
                       because
                       the
                       Priesthood
                       does
                       not
                       dissolve
                       the
                       marriage
                       ,
                       whether
                       contracted
                       after
                       or
                       before
                       ;
                       stando
                       tantum
                       in
                       iis
                       quae
                       habemus
                       à
                       Christo
                       &
                       Apostolis
                       ,
                    
                     that
                     is
                     ,
                     
                       if
                       we
                       keep
                       our selves
                       within
                       the
                       limits
                       of
                       Christs
                       Commandements
                       ,
                       and
                       the
                       doctrine
                       Apostolical
                       .
                    
                     ]
                     And
                     that
                     's
                     well
                     enough
                     ;
                     for
                     if
                     any
                     Church
                     or
                     all
                     Churches
                     did
                     otherwise
                     ,
                     the
                     Custome
                     was
                     not
                     good
                     for
                     many
                     reasons
                     :
                     it
                     did
                     dishonour
                     to
                     marriage
                     ,
                     it
                     made
                     it
                     to
                     be
                     secretly
                     suspected
                     of
                     some
                     uncleannesse
                     ,
                     it
                     gave
                     too
                     much
                     countenance
                     to
                     heretics
                     who
                     disparag'd
                     it
                     ,
                     it
                     made
                     a
                     snare
                     to
                     those
                     who
                     promised
                     continence
                     and
                     found
                     it
                     difficult
                     or
                     impossible
                     ,
                     and
                     at
                     last
                     it
                     came
                     to
                     an
                     intolerable
                     mischief
                     in
                     the
                     Church
                     of
                     Rome
                     ,
                     it
                     brought
                     in
                     divorces
                     ,
                     which
                     God
                     hates
                     ;
                     for
                     they
                     teach
                     that
                     Orders
                     does
                     dissolve
                     Marriage
                     ,
                     and
                     that
                     which
                     Christ
                     onely
                     permitted
                     in
                     the
                     case
                     of
                     adultery
                     ,
                     they
                     command
                     in
                     the
                     case
                     of
                     ordination
                     .
                  
                   
                     3.
                     
                     But
                     because
                     there
                     are
                     some
                     persuasions
                     that
                     will
                     not
                     be
                     mov'd
                     unlesse
                     they
                     be
                     shewn
                     some
                     precedents
                     and
                     practices
                     of
                     the
                     Primitive
                     Church
                     ,
                     
                     and
                     will
                     always
                     suspect
                     it
                     to
                     be
                     ill
                     for
                     the
                     superior
                     Clergy
                     to
                     marry
                     after
                     ordination
                     ,
                     unlesse
                     you
                     can
                     tell
                     them
                     that
                     some
                     good
                     men
                     did
                     so
                     before
                     them
                     ,
                     for
                     they
                     rely
                     more
                     upon
                     example
                     then
                     upon
                     rule
                     ;
                     therefore
                     I
                     shall
                     represent
                     that
                     although
                     the
                     ancient
                     Canons
                     and
                     practices
                     did
                     generally
                     injoyne
                     their
                     Clergy
                     not
                     to
                     marry
                     after
                     Orders
                     ,
                     (
                     before
                     orders
                     they
                     might
                     )
                     yet
                     this
                     thing
                     did
                     not
                     prevail
                     ,
                     but
                     Deacons
                     ,
                     Priests
                     and
                     Bishops
                     ,
                     good
                     men
                     and
                     orderly
                     ,
                     did
                     after
                     ordination
                     use
                     their
                     liberty
                     ,
                     as
                     they
                     found
                     it
                     necessary
                     or
                     expedient
                     .
                     
                     This
                     I
                     have
                     already
                     remark'd
                     in
                     the
                     case
                     of
                     Deacons
                     ,
                     who
                     are
                     permitted
                     by
                     the
                     Council
                     of
                     Ancyra
                     to
                     marry
                     after
                     ordination
                     ,
                     if
                     at
                     their
                     ordination
                     they
                     will
                     not
                     professe
                     continence
                     .
                     But
                     Bishops
                     and
                     Priests
                     did
                     so
                     too
                     :
                     which
                     is
                     plainly
                     gathered
                     from
                     those
                     words
                     of
                     S.
                     Athanasius
                     to
                     Dracontius
                     ,
                     who
                     refus'd
                     to
                     be
                     made
                     Bishop
                     because
                     he
                     impertinently
                     thought
                     it
                     was
                     not
                     so
                     spiritual
                     a
                     state
                     as
                     that
                     of
                     Monks
                     ,
                     since
                     he
                     saw
                     the
                     Bishops
                     married
                     men
                     and
                     full
                     of
                     secular
                     affairs
                     :
                     S.
                     Athanasius
                     answer'd
                     him
                     ,
                     that
                     he
                     
                     might
                     be
                     Bishop
                     for
                     all
                     that
                     ,
                     and
                     keep
                     on
                     his
                     way
                     as
                     he
                     was
                     before
                     :
                     for
                     if
                     that
                     did
                     hinder
                     him
                     ,
                     he
                     let
                     him
                     know
                     ,
                     that
                     all
                     Bishops
                     did
                     not
                     enter
                     into
                     the
                     married
                     estate
                     ,
                     nor
                     all
                     Monks
                     abstain
                     .
                     
                       Multi
                       quoque
                       ex
                       Episcopis
                       Matrimonia
                       non
                       inierunt
                       ;
                       Monachi
                       contrà
                       liberorum
                       patres
                       facti
                       sunt
                       ,
                    
                     Many
                     Bishops
                     did
                     not
                     contract
                     marriages
                     .
                     Now
                     if
                     none
                     did
                     ,
                     his
                     answer
                     to
                     Dracontius
                     had
                     been
                     more
                     full
                     ,
                     and
                     would
                     not
                     have
                     been
                     omitted
                     ;
                     but
                     therefore
                     it
                     is
                     manifest
                     that
                     in
                     his
                     time
                     some
                     did
                     .
                     But
                     Cassiodore
                     gives
                     an
                     instance
                     in
                     a
                     Bishop
                     and
                     Martyr
                     that
                     took
                     a
                     wife
                     but
                     a
                     little
                     before
                     his
                     Martyrdome
                     ,
                     
                     Eupsychius
                     of
                     Caesarea
                     in
                     
                       Cappadocia
                       .
                       In
                       illo
                       tempore
                       ferunt
                       Martyrio
                       vitam
                       finivisse
                       Eupsychium
                       Caesareensem
                       ,
                       ductâ
                       nuper
                       uxore
                       ,
                       cum
                       adhuc
                       quasi
                       sponsus
                       esse
                       videretur
                       .
                    
                     He
                     was
                     first
                     a
                     Priest
                     in
                     Caesarea
                     ,
                     but
                     afterwards
                     he
                     was
                     a
                     Bishop
                     ;
                     and
                     so
                     he
                     is
                     called
                     by
                     S.
                     Athanasius
                     ,
                     who
                     mentions
                     Sylvester
                     and
                     Protogenes
                     Bishops
                     of
                     Dacia
                     ,
                     
                     and
                     Leontius
                     and
                     Eupsychius
                     Bishops
                     of
                     Cappadocia
                     ,
                     of
                     which
                     Caesarea
                     was
                     the
                     Metropolis
                     .
                     This
                     Eupsychius
                     having
                     newly
                     married
                     a
                     wife
                     ,
                     while
                     he
                     was
                     yet
                     but
                     as
                     it
                     were
                     a
                     bridegroom
                     ,
                     gave
                     up
                     his
                     life
                     in
                     Martyrdome
                     for
                     Christ.
                     But
                     this
                     was
                     no
                     news
                     in
                     the
                     Greek
                     Church
                     ;
                     For
                     Pope
                     Stephen
                     having
                     affirm'd
                     that
                     the
                     Greek
                     Priests
                     ,
                     Deacons
                     and
                     Subdeacons
                     are
                     joyn'd
                     in
                     marriage
                     ,
                     the
                     gloss
                     saies
                     ,
                     
                     
                       Multi
                       ex
                       hac
                       litera
                       dixerunt
                       quod
                       Orientales
                       possunt
                       contrahere
                       in
                       sacris
                       Ordinibus
                       ,
                       Many
                       from
                       these
                       words
                       have
                       affirmed
                       that
                       the
                       Easterlings
                       can
                       marry
                       in
                       holy
                       Orders
                       .
                    
                     And
                     it
                     is
                     also
                     added
                     by
                     the
                     glosse
                     upon
                     the
                     same
                     distinction
                     ,
                     that
                     
                       the
                       Greeks
                       in
                       their
                       ordinations
                       doe
                       promise
                       continence
                       neither
                       explicitly
                       nor
                       tacitly
                       :
                    
                     and
                     if
                     that
                     be
                     true
                     ,
                     there
                     is
                     no
                     peradventure
                     but
                     very
                     many
                     of
                     them
                     marry
                     after
                     their
                     consecrations
                     .
                     But
                     because
                     the
                     Latin
                     lawyers
                     and
                     Canonists
                     are
                     none
                     of
                     the
                     best
                     historians
                     ,
                     we
                     may
                     better
                     inform
                     our selves
                     in
                     this
                     particular
                     from
                     the
                     Greeks
                     themselves
                     :
                     amongst
                     whom
                     we
                     find
                     that
                     for
                     almost
                     two
                     hundred
                     years
                     together
                     after
                     the
                     Synod
                     in
                     Trullo
                     ,
                     the
                     Greek
                     Priests
                     had
                     after
                     their
                     Ordination
                     two
                     years
                     time
                     for
                     probation
                     whether
                     they
                     could
                     bear
                     the
                     yoke
                     of
                     single
                     life
                     ,
                     and
                     if
                     they
                     could
                     not
                     ,
                     they
                     had
                     leave
                     to
                     marry
                     .
                     For
                     although
                     the
                     Canons
                     in
                     Trullo
                     had
                     permitted
                     them
                     onely
                     to
                     stay
                     with
                     the
                     wives
                     they
                     had
                     married
                     before
                     Orders
                     ,
                     and
                     commanded
                     that
                     they
                     should
                     take
                     none
                     after
                     ;
                     yet
                     the
                     Canon
                     prevail'd
                     not
                     ,
                     but
                     the
                     contrary
                     custome
                     of
                     two
                     years
                     probation
                     lasted
                     till
                     the
                     time
                     of
                     the
                     Emperor
                     Leo
                     the
                     sixth
                     ,
                     as
                     appears
                     in
                     his
                     third
                     Novel
                     constitution
                     before
                     cited
                     .
                     The
                     words
                     are
                     these
                     ,
                     
                       Consuetudo
                       quae
                       in
                       praesenti
                       obtinet
                       ,
                       iis
                       qui
                       in
                       Matrimonio
                       conjungi
                       in
                       animo
                       est
                       concedit
                       ,
                       ut
                       antequam
                       Uxorem
                       duxerint
                       ,
                       Sacerdotes
                       fieri
                       possint
                       ,
                       &
                       deinde
                       biennium
                       ad
                       perficiendam
                       voluntatem
                       jungi
                       Matrimonio
                       volenti
                       praestituit
                       .
                    
                     They
                     took
                     their
                     Orders
                     first
                     ,
                     and
                     then
                     had
                     two
                     years
                     time
                     to
                     consider
                     whether
                     they
                     would
                     marry
                     or
                     no.
                     Now
                     this
                     being
                     the
                     custome
                     of
                     the
                     whole
                     Greek
                     Church
                     ,
                     in
                     which
                     the
                     Bishops
                     because
                     of
                     the
                     ordinations
                     were
                     engaged
                     .
                     it
                     is
                     evident
                     it
                     was
                     not
                     illegal
                     or
                     irregular
                     ,
                     but
                     an
                     approved
                     custome
                     of
                     the
                     Church
                     ;
                     though
                     before
                     the
                     end
                     of
                     two
                     hundred
                     years
                     after
                     the
                     Synod
                     in
                     Trullo
                     it
                     was
                     decreed
                     against
                     by
                     an
                     Imperial
                     law
                     .
                     What
                     became
                     of
                     it
                     afterwards
                     I
                     have
                     had
                     no
                     opportunity
                     to
                     inquire
                     ;
                     but
                     I
                     find
                     contrary
                     relations
                     by
                     several
                     persons
                     .
                     That
                     which
                     I
                     most
                     rely
                     upon
                     is
                     the
                     relation
                     of
                     Erasmus
                     ,
                     who
                     in
                     his
                     Apology
                     against
                     the
                     Parisians
                     saies
                     that
                     in
                     Venice
                     he
                     saw
                     a
                     Greek
                     Priest
                     marry
                     a
                     wife
                     :
                     and
                     in
                     the
                     history
                     of
                     
                       Johannes
                       Magnus
                    
                     I
                     find
                     these
                     words
                     ,
                     
                       Wilhelmi
                       Cardinalis
                       prima
                       cura
                       &
                       intentio
                       fuit
                       revocare
                       Suecos
                       &
                       Gothos
                       à
                       schismate
                       Graecorum
                       in
                       quod
                       Presbyteri
                       &
                       Sacerdotes
                       ductis
                       publicè
                       uxoribus
                       consensisse
                       videbantur
                       ,
                    
                     Cardinal
                     William
                     endeavoured
                     to
                     recover
                     the
                     Suedes
                     and
                     Goths
                     from
                     the
                     schism
                     of
                     the
                     Greeks
                     ,
                     to
                     which
                     they
                     seem'd
                     to
                     adhere
                     when
                     their
                     Priests
                     and
                     Bishops
                     did
                     marry
                     
                     wives
                     publicly
                     .
                     By
                     which
                     it
                     appears
                     the
                     Greeks
                     did
                     so
                     ,
                     since
                     the
                     others
                     by
                     so
                     doing
                     complied
                     with
                     them
                     .
                     And
                     the
                     Metropolitan
                     of
                     Russia
                     in
                     
                       Sigismundus
                       Baro
                    
                     cals
                     it
                     a
                     great
                     error
                     and
                     sin
                     in
                     the
                     Roman
                     Church
                     ,
                     that
                     they
                     reject
                     the
                     Priests
                     who
                     marry
                     wives
                     according
                     to
                     the
                     laws
                     .
                     But
                     the
                     matter
                     is
                     not
                     great
                     ;
                     for
                     the
                     Church
                     might
                     doe
                     what
                     they
                     saw
                     cause
                     for
                     .
                  
                   
                     But
                     in
                     the
                     Latine
                     Church
                     it
                     will
                     be
                     harder
                     to
                     find
                     examples
                     of
                     Priests
                     marrying
                     after
                     Orders
                     .
                     
                     Not
                     but
                     that
                     there
                     were
                     very
                     many
                     that
                     did
                     ;
                     but
                     that
                     they
                     durst
                     not
                     be
                     known
                     to
                     doe
                     it
                     .
                     But
                     yet
                     some
                     notices
                     we
                     have
                     even
                     of
                     this
                     also
                     .
                     For
                     Pope
                     Innocentius
                     the
                     second
                     observ'd
                     that
                     every
                     where
                     Bishops
                     and
                     Priests
                     ,
                     
                     and
                     the
                     Religious
                     professed
                     did
                     marry
                     wives
                     after
                     they
                     had
                     purpos'd
                     the
                     contrary
                     ,
                     and
                     by
                     a
                     Decretal
                     restrains
                     it
                     .
                     And
                     Ivo
                     Bishop
                     of
                     Chartres
                     tels
                     of
                     a
                     Prelate
                     that
                     had
                     two
                     harlots
                     ;
                     
                     but
                     (
                     as
                     it
                     should
                     seem
                     )
                     being
                     weary
                     of
                     that
                     life
                     ,
                     he
                     prepar'd
                     Matrimonial
                     Tables
                     for
                     a
                     third
                     :
                     and
                     he
                     tels
                     also
                     of
                     a
                     Canon
                     in
                     the
                     Church
                     at
                     Paris
                     who
                     did
                     actually
                     contract
                     marriage
                     ,
                     
                     and
                     the
                     Bishop
                     held
                     it
                     rate
                     and
                     firm
                     ,
                     that
                     it
                     was
                     good
                     and
                     could
                     not
                     be
                     dissolv'd
                     :
                     
                     and
                     we
                     find
                     that
                     
                       Aeneas
                       Sylvius
                    
                     being
                     consulted
                     by
                     a
                     Priest
                     that
                     was
                     in
                     the
                     snare
                     ,
                     he
                     advis'd
                     him
                     actually
                     to
                     take
                     a
                     wife
                     and
                     marry
                     .
                     For
                     what
                     should
                     hinder
                     ?
                     The
                     law
                     of
                     the
                     Church
                     was
                     an
                     evil
                     law
                     ,
                     made
                     by
                     an
                     authority
                     violent
                     and
                     usurp'd
                     ,
                     insufficient
                     as
                     to
                     that
                     charge
                     ,
                     it
                     was
                     not
                     a
                     law
                     of
                     God
                     ,
                     it
                     was
                     against
                     the
                     rights
                     and
                     against
                     the
                     necessities
                     of
                     nature
                     ,
                     it
                     was
                     unnatural
                     and
                     unreasonable
                     ,
                     it
                     was
                     not
                     for
                     edification
                     of
                     the
                     Church
                     ,
                     it
                     was
                     no
                     advantage
                     to
                     spiritual
                     life
                     :
                     it
                     is
                     a
                     law
                     that
                     is
                     therefore
                     against
                     public
                     honesty
                     because
                     it
                     did
                     openly
                     and
                     secretly
                     introduce
                     dishonesty
                     ;
                     it
                     had
                     nothing
                     of
                     the
                     requisites
                     of
                     a
                     good
                     law
                     ,
                     it
                     had
                     no
                     consideration
                     of
                     humane
                     frailty
                     nor
                     of
                     humane
                     comforts
                     ,
                     it
                     was
                     neither
                     necessary
                     nor
                     profitable
                     nor
                     innocent
                     ,
                     neither
                     fitted
                     to
                     time
                     nor
                     place
                     nor
                     person
                     ;
                     it
                     was
                     not
                     accepted
                     by
                     them
                     that
                     could
                     not
                     bear
                     it
                     ,
                     it
                     was
                     complain'd
                     of
                     by
                     them
                     that
                     could
                     ;
                     it
                     was
                     never
                     admitted
                     in
                     the
                     East
                     ,
                     it
                     was
                     fought
                     against
                     and
                     declaim'd
                     and
                     rail'd
                     at
                     in
                     the
                     West
                     ,
                     and
                     at
                     last
                     is
                     laid
                     aside
                     in
                     the
                     Churches
                     (
                     especially
                     )
                     of
                     the
                     North
                     ,
                     as
                     the
                     most
                     intolerable
                     and
                     most
                     unreasonable
                     tyranny
                     in
                     the
                     world
                     ;
                     for
                     it
                     was
                     not
                     to
                     be
                     endur'd
                     ,
                     that
                     upon
                     the
                     pretence
                     of
                     an
                     unseasonable
                     perfection
                     ,
                     so
                     much
                     impurity
                     should
                     be
                     brought
                     into
                     the
                     Church
                     ,
                     and
                     so
                     many
                     souls
                     thrust
                     down
                     to
                     hell
                     .
                     And
                     therefore
                     when
                     the
                     Latine
                     Priests
                     saw
                     themselves
                     so
                     horribly
                     insnar'd
                     ,
                     they
                     did
                     secretly
                     corrode
                     the
                     net
                     ,
                     which
                     openly
                     they
                     durst
                     not
                     tear
                     in
                     pieces
                     .
                     
                     And
                     the
                     case
                     is
                     clear
                     .
                     
                       Dominicus
                       a
                       Soto
                    
                     observing
                     that
                     the
                     Church
                     did
                     not
                     for
                     a
                     long
                     time
                     permit
                     Priests
                     to
                     marry
                     after
                     Orders
                     ,
                     argues
                     thus
                     .
                     The
                     Church
                     admitted
                     married
                     men
                     to
                     be
                     Priests
                     ,
                     but
                     did
                     not
                     admit
                     Priests
                     to
                     be
                     married
                     men
                     ,
                     meaning
                     afterwards
                     :
                     which
                     thing
                     (
                     saith
                     he
                     )
                     relies
                     upon
                     no
                     other
                     reason
                     but
                     this
                     ,
                     Because
                     they
                     suppos'd
                     the
                     use
                     of
                     the
                     marriage-bed
                     to
                     be
                     inconsistent
                     with
                     the
                     office
                     and
                     dignity
                     of
                     a
                     Priest
                     or
                     Bishop
                     .
                     For
                     if
                     they
                     who
                     were
                     Bishops
                     and
                     Priests
                     might
                     use
                     marriage
                     ,
                     what
                     hinders
                     them
                     but
                     that
                     they
                     might
                     after
                     Orders
                     enter
                     upon
                     marriage
                     ?
                     ]
                     That
                     's
                     his
                     argument
                     .
                     To
                     which
                     I
                     reply
                     ,
                     That
                     it
                     is
                     true
                     ,
                     the
                     Church
                     ,
                     which
                     was
                     
                       aemula
                       continentiae
                       ,
                       desirous
                       to
                       promote
                       continence
                       ,
                    
                     did
                     set
                     it
                     forwards
                     where
                     she
                     thought
                     she
                     might
                     with
                     safety
                     ,
                     and
                     therefore
                     injoyn'd
                     her
                     Priests
                     ,
                     which
                     anciently
                     could
                     not
                     be
                     ordain'd
                     till
                     they
                     were
                     almost
                     40.
                     years
                     of
                     age
                     ,
                     
                     to
                     remain
                     in
                     that
                     state
                     in
                     which
                     their
                     ordination
                     found
                     them
                     :
                     though
                     even
                     this
                     was
                     a
                     snare
                     also
                     ,
                     and
                     could
                     not
                     be
                     observed
                     ,
                     and
                     was
                     not
                     (
                     as
                     I
                     have
                     proved
                     )
                     yet
                     this
                     was
                     not
                     because
                     they
                     disapproved
                     the
                     conjugal
                     society
                     ;
                     for
                     
                     besides
                     that
                     the
                     Scripture
                     gives
                     it
                     a
                     title
                     of
                     honour
                     ,
                     and
                     calls
                     it
                     purity
                     ;
                     it
                     was
                     also
                     declar'd
                     to
                     be
                     chastity
                     in
                     the
                     Nicene
                     Council
                     ,
                     who
                     did
                     therefore
                     leave
                     married
                     Priests
                     &
                     Bishops
                     to
                     the
                     use
                     of
                     it
                     :
                     and
                     they
                     who
                     spake
                     against
                     the
                     use
                     of
                     marriage
                     in
                     Priests
                     and
                     refus'd
                     to
                     pray
                     with
                     married
                     Priests
                     ,
                     were
                     anathematiz'd
                     in
                     the
                     Council
                     of
                     Gangra
                     .
                     And
                     it
                     is
                     evident
                     that
                     those
                     who
                     were
                     admitted
                     in
                     the
                     state
                     of
                     marriage
                     to
                     holy
                     Orders
                     did
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     beget
                     children
                     .
                     S.
                     Gregory
                     the
                     Divine
                     tels
                     it
                     of
                     his
                     Father
                     ,
                     
                       Gregory
                       Nazianzen
                    
                     ,
                     
                       
                         
                           〈◊〉
                           〈◊〉
                           〈◊〉
                           〈◊〉
                           〈◊〉
                        
                         ,
                         
                      
                       
                         
                           〈◊〉
                           〈◊〉
                           〈◊〉
                           〈◊〉
                           〈◊〉
                        
                      
                       
                         
                           〈◊〉
                           〈◊〉
                           〈◊〉
                           〈◊〉
                           〈◊〉
                        
                      
                       
                         
                           〈◊〉
                           〈◊〉
                           〈◊〉
                           〈◊〉
                           〈◊〉
                        
                         .
                      
                    
                     That
                     he
                     said
                     he
                     had
                     been
                     in
                     holy
                     Orders
                     longer
                     then
                     the
                     age
                     of
                     his
                     son
                     ,
                     and
                     yet
                     he
                     had
                     also
                     a
                     yonger
                     son
                     then
                     this
                     Gregory
                     ;
                     for
                     Caesarius
                     was
                     his
                     yonger
                     brother
                     .
                     Baronius
                     contends
                     fiercely
                     against
                     this
                     instance
                     to
                     convince
                     the
                     son
                     of
                     a
                     Poetical
                     fiction
                     ,
                     or
                     an
                     hyperbole
                     ,
                     or
                     some
                     other
                     civil
                     word
                     for
                     a
                     lie
                     .
                     But
                     let
                     it
                     be
                     as
                     it
                     was
                     ;
                     yet
                     the
                     thing
                     it self
                     was
                     infinitely
                     evident
                     :
                     for
                     as
                     Fabianus
                     said
                     ,
                     Bishops
                     and
                     Priests
                     did
                     for
                     a
                     thousand
                     years
                     together
                     in
                     the
                     Church
                     live
                     with
                     their
                     wives
                     ,
                     
                       nullâ
                       lege
                       prohibente
                    
                     ,
                     no
                     law
                     forbidding
                     it
                     ,
                     that
                     is
                     ,
                     no
                     law
                     in
                     force
                     ;
                     
                     and
                     the
                     Council
                     of
                     
                       C
                       P.
                    
                     decreed
                     ,
                     
                       Si
                       quis
                       praesumpserit
                       contra
                       Apostolicos
                       Canones
                       aliquos
                       Presbyterorum
                       &
                       Diaconorum
                       privare
                       à
                       contactu
                       &
                       communione
                       legalis
                       uxoris
                       suae
                       ,
                       deponatur
                       .
                    
                     It
                     is
                     against
                     the
                     Canons
                     Apostolical
                     to
                     forbid
                     a
                     Priest
                     or
                     Deacon
                     the
                     contact
                     and
                     society
                     of
                     his
                     lawful
                     wife
                     ;
                     and
                     he
                     that
                     shall
                     presume
                     to
                     doe
                     it
                     ,
                     let
                     him
                     be
                     depos'd
                     .
                     Now
                     then
                     the
                     argument
                     of
                     
                       Dominicus
                       à
                       Soto
                    
                     is
                     very
                     good
                     .
                     If
                     Bishops
                     and
                     Priests
                     might
                     use
                     marriage
                     ,
                     what
                     hinders
                     them
                     from
                     contracting
                     marriage
                     ?
                     There
                     is
                     no
                     undecency
                     in
                     the
                     thing
                     ,
                     therefore
                     no
                     inconsistency
                     with
                     Orders
                     .
                     Since
                     therefore
                     it
                     is
                     certain
                     that
                     the
                     married
                     Bishops
                     and
                     Priests
                     not
                     onely
                     in
                     the
                     Greek
                     Church
                     ,
                     but
                     even
                     in
                     the
                     Latine
                     ,
                     in
                     Germany
                     ,
                     in
                     France
                     ,
                     in
                     England
                     ,
                     where
                     they
                     kept
                     their
                     wives
                     in
                     despite
                     of
                     the
                     Pope
                     for
                     a
                     long
                     time
                     ,
                     did
                     retain
                     the
                     liberties
                     and
                     societies
                     of
                     marriage
                     ;
                     there
                     can
                     be
                     nothing
                     in
                     the
                     thing
                     that
                     can
                     make
                     it
                     unfit
                     for
                     them
                     to
                     contract
                     marriages
                     ,
                     to
                     whom
                     it
                     is
                     fit
                     to
                     use
                     them
                     .
                  
                   
                     There
                     is
                     but
                     one
                     thing
                     more
                     which
                     I
                     think
                     fit
                     to
                     be
                     considered
                     in
                     this
                     affaire
                     ,
                     
                     and
                     that
                     is
                     ,
                     that
                     there
                     is
                     a
                     pretence
                     of
                     a
                     vow
                     of
                     Continence
                     annexed
                     to
                     holy
                     Orders
                     ;
                     and
                     that
                     therefore
                     it
                     is
                     not
                     lawful
                     for
                     Bishops
                     and
                     Priests
                     to
                     marry
                     ,
                     when
                     they
                     have
                     vowed
                     the
                     contrary
                     .
                     *
                     This
                     indeed
                     concerns
                     them
                     who
                     have
                     made
                     such
                     a
                     vow
                     ;
                     but
                     not
                     them
                     that
                     have
                     not
                     .
                     But
                     who
                     made
                     it
                     necessary
                     that
                     persons
                     to
                     be
                     ordain'd
                     should
                     make
                     such
                     a
                     vow
                     ?
                     even
                     they
                     onely
                     that
                     made
                     laws
                     against
                     the
                     Clergies
                     marriage
                     ;
                     and
                     because
                     they
                     durst
                     not
                     trust
                     the
                     laws
                     which
                     they
                     made
                     ,
                     they
                     took
                     order
                     that
                     men
                     should
                     become
                     a
                     law
                     unto
                     themselves
                     ,
                     
                     that
                     they
                     might
                     be
                     insnar'd
                     to
                     purpose
                     .
                     This
                     vow
                     was
                     onely
                     introduc'd
                     in
                     the
                     Latine
                     Church
                     ,
                     and
                     injoyn'd
                     to
                     all
                     her
                     Clergy
                     .
                     Injoyn'd
                     ,
                     I
                     say
                     ,
                     against
                     the
                     nature
                     of
                     a
                     vow
                     ,
                     which
                     if
                     it
                     be
                     not
                     voluntary
                     ,
                     is
                     no
                     vow
                     ;
                     which
                     includes
                     desire
                     in
                     its
                     very
                     name
                     and
                     nature
                     .
                     But
                     Orders
                     doe
                     not
                     include
                     this
                     vow
                     in
                     their
                     nature
                     ,
                     and
                     it
                     were
                     intolerable
                     that
                     men
                     should
                     be
                     forc'd
                     from
                     their
                     wives
                     against
                     both
                     their
                     wills
                     :
                     that
                     's
                     a
                     persecution
                     ,
                     not
                     an
                     ordination
                     ,
                     and
                     it
                     is
                     so
                     far
                     from
                     being
                     for
                     the
                     advantage
                     of
                     the
                     Church
                     ,
                     that
                     it
                     is
                     expressly
                     against
                     a
                     Commandement
                     of
                     God
                     ,
                     that
                     what
                     he
                     hath
                     joyn'd
                     ,
                     any
                     man
                     should
                     separate
                     :
                     and
                     yet
                     we
                     find
                     many
                     in
                     the
                     primitive
                     Churches
                     by
                     force
                     made
                     Priests
                     and
                     Bishops
                     against
                     their
                     wills
                     .
                     
                     S.
                     Augustin
                     was
                     taken
                     at
                     Tagasta
                     and
                     made
                     Priest
                     whether
                     he
                     would
                     or
                     no
                     ,
                     but
                     he
                     was
                     not
                     married
                     ;
                     but
                     another
                     good
                     man
                     was
                     .
                     Pinianus
                     ,
                     the
                     husband
                     of
                     Melania
                     ,
                     was
                     ordain'd
                     against
                     his
                     will
                     and
                     the
                     tears
                     of
                     his
                     wife
                     .
                     Paulinianus
                     ,
                     the
                     brother
                     of
                     S.
                     Hierom
                     ,
                     was
                     first
                     made
                     Deacon
                     by
                     Epiphanius
                     ,
                     and
                     then
                     made
                     Priest
                     ,
                     and
                     they
                     were
                     forc'd
                     to
                     stop
                     his
                     mouth
                     that
                     he
                     might
                     not
                     deny
                     it
                     .
                     And
                     can
                     it
                     be
                     thought
                     that
                     these
                     men
                     did
                     in
                     this
                     violence
                     make
                     a
                     vow
                     of
                     single
                     life
                     ?
                     or
                     can
                     these
                     be
                     fitting
                     circumstances
                     for
                     a
                     vow
                     ?
                     But
                     I
                     shall
                     not
                     insist
                     upon
                     the
                     particulars
                     of
                     this
                     :
                     because
                     if
                     they
                     should
                     make
                     such
                     a
                     vow
                     ,
                     yet
                     if
                     they
                     found
                     it
                     to
                     be
                     a
                     snare
                     ,
                     and
                     impossible
                     to
                     be
                     kept
                     ,
                     they
                     had
                     not
                     onely
                     leave
                     ,
                     but
                     a
                     necessity
                     to
                     break
                     it
                     .
                     If
                     the
                     vow
                     was
                     constrain'd
                     and
                     prov'd
                     impossible
                     ,
                     it
                     was
                     the
                     less
                     sin
                     in
                     the
                     taking
                     ,
                     and
                     none
                     in
                     the
                     breach
                     of
                     it
                     .
                     But
                     if
                     it
                     was
                     voluntary
                     ,
                     it
                     was
                     rash
                     ,
                     unless
                     they
                     had
                     been
                     sure
                     the
                     thing
                     had
                     been
                     in
                     their
                     power
                     ;
                     and
                     then
                     if
                     it
                     proves
                     not
                     to
                     be
                     so
                     ,
                     the
                     fault
                     is
                     not
                     in
                     the
                     breach
                     but
                     in
                     the
                     undertaking
                     .
                     
                     
                       Quod
                       si
                       perseverare
                       nolunt
                       ,
                       vel
                       non
                       possunt
                       ,
                       melius
                       est
                       ut
                       nubant
                       ,
                       quam
                       ut
                       in
                       ignem
                       deliciis
                       suis
                       cadant
                       ;
                       certè
                       nullum
                       fratribus
                       aut
                       sororibus
                       scandalum
                       faciant
                       .
                    
                     So
                     S.
                     Cyprian
                     advises
                     the
                     professed
                     Virgins
                     .
                     
                       If
                       they
                       will
                       not
                       ,
                       or
                       cannot
                       persevere
                       ,
                       it
                       is
                       better
                       that
                       they
                       marry
                       ,
                       then
                       fall
                       into
                       the
                       fire
                       and
                       into
                       burning
                       ;
                       onely
                       let
                       them
                       give
                       no
                       scandal
                       ,
                    
                     
                     meaning
                     by
                     their
                     unchast
                     lives
                     .
                     And
                     Epiphanius
                     expressly
                     ,
                     
                       Melius
                       est
                       lapsum
                       à
                       cursu
                       palam
                       sibi
                       uxorem
                       accipere
                       secundum
                       leges
                       .
                    
                     If
                     a
                     man
                     have
                     undertaken
                     a
                     load
                     too
                     heavy
                     ,
                     and
                     fals
                     with
                     it
                     ,
                     it
                     is
                     better
                     to
                     lay
                     it
                     aside
                     ,
                     and
                     openly
                     to
                     take
                     a
                     wife
                     .
                     
                     The
                     same
                     counsel
                     is
                     given
                     by
                     S.
                     Hierom
                     ,
                     by
                     S.
                     Austin
                     ,
                     and
                     by
                     
                       Alfonsus
                       Virvesius
                    
                     a
                     Divine
                     of
                     the
                     Roman
                     Church
                     .
                     To
                     which
                     I
                     shall
                     adde
                     nothing
                     of
                     my
                     own
                     but
                     this
                     ,
                     That
                     if
                     the
                     holy
                     
                       vow
                       of
                       marriage
                    
                     ,
                     appointed
                     and
                     confirm'd
                     and
                     accepted
                     by
                     God
                     ,
                     may
                     yet
                     be
                     dispens'd
                     with
                     and
                     annull'd
                     ,
                     much
                     more
                     may
                     the
                     vow
                     of
                     virginity
                     and
                     single
                     life
                     .
                     If
                     the
                     adultery
                     of
                     the
                     wife
                     makes
                     the
                     husbands
                     vow
                     and
                     promise
                     to
                     be
                     void
                     ;
                     much
                     more
                     may
                     his
                     own
                     adultery
                     or
                     fornication
                     make
                     void
                     his
                     vow
                     of
                     single
                     life
                     .
                     If
                     for
                     the
                     dishonour
                     of
                     his
                     house
                     ,
                     and
                     the
                     introduction
                     of
                     bastards
                     into
                     his
                     temporal
                     possessions
                     ,
                     he
                     is
                     absolved
                     from
                     his
                     vows
                     of
                     wedlock
                     which
                     God
                     certainly
                     did
                     approve
                     and
                     appoint
                     ;
                     much
                     more
                     may
                     his
                     vow
                     be
                     null
                     when
                     there
                     is
                     danger
                     or
                     ruine
                     to
                     his
                     soul.
                     A
                     man
                     may
                     lawfully
                     live
                     with
                     an
                     adulterous
                     wife
                     ;
                     and
                     yet
                     he
                     may
                     chuse
                     ,
                     and
                     his
                     vow
                     does
                     not
                     oblige
                     him
                     :
                     but
                     he
                     cannot
                     safely
                     live
                     with
                     burnings
                     ,
                     he
                     cannot
                     lawfully
                     abide
                     in
                     fornication
                     and
                     uncleanness
                     .
                     For
                     
                       Who
                       can
                       dwell
                       with
                       the
                       everlasting
                       burning
                       ?
                    
                  
                   
                     It
                     were
                     not
                     unseasonable
                     to
                     consider
                     the
                     Ecclesiastical
                     law
                     against
                     the
                     second
                     marriages
                     of
                     Priests
                     ,
                     or
                     the
                     ordaining
                     them
                     who
                     have
                     married
                     the
                     second
                     time
                     .
                     But
                     this
                     also
                     relying
                     upon
                     the
                     humor
                     of
                     men
                     ,
                     who
                     will
                     be
                     more
                     pure
                     then
                     God
                     ,
                     and
                     more
                     righteous
                     then
                     the
                     law
                     of
                     Christ
                     ,
                     and
                     more
                     wise
                     then
                     the
                     Apostle
                     ,
                     it
                     may
                     be
                     determin'd
                     by
                     the
                     same
                     considerations
                     .
                     The
                     law
                     is
                     a
                     snare
                     ,
                     *
                     it
                     is
                     in
                     an
                     incompetent
                     matter
                     ,
                     *
                     it
                     is
                     a
                     restraint
                     of
                     that
                     liberty
                     which
                     Christ
                     hath
                     left
                     ,
                     *
                     it
                     cannot
                     be
                     fitted
                     to
                     time
                     and
                     place
                     ,
                     and
                     yet
                     remain
                     a
                     law
                     ;
                     because
                     there
                     are
                     so
                     many
                     necessities
                     to
                     be
                     served
                     ,
                     and
                     so
                     many
                     favourable
                     cases
                     to
                     be
                     consider'd
                     ,
                     that
                     the
                     exceptions
                     may
                     be
                     more
                     then
                     the
                     Rule
                     .
                     *
                     It
                     may
                     also
                     be
                     considered
                     that
                     to
                     make
                     second
                     marriages
                     a
                     cause
                     of
                     irregularity
                     ,
                     or
                     incapacity
                     of
                     receiving
                     holy
                     Order
                     ,
                     is
                     nothing
                     but
                     a
                     secret
                     accusation
                     and
                     an
                     open
                     reproach
                     to
                     marriage
                     ;
                     *
                     that
                     it
                     was
                     not
                     of
                     use
                     and
                     avail
                     in
                     the
                     primitive
                     Church
                     ,
                     
                     Tertullian
                     witnessing
                     ,
                     
                       apud
                       vos
                       digami
                       ubique
                       praesident
                    
                     ,
                     in
                     the
                     Catholic
                     Church
                     Bishops
                     twice
                     married
                     doe
                     every
                     where
                     govern
                     ;
                     that
                     Cauterius
                     a
                     Spanish
                     Bishop
                     was
                     twice
                     
                     married
                     ;
                     that
                     S.
                     Hierom
                     affirms
                     that
                     all
                     the
                     world
                     was
                     full
                     of
                     such
                     or
                     dinations
                     ,
                     not
                     only
                     of
                     Deacons
                     and
                     Priests
                     ,
                     
                     but
                     of
                     Bishops
                     ,
                     and
                     that
                     he
                     could
                     reckon
                     so
                     many
                     as
                     would
                     excell
                     the
                     number
                     of
                     the
                     Bishops
                     conven'd
                     in
                     the
                     Council
                     of
                     Ariminum
                     ;
                     *
                     that
                     S.
                     Augustin
                     had
                     fornicated
                     with
                     two
                     several
                     women
                     ,
                     and
                     yet
                     he
                     was
                     made
                     Priest
                     and
                     Bishop
                     for
                     all
                     that
                     ;
                     *
                     and
                     to
                     deny
                     that
                     to
                     holy
                     marriages
                     which
                     is
                     not
                     denied
                     to
                     unholy
                     fornications
                     ,
                     will
                     be
                     a
                     doctrine
                     unfit
                     for
                     the
                     honour
                     of
                     Christian
                     a
                     schools
                     ;
                     *
                     that
                     the
                     second
                     marriage
                     is
                     as
                     holy
                     as
                     the
                     first
                     ;
                     *
                     that
                     it
                     may
                     be
                     as
                     necessary
                     *
                     and
                     as
                     usefull
                     ;
                     *
                     that
                     it
                     is
                     always
                     as
                     lawfull
                     ;
                     *
                     that
                     the
                     Canon
                     of
                     the
                     Apostle
                     ,
                     that
                     
                       a
                       Bishop
                       should
                       be
                       the
                       husband
                       of
                       one
                       wife
                       ,
                    
                     is
                     intended
                     against
                     plurality
                     of
                     wives
                     at
                     once
                     ,
                     and
                     marrying
                     after
                     divorces
                     ,
                     both
                     which
                     were
                     usual
                     amongst
                     the
                     Jews
                     and
                     Greeks
                     and
                     Romans
                     ,
                     and
                     could
                     not
                     at
                     first
                     be
                     taken
                     away
                     from
                     the
                     new-converted
                     Christians
                     ;
                     *
                     that
                     it
                     was
                     so
                     expounded
                     by
                     S.
                     Chrysostom
                     ,
                     
                     Theodoret
                     ,
                     b
                     S.
                     Hierom
                     ,
                     and
                     divers
                     others
                     ,
                     but
                     especially
                     by
                     the
                     Greek
                     Fathers
                     ;
                     *
                     that
                     not
                     onely
                     the
                     first
                     marriages
                     are
                     blessed
                     by
                     God
                     ,
                     but
                     the
                     second
                     and
                     the
                     third
                     ,
                     as
                     S.
                     Austin
                     observes
                     ;
                     *
                     that
                     S.
                     Clemens
                     of
                     Alexandria
                     affirmed
                     ,
                     that
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                       Digamy
                       after
                       a
                       vow
                       to
                       the
                       contrary
                       is
                       an
                       irregularity
                       ,
                       not
                       for
                       the
                       contact
                       and
                       conjunction
                       ,
                       but
                       for
                       the
                       lye
                    
                     ;
                     *
                     that
                     the
                     Church
                     of
                     Rome
                     does
                     without
                     scruple
                     frequently
                     ordain
                     them
                     that
                     have
                     been
                     twice
                     married
                     ,
                     if
                     they
                     will
                     pay
                     the
                     price
                     appointed
                     in
                     the
                     Chancery
                     tax
                     ,
                     
                     as
                     is
                     witnessed
                     by
                     one
                     that
                     knew
                     very
                     well
                     ;
                     *
                     that
                     if
                     the
                     Apostle
                     had
                     forbidden
                     it
                     by
                     a
                     Canon
                     ,
                     yet
                     that
                     Canon
                     did
                     no
                     more
                     oblige
                     the
                     descending
                     ages
                     of
                     the
                     Church
                     then
                     the
                     other
                     Canons
                     which
                     we
                     see
                     broken
                     in
                     every
                     Church
                     ,
                     according
                     to
                     their
                     reason
                     or
                     their
                     liberty
                     ;
                     *
                     that
                     in
                     the
                     Primitive
                     Church
                     they
                     were
                     not
                     very
                     sollicitous
                     about
                     the
                     affaires
                     of
                     marriage
                     ,
                     because
                     they
                     suppos'd
                     the
                     end
                     of
                     all
                     things
                     was
                     at
                     hand
                     :
                     
                     
                       Crescite
                       &
                       multiplicamini
                       evacuavit
                       extremitas
                       temporis
                    
                     ;
                     *
                     that
                     it
                     was
                     a
                     blot
                     in
                     the
                     face
                     of
                     the
                     Primitive
                     Church
                     that
                     they
                     would
                     not
                     blesse
                     second
                     marriages
                     ;
                     *
                     that
                     it
                     was
                     most
                     rationally
                     and
                     elegantly
                     complained
                     of
                     by
                     S.
                     
                     Bernard
                     ;
                     *
                     that
                     second
                     marriages
                     are
                     not
                     a
                     signe
                     of
                     incontinence
                     but
                     the
                     cure
                     ,
                     *
                     or
                     if
                     they
                     were
                     a
                     signe
                     of
                     an
                     incontinent
                     body
                     ,
                     they
                     are
                     a
                     sure
                     signe
                     of
                     a
                     continent
                     mind
                     ,
                     that
                     will
                     at
                     no
                     hand
                     admit
                     any
                     uncleannesse
                     ;
                     *
                     that
                     a
                     great
                     liberty
                     permitted
                     is
                     infinitely
                     to
                     be
                     preferr'd
                     before
                     a
                     little
                     prevarication
                     of
                     a
                     Divine
                     law
                     ,
                     *
                     and
                     therefore
                     that
                     second
                     marriages
                     are
                     to
                     be
                     permitted
                     to
                     the
                     Clergy
                     ,
                     rather
                     then
                     evil
                     thoughts
                     ,
                     or
                     the
                     circles
                     of
                     an
                     inward
                     fire
                     ;
                     *
                     that
                     the
                     prohibition
                     of
                     the
                     ordination
                     of
                     persons
                     after
                     the
                     second
                     marriages
                     did
                     rely
                     upon
                     the
                     opinions
                     of
                     holinesse
                     that
                     was
                     in
                     the
                     Ecclesiastical
                     order
                     above
                     the
                     lay
                     purity
                     ,
                     and
                     the
                     unholinesse
                     of
                     marriage
                     in
                     respect
                     of
                     single
                     life
                     ;
                     *
                     that
                     in
                     whatsoever
                     sense
                     the
                     former
                     can
                     be
                     true
                     ,
                     yet
                     the
                     latter
                     is
                     a
                     branch
                     of
                     Montanisme
                     ,
                     and
                     a
                     product
                     of
                     the
                     heresy
                     of
                     Tatianus
                     ;
                     *
                     that
                     Theodoret
                     did
                     ordain
                     Irenaeus
                     that
                     was
                     twice
                     married
                     ;
                     *
                     that
                     he
                     defends
                     the
                     fact
                     by
                     the
                     consent
                     and
                     suffrages
                     of
                     the
                     Bishops
                     of
                     Phoenicia
                     ,
                     *
                     &
                     saies
                     that
                     he
                     insisted
                     in
                     the
                     footsteps
                     of
                     his
                     Ancestors
                     ,
                     *
                     &
                     produces
                     for
                     his
                     precedent
                     ,
                     Alexander
                     of
                     
                       Constantinople
                       ,
                       Acacius
                    
                     of
                     Beroea
                     ,
                     and
                     Praylus
                     of
                     Caesarea
                     ,
                     who
                     ordained
                     Domnus
                     after
                     his
                     second
                     marriage
                     ;
                     *
                     that
                     the
                     chief
                     of
                     the
                     Diocese
                     of
                     Pontus
                     did
                     so
                     ,
                     *
                     and
                     all
                     the
                     Bishops
                     of
                     Palestine
                     ;
                     *
                     that
                     they
                     accounted
                     it
                     holy
                     according
                     to
                     the
                     opinion
                     and
                     doctrine
                     of
                     their
                     Nation
                     ,
                     *
                     for
                     so
                     we
                     read
                     in
                     Maimonides
                     ,
                     
                       Although
                       a
                       man
                       have
                       fulfilled
                       the
                       precept
                       concerning
                       the
                       multiplication
                       of
                       mankind
                       ,
                       
                       yet
                       neverthelesse
                       it
                       is
                       prescribed
                       in
                       the
                       sayings
                       of
                       the
                       Scribes
                       ,
                       that
                       no
                       man
                       should
                       cease
                       from
                       the
                       multiplication
                       of
                       his
                       kind
                       ,
                       
                       so
                       long
                       as
                       he
                       can
                       well
                       continue
                       it
                       ;
                       for
                       whosoever
                       shall
                       adde
                       a
                       soul
                       to
                       Israel
                       .
                       is
                       like
                       him
                       that
                       buildeth
                       up
                       the
                       world
                       .
                       And
                       it
                       is
                       moreover
                       in
                       the
                       sayings
                       of
                       the
                       wise
                       men
                       ,
                       that
                       a
                       man
                       should
                       not
                       keep
                       a
                       house
                       without
                       a
                       wife
                       ,
                       lest
                       he
                       be
                       provok'd
                       by
                       lust
                       .
                    
                     *
                     It
                     may
                     also
                     be
                     considered
                     that
                     he
                     that
                     burns
                     had
                     better
                     marry
                     ,
                     though
                     he
                     have
                     been
                     already
                     married
                     ,
                     and
                     though
                     he
                     be
                     a
                     Bishop
                     ;
                     *
                     that
                     the
                     virgin
                     or
                     widow
                     estate
                     is
                     no
                     where
                     commanded
                     ,
                     but
                     that
                     in
                     some
                     cases
                     marriage
                     is
                     ,
                     as
                     in
                     that
                     of
                     burning
                     ;
                     *
                     that
                     in
                     Scripture
                     no
                     chastity
                     or
                     continence
                     is
                     requir'd
                     of
                     a
                     Bishop
                     but
                     the
                     Matrimonial
                     ;
                     *
                     that
                     Abraham
                     the
                     Father
                     of
                     the
                     faithfull
                     was
                     married
                     again
                     after
                     the
                     death
                     of
                     Sarah
                     ;
                     *
                     that
                     S.
                     Joseph
                     the
                     supposed
                     Father
                     of
                     our
                     B.
                     Lord
                     was
                     by
                     the
                     Ancients
                     said
                     to
                     be
                     twice
                     married
                     ;
                     *
                     and
                     lastly
                     ,
                     that
                     it
                     is
                     confessed
                     that
                     the
                     forbidding
                     second
                     marriages
                     to
                     the
                     Clergy
                     ,
                     and
                     refusing
                     to
                     ordain
                     such
                     as
                     have
                     been
                     twice
                     married
                     ,
                     is
                     neither
                     of
                     the
                     law
                     of
                     nature
                     ,
                     nor
                     any
                     article
                     of
                     faith
                     ,
                     nor
                     any
                     necessity
                     of
                     the
                     Sacrament
                     ;
                     it
                     is
                     onely
                     a
                     constitution
                     of
                     the
                     Church
                     ,
                     which
                     as
                     the
                     Pope
                     binds
                     on
                     ,
                     so
                     he
                     may
                     take
                     off
                     as
                     he
                     please
                     ,
                     as
                     is
                     affirmed
                     by
                     a
                     Aquinas
                     ,
                     b
                     Durandus
                     ,
                     c
                     
                       Gabriel
                       Vasquez
                    
                     and
                     others
                     :
                     and
                     therefore
                     this
                     law
                     also
                     ought
                     to
                     be
                     cancell'd
                     ;
                     but
                     if
                     it
                     be
                     not
                     annull'd
                     by
                     expresse
                     revocation
                     ,
                     it
                     is
                     unjust
                     ,
                     and
                     unreasonable
                     ,
                     and
                     unnecessary
                     ,
                     and
                     a
                     snare
                     to
                     consciences
                     ,
                     and
                     is
                     not
                     the
                     circumstance
                     of
                     a
                     thing
                     commanded
                     ,
                     but
                     of
                     that
                     which
                     ought
                     to
                     be
                     left
                     at
                     liberty
                     ,
                     and
                     therefore
                     is
                     no
                     measure
                     or
                     proper
                     band
                     of
                     conscience
                     ;
                     but
                     to
                     us
                     it
                     is
                     an
                     obligation
                     neither
                     in
                     conscience
                     nor
                     in
                     law
                     .
                     But
                     
                       
                         Haec
                         ideo
                         volui
                         nostris
                         intexere
                         chartis
                         ,
                         
                      
                       
                         Ut
                         quoties
                         Patres…
                         .
                         coeunt
                      
                       
                         Sint
                         memores
                         ,
                         magno
                         ad
                         leges
                         opus
                         esse
                         ferendas
                      
                       
                         Ingenio
                         ,
                         multis
                         oculis
                         ,
                         examine
                         recto
                         .
                      
                    
                     I
                     have
                     given
                     these
                     instances
                     not
                     onely
                     to
                     fix
                     the
                     Conscience
                     in
                     these
                     great
                     inquiries
                     ,
                     but
                     by
                     these
                     to
                     explicate
                     the
                     measures
                     of
                     the
                     Rule
                     .
                  
                
              
            
             
               
                 §.
                 V.
                 Of
                 Ecclesiastical
                 Laws
                 of
                 FAITH
                 ,
                 or
                 Articles
                 of
                 confession
                 .
              
               
                 
                   RULE
                   XXI
                   .
                   The
                   Catholic
                   Church
                   is
                   a
                   witnesse
                   of
                   Faith
                   ,
                   and
                   a
                   record
                   of
                   all
                   necessary
                   truths
                   ;
                   but
                   not
                   the
                   Mistresse
                   and
                   Ruler
                   of
                   our
                   Creed
                   ;
                   that
                   is
                   ,
                   cannot
                   make
                   any
                   laws
                   of
                   Faith.
                   
                
                 
                   IN
                   our
                   inquiries
                   of
                   faith
                   we
                   doe
                   not
                   run
                   to
                   the
                   Catholic
                   Church
                   desiring
                   her
                   to
                   judge
                   our
                   questions
                   ;
                   
                   for
                   she
                   can
                   never
                   meet
                   together
                   ;
                   and
                   she
                   is
                   too
                   great
                   a
                   body
                   to
                   doe
                   single
                   acts
                   and
                   make
                   particular
                   sentences
                   :
                   but
                   to
                   her
                   we
                   run
                   for
                   conduct
                   ,
                   by
                   inquiring
                   what
                   she
                   believes
                   ,
                   what
                   she
                   hath
                   receiv'd
                   from
                   Christ
                   and
                   his
                   Apostles
                   .
                   So
                   that
                   the
                   Authority
                   of
                   the
                   Catholic
                   Church
                   is
                   resolved
                   into
                   Catholic
                   tradition
                   .
                   Whatsoever
                   can
                   be
                   made
                   to
                   appear
                   to
                   have
                   been
                   by
                   the
                   Apostles
                   taught
                   ,
                   &
                   consigned
                   to
                   the
                   Church
                   ,
                   that
                   is
                   a
                   law
                   of
                   faith
                   .
                   But
                   of
                   this
                   I
                   have
                   already
                   given
                   accounts
                   .
                   *
                   The
                   Catholic
                   Church
                   ,
                   taking
                   in
                   the
                   Apostolical
                   ,
                   that
                   is
                   ,
                   the
                   Church
                   of
                   all
                   ages
                   ,
                   is
                   a
                   
                   witnesse
                   beyond
                   exception
                   .
                   For
                   if
                   she
                   have
                   the
                   Spirit
                   of
                   God
                   ,
                   if
                   she
                   love
                   truth
                   ,
                   and
                   if
                   she
                   doe
                   not
                   consent
                   to
                   deceive
                   her self
                   ,
                   she
                   cannot
                   be
                   deceiv'd
                   in
                   giving
                   testimony
                   concerning
                   matter
                   of
                   fact
                   and
                   actual
                   tradition
                   :
                   or
                   if
                   she
                   could
                   ,
                   yet
                   we
                   are
                   excused
                   in
                   following
                   that
                   testimony
                   ,
                   because
                   we
                   have
                   no
                   better
                   ,
                   we
                   have
                   no
                   other
                   .
                   Better
                   then
                   our
                   best
                   ,
                   and
                   better
                   then
                   all
                   we
                   have
                   ,
                   we
                   cannot
                   be
                   oblig'd
                   to
                   use
                   :
                   but
                   therefore
                   we
                   have
                   the
                   justice
                   and
                   the
                   goodnesse
                   ,
                   our
                   own
                   necessity
                   and
                   the
                   veracity
                   of
                   God
                   for
                   our
                   security
                   ,
                   that
                   this
                   is
                   a
                   sure
                   way
                   for
                   us
                   to
                   walk
                   in
                   .
                   But
                   then
                   when
                   this
                   is
                   reduc'd
                   to
                   practice
                   in
                   matters
                   of
                   belief
                   ,
                   it
                   will
                   come
                   to
                   this
                   onely
                   ,
                   That
                   she
                   bears
                   witnesse
                   to
                   the
                   Scriptures
                   ,
                   that
                   they
                   are
                   the
                   word
                   of
                   God
                   ;
                   but
                   beyond
                   what
                   is
                   contain'd
                   in
                   Scripture
                   ,
                   she
                   hath
                   no
                   article
                   of
                   faith
                   .
                
                 
                   The
                   consequent
                   of
                   this
                   which
                   I
                   have
                   largely
                   prov'd
                   and
                   explicated
                   in
                   the
                   place
                   above
                   cited
                   ,
                   
                   is
                   ,
                   that
                   all
                   her
                   Sermons
                   and
                   all
                   her
                   explications
                   of
                   doctrines
                   must
                   be
                   by
                   that
                   measure
                   .
                   If
                   it
                   be
                   agreeable
                   to
                   Scripture
                   ,
                   it
                   is
                   that
                   which
                   she
                   hath
                   received
                   :
                   but
                   if
                   she
                   hath
                   not
                   received
                   it
                   ,
                   she
                   cannot
                   make
                   a
                   doctrine
                   ,
                   nor
                   deliver
                   a
                   proposition
                   with
                   authority
                   ,
                   nor
                   oblige
                   the
                   conscience
                   .
                
                 
                   But
                   this
                   Rule
                   if
                   it
                   be
                   understood
                   of
                   the
                   Catholic
                   Church
                   of
                   this
                   or
                   any
                   one
                   present
                   age
                   ,
                   
                   will
                   not
                   signify
                   so
                   much
                   :
                   for
                   unlesse
                   the
                   Tradition
                   be
                   delivered
                   in
                   a
                   constant
                   succession
                   from
                   the
                   Apostles
                   ,
                   the
                   Church
                   is
                   not
                   a
                   certain
                   witnesse
                   ,
                   but
                   makes
                   her self
                   a
                   Judge
                   of
                   truth
                   ;
                   which
                   she
                   can
                   never
                   doe
                   ,
                   but
                   by
                   relating
                   to
                   the
                   Scriptures
                   ,
                   by
                   shewing
                   there
                   it
                   is
                   ,
                   in
                   the
                   Code
                   which
                   she
                   hath
                   received
                   .
                   But
                   when
                   any
                   doubt
                   does
                   arise
                   concerning
                   any
                   matter
                   of
                   belief
                   ,
                   the
                   Catholic
                   Church
                   hath
                   no
                   solemn
                   Court
                   of
                   judicature
                   or
                   place
                   of
                   resort
                   where
                   a
                   single
                   person
                   may
                   goe
                   for
                   determination
                   .
                   And
                   if
                   a
                   question
                   be
                   between
                   Church
                   and
                   Church
                   ,
                   as
                   between
                   Rome
                   and
                   England
                   ,
                   the
                   question
                   is
                   ,
                   which
                   is
                   the
                   Catholic
                   Church
                   ;
                   for
                   indeed
                   neither
                   of
                   them
                   is
                   :
                   and
                   there
                   is
                   no
                   such
                   thing
                   then
                   as
                   a
                   Catholic
                   Church
                   to
                   determine
                   the
                   question
                   :
                   as
                   when
                   the
                   head
                   and
                   the
                   belly
                   ,
                   the
                   mouth
                   and
                   the
                   armes
                   fell
                   out
                   ,
                   the
                   whole
                   body
                   could
                   not
                   be
                   judge
                   of
                   the
                   controversy
                   ;
                   but
                   if
                   they
                   had
                   had
                   a
                   rule
                   ,
                   thither
                   they
                   might
                   goe
                   to
                   be
                   guided
                   .
                   And
                   if
                   it
                   be
                   asked
                   ,
                   who
                   shall
                   expound
                   the
                   rule
                   ,
                   there
                   is
                   no
                   other
                   answer
                   to
                   be
                   given
                   ,
                   but
                   to
                   desire
                   men
                   to
                   be
                   good
                   and
                   humble
                   ,
                   to
                   pray
                   to
                   God
                   ,
                   and
                   without
                   partiality
                   to
                   desire
                   truth
                   ;
                   and
                   then
                   every
                   man
                   will
                   be
                   able
                   to
                   answer
                   his
                   own
                   question
                   .
                   For
                   if
                   the
                   Rule
                   be
                   hard
                   ,
                   it
                   is
                   hard
                   to
                   them
                   that
                   are
                   not
                   willing
                   and
                   soft
                   and
                   compliant
                   ;
                   but
                   not
                   to
                   the
                   gentle
                   and
                   the
                   humble
                   ,
                   to
                   them
                   that
                   follow
                   God
                   in
                   simplicity
                   and
                   whithersoever
                   he
                   will
                   lead
                   them
                   .
                
                 
                   But
                   it
                   is
                   to
                   be
                   considered
                   that
                   the
                   Church
                   is
                   a
                   Net
                   that
                   hath
                   in
                   it
                   ●ishes
                   good
                   and
                   bad
                   ,
                   
                   it
                   is
                   a
                   field
                   of
                   corn
                   and
                   tares
                   ;
                   and
                   but
                   that
                   the
                   Apostles
                   were
                   guided
                   by
                   an
                   infallible
                   spirit
                   ,
                   there
                   could
                   have
                   been
                   no
                   certainty
                   :
                   bu●
                   then
                   after
                   them
                   there
                   was
                   no
                   more
                   to
                   be
                   look'd
                   for
                   ;
                   what
                   they
                   left
                   we
                   were
                   to
                   use
                   ,
                   but
                   to
                   look
                   for
                   no
                   more
                   .
                   For
                   the
                   Catholic
                   Church
                   never
                   was
                   since
                   the
                   Apostles
                   time
                   without
                   error
                   .
                   By
                   Catholic
                   Church
                   ,
                   I
                   doe
                   not
                   mean
                   the
                   right
                   believing
                   part
                   of
                   the
                   Church
                   ,
                   (
                   for
                   in
                   questions
                   of
                   faith
                   the
                   dispute
                   was
                   which
                   was
                   the
                   right
                   believing
                   part
                   )
                   but
                   I
                   mean
                   all
                   that
                   professe
                   the
                   faith
                   of
                   Christ
                   ,
                   who
                   when
                   they
                   are
                   divided
                   will
                   never
                   allow
                   the
                   opposite
                   party
                   to
                   be
                   their
                   Judge
                   :
                   and
                   therefore
                   it
                   cannot
                   be
                   suppos'd
                   that
                   God
                   should
                   appoint
                   one
                   to
                   be
                   the
                   Judge
                   ,
                   who
                   must
                   always
                   be
                   suppos'd
                   a
                   party
                   ,
                   and
                   will
                   never
                   be
                   accepted
                   by
                   the
                   other
                   ,
                   unlesse
                   he
                   had
                   given
                   infallibility
                   to
                   that
                   one
                   part
                   ,
                   and
                   we
                   had
                   all
                   known
                   it
                   .
                   To
                   the
                   Apostles
                   he
                   did
                   ,
                   and
                   
                   they
                   were
                   the
                   fountains
                   of
                   tradition
                   :
                   but
                   when
                   they
                   were
                   gone
                   ,
                   the
                   onely
                   way
                   that
                   was
                   left
                   was
                   to
                   see
                   what
                   they
                   left
                   ,
                   and
                   to
                   that
                   every
                   part
                   was
                   to
                   conform
                   ;
                   but
                   neither
                   part
                   was
                   Judge
                   ,
                   except
                   onely
                   for
                   themselves
                   :
                   and
                   in
                   this
                   every
                   part
                   ought
                   to
                   be
                   trusted
                   ,
                   because
                   they
                   onely
                   had
                   the
                   biggest
                   concern
                   to
                   take
                   care
                   that
                   they
                   be
                   not
                   deceived
                   .
                   No
                   man
                   or
                   company
                   of
                   men
                   was
                   charged
                   with
                   them
                   ;
                   every
                   Government
                   was
                   charg'd
                   with
                   it's
                   own
                   care
                   and
                   conduct
                   .
                
                 
                   But
                   I
                   shall
                   not
                   insist
                   upon
                   this
                   ,
                   
                   because
                   it
                   can
                   be
                   of
                   no
                   use
                   in
                   the
                   conduct
                   of
                   conscience
                   .
                   Because
                   if
                   ever
                   there
                   be
                   a
                   dispute
                   in
                   the
                   Church
                   ,
                   there
                   is
                   no
                   Catholic
                   Church
                   to
                   which
                   we
                   can
                   goe
                   :
                   and
                   if
                   we
                   call
                   that
                   the
                   Catholic
                   Church
                   which
                   is
                   the
                   greater
                   part
                   ,
                   that
                   may
                   deceive
                   us
                   ;
                   for
                   in
                   the
                   days
                   of
                   Elias
                   almost
                   all
                   Israel
                   had
                   corrupted
                   himself
                   ,
                   and
                   in
                   the
                   time
                   of
                   the
                   Arrians
                   almost
                   all
                   the
                   world
                   was
                   Arrian
                   ;
                   and
                   at
                   this
                   day
                   a
                   very
                   great
                   part
                   of
                   the
                   Catholic
                   Church
                   is
                   stain'd
                   with
                   the
                   horrible
                   errors
                   and
                   follies
                   of
                   Popery
                   :
                   and
                   besides
                   our
                   notices
                   are
                   so
                   little
                   and
                   narrow
                   of
                   the
                   belief
                   of
                   Christendome
                   ,
                   our
                   entercourses
                   so
                   small
                   ,
                   our
                   relations
                   so
                   false
                   ,
                   our
                   informations
                   so
                   partial
                   ,
                   that
                   it
                   is
                   not
                   possible
                   for
                   us
                   to
                   know
                   what
                   is
                   the
                   belief
                   of
                   the
                   major
                   part
                   .
                   It
                   is
                   not
                   known
                   at
                   this
                   day
                   by
                   the
                   Doctors
                   of
                   the
                   Roman
                   Church
                   what
                   is
                   the
                   practice
                   of
                   the
                   Greek
                   Churches
                   in
                   the
                   Marriage
                   of
                   their
                   Priests
                   ,
                   nor
                   what
                   is
                   their
                   doctrine
                   of
                   Purgatory
                   ,
                   nor
                   of
                   the
                   procession
                   of
                   the
                   holy
                   Ghost
                   ,
                   as
                   appears
                   in
                   their
                   disputes
                   &
                   contrary
                   narratives
                   of
                   these
                   particulars
                   .
                   We
                   cannot
                   tell
                   in
                   England
                   at
                   this
                   day
                   whether
                   the
                   Lutheran
                   Churches
                   have
                   right
                   Ordinations
                   and
                   perfect
                   succession
                   of
                   Bishops
                   in
                   their
                   Churches
                   .
                   I
                   have
                   endeavoured
                   very
                   much
                   to
                   inform
                   my self
                   in
                   the
                   particular
                   ,
                   and
                   am
                   not
                   yet
                   arrived
                   to
                   any
                   certain
                   notice
                   of
                   it
                   .
                   This
                   therefore
                   ,
                   to
                   appeal
                   to
                   the
                   sense
                   of
                   the
                   major
                   part
                   of
                   the
                   Church
                   in
                   a
                   question
                   ,
                   will
                   signify
                   nothing
                   at
                   all
                   as
                   to
                   our
                   conscience
                   .
                
                 
                   Especially
                   if
                   to
                   this
                   we
                   adde
                   ,
                   
                   that
                   the
                   Churches
                   have
                   got
                   a
                   trick
                   of
                   Empire
                   and
                   imposing
                   their
                   sometimes
                   false
                   ,
                   and
                   always
                   unnecessary
                   articles
                   upon
                   all
                   of
                   their
                   communion
                   ;
                   and
                   then
                   the
                   faith
                   of
                   the
                   Church
                   will
                   depend
                   upon
                   the
                   opinion
                   of
                   the
                   chief
                   and
                   principals
                   :
                   and
                   then
                   their
                   belief
                   will
                   be
                   like
                   a
                   rumour
                   spread
                   from
                   a
                   few
                   mouths
                   into
                   the
                   ears
                   of
                   millions
                   ,
                   who
                   ,
                   though
                   they
                   all
                   tell
                   the
                   same
                   story
                   ,
                   yet
                   are
                   no
                   more
                   credible
                   for
                   their
                   multitude
                   then
                   the
                   first
                   reporters
                   were
                   for
                   their
                   authority
                   .
                   Nay
                   in
                   most
                   places
                   men
                   dare
                   not
                   speak
                   what
                   they
                   think
                   ,
                   and
                   dare
                   not
                   believe
                   what
                   they
                   find
                   dangerous
                   ,
                   and
                   dare
                   not
                   inquire
                   into
                   what
                   they
                   dare
                   not
                   disbelieve
                   ;
                   so
                   that
                   if
                   you
                   had
                   been
                   at
                   Trent
                   and
                   ask'd
                   the
                   Fathers
                   ,
                   it
                   would
                   have
                   signified
                   nothing
                   :
                   for
                   whatever
                   their
                   belief
                   was
                   ,
                   they
                   were
                   born
                   down
                   by
                   the
                   Congregations
                   ,
                   and
                   the
                   Congregations
                   by
                   the
                   Legates
                   ,
                   and
                   the
                   Legates
                   by
                   the
                   Pope
                   ;
                   and
                   that
                   's
                   the
                   Catholic
                   Church
                   .
                
                 
                   It
                   remains
                   therefore
                   that
                   we
                   are
                   from
                   the
                   Catholic
                   Church
                   to
                   expect
                   no
                   other
                   determination
                   of
                   our
                   questions
                   ,
                   
                   but
                   by
                   conveying
                   to
                   us
                   notice
                   of
                   the
                   doctrines
                   Apostolical
                   .
                   And
                   this
                   is
                   often
                   and
                   largely
                   discours'd
                   and
                   taught
                   by
                   a
                   S.
                   Irenaeus
                   ,
                   by
                   S.
                   Clement
                   b
                   in
                   Eusebius
                   ,
                   by
                   c
                   Tertullian
                   ,
                   by
                   d
                   Origen
                   ,
                   e
                   S.
                   Cyprian
                   ,
                   f
                   S.
                   Athanasius
                   ,
                   g
                   S.
                   Basil
                   ,
                   h
                   Epiphanius
                   ,
                   i
                   S.
                   Hierom
                   ,
                   k
                   S.
                   Austin
                   ,
                   and
                   l
                   
                     Vincentius
                     Lirinensis
                  
                   :
                   what
                   they
                   could
                   derive
                   from
                   the
                   fountains
                   Apostolical
                   by
                   a
                   clear
                   chanel
                   and
                   conduit
                   ,
                   that
                   was
                   first
                   ,
                   and
                   that
                   was
                   true
                   ,
                   
                   and
                   that
                   was
                   in
                   the
                   rule
                   ,
                   and
                   that
                   was
                   the
                   measure
                   of
                   faith
                   .
                   And
                   therefore
                   when
                   in
                   the
                   Council
                   of
                   Ephesus
                   the
                   Epistle
                   of
                   Capreolus
                   the
                   Bishop
                   of
                   Carthage
                   was
                   read
                   for
                   the
                   establishment
                   of
                   antiquity
                   ,
                   and
                   the
                   reproof
                   of
                   the
                   new
                   doctrines
                   ,
                   all
                   the
                   Bishops
                   cried
                   out
                   ,
                   
                     Hae
                     omnium
                     voces
                     sunt
                     ,
                     haec
                     omnes
                     dicimus
                     ,
                     hoc
                     omnium
                     votum
                     est
                     .
                  
                   This
                   was
                   the
                   voice
                   of
                   them
                   all
                   ,
                   they
                   all
                   said
                   the
                   same
                   thing
                   :
                   and
                   what
                   was
                   that
                   which
                   they
                   all
                   affirm'd
                   ,
                   
                     nisi
                     ut
                     quod
                     erat
                     antiquitus
                     traditum
                     ,
                     teneretur
                     ?
                     quod
                     adinventum
                     nuper
                     ,
                     exploderetur
                     ?
                  
                   saith
                   
                     Vincentius
                     ,
                     that
                     what
                     is
                     ancient
                     and
                     at
                     first
                     deliver'd
                     ,
                     that
                     should
                     be
                     held
                     ;
                     that
                     which
                     is
                     lately
                     invented
                     should
                     be
                     exploded
                     .
                  
                   For
                   the
                   Church
                   cannot
                   determine
                   questions
                   by
                   way
                   of
                   judgment
                   and
                   authority
                   ,
                   but
                   by
                   way
                   of
                   attestation
                   ,
                   and
                   as
                   a
                   witnesse
                   onely
                   of
                   the
                   doctrine
                   Apostolical
                   .
                   There
                   is
                   nothing
                   else
                   necessary
                   ,
                   and
                   nothing
                   else
                   is
                   practicable
                   .
                
              
               
                 
                   RULE
                   XXII
                   .
                   The
                   Decrees
                   of
                   General
                   Councils
                   are
                   of
                   great
                   use
                   in
                   the
                   Conduct
                   of
                   Conscience
                   ,
                   but
                   not
                   the
                   proper
                   measure
                   ,
                   or
                   last
                   determination
                   of
                   matters
                   of
                   belief
                   .
                
                 
                   I
                   Before
                   *
                   considered
                   Councils
                   as
                   they
                   had
                   acquir'd
                   an
                   accidental
                   authority
                   by
                   the
                   veneration
                   of
                   their
                   age
                   ,
                   
                   and
                   their
                   advantage
                   of
                   having
                   been
                   held
                   in
                   the
                   elder
                   ages
                   of
                   the
                   Church
                   :
                   Now
                   I
                   consider
                   them
                   in
                   their
                   own
                   proper
                   and
                   immediate
                   pretence
                   .
                   I
                   then
                   consider'd
                   them
                   in
                   order
                   to
                   Government
                   ,
                   but
                   now
                   in
                   order
                   to
                   faith
                   :
                   for
                   Councils
                   Ecclesiastical
                   have
                   pretended
                   to
                   a
                   power
                   over
                   the
                   conscience
                   ,
                   so
                   as
                   to
                   require
                   both
                   the
                   obedience
                   of
                   the
                   will
                   ,
                   and
                   the
                   obedience
                   of
                   the
                   understanding
                   .
                   Concerning
                   which
                   I
                   am
                   to
                   say
                   ,
                   that
                   Nothing
                   can
                   oblige
                   to
                   Divine
                   faith
                   but
                   a
                   Divine
                   authority
                   :
                   to
                   which
                   Councils
                   can
                   no
                   more
                   pretend
                   for
                   being
                   General
                   ,
                   then
                   for
                   being
                   Provincial
                   ;
                   and
                   to
                   which
                   great
                   assemblies
                   have
                   no
                   other
                   title
                   or
                   pretence
                   of
                   promise
                   then
                   the
                   private
                   congregations
                   of
                   the
                   faithfull
                   ,
                   who
                   though
                   but
                   two
                   or
                   three
                   ,
                   yet
                   shall
                   be
                   assisted
                   by
                   the
                   Divine
                   presence
                   .
                   But
                   General
                   Councils
                   are
                   so
                   wholly
                   of
                   humane
                   institution
                   ,
                   that
                   though
                   by
                   the
                   dictate
                   of
                   right
                   reason
                   and
                   natural
                   wisedome
                   they
                   are
                   to
                   be
                   conven'd
                   ;
                   yet
                   to
                   make
                   them
                   a
                   formal
                   judicatory
                   ,
                   and
                   to
                   give
                   them
                   a
                   legislative
                   power
                   or
                   a
                   dominion
                   and
                   magistery
                   in
                   faith
                   ,
                   there
                   are
                   so
                   many
                   conditions
                   requir'd
                   both
                   to
                   their
                   indiction
                   and
                   convention
                   ,
                   to
                   their
                   constitution
                   and
                   integrity
                   ,
                   to
                   their
                   conduct
                   and
                   proceeding
                   ,
                   to
                   their
                   conclusion
                   and
                   determination
                   ,
                   that
                   men
                   are
                   not
                   to
                   this
                   day
                   agreed
                   about
                   any
                   one
                   of
                   them
                   ;
                   and
                   therefore
                   they
                   cannot
                   be
                   a
                   legal
                   judicatory
                   obliging
                   any
                   but
                   them
                   that
                   doe
                   consent
                   ,
                   and
                   so
                   oblige
                   themselves
                   .
                
                 
                   But
                   yet
                   they
                   are
                   of
                   great
                   use
                   for
                   inquiry
                   and
                   consultation
                   :
                   
                   and
                   therefore
                   Eusebius
                   speaking
                   of
                   Constantine
                   the
                   Emperour
                   ,
                   
                   says
                   of
                   him
                   ,
                   
                     Concilium
                     generale
                     tanquam
                     Dei
                     exercitum
                     instruens
                     ,
                     in
                     unum
                     locum
                     coegit
                     .
                  
                   A
                   General
                   Council
                   is
                   God's
                   army
                   ;
                   and
                   being
                   a
                   representative
                   of
                   the
                   Church
                   in
                   the
                   same
                   degree
                   as
                   it
                   is
                   General
                   and
                   rightly
                   called
                   ,
                   and
                   rightly
                   order'd
                   ,
                   and
                   rightly
                   proceeding
                   ,
                   it
                   partakes
                   of
                   the
                   Churches
                   appellation
                   ;
                   it
                   is
                   
                     acies
                     
                     ordinata
                     ,
                     terrible
                     as
                     an
                     army
                     with
                     banners
                     .
                  
                   Let
                   them
                   be
                   as
                   many
                   as
                   it
                   happens
                   ,
                   
                     in
                     the
                     multitude
                     of
                     Counsellors
                     there
                     is
                     safety
                  
                   ;
                   that
                   is
                   ,
                   they
                   are
                   more
                   likely
                   to
                   understand
                   truth
                   then
                   single
                   persons
                   ,
                   for
                   they
                   are
                   not
                   so
                   soon
                   prejudic'd
                   and
                   corrupted
                   :
                   as
                   a
                   river
                   is
                   harder
                   to
                   be
                   poyson'd
                   or
                   to
                   be
                   turn'd
                   aside
                   ,
                   then
                   a
                   pail
                   of
                   water
                   or
                   a
                   dish-full
                   ;
                   but
                   if
                   it
                   be
                   ,
                   it
                   is
                   so
                   much
                   the
                   worse
                   .
                   But
                   if
                   they
                   proceed
                   rightly
                   they
                   are
                   excellent
                   helps
                   ,
                   and
                   some
                   of
                   them
                   have
                   done
                   great
                   good
                   to
                   the
                   Church
                   ,
                   and
                   some
                   have
                   done
                   great
                   mischief
                   ;
                   and
                   which
                   have
                   ,
                   and
                   which
                   have
                   not
                   ,
                   we
                   are
                   to
                   inquire
                   by
                   other
                   instruments
                   :
                   so
                   that
                   we
                   are
                   to
                   judge
                   concerning
                   them
                   ,
                   and
                   then
                   they
                   are
                   to
                   be
                   guides
                   to
                   us
                   ;
                   that
                   is
                   ,
                   we
                   consider
                   which
                   are
                   fittest
                   to
                   be
                   followed
                   ,
                   of
                   which
                   we
                   judge
                   by
                   General
                   and
                   extrinsic
                   considerations
                   ,
                   and
                   then
                   we
                   follow
                   them
                   in
                   the
                   particular
                   inquiry
                   ;
                   that
                   is
                   ,
                   we
                   follow
                   them
                   because
                   we
                   think
                   they
                   followed
                   the
                   Apostles
                   ,
                   and
                   were
                   faithfull
                   witnesses
                   of
                   their
                   doctrine
                   .
                   Which
                   indeed
                   is
                   an
                   excellent
                   benefit
                   which
                   we
                   may
                   receive
                   by
                   the
                   first
                   and
                   most
                   Ancient
                   Councils
                   ,
                   which
                   were
                   near
                   the
                   fountains
                   :
                   they
                   could
                   trace
                   all
                   the
                   new
                   pretences
                   up
                   to
                   their
                   original
                   ,
                   they
                   discussed
                   the
                   doctrines
                   in
                   their
                   provinces
                   ,
                   they
                   heard
                   what
                   any
                   one
                   could
                   say
                   ,
                   they
                   carried
                   it
                   to
                   the
                   General
                   assembly
                   ,
                   they
                   compared
                   it
                   with
                   the
                   tradition
                   and
                   doctrine
                   of
                   other
                   Churches
                   ,
                   and
                   all
                   together
                   were
                   able
                   very
                   well
                   to
                   tell
                   how
                   the
                   Apostles
                   had
                   taught
                   the
                   Churches
                   of
                   their
                   foundation
                   .
                   And
                   because
                   the
                   four
                   first
                   General
                   Councils
                   did
                   ,
                   or
                   are
                   suppos'd
                   to
                   have
                   done
                   so
                   ,
                   therefore
                   they
                   have
                   acquir'd
                   a
                   great
                   ,
                   but
                   an
                   accidental
                   authority
                   ,
                   and
                   are
                   accepted
                   by
                   the
                   most
                   part
                   of
                   Christendome
                   ,
                   and
                   made
                   into
                   humane
                   laws
                   of
                   faith
                   ,
                   and
                   the
                   measures
                   of
                   heresy
                   .
                   Such
                   use
                   as
                   this
                   the
                   conscience
                   can
                   make
                   of
                   the
                   Ancient
                   Councils
                   ;
                   but
                   beyond
                   this
                   or
                   some
                   such
                   good
                   use
                   as
                   this
                   the
                   conscience
                   is
                   at
                   no
                   hand
                   oblig'd
                   to
                   follow
                   their
                   determinations
                   as
                   the
                   sentence
                   of
                   a
                   competent
                   judge
                   ,
                   but
                   as
                   of
                   an
                   authentick
                   witnesse
                   ,
                   when
                   it
                   can
                   appear
                   or
                   be
                   credible
                   that
                   it
                   can
                   be
                   so
                   ,
                   and
                   is
                   so
                   .
                   And
                   this
                   was
                   the
                   very
                   thing
                   that
                   S.
                   Athanasius
                   affirm'd
                   of
                   the
                   Nicene
                   Council
                   ,
                   
                   
                     Siquidem
                     Nicaena
                     Synodus
                     non
                     temere
                     habita
                     est
                     ,
                     ut
                     quae
                     habeat
                     gravissimos
                     usus
                     &
                     legitimam
                     rationem
                     .
                  
                   The
                   Nicene
                   Synod
                   was
                   of
                   great
                   use
                   .
                   They
                   met
                   about
                   the
                   question
                   of
                   Easter
                   and
                   the
                   Arian
                   heresy
                   .
                   
                     Sed
                     in
                     negotio
                     Paschatis
                     non
                     abhorruerunt
                     ab
                     istiusmodi
                     appendice
                     .
                     Ibi
                     enim
                     placuit
                     ut
                     adderetur
                     ,
                     Visum
                     est
                     ut
                     omnes
                     obtemperarent
                     .
                     De
                     Fide
                     verò
                     non
                     scripserunt
                     ,
                     Visum
                     est
                     ;
                     sed
                     ad
                     istum
                     modum
                     ,
                     Credit
                     Catholica
                     Ecclesia
                     :
                     &
                     statim
                     confessio
                     ipsa
                     credendi
                     adjuncta
                     est
                     ,
                     ut
                     ostenderent
                     eam
                     non
                     esse
                     novam
                     sententiam
                     ,
                     sed
                     Apostolicam
                     ,
                     &
                     quae
                     ipsi
                     scripsissent
                     non
                     esse
                     sua
                     inventa
                     ,
                     sed
                     Apostolorum
                     documenta
                     .
                     But
                     in
                     the
                     matter
                     of
                     Easter
                     ,
                  
                   because
                   it
                   was
                   a
                   ritual
                   ,
                   and
                   the
                   circumstance
                   of
                   time
                   and
                   the
                   unity
                   of
                   order
                   ,
                   
                     they
                     decreed
                     ,
                     that
                     every
                     one
                     should
                     obey
                     .
                     But
                     in
                     the
                     matter
                     of
                     Faith
                     they
                     did
                     not
                     write
                     so
                     ,
                     that
                     they
                     appointed
                     every
                     one
                     to
                     obey
                     ,
                     but
                     in
                     this
                     manner
                     ,
                     The
                     Catholick
                     Church
                     believes
                     :
                     and
                     then
                     they
                     adjoyn'd
                     the
                     confession
                     of
                     Faith
                     ,
                     to
                     shew
                     that
                     the
                     doctrine
                     was
                     not
                     new
                     ,
                     but
                     that
                     it
                     was
                     Apostolical
                     ,
                     it
                     was
                     that
                     which
                     they
                     wrote
                     ,
                     but
                     nothing
                     of
                     a
                     later
                     birth
                     .
                  
                   To
                   any
                   other
                   purpose
                   neither
                   the
                   Council
                   of
                   Nice
                   nor
                   the
                   Council
                   of
                   Ariminum
                   is
                   of
                   any
                   use
                   or
                   authority
                   :
                   save
                   onely
                   it
                   is
                   the
                   sentence
                   of
                   so
                   many
                   men
                   ,
                   and
                   is
                   to
                   be
                   received
                   according
                   to
                   the
                   credibility
                   of
                   the
                   men
                   ,
                   or
                   the
                   reasonablenesse
                   of
                   the
                   article
                   .
                
                 
                   But
                   then
                   let
                   it
                   be
                   considered
                   ,
                   
                   to
                   what
                   the
                   authority
                   of
                   a
                   Council
                   will
                   amount
                   according
                   to
                   the
                   sentence
                   of
                   most
                   men
                   .
                   The
                   Doctors
                   of
                   the
                   Church
                   of
                   Rome
                   (
                   a
                   few
                   onely
                   expected
                   )
                   say
                   that
                   a
                   Council
                   ,
                   if
                   it
                   be
                   not
                   confirmed
                   by
                   the
                   Pope
                   ,
                   hath
                   no
                   authority
                   .
                   Upon
                   this
                   account
                   ,
                   if
                   they
                   say
                   true
                   ,
                   every
                   Council
                   is
                   fallible
                   ,
                   and
                   therefore
                   no
                   rule
                   or
                   guide
                   of
                   faith
                   :
                   for
                   
                   unlesse
                   it
                   can
                   be
                   deceiv'd
                   ,
                   why
                   should
                   it
                   be
                   submitted
                   to
                   the
                   judgment
                   of
                   the
                   Pope
                   ?
                   and
                   if
                   it
                   can
                   be
                   deceived
                   ,
                   it
                   cannot
                   bind
                   ,
                   because
                   it
                   cannot
                   secure
                   the
                   conscience
                   .
                   But
                   the
                   others
                   that
                   are
                   not
                   of
                   the
                   Roman
                   party
                   say
                   ,
                   a
                   Council
                   is
                   then
                   not
                   deceiv'd
                   ,
                   when
                   it
                   delivers
                   the
                   doctrine
                   of
                   Christ
                   and
                   his
                   Apostles
                   ,
                   and
                   speaks
                   consonantly
                   to
                   Scriptures
                   :
                   and
                   if
                   a
                   single
                   Doctor
                   does
                   so
                   ,
                   he
                   is
                   to
                   be
                   believ'd
                   .
                   What
                   then
                   ?
                   where
                   's
                   the
                   difference
                   ?
                   This
                   onely
                   is
                   it
                   ,
                   That
                   it
                   is
                   more
                   likely
                   a
                   Council
                   shall
                   find
                   out
                   the
                   truth
                   ,
                   and
                   report
                   the
                   tradition
                   ;
                   and
                   if
                   we
                   be
                   to
                   chuse
                   our
                   faith
                   by
                   guesse
                   and
                   probability
                   ,
                   a
                   Council
                   is
                   better
                   then
                   a
                   single
                   Doctor
                   ,
                   by
                   so
                   much
                   as
                   there
                   are
                   many
                   more
                   then
                   one
                   Doctor
                   in
                   it
                   .
                   But
                   this
                   will
                   onely
                   serve
                   the
                   turn
                   till
                   men
                   are
                   willing
                   or
                   at
                   leisure
                   to
                   inquire
                   :
                   this
                   onely
                   excepted
                   ;
                   because
                   few
                   men
                   can
                   judge
                   ,
                   and
                   most
                   men
                   are
                   rul'd
                   by
                   others
                   ,
                   all
                   such
                   persons
                   can
                   have
                   nothing
                   better
                   to
                   rule
                   and
                   determine
                   them
                   then
                   a
                   General
                   Council
                   :
                   but
                   then
                   it
                   is
                   an
                   argument
                   of
                   reason
                   ,
                   and
                   not
                   of
                   authority
                   ;
                   it
                   is
                   not
                   because
                   they
                   are
                   bound
                   ,
                   but
                   because
                   it
                   is
                   most
                   reasonable
                   in
                   their
                   circumstances
                   .
                
                 
                   I
                   should
                   here
                   have
                   considered
                   of
                   what
                   authority
                   the
                   writings
                   of
                   the
                   
                   Fathers
                   are
                   to
                   the
                   interpretation
                   of
                   Scripture
                   and
                   the
                   conduct
                   of
                   conscience
                   :
                   but
                   because
                   I
                   find
                   onely
                   the
                   same
                   use
                   of
                   them
                   as
                   of
                   other
                   learned
                   men
                   in
                   all
                   ages
                   of
                   the
                   Church
                   ,
                   save
                   onely
                   in
                   those
                   things
                   where
                   they
                   are
                   witnesses
                   of
                   the
                   Apostolical
                   doctrines
                   ,
                   to
                   which
                   they
                   best
                   can
                   give
                   testimony
                   who
                   are
                   the
                   most
                   Ancient
                   ,
                   
                   and
                   because
                   themselves
                   disclaim
                   any
                   authority
                   in
                   matters
                   of
                   faith
                   ,
                   and
                   call
                   to
                   be
                   tried
                   by
                   the
                   word
                   of
                   God
                   ;
                   I
                   had
                   rather
                   this
                   thing
                   should
                   be
                   read
                   in
                   others
                   then
                   in
                   my self
                   :
                   because
                   it
                   is
                   matter
                   of
                   envy
                   and
                   reproach
                   to
                   tell
                   why
                   they
                   cannot
                   be
                   relied
                   upon
                   ;
                   and
                   to
                   adde
                   more
                   reputation
                   to
                   that
                   authority
                   which
                   they
                   have
                   acquir'd
                   by
                   many
                   intervening
                   causes
                   ,
                   by
                   reason
                   ,
                   and
                   by
                   unreasonablenesse
                   ,
                   would
                   be
                   matter
                   of
                   danger
                   ,
                   and
                   sometimes
                   the
                   causes
                   of
                   error
                   ,
                   and
                   very
                   often
                   of
                   a
                   deceitfull
                   confidence
                   .
                   But
                   who
                   please
                   may
                   see
                   this
                   uncertainly
                   disputed
                   ,
                   and
                   never
                   concluded
                   to
                   any
                   certaintly
                   ,
                   by
                   *
                   Cajetan
                   on
                   one
                   side
                   ,
                   and
                   
                     Melchior
                     Canus
                  
                   on
                   the
                   other
                   .
                   He
                   may
                   also
                   consider
                   the
                   saying
                   of
                   the
                   †
                   Bishop
                   of
                   Bitonto
                   ,
                   that
                   he
                   preferr'd
                   the
                   sentence
                   of
                   one
                   Pope
                   before
                   a
                   thousand
                   Hieroms
                   ,
                   and
                   a
                   thousand
                   Augustines
                   &
                   Gregories
                   ;
                   and
                   that
                   every
                   side
                   declines
                   their
                   arbitration
                   when
                   they
                   speak
                   against
                   them
                   :
                   by
                   which
                   it
                   appears
                   that
                   no
                   side
                   supposes
                   themselves
                   to
                   be
                   bound
                   in
                   conscience
                   to
                   follow
                   them
                   .
                
                 
                   But
                   the
                   best
                   use
                   of
                   them
                   is
                   that
                   which
                   the
                   Church
                   of
                   England
                   hath
                   describ'd
                   in
                   one
                   of
                   her
                   ancient
                   Canons
                   ,
                   
                   that
                   her
                   Bishops
                   and
                   Priests
                   should
                   teach
                   nothing
                   
                     nisi
                     quod
                     ex
                     doctrina
                     Veteris
                     &
                     Novi
                     Testamenti
                     veteres
                     Patres
                     &
                     Ecclesiae
                     Episcopi
                     collegerint
                     ,
                     but
                     what
                     the
                     Fathers
                     &
                     ancient
                     Bishops
                     of
                     the
                     Church
                     have
                     gathered
                     out
                     of
                     the
                     doctrine
                     of
                     the
                     Old
                     and
                     New
                     Testament
                     :
                  
                   which
                   Canon
                   gives
                   a
                   very
                   good
                   answer
                   to
                   this
                   inquiry
                   if
                   we
                   should
                   enter
                   into
                   it
                   .
                   For
                   it
                   declares
                   that
                   the
                   Fathers
                   are
                   so
                   far
                   to
                   be
                   followed
                   as
                   they
                   follow
                   Scripture
                   ,
                   and
                   that
                   their
                   writings
                   are
                   of
                   great
                   use
                   for
                   the
                   reproof
                   of
                   new
                   doctrines
                   :
                   and
                   certainly
                   if
                   Preachers
                   were
                   confin'd
                   to
                   this
                   measure
                   ,
                   possibly
                   we
                   might
                   misse
                   some
                   truths
                   which
                   now
                   it
                   may
                   be
                   we
                   find
                   ;
                   but
                   it
                   is
                   certain
                   we
                   should
                   escape
                   very
                   many
                   errors
                   .
                   For
                   the
                   rest
                   ,
                   I
                   refer
                   my
                   reader
                   to
                   the
                   Archbp.
                   of
                   
                     Spalato
                     de
                     rep
                     .
                     Eccles.
                     lib.
                  
                   7.
                   c.
                   6.
                   to
                   Rivet's
                   Prolegomena
                   to
                   his
                   
                     Criticus
                     Sacer
                  
                   ,
                   to
                   
                     Daniel
                     Tossanus
                  
                   his
                   
                     Synopsis
                     de
                     legendis
                     Patribus
                  
                   ,
                   to
                   
                     Gregory
                     de
                     Valentia
                  
                   his
                   
                     analysis
                     fidei
                  
                   ,
                   to
                   Bishop
                   Morton
                   his
                   Catholick
                   Apology
                   ,
                   and
                   to
                   D
                   
                     Whittaker
                     de
                     Script
                     ,
                     authoritate
                  
                   .
                   In
                   this
                   whole
                   affair
                   the
                   conscience
                   is
                   at
                   liberty
                   ,
                   and
                   therefore
                   I
                   am
                   here
                   to
                   inquire
                   no
                   further
                   .
                
              
               
                 
                 
                   RULE
                   XXIII
                   .
                   Subscription
                   to
                   articles
                   and
                   formes
                   of
                   confession
                   in
                   any
                   particular
                   Church
                   ,
                   is
                   wholly
                   of
                   Political
                   consideration
                   .
                
                 
                   WHen
                   forms
                   of
                   confession
                   are
                   made
                   ,
                   
                   &
                   public
                   articles
                   established
                   ,
                   it
                   is
                   of
                   great
                   concernment
                   not
                   onely
                   to
                   the
                   reputation
                   of
                   the
                   Government
                   ,
                   but
                   to
                   the
                   unity
                   and
                   peace
                   of
                   that
                   Christian
                   community
                   ,
                   that
                   they
                   be
                   not
                   publicly
                   oppos'd
                   .
                   To
                   this
                   purpose
                   we
                   find
                   so
                   many
                   subscriptions
                   to
                   the
                   Decrees
                   of
                   Councils
                   ,
                   by
                   Princes
                   and
                   Prelates
                   and
                   Priests
                   and
                   Deacons
                   ,
                   by
                   Prefects
                   of
                   Cities
                   and
                   Governours
                   of
                   Countries
                   ;
                   it
                   was
                   an
                   instrument
                   of
                   unity
                   and
                   peace
                   ,
                   a
                   declaration
                   of
                   their
                   consent
                   ,
                   and
                   at
                   no
                   hand
                   to
                   be
                   reprov'd
                   ,
                   unlesse
                   it
                   be
                   in
                   a
                   false
                   article
                   ,
                   or
                   with
                   tyranny
                   to
                   consciences
                   ,
                   or
                   to
                   maintain
                   a
                   faction
                   .
                   But
                   that
                   which
                   the
                   Government
                   looks
                   after
                   is
                   ,
                   that
                   no
                   new
                   Religions
                   be
                   introduc'd
                   to
                   the
                   public
                   disturbance
                   ;
                   of
                   which
                   the
                   Romans
                   were
                   so
                   impatient
                   ,
                   that
                   they
                   put
                   to
                   death
                   a
                   Noble
                   Lady
                   ,
                   
                     Pomponia
                     Graecina
                  
                   ,
                   
                   
                     utpote
                     novae
                     cujusdam
                     religionis
                     ream
                  
                   ,
                   saith
                   
                     Tacitus
                     ,
                     as
                     being
                     guilty
                     of
                     a
                     new
                     religion
                     .
                  
                   Now
                   to
                   prevent
                   this
                   ,
                   Subscription
                   is
                   invented
                   ,
                   that
                   is
                   ,
                   an
                   attestation
                   of
                   our
                   consent
                   ;
                   which
                   if
                   it
                   be
                   requir'd
                   by
                   the
                   supreme
                   authority
                   ,
                   it
                   may
                   be
                   exacted
                   in
                   order
                   to
                   peace
                   and
                   unity
                   :
                   and
                   Tacitus
                   tells
                   that
                   
                     Apudius
                     Muraena
                  
                   was
                   degraded
                   from
                   the
                   dignity
                   of
                   a
                   Senator
                   because
                   he
                   refus'd
                   to
                   subscribe
                   to
                   the
                   laws
                   of
                   Augustus
                   .
                   This
                   is
                   the
                   same
                   case
                   ,
                   for
                   subscription
                   serves
                   no
                   other
                   end
                   but
                   that
                   which
                   is
                   necessary
                   in
                   Government
                   .
                   We
                   find
                   in
                   
                     Polydore
                     Virgil
                  
                   that
                   the
                   Ancient
                   Kings
                   of
                   England
                   at
                   their
                   inauguration
                   ,
                   
                   
                     Silicem
                     tenebant
                     juraturi
                     per
                     Jovem
                     ,
                     se
                     religionem
                     &
                     ritus
                     Patrios
                     retenturos
                     ,
                     haec
                     verba
                     loquentes
                     ,
                     Si
                     sciens
                     fallo
                     ,
                     tunc
                     me
                     Diespiter
                     salvâ
                     urbe
                     arcéque
                     bonis
                     omnibus
                     ejiciat
                     ;
                     They
                     swore
                     by
                     Jupiter
                     that
                     they
                     would
                     keep
                     the
                     religion
                     and
                     their
                     Country
                     rites
                     ,
                     and
                     curs'd
                     themselves
                     if
                     they
                     did
                     not
                     .
                  
                   This
                   was
                   more
                   then
                   Ecclesiastical
                   subscription
                   :
                   for
                   that
                   bound
                   them
                   to
                   it
                   for
                   ever
                   ;
                   this
                   onely
                   gives
                   witnesse
                   of
                   our
                   present
                   consent
                   ,
                   but
                   according
                   to
                   it's
                   designe
                   and
                   purpose
                   ,
                   for
                   the
                   future
                   it
                   binds
                   us
                   onely
                   to
                   the
                   conservation
                   of
                   peace
                   and
                   unity
                   .
                
                 
                   For
                   though
                   it
                   may
                   be
                   very
                   fitting
                   to
                   subscribe
                   a
                   confession
                   of
                   articles
                   ,
                   
                   yet
                   it
                   may
                   be
                   very
                   unfit
                   that
                   we
                   swear
                   always
                   to
                   be
                   of
                   the
                   same
                   mind
                   ;
                   for
                   that
                   is
                   either
                   a
                   profession
                   of
                   infallibility
                   in
                   the
                   authority
                   ,
                   or
                   in
                   the
                   article
                   ,
                   or
                   else
                   a
                   direct
                   shutting
                   our
                   heart
                   against
                   all
                   further
                   clarity
                   and
                   manifestations
                   of
                   the
                   truths
                   of
                   God.
                   And
                   therefore
                   subscription
                   ought
                   to
                   be
                   so
                   intended
                   ,
                   that
                   he
                   who
                   hath
                   subscrib'd
                   may
                   not
                   perceive
                   himself
                   taken
                   in
                   a
                   snare
                   :
                   but
                   yet
                   he
                   that
                   subscribes
                   must
                   doe
                   it
                   to
                   those
                   purposes
                   and
                   in
                   that
                   sense
                   and
                   signification
                   of
                   things
                   which
                   the
                   supreme
                   power
                   intends
                   in
                   his
                   commanding
                   it
                   ;
                   that
                   is
                   ,
                   at
                   least
                   ,
                   that
                   he
                   who
                   subscribes
                   does
                   actually
                   approve
                   the
                   articles
                   over-written
                   ;
                   that
                   he
                   does
                   at
                   that
                   time
                   believe
                   them
                   to
                   be
                   such
                   as
                   it
                   is
                   said
                   they
                   are
                   ;
                   true
                   ,
                   if
                   they
                   onely
                   say
                   they
                   are
                   true
                   ,
                   usefull
                   ,
                   if
                   they
                   pretend
                   to
                   usefulnesse
                   ,
                   necessary
                   ,
                   if
                   it
                   be
                   affirm'd
                   that
                   they
                   are
                   necessary
                   .
                   For
                   if
                   the
                   subscriber
                   believes
                   not
                   this
                   ,
                   he
                   by
                   hypocrisy
                   serves
                   the
                   ends
                   of
                   public
                   peace
                   and
                   his
                   own
                   preferment
                   .
                
                 
                 
                   But
                   this
                   whole
                   affair
                   is
                   to
                   be
                   conducted
                   with
                   some
                   warinesse
                   ,
                   
                   lest
                   there
                   come
                   more
                   evil
                   by
                   it
                   then
                   there
                   can
                   come
                   good
                   .
                   And
                   therefore
                   although
                   when
                   articles
                   are
                   fram'd
                   ,
                   the
                   Sons
                   of
                   the
                   Church
                   ought
                   to
                   subscribe
                   them
                   for
                   public
                   peace
                   ,
                   in
                   case
                   they
                   doe
                   heartily
                   approve
                   them
                   ;
                   yet
                   such
                   articles
                   ought
                   not
                   to
                   be
                   made
                   and
                   impos'd
                   ,
                   unlesse
                   they
                   of
                   themselves
                   be
                   necessary
                   ,
                   and
                   plain
                   by
                   a
                   Divine
                   Commandement
                   .
                   And
                   this
                   was
                   the
                   advice
                   of
                   Melanchthon
                   .
                   
                   
                     Ut
                     sit
                     igitur
                     discordiarum
                     finis
                     ,
                     rectè
                     facit
                     potestas
                     obligans
                     homines
                     ut
                     obtemperent
                     ,
                     quando
                     alioqui
                     parere
                     est
                     necesse
                     ,
                  
                   The
                   supreme
                   power
                   may
                   then
                   command
                   men
                   to
                   subscribe
                   to
                   such
                   articles
                   ,
                   which
                   it
                   is
                   necessary
                   that
                   they
                   should
                   believe
                   .
                   But
                   if
                   God
                   have
                   not
                   commanded
                   us
                   to
                   believe
                   them
                   ,
                   no
                   humane
                   power
                   can
                   command
                   us
                   to
                   professe
                   them
                   .
                
                 
                   Beyond
                   what
                   is
                   necessary
                   or
                   very
                   usefull
                   ,
                   
                   unlesse
                   peace
                   be
                   concerned
                   in
                   the
                   publication
                   of
                   the
                   article
                   and
                   it's
                   establishment
                   ,
                   it
                   is
                   but
                   weakly
                   and
                   impertinently
                   concerned
                   in
                   the
                   subscription
                   .
                   For
                   if
                   the
                   peace
                   of
                   the
                   Church
                   be
                   safe
                   without
                   the
                   article
                   ,
                   how
                   can
                   it
                   be
                   concern'd
                   in
                   the
                   consent
                   to
                   it
                   and
                   profession
                   of
                   it
                   ,
                   excepting
                   onely
                   by
                   an
                   accidental
                   and
                   a
                   necessity
                   superinduc'd
                   by
                   themselves
                   and
                   their
                   own
                   imprudent
                   forwardnesse
                   ,
                   or
                   itch
                   of
                   Empire
                   over
                   consciences
                   ?
                   If
                   an
                   article
                   be
                   contested
                   publicly
                   ,
                   and
                   is
                   grown
                   into
                   parties
                   and
                   factions
                   ,
                   and
                   these
                   factions
                   cannot
                   be
                   appeased
                   without
                   decision
                   of
                   the
                   question
                   ,
                   then
                   the
                   conformity
                   is
                   as
                   usefull
                   to
                   peace
                   as
                   the
                   sentence
                   and
                   determination
                   was
                   ;
                   and
                   then
                   there
                   is
                   nothing
                   else
                   to
                   be
                   considered
                   ,
                   but
                   that
                   the
                   article
                   be
                   true
                   ,
                   or
                   believ'd
                   to
                   be
                   so
                   .
                   But
                   to
                   them
                   that
                   are
                   so
                   perswaded
                   ,
                   it
                   is
                   necessary
                   they
                   obey
                   ,
                   if
                   they
                   be
                   requir'd
                   to
                   subscribe
                   ;
                   and
                   the
                   supreme
                   power
                   hath
                   authority
                   to
                   require
                   it
                   ,
                   because
                   it
                   is
                   one
                   of
                   their
                   greatest
                   duties
                   ,
                   to
                   govern
                   and
                   to
                   rule
                   in
                   peace
                   .
                   But
                   these
                   things
                   can
                   seldome
                   happen
                   thus
                   without
                   our
                   own
                   fault
                   :
                   but
                   when
                   they
                   doe
                   ,
                   there
                   is
                   inconvenience
                   on
                   all
                   sides
                   ;
                   but
                   that
                   which
                   is
                   least
                   must
                   be
                   chosen
                   .
                
                 
                   When
                   articles
                   are
                   established
                   without
                   necessity
                   ,
                   
                   subscription
                   must
                   be
                   requir'd
                   without
                   tyranny
                   and
                   imperiousnesse
                   .
                   That
                   is
                   ,
                   it
                   must
                   be
                   left
                   to
                   the
                   liberty
                   of
                   the
                   subject
                   to
                   professe
                   or
                   not
                   to
                   professe
                   that
                   doctrine
                   .
                   The
                   reason
                   is
                   plain
                   .
                   In
                   things
                   not
                   certain
                   in
                   themselves
                   no
                   man
                   can
                   give
                   a
                   law
                   to
                   the
                   conscience
                   ,
                   because
                   all
                   such
                   laws
                   must
                   clearly
                   be
                   Divine
                   Commandements
                   :
                   but
                   if
                   the
                   conscience
                   cannot
                   be
                   bound
                   to
                   the
                   article
                   ,
                   and
                   the
                   profession
                   serves
                   no
                   necessary
                   end
                   of
                   the
                   Common-wealth
                   ,
                   then
                   God
                   does
                   not
                   bind
                   ,
                   and
                   man
                   cannot
                   :
                   and
                   therefore
                   to
                   bring
                   evil
                   upon
                   men
                   that
                   doe
                   not
                   believe
                   the
                   article
                   ,
                   and
                   dare
                   not
                   professe
                   to
                   believe
                   what
                   they
                   doe
                   not
                   ,
                   is
                   injustice
                   and
                   oppression
                   ,
                   it
                   is
                   a
                   law
                   of
                   iniquity
                   ;
                   and
                   therefore
                   it
                   is
                   not
                   obligatory
                   to
                   conscience
                   ,
                   and
                   no
                   humane
                   authority
                   is
                   sufficient
                   for
                   the
                   sanction
                   and
                   imposition
                   .
                   Socrates
                   was
                   wont
                   to
                   say
                   ,
                   
                   
                     Sacramentum
                     oblatum
                     duabus
                     de
                     causis
                     fide
                     firmandum
                     :
                     vel
                     ut
                     teipsum
                     à
                     turpi
                     suspicione
                     liberes
                     ,
                     vel
                     ut
                     amicos
                     ex
                     magnis
                     periculis
                     eripias
                     .
                  
                   When
                   you
                   are
                   requir'd
                   to
                   give
                   faith
                   and
                   security
                   by
                   a
                   sacrament
                   ,
                   oath
                   or
                   subscription
                   ,
                   there
                   are
                   two
                   cases
                   in
                   which
                   you
                   must
                   not
                   refuse
                   :
                   when
                   thou
                   thy self
                   art
                   suspected
                   ,
                   and
                   canst
                   no
                   otherwise
                   purge
                   thy self
                   ;
                   and
                   when
                   any
                   of
                   thy
                   relations
                   is
                   in
                   danger
                   ,
                   that
                   is
                   ,
                   when
                   it
                   is
                   for
                   good
                   to
                   thy self
                   or
                   thy
                   friends
                   .
                   But
                   when
                   there
                   is
                   no
                   necessity
                   of
                   faith
                   ,
                   and
                   no
                   public
                   need
                   to
                   be
                   served
                   ,
                   the
                   causes
                   that
                   besides
                   these
                   injoyn
                   subscription
                   are
                   fond
                   persuasions
                   ,
                   and
                   indiscreet
                   zeal
                   ,
                   and
                   usurped
                   Empire
                   over
                   consciences
                   :
                   in
                   which
                   cases
                   the
                   Ecclesiastic
                   state
                   hath
                   no
                   power
                   to
                   give
                   Commandements
                   ;
                   and
                   if
                   the
                   Civil
                   state
                   does
                   ,
                   they
                   oblige
                   to
                   suffering
                   calamity
                   ,
                   
                   but
                   not
                   to
                   any
                   other
                   conformity
                   ,
                   and
                   then
                   it
                   is
                   a
                   direct
                   state
                   of
                   persecution
                   .
                
                 
                   Upon
                   the
                   account
                   of
                   this
                   Rule
                   it
                   hath
                   been
                   of
                   late
                   inquir'd
                   ,
                   
                   whether
                   it
                   can
                   be
                   lawfull
                   for
                   any
                   man
                   to
                   subscribe
                   what
                   he
                   does
                   not
                   believe
                   to
                   be
                   true
                   ,
                   giving
                   his
                   hand
                   to
                   public
                   peace
                   ,
                   and
                   keeping
                   his
                   conscience
                   for
                   God.
                   
                
                 
                   But
                   to
                   this
                   the
                   answer
                   is
                   easy
                   ,
                   
                   if
                   subscription
                   does
                   signify
                   approbation
                   ;
                   for
                   in
                   that
                   case
                   it
                   is
                   hypocrisy
                   ,
                   and
                   a
                   denying
                   to
                   
                     confesse
                     with
                     the
                     mouth
                     ,
                     what
                     we
                     believe
                     with
                     the
                     heart
                     .
                  
                   But
                   if
                   subscription
                   were
                   no
                   more
                   then
                   the
                   office
                   of
                   the
                   Clerk
                   of
                   the
                   Signet
                   or
                   of
                   a
                   Council
                   ,
                   who
                   in
                   form
                   of
                   law
                   is
                   to
                   signe
                   all
                   the
                   acts
                   of
                   Council
                   ,
                   then
                   the
                   consideration
                   were
                   different
                   .
                   For
                   he
                   that
                   is
                   a
                   public
                   officer
                   ,
                   and
                   interposes
                   the
                   signature
                   of
                   the
                   Court
                   ,
                   not
                   as
                   the
                   account
                   of
                   his
                   own
                   opinion
                   ,
                   but
                   as
                   a
                   formality
                   of
                   the
                   Court
                   ,
                   all
                   the
                   world
                   looks
                   upon
                   it
                   as
                   none
                   of
                   his
                   personal
                   act
                   ,
                   but
                   as
                   a
                   solennity
                   of
                   law
                   ,
                   or
                   an
                   attestation
                   of
                   the
                   act
                   of
                   the
                   Council
                   .
                   But
                   in
                   subscription
                   to
                   articles
                   of
                   confession
                   ,
                   or
                   censure
                   of
                   Propositions
                   as
                   heretical
                   ,
                   every
                   Ecclesiastic
                   that
                   subscribes
                   does
                   it
                   for
                   himself
                   ,
                   and
                   not
                   for
                   the
                   Court.
                   
                     Lubens
                     &
                     ex
                     animo
                     subscripsi
                  
                   :
                   that
                   's
                   our
                   form
                   in
                   the
                   Church
                   of
                   
                     England
                     .
                     Consentiens
                     subscripsi
                  
                   :
                   so
                   it
                   was
                   in
                   the
                   ancient
                   Councils
                   ,
                   
                   as
                   S.
                   Austin
                   reports
                   ;
                   I
                   consent
                   to
                   the
                   thing
                   ,
                   My
                   mind
                   goes
                   along
                   with
                   it
                   .
                   But
                   in
                   this
                   case
                   the
                   whole
                   affair
                   is
                   put
                   to
                   issue
                   in
                   this
                   one
                   particular
                   ,
                   which
                   I
                   touch'd
                   upon
                   before
                   .
                   If
                   the
                   intention
                   of
                   the
                   Superior
                   be
                   to
                   require
                   our
                   assent
                   to
                   be
                   testified
                   by
                   subscription
                   ,
                   he
                   that
                   subscribes
                   does
                   professe
                   his
                   assent
                   ,
                   and
                   whatever
                   he
                   thinks
                   himself
                   ,
                   it
                   is
                   the
                   intention
                   of
                   the
                   imposer
                   that
                   qualifies
                   the
                   subscription
                   .
                   S.
                   Austin
                   tels
                   of
                   a
                   Senator
                   that
                   upon
                   his
                   parol
                   went
                   to
                   treat
                   for
                   his
                   ransome
                   or
                   exchange
                   ,
                   
                   and
                   promised
                   to
                   return
                   to
                   them
                   again
                   in
                   case
                   he
                   could
                   not
                   effect
                   it
                   .
                   But
                   he
                   going
                   from
                   the
                   army
                   pretended
                   to
                   have
                   forgot
                   something
                   ,
                   and
                   came
                   back
                   presently
                   ,
                   and
                   then
                   departed
                   .
                   But
                   telling
                   his
                   story
                   to
                   the
                   Roman
                   Senate
                   ,
                   and
                   pretending
                   himself
                   quit
                   of
                   his
                   promise
                   because
                   he
                   went
                   back
                   presently
                   ,
                   they
                   drave
                   him
                   out
                   of
                   the
                   Senate
                   ;
                   because
                   they
                   regarded
                   not
                   what
                   he
                   had
                   in
                   his
                   head
                   ,
                   but
                   that
                   which
                   the
                   enemy
                   intended
                   when
                   they
                   made
                   him
                   swear
                   to
                   return
                   .
                
                 
                   But
                   the
                   effect
                   of
                   these
                   considerations
                   will
                   be
                   this
                   ,
                   
                   That
                   no
                   particular
                   Church
                   ought
                   with
                   rigor
                   to
                   require
                   subscriptions
                   to
                   articles
                   which
                   are
                   not
                   evidently
                   true
                   ,
                   and
                   necessary
                   to
                   be
                   profess'd
                   ;
                   because
                   in
                   the
                   division
                   of
                   hearts
                   that
                   is
                   in
                   the
                   world
                   ,
                   it
                   is
                   certain
                   that
                   some
                   good
                   men
                   may
                   dissent
                   ,
                   and
                   then
                   either
                   they
                   shall
                   be
                   afflicted
                   ,
                   or
                   be
                   tempted
                   to
                   hypocrisy
                   :
                   of
                   either
                   of
                   which
                   if
                   Ecclesiastic
                   laws
                   be
                   guilty
                   ,
                   they
                   are
                   not
                   for
                   edification
                   ,
                   they
                   are
                   neither
                   just
                   nor
                   pious
                   ,
                   and
                   therefore
                   oblige
                   not
                   .
                
                 
                   But
                   if
                   for
                   temporal
                   regards
                   the
                   supreme
                   power
                   doe
                   require
                   subscription
                   ,
                   
                   those
                   temporal
                   regards
                   must
                   be
                   complied
                   with
                   ,
                   so
                   that
                   the
                   spiritual
                   interest
                   of
                   souls
                   and
                   truth
                   be
                   secur'd
                   .
                   And
                   therefore
                   the
                   next
                   good
                   thing
                   to
                   the
                   not
                   imposing
                   uncertain
                   and
                   unnecessary
                   articles
                   is
                   ,
                   that
                   great
                   regard
                   be
                   had
                   ,
                   and
                   great
                   ease
                   be
                   done
                   to
                   wise
                   and
                   peaceable
                   dissenters
                   .
                
                 
                   And
                   at
                   last
                   ,
                   
                   in
                   such
                   cases
                   ,
                   let
                   the
                   articles
                   be
                   made
                   with
                   as
                   great
                   latitude
                   of
                   sense
                   as
                   they
                   can
                   ;
                   and
                   so
                   that
                   subscriptions
                   be
                   made
                   to
                   the
                   form
                   of
                   words
                   ,
                   let
                   the
                   subscribers
                   understand
                   them
                   in
                   what
                   sense
                   they
                   please
                   which
                   the
                   truth
                   of
                   God
                   will
                   suffer
                   ,
                   and
                   the
                   words
                   can
                   be
                   capable
                   of
                   .
                   This
                   is
                   the
                   
                   last
                   remedy
                   ,
                   but
                   it
                   is
                   the
                   worst
                   ;
                   it
                   hath
                   in
                   it
                   something
                   of
                   craft
                   ,
                   but
                   very
                   little
                   of
                   ingenuity
                   ;
                   and
                   if
                   it
                   can
                   serve
                   the
                   ends
                   of
                   peace
                   ,
                   or
                   of
                   external
                   charity
                   ,
                   or
                   of
                   a
                   phantastic
                   concord
                   ,
                   yet
                   it
                   cannot
                   serve
                   the
                   ends
                   of
                   truth
                   and
                   holinesse
                   ,
                   and
                   Christian
                   simplicity
                   .
                
              
            
          
           
             
               CHAP.
               Vth
               .
               Of
               Laws
               Domestic
               :
               or
               the
               power
               which
               Fathers
               of
               Families
               have
               to
               bind
               the
               Consciences
               of
               their
               Relatives
               .
            
             
               
                 RULE
                 I.
                 Children
                 are
                 bound
                 to
                 obey
                 the
                 laws
                 and
                 Commandements
                 of
                 their
                 Parents
                 in
                 all
                 things
                 domestical
                 ,
                 and
                 in
                 all
                 actions
                 personal
                 relating
                 to
                 the
                 family
                 ,
                 or
                 done
                 within
                 it
                 .
              
               
                 THE
                 word
                 of
                 the
                 Commandement
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 signifies
                 
                   to
                   be
                
                 or
                 
                   to
                   make
                   weighty
                
                 ;
                 
                 but
                 in
                 Piel
                 it
                 signifies
                 
                   to
                   honour
                
                 ,
                 that
                 is
                 ,
                 
                   Honour
                   your
                   Parents
                
                 ,
                 and
                 doe
                 not
                 lightly
                 account
                 of
                 them
                 :
                 But
                 in
                 Levit.
                 19.
                 3.
                 the
                 word
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   fear
                   thy
                   Mother
                   and
                   thy
                   Father
                   .
                
                 They
                 signify
                 the
                 same
                 event
                 of
                 things
                 ,
                 for
                 a
                 reverential
                 fear
                 is
                 honour
                 ,
                 and
                 they
                 both
                 imply
                 obedience
                 .
                 And
                 there
                 are
                 three
                 great
                 endearments
                 of
                 this
                 which
                 make
                 it
                 necessary
                 ,
                 and
                 make
                 it
                 as
                 absolute
                 as
                 it
                 can
                 be
                 .
                 The
                 one
                 is
                 that
                 our
                 Parents
                 are
                 to
                 us
                 in
                 the
                 place
                 of
                 God
                 :
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                
                 said
                 the
                 Greek
                 Comedy
                 ,
                 
                 
                   Suppose
                   your
                   Parents
                   to
                   be
                   to
                   you
                   as
                   God.
                   Haec
                   enim
                   paternitas
                   est
                   nobis
                   Sacramentum
                   &
                   imago
                   Divinae
                   paternitatis
                   ,
                   ut
                   discat
                   cor
                   humanum
                   in
                   eo
                   principio
                   quod
                   videt
                   ,
                   quid
                   debeat
                   illi
                   principio
                   à
                   quo
                   est
                   ,
                   &
                   quod
                   non
                   videt
                   .
                   For
                   the
                   Fathers
                   power
                   is
                   a
                   Sacrament
                   and
                   image
                   of
                   the
                   Divine
                   Paternity
                   ,
                   that
                   a
                   man
                   may
                   learn
                   by
                   the
                   principle
                   of
                   his
                   Being
                   which
                   he
                   sees
                   ,
                   what
                   he
                   owes
                   to
                   the
                   principle
                   of
                   his
                   Being
                   which
                   he
                   sees
                   not
                   :
                
                 and
                 Plato
                 saies
                 there
                 is
                 no
                 image
                 by
                 which
                 we
                 can
                 worship
                 God
                 so
                 well
                 as
                 our
                 Fathers
                 ,
                 
                 our
                 Grandfathers
                 and
                 our
                 Mothers
                 .
                 And
                 therefore
                 it
                 is
                 impiety
                 to
                 dishonour
                 or
                 disobey
                 our
                 Parents
                 ,
                 and
                 it
                 is
                 piety
                 when
                 we
                 pay
                 our
                 duty
                 to
                 them
                 .
                 The
                 same
                 word
                 signifies
                 religion
                 to
                 God
                 ,
                 which
                 expresses
                 this
                 duty
                 .
                 
                   Parentes
                   not
                   amare
                
                 ,
                 
                 
                   impietas
                   est
                   ;
                   non
                   agnoscere
                   ,
                   insaniae
                   .
                
                 For
                 as
                 there
                 are
                 two
                 great
                 crimes
                 which
                 we
                 commit
                 properly
                 against
                 God
                 ,
                 Impiety
                 or
                 Irreligion
                 ,
                 and
                 Atheisme
                 :
                 so
                 there
                 are
                 these
                 two
                 crimes
                 against
                 our
                 Parents
                 .
                 He
                 that
                 does
                 not
                 honour
                 and
                 revere
                 them
                 is
                 impious
                 or
                 irreligious
                 ;
                 and
                 he
                 that
                 will
                 not
                 acknowledge
                 them
                 is
                 Atheistical
                 ,
                 that
                 is
                 ,
                 like
                 the
                 Atheists
                 ,
                 he
                 denies
                 the
                 principle
                 of
                 his
                 Being
                 .
                 And
                 therefore
                 upon
                 that
                 of
                 Virgil
                 ,
                 
                   Huc
                   Pater
                   O
                   Lenaee
                   veni
                   —
                   
                
                 
                 Servius
                 observes
                 that
                 the
                 Heathens
                 called
                 all
                 their
                 Gods
                 by
                 the
                 name
                 of
                 Fathers
                 :
                 and
                 an
                 injury
                 done
                 to
                 our
                 Father
                 is
                 said
                 to
                 be
                 done
                 to
                 God
                 ,
                 according
                 to
                 that
                 of
                 Menander
                 ,
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                
                 He
                 that
                 reviles
                 and
                 speaks
                 evil
                 of
                 his
                 Father
                 *
                 ,
                 does
                 blaspheme
                 God
                 ;
                 for
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                
                 God
                 is
                 the
                 Great
                 Father
                 of
                 the
                 world
                 ,
                 and
                 therefore
                 he
                 hath
                 by
                 greatest
                 religion
                 immur'd
                 the
                 Fathers
                 honour
                 .
                 
                   Et
                   Jovis
                   imperium
                   &
                   chari
                   praecepta
                   parentis
                   ,
                   Edocet…
                   .
                
                 Next
                 to
                 God
                 is
                 our
                 duty
                 to
                 our
                 Father
                 .
              
               
                 2.
                 
                 The
                 second
                 endearment
                 of
                 our
                 duty
                 ,
                 
                 obedience
                 and
                 regard
                 to
                 parents
                 ,
                 is
                 gratitude
                 ;
                 which
                 here
                 hath
                 the
                 greatest
                 obligation
                 ,
                 and
                 is
                 to
                 this
                 purpose
                 remark'd
                 by
                 all
                 laws
                 and
                 by
                 all
                 wise
                 men
                 of
                 the
                 World.
                 
                 
                   Omnis
                   in
                   Ascanio
                   chari
                   stat
                   cura
                   Parentis
                   .
                
                 All
                 their
                 love
                 and
                 all
                 their
                 care
                 is
                 for
                 their
                 dear
                 boy
                 .
                 The
                 child
                 is
                 a
                 part
                 of
                 his
                 parents
                 ,
                 a
                 tender
                 part
                 ,
                 but
                 under
                 custody
                 and
                 a
                 guard
                 ;
                 and
                 the
                 state
                 of
                 descent
                 and
                 succession
                 from
                 parents
                 or
                 children
                 is
                 called
                 Suitas
                 in
                 the
                 law
                 :
                 and
                 there
                 is
                 so
                 much
                 of
                 a
                 Father
                 in
                 his
                 child
                 ,
                 that
                 if
                 a
                 Father
                 and
                 a
                 Son
                 be
                 partners
                 in
                 a
                 crime
                 ,
                 and
                 refuse
                 to
                 confesse
                 it
                 before
                 torments
                 ,
                 the
                 law
                 commands
                 the
                 Son
                 first
                 to
                 be
                 tormented
                 ;
                 Charles
                 the
                 second
                 ,
                 the
                 Emperor
                 ,
                 did
                 so
                 ;
                 as
                 knowing
                 that
                 the
                 Father
                 will
                 confesse
                 rather
                 then
                 endure
                 to
                 see
                 his
                 son
                 tormented
                 :
                 and
                 when
                 the
                 Father
                 does
                 confesse
                 upon
                 the
                 torment
                 of
                 his
                 son
                 ,
                 
                 the
                 Father
                 is
                 said
                 to
                 be
                 
                   confessus
                   in
                   tormentis
                
                 ,
                 said
                 
                   Baldus
                   ,
                   he
                   confessed
                   in
                   his
                   own
                   torments
                   .
                
                 And
                 as
                 long
                 as
                 the
                 Son
                 is
                 in
                 prison
                 ,
                 the
                 Father
                 is
                 not
                 accounted
                 free
                 in
                 law
                 :
                 and
                 the
                 Fathers
                 sins
                 are
                 then
                 punish'd
                 ,
                 when
                 the
                 child
                 is
                 made
                 sick
                 ,
                 or
                 unfortunate
                 .
                 So
                 that
                 the
                 government
                 of
                 children
                 is
                 no
                 otherwise
                 then
                 as
                 a
                 mans
                 will
                 governs
                 his
                 own
                 hand
                 &
                 foot
                 ;
                 over
                 which
                 ,
                 always
                 supposing
                 him
                 to
                 abide
                 within
                 the
                 limits
                 and
                 inclinations
                 of
                 nature
                 ,
                 that
                 is
                 ,
                 to
                 love
                 and
                 cherish
                 them
                 ,
                 and
                 in
                 no
                 sense
                 to
                 hate
                 them
                 ,
                 in
                 all
                 other
                 he
                 hath
                 an
                 intire
                 power
                 of
                 command
                 .
              
               
                 3.
                 
                 The
                 third
                 endearment
                 of
                 childrens
                 obedience
                 is
                 the
                 power
                 of
                 blessing
                 and
                 cursing
                 which
                 God
                 hath
                 given
                 to
                 Parents
                 ,
                 
                 and
                 which
                 himself
                 by
                 his
                 providence
                 and
                 great
                 Oeconomy
                 will
                 verify
                 .
                 
                   The
                   Fathers
                   blessing
                   establisheth
                   the
                   houses
                   of
                   children
                
                 
                 
                   but
                   the
                   curse
                   of
                   the
                   Mother
                   rooteth
                   out
                   foundations
                   ,
                
                 saith
                 Ben-Sirach
                 .
                 And
                 S.
                 Paul
                 exhorting
                 children
                 to
                 obey
                 their
                 parents
                 ,
                 
                 saies
                 it
                 is
                 
                   the
                   first
                   Commandement
                   with
                   promise
                
                 ,
                 that
                 is
                 ,
                 the
                 first
                 to
                 which
                 any
                 special
                 promise
                 is
                 annexed
                 ,
                 the
                 promise
                 of
                 longaevity
                 in
                 the
                 land
                 of
                 promise
                 .
                 
                   Benedictio
                   merces
                   obedientiae
                   est
                
                 ,
                 saith
                 
                   Elias
                   Cretensis
                
                 ,
                 The
                 Fathers
                 blessing
                 is
                 the
                 reward
                 of
                 the
                 sons
                 obedience
                 .
                 But
                 it
                 is
                 observable
                 that
                 the
                 original
                 word
                 in
                 the
                 fifth
                 Commandement
                 is
                 of
                 active
                 signification
                 ,
                 
                   Honour
                   thy
                   Father
                   and
                   thy
                   Mother
                
                 that
                 
                   they
                   may
                   prolong
                
                 thy
                 days
                 upon
                 the
                 Earth
                 ;
                 that
                 is
                 ,
                 saith
                 
                   Paulus
                   Fagius
                
                 ,
                 thy
                 parents
                 are
                 Gods
                 ministers
                 and
                 instruments
                 ,
                 the
                 chanels
                 and
                 conveyances
                 of
                 the
                 Divine
                 blessing
                 :
                 for
                 God
                 hears
                 the
                 prayers
                 of
                 Fathers
                 and
                 Mothers
                 blessing
                 their
                 obedient
                 children
                 ,
                 or
                 cursing
                 their
                 disobedience
                 ;
                 
                 insomuch
                 that
                 Ezekiel
                 reckons
                 their
                 disobedience
                 to
                 their
                 parents
                 to
                 be
                 to
                 the
                 Jewes
                 the
                 cause
                 of
                 their
                 banishment
                 from
                 their
                 own
                 Country
                 .
                 Suidas
                 tells
                 that
                 Leontius
                 the
                 Bishop
                 of
                 Tripolis
                 in
                 Lydia
                 seeing
                 his
                 onely
                 son
                 of
                 an
                 ill
                 nature
                 and
                 apt
                 to
                 mischief
                 ,
                 prayed
                 
                 to
                 God
                 that
                 his
                 son
                 might
                 die
                 yong
                 ,
                 lest
                 he
                 should
                 fall
                 into
                 impiety
                 :
                 and
                 God
                 heard
                 the
                 Fathers
                 prayer
                 .
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                
                 
                   The
                   curses
                   of
                   parents
                   are
                   grievous
                   upon
                   the
                   earth
                   .
                
                 
                 And
                 this
                 was
                 observed
                 among
                 the
                 Heathens
                 in
                 the
                 sad
                 examples
                 of
                 the
                 children
                 of
                 
                   O
                   Edipus
                   ,
                   Amintor
                
                 and
                 Theseus
                 ,
                 who
                 grew
                 miserable
                 upon
                 their
                 Fathers
                 curses
                 ;
                 and
                 therefore
                 Telemachus
                 was
                 afraid
                 to
                 cast
                 his
                 Mother
                 out
                 of
                 Ulysses
                 house
                 ,
                 lest
                 she
                 should
                 curse
                 him
                 .
                 And
                 this
                 was
                 it
                 that
                 brought
                 servitude
                 or
                 slavery
                 into
                 the
                 world
                 ;
                 God
                 having
                 in
                 one
                 of
                 the
                 fountains
                 of
                 mankind
                 ,
                 in
                 the
                 great
                 Patriarch
                 of
                 the
                 world
                 ,
                 consign'd
                 a
                 sad
                 example
                 that
                 for
                 ever
                 children
                 should
                 be
                 afraid
                 to
                 dishonour
                 their
                 parents
                 ,
                 and
                 discover
                 their
                 nakednesse
                 ,
                 or
                 reveal
                 their
                 turpitude
                 ,
                 their
                 follies
                 and
                 dishonours
                 .
              
               
                 To
                 these
                 I
                 need
                 not
                 adde
                 their
                 natural
                 necessity
                 ,
                 
                 their
                 disability
                 to
                 help
                 themselves
                 ,
                 their
                 obnoxiousnesse
                 to
                 every
                 evil
                 ,
                 their
                 defencelesse
                 condition
                 ,
                 the
                 miseries
                 and
                 calamities
                 and
                 infirmities
                 by
                 their
                 want
                 of
                 wisedome
                 ,
                 all
                 which
                 at
                 first
                 doe
                 infinitely
                 endeare
                 obedience
                 ,
                 and
                 make
                 it
                 necessary
                 :
                 but
                 I
                 remember
                 that
                 this
                 very
                 thing
                 was
                 of
                 great
                 value
                 amongst
                 the
                 Ancients
                 ,
                 and
                 they
                 did
                 use
                 to
                 tell
                 this
                 fable
                 to
                 their
                 children
                 to
                 teach
                 them
                 to
                 obey
                 their
                 parents
                 .
                 
                   An
                   old
                   Lion
                   ,
                   amongst
                   other
                   precepts
                   that
                   he
                   gave
                   his
                   son
                   ,
                   charg'd
                   him
                   that
                   he
                   should
                   never
                   fight
                   with
                   a
                   Man
                   ,
                   because
                   if
                   he
                   was
                   not
                   too
                   strong
                   ,
                   he
                   would
                   at
                   least
                   be
                   too
                   crafty
                   .
                   The
                   young
                   Lion
                   heard
                   him
                   ,
                   but
                   regarded
                   him
                   not
                   ,
                   but
                   therefore
                   as
                   soon
                   as
                   ever
                   he
                   was
                   full
                   grown
                   ,
                   hastens
                   abroad
                   to
                   seek
                   a
                   man
                   to
                   be
                   his
                   enemy
                   .
                   He
                   came
                   into
                   a
                   field
                   ,
                   and
                   saw
                   a
                   yoke
                   of
                   oxen
                   standing
                   ready
                   furnish'd
                   to
                   plow
                   ,
                   and
                   asking
                   them
                   if
                   they
                   were
                   men
                   ,
                   they
                   said
                   ,
                   No
                   ,
                   but
                   that
                   a
                   man
                   had
                   put
                   those
                   yokes
                   upon
                   them
                   .
                   He
                   left
                   them
                   and
                   went
                   aside
                   ,
                   and
                   espying
                   a
                   horse
                   bridled
                   and
                   tied
                   to
                   a
                   tree
                   ,
                   ask'd
                   if
                   he
                   were
                   a
                   man.
                   He
                   was
                   answer'd
                   ,
                   No
                   ,
                   but
                   a
                   man
                   had
                   bridled
                   him
                   ,
                   and
                   would
                   by
                   and
                   by
                   come
                   to
                   ride
                   him
                   ,
                   for
                   a
                   man
                   was
                   his
                   Master
                   .
                   At
                   last
                   he
                   finds
                   a
                   man
                   cleaving
                   wood
                   ,
                   and
                   ask'd
                   him
                   :
                   and
                   finding
                   him
                   to
                   be
                   so
                   ,
                   told
                   him
                   he
                   must
                   then
                   prepare
                   to
                   fight
                   with
                   him
                   .
                   The
                   man
                   told
                   him
                   ,
                   With
                   all
                   his
                   heart
                   ,
                   but
                   first
                   desired
                   him
                   to
                   help
                   to
                   draw
                   the
                   wedge
                   out
                   of
                   that
                   tree
                   ,
                   and
                   then
                   he
                   would
                   .
                   The
                   yong
                   Lion
                   thrusts
                   in
                   his
                   paws
                   ,
                   and
                   a
                   little
                   opens
                   the
                   tree
                   till
                   the
                   wedge
                   fell
                   out
                   ,
                   and
                   the
                   tree
                   clos'd
                   upon
                   his
                   feet
                   by
                   it's
                   returning
                   violence
                   .
                   The
                   man
                   seeing
                   the
                   lion
                   fastned
                   ,
                   and
                   the
                   lion
                   seeing
                   himself
                   entrap'd
                   ,
                   the
                   man
                   cried
                   out
                   to
                   his
                   Neighbours
                   to
                   come
                   to
                   his
                   help
                   ;
                   and
                   the
                   lion
                   to
                   escape
                   his
                   danger
                   tore
                   his
                   feet
                   from
                   the
                   tree
                   ,
                   and
                   left
                   his
                   nailes
                   and
                   bloud
                   behind
                   him
                   ,
                   and
                   returning
                   with
                   shame
                   and
                   smart
                   to
                   his
                   old
                   Father
                   said
                   to
                   him
                   ,
                   
                     Mi
                     Pater
                     ,
                     si
                     paruissem
                     monitis
                     tuis
                     ungulas
                     non
                     amisissem
                     ,
                     I
                     had
                     not
                     lost
                     my
                     nailes
                     if
                     I
                     had
                     obeyed
                     my
                     Fathers
                     commandement
                     .
                  
                
                 For
                 the
                 commandements
                 of
                 parents
                 being
                 for
                 the
                 good
                 of
                 their
                 children
                 ,
                 he
                 cannot
                 be
                 prosperous
                 that
                 will
                 not
                 obey
                 his
                 Father
                 .
                 That
                 was
                 their
                 meaning
                 .
              
               
                 But
                 concerning
                 the
                 duty
                 it self
                 there
                 is
                 no
                 question
                 ;
                 
                 nothing
                 is
                 plainer
                 ,
                 nothing
                 is
                 easier
                 :
                 but
                 concerning
                 the
                 limits
                 and
                 administration
                 of
                 this
                 power
                 there
                 is
                 very
                 great
                 difficulty
                 ;
                 the
                 Scripture
                 speaking
                 either
                 indefinitely
                 or
                 universally
                 ,
                 either
                 of
                 which
                 does
                 equally
                 need
                 a
                 limit
                 and
                 specification
                 .
                 
                   Children
                   ,
                   obey
                   your
                   parents
                   in
                   all
                   things
                   ,
                
                 saith
                 S.
                 Paul
                 :
                 and
                 if
                 that
                 all
                 were
                 absolutely
                 all
                 ,
                 there
                 were
                 no
                 difficulty
                 in
                 the
                 understanding
                 it
                 ;
                 but
                 infinitely
                 difficult
                 it
                 would
                 be
                 to
                 observe
                 it
                 ,
                 and
                 reconcile
                 it
                 with
                 our
                 other
                 duties
                 and
                 just
                 interests
                 .
                 And
                 just
                 so
                 is
                 that
                 law
                 which
                 by
                 the
                 consent
                 of
                 all
                 
                 the
                 world
                 is
                 represented
                 as
                 universally
                 ,
                 
                   Liberi
                   quacunque
                   in
                   re
                   parentibus
                   dicto
                   audientes
                   sunto
                
                 ;
                 
                 and
                 he
                 in
                 the
                 Comedy
                 ,
                 
                   Pater
                   adsum
                   ,
                   Impera
                   quodvis
                   ,
                   neque
                   tibi
                   ero
                   in
                   mora
                   ,
                   Here
                   am
                   I
                   my
                   Father
                   ,
                   Command
                   me
                   any
                   thing
                   ,
                   neither
                   will
                   I
                   resist
                   .
                
                 But
                 this
                 any
                 thing
                 and
                 this
                 every
                 thing
                 ,
                 is
                 but
                 any
                 thing
                 and
                 every
                 thing
                 of
                 a
                 certain
                 kind
                 ;
                 which
                 if
                 we
                 can
                 establish
                 upon
                 certain
                 measures
                 ,
                 we
                 have
                 one
                 great
                 line
                 more
                 for
                 the
                 conduct
                 of
                 conscience
                 .
                 The
                 Divines
                 and
                 Lawyers
                 reduce
                 the
                 issues
                 of
                 this
                 relation
                 to
                 three
                 heads
                 ,
                 1.
                 
                 Reverence
                 ,
                 2.
                 
                 Animadversion
                 ,
                 3.
                 
                 Piety
                 .
              
               
                 
                   Of
                   Reverence
                   to
                   Parents
                   .
                
                 
                   And
                   first
                   it
                   is
                   certain
                   whatever
                   can
                   be
                   signified
                   by
                   honour
                   and
                   fear
                   and
                   reverence
                   is
                   the
                   duty
                   of
                   children
                   ;
                   
                   that
                   is
                   ,
                   so
                   far
                   as
                   to
                   think
                   honourably
                   of
                   them
                   ,
                   to
                   speak
                   well
                   of
                   them
                   ,
                   to
                   conceal
                   their
                   faults
                   ,
                   to
                   excuse
                   them
                   to
                   others
                   ,
                   to
                   comport
                   themselves
                   with
                   reverence
                   and
                   great
                   regard
                   before
                   them
                   .
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                   
                     Above
                     all
                     things
                     have
                     your
                     parents
                     in
                     honour
                     :
                  
                   and
                   this
                   is
                   to
                   be
                   express'd
                   according
                   as
                   the
                   parents
                   shall
                   require
                   ,
                   and
                   according
                   to
                   the
                   customes
                   of
                   the
                   nation
                   and
                   the
                   most
                   pious
                   and
                   obedient
                   in
                   it
                   ;
                   for
                   
                     vultu
                     quoque
                     laedi
                     pietatem
                  
                   ,
                   was
                   an
                   old
                   rule
                   ,
                   A
                   child
                   may
                   be
                   rude
                   and
                   undutifull
                   in
                   his
                   very
                   looks
                   ;
                   and
                   he
                   deserves
                   to
                   be
                   punished
                   with
                   blindnesse
                   ,
                   
                     qui
                     parentum
                     vultus
                     torvo
                     visu
                     despexerit
                     ,
                     &
                     elatis
                     oculis
                     laeserit
                     pietatem
                     ,
                  
                   saith
                   S.
                   Hierom
                   ,
                   who
                   by
                   proud
                   looks
                   and
                   scornfull
                   eyes
                   is
                   impious
                   to
                   his
                   parents
                   .
                   But
                   this
                   duty
                   is
                   well
                   describ'd
                   by
                   Theophilus
                   to
                   
                     Autolycus
                     ,
                     Sanctum
                     &
                     laudabile
                     censetur
                     ,
                     non
                     solùm
                     apud
                     Deum
                     sed
                     &
                     apud
                     homines
                     ,
                     videlicet
                     ut
                     in
                     simplicitate
                     &
                     absque
                     omni
                     malitia
                     subjiciamur
                     parentibus
                     .
                  
                   Children
                   must
                   be
                   subject
                   to
                   their
                   parents
                   without
                   all
                   malice
                   perversenesse
                   ,
                   and
                   in
                   all
                   simplicity
                   ,
                   that
                   is
                   ,
                   ●ngenuity
                   of
                   words
                   and
                   manners
                   .
                   And
                   when
                   Ptolemy
                   asked
                   one
                   of
                   the
                   72
                   translators
                   of
                   the
                   Bible
                   how
                   a
                   son
                   should
                   pay
                   due
                   thankfulnesse
                   to
                   his
                   parents
                   ,
                   he
                   was
                   answer'd
                   ,
                   
                     Si
                     nullâ
                     re
                     illos
                     tristitiâ
                     affeceris
                     ,
                  
                   If
                   you
                   grieve
                   them
                   in
                   nothing
                   .
                   That
                   's
                   the
                   surest
                   measure
                   .
                
                 
                   The
                   next
                   thing
                   that
                   is
                   also
                   certain
                   in
                   this
                   is
                   ,
                   
                   that
                   all
                   the
                   good
                   Counsels
                   and
                   precepts
                   of
                   holinesse
                   and
                   wisedome
                   which
                   the
                   parents
                   give
                   ,
                   it
                   is
                   necessary
                   the
                   children
                   should
                   observe
                   ;
                   and
                   besides
                   that
                   the
                   not
                   observing
                   them
                   is
                   a
                   sin
                   against
                   the
                   special
                   Commandements
                   ,
                   it
                   is
                   also
                   a
                   sin
                   of
                   disobedience
                   ,
                   and
                   a
                   rebellion
                   against
                   the
                   Fathers
                   authority
                   .
                   So
                   the
                   Father
                   in
                   the
                   Comedy
                   urges
                   his
                   authority
                   ,
                   
                     
                       Feceris
                       par
                       tuis
                       caeteris
                       factis
                       ,
                       
                       Patrem
                    
                     
                       Tuum
                       si
                       percoles
                       per
                       pietatem
                       .
                       Nolo
                       ego
                       cum
                       improbis
                       te
                       viris
                       ,
                    
                     
                       Gnate
                       mi
                       ,
                       neque
                       in
                       via
                       ,
                       neque
                       in
                       foro
                       ullum
                       sermonem
                       exequi
                       .
                    
                     
                       Haec
                       noctes
                       diesque
                       tibi
                       canto
                       ut
                       caveas
                    
                     
                       …
                       .
                       .meo
                       modo
                       ,
                       &
                       moribus
                       vivito
                       antiquis
                       :
                    
                     
                       Quae
                       ego
                       tibi
                       praecipio
                       ,
                       haec
                       facito
                       :
                       haec
                       tibi
                    
                     
                       Si
                       mea
                       Imperia
                       capesses
                       ,
                       multa
                       bona
                       in
                       pectore
                       consident
                       .
                    
                  
                   Keep
                   good
                   company
                   ,
                   avoid
                   the
                   debaucheries
                   of
                   the
                   present
                   times
                   ,
                   live
                   as
                   I
                   command
                   ,
                   and
                   as
                   your
                   forefathers
                   did
                   live
                   ;
                   and
                   if
                   to
                   these
                   purposes
                   you
                   submit
                   to
                   my
                   government
                   ,
                   good
                   things
                   shall
                   dwell
                   within
                   you
                   .
                
                 
                 
                   But
                   we
                   find
                   amongst
                   the
                   Ancients
                   some
                   little
                   instances
                   of
                   this
                   honour
                   and
                   reverence
                   besides
                   obedience
                   specified
                   .
                   
                   The
                   Ancients
                   would
                   not
                   without
                   leave
                   goe
                   from
                   the
                   presence
                   of
                   their
                   Father
                   :
                   so
                   he
                   in
                   the
                   Comedy
                   ,
                   
                     
                       —
                       neque
                       latebrosè
                       me
                       abs
                       tuo
                    
                     
                       Conspectu
                       occultabo
                       —
                       
                    
                  
                   *
                   They
                   would
                   not
                   conceal
                   from
                   their
                   parents
                   the
                   entercourses
                   and
                   accidents
                   of
                   their
                   youth
                   ,
                   their
                   amours
                   ,
                   their
                   mistresses
                   ,
                   their
                   designes
                   of
                   marriage
                   ,
                   their
                   little
                   plots
                   ,
                   and
                   advantages
                   or
                   disadvantages
                   .
                   
                     
                       Quae
                       fert
                       adolescentia
                    
                     
                       Ea
                       ne
                       me
                       celet
                       consuefeci
                       filium
                       :
                    
                  
                   that
                   is
                   ,
                   they
                   accounted
                   it
                   part
                   of
                   the
                   honour
                   due
                   to
                   their
                   parents
                   ,
                   to
                   tell
                   them
                   truth
                   in
                   all
                   things
                   where
                   they
                   were
                   interrogated
                   ,
                   or
                   suspected
                   .
                   
                     
                       Nam
                       qui
                       mentiri
                       aut
                       fallere
                       insuerit
                       Patrem
                       ,
                       
                       aut
                    
                     
                       Audebit
                       ,
                       tanto
                       magis
                       audebit
                       caeteros
                       .
                    
                  
                   He
                   that
                   lies
                   before
                   his
                   Father
                   dishonours
                   him
                   ,
                   and
                   commits
                   two
                   sins
                   ;
                   he
                   transgresses
                   two
                   commandements
                   .
                   *
                   Adde
                   to
                   this
                   ,
                   they
                   counted
                   it
                   impiety
                   to
                   steal
                   any
                   thing
                   from
                   their
                   parents
                   .
                   
                   
                     
                       Egon
                       '
                       Patri
                       surripere
                       possim
                       quidquam
                       tam
                       cauto
                       seni
                       ?
                    
                     
                       Atque
                       adeo
                       si
                       facere
                       possem
                       ,
                       pietas
                       prohibet
                       .
                    
                  
                   That
                   is
                   ,
                   whatever
                   was
                   a
                   single
                   injury
                   if
                   done
                   to
                   a
                   stranger
                   ,
                   
                   was
                   double
                   if
                   committed
                   against
                   their
                   parents
                   :
                   for
                   as
                   to
                   doe
                   good
                   to
                   them
                   was
                   piety
                   as
                   well
                   as
                   charity
                   ,
                   it
                   was
                   religion
                   and
                   justice
                   too
                   ;
                   so
                   to
                   doe
                   any
                   evil
                   to
                   them
                   is
                   to
                   doe
                   them
                   dishonour
                   ,
                   and
                   expressely
                   against
                   the
                   fifth
                   Commandement
                   .
                   These
                   are
                   the
                   first
                   general
                   measures
                   ,
                   and
                   the
                   indication
                   of
                   very
                   many
                   particulars
                   .
                
                 
                   But
                   there
                   is
                   one
                   great
                   measure
                   more
                   ,
                   
                   and
                   that
                   is
                   ,
                   that
                   specification
                   of
                   the
                   duties
                   of
                   this
                   Commandement
                   which
                   we
                   find
                   in
                   the
                   laws
                   of
                   Nations
                   and
                   the
                   consent
                   of
                   all
                   wise
                   men
                   ,
                   and
                   particularly
                   of
                   those
                   with
                   whom
                   we
                   doe
                   converse
                   ,
                   and
                   by
                   whom
                   we
                   are
                   governed
                   .
                   For
                   our
                   parents
                   have
                   a
                   double
                   power
                   over
                   us
                   ,
                   one
                   by
                   the
                   law
                   of
                   Nature
                   ,
                   and
                   the
                   other
                   by
                   the
                   Civil
                   law
                   ;
                   that
                   is
                   ,
                   there
                   are
                   some
                   duties
                   which
                   children
                   doe
                   owe
                   to
                   their
                   parents
                   ,
                   which
                   are
                   primely
                   and
                   indispensably
                   necessary
                   ,
                   others
                   which
                   are
                   specifications
                   and
                   instances
                   of
                   a
                   general
                   duty
                   ,
                   but
                   such
                   which
                   may
                   suffer
                   increase
                   and
                   diminution
                   ,
                   but
                   are
                   necessary
                   by
                   virtue
                   of
                   a
                   Divine
                   Commandement
                   when
                   they
                   are
                   bound
                   upon
                   us
                   by
                   the
                   laws
                   of
                   our
                   Country
                   ;
                   because
                   these
                   are
                   of
                   the
                   nature
                   of
                   those
                   things
                   whose
                   natures
                   can
                   be
                   chang'd
                   by
                   becoming
                   laws
                   ,
                   and
                   are
                   reduc'd
                   under
                   the
                   Category
                   of
                   their
                   proper
                   vertues
                   .
                   The
                   particulars
                   I
                   shall
                   draw
                   out
                   of
                   the
                   laws
                   of
                   Nations
                   ,
                   from
                   the
                   Civil
                   and
                   Canon
                   laws
                   ,
                   reducing
                   them
                   to
                   distinct
                   rules
                   shall
                   describe
                   their
                   several
                   obligations
                   of
                   the
                   conscience
                   :
                   and
                   they
                   relate
                   to
                   the
                   other
                   two
                   parts
                   of
                   parental
                   power
                   ,
                   signified
                   by
                   Castigation
                   and
                   Piety
                   .
                
              
            
             
               
               
                 Of
                 Castigation
                 ,
                 or
                 the
                 Coercitive
                 power
                 of
                 Parents
                 .
                 RULE
                 II.
                 Fathers
                 have
                 a
                 power
                 to
                 chastise
                 their
                 offending
                 children
                 ,
                 but
                 not
                 a
                 power
                 of
                 life
                 and
                 death
                 .
              
               
                 IN
                 the
                 laws
                 of
                 Romulus
                 and
                 Numa
                 ,
                 
                 Fathers
                 had
                 a
                 power
                 three
                 times
                 to
                 sell
                 their
                 children
                 ,
                 and
                 a
                 power
                 to
                 put
                 them
                 to
                 death
                 in
                 certain
                 cases
                 :
                 and
                 they
                 attribute
                 much
                 of
                 the
                 prosperity
                 of
                 their
                 city
                 to
                 this
                 permission
                 ,
                 nothing
                 being
                 a
                 better
                 instrument
                 to
                 make
                 good
                 citizens
                 ,
                 then
                 by
                 making
                 them
                 good
                 sons
                 :
                 it
                 being
                 very
                 unlikely
                 that
                 ever
                 he
                 should
                 command
                 well
                 abroad
                 ,
                 that
                 knows
                 not
                 well
                 how
                 to
                 obey
                 at
                 home
                 .
                 
                   
                     Quicunque
                     patrem
                     timet
                     ac
                     reveretur
                     ,
                  
                   
                     Hic
                     in
                     bonum
                     civem
                     evadet
                     proculdubio
                     ,
                  
                
                 said
                 Timocles
                 ,
                 He
                 that
                 fears
                 and
                 obeys
                 his
                 Father
                 ,
                 without
                 a
                 good
                 citizen
                 *
                 .
                 And
                 therefore
                 it
                 was
                 observed
                 by
                 
                   Dionysius
                   Halicarnasseus
                
                 that
                 amongst
                 the
                 Greeks
                 ,
                 Contumacy
                 ,
                 Impiety
                 and
                 Parricide
                 were
                 very
                 common
                 ;
                 and
                 he
                 gives
                 this
                 reason
                 ,
                 because
                 
                   Charondas
                   ,
                   Pittacus
                
                 and
                 Solon
                 did
                 by
                 their
                 laws
                 give
                 the
                 Fathers
                 no
                 great
                 power
                 over
                 their
                 children
                 .
                 But
                 I
                 said
                 that
                 the
                 Romans
                 did
                 ,
                 and
                 those
                 great
                 examples
                 of
                 
                   Titus
                   Manlius
                   ,
                   C.
                   Flaminius
                   ,
                   C.
                   Cassius
                   ,
                
                 who
                 put
                 their
                 sons
                 to
                 death
                 ,
                 were
                 indeed
                 very
                 severe
                 ,
                 but
                 did
                 imprint
                 great
                 terrors
                 upon
                 all
                 the
                 Roman
                 youth
                 .
                 Bodinus
                 thinks
                 this
                 to
                 be
                 a
                 natural
                 and
                 unalterable
                 power
                 ;
                 and
                 Aerodius
                 supposes
                 that
                 God
                 would
                 not
                 have
                 commanded
                 Abraham
                 to
                 kill
                 his
                 son
                 ,
                 but
                 that
                 it
                 was
                 a
                 part
                 of
                 his
                 ordinary
                 and
                 inherent
                 power
                 ;
                 and
                 when
                 Judah
                 commanded
                 his
                 daughter
                 in
                 law
                 Thamar
                 to
                 be
                 brought
                 forth
                 and
                 burn'd
                 for
                 her
                 adultery
                 ,
                 it
                 gave
                 indication
                 that
                 he
                 by
                 his
                 supreme
                 paternal
                 power
                 in
                 the
                 family
                 had
                 power
                 of
                 life
                 and
                 death
                 .
                 And
                 of
                 this
                 there
                 is
                 no
                 question
                 in
                 the
                 heads
                 of
                 families
                 ,
                 where
                 the
                 Father
                 is
                 a
                 Patriarch
                 ,
                 the
                 fountain
                 of
                 his
                 nation
                 ,
                 or
                 of
                 his
                 society
                 ,
                 and
                 under
                 the
                 command
                 of
                 no
                 superior
                 :
                 for
                 the
                 
                   paternal
                   power
                
                 is
                 the
                 fountain
                 of
                 the
                 Royal
                 ;
                 and
                 Abimelech
                 was
                 nothing
                 but
                 
                   the
                   King
                   my
                   Father
                
                 .
              
               
                 But
                 when
                 families
                 were
                 multiplied
                 ,
                 
                 though
                 Fathers
                 were
                 fitter
                 to
                 be
                 trusted
                 with
                 the
                 severest
                 power
                 then
                 any
                 other
                 sort
                 of
                 interested
                 persons
                 ,
                 yet
                 because
                 this
                 might
                 fall
                 into
                 disorder
                 ,
                 God
                 was
                 pleas'd
                 in
                 the
                 law
                 of
                 Moses
                 so
                 to
                 order
                 this
                 affair
                 ,
                 that
                 the
                 Fathers
                 power
                 should
                 not
                 be
                 diminished
                 ,
                 &
                 yet
                 the
                 execution
                 of
                 it
                 and
                 the
                 declaration
                 of
                 the
                 sentence
                 should
                 be
                 trusted
                 to
                 the
                 Judge
                 .
                 For
                 if
                 a
                 Father
                 found
                 his
                 son
                 stubborn
                 ,
                 rebellious
                 ,
                 disobedient
                 ,
                 a
                 glutton
                 or
                 a
                 drunkard
                 ,
                 all
                 which
                 are
                 personal
                 crimes
                 ,
                 and
                 against
                 the
                 private
                 authority
                 and
                 counsel
                 of
                 the
                 Father
                 ,
                 
                 the
                 Father
                 and
                 the
                 Mother
                 might
                 delate
                 him
                 to
                 the
                 Judge
                 ,
                 and
                 without
                 further
                 proof
                 but
                 their
                 own
                 testimony
                 he
                 was
                 to
                 be
                 ston'd
                 to
                 death
                 .
                 Drunkennesse
                 &
                 gluttony
                 were
                 in
                 no
                 other
                 cases
                 capital
                 in
                 the
                 law
                 of
                 Moses
                 ,
                 but
                 when
                 joyn'd
                 with
                 rebellion
                 or
                 disobedience
                 to
                 their
                 parents
                 .
                 And
                 like
                 to
                 this
                 proceeding
                 in
                 Moses
                 law
                 was
                 the
                 processe
                 in
                 the
                 Persian
                 Monarchy
                 .
                 For
                 Aelian
                 tells
                 that
                 when
                 
                 Rhaco
                 the
                 Mardian
                 brought
                 Cartomes
                 his
                 son
                 with
                 his
                 hands
                 bound
                 behind
                 him
                 to
                 Artaxerxes
                 ,
                 desiring
                 that
                 the
                 Prince
                 would
                 command
                 him
                 to
                 be
                 slain
                 ,
                 because
                 he
                 was
                 impudent
                 ,
                 he
                 was
                 naught
                 ,
                 he
                 was
                 a
                 villain
                 ;
                 the
                 Persian
                 King
                 ask'd
                 him
                 if
                 he
                 could
                 find
                 in
                 his
                 heart
                 to
                 see
                 his
                 son
                 die
                 with
                 violence
                 .
                 The
                 Father
                 replied
                 ,
                 I
                 have
                 in
                 my
                 garden
                 a
                 goodly
                 lettice
                 ,
                 fat
                 and
                 wanton
                 and
                 full
                 of
                 leaves
                 .
                 When
                 I
                 find
                 any
                 of
                 them
                 luxuriant
                 ,
                 proud
                 and
                 exorbitant
                 ,
                 though
                 it
                 be
                 a
                 part
                 of
                 the
                 body
                 I
                 cut
                 it
                 off
                 ;
                 and
                 so
                 I
                 doe
                 to
                 whatsoever
                 is
                 bitter
                 and
                 superfluous
                 ,
                 and
                 my
                 lettice
                 is
                 the
                 sweeter
                 for
                 it
                 ,
                 it
                 does
                 not
                 bewail
                 the
                 losse
                 of
                 it's
                 bad
                 leaves
                 ,
                 but
                 thrives
                 the
                 better
                 .
                 Think
                 the
                 same
                 of
                 me
                 ,
                 O
                 King
                 ;
                 for
                 though
                 he
                 be
                 par'd
                 away
                 that
                 hurts
                 my
                 family
                 ,
                 that
                 gives
                 ill
                 example
                 to
                 his
                 Brothers
                 ,
                 my
                 stock
                 will
                 be
                 the
                 more
                 thriving
                 ,
                 florid
                 and
                 fruitfull
                 in
                 all
                 good
                 things
                 .
                 ]
                 By
                 this
                 instance
                 we
                 perceive
                 that
                 when
                 Fathers
                 had
                 not
                 power
                 to
                 put
                 to
                 death
                 their
                 rebellious
                 children
                 ,
                 they
                 could
                 require
                 it
                 of
                 the
                 Prince
                 ,
                 who
                 was
                 to
                 proceed
                 summarily
                 and
                 meerly
                 upon
                 the
                 Fathers
                 instance
                 .
                 And
                 we
                 find
                 in
                 the
                 French
                 Annals
                 that
                 
                   Stephen
                   Boslée
                
                 the
                 President
                 of
                 Paris
                 impal'd
                 a
                 yong
                 fellow
                 because
                 his
                 Mother
                 said
                 that
                 she
                 could
                 by
                 no
                 arts
                 or
                 labour
                 keep
                 him
                 from
                 being
                 a
                 thief
                 .
              
               
                 But
                 this
                 went
                 off
                 very
                 much
                 in
                 the
                 manners
                 of
                 men
                 ;
                 and
                 children
                 were
                 by
                 other
                 means
                 restrain'd
                 ordinarily
                 ,
                 
                 before
                 things
                 were
                 brought
                 to
                 that
                 extremity
                 ;
                 
                 and
                 in
                 the
                 Civil
                 law
                 parents
                 were
                 forbidden
                 to
                 kill
                 their
                 children
                 ,
                 and
                 this
                 law
                 hath
                 prevail'd
                 in
                 all
                 Christendome
                 ,
                 excepting
                 that
                 a
                 man
                 is
                 in
                 some
                 places
                 permitted
                 to
                 kill
                 his
                 daughter
                 if
                 he
                 sees
                 her
                 in
                 unchast
                 Embraces
                 .
                 But
                 in
                 stead
                 of
                 these
                 great
                 excesses
                 of
                 power
                 ,
                 there
                 is
                 left
                 to
                 Christian
                 parents
                 nothing
                 but
                 a
                 decent
                 castigation
                 in
                 the
                 lesser
                 and
                 single
                 faults
                 ,
                 and
                 disinherison
                 in
                 case
                 of
                 great
                 and
                 persevering
                 .
                 That
                 children
                 are
                 to
                 submit
                 to
                 the
                 animadversions
                 and
                 chastisements
                 of
                 their
                 Fathers
                 is
                 the
                 voice
                 of
                 nature
                 ,
                 and
                 of
                 all
                 Nations
                 ,
                 of
                 Scripture
                 and
                 right
                 Reason
                 .
                 So
                 S.
                 Paul
                 ,
                 
                 
                   We
                   have
                   had
                   Fathers
                   of
                   our
                   flesh
                   which
                   corrected
                   us
                   ,
                   and
                   we
                   gave
                   them
                   reverence
                   :
                
                 and
                 Ben-Sirach
                 teaches
                 us
                 ,
                 
                   In
                   opere
                   &
                   sermone
                   &
                   omni
                   patientia
                   honora
                   Patrem
                   tuum
                   ,
                
                 
                 
                   Honour
                   thy
                   Father
                   in
                   thy
                   work
                   and
                   in
                   thy
                   word
                   ,
                   and
                   in
                   all
                   patience
                   ,
                
                 so
                 the
                 Vulgar
                 Latin
                 reads
                 it
                 ;
                 that
                 is
                 ,
                 suffer
                 what
                 he
                 imposes
                 upon
                 you
                 :
                 and
                 this
                 was
                 it
                 which
                 the
                 yong
                 Greek
                 that
                 Plutarch
                 speaks
                 of
                 had
                 learn'd
                 in
                 Zeno's
                 school
                 ,
                 
                   Didici
                   Patris
                   iram
                   ferre
                   ;
                   I
                   have
                   learn'd
                
                 (
                 saith
                 he
                 )
                 
                   patiently
                   to
                   bear
                   my
                   Fathers
                   anger
                   .
                
                 The
                 authority
                 is
                 plain
                 ;
                 the
                 measures
                 of
                 it
                 are
                 onely
                 ,
                 that
                 it
                 be
                 done
                 for
                 amendment
                 ;
                 that
                 is
                 ,
                 that
                 it
                 be
                 discipline
                 ,
                 not
                 anger
                 and
                 revenge
                 ,
                 and
                 that
                 it
                 be
                 done
                 with
                 charity
                 and
                 moderation
                 ,
                 which
                 is
                 signified
                 by
                 S.
                 
                 
                   Paul
                   ,
                   Parents
                   ,
                   provoke
                   not
                   your
                   children
                   to
                   wrath
                
                 ;
                 which
                 precept
                 he
                 repeats
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 give
                 them
                 no
                 opprobrious
                 words
                 ,
                 no
                 contumelious
                 and
                 provoking
                 language
                 ,
                 and
                 therefore
                 much
                 lesse
                 any
                 cruel
                 and
                 undecent
                 castigations
                 .
                 
                   
                     Pudore
                     &
                     liberalitate
                     liberos
                  
                   
                     Retinere
                     satius
                     esse
                     credo
                     ,
                     
                     quam
                     metu
                     .
                  
                   
                     Hoc
                     patrium
                     est
                     ,
                     potius
                     consuefacere
                     filium
                  
                   
                     Suâ
                     sponte
                     rectè
                     facere
                     ,
                     quam
                     alieno
                     metu
                     .
                  
                   
                     Hoc
                     Pater
                     ac
                     Dominus
                     interest
                     :
                     hoc
                     qui
                     nequit
                     ,
                  
                   
                     Fateatur
                     se
                     nescire
                     imperare
                     liberis
                     .
                  
                
                 A
                 Master
                 governs
                 by
                 fear
                 ,
                 &
                 a
                 Father
                 by
                 love
                 ,
                 &
                 both
                 by
                 their
                 authority
                 :
                 but
                 the
                 gentle
                 way
                 is
                 the
                 Fathers
                 method
                 ;
                 but
                 if
                 he
                 will
                 use
                 the
                 severe
                 ,
                 he
                 hath
                 authority
                 to
                 doe
                 it
                 ,
                 and
                 right
                 or
                 wrong
                 he
                 must
                 be
                 suffered
                 ,
                 till
                 the
                 evil
                 be
                 insufferable
                 ,
                 and
                 then
                 he
                 may
                 decline
                 it
                 ,
                 but
                 ever
                 with
                 reverence
                 to
                 his
                 Fathers
                 honour
                 ;
                 for
                 indeed
                 against
                 a
                 Fathers
                 tyranny
                 there
                 is
                 no
                 aid
                 ,
                 no
                 
                 remedy
                 ,
                 no
                 intercession
                 ,
                 but
                 by
                 an
                 appeal
                 to
                 the
                 common
                 Father
                 ,
                 the
                 chief
                 of
                 all
                 the
                 tribes
                 and
                 all
                 the
                 families
                 .
                 This
                 onely
                 I
                 am
                 to
                 adde
                 ,
                 That
                 as
                 Fathers
                 have
                 not
                 a
                 power
                 of
                 life
                 and
                 death
                 over
                 their
                 children
                 ;
                 so
                 neither
                 are
                 they
                 lightly
                 to
                 use
                 that
                 power
                 which
                 they
                 have
                 ,
                 and
                 is
                 next
                 to
                 this
                 ,
                 that
                 is
                 ,
                 that
                 I
                 may
                 use
                 S.
                 
                 Ambrose
                 his
                 expression
                 ,
                 
                   ne
                   laesa
                   pietas
                   Patris
                   ulciscatur
                   se
                   exhaeredatione
                   vel
                   abdicatione
                   contumacis
                   generis
                   ,
                
                 a
                 power
                 of
                 disinherison
                 is
                 not
                 to
                 be
                 us'd
                 for
                 every
                 great
                 offence
                 ,
                 much
                 lesse
                 for
                 a
                 litte
                 .
                 
                   Pater
                   ,
                   nisi
                   magnae
                   &
                   multae
                   injuriae
                   patientiam
                   evicerint
                   ,
                
                 
                 
                   nisi
                   plus
                   est
                   quod
                   timet
                   quam
                   quod
                   damnat
                   ,
                   non
                   facile
                   accedit
                   ad
                   decretorium
                   stylum
                   ,
                
                 said
                 
                   Seneca
                   ,
                   A
                   Father
                   will
                   not
                   easily
                   proceed
                   to
                   an
                   exterminating
                   sentence
                   ,
                   unlesse
                   great
                   and
                   many
                   injuries
                   have
                   quite
                   overcome
                   his
                   patience
                   .
                   Nor
                   then
                   neither
                   ,
                   unlesse
                   he
                   fear
                   worse
                   things
                   then
                   those
                   which
                   he
                   already
                   blames
                   .
                
                 For
                 ,
                 as
                 Quintilian
                 observ'd
                 well
                 ,
                 this
                 power
                 was
                 not
                 given
                 to
                 Fathers
                 but
                 when
                 their
                 sons
                 are
                 incorrigible
                 .
                 
                 
                   Fulmen
                   istud
                   Patrum
                   adversus
                   ferociam
                   adolescentiae
                   datum
                   est
                   ,
                   adversus
                   filios
                   qui
                   peccare
                   plus
                   possunt
                   .
                
                 If
                 they
                 will
                 sin
                 yet
                 more
                 ,
                 and
                 will
                 not
                 be
                 corrected
                 ,
                 then
                 they
                 may
                 unwillingly
                 use
                 this
                 thunderbolt
                 .
                 It
                 is
                 like
                 the
                 sentence
                 of
                 excommunication
                 ,
                 never
                 to
                 be
                 us'd
                 but
                 when
                 nothing
                 else
                 will
                 cure
                 the
                 man
                 ,
                 and
                 nothing
                 at
                 all
                 will
                 make
                 the
                 mischief
                 tolerable
                 :
                 that
                 is
                 ,
                 a
                 son
                 may
                 not
                 be
                 disinherited
                 ,
                 but
                 when
                 he
                 may
                 be
                 hated
                 ,
                 which
                 may
                 never
                 be
                 ,
                 
                 
                   sine
                   causis
                   multis
                   ,
                   magnis
                   &
                   necessariis
                
                 (
                 as
                 Cicero
                 affirms
                 )
                 The
                 causes
                 must
                 be
                 great
                 and
                 many
                 ,
                 and
                 intolerable
                 ,
                 and
                 without
                 remedy
                 .
                 But
                 of
                 these
                 things
                 because
                 the
                 Fathers
                 are
                 judges
                 ,
                 they
                 must
                 judge
                 according
                 to
                 the
                 permissions
                 of
                 law
                 ,
                 and
                 the
                 analogies
                 of
                 Christian
                 prudence
                 and
                 charity
                 ;
                 for
                 if
                 they
                 doe
                 amisse
                 ,
                 the
                 Child
                 is
                 miserable
                 by
                 the
                 Fathers
                 passion
                 ,
                 and
                 the
                 Father
                 by
                 his
                 own
                 .
              
            
             
               
                 Of
                 Piety
                 to
                 Parents
                 .
                 RULE
                 III.
                 A
                 Father
                 hath
                 power
                 over
                 the
                 goods
                 and
                 persons
                 of
                 his
                 Children
                 ,
                 so
                 as
                 to
                 be
                 maintain'd
                 by
                 them
                 .
              
               
                 THe
                 Lawyers
                 define
                 the
                 
                   Paternal
                   power
                
                 to
                 be
                 
                   jus
                   moribus
                   legibusque
                   constitutum
                
                 ,
                 
                 
                   quo
                   Patri
                   in
                   filium
                   bonaque
                   ipsius
                   plenum
                   jus
                   olim
                   tributum
                   fuit
                
                 ;
                 
                 
                   a
                   full
                   right
                   upon
                   his
                   son
                   and
                   his
                   sons
                   goods
                   introduc'd
                   by
                   laws
                   and
                   customes
                   .
                
                 Now
                 this
                 full
                 right
                 is
                 alterable
                 by
                 the
                 Civil
                 law
                 of
                 any
                 nation
                 :
                 that
                 is
                 ,
                 whereas
                 amongst
                 the
                 Romans
                 whatsoever
                 the
                 son
                 acquir'd
                 ,
                 he
                 acquir'd
                 it
                 not
                 for
                 himself
                 ,
                 but
                 for
                 his
                 Father
                 ;
                 this
                 may
                 determine
                 sooner
                 or
                 last
                 longer
                 ,
                 according
                 to
                 the
                 appointments
                 of
                 law
                 ,
                 for
                 
                   the
                   heir
                   so
                   long
                   as
                   he
                   is
                   a
                   child
                   differs
                   nothing
                   from
                   a
                   servant
                   ,
                
                 and
                 therefore
                 if
                 the
                 law
                 please
                 ,
                 may
                 be
                 us'd
                 accordingly
                 ;
                 and
                 when
                 the
                 law
                 hath
                 so
                 appointed
                 ,
                 the
                 Conscience
                 is
                 bound
                 by
                 it
                 .
              
               
                 But
                 that
                 which
                 is
                 not
                 alterable
                 by
                 laws
                 is
                 that
                 which
                 is
                 the
                 natural
                 and
                 necessary
                 duty
                 ,
                 
                 that
                 parents
                 be
                 maintain'd
                 by
                 their
                 children
                 if
                 they
                 need
                 it
                 :
                 for
                 this
                 is
                 in
                 the
                 Commandement
                 ,
                 this
                 is
                 a
                 part
                 of
                 the
                 honour
                 that
                 is
                 due
                 to
                 them
                 .
                 For
                 so
                 our
                 Blessed
                 Saviour
                 remarks
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 :
                 the
                 Pharisees
                 that
                 taught
                 the
                 children
                 to
                 cry
                 
                   Corban
                   ,
                   it
                   is
                   a
                   gift
                   ,
                
                 and
                 therefore
                 out
                 of
                 it
                 
                 the
                 parents
                 must
                 not
                 be
                 profited
                 ,
                 
                 he
                 calls
                 it
                 
                   a
                   not
                   honouring
                   the
                   Father
                   and
                   Mother
                
                 ;
                 
                 and
                 
                   the
                   double
                   honour
                
                 which
                 S.
                 Paul
                 commands
                 to
                 be
                 given
                 to
                 
                   the
                   Elders
                   that
                   rule
                   well
                
                 is
                 instanc'd
                 in
                 the
                 matter
                 of
                 maintenance
                 .
                 And
                 this
                 the
                 Heathens
                 had
                 .
                 So
                 Hierocles
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Let
                   us
                   greatly
                   honour
                   our
                   parents
                   ,
                   affording
                   them
                   the
                   ministery
                   of
                   our
                   bodies
                   and
                   the
                   use
                   of
                   our
                   wealth
                   most
                   chearfully
                   .
                
                 
                 But
                 this
                 Cicero
                 limits
                 to
                 the
                 
                   necessaria
                   vitae
                   praesidia
                   ,
                   quae
                   debentur
                   his
                   maxime
                   ,
                
                 the
                 necessary
                 aides
                 of
                 life
                 ;
                 that
                 is
                 ,
                 what
                 is
                 for
                 their
                 support
                 ,
                 to
                 keep
                 them
                 from
                 need
                 and
                 shame
                 ,
                 according
                 to
                 the
                 quality
                 of
                 the
                 parent
                 and
                 ability
                 of
                 the
                 child
                 :
                 
                 so
                 that
                 this
                 be
                 first
                 respected
                 ,
                 
                 and
                 then
                 that
                 ,
                 saith
                 Bartolus
                 .
                 To
                 this
                 purpose
                 is
                 that
                 of
                 S.
                 
                   Ambrose
                   ,
                   If
                   the
                   contumely
                   of
                   the
                   Father
                   and
                   the
                   reproaching
                   or
                   vilifying
                   of
                   the
                   Mother
                   be
                   punish'd
                   so
                   severely
                   ,
                   what
                   shall
                   their
                   starving
                   or
                   their
                   beggery
                   be
                   ?
                
                 This
                 the
                 Romans
                 did
                 resent
                 so
                 deeply
                 ,
                 that
                 they
                 made
                 a
                 law
                 that
                 if
                 a
                 son
                 that
                 was
                 emancipated
                 or
                 quitted
                 from
                 his
                 Fathers
                 government
                 did
                 deny
                 aliment
                 to
                 his
                 indigent
                 Father
                 ,
                 
                 he
                 was
                 to
                 be
                 reduc'd
                 under
                 his
                 Fathers
                 power
                 ,
                 and
                 so
                 to
                 abide
                 for
                 ever
                 .
                 But
                 by
                 this
                 instance
                 it
                 is
                 apparent
                 that
                 this
                 is
                 no
                 part
                 of
                 the
                 Fathers
                 power
                 ,
                 but
                 is
                 an
                 office
                 of
                 the
                 sons
                 piety
                 .
                 For
                 between
                 the
                 Father
                 &
                 the
                 son
                 there
                 is
                 a
                 threefold
                 chord
                 or
                 tie
                 ,
                 as
                 I
                 have
                 already
                 observed
                 ,
                 the
                 band
                 of
                 Reverence
                 ,
                 of
                 Castigation
                 ,
                 and
                 Piety
                 ;
                 the
                 two
                 first
                 are
                 the
                 Fathers
                 authority
                 ,
                 this
                 last
                 gives
                 the
                 Father
                 properly
                 no
                 right
                 ,
                 but
                 obliges
                 the
                 son
                 directly
                 .
                 But
                 then
                 this
                 is
                 to
                 be
                 added
                 ,
                 that
                 this
                 obligation
                 is
                 onely
                 confirm'd
                 by
                 the
                 Civil
                 laws
                 ,
                 but
                 it
                 is
                 immediately
                 tied
                 upon
                 him
                 by
                 the
                 Natural
                 :
                 for
                 a
                 son
                 is
                 bound
                 to
                 keep
                 his
                 Father
                 from
                 starving
                 though
                 he
                 be
                 a
                 Bandito
                 ,
                 or
                 an
                 Out-law
                 ,
                 that
                 is
                 ,
                 though
                 he
                 have
                 lost
                 all
                 civil
                 rights
                 ,
                 because
                 no
                 Civil
                 power
                 can
                 prejudice
                 a
                 Divine
                 Commandement
                 .
                 
                 Plutarch
                 tells
                 that
                 by
                 Solon's
                 law
                 the
                 son
                 was
                 not
                 bound
                 to
                 give
                 his
                 Father
                 aliment
                 ,
                 if
                 his
                 Father
                 caus'd
                 him
                 to
                 learn
                 no
                 trade
                 ,
                 or
                 taught
                 him
                 nothing
                 whereby
                 he
                 might
                 get
                 his
                 living
                 .
                 Indeed
                 if
                 the
                 Father
                 neither
                 did
                 give
                 him
                 whereon
                 to
                 live
                 ,
                 nor
                 teach
                 him
                 whereby
                 he
                 might
                 get
                 it
                 himself
                 ,
                 the
                 son
                 is
                 the
                 lesse
                 oblig'd
                 ;
                 but
                 yet
                 sufficiently
                 for
                 this
                 ,
                 because
                 it
                 is
                 by
                 a
                 law
                 of
                 Nature
                 that
                 he
                 is
                 oblig'd
                 ,
                 and
                 all
                 such
                 obligations
                 are
                 before
                 such
                 conditions
                 can
                 intervene
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 said
                 Aristotle
                 .
                 Something
                 else
                 is
                 to
                 be
                 considered
                 besides
                 the
                 advantages
                 of
                 education
                 :
                 the
                 Father
                 was
                 the
                 principle
                 of
                 his
                 Being
                 ,
                 and
                 in
                 that
                 he
                 can
                 never
                 be
                 requited
                 in
                 kind
                 ,
                 and
                 therefore
                 let
                 him
                 be
                 paid
                 by
                 duty
                 .
              
               
                 But
                 if
                 the
                 case
                 be
                 such
                 as
                 divides
                 the
                 duty
                 ,
                 
                 and
                 the
                 money
                 cannot
                 be
                 divided
                 ,
                 what
                 shall
                 then
                 be
                 done
                 ?
                 
                   Marco
                   Tomaso
                
                 a
                 tradesman
                 in
                 Venice
                 had
                 a
                 Father
                 and
                 a
                 Son
                 ,
                 both
                 lame
                 ,
                 both
                 in
                 great
                 necessity
                 .
                 The
                 Father
                 lost
                 all
                 his
                 goods
                 to
                 the
                 Turks
                 ,
                 and
                 the
                 son
                 had
                 rowed
                 in
                 the
                 Gallies
                 till
                 all
                 his
                 strength
                 and
                 health
                 was
                 gone
                 :
                 but
                 the
                 poor
                 Cutler
                 (
                 for
                 Tomaso
                 was
                 no
                 more
                 )
                 was
                 not
                 able
                 to
                 relieve
                 them
                 both
                 :
                 what
                 shall
                 he
                 doe
                 ?
                 The
                 case
                 here
                 is
                 hard
                 .
                 But
                 love
                 descends
                 ,
                 and
                 ascends
                 not
                 :
                 therefore
                 Tomaso's
                 bowels
                 yern
                 upon
                 his
                 son
                 ;
                 and
                 he
                 cannot
                 have
                 that
                 tendernesse
                 for
                 his
                 Father
                 ,
                 and
                 he
                 were
                 unnatural
                 if
                 he
                 should
                 let
                 his
                 son
                 perish
                 .
                 It
                 is
                 true
                 ,
                 but
                 therefore
                 he
                 ought
                 not
                 to
                 neglect
                 his
                 Father
                 and
                 feed
                 his
                 son
                 ,
                 because
                 his
                 son
                 does
                 not
                 ,
                 cannot
                 love
                 him
                 so
                 well
                 as
                 his
                 Father
                 does
                 ;
                 and
                 therefore
                 he
                 is
                 obliged
                 by
                 gratitude
                 to
                 his
                 Father
                 ,
                 and
                 by
                 tendernesse
                 to
                 his
                 son
                 ;
                 to
                 this
                 there
                 is
                 more
                 natural
                 inclination
                 ,
                 but
                 to
                 the
                 other
                 there
                 is
                 more
                 natural
                 duty
                 .
                 And
                 therefore
                 the
                 Lawyers
                 say
                 that
                 
                   amor
                   descendit
                   ,
                   non
                   ascendit
                
                 ,
                 is
                 to
                 be
                 understood
                 
                   quoad
                   ordinem
                   dilectionis
                   ,
                   non
                   quoad
                   effectum
                   obligationis
                   .
                
                 Love
                 does
                 
                 descend
                 ,
                 but
                 it
                 should
                 not
                 in
                 some
                 cases
                 .
                 And
                 therefore
                 when
                 the
                 law
                 gives
                 leave
                 that
                 a
                 Son
                 may
                 by
                 his
                 Father
                 be
                 sold
                 to
                 keep
                 the
                 Father
                 from
                 starving
                 ,
                 it
                 shews
                 plainly
                 that
                 the
                 Father
                 is
                 in
                 cases
                 of
                 necessity
                 to
                 be
                 preferred
                 .
              
               
                 And
                 this
                 indeed
                 by
                 the
                 help
                 of
                 the
                 Civil
                 laws
                 brings
                 this
                 rule
                 to
                 an
                 instance
                 of
                 Paternal
                 power
                 ;
                 
                 for
                 a
                 Father
                 in
                 this
                 law
                 hath
                 a
                 right
                 over
                 his
                 son
                 ,
                 and
                 can
                 deliver
                 him
                 to
                 labour
                 and
                 service
                 for
                 the
                 necessary
                 support
                 of
                 his
                 helplesse
                 Father
                 .
                 This
                 we
                 find
                 done
                 frequently
                 ,
                 
                   
                     —
                     Et
                     tandem
                     demissa
                     in
                     viscera
                     censu
                  
                   
                     Filia
                     restabat
                     non
                     isto
                     digna
                     parente
                     :
                     
                  
                   
                     Hanc
                     quoque
                     vendit
                     inops
                     .
                  
                
                 And
                 Eusebius
                 tells
                 it
                 was
                 done
                 in
                 the
                 time
                 of
                 Maximianus
                 the
                 Emperor
                 ;
                 and
                 the
                 Prophet
                 Jeremy
                 brings
                 in
                 the
                 people
                 complaining
                 in
                 a
                 time
                 of
                 famine
                 ,
                 
                   Our
                   sons
                   and
                   our
                   daughters
                   are
                   too
                   many
                   ,
                   let
                   us
                   take
                   corn
                   for
                   their
                   price
                   ,
                   that
                   we
                   may
                   eat
                   and
                   live
                   .
                
                 But
                 this
                 being
                 onely
                 in
                 the
                 case
                 of
                 extreme
                 necessity
                 is
                 not
                 to
                 be
                 drawn
                 to
                 any
                 thing
                 else
                 ,
                 for
                 this
                 power
                 is
                 onely
                 just
                 when
                 it
                 is
                 unavoidable
                 :
                 and
                 therefore
                 it
                 is
                 permitted
                 in
                 laws
                 ,
                 which
                 doe
                 therefore
                 so
                 comply
                 with
                 the
                 necessity
                 ,
                 and
                 endeavour
                 to
                 find
                 a
                 remedy
                 ,
                 or
                 to
                 make
                 it
                 tolerable
                 ,
                 that
                 in
                 such
                 cases
                 the
                 judges
                 ,
                 if
                 there
                 be
                 a
                 contest
                 in
                 the
                 particular
                 ,
                 are
                 tied
                 to
                 proceed
                 summarily
                 :
                 and
                 if
                 a
                 son
                 should
                 pretend
                 causes
                 of
                 excuse
                 from
                 giving
                 aliment
                 to
                 his
                 Father
                 ,
                 during
                 the
                 whole
                 contestation
                 ,
                 and
                 till
                 the
                 proof
                 be
                 made
                 ,
                 the
                 Son
                 is
                 tied
                 to
                 maintain
                 his
                 Father
                 in
                 the
                 interval
                 ;
                 so
                 carefull
                 are
                 the
                 laws
                 to
                 secure
                 the
                 performance
                 of
                 this
                 duty
                 ,
                 for
                 the
                 omission
                 of
                 which
                 all
                 the
                 world
                 hath
                 observed
                 great
                 marks
                 of
                 the
                 Divine
                 displeasure
                 ,
                 expressed
                 in
                 judgments
                 ,
                 and
                 particularly
                 of
                 immature
                 deaths
                 ;
                 
                 so
                 Homer
                 observes
                 of
                 Semoisius
                 
                   
                     —
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                
                 He
                 refus'd
                 to
                 nourish
                 his
                 loving
                 parents
                 ,
                 and
                 therefore
                 he
                 liv'd
                 but
                 a
                 short
                 life
                 .
              
               
                 One
                 particular
                 more
                 is
                 to
                 be
                 added
                 ,
                 
                 and
                 that
                 is
                 ,
                 if
                 an
                 indigent
                 Father
                 have
                 a
                 rich
                 Father
                 living
                 and
                 a
                 rich
                 Son
                 ,
                 although
                 both
                 are
                 oblig'd
                 to
                 nourish
                 him
                 ,
                 yet
                 it
                 is
                 in
                 the
                 Fathers
                 power
                 to
                 burden
                 the
                 Son
                 and
                 to
                 excuse
                 the
                 Grandfather
                 ;
                 that
                 is
                 ,
                 the
                 power
                 which
                 the
                 Father
                 hath
                 over
                 the
                 Son
                 can
                 require
                 this
                 duty
                 :
                 The
                 Grandfather
                 is
                 equally
                 oblig'd
                 ,
                 but
                 the
                 Son
                 hath
                 no
                 power
                 over
                 him
                 ,
                 the
                 law
                 hath
                 .
                 For
                 as
                 for
                 the
                 thing
                 it self
                 there
                 is
                 no
                 other
                 difference
                 in
                 it
                 .
                 But
                 if
                 the
                 rich
                 Father
                 refuses
                 he
                 is
                 worse
                 then
                 an
                 Infidel
                 ,
                 if
                 the
                 rich
                 Son
                 refuses
                 he
                 is
                 impious
                 ;
                 the
                 first
                 is
                 unnatural
                 ,
                 and
                 the
                 second
                 is
                 ungodly
                 ;
                 the
                 first
                 is
                 a
                 heathen
                 ,
                 and
                 the
                 other
                 is
                 no
                 Christian
                 ;
                 the
                 Grandfather
                 hath
                 no
                 bowels
                 ,
                 and
                 the
                 Grandchild
                 no
                 gratitude
                 ;
                 the
                 first
                 hath
                 no
                 humanity
                 ,
                 and
                 the
                 other
                 no
                 Religion
                 ;
                 so
                 that
                 is
                 an
                 even
                 lay
                 between
                 them
                 which
                 is
                 the
                 worst
                 :
                 but
                 the
                 necessitous
                 Father
                 may
                 put
                 the
                 duty
                 actually
                 upon
                 the
                 Son
                 by
                 reason
                 of
                 his
                 Paternal
                 power
                 ,
                 that
                 is
                 ,
                 he
                 may
                 so
                 order
                 it
                 ,
                 that
                 if
                 the
                 Son
                 refuses
                 he
                 is
                 not
                 onely
                 uncharitable
                 ,
                 but
                 undutifull
                 also
                 ,
                 he
                 commits
                 two
                 great
                 sins
                 ;
                 whereas
                 the
                 refusing
                 Grandfather
                 commits
                 but
                 one
                 ,
                 though
                 that
                 also
                 be
                 enough
                 to
                 bring
                 him
                 an
                 extreme
                 damnation
                 .
              
            
             
               
               
                 RULE
                 IV.
                 The
                 Fathers
                 power
                 does
                 not
                 extend
                 to
                 matter
                 of
                 Religion
                 ,
                 and
                 persuasions
                 of
                 Faith.
                 
              
               
                 IN
                 the
                 law
                 of
                 the
                 XII
                 Tables
                 it
                 was
                 written
                 ,
                 
                 
                   Sacra
                   privata
                   perpetua
                   manento
                
                 ,
                 that
                 
                   the
                   private
                   Religion
                   of
                   a
                   family
                   should
                   not
                   be
                   alter'd
                   :
                
                 which
                 Cicero
                 expounds
                 to
                 mean
                 that
                 all
                 those
                 to
                 whom
                 the
                 care
                 of
                 the
                 Father
                 of
                 the
                 family
                 did
                 appertain
                 were
                 tied
                 to
                 the
                 celebration
                 of
                 the
                 same
                 rites
                 ;
                 
                 and
                 the
                 lawyers
                 say
                 ,
                 
                 that
                 
                   Filii
                   sunt
                   in
                   sacris
                   parentum
                   dum
                   sunt
                   in
                   eorum
                   potestate
                   ,
                   Children
                   are
                   within
                   the
                   holy
                   rites
                   of
                   their
                   parents
                   while
                   they
                   are
                   in
                   their
                   power
                   .
                
                 And
                 indeed
                 this
                 is
                 very
                 true
                 in
                 the
                 Court
                 of
                 Conscience
                 so
                 long
                 as
                 their
                 understanding
                 is
                 in
                 their
                 Fathers
                 power
                 ;
                 but
                 that
                 is
                 of
                 all
                 things
                 first
                 emancipated
                 :
                 when
                 a
                 Son
                 can
                 chuse
                 for
                 himself
                 ,
                 when
                 he
                 is
                 capable
                 of
                 malice
                 and
                 perversenesse
                 ,
                 when
                 he
                 is
                 judicable
                 by
                 external
                 and
                 public
                 laws
                 ,
                 then
                 he
                 is
                 emancipated
                 and
                 set
                 free
                 ,
                 so
                 as
                 he
                 can
                 chuse
                 his
                 religion
                 ,
                 and
                 for
                 that
                 the
                 Father
                 hath
                 no
                 other
                 power
                 over
                 him
                 but
                 persuasion
                 and
                 instruction
                 .
                 For
                 it
                 is
                 very
                 observable
                 that
                 as
                 it
                 was
                 said
                 of
                 the
                 law
                 of
                 Moses
                 ,
                 it
                 was
                 a
                 school-master
                 to
                 bring
                 us
                 unto
                 Christ
                 ,
                 so
                 it
                 is
                 true
                 of
                 the
                 
                   Imperium
                   domesticum
                   ,
                   the
                   Fathers
                   government
                   ,
                
                 it
                 is
                 a
                 pedagogy
                 to
                 bring
                 us
                 to
                 the
                 obedience
                 of
                 the
                 laws
                 both
                 of
                 God
                 and
                 Man
                 :
                 the
                 Fathers
                 commands
                 are
                 exacted
                 before
                 the
                 laws
                 of
                 God
                 or
                 Princes
                 doe
                 require
                 obedience
                 ;
                 because
                 the
                 Government
                 of
                 children
                 is
                 like
                 the
                 Government
                 of
                 the
                 sick
                 and
                 the
                 mad-men
                 ,
                 it
                 is
                 a
                 protection
                 of
                 them
                 from
                 harm
                 ,
                 and
                 an
                 institution
                 of
                 them
                 to
                 obedience
                 of
                 God
                 and
                 of
                 Kings
                 ;
                 and
                 therefore
                 the
                 Father
                 is
                 to
                 rule
                 the
                 Understanding
                 of
                 his
                 child
                 ,
                 till
                 it
                 be
                 fit
                 to
                 be
                 rul'd
                 by
                 the
                 laws
                 of
                 God
                 ;
                 that
                 is
                 ,
                 the
                 child
                 must
                 believe
                 and
                 learn
                 ,
                 that
                 he
                 may
                 chuse
                 and
                 obey
                 ;
                 for
                 so
                 we
                 see
                 it
                 in
                 the
                 baptising
                 infants
                 ,
                 the
                 Fathers
                 and
                 Susceptors
                 first
                 chuse
                 the
                 childs
                 religion
                 ,
                 and
                 then
                 teach
                 it
                 him
                 ,
                 and
                 then
                 he
                 must
                 chuse
                 it
                 himself
                 .
                 For
                 the
                 Fathers
                 authority
                 to
                 the
                 understanding
                 of
                 the
                 child
                 is
                 but
                 like
                 a
                 false
                 arch
                 or
                 temporary
                 supporter
                 ,
                 put
                 under
                 the
                 building
                 till
                 it
                 can
                 stand
                 alone
                 :
                 and
                 it
                 onely
                 hath
                 this
                 advantage
                 ,
                 that
                 the
                 Father
                 hath
                 the
                 prerogative
                 of
                 education
                 ,
                 the
                 priority
                 of
                 possession
                 ,
                 which
                 how
                 great
                 it
                 is
                 all
                 the
                 experience
                 of
                 the
                 world
                 can
                 tell
                 .
                 But
                 that
                 this
                 is
                 part
                 of
                 the
                 Paternal
                 power
                 is
                 evident
                 ,
                 because
                 no
                 child
                 is
                 to
                 be
                 baptized
                 without
                 his
                 Fathers
                 will.
                 A
                 Turk
                 ,
                 a
                 Jew
                 ,
                 a
                 Heathen
                 can
                 reckon
                 their
                 children
                 
                   in
                   ●acris
                   Parentum
                
                 *
                 ,
                 they
                 have
                 power
                 ,
                 a
                 natural
                 and
                 proper
                 power
                 to
                 breed
                 up
                 their
                 children
                 in
                 what
                 religion
                 they
                 please
                 ,
                 but
                 not
                 to
                 keep
                 them
                 in
                 it
                 ;
                 for
                 then
                 when
                 they
                 can
                 chuse
                 they
                 are
                 under
                 no
                 power
                 of
                 man
                 ,
                 God
                 onely
                 is
                 the
                 Lord
                 of
                 the
                 understanding
                 :
                 and
                 therefore
                 it
                 is
                 no
                 disobedience
                 if
                 a
                 Son
                 changes
                 his
                 Fathers
                 religion
                 ,
                 or
                 refuses
                 to
                 follow
                 his
                 Fathers
                 change
                 ,
                 for
                 he
                 cannot
                 be
                 injur'd
                 in
                 that
                 where
                 he
                 hath
                 no
                 right
                 and
                 no
                 authority
                 .
              
               
                 But
                 this
                 is
                 so
                 to
                 be
                 understood
                 that
                 the
                 religion
                 of
                 the
                 Son
                 must
                 at
                 no
                 hand
                 prejudice
                 the
                 Fathers
                 Civil
                 rights
                 ,
                 
                 so
                 that
                 he
                 must
                 not
                 quit
                 his
                 Fathers
                 house
                 ,
                 if
                 he
                 be
                 under
                 his
                 Fathers
                 power
                 ,
                 and
                 by
                 the
                 laws
                 o●
                 his
                 country
                 be
                 oblig'd
                 under
                 that
                 government
                 .
                 Vigoreus
                 in
                 his
                 Sermon
                 of
                 S.
                 Martin
                 ,
                 tells
                 that
                 S.
                 Martin
                 being
                 but
                 a
                 Catechumen
                 and
                 yet
                 unbaptiz'd
                 did
                 still
                 
                 abide
                 with
                 his
                 Father
                 and
                 Mother
                 though
                 they
                 were
                 heathens
                 ,
                 and
                 he
                 neverthelesse
                 did
                 all
                 the
                 offices
                 of
                 a
                 Christian.
                 And
                 there
                 is
                 in
                 this
                 great
                 duty
                 ,
                 because
                 one
                 right
                 must
                 not
                 destroy
                 another
                 ;
                 and
                 a
                 man
                 may
                 be
                 of
                 what
                 religion
                 he
                 please
                 without
                 doing
                 wrong
                 to
                 any
                 man
                 ,
                 for
                 a
                 man
                 cannot
                 be
                 hindred
                 in
                 his
                 persuasion
                 ,
                 for
                 though
                 he
                 dies
                 ,
                 he
                 is
                 of
                 that
                 religion
                 ;
                 but
                 no
                 good
                 religion
                 does
                 warrant
                 the
                 Son
                 to
                 doe
                 wrong
                 to
                 his
                 Fathers
                 legal
                 rights
                 .
                 
                 And
                 therefore
                 
                   Marius
                   Victor
                
                 observes
                 of
                 Abraham
                 ,
                 
                   
                     Verum
                     mente
                     Deum
                     venerans
                     ,
                     Gentilia
                     Sacra
                  
                   
                     Aversatus
                     erat
                     —
                  
                
                 He
                 was
                 a
                 great
                 hater
                 of
                 his
                 Fathers
                 idolatry
                 and
                 the
                 impious
                 rites
                 of
                 his
                 family
                 ,
                 yet
                 he
                 did
                 not
                 leave
                 his
                 Fathers
                 house
                 till
                 after
                 his
                 Fathers
                 death
                 .
                 
                   
                     Linqueret
                     ut
                     sedes
                     patrias
                     ,
                     terramque
                     nocentem
                  
                   
                     Pollutamque
                     domum
                     ,
                     nisi
                     postquam
                     morte
                     parentis
                  
                   
                     Jussa
                     sequi
                     jam
                     posse
                     Dei
                     sine
                     fraude
                     licebat
                     .
                  
                
                 He
                 might
                 doe
                 it
                 justly
                 when
                 he
                 had
                 no
                 just
                 power
                 over
                 him
                 to
                 restrain
                 him
                 by
                 the
                 cords
                 of
                 another
                 justice
                 and
                 a
                 differing
                 duty
                 .
              
               
                 There
                 is
                 onely
                 this
                 variety
                 to
                 be
                 added
                 ,
                 
                 that
                 when
                 either
                 of
                 the
                 parents
                 is
                 Christian
                 ,
                 and
                 the
                 other
                 Infidel
                 ,
                 the
                 Son
                 is
                 to
                 be
                 reckon'd
                 to
                 the
                 believing
                 parent
                 :
                 the
                 effect
                 whereof
                 can
                 be
                 this
                 ,
                 that
                 he
                 or
                 she
                 that
                 believes
                 hath
                 a
                 right
                 to
                 educate
                 the
                 children
                 in
                 Christianity
                 without
                 injury
                 to
                 the
                 other
                 ,
                 and
                 the
                 Church
                 may
                 baptize
                 the
                 children
                 against
                 the
                 will
                 of
                 the
                 unbeliever
                 :
                 and
                 the
                 reason
                 of
                 this
                 is
                 ,
                 the
                 prerogative
                 of
                 God
                 ,
                 and
                 of
                 Christ
                 who
                 is
                 head
                 of
                 the
                 Church
                 ,
                 and
                 the
                 Soveraign
                 of
                 all
                 the
                 world
                 ;
                 for
                 if
                 the
                 child
                 is
                 sanctified
                 and
                 made
                 holy
                 by
                 the
                 believing
                 parent
                 ,
                 then
                 it
                 may
                 be
                 brought
                 to
                 Christ
                 ;
                 that
                 sanctification
                 of
                 it
                 is
                 Christs
                 seizure
                 of
                 it
                 ,
                 it
                 is
                 his
                 right
                 ,
                 because
                 he
                 hath
                 made
                 a
                 Covenant
                 with
                 the
                 parents
                 for
                 themselves
                 and
                 for
                 their
                 children
                 .
              
               
                 This
                 is
                 practis'd
                 in
                 the
                 Countries
                 of
                 the
                 Roman
                 Communion
                 to
                 evil
                 purposes
                 ;
                 
                 and
                 if
                 the
                 Father
                 be
                 a
                 heretic
                 in
                 their
                 account
                 ,
                 they
                 teach
                 their
                 children
                 to
                 disobey
                 their
                 parents
                 ,
                 and
                 suppose
                 heresy
                 to
                 destroy
                 the
                 Fathers
                 right
                 of
                 power
                 and
                 government
                 .
                 Between
                 Christian
                 and
                 Christian
                 there
                 is
                 no
                 difference
                 as
                 to
                 matter
                 of
                 Civil
                 rights
                 ;
                 no
                 law
                 allows
                 that
                 :
                 but
                 between
                 Heathen
                 and
                 Christian
                 ,
                 so
                 far
                 as
                 the
                 soul
                 is
                 concern'd
                 ,
                 the
                 right
                 of
                 Christ
                 is
                 indubitable
                 ;
                 for
                 we
                 are
                 sure
                 Christianity
                 is
                 the
                 true
                 religion
                 :
                 but
                 amongst
                 the
                 Sects
                 of
                 Christians
                 the
                 case
                 is
                 wholly
                 differing
                 ,
                 for
                 they
                 may
                 both
                 have
                 enough
                 to
                 secure
                 the
                 souls
                 of
                 pious
                 persons
                 ,
                 and
                 yet
                 may
                 both
                 be
                 deceiv'd
                 in
                 their
                 question
                 ,
                 and
                 unnecessary
                 article
                 .
              
            
             
               
               
                 RULE
                 V.
                 The
                 Fathers
                 power
                 over
                 the
                 children
                 can
                 remit
                 an
                 injury
                 done
                 to
                 them
                 ,
                 without
                 their
                 leave
                 or
                 consent
                 .
              
               
                 THe
                 reason
                 of
                 this
                 depends
                 upon
                 the
                 former
                 considerations
                 ,
                 
                 and
                 is
                 to
                 have
                 it's
                 understanding
                 accordingly
                 .
                 So
                 long
                 as
                 the
                 Son
                 is
                 within
                 the
                 Civil
                 power
                 of
                 the
                 Father
                 ,
                 so
                 long
                 as
                 he
                 lives
                 in
                 his
                 house
                 ,
                 is
                 subject
                 to
                 his
                 command
                 ,
                 is
                 nourish'd
                 by
                 his
                 Fathers
                 charge
                 ,
                 hath
                 no
                 distinct
                 rights
                 of
                 his
                 own
                 ,
                 he
                 is
                 in
                 his
                 Fathers
                 possession
                 ,
                 and
                 to
                 be
                 reckon'd
                 by
                 his
                 measures
                 ,
                 and
                 therefore
                 cannot
                 have
                 any
                 
                   actions
                   of
                   injury
                
                 for
                 his
                 own
                 amendment
                 .
              
               
                 But
                 this
                 is
                 to
                 be
                 limited
                 onely
                 to
                 the
                 effects
                 of
                 law
                 and
                 external
                 Courts
                 and
                 trials
                 of
                 right
                 ,
                 
                 or
                 external
                 actions
                 of
                 injury
                 .
                 For
                 although
                 a
                 Son
                 cannot
                 repeat
                 what
                 the
                 Father
                 hath
                 legally
                 acquitted
                 ,
                 yet
                 if
                 it
                 be
                 a
                 personal
                 action
                 ,
                 in
                 which
                 charity
                 and
                 peace
                 are
                 concerned
                 ,
                 the
                 injurious
                 person
                 is
                 bound
                 in
                 conscience
                 to
                 ask
                 the
                 Son
                 forgivenesse
                 ,
                 upon
                 the
                 account
                 of
                 S.
                 Paul's
                 words
                 ,
                 
                   Follow
                   peace
                   with
                   all
                   men
                   and
                   holinesse
                   ,
                
                 and
                 ,
                 
                   for
                   as
                   much
                   as
                   is
                   possible
                   live
                   peaceably
                   with
                   all
                   men
                
                 ;
                 which
                 no
                 man
                 can
                 be
                 said
                 to
                 doe
                 who
                 hath
                 done
                 wrong
                 to
                 a
                 person
                 ,
                 to
                 whom
                 he
                 will
                 not
                 doe
                 right
                 .
                 For
                 besides
                 the
                 relation
                 and
                 the
                 communication
                 of
                 it's
                 effect
                 between
                 Father
                 and
                 Son
                 ,
                 the
                 Son
                 is
                 a
                 person
                 too
                 ,
                 and
                 in
                 personal
                 actions
                 hath
                 an
                 interest
                 naturally
                 and
                 unalterably
                 ,
                 which
                 no
                 fiction
                 of
                 law
                 ,
                 no
                 supposition
                 of
                 case
                 can
                 take
                 off
                 .
                 So
                 that
                 all
                 the
                 legal
                 and
                 external
                 obligation
                 the
                 Father
                 may
                 remit
                 ;
                 but
                 in
                 the
                 personal
                 there
                 is
                 something
                 of
                 proper
                 concernment
                 .
              
               
                 This
                 is
                 also
                 to
                 be
                 limited
                 to
                 an
                 entercourse
                 with
                 extraneous
                 persons
                 ,
                 
                 and
                 is
                 not
                 true
                 in
                 actions
                 between
                 the
                 Son
                 and
                 a
                 conjunct
                 person
                 to
                 him
                 .
                 As
                 if
                 the
                 injury
                 be
                 done
                 by
                 a
                 wife
                 ,
                 or
                 a
                 spouse
                 ,
                 or
                 a
                 freed
                 man
                 ,
                 or
                 a
                 person
                 endeared
                 and
                 oblig'd
                 by
                 the
                 Son
                 ,
                 the
                 Father
                 cannot
                 remit
                 any
                 such
                 injury
                 .
                 The
                 reason
                 is
                 ,
                 because
                 although
                 by
                 the
                 force
                 of
                 the
                 Civil
                 or
                 Municipal
                 laws
                 the
                 Son
                 be
                 suppos'd
                 to
                 be
                 still
                 in
                 the
                 Fathers
                 power
                 ,
                 yet
                 in
                 such
                 things
                 he
                 hath
                 some
                 peculiarity
                 ,
                 and
                 is
                 as
                 to
                 those
                 things
                 free
                 and
                 in
                 his
                 own
                 power
                 .
                 If
                 the
                 Sons
                 wife
                 commit
                 adultery
                 ,
                 the
                 Father
                 cannot
                 forgive
                 it
                 ,
                 though
                 the
                 Son
                 be
                 under
                 his
                 Fathers
                 power
                 by
                 law
                 ;
                 because
                 as
                 to
                 all
                 personal
                 actions
                 the
                 Son
                 hath
                 a
                 personal
                 right
                 ,
                 and
                 such
                 things
                 have
                 great
                 dependance
                 upon
                 the
                 law
                 of
                 God
                 and
                 Nature
                 ,
                 and
                 these
                 things
                 to
                 some
                 great
                 purposes
                 doe
                 not
                 at
                 all
                 communicate
                 with
                 the
                 Civil
                 laws
                 .
              
               
                 Lastly
                 ,
                 
                 this
                 Rule
                 is
                 so
                 to
                 be
                 understood
                 and
                 practis'd
                 ,
                 that
                 it
                 be
                 no
                 prejudice
                 to
                 the
                 just
                 interests
                 of
                 any
                 other
                 :
                 and
                 therefore
                 a
                 Father
                 cannot
                 so
                 forgive
                 an
                 injury
                 done
                 to
                 his
                 Son
                 ,
                 that
                 he
                 shall
                 be
                 tied
                 not
                 to
                 witnesse
                 it
                 in
                 public
                 ,
                 when
                 he
                 is
                 requir'd
                 by
                 the
                 Civil
                 power
                 ;
                 for
                 it
                 may
                 concern
                 the
                 Common-wealth
                 that
                 the
                 Criminal
                 be
                 punish'd
                 ,
                 when
                 it
                 may
                 become
                 the
                 Father
                 to
                 pardon
                 his
                 and
                 his
                 Sons
                 share
                 .
                 He
                 may
                 remit
                 all
                 with
                 which
                 he
                 hath
                 to
                 doe
                 ,
                 but
                 not
                 that
                 which
                 may
                 passe
                 into
                 the
                 Exchequer
                 .
                 But
                 in
                 
                 such
                 cases
                 the
                 Judge
                 may
                 inquire
                 ,
                 but
                 the
                 Son
                 without
                 the
                 Fathers
                 leave
                 may
                 be
                 no
                 voluntary
                 accuser
                 .
              
            
             
               
                 RULE
                 VI.
                 A
                 Fathers
                 authority
                 cannot
                 abide
                 after
                 his
                 death
                 ,
                 but
                 the
                 Sons
                 piety
                 to
                 his
                 Father
                 must
                 ,
                 and
                 may
                 passe
                 upon
                 him
                 some
                 indirect
                 obligations
                 .
              
               
                 THe
                 Son
                 after
                 his
                 Fathers
                 death
                 is
                 as
                 much
                 lord
                 of
                 his
                 person
                 and
                 his
                 estate
                 as
                 his
                 Father
                 was
                 :
                 
                 and
                 therefore
                 although
                 all
                 the
                 actions
                 which
                 the
                 living
                 Father
                 did
                 ,
                 which
                 by
                 law
                 or
                 the
                 nature
                 of
                 the
                 thing
                 have
                 a
                 permanent
                 effect
                 ,
                 still
                 doe
                 abide
                 as
                 they
                 were
                 left
                 ;
                 yet
                 those
                 things
                 which
                 are
                 of
                 an
                 alterable
                 nature
                 ,
                 and
                 to
                 be
                 administred
                 by
                 new
                 Counsels
                 ,
                 and
                 to
                 be
                 determin'd
                 by
                 emergencies
                 and
                 proper
                 circumstances
                 ,
                 or
                 are
                 directly
                 subject
                 to
                 Empire
                 ,
                 or
                 are
                 personal
                 concernments
                 ,
                 these
                 are
                 in
                 the
                 power
                 of
                 the
                 Son
                 after
                 his
                 Fathers
                 death
                 .
                 A
                 Father
                 cannot
                 by
                 his
                 power
                 command
                 a
                 Son
                 to
                 marry
                 a
                 person
                 whom
                 the
                 Father
                 does
                 ,
                 but
                 the
                 Son
                 does
                 not
                 love
                 :
                 He
                 cannot
                 command
                 the
                 Son
                 by
                 a
                 just
                 and
                 a
                 sufficient
                 authority
                 never
                 to
                 be
                 a
                 Priest
                 ,
                 or
                 Bishop
                 ,
                 or
                 a
                 Magistrate
                 :
                 for
                 in
                 those
                 things
                 in
                 which
                 his
                 own
                 meer
                 interest
                 is
                 concerned
                 ,
                 his
                 own
                 understanding
                 must
                 be
                 his
                 guide
                 ,
                 and
                 his
                 will
                 his
                 Ruler
                 ,
                 for
                 he
                 alone
                 does
                 lie
                 at
                 stake
                 whether
                 it
                 be
                 good
                 or
                 bad
                 ;
                 and
                 it
                 is
                 not
                 reasonable
                 that
                 he
                 should
                 govern
                 who
                 neither
                 gets
                 ,
                 nor
                 looses
                 ,
                 nor
                 knows
                 .
              
               
                 But
                 though
                 the
                 Fathers
                 authority
                 be
                 extinct
                 ,
                 
                 yet
                 his
                 memory
                 is
                 not
                 ,
                 and
                 there
                 is
                 piety
                 towards
                 the
                 dead
                 ,
                 and
                 to
                 parents
                 much
                 more
                 ;
                 and
                 of
                 this
                 the
                 Heathens
                 gave
                 some
                 worthy
                 examples
                 .
                 
                 Herodotus
                 tells
                 that
                 the
                 Issionides
                 ,
                 a
                 people
                 of
                 Scythia
                 ,
                 did
                 use
                 to
                 embalm
                 their
                 Fathers
                 head
                 ,
                 and
                 then
                 to
                 cover
                 it
                 with
                 gold
                 ,
                 and
                 use
                 it
                 for
                 a
                 Divine
                 image
                 ,
                 and
                 pay
                 to
                 it
                 the
                 veneration
                 of
                 a
                 yearly
                 sacrifice
                 .
                 This
                 they
                 intended
                 for
                 an
                 honour
                 to
                 their
                 dead
                 Father
                 :
                 but
                 in
                 this
                 there
                 were
                 no
                 signes
                 of
                 obedience
                 .
                 Nearer
                 to
                 this
                 was
                 that
                 which
                 Tertullian
                 tells
                 of
                 the
                 Nasamones
                 ,
                 
                 that
                 they
                 took
                 their
                 oracles
                 at
                 the
                 graves
                 of
                 their
                 Fathers
                 ,
                 as
                 supposing
                 the
                 souls
                 of
                 their
                 Progenitors
                 to
                 have
                 some
                 right
                 or
                 care
                 to
                 conduct
                 their
                 children
                 .
                 But
                 it
                 was
                 a
                 pretty
                 story
                 that
                 AElian
                 saies
                 the
                 Brachmanes
                 tell
                 of
                 a
                 certain
                 King
                 of
                 the
                 Indians
                 that
                 had
                 many
                 Sons
                 ,
                 
                 who
                 being
                 all
                 of
                 them
                 (
                 the
                 yongest
                 onely
                 excepted
                 )
                 immorigerous
                 and
                 rebellious
                 ,
                 at
                 last
                 drove
                 their
                 Father
                 and
                 Mother
                 from
                 their
                 Kingdome
                 ;
                 and
                 they
                 with
                 their
                 yongest
                 Son
                 wandring
                 in
                 strange
                 places
                 were
                 quickly
                 consumed
                 with
                 age
                 and
                 wearinesse
                 and
                 inconvenience
                 .
                 The
                 yong
                 Son
                 seeing
                 his
                 parents
                 dead
                 ,
                 burnt
                 their
                 bodies
                 ,
                 and
                 striking
                 his
                 head
                 with
                 a
                 sword
                 ,
                 put
                 the
                 ashes
                 into
                 the
                 wound
                 ,
                 by
                 that
                 act
                 of
                 piety
                 giving
                 his
                 parents
                 the
                 most
                 honourable
                 sepulture
                 ,
                 but
                 with
                 it
                 also
                 emblematically
                 representing
                 that
                 his
                 parents
                 even
                 after
                 death
                 had
                 power
                 upon
                 his
                 head
                 ,
                 and
                 that
                 his
                 head
                 ought
                 to
                 be
                 submitted
                 to
                 them
                 .
                 And
                 it
                 was
                 well
                 ;
                 if
                 piety
                 goes
                 before
                 ,
                 whatever
                 duteousnesse
                 or
                 observance
                 comes
                 afterwards
                 it
                 cannot
                 easily
                 be
                 amisse
                 .
              
               
               
                 Piety
                 sometimes
                 does
                 more
                 then
                 Authority
                 can
                 .
                 
                 
                   Plus
                   potest
                   patria
                   potestas
                   in
                   liberos
                   quam
                   lex
                   ,
                   legi●ve
                   ,
                   aut
                   summa
                   Dictatura
                   ,
                
                 say
                 the
                 lawyers
                 ;
                 A
                 Father
                 or
                 a
                 Mother
                 can
                 prevail
                 ,
                 when
                 a
                 Consul
                 or
                 a
                 Prince
                 cannot
                 .
                 
                   Cum
                   Martius
                   Coriolanus
                   pergebat
                   infesto
                   agmine
                   adversus
                   Patriam
                   ,
                   quis
                   illi
                   arma
                   succussit
                   è
                   manibus
                   nisi
                   una
                   Veturia
                   ?
                
                 saith
                 the
                 Roman
                 story
                 .
                 Coriolanus
                 took
                 up
                 armes
                 in
                 rage
                 against
                 his
                 Country
                 ;
                 and
                 no
                 authority
                 could
                 disarme
                 him
                 but
                 his
                 piety
                 to
                 his
                 Mother
                 Veturia
                 .
                 Now
                 this
                 principle
                 is
                 a
                 good
                 one
                 ;
                 but
                 it
                 hath
                 no
                 limits
                 of
                 it self
                 ,
                 but
                 onely
                 what
                 we
                 give
                 to
                 it
                 our selves
                 by
                 prudence
                 ,
                 and
                 necessity
                 ,
                 and
                 the
                 nature
                 of
                 the
                 things
                 that
                 are
                 to
                 be
                 done
                 .
                 But
                 in
                 things
                 that
                 are
                 pious
                 and
                 prudent
                 ,
                 or
                 that
                 are
                 innocent
                 and
                 indifferent
                 ,
                 a
                 dying
                 Fathers
                 desire
                 ,
                 or
                 a
                 living
                 Fathers
                 counsel
                 ought
                 to
                 be
                 esteemed
                 sacred
                 :
                 and
                 though
                 they
                 make
                 no
                 law
                 ,
                 yet
                 they
                 passe
                 an
                 indirect
                 obligation
                 ;
                 that
                 is
                 ,
                 if
                 they
                 be
                 transgressed
                 without
                 reason
                 ,
                 they
                 cannot
                 be
                 transgressed
                 without
                 impiety
                 .
                 It
                 is
                 certain
                 ,
                 God
                 is
                 pleas'd
                 with
                 this
                 obedience
                 of
                 piety
                 ,
                 as
                 is
                 apparent
                 in
                 the
                 case
                 of
                 the
                 Rechabites
                 ;
                 and
                 such
                 actions
                 are
                 exemplar
                 in
                 a
                 family
                 ,
                 and
                 make
                 the
                 name
                 of
                 Father
                 venerable
                 and
                 sacred
                 ;
                 and
                 sometimes
                 the
                 neglect
                 of
                 a
                 dying
                 Fathers
                 charge
                 hath
                 met
                 with
                 a
                 sad
                 event
                 ;
                 and
                 a
                 petulant
                 disobedience
                 hath
                 been
                 a
                 rebellion
                 against
                 the
                 greatest
                 reason
                 ,
                 which
                 sometimes
                 is
                 the
                 greater
                 by
                 how
                 much
                 it
                 ought
                 the
                 more
                 to
                 be
                 conceal'd
                 .
                 Philotimus
                 of
                 Athens
                 having
                 observ'd
                 his
                 Son
                 given
                 to
                 amours
                 and
                 wandring
                 fancies
                 ,
                 upon
                 his
                 death-bed
                 charg'd
                 him
                 by
                 all
                 that
                 was
                 Sacred
                 and
                 Prophane
                 ,
                 that
                 however
                 he
                 did
                 resolve
                 to
                 please
                 his
                 fancy
                 and
                 satisfy
                 his
                 impotent
                 desires
                 ,
                 he
                 should
                 be
                 sure
                 not
                 to
                 court
                 or
                 to
                 fall
                 in
                 love
                 with
                 
                   Paegnium
                   .
                   Philotimus
                
                 dies
                 ,
                 and
                 Philodectes
                 his
                 Son
                 having
                 quickly
                 dried
                 up
                 his
                 teares
                 which
                 were
                 caus'd
                 by
                 the
                 smoke
                 of
                 the
                 funeral
                 pile
                 ,
                 hath
                 a
                 great
                 curiosity
                 to
                 visit
                 this
                 pretty
                 Greek
                 that
                 his
                 Father
                 had
                 so
                 forbidden
                 to
                 him
                 .
                 He
                 sees
                 her
                 ,
                 likes
                 her
                 ,
                 courts
                 her
                 and
                 lies
                 with
                 her
                 ;
                 and
                 in
                 the
                 first
                 night
                 of
                 their
                 congresse
                 ,
                 she
                 being
                 over-pleas'd
                 ,
                 told
                 him
                 that
                 she
                 infinitely
                 preferr'd
                 his
                 kindnesse
                 before
                 the
                 dull
                 embraces
                 of
                 his
                 Father
                 Philotimus
                 which
                 had
                 so
                 often
                 tir'd
                 her
                 .
                 Upon
                 this
                 the
                 yong
                 man
                 starts
                 and
                 trembles
                 ,
                 and
                 finds
                 his
                 sin
                 and
                 shame
                 ,
                 the
                 rewards
                 of
                 an
                 impious
                 disobedience
                 .
                 His
                 want
                 of
                 piety
                 to
                 his
                 dead
                 Father
                 made
                 him
                 incestuous
                 in
                 his
                 mixtures
                 and
                 impious
                 in
                 his
                 lusts
                 .
                 
                 And
                 Pausanias
                 telling
                 of
                 a
                 Father
                 who
                 meeting
                 his
                 Son
                 in
                 Charon's
                 boat
                 did
                 then
                 attempt
                 to
                 strangle
                 him
                 ,
                 to
                 revenge
                 his
                 impiety
                 and
                 disobedience
                 ,
                 by
                 this
                 does
                 represent
                 what
                 their
                 sentence
                 was
                 concerning
                 the
                 resentment
                 of
                 rebellion
                 of
                 Sons
                 and
                 their
                 undecent
                 stubbornnesse
                 even
                 after
                 death
                 .
              
               
                 And
                 this
                 is
                 of
                 so
                 much
                 the
                 greater
                 regard
                 ,
                 
                 if
                 the
                 Father
                 charges
                 it
                 upon
                 the
                 Son
                 upon
                 his
                 blessing
                 ,
                 and
                 with
                 great
                 imprecations
                 :
                 for
                 then
                 unlesse
                 the
                 Father
                 be
                 evidently
                 a
                 light
                 or
                 trifling
                 person
                 ,
                 there
                 is
                 to
                 be
                 supposed
                 some
                 great
                 reason
                 for
                 the
                 imposition
                 ,
                 and
                 then
                 nothing
                 can
                 warrant
                 the
                 laying
                 it
                 aside
                 ,
                 but
                 a
                 great
                 necessity
                 ,
                 or
                 a
                 very
                 great
                 ,
                 good
                 ,
                 and
                 certain
                 reason
                 to
                 the
                 contrary
                 ;
                 that
                 is
                 ,
                 such
                 a
                 cause
                 as
                 may
                 make
                 the
                 contrary
                 effect
                 to
                 be
                 infinitely
                 unlike
                 any
                 image
                 of
                 impiety
                 or
                 disregard
                 .
                 But
                 of
                 this
                 parents
                 also
                 must
                 be
                 very
                 cautious
                 ,
                 and
                 not
                 to
                 put
                 a
                 load
                 of
                 duty
                 upon
                 a
                 trifle
                 that
                 ought
                 not
                 to
                 bear
                 it
                 .
                 For
                 he
                 is
                 foolish
                 that
                 upon
                 his
                 blessing
                 will
                 command
                 his
                 Son
                 to
                 make
                 much
                 of
                 his
                 Sparrow
                 or
                 his
                 Monkey
                 ;
                 and
                 that
                 Son
                 is
                 prodigal
                 of
                 his
                 Fathers
                 blessing
                 ,
                 that
                 will
                 venture
                 it
                 all
                 to
                 please
                 his
                 humor
                 ,
                 and
                 his
                 itch
                 of
                 liberty
                 .
              
            
             
               
               
                 RULE
                 VII
                 .
                 Neither
                 the
                 Father's
                 authority
                 ,
                 nor
                 the
                 Sonnes
                 piety
                 can
                 oblige
                 them
                 to
                 doe
                 an
                 action
                 against
                 the
                 laws
                 of
                 God
                 ,
                 or
                 of
                 the
                 Father's
                 and
                 our
                 just
                 Superior
                 .
              
               
                 THis
                 Rule
                 although
                 it
                 seems
                 to
                 contain
                 in
                 it
                 nothing
                 but
                 what
                 is
                 ordinary
                 and
                 confessed
                 ,
                 
                 because
                 God
                 is
                 rather
                 to
                 be
                 obeyed
                 then
                 Man
                 ,
                 and
                 amongst
                 men
                 the
                 supreme
                 rather
                 then
                 the
                 superior
                 ;
                 yet
                 I
                 have
                 here
                 describ'd
                 it
                 ,
                 because
                 the
                 explication
                 of
                 it
                 will
                 not
                 onely
                 contain
                 one
                 great
                 measure
                 of
                 our
                 duty
                 and
                 conduct
                 of
                 conscience
                 ,
                 but
                 it
                 will
                 give
                 the
                 full
                 general
                 proportion
                 of
                 the
                 Fathers
                 power
                 and
                 the
                 Sons
                 piety
                 ,
                 and
                 also
                 very
                 much
                 endear
                 the
                 obedience
                 and
                 piety
                 of
                 children
                 .
              
               
                 When
                 Bias
                 had
                 discoursed
                 well
                 and
                 wisely
                 that
                 God
                 was
                 present
                 in
                 every
                 place
                 ,
                 
                 he
                 soon
                 after
                 argued
                 weakly
                 ;
                 If
                 God
                 dwels
                 in
                 all
                 places
                 ,
                 his
                 presence
                 makes
                 all
                 places
                 holy
                 ,
                 for
                 it
                 is
                 his
                 presence
                 that
                 hallows
                 a
                 Temple
                 ,
                 and
                 then
                 there
                 can
                 be
                 no
                 such
                 thing
                 as
                 sacrilege
                 ;
                 for
                 a
                 thief
                 that
                 robs
                 a
                 Temple
                 cannot
                 carry
                 it
                 out
                 of
                 a
                 Temple
                 ,
                 but
                 by
                 carrying
                 it
                 into
                 another
                 .
                 
                 And
                 upon
                 such
                 a
                 trick
                 as
                 this
                 some
                 in
                 
                   A.
                   Gellius
                
                 did
                 argue
                 that
                 we
                 were
                 not
                 to
                 obey
                 our
                 parents
                 .
                 For
                 either
                 they
                 command
                 that
                 which
                 is
                 good
                 ,
                 or
                 that
                 which
                 is
                 not
                 good
                 :
                 If
                 of
                 it self
                 it
                 be
                 good
                 ,
                 then
                 for
                 it
                 's
                 own
                 sake
                 we
                 are
                 to
                 doe
                 it
                 ,
                 not
                 for
                 their
                 command
                 ;
                 but
                 if
                 it
                 be
                 not
                 good
                 ,
                 then
                 though
                 they
                 doe
                 command
                 it
                 ,
                 it
                 is
                 not
                 to
                 be
                 done
                 at
                 all
                 .
                 For
                 these
                 men
                 supposed
                 ,
                 there
                 is
                 necessity
                 and
                 holinesse
                 in
                 every
                 lawfull
                 action
                 ,
                 as
                 the
                 other
                 did
                 suppose
                 there
                 was
                 holinesse
                 in
                 every
                 place
                 of
                 Gods
                 abode
                 .
                 But
                 this
                 Sophistry
                 is
                 quickly
                 discover'd
                 .
                 For
                 besides
                 that
                 every
                 thing
                 is
                 not
                 necessary
                 to
                 be
                 done
                 because
                 it
                 is
                 good
                 ,
                 but
                 many
                 are
                 left
                 to
                 our
                 choice
                 to
                 doe
                 or
                 not
                 to
                 doe
                 them
                 ,
                 there
                 are
                 many
                 things
                 also
                 which
                 are
                 not
                 good
                 in
                 themselves
                 ,
                 but
                 onely
                 become
                 so
                 when
                 they
                 are
                 commanded
                 .
                 In
                 both
                 these
                 cases
                 the
                 authority
                 of
                 our
                 parents
                 is
                 competent
                 .
                 For
                 if
                 they
                 be
                 in
                 themselves
                 good
                 but
                 not
                 necessary
                 ,
                 by
                 the
                 command
                 of
                 our
                 parents
                 they
                 are
                 made
                 necessary
                 and
                 passe
                 into
                 a
                 law
                 .
                 But
                 if
                 they
                 be
                 not
                 good
                 of
                 themselves
                 ,
                 but
                 when
                 they
                 are
                 commanded
                 become
                 good
                 ,
                 then
                 also
                 they
                 become
                 necessary
                 .
                 
                   A.
                   Gellius
                
                 instances
                 ,
                 
                   in
                   militiam
                   ire
                   ,
                   rus
                   colere
                   ,
                   honores
                   capescere
                   ,
                   causas
                   defendere
                   ,
                   uxorem
                   ducere
                   ,
                   uti
                   jussum
                   proficisci
                   ,
                   accersitum
                   venire
                   ,
                
                 to
                 goe
                 into
                 the
                 country
                 or
                 to
                 stay
                 in
                 the
                 city
                 ,
                 to
                 live
                 at
                 court
                 or
                 to
                 live
                 in
                 your
                 farm
                 ,
                 to
                 take
                 up
                 armes
                 or
                 to
                 be
                 a
                 merchant
                 ,
                 to
                 marry
                 a
                 wife
                 ,
                 and
                 to
                 come
                 when
                 you
                 are
                 called
                 ,
                 and
                 to
                 work
                 in
                 the
                 vineyard
                 ,
                 these
                 things
                 of
                 themselves
                 are
                 innocent
                 and
                 harmlesse
                 ,
                 
                 but
                 not
                 necessary
                 of
                 themselves
                 ;
                 
                   propterea
                   in
                   ejusmodi
                   omnium
                   rerum
                   generibus
                   patri
                   parendum
                   esse
                   ,
                   In
                   all
                   things
                   of
                   this
                   nature
                   we
                   are
                   to
                   obey
                   our
                   Father
                   .
                
                 But
                 adde
                 this
                 also
                 ,
                 that
                 if
                 it
                 be
                 of
                 it self
                 a
                 duty
                 ,
                 and
                 of
                 that
                 nature
                 that
                 it
                 ought
                 to
                 be
                 done
                 
                   sive
                   imperet
                   Pater
                   ,
                   sive
                   non
                   imperet
                   ,
                   whether
                   his
                   Father
                   command
                   or
                   no
                   ,
                
                 yet
                 even
                 here
                 also
                 the
                 Fathers
                 command
                 is
                 of
                 great
                 authority
                 and
                 great
                 effect
                 ;
                 for
                 it
                 addes
                 a
                 new
                 law
                 to
                 the
                 old
                 commandement
                 ,
                 and
                 therefore
                 the
                 disobedience
                 is
                 guilty
                 of
                 a
                 new
                 sinne
                 .
              
               
               
                 But
                 in
                 things
                 dishonest
                 and
                 impious
                 the
                 Father
                 hath
                 no
                 authority
                 to
                 give
                 a
                 commandement
                 ;
                 
                 and
                 if
                 he
                 does
                 ,
                 the
                 children
                 are
                 bound
                 not
                 to
                 obey
                 .
                 If
                 the
                 Father
                 commands
                 the
                 Son
                 to
                 marry
                 a
                 wife
                 ,
                 to
                 plead
                 a
                 cause
                 for
                 the
                 guilty
                 ,
                 
                   obsequendum
                   est
                
                 ;
                 there
                 is
                 no
                 more
                 to
                 be
                 said
                 ,
                 the
                 Father
                 must
                 be
                 obeyed
                 .
                 But
                 if
                 he
                 command
                 the
                 Son
                 to
                 marry
                 a
                 harlot
                 ,
                 an
                 impudent
                 woman
                 ,
                 a
                 drunkard
                 ,
                 or
                 to
                 be
                 an
                 advocate
                 for
                 Catiline
                 or
                 Clodius
                 ,
                 for
                 Ravillas
                 or
                 
                   Guido
                   Faux
                
                 ,
                 
                 he
                 is
                 not
                 to
                 be
                 obeyed
                 ,
                 
                   quoniam
                   accedente
                   aliquo
                   turpitudinis
                   numero
                   ,
                   desinunt
                   esse
                   per
                   sese
                   haec
                   media
                   &
                   indifferentia
                   ,
                
                 When
                 any
                 turpitude
                 is
                 mingled
                 with
                 the
                 action
                 ,
                 it
                 is
                 no
                 longer
                 indifferent
                 ,
                 or
                 subject
                 to
                 command
                 .
                 
                   And
                   therefore
                   we
                   find
                   Acrotatus
                   commended
                   among
                   the
                   ancients
                   because
                   when
                   his
                   parents
                   had
                   requir'd
                   of
                   him
                   to
                   doe
                   an
                   unjust
                   thing
                   ,
                   he
                   answer'd
                   ,
                   I
                   know
                   that
                   you
                   are
                   willing
                   I
                   should
                   doe
                   that
                   which
                   is
                   just
                   ,
                   for
                   so
                   you
                   taught
                   me
                   to
                   doe
                   .
                   I
                   will
                   doe
                   therefore
                   that
                   which
                   you
                   desire
                   I
                   should
                   ,
                   but
                   what
                   you
                   bid
                   me
                   I
                   will
                   not
                   doe
                   .
                
              
               
                 And
                 yet
                 if
                 a
                 Father
                 commands
                 an
                 unjust
                 thing
                 ,
                 
                 his
                 Authority
                 is
                 not
                 wholly
                 nothing
                 .
                 For
                 first
                 ,
                 though
                 it
                 must
                 not
                 be
                 obeyed
                 ,
                 yet
                 it
                 must
                 not
                 be
                 dishonour'd
                 ,
                 nor
                 yet
                 rejected
                 but
                 with
                 great
                 regard
                 .
                 
                   Quaedam
                   esse
                   parendum
                   ,
                   quaedam
                   non
                   obsequendum
                   ,
                
                 said
                 some
                 in
                 
                   A.
                   Gellius
                   .
                   Sed
                   ea
                   tamen
                   quae
                   obsequi
                   non
                   oportet
                   ,
                   leniter
                   &
                   verecunde
                   ,
                   ac
                   sine
                   detestatione
                   nimia
                   ,
                   sine
                   opprobratione
                   acerba
                   reprehensionis
                   declinanda
                   sensim
                   ,
                   &
                   relinquenda
                   esse
                   dicunt
                   ,
                   quam
                   respuenda
                   .
                
                 What
                 is
                 not
                 fit
                 to
                 be
                 obeyed
                 ,
                 must
                 be
                 declin'd
                 and
                 avoided
                 rather
                 then
                 rail'd
                 at
                 and
                 rejected
                 with
                 reproach
                 .
                 
                   Etiam
                   in
                   bona
                   causa
                   filii
                   apud
                   parentes
                   debet
                   humilis
                   esse
                   oratio
                   ,
                
                 said
                 Salvian
                 .
                 When
                 a
                 Son
                 denies
                 his
                 Father
                 he
                 must
                 doe
                 it
                 with
                 the
                 language
                 of
                 obedience
                 .
                 Such
                 as
                 was
                 the
                 answer
                 of
                 Agesilaus
                 to
                 his
                 Father
                 when
                 he
                 would
                 have
                 had
                 him
                 to
                 give
                 judgement
                 against
                 the
                 laws
                 ,
                 
                 
                   A
                   te
                   ,
                   Pater
                   ,
                   à
                   puero
                   didici
                   parêre
                   legibus
                   ,
                   quamobrem
                   nunc
                   quoque
                   tibi
                   obtempero
                   ,
                   cavens
                   nequid
                   faciam
                   praeter
                   leges
                   ,
                
                 Thou
                 hast
                 from
                 my
                 childhood
                 ,
                 O
                 Father
                 ,
                 taught
                 me
                 to
                 observe
                 the
                 laws
                 ;
                 therefore
                 even
                 now
                 also
                 I
                 obey
                 your
                 command
                 ,
                 because
                 I
                 take
                 care
                 not
                 to
                 break
                 them
                 .
                 For
                 whatsoever
                 the
                 command
                 be
                 ,
                 yet
                 the
                 authority
                 is
                 venerable
                 ;
                 if
                 the
                 command
                 be
                 unholy
                 ,
                 yet
                 the
                 person
                 is
                 sacred
                 .
                 
                   Liberto
                   &
                   filio
                   semper
                   honesta
                   &
                   sancta
                   persona
                   Patris
                   &
                   Patroni
                   videri
                   debet
                   ,
                
                 said
                 Ulpian
                 ,
                 The
                 person
                 of
                 a
                 Father
                 is
                 always
                 honest
                 and
                 venerable
                 to
                 the
                 Son
                 ,
                 and
                 so
                 is
                 that
                 of
                 a
                 Patron
                 to
                 his
                 freed
                 man.
                 
              
               
                 2.
                 
                 Though
                 the
                 command
                 is
                 not
                 to
                 be
                 obeyed
                 in
                 things
                 dishonest
                 ,
                 
                 yet
                 that
                 then
                 also
                 the
                 Fathers
                 authority
                 hath
                 in
                 it
                 some
                 regard
                 appears
                 by
                 this
                 ,
                 that
                 if
                 a
                 Son
                 transgresses
                 the
                 law
                 by
                 the
                 command
                 of
                 his
                 Father
                 ,
                 his
                 punishment
                 is
                 something
                 the
                 more
                 easy
                 upon
                 that
                 account
                 ,
                 though
                 the
                 offence
                 be
                 great
                 ,
                 
                   l.
                   fin
                   .
                   de
                   bon
                   .
                   damn
                   .
                
                 But
                 if
                 the
                 offence
                 be
                 little
                 ,
                 he
                 is
                 wholly
                 excus'd
                 saith
                 the
                 law
                 ,
                 
                   l.
                   liberorum
                
                 .
                 §
                 .
                 
                   fin
                   .
                   &
                   seq
                   .
                   de
                   his
                   qui
                   no.
                   infam
                   .
                
                 Thus
                 if
                 a
                 Son
                 by
                 the
                 command
                 of
                 his
                 Father
                 marries
                 a
                 widow
                 within
                 the
                 year
                 of
                 mourning
                 ,
                 he
                 does
                 not
                 incurre
                 infamy
                 by
                 the
                 law
                 ,
                 say
                 the
                 Doctors
                 .
                 
                   Velle
                   enim
                   non
                   creditur
                   qui
                   obsequitur
                   Imperio
                   Patris
                   vel
                   Domini
                   ,
                
                 saith
                 the
                 law
                 ;
                 and
                 
                   Venia
                   dignus
                   est
                   qui
                   obtemperavit
                
                 ,
                 saith
                 Ulpian
                 :
                 If
                 he
                 did
                 obey
                 the
                 command
                 of
                 his
                 Father
                 ,
                 he
                 is
                 to
                 be
                 pardon'd
                 ,
                 it
                 was
                 not
                 his
                 own
                 will
                 ;
                 that
                 is
                 ,
                 not
                 his
                 absolutely
                 ,
                 but
                 in
                 a
                 certain
                 regard
                 ,
                 and
                 in
                 a
                 degree
                 of
                 diminution
                 .
              
               
                 3.
                 
                 
                 The
                 Fathers
                 authority
                 hath
                 this
                 effect
                 also
                 upon
                 children
                 ,
                 that
                 if
                 the
                 Father
                 does
                 wrong
                 ,
                 the
                 Son
                 must
                 bear
                 it
                 as
                 long
                 as
                 it
                 can
                 be
                 born
                 :
                 and
                 
                 therefore
                 the
                 Son
                 may
                 not
                 goe
                 to
                 law
                 with
                 the
                 Father
                 ,
                 and
                 complain
                 of
                 him
                 to
                 the
                 Judge
                 ,
                 without
                 leave
                 from
                 both
                 their
                 Superiors
                 .
                 For
                 if
                 by
                 any
                 means
                 the
                 Son
                 can
                 make
                 the
                 Father
                 lesse
                 then
                 he
                 is
                 ,
                 it
                 will
                 destroy
                 all
                 duty
                 ,
                 and
                 dispark
                 the
                 inclosure
                 which
                 Nature
                 and
                 the
                 laws
                 have
                 made
                 with
                 fear
                 and
                 reverence
                 .
                 But
                 this
                 hath
                 a
                 double
                 consideration
                 ,
                 the
                 one
                 in
                 Religion
                 ,
                 and
                 the
                 other
                 in
                 Laws
                 .
              
               
                 1.
                 
                 In
                 Religion
                 we
                 are
                 to
                 consider
                 not
                 onely
                 what
                 is
                 lawfull
                 in
                 the
                 precise
                 question
                 ,
                 
                 but
                 what
                 is
                 to
                 be
                 done
                 in
                 the
                 whole
                 complication
                 and
                 practice
                 of
                 it
                 .
                 For
                 if
                 the
                 Supreme
                 can
                 give
                 leave
                 in
                 some
                 case
                 for
                 a
                 Son
                 to
                 complain
                 of
                 his
                 Father
                 to
                 a
                 Judge
                 ,
                 then
                 in
                 some
                 cases
                 it
                 may
                 be
                 lawfull
                 to
                 doe
                 it
                 ,
                 that
                 is
                 ,
                 in
                 those
                 cases
                 in
                 which
                 the
                 law
                 hath
                 specified
                 and
                 restrain'd
                 the
                 Paternal
                 power
                 ,
                 in
                 those
                 things
                 which
                 the
                 laws
                 call
                 excesses
                 and
                 injuries
                 ,
                 and
                 which
                 indeed
                 in
                 themselves
                 are
                 cruel
                 and
                 intolerable
                 .
                 For
                 in
                 such
                 cases
                 the
                 laws
                 are
                 a
                 guard
                 and
                 defence
                 to
                 the
                 oppressed
                 Son
                 ;
                 concerning
                 whom
                 although
                 it
                 is
                 suppos'd
                 that
                 the
                 Father
                 takes
                 sufficient
                 care
                 to
                 keep
                 him
                 harmlesse
                 ,
                 yet
                 if
                 the
                 Father
                 does
                 not
                 ,
                 the
                 law
                 does
                 :
                 and
                 the
                 law
                 does
                 indeed
                 allow
                 the
                 greatest
                 power
                 to
                 Fathers
                 ,
                 because
                 it
                 presumes
                 it
                 will
                 be
                 for
                 the
                 childs
                 good
                 ;
                 but
                 because
                 there
                 are
                 some
                 persons
                 whom
                 no
                 presumption
                 can
                 measure
                 ,
                 who
                 are
                 wicked
                 beyond
                 all
                 the
                 usual
                 temptations
                 and
                 infirmities
                 of
                 mankind
                 ,
                 therefore
                 even
                 in
                 extraordinary
                 cases
                 there
                 must
                 be
                 some
                 provision
                 ;
                 and
                 therefore
                 it
                 is
                 not
                 to
                 be
                 supposed
                 that
                 it
                 shall
                 for
                 ever
                 be
                 unlawfull
                 for
                 Sons
                 to
                 complain
                 of
                 their
                 Fathers
                 to
                 the
                 Prince
                 .
                 But
                 what
                 those
                 cases
                 are
                 we
                 can
                 be
                 taught
                 by
                 nothing
                 but
                 by
                 the
                 laws
                 themselves
                 ,
                 and
                 by
                 our
                 own
                 natural
                 necessities
                 .
                 We
                 must
                 cry
                 out
                 when
                 we
                 cannot
                 forbear
                 ,
                 and
                 we
                 must
                 throw
                 off
                 the
                 burden
                 under
                 which
                 we
                 cannot
                 stand
                 ;
                 onely
                 we
                 must
                 not
                 throw
                 it
                 off
                 as
                 a
                 wild
                 horse
                 does
                 his
                 load
                 ,
                 and
                 kick
                 it
                 with
                 our
                 feet
                 ,
                 but
                 we
                 must
                 lay
                 it
                 as
                 gently
                 down
                 as
                 we
                 can
                 .
                 Thus
                 if
                 a
                 Father
                 refuses
                 to
                 give
                 alimony
                 to
                 his
                 Son
                 who
                 cannot
                 be
                 otherwise
                 provided
                 for
                 ,
                 the
                 aid
                 of
                 the
                 Prince
                 or
                 any
                 superior
                 that
                 can
                 rightly
                 give
                 us
                 remedy
                 may
                 be
                 implor'd
                 .
                 If
                 a
                 Father
                 beats
                 his
                 child
                 till
                 he
                 lame
                 or
                 dismember
                 him
                 ,
                 or
                 endanger
                 his
                 life
                 ,
                 the
                 Son
                 can
                 be
                 remedied
                 ,
                 and
                 without
                 breach
                 of
                 duty
                 can
                 implore
                 it
                 .
                 So
                 long
                 as
                 a
                 child
                 is
                 in
                 his
                 Fathers
                 house
                 ,
                 and
                 under
                 his
                 Fathers
                 power
                 ,
                 these
                 are
                 the
                 onely
                 causes
                 in
                 which
                 he
                 can
                 be
                 allowed
                 legally
                 to
                 complain
                 :
                 because
                 in
                 all
                 other
                 things
                 he
                 is
                 intirely
                 under
                 his
                 Fathers
                 power
                 .
                 But
                 when
                 he
                 is
                 emancipated
                 ,
                 and
                 quit
                 from
                 his
                 direct
                 authority
                 ,
                 which
                 the
                 Lawyers
                 signify
                 by
                 the
                 power
                 of
                 Castigation
                 ,
                 then
                 the
                 Son
                 hath
                 distinct
                 rights
                 ,
                 and
                 in
                 them
                 because
                 he
                 can
                 be
                 injured
                 ,
                 there
                 are
                 more
                 causes
                 of
                 difference
                 .
                 To
                 this
                 therefore
                 the
                 answer
                 is
                 ,
              
               
                 That
                 in
                 matters
                 of
                 contract
                 ,
                 
                 in
                 little
                 injustices
                 ,
                 in
                 any
                 thing
                 that
                 is
                 tolerable
                 ,
                 in
                 such
                 things
                 the
                 suffering
                 of
                 which
                 can
                 consist
                 with
                 charity
                 to
                 our selves
                 and
                 piety
                 to
                 our
                 relatives
                 ,
                 if
                 a
                 Son
                 does
                 contest
                 with
                 his
                 Father
                 at
                 law
                 ,
                 it
                 may
                 be
                 it
                 is
                 no
                 proper
                 act
                 of
                 disobedience
                 ,
                 and
                 there
                 is
                 nothing
                 of
                 rebellion
                 in
                 it
                 against
                 his
                 just
                 authority
                 ;
                 but
                 there
                 is
                 also
                 as
                 little
                 of
                 piety
                 ;
                 especially
                 if
                 we
                 consider
                 that
                 such
                 contests
                 at
                 law
                 are
                 extremely
                 seldome
                 manag'd
                 with
                 ordinary
                 charity
                 ,
                 and
                 never
                 without
                 the
                 greatest
                 reproach
                 on
                 one
                 side
                 ,
                 and
                 scandal
                 on
                 both
                 :
                 and
                 if
                 the
                 Son
                 can
                 secure
                 that
                 on
                 his
                 own
                 part
                 ,
                 yet
                 whether
                 that
                 seeming
                 undutifulnesse
                 ,
                 and
                 more
                 then
                 seeming
                 want
                 of
                 pious
                 and
                 loving
                 regard
                 ,
                 may
                 not
                 exasperate
                 the
                 Father
                 into
                 angry
                 cursings
                 and
                 evil
                 thoughts
                 ,
                 is
                 a
                 consideration
                 of
                 religion
                 which
                 ought
                 to
                 be
                 taken
                 care
                 of
                 by
                 all
                 that
                 would
                 be
                 Innocent
                 .
                 There
                 is
                 not
                 one
                 of
                 a
                 thousand
                 
                 that
                 goes
                 to
                 law
                 at
                 all
                 but
                 he
                 runs
                 into
                 so
                 many
                 temptations
                 that
                 it
                 is
                 very
                 hard
                 for
                 him
                 to
                 doe
                 right
                 and
                 to
                 doe
                 nothing
                 that
                 is
                 wrong
                 :
                 but
                 not
                 one
                 in
                 ten
                 thousand
                 can
                 justify
                 his
                 cause
                 and
                 his
                 person
                 too
                 ,
                 if
                 he
                 goes
                 to
                 law
                 with
                 a
                 Father
                 .
                 And
                 he
                 will
                 for
                 no
                 cause
                 suffer
                 wrong
                 at
                 any
                 mans
                 hands
                 that
                 will
                 take
                 no
                 wrong
                 of
                 his
                 Father
                 ;
                 and
                 he
                 that
                 does
                 so
                 ,
                 will
                 give
                 but
                 an
                 ill
                 account
                 of
                 his
                 Christianity
                 .
              
               
                 2.
                 
                 
                 And
                 these
                 things
                 appear
                 the
                 more
                 by
                 reason
                 of
                 the
                 open
                 dislikes
                 which
                 the
                 Law
                 professes
                 against
                 such
                 proceedings
                 .
                 For
                 look
                 at
                 this
                 thing
                 in
                 Law
                 ,
                 and
                 we
                 find
                 that
                 the
                 laws
                 expresse
                 the
                 Sons
                 obedience
                 in
                 universal
                 termes
                 ;
                 
                   Omnibus
                   quae
                   Pater
                   imperat
                   parendum
                
                 ,
                 Sons
                 must
                 be
                 obedient
                 to
                 their
                 Parents
                 in
                 all
                 things
                 .
                 Now
                 if
                 the
                 dispute
                 be
                 betwixt
                 our
                 obedience
                 to
                 God
                 or
                 to
                 our
                 parents
                 ,
                 it
                 is
                 an
                 ill
                 case
                 ;
                 we
                 know
                 whom
                 we
                 are
                 to
                 obey
                 ,
                 but
                 the
                 dispute
                 it self
                 is
                 not
                 good
                 ;
                 and
                 the
                 very
                 making
                 a
                 question
                 of
                 either
                 is
                 a
                 disadvantage
                 to
                 the
                 honour
                 of
                 both
                 :
                 and
                 therefore
                 the
                 Law
                 ,
                 which
                 never
                 supposes
                 a
                 question
                 to
                 be
                 between
                 God
                 and
                 our
                 Father
                 ,
                 does
                 not
                 think
                 it
                 fit
                 to
                 make
                 this
                 to
                 be
                 any
                 exception
                 to
                 her
                 indefinite
                 termes
                 ;
                 and
                 therefore
                 Tiberius
                 said
                 it
                 without
                 a
                 limitation
                 ,
                 
                   Filium
                   non
                   posse
                   detrectare
                   jussa
                   Patris
                
                 ;
                 and
                 Turnus
                 against
                 Tarquin
                 said
                 summarily
                 and
                 clearly
                 ,
                 
                   Nullam
                   breviorem
                   esse
                   cognitionem
                   quam
                   quae
                   inter
                   Patrem
                   &
                   Filium
                   ,
                   paucisque
                   verbis
                   transigi
                   posse
                   ;
                   Ni
                   pareat
                   Patri
                   ,
                   habendum
                   infortunium
                   ,
                
                 Between
                 a
                 Father
                 and
                 a
                 Son
                 the
                 proceeding
                 is
                 short
                 ,
                 and
                 the
                 case
                 quickly
                 summ'd
                 up
                 ;
                 Either
                 let
                 the
                 Son
                 obey
                 ,
                 or
                 let
                 him
                 be
                 punish'd
                 .
                 And
                 the
                 law
                 accounts
                 it
                 a
                 diminution
                 of
                 such
                 supreme
                 authorities
                 ,
                 to
                 have
                 exceptions
                 and
                 reservations
                 express'd
                 in
                 the
                 first
                 provisions
                 of
                 the
                 law
                 ;
                 and
                 the
                 very
                 making
                 God
                 and
                 the
                 Father
                 to
                 be
                 the
                 opposite
                 and
                 compar'd
                 persons
                 in
                 the
                 question
                 ,
                 is
                 to
                 lessen
                 them
                 both
                 .
                 
                   In
                   comparatione
                   personarum
                   inest
                   laesio
                   &
                   injuria
                   ,
                
                 say
                 the
                 Lawyers
                 ;
                 There
                 is
                 some
                 wrong
                 done
                 when
                 you
                 compare
                 two
                 Eminencies
                 .
                 Therefore
                 in
                 this
                 case
                 ,
                 if
                 ever
                 any
                 such
                 thing
                 does
                 happen
                 ,
                 without
                 dispute
                 we
                 know
                 what
                 we
                 are
                 to
                 doe
                 :
                 but
                 it
                 is
                 not
                 good
                 that
                 the
                 laws
                 should
                 take
                 public
                 notice
                 of
                 it
                 beforehand
                 .
                 *
                 But
                 if
                 the
                 question
                 be
                 between
                 the
                 Father
                 and
                 the
                 Son
                 ,
                 the
                 law
                 is
                 so
                 great
                 an
                 enemy
                 to
                 all
                 such
                 questions
                 ,
                 right
                 or
                 wrong
                 ,
                 that
                 the
                 law
                 judges
                 for
                 the
                 person
                 of
                 the
                 Father
                 ,
                 even
                 when
                 it
                 does
                 not
                 like
                 the
                 cause
                 .
                 It
                 does
                 so
                 in
                 the
                 case
                 of
                 all
                 Superiors
                 in
                 some
                 degree
                 ,
                 and
                 therefore
                 much
                 more
                 in
                 the
                 case
                 of
                 Fathers
                 .
                 
                   Jus
                   quod
                   deprimitur
                   ,
                   aufertur
                
                 ;
                 if
                 you
                 lessen
                 the
                 authority
                 ,
                 you
                 take
                 it
                 away
                 ;
                 and
                 then
                 you
                 doe
                 injury
                 ,
                 though
                 by
                 doing
                 of
                 right
                 .
                 When
                 
                   Accia
                   Variola
                
                 question'd
                 her
                 Fathers
                 Testament
                 ,
                 because
                 he
                 had
                 left
                 immoderate
                 Legacies
                 to
                 her
                 Mother
                 in
                 law
                 ,
                 the
                 Fathers
                 of
                 rich
                 families
                 were
                 present
                 in
                 great
                 numbers
                 ,
                 and
                 the
                 Sons
                 of
                 those
                 families
                 attended
                 for
                 the
                 sentence
                 in
                 great
                 and
                 anxious
                 expectations
                 ,
                 looking
                 which
                 interest
                 should
                 get
                 the
                 advantage
                 .
                 But
                 the
                 Judges
                 very
                 wisely
                 left
                 the
                 case
                 undetermin'd
                 ,
                 because
                 it
                 was
                 hard
                 on
                 the
                 Fathers
                 side
                 ;
                 but
                 they
                 were
                 resolved
                 never
                 to
                 leave
                 a
                 precedent
                 in
                 which
                 the
                 children
                 should
                 be
                 in
                 any
                 thing
                 superior
                 to
                 their
                 Fathers
                 :
                 or
                 that
                 as
                 Death
                 and
                 Love
                 chang'd
                 their
                 quivers
                 ,
                 so
                 old
                 age
                 should
                 be
                 reckon'd
                 as
                 void
                 of
                 Counsel
                 ,
                 and
                 wisedome
                 and
                 prudence
                 should
                 be
                 the
                 portion
                 of
                 yong
                 men
                 .
              
            
             
               
               
                 RULE
                 VIII
                 .
                 It
                 is
                 not
                 lawfull
                 for
                 Children
                 to
                 enter
                 into
                 any
                 lasting
                 Course
                 of
                 life
                 against
                 the
                 will
                 or
                 approbation
                 of
                 their
                 Parents
                 .
              
               
                 THis
                 Rule
                 contains
                 two
                 great
                 Cases
                 .
                 
                 The
                 first
                 is
                 concerning
                 the
                 states
                 of
                 Religion
                 ;
                 the
                 other
                 is
                 concerning
                 the
                 states
                 of
                 Civil
                 life
                 .
              
               
                 1.
                 
                 
                   It
                   is
                   not
                   lawfull
                   for
                   children
                   to
                   take
                   them
                   any
                   religious
                   vows
                   ,
                
                 
                 or
                 enter
                 into
                 any
                 of
                 those
                 which
                 are
                 called
                 
                   states
                   of
                   Religion
                
                 ,
                 viz.
                 to
                 take
                 upon
                 them
                 the
                 state
                 of
                 single
                 life
                 ,
                 to
                 be
                 Priests
                 ,
                 Monks
                 ,
                 Friers
                 ,
                 Hermits
                 ,
                 or
                 any
                 thing
                 of
                 the
                 like
                 nature
                 ,
                 
                   without
                   the
                   consent
                   of
                   their
                   Parents
                   .
                
              
               
                 
                   Thomas
                   Aquinas
                
                 entred
                 into
                 the
                 Dominican
                 Order
                 ,
                 
                 and
                 became
                 a
                 Frier
                 without
                 the
                 consent
                 of
                 his
                 parents
                 :
                 and
                 that
                 unjustifiable
                 action
                 begat
                 a
                 more
                 unjustifiable
                 doctrine
                 ,
                 
                   Post
                   annos
                   pubertatis
                   posse
                   liberos
                   se
                   voto
                   religionis
                   obligare
                   ,
                   absque
                   voluntate
                   parentum
                   ,
                
                 
                 That
                 afer
                 14
                 years
                 of
                 age
                 or
                 the
                 first
                 ripenesse
                 ,
                 it
                 is
                 lawfull
                 for
                 children
                 to
                 take
                 upon
                 them
                 the
                 vows
                 of
                 Religion
                 ,
                 whether
                 their
                 parents
                 be
                 willing
                 or
                 unwilling
                 .
                 And
                 after
                 his
                 time
                 it
                 grew
                 into
                 a
                 common
                 doctrine
                 and
                 frequent
                 practice
                 ;
                 and
                 if
                 a
                 Monk
                 could
                 persuade
                 a
                 yong
                 heir
                 ,
                 
                 or
                 a
                 pregnant
                 youth
                 into
                 their
                 cloysters
                 ,
                 they
                 pretended
                 to
                 serve
                 God
                 ,
                 though
                 certainly
                 they
                 serv'd
                 themselves
                 ,
                 and
                 disserv'd
                 a
                 family
                 .
                 The
                 ground
                 they
                 went
                 upon
                 was
                 ,
                 the
                 pretence
                 of
                 the
                 great
                 sanctity
                 of
                 the
                 state
                 Monastical
                 ;
                 that
                 it
                 was
                 for
                 God
                 and
                 for
                 religion
                 ;
                 that
                 to
                 serve
                 God
                 no
                 man
                 that
                 can
                 chuse
                 hath
                 need
                 to
                 ask
                 leave
                 ;
                 that
                 if
                 the
                 Father
                 be
                 superior
                 ,
                 yet
                 God
                 is
                 the
                 supreme
                 ;
                 that
                 it
                 is
                 Corban
                 ;
                 that
                 if
                 the
                 yong
                 man
                 or
                 maiden
                 be
                 given
                 to
                 God
                 ,
                 he
                 is
                 given
                 to
                 him
                 that
                 hath
                 more
                 right
                 to
                 him
                 or
                 her
                 then
                 his
                 parents
                 ;
                 that
                 religion
                 in
                 all
                 things
                 is
                 to
                 be
                 preferr'd
                 ;
                 and
                 that
                 although
                 the
                 parents
                 have
                 a
                 right
                 over
                 the
                 bodies
                 of
                 their
                 children
                 ,
                 yet
                 of
                 their
                 souls
                 they
                 are
                 themselves
                 to
                 dispose
                 ,
                 because
                 theirs
                 is
                 the
                 biggest
                 interest
                 and
                 concern
                 :
                 and
                 whereas
                 God
                 hath
                 commanded
                 to
                 Honour
                 our
                 Father
                 and
                 Mother
                 ,
                 we
                 know
                 that
                 God
                 is
                 our
                 Father
                 ,
                 and
                 the
                 Church
                 is
                 our
                 Mother
                 ;
                 and
                 what
                 does
                 accrue
                 to
                 these
                 ,
                 is
                 no
                 diminution
                 to
                 the
                 others
                 right
                 .
              
               
                 Against
                 all
                 these
                 fair
                 pretences
                 it
                 is
                 sufficient
                 to
                 oppose
                 this
                 one
                 truth
                 ,
                 
                 That
                 Religion
                 and
                 Piety
                 cannot
                 of
                 themselves
                 crosse
                 each
                 other
                 ,
                 but
                 may
                 very
                 well
                 stand
                 together
                 ,
                 and
                 nothing
                 is
                 better
                 then
                 to
                 doe
                 a
                 necessary
                 duty
                 .
                 And
                 there
                 needs
                 not
                 much
                 consideration
                 to
                 tell
                 which
                 is
                 better
                 ,
                 to
                 make
                 our
                 love
                 to
                 God
                 and
                 our
                 love
                 to
                 our
                 Parents
                 ,
                 and
                 our
                 duty
                 to
                 them
                 both
                 to
                 stand
                 together
                 ,
                 or
                 to
                 fight
                 one
                 with
                 another
                 .
                 God
                 intends
                 the
                 first
                 ,
                 that
                 is
                 certain
                 ,
                 for
                 he
                 is
                 not
                 the
                 author
                 of
                 division
                 ,
                 nor
                 hath
                 he
                 made
                 one
                 good
                 contrary
                 to
                 another
                 .
                 For
                 if
                 one
                 be
                 set
                 up
                 against
                 another
                 they
                 are
                 both
                 spoiled
                 .
                 For
                 that
                 duty
                 that
                 goes
                 away
                 is
                 lost
                 ;
                 and
                 that
                 duty
                 which
                 thrust
                 it
                 away
                 hath
                 done
                 evil
                 ,
                 and
                 therefore
                 is
                 not
                 good
                 .
                 If
                 therefore
                 it
                 be
                 possible
                 to
                 doe
                 our
                 duty
                 to
                 our
                 parents
                 and
                 to
                 love
                 God
                 greatly
                 at
                 the
                 same
                 time
                 ,
                 there
                 needs
                 no
                 more
                 to
                 be
                 said
                 in
                 this
                 affair
                 ,
                 but
                 that
                 we
                 are
                 to
                 remember
                 
                 that
                 a
                 man
                 may
                 greatly
                 serve
                 God
                 ,
                 and
                 yet
                 never
                 be
                 a
                 Frier
                 or
                 a
                 Priest
                 ;
                 and
                 that
                 allowing
                 or
                 supposing
                 that
                 these
                 are
                 great
                 advantages
                 ,
                 or
                 rather
                 engagements
                 of
                 duty
                 ,
                 yet
                 it
                 is
                 certain
                 that
                 no
                 state
                 of
                 perfection
                 can
                 be
                 set
                 forward
                 by
                 doing
                 evil
                 ;
                 and
                 he
                 enters
                 ill
                 into
                 the
                 state
                 of
                 perfection
                 that
                 passes
                 into
                 it
                 by
                 the
                 door
                 of
                 Undutifulnesse
                 .
              
               
                 Now
                 then
                 ,
                 
                 we
                 are
                 certain
                 of
                 this
                 ,
                 that
                 Parents
                 have
                 the
                 first
                 right
                 ,
                 and
                 the
                 first
                 possession
                 ,
                 and
                 that
                 to
                 dispossesse
                 any
                 one
                 of
                 his
                 rights
                 against
                 his
                 will
                 is
                 great
                 injustice
                 ,
                 and
                 therefore
                 that
                 no
                 end
                 can
                 sanctify
                 it
                 ;
                 and
                 that
                 it
                 would
                 be
                 a
                 strange
                 religion
                 which
                 teaches
                 impiety
                 for
                 pious
                 considerations
                 :
                 and
                 therefore
                 without
                 further
                 inquiry
                 ,
                 it
                 follows
                 that
                 a
                 Son
                 may
                 not
                 upon
                 any
                 pretences
                 of
                 a
                 religious
                 manner
                 and
                 circumstances
                 of
                 life
                 subduct
                 himself
                 from
                 his
                 Fathers
                 power
                 ,
                 and
                 put
                 himself
                 under
                 other
                 governments
                 with
                 which
                 his
                 Father
                 shall
                 have
                 nothing
                 to
                 doe
                 .
                 A
                 Son
                 hath
                 no
                 power
                 over
                 himself
                 ,
                 for
                 he
                 belongs
                 to
                 and
                 is
                 under
                 the
                 power
                 of
                 another
                 ;
                 &
                 therefore
                 if
                 he
                 does
                 subduct
                 himself
                 ,
                 he
                 is
                 undutifull
                 ,
                 and
                 impious
                 ,
                 &
                 unjust
                 ,
                 and
                 does
                 not
                 Honour
                 his
                 Father
                 and
                 his
                 Mother
                 .
                 But
                 he
                 that
                 does
                 persuade
                 the
                 Son
                 from
                 his
                 Fathers
                 house
                 into
                 a
                 Monastery
                 ,
                 is
                 
                   reus
                   Plagii
                
                 ,
                 he
                 is
                 a
                 Man-stealer
                 .
                 
                 
                   Qui
                   Patri
                   eripit
                   filium
                   ,
                   educatori
                   alumnum
                   ,
                   Domino
                   servum
                   ,
                   Deo
                   efficit
                   impium
                   ,
                   educatori
                   ingratum
                   ,
                   Domino
                   nequam
                   ,
                
                 said
                 Tertullian
                 ,
                 He
                 that
                 debauches
                 a
                 Son
                 ,
                 a
                 Pupil
                 ,
                 or
                 a
                 Servant
                 ,
                 and
                 snatches
                 them
                 from
                 their
                 Father
                 ,
                 their
                 Guardian
                 ,
                 or
                 their
                 Lord
                 ,
                 makes
                 them
                 impious
                 ,
                 ingratefull
                 and
                 vile
                 .
                 And
                 because
                 this
                 was
                 done
                 by
                 some
                 upon
                 pretence
                 of
                 piety
                 ,
                 the
                 Council
                 of
                 Gangra
                 forbad
                 it
                 upon
                 a
                 curse
                 .
                 
                 
                   Quicunque
                   fil●●
                   à
                   parentibus
                   pratextu
                   Divini
                   cultûs
                   abscedunt
                   ,
                   nec
                   debitam
                   reverentiam
                   impendunt
                   illis…
                   .
                   anathema
                   sint
                   .
                
                 Pretence
                 of
                 the
                 Divine
                 service
                 is
                 no
                 good
                 warranty
                 for
                 disobedience
                 to
                 parents
                 ;
                 and
                 they
                 who
                 so
                 neglect
                 their
                 Fathers
                 blessing
                 ,
                 will
                 meet
                 with
                 the
                 curse
                 of
                 their
                 Mother
                 .
                 And
                 this
                 Canon
                 〈◊〉
                 cited
                 and
                 renewed
                 in
                 the
                 sixth
                 Council
                 of
                 Constantinople
                 .
                 *
                 The
                 Council
                 of
                 Tribur
                 forbids
                 expressely
                 a
                 yong
                 maiden
                 before
                 twelve
                 years
                 of
                 age
                 ●o
                 enter
                 into
                 a
                 Monastery
                 without
                 the
                 consent
                 of
                 her
                 Guardian
                 .
                 Gratian
                 citing
                 this
                 Decree
                 ,
                 addes
                 something
                 of
                 his
                 own
                 ;
                 for
                 it
                 is
                 not
                 known
                 whence
                 he
                 had
                 it
                 ,
                 except
                 from
                 the
                 degenerous
                 and
                 corrupt
                 practices
                 of
                 his
                 own
                 times
                 .
                 
                   Si
                   verò
                   in
                   fortiori
                   aetate
                   adolescens
                   vel
                   adolescentula
                   servire
                   Deo
                   elegerit
                   ,
                   non
                   est
                   potestas
                   parentibus
                   prohibendi
                   ,
                
                 If
                 the
                 yong
                 man
                 or
                 maiden
                 be
                 of
                 greater
                 age
                 ,
                 the
                 parents
                 have
                 no
                 power
                 to
                 forbid
                 him
                 :
                 which
                 ●s
                 a
                 clause
                 which
                 is
                 not
                 to
                 be
                 found
                 in
                 the
                 Codes
                 of
                 Councils
                 ,
                 in
                 any
                 editions
                 old
                 or
                 new
                 .
                 But
                 when
                 Monastical
                 life
                 had
                 reputation
                 and
                 secular
                 advantages
                 upon
                 religious
                 pretences
                 ,
                 then
                 the
                 advocates
                 and
                 promoters
                 of
                 it
                 were
                 willing
                 by
                 right
                 and
                 wrong
                 to
                 set
                 it
                 forward
                 .
                 But
                 the
                 corruption
                 is
                 plain
                 ,
                 and
                 apparently
                 against
                 the
                 doctrine
                 and
                 practices
                 of
                 the
                 Fathers
                 of
                 the
                 Church
                 .
              
               
                 S.
                 
                 a
                 Ambrose
                 and
                 S.
                 b
                 Austin
                 say
                 that
                 a
                 Father
                 or
                 Mother
                 ought
                 not
                 to
                 hinder
                 a
                 son
                 or
                 daughter
                 from
                 entring
                 to
                 a
                 Monastery
                 .
                 But
                 the
                 ▪
                 things
                 were
                 so
                 ordered
                 that
                 the
                 entry
                 thither
                 was
                 not
                 a
                 perpetual
                 bond
                 ,
                 but
                 a
                 going
                 thither
                 as
                 to
                 a
                 Christian
                 School
                 ,
                 a
                 place
                 for
                 institution
                 and
                 holy
                 practice
                 ,
                 and
                 from
                 thence
                 they
                 might
                 return
                 when
                 they
                 would
                 ,
                 they
                 might
                 serve
                 God
                 and
                 their
                 Parents
                 too
                 :
                 the
                 profession
                 of
                 a
                 Monk
                 was
                 then
                 nothing
                 else
                 but
                 
                   priscae
                   liberaeque
                   vitae
                   ac
                   pure
                   Christianae
                   meditatio
                   ,
                
                 a
                 meditation
                 and
                 institution
                 of
                 a
                 Christian
                 life
                 according
                 to
                 the
                 rate
                 of
                 the
                 Primitive
                 simplicity
                 ,
                 
                 liberty
                 and
                 devotion
                 .
                 But
                 besides
                 this
                 ,
                 though
                 they
                 exhort
                 parents
                 not
                 to
                 hinder
                 their
                 children
                 ,
                 yet
                 they
                 affirm
                 that
                 they
                 have
                 power
                 to
                 doe
                 it
                 ▪
                 
                 and
                 they
                 may
                 if
                 they
                 will
                 ;
                 as
                 appears
                 amply
                 in
                 S.
                 Austin's
                 Epistle
                 to
                 Ecdicia
                 ,
                 and
                 in
                 his
                 233.
                 
                 Epistle
                 to
                 Benenatus
                 .
                 But
                 most
                 plainly
                 and
                 dogmatically
                 it
                 is
                 affirm'd
                 by
                 S.
                 Basil
                 ,
                 
                 
                   liberos
                   non
                   esse
                   recipiendos
                   in
                   Monasteriis
                   ,
                   nisi
                   à
                   parentibus
                   suis
                   offerantur
                   ,
                   Children
                   are
                   not
                   to
                   be
                   receiv'd
                   into
                   Monasteries
                   unlesse
                   their
                   parents
                   present
                   them
                   :
                
                 and
                 when
                 S.
                 
                   Gregory
                   Nazianzen
                
                 had
                 against
                 his
                 Fathers
                 commandement
                 run
                 into
                 a
                 Monastery
                 ,
                 he
                 began
                 to
                 bethink
                 himself
                 what
                 he
                 had
                 done
                 ,
                 and
                 found
                 that
                 without
                 impiety
                 he
                 could
                 not
                 be
                 contumacious
                 against
                 his
                 Father
                 ,
                 and
                 therefore
                 left
                 his
                 solitude
                 and
                 return'd
                 home
                 .
                 
                   Et
                   hoc
                   facio
                
                 (
                 saith
                 he
                 )
                 
                   jussu
                   Dei
                   magis
                   quam
                   hominum
                   metu
                   .
                   Itaque
                   ,
                   O
                   pataer
                   ,
                   dicto
                   jam
                   audienti
                   praeb●
                   benedictionem
                   .
                
                 This
                 he
                 did
                 in
                 obedience
                 to
                 God
                 ,
                 and
                 not
                 for
                 the
                 fear
                 of
                 men
                 ;
                 and
                 therefore
                 upon
                 the
                 account
                 of
                 his
                 obedience
                 and
                 return
                 ,
                 he
                 begg'd
                 his
                 Fathers
                 blessing
                 .
                 But
                 besides
                 this
                 ,
                 there
                 were
                 two
                 remarkable
                 examples
                 which
                 abundantly
                 conclude
                 this
                 duty
                 .
                 *
                 The
                 one
                 was
                 of
                 Heliodorus
                 ,
                 who
                 together
                 with
                 S.
                 Hierom
                 had
                 undertaken
                 a
                 Monastical
                 life
                 by
                 vow
                 ;
                 but
                 finding
                 that
                 by
                 Piety
                 and
                 Nature
                 he
                 was
                 to
                 regard
                 his
                 onely
                 sister
                 and
                 her
                 son
                 ,
                 he
                 return'd
                 to
                 her
                 house
                 ,
                 and
                 took
                 upon
                 him
                 the
                 habit
                 of
                 the
                 Clergy
                 ,
                 and
                 left
                 that
                 of
                 Monks
                 .
                 Against
                 him
                 S.
                 Hierom
                 ,
                 who
                 was
                 then
                 a
                 yong
                 man
                 ,
                 newly
                 come
                 from
                 the
                 University
                 and
                 the
                 schools
                 of
                 Rhetoric
                 ,
                 storms
                 very
                 much
                 ,
                 and
                 saies
                 some
                 things
                 which
                 when
                 he
                 was
                 older
                 and
                 wiser
                 he
                 changes
                 and
                 revokes
                 ,
                 as
                 appears
                 in
                 his
                 Epistle
                 to
                 Nepotian
                 ,
                 where
                 he
                 imputes
                 his
                 former
                 sayings
                 to
                 his
                 juvenile
                 years
                 and
                 learning
                 .
                 Now
                 though
                 Heliodorus
                 had
                 no
                 parents
                 when
                 he
                 undertook
                 a
                 Monastical
                 life
                 ,
                 and
                 therefore
                 had
                 his
                 liberty
                 ;
                 yet
                 it
                 is
                 therefore
                 certain
                 he
                 believ'd
                 he
                 ought
                 not
                 to
                 have
                 done
                 it
                 without
                 the
                 consent
                 of
                 parents
                 if
                 they
                 had
                 been
                 living
                 ,
                 because
                 he
                 did
                 suppose
                 a
                 lesse
                 Piety
                 ,
                 even
                 to
                 his
                 Sister
                 and
                 his
                 Nephew
                 ,
                 to
                 be
                 a
                 sufficient
                 reason
                 for
                 him
                 to
                 leave
                 his
                 solitude
                 and
                 shew
                 Piety
                 at
                 home
                 .
                 *
                 But
                 the
                 other
                 instance
                 is
                 more
                 material
                 .
                 Stagirius
                 was
                 made
                 a
                 Monk
                 ,
                 not
                 against
                 his
                 Fathers
                 commandement
                 ,
                 but
                 against
                 his
                 Counsel
                 .
                 The
                 Father
                 was
                 very
                 unwilling
                 ,
                 but
                 durst
                 not
                 expressely
                 forbid
                 it
                 ,
                 upon
                 some
                 scruples
                 which
                 were
                 put
                 into
                 his
                 head
                 by
                 the
                 humors
                 which
                 were
                 then
                 beginning
                 .
                 But
                 because
                 he
                 had
                 neglected
                 his
                 Fathers
                 Counsel
                 ,
                 and
                 caus'd
                 trouble
                 to
                 him
                 ,
                 Stagirius
                 was
                 vexed
                 with
                 the
                 Devil
                 ,
                 
                 and
                 S.
                 Chrysostome
                 took
                 great
                 pains
                 to
                 comfort
                 him
                 .
                 But
                 afterwards
                 the
                 manners
                 of
                 men
                 grew
                 worse
                 ,
                 and
                 all
                 religion
                 was
                 inclosed
                 in
                 a
                 Friers
                 habit
                 ,
                 and
                 it
                 grew
                 to
                 be
                 esteemed
                 excellent
                 to
                 enter
                 into
                 a
                 Monastery
                 ,
                 and
                 whatsoever
                 did
                 hinder
                 it
                 was
                 to
                 be
                 despis'd
                 ,
                 or
                 us'd
                 like
                 a
                 temptation
                 ;
                 and
                 the
                 Orders
                 of
                 Religion
                 grew
                 potent
                 and
                 prevail'd
                 over
                 private
                 interests
                 and
                 private
                 religion
                 ,
                 and
                 by
                 degrees
                 it
                 enter'd
                 into
                 unsufferable
                 mischiefs
                 and
                 impiety
                 .
                 It
                 was
                 sometimes
                 restrain'd
                 by
                 good
                 laws
                 ,
                 so
                 that
                 it
                 could
                 not
                 grow
                 so
                 fast
                 ,
                 
                 Charles
                 the
                 Great
                 made
                 a
                 law
                 concerning
                 it
                 :
                 
                   De
                   pueris
                   verò
                   sine
                   voluntate
                   parentum
                   ut
                   tonsurentur
                   ,
                   vel
                   puellae
                   velentur
                   ,
                   modis
                   omnibus
                   inhibitum
                   est
                   ,
                
                 Boys
                 must
                 not
                 be
                 shorn
                 nor
                 maidens
                 vail'd
                 without
                 the
                 consent
                 of
                 their
                 parents
                 .
                 And
                 to
                 the
                 transgressors
                 of
                 this
                 law
                 a
                 fine
                 was
                 impos'd
                 ,
                 the
                 same
                 with
                 that
                 which
                 was
                 appointed
                 in
                 the
                 Salic
                 law
                 *
                 ;
                 which
                 did
                 equally
                 forbid
                 them
                 to
                 be
                 slain
                 and
                 to
                 be
                 shorn
                 .
                 For
                 by
                 religious
                 pretences
                 not
                 to
                 doe
                 kindnesse
                 to
                 their
                 parents
                 our
                 Blessed
                 Saviour
                 called
                 hypocrisy
                 in
                 the
                 Pharisees
                 ;
                 and
                 therefore
                 upon
                 the
                 like
                 pretences
                 to
                 doe
                 them
                 wrong
                 ,
                 to
                 take
                 their
                 right
                 from
                 them
                 ,
                 to
                 dispossesse
                 them
                 of
                 their
                 dearest
                 pledges
                 ,
                 must
                 needs
                 be
                 so
                 mcuh
                 the
                 worse
                 .
                 It
                 is
                 that
                 which
                 our
                 Blessed
                 Saviour
                 calls
                 Hypocrisy
                 ,
                 and
                 
                   dishonouring
                   our
                   parents
                
                 :
                 It
                 is
                 that
                 which
                 the
                 Church
                 does
                 call
                 an
                 anathema
                 ,
                 which
                 the
                 Laws
                 call
                 plagium
                 ,
                 or
                 man-stealing
                 :
                 It
                 is
                 homicide
                 in
                 the
                 account
                 of
                 the
                 Imperial
                 laws
                 :
                 and
                 S.
                 Bernard
                 
                 calls
                 them
                 wolves
                 that
                 doe
                 it
                 ,
                 in
                 his
                 first
                 Epistle
                 ,
                 which
                 ,
                 as
                 the
                 story
                 runs
                 ,
                 was
                 not
                 written
                 without
                 a
                 Miracle
                 .
              
               
                 The
                 other
                 great
                 case
                 is
                 in
                 the
                 Marriage
                 of
                 their
                 Children
                 ,
                 
                 concerning
                 which
                 the
                 sentence
                 is
                 ready
                 and
                 acknowledged
                 in
                 the
                 greatest
                 part
                 of
                 it
                 .
                 
                   2.
                   
                   It
                   is
                   unlawfull
                   for
                   Children
                   to
                   marry
                   without
                   and
                   against
                   the
                   consent
                   of
                   their
                   Parents
                   .
                
              
               
                 That
                 such
                 marriages
                 are
                 not
                 licitae
                 is
                 confess'd
                 on
                 all
                 hands
                 ;
                 that
                 is
                 ,
                 the
                 son
                 or
                 daughter
                 sin
                 against
                 God
                 and
                 the
                 laws
                 ,
                 by
                 marrying
                 against
                 his
                 Fathers
                 Commandement
                 .
                 
                   
                     Adeone
                     impotenti
                     animo
                     esse
                     ,
                     
                     ut
                     praeter
                     civium
                  
                   
                     Morem
                     atque
                     legem
                     ,
                     &
                     sui
                     voluntatem
                     patris
                     ,
                  
                   
                     Tamen
                     hanc
                     habere
                     studeat
                     ,
                     cum
                     summo
                     probro
                     ?
                  
                
                 said
                 he
                 in
                 the
                 Comedy
                 .
                 It
                 is
                 dishonourable
                 ,
                 and
                 a
                 shame
                 to
                 take
                 a
                 wise
                 against
                 the
                 will
                 of
                 his
                 Father
                 ;
                 it
                 is
                 against
                 the
                 manners
                 and
                 the
                 laws
                 of
                 all
                 Republics
                 .
                 But
                 whether
                 they
                 be
                 legitimae
                 or
                 no
                 is
                 a
                 great
                 question
                 ;
                 that
                 is
                 ,
                 whether
                 they
                 be
                 wholly
                 invalid
                 and
                 null
                 in
                 law
                 ,
                 or
                 in
                 case
                 they
                 be
                 valid
                 ,
                 whether
                 or
                 no
                 they
                 suffer
                 any
                 diminution
                 ,
                 and
                 what
                 it
                 is
                 .
              
               
                 Amongst
                 the
                 Ancients
                 ,
                 
                 and
                 for
                 a
                 long
                 time
                 in
                 the
                 Civil
                 law
                 ,
                 such
                 marriages
                 were
                 esteem'd
                 illegitimate
                 ,
                 and
                 no
                 better
                 then
                 a
                 meer
                 Concubinate
                 .
                 So
                 Ovid
                 intimates
                 in
                 the
                 marriage
                 of
                 Pyramus
                 and
                 Thisbe
                 ;
                 
                   
                     —
                     Tedae
                     quoque
                     jure
                     coissent
                     ,
                  
                   
                     Sed
                     vetuere
                     patres
                     —
                  
                
                 If
                 the
                 parents
                 had
                 not
                 forbidden
                 ,
                 the
                 marriage
                 had
                 been
                 legitimate
                 ;
                 but
                 therefore
                 not
                 then
                 when
                 they
                 are
                 forbidden
                 :
                 and
                 therefore
                 as
                 incestuous
                 marriages
                 were
                 not
                 onely
                 Impious
                 but
                 Null
                 ,
                 they
                 are
                 not
                 onely
                 sinfull
                 in
                 the
                 entry
                 ,
                 but
                 all
                 the
                 way
                 ;
                 so
                 are
                 these
                 ,
                 alike
                 evil
                 in
                 all
                 the
                 progression
                 ,
                 though
                 as
                 yet
                 they
                 have
                 not
                 a
                 proper
                 name
                 in
                 law
                 ,
                 as
                 the
                 other
                 have
                 .
                 But
                 Apulcius
                 is
                 more
                 expresse
                 ;
                 
                 
                   Impares
                   nuptiae
                   ,
                   &
                   praeterea
                   in
                   villa
                   sine
                   testibus
                   &
                   Patre
                   non
                   consentiente
                   factae
                   ,
                   legitima
                   non
                   possunt
                   videri
                   ,
                   ac
                   per
                   hoc
                   spurius
                   iste
                   nascetur
                   .
                   Unequal
                   marriages
                   ,
                   clandestine
                   ,
                   and
                   made
                   without
                   the
                   Fathers
                   consent
                   can
                   never
                   seem
                   legitimate
                   ,
                   and
                   therefore
                   the
                   children
                   that
                   are
                   born
                   will
                   be
                   illegitimate
                   .
                
                 And
                 Musaeus
                 observes
                 in
                 the
                 marriage
                 of
                 Leander
                 ,
                 that
                 it
                 was
                 ominous
                 and
                 unlucky
                 upon
                 this
                 reason
                 ,
                 because
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                
                 
                   The
                   Father
                   and
                   the
                   Mother
                   did
                   not
                   sing
                   the
                   Hymenaeal
                   or
                   Marriage
                   song
                
                 The
                 same
                 thing
                 was
                 observ'd
                 also
                 by
                 the
                 Christians
                 ;
                 
                 for
                 when
                 Tertullian
                 is
                 recounting
                 the
                 auspicious
                 signes
                 and
                 causes
                 of
                 a
                 blessed
                 marriage
                 ,
                 he
                 puts
                 this
                 in
                 ,
                 
                   Unde
                   sufficiam
                   ad
                   enarrandam
                   felicitatem
                   ejus
                   Matrimonii
                   quod
                   Ecclesia
                   conciliat
                   ,
                   &
                   confirmat
                   oblatio
                   ,
                   &
                   obsignatum
                   Angeli
                   renunciant
                   ,
                   Pater
                   rato
                   habet
                   ?
                
                 That
                 marriage
                 will
                 be
                 very
                 prosperous
                 which
                 is
                 blessed
                 by
                 the
                 Church
                 ,
                 made
                 solemn
                 by
                 publication
                 and
                 the
                 rituals
                 of
                 religion
                 ,
                 and
                 establishe'd
                 by
                 the
                 consent
                 of
                 the
                 Father
                 .
                 For
                 without
                 it
                 it
                 is
                 not
                 onely
                 inauspicious
                 
                 and
                 unlucky
                 ,
                 but
                 illegal
                 ,
                 
                 unfirm
                 and
                 insufficient
                 .
                 
                   Nam
                   nec
                   in
                   terris
                   filii
                   sine
                   consensu
                   Patrum
                   ritè
                   &
                   jure
                   nubent
                   ,
                
                 saith
                 he
                 .
                 For
                 he
                 liv'd
                 in
                 a
                 time
                 when
                 the
                 law
                 pronounc'd
                 such
                 marriages
                 illegal
                 ,
                 and
                 the
                 children
                 bastards
                 .
                 For
                 as
                 some
                 contracts
                 are
                 invalid
                 unlesse
                 the
                 solemnity
                 of
                 the
                 law
                 be
                 observed
                 ,
                 and
                 Testaments
                 are
                 ineffective
                 without
                 such
                 a
                 number
                 of
                 witnesses
                 ;
                 so
                 the
                 law
                 requires
                 the
                 consent
                 of
                 Parents
                 to
                 make
                 the
                 espousals
                 to
                 be
                 a
                 legal
                 and
                 valid
                 contract
                 .
                 
                 
                   Non
                   videri
                   justum
                   filium
                   qui
                   ex
                   eo
                   Matrimonio
                   natus
                   est
                   cui
                   Pater
                   non
                   consensit
                   ,
                
                 said
                 Paulus
                 the
                 Lawyer
                 :
                 and
                 this
                 went
                 so
                 farre
                 ,
                 that
                 if
                 a
                 daughter
                 were
                 expos'd
                 by
                 her
                 Father
                 like
                 a
                 child
                 of
                 the
                 people
                 ,
                 and
                 no
                 care
                 of
                 her
                 education
                 or
                 alimony
                 taken
                 ,
                 yet
                 before
                 the
                 time
                 of
                 Constantine
                 ,
                 that
                 daughter
                 might
                 not
                 marry
                 without
                 the
                 leave
                 even
                 of
                 that
                 unnatural
                 Father
                 .
                 And
                 amongst
                 the
                 children
                 of
                 Abraham
                 this
                 was
                 so
                 sacredly
                 observed
                 ,
                 that
                 even
                 there
                 where
                 by
                 the
                 event
                 of
                 things
                 we
                 perceive
                 that
                 the
                 marriage
                 was
                 design'd
                 by
                 God
                 ,
                 yet
                 it
                 was
                 not
                 to
                 be
                 acted
                 but
                 by
                 the
                 Fathers
                 willingnesse
                 ;
                 
                 as
                 appears
                 in
                 the
                 cases
                 of
                 Isaac
                 and
                 
                   Rebecca
                   ,
                   Sampson
                
                 and
                 his
                 wife
                 at
                 Timnath
                 .
                 
                 Thus
                 Agar
                 took
                 a
                 wife
                 for
                 her
                 son
                 Ishmael
                 ,
                 and
                 Jacob
                 went
                 into
                 Mesopotamia
                 for
                 a
                 wife
                 by
                 the
                 consent
                 of
                 his
                 Father
                 and
                 Mother
                 ;
                 and
                 Sichem
                 ask'd
                 of
                 his
                 Father
                 Hemor
                 that
                 he
                 would
                 get
                 him
                 the
                 daughter
                 of
                 Jacob
                 to
                 wife
                 .
                 
                 And
                 the
                 words
                 of
                 the
                 Law
                 were
                 directed
                 to
                 the
                 Father
                 ,
                 
                 not
                 to
                 the
                 Son
                 ;
                 
                   Non
                   accipies
                   Uxorem
                   filiis
                   tuis
                   de
                   filiabus
                   eorum
                   ,
                   &
                   filiam
                   tuam
                   non
                   dabis
                   filio
                   ejus
                   :
                
                 and
                 in
                 the
                 New
                 Testament
                 ,
                 
                   He
                   that
                   giveth
                   his
                   Virgin
                   in
                   marriage
                   doth
                   well
                   :
                
                 still
                 it
                 is
                 the
                 Parent
                 that
                 hath
                 the
                 right
                 and
                 the
                 power
                 ;
                 it
                 is
                 the
                 Parent
                 that
                 can
                 make
                 the
                 contract
                 ;
                 
                 he
                 is
                 the
                 person
                 suppos'd
                 onely
                 competent
                 in
                 law
                 .
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                
                 said
                 Hermione
                 in
                 
                   Euripides
                   ,
                   My
                   Father
                   is
                   to
                   take
                   care
                   of
                   my
                   espousals
                   ;
                   that
                   's
                   no
                   part
                   of
                   my
                   care
                   or
                   determination
                   .
                
                 
                 And
                 S.
                 Ambrose
                 ,
                 by
                 the
                 example
                 of
                 Rebecca
                 ,
                 said
                 that
                 the
                 choice
                 of
                 a
                 husband
                 for
                 his
                 daughter
                 is
                 to
                 be
                 permitted
                 to
                 the
                 Father
                 .
              
               
                 
                   And
                   indeed
                   by
                   these
                   instances
                   and
                   the
                   perpetual
                   practice
                   and
                   persuasion
                   of
                   the
                   old
                   world
                   we
                   cannot
                   suppose
                   it
                   to
                   be
                   lesse
                   then
                   a
                   Natural
                   law
                   ,
                
                 
                 
                   or
                   a
                   natural
                   reason
                   ,
                   of
                   great
                   effect
                   ,
                   or
                   of
                   great
                   necessity
                   .
                   When
                   the
                   daughter
                   of
                
                 Cyaxarus
                 
                   was
                   ask'd
                   whom
                   she
                   would
                   marry
                   ,
                   she
                   answer'd
                   ,
                
                 Cyrus
                 ;
                 
                   for
                   when
                   they
                   were
                   children
                   together
                   he
                   had
                   delighted
                   her
                   with
                   pretty
                   songs
                   and
                   conversation
                   :
                   And
                   when
                   she
                   was
                   offer'd
                   to
                   him
                   with
                   a
                   royal
                   robe
                   ,
                   Jewels
                   and
                   a
                   crown
                   of
                   gold
                   ,
                   and
                   all
                
                 Media
                 
                   for
                   her
                   dowry
                
                 ,
                 Cyrus
                 answer'd
                 ,
                 
                 Et
                 genus
                 &
                 puellam
                 &
                 dotalia
                 laudo
                 ,
                 I
                 like
                 the
                 Lady
                 ,
                 her
                 dowry
                 and
                 her
                 family
                 ,
                 
                   but
                   I
                   must
                   have
                   these
                   agree
                   with
                   the
                   mind
                   of
                   my
                   Father
                   and
                   my
                   Mother
                   ,
                   and
                   then
                   I
                   will
                   marry
                   her
                   .
                   For
                   (
                   as
                
                 Panaegyris
                 in
                 Plautus
                 
                   told
                   his
                   sister
                
                 )
                 in
                 Patris
                 potestate
                 esse
                 situm
                 liberorum
                 matrimonium
                 ,
                 quibus
                 faciendum
                 hac
                 in
                 parte
                 sit
                 quod
                 Patres
                 imperant
                 ,
                 Childrens
                 marriage
                 is
                 in
                 the
                 power
                 of
                 their
                 Father
                 ,
                 and
                 they
                 must
                 doe
                 what
                 their
                 Father
                 commands
                 :
                 and
                 Simo
                 
                   would
                   not
                   allow
                
                 Pamphilus
                 
                   to
                   call
                   him
                   Father
                
                 ,
                 
                 
                   when
                   he
                   disobey'd
                   him
                   in
                   this
                   particular
                   ,
                
                 
                   
                     Quid
                     ,
                     mi
                     Pater
                     ?
                     quasi
                     tu
                     hujus
                     indigeas
                     Patris
                     .
                  
                   
                     Domus
                     ,
                     Uxor
                     ,
                     liberi
                     inventi
                     invito
                     Patre
                     .
                  
                
                 But
                 Pamphilus
                 
                   in
                   despite
                   of
                   his
                   passion
                   ,
                   suffered
                   his
                   duty
                   to
                   prevail
                   ,
                
                 
                   
                     Tibi
                     ,
                     Pater
                     ,
                     me
                     dedo
                     :
                     quidvis
                     oneris
                     impone
                     ,
                     impera
                     .
                  
                   
                     Vis
                     me
                     Uxorem
                     ducere
                     ?
                     hanc
                     vis
                     amittere
                     ?
                     ut
                     potero
                     feram
                     .
                  
                
                 
                 Pamphilus
                 
                   offer'd
                   to
                   quit
                
                 Glycerium
                 
                   if
                   his
                   Father
                   pleas'd
                   ,
                   and
                   yet
                   he
                   had
                   been
                   contracted
                   to
                   her
                   ,
                   and
                   had
                   a
                   Son
                   by
                   her
                   .
                   Certain
                   it
                   is
                   ,
                   these
                   contracts
                   were
                   to
                   all
                   purposes
                   invalid
                   by
                   the
                   Civil
                   law
                   both
                   of
                   the
                
                 Greeks
                 and
                 Romans
                 .
                 Nuptias
                 consistere
                 non
                 posse
                 nisi
                 consentiant
                 omnes
                 ,
                 hoc
                 est
                 ,
                 qui
                 coeunt
                 ,
                 quorumque
                 in
                 potestate
                 sunt
                 ,
                 
                   saith
                   the
                   Law
                
                 ,
                 Inst.
                 de
                 Nuptiis
                 .
                 ff
                 .
                 de
                 ritu
                 nuptiarum
                 .
                 
                 
                   And
                   in
                   the
                
                 Jus
                 Graeco-Romanum
                 
                   there
                   is
                   an
                   expresse
                   Canon
                
                 ,
                 Qui
                 in
                 aliena
                 potestate
                 sunt
                 eorum
                 pacta
                 nihil
                 habent
                 firmi
                 :
                 propterea
                 quae
                 citra
                 voluntatem
                 nuptiae
                 fiunt
                 eorum
                 penes
                 quos
                 potestas
                 est
                 ,
                 pro
                 scortationibus
                 habentur
                 .
                 
                   This
                   is
                   peremptory
                   .
                   Such
                   marriages
                   are
                   fornications
                   ,
                   and
                   therefore
                   the
                   children
                   are
                   Bastards
                   .
                   And
                   of
                   this
                
                 Justinian
                 
                   gives
                   this
                   account
                
                 ,
                 Just●●●
                 .
                 nuptias
                 inter
                 se
                 contrahunt
                 qui
                 secundum
                 praecepta
                 legum
                 coeunt
                 ,
                 Those
                 marriages
                 are
                 true
                 which
                 are
                 confederated
                 according
                 to
                 the
                 precepts
                 of
                 laws
                 ,
                 when
                 the
                 contractors
                 are
                 of
                 fitting
                 age
                 ,
                 whether
                 they
                 be
                 the
                 chief
                 ,
                 or
                 the
                 sons
                 of
                 families
                 .
                 Onely
                 if
                 they
                 be
                 sons
                 of
                 families
                 ,
                 they
                 must
                 have
                 their
                 consent
                 in
                 whose
                 power
                 they
                 are
                 .
                 Nam
                 hoc
                 fieri
                 debere
                 ,
                 &
                 civilis
                 &
                 naturalis
                 ratio
                 suadet
                 ,
                 in
                 tantum
                 ut
                 jussus
                 parentum
                 praecedere
                 debeat
                 .
                 For
                 that
                 this
                 ought
                 to
                 be
                 done
                 ,
                 that
                 the
                 Fathers
                 consent
                 must
                 be
                 before
                 the
                 marriage
                 ,
                 not
                 onely
                 is
                 concluded
                 by
                 civil
                 or
                 political
                 reason
                 ,
                 but
                 also
                 by
                 the
                 natural
                 .
              
               
                 Thus
                 it
                 was
                 in
                 the
                 Natural
                 and
                 in
                 the
                 Civil
                 law
                 ;
                 
                 and
                 at
                 first
                 ,
                 and
                 for
                 a
                 long
                 time
                 after
                 ,
                 it
                 was
                 no
                 otherwise
                 in
                 the
                 Canon
                 law
                 .
                 To
                 this
                 purpose
                 is
                 that
                 famous
                 Decree
                 of
                 Pope
                 Euaristus
                 ;
                 
                 
                   Aliter
                   legitimum
                   non
                   sit
                   conjugium
                   nisi
                   ab
                   iis
                   qui
                   super
                   ipsam
                   foeminam
                   dominationem
                   habere
                   videntur
                   ,
                   &
                   à
                   quibus
                   custoditur
                   ,
                   uxor
                   petatur
                   ,
                   &
                   à
                   parentibus
                   &
                   propinquioribus
                   sponsetur
                   ,
                   &
                   legibus
                   dotetur
                   .
                   Euaristus
                
                 had
                 enumerated
                 a
                 great
                 many
                 things
                 which
                 were
                 fit
                 (
                 as
                 he
                 thought
                 )
                 and
                 much
                 for
                 the
                 honesty
                 and
                 decency
                 ,
                 the
                 blessing
                 and
                 prosperity
                 of
                 the
                 marriage
                 ;
                 as
                 attending
                 to
                 solemn
                 prayers
                 for
                 two
                 or
                 three
                 days
                 ,
                 oblations
                 and
                 bridemen
                 ,
                 and
                 some
                 other
                 things
                 which
                 are
                 now
                 out
                 of
                 use
                 :
                 he
                 proceeds
                 to
                 that
                 which
                 was
                 essentiall
                 to
                 the
                 contract
                 ,
                 the
                 consent
                 of
                 parents
                 ;
                 and
                 
                   aliter
                   legitimum
                   non
                   sit
                   ,
                   it
                   cannot
                   otherwise
                   be
                   legitimate
                   :
                
                 and
                 he
                 addes
                 ,
                 
                   aliter
                   verò
                   praesumpta
                   non
                   conjugia
                   ,
                   sed
                   adulteria
                   ,
                   vel
                   contubernia
                   ,
                   vel
                   stupra
                   aut
                   fornicationes
                   potius
                   quam
                   legitima
                   conjugia
                   esse
                   non
                   dubitatur
                   ,
                
                 Marriages
                 without
                 the
                 consent
                 of
                 parents
                 are
                 adulteries
                 and
                 ravishments
                 ,
                 fornications
                 and
                 concubinate
                 ,
                 any
                 thing
                 rather
                 then
                 marriages
                 .
                 
                 To
                 this
                 accords
                 that
                 Canon
                 of
                 S.
                 
                   Basil
                   ,
                   Puellis
                   quae
                   praeter
                   Patris
                   sententiam
                   fornicatores
                   secutae
                   sunt
                   reconciliatis
                   parentibus
                   videtur
                   res
                   remedium
                   accipere
                   :
                   sed
                   non
                   protinus
                   ad
                   communionem
                   restituentur
                   ,
                   sed
                   triennio
                   punientur
                   .
                
                 If
                 Fathers
                 will
                 pardon
                 their
                 daughters
                 that
                 without
                 their
                 leave
                 run
                 after
                 wanton
                 persons
                 ,
                 their
                 crime
                 as
                 to
                 him
                 seems
                 to
                 be
                 taken
                 off
                 ;
                 yet
                 let
                 them
                 be
                 put
                 for
                 three
                 years
                 into
                 the
                 station
                 of
                 Penitents
                 .
                 Upon
                 this
                 Canon
                 
                   Theodorus
                   Balsamon
                
                 saies
                 ,
                 
                   that
                   by
                   [
                   Puellis
                   ]
                   or
                   Girles
                   ,
                   S.
                   Basil
                   means
                   those
                   that
                   are
                   under
                   their
                   Fathers
                   power
                   :
                   and
                   that
                   if
                   any
                   such
                   give
                   themselves
                   up
                   to
                   their
                   lovers
                   without
                   their
                   Fathers
                   consent
                   and
                   are
                   dishonour'd
                   ,
                   although
                   they
                   to
                   themselves
                   seem
                   to
                   be
                   married
                   ,
                   yet
                   such
                   marriages
                   are
                   not
                   valid
                   ,
                   they
                   cannot
                   stand
                   :
                   and
                   for
                   this
                   there
                   is
                   no
                   remedy
                   but
                   being
                   reconcil'd
                   to
                   their
                   Fathers
                   .
                
                 But
                 S.
                 Basil
                 is
                 also
                 as
                 expresse
                 himself
                 in
                 his
                 text
                 as
                 Balsamon
                 in
                 his
                 Commentary
                 ,
                 for
                 in
                 his
                 40
                 ●h
                 Canon
                 he
                 saies
                 
                   that
                   marriages
                   without
                   the
                   consent
                   of
                   them
                   in
                   whose
                   power
                   they
                   are
                   ,
                   are
                   fornications
                   and
                   not
                   marriages
                
                 .
                 And
                 therefore
                 the
                 Council
                 of
                 Carthage
                 requires
                 that
                 when
                 the
                 bridegroom
                 and
                 his
                 bride
                 are
                 to
                 be
                 blessed
                 by
                 the
                 Priest
                 ,
                 that
                 is
                 ,
                 solemnly
                 married
                 ,
                 they
                 should
                 be
                 presented
                 to
                 the
                 Priest
                 by
                 their
                 parents
                 or
                 their
                 deputies
                 ;
                 which
                 thing
                 is
                 carefully
                 to
                 this
                 
                 day
                 observed
                 in
                 the
                 Church
                 of
                 England
                 .
                 For
                 according
                 to
                 the
                 saying
                 of
                 S.
                 Leo
                 ,
                 
                 
                   Paterno
                   arbitrio
                   foeminae
                   viris
                   junctae
                   carent
                   culpâ
                
                 ;
                 If
                 maidens
                 be
                 joyn'd
                 to
                 their
                 Husbands
                 by
                 the
                 consent
                 of
                 their
                 parents
                 ,
                 there
                 is
                 then
                 nothing
                 but
                 innocence
                 ,
                 no
                 body
                 hath
                 cause
                 to
                 complain
                 .
                 But
                 that
                 's
                 not
                 all
                 .
                 For
                 Gratian
                 expounding
                 these
                 words
                 ,
                 saies
                 that
                 from
                 hence
                 [
                 
                   datur
                   intelligi
                   quod
                   Paternus
                   consensus
                   desideratur
                   in
                   nuptiis
                   ,
                   nec
                   sine
                   eo
                   legitimae
                   nuptiae
                   habeantur
                   ]
                   we
                   are
                   given
                   to
                   understand
                   that
                   the
                   Fathers
                   consent
                   is
                   requir'd
                   ,
                   and
                   without
                   it
                   the
                   marriages
                   are
                   not
                   to
                   be
                   accounted
                   legitimate
                   :
                
                 and
                 for
                 it
                 he
                 quotes
                 the
                 words
                 of
                 Euaristus
                 before
                 mention'd
                 .
                 But
                 the
                 Council
                 of
                 Aquisgrane
                 did
                 not
                 onely
                 separate
                 such
                 marriages
                 when
                 the
                 maiden
                 was
                 stoln
                 away
                 without
                 her
                 parents
                 leave
                 ,
                 but
                 would
                 not
                 allow
                 that
                 ever
                 after
                 they
                 should
                 be
                 man
                 and
                 wife
                 ,
                 
                 as
                 we
                 find
                 in
                 Burchard
                 ;
                 and
                 the
                 same
                 was
                 verified
                 in
                 the
                 Council
                 of
                 Melda
                 ,
                 which
                 for
                 it's
                 warrant
                 quotes
                 a
                 synodal
                 definition
                 of
                 S.
                 Gregory
                 to
                 the
                 same
                 purpose
                 .
              
               
                 The
                 Church
                 was
                 indeed
                 very
                 severe
                 against
                 such
                 undutifull
                 proceedings
                 and
                 rebellions
                 against
                 the
                 supreme
                 natural
                 power
                 ;
                 
                 and
                 therefore
                 the
                 Council
                 in
                 Paris
                 &
                 divers
                 others
                 did
                 anathematize
                 them
                 that
                 so
                 married
                 ,
                 
                 &
                 even
                 when
                 they
                 were
                 reconcil'd
                 to
                 their
                 parents
                 did
                 impose
                 on
                 them
                 severe
                 penances
                 .
                 But
                 because
                 when
                 things
                 were
                 once
                 come
                 to
                 that
                 passe
                 ,
                 Fathers
                 perceived
                 that
                 the
                 reputation
                 of
                 their
                 children
                 was
                 lost
                 ,
                 and
                 that
                 it
                 was
                 not
                 easy
                 to
                 get
                 other
                 honest
                 Matches
                 for
                 their
                 children
                 ,
                 and
                 especially
                 when
                 Marriage
                 began
                 to
                 be
                 called
                 a
                 Sacrament
                 ,
                 and
                 some
                 scruples
                 were
                 by
                 the
                 Clergy
                 cast
                 into
                 this
                 affair
                 ,
                 and
                 because
                 men
                 were
                 willing
                 to
                 make
                 the
                 best
                 of
                 a
                 bad
                 Market
                 ;
                 the
                 Fathers
                 gave
                 over
                 making
                 use
                 of
                 this
                 power
                 given
                 them
                 by
                 the
                 laws
                 ,
                 and
                 thought
                 the
                 public
                 penances
                 were
                 castigation
                 sufficient
                 .
                 But
                 then
                 according
                 to
                 the
                 nature
                 of
                 all
                 good
                 laws
                 and
                 manners
                 running
                 down
                 the
                 hill
                 ,
                 this
                 thing
                 never
                 left
                 running
                 till
                 children
                 had
                 leave
                 to
                 despise
                 their
                 parents
                 ,
                 and
                 marry
                 where
                 and
                 when
                 they
                 pleas'd
                 ;
                 and
                 though
                 it
                 was
                 said
                 to
                 be
                 a
                 fault
                 ,
                 yet
                 
                   factum
                   valet
                   ,
                   fieri
                   non
                   debuit
                   ,
                
                 it
                 was
                 decreed
                 in
                 the
                 Council
                 of
                 Trent
                 to
                 be
                 valid
                 and
                 effectual
                 .
              
               
                 But
                 now
                 this
                 sentence
                 which
                 indeed
                 relies
                 upon
                 some
                 reason
                 and
                 very
                 great
                 authority
                 ,
                 
                 and
                 is
                 wise
                 and
                 fit
                 to
                 prevent
                 much
                 evil
                 in
                 families
                 ,
                 is
                 yet
                 very
                 severe
                 ,
                 and
                 ought
                 to
                 receive
                 some
                 allay
                 ;
                 which
                 when
                 I
                 have
                 represented
                 upon
                 the
                 general
                 consideration
                 ,
                 I
                 shall
                 endeavour
                 to
                 give
                 it
                 a
                 right
                 understanding
                 ,
                 and
                 describe
                 the
                 truth
                 that
                 lies
                 between
                 the
                 two
                 extremes
                 ,
                 and
                 was
                 yet
                 never
                 affirm'd
                 and
                 describ'd
                 by
                 any
                 one
                 that
                 I
                 know
                 of
                 ,
                 but
                 is
                 determinable
                 by
                 a
                 just
                 weighing
                 of
                 all
                 that
                 which
                 very
                 many
                 wise
                 men
                 have
                 said
                 ,
                 being
                 put
                 together
                 .
              
               
                 First
                 therefore
                 I
                 consider
                 what
                 Quintilian
                 said
                 :
                 
                 
                   If
                   it
                   be
                   lawfull
                   at
                   any
                   time
                   for
                   a
                   son
                   to
                   doe
                   an
                   action
                   otherwise
                   unreprovable
                   without
                   the
                   consent
                   of
                   parents
                   ,
                   
                   certainly
                   liberty
                   is
                   in
                   nothing
                   so
                   necessary
                   as
                   in
                   marriage
                   .
                
                 
                   Ego
                   eligam
                   cum
                   qua
                   victurus
                   sum
                   ,
                   ego
                   comitem
                   laborum
                   ,
                   sollicitudinum
                   ,
                   curarum
                   ipse
                   perpendam
                   .
                   Quis
                   enim
                   amare
                   alieno
                   animo
                   potest
                   ?
                
                 It
                 is
                 fit
                 that
                 I
                 should
                 chuse
                 her
                 or
                 him
                 with
                 whom
                 I
                 must
                 always
                 live
                 ,
                 the
                 partner
                 of
                 my
                 joys
                 and
                 sorrows
                 ,
                 the
                 companion
                 of
                 my
                 cares
                 ,
                 the
                 Father
                 or
                 the
                 Mother
                 of
                 my
                 own
                 children
                 :
                 for
                 it
                 is
                 impossible
                 that
                 a
                 man
                 should
                 love
                 with
                 any
                 affections
                 but
                 his
                 own
                 .
                 And
                 if
                 Pamphilus
                 can
                 love
                 none
                 but
                 Glycerium
                 ,
                 it
                 will
                 be
                 hard
                 for
                 Simo
                 ,
                 whose
                 fires
                 are
                 extinct
                 by
                 age
                 ,
                 
                 to
                 command
                 his
                 son
                 to
                 burn
                 and
                 pine
                 away
                 without
                 remedy
                 and
                 pitty
                 .
                 It
                 was
                 better
                 which
                 Pausanias
                 
                 tells
                 of
                 Danaus
                 ,
                 that
                 he
                 gave
                 his
                 daughters
                 leave
                 to
                 chuse
                 their
                 husbands
                 ;
                 and
                 Herodotus
                 tells
                 that
                 Callias
                 the
                 Athenian
                 was
                 much
                 commended
                 by
                 the
                 Greeks
                 because
                 he
                 permitted
                 to
                 his
                 daughters
                 to
                 chuse
                 what
                 husbands
                 ,
                 
                 not
                 he
                 ,
                 but
                 themselves
                 lik'd
                 best
                 .
              
               
                 But
                 the
                 case
                 is
                 to
                 be
                 determin'd
                 by
                 these
                 three
                 Propositions
                 .
              
               
                 1.
                 
                 
                   When
                   sons
                   or
                   daughters
                   are
                   of
                   competent
                   years
                   and
                   have
                   the
                   use
                   of
                   reason
                   ,
                
                 
                 
                   they
                   can
                   naturally
                   contract
                   marriages
                
                 ;
                 that
                 is
                 ,
                 there
                 is
                 nothing
                 naturally
                 requir'd
                 but
                 that
                 they
                 can
                 consent
                 ,
                 and
                 be
                 of
                 a
                 marriageable
                 strength
                 .
                 
                   Sufficiat
                   solus
                   consensus
                   illorum
                   de
                   quorum
                   ,
                   quarumque
                   conjunctionibus
                   agitur
                   ,
                
                 said
                 Clement
                 the
                 third
                 ,
                 
                 Consent
                 alone
                 makes
                 marriage
                 ;
                 that
                 is
                 ,
                 it
                 makes
                 a
                 marriage
                 naturally
                 valid
                 ,
                 if
                 it
                 be
                 done
                 by
                 those
                 persons
                 who
                 naturally
                 can
                 consent
                 .
                 For
                 that
                 the
                 consent
                 of
                 parents
                 is
                 not
                 essentially
                 necessary
                 to
                 the
                 validity
                 of
                 the
                 contract
                 naturally
                 ,
                 appears
                 in
                 many
                 instances
                 .
                 1.
                 
                 Because
                 children
                 can
                 contract
                 when
                 their
                 parents
                 are
                 dead
                 .
                 2.
                 
                 Because
                 if
                 their
                 Father
                 be
                 dead
                 ,
                 and
                 their
                 Mother
                 living
                 ,
                 the
                 son
                 that
                 is
                 of
                 years
                 of
                 discretion
                 is
                 not
                 under
                 his
                 Mothers
                 power
                 as
                 to
                 that
                 ,
                 but
                 that
                 upon
                 great
                 and
                 good
                 reason
                 he
                 may
                 marry
                 by
                 his
                 own
                 choice
                 .
                 3.
                 
                 A
                 son
                 may
                 marry
                 at
                 the
                 command
                 of
                 a
                 Prince
                 ,
                 when
                 it
                 is
                 for
                 the
                 public
                 good
                 ,
                 though
                 his
                 Father
                 at
                 the
                 same
                 time
                 regard
                 nothing
                 but
                 his
                 private
                 .
                 4.
                 
                 If
                 a
                 Father
                 say
                 nothing
                 to
                 hinder
                 it
                 ,
                 though
                 he
                 be
                 secretly
                 unwilling
                 ,
                 or
                 owns
                 the
                 unwillingnesse
                 ,
                 but
                 behaves
                 himself
                 negatively
                 as
                 to
                 any
                 cooperation
                 ,
                 yet
                 the
                 son
                 may
                 marry
                 :
                 which
                 demonstrates
                 that
                 the
                 Fathers
                 consent
                 is
                 no
                 active
                 principle
                 ,
                 ingredient
                 into
                 the
                 marriage
                 ,
                 but
                 a
                 privative
                 or
                 a
                 negative
                 onely
                 ;
                 that
                 is
                 ,
                 he
                 can
                 forbid
                 it
                 ,
                 and
                 so
                 hinder
                 it
                 ,
                 but
                 it
                 is
                 not
                 therefore
                 naturally
                 invalid
                 ;
                 that
                 is
                 ,
                 he
                 can
                 legally
                 prevent
                 it
                 ,
                 but
                 not
                 naturally
                 annul
                 it
                 .
                 5.
                 
                 If
                 the
                 marriage
                 of
                 the
                 son
                 be
                 not
                 onely
                 of
                 regard
                 and
                 advantage
                 to
                 the
                 son
                 ,
                 but
                 so
                 far
                 from
                 doing
                 injury
                 to
                 the
                 Father
                 ,
                 that
                 it
                 does
                 him
                 honour
                 ;
                 the
                 laws
                 declare
                 that
                 such
                 a
                 marriage
                 is
                 valid
                 ,
                 though
                 the
                 Father
                 out
                 of
                 humor
                 disagree
                 .
                 And
                 therefore
                 when
                 the
                 law
                 saies
                 that
                 the
                 son
                 cannot
                 contract
                 marriage
                 but
                 with
                 his
                 Fathers
                 consent
                 ,
                 the
                 Doctors
                 limit
                 it
                 amongst
                 other
                 cases
                 to
                 this
                 especially
                 ,
                 
                 
                   quando
                   filius
                   duceret
                   uxorem
                   turpem
                   &
                   indignam
                   ,
                
                 when
                 the
                 son
                 marries
                 dishonorably
                 ;
                 for
                 then
                 (
                 say
                 Bartolus
                 and
                 Decius
                 )
                 there
                 is
                 injury
                 done
                 to
                 the
                 Father
                 :
                 so
                 that
                 the
                 prohibition
                 lying
                 for
                 this
                 reason
                 ,
                 when
                 the
                 case
                 is
                 contrary
                 to
                 the
                 reason
                 ,
                 the
                 extraordinary
                 effect
                 must
                 be
                 contrary
                 to
                 the
                 ordinary
                 law
                 .
                 6.
                 
                 Whatever
                 the
                 law
                 decrees
                 in
                 detestation
                 of
                 childrens
                 disobedience
                 ,
                 yet
                 the
                 marriage
                 though
                 to
                 some
                 civil
                 effects
                 it
                 is
                 null'd
                 ,
                 yet
                 that
                 it
                 is
                 naturally
                 valid
                 appears
                 in
                 this
                 ,
                 because
                 the
                 son
                 that
                 is
                 born
                 of
                 that
                 marriage
                 is
                 the
                 Grandfathers
                 own
                 ,
                 and
                 if
                 the
                 Father
                 die
                 before
                 the
                 Grandfather
                 ,
                 
                 the
                 Grandchild
                 must
                 inherit
                 .
                 So
                 that
                 the
                 punishment
                 is
                 but
                 personally
                 on
                 the
                 Son
                 ,
                 and
                 is
                 not
                 a
                 perfect
                 invalidating
                 of
                 the
                 marriage
                 .
                 And
                 this
                 very
                 case
                 was
                 determin'd
                 in
                 the
                 Parliament
                 of
                 Harlay
                 in
                 behalf
                 of
                 
                   Marguerite
                   de
                   Nesdes
                
                 her
                 children
                 ,
                 the
                 Nephews
                 of
                 her
                 husbands
                 Father
                 ,
                 in
                 the
                 year
                 1584.
                 7.
                 
                 If
                 the
                 Father
                 be
                 unreasonable
                 ,
                 and
                 offers
                 to
                 his
                 son
                 or
                 daughter
                 an
                 ugly
                 ,
                 a
                 deform'd
                 ,
                 a
                 vitious
                 or
                 a
                 base
                 person
                 ,
                 and
                 gives
                 him
                 no
                 other
                 choice
                 ,
                 and
                 the
                 son
                 cannot
                 contain
                 and
                 live
                 a
                 single
                 life
                 ,
                 by
                 the
                 consent
                 of
                 all
                 men
                 the
                 son
                 may
                 refuse
                 ,
                 and
                 he
                 cannot
                 but
                 chuse
                 another
                 .
                 
                 8.
                 
                 The
                 same
                 is
                 the
                 case
                 ,
                 if
                 the
                 Father
                 be
                 negligent
                 ;
                 then
                 by
                 the
                 law
                 a
                 son
                 sooner
                 and
                 a
                 maiden
                 after
                 25.
                 years
                 of
                 age
                 can
                 chuse
                 for
                 her self
                 .
                 *
                 
                   An
                   sedere
                   oportuit
                   domi
                   virginem
                   tam
                   grandem
                   ?
                
                 said
                 Phalaris
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 For
                 it
                 is
                 intolerable
                 that
                 a
                 maid
                 should
                 be
                 suffer'd
                 to
                 passe
                 the
                 
                 flower
                 of
                 her
                 age
                 at
                 home
                 .
                 
                 And
                 when
                 the
                 
                   Gemara
                   Sanhedrin
                
                 had
                 said
                 [
                 Doe
                 not
                 prostitute
                 thy
                 daughter
                 ,
                 to
                 make
                 her
                 a
                 harlot
                 ]
                 
                   Rabbi
                   Eliezer
                
                 said
                 this
                 was
                 spoken
                 to
                 him
                 that
                 marries
                 his
                 daughter
                 to
                 an
                 old
                 man.
                 
                   R.
                   Akiba
                
                 saies
                 ,
                 it
                 was
                 meant
                 of
                 him
                 
                   qui
                   domi
                   retinet
                   filiam
                   nubilem
                
                 ,
                 that
                 keeps
                 his
                 daughter
                 at
                 home
                 too
                 long
                 .
                 Which
                 two
                 last
                 cases
                 relying
                 upon
                 the
                 same
                 reason
                 produce
                 the
                 same
                 effect
                 ,
                 That
                 the
                 Fathers
                 consent
                 ,
                 though
                 highly
                 to
                 be
                 requir'd
                 ,
                 yet
                 is
                 not
                 essentially
                 necessary
                 ;
                 it
                 may
                 be
                 a
                 valid
                 marriage
                 without
                 it
                 .
                 9.
                 
                 And
                 this
                 is
                 true
                 also
                 in
                 case
                 of
                 Emancipation
                 *
                 ,
                 or
                 quitting
                 the
                 Son
                 from
                 the
                 Fathers
                 power
                 ;
                 he
                 is
                 
                   sui
                   juris
                
                 ,
                 and
                 can
                 marry
                 where
                 he
                 will
                 ,
                 and
                 yet
                 he
                 owes
                 to
                 his
                 Father
                 all
                 the
                 obedience
                 to
                 which
                 by
                 the
                 law
                 of
                 Nature
                 he
                 was
                 obliged
                 .
                 10.
                 
                 If
                 a
                 Son
                 marries
                 without
                 his
                 Fathers
                 consent
                 ,
                 the
                 law
                 saies
                 it
                 is
                 void
                 ;
                 but
                 yet
                 it
                 is
                 not
                 so
                 void
                 ,
                 but
                 that
                 the
                 Fathers
                 approbation
                 makes
                 it
                 valid
                 without
                 marrying
                 again
                 :
                 which
                 could
                 not
                 be
                 if
                 it
                 were
                 naturally
                 invalid
                 ,
                 but
                 therefore
                 it
                 is
                 both
                 naturally
                 and
                 Ecclesiastically
                 good
                 .
                 
                 
                   Quod
                   enim
                   ab
                   initio
                   malè
                   factum
                   est
                   ,
                   parentum
                   postea
                   consensus
                   reparare
                   videtur
                   ,
                
                 said
                 Balsamon
                 :
                 it
                 was
                 ill
                 done
                 at
                 first
                 ,
                 and
                 the
                 Fathers
                 consent
                 repairs
                 the
                 dammage
                 ;
                 but
                 if
                 it
                 was
                 invalid
                 and
                 null
                 at
                 first
                 ,
                 nothing
                 can
                 make
                 it
                 alive
                 upon
                 the
                 first
                 stock
                 .
                 
                   Quod
                   enim
                   ab
                   initio
                   non
                   valuit
                   ,
                   progressu
                   temporis
                   valere
                   non
                   debet
                   ,
                
                 saith
                 the
                 law
                 .
                 11.
                 
                 Servants
                 or
                 slaves
                 in
                 the
                 Civil
                 law
                 were
                 as
                 much
                 in
                 the
                 power
                 of
                 their
                 lords
                 as
                 sons
                 in
                 the
                 power
                 of
                 their
                 Fathers
                 ;
                 as
                 much
                 I
                 say
                 ,
                 though
                 not
                 for
                 so
                 many
                 reasons
                 ;
                 and
                 yet
                 the
                 marriage
                 of
                 servants
                 was
                 valid
                 in
                 law
                 though
                 contracted
                 without
                 the
                 consent
                 of
                 their
                 Lords
                 ;
                 
                 as
                 
                   Pope
                   Alexander
                
                 the
                 third
                 wrote
                 in
                 a
                 decretal
                 Epistle
                 to
                 the
                 Arch-bishop
                 of
                 Canterbury
                 :
                 and
                 therefore
                 that
                 the
                 marriage
                 of
                 sons
                 and
                 daughters
                 may
                 be
                 so
                 too
                 ,
                 that
                 is
                 ,
                 not
                 to
                 be
                 dissolved
                 ,
                 not
                 to
                 be
                 declar'd
                 null
                 in
                 conscience
                 ,
                 I
                 can
                 find
                 no
                 reason
                 to
                 the
                 contrary
                 .
                 12.
                 
                 We
                 find
                 in
                 Scripture
                 that
                 Esau's
                 marriages
                 were
                 valid
                 and
                 went
                 on
                 ,
                 though
                 contracted
                 against
                 the
                 interest
                 of
                 that
                 family
                 ,
                 the
                 pleasure
                 of
                 the
                 parents
                 and
                 ,
                 as
                 Lyra
                 saies
                 ,
                 without
                 their
                 consent
                 .
                 It
                 is
                 true
                 indeed
                 that
                 the
                 
                   Jerusalem
                   Thargum
                
                 saies
                 that
                 they
                 were
                 a
                 grief
                 to
                 Isaac
                 and
                 Rebecca
                 because
                 they
                 were
                 undutifull
                 ,
                 and
                 proud
                 ,
                 and
                 idolatrous
                 ,
                 refusing
                 to
                 be
                 taught
                 by
                 their
                 Husbands
                 Father
                 or
                 Mother
                 .
                 But
                 when
                 I
                 consider
                 that
                 it
                 is
                 not
                 onely
                 affirmed
                 by
                 Rebecca
                 that
                 they
                 were
                 an
                 affliction
                 to
                 her
                 ,
                 
                 but
                 observ'd
                 at
                 the
                 very
                 first
                 taking
                 of
                 them
                 in
                 ,
                 that
                 they
                 were
                 a
                 grief
                 to
                 both
                 of
                 them
                 ,
                 and
                 that
                 Esau
                 afterwards
                 to
                 gratify
                 his
                 Father
                 did
                 marry
                 his
                 Cosen
                 german
                 ,
                 the
                 daughter
                 of
                 his
                 Uncle
                 Ishmael
                 ;
                 the
                 opinion
                 of
                 Lyra
                 seems
                 most
                 probable
                 ,
                 and
                 that
                 Isaac
                 and
                 Rebecca
                 did
                 not
                 consent
                 ,
                 and
                 were
                 not
                 pleas'd
                 with
                 those
                 first
                 marriages
                 .
                 But
                 if
                 this
                 should
                 fail
                 ,
                 there
                 are
                 arguments
                 enough
                 besides
                 to
                 evince
                 that
                 naturally
                 such
                 marriages
                 are
                 valid
                 ,
                 though
                 at
                 no
                 hand
                 they
                 ought
                 to
                 be
                 done
                 .
              
               
                 But
                 what
                 then
                 shall
                 we
                 say
                 to
                 all
                 the
                 former
                 discourse
                 ,
                 
                 which
                 prov'd
                 that
                 those
                 marriages
                 were
                 illegitimate
                 ,
                 and
                 the
                 conjunctions
                 no
                 better
                 then
                 concubinate
                 ?
                 Does
                 all
                 that
                 heap
                 of
                 things
                 ,
                 and
                 sayings
                 of
                 wise
                 men
                 ,
                 and
                 laws
                 Ecclesiastical
                 and
                 Civil
                 and
                 Natural
                 ,
                 effect
                 nothing
                 ?
                 or
                 doe
                 they
                 prevail
                 intirely
                 ?
                 That
                 they
                 effect
                 something
                 their
                 own
                 strength
                 does
                 evidence
                 ;
                 that
                 they
                 doe
                 not
                 prevail
                 to
                 effect
                 a
                 natural
                 nullity
                 in
                 marriage
                 ,
                 the
                 contrary
                 arguments
                 describ'd
                 in
                 the
                 former
                 Number
                 doe
                 sufficiently
                 prove
                 .
                 What
                 then
                 is
                 the
                 conclusion
                 ?
              
               
                 From
                 hence
                 we
                 may
                 learn
                 it
                 .
                 
                 2.
                 
                 
                   Although
                   the
                   marriage
                   is
                   naturally
                   valid
                   ,
                   yet
                   that
                   natural
                   validity
                   can
                   have
                   this
                   effect
                   onely
                   ,
                   that
                   it
                   can
                   for
                   ever
                   
                   bind
                   the
                   conscience
                   of
                   the
                   engaged
                   parties
                   to
                   faith
                   and
                   mutual
                   love
                   ,
                   and
                   to
                   cohabitation
                   when
                   it
                   is
                   not
                   hindred
                
                 ;
                 and
                 it
                 is
                 ,
                 even
                 when
                 it
                 is
                 most
                 of
                 all
                 forbidden
                 ,
                 yet
                 potentially
                 legitimate
                 ,
                 that
                 is
                 ,
                 it
                 wants
                 no
                 features
                 and
                 lineaments
                 ,
                 nor
                 life
                 ,
                 but
                 it
                 wants
                 solennity
                 and
                 publication
                 ;
                 that
                 is
                 ,
                 it
                 is
                 like
                 an
                 Embryo
                 in
                 his
                 Mothers
                 womb
                 ,
                 there
                 it
                 must
                 stay
                 till
                 the
                 law
                 gives
                 it
                 name
                 and
                 birth
                 .
                 *
                 For
                 it
                 is
                 to
                 be
                 considered
                 ,
                 that
                 although
                 the
                 yong
                 folks
                 can
                 contract
                 even
                 against
                 their
                 parents
                 will
                 ,
                 yet
                 they
                 can
                 be
                 hindred
                 from
                 possession
                 :
                 Not
                 onely
                 because
                 natural
                 rights
                 can
                 be
                 impeded
                 in
                 their
                 use
                 and
                 challenge
                 by
                 the
                 Supreme
                 Civil
                 power
                 ;
                 but
                 because
                 there
                 is
                 in
                 marriage
                 something
                 that
                 is
                 wholly
                 in
                 the
                 power
                 of
                 the
                 Civil
                 law
                 .
                 For
                 in
                 marriage
                 there
                 are
                 three
                 things
                 ,
                 Unity
                 ,
                 and
                 Society
                 ,
                 and
                 Mystery
                 .
                 This
                 last
                 is
                 not
                 of
                 present
                 consideration
                 ,
                 because
                 it
                 is
                 wholly
                 of
                 spiritual
                 nature
                 ,
                 and
                 therefore
                 of
                 Ecclesiastical
                 cognisance
                 .
                 But
                 of
                 the
                 other
                 two
                 ,
                 the
                 first
                 is
                 in
                 the
                 power
                 of
                 the
                 Contractors
                 ,
                 the
                 latter
                 is
                 in
                 the
                 power
                 of
                 the
                 Common-wealth
                 .
                 From
                 union
                 of
                 minds
                 ,
                 and
                 obligation
                 of
                 mutual
                 duties
                 and
                 affections
                 ,
                 and
                 perpetuity
                 of
                 relations
                 they
                 cannot
                 be
                 kept
                 by
                 their
                 dissenting
                 parents
                 ,
                 or
                 by
                 the
                 Civil
                 law
                 .
                 But
                 from
                 being
                 a
                 society
                 ,
                 from
                 beginning
                 a
                 legal
                 family
                 ,
                 from
                 rights
                 of
                 succession
                 ,
                 from
                 reckoning
                 descents
                 in
                 their
                 line
                 ,
                 and
                 from
                 cohabitation
                 they
                 can
                 be
                 kept
                 by
                 that
                 power
                 which
                 is
                 the
                 Supreme
                 in
                 the
                 establishment
                 and
                 conduct
                 of
                 all
                 societies
                 .
                 And
                 the
                 consequent
                 of
                 this
                 will
                 be
                 ,
                 not
                 onely
                 that
                 such
                 persons
                 shall
                 loose
                 all
                 civil
                 benefits
                 and
                 profits
                 of
                 inheritance
                 ,
                 that
                 is
                 ,
                 all
                 that
                 can
                 come
                 from
                 Society
                 ,
                 but
                 even
                 their
                 very
                 Unity
                 will
                 be
                 disparag'd
                 ,
                 so
                 as
                 it
                 shall
                 be
                 esteem'd
                 no
                 better
                 then
                 fornication
                 ;
                 not
                 that
                 it
                 is
                 so
                 before
                 God
                 ,
                 or
                 is
                 against
                 the
                 vertue
                 of
                 Chastity
                 ,
                 but
                 that
                 it
                 is
                 so
                 in
                 the
                 Civil
                 account
                 ,
                 and
                 is
                 against
                 the
                 laws
                 of
                 Marriage
                 .
                 It
                 is
                 in
                 this
                 as
                 it
                 is
                 in
                 the
                 case
                 of
                 Raptus
                 or
                 Ravishment
                 .
                 In
                 the
                 Civil
                 law
                 ,
                 he
                 that
                 takes
                 away
                 a
                 mans
                 daughter
                 without
                 the
                 consent
                 of
                 her
                 parents
                 
                   rapuisse
                   dicitur
                
                 is
                 a
                 Ravisher
                 :
                 but
                 it
                 is
                 not
                 so
                 in
                 the
                 Canon
                 law
                 ,
                 it
                 is
                 not
                 so
                 in
                 Nature
                 or
                 Conscience
                 .
                 
                   Raptus
                   ibi
                   dicitur
                   admitti
                   ubi
                   nihil
                   ante
                   de
                   nuptiis
                   dicitur
                   :
                   If
                   there
                   was
                   no
                   treaty
                   of
                   marriage
                   ,
                   it
                   is
                   a
                   rape
                
                 ;
                 but
                 if
                 the
                 man
                 was
                 secretly
                 betrothed
                 ,
                 to
                 carry
                 her
                 away
                 and
                 lye
                 with
                 her
                 is
                 no
                 rape
                 ,
                 
                   licèt
                   parentes
                   reclamarent
                
                 ,
                 
                 
                   although
                   the
                   parents
                   were
                   against
                   it
                   ,
                
                 said
                 Pope
                 Lucius
                 the
                 third
                 .
                 Now
                 to
                 call
                 this
                 a
                 rape
                 ,
                 and
                 to
                 punish
                 it
                 as
                 if
                 it
                 were
                 ,
                 is
                 in
                 the
                 power
                 of
                 law
                 :
                 just
                 as
                 the
                 stealing
                 of
                 a
                 knife
                 out
                 of
                 a
                 Church
                 ,
                 or
                 a
                 Chalice
                 out
                 of
                 the
                 Clercs
                 house
                 ,
                 may
                 by
                 law
                 be
                 called
                 Sacrilege
                 ;
                 and
                 then
                 it
                 is
                 so
                 to
                 all
                 the
                 purposes
                 of
                 law
                 ;
                 though
                 before
                 God
                 it
                 may
                 not
                 differ
                 from
                 simple
                 theft
                 .
                 So
                 for
                 yong
                 lovers
                 to
                 lye
                 together
                 before
                 publication
                 is
                 by
                 the
                 Canon
                 law
                 called
                 
                   Antenuptialis
                   fornicatio
                
                 ,
                 and
                 is
                 punished
                 as
                 if
                 it
                 were
                 so
                 indeed
                 :
                 and
                 yet
                 though
                 it
                 be
                 evil
                 in
                 the
                 eye
                 of
                 men
                 ,
                 and
                 upon
                 that
                 account
                 is
                 so
                 in
                 it self
                 ,
                 yet
                 in
                 the
                 eyes
                 of
                 God
                 it
                 is
                 not
                 fornication
                 ;
                 God
                 himself
                 having
                 expressely
                 called
                 a
                 
                   Betrothed
                   woman
                
                 by
                 the
                 name
                 of
                 wife
                 ,
                 
                 and
                 punish'd
                 her
                 falshood
                 to
                 her
                 husband
                 before
                 marriage
                 with
                 the
                 same
                 evil
                 as
                 adultery
                 .
                 And
                 thus
                 it
                 is
                 in
                 the
                 present
                 inquiry
                 :
                 Marriage
                 of
                 persons
                 in
                 minority
                 is
                 naturally
                 invalid
                 ,
                 because
                 they
                 are
                 naturally
                 unable
                 to
                 make
                 a
                 contract
                 for
                 their
                 good
                 ,
                 they
                 understand
                 it
                 not
                 ;
                 but
                 if
                 they
                 be
                 of
                 good
                 years
                 ,
                 though
                 under
                 their
                 Fathers
                 power
                 ,
                 they
                 are
                 naturally
                 able
                 ,
                 but
                 politically
                 unable
                 ,
                 and
                 therefore
                 are
                 inevitably
                 engag'd
                 in
                 an
                 evil
                 condition
                 ,
                 and
                 they
                 have
                 sinn'd
                 ,
                 and
                 it
                 is
                 a
                 miracle
                 if
                 they
                 doe
                 not
                 sin
                 again
                 ,
                 and
                 abide
                 in
                 it
                 upon
                 this
                 account
                 .
                 For
                 the
                 marriage
                 is
                 good
                 within
                 doors
                 ,
                 but
                 it
                 is
                 not
                 good
                 abroad
                 :
                 they
                 are
                 both
                 oblig'd
                 ,
                 and
                 yet
                 cannot
                 pay
                 their
                 obligation
                 :
                 this
                 marriage
                 is
                 not
                 good
                 in
                 law
                 ,
                 and
                 yet
                 they
                 cannot
                 chuse
                 another
                 in
                 conscience
                 :
                 it
                 was
                 by
                 their
                 own
                 fault
                 ,
                 and
                 therefore
                 they
                 must
                 bear
                 
                 their
                 own
                 burden
                 :
                 they
                 are
                 guilty
                 of
                 fornication
                 ,
                 but
                 it
                 is
                 not
                 a
                 sin
                 against
                 the
                 seventh
                 Commandement
                 :
                 they
                 have
                 not
                 dishonour'd
                 their
                 own
                 bodies
                 between
                 themselves
                 ,
                 but
                 they
                 have
                 dishonour'd
                 them
                 before
                 all
                 the
                 world
                 besides
                 .
                 And
                 as
                 covetousnesse
                 is
                 idolatry
                 ,
                 and
                 rebellion
                 is
                 witchcraft
                 ,
                 so
                 
                   this
                   disobedience
                
                 is
                 unchastity
                 ,
                 it
                 is
                 uncleannesse
                 against
                 the
                 
                   fifth
                   Commandement
                
                 :
                 and
                 therefore
                 it
                 is
                 no
                 legal
                 marriage
                 ,
                 but
                 unlawfull
                 at
                 first
                 ,
                 and
                 remains
                 so
                 all
                 the
                 way
                 ,
                 till
                 a
                 legal
                 remedy
                 be
                 found
                 out
                 .
                 For
                 this
                 things
                 is
                 rightly
                 stated
                 by
                 Paulus
                 the
                 Lawyer
                 :
                 
                 
                   Matrimonia
                   haec
                   jure
                   non
                   contrahi
                   ,
                   sed
                   tamen
                   contracta
                   non
                   solvi
                   ,
                   Such
                   marriages
                   ought
                   not
                   to
                   be
                   made
                   ,
                   but
                   being
                   made
                   they
                   cannot
                   be
                   dissolved
                   .
                
                 And
                 he
                 gives
                 an
                 excellent
                 reason
                 for
                 it
                 ;
                 
                   contemplationem
                   enim
                   publicae
                   utilitatis
                   privatorum
                   commodis
                   anteferri
                   .
                
                 It
                 is
                 of
                 public
                 concern
                 that
                 marriages
                 naturally
                 valid
                 be
                 not
                 rescinded
                 ;
                 but
                 it
                 is
                 but
                 of
                 private
                 emolument
                 that
                 the
                 Father
                 should
                 be
                 pleas'd
                 in
                 his
                 daughter
                 in
                 law
                 :
                 and
                 therefore
                 although
                 the
                 *
                 Law
                 of
                 God
                 and
                 man
                 doe
                 their
                 several
                 shares
                 for
                 the
                 securing
                 of
                 every
                 interest
                 and
                 concern
                 ,
                 yet
                 that
                 regard
                 which
                 is
                 greatest
                 and
                 more
                 public
                 is
                 to
                 be
                 preferred
                 .
                 Now
                 for
                 the
                 understanding
                 of
                 the
                 full
                 effect
                 of
                 this
                 ,
                 and
                 for
                 the
                 verification
                 of
                 it
                 ,
                 it
                 is
                 to
                 be
                 consider'd
                 ,
                 that
                 laws
                 are
                 called
                 Perfect
                 ,
                 or
                 Imperfect
                 .
                 A
                 perfect
                 law
                 is
                 that
                 which
                 either
                 in
                 it self
                 or
                 by
                 
                   the
                   Magistrate
                
                 rescinds
                 whatsoever
                 was
                 done
                 against
                 her
                 prescript
                 .
                 
                   l.
                   Non
                   dubium
                   ,
                   C.
                   de
                   legib
                   .
                
                 The
                 imperfect
                 law
                 is
                 that
                 which
                 does
                 not
                 indeed
                 rescind
                 the
                 thing
                 ,
                 but
                 inflicts
                 a
                 punishment
                 upon
                 the
                 transgressors
                 :
                 such
                 as
                 was
                 the
                 
                   lex
                   Furia
                   Testamentaria
                
                 ,
                 and
                 such
                 as
                 is
                 the
                 law
                 concerning
                 these
                 forbidden
                 marriages
                 against
                 their
                 Fathers
                 will
                 ;
                 the
                 Marriage
                 must
                 stand
                 ,
                 and
                 the
                 married
                 must
                 lie
                 under
                 the
                 punishment
                 *
                 :
                 they
                 in
                 the
                 civil
                 law
                 were
                 reckon'd
                 as
                 Concubines
                 ,
                 and
                 their
                 Children
                 bastards
                 ,
                 and
                 there
                 was
                 neither
                 dowry
                 nor
                 marriage
                 allowed
                 .
                 And
                 upon
                 this
                 account
                 ,
                 all
                 those
                 sayings
                 which
                 I
                 brought
                 in
                 the
                 former
                 numbers
                 †
                 are
                 true
                 :
                 the
                 marriages
                 were
                 then
                 civilly
                 null
                 ,
                 that
                 is
                 ,
                 in
                 estimation
                 of
                 law
                 and
                 to
                 all
                 intents
                 and
                 purposes
                 of
                 law
                 were
                 outlawed
                 ,
                 and
                 made
                 uncapable
                 of
                 civil
                 benefits
                 and
                 advantages
                 ;
                 but
                 the
                 law
                 could
                 not
                 make
                 them
                 naturally
                 null
                 :
                 
                 and
                 in
                 the
                 Law
                 of
                 Moses
                 ,
                 although
                 a
                 maiden
                 that
                 had
                 been
                 humbled
                 was
                 to
                 become
                 the
                 wife
                 of
                 him
                 that
                 did
                 it
                 ,
                 and
                 to
                 have
                 her
                 dowry
                 accordingly
                 ,
                 if
                 her
                 Father
                 pleas'd
                 ,
                 and
                 he
                 might
                 chuse
                 whether
                 he
                 would
                 or
                 no
                 ;
                 yet
                 there
                 is
                 no
                 footstep
                 or
                 signe
                 ,
                 that
                 if
                 he
                 had
                 betrothed
                 himself
                 to
                 her
                 ,
                 and
                 lyen
                 with
                 her
                 ,
                 that
                 then
                 she
                 was
                 not
                 his
                 wife
                 ,
                 or
                 that
                 her
                 dissenting
                 Father
                 could
                 make
                 it
                 null
                 .
                 Indeed
                 divorces
                 were
                 so
                 easily
                 granted
                 then
                 ,
                 that
                 even
                 in
                 this
                 case
                 they
                 had
                 a
                 remedy
                 at
                 hand
                 :
                 but
                 we
                 are
                 tied
                 up
                 by
                 stricter
                 and
                 more
                 holy
                 bands
                 ;
                 and
                 since
                 Christ
                 reduc'd
                 it
                 to
                 the
                 first
                 institution
                 ,
                 and
                 that
                 it
                 was
                 made
                 to
                 represent
                 the
                 union
                 of
                 the
                 Church
                 unto
                 him
                 ,
                 it
                 is
                 not
                 so
                 easy
                 to
                 untie
                 this
                 knot
                 .
                 So
                 much
                 as
                 is
                 in
                 the
                 power
                 of
                 law
                 ,
                 so
                 much
                 is
                 fit
                 to
                 be
                 done
                 for
                 the
                 securing
                 the
                 Fathers
                 authority
                 and
                 his
                 rights
                 according
                 to
                 the
                 interests
                 of
                 religion
                 and
                 the
                 public
                 :
                 but
                 the
                 laws
                 themselves
                 have
                 a
                 limit
                 ;
                 and
                 though
                 they
                 can
                 verify
                 all
                 their
                 own
                 acts
                 ,
                 yet
                 they
                 cannot
                 annul
                 the
                 Act
                 of
                 God
                 :
                 
                   Quae
                   Deus
                   conjunxit
                   ,
                   nemo
                   separet
                   .
                
                 Conjunction
                 of
                 marriages
                 is
                 by
                 a
                 law
                 of
                 God
                 and
                 Nature
                 ,
                 and
                 to
                 it
                 nothing
                 is
                 requir'd
                 but
                 a
                 natural
                 capacity
                 and
                 an
                 explicit
                 consent
                 ,
                 and
                 therefore
                 this
                 no
                 man
                 can
                 separate
                 .
                 But
                 yet
                 ,
              
               
                 3.
                 
                 The
                 Father
                 hath
                 over
                 his
                 children
                 a
                 double
                 power
                 ;
                 
                 a
                 natural
                 power
                 and
                 a
                 political
                 .
                 His
                 Natural
                 power
                 is
                 intire
                 ,
                 absolute
                 ,
                 and
                 unlimited
                 ,
                 except
                 where
                 the
                 Law
                 of
                 God
                 or
                 of
                 Nations
                 does
                 intervene
                 ;
                 but
                 then
                 it
                 lasts
                 but
                 till
                 the
                 children
                 are
                 able
                 to
                 understand
                 and
                 chuse
                 ,
                 and
                 shift
                 for
                 themselves
                 .
                 For
                 there
                 are
                 some
                 natural
                 and
                 personal
                 rights
                 relating
                 to
                 duty
                 ,
                 to
                 the
                 perpetuating
                 
                 the
                 kind
                 ,
                 to
                 defending
                 and
                 providing
                 for
                 themselves
                 ,
                 which
                 are
                 not
                 to
                 be
                 taken
                 from
                 us
                 ,
                 unlesse
                 they
                 be
                 as
                 well
                 or
                 better
                 supplied
                 otherwhere
                 ;
                 for
                 some
                 can
                 ,
                 and
                 some
                 cannot
                 .
                 The
                 desires
                 relating
                 to
                 marriage
                 have
                 in
                 th●m
                 so
                 much
                 natural
                 necessity
                 ,
                 and
                 so
                 much
                 relation
                 to
                 personal
                 duties
                 ,
                 that
                 either
                 they
                 must
                 be
                 in
                 our
                 own
                 powers
                 ,
                 or
                 else
                 our
                 salvation
                 must
                 depend
                 on
                 other
                 men
                 .
                 
                 
                   Nescis
                   nostri
                   arbitrii
                   esse
                   Matrimonia
                   ?
                   Affectus
                   nostri
                   nobis
                   non
                   serviunt
                   .
                   Non
                   potes
                   efficere
                   Imperio
                   ut
                   vel
                   amen
                   quam
                   velis
                   ,
                   vel
                   oderim
                   .
                   Matrimonium
                   vero
                   tum
                   perpetuum
                   est
                   ,
                   si
                   mutuâ
                   voluntate
                   jungitur
                   .
                   Cum
                   ergo
                   quaeratur
                   mihi
                   uxor
                   ,
                   socia
                   thori
                   ,
                   vitae
                   consors
                   ,
                   in
                   omne
                   seculum
                   mihi
                   eligenda
                   est
                   .
                
                 
                   My
                   wife
                   is
                   to
                   dwell
                   with
                   me
                   for
                   ever
                   ,
                   the
                   half
                   of
                   my self
                   ,
                   my
                   lasting
                   joy
                   or
                   my
                   lasting
                   sorrow
                   ,
                   and
                   if
                   I
                   doe
                   not
                   love
                   her
                   we
                   cannot
                   live
                   comfortably
                   ,
                   and
                   to
                   love
                   I
                   cannot
                   be
                   commanded
                   ,
                   for
                   my
                   affections
                   are
                   not
                   at
                   my
                   own
                   command
                   ,
                   much
                   lesse
                   at
                   anothers
                   :
                
                 and
                 therefore
                 the
                 conduct
                 of
                 this
                 belongs
                 to
                 my selfe
                 ,
                 and
                 to
                 none
                 else
                 ,
                 for
                 so
                 much
                 of
                 the
                 interest
                 as
                 the
                 union
                 and
                 conjunction
                 comes
                 to
                 ;
                 and
                 in
                 this
                 I
                 am
                 no
                 mans
                 subject
                 ,
                 when
                 I
                 am
                 a
                 man
                 my self
                 .
              
               
                 But
                 the
                 Father
                 hath
                 a
                 political
                 power
                 .
                 
                 
                   Patria
                   potestas
                   est
                   jus
                   quoddam
                   quod
                   habent
                   qui
                   sunt
                   de
                   Imperio
                   Romano
                   in
                   liberos
                   Naturales
                   &
                   legitimos
                   ,
                
                 
                 say
                 the
                 Lawyers
                 .
                 The
                 paternal
                 power
                 is
                 defin'd
                 by
                 the
                 measures
                 of
                 the
                 Roman
                 law
                 ;
                 and
                 so
                 it
                 is
                 in
                 all
                 Countries
                 by
                 their
                 own
                 measures
                 .
                 Now
                 in
                 most
                 Countries
                 ,
                 especially
                 
                   of
                   old
                
                 ,
                 the
                 Father
                 had
                 so
                 much
                 power
                 given
                 to
                 him
                 over
                 his
                 children
                 that
                 they
                 were
                 a
                 part
                 of
                 his
                 possessions
                 ;
                 they
                 acquir'd
                 what
                 they
                 did
                 acquire
                 for
                 their
                 Father
                 ,
                 not
                 for
                 themselves
                 ;
                 they
                 might
                 be
                 pawn'd
                 ,
                 they
                 might
                 be
                 sold
                 three
                 times
                 for
                 their
                 Fathers
                 profit
                 ;
                 they
                 must
                 last
                 and
                 abide
                 under
                 this
                 power
                 till
                 they
                 were
                 dismissed
                 or
                 emancipated
                 by
                 their
                 Father
                 .
                 Now
                 whatsoever
                 rights
                 were
                 consequent
                 to
                 these
                 powers
                 were
                 so
                 wholly
                 to
                 be
                 dispos'd
                 of
                 by
                 the
                 Fathers
                 ,
                 that
                 whatsoever
                 actions
                 of
                 the
                 sons
                 did
                 destroy
                 those
                 rights
                 were
                 so
                 far
                 ,
                 and
                 in
                 relation
                 to
                 those
                 rights
                 ,
                 null
                 and
                 invalid
                 .
                 When
                 therefore
                 the
                 Father
                 had
                 by
                 the
                 Civil
                 law
                 a
                 power
                 over
                 the
                 person
                 of
                 his
                 son
                 ,
                 so
                 as
                 to
                 have
                 the
                 profit
                 of
                 his
                 labours
                 ,
                 the
                 issues
                 of
                 his
                 marriage
                 ,
                 his
                 children
                 to
                 succeed
                 ,
                 the
                 sons
                 wife
                 to
                 be
                 partner
                 of
                 his
                 goods
                 and
                 his
                 holy
                 rites
                 ,
                 and
                 to
                 perpetuate
                 his
                 family
                 ,
                 he
                 had
                 by
                 the
                 Civil
                 law
                 power
                 to
                 dispose
                 of
                 him
                 so
                 far
                 as
                 concern'd
                 these
                 things
                 ,
                 but
                 no
                 further
                 .
                 And
                 therefore
                 the
                 Father
                 had
                 power
                 to
                 disinherit
                 the
                 son
                 that
                 married
                 without
                 his
                 Fathers
                 leave
                 ;
                 and
                 all
                 the
                 Emperors
                 and
                 all
                 the
                 Lawyers
                 till
                 the
                 time
                 of
                 Constantine
                 did
                 allow
                 it
                 :
                 but
                 then
                 it
                 felt
                 variety
                 and
                 change
                 ,
                 and
                 it
                 was
                 limited
                 to
                 the
                 case
                 of
                 the
                 sons
                 marrying
                 dishonourably
                 .
              
               
                 The
                 result
                 of
                 these
                 three
                 Propositions
                 is
                 this
                 ,
                 
                 That
                 every
                 Common-wealth
                 hath
                 power
                 to
                 extend
                 or
                 to
                 streighten
                 the
                 Fathers
                 political
                 power
                 ,
                 &
                 to
                 give
                 sentences
                 and
                 judgements
                 upon
                 the
                 actions
                 that
                 relate
                 to
                 such
                 power
                 :
                 and
                 if
                 the
                 law
                 does
                 declare
                 the
                 children
                 of
                 marriages
                 against
                 the
                 parents
                 will
                 to
                 be
                 bastards
                 ,
                 they
                 are
                 so
                 ;
                 and
                 the
                 Son
                 not
                 to
                 succeed
                 in
                 his
                 Fathers
                 estate
                 ,
                 it
                 must
                 be
                 so
                 ;
                 and
                 the
                 marriage
                 to
                 be
                 a
                 concubinate
                 ,
                 it
                 must
                 be
                 accounted
                 so
                 ;
                 and
                 the
                 conjunction
                 to
                 be
                 uncleannesse
                 ,
                 it
                 must
                 be
                 called
                 dishonourable
                 ,
                 and
                 may
                 be
                 punished
                 as
                 if
                 it
                 were
                 so
                 :
                 and
                 this
                 must
                 last
                 so
                 long
                 till
                 the
                 son
                 be
                 by
                 the
                 same
                 law
                 declar'd
                 not
                 to
                 be
                 under
                 his
                 Fathers
                 power
                 as
                 to
                 that
                 particular
                 ;
                 and
                 when
                 it
                 is
                 so
                 ,
                 he
                 can
                 then
                 chuse
                 for
                 himself
                 without
                 fraud
                 or
                 detriment
                 ;
                 though
                 even
                 then
                 also
                 he
                 hath
                 upon
                 him
                 two
                 bands
                 ,
                 Reverence
                 and
                 Piety
                 ,
                 from
                 which
                 the
                 son
                 can
                 never
                 be
                 emancipated
                 
                 as
                 long
                 as
                 he
                 lives
                 ,
                 and
                 as
                 long
                 as
                 he
                 can
                 be
                 obliged
                 to
                 be
                 a
                 thankfull
                 person
                 ,
                 ever
                 remembring
                 what
                 the
                 old
                 Sibyll
                 said
                 ,
                 that
                 they
                 deserve
                 damnation
                 
                   
                     …
                     quíve
                     parentes
                  
                   
                     In
                     senio
                     linquunt
                     ,
                     neque
                     praemia
                     digna
                     rependunt
                  
                   
                     Pro
                     Nutricatu
                     ,
                     vel
                     qui
                     parere
                     recusant
                     ,
                  
                   
                     Aspera
                     vel
                     contra
                     dixerunt
                     verba
                     parentes
                     ,
                  
                
                 who
                 leave
                 their
                 parents
                 in
                 their
                 old
                 age
                 ,
                 who
                 speak
                 words
                 against
                 them
                 ,
                 who
                 doe
                 not
                 pay
                 their
                 thankfull
                 duty
                 for
                 their
                 alimony
                 and
                 education
                 ,
                 and
                 who
                 refuse
                 to
                 obey
                 them
                 ,
                 viz.
                 according
                 to
                 the
                 laws
                 ,
                 and
                 according
                 to
                 the
                 exigence
                 of
                 reverence
                 and
                 piety
                 which
                 must
                 be
                 for
                 ever
                 .
              
               
                 
                   Of
                   exemption
                   from
                   the
                   power
                   of
                   Fathers
                   .
                
                 
                   For
                   by
                   this
                   means
                   we
                   shall
                   the
                   shortest
                   and
                   truest
                   answer
                   the
                   inquiry
                   ,
                   
                   when
                   a
                   Son
                   is
                   free
                   from
                   his
                   Fathers
                   power
                   ,
                   and
                   how
                   long
                   he
                   is
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   as
                   Demosthenes
                   his
                   expression
                   is
                   ,
                   
                   
                     subject
                     to
                     the
                     necessity
                     of
                     the
                     Fathers
                     laws
                     .
                  
                   I
                   answer
                   that
                   ,
                   in
                   those
                   things
                   which
                   are
                   parts
                   of
                   natural
                   power
                   and
                   relate
                   to
                   personal
                   duties
                   ,
                   the
                   Father
                   hath
                   always
                   
                     a
                     power
                     of
                     Counsel
                  
                   ,
                   which
                   must
                   be
                   regarded
                   by
                   the
                   ties
                   and
                   analogies
                   of
                   reverence
                   and
                   piety
                   ,
                   and
                   the
                   reasons
                   of
                   the
                   things
                   themselves
                   .
                   But
                   in
                   those
                   powers
                   which
                   the
                   law
                   hath
                   given
                   him
                   ,
                   he
                   is
                   to
                   abide
                   in
                   them
                   as
                   long
                   as
                   the
                   law
                   permits
                   ;
                   for
                   in
                   this
                   there
                   is
                   no
                   other
                   measure
                   but
                   the
                   law
                   .
                   But
                   in
                   these
                   and
                   all
                   other
                   things
                   whatsoever
                   ,
                   when
                   by
                   nature
                   and
                   
                     the
                     laws
                  
                   we
                   are
                   quit
                   from
                   the
                   Empire
                   of
                   the
                   Father
                   ,
                   and
                   that
                   power
                   which
                   is
                   called
                   Castigation
                   ,
                   or
                   the
                   power
                   of
                   command
                   and
                   coercion
                   ,
                   we
                   are
                   still
                   tied
                   to
                   fear
                   him
                   with
                   a
                   reverential
                   fear
                   ,
                   and
                   to
                   obey
                   him
                   with
                   the
                   readinesse
                   of
                   piety
                   in
                   all
                   things
                   where
                   Reverence
                   and
                   Piety
                   are
                   to
                   have
                   regard
                   and
                   prevail
                   ,
                   that
                   is
                   ,
                   where-ever
                   it
                   is
                   possible
                   and
                   reasonable
                   to
                   obey
                   .
                   
                     Quae
                     praerogativa
                     ex
                     beneficentia
                     acquiritur
                     perpetuo
                     durat
                     ,
                  
                   said
                   
                     Aristotle
                     ,
                     The
                     authority
                     that
                     is
                     acquir'd
                     by
                     bounty
                     is
                     perpetual
                     .
                  
                
                 
                   And
                   therefore
                   even
                   Marriage
                   it self
                   does
                   not
                   quit
                   the
                   children
                   from
                   their
                   duty
                   :
                   
                   Not
                   onely
                   by
                   force
                   of
                   Civil
                   laws
                   ,
                   in
                   which
                   sense
                   the
                   sons
                   wife
                   was
                   in
                   the
                   Fathers
                   power
                   as
                   well
                   as
                   the
                   son
                   himself
                   till
                   he
                   was
                   emancipated
                   ;
                   but
                   I
                   mean
                   it
                   in
                   respect
                   of
                   reverence
                   and
                   pious
                   regards
                   ,
                   and
                   natural
                   duty
                   ,
                   
                   and
                   humble
                   observation
                   .
                   For
                   
                     Nomen
                     Patris
                     grande
                     Mysterium
                     est
                     ,
                     &
                     nomen
                     Matris
                     arcana
                     Reverentia
                     ,
                  
                   said
                   Origen
                   ;
                   there
                   is
                   Reverence
                   ,
                   and
                   there
                   is
                   mystery
                   ,
                   and
                   all
                   sacrednesse
                   in
                   the
                   Names
                   of
                   Father
                   and
                   Mother
                   ;
                   and
                   that
                   dignity
                   lasts
                   for
                   ever
                   .
                   The
                   Ancients
                   tell
                   that
                   when
                   Danaus
                   ,
                   who
                   had
                   given
                   liberty
                   to
                   his
                   fifty
                   daughters
                   to
                   marry
                   according
                   to
                   their
                   own
                   liking
                   ,
                   was
                   compelled
                   to
                   give
                   them
                   to
                   the
                   fifty
                   Grandchildren
                   of
                   Aegisthus
                   ,
                   he
                   gave
                   to
                   each
                   of
                   them
                   a
                   sword
                   ,
                   and
                   commanded
                   them
                   to
                   kill
                   their
                   husbands
                   the
                   first
                   night
                   before
                   their
                   congresse
                   :
                   and
                   they
                   thought
                   themselves
                   ,
                   though
                   married
                   ,
                   oblig'd
                   to
                   obey
                   their
                   Father
                   ,
                   and
                   all
                   did
                   so
                   but
                   Hypermnestra
                   ,
                   who
                   for
                   her
                   disobedience
                   was
                   question'd
                   upon
                   her
                   life
                   ,
                   and
                   was
                   by
                   the
                   equally-divided
                   sentences
                   of
                   the
                   Judges
                   acquitted
                   .
                   The
                   like
                   story
                   to
                   this
                   is
                   told
                   by
                   Chalcondylas
                   ,
                   that
                   a
                   daughter
                   of
                   a
                   Florentine
                   Physician
                   being
                   by
                   the
                   public
                   request
                   and
                   necessity
                   of
                   the
                   Town
                   given
                   to
                   Lantislaus
                   an
                   amorous
                   Prince
                   ,
                   who
                   to
                   get
                   her
                   besieged
                   the
                   Town
                   ,
                   her
                   Father
                   gave
                   her
                   a
                   poyson'd
                   
                   handkerchief
                   which
                   he
                   commanded
                   her
                   to
                   use
                   upon
                   the
                   Prince
                   ;
                   and
                   she
                   did
                   so
                   ,
                   and
                   upon
                   her self
                   ,
                   and
                   both
                   died
                   .
                   These
                   indeed
                   were
                   excesses
                   of
                   power
                   and
                   obedience
                   :
                   but
                   I
                   noted
                   them
                   to
                   shew
                   that
                   the
                   sense
                   of
                   the
                   world
                   is
                   to
                   suppose
                   children
                   oblig'd
                   to
                   their
                   parents
                   even
                   when
                   they
                   are
                   in
                   the
                   power
                   of
                   a
                   husband
                   ,
                   or
                   in
                   necessitude
                   and
                   conjunction
                   with
                   a
                   wife
                   .
                   And
                   this
                   is
                   extended
                   also
                   to
                   daughters
                   that
                   are
                   Widows
                   ,
                   if
                   they
                   be
                   in
                   minority
                   ,
                   that
                   is
                   under
                   25
                   years
                   ;
                   for
                   so
                   it
                   was
                   in
                   the
                   Roman
                   law
                   ;
                   or
                   ,
                   if
                   under
                   any
                   other
                   number
                   of
                   years
                   which
                   the
                   law
                   calls
                   minority
                   in
                   any
                   Government
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     If
                     she
                     will
                     marry
                     again
                  
                   ,
                   
                   
                     let
                     her
                     marry
                     by
                     the
                     consent
                     of
                     her
                     Father
                     .
                  
                
                 
                   2.
                   
                   If
                   a
                   Son
                   be
                   a
                   Magistrate
                   ,
                   
                   the
                   Magistrate
                   is
                   exempted
                   ,
                   but
                   not
                   the
                   Son.
                   That
                   is
                   ,
                   in
                   those
                   things
                   which
                   concern
                   his
                   office
                   and
                   dignity
                   the
                   Father
                   hath
                   nothing
                   to
                   doe
                   with
                   him
                   :
                   but
                   in
                   things
                   Oeconomical
                   the
                   Fathers
                   power
                   stands
                   ,
                   and
                   his
                   person
                   is
                   capable
                   of
                   the
                   same
                   regards
                   as
                   formerly
                   ;
                   
                     of
                     all
                     the
                     same
                     ,
                     Salvo
                     honore
                     Magistratus
                     .
                  
                   But
                   yet
                   the
                   reverence
                   of
                   such
                   a
                   Son
                   to
                   a
                   Father
                   ought
                   to
                   be
                   no
                   otherwise
                   exacted
                   then
                   by
                   the
                   measures
                   of
                   prudence
                   and
                   custome
                   ,
                   and
                   the
                   common
                   usages
                   of
                   the
                   place
                   .
                   When
                   
                     Fabius
                     Maximus
                  
                   came
                   to
                   his
                   Son
                   who
                   was
                   then
                   Consul
                   ,
                   and
                   sate
                   upon
                   his
                   horse
                   ,
                   otherwise
                   then
                   he
                   ought
                   ,
                   his
                   Son
                   sent
                   the
                   Lictors
                   to
                   him
                   to
                   call
                   him
                   to
                   descend
                   and
                   come
                   to
                   him
                   :
                   
                   and
                   the
                   old
                   Man
                   gladly
                   obeyed
                   ,
                   and
                   told
                   him
                   ,
                   
                     Non
                     ego
                     Imperium
                     tuum
                     ,
                     mi
                     Fili
                     ,
                     contempsi
                     ,
                  
                   I
                   did
                   not
                   despise
                   thy
                   authority
                   ,
                   but
                   I
                   tried
                   if
                   you
                   knew
                   how
                   to
                   be
                   a
                   Consul
                   :
                   
                     nec
                     ignoro
                     quid
                     Patriae
                     venerationi
                     debeatur
                     ;
                     verum
                     publica
                     instituta
                     privatâ
                     pietate
                     potiora
                     judico
                     ,
                     I
                     know
                     what
                     veneration
                     is
                     due
                     to
                     a
                     Father
                     ;
                     but
                     the
                     private
                     regard
                     must
                     give
                     place
                     to
                     the
                     public
                     laws
                     .
                  
                   And
                   yet
                   even
                   in
                   things
                   of
                   public
                   nature
                   ,
                   if
                   a
                   Father
                   be
                   wise
                   ,
                   his
                   Counsel
                   ought
                   to
                   have
                   some
                   force
                   besides
                   the
                   reason
                   .
                   When
                   the
                   Tribunes
                   of
                   the
                   people
                   ,
                   who
                   sometime
                   had
                   Consular
                   dignity
                   ,
                   contended
                   which
                   of
                   them
                   should
                   goe
                   to
                   the
                   Warre
                   against
                   the
                   Lavicani
                   (
                   for
                   they
                   all
                   would
                   fain
                   have
                   gone
                   ,
                   but
                   none
                   would
                   stay
                   at
                   home
                   to
                   take
                   care
                   of
                   the
                   city
                   )
                   
                     Quintus
                     Servilius
                  
                   commanded
                   his
                   Son
                   to
                   stay
                   ,
                   and
                   doe
                   his
                   duty
                   at
                   home
                   ;
                   and
                   he
                   did
                   so
                   ,
                   for
                   it
                   was
                   for
                   the
                   public
                   interest
                   that
                   one
                   should
                   ,
                   and
                   the
                   power
                   of
                   his
                   Father
                   determin'd
                   him
                   when
                   they
                   all
                   refus'd
                   at
                   first
                   .
                
                 
                   3.
                   
                   If
                   a
                   Son
                   enters
                   into
                   holy
                   Orders
                   ,
                   
                   it
                   does
                   not
                   quit
                   him
                   from
                   his
                   duty
                   and
                   obedience
                   to
                   his
                   Father
                   ,
                   unlesse
                   the
                   law
                   declare
                   it
                   so
                   ;
                   that
                   is
                   ,
                   in
                   such
                   things
                   wherein
                   the
                   Fathers
                   political
                   power
                   did
                   consist
                   .
                   And
                   we
                   find
                   in
                   that
                   collection
                   of
                   Canons
                   which
                   is
                   called
                   Apostolical
                   ,
                   
                   it
                   is
                   decreed
                   that
                   if
                   a
                   servant
                   take
                   on
                   him
                   holy
                   Orders
                   against
                   the
                   will
                   of
                   his
                   lord
                   ,
                   there
                   was
                   a
                   redhibition
                   allowed
                   ;
                   he
                   was
                   to
                   return
                   to
                   his
                   service
                   ,
                   till
                   he
                   was
                   freed
                   by
                   his
                   lord
                   .
                   The
                   case
                   is
                   the
                   same
                   in
                   Princes
                   and
                   in
                   Fathers
                   .
                
                 
                   There
                   are
                   four
                   little
                   Queres
                   more
                   for
                   the
                   finishing
                   this
                   Rule
                   ;
                   the
                   answers
                   to
                   which
                   will
                   be
                   short
                   ,
                   because
                   they
                   depend
                   upon
                   the
                   former
                   discourses
                   .
                
                 
                   1.
                   
                   Whether
                   if
                   the
                   Grandfather
                   be
                   alive
                   ,
                   
                   and
                   the
                   Son
                   be
                   in
                   his
                   power
                   ,
                   it
                   be
                   sufficient
                   to
                   legitimate
                   the
                   marriage
                   of
                   the
                   Nephew
                   if
                   the
                   Grandfather
                   consent
                   ,
                   though
                   the
                   Father
                   be
                   not
                   ask'd
                   .
                
                 
                   To
                   this
                   the
                   Lawyers
                   answer
                   with
                   a
                   distinction
                   :
                   
                   If
                   the
                   Nephew
                   marry
                   a
                   wife
                   ,
                   
                   the
                   consent
                   of
                   the
                   Son
                   must
                   be
                   ask'd
                   ;
                   but
                   if
                   the
                   Niece
                   marry
                   ,
                   
                   the
                   consent
                   of
                   the
                   Grandfather
                   is
                   sufficient
                   :
                   and
                   so
                   it
                   is
                   if
                   the
                   Nephew
                   marry
                   in
                   the
                   same
                   family
                   ,
                   that
                   is
                   ,
                   the
                   Niece
                   by
                   another
                   son
                   .
                   The
                   reason
                   of
                   the
                   last
                   is
                   ,
                   because
                   the
                   Fathers
                   are
                   suppos'd
                   willing
                   to
                   doe
                   advantage
                   to
                   their
                   own
                   family
                   ,
                   and
                   therefore
                   it
                   may
                   be
                   sufficient
                   that
                   he
                   who
                   is
                   in
                   actual
                   possession
                   of
                   the
                   Government
                   should
                   explicitly
                   consent
                   ,
                   and
                   the
                   other
                   implicitely
                   .
                   But
                   why
                   to
                   the
                   marriage
                   of
                   the
                   Niece
                   the
                   Grandfathers
                   consent
                   should
                   be
                   enough
                   ,
                   but
                   to
                   the
                   Nephew's
                   marriage
                   the
                   Fathers
                   consent
                   also
                   be
                   requir'd
                   ,
                   the
                   reason
                   that
                   is
                   pretended
                   is
                   onely
                   this
                   ,
                   Because
                   no
                   man
                   ought
                   to
                   have
                   his
                   heir
                   provided
                   for
                   him
                   against
                   his
                   will
                   ,
                   of
                   which
                   there
                   is
                   no
                   danger
                   in
                   the
                   marriage
                   of
                   a
                   daughter
                   .
                   But
                   in
                   short
                   ,
                   though
                   this
                   was
                   thus
                   in
                   the
                   Civil
                   law
                   of
                   the
                   Romans
                   ,
                   and
                   was
                   no
                   more
                   reasonable
                   then
                   we
                   see
                   ;
                   yet
                   now
                   that
                   it
                   is
                   a
                   case
                   of
                   Conscience
                   I
                   am
                   to
                   answer
                   otherwise
                   .
                   For
                   it
                   is
                   against
                   Natural
                   and
                   Divine
                   reason
                   and
                   laws
                   that
                   the
                   Father
                   should
                   in
                   either
                   of
                   the
                   cases
                   be
                   neglected
                   ,
                   who
                   ought
                   rather
                   to
                   be
                   preferred
                   ,
                   as
                   he
                   that
                   is
                   most
                   and
                   longest
                   like
                   to
                   be
                   concerned
                   in
                   the
                   good
                   and
                   evil
                   of
                   the
                   marriage
                   .
                
                 
                   2.
                   
                   Whether
                   if
                   the
                   parents
                   have
                   consented
                   and
                   authoris'd
                   the
                   treaty
                   of
                   marriage
                   till
                   the
                   affections
                   of
                   the
                   children
                   are
                   irrevocably
                   ingag'd
                   ,
                   
                   and
                   afterwards
                   retract
                   that
                   consent
                   ,
                   the
                   children
                   are
                   bound
                   to
                   obey
                   their
                   parents
                   ,
                   and
                   quit
                   their
                   loves
                   .
                
                 
                   This
                   I
                   find
                   in
                   an
                   elegant
                   case
                   related
                   by
                   
                     Gentian
                     Hervet
                  
                   in
                   his
                   oration
                   to
                   the
                   Council
                   .
                   
                   
                     Damoiselle
                     Vitrou
                  
                   was
                   espoused
                   to
                   a
                   Cavalier
                   by
                   her
                   parents
                   ;
                   
                   but
                   when
                   he
                   would
                   have
                   married
                   her
                   and
                   carried
                   her
                   home
                   to
                   his
                   friends
                   ,
                   her
                   parents
                   ,
                   I
                   know
                   not
                   upon
                   what
                   account
                   ,
                   chang'd
                   their
                   minds
                   and
                   refus'd
                   to
                   let
                   her
                   goe
                   .
                   But
                   the
                   Souldier
                   carries
                   her
                   away
                   by
                   force
                   and
                   marries
                   her
                   and
                   lies
                   with
                   her
                   ,
                   but
                   us'd
                   her
                   ill
                   ;
                   of
                   which
                   she
                   being
                   quickly
                   weary
                   ,
                   flies
                   into
                   a
                   Monastery
                   ;
                   and
                   that
                   she
                   might
                   not
                   be
                   drawn
                   thence
                   and
                   forc'd
                   to
                   return
                   under
                   her
                   bondage
                   ,
                   she
                   pretends
                   that
                   he
                   was
                   not
                   her
                   husband
                   by
                   law
                   ,
                   because
                   he
                   forc'd
                   her
                   from
                   her
                   Fathers
                   house
                   against
                   the
                   will
                   of
                   her
                   parents
                   .
                   To
                   this
                   it
                   was
                   answered
                   in
                   behalf
                   of
                   the
                   husband
                   ,
                   that
                   she
                   who
                   was
                   espoused
                   legally
                   ,
                   might
                   be
                   carried
                   away
                   by
                   the
                   spouse
                   lawfully
                   ,
                   
                   according
                   to
                   that
                   of
                   Gregory
                   ,
                   and
                   
                     Eusebius
                     ,
                     Si
                     quis
                     virginem
                     aut
                     viduam
                     furatus
                     fuerit
                     ,
                     nisi
                     fuerit
                     à
                     se
                     desponsata
                     ,
                     anathema
                     sit
                     .
                  
                   If
                   she
                   was
                   not
                   espoused
                   ,
                   it
                   is
                   
                     Plagium
                     &
                     raptus
                     ,
                     a
                     rape
                     and
                     stealth
                  
                   ;
                   but
                   if
                   she
                   was
                   ,
                   it
                   was
                   no
                   fraud
                   to
                   him
                   .
                   
                   Now
                   if
                   this
                   was
                   no
                   ravishment
                   ,
                   as
                   it
                   is
                   plain
                   ,
                   because
                   she
                   was
                   espoused
                   ,
                   and
                   she
                   was
                   willing
                   ,
                   though
                   her
                   parents
                   were
                   not
                   ,
                   then
                   she
                   was
                   his
                   wife
                   ,
                   saies
                   the
                   Law
                   ;
                   and
                   if
                   so
                   ,
                   then
                   the
                   revocation
                   or
                   dissent
                   of
                   the
                   Father
                   hindred
                   not
                   but
                   that
                   she
                   might
                   proceed
                   thither
                   where
                   she
                   was
                   ingag'd
                   .
                   Now
                   this
                   case
                   went
                   farre
                   indeed
                   :
                   But
                   if
                   it
                   be
                   not
                   gone
                   so
                   farre
                   ,
                   yet
                   if
                   it
                   be
                   gone
                   thither
                   from
                   whence
                   they
                   cannot
                   honestly
                   or
                   decently
                   recede
                   ,
                   the
                   Fathers
                   dissent
                   ought
                   not
                   to
                   be
                   a
                   prejudice
                   to
                   the
                   consummation
                   :
                   for
                   it
                   began
                   from
                   an
                   honest
                   and
                   a
                   competent
                   cause
                   ,
                   it
                   was
                   a
                   fire
                   kindled
                   from
                   the
                   Sun
                   ,
                   and
                   it
                   proceeds
                   to
                   that
                   which
                   is
                   honest
                   in
                   it self
                   ;
                   and
                   therefore
                   there
                   is
                   no
                   evil
                   done
                   .
                   But
                   if
                   the
                   parties
                   are
                   unengag'd
                   ,
                   or
                   be
                   indifferent
                   ,
                   or
                   can
                   well
                   retire
                   ,
                   the
                   first
                   liberty
                   did
                   not
                   let
                   them
                   loose
                   from
                   duty
                   ,
                   but
                   that
                   they
                   are
                   to
                   abide
                   therewhere
                   they
                   were
                   ,
                   unlesse
                   (
                   I
                   say
                   )
                   by
                   that
                   first
                   leave
                   they
                   are
                   pass'd
                   beyond
                   a
                   fair
                   return
                   .
                   For
                   the
                   affections
                   and
                   the
                   great
                   content
                   of
                   children
                   is
                   not
                   to
                   be
                   plaid
                   with
                   ,
                   as
                   with
                   a
                   tennis-ball
                   ;
                   and
                   it
                   is
                   in
                   this
                   as
                   in
                   his
                   children
                   ,
                   if
                   he
                   have
                   begotten
                   the
                   affection
                   unto
                   life
                   ,
                   he
                   must
                   maintain
                   it
                   at
                   his
                   own
                   charge
                   .
                
                 
                 
                   3.
                   
                   
                   Whether
                   Mothers
                   have
                   the
                   same
                   authority
                   over
                   their
                   children
                   as
                   the
                   Fathers
                   have
                   .
                
                 
                   To
                   this
                   I
                   answer
                   ,
                   that
                   in
                   the
                   Civil
                   law
                   sons
                   were
                   not
                   in
                   their
                   Mothers
                   power
                   ,
                   but
                   in
                   their
                   Fathers
                   :
                   
                   
                     Appellare
                     de
                     nuptiis
                     debui
                     Patrem
                  
                   ;
                   and
                   Eustathius
                   upon
                   Homer
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                   He
                   that
                   gives
                   the
                   dowry
                   ,
                   it
                   is
                   fit
                   that
                   by
                   his
                   will
                   the
                   marriage
                   be
                   contracted
                   .
                   This
                   is
                   well
                   enough
                   ,
                   that
                   the
                   Father
                   should
                   doe
                   it
                   :
                   but
                   it
                   becomes
                   the
                   piety
                   of
                   children
                   to
                   endeavour
                   that
                   their
                   Mother
                   be
                   pleased
                   ;
                   for
                   to
                   her
                   also
                   there
                   is
                   the
                   same
                   natural
                   relation
                   ,
                   obligation
                   and
                   minority
                   ,
                   and
                   in
                   all
                   things
                   they
                   are
                   equal
                   ,
                   abating
                   the
                   privilege
                   of
                   the
                   sex
                   ;
                   and
                   therefore
                   though
                   the
                   same
                   duty
                   is
                   owing
                   to
                   them
                   both
                   ,
                   yet
                   their
                   authority
                   is
                   severally
                   express'd
                   ,
                   
                   which
                   to
                   my
                   sense
                   is
                   well
                   intimated
                   by
                   Eustathius
                   :
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     Not
                     the
                     power
                     of
                     my
                     Father
                     ,
                     nor
                     the
                     persuasion
                     of
                     my
                     Mother
                     ,
                     should
                     make
                     me
                     marry
                     even
                  
                   Venus
                   her self
                   .
                   Where
                   the
                   Mother
                   is
                   allowed
                   onely
                   the
                   power
                   of
                   persuasion
                   .
                   But
                   that
                   also
                   implies
                   all
                   her
                   power
                   ,
                   onely
                   that
                   is
                   the
                   most
                   proper
                   way
                   for
                   her
                   exercise
                   of
                   it
                   .
                   
                   And
                   it
                   is
                   the
                   most
                   forcible
                   .
                   
                     Jussum
                     erat
                     ,
                     quodque
                     est
                     potentissimum
                     Imperandi
                     genus
                     ,
                     rogabat
                     ,
                     qui
                     jubere
                     poterat
                     ,
                  
                   said
                   Ausonius
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   said
                   Julian
                   the
                   Emperor
                   .
                   
                   
                     For
                     they
                     that
                     can
                     if
                     they
                     please
                     compel
                     ,
                     ought
                     most
                     of
                     all
                     to
                     prevail
                     when
                     they
                     counsel
                     and
                     intreat
                     .
                  
                   But
                   however
                   things
                   were
                   in
                   the
                   law
                   of
                   the
                   Romans
                   ,
                   yet
                   by
                   the
                   laws
                   of
                   nature
                   Mothers
                   ,
                   who
                   have
                   so
                   great
                   an
                   affection
                   to
                   their
                   children
                   ,
                   and
                   so
                   great
                   an
                   interest
                   in
                   the
                   good
                   and
                   evil
                   respectively
                   of
                   their
                   Son
                   in
                   law's
                   or
                   their
                   Daughters
                   manners
                   ,
                   must
                   with
                   duty
                   &
                   tendernesse
                   be
                   regarded
                   like
                   the
                   Fathers
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   said
                   S.
                   
                   Cyril
                   of
                   Alexandria
                   :
                   Consonantly
                   to
                   the
                   law
                   of
                   Nature
                   he
                   commanded
                   his
                   son
                   to
                   abstain
                   from
                   such
                   marriages
                   as
                   were
                   displeasing
                   to
                   his
                   Mother
                   .
                   Isaac
                   did
                   so
                   to
                   Jacob.
                   And
                   to
                   this
                   purpose
                   Catullus
                   elegantly
                   presses
                   this
                   obligation
                   .
                   
                     
                       At
                       tu
                       ne
                       pugna
                       cum
                       tali
                       conjuge
                       ,
                       virgo
                       .
                    
                     
                       Non
                       aequum
                       est
                       pugnare
                       ,
                       Pater
                       cui
                       tradidit
                       ipse
                       ,
                    
                     
                       Ipse
                       Pater
                       cum
                       Matre
                       ,
                       quibus
                       parêre
                       necesse
                       est
                       .
                    
                     
                       Virginitas
                       non
                       tota
                       tua
                       est
                       :
                       ex
                       parte
                       parentum
                       est
                       .
                    
                     
                       Tertia
                       pars
                       Matri
                       data
                       ,
                       pars
                       data
                       tertia
                       Patri
                       ,
                    
                     
                       Tertia
                       sola
                       tua
                       est
                       .
                       —
                    
                  
                   Her
                   Father
                   and
                   her
                   Mother
                   and
                   her self
                   had
                   in
                   her self
                   equal
                   share
                   .
                
                 
                   But
                   if
                   the
                   Father
                   be
                   dead
                   ,
                   
                   then
                   the
                   question
                   is
                   greater
                   ,
                   because
                   if
                   the
                   Mother
                   have
                   any
                   power
                   ,
                   she
                   hath
                   it
                   alone
                   :
                   when
                   her
                   Husband
                   liv'd
                   she
                   had
                   power
                   as
                   the
                   Moon
                   hath
                   light
                   by
                   the
                   aspect
                   of
                   the
                   Sun
                   ;
                   but
                   now
                   that
                   her
                   light
                   is
                   extinguish'd
                   ,
                   hath
                   she
                   any
                   natural
                   and
                   proper
                   power
                   of
                   her
                   own
                   ?
                   To
                   this
                   S.
                   Austin
                   answers
                   clearly
                   ,
                   
                   
                     Fortassis
                     enim
                     quae
                     nunc
                     non
                     apparet
                     ,
                     apparebit
                     &
                     Mater
                     ,
                     cujus
                     voluntatem
                     in
                     tradenda
                     filia
                     omnibus
                     ut
                     arbitror
                     Natura
                     praeponit
                     :
                     nisi
                     eadem
                     puella
                     in
                     ea
                     jam
                     aetate
                     fuerit
                     ,
                     ut
                     jure
                     licentiore
                     sibi
                     eligat
                     ipsa
                     quod
                     velit
                     .
                  
                   From
                   which
                   words
                   of
                   S.
                   Austin
                   it
                   is
                   plain
                   ,
                   that
                   in
                   the
                   disposing
                   of
                   her
                   daughter
                   in
                   marriage
                   by
                   the
                   voice
                   of
                   Nature
                   the
                   Mother
                   hath
                   a
                   power
                   ;
                   and
                   this
                   is
                   rather
                   ,
                   and
                   more
                   ,
                   and
                   longer
                   then
                   in
                   the
                   disposal
                   of
                   her
                   son
                   .
                   The
                   reason
                   of
                   both
                   is
                   the
                   same
                   ,
                   because
                   by
                   the
                   advantage
                   of
                   the
                   sex
                   and
                   breeding
                   ,
                   the
                   son
                   will
                   be
                   fit
                   to
                   govern
                   in
                   the
                   family
                   ;
                   and
                   at
                   the
                   same
                   time
                   the
                   daughter
                   hath
                   the
                   weaknesses
                   of
                   feminine
                   spirit
                   
                   upon
                   her
                   as
                   much
                   as
                   the
                   Mother
                   ,
                   and
                   more
                   by
                   reason
                   of
                   her
                   tender
                   age
                   and
                   want
                   of
                   experience
                   .
                   To
                   which
                   may
                   be
                   added
                   ,
                   that
                   if
                   the
                   Father
                   be
                   dead
                   ,
                   the
                   estate
                   is
                   descended
                   upon
                   the
                   Son
                   ,
                   and
                   then
                   he
                   is
                   put
                   by
                   law
                   under
                   the
                   power
                   of
                   Tutors
                   and
                   Guardians
                   ,
                   and
                   then
                   is
                   to
                   marry
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   saies
                   the
                   law
                   ,
                   
                     by
                     the
                     consent
                     of
                     his
                     Kindred
                  
                   and
                   Guardians
                   ;
                   that
                   is
                   ,
                   if
                   he
                   be
                   not
                   come
                   to
                   maturity
                   :
                   but
                   if
                   he
                   be
                   ,
                   the
                   rule
                   is
                   ,
                   
                   
                     Filius
                     quidem
                     pubes
                     nullius
                     expectat
                     arbitrium
                     ,
                     filia
                     verò
                     Matris
                     &
                     propinquorum
                     ,
                  
                   A
                   son
                   that
                   is
                   of
                   a
                   marriageable
                   age
                   if
                   his
                   Father
                   be
                   dead
                   is
                   wholly
                   in
                   his
                   own
                   power
                   ,
                   but
                   a
                   daughter
                   is
                   under
                   the
                   power
                   of
                   her
                   Mother
                   .
                   And
                   yet
                   this
                   also
                   lasts
                   no
                   longer
                   but
                   to
                   a
                   certain
                   age
                   ,
                   which
                   is
                   determin'd
                   by
                   the
                   laws
                   of
                   every
                   Nation
                   respectively
                   .
                   And
                   yet
                   both
                   the
                   Son
                   and
                   the
                   Daughter
                   are
                   to
                   shew
                   piety
                   to
                   their
                   Mother
                   ,
                   and
                   not
                   to
                   grieve
                   her
                   .
                   
                     Pulchre
                     Deo
                     obtemperat
                     qui
                     tristis
                     est
                     Parenti
                     ,
                  
                   for
                   
                     he
                     does
                     ill
                     serve
                     God
                     ,
                     that
                     brings
                     sorrow
                     to
                     his
                     parent
                     .
                  
                   And
                   therefore
                   the
                   Ancient
                   laws
                   of
                   the
                   Romans
                   were
                   ever
                   favourable
                   to
                   that
                   part
                   of
                   the
                   marriage
                   which
                   the
                   Mother
                   chose
                   .
                   
                     Postulatu
                     audito
                     Matris
                     Tutorumque
                     ,
                     Magistratus
                     secundum
                     parentis
                     arbitrium
                     dant
                     jus
                     Nuptiarum
                     ,
                  
                   
                   saies
                   Livy
                   .
                   But
                   the
                   Wisigoths
                   by
                   their
                   law
                   were
                   more
                   kind
                   to
                   the
                   Mothers
                   interst
                   ,
                   
                   for
                   
                     Patre
                     mortuo
                     utriusque
                     sexus
                     filiorum
                     conjunctio
                     in
                     Matris
                     potestate
                     consistat
                  
                   ;
                   Both
                   son
                   and
                   daughter
                   if
                   their
                   Father
                   was
                   dead
                   were
                   in
                   the
                   power
                   of
                   their
                   Mother
                   ,
                   and
                   were
                   to
                   marry
                   by
                   her
                   appointment
                   and
                   counsel
                   .
                   
                   And
                   therefore
                   
                     Simeon
                     Metaphrastes
                  
                   commends
                   Abraham
                   for
                   taking
                   a
                   wife
                   at
                   the
                   command
                   of
                   his
                   parents
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     as
                     knowing
                     it
                     to
                     be
                     one
                     of
                     the
                     Divine
                     Commandements
                     to
                     obey
                     his
                     Father
                     and
                     his
                     Mother
                     .
                  
                   But
                   these
                   things
                   were
                   varied
                   by
                   laws
                   and
                   particular
                   considerations
                   .
                   That
                   which
                   is
                   of
                   universal
                   truth
                   is
                   this
                   onely
                   ,
                   That
                   in
                   their
                   natural
                   minority
                   children
                   are
                   equally
                   under
                   the
                   power
                   of
                   their
                   Mother
                   ,
                   as
                   of
                   their
                   Father
                   when
                   he
                   was
                   alive
                   ;
                   but
                   when
                   they
                   can
                   chuse
                   ,
                   they
                   are
                   sooner
                   quit
                   from
                   the
                   Castigation
                   or
                   legal
                   coercitive
                   powers
                   of
                   their
                   Mother
                   ,
                   then
                   of
                   their
                   Father
                   if
                   he
                   had
                   liv'd
                   .
                   And
                   this
                   relies
                   upon
                   the
                   practice
                   and
                   consent
                   of
                   all
                   the
                   world
                   ,
                   and
                   hath
                   this
                   reason
                   ,
                   because
                   women
                   are
                   not
                   by
                   laws
                   suppos'd
                   very
                   fit
                   to
                   govern
                   lasting
                   interests
                   .
                   But
                   lastly
                   ,
                   they
                   are
                   never
                   quit
                   from
                   their
                   reverence
                   and
                   duty
                   ,
                   piety
                   and
                   greatest
                   and
                   kindest
                   regards
                   :
                   but
                   the
                   Mothers
                   dissenting
                   does
                   not
                   annul
                   the
                   marriage
                   of
                   her
                   sons
                   that
                   are
                   of
                   age
                   ;
                   and
                   it
                   is
                   so
                   far
                   from
                   that
                   ,
                   that
                   their
                   not
                   complying
                   with
                   their
                   Mother
                   in
                   this
                   affair
                   is
                   onely
                   then
                   a
                   sin
                   when
                   it
                   is
                   done
                   with
                   unregarding
                   circumstances
                   ,
                   or
                   hath
                   not
                   in
                   it
                   a
                   great
                   weight
                   of
                   reason
                   .
                   But
                   every
                   child
                   should
                   doe
                   well
                   to
                   remember
                   their
                   obligation
                   to
                   their
                   Mothers
                   ;
                   
                   and
                   as
                   S.
                   Chrysostom
                   said
                   in
                   his
                   own
                   case
                   ,
                   when
                   he
                   had
                   a
                   mind
                   to
                   enter
                   into
                   a
                   Monastery
                   his
                   Mother
                   recalled
                   him
                   ,
                   or
                   rather
                   the
                   voice
                   of
                   God
                   crying
                   ,
                   
                     Fili
                     colito
                     Anthusam
                  
                   ,
                   Son
                   remember
                   thy
                   Mother
                   Anthusa
                   ,
                   and
                   grieve
                   her
                   not
                   as
                   long
                   as
                   she
                   lives
                   .
                   
                   For
                   
                     Nomen
                     Matris
                     ,
                     arcana
                     reverentia
                  
                   ,
                   There
                   is
                   a
                   secret
                   veneration
                   due
                   to
                   the
                   very
                   Name
                   of
                   a
                   Mother
                   .
                
                 
                   4.
                   
                   Although
                   a
                   Fathers
                   authority
                   is
                   such
                   that
                   against
                   it
                   a
                   Son
                   may
                   not
                   marry
                   ;
                   
                   yet
                   whether
                   or
                   no
                   is
                   the
                   power
                   of
                   the
                   parents
                   such
                   that
                   they
                   can
                   compel
                   a
                   son
                   or
                   a
                   daughter
                   to
                   marry
                   whom
                   or
                   when
                   they
                   will
                   ?
                
                 
                   To
                   this
                   I
                   answer
                   ,
                   
                   that
                   in
                   the
                   matters
                   of
                   marriage
                   especially
                   ,
                   and
                   proportionably
                   to
                   the
                   probable
                   event
                   of
                   things
                   in
                   other
                   lasting
                   states
                   of
                   life
                   ,
                   that
                   of
                   Aristotle
                   is
                   very
                   true
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     The
                     Fathers
                     authority
                     hath
                     in
                     it
                     no
                     necessity
                     ,
                     no
                     constraint
                  
                   
                   Which
                   
                     Heliodorus
                     Prusaeensis
                  
                   thus
                   paraphrases
                   ,
                   The
                   commandements
                   of
                   Fathers
                   of
                   their
                   children
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     have
                     not
                     in
                     them
                     such
                     force
                     that
                     they
                     can
                     compel
                     their
                     children
                     .
                  
                   And
                   therefore
                   Pamphilus
                   in
                   the
                   Comedy
                   complains
                   passionately
                   ,
                   and
                   yet
                   reasonably
                   ,
                   
                     
                       Proh
                       Deûm
                       atque
                       hominum
                       fidem
                       !
                       quid
                       est
                       ,
                       
                       si
                       non
                       haec
                       contumelia'st
                       ?
                    
                     
                       Uxorem
                       decrêrat
                       sese
                       dare
                       mihi
                       hodie
                       :
                       nonne
                       oportuit
                    
                     
                       Praescisse
                       me
                       ante
                       ?
                       nonne
                       priùs
                       communicatum
                       oportuit
                       ?
                    
                  
                   Upon
                   which
                   place
                   Donatus
                   said
                   well
                   ,
                   
                     quia
                     nuptiarum
                     non
                     omnis
                     potestas
                     in
                     Patre
                     est
                     ,
                     All
                     the
                     intire
                     power
                     of
                     marriages
                     is
                     not
                     in
                     the
                     Fathers
                     .
                  
                   It
                   may
                   not
                   be
                   done
                   against
                   their
                   wills
                   ,
                   but
                   neither
                   is
                   their
                   will
                   alone
                   sufficient
                   .
                   The
                   Fathers
                   have
                   a
                   negative
                   ,
                   but
                   the
                   children
                   must
                   also
                   like
                   .
                   
                     Constat
                     enim
                     circa
                     nuptias
                     esse
                     filiis
                     liberam
                     voluntatem
                     :
                     ideo
                     servatâ
                     ratione
                     pietatis
                     communicatum
                     oportuit
                     ,
                  
                   said
                   Eugraphius
                   .
                   For
                   it
                   is
                   certain
                   they
                   have
                   the
                   power
                   of
                   choice
                   ,
                   and
                   therefore
                   in
                   piety
                   the
                   Father
                   ought
                   to
                   have
                   acquainted
                   the
                   Son
                   with
                   it
                   .
                   And
                   the
                   same
                   also
                   is
                   the
                   case
                   of
                   the
                   daughter
                   ,
                   she
                   is
                   not
                   to
                   be
                   forc'd
                   to
                   marry
                   against
                   her
                   inclination
                   and
                   affections
                   .
                   Eustathius
                   upon
                   that
                   of
                   Homer
                   ,
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   it
                   was
                   spoken
                   according
                   to
                   the
                   exactest
                   political
                   measures
                   ,
                   that
                   the
                   Father
                   should
                   chuse
                   an
                   husband
                   for
                   his
                   daughter
                   ●enelope
                   ,
                   and
                   yet
                   that
                   his
                   daughter
                   should
                   like
                   the
                   yong
                   Prince
                   Ulysses
                   ;
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                   For
                   there
                   is
                   difference
                   between
                   a
                   servant
                   and
                   a
                   child
                   ;
                   the
                   Father
                   may
                   chuse
                   for
                   his
                   daughter
                   ,
                   so
                   that
                   at
                   the
                   same
                   time
                   she
                   may
                   chuse
                   for
                   her self
                   :
                   and
                   therefore
                   (
                   saies
                   he
                   )
                   when
                   Homer
                   said
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   he
                   saies
                   it
                   in
                   respect
                   of
                   the
                   Father
                   ,
                   that
                   he
                   may
                   give
                   her
                   to
                   whom
                   he
                   please
                   ;
                   but
                   when
                   he
                   saies
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   he
                   saies
                   it
                   in
                   respect
                   of
                   the
                   Daughter
                   ,
                   that
                   the
                   man
                   whom
                   the
                   Father
                   chuses
                   must
                   be
                   gracious
                   in
                   her
                   eyes
                   :
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   said
                   Priscus
                   ,
                   
                   
                     It
                     is
                     impious
                     to
                     marry
                     a
                     daughter
                     against
                     her
                     will.
                     
                  
                
                 
                   But
                   this
                   is
                   to
                   be
                   understood
                   with
                   some
                   restraint
                   .
                   
                   For
                   if
                   a
                   Father
                   may
                   chuse
                   ,
                   and
                   the
                   daughter
                   may
                   chuse
                   too
                   ,
                   how
                   if
                   it
                   happens
                   that
                   they
                   fancy
                   several
                   persons
                   ?
                   shall
                   the
                   Fathers
                   authority
                   ,
                   or
                   the
                   daughters
                   liking
                   prevail
                   ?
                   both
                   cannot
                   prevail
                   at
                   once
                   :
                   but
                   the
                   question
                   is
                   ,
                   which
                   shall
                   ,
                   and
                   when
                   ,
                   and
                   how
                   long
                   ,
                   or
                   in
                   what
                   cases
                   .
                   To
                   this
                   I
                   answer
                   that
                   if
                   the
                   matter
                   be
                   indifferent
                   ,
                   or
                   the
                   person
                   be
                   fit
                   ,
                   the
                   Father
                   ought
                   to
                   prevail
                   .
                   
                     Patris
                     quippe
                     jussa
                     non
                     potuisse
                     filium
                     detrectare
                     ,
                  
                   
                   A
                   son
                   may
                   not
                   refuse
                   his
                   Fathers
                   commandement
                   .
                   For
                   the
                   Fathers
                   authority
                   is
                   certainly
                   a
                   very
                   great
                   thing
                   ;
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                   
                     A
                     Father
                     is
                     by
                     Nature
                     to
                     his
                     child
                     both
                     a
                     Lord
                     and
                     a
                     Prince
                     :
                  
                   and
                   therefore
                   Theophilus
                   calls
                   the
                   Paternal
                   power
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                   which
                   is
                   the
                   title
                   of
                   the
                   Royal
                   Majesty
                   :
                   and
                   though
                   the
                   old
                   name
                   for
                   disobedience
                   in
                   the
                   Scripture
                   is
                   Witchcraft
                   ,
                   yet
                   Ennodius
                   would
                   fain
                   have
                   found
                   a
                   new
                   name
                   for
                   this
                   kind
                   of
                   it
                   .
                   
                     Non
                     invenio
                     quâ
                     novum
                     facinoris
                     genus
                     explicem
                     novitate
                     sermonum
                     ,
                     quibus
                     fuit
                     Sacrilegium
                     non
                     parere
                     .
                  
                   It
                   is
                   Sacrilege
                   at
                   least
                   not
                   to
                   obey
                   our
                   parents
                   .
                   Now
                   although
                   this
                   be
                   spoken
                   generally
                   and
                   indefinitely
                   ,
                   yet
                   it
                   must
                   have
                   it's
                   effect
                   in
                   such
                   commandements
                   which
                   have
                   no
                   great
                   reason
                   against
                   them
                   :
                   and
                   therefore
                   if
                   a
                   Father
                   offers
                   a
                   wife
                   to
                   a
                   son
                   ,
                   or
                   a
                   husband
                   to
                   a
                   daughter
                   ,
                   such
                   as
                   a
                   wise
                   or
                   a
                   good
                   man
                   may
                   offer
                   without
                   folly
                   and
                   injury
                   ,
                   the
                   child
                   is
                   not
                   to
                   dispute
                   at
                   all
                   ,
                   but
                   to
                   obey
                   ,
                   if
                   the
                   Father
                   urges
                   and
                   insists
                   upon
                   the
                   precept
                   .
                
                 
                 
                   But
                   there
                   are
                   some
                   cases
                   in
                   which
                   the
                   Father
                   ought
                   not
                   to
                   urge
                   the
                   children
                   .
                   
                   1.
                   
                   If
                   the
                   children
                   be
                   not
                   capable
                   or
                   able
                   for
                   marriage
                   ,
                   if
                   it
                   be
                   destructive
                   of
                   their
                   health
                   ,
                   or
                   against
                   his
                   nature
                   ;
                   and
                   this
                   excuse
                   was
                   allowed
                   amongst
                   the
                   Romans
                   even
                   where
                   the
                   Paternal
                   power
                   was
                   at
                   the
                   highest
                   .
                   
                   
                     Solent
                     qui
                     coguntur
                     à
                     Patribus
                     ut
                     Uxores
                     ducant
                     ,
                     illa
                     dicere
                     ,
                     Non
                     sumus
                     etiam
                     nunc
                     apti
                     nuptiis
                     .
                  
                   It
                   is
                   not
                   fit
                   to
                   require
                   them
                   to
                   marry
                   that
                   hate
                   ,
                   or
                   are
                   unable
                   to
                   doe
                   the
                   offices
                   of
                   that
                   state
                   .
                   2.
                   
                   If
                   the
                   Father
                   offer
                   to
                   his
                   child
                   a
                   dishonest
                   or
                   filthy
                   person
                   ,
                   unequal
                   ,
                   or
                   unfit
                   ;
                   that
                   is
                   ,
                   when
                   it
                   is
                   notoriously
                   or
                   scandalously
                   so
                   :
                   when
                   the
                   person
                   is
                   intolerably
                   and
                   irreconcileably
                   displeasing
                   ,
                   then
                   the
                   command
                   is
                   tyranny
                   .
                   The
                   Son
                   is
                   bound
                   to
                   obey
                   his
                   Father
                   commanding
                   him
                   to
                   marry
                   ;
                   
                     Sed
                     enim
                     si
                     imperet
                     uxorem
                     ducere
                     infamem
                     ,
                     propudiosam
                     ,
                     criminosam
                     ,
                     non
                     scilicet
                     parendum
                     ,
                  
                   
                   said
                   
                     A.
                     Gellius
                  
                   ;
                   But
                   not
                   if
                   he
                   offers
                   to
                   his
                   child
                   an
                   infamous
                   ,
                   a
                   dishonest
                   person
                   .
                   And
                   so
                   the
                   law
                   provides
                   in
                   behalf
                   of
                   the
                   daughter
                   ,
                   that
                   she
                   ought
                   not
                   to
                   be
                   compelled
                   to
                   marry
                   an
                   infamous
                   man
                   ;
                   
                     l.
                     sed
                     quae
                     Patris
                     ,
                     ff
                     .
                     de
                     Sponsal
                     .
                  
                   and
                   so
                   Harmenopulus
                   renders
                   it
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   *
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     She
                     that
                     is
                     under
                     her
                     Fathers
                     power
                     can
                     then
                     onely
                     refuse
                     her
                     Fathers
                     command
                     ,
                     when
                     he
                     chuses
                     for
                     her
                     a
                     man
                     that
                     is
                     unworthy
                     in
                     his
                     manners
                     ,
                     and
                     a
                     filthy
                     person
                     :
                  
                   and
                   indeed
                   in
                   this
                   case
                   she
                   hath
                   leave
                   to
                   refuse
                   the
                   most
                   Imperious
                   command
                   of
                   an
                   angry
                   Father
                   .
                   Son
                   and
                   daughter
                   in
                   this
                   have
                   equal
                   right
                   :
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   :
                   so
                   Lucian
                   .
                   
                   
                     Though
                     his
                     Father
                     would
                     have
                     compell'd
                     and
                     forc'd
                     him
                     to
                     marry
                     a
                     wife
                     ,
                     yet
                     he
                     refus'd
                     it
                     :
                  
                   and
                   he
                   might
                   lawfully
                   ,
                   when
                   he
                   offer'd
                   him
                   a
                   strumpet
                   .
                
                 
                   But
                   there
                   is
                   another
                   sort
                   of
                   persons
                   which
                   are
                   called
                   Turpes
                   filthy
                   or
                   hatefull
                   ;
                   
                   and
                   that
                   is
                   ,
                   such
                   as
                   are
                   deformed
                   and
                   intolerably
                   ugly
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   saith
                   Lucian
                   ,
                   
                   
                     We
                     call
                     them
                     filthy
                     that
                     are
                     not
                     fair
                     or
                     comely
                     .
                  
                   But
                   in
                   this
                   sense
                   ,
                   if
                   the
                   Father
                   offers
                   a
                   husband
                   to
                   his
                   daughter
                   ,
                   she
                   hath
                   not
                   liberty
                   to
                   dissent
                   ,
                   but
                   onely
                   to
                   petition
                   for
                   liberty
                   :
                   for
                   beauty
                   is
                   not
                   the
                   praise
                   of
                   a
                   man
                   ,
                   and
                   he
                   may
                   be
                   a
                   worthy
                   person
                   ,
                   though
                   of
                   an
                   ill
                   shape
                   ,
                   and
                   his
                   wit
                   and
                   manners
                   may
                   be
                   better
                   then
                   his
                   countenance
                   .
                   And
                   there
                   is
                   no
                   exception
                   in
                   this
                   ,
                   but
                   that
                   if
                   the
                   daughter
                   hath
                   us'd
                   all
                   means
                   she
                   can
                   to
                   endure
                   him
                   ,
                   and
                   cannot
                   obtain
                   it
                   ,
                   she
                   can
                   onely
                   then
                   refuse
                   when
                   she
                   can
                   be
                   sure
                   that
                   with
                   him
                   she
                   can
                   never
                   doe
                   her
                   duty
                   ;
                   of
                   which
                   because
                   she
                   cannot
                   be
                   sure
                   beforehand
                   ,
                   because
                   his
                   worthinesse
                   may
                   overcome
                   the
                   aire
                   and
                   follies
                   of
                   her
                   fancy
                   ,
                   therefore
                   the
                   unhandsomenesse
                   of
                   a
                   man
                   is
                   not
                   alone
                   a
                   sufficient
                   cause
                   for
                   a
                   daughter
                   to
                   refuse
                   her
                   Fathers
                   earnest
                   commands
                   .
                   But
                   yet
                   in
                   this
                   case
                   though
                   a
                   Father
                   have
                   authority
                   ,
                   yet
                   a
                   good
                   Father
                   will
                   never
                   use
                   it
                   ,
                   when
                   it
                   is
                   very
                   much
                   against
                   his
                   Daughter
                   ,
                   unlesse
                   it
                   be
                   also
                   very
                   much
                   more
                   for
                   her
                   good
                   .
                   But
                   a
                   Son
                   hath
                   in
                   this
                   some
                   more
                   liberty
                   ,
                   because
                   he
                   is
                   to
                   be
                   the
                   head
                   of
                   a
                   family
                   ,
                   and
                   he
                   is
                   more
                   easily
                   tempted
                   ,
                   and
                   can
                   sooner
                   be
                   drawn
                   aside
                   to
                   wander
                   ,
                   and
                   beauty
                   or
                   comelinesse
                   is
                   the
                   proper
                   praise
                   of
                   a
                   woman
                   ;
                   comelinesse
                   and
                   good
                   humor
                   ,
                   
                     forma
                     uxoria
                  
                   ,
                   and
                   a
                   meek
                   and
                   quiet
                   spirit
                   are
                   her
                   best
                   dressings
                   ,
                   and
                   all
                   that
                   she
                   can
                   be
                   good
                   for
                   in
                   her self
                   ;
                   and
                   therefore
                   the
                   uglinesse
                   of
                   a
                   woman
                   will
                   sooner
                   passe
                   into
                   an
                   incapacity
                   of
                   person
                   ,
                   then
                   it
                   can
                   doe
                   in
                   a
                   man.
                   But
                   in
                   these
                   cases
                   ,
                   as
                   children
                   should
                   not
                   be
                   too
                   forward
                   to
                   dispute
                   the
                   limits
                   of
                   their
                   Fathers
                   power
                   ,
                   lest
                   they
                   mistake
                   their
                   own
                   leave
                   or
                   their
                   Fathers
                   authority
                   ;
                   so
                   Fathers
                   also
                   should
                   remember
                   what
                   the
                   
                   Lawyers
                   say
                   ,
                   
                   
                     Patria
                     potestas
                     in
                     pietate
                     debet
                     ,
                     non
                     in
                     atrocitate
                     consistere
                     ,
                  
                   The
                   Fathers
                   power
                   consists
                   not
                   in
                   the
                   surliest
                   part
                   of
                   Empire
                   ,
                   but
                   in
                   the
                   sun-shine
                   side
                   ,
                   in
                   the
                   gentlest
                   and
                   warmest
                   part
                   .
                   
                     Quis
                     enim
                     non
                     magis
                     filiorum
                     salutem
                     quam
                     suam
                     curat
                     ?
                  
                   saith
                   Tertullian
                   .
                   He
                   is
                   an
                   ill
                   Father
                   that
                   will
                   not
                   take
                   more
                   care
                   for
                   the
                   good
                   of
                   his
                   child
                   ,
                   then
                   his
                   own
                   humor
                   .
                
                 
                   The
                   like
                   is
                   to
                   be
                   said
                   in
                   case
                   the
                   Father
                   offers
                   to
                   his
                   child
                   a
                   person
                   of
                   a
                   condition
                   much
                   inferior
                   .
                   
                   For
                   though
                   this
                   difference
                   is
                   introduc'd
                   principally
                   by
                   pride
                   and
                   vanity
                   in
                   all
                   the
                   last
                   ages
                   of
                   the
                   world
                   ,
                   and
                   Nobility
                   is
                   not
                   the
                   reward
                   of
                   vertue
                   ,
                   but
                   the
                   adornment
                   of
                   fortune
                   ,
                   or
                   the
                   effect
                   of
                   Princes
                   humors
                   ,
                   unlesse
                   it
                   be
                   in
                   some
                   rare
                   cases
                   ;
                   yet
                   now
                   that
                   it
                   is
                   in
                   the
                   humors
                   and
                   manners
                   of
                   men
                   ,
                   it
                   is
                   to
                   be
                   regarded
                   ,
                   and
                   a
                   Diamond
                   is
                   really
                   of
                   so
                   much
                   value
                   as
                   men
                   will
                   give
                   for
                   it
                   :
                   and
                   therefore
                   a
                   son
                   or
                   daughter
                   may
                   justly
                   refuse
                   to
                   marry
                   a
                   person
                   whose
                   conjunction
                   will
                   be
                   very
                   dishonourable
                   and
                   shamefull
                   :
                   but
                   at
                   little
                   differences
                   children
                   must
                   not
                   start
                   .
                   If
                   the
                   Nobility
                   marries
                   into
                   the
                   family
                   of
                   a
                   Merchant
                   ,
                   the
                   difference
                   is
                   not
                   so
                   great
                   ,
                   but
                   that
                   portion
                   makes
                   up
                   the
                   want
                   of
                   great
                   extraction
                   .
                   For
                   a
                   husband
                   or
                   a
                   wife
                   may
                   be
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     Noble
                     by
                     their
                     wealth
                  
                   ;
                   so
                   the
                   Greek
                   proverb
                   means
                   :
                   and
                   old
                   Ennius
                   translating
                   of
                   Euripides
                   his
                   Hecuba
                   ,
                   makes
                   wealth
                   to
                   be
                   Nobility
                   ,
                   
                     
                       Haec
                       ita
                       etsi
                       perversè
                       dicas
                       ,
                       
                       facile
                       Achivos
                       flexeris
                       .
                    
                     
                       Nam
                       cum
                       opulenti
                       loquuntur
                       pariter
                       atque
                       ignobiles
                       ,
                    
                     
                       Eadem
                       dicta
                       ,
                       eademque
                       oratio
                       aequa
                       ,
                       non
                       aequa
                       valet
                       .
                    
                  
                   When
                   the
                   rich
                   and
                   the
                   ignoble
                   speak
                   the
                   same
                   things
                   ,
                   the
                   rich
                   man
                   shall
                   prevail
                   when
                   the
                   ignoble
                   shall
                   not
                   .
                   
                     
                       —
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                    
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                       .
                       
                    
                  
                   Wealth
                   makes
                   nobility
                   .
                   And
                   therefore
                   in
                   such
                   cases
                   ,
                   if
                   the
                   sons
                   or
                   daughters
                   refuse
                   the
                   command
                   of
                   their
                   Father
                   ,
                   it
                   is
                   to
                   be
                   accounted
                   rebellion
                   and
                   disobedience
                   .
                   But
                   this
                   whole
                   inquiry
                   is
                   well
                   summ'd
                   up
                   in
                   those
                   excellent
                   words
                   of
                   Heliodorus
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                   
                     If
                     the
                     Fathers
                     will
                     use
                     the
                     utmost
                     power
                     of
                     law
                     ,
                     it
                     is
                     enough
                     for
                     them
                     to
                     say
                     ,
                     It
                     is
                     their
                     will.
                     And
                     it
                     is
                     to
                     no
                     purpose
                     to
                     ask
                     ,
                     where
                     they
                     have
                     power
                     to
                     compel
                     .
                     But
                     when
                     there
                     is
                     a
                     marriage
                     to
                     be
                     contracted
                     ,
                     it
                     is
                     fit
                     that
                     they
                     both
                     consent
                     .
                  
                
                 
                   There
                   are
                   some
                   inquiries
                   relating
                   to
                   the
                   title
                   of
                   this
                   Chapter
                   ,
                   which
                   would
                   be
                   seasonable
                   enough
                   here
                   to
                   be
                   considered
                   ,
                   concerning
                   the
                   powers
                   of
                   Husbands
                   over
                   their
                   Wives
                   :
                   But
                   because
                   the
                   Matrimonial
                   questions
                   and
                   cases
                   of
                   Conscience
                   are
                   very
                   Material
                   and
                   very
                   Numerous
                   ,
                   and
                   of
                   all
                   things
                   have
                   been
                   most
                   injur'd
                   by
                   evil
                   and
                   imperfect
                   principles
                   and
                   worse
                   conduct
                   ;
                   I
                   though
                   it
                   better
                   to
                   leave
                   this
                   to
                   fall
                   into
                   the
                   heap
                   of
                   Matrimonial
                   cases
                   ,
                   which
                   I
                   design
                   in
                   a
                   book
                   by
                   it self
                   ,
                   if
                   God
                   shall
                   give
                   me
                   opportunity
                   ,
                   and
                   fit
                   me
                   with
                   circumstances
                   accordingly
                   .
                
              
            
          
           
             
             
               CHAP.
               VI.
               Of
               the
               Interpretation
               ,
               Diminution
               and
               Abrogation
               of
               Humane
               lawes
               .
            
             
               THERE
               are
               seven
               ways
               of
               the
               changing
               of
               humane
               laws
               so
               ,
               that
               the
               obligation
               of
               Conscience
               is
               also
               changed
               :
               1.
               
               Equity
               ,
               2.
               
               Judicial
               interpretation
               ,
               3.
               
               A
               contrary
               ,
               or
               a
               ceasing
               reason
               ,
               4.
               
               Dispensation
               ,
               5.
               
               Commutation
               ,
               6.
               
               Contrary
               Custome
               ,
               7.
               
               Direct
               revocation
               or
               abrogation
               .
               Of
               these
               I
               am
               to
               give
               account
               in
               this
               Chapter
               ,
               that
               the
               Conscience
               having
               already
               seen
               her
               obligation
               ,
               may
               also
               discern
               when
               she
               enters
               into
               liberty
               .
            
             
               
                 §.
                 1.
                 
                 Of
                 Equity
                 .
              
               
                 RULE
                 I.
                 VVhen
                 the
                 letter
                 of
                 the
                 law
                 is
                 burdensome
                 and
                 unjust
                 ,
                 the
                 meaning
                 and
                 charity
                 of
                 the
                 law
                 does
                 onely
                 oblige
                 the
                 Conscience
                 .
              
               
                 
                   SCire
                   leges
                   non
                   est
                   verba
                   earum
                   tenere
                   ,
                
                 
                 
                   sed
                   vim
                   ac
                   potestatem
                   ;
                   quia
                   prior
                   atque
                   potentior
                   est
                   quam
                   vox
                   mens
                   dicentis
                   ,
                
                 say
                 the
                 Lawyers
                 ,
                 The
                 mind
                 of
                 the
                 law-giver
                 is
                 more
                 to
                 be
                 regarded
                 then
                 his
                 words
                 .
                 For
                 words
                 change
                 ,
                 and
                 things
                 change
                 ;
                 and
                 our
                 expressions
                 sometimes
                 the
                 more
                 literal
                 they
                 are
                 ,
                 the
                 more
                 obscure
                 they
                 are
                 ,
                 because
                 there
                 are
                 more
                 words
                 then
                 things
                 ,
                 and
                 the
                 circumstances
                 and
                 appendages
                 are
                 the
                 best
                 commentary
                 .
                 
                   
                     Leges
                     perquam
                     egregia
                     res
                     sunt
                     ;
                     sed
                     is
                     qui
                     legibus
                     utitur
                  
                   
                     Nimium
                     exacte
                     ,
                     videtur
                     esse
                     Sycophanta
                     ,
                     said
                     Menander
                     .
                  
                
                 It
                 is
                 not
                 the
                 office
                 of
                 a
                 Judge
                 or
                 Prince
                 ,
                 but
                 of
                 a
                 Sycophant
                 ,
                 to
                 be
                 exact
                 in
                 the
                 use
                 of
                 his
                 laws
                 :
                 but
                 there
                 is
                 abatement
                 and
                 allay
                 to
                 the
                 words
                 by
                 the
                 purpose
                 of
                 him
                 that
                 spake
                 them
                 .
                 
                 For
                 
                   Nullam
                   rem
                   neque
                   legibus
                   ,
                   neque
                   scripturâ
                   ullâ
                   ,
                   denique
                   ne
                   in
                   sermone
                   quidem
                   quotidiano
                   atque
                   Imperiis
                   domesticis
                   recte
                   posse
                   administrari
                   ,
                   si
                   unusquisque
                   velit
                   verba
                   spectare
                   ,
                   &
                   non
                   ad
                   voluntatem
                   ejus
                   qui
                   verba
                   habuerit
                   accedere
                   ,
                
                 For
                 nothing
                 can
                 be
                 rightly
                 administred
                 either
                 in
                 lawes
                 ,
                 or
                 common
                 talk
                 ,
                 in
                 public
                 or
                 domestic
                 Governments
                 ,
                 if
                 we
                 regard
                 the
                 words
                 more
                 then
                 the
                 mind
                 of
                 him
                 that
                 spake
                 them
                 .
                 There
                 are
                 some
                 tacite
                 exceptions
                 in
                 all
                 laws
                 that
                 would
                 not
                 be
                 tyrannical
                 .
                 
                   Quaedam
                   etiamsi
                   nulla
                   significatione
                   legis
                   comprehensa
                   sint
                   ,
                   naturâ
                   tamen
                   excipiuntur
                   ,
                
                 saith
                 Quintilian
                 ;
                 Natural
                 reason
                 excepts
                 some
                 things
                 which
                 are
                 not
                 excepted
                 in
                 the
                 law
                 .
                 And
                 it
                 was
                 counted
                 a
                 fierce
                 and
                 cruel
                 piece
                 of
                 importune
                 justice
                 in
                 
                   Basilius
                   Macedo
                
                 the
                 Emperor
                 :
                 when
                 a
                 stagge
                 
                 fastned
                 his
                 horn
                 in
                 the
                 Princes
                 belt
                 and
                 toss'd
                 him
                 up
                 with
                 very
                 much
                 danger
                 ,
                 one
                 of
                 his
                 guard
                 with
                 a
                 faucheon
                 cut
                 the
                 Princes
                 girdle
                 and
                 rescued
                 him
                 from
                 his
                 sad
                 calamity
                 ;
                 but
                 he
                 caus'd
                 the
                 poor
                 man
                 to
                 be
                 put
                 to
                 death
                 ,
                 because
                 by
                 the
                 law
                 it
                 was
                 capital
                 to
                 draw
                 a
                 sword
                 upon
                 the
                 Prince
                 .
                 The
                 law
                 could
                 never
                 intend
                 to
                 make
                 it
                 death
                 to
                 save
                 the
                 Princes
                 life
                 .
                 Here
                 was
                 a
                 necessity
                 in
                 this
                 case
                 ;
                 and
                 if
                 it
                 had
                 been
                 like
                 a
                 fault
                 ,
                 yet
                 here
                 it
                 had
                 been
                 excusable
                 ;
                 for
                 
                   necessity
                   excuses
                   whatever
                   it
                   compels
                   to
                   .
                
              
               
                 Now
                 this
                 happens
                 in
                 the
                 matter
                 of
                 penal
                 laws
                 principally
                 ;
                 
                 for
                 those
                 equities
                 which
                 are
                 alleviations
                 of
                 duty
                 ,
                 I
                 shall
                 consider
                 under
                 the
                 other
                 heads
                 :
                 but
                 in
                 penalties
                 it
                 is
                 not
                 onely
                 the
                 charity
                 but
                 the
                 justice
                 of
                 the
                 law
                 ,
                 that
                 the
                 subject
                 should
                 neither
                 be
                 shared
                 by
                 an
                 unwary
                 or
                 obscure
                 letter
                 ,
                 nor
                 oppress'd
                 by
                 an
                 unequal
                 punishment
                 .
                 
                   
                     Quid
                     tristes
                     querimoniae
                     ,
                     
                  
                   
                     Si
                     non
                     supplicio
                     culpa
                     reciditur
                     ?
                  
                
                 Laws
                 intend
                 not
                 to
                 cut
                 away
                 the
                 life
                 or
                 to
                 pare
                 away
                 the
                 goods
                 of
                 the
                 subject
                 ,
                 but
                 to
                 cut
                 off
                 his
                 crimes
                 ,
                 to
                 restrain
                 him
                 from
                 that
                 which
                 the
                 law
                 would
                 not
                 have
                 him
                 to
                 doe
                 .
                 This
                 in
                 propriety
                 of
                 speaking
                 is
                 justice
                 :
                 but
                 equity
                 although
                 it
                 signifies
                 all
                 that
                 reasonablenesse
                 by
                 which
                 the
                 burden
                 of
                 laws
                 is
                 alleviated
                 ,
                 and
                 so
                 will
                 comprehend
                 the
                 six
                 first
                 heads
                 ;
                 yet
                 here
                 I
                 mean
                 it
                 in
                 the
                 particular
                 sense
                 ,
                 that
                 is
                 ,
                 the
                 easing
                 of
                 punishments
                 ;
                 and
                 the
                 giving
                 gentle
                 sentences
                 ;
                 not
                 by
                 remission
                 of
                 what
                 is
                 justly
                 incurred
                 ,
                 for
                 that
                 is
                 Clemency
                 ,
                 but
                 by
                 declaring
                 the
                 delated
                 person
                 not
                 to
                 be
                 involved
                 in
                 the
                 curse
                 of
                 the
                 law
                 ,
                 or
                 not
                 so
                 deeply
                 ;
                 not
                 to
                 punish
                 any
                 man
                 more
                 then
                 the
                 law
                 compells
                 us
                 ;
                 that
                 's
                 equity
                 .
                 And
                 to
                 this
                 many
                 rules
                 in
                 the
                 law
                 doe
                 minister
                 .
              
               
                 1.
                 
                 
                 
                   Non
                   debet
                   aliquis
                   considerare
                   verba
                
                 ,
                 
                 
                   sed
                   voluntatem
                   ,
                   cum
                   non
                   intentio
                   verbis
                   ,
                   sed
                   verba
                   intentioni
                   debeant
                   deservire
                   ,
                
                 said
                 the
                 law
                 .
                 Which
                 is
                 thus
                 to
                 be
                 understood
                 ;
                 not
                 that
                 we
                 are
                 blindly
                 to
                 aime
                 at
                 some
                 secret
                 purpose
                 of
                 the
                 law-giver
                 ,
                 for
                 the
                 intention
                 of
                 man
                 is
                 to
                 be
                 judg'd
                 by
                 his
                 words
                 ,
                 and
                 not
                 the
                 words
                 by
                 his
                 intention
                 .
                 But
                 the
                 meaning
                 is
                 ,
                 that
                 if
                 some
                 words
                 be
                 obscure
                 ,
                 
                 they
                 are
                 to
                 be
                 made
                 intelligible
                 by
                 others
                 .
                 
                   Incivile
                   enim
                   esse
                   nisi
                   tot●
                   lege
                   perspectâ
                   unâ
                   aliquâ
                   ejus
                   particulâ
                   propositâ
                   judicare
                   ,
                
                 saies
                 the
                 law
                 .
                 We
                 must
                 in
                 discerning
                 the
                 sense
                 of
                 the
                 law
                 take
                 in
                 all
                 together
                 ,
                 the
                 antecedents
                 and
                 the
                 consequences
                 ;
                 and
                 if
                 darknesse
                 be
                 over
                 all
                 the
                 face
                 of
                 the
                 law
                 ,
                 th●n
                 the
                 intention
                 is
                 to
                 be
                 judg'd
                 by
                 circumstances
                 ,
                 by
                 the
                 matter
                 and
                 the
                 occasion
                 ,
                 by
                 the
                 story
                 and
                 by
                 use
                 .
                 
                   Intelligentia
                   dictorum
                   ex
                   causis
                   dicendi
                   assumenda
                   est
                   ,
                
                 
                 said
                 S.
                 Hilary
                 ,
                 By
                 the
                 causes
                 of
                 the
                 law
                 we
                 may
                 judge
                 of
                 the
                 intention
                 of
                 the
                 law-giver
                 .
              
               
                 2.
                 
                 When
                 the
                 first
                 sense
                 of
                 the
                 words
                 inferres
                 any
                 absurdity
                 ,
                 
                 contradiction
                 ,
                 injustice
                 ,
                 or
                 unreasonablenesse
                 ,
                 the
                 mind
                 of
                 the
                 law-giver
                 is
                 to
                 be
                 suppos'd
                 to
                 be
                 otherwise
                 ,
                 and
                 the
                 words
                 are
                 not
                 to
                 be
                 adhered
                 unto
                 .
                 
                   In
                   ambigua
                   voce
                   legis
                   ea
                   potius
                   accipienda
                   est
                   significatio
                   quae
                   vitio
                   caret
                   ,
                
                 
                 
                   praesertim
                   cum
                   voluntas
                   legis
                   ex
                   hoc
                   colligi
                   possit
                   .
                
                 The
                 laws
                 are
                 suppos'd
                 to
                 be
                 good
                 ,
                 and
                 therefore
                 no
                 evil
                 can
                 come
                 from
                 them
                 ,
                 and
                 if
                 there
                 does
                 ,
                 that
                 was
                 not
                 their
                 mind
                 ;
                 
                 for
                 ,
                 as
                 Cicero
                 said
                 rarely
                 well
                 ,
                 
                   Verba
                   reperta
                   sunt
                   ,
                   non
                   quae
                   impedirent
                   ,
                   sed
                   quae
                   indicarent
                   voluntatem
                   ,
                   Words
                   were
                   not
                   invented
                   to
                   obscure
                   ,
                   but
                   to
                   declare
                   the
                   will
                   ,
                   and
                   therefore
                   not
                   the
                   words
                   but
                   the
                   will
                   is
                   to
                   prevail
                   ;
                   for
                   if
                   we
                   could
                   otherwise
                   certainly
                   and
                   easily
                   understand
                   the
                   Princes
                   
                   will
                   ,
                   we
                   should
                   never
                   use
                   words
                   .
                
                 When
                 
                   Leo
                   Isaurus
                
                 was
                 in
                 expectation
                 of
                 the
                 Greek
                 Empire
                 ,
                 
                 he
                 dealt
                 with
                 two
                 Astrologers
                 that
                 were
                 Jews
                 :
                 they
                 promis'd
                 that
                 the
                 summe
                 of
                 affairs
                 would
                 fall
                 into
                 his
                 hands
                 ,
                 and
                 he
                 promised
                 them
                 to
                 grant
                 them
                 any
                 one
                 petition
                 they
                 should
                 ask
                 .
                 When
                 he
                 had
                 obtained
                 his
                 desires
                 ,
                 they
                 desir'd
                 ,
                 that
                 all
                 the
                 images
                 of
                 Saints
                 might
                 be
                 demolished
                 :
                 he
                 granted
                 their
                 request
                 ,
                 but
                 put
                 them
                 to
                 death
                 who
                 put
                 it
                 in
                 execution
                 .
                 This
                 was
                 against
                 that
                 mind
                 of
                 the
                 promise
                 which
                 the
                 Prince
                 had
                 or
                 ought
                 to
                 have
                 had
                 ,
                 and
                 he
                 did
                 not
                 keep
                 his
                 promise
                 though
                 he
                 kept
                 his
                 word
                 ;
                 for
                 it
                 is
                 not
                 to
                 be
                 supposed
                 that
                 he
                 promis'd
                 or
                 intended
                 to
                 reward
                 them
                 with
                 a
                 mischief
                 .
                 So
                 it
                 is
                 in
                 laws
                 ,
                 if
                 an
                 evil
                 be
                 consequent
                 to
                 the
                 observation
                 of
                 the
                 letter
                 ,
                 the
                 intention
                 is
                 then
                 wholly
                 to
                 be
                 regarded
                 ;
                 for
                 
                   fraudem
                   legi
                   facit
                
                 ,
                 
                 
                   qui
                   salvis
                   verbis
                   legis
                   ,
                   mentem
                   ejus
                   circumvenit
                   ,
                
                 saith
                 the
                 law
                 ,
                 The
                 law
                 is
                 then
                 abus'd
                 ,
                 when
                 you
                 keep
                 the
                 words
                 of
                 the
                 law
                 and
                 prevaricate
                 in
                 the
                 sense
                 and
                 meaning
                 .
              
               
                 3.
                 
                 If
                 the
                 intention
                 be
                 gathered
                 by
                 circumstances
                 ,
                 
                 by
                 comparing
                 of
                 laws
                 ,
                 by
                 the
                 matter
                 and
                 by
                 appendages
                 ,
                 and
                 yet
                 but
                 obscurely
                 ,
                 the
                 obscure
                 words
                 are
                 rather
                 to
                 be
                 chosen
                 then
                 the
                 obscure
                 intention
                 .
                 The
                 reason
                 is
                 ,
                 because
                 words
                 are
                 the
                 first
                 and
                 principal
                 signe
                 of
                 the
                 intention
                 ,
                 and
                 therefore
                 ever
                 to
                 be
                 preferred
                 ,
                 and
                 we
                 are
                 to
                 seek
                 no
                 other
                 ,
                 but
                 when
                 by
                 accident
                 these
                 are
                 hindred
                 to
                 signify
                 :
                 when
                 the
                 intention
                 and
                 the
                 words
                 doe
                 differ
                 ,
                 by
                 what
                 means
                 soever
                 the
                 intention
                 can
                 rightly
                 be
                 found
                 out
                 ,
                 that
                 must
                 be
                 stood
                 to
                 .
                 
                 
                   Ex
                   lege
                   esse
                   tam
                   quod
                   est
                   ex
                   sententia
                   legis
                   ,
                   quam
                   quod
                   ex
                   verbis
                
                 ;
                 for
                 that
                 is
                 law
                 which
                 is
                 signified
                 by
                 the
                 words
                 ,
                 or
                 by
                 the
                 causes
                 and
                 matter
                 and
                 circumstances
                 .
                 But
                 when
                 in
                 respect
                 of
                 the
                 obscurity
                 on
                 all
                 hands
                 the
                 case
                 is
                 indifferent
                 ,
                 we
                 must
                 stand
                 to
                 the
                 words
                 ;
                 for
                 there
                 is
                 equity
                 in
                 that
                 ,
                 that
                 what
                 is
                 first
                 in
                 every
                 kind
                 ,
                 should
                 be
                 preferr'd
                 and
                 be
                 the
                 measure
                 of
                 the
                 rest
                 .
              
               
                 4.
                 
                 Adde
                 to
                 this
                 ,
                 
                 that
                 unlesse
                 it
                 be
                 manifest
                 that
                 the
                 words
                 doe
                 not
                 represent
                 the
                 intention
                 of
                 the
                 law-giver
                 ,
                 the
                 conscience
                 of
                 the
                 subject
                 is
                 to
                 obey
                 the
                 words
                 of
                 the
                 law
                 :
                 so
                 the
                 law
                 it self
                 saies
                 expressely
                 ,
                 
                   Non
                   aliter
                   à
                   significatione
                   verborum
                   ejus
                   recedi
                   ,
                
                 
                 
                   quam
                   cum
                   manifestum
                   est
                   aliud
                   ipsum
                   sensisse
                   .
                
                 For
                 if
                 this
                 rule
                 were
                 not
                 our
                 measure
                 ,
                 every
                 witty
                 Advocate
                 might
                 turn
                 laws
                 to
                 what
                 purpose
                 he
                 please
                 ,
                 and
                 every
                 subject
                 would
                 take
                 liberty
                 to
                 serve
                 his
                 Prince
                 not
                 by
                 the
                 Princes
                 law
                 ,
                 but
                 by
                 his
                 own
                 glosses
                 ;
                 and
                 then
                 our
                 Conscience
                 could
                 have
                 no
                 measure
                 of
                 duty
                 ,
                 and
                 therefore
                 no
                 ground
                 of
                 peace
                 .
              
               
                 5.
                 
                 
                 When
                 there
                 is
                 and
                 ought
                 to
                 be
                 a
                 little
                 deflexion
                 from
                 the
                 natural
                 or
                 Grammatical
                 sense
                 ,
                 and
                 this
                 deflexion
                 is
                 evident
                 and
                 perceiv'd
                 ,
                 we
                 must
                 stand
                 to
                 that
                 sense
                 without
                 any
                 further
                 deflexion
                 ,
                 as
                 strictly
                 as
                 to
                 the
                 first
                 natural
                 sense
                 .
                 That
                 is
                 ,
                 when
                 a
                 word
                 in
                 law
                 signifies
                 many
                 things
                 by
                 proportion
                 and
                 analogy
                 ,
                 but
                 one
                 is
                 the
                 principal
                 ,
                 we
                 must
                 stand
                 to
                 that
                 principal
                 .
                 As
                 if
                 a
                 law
                 saies
                 ,
                 He
                 that
                 steals
                 a
                 Chalice
                 from
                 a
                 Church
                 ,
                 let
                 him
                 die
                 the
                 death
                 ;
                 the
                 word
                 death
                 must
                 signify
                 naturally
                 ,
                 for
                 the
                 separation
                 of
                 soul
                 and
                 body
                 .
                 But
                 if
                 by
                 any
                 other
                 indication
                 it
                 appear
                 not
                 to
                 signify
                 in
                 the
                 first
                 natural
                 sense
                 ,
                 then
                 it
                 must
                 signify
                 in
                 that
                 sense
                 that
                 stands
                 next
                 to
                 it
                 ;
                 it
                 must
                 stand
                 ,
                 as
                 the
                 Logicians
                 say
                 ,
                 
                   pro
                   famosiori
                   analogato
                
                 ,
                 and
                 therefore
                 must
                 signify
                 
                   a
                   Civil
                   death
                
                 ,
                 that
                 is
                 ,
                 banishment
                 ,
                 or
                 the
                 diminution
                 of
                 his
                 head
                 by
                 losse
                 of
                 liberty
                 ,
                 according
                 to
                 the
                 usage
                 of
                 the
                 laws
                 .
                 And
                 when
                 it
                 is
                 said
                 ,
                 The
                 son
                 must
                 inherit
                 ,
                 it
                 is
                 meant
                 ,
                 not
                 the
                 natural
                 but
                 the
                 legitimate
                 ;
                 
                 or
                 if
                 not
                 this
                 ,
                 yet
                 not
                 the
                 adopted
                 but
                 the
                 natural
                 ,
                 not
                 the
                 yongest
                 but
                 the
                 eldest
                 .
              
               
                 6.
                 
                 If
                 words
                 us'd
                 in
                 law
                 have
                 a
                 
                   civil
                   signification
                
                 ,
                 
                 by
                 parity
                 ,
                 by
                 extension
                 ,
                 by
                 fiction
                 of
                 law
                 ,
                 it
                 is
                 then
                 to
                 be
                 followed
                 and
                 chosen
                 ,
                 and
                 the
                 natural
                 to
                 be
                 left
                 ,
                 when
                 the
                 circumstances
                 ;
                 the
                 matter
                 and
                 the
                 appendages
                 doe
                 enforce
                 it
                 ,
                 else
                 not
                 :
                 but
                 yet
                 the
                 legal
                 sense
                 of
                 a
                 word
                 though
                 it
                 prevails
                 not
                 against
                 the
                 natural
                 ,
                 yet
                 it
                 must
                 prevail
                 in
                 the
                 common
                 sense
                 of
                 law
                 ,
                 against
                 the
                 sense
                 of
                 privilege
                 and
                 exception
                 .
                 Among
                 the
                 Romans
                 they
                 who
                 had
                 three
                 children
                 had
                 a
                 right
                 not
                 to
                 be
                 sent
                 to
                 the
                 warres
                 .
                 But
                 if
                 by
                 the
                 common
                 use
                 and
                 signification
                 of
                 the
                 law
                 ,
                 the
                 word
                 [
                 children
                 ]
                 had
                 signified
                 Nephews
                 ,
                 or
                 
                   adopted
                   children
                
                 ,
                 although
                 this
                 sense
                 could
                 not
                 have
                 prejudic'd
                 the
                 first
                 and
                 natural
                 sense
                 of
                 the
                 word
                 ;
                 yet
                 when
                 the
                 Emperor
                 gave
                 the
                 same
                 privilege
                 to
                 them
                 that
                 had
                 children
                 in
                 no
                 sense
                 ,
                 but
                 to
                 such
                 as
                 made
                 three
                 books
                 ,
                 children
                 of
                 the
                 brain
                 ,
                 the
                 second
                 sense
                 could
                 not
                 prevail
                 against
                 the
                 first
                 ,
                 yet
                 it
                 might
                 against
                 the
                 last
                 .
              
               
                 7.
                 
                 
                 Words
                 that
                 are
                 of
                 civil
                 or
                 legal
                 signification
                 must
                 not
                 signify
                 according
                 to
                 Grammar
                 ,
                 but
                 according
                 to
                 Law.
                 Suspension
                 must
                 not
                 signify
                 hanging
                 of
                 the
                 man
                 ,
                 but
                 a
                 temporary
                 laying
                 aside
                 his
                 office
                 or
                 emolument
                 :
                 and
                 Sacrament
                 must
                 not
                 in
                 Theology
                 signify
                 an
                 oath
                 ,
                 but
                 a
                 religious
                 ceremony
                 of
                 Christs
                 institution
                 .
                 For
                 whatsoever
                 is
                 a
                 word
                 of
                 art
                 must
                 be
                 understood
                 by
                 the
                 measures
                 of
                 that
                 art
                 ;
                 and
                 therefore
                 if
                 it
                 be
                 a
                 law-term
                 ,
                 though
                 that
                 word
                 be
                 us'd
                 also
                 in
                 common
                 among
                 the
                 people
                 ,
                 yet
                 not
                 this
                 sense
                 but
                 that
                 is
                 to
                 be
                 followed
                 in
                 the
                 understanding
                 of
                 the
                 law
                 *
                 .
                 But
                 if
                 the
                 law
                 hath
                 no
                 propriety
                 of
                 use
                 or
                 interpretation
                 in
                 the
                 word
                 ,
                 but
                 takes
                 it
                 up
                 from
                 the
                 common
                 usages
                 of
                 the
                 Country
                 ,
                 not
                 the
                 best
                 lawyers
                 ,
                 but
                 the
                 best
                 Masters
                 of
                 language
                 are
                 the
                 best
                 interpreters
                 .
                 To
                 which
                 this
                 is
                 to
                 be
                 added
                 ,
                 that
                 if
                 a
                 word
                 in
                 law
                 be
                 taken
                 from
                 the
                 common
                 use
                 ,
                 and
                 this
                 use
                 change
                 ,
                 and
                 the
                 law
                 abide
                 ,
                 the
                 word
                 in
                 the
                 law
                 must
                 abide
                 the
                 same
                 as
                 does
                 the
                 law
                 ,
                 and
                 must
                 not
                 change
                 with
                 the
                 common
                 use
                 :
                 and
                 in
                 this
                 case
                 ,
                 not
                 the
                 best
                 Lawyers
                 ,
                 nor
                 the
                 best
                 Grammarians
                 ,
                 but
                 the
                 best
                 Historians
                 are
                 the
                 best
                 measures
                 of
                 our
                 Conscience
                 .
                 The
                 word
                 Censeo
                 in
                 the
                 law
                 of
                 the
                 Romans
                 at
                 first
                 did
                 signify
                 
                   to
                   appoint
                
                 ,
                 afterwards
                 
                   to
                   estimate
                
                 ,
                 and
                 then
                 
                   to
                   censure
                
                 ,
                 and
                 at
                 last
                 
                   to
                   counsel
                
                 or
                 
                   to
                   suppose
                
                 .
                 Now
                 when
                 the
                 word
                 censere
                 is
                 used
                 
                   l.
                   ult
                   .
                   ff
                   .
                   de
                   suis
                   &
                   legit
                   .
                   haered
                   .
                
                 it
                 must
                 not
                 be
                 expounded
                 by
                 Cicero
                 in
                 his
                 oration
                 
                   pro
                   Cluentio
                
                 ,
                 where
                 it
                 stands
                 for
                 liquet
                 ,
                 for
                 in
                 this
                 law
                 it
                 stands
                 for
                 consulere
                 :
                 and
                 therefore
                 in
                 such
                 cases
                 we
                 are
                 to
                 inquire
                 what
                 the
                 word
                 signified
                 when
                 the
                 law
                 was
                 made
                 ,
                 for
                 the
                 word
                 in
                 the
                 old
                 use
                 is
                 not
                 the
                 measure
                 of
                 the
                 present
                 use
                 ;
                 nei●ther
                 if
                 it
                 were
                 clear
                 what
                 it
                 meant
                 in
                 the
                 ancient
                 laws
                 ,
                 could
                 that
                 be
                 the
                 mea●sure
                 of
                 expounding
                 contracts
                 or
                 humane
                 acts
                 or
                 obligations
                 at
                 present
                 ;
                 not
                 yet
                 can
                 that
                 word
                 in
                 that
                 old
                 law
                 receive
                 an
                 interpretation
                 by
                 the
                 differen●e
                 which
                 it
                 hath
                 got
                 by
                 time
                 .
              
               
                 But
                 it
                 may
                 be
                 some
                 of
                 these
                 rules
                 will
                 be
                 but
                 seldome
                 usefull
                 to
                 our
                 cases
                 of
                 conscience
                 ;
                 
                 possibly
                 they
                 may
                 often
                 :
                 but
                 then
                 to
                 reduce
                 these
                 things
                 to
                 the
                 intentions
                 of
                 the
                 present
                 Rule
                 ,
                 and
                 to
                 become
                 a
                 measure
                 of
                 practice
                 ,
                 there
                 are
                 three
                 great
                 rules
                 which
                 are
                 the
                 best
                 and
                 most
                 general
                 measures
                 of
                 finding
                 out
                 the
                 meaning
                 of
                 the
                 words
                 of
                 laws
                 in
                 order
                 to
                 equity
                 and
                 conscience
                 ,
                 when
                 the
                 Grammar
                 or
                 the
                 common
                 use
                 of
                 the
                 words
                 themselves
                 is
                 not
                 sufficient
                 .
              
               
               
                 1.
                 
                 
                 
                   That
                   is
                   the
                   meaning
                   of
                   the
                   words
                   of
                   the
                   law
                   that
                   does
                   the
                   work
                   of
                   the
                   law
                   .
                
                 And
                 this
                 is
                 the
                 first
                 rule
                 of
                 equity
                 .
                 For
                 it
                 is
                 but
                 conscience
                 to
                 suppose
                 that
                 he
                 that
                 makes
                 a
                 contract
                 does
                 it
                 
                   bonâ
                   fide
                
                 ,
                 and
                 he
                 that
                 makes
                 a
                 Will
                 would
                 have
                 it
                 executed
                 ,
                 and
                 he
                 that
                 leaves
                 a
                 Legacy
                 would
                 have
                 it
                 doe
                 good
                 ,
                 &
                 he
                 that
                 appoints
                 a
                 guardian
                 would
                 have
                 one
                 that
                 should
                 be
                 fit
                 for
                 the
                 imployment
                 ,
                 that
                 the
                 thing
                 in
                 hand
                 may
                 not
                 perish
                 and
                 come
                 to
                 nothing
                 .
                 And
                 therefore
                 Brasidas
                 did
                 cavil
                 ,
                 not
                 treat
                 like
                 a
                 Prince
                 ,
                 when
                 having
                 agreed
                 with
                 the
                 Greeks
                 that
                 he
                 would
                 quit
                 his
                 claim
                 to
                 the
                 Boeotian
                 fields
                 ,
                 he
                 afterwards
                 told
                 them
                 that
                 those
                 were
                 not
                 the
                 Boeotian
                 fields
                 but
                 his
                 own
                 where
                 he
                 encamp'd
                 his
                 army
                 .
                 
                 Which
                 thing
                 if
                 it
                 had
                 been
                 true
                 ,
                 they
                 all
                 had
                 treated
                 about
                 nothing
                 .
                 And
                 when
                 the
                 laws
                 of
                 Sicily
                 forbad
                 their
                 priests
                 to
                 resign
                 their
                 Benefices
                 to
                 their
                 sons
                 ,
                 the
                 two
                 priests
                 of
                 Panormo
                 that
                 agreed
                 together
                 interchangeably
                 to
                 resign
                 their's
                 to
                 the
                 son
                 of
                 each
                 other
                 ,
                 did
                 keep
                 the
                 words
                 of
                 the
                 Canon
                 well
                 enough
                 ;
                 but
                 they
                 took
                 a
                 course
                 that
                 the
                 law
                 should
                 not
                 acquire
                 it's
                 end
                 ,
                 and
                 therefore
                 they
                 sinn'd
                 against
                 it's
                 meaning
                 .
                 And
                 this
                 Rule
                 is
                 of
                 great
                 use
                 in
                 all
                 doubtfull
                 and
                 amphibological
                 expressions
                 ,
                 according
                 to
                 that
                 rule
                 in
                 the
                 law
                 ,
                 
                 
                   Quoties
                   idem
                   sermo
                   duas
                   sententias
                   exprimit
                   ,
                   ea
                   potissimum
                   excipiatur
                   quae
                   rei
                   gerendae
                   aptior
                   est
                   .
                
                 Thus
                 in
                 the
                 discerning
                 contracts
                 and
                 other
                 entercourses
                 ,
                 the
                 substance
                 of
                 the
                 thing
                 and
                 the
                 present
                 imployment
                 is
                 more
                 to
                 be
                 considered
                 then
                 any
                 improper
                 or
                 aequivocal
                 expression
                 ,
                 or
                 quirk
                 in
                 the
                 words
                 of
                 the
                 law
                 or
                 entercourse
                 .
                 
                   Antonio
                   Casulano
                
                 a
                 poor
                 Piemontane
                 having
                 a
                 sad
                 vintage
                 &
                 harvest
                 one
                 year
                 by
                 reason
                 of
                 the
                 early
                 rains
                 running
                 from
                 the
                 hills
                 before
                 he
                 had
                 gather'd
                 his
                 fruits
                 ,
                 comes
                 and
                 complains
                 to
                 his
                 landlord
                 
                   Signior
                   Vitaldo
                
                 ,
                 and
                 tells
                 him
                 his
                 sad
                 condition
                 ,
                 and
                 how
                 unable
                 he
                 was
                 to
                 pay
                 his
                 rent
                 .
                 Vitaldo
                 pitying
                 his
                 poor
                 tenant
                 ,
                 told
                 him
                 he
                 would
                 never
                 exact
                 any
                 thing
                 of
                 his
                 tenants
                 that
                 were
                 ruin'd
                 by
                 the
                 hand
                 of
                 heaven
                 ,
                 and
                 therefore
                 for
                 his
                 rent
                 he
                 bid
                 him
                 be
                 at
                 rest
                 and
                 let
                 it
                 alone
                 .
                 Casulano
                 makes
                 his
                 leg
                 and
                 thanks
                 his
                 lord
                 ,
                 and
                 goes
                 home
                 .
                 But
                 the
                 next
                 year
                 he
                 had
                 so
                 brave
                 a
                 harvest
                 and
                 so
                 full
                 a
                 vintage
                 ,
                 that
                 it
                 was
                 greater
                 then
                 two
                 years
                 before
                 .
                 He
                 comes
                 and
                 brings
                 this
                 years
                 rent
                 :
                 but
                 Vitaldo
                 asks
                 him
                 where
                 was
                 the
                 rent
                 of
                 the
                 former
                 year
                 .
                 The
                 tenant
                 saies
                 it
                 was
                 forgiven
                 him
                 .
                 Here
                 then
                 is
                 the
                 question
                 ,
                 what
                 was
                 meant
                 by
                 ,
                 
                   let
                   it
                   alone
                
                 ,
                 and
                 
                   he
                   would
                   not
                   exact
                   his
                   rent
                   of
                   his
                   disabled
                   tenants
                
                 ;
                 that
                 is
                 ,
                 while
                 they
                 were
                 not
                 able
                 he
                 would
                 forbear
                 them
                 :
                 for
                 there
                 all
                 the
                 entercouse
                 was
                 about
                 forbearing
                 the
                 rent
                 ,
                 and
                 he
                 never
                 thought
                 to
                 ask
                 his
                 lord
                 to
                 forgive
                 it
                 him
                 .
                 But
                 this
                 sense
                 of
                 the
                 words
                 was
                 
                   rei
                   gerendae
                   aptior
                
                 ,
                 it
                 was
                 agreeable
                 to
                 both
                 their
                 interests
                 in
                 conjunction
                 ,
                 and
                 therefore
                 Casulano
                 is
                 bound
                 in
                 conscience
                 to
                 pay
                 his
                 rent
                 .
                 So
                 the
                 Lawyers
                 say
                 ,
                 
                 
                   Si
                   ambigua
                   sit
                   intentio
                   seu
                   actio
                   ,
                   quod
                   utilius
                   sit
                   actori
                   accipiendum
                   est
                   .
                
                 The
                 landlord
                 is
                 to
                 have
                 the
                 advantage
                 of
                 the
                 ambiguity
                 ;
                 for
                 besides
                 that
                 he
                 knew
                 his
                 own
                 meaning
                 best
                 ,
                 the
                 right
                 was
                 his
                 ,
                 and
                 no
                 man
                 is
                 to
                 be
                 presum'd
                 to
                 part
                 with
                 his
                 right
                 against
                 his
                 will.
                 And
                 thus
                 it
                 is
                 in
                 the
                 law
                 ,
                 as
                 well
                 as
                 in
                 Contracts
                 ,
                 
                   Amphiboliae
                   enim
                   omnis
                   in
                   his
                   erit
                   quaestio
                   :
                   aliquando
                   uter
                   sit
                   secundum
                   naturam
                   magis
                   sermo
                   ;
                   semper
                   utrum
                   sit
                   aequius
                   ,
                   utrum
                   is
                   qui
                   sic
                   scripsit
                   ac
                   dixit
                   ,
                   sic
                   voluerit
                   .
                
                 
                 So
                 Quintilian
                 draws
                 into
                 a
                 compendium
                 all
                 the
                 rules
                 of
                 expounding
                 doubtfull
                 words
                 .
                 First
                 ,
                 see
                 whether
                 it
                 be
                 agreeable
                 to
                 the
                 thing
                 in
                 hand
                 ,
                 for
                 no
                 man
                 is
                 willing
                 his
                 own
                 act
                 should
                 perish
                 :
                 for
                 this
                 sometimes
                 will
                 doe
                 it
                 ;
                 but
                 if
                 it
                 will
                 not
                 ,
                 then
                 equity
                 must
                 intervene
                 :
                 but
                 if
                 by
                 any
                 other
                 way
                 we
                 know
                 the
                 mind
                 of
                 the
                 law-giver
                 ,
                 that
                 is
                 of
                 all
                 things
                 to
                 be
                 preferred
                 .
                 For
                 though
                 the
                 case
                 be
                 hard
                 ,
                 yet
                 if
                 it
                 was
                 the
                 mind
                 of
                 the
                 law-giver
                 and
                 be
                 not
                 unjust
                 ,
                 
                 it
                 must
                 stand
                 .
                 
                   Quod
                   quidem
                   perquam
                   durum
                   est
                   ,
                   sed
                   ita
                   lex
                   scripta
                   est
                   ,
                   It
                   is
                   hard
                   ,
                   but
                   so
                   the
                   law
                   is
                   
                   written
                   .
                
                 That
                 is
                 ,
                 if
                 the
                 mind
                 of
                 the
                 law-giver
                 be
                 certain
                 and
                 clear
                 ,
                 no
                 equity
                 is
                 to
                 intervene
                 ;
                 but
                 when
                 the
                 mind
                 is
                 not
                 known
                 ,
                 equity
                 is
                 the
                 best
                 meaning
                 .
                 But
                 of
                 this
                 by
                 and
                 by
                 .
                 This
                 is
                 of
                 great
                 use
                 in
                 Religion
                 as
                 well
                 as
                 in
                 justice
                 .
                 For
                 when
                 God
                 gives
                 a
                 command
                 and
                 uses
                 mystical
                 expressions
                 ,
                 metaphors
                 ,
                 ritual
                 or
                 typical
                 representments
                 ,
                 or
                 signifies
                 his
                 pleasure
                 by
                 the
                 outside
                 and
                 crust
                 of
                 services
                 ,
                 though
                 this
                 is
                 not
                 to
                 be
                 despis'd
                 or
                 omitted
                 ,
                 yet
                 the
                 spiritual
                 and
                 moral
                 sense
                 and
                 internal
                 service
                 is
                 the
                 principal
                 ,
                 that
                 is
                 
                   rei
                   gerendae
                   aptior
                
                 ,
                 more
                 to
                 God's
                 purposes
                 ,
                 and
                 more
                 to
                 ours
                 .
                 When
                 God
                 commands
                 us
                 to
                 repent
                 ,
                 and
                 to
                 serve
                 him
                 ,
                 he
                 that
                 asks
                 the
                 question
                 ,
                 when
                 God
                 would
                 have
                 us
                 to
                 repent
                 ,
                 whether
                 it
                 will
                 not
                 serve
                 the
                 turn
                 if
                 we
                 repent
                 at
                 all
                 ,
                 if
                 we
                 repent
                 upon
                 our
                 death-bed
                 ,
                 because
                 the
                 words
                 of
                 the
                 commandement
                 doe
                 indifferently
                 signify
                 any
                 time
                 ;
                 here
                 we
                 are
                 rightly
                 determin'd
                 by
                 this
                 Rule
                 ,
                 That
                 was
                 God's
                 meaning
                 which
                 does
                 God's
                 work
                 ,
                 that
                 without
                 which
                 the
                 work
                 would
                 perish
                 ,
                 and
                 God
                 would
                 not
                 be
                 serv'd
                 :
                 for
                 God's
                 intention
                 being
                 that
                 we
                 should
                 glorify
                 him
                 by
                 a
                 free
                 obedience
                 ,
                 and
                 serve
                 him
                 in
                 a
                 holy
                 life
                 ,
                 that
                 which
                 makes
                 God
                 to
                 loose
                 his
                 purpose
                 ,
                 cannot
                 be
                 the
                 meaning
                 of
                 his
                 words
                 .
                 Thus
                 when
                 God
                 commands
                 us
                 to
                 come
                 into
                 his
                 Courts
                 ,
                 to
                 fall
                 down
                 upon
                 our
                 knees
                 before
                 his
                 footstool
                 ;
                 it
                 must
                 mean
                 that
                 we
                 must
                 worship
                 God
                 with
                 the
                 lowest
                 adoration
                 of
                 our
                 souls
                 ,
                 with
                 the
                 prostration
                 of
                 our
                 mind
                 :
                 for
                 the
                 body
                 without
                 the
                 mind
                 being
                 nothing
                 ,
                 unlesse
                 this
                 commandement
                 for
                 bodily
                 worship
                 be
                 expounded
                 to
                 signify
                 the
                 worship
                 of
                 the
                 spirit
                 ,
                 God
                 is
                 injur'd
                 ,
                 his
                 intention
                 is
                 defeated
                 :
                 and
                 therefore
                 the
                 law
                 hath
                 taken
                 care
                 of
                 this
                 .
                 
                 
                   Impropriè
                   verba
                   regulariter
                   non
                   accipiuntur
                   ,
                   nisi
                   aliter
                   actus
                   vel
                   periret
                   ,
                   vel
                   elusorius
                   redderetur
                   ,
                
                 Words
                 are
                 not
                 to
                 be
                 taken
                 improperly
                 ,
                 unlesse
                 the
                 proper
                 acception
                 of
                 it
                 does
                 elude
                 the
                 purpose
                 of
                 the
                 law-giver
                 ,
                 and
                 makes
                 his
                 law
                 vain
                 .
                 Thus
                 the
                 very
                 Gentiles
                 understood
                 the
                 mind
                 of
                 God
                 :
                 when
                 he
                 commanded
                 men
                 to
                 offer
                 sacrifices
                 and
                 oblations
                 to
                 him
                 ,
                 his
                 meaning
                 was
                 ,
                 they
                 should
                 kill
                 their
                 lusts
                 ,
                 and
                 sacrifice
                 themselves
                 to
                 God.
                 To
                 this
                 purpose
                 are
                 those
                 excellent
                 words
                 of
                 Menander
                 ,
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                
                 
                   He
                   that
                   offers
                   to
                   God
                   the
                   sacrifices
                   of
                   bulls
                   and
                   goats
                   ,
                   or
                   of
                   any
                   other
                   beast
                   ,
                   gold
                   or
                   rich
                   garments
                   ,
                   Ivory
                   or
                   precious
                   stones
                   ,
                   and
                   thinks
                   by
                   this
                   means
                   to
                   reconcile
                   God
                   to
                   him
                   ,
                   is
                   deceiv'd
                   ,
                   and
                   is
                   a
                   fool
                   .
                
                 When
                 God
                 commanded
                 these
                 things
                 he
                 intended
                 to
                 be
                 understood
                 to
                 other
                 purposes
                 .
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                
                 For
                 the
                 sacrificer
                 must
                 be
                 a
                 spiritual
                 man
                 ,
                 dead
                 unto
                 sin
                 and
                 living
                 unto
                 righteousnesse
                 ;
                 he
                 must
                 be
                 chast
                 and
                 charitable
                 ,
                 just
                 and
                 true
                 ,
                 a
                 despiser
                 of
                 the
                 world
                 ,
                 and
                 must
                 not
                 desire
                 so
                 much
                 as
                 another
                 mans
                 pin
                 ;
                 and
                 he
                 must
                 be
                 the
                 same
                 in
                 private
                 as
                 in
                 public
                 ,
                 walking
                 ever
                 as
                 in
                 the
                 presence
                 of
                 God.
                 This
                 is
                 an
                 excellent
                 summe
                 of
                 religion
                 ,
                 and
                 the
                 best
                 interpreter
                 of
                 the
                 spiritual
                 
                 sense
                 of
                 Moses
                 law
                 ,
                 next
                 to
                 the
                 Sermons
                 of
                 the
                 Gospel
                 :
                 but
                 without
                 this
                 the
                 work
                 of
                 God
                 had
                 perished
                 ,
                 and
                 religion
                 it self
                 had
                 been
                 elusory
                 .
                 And
                 this
                 is
                 a
                 sufficient
                 warrant
                 for
                 a
                 sense
                 beyond
                 the
                 letter
                 of
                 a
                 Commandement
                 .
              
               
                 2.
                 
                 In
                 all
                 laws
                 and
                 obligations
                 of
                 conscience
                 by
                 contract
                 ,
                 
                 when
                 any
                 doubt
                 arises
                 ,
                 we
                 are
                 to
                 consider
                 what
                 is
                 most
                 likely
                 and
                 what
                 is
                 most
                 usual
                 ,
                 and
                 rest
                 upon
                 that
                 .
                 
                 
                   In
                   contrahendo
                   quod
                   agitur
                   pro
                   cauto
                   habendum
                   ,
                
                 saies
                 the
                 law
                 .
                 We
                 must
                 suppose
                 that
                 the
                 contractor
                 did
                 intend
                 that
                 sense
                 that
                 is
                 the
                 wariest
                 ,
                 because
                 that
                 is
                 the
                 most
                 likely
                 ;
                 nothing
                 being
                 so
                 reasonable
                 as
                 to
                 think
                 the
                 man
                 intended
                 that
                 which
                 all
                 the
                 world
                 does
                 ,
                 that
                 is
                 ,
                 to
                 buy
                 cheap
                 and
                 to
                 sell
                 dear
                 .
                 If
                 this
                 will
                 not
                 doe
                 it
                 ,
                 then
                 we
                 must
                 run
                 to
                 the
                 custome
                 of
                 the
                 country
                 ;
                 because
                 the
                 things
                 and
                 manners
                 of
                 custome
                 ,
                 though
                 they
                 were
                 not
                 in
                 the
                 contract
                 ,
                 yet
                 
                   veniunt
                   in
                   bonae
                   fidei
                   judiciis
                
                 ,
                 they
                 are
                 to
                 be
                 of
                 weight
                 in
                 judgements
                 ,
                 as
                 being
                 a
                 reasonable
                 decision
                 of
                 questions
                 and
                 obscurities
                 .
                 But
                 if
                 nothing
                 of
                 all
                 this
                 will
                 doe
                 ,
                 then
                 comes
                 in
                 the
                 principal
                 rule
                 of
                 equity
                 and
                 remissions
                 :
                 
                 
                   Semper
                   in
                   obscuris
                   quod
                   minimum
                   est
                   sequimur
                   ,
                
                 In
                 all
                 things
                 of
                 burden
                 the
                 least
                 is
                 to
                 be
                 chosen
                 .
                 This
                 is
                 of
                 use
                 in
                 Contracts
                 ,
                 in
                 Testaments
                 ,
                 and
                 in
                 infliction
                 of
                 punishments
                 .
              
               
                 *
                 
                   In
                   Contracts
                
                 .
                 
                 He
                 that
                 promises
                 to
                 give
                 a
                 man
                 an
                 hundred
                 or
                 two
                 hundred
                 pound
                 ,
                 cannot
                 be
                 challeng'd
                 nor
                 oblig'd
                 but
                 for
                 a
                 hundred
                 .
                 
                   In
                   summis
                   semper
                   quod
                   minus
                   est
                   promitti
                   videtur
                   .
                
                 
                 The
                 reason
                 is
                 ,
                 because
                 when
                 two
                 things
                 of
                 burden
                 are
                 expressed
                 ,
                 he
                 that
                 promised
                 must
                 so
                 far
                 be
                 his
                 own
                 judge
                 as
                 to
                 determine
                 himself
                 in
                 the
                 event
                 ,
                 when
                 he
                 did
                 not
                 in
                 the
                 stipulation
                 ;
                 and
                 therefore
                 it
                 is
                 to
                 be
                 presum'd
                 that
                 he
                 would
                 be
                 bound
                 but
                 to
                 the
                 lesse
                 .
                 For
                 as
                 in
                 the
                 Canon
                 law
                 ,
                 when
                 a
                 Bishop
                 had
                 obtain'd
                 leave
                 to
                 resign
                 or
                 quit
                 his
                 litle
                 Bishopric
                 ,
                 of
                 his
                 superior
                 ,
                 it
                 is
                 not
                 granted
                 that
                 he
                 shall
                 be
                 translated
                 to
                 another
                 in
                 the
                 grant
                 of
                 cession
                 ;
                 and
                 the
                 reason
                 given
                 in
                 the
                 law
                 is
                 this
                 ,
                 
                 
                   Nam
                   si
                   circa
                   translationem
                   idem
                   fieri
                   voluisset
                   ,
                   quod
                   de
                   cessione
                   dixerat
                   ,
                   &
                   de
                   translatione
                   poterat
                   expressisse
                   ,
                   Because
                   he
                   that
                   granted
                   a
                   cession
                   ,
                   could
                   as
                   easily
                   have
                   said
                   translation
                   if
                   he
                   had
                   so
                   intended
                   :
                
                 so
                 here
                 also
                 it
                 is
                 presum'd
                 that
                 he
                 intended
                 to
                 give
                 the
                 least
                 ,
                 because
                 if
                 he
                 had
                 intended
                 the
                 biggest
                 ,
                 he
                 might
                 as
                 easily
                 have
                 said
                 so
                 ,
                 as
                 to
                 have
                 nam'd
                 a
                 lesse
                 ;
                 and
                 if
                 he
                 intended
                 the
                 greater
                 ,
                 he
                 may
                 perform
                 it
                 yet
                 if
                 he
                 please
                 .
                 Thus
                 if
                 Titius
                 promise
                 to
                 pay
                 his
                 debt
                 within
                 a
                 year
                 or
                 two
                 ,
                 Caius
                 cannot
                 by
                 virtue
                 of
                 that
                 promise
                 force
                 him
                 to
                 pay
                 it
                 till
                 the
                 two
                 years
                 be
                 out
                 .
              
               
                 *
                 
                   In
                   Testaments
                
                 also
                 the
                 case
                 is
                 the
                 same
                 .
                 
                 Maevius
                 makes
                 his
                 Will
                 ,
                 and
                 leaves
                 Lucius
                 his
                 heir
                 of
                 all
                 ,
                 but
                 gives
                 his
                 sister
                 as
                 much
                 as
                 one
                 of
                 his
                 sons
                 .
                 The
                 heir
                 is
                 tied
                 to
                 pay
                 his
                 Aunt
                 but
                 so
                 much
                 as
                 that
                 son
                 hath
                 whose
                 portion
                 is
                 the
                 least
                 .
                 Thus
                 when
                 Regulus
                 left
                 to
                 his
                 wife
                 Quintilla
                 the
                 field
                 that
                 was
                 next
                 to
                 the
                 
                   Campus
                   Martius
                
                 ,
                 the
                 Praetor
                 understanding
                 that
                 he
                 had
                 two
                 fields
                 next
                 to
                 the
                 
                   Campus
                   Martius
                
                 ,
                 
                 gave
                 her
                 the
                 least
                 of
                 the
                 two
                 :
                 the
                 reason
                 is
                 ,
                 because
                 the
                 Father
                 is
                 suppos'd
                 to
                 put
                 upon
                 the
                 Heir
                 that
                 burden
                 which
                 is
                 the
                 lighter
                 .
              
               
                 But
                 this
                 holds
                 not
                 in
                 all
                 cases
                 :
                 
                 the
                 rule
                 is
                 the
                 same
                 ,
                 and
                 ease
                 and
                 remission
                 is
                 to
                 be
                 done
                 ,
                 and
                 the
                 gentler
                 sentence
                 is
                 to
                 be
                 followed
                 ,
                 and
                 the
                 least
                 burden
                 to
                 be
                 impos'd
                 ,
                 and
                 the
                 smallest
                 legacy
                 to
                 be
                 pai'd
                 and
                 receiv'd
                 ,
                 or
                 the
                 most
                 advantageous
                 sense
                 of
                 favour
                 is
                 to
                 be
                 pursued
                 :
                 but
                 all
                 the
                 difficulty
                 will
                 be
                 to
                 whom
                 the
                 ease
                 or
                 the
                 advantage
                 is
                 to
                 be
                 done
                 ;
                 for
                 sometimes
                 
                 one
                 ,
                 and
                 sometimes
                 another
                 is
                 to
                 have
                 the
                 benefit
                 of
                 the
                 Chancery
                 .
                 1.
                 
                 For
                 the
                 heir
                 is
                 to
                 be
                 favour'd
                 against
                 the
                 Legatées
                 ,
                 unlesse
                 God
                 and
                 religion
                 be
                 the
                 Legatée
                 ,
                 for
                 the
                 Church
                 is
                 to
                 be
                 favour'd
                 against
                 the
                 heir
                 .
                 And
                 therefore
                 Scaevola
                 said
                 ,
                 that
                 if
                 a
                 Roman
                 in
                 his
                 Testament
                 appointed
                 an
                 image
                 to
                 be
                 set
                 up
                 in
                 a
                 Temple
                 in
                 which
                 there
                 were
                 marble
                 and
                 brasse
                 and
                 silver
                 statues
                 ,
                 the
                 legacy
                 was
                 to
                 be
                 performed
                 in
                 the
                 most
                 costly
                 material
                 ;
                 
                 
                   idque
                   favore
                   Dei
                   &
                   religionis
                
                 ,
                 saies
                 the
                 law
                 ;
                 because
                 in
                 doubts
                 it
                 is
                 fit
                 that
                 God
                 should
                 have
                 the
                 preeminence
                 ,
                 and
                 it
                 is
                 also
                 to
                 be
                 presumed
                 that
                 the
                 Testator
                 intended
                 to
                 give
                 the
                 best
                 unto
                 the
                 best
                 .
                 Let
                 the
                 instance
                 bé
                 chang'd
                 and
                 it
                 is
                 a
                 good
                 measure
                 for
                 conscience
                 in
                 the
                 causes
                 and
                 questions
                 of
                 Christians
                 .
                 2.
                 
                 The
                 heir
                 or
                 the
                 Donor
                 is
                 to
                 be
                 eas'd
                 and
                 to
                 be
                 understood
                 in
                 the
                 least
                 sense
                 ,
                 unlesse
                 that
                 least
                 sense
                 makes
                 the
                 gift
                 unprofitable
                 and
                 good
                 for
                 nothing
                 .
                 Aruns
                 dying
                 left
                 a
                 servant
                 to
                 his
                 Brother
                 for
                 a
                 legacy
                 .
                 Canidius
                 who
                 was
                 the
                 heir
                 offers
                 to
                 give
                 to
                 his
                 Uncle
                 his
                 man
                 Spinax
                 ,
                 who
                 was
                 the
                 veriest
                 rogue
                 in
                 all
                 the
                 Empire
                 .
                 But
                 his
                 Uncle
                 answered
                 ,
                 My
                 Brother
                 did
                 not
                 intend
                 to
                 give
                 me
                 a
                 mischief
                 .
                 Then
                 he
                 offers
                 him
                 Lentillus
                 who
                 was
                 little
                 better
                 then
                 a
                 fool
                 .
                 To
                 this
                 his
                 Uncle
                 answer'd
                 ,
                 My
                 Brother
                 did
                 not
                 intend
                 to
                 give
                 me
                 nothing
                 .
                 And
                 at
                 last
                 the
                 Uncle
                 demanded
                 Aretius
                 ,
                 who
                 was
                 his
                 Brothers
                 Physician
                 :
                 but
                 that
                 Canidius
                 refus'd
                 ,
                 and
                 he
                 might
                 very
                 well
                 ;
                 but
                 he
                 gave
                 him
                 Merula
                 that
                 was
                 a
                 very
                 good
                 Baker
                 ,
                 and
                 both
                 were
                 indifferently
                 pleas'd
                 :
                 but
                 such
                 a
                 one
                 that
                 was
                 not
                 the
                 best
                 ,
                 and
                 yet
                 was
                 good
                 for
                 something
                 ,
                 was
                 due
                 by
                 justice
                 .
                 3.
                 
                 Causes
                 of
                 repetition
                 are
                 to
                 be
                 favour'd
                 more
                 then
                 causes
                 of
                 gain
                 .
                 He
                 that
                 desires
                 but
                 to
                 save
                 himself
                 ,
                 or
                 to
                 get
                 his
                 own
                 ,
                 is
                 to
                 have
                 the
                 advantage
                 of
                 him
                 that
                 if
                 he
                 prevails
                 gets
                 gain
                 :
                 and
                 the
                 reason
                 is
                 ,
                 because
                 it
                 is
                 better
                 to
                 save
                 a
                 main
                 stake
                 ,
                 then
                 to
                 get
                 an
                 accession
                 ;
                 it
                 is
                 better
                 to
                 have
                 one
                 preserved
                 then
                 another
                 increased
                 :
                 and
                 it
                 is
                 more
                 to
                 be
                 presumed
                 that
                 he
                 who
                 demands
                 restitution
                 seeks
                 but
                 his
                 own
                 ,
                 then
                 that
                 the
                 others
                 gain
                 is
                 justly
                 his
                 .
                 4.
                 
                 He
                 that
                 buyes
                 in
                 doubts
                 of
                 conscience
                 and
                 law
                 ,
                 is
                 to
                 be
                 preferr'd
                 before
                 him
                 that
                 sells
                 ,
                 and
                 the
                 interpretation
                 ought
                 to
                 be
                 on
                 the
                 behalf
                 of
                 the
                 first
                 .
                 The
                 reason
                 of
                 this
                 is
                 ,
                 because
                 he
                 that
                 sel●s
                 cannot
                 so
                 easily
                 be
                 deceiv'd
                 as
                 he
                 that
                 〈◊〉
                 ,
                 for
                 every
                 man
                 is
                 justly
                 presum'd
                 to
                 know
                 the
                 price
                 of
                 his
                 own
                 goo●●
                 ,
                 and
                 be
                 cunning
                 in
                 his
                 own
                 trade
                 .
                 5.
                 
                 
                 For
                 dowries
                 and
                 6.
                 for
                 liberty
                 and
                 7.
                 possession
                 sentences
                 are
                 to
                 be
                 given
                 in
                 the
                 favourable
                 sense
                 ,
                 because
                 the
                 cases
                 themselves
                 are
                 full
                 of
                 charity
                 and
                 mercy
                 ;
                 and
                 they
                 that
                 complain
                 in
                 these
                 cases
                 are
                 commonly
                 the
                 oppressed
                 party
                 .
              
               
                 *
                 This
                 Rule
                 also
                 is
                 intended
                 and
                 that
                 principally
                 in
                 punishments
                 and
                 
                   penal
                   sentences
                
                 of
                 law
                 .
                 
                 Where
                 if
                 the
                 law
                 be
                 obscure
                 ,
                 it
                 is
                 on
                 all
                 hands
                 confess'd
                 ,
                 that
                 the
                 sense
                 of
                 equity
                 is
                 an
                 excellent
                 interpretation
                 and
                 declares
                 the
                 mind
                 of
                 the
                 law-giver
                 :
                 
                 and
                 it
                 is
                 also
                 true
                 that
                 if
                 several
                 pen●lties
                 be
                 expressed
                 in
                 the
                 law
                 ,
                 ordinarily
                 the
                 judge
                 is
                 to
                 impose
                 the
                 least
                 ;
                 and
                 the
                 reason
                 is
                 ,
                 because
                 he
                 does
                 at
                 once
                 the
                 actions
                 of
                 two
                 vertues
                 ;
                 it
                 is
                 justice
                 and
                 it
                 is
                 charity
                 at
                 the
                 same
                 time
                 .
                 I
                 say
                 ordinarily
                 ,
                 for
                 sometimes
                 there
                 are
                 great
                 examples
                 to
                 be
                 made
                 ,
                 and
                 in
                 them
                 there
                 is
                 very
                 often
                 
                   Aliquid
                   iniqui
                
                 *
                 ,
                 nothing
                 of
                 equity
                 ,
                 but
                 something
                 that
                 was
                 very
                 hard
                 :
                 and
                 the
                 Hebrew
                 Kings
                 (
                 say
                 the
                 Rabbins
                 )
                 had
                 a
                 power
                 of
                 causing
                 the
                 malefactor
                 to
                 hang
                 all
                 day
                 and
                 all
                 night
                 upon
                 the
                 accursed
                 tree
                 ;
                 though
                 the
                 law
                 was
                 more
                 gentle
                 ,
                 and
                 commanded
                 the
                 body
                 to
                 be
                 taken
                 down
                 before
                 the
                 Sun
                 set
                 ;
                 but
                 if
                 the
                 public
                 necessity
                 requir'd
                 it
                 ,
                 the
                 Jewish
                 Doctors
                 say
                 that
                 their
                 Kings
                 had
                 power
                 .
              
               
               
                 But
                 the
                 great
                 difficulty
                 is
                 ,
                 
                 when
                 the
                 words
                 of
                 the
                 law
                 are
                 expresse
                 ,
                 and
                 name
                 the
                 punishment
                 ,
                 whether
                 or
                 no
                 can
                 there
                 be
                 any
                 remission
                 by
                 equity
                 or
                 interpretation
                 ?
                 Titius
                 being
                 cited
                 to
                 appear
                 in
                 Court
                 ,
                 came
                 not
                 ,
                 and
                 was
                 fin'd
                 :
                 but
                 he
                 came
                 immediately
                 .
                 The
                 question
                 is
                 ,
                 whether
                 he
                 ought
                 in
                 conscience
                 to
                 be
                 relieved
                 .
                 It
                 is
                 certain
                 that
                 in
                 law
                 the
                 sentence
                 against
                 him
                 is
                 just
                 ;
                 for
                 let
                 the
                 cause
                 be
                 never
                 so
                 odious
                 ,
                 the
                 law
                 must
                 be
                 understood
                 according
                 to
                 the
                 propriety
                 of
                 the
                 words
                 ,
                 unlesse
                 the
                 intention
                 of
                 the
                 law-giver
                 can
                 otherwise
                 be
                 certainly
                 known
                 .
                 But
                 if
                 by
                 any
                 ways
                 he
                 can
                 be
                 relieved
                 ,
                 he
                 ought
                 to
                 be
                 ,
                 if
                 there
                 be
                 evident
                 equity
                 on
                 his
                 side
                 .
                 But
                 because
                 this
                 equity
                 is
                 against
                 the
                 solemnity
                 of
                 law
                 ,
                 it
                 must
                 be
                 introduc'd
                 as
                 solemnly
                 ,
                 that
                 is
                 ,
                 by
                 a
                 law
                 ,
                 or
                 a
                 solemn
                 decree
                 according
                 to
                 the
                 disposition
                 of
                 law
                 .
                 But
                 this
                 latter
                 part
                 is
                 matter
                 of
                 prudence
                 more
                 then
                 of
                 conscience
                 ;
                 and
                 concerning
                 this
                 conflict
                 of
                 law
                 and
                 equity
                 Cicero
                 hath
                 spoken
                 excellent
                 things
                 ,
                 as
                 who
                 please
                 may
                 see
                 in
                 his
                 Oration
                 
                   pro
                   Caecina
                
                 and
                 in
                 his
                 lib.
                 2.
                 
                 
                   Vet.
                   Rhet.
                
                 But
                 for
                 the
                 practice
                 of
                 it
                 both
                 in
                 law
                 and
                 conscience
                 it
                 is
                 an
                 excellent
                 rule
                 of
                 law
                 ,
                 
                 
                   Capienda
                   est
                   occasio
                   quae
                   praebet
                   benignius
                   responsum
                
                 ;
                 An
                 occasion
                 must
                 not
                 be
                 forc'd
                 against
                 law
                 ,
                 but
                 if
                 any
                 can
                 be
                 found
                 it
                 must
                 be
                 us'd
                 in
                 the
                 behalf
                 of
                 equity
                 .
                 And
                 therefore
                 
                   Celsus
                   ,
                   Marcellus
                
                 and
                 Ulpian
                 are
                 noted
                 with
                 a
                 fair
                 memory
                 for
                 being
                 studious
                 of
                 equity
                 in
                 the
                 sentences
                 of
                 law
                 :
                 
                 and
                 for
                 this
                 very
                 thing
                 Cicero
                 commends
                 Servius
                 :
                 but
                 
                   Scaevola
                   ,
                   Paulus
                   ,
                   Julianus
                
                 and
                 the
                 Sabiniani
                 and
                 some
                 others
                 were
                 more
                 propense
                 to
                 rigor
                 and
                 subtilty
                 ,
                 and
                 were
                 lesse
                 belov'd
                 .
                 
                   Turpe
                   rigor
                   nimius
                   :
                   
                   Torquati
                   despue
                   mores
                   .
                
                 
                   Titus
                   Manlius
                
                 was
                 to
                 blame
                 in
                 putting
                 his
                 son
                 to
                 death
                 for
                 a
                 glorious
                 victory
                 gotten
                 by
                 a
                 little
                 offence
                 .
                 But
                 all
                 good
                 laws
                 were
                 ever
                 desirous
                 of
                 easy
                 interpretation
                 when
                 the
                 matter
                 it self
                 was
                 a
                 burden
                 :
                 and
                 it
                 was
                 well
                 said
                 of
                 Gattinara
                 to
                 the
                 Emperor
                 Charles
                 the
                 5th
                 ,
                 
                 
                   Chi
                   vuole
                   troppo
                   abbracciare
                   ,
                   va
                   à
                   pericolo
                   di
                   non
                   strignere
                   cosa
                   alcuna
                   ,
                
                 He
                 that
                 strains
                 the
                 cord
                 too
                 hard
                 ,
                 breaks
                 it
                 and
                 can
                 bind
                 nothing
                 .
                 
                   Periculosum
                   est
                   praegrave
                   Imperium
                   :
                   &
                   difficile
                   est
                   continere
                   quod
                   capere
                   non
                   possis
                   ,
                
                 said
                 *
                 Curtius
                 .
                 He
                 that
                 fills
                 his
                 hand
                 too
                 full
                 ,
                 le
                 ts
                 goe
                 more
                 then
                 he
                 should
                 .
                 There
                 is
                 a
                 measure
                 in
                 laws
                 ,
                 which
                 must
                 not
                 take
                 in
                 every
                 thing
                 ,
                 but
                 let
                 some
                 things
                 passe
                 gently
                 ;
                 for
                 a
                 government
                 that
                 is
                 too
                 heavy
                 is
                 dangerous
                 :
                 and
                 therefore
                 without
                 all
                 peradventure
                 when
                 the
                 punishments
                 are
                 general
                 ,
                 the
                 least
                 special
                 ought
                 to
                 be
                 taken
                 .
                 Thus
                 Gentlemen
                 are
                 not
                 to
                 be
                 punish'd
                 with
                 the
                 punishment
                 of
                 slaves
                 and
                 vagabonds
                 .
                 If
                 bodily
                 punishment
                 by
                 law
                 be
                 commanded
                 ,
                 scourging
                 is
                 to
                 be
                 understood
                 ,
                 or
                 such
                 as
                 is
                 in
                 use
                 in
                 the
                 nation
                 ,
                 and
                 not
                 the
                 cutting
                 off
                 a
                 member
                 ,
                 
                 or
                 putting
                 to
                 death
                 ,
                 say
                 the
                 Greek
                 lawyers
                 .
                 And
                 there
                 is
                 no
                 exception
                 to
                 this
                 ,
                 but
                 this
                 onely
                 ,
                 That
                 this
                 is
                 to
                 be
                 understood
                 in
                 lighter
                 offences
                 ,
                 not
                 in
                 greater
                 ;
                 for
                 in
                 these
                 it
                 may
                 be
                 of
                 as
                 much
                 concernment
                 to
                 justice
                 that
                 the
                 severer
                 part
                 be
                 taken
                 ,
                 as
                 it
                 is
                 to
                 charity
                 that
                 lighter
                 offences
                 should
                 carry
                 the
                 lighter
                 load
                 .
                 And
                 therefore
                 the
                 
                   S.
                   C.
                   Syllanianum
                
                 decreed
                 that
                 if
                 a
                 slave
                 had
                 kill'd
                 his
                 lord
                 ,
                 all
                 the
                 slaves
                 in
                 the
                 house
                 should
                 die
                 for
                 it
                 .
                 It
                 was
                 a
                 hard
                 and
                 a
                 severe
                 law
                 ;
                 but
                 it
                 was
                 a
                 great
                 crime
                 ,
                 and
                 by
                 great
                 examples
                 the
                 lives
                 of
                 masters
                 were
                 to
                 be
                 secur'd
                 :
                 and
                 to
                 this
                 purpose
                 
                   C.
                   Cassius
                
                 the
                 Lawyer
                 defended
                 it
                 with
                 great
                 reason
                 ,
                 
                 as
                 is
                 to
                 be
                 seen
                 in
                 his
                 oration
                 in
                 Tacitus
                 .
              
               
                 3.
                 
                 In
                 matters
                 of
                 favour
                 and
                 matters
                 of
                 piety
                 ,
                 
                 the
                 sense
                 of
                 the
                 law
                 is
                 to
                 be
                 extended
                 by
                 interpretation
                 .
                 Things
                 odious
                 and
                 correctory
                 are
                 called
                 strictae
                 in
                 the
                 law
                 ,
                 and
                 that
                 which
                 is
                 favourable
                 is
                 called
                 
                   res
                   ampla
                
                 ;
                 because
                 
                 as
                 the
                 matter
                 of
                 that
                 is
                 to
                 be
                 made
                 as
                 little
                 as
                 it
                 may
                 be
                 ,
                 so
                 the
                 matter
                 of
                 this
                 may
                 be
                 enlarged
                 .
                 Thus
                 if
                 any
                 thing
                 be
                 done
                 in
                 the
                 favour
                 of
                 the
                 children
                 ,
                 the
                 adoptive
                 and
                 the
                 naturall
                 are
                 included
                 ,
                 when
                 it
                 is
                 not
                 to
                 the
                 prejudice
                 of
                 the
                 legitimate
                 .
                 And
                 that
                 which
                 is
                 made
                 legitimate
                 is
                 to
                 be
                 reckoned
                 as
                 that
                 which
                 is
                 so
                 of
                 it self
                 ;
                 and
                 he
                 that
                 is
                 naturaliz'd
                 is
                 to
                 be
                 reckon'd
                 as
                 a
                 Native
                 ;
                 and
                 a
                 freed
                 man
                 ,
                 as
                 he
                 that
                 was
                 born
                 free
                 ;
                 and
                 the
                 privileges
                 granted
                 to
                 a
                 city
                 are
                 to
                 be
                 extended
                 to
                 the
                 suburbs
                 .
                 But
                 this
                 Rule
                 is
                 to
                 be
                 estimated
                 as
                 the
                 former
                 ,
                 there
                 being
                 the
                 same
                 reason
                 of
                 Contraries
                 ,
                 save
                 onely
                 that
                 there
                 is
                 in
                 the
                 matters
                 of
                 favour
                 something
                 of
                 particular
                 consideration
                 .
                 For
                 although
                 it
                 is
                 by
                 the
                 former
                 measures
                 set
                 down
                 who
                 are
                 the
                 persons
                 ,
                 and
                 which
                 are
                 the
                 causes
                 to
                 be
                 favour'd
                 and
                 eas'd
                 ;
                 yet
                 those
                 persons
                 are
                 not
                 in
                 all
                 cases
                 to
                 receive
                 the
                 advantage
                 ;
                 that
                 is
                 they
                 are
                 in
                 all
                 cases
                 which
                 the
                 words
                 of
                 the
                 law
                 can
                 bear
                 ,
                 except
                 that
                 by
                 that
                 favour
                 the
                 whole
                 processe
                 be
                 evacuated
                 ,
                 or
                 the
                 thing
                 be
                 lost
                 .
                 Therefore
                 although
                 the
                 guilty
                 person
                 is
                 favour'd
                 in
                 all
                 the
                 methods
                 and
                 solennities
                 of
                 law
                 ,
                 where
                 the
                 law
                 can
                 proceed
                 ;
                 yet
                 where
                 the
                 favour
                 would
                 hinder
                 the
                 proceeding
                 ,
                 the
                 accuser
                 and
                 not
                 the
                 guilty
                 person
                 is
                 to
                 receive
                 it
                 .
                 For
                 the
                 accuser
                 hath
                 the
                 advantage
                 of
                 taking
                 his
                 oath
                 in
                 law
                 ,
                 which
                 the
                 guilty
                 person
                 hath
                 not
                 ;
                 because
                 the
                 law
                 supposes
                 he
                 will
                 deny
                 the
                 fact
                 ,
                 right
                 or
                 wrong
                 .
                 And
                 thus
                 we
                 are
                 also
                 to
                 proceed
                 in
                 our
                 private
                 entercourses
                 of
                 justice
                 and
                 charity
                 ,
                 we
                 are
                 rather
                 to
                 believe
                 the
                 accuser
                 swearing
                 ,
                 then
                 the
                 accused
                 .
                 But
                 if
                 the
                 accusation
                 be
                 not
                 sworn
                 ,
                 or
                 if
                 the
                 guilty
                 person
                 be
                 brought
                 into
                 judgement
                 upon
                 suspicion
                 onely
                 ,
                 and
                 a
                 public
                 fame
                 ,
                 we
                 are
                 rather
                 to
                 believe
                 the
                 accused
                 swearing
                 his
                 innocence
                 ,
                 then
                 the
                 voice
                 of
                 fame
                 ,
                 or
                 uncertain
                 accusers
                 .
              
            
             
               
                 §.
                 2.
                 
                 Judicial
                 Interpretation
                 .
              
               
                 RULE
                 II.
                 When
                 the
                 power
                 that
                 made
                 the
                 law
                 does
                 interpret
                 the
                 law
                 ,
                 the
                 interpretation
                 is
                 authentical
                 ,
                 and
                 obliges
                 the
                 Conscience
                 as
                 much
                 as
                 the
                 law
                 ;
                 and
                 can
                 release
                 the
                 bond
                 of
                 Conscience
                 so
                 far
                 as
                 the
                 interpretation
                 extends
                 ,
                 as
                 much
                 as
                 if
                 the
                 law
                 were
                 abrogated
                 .
              
               
                 WHen
                 the
                 law
                 is
                 interpreted
                 by
                 the
                 Emperor
                 ,
                 
                 
                   ratam
                   &
                   indubitatam
                   habendam
                   esse
                
                 say
                 the
                 Lawyers
                 .
                 The
                 reason
                 is
                 plain
                 and
                 easy
                 .
                 The
                 law
                 is
                 nothing
                 but
                 the
                 solemn
                 and
                 declar'd
                 will
                 of
                 the
                 law-giver
                 ;
                 and
                 he
                 that
                 speaks
                 ,
                 best
                 knows
                 his
                 own
                 mind
                 ;
                 and
                 he
                 that
                 can
                 take
                 away
                 the
                 law
                 ,
                 can
                 alter
                 it
                 ;
                 and
                 he
                 that
                 can
                 cut
                 off
                 the
                 hands
                 ,
                 may
                 certainly
                 pare
                 the
                 nails
                 :
                 and
                 since
                 the
                 legislative
                 power
                 never
                 dies
                 ,
                 and
                 from
                 this
                 power
                 the
                 law
                 hath
                 it's
                 perpetual
                 force
                 ,
                 and
                 can
                 live
                 no
                 longer
                 then
                 he
                 please
                 ,
                 by
                 what
                 method
                 of
                 law
                 soever
                 he
                 signify
                 his
                 mind
                 ,
                 whether
                 it
                 be
                 by
                 declaring
                 the
                 meaning
                 of
                 the
                 law
                 ,
                 or
                 by
                 abating
                 the
                 rigor
                 of
                 it
                 ,
                 or
                 dispensing
                 in
                 the
                 case
                 ,
                 or
                 enlarging
                 the
                 favour
                 ,
                 or
                 restraining
                 the
                 severity
                 ;
                 it
                 is
                 all
                 one
                 as
                 to
                 the
                 event
                 
                 and
                 obligation
                 of
                 conscience
                 .
                 The
                 interpretation
                 is
                 to
                 the
                 law
                 ,
                 as
                 the
                 Echo
                 to
                 the
                 voice
                 ;
                 it
                 comes
                 from
                 the
                 same
                 principle
                 ;
                 and
                 though
                 it
                 speaks
                 lesse
                 ,
                 yet
                 it
                 speaks
                 oftner
                 ,
                 and
                 it
                 speaks
                 enough
                 ,
                 so
                 much
                 as
                 is
                 then
                 to
                 be
                 the
                 measure
                 of
                 the
                 Conscience
                 in
                 good
                 and
                 evil
                 .
              
               
                 For
                 when
                 the
                 law-giver
                 does
                 interpret
                 his
                 law
                 ,
                 
                 he
                 does
                 not
                 take
                 off
                 the
                 obligation
                 of
                 the
                 law
                 ,
                 but
                 declares
                 that
                 in
                 such
                 a
                 case
                 it
                 was
                 not
                 intended
                 to
                 oblige
                 .
                 Tacitus
                 tells
                 of
                 a
                 Roman
                 Knight
                 who
                 having
                 sworn
                 to
                 his
                 wife
                 that
                 he
                 would
                 never
                 be
                 divorc'd
                 from
                 her
                 ,
                 was
                 by
                 Tiberius
                 dispens'd
                 with
                 when
                 he
                 had
                 taken
                 her
                 in
                 the
                 unchast
                 embraces
                 of
                 his
                 son
                 in
                 law
                 .
                 The
                 Emperor
                 then
                 declar'd
                 that
                 the
                 Knight
                 had
                 onely
                 oblig'd
                 himself
                 not
                 to
                 be
                 divorc'd
                 ,
                 unlesse
                 a
                 great
                 cause
                 should
                 intervene
                 .
                 Thus
                 we
                 find
                 that
                 P.
                 Lucius
                 *
                 the
                 3d
                 did
                 absolve
                 those
                 from
                 their
                 oath
                 that
                 sware
                 they
                 would
                 not
                 speak
                 to
                 their
                 Father
                 or
                 Mother
                 ,
                 Brother
                 or
                 Sister
                 ,
                 or
                 shew
                 them
                 any
                 kindnesse
                 :
                 but
                 this
                 absolution
                 quitted
                 them
                 not
                 from
                 the
                 sin
                 of
                 a
                 rash
                 &
                 impious
                 oath
                 ,
                 but
                 declar'd
                 that
                 they
                 were
                 not
                 bound
                 to
                 keep
                 it
                 .
                 
                 
                   Absolvit
                   ,
                   i.
                   e.
                   absolutum
                   ostendit
                   ,
                
                 as
                 Pope
                 Nicholas
                 did
                 in
                 the
                 Case
                 of
                 the
                 Arch-bishop
                 of
                 Triers
                 ,
                 he
                 declar'd
                 him
                 to
                 be
                 at
                 liberty
                 ;
                 and
                 the
                 Glosse
                 derives
                 a
                 warranty
                 for
                 this
                 use
                 of
                 the
                 word
                 out
                 of
                 the
                 Prophet
                 Isaiah
                 .
              
               
                 It
                 was
                 ill
                 said
                 of
                 Brutus
                 ,
                 
                 that
                 a
                 Prince
                 might
                 not
                 be
                 more
                 severe
                 ,
                 nor
                 yet
                 more
                 gentle
                 then
                 the
                 law
                 .
                 For
                 there
                 are
                 many
                 things
                 
                   quae
                   naturâ
                   videntur
                   honesta
                   esse
                
                 ,
                 
                 
                   temporibus
                   sunt
                   inhonesta
                
                 ,
                 saith
                 Cicero
                 ,
                 which
                 at
                 first
                 sanction
                 of
                 the
                 law
                 and
                 in
                 their
                 own
                 Nature
                 are
                 honest
                 ,
                 but
                 in
                 the
                 change
                 of
                 times
                 and
                 by
                 new
                 relations
                 become
                 unjust
                 and
                 intolerable
                 :
                 and
                 therefore
                 the
                 Civil
                 law
                 allows
                 to
                 Princes
                 a
                 power
                 juvare
                 ,
                 
                 
                   supplere
                   ,
                   corrigere
                   ,
                   to
                   help
                   ,
                   to
                   supply
                   ,
                   to
                   correct
                
                 the
                 laws
                 .
                 For
                 those
                 are
                 but
                 precarious
                 Princes
                 who
                 when
                 they
                 see
                 a
                 case
                 that
                 needs
                 a
                 remedy
                 ,
                 cannot
                 command
                 it
                 ,
                 but
                 like
                 the
                 Tribunes
                 of
                 Rome
                 ,
                 when
                 they
                 offer'd
                 to
                 intercede
                 and
                 interpose
                 between
                 Fabius
                 and
                 the
                 sentence
                 of
                 Papyrius
                 the
                 Dictator
                 by
                 which
                 Fabius
                 was
                 condemned
                 ,
                 could
                 effect
                 nothing
                 till
                 they
                 went
                 upon
                 their
                 knees
                 in
                 his
                 behalf
                 .
                 But
                 it
                 is
                 worse
                 that
                 the
                 laws
                 of
                 a
                 nation
                 should
                 bind
                 the
                 Prince
                 as
                 Jupiter
                 in
                 Homer
                 was
                 bound
                 by
                 the
                 laws
                 of
                 Fate
                 ,
                 so
                 that
                 he
                 could
                 not
                 help
                 his
                 son
                 Sarpedon
                 ,
                 but
                 sate
                 weeping
                 like
                 a
                 chidden
                 girle
                 .
                 But
                 of
                 this
                 I
                 have
                 already
                 given
                 sufficient
                 accounts
                 .
                 The
                 Supreme
                 power
                 is
                 
                   Dominus
                   legum
                   ,
                   Canon
                   animatus
                   in
                   terris
                   ,
                   lex
                   animata
                   ,
                   fons
                   justitiae
                   ,
                   supra
                   jus
                   dispensare
                   potens
                   ,
                
                 as
                 Innocentius
                 said
                 of
                 himself
                 ;
                 
                 and
                 therefore
                 of
                 this
                 there
                 can
                 be
                 no
                 question
                 .
                 
                   Inter
                   aequitatem
                   jusque
                   interpositam
                   interpretationem
                   nobis
                   solis
                   &
                   oportet
                   ,
                   &
                   licet
                   inspicere
                   ,
                
                 saith
                 the
                 Emperor
                 ,
                 
                   C.
                   de
                   leg
                   .
                   &
                   const
                   .
                   Princ.
                
                 The
                 Prince
                 alone
                 hath
                 power
                 to
                 intervene
                 between
                 equity
                 and
                 strict
                 law
                 by
                 his
                 interpretation
                 .
                 This
                 is
                 now
                 to
                 be
                 reduc'd
                 to
                 practice
                 .
              
               
                 First
                 this
                 power
                 must
                 be
                 administred
                 with
                 noblenesse
                 &
                 ingenuity
                 ;
                 
                 not
                 fraudulenty
                 ,
                 or
                 to
                 oppresse
                 any
                 one
                 ,
                 which
                 Cicero
                 calls
                 
                   calumniam
                   ,
                   &
                   nimis
                   callidam
                
                 ,
                 
                 
                   sed
                   malitiosam
                   juris
                   interpretationem
                   ,
                   a
                   crafty
                   and
                   malicious
                   commentary
                   .
                
                 Such
                 as
                 was
                 that
                 act
                 of
                 Solyman
                 ,
                 who
                 after
                 he
                 had
                 sworn
                 never
                 to
                 take
                 from
                 
                   Ibrahim
                   Bassa
                
                 his
                 life
                 ,
                 kill'd
                 him
                 when
                 he
                 was
                 asleep
                 ,
                 because
                 Talisman
                 the
                 Priest
                 declar'd
                 that
                 sleep
                 is
                 death
                 .
                 Thus
                 the
                 Triumviri
                 in
                 Rome
                 having
                 a
                 mind
                 to
                 kill
                 a
                 boy
                 ,
                 which
                 by
                 the
                 force
                 of
                 law
                 they
                 could
                 not
                 doe
                 ,
                 they
                 gave
                 him
                 the
                 
                   Toga
                   Virilis
                
                 ,
                 and
                 forc'd
                 him
                 to
                 be
                 a
                 man
                 in
                 estimation
                 of
                 law
                 ,
                 that
                 by
                 law
                 they
                 might
                 oppresse
                 him
                 :
                 and
                 Mithridates
                 King
                 of
                 Armenia
                 thought
                 himself
                 secure
                 when
                 Radamistus
                 the
                 son
                 of
                 Pharasmanes
                 the
                 Iberian
                 King
                 had
                 promis'd
                 he
                 would
                 neither
                 stab
                 nor
                 poyson
                 him
                 ;
                 but
                 the
                 
                 yong
                 Tyrant
                 interpreted
                 his
                 promise
                 maliciously
                 ,
                 when
                 he
                 oppressed
                 him
                 with
                 pillows
                 and
                 featherbeds
                 :
                 and
                 all
                 Europe
                 hates
                 the
                 memory
                 of
                 the
                 Arch-bishop
                 of
                 Mentz
                 ,
                 who
                 having
                 promis'd
                 to
                 
                   Atto
                   Adel
                
                 a
                 Palatine
                 of
                 Franconia
                 that
                 he
                 should
                 safely
                 return
                 out
                 of
                 his
                 Castle
                 ,
                 did
                 indeed
                 perform
                 the
                 letter
                 of
                 his
                 word
                 ;
                 but
                 pretending
                 kindnesse
                 as
                 well
                 as
                 justice
                 ,
                 when
                 he
                 had
                 brought
                 him
                 forth
                 of
                 the
                 Castle
                 ,
                 passionately
                 invited
                 him
                 to
                 break-fast
                 ,
                 and
                 then
                 killed
                 him
                 when
                 he
                 reentred
                 .
                 The
                 power
                 of
                 Princes
                 to
                 give
                 senses
                 to
                 their
                 laws
                 must
                 be
                 to
                 doe
                 justice
                 and
                 to
                 give
                 ease
                 to
                 the
                 pitiable
                 and
                 oppressed
                 .
              
               
                 2ly
                 ,
                 
                 This
                 power
                 is
                 not
                 to
                 be
                 administred
                 but
                 upon
                 grave
                 &
                 just
                 causes
                 :
                 for
                 to
                 be
                 easy
                 and
                 forward
                 in
                 bending
                 the
                 laws
                 by
                 unnecessary
                 interpretations
                 is
                 but
                 a
                 diminution
                 of
                 justice
                 ,
                 and
                 a
                 loosenesse
                 in
                 government
                 ;
                 as
                 was
                 well
                 observ'd
                 by
                 Livy
                 ,
                 
                 speaking
                 of
                 those
                 brave
                 ages
                 in
                 which
                 the
                 Romane
                 honesty
                 and
                 justice
                 was
                 the
                 beginning
                 of
                 the
                 greatest
                 Empire
                 of
                 the
                 world
                 ,
                 
                   Sed
                   nondum
                   haec
                   quae
                   nunc
                   tenet
                   seculum
                   negligentia
                   Divum
                   venerat
                   ,
                   nec
                   interpretando
                   sibi
                   quisque
                   jusjurandum
                   &
                   leges
                   aptas
                   faciebat
                   ,
                   sed
                   suos
                   potius
                   mores
                   ad
                   ea
                   accommodabat
                   ,
                   The
                   neglect
                   of
                   the
                   Gods
                   and
                   the
                   laws
                   was
                   not
                   gone
                   so
                   farre
                   as
                   to
                   bend
                   the
                   laws
                   to
                   the
                   manners
                   of
                   men
                   ,
                   but
                   men
                   measur'd
                   their
                   manners
                   by
                   the
                   laws
                   :
                
                 and
                 then
                 no
                 man
                 can
                 deny
                 to
                 a
                 Prince
                 leave
                 to
                 derogate
                 from
                 his
                 laws
                 by
                 such
                 interpretations
                 .
                 
                 
                   Licet
                   enim
                   Regi
                   in
                   civitate
                   cui
                   regnat
                   ,
                   jubere
                   aliquid
                   quod
                   neque
                   ante
                   illum
                   quisquam
                   ,
                   neque
                   ipse
                   unquam
                   jusserat
                   ,
                
                 saith
                 S.
                 Austin
                 ;
                 A
                 King
                 in
                 his
                 own
                 dominions
                 may
                 command
                 that
                 which
                 neither
                 any
                 man
                 before
                 him
                 ,
                 or
                 himself
                 before
                 that
                 time
                 commanded
                 :
                 meaning
                 that
                 although
                 he
                 must
                 govern
                 by
                 his
                 laws
                 ,
                 yet
                 when
                 there
                 is
                 a
                 favourable
                 case
                 ,
                 he
                 may
                 give
                 a
                 new
                 sense
                 to
                 them
                 ,
                 that
                 he
                 may
                 doe
                 his
                 old
                 duty
                 by
                 new
                 measures
                 .
                 Thus
                 Solomon
                 absolved
                 Abiathar
                 from
                 the
                 sentence
                 of
                 death
                 which
                 by
                 law
                 he
                 had
                 incurred
                 ,
                 because
                 he
                 had
                 formerly
                 done
                 worthily
                 to
                 the
                 interests
                 of
                 his
                 Father
                 David
                 .
                 Thus
                 when
                 
                   Cato
                   Censor
                
                 had
                 turned
                 
                   L.
                   Quinctius
                   Flaminius
                
                 out
                 of
                 the
                 Senate
                 ,
                 the
                 Majesty
                 of
                 the
                 Roman
                 people
                 restor'd
                 him
                 ;
                 and
                 though
                 they
                 had
                 no
                 cause
                 to
                 doe
                 it
                 ,
                 yet
                 they
                 had
                 power
                 .
                 Now
                 this
                 power
                 though
                 it
                 may
                 be
                 done
                 by
                 interpretation
                 ,
                 yet
                 when
                 it
                 is
                 administred
                 by
                 the
                 Prince
                 it
                 is
                 most
                 commonly
                 by
                 way
                 of
                 pardon
                 ,
                 absolute
                 power
                 and
                 prerogative
                 .
                 Thus
                 Princes
                 can
                 restore
                 a
                 man
                 in
                 bloud
                 .
                 
                 
                   Fas
                   est
                   cuivis
                   Principi
                   maculosas
                   notas
                   vitiatae
                   opinionis
                   abstergere
                   .
                
                 So
                 Antony
                 the
                 Emperor
                 restored
                 
                   Julianus
                   Licinianus
                
                 whom
                 Ulpian
                 the
                 President
                 had
                 banished
                 .
                 When
                 a
                 law
                 determins
                 that
                 under
                 such
                 an
                 age
                 a
                 person
                 shall
                 be
                 uncapable
                 of
                 being
                 the
                 General
                 of
                 an
                 army
                 ,
                 the
                 Supreme
                 power
                 can
                 declare
                 the
                 meaning
                 of
                 the
                 law
                 to
                 be
                 ,
                 unlesse
                 a
                 great
                 excellency
                 of
                 courage
                 and
                 maturity
                 of
                 judgement
                 supply
                 the
                 want
                 of
                 years
                 :
                 in
                 which
                 very
                 case
                 
                   Scipio
                   Africanus
                
                 said
                 wisely
                 ,
                 when
                 he
                 desir'd
                 to
                 be
                 imployed
                 in
                 the
                 Punic
                 warre
                 ,
                 
                   se
                   sat
                   annorum
                   habiturum
                   si
                   populus
                   Romanus
                   voluerit
                   ,
                   he
                   should
                   quickly
                   be
                   old
                   enough
                   if
                   the
                
                 Roman
                 
                   people
                   pleased
                
                 .
                 Thus
                 Tiberius
                 put
                 Nero
                 into
                 the
                 Senate
                 at
                 fifteen
                 years
                 of
                 age
                 ,
                 and
                 so
                 did
                 Augustus
                 the
                 like
                 to
                 Tiberius
                 and
                 his
                 Brother
                 ;
                 and
                 the
                 people
                 declar'd
                 or
                 dispens'd
                 the
                 law
                 in
                 Pompey's
                 case
                 ,
                 and
                 allowed
                 him
                 a
                 Triumph
                 before
                 he
                 had
                 been
                 Consul
                 or
                 Praetor
                 .
              
               
                 But
                 to
                 this
                 there
                 is
                 not
                 much
                 to
                 be
                 said
                 ;
                 
                 for
                 he
                 that
                 can
                 make
                 a
                 New
                 law
                 ,
                 may
                 by
                 interpretation
                 change
                 the
                 Old
                 into
                 a
                 New
                 ;
                 that
                 is
                 ,
                 any
                 interpretation
                 of
                 his
                 is
                 valid
                 ,
                 if
                 it
                 be
                 just
                 ,
                 naturally
                 just
                 ,
                 though
                 it
                 be
                 not
                 according
                 to
                 the
                 Grammar
                 or
                 first
                 intention
                 of
                 the
                 Civil
                 or
                 Municipal
                 law
                 :
                 
                   quia
                   
                   si
                   leges
                   condere
                   soli
                   Imperatori
                   concessum
                   est
                   ,
                
                 
                 
                   etiam
                   leges
                   interpretari
                   solo
                   dignum
                   impero
                   esse
                   oportet
                   .
                
                 He
                 that
                 can
                 doe
                 the
                 greater
                 can
                 doe
                 the
                 lesse
                 ;
                 and
                 he
                 that
                 hath
                 power
                 of
                 cutting
                 off
                 the
                 head
                 ,
                 can
                 dispose
                 of
                 the
                 tongue
                 as
                 he
                 please
                 ,
                 so
                 that
                 if
                 it
                 will
                 not
                 speak
                 what
                 he
                 would
                 have
                 it
                 ,
                 he
                 can
                 take
                 a
                 course
                 it
                 shall
                 speak
                 nothing
                 against
                 him
                 .
                 But
                 the
                 case
                 is
                 otherwise
                 in
                 Judges
                 .
              
               
                 For
                 the
                 interpretation
                 of
                 laws
                 made
                 by
                 Judges
                 is
                 matter
                 of
                 fidelity
                 
                 and
                 wise
                 dispensation
                 ,
                 but
                 nothing
                 of
                 Empire
                 and
                 power
                 ;
                 and
                 it
                 is
                 a
                 good
                 probable
                 warranty
                 of
                 Conscience
                 ,
                 but
                 no
                 final
                 determination
                 in
                 case
                 any
                 cause
                 of
                 doubt
                 happens
                 to
                 oppose
                 it
                 .
                 And
                 this
                 was
                 well
                 observed
                 by
                 Cicero
                 :
                 
                 
                   Nemo
                   apud
                   Judices
                   ita
                   solet
                   causam
                   agere
                   ;
                   Ignoscite
                   Judices
                   ,
                   Lapsus
                   est
                   ,
                   Non
                   putavi
                   ,
                   Si
                   unquam
                   posthac
                   .
                   In
                   Senatu
                   vero
                   ,
                   &
                   apud
                   populum
                   ,
                   &
                   apud
                   Principem
                   ,
                   &
                   ubicunque
                   juris
                   clementia
                   est
                   ,
                   habet
                   locum
                   deprecatio
                   .
                
                 No
                 man
                 is
                 to
                 ask
                 any
                 favour
                 of
                 the
                 Judges
                 but
                 what
                 the
                 law
                 allows
                 him
                 ,
                 but
                 of
                 the
                 Prince
                 he
                 may
                 ;
                 
                   
                     A
                     quo
                     saepe
                     rei
                     ,
                     
                     nullo
                     licet
                     aere
                     redempti
                     ,
                  
                   
                     Accipiunt
                     propriam
                     donato
                     crimine
                     vitam
                     .
                  
                
                 For
                 what
                 is
                 wanting
                 in
                 the
                 provisions
                 of
                 law
                 he
                 can
                 make
                 up
                 by
                 the
                 fulnesse
                 of
                 his
                 power
                 :
                 and
                 if
                 there
                 be
                 no
                 injury
                 to
                 any
                 ,
                 let
                 there
                 be
                 what
                 favour
                 or
                 indulgence
                 he
                 please
                 ,
                 his
                 interpretation
                 is
                 good
                 law
                 ,
                 and
                 can
                 bring
                 peace
                 to
                 the
                 conscience
                 in
                 the
                 particular
                 .
                 According
                 to
                 this
                 is
                 that
                 of
                 the
                 Lawyers
                 ,
                 
                 
                   Qui
                   jurato
                   promisit
                   judicio
                   sisti
                   ,
                   non
                   videtur
                   pejerasse
                   ,
                   si
                   ex
                   concessa
                   causa
                   hoc
                   deseruit
                   ,
                   He
                   that
                   hath
                   sworn
                   to
                   appear
                   in
                   judgement
                   ,
                   is
                   not
                   perjur'd
                   if
                   he
                   have
                   leave
                   given
                   him
                   not
                   to
                   appear
                   :
                
                 meaning
                 ,
                 from
                 him
                 that
                 can
                 interpret
                 the
                 law
                 ,
                 or
                 dispense
                 ,
                 declare
                 the
                 man
                 not
                 bound
                 ,
                 or
                 give
                 leave
                 to
                 break
                 it
                 .
                 But
                 when
                 the
                 Judges
                 interpret
                 a
                 law
                 ,
                 they
                 either
                 expound
                 it
                 by
                 customes
                 of
                 the
                 Court
                 or
                 Country
                 ,
                 or
                 else
                 by
                 learning
                 and
                 wise
                 conjectures
                 .
                 Interpretations
                 by
                 prevailing
                 and
                 allowed
                 customes
                 are
                 good
                 law
                 and
                 sure
                 measures
                 of
                 action
                 according
                 to
                 the
                 doctrine
                 of
                 customes
                 ;
                 of
                 which
                 in
                 part
                 I
                 have
                 given
                 account
                 ,
                 and
                 shall
                 yet
                 adde
                 something
                 in
                 the
                 6.
                 
                 §
                 .
                 of
                 this
                 Chapter
                 ,
                 and
                 therefore
                 I
                 shall
                 adde
                 nothing
                 here
                 .
                 But
                 if
                 the
                 Judges
                 interpretation
                 be
                 onely
                 doctrinal
                 ,
                 it
                 is
                 sufficient
                 to
                 us
                 that
                 it
                 is
                 not
                 introductive
                 of
                 a
                 law
                 ,
                 and
                 it
                 cannot
                 of
                 it self
                 be
                 a
                 resolution
                 of
                 conscience
                 ;
                 but
                 is
                 to
                 be
                 made
                 use
                 of
                 according
                 to
                 the
                 doctrine
                 of
                 probabilities
                 *
                 .
                 This
                 onely
                 is
                 to
                 be
                 added
                 ,
                 that
                 if
                 the
                 authoriz'd
                 Judges
                 doe
                 consent
                 ,
                 and
                 by
                 a
                 delegation
                 of
                 power
                 ,
                 or
                 the
                 customes
                 of
                 the
                 Nation
                 ,
                 or
                 the
                 disposition
                 of
                 the
                 law
                 the
                 sentence
                 does
                 passe
                 
                   in
                   rem
                   judicatam
                   into
                   a
                   legal
                   sentence
                   ,
                
                 then
                 it
                 obliges
                 as
                 a
                 law
                 ;
                 for
                 it
                 is
                 a
                 warranted
                 interpretation
                 and
                 declares
                 the
                 sense
                 of
                 the
                 law
                 ,
                 and
                 consequently
                 does
                 bind
                 the
                 Conscience
                 .
              
            
             
               
               
                 §.
                 3.
                 
                 A
                 contrary
                 or
                 ceasing
                 reason
                 .
              
               
                 RULE
                 III.
                 A
                 law
                 made
                 for
                 a
                 particular
                 reason
                 ,
                 when
                 the
                 reason
                 wholly
                 ceases
                 ,
                 does
                 no
                 longer
                 oblige
                 the
                 Conscience
                 .
              
               
                 THe
                 title
                 of
                 this
                 §
                 .
                 implies
                 a
                 distinction
                 of
                 reasons
                 considerable
                 in
                 this
                 
                 particular
                 .
                 For
                 sometimes
                 it
                 happens
                 that
                 onely
                 one
                 reason
                 dies
                 ,
                 and
                 there
                 is
                 no
                 other
                 change
                 ,
                 but
                 that
                 the
                 efficient
                 cause
                 of
                 the
                 law
                 ,
                 from
                 whence
                 it
                 had
                 it's
                 being
                 ,
                 is
                 dead
                 .
                 But
                 sometimes
                 it
                 is
                 more
                 then
                 so
                 ;
                 for
                 not
                 onely
                 the
                 reason
                 of
                 the
                 law
                 is
                 gone
                 ,
                 but
                 a
                 nettle
                 is
                 risen
                 up
                 in
                 the
                 place
                 of
                 it
                 ,
                 and
                 that
                 which
                 was
                 once
                 profitable
                 is
                 become
                 intolerable
                 ,
                 and
                 that
                 which
                 was
                 just
                 is
                 now
                 dishonest
                 ,
                 and
                 that
                 which
                 was
                 righteous
                 will
                 not
                 be
                 righteous
                 still
                 ,
                 but
                 against
                 the
                 public
                 interest
                 .
                 *
                 Now
                 when
                 
                   a
                   contrary
                   reason
                
                 does
                 arise
                 there
                 is
                 no
                 peradventure
                 but
                 the
                 law
                 ceases
                 :
                 and
                 this
                 is
                 to
                 be
                 extended
                 not
                 onely
                 to
                 the
                 case
                 of
                 injustice
                 or
                 impossiblity
                 ,
                 but
                 of
                 trouble
                 or
                 of
                 uselesnesse
                 ;
                 that
                 is
                 ,
                 if
                 the
                 contrary
                 reason
                 makes
                 things
                 so
                 that
                 the
                 law
                 could
                 not
                 justly
                 have
                 been
                 impos'd
                 ,
                 or
                 if
                 it
                 had
                 been
                 
                   de
                   facto
                
                 impos'd
                 ,
                 it
                 could
                 not
                 oblige
                 the
                 conscience
                 ,
                 then
                 the
                 conscience
                 is
                 restor'd
                 to
                 liberty
                 and
                 disobligation
                 .
                 *
                 But
                 then
                 this
                 case
                 must
                 be
                 manifest
                 :
                 for
                 if
                 it
                 be
                 doubtfull
                 ,
                 the
                 law
                 retains
                 her
                 power
                 ;
                 for
                 it
                 is
                 in
                 possession
                 ,
                 and
                 the
                 justice
                 of
                 it
                 is
                 presum'd
                 .
              
               
                 But
                 if
                 the
                 reason
                 of
                 the
                 law
                 ceases
                 onely
                 ,
                 
                 and
                 no
                 more
                 ,
                 there
                 is
                 some
                 more
                 difficulty
                 ,
                 for
                 it
                 may
                 be
                 the
                 will
                 of
                 the
                 Prince
                 does
                 not
                 cease
                 ,
                 and
                 he
                 intends
                 the
                 law
                 should
                 last
                 for
                 the
                 support
                 of
                 his
                 authority
                 ;
                 and
                 that
                 will
                 be
                 reason
                 enough
                 to
                 keep
                 up
                 a
                 law
                 that
                 once
                 was
                 good
                 and
                 now
                 hath
                 no
                 harm
                 in
                 it
                 :
                 and
                 there
                 ought
                 to
                 be
                 a
                 great
                 reason
                 that
                 shall
                 change
                 a
                 custome
                 ,
                 though
                 it
                 be
                 good
                 for
                 nothing
                 ;
                 and
                 where
                 there
                 was
                 a
                 law
                 ,
                 a
                 custome
                 will
                 easily
                 be
                 suppos'd
                 ,
                 especially
                 if
                 the
                 law
                 was
                 usefull
                 and
                 reasonable
                 ,
                 as
                 we
                 suppose
                 in
                 the
                 present
                 case
                 .
                 And
                 if
                 the
                 law
                 did
                 prevail
                 unto
                 a
                 custome
                 ,
                 and
                 that
                 it
                 be
                 not
                 safe
                 to
                 change
                 a
                 custome
                 ,
                 then
                 though
                 the
                 proper
                 reason
                 of
                 the
                 law
                 be
                 ceas'd
                 ,
                 there
                 is
                 another
                 reason
                 arisen
                 in
                 the
                 place
                 of
                 it
                 that
                 will
                 be
                 enough
                 to
                 bind
                 the
                 conscience
                 to
                 obedience
                 .
                 For
                 the
                 stating
                 of
                 this
                 question
                 ,
                 it
                 is
                 still
                 necessary
                 that
                 we
                 yet
                 first
                 distinguish
                 ,
                 and
                 then
                 define
                 .
              
               
                 1.
                 
                 Some
                 laws
                 have
                 in
                 them
                 a
                 natural
                 rectitude
                 or
                 usefulnesse
                 in
                 order
                 to
                 moral
                 ends
                 ,
                 
                 by
                 reason
                 of
                 the
                 subject
                 matter
                 of
                 the
                 law
                 ,
                 or
                 by
                 reason
                 that
                 the
                 instance
                 of
                 the
                 law
                 is
                 made
                 an
                 instrument
                 of
                 vertue
                 by
                 the
                 appointment
                 of
                 law
                 .
                 2.
                 
                 Others
                 have
                 onely
                 an
                 acquir'd
                 rectitude
                 ,
                 and
                 an
                 extrinsic
                 end
                 ;
                 that
                 is
                 ,
                 it
                 was
                 by
                 the
                 law-giver
                 commanded
                 in
                 order
                 to
                 a
                 certain
                 purpose
                 ,
                 and
                 beyond
                 that
                 purpose
                 it
                 serves
                 for
                 nothing
                 .
                 Thus
                 when
                 a
                 Prince
                 imposes
                 a
                 tribute
                 upon
                 a
                 Country
                 for
                 the
                 building
                 of
                 certain
                 bridges
                 ,
                 when
                 the
                 work
                 is
                 done
                 ,
                 the
                 tribute
                 is
                 of
                 no
                 public
                 emolument
                 .
                 But
                 if
                 he
                 imposes
                 
                 a
                 fast
                 upon
                 Wednesdays
                 and
                 Fridays
                 for
                 six
                 moneths
                 to
                 obtain
                 of
                 God
                 to
                 remove
                 the
                 plague
                 from
                 a
                 City
                 or
                 a
                 Country
                 ,
                 though
                 the
                 plague
                 be
                 gone
                 before
                 the
                 end
                 of
                 four
                 months
                 ,
                 yet
                 the
                 fast
                 may
                 serve
                 many
                 other
                 good
                 ends
                 .
              
               
                 Another
                 distinction
                 to
                 be
                 considered
                 is
                 concerning
                 the
                 cessation
                 of
                 
                 the
                 reason
                 of
                 the
                 law
                 ,
                 whether
                 the
                 reason
                 be
                 intrinsecal
                 or
                 extrinsecal
                 .
                 For
                 sometimes
                 the
                 reason
                 
                   ceases
                   universally
                
                 .
                 Sometimes
                 it
                 remains
                 as
                 to
                 the
                 generality
                 ,
                 but
                 is
                 alter'd
                 in
                 the
                 particular
                 cases
                 .
                 So
                 if
                 a
                 Superior
                 commands
                 that
                 none
                 of
                 his
                 subjects
                 shall
                 enter
                 into
                 such
                 a
                 family
                 where
                 there
                 are
                 many
                 fair
                 women
                 amorous
                 and
                 young
                 ,
                 lest
                 such
                 a
                 conversation
                 should
                 tempt
                 them
                 to
                 wantonnesse
                 ;
                 the
                 general
                 reason
                 of
                 the
                 law
                 remains
                 ,
                 although
                 Alexis
                 be
                 an
                 Eunuch
                 ,
                 and
                 old
                 Palaemon
                 have
                 a
                 dead
                 palsy
                 upon
                 him
                 and
                 cannot
                 be
                 warm'd
                 by
                 such
                 fires
                 .
                 The
                 reason
                 ceases
                 in
                 the
                 particular
                 ,
                 but
                 abides
                 still
                 in
                 the
                 general
                 .
              
               
                 A
                 third
                 thing
                 is
                 also
                 to
                 be
                 observed
                 ,
                 
                 which
                 hath
                 in
                 it
                 some
                 difference
                 of
                 case
                 .
                 Sometimes
                 there
                 are
                 many
                 parts
                 of
                 a
                 law
                 ,
                 and
                 sometimes
                 it
                 is
                 uniform
                 and
                 hath
                 in
                 it
                 but
                 one
                 duty
                 .
                 That
                 which
                 hath
                 parts
                 and
                 is
                 a
                 combination
                 of
                 particulars
                 may
                 cease
                 in
                 one
                 or
                 more
                 of
                 them
                 ,
                 and
                 the
                 rest
                 abide
                 in
                 their
                 full
                 usefulnesse
                 and
                 advantage
                 .
                 And
                 these
                 and
                 all
                 the
                 former
                 may
                 be
                 uselesse
                 ,
                 or
                 their
                 reason
                 may
                 cease
                 for
                 a
                 time
                 ,
                 and
                 be
                 interrupted
                 ,
                 and
                 a
                 while
                 after
                 return
                 :
                 and
                 in
                 all
                 these
                 the
                 reason
                 may
                 cease
                 negatively
                 ,
                 or
                 contrarily
                 ;
                 that
                 is
                 ,
                 the
                 first
                 cause
                 may
                 cease
                 ,
                 or
                 another
                 quite
                 contrary
                 may
                 come
                 .
              
               
                 According
                 to
                 these
                 distinctions
                 ,
                 the
                 cases
                 and
                 the
                 answers
                 are
                 several
                 .
              
               
                 1.
                 
                 If
                 there
                 be
                 two
                 ends
                 in
                 the
                 law
                 ,
                 
                 an
                 extrinsecal
                 and
                 an
                 intrinsecal
                 ,
                 though
                 the
                 extrinsecal
                 be
                 wholly
                 and
                 generally
                 ceas'd
                 ,
                 yet
                 the
                 law
                 obliges
                 for
                 it's
                 intrinsic
                 reason
                 ,
                 that
                 is
                 ,
                 when
                 it
                 commands
                 an
                 act
                 of
                 it self
                 honest
                 and
                 vertuous
                 .
                 Thus
                 if
                 a
                 Prelate
                 ,
                 or
                 a
                 Prince
                 ,
                 commands
                 women
                 in
                 Churches
                 to
                 sit
                 apart
                 ,
                 and
                 to
                 wear
                 vailes
                 that
                 they
                 may
                 not
                 be
                 occasion
                 of
                 quarrels
                 and
                 duels
                 amongst
                 yong
                 Gentlemen
                 ;
                 if
                 it
                 happen
                 that
                 the
                 Duelling
                 of
                 Gallants
                 be
                 out
                 of
                 fashion
                 ,
                 and
                 that
                 it
                 be
                 counted
                 dishonourable
                 to
                 fight
                 a
                 duell
                 ,
                 then
                 that
                 end
                 of
                 the
                 law
                 ceases
                 ;
                 and
                 yet
                 because
                 it
                 is
                 of
                 it self
                 honest
                 that
                 women
                 should
                 have
                 a
                 vail
                 on
                 their
                 head
                 for
                 modesty
                 sake
                 ,
                 and
                 because
                 of
                 the
                 Angels
                 ,
                 this
                 law
                 is
                 not
                 to
                 cease
                 ,
                 but
                 to
                 stand
                 as
                 well
                 upon
                 one
                 leg
                 ,
                 as
                 it
                 did
                 before
                 upon
                 two
                 .
                 But
                 this
                 can
                 onely
                 be
                 when
                 Divine
                 and
                 humane
                 laws
                 are
                 complicated
                 ,
                 or
                 at
                 least
                 when
                 humane
                 laws
                 are
                 mixt
                 with
                 a
                 matter
                 of
                 perfection
                 and
                 Counsel
                 Evangelical
                 ,
                 or
                 of
                 some
                 worthinesse
                 ,
                 which
                 collaterally
                 induces
                 an
                 obligation
                 distinct
                 from
                 the
                 humane
                 law
                 .
              
               
                 2.
                 
                 If
                 a
                 law
                 be
                 appointed
                 for
                 an
                 extrinsecal
                 end
                 ,
                 
                 when
                 that
                 reason
                 ceases
                 universally
                 ,
                 though
                 there
                 be
                 an
                 inherent
                 and
                 remaining
                 worthinesse
                 in
                 the
                 action
                 ,
                 and
                 an
                 aptnesse
                 to
                 minister
                 to
                 a
                 moral
                 end
                 ,
                 yet
                 that
                 law
                 binds
                 not
                 unlesse
                 that
                 moral
                 end
                 was
                 also
                 intended
                 by
                 the
                 law-giver
                 .
                 For
                 that
                 which
                 was
                 no
                 ingredient
                 into
                 the
                 constitution
                 of
                 the
                 law
                 ,
                 can
                 have
                 no
                 power
                 to
                 support
                 the
                 law
                 ,
                 for
                 it
                 hath
                 nothing
                 to
                 doe
                 with
                 the
                 law
                 ;
                 it
                 never
                 help'd
                 to
                 make
                 it
                 ,
                 and
                 therefore
                 by
                 it
                 cannot
                 be
                 a
                 law
                 ,
                 unlesse
                 by
                 the
                 legislative
                 power
                 it
                 be
                 made
                 anew
                 .
                 So
                 that
                 such
                 actions
                 which
                 can
                 be
                 good
                 for
                 something
                 of
                 their
                 own
                 ,
                 and
                 are
                 not
                 good
                 at
                 all
                 for
                 the
                 end
                 of
                 the
                 law-giver
                 ,
                 can
                 onely
                 be
                 lawfull
                 to
                 be
                 done
                 ,
                 but
                 they
                 are
                 not
                 necessary
                 .
                 Therefore
                 
                 when
                 a
                 law
                 is
                 made
                 that
                 every
                 Thursday
                 the
                 subjects
                 should
                 goe
                 to
                 Church
                 to
                 Morning
                 prayer
                 ,
                 that
                 they
                 might
                 in
                 the
                 public
                 offices
                 pray
                 for
                 the
                 life
                 of
                 the
                 Prince
                 ,
                 if
                 the
                 Prince
                 be
                 dead
                 that
                 law
                 obliges
                 not
                 ;
                 for
                 although
                 going
                 to
                 Morning
                 prayer
                 is
                 of
                 it self
                 good
                 ,
                 yet
                 if
                 the
                 Prince
                 had
                 no
                 consideration
                 of
                 that
                 good
                 ,
                 but
                 of
                 his
                 own
                 ,
                 that
                 good
                 entred
                 not
                 into
                 the
                 law
                 ,
                 and
                 had
                 no
                 causality
                 in
                 it
                 ,
                 and
                 therefore
                 was
                 no
                 part
                 of
                 the
                 duty
                 of
                 the
                 subject
                 in
                 relation
                 to
                 that
                 law
                 .
              
               
                 3.
                 
                 If
                 the
                 action
                 commanded
                 by
                 law
                 be
                 in
                 it self
                 indifferent
                 ,
                 
                 when
                 the
                 reason
                 of
                 the
                 law
                 ceases
                 extrinsecally
                 ,
                 the
                 whole
                 obligation
                 is
                 taken
                 away
                 ,
                 because
                 the
                 act
                 is
                 good
                 for
                 nothing
                 in
                 it self
                 ,
                 and
                 good
                 for
                 nothing
                 to
                 the
                 Common-wealth
                 ,
                 and
                 therefore
                 cannot
                 be
                 a
                 law
                 .
                 Thus
                 there
                 was
                 an
                 oath
                 fram'd
                 in
                 the
                 Universities
                 that
                 no
                 Professor
                 should
                 teach
                 Logic
                 publicly
                 any
                 where
                 but
                 there
                 ,
                 meaning
                 that
                 it
                 should
                 not
                 be
                 taught
                 in
                 Stamford
                 ,
                 whether
                 the
                 Scholars
                 made
                 so
                 long
                 a
                 recesse
                 that
                 it
                 had
                 almost
                 grown
                 into
                 an
                 University
                 .
                 But
                 when
                 the
                 danger
                 of
                 that
                 was
                 over
                 ,
                 the
                 oath
                 was
                 needlesse
                 ,
                 and
                 could
                 not
                 oblige
                 ,
                 and
                 ought
                 not
                 to
                 have
                 been
                 impos'd
                 .
                 In
                 Spain
                 a
                 law
                 was
                 made
                 that
                 no
                 man
                 should
                 cut
                 any
                 timber-trees
                 :
                 in
                 a
                 few
                 years
                 the
                 province
                 grew
                 so
                 full
                 of
                 wood
                 that
                 the
                 reason
                 and
                 fear
                 of
                 the
                 law
                 was
                 over
                 ;
                 and
                 it
                 was
                 more
                 likely
                 to
                 passe
                 into
                 inconvenience
                 by
                 abundance
                 then
                 by
                 scarcity
                 ,
                 and
                 therefore
                 then
                 it
                 was
                 lawfull
                 for
                 any
                 man
                 to
                 cut
                 some
                 of
                 his
                 own
                 .
                 So
                 if
                 a
                 law
                 were
                 made
                 for
                 ten
                 years
                 to
                 forbid
                 hunting
                 of
                 wild
                 beasts
                 ,
                 that
                 some
                 royal
                 game
                 which
                 was
                 almost
                 destroyed
                 might
                 be
                 preserved
                 for
                 the
                 Prince
                 ,
                 if
                 in
                 five
                 years
                 the
                 wolves
                 and
                 lions
                 were
                 grown
                 so
                 numerous
                 that
                 there
                 were
                 more
                 danger
                 then
                 game
                 ,
                 the
                 law
                 were
                 no
                 longer
                 obligatory
                 .
                 For
                 as
                 Modestinus
                 said
                 well
                 ,
                 
                 
                   Nulla
                   ratio
                   aut
                   juris
                   benignitas
                   patitur
                   ,
                   ut
                   quae
                   salubriter
                   pro
                   hominum
                   commodis
                   statuta
                   sunt
                   ,
                   nos
                   duriore
                   interpretatione
                   contra
                   ipsorum
                   commodum
                   producamus
                   ad
                   severitatem
                
                 ;
                 It
                 is
                 against
                 reason
                 that
                 what
                 the
                 law
                 decreed
                 for
                 the
                 good
                 of
                 men
                 ,
                 should
                 be
                 severely
                 and
                 rigorously
                 expounded
                 to
                 their
                 damage
                 .
                 And
                 this
                 is
                 to
                 be
                 understood
                 to
                 be
                 true
                 though
                 the
                 reason
                 of
                 the
                 law
                 ceases
                 onely
                 negatively
                 ;
                 that
                 is
                 ,
                 though
                 the
                 act
                 doe
                 still
                 remain
                 indifferent
                 ,
                 and
                 there
                 be
                 no
                 reason
                 to
                 the
                 contrary
                 .
                 To
                 which
                 this
                 is
                 to
                 be
                 added
                 ,
                 that
                 when
                 the
                 reason
                 of
                 a
                 law
                 commanding
                 an
                 action
                 otherwise
                 indifferent
                 does
                 cease
                 universally
                 ,
                 the
                 very
                 
                   Negative
                   ceasing
                
                 passes
                 into
                 the
                 contrary
                 of
                 it self
                 :
                 not
                 that
                 it
                 does
                 so
                 in
                 the
                 matter
                 of
                 the
                 action
                 ,
                 for
                 the
                 action
                 is
                 still
                 indifferent
                 and
                 harmlesse
                 ,
                 but
                 that
                 it
                 does
                 so
                 in
                 the
                 power
                 of
                 legislation
                 :
                 it
                 does
                 not
                 so
                 to
                 the
                 subject
                 ,
                 but
                 it
                 does
                 so
                 to
                 the
                 Prince
                 ;
                 that
                 is
                 ,
                 the
                 subject
                 may
                 still
                 doe
                 it
                 without
                 sin
                 ,
                 but
                 without
                 sin
                 the
                 Prince
                 cannot
                 command
                 it
                 to
                 be
                 done
                 ,
                 when
                 it
                 is
                 to
                 no
                 purpose
                 .
                 Thus
                 we
                 find
                 in
                 the
                 Legends
                 of
                 the
                 Roman
                 later
                 Saints
                 that
                 some
                 foolish
                 Priors
                 and
                 Superiors
                 of
                 Convents
                 would
                 exercise
                 the
                 obedience
                 of
                 their
                 Monks
                 by
                 commanding
                 them
                 to
                 scrape
                 a
                 pibble
                 ,
                 to
                 fill
                 a
                 bottomlesse
                 tub
                 ,
                 and
                 such
                 ridiculous
                 instances
                 ;
                 which
                 were
                 so
                 wholly
                 to
                 no
                 purpose
                 ,
                 that
                 though
                 the
                 Monk
                 might
                 suffer
                 himself
                 to
                 be
                 made
                 a
                 fool
                 of
                 ,
                 yet
                 he
                 was
                 not
                 tied
                 to
                 it
                 in
                 virtue
                 of
                 his
                 obedience
                 ,
                 and
                 the
                 Prior
                 did
                 sin
                 in
                 commanding
                 it
                 .
                 This
                 ought
                 to
                 be
                 observ'd
                 strictly
                 ,
                 because
                 although
                 it
                 looks
                 like
                 a
                 subtilty
                 ,
                 yet
                 it
                 is
                 of
                 use
                 in
                 the
                 conduct
                 of
                 this
                 Rule
                 of
                 conscience
                 ,
                 and
                 hath
                 not
                 been
                 at
                 all
                 observ'd
                 exactly
                 .
              
               
                 4.
                 
                 When
                 the
                 intrinsecal
                 reason
                 of
                 a
                 law
                 does
                 cease
                 universally
                 ,
                 
                 the
                 negative
                 ceasing
                 of
                 the
                 reason
                 passes
                 into
                 a
                 contrary
                 ;
                 and
                 if
                 the
                 action
                 be
                 not
                 necessary
                 ,
                 it
                 is
                 not
                 lawfull
                 .
                 For
                 actions
                 which
                 have
                 in
                 them
                 an
                 internal
                 
                 rectitude
                 have
                 it
                 so
                 always
                 ,
                 unlesse
                 the
                 case
                 be
                 wholly
                 chang'd
                 ,
                 and
                 then
                 it
                 is
                 become
                 very
                 evil
                 .
                 To
                 restore
                 that
                 which
                 is
                 deposited
                 with
                 us
                 is
                 commanded
                 because
                 of
                 the
                 natural
                 justice
                 that
                 is
                 in
                 the
                 action
                 ;
                 but
                 when
                 the
                 reason
                 of
                 this
                 ceases
                 ,
                 that
                 is
                 ,
                 that
                 it
                 is
                 not
                 just
                 to
                 doe
                 it
                 ,
                 it
                 is
                 unjust
                 ,
                 or
                 uncharitable
                 :
                 and
                 therefore
                 if
                 you
                 restore
                 to
                 a
                 mad-man
                 his
                 sword
                 to
                 kill
                 an
                 innocent
                 ,
                 you
                 are
                 unjust
                 to
                 innocence
                 ,
                 and
                 but
                 aequivocally
                 just
                 to
                 madnesse
                 and
                 folly
                 .
              
               
                 5.
                 
                 When
                 a
                 law
                 hath
                 many
                 parts
                 ,
                 
                 and
                 is
                 a
                 conjugation
                 of
                 duties
                 for
                 several
                 reasons
                 ,
                 when
                 one
                 of
                 the
                 parts
                 of
                 the
                 law
                 does
                 loose
                 the
                 reason
                 of
                 it
                 wholly
                 ,
                 though
                 it
                 be
                 tied
                 in
                 the
                 same
                 bundle
                 ,
                 and
                 by
                 the
                 same
                 tie
                 ,
                 yet
                 that
                 part
                 is
                 slackened
                 and
                 obliges
                 not
                 ,
                 though
                 included
                 in
                 a
                 law
                 which
                 does
                 oblige
                 .
                 The
                 reason
                 of
                 this
                 is
                 the
                 same
                 with
                 the
                 former
                 ;
                 onely
                 this
                 is
                 to
                 be
                 added
                 ,
                 that
                 in
                 this
                 case
                 it
                 is
                 not
                 one
                 law
                 ,
                 but
                 a
                 conjugation
                 of
                 laws
                 ;
                 it
                 is
                 not
                 a
                 single
                 starre
                 ,
                 but
                 like
                 a
                 constellation
                 ,
                 and
                 particularly
                 as
                 the
                 Pleiades
                 ,
                 where
                 one
                 of
                 the
                 seven
                 hath
                 almost
                 no
                 light
                 or
                 visibility
                 ,
                 though
                 knit
                 in
                 the
                 same
                 confederation
                 with
                 those
                 which
                 half
                 the
                 world
                 doe
                 at
                 one
                 time
                 see
                 .
                 *
                 And
                 the
                 same
                 also
                 is
                 the
                 case
                 in
                 the
                 suspension
                 of
                 a
                 law
                 ,
                 that
                 is
                 when
                 the
                 reason
                 ceases
                 universally
                 and
                 wholly
                 ,
                 but
                 not
                 for
                 ever
                 :
                 while
                 the
                 reason
                 is
                 absent
                 ,
                 the
                 conscience
                 is
                 not
                 tied
                 to
                 attend
                 ;
                 but
                 when
                 it
                 returns
                 to
                 verify
                 the
                 law
                 ,
                 the
                 duty
                 returns
                 to
                 bind
                 the
                 conscience
                 .
                 But
                 in
                 this
                 there
                 is
                 no
                 difficulty
                 .
              
               
                 These
                 are
                 the
                 measures
                 of
                 conscience
                 when
                 the
                 reason
                 of
                 a
                 law
                 ceases
                 wholly
                 and
                 universally
                 ,
                 that
                 is
                 ,
                 as
                 to
                 the
                 public
                 interest
                 ;
                 but
                 that
                 which
                 is
                 more
                 difficult
                 ,
                 is
                 when
                 the
                 reason
                 of
                 the
                 law
                 remains
                 in
                 the
                 general
                 ,
                 but
                 it
                 fails
                 in
                 some
                 particular
                 cases
                 ,
                 and
                 to
                 particular
                 persons
                 :
                 and
                 what
                 then
                 is
                 our
                 duty
                 ,
                 or
                 our
                 liberty
                 ?
              
               
                 The
                 reason
                 of
                 the
                 difficulty
                 is
                 ,
                 
                 because
                 laws
                 are
                 not
                 to
                 regard
                 particulars
                 ,
                 but
                 that
                 
                   quod
                   plerumque
                   accidit
                
                 ,
                 saith
                 Theophrastus
                 ;
                 and
                 therefore
                 the
                 private
                 damage
                 is
                 supplied
                 by
                 the
                 public
                 emolument
                 :
                 and
                 the
                 particular
                 pretences
                 are
                 not
                 to
                 be
                 regarded
                 ,
                 though
                 they
                 be
                 just
                 ,
                 lest
                 others
                 make
                 excuses
                 ,
                 and
                 the
                 whole
                 band
                 of
                 discipline
                 and
                 laws
                 be
                 broken
                 ,
                 
                   Satius
                   erat
                   à
                   paucis
                   justam
                   excusationem
                   non
                   accipi
                   ,
                   quam
                   ab
                   omnibus
                   aliquam
                   tentari
                   ,
                
                 said
                 Seneca
                 ;
                 It
                 is
                 better
                 to
                 reject
                 the
                 just
                 exception
                 of
                 a
                 few
                 ,
                 then
                 to
                 encourage
                 the
                 unjust
                 pretensions
                 of
                 all
                 .
                 And
                 therefore
                 subjects
                 should
                 for
                 the
                 public
                 interest
                 sit
                 quietly
                 under
                 their
                 own
                 burden
                 .
                 For
                 
                   lex
                   nulla
                   satis
                   commoda
                   est
                   ;
                   id
                   modo
                   quaritur
                   ,
                   si
                   majori
                   parti
                   &
                   in
                   summa
                   prodest
                   ,
                
                 said
                 Cato
                 .
                 It
                 is
                 a
                 just
                 law
                 if
                 it
                 does
                 good
                 to
                 the
                 generality
                 and
                 in
                 the
                 summe
                 of
                 affairs
                 .
                 And
                 therefore
                 if
                 Cajus
                 or
                 Titius
                 be
                 pinch'd
                 in
                 the
                 yoke
                 ,
                 they
                 may
                 endure
                 it
                 well
                 ,
                 when
                 they
                 consider
                 the
                 public
                 profit
                 .
              
               
                 But
                 this
                 were
                 very
                 true
                 onely
                 in
                 case
                 there
                 were
                 no
                 other
                 remedy
                 ;
                 
                 but
                 our
                 inquiry
                 here
                 being
                 onely
                 a
                 question
                 of
                 conscience
                 ,
                 which
                 is
                 to
                 be
                 judged
                 by
                 him
                 that
                 commands
                 justly
                 in
                 general
                 ,
                 and
                 will
                 doe
                 no
                 injustice
                 in
                 particular
                 ,
                 and
                 can
                 govern
                 all
                 things
                 without
                 suffering
                 them
                 to
                 intangle
                 each
                 other
                 ,
                 the
                 case
                 will
                 prove
                 easy
                 enough
                 :
                 for
                 if
                 God
                 does
                 not
                 require
                 obedience
                 to
                 the
                 laws
                 ,
                 when
                 the
                 reason
                 of
                 the
                 law
                 ceases
                 in
                 particular
                 ,
                 of
                 them
                 I
                 say
                 in
                 whose
                 particular
                 case
                 the
                 reason
                 ceases
                 ,
                 it
                 is
                 all
                 that
                 is
                 look'd
                 for
                 .
                 Now
                 for
                 this
                 the
                 conclusions
                 are
                 plain
                 .
              
               
               
                 1.
                 
                 If
                 the
                 extrinsic
                 reason
                 of
                 the
                 law
                 ceases
                 in
                 a
                 particular
                 case
                 onely
                 negatively
                 ,
                 
                 that
                 is
                 ,
                 so
                 as
                 no
                 evil
                 ,
                 grievous
                 burden
                 ,
                 sin
                 ,
                 or
                 danger
                 be
                 incumbent
                 upon
                 his
                 person
                 ,
                 the
                 law
                 retains
                 her
                 obligation
                 and
                 is
                 to
                 be
                 obeyed
                 ;
                 because
                 in
                 that
                 case
                 ,
                 although
                 there
                 be
                 no
                 reason
                 in
                 the
                 subject
                 matter
                 ,
                 yet
                 there
                 is
                 reason
                 enough
                 in
                 the
                 reverence
                 of
                 the
                 law
                 ,
                 and
                 in
                 a
                 conformity
                 to
                 the
                 public
                 manners
                 of
                 the
                 Nation
                 .
                 Thus
                 when
                 the
                 law
                 forbids
                 a
                 citizen
                 to
                 bear
                 armes
                 in
                 the
                 night
                 because
                 of
                 frequent
                 murders
                 that
                 have
                 been
                 done
                 or
                 are
                 apt
                 to
                 be
                 done
                 by
                 armed
                 night-walkers
                 ;
                 he
                 that
                 knows
                 himself
                 a
                 peaceable
                 man
                 and
                 that
                 is
                 resolv'd
                 to
                 offend
                 no
                 body
                 is
                 not
                 bound
                 by
                 the
                 reason
                 of
                 that
                 law
                 in
                 his
                 own
                 particular
                 ,
                 but
                 he
                 is
                 bound
                 by
                 the
                 law
                 as
                 long
                 as
                 the
                 public
                 is
                 bound
                 whereof
                 he
                 is
                 a
                 part
                 :
                 for
                 if
                 he
                 have
                 no
                 reason
                 to
                 the
                 contrary
                 ,
                 but
                 onely
                 there
                 is
                 no
                 reason
                 for
                 it
                 in
                 his
                 case
                 ,
                 it
                 is
                 reason
                 enough
                 that
                 there
                 is
                 a
                 law
                 in
                 the
                 case
                 ,
                 which
                 is
                 usefull
                 to
                 the
                 public
                 ,
                 and
                 of
                 great
                 interest
                 as
                 to
                 the
                 communities
                 of
                 men
                 .
                 And
                 therefore
                 he
                 that
                 disobeys
                 in
                 these
                 circumstances
                 cannot
                 be
                 excus'd
                 from
                 contempt
                 of
                 the
                 law
                 :
                 because
                 though
                 his
                 obedience
                 be
                 causelesse
                 ,
                 yet
                 so
                 is
                 his
                 disobedience
                 ,
                 and
                 this
                 cannot
                 be
                 innocent
                 ,
                 though
                 that
                 can
                 ;
                 especially
                 because
                 though
                 the
                 obedience
                 be
                 causelesse
                 in
                 his
                 own
                 particular
                 in
                 relation
                 to
                 that
                 matter
                 ,
                 yet
                 it
                 hath
                 cause
                 enough
                 in
                 it
                 in
                 relation
                 to
                 example
                 and
                 the
                 veneration
                 of
                 the
                 laws
                 .
              
               
                 2.
                 
                 If
                 the
                 reason
                 of
                 the
                 law
                 ceases
                 contrarily
                 ,
                 
                 that
                 is
                 ,
                 turns
                 into
                 mischief
                 ;
                 then
                 though
                 it
                 ceases
                 onely
                 in
                 a
                 particular
                 ,
                 in
                 that
                 particular
                 the
                 subject
                 whose
                 case
                 it
                 is
                 ,
                 is
                 free
                 (
                 from
                 the
                 law
                 I
                 mean
                 ,
                 but
                 not
                 free
                 to
                 obey
                 it
                 .
                 )
                 Whatever
                 we
                 have
                 vowed
                 to
                 religion
                 or
                 the
                 Temple
                 we
                 are
                 bound
                 to
                 perform
                 :
                 but
                 if
                 in
                 the
                 interval
                 of
                 the
                 solution
                 my
                 Father
                 or
                 my
                 nearest
                 relative
                 ,
                 or
                 any
                 to
                 whom
                 I
                 am
                 bound
                 to
                 shew
                 piety
                 ,
                 be
                 fallen
                 into
                 want
                 ,
                 or
                 needs
                 my
                 ministery
                 ,
                 I
                 am
                 bound
                 to
                 doe
                 this
                 first
                 ,
                 and
                 let
                 that
                 alone
                 till
                 both
                 can
                 be
                 done
                 :
                 and
                 the
                 reason
                 is
                 ,
                 because
                 I
                 could
                 not
                 bind
                 my self
                 by
                 vow
                 to
                 omit
                 any
                 duty
                 to
                 which
                 I
                 am
                 naturally
                 oblig'd
                 :
                 and
                 therefore
                 though
                 the
                 law
                 that
                 commands
                 payment
                 of
                 vows
                 be
                 just
                 ,
                 yet
                 it
                 must
                 be
                 always
                 with
                 exception
                 of
                 preceding
                 obligations
                 ;
                 so
                 that
                 if
                 it
                 be
                 certainly
                 a
                 sin
                 which
                 is
                 consequent
                 to
                 the
                 obedience
                 of
                 any
                 law
                 ,
                 it
                 is
                 certainly
                 no
                 sin
                 to
                 disobey
                 it
                 .
              
               
                 3.
                 
                 If
                 the
                 general
                 reason
                 of
                 the
                 law
                 remaining
                 ,
                 
                 in
                 some
                 particular
                 cases
                 it
                 ceases
                 contrarily
                 ,
                 but
                 not
                 so
                 as
                 to
                 introduce
                 a
                 sin
                 ,
                 but
                 a
                 great
                 evil
                 ,
                 or
                 such
                 a
                 one
                 which
                 the
                 law
                 would
                 not
                 have
                 commanded
                 ,
                 and
                 the
                 law-giver
                 is
                 supposed
                 not
                 to
                 have
                 intended
                 ,
                 the
                 law
                 does
                 not
                 oblige
                 the
                 conscience
                 of
                 the
                 subject
                 in
                 that
                 case
                 .
                 For
                 here
                 is
                 the
                 proper
                 place
                 for
                 equity
                 .
                 In
                 the
                 former
                 case
                 it
                 is
                 duty
                 not
                 to
                 obey
                 the
                 law
                 .
                 Either
                 then
                 there
                 is
                 no
                 equity
                 but
                 what
                 is
                 necessary
                 and
                 unavoidable
                 ;
                 or
                 if
                 there
                 can
                 be
                 any
                 shewn
                 or
                 us'd
                 by
                 prudence
                 and
                 great
                 probability
                 ,
                 and
                 in
                 mercy
                 ,
                 it
                 follows
                 that
                 then
                 it
                 is
                 to
                 be
                 us'd
                 when
                 the
                 yoke
                 pinches
                 the
                 person
                 ,
                 though
                 it
                 does
                 not
                 invade
                 the
                 Conscience
                 .
                 And
                 it
                 is
                 not
                 to
                 be
                 suppos'd
                 that
                 a
                 superior
                 would
                 have
                 his
                 laws
                 burdensome
                 to
                 any
                 one
                 beyond
                 the
                 public
                 necessity
                 ;
                 it
                 being
                 as
                 certainly
                 in
                 his
                 duty
                 to
                 be
                 willing
                 to
                 ease
                 single
                 persons
                 in
                 their
                 private
                 burdens
                 ,
                 as
                 to
                 provide
                 for
                 the
                 common
                 interest
                 in
                 their
                 great
                 and
                 little
                 political
                 advantage
                 .
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Equity
                 is
                 as
                 much
                 law
                 as
                 the
                 law
                 it self
                 ,
                 it
                 
                   is
                   as
                   just
                   as
                   justice
                   ,
                   onely
                   that
                   it
                   is
                   a
                   better
                   justice
                   ,
                
                 saith
                 Aristotle
                 :
                 it
                 is
                 not
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   the
                   legal
                   justice
                
                 ,
                 but
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   a
                   rectification
                   and
                   an
                   amendment
                   of
                   it
                   .
                
                 
                   
                   —
                   Bonum
                   jus
                   dicis
                   ;
                
              
               
                 
                   Impetrare
                   oportet
                
                 ,
                 
                 
                   quia
                   aequum
                   postulat
                
                 ,
                 said
                 he
                 in
                 the
                 Comedy
                 ;
                 
                   It
                   is
                   fit
                   that
                   you
                   prevail
                   ,
                   you
                   ask
                   reason
                   &
                   equity
                   .
                
                 That
                 's
                 
                   bonum
                   jus
                
                 ;
                 it
                 is
                 justice
                 &
                 mercy
                 in
                 a
                 knot
                 .
                 Thus
                 if
                 a
                 Church
                 commands
                 such
                 ceremonies
                 to
                 be
                 us'd
                 ,
                 such
                 orders
                 ,
                 such
                 prayers
                 ,
                 they
                 are
                 to
                 be
                 observ'd
                 when
                 they
                 may
                 ;
                 but
                 if
                 I
                 fall
                 into
                 the
                 hands
                 of
                 an
                 enemy
                 to
                 that
                 manner
                 of
                 worship
                 ,
                 who
                 will
                 kill
                 or
                 afflict
                 me
                 greatly
                 for
                 using
                 it
                 ,
                 I
                 am
                 in
                 that
                 case
                 disoblig'd
                 .
                 For
                 though
                 this
                 case
                 be
                 not
                 excepted
                 in
                 the
                 law
                 ,
                 yet
                 it
                 is
                 supplied
                 by
                 the
                 equity
                 and
                 correction
                 of
                 the
                 law
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   it
                   is
                   fit
                   that
                   when
                   the
                   law-giver
                   hath
                   commanded
                   absolutely
                   and
                   indefinitely
                   ,
                   he
                   should
                   in
                   cases
                   of
                   particular
                   evil
                   make
                   provision
                   and
                   correct
                   what
                   was
                   amisse
                   or
                   omitted
                   by
                   the
                   law
                   .
                
                 
                 For
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 saies
                 Aristotle
                 ;
                 if
                 he
                 had
                 known
                 of
                 it
                 before
                 he
                 would
                 have
                 provided
                 for
                 it
                 before-hand
                 :
                 and
                 because
                 he
                 did
                 not
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 if
                 the
                 law-giver
                 were
                 present
                 ,
                 he
                 would
                 use
                 equity
                 and
                 give
                 leave
                 to
                 the
                 grieved
                 subject
                 to
                 ease
                 himself
                 .
                 And
                 therefore
                 since
                 it
                 is
                 reasonable
                 to
                 suppose
                 that
                 if
                 it
                 had
                 been
                 thought
                 of
                 ,
                 this
                 very
                 case
                 would
                 have
                 been
                 provided
                 for
                 in
                 the
                 law
                 ;
                 and
                 if
                 the
                 law-giver
                 were
                 present
                 he
                 would
                 declare
                 the
                 law
                 in
                 that
                 case
                 not
                 to
                 oblige
                 ;
                 it
                 follows
                 undeniably
                 ,
                 that
                 the
                 law
                 binds
                 not
                 any
                 man
                 to
                 a
                 great
                 inconvenience
                 in
                 his
                 own
                 person
                 ,
                 though
                 otherwise
                 ,
                 and
                 as
                 to
                 the
                 public
                 ,
                 it
                 be
                 a
                 just
                 and
                 a
                 good
                 law
                 ,
                 of
                 a
                 remaining
                 reason
                 and
                 a
                 remaining
                 obligation
                 .
                 In
                 order
                 to
                 this
                 consideration
                 ,
                 that
                 is
                 usefull
                 which
                 hath
                 been
                 already
                 said
                 in
                 the
                 first
                 Chapter
                 of
                 this
                 book
                 ,
                 in
                 the
                 second
                 and
                 third
                 Rules
                 .
              
               
                 4.
                 
                 If
                 the
                 reason
                 of
                 the
                 law
                 ceases
                 in
                 a
                 particular
                 ,
                 
                 so
                 that
                 without
                 sin
                 it
                 may
                 be
                 obeyed
                 ,
                 and
                 without
                 any
                 great
                 and
                 intolerable
                 evil
                 to
                 the
                 obedient
                 ,
                 yet
                 sometimes
                 the
                 law
                 does
                 not
                 intend
                 to
                 oblige
                 in
                 the
                 particular
                 case
                 ,
                 even
                 when
                 there
                 is
                 a
                 little
                 inconvenience
                 ,
                 or
                 but
                 a
                 probable
                 reason
                 to
                 the
                 contrary
                 ;
                 and
                 this
                 is
                 in
                 things
                 of
                 small
                 concernment
                 .
                 I
                 should
                 instance
                 in
                 rituals
                 and
                 little
                 circumstances
                 of
                 Ecclesiastical
                 Offices
                 and
                 forms
                 of
                 worship
                 ,
                 in
                 the
                 punctualities
                 of
                 Rubrics
                 ,
                 in
                 the
                 order
                 of
                 Collects
                 ,
                 in
                 the
                 number
                 of
                 prayers
                 ,
                 and
                 fulnesse
                 of
                 the
                 Office
                 upon
                 a
                 reasonable
                 cause
                 or
                 inducement
                 to
                 the
                 omission
                 or
                 alteration
                 :
                 for
                 these
                 things
                 are
                 so
                 little
                 ,
                 and
                 so
                 fit
                 to
                 be
                 intrusted
                 to
                 the
                 conduct
                 of
                 these
                 sober
                 ,
                 obedient
                 and
                 grave
                 persons
                 ,
                 who
                 are
                 thought
                 fit
                 to
                 be
                 trusted
                 with
                 the
                 cure
                 of
                 souls
                 ;
                 and
                 these
                 things
                 are
                 always
                 of
                 so
                 little
                 concernment
                 ,
                 and
                 so
                 apt
                 to
                 yield
                 to
                 any
                 wise
                 mans
                 reasons
                 and
                 sudden
                 occasions
                 and
                 accidents
                 ,
                 and
                 little
                 and
                 great
                 causes
                 ,
                 that
                 these
                 were
                 the
                 fittest
                 instances
                 of
                 this
                 rule
                 ,
                 if
                 Superiors
                 ,
                 for
                 want
                 of
                 great
                 manifestations
                 of
                 their
                 power
                 ,
                 would
                 not
                 make
                 too
                 much
                 of
                 little
                 things
                 .
                 But
                 the
                 purpose
                 and
                 declar'd
                 intention
                 of
                 all
                 just
                 laws
                 and
                 just
                 governments
                 is
                 in
                 these
                 things
                 to
                 give
                 the
                 largest
                 interpretation
                 to
                 persons
                 of
                 a
                 peaceable
                 mind
                 and
                 an
                 obedient
                 spirit
                 ,
                 that
                 such
                 circumstances
                 of
                 ministeries
                 may
                 not
                 passe
                 into
                 a
                 solemn
                 religion
                 ,
                 and
                 the
                 zeal
                 of
                 good
                 men
                 ,
                 their
                 caution
                 and
                 their
                 curiosity
                 ,
                 may
                 not
                 be
                 spent
                 in
                 that
                 which
                 does
                 not
                 profit
                 .
                 But
                 the
                 measures
                 of
                 practice
                 in
                 this
                 particular
                 must
                 be
                 taken
                 from
                 the
                 manner
                 and
                 circumstances
                 of
                 the
                 government
                 ,
                 and
                 the
                 usual
                 disposition
                 of
                 the
                 law
                 .
                 In
                 many
                 cases
                 an
                 equity
                 may
                 be
                 presum'd
                 ;
                 but
                 if
                 it
                 be
                 explicitely
                 denyed
                 ,
                 it
                 must
                 not
                 be
                 us'd
                 .
              
               
               
                 Question
                 .
              
               
                 
                   But
                   upon
                   the
                   instance
                   of
                   these
                   particular
                   rules
                   it
                   is
                   to
                   be
                   inquir'd
                   ,
                
                 
                 whether
                 in
                 these
                 cases
                 the
                 subject
                 is
                 so
                 quitted
                 from
                 the
                 obligation
                 of
                 the
                 law
                 ,
                 that
                 without
                 further
                 leave
                 he
                 may
                 use
                 his
                 liberty
                 ,
                 or
                 must
                 he
                 require
                 it
                 of
                 his
                 Superior
                 ?
              
               
                 To
                 this
                 I
                 answer
                 ,
                 
                 that
                 
                   if
                   the
                   case
                   be
                   evident
                
                 ,
                 the
                 subject
                 may
                 use
                 his
                 liberty
                 :
                 for
                 if
                 he
                 should
                 be
                 tied
                 to
                 goe
                 to
                 his
                 Superior
                 ,
                 it
                 is
                 either
                 to
                 ask
                 of
                 him
                 that
                 the
                 law
                 should
                 not
                 bind
                 him
                 ,
                 or
                 that
                 he
                 may
                 declare
                 that
                 the
                 law
                 in
                 his
                 case
                 does
                 not
                 bind
                 ,
                 or
                 to
                 promulgate
                 and
                 publish
                 the
                 law
                 in
                 that
                 particular
                 .
                 Not
                 to
                 ask
                 leave
                 that
                 the
                 law
                 shall
                 not
                 bind
                 ,
                 for
                 of
                 it self
                 it
                 ceases
                 ,
                 and
                 it
                 was
                 never
                 intended
                 to
                 bind
                 against
                 equity
                 and
                 reason
                 .
                 Not
                 for
                 declaration
                 ,
                 because
                 the
                 case
                 is
                 here
                 suppos'd
                 to
                 be
                 evident
                 .
                 Nor
                 yet
                 lastly
                 for
                 promulgation
                 ,
                 because
                 that
                 is
                 onely
                 necessary
                 in
                 the
                 sanction
                 and
                 revocation
                 of
                 laws
                 which
                 depend
                 upon
                 the
                 will
                 of
                 the
                 Prince
                 ;
                 whereas
                 in
                 this
                 case
                 the
                 law
                 ceases
                 by
                 natural
                 justice
                 and
                 the
                 nature
                 of
                 thing
                 ,
                 and
                 the
                 reasons
                 of
                 equity
                 .
              
               
                 2.
                 
                 But
                 if
                 the
                 case
                 be
                 doubtfull
                 ,
                 
                 and
                 it
                 is
                 not
                 evident
                 whether
                 the
                 particular
                 case
                 ought
                 to
                 be
                 excepted
                 in
                 the
                 general
                 law
                 ,
                 then
                 we
                 are
                 to
                 consider
                 whether
                 it
                 be
                 a
                 doubt
                 of
                 fear
                 onely
                 or
                 a
                 doubt
                 of
                 reason
                 ,
                 that
                 is
                 ,
                 whether
                 it
                 be
                 nothing
                 but
                 an
                 unjust
                 fear
                 ,
                 or
                 relies
                 upon
                 just
                 grounds
                 ;
                 for
                 some
                 men
                 may
                 easily
                 perceive
                 in
                 themselves
                 a
                 diffidence
                 in
                 any
                 thing
                 ,
                 not
                 that
                 they
                 have
                 reason
                 to
                 cause
                 their
                 fear
                 ,
                 but
                 because
                 they
                 dare
                 not
                 trust
                 the
                 greatest
                 reason
                 that
                 they
                 either
                 have
                 or
                 hear
                 .
                 If
                 it
                 be
                 onely
                 a
                 doubt
                 of
                 fear
                 ,
                 then
                 it
                 is
                 to
                 be
                 conducted
                 by
                 the
                 rules
                 given
                 concerning
                 a
                 scrupulous
                 Conscience
                 :
                 
                 If
                 it
                 be
                 a
                 fear
                 of
                 reason
                 ,
                 we
                 are
                 to
                 manage
                 it
                 by
                 the
                 measures
                 of
                 a
                 doubting
                 Conscience
                 .
                 But
                 if
                 he
                 supposes
                 upon
                 probable
                 inducements
                 that
                 he
                 is
                 not
                 obliged
                 ,
                 then
                 according
                 to
                 the
                 nature
                 of
                 the
                 probability
                 we
                 are
                 to
                 proceed
                 .
                 For
                 if
                 he
                 believes
                 it
                 as
                 probable
                 that
                 such
                 a
                 case
                 ought
                 not
                 to
                 be
                 comprehended
                 in
                 the
                 law
                 ,
                 as
                 supposing
                 it
                 to
                 be
                 a
                 sin
                 that
                 in
                 his
                 case
                 would
                 be
                 commanded
                 ,
                 or
                 too
                 great
                 a
                 burden
                 impos'd
                 ,
                 and
                 so
                 to
                 be
                 beyond
                 the
                 power
                 of
                 the
                 law-giver
                 ,
                 then
                 the
                 subject
                 may
                 of
                 himself
                 be
                 free
                 ,
                 without
                 recourse
                 to
                 his
                 superior
                 .
                 The
                 reason
                 is
                 ,
                 because
                 to
                 avoid
                 a
                 sin
                 ,
                 or
                 to
                 doe
                 a
                 great
                 charity
                 to
                 our selves
                 ,
                 a
                 probable
                 reason
                 is
                 a
                 sufficient
                 inducement
                 ,
                 provided
                 a
                 more
                 probable
                 reason
                 be
                 not
                 oppos'd
                 against
                 it
                 ,
                 we
                 being
                 commanded
                 ,
                 to
                 avoid
                 all
                 appearance
                 of
                 evil
                 .
                 Now
                 if
                 this
                 opinion
                 be
                 the
                 more
                 probable
                 that
                 by
                 obeying
                 the
                 letter
                 of
                 the
                 law
                 in
                 my
                 case
                 I
                 should
                 sin
                 ,
                 it
                 must
                 needs
                 appear
                 to
                 be
                 an
                 evil
                 to
                 doe
                 it
                 ,
                 and
                 not
                 to
                 obey
                 the
                 law
                 in
                 this
                 case
                 does
                 not
                 appear
                 to
                 be
                 an
                 evil
                 ,
                 as
                 being
                 the
                 lesse
                 probable
                 :
                 for
                 if
                 the
                 opinions
                 be
                 equally
                 probable
                 ,
                 then
                 the
                 conscience
                 is
                 in
                 doubt
                 ,
                 and
                 is
                 to
                 proceed
                 by
                 measures
                 fitted
                 to
                 a
                 doubting
                 conscience
                 :
                 but
                 when
                 I
                 say
                 there
                 is
                 a
                 greater
                 probability
                 and
                 a
                 lesse
                 ,
                 the
                 greater
                 must
                 carry
                 it
                 ;
                 and
                 therefore
                 the
                 law
                 is
                 not
                 to
                 be
                 obeyed
                 ,
                 it
                 being
                 here
                 suppos'd
                 to
                 be
                 the
                 more
                 probable
                 opinion
                 that
                 the
                 obedience
                 would
                 produce
                 a
                 sin
                 .
                 So
                 also
                 in
                 the
                 case
                 of
                 a
                 great
                 burden
                 or
                 intolerable
                 pressure
                 ,
                 the
                 presumption
                 is
                 for
                 ease
                 ;
                 and
                 the
                 law-giver
                 is
                 to
                 be
                 supposed
                 good
                 and
                 gentle
                 and
                 reasonable
                 ;
                 and
                 besides
                 ,
                 it
                 is
                 supposed
                 as
                 the
                 more
                 probable
                 opinion
                 that
                 the
                 law-giver
                 hath
                 not
                 power
                 to
                 make
                 a
                 law
                 or
                 to
                 oblige
                 to
                 so
                 much
                 inconvenience
                 ,
                 and
                 then
                 the
                 case
                 is
                 the
                 same
                 .
              
               
               
                 *
                 But
                 if
                 he
                 believes
                 it
                 as
                 probable
                 that
                 to
                 oblige
                 in
                 the
                 present
                 case
                 was
                 not
                 in
                 his
                 will
                 ,
                 but
                 it
                 is
                 certain
                 that
                 it
                 was
                 in
                 his
                 power
                 ,
                 then
                 the
                 case
                 is
                 so
                 that
                 the
                 subject
                 may
                 without
                 injustice
                 or
                 violence
                 obey
                 it
                 ;
                 and
                 therefore
                 ought
                 not
                 to
                 use
                 his
                 liberty
                 by
                 his
                 own
                 opinion
                 ,
                 but
                 by
                 recourse
                 to
                 his
                 superior
                 that
                 hath
                 power
                 to
                 declare
                 the
                 intention
                 of
                 the
                 law
                 .
              
               
                 In
                 the
                 first
                 case
                 if
                 it
                 be
                 easy
                 and
                 convenient
                 to
                 goe
                 to
                 the
                 Superior
                 ,
                 
                 or
                 that
                 there
                 is
                 time
                 enough
                 and
                 all
                 things
                 fitted
                 ,
                 it
                 were
                 the
                 surer
                 way
                 to
                 require
                 his
                 sentence
                 .
                 But
                 if
                 there
                 be
                 not
                 time
                 ,
                 and
                 the
                 action
                 urges
                 by
                 hastinesse
                 ,
                 or
                 necessity
                 ,
                 or
                 present
                 opportunity
                 ,
                 the
                 liberty
                 is
                 as
                 present
                 as
                 his
                 need
                 .
                 But
                 in
                 the
                 second
                 case
                 ,
                 (
                 which
                 is
                 oftentimes
                 harder
                 to
                 know
                 then
                 the
                 first
                 ,
                 it
                 being
                 more
                 difficult
                 to
                 pronounce
                 definitively
                 concerning
                 the
                 will
                 of
                 the
                 law-giver
                 which
                 is
                 free
                 ,
                 then
                 concerning
                 his
                 power
                 which
                 is
                 not
                 free
                 ,
                 )
                 when
                 it
                 is
                 onely
                 probable
                 that
                 the
                 law-giver
                 is
                 willing
                 ,
                 it
                 is
                 not
                 safe
                 to
                 venture
                 upon
                 the
                 not-obeying
                 ,
                 without
                 recourse
                 to
                 the
                 Superior
                 .
                 Because
                 our
                 innocence
                 depending
                 wholly
                 upon
                 his
                 will
                 ,
                 and
                 there
                 being
                 no
                 sin
                 in
                 keeping
                 the
                 law
                 ,
                 we
                 may
                 safely
                 doe
                 this
                 ;
                 but
                 we
                 cannot
                 safely
                 disobey
                 without
                 being
                 more
                 assured
                 of
                 his
                 leave
                 :
                 and
                 therefore
                 if
                 it
                 be
                 opportune
                 and
                 easy
                 to
                 have
                 recourse
                 to
                 our
                 competent
                 Superior
                 ,
                 it
                 is
                 worth
                 our
                 paines
                 to
                 goe
                 and
                 inquire
                 ;
                 if
                 it
                 be
                 not
                 opportune
                 ,
                 it
                 is
                 worth
                 our
                 stay
                 till
                 it
                 be
                 ;
                 for
                 the
                 securing
                 our
                 duty
                 and
                 the
                 peace
                 of
                 conscience
                 are
                 interests
                 much
                 greater
                 then
                 the
                 using
                 of
                 an
                 unnecessary
                 liberty
                 .
              
               
                 3.
                 
                 But
                 in
                 these
                 cases
                 of
                 uncertainty
                 ,
                 
                 when
                 we
                 are
                 not
                 confident
                 of
                 a
                 just
                 liberty
                 by
                 the
                 force
                 of
                 reason
                 and
                 the
                 nature
                 of
                 the
                 thing
                 ,
                 we
                 may
                 justly
                 presume
                 that
                 the
                 Superior
                 does
                 not
                 intend
                 to
                 oblige
                 in
                 all
                 those
                 cases
                 in
                 which
                 he
                 usually
                 and
                 of
                 course
                 dispenses
                 ;
                 that
                 is
                 ,
                 when
                 his
                 dispensation
                 is
                 not
                 of
                 special
                 favour
                 ,
                 but
                 of
                 ordinary
                 concession
                 ;
                 because
                 as
                 in
                 the
                 first
                 case
                 it
                 is
                 suppos'd
                 a
                 gift
                 ,
                 so
                 in
                 this
                 latter
                 it
                 is
                 suppos'd
                 a
                 justice
                 .
                 For
                 example
                 ,
                 A
                 law
                 is
                 made
                 to
                 keep
                 so
                 many
                 fasting-days
                 .
                 Maevius
                 is
                 a
                 hard
                 student
                 ,
                 and
                 feels
                 himself
                 something
                 ill
                 after
                 fasting
                 ,
                 and
                 believes
                 it
                 will
                 not
                 be
                 for
                 his
                 health
                 ;
                 but
                 yet
                 things
                 are
                 so
                 with
                 him
                 ,
                 that
                 he
                 can
                 obey
                 the
                 law
                 without
                 great
                 or
                 apparent
                 mischief
                 ,
                 but
                 yet
                 he
                 probably
                 believes
                 that
                 the
                 law-giver
                 would
                 not
                 have
                 him
                 bound
                 in
                 this
                 case
                 .
                 If
                 he
                 perceives
                 that
                 they
                 that
                 have
                 recourse
                 to
                 the
                 Superior
                 in
                 lesse
                 needs
                 then
                 his
                 ,
                 are
                 ordinarily
                 dispensed
                 with
                 ,
                 then
                 he
                 hath
                 reason
                 enough
                 not
                 to
                 goe
                 to
                 his
                 Superior
                 ;
                 for
                 it
                 is
                 already
                 declar'd
                 that
                 he
                 does
                 not
                 intend
                 to
                 bind
                 in
                 his
                 and
                 the
                 like
                 cases
                 .
                 This
                 is
                 evident
                 ,
                 and
                 the
                 best
                 measure
                 that
                 I
                 know
                 in
                 such
                 cases
                 .
                 It
                 is
                 the
                 surest
                 ,
                 and
                 the
                 largest
                 ,
                 and
                 the
                 easiest
                 .
              
               
                 4.
                 
                 When
                 the
                 recourse
                 to
                 a
                 Superior
                 for
                 declaration
                 of
                 the
                 case
                 hath
                 in
                 it
                 great
                 difficulty
                 or
                 inconvenience
                 ,
                 
                 though
                 the
                 cause
                 of
                 exception
                 from
                 the
                 law
                 be
                 not
                 very
                 great
                 ,
                 yet
                 if
                 together
                 with
                 the
                 inconvenience
                 of
                 addresse
                 to
                 the
                 Superior
                 it
                 make
                 up
                 an
                 unequal
                 burden
                 ,
                 and
                 so
                 that
                 the
                 particular
                 case
                 seem
                 very
                 probable
                 to
                 be
                 excepted
                 ,
                 and
                 that
                 in
                 it
                 the
                 legislator
                 did
                 not
                 intend
                 to
                 bind
                 ;
                 it
                 is
                 sufficient
                 to
                 consult
                 with
                 wise
                 men
                 and
                 good
                 ,
                 and
                 by
                 their
                 advice
                 and
                 answers
                 ,
                 as
                 by
                 extrinsecal
                 causes
                 of
                 probability
                 ,
                 or
                 by
                 any
                 other
                 just
                 and
                 probable
                 cause
                 of
                 determination
                 ,
                 to
                 use
                 our
                 liberty
                 ,
                 or
                 to
                 obey
                 .
                 The
                 reason
                 of
                 this
                 is
                 plain
                 necessity
                 .
                 Because
                 we
                 have
                 no
                 other
                 way
                 of
                 proceeding
                 ,
                 but
                 either
                 we
                 must
                 in
                 this
                 ,
                 as
                 in
                 almost
                 all
                 the
                 other
                 cases
                 of
                 our
                 life
                 ,
                 be
                 content
                 with
                 the
                 way
                 which
                 to
                 us
                 seems
                 the
                 more
                 probable
                 ;
                 or
                 else
                 if
                 we
                 were
                 tied
                 to
                 make
                 it
                 secure
                 ,
                 our
                 lives
                 and
                 conditions
                 
                 would
                 be
                 burdensome
                 and
                 intolerable
                 ,
                 and
                 the
                 whole
                 processe
                 would
                 be
                 a
                 snare
                 and
                 torment
                 to
                 a
                 conscience
                 :
                 the
                 Superior
                 ,
                 who
                 is
                 to
                 be
                 consulted
                 ,
                 it
                 may
                 be
                 ,
                 not
                 being
                 within
                 40
                 miles
                 of
                 us
                 ;
                 or
                 when
                 we
                 come
                 ,
                 it
                 may
                 be
                 he
                 is
                 of
                 difficult
                 accesse
                 ,
                 or
                 otherwise
                 imployed
                 ,
                 and
                 it
                 will
                 be
                 impossible
                 for
                 many
                 to
                 be
                 heard
                 by
                 him
                 ,
                 if
                 all
                 in
                 the
                 like
                 cases
                 were
                 bound
                 to
                 consult
                 him
                 ;
                 or
                 it
                 may
                 be
                 when
                 we
                 goe
                 ,
                 we
                 shall
                 not
                 be
                 admitted
                 ,
                 or
                 if
                 we
                 be
                 ,
                 it
                 may
                 be
                 we
                 shall
                 not
                 be
                 eas'd
                 unlesse
                 we
                 carry
                 along
                 with
                 us
                 the
                 rewards
                 of
                 Divination
                 in
                 our
                 hands
                 ,
                 and
                 we
                 are
                 poor
                 ;
                 or
                 it
                 may
                 be
                 the
                 matter
                 requires
                 hast
                 ,
                 and
                 cannot
                 stay
                 the
                 leisure
                 of
                 the
                 Oracle
                 ;
                 and
                 besides
                 all
                 this
                 ,
                 the
                 greatest
                 part
                 of
                 the
                 actions
                 of
                 our
                 lives
                 are
                 not
                 so
                 well
                 conducted
                 as
                 to
                 be
                 determin'd
                 by
                 the
                 consultation
                 of
                 a
                 wise
                 man
                 ,
                 but
                 we
                 doe
                 them
                 of
                 our
                 own
                 head
                 ,
                 and
                 it
                 may
                 be
                 of
                 our
                 own
                 heart
                 ,
                 without
                 consideration
                 ;
                 and
                 therefore
                 it
                 is
                 a
                 prudent
                 course
                 to
                 proceed
                 this
                 way
                 :
                 and
                 he
                 that
                 in
                 such
                 cases
                 ties
                 the
                 consciences
                 to
                 proceed
                 more
                 then
                 prudently
                 ,
                 and
                 thinks
                 that
                 prudence
                 is
                 not
                 a
                 sufficient
                 warrant
                 ,
                 does
                 not
                 consider
                 the
                 condition
                 of
                 humane
                 nature
                 ,
                 nor
                 the
                 necessities
                 of
                 a
                 mans
                 life
                 ,
                 nor
                 the
                 circumstances
                 of
                 his
                 condition
                 ,
                 nor
                 the
                 danger
                 of
                 an
                 unquiet
                 and
                 a
                 restlesse
                 conscience
                 .
              
               
                 Upon
                 occasion
                 of
                 this
                 subject
                 ,
                 
                 viz.
                 the
                 alteration
                 of
                 humane
                 laws
                 by
                 the
                 interpretation
                 and
                 equity
                 of
                 reason
                 ,
                 it
                 is
                 very
                 seasonable
                 ,
                 and
                 very
                 usefull
                 to
                 conscience
                 ,
                 to
                 inquire
                 whether
                 by
                 the
                 similitude
                 of
                 reason
                 the
                 law
                 may
                 not
                 as
                 well
                 receive
                 advantage
                 and
                 extension
                 ,
                 as
                 well
                 as
                 the
                 subject
                 can
                 receive
                 liberty
                 and
                 ease
                 .
                 That
                 is
                 ,
              
               
                 Question
                 .
              
               
                 
                   Whether
                   the
                   obligation
                   of
                   the
                   law
                   does
                   extend
                   it self
                   to
                   all
                   cases
                   that
                   have
                   the
                   same
                   or
                   an
                   equal
                   reason
                   ,
                   though
                   the
                   case
                   be
                   not
                   comprehended
                   directly
                   in
                   the
                   law
                   .
                
              
               
                 To
                 this
                 the
                 answer
                 is
                 by
                 several
                 Propositions
                 .
              
               
                 1.
                 
                 In
                 laws
                 declarative
                 of
                 natural
                 right
                 or
                 obligation
                 ,
                 
                 the
                 obligation
                 extends
                 to
                 all
                 things
                 of
                 equal
                 reason
                 ,
                 though
                 they
                 be
                 not
                 comprehended
                 under
                 the
                 law
                 .
                 Thus
                 because
                 we
                 are
                 bound
                 by
                 the
                 laws
                 to
                 pay
                 honour
                 and
                 gratitude
                 to
                 our
                 parents
                 for
                 their
                 nourishing
                 of
                 us
                 and
                 giving
                 us
                 education
                 ,
                 the
                 same
                 duty
                 is
                 to
                 be
                 extended
                 to
                 those
                 persons
                 who
                 took
                 care
                 of
                 us
                 when
                 our
                 parents
                 were
                 dead
                 ,
                 or
                 that
                 took
                 us
                 in
                 when
                 we
                 were
                 exposed
                 ;
                 and
                 children
                 are
                 to
                 pay
                 a
                 proportionable
                 regard
                 even
                 to
                 their
                 Nurses
                 ;
                 and
                 Moses
                 was
                 for
                 ever
                 oblig'd
                 to
                 Pharaohs
                 daughter
                 ,
                 because
                 she
                 rescued
                 him
                 from
                 drowning
                 ,
                 and
                 became
                 as
                 a
                 Mother
                 to
                 him
                 .
                 And
                 the
                 reason
                 of
                 this
                 is
                 ,
                 because
                 in
                 these
                 things
                 there
                 is
                 a
                 natural
                 rectitude
                 ,
                 and
                 a
                 just
                 proportion
                 between
                 the
                 reason
                 and
                 the
                 event
                 ;
                 the
                 reason
                 of
                 the
                 thing
                 is
                 the
                 cause
                 why
                 it
                 was
                 commanded
                 .
                 But
                 in
                 laws
                 dispositive
                 or
                 introductive
                 of
                 a
                 new
                 obligation
                 there
                 is
                 some
                 difference
                 .
                 Therefore
                 ,
              
               
                 2.
                 
                 In
                 odious
                 cases
                 ,
                 
                 and
                 especially
                 in
                 penal
                 laws
                 ,
                 the
                 extension
                 of
                 the
                 reason
                 does
                 neither
                 extend
                 the
                 obligation
                 nor
                 the
                 punishment
                 ;
                 according
                 to
                 that
                 glosse
                 in
                 the
                 Canon
                 law
                 ,
                 
                 
                   In
                   poenis
                   non
                   arguimus
                   ad
                   similia
                   ,
                   quia
                   poenae
                   non
                   excedunt
                   proprium
                   casum
                   .
                
                 Punishments
                 and
                 odious
                 burdens
                 must
                 not
                 exceed
                 the
                 very
                 case
                 set
                 down
                 in
                 the
                 law
                 :
                 for
                 if
                 in
                 the
                 cases
                 set
                 down
                 the
                 Judges
                 are
                 to
                 give
                 the
                 gentlest
                 measure
                 ,
                 it
                 is
                 not
                 to
                 be
                 suppos'd
                 that
                 they
                 can
                 
                 be
                 more
                 severe
                 then
                 the
                 letter
                 of
                 the
                 law
                 ,
                 which
                 it self
                 requires
                 an
                 abatement
                 and
                 allay
                 when
                 it
                 is
                 capable
                 :
                 and
                 as
                 it
                 is
                 with
                 Judges
                 in
                 the
                 punishments
                 appointed
                 by
                 law
                 ,
                 so
                 it
                 is
                 with
                 all
                 the
                 subjects
                 in
                 the
                 obligation
                 of
                 the
                 law
                 .
                 For
                 in
                 both
                 these
                 cases
                 ,
                 it
                 is
                 to
                 be
                 presum'd
                 that
                 the
                 mind
                 of
                 the
                 law-giver
                 was
                 not
                 to
                 oblige
                 or
                 to
                 punish
                 more
                 and
                 in
                 more
                 cases
                 ;
                 for
                 
                   si
                   voluisset
                   ,
                   expressisset
                
                 ,
                 is
                 a
                 good
                 presumption
                 in
                 these
                 things
                 ,
                 he
                 could
                 as
                 easily
                 have
                 spoken
                 that
                 as
                 this
                 ,
                 if
                 he
                 had
                 intended
                 both
                 alike
                 ;
                 and
                 he
                 would
                 ,
                 because
                 he
                 knows
                 that
                 in
                 odious
                 things
                 every
                 one
                 is
                 willing
                 to
                 take
                 the
                 easiest
                 part
                 :
                 and
                 therefore
                 that
                 is
                 a
                 good
                 warranty
                 to
                 presume
                 of
                 the
                 mind
                 of
                 the
                 law-giver
                 ;
                 especially
                 since
                 the
                 apportioning
                 such
                 a
                 punishment
                 to
                 such
                 a
                 fact
                 hath
                 in
                 it
                 no
                 natural
                 necessity
                 ,
                 but
                 depends
                 upon
                 the
                 will
                 of
                 the
                 law-giver
                 ,
                 and
                 therefore
                 is
                 not
                 to
                 be
                 extended
                 by
                 a
                 participation
                 of
                 the
                 reason
                 ,
                 but
                 by
                 a
                 declaration
                 of
                 the
                 will.
                 
              
               
                 3.
                 
                 When
                 there
                 is
                 a
                 defect
                 in
                 the
                 law
                 ,
                 
                 and
                 the
                 public
                 necessity
                 or
                 utility
                 requires
                 a
                 supply
                 ,
                 it
                 may
                 be
                 supplied
                 ,
                 and
                 the
                 obligation
                 and
                 the
                 judgements
                 even
                 in
                 matters
                 of
                 burden
                 can
                 be
                 extended
                 by
                 the
                 similitude
                 and
                 parity
                 of
                 reason
                 ;
                 for
                 in
                 this
                 sense
                 it
                 is
                 true
                 which
                 the
                 lawyers
                 say
                 ,
                 
                   Casus
                   similis
                   expresso
                   non
                   censetur
                   omissus
                   .
                
                 If
                 it
                 was
                 omitted
                 onely
                 in
                 the
                 law
                 ,
                 by
                 the
                 imperfection
                 of
                 it's
                 sanction
                 ,
                 or
                 want
                 of
                 consideration
                 ,
                 the
                 Common-wealth
                 must
                 not
                 suffer
                 detriment
                 ,
                 and
                 therefore
                 is
                 to
                 be
                 help'd
                 by
                 the
                 parity
                 of
                 reason
                 .
                 But
                 then
                 it
                 is
                 to
                 be
                 observ'd
                 ,
                 that
                 this
                 is
                 not
                 wholly
                 for
                 the
                 force
                 and
                 consequence
                 of
                 the
                 reason
                 of
                 the
                 law
                 ,
                 but
                 for
                 the
                 necessity
                 and
                 profit
                 of
                 the
                 republic
                 ,
                 and
                 therefore
                 the
                 supply
                 is
                 to
                 be
                 made
                 by
                 jurisdiction
                 rather
                 then
                 by
                 interpretation
                 :
                 
                 so
                 saith
                 the
                 law
                 ,
                 
                   Is
                   qui
                   jurisdictioni
                   praeest
                   ,
                   ad
                   similia
                   procedere
                   ,
                   atque
                   ita
                   jus
                   dicere
                   debet
                   ,
                   The
                   Praefect
                   that
                   hath
                   jurisdiction
                   must
                   doe
                   right
                   by
                   proceeding
                   to
                   the
                   like
                   cases
                   :
                
                 so
                 that
                 the
                 jurisdiction
                 and
                 power
                 is
                 the
                 sufficient
                 and
                 indeed
                 the
                 adequate
                 efficient
                 of
                 this
                 supply
                 ;
                 onely
                 by
                 the
                 similitude
                 of
                 reason
                 he
                 that
                 hath
                 jurisdiction
                 can
                 take
                 occasion
                 to
                 doe
                 right
                 .
                 
                 
                   Quando
                   lex
                   in
                   uno
                   disponit
                   ,
                   bonam
                   esse
                   occasionem
                   caetera
                   quae
                   tendunt
                   ad
                   eandem
                   utilitatem
                   vel
                   interpretatione
                   vel
                   certâ
                   jurisdictione
                   supplendi
                
                 ;
                 The
                 Law
                 having
                 made
                 provision
                 in
                 one
                 case
                 ,
                 it
                 is
                 a
                 good
                 occasion
                 to
                 supply
                 other
                 cases
                 which
                 tend
                 to
                 the
                 same
                 advantage
                 ;
                 but
                 this
                 supply
                 is
                 to
                 be
                 made
                 either
                 by
                 interpretation
                 ,
                 if
                 it
                 can
                 ,
                 or
                 if
                 it
                 cannot
                 ,
                 then
                 by
                 certain
                 jurisdiction
                 and
                 authority
                 .
                 So
                 that
                 here
                 are
                 three
                 things
                 to
                 be
                 considered
                 in
                 this
                 extension
                 of
                 obligation
                 .
                 The
                 one
                 is
                 ,
                 that
                 the
                 law
                 be
                 defective
                 and
                 need
                 supply
                 .
                 The
                 second
                 is
                 ,
                 that
                 the
                 supply
                 be
                 for
                 the
                 same
                 utility
                 and
                 advantage
                 which
                 is
                 in
                 the
                 expressed
                 case
                 of
                 the
                 law
                 .
                 And
                 the
                 third
                 is
                 ,
                 that
                 if
                 it
                 cannot
                 be
                 by
                 interpretation
                 ,
                 that
                 is
                 ,
                 if
                 it
                 cannot
                 be
                 done
                 by
                 force
                 of
                 something
                 contained
                 in
                 the
                 law
                 ,
                 but
                 that
                 there
                 be
                 a
                 very
                 defect
                 in
                 the
                 law
                 ,
                 it
                 be
                 done
                 by
                 the
                 force
                 of
                 authority
                 :
                 for
                 the
                 similitude
                 of
                 reason
                 is
                 not
                 enough
                 ,
                 and
                 therefore
                 either
                 the
                 supreme
                 ,
                 or
                 a
                 jurisdiction
                 delegate
                 with
                 this
                 power
                 in
                 special
                 ,
                 is
                 necessary
                 .
                 But
                 where
                 there
                 is
                 such
                 a
                 power
                 ,
                 the
                 way
                 of
                 doing
                 it
                 is
                 
                   procedendo
                   de
                   similibus
                   ad
                   similia
                
                 ,
                 
                 the
                 occasion
                 of
                 supply
                 must
                 be
                 taken
                 from
                 the
                 similitude
                 of
                 the
                 reason
                 .
                 But
                 this
                 I
                 say
                 is
                 to
                 be
                 done
                 either
                 in
                 cases
                 of
                 public
                 necessity
                 ,
                 or
                 great
                 equity
                 and
                 questions
                 of
                 favour
                 .
                 In
                 other
                 cases
                 there
                 are
                 yet
                 more
                 restraints
                 .
              
               
                 4.
                 
                 
                 A
                 similitude
                 of
                 reason
                 (
                 except
                 in
                 the
                 cases
                 now
                 expressed
                 )
                 does
                 not
                 extend
                 the
                 law
                 to
                 cases
                 not
                 comprehended
                 in
                 the
                 words
                 and
                 first
                 meaning
                 of
                 the
                 law
                 .
                 
                 For
                 
                   ratio
                   legis
                   non
                   est
                   lex
                   ,
                   sed
                   quod
                   ratione
                   constituitur
                   ,
                
                 say
                 the
                 Lawyers
                 ,
                 
                   Every
                   thing
                   that
                   is
                   reasonable
                   is
                   not
                   presently
                   a
                   law
                   ,
                   but
                   that
                   is
                   
                   the
                   law
                   which
                   for
                   that
                   reason
                   is
                   decreed
                   .
                
                 And
                 when
                 a
                 thing
                 is
                 propounded
                 to
                 a
                 Prince
                 ,
                 it
                 is
                 in
                 the
                 body
                 politic
                 as
                 in
                 the
                 body
                 natural
                 ,
                 though
                 the
                 Understanding
                 propound
                 a
                 thing
                 as
                 reasonable
                 ,
                 the
                 Will
                 stil
                 hath
                 power
                 to
                 chuse
                 or
                 to
                 reject
                 it
                 ;
                 and
                 there
                 may
                 be
                 reason
                 for
                 the
                 thing
                 in
                 one
                 regard
                 ,
                 and
                 reason
                 against
                 it
                 in
                 another
                 ;
                 and
                 if
                 the
                 reason
                 in
                 both
                 cases
                 onely
                 be
                 alike
                 ,
                 they
                 are
                 also
                 unlike
                 .
                 
                   Omne
                   simile
                   est
                   etiam
                   dissimile
                
                 .
                 For
                 Titius
                 contracts
                 friendship
                 with
                 Callinicus
                 because
                 their
                 Fathers
                 were
                 fellow-Souldiers
                 in
                 the
                 Parthian
                 warre
                 ,
                 and
                 they
                 lov'd
                 well
                 :
                 but
                 Titius
                 refuses
                 to
                 contract
                 the
                 same
                 league
                 with
                 Catulus
                 ,
                 although
                 the
                 like
                 reason
                 was
                 for
                 him
                 ,
                 his
                 Father
                 having
                 been
                 in
                 the
                 same
                 legion
                 in
                 the
                 same
                 warre
                 :
                 but
                 Catulus
                 was
                 an
                 ill-natur'd
                 man
                 ,
                 and
                 not
                 fit
                 to
                 be
                 entertain'd
                 into
                 such
                 societies
                 .
              
               
                 5.
                 
                 The
                 Conscience
                 is
                 not
                 bound
                 to
                 a
                 greater
                 duty
                 then
                 is
                 express'd
                 
                 in
                 the
                 words
                 and
                 first
                 meaning
                 of
                 the
                 law
                 by
                 the
                 proportion
                 and
                 communication
                 of
                 the
                 reason
                 ,
                 unlesse
                 the
                 reason
                 be
                 not
                 onely
                 alike
                 ,
                 but
                 be
                 absolutely
                 the
                 same
                 in
                 both
                 cases
                 ;
                 and
                 not
                 onely
                 so
                 ,
                 but
                 that
                 the
                 reason
                 was
                 adequate
                 to
                 the
                 law
                 ,
                 that
                 is
                 ,
                 was
                 the
                 reason
                 which
                 actually
                 and
                 alone
                 did
                 procure
                 the
                 sanction
                 of
                 the
                 law
                 .
                 When
                 Caesar
                 took
                 in
                 a
                 town
                 in
                 
                   Gallia
                   Narbonensis
                
                 ,
                 he
                 destroyed
                 the
                 walls
                 ,
                 and
                 commanded
                 they
                 should
                 not
                 build
                 any
                 more
                 walls
                 :
                 they
                 consented
                 ,
                 but
                 cast
                 up
                 a
                 great
                 trench
                 of
                 earth
                 ;
                 and
                 he
                 came
                 and
                 fir'd
                 their
                 Town
                 ,
                 because
                 although
                 a
                 trench
                 of
                 earth
                 was
                 ●ot
                 in
                 the
                 words
                 of
                 the
                 contract
                 or
                 prohibition
                 ,
                 yet
                 because
                 Caesar
                 forbad
                 the
                 rebuilding
                 of
                 the
                 walls
                 for
                 no
                 other
                 reason
                 but
                 because
                 he
                 would
                 not
                 have
                 it
                 fortified
                 ,
                 the
                 law
                 against
                 walls
                 was
                 to
                 be
                 extended
                 to
                 trenches
                 also
                 for
                 the
                 identity
                 of
                 an
                 adequate
                 reason
                 .
                 
                 To
                 the
                 same
                 purpose
                 is
                 that
                 of
                 
                   Quintilian
                   ,
                   Caedes
                   videtur
                   significare
                   sanguinem
                   &
                   ferrum
                   :
                   si
                   quis
                   alio
                   genere
                   homo
                   fuerit
                   occisus
                   ,
                   ad
                   illam
                   legem
                   revertemur
                   .
                
                 A
                 law
                 against
                 murder
                 does
                 commonly
                 signify
                 shedding
                 of
                 his
                 bloud
                 ;
                 but
                 if
                 a
                 man
                 have
                 his
                 neck
                 broken
                 ,
                 or
                 be
                 smother'd
                 with
                 pillows
                 ,
                 or
                 strangled
                 with
                 a
                 bow-string
                 ,
                 he
                 shall
                 be
                 avenged
                 by
                 the
                 same
                 law
                 that
                 forbad
                 he
                 should
                 be
                 killed
                 with
                 a
                 knife
                 or
                 dagger
                 :
                 for
                 it
                 was
                 not
                 the
                 instrument
                 or
                 the
                 manner
                 which
                 the
                 law
                 regarded
                 ,
                 but
                 it
                 wholly
                 intended
                 to
                 secure
                 the
                 lives
                 of
                 the
                 subjects
                 .
              
               
                 6.
                 
                 Now
                 this
                 identity
                 of
                 reason
                 must
                 be
                 clear
                 and
                 evident
                 ,
                 
                 or
                 else
                 it
                 effects
                 nothing
                 ;
                 for
                 in
                 matters
                 of
                 doubt
                 the
                 presumption
                 is
                 for
                 liberty
                 and
                 freedome
                 .
                 But
                 it
                 commonly
                 is
                 best
                 judg'd
                 by
                 one
                 or
                 more
                 of
                 these
                 following
                 cases
                 .
                 1.
                 
                 The
                 relative
                 and
                 the
                 correlative
                 are
                 to
                 be
                 judg'd
                 by
                 the
                 same
                 reason
                 when
                 the
                 reason
                 of
                 the
                 law
                 does
                 equally
                 concern
                 them
                 ,
                 though
                 onely
                 one
                 be
                 named
                 in
                 the
                 provision
                 of
                 the
                 law
                 .
                 If
                 the
                 husband
                 must
                 love
                 the
                 wife
                 ,
                 the
                 wife
                 must
                 love
                 the
                 husband
                 ,
                 though
                 she
                 were
                 not
                 nam'd
                 in
                 the
                 law
                 .
                 For
                 here
                 they
                 are
                 equal
                 .
                 But
                 in
                 superior
                 and
                 inferior
                 the
                 reason
                 cannot
                 be
                 equal
                 ,
                 but
                 therefore
                 is
                 onely
                 to
                 be
                 extended
                 to
                 the
                 proportion
                 of
                 the
                 reason
                 .
                 A
                 Son
                 must
                 maintain
                 his
                 Father
                 that
                 is
                 fallen
                 into
                 poverty
                 ,
                 and
                 so
                 must
                 a
                 Father
                 a
                 Son
                 :
                 but
                 they
                 are
                 not
                 tied
                 to
                 equal
                 obedience
                 ;
                 to
                 equal
                 duty
                 they
                 are
                 ,
                 but
                 not
                 to
                 equal
                 significations
                 and
                 instances
                 of
                 it
                 .
                 A
                 husband
                 must
                 be
                 true
                 to
                 his
                 wives
                 bed
                 ,
                 and
                 so
                 must
                 she
                 to
                 his
                 ;
                 but
                 she
                 may
                 not
                 be
                 admitted
                 to
                 an
                 equal
                 liberty
                 of
                 divorce
                 as
                 he
                 is
                 :
                 the
                 reason
                 is
                 ,
                 because
                 the
                 duty
                 is
                 equal
                 ,
                 but
                 the
                 power
                 is
                 unequal
                 ;
                 and
                 therefore
                 the
                 consequents
                 of
                 this
                 must
                 differ
                 ,
                 though
                 the
                 consequents
                 of
                 the
                 other
                 be
                 the
                 same
                 .
                 2.
                 
                 The
                 identity
                 of
                 the
                 reason
                 is
                 then
                 sufficient
                 for
                 the
                 extension
                 of
                 the
                 law
                 when
                 one
                 thing
                 is
                 contain'd
                 under
                 another
                 ,
                 a
                 particular
                 under
                 a
                 general
                 ,
                 an
                 imperfect
                 under
                 a
                 perfect
                 ,
                 a
                 part
                 under
                 the
                 whole
                 .
              
               
               
                 3.
                 
                 When
                 the
                 cases
                 are
                 made
                 alike
                 by
                 the
                 effort
                 of
                 other
                 laws
                 .
                 4.
                 
                 When
                 the
                 law
                 specifies
                 but
                 one
                 case
                 for
                 example
                 sake
                 ,
                 the
                 rest
                 also
                 of
                 the
                 same
                 nature
                 and
                 effect
                 are
                 comprehended
                 .
                 5.
                 
                 When
                 the
                 cases
                 are
                 radicated
                 in
                 the
                 same
                 principle
                 ,
                 and
                 are
                 equally
                 concerned
                 .
              
               
                 7.
                 
                 What
                 is
                 here
                 said
                 concerning
                 cases
                 and
                 actions
                 is
                 also
                 to
                 be
                 understood
                 not
                 onely
                 of
                 persons
                 ,
                 
                 which
                 cannot
                 be
                 separated
                 from
                 the
                 consideration
                 of
                 actions
                 which
                 are
                 always
                 personal
                 ,
                 but
                 of
                 places
                 and
                 times
                 ,
                 when
                 the
                 analogy
                 and
                 force
                 of
                 the
                 reason
                 or
                 the
                 words
                 require
                 it
                 .
                 Onely
                 each
                 of
                 these
                 is
                 to
                 observe
                 their
                 proper
                 caution
                 .
                 *
                 Places
                 are
                 equally
                 included
                 in
                 the
                 meaning
                 of
                 the
                 law
                 ,
                 though
                 they
                 be
                 not
                 express'd
                 in
                 the
                 words
                 of
                 the
                 law
                 ,
                 if
                 they
                 be
                 within
                 the
                 jurisdiction
                 of
                 the
                 law-giver
                 ,
                 that
                 is
                 ,
                 within
                 the
                 capacity
                 of
                 the
                 law
                 *
                 .
                 *
                 But
                 the
                 caution
                 concerning
                 time
                 is
                 this
                 ,
                 That
                 although
                 in
                 laws
                 declarative
                 there
                 is
                 no
                 difference
                 of
                 time
                 ,
                 because
                 there
                 the
                 present
                 law
                 is
                 not
                 the
                 measure
                 of
                 our
                 duty
                 ,
                 but
                 supposes
                 the
                 duty
                 limited
                 and
                 prescrib'd
                 before
                 
                   (
                   nihil
                   enim
                   nunc
                   dat
                
                 ,
                 
                 
                   sed
                   datam
                   significat
                
                 ,
                 saith
                 the
                 law
                 in
                 this
                 case
                 ;
                 )
                 yet
                 laws
                 constitutive
                 or
                 introductive
                 of
                 a
                 new
                 right
                 or
                 obligation
                 never
                 of
                 themselves
                 regard
                 or
                 can
                 be
                 extended
                 to
                 what
                 is
                 past
                 ,
                 because
                 this
                 is
                 not
                 in
                 our
                 power
                 ,
                 and
                 is
                 not
                 capable
                 of
                 Counsel
                 or
                 Authority
                 ;
                 but
                 they
                 can
                 onely
                 be
                 extended
                 to
                 the
                 future
                 :
                 but
                 the
                 allay
                 is
                 this
                 ,
                 for
                 this
                 is
                 to
                 be
                 understood
                 onely
                 in
                 precepts
                 and
                 prohibitions
                 ,
                 but
                 not
                 in
                 matters
                 of
                 indulgence
                 and
                 favour
                 ;
                 for
                 in
                 this
                 it
                 is
                 quite
                 contrary
                 :
                 what
                 the
                 law
                 hath
                 forbidden
                 in
                 time
                 past
                 or
                 present
                 ,
                 and
                 what
                 she
                 hath
                 or
                 doth
                 command
                 is
                 to
                 be
                 extended
                 to
                 the
                 future
                 ;
                 
                 but
                 
                   Cum
                   lex
                   in
                   praeteritum
                   quid
                   indulget
                   ,
                   in
                   futurum
                   vetat
                   ,
                
                 When
                 the
                 law
                 gives
                 a
                 pardon
                 for
                 what
                 is
                 past
                 ,
                 and
                 this
                 pardon
                 relies
                 upon
                 a
                 proper
                 reason
                 ,
                 there
                 is
                 no
                 leave
                 given
                 for
                 the
                 future
                 to
                 doe
                 so
                 though
                 the
                 same
                 reason
                 shall
                 occurre
                 ;
                 for
                 the
                 pardon
                 of
                 what
                 went
                 before
                 is
                 a
                 prohibition
                 of
                 what
                 is
                 to
                 come
                 hereafter
                 .
              
               
                 8.
                 
                 When
                 a
                 law
                 is
                 made
                 to
                 take
                 away
                 an
                 evil
                 ,
                 
                 it
                 is
                 to
                 be
                 understood
                 also
                 ,
                 and
                 to
                 be
                 extended
                 to
                 all
                 cases
                 of
                 prevention
                 ,
                 and
                 from
                 an
                 actual
                 evil
                 passes
                 on
                 to
                 a
                 probability
                 .
                 When
                 Antiochus
                 agreed
                 that
                 Ptolemy
                 should
                 not
                 bring
                 an
                 army
                 into
                 Syria
                 ,
                 he
                 did
                 not
                 onely
                 intend
                 to
                 remove
                 the
                 present
                 hostility
                 that
                 he
                 fear'd
                 ,
                 but
                 he
                 intended
                 also
                 that
                 he
                 should
                 not
                 bring
                 any
                 at
                 all
                 ,
                 though
                 for
                 passage
                 onely
                 through
                 his
                 Country
                 ;
                 because
                 if
                 his
                 army
                 were
                 at
                 all
                 in
                 Syria
                 ,
                 he
                 was
                 in
                 danger
                 of
                 suffering
                 what
                 by
                 his
                 treaty
                 he
                 desir'd
                 to
                 prevent
                 .
              
               
                 9.
                 
                 Whatsoever
                 is
                 said
                 in
                 laws
                 is
                 also
                 true
                 in
                 promises
                 and
                 contracts
                 :
                 
                 for
                 these
                 are
                 laws
                 to
                 the
                 contractors
                 and
                 interested
                 persons
                 ,
                 and
                 to
                 be
                 measur'd
                 by
                 the
                 same
                 proportions
                 .
                 For
                 when
                 the
                 adequate
                 reason
                 of
                 a
                 promise
                 or
                 contract
                 is
                 evidently
                 extended
                 to
                 another
                 instance
                 though
                 not
                 nam'd
                 in
                 the
                 contract
                 ,
                 it
                 must
                 be
                 perform'd
                 and
                 suppos'd
                 as
                 included
                 in
                 the
                 stipulation
                 ,
                 and
                 so
                 still
                 in
                 succeeding
                 and
                 new-arising
                 instances
                 ;
                 and
                 the
                 state
                 of
                 things
                 is
                 not
                 changed
                 so
                 long
                 as
                 that
                 adequate
                 reason
                 remains
                 for
                 which
                 the
                 obligation
                 was
                 first
                 contracted
                 ,
                 though
                 the
                 thing
                 be
                 varied
                 in
                 a
                 thousand
                 other
                 circumstances
                 and
                 accidents
                 .
                 But
                 of
                 this
                 I
                 shall
                 have
                 better
                 opportunity
                 to
                 speak
                 in
                 the
                 last
                 book
                 .
              
               
                 33.
                 
                 I
                 onely
                 adde
                 this
                 one
                 thing
                 ,
                 
                 That
                 there
                 is
                 great
                 caution
                 to
                 be
                 us'd
                 in
                 determining
                 our
                 cases
                 of
                 Conscience
                 by
                 the
                 measures
                 of
                 the
                 reason
                 of
                 a
                 law
                 .
                 For
                 
                   Non
                   omnium
                   quae
                   à
                   Majoribus
                   constituta
                   sunt
                   ratio
                   reddi
                   potest
                   ,
                
                 said
                 
                 Julian
                 .
                 It
                 will
                 be
                 hard
                 to
                 find
                 out
                 what
                 was
                 the
                 reason
                 of
                 the
                 laws
                 made
                 by
                 our
                 forefathers
                 ;
                 and
                 unlesse
                 the
                 reason
                 be
                 expressed
                 in
                 the
                 law
                 ,
                 our
                 conjectures
                 are
                 very
                 often
                 so
                 wild
                 and
                 far
                 amisse
                 ,
                 that
                 they
                 will
                 be
                 very
                 ill
                 measures
                 of
                 conscience
                 or
                 obedience
                 .
                 
                 
                   Et
                   ideo
                   rationes
                   eorum
                   quae
                   constituuntur
                   inquiri
                   non
                   oportet
                   ,
                   alioquin
                   multa
                   ex
                   iis
                   quae
                   certa
                   sunt
                   subvertentur
                   .
                
                 We
                 must
                 obey
                 the
                 law
                 ,
                 and
                 never
                 inquire
                 after
                 the
                 reason
                 ,
                 unlesse
                 the
                 law
                 of
                 it self
                 declares
                 it
                 :
                 it
                 is
                 not
                 good
                 to
                 examine
                 ,
                 for
                 by
                 this
                 means
                 many
                 clear
                 laws
                 are
                 made
                 obscure
                 and
                 intricate
                 .
                 
                   Delicata
                   est
                   illa
                   obedientia
                   quae
                   causas
                   quaerit
                   .
                
                 The
                 law-giver
                 is
                 mov'd
                 to
                 the
                 sanction
                 of
                 the
                 law
                 by
                 the
                 reason
                 of
                 the
                 thing
                 ,
                 but
                 the
                 sanction
                 of
                 the
                 law
                 is
                 to
                 be
                 the
                 onely
                 reason
                 of
                 our
                 obedience
                 .
              
            
             
               
                 §.
                 4.
                 
                 Dispensation
                 .
              
               
                 RULE
                 IV.
                 The
                 Legislator
                 hath
                 authority
                 to
                 dispense
                 in
                 his
                 own
                 laws
                 for
                 any
                 cause
                 that
                 himself
                 prudently
                 shall
                 judge
                 to
                 be
                 reasonable
                 ,
                 so
                 that
                 no
                 distinct
                 interest
                 be
                 prejudic'd
                 or
                 injur'd
                 .
              
               
                 DIspensation
                 differs
                 from
                 interpretation
                 of
                 laws
                 ,
                 
                 because
                 this
                 does
                 declare
                 the
                 law
                 in
                 certain
                 cases
                 not
                 to
                 bind
                 ;
                 but
                 dispensation
                 supposes
                 the
                 law
                 in
                 actual
                 obligation
                 ,
                 not
                 onely
                 in
                 general
                 ,
                 but
                 in
                 this
                 case
                 ,
                 and
                 to
                 this
                 person
                 ;
                 and
                 it
                 is
                 but
                 like
                 the
                 old
                 man
                 in
                 the
                 fable
                 his
                 laying
                 aside
                 his
                 burden
                 of
                 sticks
                 ,
                 which
                 he
                 is
                 bound
                 to
                 carry
                 with
                 him
                 to
                 his
                 long
                 home
                 unlesse
                 some
                 friendly
                 person
                 come
                 to
                 help
                 him
                 .
                 But
                 Dispensation
                 differs
                 from
                 diminution
                 of
                 laws
                 by
                 a
                 ceasing
                 or
                 a
                 contrary
                 reason
                 ,
                 because
                 the
                 law
                 ceases
                 of
                 it self
                 in
                 this
                 case
                 ,
                 but
                 in
                 dispensation
                 wholly
                 by
                 the
                 will
                 of
                 the
                 Prince
                 .
                 And
                 lastly
                 it
                 differs
                 from
                 equity
                 ,
                 because
                 equity
                 is
                 law
                 ,
                 
                   melior
                   lex
                
                 ,
                 but
                 dispensation
                 is
                 a
                 remission
                 of
                 the
                 law
                 ;
                 and
                 the
                 cases
                 of
                 equity
                 are
                 such
                 as
                 by
                 justice
                 must
                 be
                 eas'd
                 ,
                 but
                 in
                 dispensations
                 there
                 is
                 nothing
                 but
                 benignity
                 and
                 favour
                 .
                 So
                 that
                 
                   Dispensation
                   is
                   a
                   voluntary
                   act
                   of
                   the
                   Princes
                   grace
                   and
                   favour
                   ,
                   releasing
                   to
                   any
                   single
                   person
                   or
                   community
                   of
                   men
                   the
                   obligation
                   of
                   the
                   law
                   ,
                   others
                   at
                   the
                   same
                   time
                   remaining
                   bound
                   ,
                   not
                   onely
                   in
                   other
                   cases
                   ,
                   but
                   in
                   the
                   same
                   and
                   in
                   the
                   like
                   .
                
                 For
                 although
                 the
                 same
                 and
                 the
                 like
                 cases
                 of
                 equity
                 doe
                 procure
                 remission
                 to
                 all
                 alike
                 ,
                 yet
                 in
                 dispensations
                 it
                 is
                 not
                 so
                 .
                 One
                 may
                 be
                 eased
                 ,
                 and
                 another
                 not
                 eas'd
                 in
                 the
                 very
                 same
                 case
                 .
                 And
                 the
                 not
                 understanding
                 or
                 not
                 considering
                 this
                 great
                 and
                 material
                 difference
                 hath
                 caus'd
                 so
                 great
                 errors
                 both
                 in
                 the
                 understanding
                 and
                 in
                 the
                 ministeries
                 of
                 dispensation
                 .
              
               
                 For
                 if
                 we
                 use
                 the
                 word
                 improperly
                 ,
                 
                 Dispensation
                 can
                 signify
                 a
                 declaration
                 made
                 by
                 the
                 superior
                 that
                 the
                 subject
                 in
                 certain
                 cases
                 is
                 not
                 oblig'd
                 ,
                 that
                 the
                 law-giver
                 did
                 not
                 intend
                 it
                 :
                 but
                 this
                 is
                 interpretation
                 of
                 laws
                 ,
                 or
                 a
                 declaration
                 of
                 the
                 equitable
                 part
                 of
                 the
                 law
                 ,
                 and
                 is
                 not
                 properly
                 an
                 act
                 of
                 authority
                 ,
                 but
                 of
                 doctrine
                 and
                 wisedome
                 ;
                 save
                 onely
                 that
                 that
                 doctrine
                 and
                 that
                 wisedome
                 shall
                 be
                 esteemed
                 authentical
                 ,
                 and
                 a
                 warranty
                 in
                 doubtfull
                 
                 cases
                 :
                 but
                 if
                 the
                 subject
                 did
                 know
                 the
                 meaning
                 of
                 the
                 law
                 ,
                 as
                 in
                 most
                 cases
                 he
                 may
                 ,
                 his
                 conscience
                 is
                 of
                 it self
                 and
                 by
                 the
                 intention
                 of
                 the
                 law
                 at
                 liberty
                 without
                 any
                 such
                 declaration
                 ;
                 for
                 that
                 liberty
                 is
                 from
                 an
                 intrinsic
                 cause
                 ,
                 that
                 is
                 ,
                 from
                 the
                 natural
                 equity
                 and
                 reasonablenesse
                 of
                 the
                 case
                 ,
                 and
                 therefore
                 claims
                 nothing
                 but
                 what
                 the
                 law
                 intends
                 and
                 ought
                 to
                 intend
                 in
                 its
                 very
                 sanction
                 .
                 Now
                 in
                 these
                 cases
                 to
                 require
                 dispensation
                 ,
                 is
                 to
                 ask
                 more
                 then
                 is
                 needfull
                 ;
                 it
                 is
                 as
                 if
                 one
                 should
                 desire
                 his
                 friend
                 to
                 untie
                 his
                 girdle
                 when
                 his
                 cloths
                 hang
                 loose
                 about
                 him
                 :
                 he
                 needs
                 it
                 not
                 ;
                 but
                 that
                 the
                 wisdome
                 and
                 charity
                 of
                 the
                 law
                 is
                 made
                 an
                 artifice
                 to
                 get
                 mony
                 ,
                 and
                 to
                 put
                 the
                 subject
                 to
                 scruples
                 and
                 trouble
                 that
                 he
                 may
                 get
                 his
                 ease
                 .
              
               
                 But
                 when
                 Dispensation
                 signifies
                 properly
                 ,
                 
                 it
                 means
                 an
                 act
                 of
                 mere
                 grace
                 and
                 favour
                 ,
                 proceeding
                 from
                 an
                 extrinsic
                 cause
                 ;
                 that
                 is
                 ,
                 not
                 the
                 nature
                 of
                 the
                 thing
                 ,
                 or
                 the
                 merit
                 of
                 the
                 cause
                 ,
                 but
                 either
                 the
                 merit
                 of
                 the
                 person
                 ,
                 or
                 some
                 degrees
                 of
                 reasonablenesse
                 in
                 the
                 thing
                 ;
                 which
                 not
                 being
                 of
                 it self
                 enough
                 to
                 procure
                 the
                 favour
                 of
                 
                   the
                   law
                
                 ,
                 is
                 of
                 it self
                 enough
                 to
                 make
                 a
                 man
                 capable
                 of
                 the
                 favour
                 of
                 
                   the
                   Prince
                
                 ;
                 and
                 if
                 this
                 be
                 authority
                 enough
                 ,
                 that
                 is
                 reason
                 enough
                 .
                 For
                 since
                 dispensation
                 is
                 an
                 act
                 of
                 mere
                 jurisdiction
                 ,
                 and
                 not
                 of
                 doctrine
                 or
                 skill
                 and
                 wisedome
                 and
                 law
                 ,
                 that
                 is
                 ,
                 it
                 is
                 not
                 declarative
                 of
                 something
                 already
                 in
                 being
                 ,
                 but
                 effective
                 of
                 a
                 leave
                 which
                 is
                 neither
                 unreasonable
                 nor
                 yet
                 due
                 ,
                 so
                 that
                 it
                 is
                 not
                 an
                 act
                 of
                 justice
                 ,
                 but
                 of
                 mercy
                 and
                 favour
                 upon
                 a
                 fair
                 and
                 worthy
                 occasion
                 ;
                 it
                 must
                 follow
                 that
                 the
                 reason
                 and
                 causes
                 of
                 dispensation
                 must
                 be
                 such
                 as
                 are
                 not
                 necessary
                 :
                 but
                 probable
                 and
                 fit
                 to
                 move
                 a
                 Prince
                 they
                 must
                 be
                 ,
                 lest
                 he
                 doe
                 an
                 unreasonable
                 act
                 .
              
               
                 All
                 those
                 disputes
                 therefore
                 amongst
                 the
                 Civil
                 and
                 Canon
                 Lawyers
                 and
                 the
                 Divines
                 ,
                 
                 Whether
                 the
                 Prince
                 sins
                 in
                 dispensing
                 without
                 just
                 cause
                 ,
                 or
                 the
                 subject
                 in
                 desiring
                 it
                 or
                 using
                 it
                 without
                 just
                 cause
                 ;
                 Whether
                 if
                 the
                 cause
                 be
                 not
                 that
                 which
                 they
                 are
                 pleas'd
                 to
                 call
                 just
                 ,
                 the
                 dispensation
                 be
                 valid
                 ,
                 and
                 very
                 many
                 more
                 ,
                 are
                 inquiries
                 relying
                 upon
                 weak
                 grounds
                 ,
                 and
                 tending
                 to
                 no
                 real
                 purpose
                 .
                 For
                 since
                 the
                 cause
                 need
                 not
                 be
                 necessary
                 ,
                 but
                 probable
                 ,
                 it
                 will
                 be
                 very
                 hard
                 if
                 the
                 Prince
                 can
                 find
                 out
                 no
                 probable
                 reason
                 for
                 what
                 he
                 does
                 ,
                 and
                 harder
                 yet
                 to
                 imagine
                 that
                 he
                 should
                 doe
                 it
                 at
                 all
                 ,
                 if
                 he
                 have
                 not
                 so
                 much
                 as
                 a
                 probable
                 reason
                 why
                 he
                 does
                 it
                 ;
                 and
                 since
                 the
                 reason
                 of
                 dispensation
                 is
                 extrinsic
                 to
                 the
                 cause
                 or
                 matter
                 in
                 hand
                 very
                 often
                 ,
                 or
                 else
                 is
                 but
                 occasion'd
                 by
                 the
                 matter
                 in
                 hand
                 ,
                 as
                 most
                 commonly
                 it
                 is
                 in
                 wise
                 and
                 good
                 governments
                 ,
                 it
                 will
                 be
                 impossible
                 but
                 that
                 the
                 Prince
                 will
                 have
                 reason
                 enough
                 to
                 doe
                 an
                 act
                 of
                 kindnesse
                 in
                 his
                 own
                 affairs
                 and
                 matters
                 of
                 his
                 own
                 disposing
                 :
                 the
                 Princes
                 will
                 being
                 enough
                 to
                 satisfy
                 us
                 ,
                 and
                 any
                 good
                 reason
                 within
                 or
                 without
                 being
                 sufficient
                 for
                 him
                 if
                 it
                 does
                 move
                 and
                 determine
                 his
                 will
                 ,
                 the
                 consequent
                 will
                 be
                 ,
                 that
                 the
                 Conscience
                 ought
                 to
                 be
                 at
                 rest
                 ,
                 without
                 curious
                 inquiry
                 into
                 the
                 cause
                 ,
                 if
                 it
                 have
                 a
                 dispensation
                 from
                 a
                 just
                 and
                 competent
                 authority
                 .
              
               
                 And
                 indeed
                 it
                 is
                 not
                 easy
                 that
                 the
                 Prince
                 can
                 be
                 reprov'd
                 for
                 the
                 insufficiency
                 of
                 the
                 cause
                 of
                 dispensation
                 :
                 
                 for
                 a
                 dispensation
                 is
                 not
                 necessary
                 to
                 the
                 conscience
                 at
                 all
                 ,
                 when
                 the
                 cause
                 it self
                 is
                 great
                 and
                 sufficient
                 for
                 equity
                 ;
                 but
                 then
                 it
                 is
                 necessary
                 for
                 the
                 avoiding
                 of
                 scandal
                 or
                 civil
                 punishments
                 in
                 some
                 cases
                 ,
                 that
                 there
                 be
                 a
                 declaration
                 of
                 liberty
                 &
                 equity
                 :
                 but
                 to
                 dispense
                 is
                 onely
                 then
                 proper
                 and
                 a
                 fitting
                 ministery
                 1.
                 when
                 the
                 law
                 is
                 still
                 usefull
                 and
                 reasonable
                 to
                 one
                 or
                 more
                 good
                 purposes
                 ,
                 but
                 accidentally
                 becomes
                 
                 an
                 impediment
                 of
                 a
                 greater
                 good
                 ;
                 or
                 2ly
                 ,
                 when
                 it
                 is
                 doubtfull
                 whether
                 the
                 cause
                 of
                 equity
                 and
                 legal
                 remission
                 without
                 asking
                 leave
                 be
                 sufficient
                 ,
                 for
                 in
                 this
                 case
                 ,
                 if
                 the
                 superior
                 dispenses
                 ,
                 he
                 supplies
                 by
                 favour
                 what
                 is
                 wanting
                 in
                 the
                 merit
                 of
                 the
                 cause
                 ,
                 and
                 makes
                 the
                 conscience
                 sure
                 when
                 the
                 question
                 it self
                 was
                 not
                 sure
                 ;
                 or
                 3ly
                 ,
                 to
                 reward
                 a
                 vertue
                 ,
                 or
                 the
                 service
                 of
                 a
                 worthy
                 person
                 ,
                 or
                 to
                 doe
                 honour
                 or
                 favour
                 ,
                 mercy
                 and
                 benignity
                 upon
                 the
                 occasion
                 of
                 any
                 reasonable
                 consideration
                 .
                 These
                 being
                 all
                 the
                 causes
                 of
                 proper
                 dispensations
                 ,
                 it
                 will
                 be
                 hard
                 that
                 every
                 thing
                 of
                 this
                 should
                 be
                 wanting
                 ,
                 or
                 that
                 what
                 moves
                 a
                 prudent
                 Prince
                 to
                 doe
                 it
                 ,
                 should
                 by
                 the
                 subject
                 not
                 be
                 thought
                 sufficient
                 ,
                 especially
                 since
                 no
                 man
                 is
                 judge
                 of
                 it
                 but
                 he
                 that
                 does
                 it
                 :
                 and
                 therefore
                 he
                 that
                 saies
                 the
                 dispensation
                 was
                 for
                 an
                 insufficient
                 cause
                 ,
                 hath
                 no
                 sufficient
                 cause
                 to
                 say
                 it
                 ;
                 it
                 may
                 be
                 evil
                 in
                 the
                 manner
                 ,
                 or
                 in
                 the
                 excesse
                 ,
                 or
                 in
                 the
                 event
                 ,
                 but
                 not
                 in
                 the
                 moving
                 cause
                 ,
                 because
                 a
                 little
                 cause
                 is
                 sufficient
                 ,
                 and
                 therefore
                 a
                 little
                 cause
                 cannot
                 suffice
                 to
                 blame
                 it
                 .
                 
                   Nullius
                   sensus
                   esse
                   praesumitur
                   qui
                   sensum
                   vincat
                   principalem
                   .
                
                 
                 The
                 subjects
                 opinion
                 can
                 never
                 overcome
                 the
                 opinion
                 of
                 the
                 Prince
                 in
                 those
                 things
                 where
                 the
                 Prince
                 is
                 Judge
                 .
              
               
                 There
                 is
                 onely
                 this
                 to
                 be
                 added
                 ,
                 
                 That
                 he
                 that
                 dispenses
                 with
                 a
                 law
                 to
                 particular
                 persons
                 be
                 carefull
                 that
                 it
                 be
                 in
                 a
                 matter
                 wholly
                 in
                 his
                 own
                 power
                 ,
                 and
                 make
                 no
                 intrecnhment
                 upon
                 religion
                 so
                 much
                 as
                 collaterally
                 ,
                 so
                 far
                 as
                 he
                 can
                 perceive
                 ,
                 nor
                 yet
                 that
                 any
                 man
                 be
                 injur'd
                 by
                 it
                 .
                 And
                 therefore
                 if
                 a
                 Prince
                 dispenses
                 with
                 any
                 one
                 in
                 the
                 matter
                 of
                 tribute
                 ,
                 he
                 must
                 abate
                 it
                 from
                 his
                 own
                 rights
                 ,
                 and
                 not
                 lay
                 it
                 upon
                 others
                 ,
                 to
                 their
                 considerable
                 and
                 heavy
                 pressure
                 .
                 If
                 it
                 be
                 inconsiderable
                 ,
                 no
                 man
                 is
                 to
                 complain
                 ,
                 but
                 to
                 indulge
                 so
                 much
                 to
                 the
                 Princes
                 reason
                 and
                 to
                 the
                 man
                 whom
                 the
                 King
                 will
                 honour
                 ;
                 but
                 if
                 it
                 be
                 considerable
                 and
                 great
                 ,
                 the
                 Prince
                 ought
                 not
                 to
                 do
                 it
                 ,
                 but
                 upon
                 such
                 a
                 reason
                 which
                 may
                 repay
                 the
                 private
                 burden
                 by
                 the
                 public
                 advantage
                 :
                 and
                 the
                 reason
                 of
                 this
                 is
                 not
                 ,
                 because
                 the
                 Supreme
                 power
                 cannot
                 dispense
                 with
                 his
                 own
                 laws
                 without
                 great
                 cause
                 ,
                 but
                 becasue
                 he
                 cannot
                 dispense
                 with
                 other
                 mens
                 rights
                 .
                 And
                 therefore
                 when
                 by
                 the
                 laws
                 of
                 Christendome
                 the
                 Tiths
                 were
                 given
                 to
                 the
                 Curates
                 of
                 souls
                 of
                 all
                 the
                 fruits
                 arising
                 in
                 their
                 parishes
                 ,
                 it
                 was
                 unjustly
                 done
                 of
                 the
                 Pope
                 to
                 exempt
                 the
                 lands
                 of
                 the
                 Cistertians
                 and
                 some
                 other
                 Orders
                 from
                 paying
                 that
                 due
                 to
                 the
                 Parish
                 Priest
                 :
                 for
                 though
                 he
                 that
                 hath
                 a
                 just
                 power
                 may
                 use
                 it
                 for
                 the
                 benefit
                 of
                 his
                 subjects
                 ,
                 yet
                 he
                 may
                 not
                 use
                 the
                 rights
                 of
                 others
                 and
                 give
                 away
                 that
                 which
                 is
                 none
                 of
                 his
                 own
                 ,
                 to
                 ease
                 one
                 and
                 burden
                 another
                 .
                 In
                 cases
                 of
                 public
                 necessity
                 this
                 may
                 be
                 done
                 ,
                 but
                 not
                 for
                 pleasure
                 ,
                 or
                 a
                 little
                 reason
                 .
                 And
                 therefore
                 dispensations
                 must
                 be
                 sparingly
                 granted
                 ,
                 because
                 if
                 they
                 be
                 easy
                 and
                 frequent
                 ,
                 they
                 will
                 oppresse
                 by
                 their
                 very
                 numbers
                 .
                 
                 
                   Dispensationum
                   modus
                   nulli
                   sapientum
                   displicuit
                
                 ,
                 said
                 the
                 Canon
                 law
                 .
                 That
                 which
                 is
                 but
                 seldome
                 and
                 in
                 small
                 things
                 ,
                 or
                 in
                 little
                 degrees
                 ,
                 will
                 be
                 of
                 no
                 evil
                 effect
                 ,
                 and
                 that
                 which
                 may
                 greatly
                 profit
                 one
                 or
                 two
                 will
                 be
                 no
                 burden
                 to
                 a
                 Common-wealth
                 ;
                 but
                 if
                 it
                 be
                 often
                 done
                 ,
                 and
                 to
                 many
                 ,
                 it
                 may
                 be
                 of
                 evil
                 consequent
                 ,
                 and
                 therefore
                 ought
                 not
                 to
                 be
                 done
                 ,
                 but
                 upon
                 a
                 cause
                 so
                 weighty
                 ,
                 that
                 the
                 good
                 effect
                 of
                 the
                 cause
                 may
                 prevail
                 above
                 the
                 pressure
                 of
                 the
                 dispensation
                 :
                 for
                 though
                 this
                 may
                 be
                 favour
                 to
                 one
                 or
                 to
                 a
                 few
                 ,
                 yet
                 it
                 is
                 justice
                 to
                 all
                 .
                 But
                 if
                 the
                 dispensations
                 be
                 in
                 matters
                 of
                 government
                 ,
                 or
                 censures
                 ,
                 or
                 favours
                 and
                 meer
                 graces
                 ,
                 where
                 some
                 are
                 benefited
                 and
                 no
                 man
                 is
                 injur'd
                 ,
                 as
                 in
                 taking
                 off
                 irregularities
                 ,
                 personal
                 burdens
                 which
                 return
                 to
                 no
                 mans
                 shoulders
                 ,
                 in
                 giving
                 graces
                 beyond
                 the
                 usual
                 measures
                 of
                 laws
                 ,
                 dispensations
                 in
                 time
                 ,
                 in
                 solennities
                 of
                 law
                 ,
                 giving
                 what
                 by
                 law
                 could
                 not
                 be
                 claimed
                 ;
                 in
                 these
                 and
                 the
                 like
                 the
                 
                 Prince
                 as
                 he
                 hath
                 supreme
                 power
                 ,
                 so
                 his
                 good
                 will
                 being
                 mov'd
                 by
                 any
                 reasonable
                 inducement
                 is
                 warrant
                 enough
                 for
                 him
                 that
                 gives
                 it
                 ,
                 and
                 for
                 him
                 that
                 uses
                 it
                 .
              
            
             
               
                 §.
                 5.
                 
                 Commutation
                 .
              
               
                 RULE
                 V.
                 The
                 same
                 power
                 that
                 can
                 dispense
                 ,
                 can
                 also
                 commute
                 a
                 duty
                 ;
                 and
                 as
                 in
                 the
                 first
                 it
                 eases
                 ,
                 so
                 in
                 the
                 latter
                 it
                 binds
                 the
                 Conscience
                 .
              
               
                 COmmutation
                 is
                 nothing
                 but
                 a
                 kind
                 ,
                 
                 or
                 rather
                 a
                 particular
                 manner
                 of
                 dispensation
                 ;
                 and
                 therefore
                 hath
                 in
                 it
                 no
                 particular
                 consideration
                 differing
                 from
                 the
                 former
                 ,
                 but
                 onely
                 such
                 prudential
                 advices
                 as
                 are
                 usefull
                 to
                 the
                 ministery
                 and
                 conduct
                 of
                 it
                 .
              
               
                 For
                 Commutation
                 is
                 a
                 changing
                 of
                 the
                 burden
                 of
                 the
                 law
                 into
                 an
                 act
                 of
                 ,
                 
                 it
                 may
                 be
                 ,
                 a
                 greater
                 usefulnesse
                 but
                 a
                 lesse
                 trouble
                 .
                 Thus
                 when
                 a
                 public
                 penance
                 is
                 enjoyn'd
                 to
                 a
                 lapsed
                 person
                 ,
                 who
                 by
                 a
                 public
                 shame
                 would
                 be
                 hardned
                 or
                 oppressed
                 ,
                 the
                 Church
                 sometimes
                 dispenses
                 in
                 the
                 obligation
                 ,
                 and
                 changes
                 it
                 into
                 almes
                 ,
                 
                   ut
                   solvat
                   in
                   aere
                   ,
                   quod
                   non
                   luit
                   in
                   corpore
                   ,
                
                 that
                 the
                 fruit
                 of
                 his
                 labours
                 may
                 goe
                 for
                 the
                 sin
                 of
                 his
                 soul
                 ,
                 and
                 an
                 expensive
                 almes
                 may
                 be
                 taken
                 in
                 recompence
                 of
                 his
                 exteriour
                 humiliation
                 .
              
               
                 1.
                 
                 But
                 this
                 must
                 be
                 done
                 so
                 as
                 may
                 be
                 no
                 diminution
                 to
                 religion
                 ,
                 
                 or
                 to
                 adde
                 confidence
                 to
                 the
                 vices
                 of
                 great
                 persons
                 ,
                 who
                 spend
                 much
                 more
                 in
                 the
                 purchases
                 of
                 their
                 lust
                 then
                 in
                 the
                 redemption
                 of
                 their
                 shame
                 ,
                 and
                 therefore
                 think
                 they
                 escape
                 with
                 their
                 sin
                 ,
                 when
                 they
                 enjoy
                 it
                 at
                 a
                 price
                 .
              
               
                 2.
                 
                 It
                 must
                 be
                 done
                 never
                 but
                 upon
                 considerations
                 of
                 piety
                 and
                 great
                 regard
                 ;
                 
                 not
                 because
                 the
                 sinner
                 is
                 powerfull
                 or
                 rich
                 :
                 for
                 though
                 in
                 matters
                 of
                 commutative
                 justice
                 neither
                 the
                 rich
                 man
                 is
                 to
                 be
                 regarded
                 for
                 his
                 riches
                 ,
                 nor
                 the
                 poor
                 man
                 for
                 his
                 poverty
                 ;
                 yet
                 in
                 matters
                 criminal
                 and
                 of
                 distributive
                 justice
                 the
                 rich
                 man
                 is
                 lesse
                 to
                 be
                 eased
                 ,
                 when
                 the
                 indulgence
                 makes
                 the
                 crime
                 more
                 popular
                 and
                 imitable
                 by
                 the
                 greatnesse
                 of
                 the
                 evil
                 example
                 ;
                 but
                 he
                 is
                 more
                 to
                 be
                 eased
                 ,
                 when
                 the
                 punishment
                 will
                 by
                 reason
                 of
                 his
                 greatnesse
                 of
                 honour
                 be
                 too
                 unequal
                 a
                 diminution
                 to
                 him
                 ,
                 and
                 cause
                 a
                 contempt
                 greater
                 then
                 the
                 intention
                 of
                 the
                 law
                 .
              
               
                 3.
                 
                 The
                 commutation
                 of
                 the
                 punishment
                 imposed
                 by
                 law
                 must
                 at
                 no
                 hand
                 be
                 done
                 at
                 a
                 set
                 price
                 before-hand
                 ,
                 
                 or
                 taxed
                 in
                 penitentiary
                 tables
                 ,
                 and
                 be
                 a
                 matter
                 of
                 course
                 ,
                 or
                 indifferent
                 dispensation
                 :
                 for
                 when
                 men
                 know
                 the
                 worst
                 of
                 the
                 evil
                 ,
                 which
                 they
                 fear
                 ,
                 to
                 be
                 very
                 tolerable
                 and
                 easy
                 ,
                 it
                 is
                 an
                 invitation
                 ,
                 and
                 does
                 tempt
                 to
                 the
                 sin
                 .
                 But
                 therefore
                 this
                 must
                 be
                 done
                 by
                 particular
                 dispensation
                 ;
                 not
                 easily
                 ,
                 not
                 to
                 all
                 ,
                 not
                 to
                 many
                 ,
                 not
                 at
                 all
                 for
                 the
                 price
                 ,
                 but
                 to
                 relieve
                 the
                 needs
                 of
                 him
                 who
                 is
                 in
                 danger
                 of
                 being
                 swallowed
                 by
                 too
                 great
                 a
                 sorrow
                 .
              
               
               
                 4.
                 
                 Commutations
                 are
                 not
                 to
                 be
                 impos'd
                 but
                 when
                 the
                 dispensation
                 is
                 something
                 of
                 ease
                 in
                 a
                 law
                 of
                 burden
                 ;
                 
                 for
                 then
                 to
                 change
                 it
                 into
                 a
                 lesse
                 burden
                 is
                 a
                 dispensation
                 by
                 a
                 commutation
                 of
                 which
                 it
                 is
                 properly
                 capable
                 .
                 Thus
                 when
                 abstinence
                 from
                 flesh
                 is
                 enjoyn'd
                 by
                 a
                 law
                 ,
                 it
                 may
                 be
                 upon
                 good
                 ground
                 dispens'd
                 withall
                 and
                 chang'd
                 into
                 an
                 abstinence
                 from
                 wine
                 or
                 strong
                 drink
                 ,
                 or
                 society
                 ,
                 or
                 into
                 almes
                 .
                 But
                 when
                 laws
                 are
                 made
                 which
                 contain
                 in
                 them
                 no
                 burden
                 ,
                 but
                 are
                 in
                 order
                 to
                 some
                 end
                 of
                 personal
                 or
                 public
                 advantage
                 ,
                 some
                 end
                 of
                 vertue
                 ,
                 or
                 caution
                 ,
                 or
                 defence
                 ,
                 then
                 either
                 the
                 dispensation
                 (
                 when
                 it
                 is
                 reasonable
                 to
                 be
                 requir'd
                 )
                 must
                 be
                 without
                 commutation
                 ;
                 or
                 if
                 it
                 be
                 not
                 ,
                 the
                 commutation
                 must
                 be
                 made
                 into
                 something
                 that
                 shall
                 contribute
                 to
                 the
                 end
                 intended
                 in
                 the
                 law
                 .
                 Thus
                 if
                 any
                 one
                 hath
                 reason
                 to
                 desire
                 to
                 be
                 dispensed
                 with
                 in
                 the
                 publication
                 or
                 trine
                 denunciation
                 of
                 an
                 intended
                 marriage
                 ,
                 it
                 is
                 not
                 reasonable
                 ,
                 nor
                 according
                 to
                 the
                 intention
                 and
                 wisedome
                 of
                 the
                 law
                 ,
                 to
                 change
                 that
                 law
                 into
                 a
                 taxe
                 of
                 money
                 ,
                 though
                 for
                 almes
                 and
                 religion
                 ;
                 but
                 it
                 may
                 be
                 done
                 by
                 commanding
                 them
                 to
                 abs●●●
                 in
                 from
                 mutual
                 congresse
                 till
                 the
                 secret
                 marriage
                 can
                 prudently
                 be
                 ma●
                 public
                 ;
                 because
                 this
                 commutation
                 does
                 in
                 some
                 degree
                 secure
                 the
                 end
                 of
                 the
                 law
                 ,
                 and
                 makes
                 some
                 amends
                 for
                 want
                 of
                 publication
                 of
                 the
                 bannes
                 .
                 If
                 a
                 Deacon
                 have
                 reason
                 to
                 desire
                 to
                 receive
                 the
                 Order
                 of
                 Priesthood
                 from
                 one
                 that
                 is
                 not
                 his
                 own
                 Diocesan
                 ,
                 the
                 Bishop
                 that
                 dispenses
                 with
                 him
                 cannot
                 prudently
                 or
                 justly
                 require
                 of
                 him
                 to
                 give
                 a
                 summe
                 of
                 money
                 for
                 the
                 reparation
                 a
                 Church
                 ,
                 because
                 that
                 ,
                 though
                 it
                 be
                 a
                 good
                 work
                 ,
                 yet
                 it
                 is
                 not
                 in
                 the
                 same
                 matter
                 ,
                 nor
                 does
                 it
                 cooperate
                 toward
                 the
                 wise
                 end
                 of
                 the
                 law
                 :
                 but
                 he
                 does
                 well
                 ,
                 if
                 he
                 enjoyns
                 him
                 to
                 procure
                 and
                 carry
                 along
                 with
                 him
                 greater
                 testimonials
                 of
                 his
                 conversation
                 and
                 worthinesse
                 ,
                 and
                 that
                 he
                 publish
                 his
                 intention
                 to
                 all
                 his
                 own
                 neighbourhood
                 ,
                 that
                 they
                 may
                 ,
                 if
                 they
                 see
                 cause
                 ,
                 object
                 against
                 him
                 ;
                 and
                 he
                 may
                 not
                 be
                 promoted
                 by
                 a
                 clancular
                 ordination
                 .
              
               
                 5.
                 
                 I
                 might
                 adde
                 here
                 ,
                 that
                 in
                 commutations
                 the
                 pretences
                 of
                 charity
                 
                 and
                 almes
                 and
                 religion
                 must
                 not
                 be
                 the
                 cover
                 of
                 avaritious
                 practices
                 and
                 designes
                 ;
                 but
                 that
                 this
                 ,
                 although
                 it
                 be
                 usefull
                 in
                 respect
                 of
                 the
                 corrupted
                 manners
                 of
                 men
                 ,
                 yet
                 it
                 is
                 nothing
                 to
                 the
                 explication
                 of
                 this
                 Rule
                 .
              
            
             
               
                 §.
                 6.
                 
                 Contrary
                 Custome
                 .
              
               
                 RULE
                 VI.
                 A
                 Custome
                 can
                 interpret
                 a
                 law
                 ,
                 but
                 can
                 never
                 abrogate
                 it
                 without
                 the
                 consent
                 of
                 the
                 Supreme
                 power
                 .
              
               
                 THe
                 doctrine
                 of
                 Customes
                 both
                 in
                 divine
                 laws
                 and
                 in
                 humane
                 ,
                 
                 I
                 have
                 already
                 explicated
                 ,
                 
                 so
                 far
                 as
                 concerns
                 their
                 positive
                 power
                 ,
                 and
                 the
                 power
                 of
                 binding
                 the
                 Conscience
                 to
                 obedience
                 and
                 complying
                 .
                 That
                 which
                 now
                 is
                 to
                 be
                 inquir'd
                 is
                 concerning
                 their
                 power
                 to
                 disoblige
                 and
                 set
                 at
                 liberty
                 :
                 and
                 even
                 this
                 also
                 may
                 very
                 well
                 be
                 estimated
                 by
                 those
                 positive
                 measures
                 ,
                 and
                 hath
                 in
                 it
                 not
                 very
                 much
                 of
                 special
                 consideration
                 ,
                 save
                 this
                 
                 onely
                 ,
                 that
                 there
                 is
                 very
                 great
                 reason
                 of
                 dissenting
                 from
                 the
                 commonly-received
                 doctrine
                 of
                 the
                 power
                 of
                 customes
                 in
                 this
                 very
                 particular
                 .
              
               
                 For
                 although
                 by
                 the
                 consent
                 of
                 all
                 the
                 world
                 custome
                 can
                 introduce
                 a
                 law
                 ,
                 
                 according
                 to
                 that
                 saying
                 of
                 Tertullian
                 ,
                 
                 
                   Consuetudo
                   in
                   rebus
                   civilibus
                   pro
                   lege
                   suscipitur
                   ,
                   cum
                   deficit
                   lex
                   ,
                
                 When
                 there
                 is
                 no
                 law
                 ,
                 it
                 is
                 supplied
                 by
                 custome
                 ;
                 and
                 this
                 is
                 so
                 far
                 to
                 be
                 extended
                 ,
                 that
                 if
                 the
                 custome
                 be
                 reasonable
                 ,
                 and
                 antecedent
                 to
                 a
                 law
                 ,
                 it
                 shall
                 remain
                 after
                 the
                 making
                 of
                 a
                 law
                 in
                 that
                 very
                 matter
                 ,
                 
                 
                   nisi
                   expressè
                   caveatur
                   in
                   ipsa
                
                 ,
                 unlesse
                 the
                 law
                 does
                 expressely
                 cancell
                 it
                 by
                 particular
                 caution
                 :
                 yet
                 when
                 a
                 law
                 is
                 established
                 and
                 is
                 good
                 ,
                 the
                 force
                 of
                 custome
                 is
                 not
                 sufficient
                 of
                 it self
                 to
                 annul
                 it
                 ,
                 and
                 to
                 cancel
                 the
                 obligation
                 of
                 Conscience
                 .
              
               
                 A
                 custome
                 can
                 interpret
                 a
                 law
                 .
                 
                 
                   Si
                   de
                   interpretatione
                   legis
                   quaeratur
                   ,
                   inprimis
                   inspiciendum
                   est
                   ,
                
                 
                 
                   quo
                   jure
                   civitas
                   retro
                   in
                   hujusmodi
                   casibus
                   uteretur
                   ,
                
                 saies
                 the
                 law
                 .
                 For
                 it
                 is
                 to
                 be
                 suppos'd
                 that
                 the
                 law
                 was
                 obeyed
                 ,
                 and
                 in
                 that
                 sense
                 in
                 which
                 the
                 law-giver
                 intended
                 it
                 ;
                 and
                 that
                 the
                 people
                 doe
                 their
                 duty
                 in
                 things
                 of
                 public
                 concern
                 is
                 a
                 just
                 and
                 a
                 legal
                 presumption
                 :
                 and
                 therefore
                 nothing
                 is
                 more
                 reasonable
                 in
                 questions
                 concerning
                 the
                 interpretation
                 of
                 a
                 law
                 ,
                 then
                 to
                 inquire
                 how
                 the
                 practice
                 of
                 the
                 people
                 was
                 in
                 times
                 bygone
                 ,
                 because
                 what
                 they
                 did
                 when
                 the
                 reason
                 and
                 sense
                 of
                 the
                 law
                 was
                 best
                 perceiv'd
                 ,
                 and
                 what
                 the
                 law-giver
                 allowed
                 them
                 to
                 doe
                 in
                 the
                 obedience
                 of
                 it
                 ,
                 may
                 best
                 be
                 suppos'd
                 to
                 be
                 that
                 which
                 he
                 intended
                 .
                 Upon
                 this
                 account
                 ,
                 the
                 judg'd
                 cases
                 in
                 law
                 are
                 the
                 best
                 indication
                 of
                 the
                 meaning
                 of
                 the
                 law
                 ;
                 because
                 the
                 sentence
                 of
                 the
                 Judges
                 does
                 most
                 solemnly
                 convey
                 the
                 notice
                 of
                 a
                 custome
                 ,
                 and
                 allow
                 it
                 reasonable
                 ,
                 and
                 by
                 those
                 customes
                 does
                 interpret
                 the
                 law
                 ,
                 so
                 that
                 they
                 give
                 aid
                 each
                 to
                 other
                 ;
                 the
                 custome
                 gives
                 assistance
                 to
                 the
                 Judges
                 in
                 understanding
                 the
                 meaning
                 of
                 the
                 law
                 ,
                 and
                 the
                 Judges
                 giving
                 sentence
                 according
                 to
                 the
                 custome
                 declare
                 that
                 custome
                 to
                 be
                 reasonable
                 ;
                 according
                 to
                 that
                 in
                 the
                 Spanish
                 laws
                 ,
                 
                 
                   That
                   custome
                   is
                   for
                   ever
                   hereafter
                   to
                   be
                   observed
                   ,
                   si
                   secundum
                   eam
                   bis
                   judicatum
                   fuerit
                   ,
                   if
                   there
                   have
                   been
                   two
                   sentences
                   pronounced
                   according
                   to
                   the
                   custome
                   .
                
                 But
                 this
                 use
                 of
                 custome
                 is
                 expressed
                 both
                 in
                 the
                 Civil
                 and
                 Canon
                 law
                 .
                 
                 
                   In
                   ambiguitatibus
                   quae
                   ex
                   legibus
                   proficiscuntur
                   ,
                   consuetudinem
                   aut
                   rerum
                   perpetuò
                   similiter
                   judicatarum
                   authoritatem
                   vim
                   legis
                   obtinere
                   debere
                   .
                
                 Custome
                 and
                 precedents
                 of
                 law
                 are
                 as
                 good
                 as
                 law
                 in
                 all
                 questions
                 of
                 law
                 and
                 of
                 doubtfull
                 interpretation
                 :
                 and
                 therefore
                 the
                 Presidents
                 of
                 Provinces
                 were
                 commanded
                 to
                 judge
                 by
                 the
                 measures
                 of
                 custome
                 :
                 
                 
                   probatis
                   iis
                   quae
                   in
                   oppido
                   frequenter
                   in
                   eodem
                   controversiarum
                   genere
                   servata
                   sunt
                   ,
                   causâ
                   cagnitâ
                   statuat
                
                 ;
                 see
                 what
                 is
                 the
                 custome
                 of
                 the
                 place
                 ,
                 and
                 by
                 the
                 measures
                 of
                 that
                 let
                 the
                 decree
                 passe
                 .
                 And
                 so
                 it
                 is
                 in
                 the
                 Canon
                 law
                 ,
                 where
                 a
                 certain
                 Bishop
                 is
                 commanded
                 to
                 inquire
                 what
                 is
                 the
                 custome
                 of
                 the
                 Metropolitan
                 Church
                 and
                 the
                 Churches
                 in
                 the
                 neighbourhood
                 ,
                 
                 
                   &
                   diligentius
                   imitari
                   ,
                   to
                   follow
                   it
                   diligently
                   ,
                
                 meaning
                 both
                 in
                 practice
                 and
                 in
                 sentences
                 .
                 Now
                 in
                 this
                 ,
                 if
                 the
                 Conscience
                 can
                 be
                 relieved
                 and
                 the
                 rigor
                 of
                 the
                 law
                 abated
                 by
                 the
                 aides
                 of
                 custome
                 ,
                 it
                 is
                 safe
                 to
                 use
                 it
                 ,
                 and
                 to
                 proceed
                 according
                 to
                 the
                 rules
                 of
                 equity
                 ,
                 describ'd
                 in
                 the
                 beginning
                 of
                 this
                 Chapter
                 .
              
               
                 But
                 all
                 this
                 is
                 therefore
                 reasonable
                 because
                 it
                 is
                 
                   consuetudo
                   secundum
                   legem
                
                 ,
                 
                 it
                 is
                 according
                 to
                 law
                 ;
                 all
                 the
                 ease
                 and
                 abatements
                 of
                 which
                 that
                 are
                 reasonable
                 the
                 Conscience
                 may
                 safely
                 use
                 .
                 But
                 if
                 a
                 custome
                 be
                 against
                 a
                 law
                 ,
                 the
                 law
                 ,
                 and
                 not
                 the
                 custome
                 ought
                 to
                 prevail
                 ;
                 for
                 a
                 custome
                 cannot
                 take
                 
                 off
                 from
                 us
                 the
                 duty
                 and
                 obedience
                 we
                 owe
                 to
                 the
                 just
                 laws
                 of
                 our
                 superiors
                 .
                 
                   Consuetudo
                   nec
                   rationem
                   vincit
                   nec
                   legem
                   .
                
                 
                 As
                 in
                 Divine
                 laws
                 reason
                 and
                 truth
                 can
                 never
                 be
                 prejudic'd
                 by
                 contrary
                 customes
                 ;
                 so
                 in
                 humane
                 laws
                 ,
                 the
                 authority
                 and
                 obligation
                 cannot
                 be
                 annull'd
                 by
                 desuetude
                 alone
                 .
                 For
                 although
                 a
                 man
                 may
                 get
                 impunity
                 and
                 save
                 his
                 skin
                 whole
                 under
                 the
                 protection
                 of
                 contrary
                 custome
                 ;
                 yet
                 our
                 inquiry
                 is
                 for
                 the
                 indemnity
                 of
                 Conscience
                 :
                 and
                 as
                 to
                 this
                 ,
                 it
                 is
                 considerable
                 that
                 when
                 a
                 custome
                 contrary
                 to
                 law
                 does
                 enter
                 ,
                 it
                 enters
                 by
                 neglect
                 or
                 disobedience
                 ,
                 by
                 rebellion
                 or
                 contempt
                 ,
                 it
                 proceeds
                 all
                 the
                 way
                 in
                 the
                 paths
                 of
                 iniquity
                 ;
                 for
                 still
                 men
                 goe
                 
                   quà
                   itur
                   ,
                   non
                   quà
                   eundum
                   est
                   ,
                
                 they
                 goe
                 ,
                 like
                 frighted
                 or
                 wandring
                 sheep
                 ,
                 there
                 where
                 the
                 gap
                 is
                 open
                 ,
                 not
                 where
                 the
                 way
                 lies
                 :
                 and
                 it
                 will
                 be
                 impossible
                 that
                 such
                 customes
                 should
                 be
                 a
                 warranty
                 to
                 the
                 conscience
                 ,
                 and
                 that
                 it
                 should
                 be
                 lawfull
                 to
                 break
                 a
                 law
                 ,
                 because
                 the
                 law
                 is
                 broken
                 ;
                 that
                 disobedience
                 should
                 warrant
                 rebellion
                 *
                 ;
                 and
                 that
                 it
                 be
                 innocent
                 to
                 follow
                 the
                 multitude
                 to
                 sin
                 .
                 So
                 that
                 so
                 long
                 as
                 the
                 custome
                 is
                 alone
                 and
                 walks
                 by
                 it self
                 ,
                 it
                 walks
                 amisse
                 :
                 but
                 if
                 by
                 any
                 means
                 this
                 custome
                 pass
                 into
                 lawfull
                 ,
                 as
                 a
                 traveller
                 that
                 goes
                 so
                 far
                 westward
                 and
                 still
                 goes
                 on
                 till
                 at
                 last
                 he
                 comes
                 to
                 the
                 rising
                 of
                 the
                 sun
                 ,
                 then
                 it
                 is
                 not
                 by
                 any
                 force
                 of
                 the
                 custome
                 ,
                 but
                 by
                 first
                 obtaining
                 pardon
                 and
                 then
                 procuring
                 leave
                 .
              
               
                 For
                 it
                 is
                 observable
                 that
                 in
                 law
                 ,
                 
                 customes
                 themselves
                 are
                 esteem'd
                 illegal
                 and
                 reprobate
                 if
                 they
                 be
                 against
                 law
                 .
                 
                 
                   Licet
                   usus
                   consuetudinis
                   non
                   minima
                   sit
                   authoritas
                   ,
                   nunquam
                   tamen
                   veritati
                   aut
                   legi
                   praejudicat
                
                 ;
                 Use
                 and
                 custome
                 hath
                 great
                 authority
                 ,
                 but
                 nothing
                 against
                 truth
                 or
                 law
                 :
                 and
                 
                   Non
                   valet
                   consuetudo
                   contra
                   canonicam
                   institutionem
                
                 ;
                 
                 for
                 the
                 custome
                 is
                 unreasonable
                 if
                 it
                 be
                 against
                 law
                 :
                 for
                 
                   illam
                   dico
                   rationabilem
                   quam
                   non
                   improbant
                   jura
                   ,
                
                 saith
                 the
                 Glosse
                 
                   in
                   cap.
                   ult
                   .
                   de
                   consuet
                   .
                   verbo
                   rationabilis
                
                 ;
                 and
                 the
                 Lateran
                 Council
                 defines
                 those
                 customes
                 to
                 be
                 reasonable
                 ,
                 
                   quae
                   ratione
                   juvantur
                   &
                   sacris
                   congruunt
                   institutis
                   ,
                   which
                   are
                   assisted
                   by
                   reason
                   and
                   are
                   agreeable
                   to
                   the
                   holy
                   Canons
                   .
                
                 Now
                 because
                 a
                 custome
                 is
                 by
                 no
                 law
                 admitted
                 unlesse
                 it
                 be
                 reasonable
                 ,
                 and
                 that
                 by
                 all
                 laws
                 those
                 customes
                 are
                 judg'd
                 unreasonable
                 which
                 are
                 against
                 law
                 ;
                 we
                 have
                 reason
                 to
                 withdraw
                 our selves
                 from
                 the
                 practice
                 of
                 such
                 customes
                 though
                 they
                 be
                 never
                 so
                 general
                 and
                 long
                 ,
                 unlesse
                 they
                 be
                 by
                 some
                 other
                 means
                 allowed
                 .
              
               
                 And
                 therefore
                 there
                 is
                 wholly
                 a
                 mistake
                 in
                 this
                 doctrine
                 ,
                 
                 upon
                 the
                 account
                 of
                 ●n
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 some
                 antinomies
                 in
                 law
                 :
                 for
                 it
                 is
                 certain
                 that
                 in
                 the
                 Civil
                 law
                 ,
                 and
                 in
                 the
                 laws
                 of
                 many
                 nations
                 anciently
                 ,
                 the
                 custome
                 of
                 the
                 people
                 was
                 esteem'd
                 sufficient
                 to
                 abrogate
                 a
                 law
                 ;
                 but
                 it
                 began
                 first
                 ,
                 and
                 continued
                 long
                 onely
                 in
                 those
                 Common-wealths
                 where
                 the
                 people
                 had
                 power
                 to
                 make
                 a
                 law
                 ,
                 or
                 had
                 some
                 pretensions
                 and
                 colours
                 of
                 that
                 power
                 which
                 were
                 not
                 wholly
                 to
                 be
                 taken
                 from
                 them
                 :
                 and
                 therefore
                 ,
                 
                   Rectissimè
                   receptum
                   est
                   ut
                   leges
                   non
                   solum
                   suffragio
                   legislatoris
                   ,
                
                 
                 
                   sed
                   etiam
                   tacito
                   consensu
                   omnium
                   per
                   desuetudinem
                   abrogentur
                   ,
                   Laws
                   are
                   abrogated
                   not
                   onely
                   by
                   the
                   expresse
                   revocation
                   of
                   the
                   law-giver
                   ,
                   but
                   by
                   the
                   secret
                   consent
                   of
                   all
                   .
                
                 And
                 the
                 reason
                 of
                 this
                 is
                 well
                 express'd
                 by
                 Julianus
                 the
                 Lawyer
                 ,
                 
                 
                   Quid
                   interest
                   suffragio
                   populus
                   voluntatem
                   suam
                   declaret
                   ,
                   an
                   rebus
                   ipsis
                   &
                   factis
                   ?
                   It
                   is
                   all
                   one
                   how
                   the
                   people
                   signify
                   their
                   will
                   ,
                   by
                   suffrages
                   or
                   by
                   actions
                   :
                
                 meaning
                 that
                 so
                 long
                 as
                 the
                 legislative
                 power
                 was
                 in
                 them
                 ,
                 they
                 had
                 power
                 to
                 revoke
                 their
                 own
                 law
                 by
                 custome
                 as
                 well
                 as
                 by
                 voice
                 ,
                 at
                 long
                 running
                 as
                 well
                 as
                 at
                 one
                 convention
                 .
                 But
                 when
                 the
                 people
                 are
                 not
                 their
                 own
                 subjects
                 and
                 their
                 own
                 Princes
                 (
                 for
                 so
                 they
                 are
                 in
                 all
                 popular
                 governments
                 )
                 but
                 that
                 the
                 Prince
                 
                 or
                 the
                 Senate
                 hath
                 the
                 legislative
                 power
                 ,
                 they
                 cannot
                 introduce
                 a
                 custome
                 but
                 by
                 rebellion
                 and
                 disobedience
                 .
                 In
                 Democracies
                 ,
                 when
                 the
                 people
                 did
                 otherwise
                 then
                 their
                 own
                 laws
                 requir'd
                 ,
                 they
                 disobeyed
                 themselves
                 ,
                 and
                 so
                 were
                 innocent
                 and
                 out
                 of
                 danger
                 ;
                 but
                 now
                 they
                 cannot
                 disobey
                 but
                 they
                 sin
                 ,
                 and
                 a
                 sin
                 can
                 never
                 of
                 it self
                 lead
                 a
                 man
                 to
                 innocence
                 ,
                 nor
                 a
                 lie
                 to
                 truth
                 ,
                 unlesse
                 it
                 be
                 by
                 the
                 help
                 of
                 some
                 other
                 intervening
                 cause
                 ,
                 of
                 it self
                 alone
                 it
                 cannot
                 .
                 But
                 this
                 affair
                 relies
                 upon
                 the
                 same
                 ground
                 which
                 I
                 formerly
                 discours'd
                 of
                 in
                 this
                 book
                 ;
                 
                 for
                 the
                 mistake
                 of
                 men
                 is
                 alike
                 in
                 both
                 .
                 The
                 obligation
                 of
                 a
                 law
                 does
                 not
                 depend
                 upon
                 the
                 acceptation
                 of
                 the
                 people
                 ;
                 and
                 as
                 a
                 law
                 hath
                 not
                 it's
                 beginning
                 so
                 neither
                 can
                 it
                 have
                 it's
                 perpetuity
                 dependantly
                 upon
                 them
                 ;
                 and
                 no
                 man
                 thinks
                 it
                 hath
                 ,
                 but
                 he
                 who
                 supposes
                 the
                 supreme
                 power
                 to
                 be
                 originally
                 in
                 the
                 people
                 ,
                 and
                 in
                 the
                 King
                 by
                 trust
                 ;
                 and
                 there
                 are
                 too
                 many
                 that
                 think
                 that
                 ,
                 for
                 there
                 have
                 been
                 so
                 many
                 Democratical
                 governments
                 that
                 many
                 wise
                 men
                 have
                 said
                 so
                 ,
                 because
                 then
                 they
                 had
                 reason
                 :
                 but
                 so
                 many
                 popular
                 governments
                 have
                 also
                 produc'd
                 popular
                 opinions
                 ,
                 which
                 being
                 too
                 much
                 receiv'd
                 even
                 by
                 wise
                 men
                 ,
                 have
                 still
                 given
                 the
                 people
                 occasion
                 to
                 talk
                 so
                 still
                 ,
                 and
                 to
                 very
                 many
                 to
                 believe
                 them
                 .
              
               
                 But
                 if
                 a
                 contrary
                 custome
                 could
                 justly
                 abrogate
                 a
                 law
                 ,
                 
                 then
                 it
                 were
                 no
                 matter
                 who
                 had
                 the
                 legislative
                 power
                 ,
                 for
                 whatever
                 the
                 Prince
                 please
                 ,
                 the
                 people
                 shall
                 chuse
                 whether
                 it
                 be
                 a
                 law
                 or
                 no
                 ;
                 which
                 because
                 it
                 is
                 a
                 perfect
                 destruction
                 to
                 all
                 government
                 ,
                 must
                 needs
                 proceed
                 from
                 an
                 intolerable
                 principle
                 .
                 To
                 which
                 I
                 adde
                 this
                 consideration
                 ,
                 that
                 whatever
                 effect
                 in
                 law
                 and
                 external
                 regiment
                 a
                 custome
                 may
                 be
                 admitted
                 to
                 have
                 ,
                 of
                 which
                 I
                 am
                 not
                 concern'd
                 to
                 give
                 accounts
                 ,
                 yet
                 if
                 the
                 custome
                 be
                 against
                 law
                 ,
                 it
                 is
                 certain
                 the
                 conscience
                 can
                 have
                 no
                 safety
                 ,
                 and
                 no
                 peace
                 but
                 in
                 the
                 obedience
                 to
                 the
                 law
                 .
                 For
                 besides
                 that
                 there
                 are
                 so
                 many
                 difficult
                 and
                 indeterminable
                 questions
                 in
                 the
                 conduct
                 of
                 the
                 matter
                 of
                 customes
                 ,
                 as
                 whether
                 the
                 custome
                 be
                 reasonable
                 ,
                 and
                 who
                 is
                 to
                 judge
                 of
                 that
                 ,
                 and
                 by
                 what
                 measures
                 ;
                 what
                 are
                 the
                 sufficient
                 causes
                 of
                 custome
                 ,
                 whether
                 there
                 must
                 be
                 some
                 inequality
                 or
                 pressure
                 or
                 iniquity
                 in
                 the
                 matter
                 ,
                 or
                 is
                 it
                 sufficient
                 that
                 the
                 multitude
                 is
                 willing
                 to
                 introduce
                 a
                 custome
                 against
                 law
                 ?
                 what
                 time
                 and
                 continuance
                 is
                 requir'd
                 to
                 prescribe
                 a
                 custome
                 ,
                 and
                 when
                 it
                 begins
                 to
                 be
                 innocent
                 ,
                 and
                 how
                 long
                 it
                 is
                 disobedience
                 ;
                 how
                 many
                 must
                 concurre
                 to
                 the
                 making
                 of
                 it
                 ,
                 and
                 whether
                 the
                 dissent
                 of
                 a
                 few
                 does
                 interrupt
                 it's
                 coalition
                 and
                 growing
                 into
                 a
                 custome
                 ,
                 and
                 how
                 shall
                 we
                 know
                 whether
                 all
                 or
                 no
                 doe
                 consent
                 ?
                 or
                 how
                 are
                 we
                 sure
                 that
                 a
                 greater
                 part
                 is
                 sufficient
                 ,
                 and
                 that
                 we
                 have
                 the
                 greater
                 part
                 with
                 us
                 ?
                 whether
                 for
                 the
                 abrogation
                 of
                 the
                 law
                 a
                 mere
                 desuetude
                 or
                 omission
                 is
                 sufficient
                 ,
                 or
                 must
                 the
                 custome
                 be
                 contrary
                 to
                 the
                 law
                 and
                 matter
                 of
                 fact
                 ?
                 and
                 if
                 that
                 be
                 sufficient
                 to
                 annul
                 an
                 affirmative
                 precept
                 ,
                 how
                 many
                 things
                 and
                 circumstances
                 of
                 things
                 will
                 be
                 further
                 requir'd
                 for
                 the
                 removing
                 the
                 obligation
                 of
                 a
                 negative
                 commandement
                 ?
                 and
                 very
                 many
                 more
                 to
                 the
                 same
                 purposes
                 ,
                 that
                 is
                 ,
                 to
                 no
                 purposes
                 :
                 besides
                 this
                 ,
                 I
                 say
                 ,
                 the
                 conscience
                 can
                 never
                 be
                 warranted
                 in
                 any
                 thing
                 but
                 obedience
                 ,
                 because
                 it
                 is
                 impossible
                 to
                 tell
                 the
                 precise
                 time
                 in
                 which
                 the
                 law
                 is
                 actually
                 abrogated
                 by
                 the
                 custome
                 ;
                 and
                 therefore
                 a
                 man
                 can
                 never
                 know
                 by
                 all
                 that
                 is
                 before
                 him
                 in
                 this
                 affair
                 ,
                 whether
                 he
                 be
                 worthy
                 of
                 love
                 or
                 hatred
                 .
              
               
                 There
                 is
                 onely
                 one
                 case
                 that
                 can
                 set
                 this
                 right
                 ,
                 
                 and
                 give
                 warranty
                 to
                 the
                 conscience
                 ,
                 and
                 that
                 is
                 when
                 the
                 Prince
                 or
                 the
                 supreme
                 power
                 allows
                 the
                 custome
                 and
                 annuls
                 his
                 own
                 law
                 ;
                 for
                 he
                 onely
                 that
                 made
                 it
                 can
                 give
                 it
                 a
                 period
                 :
                 and
                 therefore
                 our
                 inquirie
                 can
                 be
                 onely
                 this
                 ,
                 how
                 we
                 shall
                 know
                 when
                 
                 the
                 Prince
                 is
                 willing
                 the
                 law
                 shall
                 goe
                 for
                 nothing
                 .
                 Concerning
                 which
                 there
                 are
                 but
                 two
                 ways
                 of
                 our
                 knowing
                 it
                 ,
                 or
                 his
                 doing
                 it
                 .
                 The
                 one
                 is
                 by
                 tacit
                 consent
                 or
                 secret
                 approbation
                 of
                 the
                 custome
                 ,
                 as
                 by
                 not
                 punishing
                 ,
                 by
                 not
                 complaining
                 ,
                 and
                 by
                 silence
                 ;
                 and
                 the
                 other
                 is
                 by
                 direct
                 revocation
                 .
                 The
                 former
                 will
                 be
                 very
                 hard
                 to
                 know
                 so
                 well
                 as
                 to
                 be
                 able
                 to
                 bring
                 peace
                 to
                 an
                 inquiring
                 and
                 curious
                 conscience
                 ;
                 but
                 I
                 shall
                 give
                 accounts
                 of
                 the
                 best
                 ways
                 of
                 knowing
                 it
                 in
                 the
                 next
                 book
                 ,
                 in
                 the
                 explication
                 of
                 this
                 Rule
                 ,
                 
                   Qui
                   tacet
                   consentire
                   videtur
                
                 :
                 of
                 the
                 latter
                 I
                 am
                 to
                 speak
                 in
                 the
                 next
                 Rule
                 .
                 In
                 the
                 mean
                 time
                 there
                 is
                 nothing
                 sure
                 for
                 the
                 conscience
                 but
                 to
                 obey
                 the
                 laws
                 ,
                 onely
                 that
                 we
                 can
                 understand
                 that
                 the
                 custome
                 is
                 then
                 approved
                 when
                 it
                 passes
                 
                   in
                   rem
                   judicatam
                
                 ,
                 when
                 the
                 Kings
                 Judges
                 have
                 given
                 sentence
                 in
                 a
                 cause
                 against
                 an
                 old
                 law
                 ,
                 for
                 a
                 later
                 custome
                 ;
                 which
                 when
                 they
                 have
                 reason
                 to
                 doe
                 ,
                 the
                 Princes
                 will
                 is
                 sufficiently
                 declared
                 ;
                 till
                 then
                 ,
                 if
                 we
                 cannot
                 sufficiently
                 know
                 that
                 the
                 Prince
                 does
                 secretly
                 approve
                 the
                 custome
                 against
                 the
                 law
                 ,
                 we
                 must
                 stay
                 till
                 the
                 law
                 be
                 expressely
                 abrogated
                 ,
                 and
                 then
                 the
                 custome
                 may
                 safely
                 be
                 complied
                 with
                 ,
                 because
                 then
                 we
                 are
                 sure
                 it
                 is
                 not
                 against
                 law
                 .
                 For
                 ,
                 as
                 Panormitan
                 said
                 well
                 ,
                 
                   Oportet
                   ut
                   duae
                   partes
                   sint
                   scientes
                   consuetudinis
                   quae
                   introducitur
                   .
                
                 Not
                 onely
                 the
                 people
                 ,
                 but
                 the
                 Prince
                 too
                 must
                 consent
                 before
                 the
                 custome
                 be
                 approved
                 .
                 For
                 there
                 must
                 be
                 two
                 words
                 to
                 this
                 bargain
                 .
              
            
             
               
                 §.
                 7.
                 
                 Abrogation
                 .
              
               
                 RULE
                 VII
                 .
                 Abrogation
                 of
                 a
                 law
                 by
                 a
                 competent
                 ,
                 that
                 is
                 ,
                 by
                 the
                 Supreme
                 power
                 ,
                 may
                 be
                 just
                 and
                 reasonable
                 ,
                 though
                 the
                 law
                 it self
                 be
                 neither
                 unreasonable
                 nor
                 unjust
                 .
              
               
                 THe
                 causes
                 of
                 abrogating
                 a
                 law
                 are
                 all
                 those
                 which
                 are
                 sufficient
                 to
                 make
                 a
                 good
                 and
                 a
                 wise
                 man
                 change
                 his
                 mind
                 .
                 
                 The
                 alteration
                 of
                 the
                 cause
                 of
                 the
                 law
                 ,
                 new
                 emergencies
                 ,
                 unfit
                 circumstances
                 ,
                 public
                 dislike
                 ,
                 a
                 greater
                 good
                 :
                 for
                 it
                 is
                 no
                 otherwise
                 in
                 the
                 public
                 then
                 in
                 the
                 private
                 will
                 ;
                 there
                 where
                 a
                 man
                 is
                 master
                 of
                 his
                 will
                 and
                 ruler
                 of
                 his
                 own
                 affairs
                 ,
                 there
                 is
                 nothing
                 to
                 be
                 consider'd
                 ,
                 but
                 that
                 what
                 he
                 does
                 be
                 done
                 wisely
                 and
                 justly
                 and
                 charitably
                 .
                 The
                 same
                 power
                 that
                 makes
                 the
                 law
                 ,
                 the
                 same
                 can
                 annul
                 it
                 ,
                 and
                 the
                 same
                 reason
                 which
                 introduc'd
                 the
                 law
                 ,
                 can
                 also
                 change
                 it
                 :
                 and
                 there
                 is
                 no
                 difference
                 but
                 this
                 onely
                 ,
                 that
                 a
                 law
                 may
                 not
                 be
                 imposed
                 unlesse
                 the
                 matter
                 of
                 it
                 be
                 honest
                 ,
                 or
                 holy
                 ,
                 or
                 profitable
                 ;
                 but
                 it
                 may
                 be
                 abrogated
                 though
                 it
                 be
                 all
                 this
                 ,
                 provided
                 it
                 be
                 not
                 necessary
                 .
                 For
                 to
                 the
                 making
                 of
                 a
                 law
                 all
                 the
                 conditions
                 are
                 requir'd
                 ,
                 a
                 competent
                 authority
                 ,
                 and
                 just
                 matter
                 ,
                 and
                 fitting
                 promulgation
                 ;
                 but
                 to
                 the
                 abrogation
                 of
                 it
                 ,
                 the
                 defect
                 of
                 any
                 one
                 cause
                 is
                 sufficient
                 .
                 And
                 therefore
                 if
                 the
                 law
                 be
                 unjust
                 ,
                 it
                 ceases
                 of
                 it self
                 ;
                 if
                 it
                 be
                 uselesse
                 ,
                 it
                 falls
                 into
                 just
                 neglect
                 ;
                 if
                 it
                 be
                 
                   not
                   publish'd
                
                 ,
                 it
                 is
                 not
                 born
                 ;
                 if
                 it
                 be
                 
                   generally
                   dislik'd
                
                 ,
                 it
                 is
                 suppos'd
                 to
                 be
                 uncharitable
                 ,
                 and
                 therefore
                 is
                 as
                 good
                 as
                 if
                 it
                 were
                 not
                 born
                 ,
                 for
                 it
                 will
                 be
                 starv'd
                 at
                 Nurse
                 .
                 But
                 when
                 it
                 is
                 made
                 it
                 must
                 continue
                 and
                 be
                 maintain'd
                 by
                 all
                 these
                 things
                 together
                 ;
                 
                 and
                 therefore
                 when
                 any
                 one
                 fails
                 ,
                 the
                 whole
                 structure
                 descends
                 into
                 dissolution
                 and
                 a
                 heap
                 .
                 But
                 therefore
                 if
                 the
                 will
                 of
                 the
                 Prince
                 changes
                 ,
                 and
                 that
                 he
                 will
                 not
                 have
                 it
                 to
                 be
                 a
                 law
                 ,
                 it
                 looses
                 the
                 spirit
                 ,
                 though
                 the
                 body
                 and
                 the
                 external
                 causes
                 of
                 life
                 remain
                 .
                 For
                 though
                 an
                 action
                 must
                 not
                 be
                 done
                 unlesse
                 it
                 be
                 good
                 and
                 innocent
                 ,
                 yet
                 it
                 is
                 not
                 necessary
                 that
                 it
                 be
                 done
                 ,
                 though
                 it
                 be
                 so
                 .
                 Every
                 thing
                 that
                 is
                 good
                 is
                 not
                 necessary
                 ,
                 and
                 many
                 good
                 things
                 are
                 let
                 alone
                 ,
                 and
                 at
                 the
                 same
                 time
                 others
                 as
                 good
                 as
                 they
                 are
                 done
                 ,
                 and
                 sometimes
                 better
                 :
                 and
                 because
                 there
                 are
                 many
                 good
                 provisions
                 and
                 counsels
                 which
                 are
                 not
                 taken
                 ,
                 and
                 are
                 not
                 made
                 into
                 laws
                 ,
                 many
                 such
                 things
                 which
                 are
                 well
                 enough
                 may
                 be
                 laid
                 aside
                 ,
                 either
                 for
                 the
                 procuring
                 a
                 greater
                 good
                 ,
                 or
                 for
                 the
                 avoiding
                 of
                 some
                 appendant
                 inconvenience
                 .
                 But
                 in
                 these
                 cases
                 ,
                 unlesse
                 the
                 Prince
                 be
                 obliged
                 by
                 oath
                 or
                 promise
                 to
                 preserve
                 this
                 law
                 ,
                 his
                 abrogating
                 even
                 of
                 a
                 good
                 law
                 is
                 no
                 question
                 of
                 justice
                 ,
                 but
                 of
                 prudence
                 and
                 charity
                 ,
                 both
                 which
                 also
                 may
                 be
                 preserved
                 ,
                 if
                 the
                 good
                 be
                 chang'd
                 ,
                 or
                 improv'd
                 ,
                 or
                 recompens'd
                 .
                 But
                 whether
                 it
                 be
                 right
                 or
                 wrong
                 on
                 the
                 Princes
                 part
                 ,
                 yet
                 if
                 the
                 law
                 be
                 annull'd
                 ,
                 the
                 conscience
                 of
                 the
                 subject
                 is
                 no
                 longer
                 bound
                 .
                 The
                 Prince
                 cannot
                 bind
                 the
                 conscience
                 ,
                 unlesse
                 the
                 law
                 be
                 good
                 ;
                 but
                 the
                 conscience
                 is
                 at
                 liberty
                 ,
                 though
                 the
                 abrogation
                 be
                 not
                 good
                 .
                 Because
                 the
                 goodnesse
                 of
                 the
                 matter
                 cannot
                 make
                 it
                 into
                 a
                 law
                 without
                 the
                 Prince's
                 will
                 ,
                 but
                 the
                 Prince's
                 will
                 can
                 alone
                 make
                 it
                 cease
                 to
                 be
                 .
              
               
                 Upon
                 this
                 account
                 ,
                 
                 it
                 is
                 not
                 unseasonable
                 to
                 inquire
                 whether
                 ,
                 that
                 a
                 thing
                 hath
                 been
                 abus'd
                 may
                 be
                 accounted
                 a
                 just
                 and
                 a
                 prudent
                 cause
                 to
                 take
                 it
                 quite
                 away
                 .
              
               
                 That
                 it
                 may
                 be
                 a
                 just
                 ,
                 
                 that
                 is
                 ,
                 a
                 sufficient
                 cause
                 ,
                 is
                 out
                 of
                 all
                 question
                 ,
                 because
                 it
                 is
                 not
                 unjust
                 ;
                 for
                 then
                 in
                 this
                 case
                 it
                 is
                 just
                 enough
                 ,
                 though
                 it
                 be
                 not
                 necessary
                 .
                 But
                 whether
                 it
                 be
                 prudent
                 for
                 the
                 Prince
                 to
                 doe
                 it
                 ,
                 and
                 whether
                 it
                 be
                 necessary
                 that
                 it
                 be
                 done
                 ,
                 is
                 another
                 consideration
                 .
                 But
                 to
                 this
                 the
                 precedent
                 of
                 Hezekiah
                 King
                 of
                 Judah
                 is
                 a
                 good
                 guide
                 .
                 For
                 he
                 brake
                 in
                 pieces
                 the
                 brazen
                 serpent
                 ,
                 because
                 the
                 people
                 made
                 it
                 an
                 idol
                 ;
                 and
                 he
                 did
                 prudently
                 ,
                 because
                 the
                 people
                 who
                 were
                 too
                 apt
                 to
                 that
                 crime
                 could
                 not
                 easily
                 be
                 kept
                 from
                 doing
                 it
                 so
                 long
                 as
                 that
                 great
                 memorial
                 of
                 the
                 divine
                 power
                 did
                 remain
                 .
                 It
                 is
                 like
                 removing
                 a
                 beautifull
                 woman
                 from
                 the
                 greedy
                 eyes
                 of
                 a
                 yong
                 person
                 ;
                 he
                 cannot
                 behold
                 her
                 and
                 be
                 safe
                 :
                 and
                 thus
                 it
                 is
                 in
                 all
                 cases
                 ,
                 if
                 the
                 evil
                 be
                 incumbent
                 ,
                 and
                 not
                 remediable
                 ,
                 nor
                 to
                 be
                 cleans'd
                 from
                 mischief
                 or
                 just
                 suspicion
                 and
                 actual
                 danger
                 ,
                 then
                 whatsoever
                 is
                 so
                 abus'd
                 not
                 onely
                 may
                 ,
                 but
                 ought
                 to
                 be
                 remov'd
                 .
                 But
                 if
                 that
                 which
                 was
                 abus'd
                 be
                 now
                 quitted
                 from
                 the
                 abuse
                 ,
                 then
                 it
                 may
                 be
                 kept
                 ,
                 if
                 it
                 be
                 good
                 for
                 any
                 thing
                 :
                 and
                 if
                 it
                 were
                 not
                 ,
                 I
                 suppose
                 there
                 would
                 be
                 no
                 question
                 about
                 it
                 .
              
               
                 But
                 in
                 the
                 change
                 of
                 laws
                 ,
                 
                 or
                 reformation
                 of
                 prevailing
                 evil
                 customes
                 ,
                 
                   prudence
                   is
                   good
                   always
                
                 ,
                 and
                 
                   zeal
                   sometimes
                
                 :
                 but
                 certainly
                 the
                 contrary
                 and
                 the
                 exterminating
                 way
                 of
                 reformation
                 is
                 not
                 always
                 the
                 best
                 ,
                 because
                 he
                 that
                 opposes
                 a
                 vice
                 too
                 fiercely
                 may
                 passe
                 into
                 a
                 contrary
                 vice
                 as
                 readily
                 as
                 into
                 a
                 contrary
                 vertue
                 .
                 If
                 a
                 Church
                 happens
                 to
                 command
                 some
                 rituals
                 and
                 formes
                 of
                 worship
                 in
                 a
                 superstitious
                 manner
                 or
                 to
                 superstitious
                 purposes
                 ,
                 or
                 if
                 men
                 doe
                 observe
                 them
                 with
                 a
                 curiosity
                 great
                 as
                 to
                 the
                 nicenesse
                 of
                 superstition
                 ,
                 it
                 is
                 not
                 good
                 to
                 oppose
                 them
                 superstitiously
                 .
                 If
                 the
                 obedient
                 doe
                 keep
                 the
                 rituals
                 as
                 if
                 they
                 were
                 the
                 Commandements
                 of
                 God
                 ,
                 they
                 are
                 to
                 blame
                 :
                 but
                 if
                 the
                 disobedient
                 will
                 reject
                 them
                 as
                 if
                 they
                 were
                 of
                 themselves
                 
                 against
                 God's
                 Commandements
                 they
                 are
                 more
                 to
                 blame
                 ,
                 because
                 a
                 superstitious
                 obedience
                 is
                 better
                 then
                 a
                 superstitious
                 rebellion
                 ;
                 that
                 hath
                 piety
                 and
                 error
                 in
                 an
                 evil
                 mixture
                 ,
                 but
                 this
                 hath
                 error
                 and
                 impiety
                 .
              
               
                 But
                 as
                 to
                 the
                 subject
                 matter
                 and
                 inquiry
                 of
                 the
                 Rule
                 ;
                 
                 That
                 a
                 thing
                 hath
                 been
                 abus'd
                 ,
                 and
                 a
                 law
                 hath
                 been
                 made
                 the
                 occasion
                 of
                 evil
                 ,
                 it
                 does
                 not
                 make
                 the
                 law
                 of
                 it self
                 to
                 cease
                 ,
                 unlesse
                 that
                 abuse
                 and
                 deception
                 be
                 not
                 to
                 be
                 cur'd
                 without
                 abrogation
                 of
                 the
                 law
                 .
                 So
                 that
                 if
                 a
                 subject
                 sees
                 the
                 abuse
                 and
                 is
                 offended
                 at
                 it
                 ,
                 and
                 is
                 not
                 tempted
                 to
                 comply
                 with
                 it
                 ,
                 he
                 is
                 still
                 tied
                 to
                 observe
                 the
                 law
                 ,
                 and
                 in
                 his
                 own
                 practice
                 separate
                 it
                 from
                 the
                 abuse
                 .
                 Thus
                 in
                 the
                 Primitive
                 Church
                 ,
                 the
                 observation
                 of
                 Vigils
                 and
                 Wakes
                 was
                 a
                 holy
                 custome
                 ,
                 and
                 yet
                 it
                 afterwards
                 grew
                 into
                 such
                 abuse
                 ,
                 that
                 the
                 Ecclesiastic
                 authority
                 thought
                 it
                 fit
                 to
                 abrogate
                 it
                 ;
                 because
                 the
                 custome
                 in
                 the
                 declining
                 piety
                 and
                 corrupted
                 manners
                 of
                 the
                 world
                 was
                 a
                 ready
                 temptation
                 to
                 the
                 evil
                 .
                 But
                 till
                 the
                 Vigils
                 were
                 taken
                 away
                 by
                 authority
                 ,
                 the
                 laws
                 of
                 the
                 Church
                 did
                 still
                 oblige
                 ,
                 and
                 did
                 not
                 cease
                 of
                 themselves
                 :
                 and
                 therefore
                 where
                 with
                 innocence
                 and
                 without
                 active
                 scandal
                 they
                 could
                 be
                 observed
                 ,
                 the
                 subject
                 was
                 oblig'd
                 .
                 But
                 then
                 this
                 was
                 cause
                 enough
                 why
                 the
                 Rulers
                 of
                 Churches
                 should
                 annul
                 that
                 law
                 or
                 custome
                 .
                 If
                 they
                 could
                 easily
                 have
                 quitted
                 those
                 meetings
                 from
                 corruption
                 ,
                 they
                 might
                 if
                 they
                 pleas'd
                 retain
                 them
                 or
                 annul
                 them
                 ,
                 as
                 they
                 listed
                 ;
                 onely
                 they
                 were
                 bound
                 to
                 annul
                 them
                 when
                 the
                 evil
                 could
                 find
                 no
                 other
                 remedy
                 .
                 The
                 abuse
                 even
                 so
                 long
                 as
                 it
                 was
                 curable
                 was
                 yet
                 cause
                 enough
                 why
                 the
                 Supreme
                 power
                 might
                 abrogate
                 the
                 law
                 ,
                 but
                 not
                 sufficient
                 to
                 make
                 the
                 abrogation
                 necessary
                 ,
                 nor
                 yet
                 for
                 the
                 subject
                 to
                 disobey
                 it
                 .
                 For
                 the
                 inferior
                 cannot
                 lawfully
                 withdraw
                 his
                 obedience
                 ,
                 till
                 the
                 superior
                 cannot
                 lawfully
                 retain
                 the
                 law
                 :
                 but
                 when
                 to
                 abrogate
                 it
                 is
                 necessary
                 ,
                 then
                 to
                 disobey
                 it
                 is
                 no
                 sin
                 .
              
               
                 I
                 conclude
                 these
                 numerous
                 inquiries
                 and
                 large
                 accounts
                 of
                 the
                 obligation
                 of
                 Conscience
                 by
                 Humane
                 laws
                 ,
                 
                 with
                 the
                 Apologue
                 taken
                 out
                 of
                 
                   Nicolaus
                   Damascenus
                
                 his
                 Politics
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 Laws
                 are
                 like
                 the
                 girdles
                 of
                 the
                 Iberian
                 women
                 :
                 if
                 any
                 mans
                 belly
                 or
                 his
                 heart
                 is
                 too
                 big
                 for
                 those
                 circles
                 ,
                 he
                 is
                 a
                 dissolute
                 and
                 a
                 dishonour'd
                 person
                 .
              
            
          
           
             The
             end
             of
             the
             Third
             Book
             .
             Non
             nobis
             Domine
             .
          
        
         
           
             
             
             
               OF
               THE
               NATURE
               AND
               CAUSES
               OF
               Good
               and
               Evil
               ,
               THEIR
               Limits
               &
               Circumstances
               ,
               THEIR
               AGGRAVATIONS
               &
               DIMINUTIONS
               .
               The
               Fourth
               Book
               .
            
             
               LONDON
               ,
               Printed
               by
               
                 James
                 Flesher
              
               ,
               for
               
                 Richard
                 Royston
              
               at
               the
               Angel
               in
               Ivy-lane
               .
               1660.
               
            
          
           
             
             
             
               The
               Fourth
               Book
               .
            
             
               HE
               that
               intends
               to
               consider
               any
               thing
               fully
               and
               intirely
               ,
               must
               consider
               it
               in
               all
               the
               four
               kinds
               of
               causes
               .
               The
               
                 Formal
                 cause
              
               ,
               or
               the
               essentiality
               of
               good
               and
               evil
               is
               
                 the
                 doing
                 it
                 with
                 or
                 against
                 Conscience
                 ,
              
               true
               of
               false
               ,
               right
               or
               wrong
               ,
               confident
               or
               doubtfull
               ,
               probable
               or
               certain
               ;
               and
               this
               I
               have
               explicated
               in
               the
               First
               book
               .
               The
               
                 Material
                 cause
              
               of
               good
               and
               evil
               is
               derived
               from
               the
               object
               or
               the
               Rule
               ,
               which
               is
               the
               laws
               of
               God
               and
               Man
               ,
               by
               a
               conformity
               to
               which
               the
               action
               is
               good
               ;
               and
               if
               it
               disagrees
               ,
               it
               is
               materially
               evil
               .
               And
               this
               I
               have
               largely
               represented
               in
               the
               Second
               and
               Third
               Books
               .
            
             
               But
               because
               it
               is
               not
               enough
               that
               any
               thing
               be
               in
               its
               own
               nature
               honest
               and
               just
               ,
               unlesse
               it
               be
               also
               honestly
               and
               justly
               done
               ,
               according
               to
               that
               saying
               of
               the
               wise
               man
               ,
               
                 Qui
                 sanctitatem
                 sanctè
                 custodiunt
                 judicabuntur
                 sancti
                 ,
                 They
                 that
                 keep
                 holinesse
                 holily
                 shall
                 be
                 adjudged
                 holy
              
               ;
               to
               make
               up
               the
               Rule
               of
               Conscience
               complete
               ,
               it
               is
               necessary
               that
               it
               be
               considered
               by
               what
               Rules
               and
               measures
               a
               good
               action
               may
               be
               rightly
               conducted
               ,
               and
               how
               all
               may
               be
               rightly
               judged
               ,
               that
               we
               passe
               on
               to
               emendation
               ,
               either
               by
               repentance
               or
               ●●provement
               ,
               that
               a
               good
               action
               may
               not
               be
               spoil'd
               ,
               and
               an
               evil
               may
               not
               be
               allowed
               ,
               but
               that
               according
               to
               the
               words
               of
               the
               Apostle
               we
               may
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 prepar'd
                 for
                 every
                 good
                 work
              
               :
               which
               will
               be
               done
               by
               considering
               
                 the
                 efficient
              
               and
               
                 the
                 final
                 causes
              
               of
               all
               humane
               actions
               ;
               the
               nature
               and
               rules
               of
               which
               when
               we
               understand
               and
               consider
               ,
               as
               we
               have
               the
               measure
               of
               humane
               actions
               in
               all
               the
               four
               kinds
               of
               causes
               ,
               so
               there
               will
               be
               nothing
               deficient
               to
               the
               fulnesse
               of
               a
               general
               or
               universal
               Rule
               of
               Conscience
               .
            
          
           
             
               CHAP.
               I.
               Of
               the
               efficient
               causes
               of
               all
               Humane
               actions
               good
               or
               evil
               .
            
             
               
                 §.
                 1.
                 
                 Of
                 Choice
                 and
                 Election
                 ,
                 voluntary
                 and
                 involuntary
                 .
              
               
                 
                   RULE
                   I.
                   An
                   action
                   is
                   neither
                   good
                   nor
                   evil
                   ,
                   unlesse
                   it
                   be
                   voluntary
                   ,
                   and
                   chosen
                   .
                
                 
                   THis
                   Rule
                   is
                   taken
                   from
                   the
                   doctrine
                   of
                   S.
                   Austin
                   ,
                   
                   who
                   makes
                   freedome
                   and
                   election
                   to
                   be
                   of
                   the
                   constitution
                   and
                   definition
                   of
                   sin
                   .
                   
                   
                     Peccatum
                     est
                     voluntas
                     retinendi
                     vel
                     consequendi
                     quod
                     justitia
                     vetat
                     ,
                     &
                     unde
                     liberum
                     est
                     abstinere
                     .
                  
                   The
                   will
                   is
                   the
                   mistresse
                   of
                   all
                   our
                   actions
                   ,
                   of
                   all
                   but
                   such
                   as
                   are
                   necessary
                   
                   and
                   natural
                   ;
                   and
                   therefore
                   to
                   her
                   it
                   is
                   to
                   be
                   imputed
                   whatsoever
                   is
                   done
                   .
                   The
                   action
                   it self
                   is
                   good
                   or
                   bad
                   by
                   it's
                   conformity
                   to
                   ,
                   or
                   difformity
                   from
                   the
                   Rule
                   of
                   Conscience
                   ;
                   but
                   the
                   Man
                   is
                   good
                   or
                   bad
                   by
                   the
                   will.
                   
                     Nemo
                     nostrûm
                     tenetur
                     ad
                     culpam
                  
                   ,
                   
                   
                     nisi
                     propriâ
                     voluntate
                     deflexerit
                  
                   ,
                   said
                   S.
                   Ambrose
                   .
                   If
                   the
                   actions
                   be
                   natural
                   and
                   under
                   no
                   command
                   of
                   the
                   will
                   ,
                   they
                   are
                   good
                   by
                   creation
                   and
                   the
                   act
                   of
                   God
                   ;
                   but
                   if
                   it
                   be
                   a
                   moral
                   action
                   it
                   is
                   to
                   be
                   conducted
                   by
                   another
                   Oeconomy
                   .
                   For
                   in
                   these
                   it
                   is
                   true
                   which
                   the
                   Wise
                   man
                   said
                   ,
                   
                     Deus
                     posuit
                     hominem
                     in
                     manu
                     consilii
                     sui
                     :
                  
                   God
                   intending
                   to
                   be
                   glorified
                   by
                   our
                   free
                   obedience
                   hath
                   set
                   before
                   us
                   good
                   and
                   evil
                   :
                   we
                   may
                   put
                   our
                   hand
                   to
                   which
                   we
                   will
                   ;
                   onely
                   what
                   we
                   chuse
                   that
                   shall
                   be
                   our
                   portion
                   :
                   for
                   all
                   things
                   of
                   this
                   nature
                   he
                   hath
                   left
                   us
                   to
                   our selves
                   ;
                   not
                   to
                   our
                   natural
                   strengths
                   ,
                   but
                   
                     to
                     our
                     one
                     choice
                  
                   ;
                   he
                   hath
                   instructed
                   us
                   how
                   to
                   chuse
                   ;
                   he
                   hath
                   open'd
                   to
                   us
                   not
                   onely
                   the
                   nature
                   of
                   things
                   ,
                   but
                   the
                   event
                   also
                   of
                   all
                   actions
                   ,
                   and
                   invited
                   the
                   will
                   with
                   excellent
                   amabilities
                   and
                   glorious
                   objects
                   ;
                   and
                   by
                   all
                   the
                   aides
                   of
                   the
                   Spirit
                   of
                   Grace
                   hath
                   enabled
                   it
                   to
                   doe
                   it
                   's
                   own
                   work
                   well
                   .
                   Just
                   as
                   Nature
                   is
                   by
                   Physic
                   enabled
                   to
                   proceed
                   in
                   her
                   own
                   work
                   of
                   nutriment
                   and
                   increase
                   by
                   a
                   removing
                   of
                   all
                   impediments
                   ,
                   so
                   does
                   the
                   Spirit
                   of
                   God
                   in
                   us
                   ,
                   and
                   to
                   us
                   ,
                   and
                   for
                   us
                   :
                   and
                   after
                   all
                   the
                   will
                   is
                   to
                   chuse
                   by
                   it's
                   own
                   concreated
                   power
                   .
                
                 
                   I
                   shall
                   not
                   here
                   enter
                   into
                   the
                   philosophy
                   of
                   this
                   question
                   ,
                   
                   but
                   consider
                   it
                   onely
                   as
                   it
                   is
                   to
                   be
                   felt
                   and
                   handled
                   .
                   Let
                   the
                   will
                   of
                   man
                   be
                   enabled
                   by
                   what
                   means
                   it
                   please
                   God
                   to
                   chuse
                   for
                   it
                   ,
                   without
                   God's
                   grace
                   we
                   are
                   sure
                   it
                   cannot
                   doe
                   it's
                   work
                   ;
                   but
                   we
                   are
                   sure
                   also
                   that
                   we
                   can
                   doe
                   our
                   work
                   that
                   God
                   requires
                   of
                   us
                   ,
                   and
                   we
                   can
                   let
                   it
                   alone
                   :
                   and
                   therefore
                   as
                   sure
                   as
                   God's
                   grace
                   and
                   help
                   is
                   necessary
                   ,
                   so
                   sure
                   it
                   is
                   that
                   we
                   have
                   that
                   help
                   that
                   is
                   necessary
                   ;
                   for
                   if
                   we
                   had
                   not
                   ,
                   we
                   could
                   not
                   be
                   commanded
                   to
                   work
                   ,
                   and
                   there
                   were
                   no
                   need
                   of
                   arguments
                   or
                   of
                   reason
                   ,
                   of
                   deliberation
                   or
                   inquiry
                   ,
                   according
                   to
                   the
                   words
                   of
                   S.
                   Austin
                   ,
                   
                   
                     Quis
                     non
                     clamet
                     stultum
                     esse
                     praecepta
                     dare
                     ei
                     ,
                     cui
                     liberum
                     non
                     est
                     quod
                     praecipitur
                     facere
                     ;
                     &
                     iniquum
                     esse
                     eum
                     damnare
                     ,
                     cui
                     non
                     fuit
                     potestas
                     jussa
                     complere
                     ?
                  
                   for
                   if
                   in
                   humane
                   actions
                   ,
                   that
                   is
                   actions
                   
                     of
                     morality
                  
                   ,
                   there
                   be
                   a
                   fate
                   ,
                   then
                   there
                   is
                   no
                   contingency
                   ,
                   and
                   then
                   all
                   deliberation
                   were
                   the
                   greatest
                   folly
                   in
                   the
                   world
                   ;
                   because
                   since
                   onely
                   one
                   part
                   is
                   possible
                   (
                   that
                   being
                   impossible
                   to
                   come
                   to
                   passe
                   which
                   God
                   hath
                   inevitably
                   decreed
                   shall
                   never
                   be
                   )
                   the
                   other
                   part
                   is
                   but
                   a
                   chimaera
                   ,
                   and
                   therefore
                   not
                   subject
                   to
                   consultation
                   .
                   Adde
                   to
                   this
                   ,
                   if
                   all
                   our
                   actions
                   were
                   predetermin'd
                   ,
                   then
                   one
                   man
                   were
                   not
                   better
                   then
                   another
                   ,
                   and
                   there
                   could
                   be
                   no
                   difference
                   of
                   rewards
                   in
                   heaven
                   or
                   earth
                   ;
                   God
                   might
                   give
                   what
                   he
                   please
                   ,
                   but
                   he
                   shall
                   
                     reward
                     none
                  
                   ,
                   not
                   in
                   any
                   sense
                   whatsoever
                   ;
                   &
                   Christian
                   Princes
                   may
                   as
                   well
                   hang
                   a
                   true
                   man
                   as
                   a
                   thief
                   ,
                   because
                   this
                   man
                   no
                   more
                   breaks
                   his
                   law
                   then
                   the
                   other
                   ,
                   for
                   neither
                   of
                   them
                   doe
                   obey
                   or
                   disobey
                   ,
                   but
                   it
                   is
                   fortune
                   that
                   is
                   hang'd
                   ,
                   and
                   fortune
                   that
                   is
                   advanc'd
                   :
                   
                     Ille
                     erucem
                     [
                     sortis
                     ]
                     pretium
                     tulit
                     ,
                     hic
                     diadema
                     ;
                  
                   and
                   there
                   is
                   no
                   such
                   thing
                   as
                   vertue
                   ,
                   no
                   praise
                   ,
                   and
                   no
                   law
                   .
                   But
                   in
                   all
                   this
                   there
                   is
                   nothing
                   new
                   .
                   For
                   these
                   were
                   long
                   since
                   the
                   discourses
                   of
                   S.
                   Austin
                   against
                   the
                   Manichees
                   ,
                   and
                   S.
                   Hierom
                   against
                   the
                   Pelagians
                   ;
                   and
                   S.
                   Leo
                   by
                   these
                   very
                   Mediums
                   confutes
                   the
                   Priscillianists
                   ,
                   as
                   appears
                   in
                   his
                   19th
                   Epistle
                   to
                   Turibius
                   the
                   Bishop
                   .
                   But
                   certainly
                   that
                   is
                   a
                   strange
                   proposition
                   which
                   affirms
                   that
                   nothing
                   is
                   possible
                   but
                   what
                   is
                   done
                   ;
                   and
                   to
                   what
                   purpose
                   is
                   repentance
                   ?
                   No
                   man
                   repents
                   that
                   he
                   could
                   not
                   speak
                   as
                   soon
                   as
                   he
                   was
                   born
                   ,
                   and
                   no
                   man
                   repents
                   that
                   he
                   was
                   begotten
                   into
                   the
                   world
                   by
                   the
                   ordinary
                   
                   way
                   of
                   all
                   the
                   earth
                   .
                   He
                   that
                   repents
                   is
                   troubled
                   for
                   doing
                   what
                   he
                   ought
                   not
                   ,
                   and
                   what
                   he
                   need
                   not
                   .
                   But
                   I
                   will
                   goe
                   on
                   no
                   further
                   in
                   this
                   particular
                   ;
                   not
                   because
                   I
                   cannot
                   chuse
                   ,
                   for
                   I
                   could
                   adde
                   very
                   many
                   more
                   things
                   ,
                   but
                   because
                   if
                   a
                   man
                   hath
                   not
                   a
                   power
                   to
                   will
                   or
                   nill
                   ,
                   it
                   is
                   to
                   no
                   purpose
                   to
                   write
                   cases
                   of
                   Conscience
                   ,
                   or
                   indeed
                   to
                   doe
                   any
                   thing
                   as
                   wise
                   men
                   should
                   .
                   A
                   fool
                   and
                   a
                   wise
                   man
                   differ
                   not
                   ,
                   a
                   lazy
                   man
                   and
                   a
                   diligent
                   ,
                   a
                   good
                   man
                   and
                   a
                   bad
                   ,
                   save
                   onely
                   one
                   hath
                   a
                   better
                   starre
                   ;
                   they
                   differ
                   as
                   a
                   strong
                   man
                   and
                   a
                   weak
                   :
                   but
                   though
                   one
                   be
                   the
                   better
                   thing
                   ,
                   he
                   is
                   not
                   the
                   better
                   man.
                   But
                   I
                   am
                   not
                   here
                   to
                   dispute
                   ,
                   yet
                   I
                   shall
                   observe
                   a
                   few
                   things
                   which
                   may
                   be
                   usefull
                   to
                   the
                   question
                   as
                   the
                   question
                   can
                   minister
                   to
                   practice
                   .
                
                 
                   1.
                   
                   That
                   whereas
                   all
                   men
                   granting
                   liberty
                   of
                   will
                   in
                   actions
                   of
                   natural
                   life
                   and
                   common
                   entercourse
                   ,
                   
                   many
                   of
                   them
                   deny
                   it
                   in
                   moral
                   actions
                   ,
                   and
                   many
                   more
                   deny
                   it
                   in
                   actions
                   spiritual
                   ,
                   they
                   consider
                   not
                   that
                   they
                   evacuate
                   and
                   destroy
                   the
                   very
                   nature
                   and
                   purpose
                   of
                   liberty
                   and
                   choice
                   .
                   For
                   besides
                   that
                   the
                   case
                   of
                   moral
                   actions
                   and
                   spiritual
                   is
                   all
                   one
                   ,
                   for
                   that
                   action
                   is
                   moral
                   which
                   is
                   done
                   in
                   obedience
                   or
                   disobedience
                   to
                   a
                   law
                   ,
                   and
                   spiritual
                   is
                   no
                   more
                   ,
                   save
                   onely
                   it
                   relates
                   to
                   another
                   law
                   ,
                   to
                   the
                   Evangelical
                   or
                   Spiritual
                   
                     law
                     of
                     liberty
                  
                   ,
                   but
                   in
                   the
                   nature
                   of
                   the
                   thing
                   it
                   is
                   the
                   same
                   ,
                   and
                   can
                   as
                   well
                   be
                   chosen
                   one
                   as
                   the
                   other
                   ,
                   when
                   they
                   are
                   equally
                   taught
                   ,
                   and
                   alike
                   commanded
                   ,
                   and
                   propounded
                   under
                   the
                   same
                   proportionable
                   amability
                   ,
                   and
                   till
                   they
                   be
                   so
                   they
                   are
                   not
                   equally
                   laws
                   ;
                   besides
                   this
                   ,
                   the
                   denying
                   liberty
                   in
                   all
                   moral
                   things
                   ,
                   that
                   is
                   in
                   all
                   things
                   of
                   manners
                   ,
                   in
                   all
                   things
                   of
                   obedience
                   to
                   the
                   laws
                   of
                   God
                   and
                   Man
                   ,
                   and
                   the
                   allowing
                   it
                   in
                   things
                   under
                   no
                   law
                   ,
                   is
                   a
                   destruction
                   of
                   the
                   very
                   nature
                   and
                   purpose
                   of
                   liberty
                   .
                   For
                   the
                   onely
                   end
                   of
                   liberty
                   is
                   to
                   make
                   us
                   capable
                   of
                   laws
                   ,
                   of
                   vertue
                   and
                   reward
                   ,
                   and
                   to
                   distinguish
                   us
                   from
                   beasts
                   by
                   a
                   distinct
                   manner
                   of
                   approach
                   to
                   God
                   ,
                   and
                   a
                   way
                   of
                   conformity
                   to
                   him
                   proper
                   to
                   us
                   ;
                   and
                   except
                   in
                   the
                   matter
                   of
                   Divine
                   and
                   humane
                   laws
                   ,
                   except
                   in
                   the
                   matter
                   of
                   vertue
                   and
                   vice
                   ,
                   except
                   in
                   order
                   to
                   reward
                   or
                   punishment
                   ,
                   liberty
                   and
                   choice
                   were
                   good
                   for
                   nothing
                   :
                   for
                   to
                   keep
                   our selves
                   from
                   harm
                   ,
                   and
                   poison
                   ,
                   and
                   enemies
                   ,
                   a
                   natural
                   instinct
                   ,
                   and
                   lower
                   appetites
                   ,
                   and
                   more
                   brutish
                   faculties
                   would
                   serve
                   our
                   needs
                   as
                   well
                   as
                   the
                   needs
                   of
                   birds
                   and
                   beasts
                   .
                   And
                   therefore
                   to
                   allow
                   it
                   where
                   it
                   is
                   good
                   for
                   nothing
                   ,
                   and
                   to
                   deny
                   it
                   where
                   onely
                   it
                   can
                   be
                   usefull
                   and
                   reasonable
                   and
                   fit
                   to
                   be
                   done
                   ,
                   and
                   given
                   by
                   the
                   wise
                   Father
                   of
                   all
                   his
                   creatures
                   ,
                   must
                   needs
                   be
                   amisse
                   .
                
                 
                   2.
                   
                   Liberty
                   of
                   choice
                   in
                   moral
                   actions
                   ,
                   
                   that
                   is
                   ,
                   in
                   all
                   that
                   can
                   be
                   good
                   or
                   bad
                   ,
                   is
                   agreeable
                   to
                   the
                   whole
                   method
                   and
                   purpose
                   ,
                   the
                   Oeconomy
                   and
                   designe
                   of
                   humane
                   nature
                   and
                   being
                   .
                   For
                   we
                   are
                   a
                   creature
                   between
                   Angel
                   and
                   beast
                   ,
                   and
                   we
                   understand
                   something
                   ,
                   and
                   are
                   ignorant
                   of
                   much
                   ,
                   and
                   the
                   things
                   that
                   are
                   before
                   us
                   are
                   mixt
                   of
                   good
                   and
                   evil
                   ,
                   and
                   our
                   duty
                   hath
                   much
                   good
                   and
                   some
                   evil
                   ,
                   and
                   sin
                   hath
                   some
                   good
                   and
                   much
                   evil
                   ,
                   and
                   therefore
                   these
                   things
                   are
                   and
                   they
                   are
                   not
                   to
                   be
                   pursued
                   ;
                   
                     Omne
                     voluntarium
                     est
                     etiam
                     involuntarium
                  
                   ,
                   and
                   there
                   is
                   a
                   weight
                   on
                   both
                   sides
                   ,
                   and
                   our
                   propositions
                   are
                   probable
                   ,
                   not
                   true
                   and
                   false
                   ,
                   but
                   for
                   several
                   reasons
                   seeming
                   both
                   to
                   several
                   persons
                   .
                   Now
                   if
                   to
                   all
                   this
                   there
                   were
                   not
                   a
                   faculty
                   that
                   should
                   proportionably
                   ,
                   and
                   in
                   even
                   measures
                   ,
                   and
                   by
                   a
                   symbolical
                   progression
                   tend
                   to
                   these
                   things
                   ,
                   we
                   could
                   not
                   understand
                   ,
                   we
                   could
                   not
                   see
                   ,
                   we
                   could
                   not
                   admire
                   the
                   numbers
                   and
                   music
                   and
                   proportions
                   of
                   the
                   Divine
                   wisedome
                   in
                   our
                   creation
                   in
                   relation
                   to
                   this
                   order
                   of
                   things
                   .
                   For
                   since
                   in
                   our
                   objects
                   there
                   is
                   good
                   and
                   evil
                   in
                   confusion
                   or
                   imperfect
                   mixture
                   ,
                   if
                   our
                   
                   faculties
                   tending
                   to
                   these
                   objects
                   were
                   natural
                   ,
                   and
                   not
                   deliberative
                   &
                   elective
                   ,
                   they
                   must
                   take
                   all
                   in
                   ,
                   or
                   thrust
                   all
                   out
                   ,
                   and
                   either
                   they
                   must
                   receive
                   no
                   good
                   ,
                   or
                   admit
                   every
                   evil
                   .
                   It
                   is
                   natural
                   for
                   every
                   thing
                   to
                   love
                   it
                   's
                   good
                   and
                   to
                   avoid
                   it's
                   evil
                   :
                   now
                   when
                   the
                   good
                   and
                   evil
                   are
                   simple
                   and
                   unmixt
                   or
                   not
                   discerned
                   ,
                   an
                   instinct
                   and
                   a
                   natural
                   tendency
                   to
                   the
                   object
                   is
                   sufficient
                   to
                   invest
                   it
                   in
                   the
                   possession
                   .
                   But
                   when
                   they
                   are
                   mixt
                   ,
                   and
                   we
                   are
                   commanded
                   to
                   chuse
                   the
                   good
                   and
                   eschew
                   the
                   evil
                   ,
                   if
                   to
                   an
                   indifferent
                   object
                   there
                   be
                   not
                   an
                   indifferent
                   faculty
                   ,
                   what
                   Symmetry
                   and
                   proportion
                   is
                   in
                   this
                   creation
                   ?
                   If
                   there
                   be
                   two
                   amabilities
                   propounded
                   ,
                   and
                   onely
                   one
                   is
                   to
                   be
                   followed
                   ,
                   and
                   the
                   other
                   avoided
                   ,
                   since
                   the
                   hand
                   hath
                   five
                   ,
                   the
                   soul
                   must
                   at
                   least
                   have
                   two
                   fingers
                   ,
                   the
                   one
                   to
                   take
                   ,
                   the
                   other
                   to
                   put
                   away
                   .
                   And
                   this
                   is
                   so
                   in
                   all
                   species
                   or
                   kinds
                   of
                   moral
                   actions
                   ,
                   even
                   that
                   kind
                   which
                   we
                   call
                   spiritual
                   ;
                   for
                   with
                   that
                   also
                   there
                   is
                   mingled
                   so
                   much
                   difficulty
                   and
                   displeasure
                   ,
                   that
                   is
                   ,
                   so
                   much
                   evil
                   ,
                   so
                   much
                   that
                   we
                   naturally
                   and
                   reasonably
                   desire
                   to
                   avoid
                   ,
                   and
                   the
                   avoiding
                   of
                   this
                   evil
                   does
                   so
                   stand
                   against
                   the
                   chusing
                   of
                   the
                   other
                   good
                   ,
                   that
                   a
                   natural
                   and
                   unchusing
                   faculty
                   can
                   doe
                   nothing
                   at
                   all
                   in
                   the
                   question
                   .
                   But
                   upon
                   this
                   account
                   God
                   hath
                   commanded
                   industry
                   ,
                   diligence
                   ,
                   toleration
                   ,
                   patience
                   ,
                   longanimity
                   ,
                   mortification
                   ;
                   that
                   is
                   ,
                   he
                   hath
                   set
                   before
                   us
                   several
                   eligibilities
                   in
                   order
                   to
                   several
                   ends
                   ,
                   which
                   must
                   either
                   be
                   wholly
                   to
                   no
                   purpose
                   ,
                   or
                   an
                   art
                   of
                   vexation
                   and
                   instrument
                   of
                   torment
                   to
                   evil
                   purpose
                   ,
                   or
                   else
                   the
                   means
                   of
                   a
                   reward
                   ,
                   and
                   the
                   way
                   of
                   felicity
                   by
                   the
                   advantage
                   of
                   a
                   free
                   and
                   a
                   wise
                   choice
                   ,
                   and
                   this
                   is
                   to
                   very
                   good
                   purpose
                   .
                   
                     
                       Materiamque
                       tuis
                       tristem
                       virtutibus
                       imple
                       :
                       
                    
                     
                       Ardua
                       per
                       praeceps
                       gloria
                       vadit
                       iter
                       .
                    
                     
                       Hectora
                       quis
                       nosset
                       ,
                       si
                       felix
                       Troja
                       fuisset
                       ?
                    
                     
                       Publica
                       virtutis
                       per
                       mala
                       facta
                       via
                       est
                       .
                    
                  
                   It
                   is
                   difficulty
                   and
                   the
                   mixture
                   of
                   several
                   amabilities
                   that
                   presupposes
                   choice
                   and
                   makes
                   vertue
                   .
                   But
                   if
                   events
                   and
                   actions
                   were
                   equally
                   predetermin'd
                   ,
                   idlenesse
                   would
                   be
                   as
                   good
                   as
                   labour
                   ,
                   and
                   peevishnesse
                   as
                   good
                   as
                   patience
                   ;
                   but
                   then
                   a
                   man
                   could
                   never
                   come
                   to
                   God.
                   It
                   was
                   well
                   said
                   of
                   Eusebius
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                   As
                   idlenesse
                   is
                   to
                   the
                   body
                   ,
                   so
                   is
                   carelesnesse
                   and
                   inconsideration
                   to
                   the
                   soul
                   ,
                   but
                   exercise
                   and
                   difficulty
                   and
                   mortification
                   bring
                   us
                   unto
                   God
                   :
                   but
                   these
                   things
                   cannot
                   be
                   understood
                   but
                   where
                   there
                   is
                   liberty
                   and
                   election
                   ,
                   and
                   yet
                   without
                   these
                   there
                   is
                   no
                   vertue
                   .
                   
                     
                       —
                       Nam
                       virtus
                       futile
                       Nomen
                    
                     
                       Ni
                       decus
                       adfuerit
                       patiendo
                       ,
                       
                       ubi
                       tempora
                       lethi
                    
                     
                       Proxima
                       sint
                       ,
                       pulchramque
                       petat
                       per
                       vulnera
                       laudem
                       .
                    
                  
                   Difficulty
                   makes
                   vertue
                   ,
                   and
                   the
                   contrariety
                   of
                   objects
                   makes
                   difficulty
                   ,
                   and
                   the
                   various
                   ends
                   and
                   amabilities
                   make
                   the
                   contrariety
                   ,
                   and
                   liberty
                   is
                   the
                   hand
                   and
                   fingers
                   of
                   the
                   soul
                   by
                   which
                   she
                   picks
                   and
                   chuses
                   ,
                   and
                   if
                   she
                   gathers
                   flowers
                   she
                   makes
                   her self
                   a
                   garland
                   of
                   immortality
                   .
                
                 
                   3.
                   
                   All
                   this
                   state
                   of
                   things
                   thus
                   represented
                   must
                   needs
                   signify
                   a
                   state
                   much
                   more
                   perfect
                   then
                   that
                   of
                   beasts
                   ,
                   
                   but
                   very
                   imperfect
                   in
                   respect
                   of
                   that
                   of
                   Angels
                   ,
                   and
                   of
                   that
                   which
                   we
                   our selves
                   expect
                   hereafter
                   ;
                   and
                   therefore
                   that
                   liberty
                   which
                   is
                   made
                   in
                   just
                   proportion
                   to
                   fit
                   this
                   imperfection
                   must
                   also
                   of
                   it self
                   needs
                   be
                   imperfect
                   ,
                   and
                   need
                   not
                   be
                   envied
                   to
                   mankind
                   as
                   if
                   it
                   were
                   a
                   jewel
                   of
                   the
                   celestial
                   crown
                   .
                   Alas
                   it
                   is
                   an
                   imperfection
                   ,
                   
                   fit
                   to
                   humble
                   us
                   ,
                   not
                   to
                   make
                   us
                   proud
                   ;
                   it
                   is
                   not
                   too
                   much
                   to
                   be
                   given
                   us
                   ,
                   it
                   is
                   a
                   portion
                   of
                   our
                   imperfect
                   condition
                   ;
                   it
                   onely
                   sets
                   us
                   higher
                   then
                   a
                   Tulip
                   ,
                   and
                   enlarges
                   our
                   border
                   beyond
                   the
                   folds
                   of
                   sheep
                   or
                   the
                   Oxens
                   stall
                   ,
                   but
                   it
                   keeps
                   us
                   in
                   our
                   just
                   station
                   ,
                   servants
                   to
                   God
                   ,
                   inferior
                   to
                   Angels
                   ,
                   and
                   in
                   possibility
                   of
                   becoming
                   Saints
                   .
                   For
                   in
                   moral
                   or
                   spiritual
                   things
                   liberty
                   and
                   indetermination
                   is
                   weaknesse
                   ,
                   and
                   supposes
                   a
                   great
                   infirmity
                   of
                   our
                   reason
                   and
                   a
                   great
                   want
                   of
                   love
                   .
                   For
                   if
                   we
                   understood
                   all
                   the
                   degrees
                   of
                   amability
                   in
                   the
                   service
                   of
                   God
                   ,
                   and
                   if
                   we
                   could
                   love
                   God
                   as
                   he
                   deserves
                   ,
                   we
                   could
                   not
                   deliberate
                   concerning
                   his
                   service
                   ,
                   and
                   we
                   could
                   not
                   possibly
                   chuse
                   or
                   be
                   in
                   love
                   with
                   disobedience
                   ,
                   we
                   should
                   have
                   no
                   liberty
                   left
                   ,
                   nothing
                   concerning
                   which
                   we
                   could
                   deliberate
                   ;
                   for
                   there
                   is
                   no
                   deliberation
                   but
                   when
                   something
                   is
                   to
                   be
                   refus'd
                   ,
                   and
                   something
                   is
                   to
                   be
                   preferr'd
                   ,
                   which
                   could
                   not
                   be
                   but
                   that
                   we
                   understand
                   good
                   but
                   little
                   ,
                   and
                   love
                   it
                   lesse
                   .
                   For
                   the
                   Saints
                   and
                   Angels
                   in
                   heaven
                   and
                   God
                   himself
                   love
                   good
                   and
                   cannot
                   chuse
                   evil
                   ,
                   because
                   to
                   doe
                   so
                   were
                   imperfection
                   and
                   infelicity
                   ;
                   and
                   the
                   Devils
                   and
                   accursed
                   souls
                   hate
                   all
                   good
                   ,
                   without
                   liberty
                   and
                   indifferency
                   :
                   but
                   between
                   these
                   is
                   the
                   state
                   of
                   Man
                   in
                   the
                   days
                   of
                   his
                   pilgrimage
                   ,
                   untill
                   he
                   comes
                   to
                   a
                   confirmation
                   in
                   one
                   of
                   the
                   opposite
                   termes
                   .
                   Liberty
                   of
                   will
                   is
                   like
                   the
                   motion
                   of
                   a
                   Magnetic
                   needle
                   toward
                   the
                   North
                   ,
                   full
                   of
                   trembling
                   and
                   uncertainty
                   till
                   it
                   be
                   fixt
                   in
                   the
                   beloved
                   point
                   :
                   It
                   wavers
                   as
                   long
                   as
                   it
                   is
                   free
                   ,
                   and
                   is
                   at
                   rest
                   when
                   it
                   can
                   chuse
                   no
                   more
                   .
                   It
                   is
                   humility
                   and
                   truth
                   to
                   allow
                   to
                   man
                   this
                   liberty
                   ;
                   and
                   therefore
                   for
                   this
                   we
                   may
                   lay
                   our
                   faces
                   in
                   the
                   dust
                   ,
                   and
                   confesse
                   that
                   our
                   dignity
                   and
                   excellence
                   supposes
                   misery
                   and
                   is
                   imperfection
                   ,
                   but
                   the
                   instrument
                   and
                   capacity
                   of
                   all
                   duty
                   and
                   all
                   vertue
                   .
                
                 
                   4.
                   
                   In
                   the
                   inquiries
                   concerning
                   the
                   efficient
                   cause
                   of
                   moral
                   actions
                   men
                   doe
                   deny
                   one
                   truth
                   for
                   fear
                   of
                   loosing
                   another
                   ,
                   
                   and
                   will
                   not
                   allow
                   ●o
                   man
                   a
                   liberty
                   of
                   choice
                   in
                   spiritual
                   actions
                   and
                   moral
                   effects
                   ,
                   for
                   fear
                   of
                   disparaging
                   the
                   grace
                   of
                   God
                   ;
                   whereas
                   it
                   is
                   by
                   the
                   grace
                   of
                   God
                   that
                   we
                   have
                   this
                   liberty
                   .
                   
                   
                     Ipsa
                     ratio
                     quemlibet
                     nostrum
                     quaerentem
                     vehementer
                     angustat
                     ,
                     ne
                     sic
                     defendamus
                     gratiam
                     ut
                     liberum
                     arbitrium
                     auferre
                     videamur
                     :
                     rursus
                     nec
                     liberum
                     sic
                     asseramus
                     arbitrium
                     ,
                     ut
                     superbâ
                     impietate
                     ingrati
                     Dei
                     gratiae
                     judicemur
                     .
                  
                   It
                   is
                   very
                   easy
                   to
                   reconcile
                   God's
                   grace
                   with
                   our
                   liberty
                   ,
                   because
                   by
                   this
                   grace
                   it
                   is
                   that
                   we
                   have
                   this
                   liberty
                   .
                   For
                   no
                   man
                   can
                   chuse
                   what
                   he
                   does
                   not
                   know
                   ,
                   and
                   no
                   man
                   can
                   love
                   that
                   which
                   hath
                   in
                   it
                   no
                   amability
                   .
                   Now
                   because
                   we
                   have
                   all
                   notices
                   spiritual
                   and
                   the
                   arguments
                   of
                   invitation
                   to
                   obedience
                   in
                   duties
                   Evangelical
                   from
                   revelation
                   and
                   the
                   grace
                   of
                   God
                   ,
                   therefore
                   to
                   this
                   we
                   owe
                   the
                   liberty
                   of
                   our
                   will
                   ,
                   that
                   is
                   ,
                   a
                   power
                   to
                   chuse
                   spiritual
                   things
                   .
                   
                     Grace
                     and
                     truth
                     come
                     by
                     Jesus
                     Christ
                     ,
                  
                   and
                   liberty
                   of
                   will
                   comes
                   from
                   him
                   ;
                   for
                   
                     if
                     the
                     Son
                     makes
                     us
                     free
                     ,
                     then
                     are
                     we
                     free
                     indeed
                     :
                  
                   but
                   this
                   is
                   not
                   by
                   giving
                   us
                   new
                   faculties
                   ,
                   but
                   new
                   strengths
                   and
                   new
                   instruments
                   to
                   these
                   faculties
                   we
                   have
                   already
                   .
                   But
                   let
                   it
                   be
                   this
                   way
                   or
                   any
                   other
                   ,
                   we
                   cannot
                   work
                   till
                   we
                   have
                   powers
                   to
                   work
                   ,
                   and
                   we
                   cannot
                   chuse
                   till
                   we
                   have
                   liberty
                   ,
                   and
                   we
                   cannot
                   be
                   under
                   a
                   law
                   ,
                   and
                   promises
                   and
                   threatnings
                   ,
                   if
                   we
                   cannot
                   chuse
                   :
                   and
                   therefore
                   it
                   matters
                   not
                   as
                   to
                   our
                   present
                   inquiry
                   ,
                   the
                   explication
                   and
                   manner
                   of
                   speaking
                   of
                   which
                   school
                   of
                   learning
                   we
                   or
                   any
                   man
                   shall
                   please
                   to
                   follow
                   :
                   this
                   onely
                   we
                   are
                   to
                   rely
                   upon
                   ,
                   that
                   the
                   man
                   cannot
                   be
                   a
                   good
                   man
                   ,
                   if
                   he
                   doe
                   not
                   chuse
                   the
                   good
                   and
                   decline
                   the
                   evil
                   ;
                   and
                   there
                   is
                   no
                   such
                   thing
                   as
                   
                   Conscience
                   ,
                   and
                   there
                   is
                   no
                   need
                   of
                   it
                   ,
                   and
                   no
                   use
                   (
                   except
                   it
                   be
                   merely
                   to
                   torment
                   us
                   ,
                   )
                   unlesse
                   it
                   be
                   to
                   guide
                   us
                   into
                   the
                   choice
                   of
                   good
                   ,
                   and
                   to
                   deterre
                   us
                   from
                   doing
                   evil
                   .
                
                 
                   But
                   lastly
                   ,
                   
                   It
                   will
                   yet
                   be
                   sufficient
                   to
                   the
                   verification
                   of
                   this
                   Rule
                   ,
                   that
                   whether
                   we
                   affirm
                   or
                   deny
                   the
                   
                     liberty
                     of
                     the
                     will
                  
                   ,
                   yet
                   that
                   there
                   be
                   in
                   every
                   action
                   good
                   or
                   bad
                   
                     the
                     action
                     of
                     the
                     will
                  
                   ;
                   and
                   if
                   that
                   be
                   not
                   necessary
                   to
                   be
                   admitted
                   as
                   the
                   cause
                   of
                   morality
                   ,
                   then
                   he
                   that
                   kills
                   a
                   man
                   against
                   his
                   will
                   is
                   as
                   bad
                   as
                   he
                   that
                   did
                   it
                   with
                   his
                   will
                   ,
                   and
                   he
                   that
                   receives
                   the
                   holy
                   Sacrament
                   by
                   constraint
                   does
                   as
                   well
                   as
                   he
                   that
                   chuses
                   it
                   ,
                   and
                   to
                   confesse
                   Christ
                   against
                   our
                   Conscience
                   is
                   as
                   good
                   as
                   if
                   we
                   confesse
                   him
                   according
                   to
                   it
                   :
                   for
                   when
                   the
                   material
                   actions
                   are
                   the
                   same
                   ,
                   there
                   is
                   nothing
                   can
                   distinguish
                   the
                   men
                   that
                   doe
                   them
                   ,
                   but
                   something
                   within
                   that
                   can
                   doe
                   this
                   ,
                   or
                   let
                   it
                   alone
                   .
                   Now
                   because
                   a
                   good
                   understanding
                   ,
                   and
                   a
                   good
                   fancy
                   ,
                   and
                   a
                   great
                   reason
                   ,
                   and
                   a
                   great
                   resolution
                   ,
                   and
                   a
                   strong
                   heart
                   ,
                   and
                   a
                   healthfull
                   body
                   may
                   be
                   in
                   a
                   reprobate
                   or
                   vitious
                   person
                   ,
                   but
                   a
                   good
                   will
                   and
                   the
                   choice
                   of
                   vertue
                   is
                   onely
                   in
                   a
                   good
                   man
                   ,
                   it
                   follows
                   that
                   all
                   morality
                   depends
                   on
                   the
                   action
                   of
                   the
                   will
                   ;
                   and
                   therefore
                   that
                   all
                   other
                   faculties
                   are
                   natural
                   and
                   necessary
                   and
                   obedient
                   ,
                   this
                   onely
                   is
                   the
                   Empresse
                   ,
                   and
                   is
                   free
                   ,
                   and
                   Mistresse
                   of
                   the
                   action
                   .
                
                 
                   And
                   yet
                   beyond
                   this
                   heap
                   of
                   things
                   ,
                   
                   there
                   is
                   another
                   reason
                   why
                   a
                   man
                   can
                   be
                   good
                   or
                   bad
                   onely
                   by
                   the
                   act
                   of
                   his
                   will
                   ,
                   and
                   not
                   of
                   any
                   other
                   faculty
                   ,
                   because
                   the
                   act
                   of
                   the
                   will
                   produces
                   material
                   and
                   permanent
                   events
                   ;
                   it
                   is
                   acquisitive
                   and
                   effective
                   ,
                   or
                   recusative
                   and
                   destructive
                   ,
                   otherwise
                   then
                   it
                   is
                   in
                   any
                   other
                   faculties
                   .
                   For
                   the
                   other
                   faculties
                   are
                   like
                   the
                   eye
                   and
                   ear
                   ,
                   they
                   can
                   see
                   or
                   hear
                   foul
                   things
                   and
                   be
                   never
                   the
                   worse
                   ,
                   and
                   good
                   things
                   and
                   be
                   never
                   the
                   better
                   :
                   but
                   the
                   will
                   of
                   a
                   man
                   is
                   like
                   the
                   hand
                   and
                   the
                   mouth
                   and
                   the
                   belly
                   ,
                   if
                   they
                   touch
                   foul
                   things
                   they
                   are
                   defiled
                   ,
                   and
                   if
                   they
                   eat
                   poison
                   they
                   die
                   ;
                   so
                   is
                   the
                   will
                   of
                   man
                   ,
                   it
                   becomes
                   all
                   one
                   with
                   it's
                   object
                   .
                   For
                   it
                   works
                   onely
                   by
                   love
                   or
                   hatred
                   ,
                   and
                   therefore
                   changes
                   by
                   the
                   variety
                   of
                   the
                   object
                   it
                   entertains
                   .
                   He
                   that
                   loves
                   a
                   lie
                   is
                   a
                   liar
                   ;
                   but
                   he
                   that
                   onely
                   understands
                   it
                   ,
                   is
                   never
                   the
                   worse
                   .
                   
                     Facti
                     sunt
                     abominabiles
                     sicut
                     ea
                     quae
                     dilexerunt
                     ,
                  
                   
                   saith
                   the
                   Prophet
                   ,
                   
                     They
                     are
                     made
                     abominable
                     according
                     as
                     they
                     loved
                     ;
                     [
                     as
                     the
                     things
                     are
                     which
                     they
                     loved
                     ]
                  
                   so
                   the
                   Vulgar
                   Latin
                   :
                   and
                   so
                   it
                   is
                   in
                   good
                   things
                   ,
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     He
                     that
                     is
                     joyn'd
                     to
                     the
                     Lord
                     is
                     one
                     spirit
                     :
                  
                   love
                   makes
                   the
                   faculty
                   like
                   to
                   the
                   object
                   ,
                   and
                   therefore
                   as
                   the
                   object
                   of
                   the
                   will
                   is
                   ,
                   whose
                   action
                   is
                   love
                   ,
                   so
                   is
                   the
                   man
                   good
                   or
                   bad
                   accordingly
                   .
                
                 
                   Now
                   this
                   is
                   not
                   so
                   to
                   be
                   understood
                   as
                   if
                   the
                   actions
                   of
                   other
                   faculties
                   could
                   not
                   be
                   sins
                   ;
                   
                   for
                   a
                   sin
                   may
                   be
                   in
                   the
                   memory
                   ,
                   in
                   the
                   fancy
                   ,
                   in
                   the
                   understanding
                   ,
                   in
                   the
                   eye
                   ,
                   and
                   in
                   the
                   members
                   of
                   the
                   body
                   :
                   but
                   then
                   in
                   these
                   is
                   onely
                   the
                   material
                   part
                   of
                   the
                   sin
                   ;
                   if
                   the
                   actions
                   subjected
                   in
                   them
                   be
                   involuntary
                   they
                   are
                   not
                   criminal
                   ,
                   they
                   may
                   be
                   irregular
                   ,
                   but
                   not
                   sinfull
                   ;
                   onely
                   as
                   the
                   will
                   commands
                   them
                   and
                   they
                   obey
                   ,
                   so
                   they
                   are
                   to
                   stand
                   or
                   fall
                   in
                   judgment
                   .
                   For
                   so
                   ignorance
                   is
                   a
                   sin
                   when
                   it
                   is
                   voluntary
                   .
                   
                     Qui
                     dixerunt
                     Deo
                  
                   ,
                   
                   
                     Recede
                     à
                     nobis
                     ;
                     scientiam
                     viarum
                     tuarum
                     nolumus
                     .
                  
                   The
                   wicked
                   say
                   unto
                   God
                   ,
                   We
                   will
                   not
                   understand
                   thy
                   ways
                   .
                   So
                   the
                   Psalmist
                   complains
                   ,
                   
                     Noluit
                     intelligere
                     ut
                     bene
                     ageret
                     ,
                     He
                     refused
                     understanding
                     .
                  
                   Now
                   since
                   in
                   all
                   the
                   faculties
                   the
                   will
                   of
                   man
                   hath
                   a
                   dominion
                   ,
                   and
                   is
                   the
                   cause
                   of
                   all
                   moral
                   actions
                   ,
                   from
                   thence
                   they
                   have
                   their
                   estimate
                   ,
                   and
                   are
                   acquitted
                   or
                   
                   condemned
                   accordingly
                   ;
                   according
                   to
                   that
                   of
                   S.
                   
                     Bernard
                     ,
                     Nihil
                     ardet
                     in
                     inferno
                     nisi
                     propria
                     voluntas
                     ,
                  
                   Nothing
                   makes
                   fuel
                   for
                   the
                   flames
                   of
                   hell
                   ,
                   but
                   the
                   will
                   of
                   man
                   ,
                   and
                   evil
                   actions
                   that
                   are
                   voluntary
                   and
                   chosen
                   .
                
                 
                   The
                   consequent
                   of
                   this
                   discourse
                   in
                   order
                   to
                   Conscience
                   is
                   ,
                   
                   that
                   no
                   man
                   loose
                   his
                   peace
                   concerning
                   the
                   controverted
                   articles
                   and
                   disputes
                   of
                   Christendome
                   .
                   If
                   he
                   inquires
                   after
                   truth
                   earnestly
                   as
                   after
                   things
                   of
                   great
                   concernment
                   ;
                   if
                   he
                   prays
                   to
                   God
                   to
                   assist
                   ,
                   and
                   uses
                   those
                   means
                   which
                   are
                   in
                   his
                   hand
                   and
                   are
                   his
                   best
                   for
                   the
                   finding
                   it
                   ;
                   if
                   he
                   be
                   indifferent
                   to
                   any
                   proposition
                   ,
                   and
                   loves
                   it
                   not
                   for
                   any
                   consideration
                   but
                   because
                   he
                   thinks
                   it
                   true
                   ;
                   if
                   he
                   will
                   quit
                   any
                   interest
                   rather
                   then
                   loose
                   a
                   truth
                   ;
                   if
                   he
                   dares
                   own
                   what
                   he
                   hath
                   found
                   and
                   believ'd
                   ;
                   and
                   if
                   he
                   loves
                   it
                   so
                   much
                   the
                   more
                   by
                   how
                   much
                   he
                   believes
                   it
                   more
                   conducing
                   to
                   piety
                   and
                   the
                   honour
                   of
                   God
                   ,
                   he
                   hath
                   done
                   what
                   a
                   good
                   and
                   a
                   wise
                   man
                   should
                   doe
                   ;
                   he
                   needs
                   not
                   regard
                   what
                   any
                   man
                   threatens
                   ,
                   nor
                   fear
                   God's
                   anger
                   when
                   a
                   man
                   of
                   another
                   sect
                   threatens
                   him
                   with
                   damnation
                   :
                   for
                   he
                   that
                   heartily
                   endeavours
                   to
                   please
                   God
                   ,
                   and
                   searches
                   what
                   his
                   will
                   is
                   that
                   he
                   may
                   obey
                   it
                   ,
                   certainly
                   loves
                   God
                   ;
                   and
                   nothing
                   that
                   loves
                   God
                   can
                   perish
                   .
                
                 
                   2.
                   
                   It
                   follows
                   also
                   from
                   hence
                   that
                   no
                   unavoidable
                   calamity
                   ,
                   
                   no
                   being
                   born
                   of
                   evil
                   parents
                   ,
                   no
                   being
                   born
                   from
                   illegitimate
                   embraces
                   ,
                   no
                   unjust
                   sentences
                   of
                   men
                   can
                   irreconcile
                   us
                   to
                   God
                   ,
                   or
                   prejudice
                   our
                   Eternal
                   interest
                   .
                   God
                   will
                   judge
                   us
                   according
                   to
                   our
                   works
                   ,
                   not
                   according
                   to
                   his
                   ,
                   or
                   any
                   mans
                   else
                   ,
                   or
                   by
                   any
                   measures
                   but
                   by
                   his
                   own
                   law
                   and
                   our
                   obedience
                   .
                
                 
                   3.
                   
                   Let
                   no
                   man
                   think
                   that
                   either
                   God
                   will
                   ,
                   
                   or
                   that
                   the
                   Devil
                   can
                   make
                   us
                   sin
                   .
                   God
                   loves
                   not
                   sin
                   ,
                   or
                   that
                   we
                   should
                   die
                   ;
                   and
                   therefore
                   will
                   not
                   divide
                   his
                   own
                   kingdome
                   ,
                   or
                   set
                   up
                   that
                   by
                   his
                   
                     effective
                     power
                  
                   which
                   by
                   his
                   legislative
                   and
                   his
                   persuasive
                   ,
                   and
                   his
                   natural
                   and
                   eternal
                   ,
                   he
                   intends
                   to
                   destroy
                   .
                   And
                   as
                   for
                   the
                   Devil
                   ,
                   he
                   can
                   tempt
                   indeed
                   ,
                   but
                   unlesse
                   we
                   please
                   ,
                   he
                   cannot
                   prevail
                   ;
                   it
                   is
                   our
                   consent
                   and
                   willingnesse
                   that
                   makes
                   him
                   conqueror
                   .
                   And
                   if
                   we
                   be
                   really
                   persuaded
                   of
                   these
                   plain
                   and
                   evident
                   truths
                   ,
                   there
                   is
                   a
                   plain
                   way
                   made
                   to
                   encourage
                   our
                   industry
                   ,
                   to
                   actuate
                   our
                   caution
                   ,
                   to
                   glorify
                   God
                   ,
                   to
                   
                     work
                     out
                     our
                     salvation
                     with
                     fear
                     and
                     trembling
                     ,
                  
                   to
                   
                     walk
                     humbly
                     with
                     our
                     God
                  
                   ,
                   to
                   devest
                   our selves
                   of
                   all
                   excuses
                   ,
                   to
                   lay
                   the
                   burden
                   where
                   it
                   ought
                   ;
                   that
                   is
                   ,
                   to
                   walk
                   in
                   the
                   right
                   way
                   ,
                   in
                   the
                   way
                   of
                   duty
                   and
                   the
                   paths
                   of
                   the
                   Divine
                   commandements
                   ,
                   without
                   tempting
                   our selves
                   ,
                   or
                   being
                   fool'd
                   and
                   cosen'd
                   out
                   of
                   our
                   duty
                   ,
                   or
                   hindring
                   our
                   repentance
                   and
                   humiliation
                   ,
                   if
                   we
                   have
                   done
                   amisse
                   .
                
                 
                   These
                   are
                   the
                   material
                   events
                   ,
                   
                   and
                   that
                   proper
                   usefulnesse
                   of
                   this
                   proposition
                   which
                   can
                   doe
                   benefit
                   to
                   us
                   in
                   the
                   conduct
                   of
                   Conscience
                   .
                   Our
                   own
                   will
                   and
                   choice
                   is
                   all
                   that
                   upon
                   which
                   we
                   are
                   to
                   make
                   judgement
                   of
                   our
                   actions
                   .
                   For
                   the
                   further
                   declaration
                   of
                   which
                   we
                   are
                   to
                   inquire
                   into
                   divers
                   particulars
                   ,
                   in
                   order
                   to
                   the
                   institution
                   and
                   regulating
                   of
                   Conscience
                   .
                
                 
                   
                   
                     Question
                     I.
                     
                  
                   
                     
                       Whether
                       every
                       action
                       of
                       our
                       life
                       ought
                       to
                       be
                       directed
                       by
                       a
                       right
                       conscience
                       ,
                       or
                       a
                       well-persuaded
                       will
                       :
                       or
                       ,
                       Are
                       not
                       some
                       actions
                       not
                       onely
                       in
                       their
                       whole
                       kind
                       ,
                       but
                       in
                       their
                       circumstances
                       and
                       limitations
                       also
                       ,
                       merely
                       indifferent
                       ?
                    
                  
                   
                     To
                     this
                     I
                     answer
                     ,
                     
                     that
                     
                       actions
                       ,
                       if
                       they
                       be
                       considered
                       in
                       their
                       Physical
                       or
                       natural
                       capacity
                       ,
                    
                     are
                     all
                     
                       negatively
                       indifferent
                    
                     ;
                     that
                     is
                     ,
                     neither
                     good
                     nor
                     bad
                     :
                     the
                     going
                     into
                     a
                     house
                     ,
                     the
                     entring
                     into
                     a
                     field
                     ,
                     the
                     striking
                     of
                     a
                     blow
                     ,
                     the
                     act
                     of
                     generation
                     ,
                     eating
                     or
                     drinking
                     ,
                     as
                     they
                     are
                     taken
                     in
                     their
                     natural
                     capacity
                     ,
                     are
                     not
                     moral
                     actions
                     ,
                     that
                     is
                     ,
                     by
                     all
                     that
                     they
                     are
                     in
                     nature
                     are
                     nothing
                     at
                     all
                     in
                     manners
                     :
                     even
                     homicide
                     it self
                     and
                     adultery
                     ,
                     in
                     their
                     natural
                     capacity
                     ,
                     differ
                     nothing
                     from
                     justice
                     and
                     the
                     permissions
                     of
                     marriage
                     ;
                     and
                     the
                     giving
                     of
                     almes
                     is
                     no
                     better
                     naturally
                     then
                     giving
                     money
                     to
                     Mercury
                     ,
                     or
                     to
                     an
                     Image
                     .
                  
                   
                     2.
                     
                     
                       Omissions
                       of
                       acts
                       are
                       oftentimes
                       indifferent
                       ,
                    
                     
                     even
                     always
                     when
                     the
                     omission
                     is
                     not
                     of
                     a
                     thing
                     commanded
                     or
                     morally
                     good
                     from
                     some
                     law
                     ,
                     or
                     sufficient
                     principle
                     of
                     morality
                     ,
                     as
                     perfection
                     ,
                     counsel
                     ,
                     praise
                     and
                     fame
                     ,
                     worthinesse
                     and
                     charity
                     .
                     The
                     reason
                     is
                     ,
                     because
                     omissions
                     may
                     come
                     in
                     upon
                     a
                     dead
                     stock
                     ,
                     and
                     proceed
                     from
                     a
                     negative
                     principle
                     ,
                     from
                     sleep
                     and
                     forgetfulnesse
                     ,
                     from
                     a
                     lethargy
                     or
                     dulnesse
                     ,
                     from
                     differing
                     businesse
                     and
                     divertisements
                     .
                     And
                     that
                     which
                     is
                     nothing
                     can
                     produce
                     nothing
                     ,
                     and
                     neither
                     good
                     nor
                     evil
                     can
                     come
                     from
                     that
                     which
                     is
                     not
                     ;
                     they
                     both
                     must
                     have
                     a
                     positive
                     cause
                     ,
                     if
                     they
                     have
                     in
                     them
                     any
                     morality
                     .
                     Even
                     not
                     to
                     commit
                     adultery
                     is
                     not
                     commendable
                     ,
                     unlesse
                     that
                     omission
                     be
                     chosen
                     .
                     *
                     And
                     this
                     is
                     very
                     remarkable
                     in
                     order
                     to
                     Conscience
                     .
                     For
                     the
                     whole
                     duty
                     of
                     man
                     consists
                     in
                     eschewing
                     evil
                     and
                     doing
                     good
                     :
                     but
                     to
                     will
                     and
                     to
                     chuse
                     good
                     is
                     so
                     necessary
                     ,
                     and
                     if
                     we
                     can
                     ,
                     to
                     doe
                     it
                     is
                     so
                     requir'd
                     of
                     us
                     ,
                     that
                     the
                     very
                     avoiding
                     evil
                     is
                     exacted
                     in
                     that
                     manner
                     ,
                     that
                     unlesse
                     it
                     be
                     a
                     doing
                     good
                     ,
                     it
                     is
                     a
                     doing
                     nothing
                     at
                     all
                     ,
                     it
                     is
                     good
                     for
                     nothing
                     ,
                     it
                     will
                     goe
                     for
                     nothing
                     .
                     To
                     eschew
                     evil
                     is
                     a
                     labour
                     and
                     a
                     mighty
                     work
                     ,
                     it
                     is
                     a
                     running
                     from
                     temptation
                     ,
                     a
                     shutting
                     the
                     doors
                     against
                     it
                     ,
                     a
                     praying
                     against
                     it
                     ,
                     it
                     is
                     a
                     flying
                     from
                     it
                     when
                     we
                     can
                     ,
                     and
                     a
                     resisting
                     of
                     it
                     when
                     we
                     cannot
                     .
                     A
                     porter
                     cannot
                     be
                     said
                     to
                     eschew
                     ambition
                     ,
                     nor
                     does
                     he
                     doe
                     well
                     by
                     not
                     commencing
                     of
                     a
                     proud
                     warre
                     ,
                     when
                     he
                     can
                     think
                     of
                     nothing
                     but
                     how
                     to
                     fill
                     his
                     belly
                     by
                     breaking
                     of
                     his
                     back
                     ;
                     and
                     the
                     poor
                     shepherd
                     shall
                     never
                     be
                     thank'd
                     for
                     not
                     contending
                     for
                     the
                     Arch-bishopric
                     of
                     Toledo
                     ,
                     or
                     not
                     fighting
                     against
                     his
                     Prince
                     ,
                     when
                     nothing
                     enters
                     into
                     his
                     armory
                     but
                     his
                     bottle
                     and
                     his
                     hook
                     ,
                     and
                     nothing
                     into
                     his
                     head
                     ,
                     but
                     that
                     his
                     sheep
                     may
                     wander
                     in
                     wholesome
                     and
                     pleasant
                     pastures
                     ,
                     and
                     his
                     lambs
                     be
                     free
                     from
                     dogs
                     and
                     foxes
                     .
                     A
                     mere
                     negative
                     does
                     nothing
                     in
                     God's
                     service
                     .
                     The
                     avoiding
                     evil
                     is
                     neither
                     good
                     nor
                     bad
                     ,
                     unlesse
                     it
                     be
                     by
                     a
                     positive
                     act
                     ,
                     unlesse
                     the
                     will
                     be
                     in
                     it
                     :
                     and
                     indeed
                     as
                     things
                     are
                     order'd
                     it
                     is
                     many
                     times
                     harder
                     to
                     decline
                     evil
                     then
                     to
                     doe
                     good
                     ;
                     and
                     therefore
                     the
                     eschewing
                     evil
                     is
                     a
                     contention
                     and
                     a
                     warre
                     ,
                     it
                     is
                     a
                     heap
                     of
                     severe
                     actions
                     ,
                     a
                     state
                     of
                     mortification
                     ,
                     it
                     is
                     a
                     resisting
                     of
                     temptations
                     .
                     For
                     he
                     that
                     was
                     never
                     tempted
                     may
                     be
                     innocent
                     ;
                     but
                     he
                     is
                     not
                     vertuous
                     ,
                     and
                     shall
                     have
                     no
                     reward
                     .
                  
                   
                     *
                     This
                     is
                     to
                     be
                     understood
                     to
                     be
                     true
                     in
                     all
                     cases
                     ;
                     unlesse
                     his
                     not
                     acting
                     a
                     sin
                     ,
                     and
                     his
                     not
                     being
                     tempted
                     now
                     ,
                     be
                     the
                     effect
                     of
                     a
                     long
                     prayer
                     ,
                     and
                     a
                     
                     former
                     contention
                     ;
                     and
                     that
                     either
                     the
                     temptation
                     by
                     his
                     preceding
                     piety
                     be
                     turn'd
                     aside
                     ,
                     or
                     made
                     impotent
                     by
                     mortification
                     ,
                     or
                     by
                     his
                     chosen
                     and
                     beloved
                     state
                     of
                     life
                     be
                     made
                     impossible
                     ;
                     that
                     is
                     ,
                     unlesse
                     by
                     the
                     arts
                     of
                     the
                     spirit
                     he
                     hath
                     made
                     it
                     vain
                     ,
                     or
                     by
                     his
                     frequent
                     victories
                     he
                     hath
                     made
                     the
                     Devil
                     flee
                     away
                     ,
                     and
                     so
                     bought
                     his
                     peace
                     at
                     the
                     price
                     of
                     a
                     mighty
                     warre
                     ,
                     and
                     his
                     rest
                     at
                     the
                     charge
                     of
                     a
                     pertinacious
                     labour
                     .
                     In
                     all
                     these
                     cases
                     the
                     omission
                     is
                     negative
                     as
                     to
                     the
                     present
                     state
                     of
                     things
                     ;
                     and
                     yet
                     it
                     is
                     vertuous
                     ,
                     because
                     it
                     had
                     a
                     positive
                     and
                     a
                     vertuous
                     cause
                     ,
                     which
                     now
                     it
                     may
                     be
                     lies
                     still
                     ,
                     because
                     it
                     hath
                     produc'd
                     a
                     permanent
                     and
                     perpetual
                     effect
                     .
                  
                   
                     And
                     upon
                     this
                     account
                     we
                     also
                     can
                     hope
                     for
                     the
                     reward
                     even
                     of
                     those
                     graces
                     which
                     we
                     never
                     exercise
                     .
                     
                     The
                     Prince
                     that
                     refuses
                     the
                     offer
                     of
                     a
                     crown
                     or
                     the
                     possibilities
                     of
                     Empire
                     because
                     they
                     doe
                     not
                     belong
                     to
                     him
                     ,
                     shall
                     certainly
                     have
                     a
                     great
                     reward
                     ,
                     because
                     upon
                     the
                     noblest
                     account
                     he
                     avoids
                     a
                     very
                     great
                     evil
                     .
                     But
                     the
                     poor
                     herdsman
                     that
                     dwells
                     upon
                     his
                     own
                     acre
                     ,
                     and
                     feeds
                     his
                     little
                     yokes
                     and
                     couples
                     of
                     sheep
                     on
                     high
                     ways
                     and
                     mountains
                     ,
                     and
                     looks
                     not
                     ambitiously
                     on
                     his
                     neighbours
                     farm
                     ,
                     nor
                     covets
                     the
                     next
                     cottage
                     ,
                     which
                     yet
                     he
                     likes
                     well
                     ,
                     and
                     thinks
                     it
                     excellent
                     because
                     it
                     hath
                     a
                     chimny
                     ,
                     nor
                     would
                     doe
                     an
                     act
                     of
                     falshood
                     to
                     get
                     his
                     own
                     tenement
                     rent-free
                     ,
                     this
                     man
                     shall
                     have
                     a
                     reward
                     in
                     proportion
                     great
                     as
                     that
                     just
                     Prince
                     who
                     refuses
                     to
                     oppresse
                     his
                     brother
                     when
                     his
                     state
                     is
                     broken
                     by
                     rebellion
                     and
                     disadvantages
                     .
                     For
                     there
                     is
                     no
                     vertue
                     but
                     may
                     be
                     lov'd
                     and
                     courted
                     ,
                     delighted
                     in
                     and
                     commended
                     in
                     every
                     state
                     and
                     circumstance
                     of
                     life
                     :
                     and
                     though
                     it
                     be
                     not
                     exercis'd
                     in
                     noble
                     temptations
                     and
                     trials
                     proper
                     to
                     the
                     most
                     excellent
                     and
                     remarked
                     persons
                     ;
                     yet
                     the
                     very
                     images
                     and
                     little
                     records
                     of
                     trial
                     may
                     expresse
                     a
                     love
                     and
                     choice
                     which
                     may
                     be
                     equal
                     to
                     that
                     which
                     is
                     prosperous
                     by
                     the
                     greatest
                     exercise
                     and
                     indication
                     .
                     For
                     there
                     are
                     little
                     envies
                     &
                     ambitions
                     even
                     in
                     cottages
                     ,
                     and
                     therefore
                     there
                     may
                     be
                     the
                     choice
                     and
                     volition
                     of
                     humility
                     and
                     peacefull
                     thoughts
                     and
                     acts
                     of
                     charity
                     :
                     and
                     there
                     may
                     be
                     unchastity
                     even
                     in
                     marriage
                     ;
                     and
                     therefore
                     though
                     the
                     contention
                     is
                     easier
                     ,
                     and
                     the
                     temptations
                     but
                     inconsiderable
                     ,
                     yet
                     they
                     also
                     when
                     they
                     are
                     immur'd
                     by
                     their
                     Sacramental
                     defensatives
                     and
                     securities
                     may
                     delight
                     in
                     chastity
                     ,
                     and
                     therefore
                     rejoyce
                     in
                     that
                     state
                     because
                     it
                     secures
                     them
                     from
                     uncleanenesse
                     ;
                     and
                     therefore
                     for
                     this
                     love
                     ,
                     and
                     act
                     of
                     choice
                     ,
                     even
                     for
                     delighting
                     in
                     that
                     safety
                     ,
                     may
                     find
                     a
                     reward
                     of
                     chastity
                     :
                     and
                     there
                     may
                     be
                     covetousnesse
                     amongst
                     them
                     that
                     are
                     full
                     of
                     plenty
                     ,
                     and
                     therefore
                     even
                     the
                     richest
                     person
                     can
                     be
                     imployed
                     in
                     securing
                     the
                     grace
                     of
                     contentednesse
                     ,
                     though
                     he
                     have
                     but
                     little
                     temptation
                     to
                     the
                     contrary
                     .
                     *
                     Indeed
                     if
                     a
                     begger
                     were
                     tempted
                     with
                     the
                     offer
                     of
                     20000
                     ,
                     the
                     temptation
                     would
                     be
                     too
                     big
                     for
                     him
                     ,
                     if
                     he
                     understood
                     the
                     summe
                     ;
                     and
                     possibly
                     if
                     he
                     be
                     a
                     vertuous
                     man
                     ,
                     and
                     would
                     not
                     be
                     tempted
                     to
                     tell
                     a
                     lie
                     for
                     20s
                     s
                     ,
                     or
                     for
                     one
                     of
                     his
                     own
                     possible
                     and
                     likely
                     summes
                     ,
                     yet
                     for
                     so
                     vast
                     a
                     heap
                     of
                     gold
                     bigger
                     then
                     his
                     thoughts
                     ,
                     he
                     might
                     be
                     put
                     beyond
                     his
                     vertue
                     .
                     But
                     therefore
                     God
                     in
                     his
                     goodnesse
                     to
                     mankind
                     does
                     seldome
                     permit
                     such
                     trials
                     and
                     unequal
                     hazards
                     ,
                     and
                     to
                     our
                     not
                     being
                     so
                     tempted
                     (
                     without
                     disparagement
                     to
                     our
                     vertue
                     and
                     our
                     choice
                     )
                     we
                     may
                     well
                     confesse
                     we
                     owe
                     our
                     innocence
                     .
                     But
                     because
                     God
                     suffers
                     our
                     temptations
                     to
                     be
                     by
                     accidents
                     happening
                     in
                     our
                     own
                     condition
                     ,
                     and
                     we
                     are
                     commonly
                     tried
                     by
                     that
                     which
                     is
                     before
                     us
                     ,
                     or
                     next
                     above
                     us
                     ;
                     every
                     one
                     can
                     either
                     exercise
                     or
                     chuse
                     the
                     worthinesse
                     of
                     every
                     grace
                     ,
                     and
                     may
                     hope
                     for
                     the
                     reward
                     of
                     the
                     whole
                     vertue
                     by
                     resisting
                     the
                     most
                     inconsiderable
                     temptation
                     to
                     it's
                     contrary
                     ,
                     if
                     in
                     case
                     he
                     have
                     no
                     bigger
                     ,
                     he
                     equally
                     chuses
                     the
                     vertue
                     and
                     rejoyces
                     in
                     his
                     innocence
                     .
                     And
                     he
                     that
                     does
                     resist
                     ,
                     
                     or
                     by
                     any
                     means
                     expedite
                     himself
                     from
                     his
                     own
                     temptation
                     ,
                     shall
                     be
                     rewarded
                     equally
                     to
                     him
                     ,
                     to
                     whom
                     the
                     greatest
                     is
                     but
                     his
                     next
                     best
                     .
                     *
                     For
                     our
                     vertue
                     is
                     not
                     to
                     be
                     estimated
                     by
                     the
                     instance
                     ,
                     but
                     the
                     willingnesse
                     and
                     the
                     courage
                     ,
                     the
                     readinesse
                     of
                     mind
                     and
                     alacrity
                     of
                     choice
                     ,
                     by
                     the
                     proportion
                     of
                     the
                     man
                     and
                     the
                     methods
                     of
                     his
                     labour
                     ,
                     the
                     resolution
                     of
                     the
                     will
                     ,
                     and
                     the
                     preparation
                     of
                     the
                     heart
                     ;
                     and
                     we
                     must
                     account
                     our
                     omissions
                     or
                     eschewings
                     of
                     evil
                     to
                     be
                     vertuous
                     ,
                     by
                     what
                     we
                     have
                     done
                     against
                     it
                     ,
                     by
                     our
                     prayer
                     and
                     our
                     watchfulnesse
                     ,
                     our
                     fear
                     and
                     caution
                     ,
                     not
                     by
                     an
                     unactive
                     life
                     ,
                     and
                     a
                     dull
                     peace
                     ,
                     and
                     a
                     negative
                     omission
                     :
                     for
                     
                       he
                       does
                       not
                       eschew
                       evil
                       that
                       does
                       not
                       doe
                       evil
                       ,
                       but
                       he
                       that
                       will
                       not
                       doe
                       it
                       .
                    
                  
                   
                     3.
                     
                     
                       All
                       acts
                       that
                       passe
                       without
                       any
                       consent
                       of
                       the
                       will
                       are
                       indifferent
                    
                     ;
                     
                     that
                     is
                     ,
                     they
                     are
                     natural
                     ,
                     or
                     unavoidable
                     ,
                     or
                     the
                     productions
                     of
                     fancy
                     ,
                     or
                     some
                     other
                     unchusing
                     faculty
                     ,
                     or
                     they
                     are
                     the
                     first
                     motions
                     of
                     a
                     passion
                     ,
                     or
                     the
                     emotions
                     of
                     some
                     exterior
                     violence
                     ;
                     as
                     the
                     sudden
                     motion
                     of
                     an
                     eye
                     ,
                     the
                     head
                     or
                     heart
                     ,
                     the
                     hands
                     or
                     feet
                     .
                     Now
                     that
                     these
                     are
                     as
                     indifferent
                     as
                     to
                     grow
                     ,
                     or
                     to
                     yawn
                     ,
                     to
                     cough
                     or
                     to
                     sneeze
                     ,
                     appears
                     because
                     they
                     are
                     of
                     the
                     same
                     nature
                     ,
                     and
                     partake
                     equally
                     of
                     the
                     same
                     reason
                     .
                     But
                     these
                     instances
                     can
                     be
                     made
                     to
                     differ
                     .
                     For
                     those
                     which
                     are
                     so
                     natural
                     that
                     the
                     whole
                     effect
                     also
                     is
                     natural
                     ,
                     and
                     cannot
                     passe
                     on
                     to
                     morality
                     or
                     be
                     subject
                     to
                     a
                     command
                     ,
                     are
                     always
                     indifferent
                     in
                     their
                     whole
                     kind
                     ,
                     and
                     in
                     all
                     their
                     degrees
                     and
                     in
                     all
                     their
                     circumstances
                     .
                     Thus
                     to
                     grow
                     taller
                     ,
                     to
                     digest
                     meat
                     ,
                     to
                     wink
                     with
                     the
                     eye
                     in
                     the
                     face
                     of
                     the
                     Sun
                     ,
                     are
                     not
                     capable
                     of
                     morality
                     .
                     But
                     those
                     things
                     which
                     are
                     at
                     first
                     onely
                     natural
                     ,
                     and
                     afterwards
                     are
                     nurs'd
                     by
                     the
                     will
                     and
                     discourse
                     ,
                     they
                     are
                     onely
                     at
                     first
                     indifferent
                     ,
                     because
                     they
                     then
                     onely
                     are
                     unavoidable
                     .
                     To
                     look
                     upon
                     a
                     woman
                     is
                     no
                     sin
                     ,
                     if
                     she
                     suddenly
                     comes
                     into
                     our
                     presence
                     ,
                     though
                     every
                     such
                     look
                     by
                     reason
                     of
                     the
                     mans
                     weaknesse
                     were
                     a
                     temptation
                     :
                     for
                     at
                     first
                     there
                     was
                     no
                     time
                     to
                     deliberate
                     ,
                     and
                     therefore
                     we
                     could
                     not
                     be
                     bound
                     not
                     to
                     look
                     ,
                     and
                     if
                     we
                     had
                     not
                     seen
                     her
                     ,
                     it
                     had
                     not
                     been
                     good
                     at
                     all
                     ,
                     nor
                     evil
                     .
                     But
                     to
                     look
                     upon
                     her
                     so
                     long
                     till
                     we
                     lust
                     after
                     her
                     ,
                     to
                     look
                     upon
                     her
                     but
                     to
                     the
                     entertainment
                     of
                     any
                     faculty
                     that
                     ministers
                     to
                     lust
                     ,
                     to
                     observe
                     that
                     which
                     is
                     precious
                     in
                     her
                     but
                     so
                     long
                     that
                     the
                     will
                     doe
                     consent
                     to
                     that
                     which
                     is
                     ,
                     or
                     is
                     likely
                     to
                     be
                     vile
                     ,
                     that
                     corrupts
                     the
                     manners
                     and
                     prevaricates
                     the
                     law
                     .
                  
                   
                     4.
                     
                     
                       No
                       action
                       of
                       the
                       will
                       is
                       indifferent
                       ,
                    
                     
                     but
                     is
                     either
                     lawfull
                     or
                     unlawfull
                     ,
                     and
                     therefore
                     good
                     or
                     bad
                     .
                     For
                     although
                     there
                     is
                     in
                     many
                     actions
                     that
                     which
                     the
                     School
                     calls
                     
                       indifferentiam
                       secundum
                       speciem
                       ,
                       an
                       indifference
                       in
                       the
                       kind
                    
                     of
                     action
                     ,
                     or
                     in
                     respect
                     of
                     the
                     object
                     ;
                     yet
                     when
                     such
                     actions
                     come
                     under
                     deliberation
                     and
                     to
                     be
                     invested
                     with
                     circumstances
                     ,
                     they
                     cannot
                     be
                     consider'd
                     at
                     all
                     ,
                     but
                     that
                     first
                     they
                     must
                     be
                     understood
                     to
                     be
                     lawfull
                     or
                     unlawfull
                     ;
                     for
                     that
                     very
                     objective
                     or
                     specific
                     indifference
                     supposes
                     the
                     action
                     lawfull
                     :
                     and
                     he
                     that
                     does
                     a
                     thing
                     though
                     but
                     with
                     that
                     deliberation
                     and
                     precaution
                     ,
                     does
                     doe
                     well
                     ,
                     unlesse
                     there
                     be
                     something
                     else
                     also
                     to
                     be
                     consider'd
                     ,
                     and
                     then
                     it
                     may
                     be
                     he
                     does
                     better
                     ,
                     or
                     it
                     may
                     be
                     ill
                     ;
                     but
                     when
                     it
                     is
                     come
                     as
                     far
                     as
                     to
                     be
                     chosen
                     and
                     considered
                     ,
                     it
                     must
                     be
                     good
                     or
                     bad
                     .
                     For
                     whatsoever
                     that
                     is
                     about
                     which
                     we
                     deliberate
                     ,
                     we
                     doe
                     it
                     for
                     a
                     reason
                     that
                     to
                     us
                     cannot
                     seem
                     indifferent
                     ;
                     it
                     is
                     for
                     an
                     innocent
                     and
                     a
                     good
                     end
                     ,
                     for
                     good
                     to
                     our selves
                     or
                     others
                     :
                     and
                     nothing
                     can
                     come
                     under
                     the
                     consideration
                     of
                     being
                     an
                     end
                     of
                     humane
                     actions
                     ,
                     but
                     is
                     directed
                     by
                     the
                     words
                     or
                     by
                     the
                     reason
                     ,
                     by
                     the
                     designe
                     or
                     the
                     proportion
                     of
                     some
                     law
                     .
                     For
                     even
                     our
                     profit
                     or
                     our
                     pleasure
                     are
                     to
                     be
                     conducted
                     by
                     the
                     measures
                     of
                     the
                     spirit
                     :
                     and
                     there
                     
                     is
                     nothing
                     else
                     besides
                     profit
                     and
                     pleasure
                     that
                     is
                     good
                     ,
                     or
                     can
                     become
                     the
                     end
                     of
                     an
                     action
                     ,
                     excepting
                     onely
                     what
                     is
                     honest
                     :
                     and
                     therefore
                     every
                     thing
                     that
                     is
                     good
                     or
                     can
                     be
                     the
                     reason
                     of
                     an
                     action
                     is
                     under
                     a
                     law
                     ,
                     and
                     consequently
                     cannot
                     be
                     indifferent
                     ,
                     according
                     to
                     the
                     doctrine
                     of
                     S.
                     
                       Austin
                       ,
                       Quanquam
                       voluntas
                    
                     ,
                     
                     
                       mirum
                       ,
                       si
                       potest
                       in
                       medio
                       quodam
                       ita
                       consistere
                       ,
                       ut
                       nec
                       bona
                       nec
                       mala
                       sit
                       :
                       aut
                       enim
                       justitiam
                       diligimus
                       ,
                       &
                       bona
                       est
                       ,
                       &
                       si
                       magis
                       diligimus
                       ,
                       magis
                       bona
                       ,
                       si
                       minus
                       ,
                       minus
                       bona
                       ;
                       aut
                       si
                       omnino
                       non
                       diligimus
                       ,
                       non
                       bona
                       est
                       .
                       Quis
                       vero
                       dubitet
                       dicere
                       voluntatem
                       nullo
                       modo
                       justitiam
                       diligentem
                       non
                       modo
                       esse
                       malam
                       ,
                       sed
                       pessimam
                       voluntatem
                       ?
                       Ergo
                       voluntas
                       aut
                       bona
                       est
                       aut
                       mala
                       ,
                    
                     &c.
                     Whatsoever
                     we
                     doe
                     ,
                     we
                     doe
                     it
                     for
                     a
                     good
                     end
                     or
                     an
                     evil
                     ;
                     for
                     if
                     we
                     doe
                     it
                     for
                     no
                     end
                     ,
                     we
                     doe
                     not
                     work
                     like
                     men
                     :
                     and
                     according
                     as
                     the
                     reason
                     is
                     which
                     moves
                     the
                     action
                     so
                     is
                     the
                     will
                     ,
                     either
                     good
                     or
                     bad
                     :
                     for
                     though
                     vertue
                     oftentimes
                     is
                     in
                     the
                     midst
                     between
                     two
                     evils
                     ;
                     yet
                     the
                     will
                     of
                     man
                     is
                     never
                     so
                     in
                     the
                     middle
                     as
                     to
                     be
                     between
                     good
                     and
                     evil
                     ;
                     for
                     every
                     thing
                     that
                     can
                     move
                     the
                     will
                     is
                     good
                     ,
                     or
                     it
                     seems
                     so
                     ,
                     and
                     accordingly
                     so
                     is
                     the
                     will.
                     
                  
                   
                     Indeed
                     every
                     action
                     we
                     doe
                     is
                     not
                     in
                     an
                     immediate
                     order
                     to
                     Eternal
                     blessing
                     or
                     infelicity
                     ;
                     
                     but
                     yet
                     mediately
                     and
                     by
                     consequence
                     ,
                     and
                     in
                     the
                     whole
                     disposition
                     of
                     affairs
                     it
                     addes
                     great
                     moments
                     to
                     it
                     .
                     
                       Bonum
                       est
                       continentia
                       ,
                       malum
                       est
                       luxuria
                       ;
                       inter
                       utrumque
                       indifferens
                       ,
                       ambulare
                       ,
                       capitis
                       naribus
                       purgamenta
                       projicere
                       ,
                       sputis
                       rheumata
                       jacere
                       .
                       Hoc
                       nec
                       bonum
                       ,
                       nec
                       malum
                       :
                       sive
                       enim
                       feceris
                       ,
                       sive
                       non
                       ,
                       nec
                       justitiam
                       habebis
                       nec
                       injustitiam
                       ,
                    
                     said
                     S.
                     Hierom.
                     
                     
                       Continence
                       is
                       good
                       ,
                       and
                       luxury
                       is
                       evil
                       ;
                       but
                       between
                       these
                       it
                       is
                       indifferent
                       to
                       walk
                       ,
                       to
                       blow
                       the
                       nose
                       ,
                       to
                       spit
                       .
                       These
                       things
                       are
                       neither
                       good
                       nor
                       bad
                       ,
                       for
                       whether
                       you
                       doe
                       them
                       or
                       doe
                       them
                       not
                       ,
                       you
                       are
                       by
                       them
                       neither
                       just
                       nor
                       unjust
                       .
                    
                     For
                     besides
                     that
                     S.
                     Hierom
                     instances
                     in
                     things
                     of
                     a
                     specific
                     and
                     objective
                     indifference
                     ,
                     of
                     which
                     I
                     have
                     already
                     spoken
                     ,
                     that
                     which
                     he
                     saies
                     is
                     true
                     in
                     respect
                     of
                     the
                     supernatural
                     end
                     of
                     man
                     ,
                     to
                     which
                     these
                     things
                     (
                     concerning
                     which
                     oftentimes
                     we
                     doe
                     not
                     deliberate
                     at
                     all
                     ,
                     and
                     even
                     then
                     when
                     we
                     doe
                     deliberate
                     ,
                     they
                     )
                     operate
                     but
                     little
                     .
                     But
                     because
                     the
                     instances
                     are
                     in
                     natural
                     things
                     ,
                     where
                     the
                     will
                     hath
                     very
                     little
                     to
                     doe
                     ,
                     we
                     shall
                     best
                     understand
                     this
                     proposition
                     by
                     the
                     instance
                     of
                     S.
                     Gregory
                     ;
                     
                     
                       Nonnulli
                       diligunt
                       proximos
                       ,
                       sed
                       per
                       affectionem
                       cognationis
                       &
                       carnis
                       ,
                       quibus
                       in
                       hac
                       dilectione
                       sacra
                       eloquia
                       non
                       contradicunt
                       .
                    
                     Our
                     natural
                     love
                     to
                     our
                     kindred
                     is
                     a
                     thing
                     so
                     indifferent
                     ,
                     not
                     in
                     it's
                     own
                     nature
                     ,
                     but
                     of
                     so
                     little
                     concern
                     to
                     eternity
                     if
                     it
                     be
                     onely
                     upon
                     the
                     stock
                     of
                     Nature
                     ,
                     that
                     all
                     that
                     can
                     be
                     said
                     of
                     it
                     is
                     ,
                     that
                     the
                     Scripture
                     doe
                     not
                     forbid
                     it
                     .
                     That
                     is
                     ,
                     whatsoever
                     is
                     natural
                     is
                     not
                     considerable
                     in
                     morality
                     .
                     But
                     because
                     this
                     which
                     first
                     enters
                     by
                     nature
                     is
                     commanded
                     by
                     God
                     ,
                     and
                     can
                     be
                     confirm'd
                     and
                     improv'd
                     by
                     the
                     will
                     ,
                     therefore
                     it
                     can
                     become
                     spiritual
                     :
                     but
                     
                       that
                       which
                       is
                       natural
                       is
                       first
                       ,
                       and
                       then
                       that
                       which
                       is
                       spiritual
                       :
                    
                     so
                     that
                     although
                     at
                     the
                     first
                     and
                     when
                     it
                     is
                     onely
                     the
                     product
                     of
                     nature
                     ,
                     it
                     is
                     but
                     a
                     disposition
                     and
                     a
                     facility
                     towards
                     a
                     spiritual
                     or
                     moral
                     duty
                     ;
                     yet
                     as
                     soon
                     as
                     ever
                     the
                     will
                     handles
                     it
                     ,
                     it
                     puts
                     on
                     it's
                     upper
                     garment
                     of
                     morality
                     ,
                     and
                     may
                     come
                     to
                     be
                     invested
                     with
                     a
                     robe
                     of
                     glory
                     .
                     And
                     this
                     was
                     very
                     well
                     discours'd
                     of
                     by
                     the
                     Author
                     of
                     the
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     in
                     S.
                     Austin
                     ;
                     
                     
                       Esse
                       fatemur
                       liberum
                       arbitrium
                       omnibus
                       hominibus
                       ,
                       habens
                       quidem
                       judicium
                       rationis
                       ,
                       non
                       per
                       quod
                       sit
                       idoneum
                       quae
                       ad
                       Deum
                       pertinent
                       sine
                       Deo
                       aut
                       inchoare
                       ,
                       aut
                       certè
                       peragere
                       ,
                       sed
                       tantum
                       in
                       operibus
                       vitae
                       praesentis
                       ,
                       tam
                       bonis
                       quam
                       etiam
                       malis
                       .
                       Bonis
                       dico
                       quae
                       de
                       bono
                       naturae
                       oriuntur
                       ,
                       id
                       est
                       ,
                       velle
                       laborare
                       in
                       agro
                       ,
                       velle
                       manducare
                       &
                       bibere
                       ,
                       In
                       things
                       pertaining
                       to
                       God
                       we
                       cannot
                       begin
                       ,
                       or
                       at
                       least
                       we
                       cannot
                       finish
                       any
                       thing
                       without
                       God
                       and
                       
                       his
                       grace
                       .
                       But
                       in
                       the
                       things
                       of
                       this
                       life
                       we
                       have
                       a
                       free
                       choice
                       ,
                       whether
                       the
                       things
                       be
                       good
                       or
                       evil
                       .
                       For
                       those
                       I
                       call
                       good
                       which
                       doe
                       natural
                       good
                       ,
                       as
                       to
                       be
                       willing
                       to
                       work
                       in
                       the
                       field
                       ,
                       to
                       will
                       to
                       eat
                       or
                       to
                       drink
                       .
                    
                     Now
                     even
                     these
                     things
                     are
                     always
                     good
                     or
                     bad
                     when
                     they
                     are
                     once
                     chosen
                     by
                     the
                     will
                     ,
                     and
                     to
                     these
                     very
                     things
                     the
                     Divine
                     grace
                     does
                     give
                     assistance
                     .
                     So
                     the
                     same
                     author
                     ,
                     
                       Velle
                       quicquid
                       bonum
                       ad
                       praesentem
                       pertinet
                       vitam
                       ,
                       non
                       sine
                       Divino
                       gubernaculo
                       subsistunt
                       ,
                    
                     A
                     man
                     cannot
                     chuse
                     well
                     even
                     in
                     things
                     belonging
                     to
                     this
                     life
                     ,
                     without
                     the
                     Divine
                     assistance
                     .
                     And
                     therefore
                     in
                     things
                     of
                     great
                     concernment
                     we
                     pray
                     to
                     God
                     to
                     conduct
                     and
                     direct
                     our
                     choice
                     .
                     And
                     since
                     the
                     order
                     and
                     perfection
                     of
                     every
                     creature
                     is
                     to
                     doe
                     actions
                     agreeable
                     to
                     the
                     end
                     and
                     perfection
                     of
                     his
                     nature
                     ,
                     it
                     is
                     a
                     pursuance
                     of
                     the
                     end
                     of
                     God
                     and
                     of
                     his
                     own
                     felicity
                     .
                     Although
                     to
                     doe
                     so
                     is
                     not
                     vertue
                     in
                     beasts
                     ,
                     because
                     they
                     are
                     directed
                     by
                     an
                     external
                     principle
                     ,
                     and
                     themselves
                     chuse
                     it
                     not
                     ;
                     yet
                     in
                     men
                     it
                     is
                     vertue
                     ,
                     and
                     it
                     is
                     obedience
                     :
                     and
                     although
                     it
                     is
                     natural
                     to
                     doe
                     so
                     ,
                     and
                     it
                     is
                     unnatural
                     to
                     doe
                     otherwise
                     ;
                     yet
                     because
                     it
                     is
                     also
                     chosen
                     in
                     many
                     instances
                     ,
                     in
                     them
                     it
                     is
                     a
                     vertue
                     or
                     a
                     vice
                     respectively
                     :
                     and
                     though
                     it
                     be
                     no
                     eminent
                     vertue
                     to
                     doe
                     so
                     ,
                     yet
                     it
                     is
                     a
                     prodigious
                     sin
                     to
                     doe
                     otherwise
                     ;
                     for
                     sins
                     against
                     nature
                     are
                     ordinarily
                     and
                     in
                     most
                     instances
                     the
                     worst
                     ;
                     which
                     does
                     demonstrate
                     ,
                     that
                     even
                     things
                     of
                     nature
                     and
                     the
                     actions
                     of
                     our
                     prime
                     appetites
                     ,
                     when
                     they
                     can
                     be
                     consider'd
                     and
                     chosen
                     ,
                     never
                     can
                     be
                     indifferent
                     ;
                     and
                     for
                     other
                     things
                     which
                     are
                     not
                     of
                     nature
                     ,
                     there
                     is
                     lesse
                     question
                     .
                     Thus
                     to
                     walk
                     ,
                     to
                     eat
                     ,
                     to
                     drink
                     ,
                     to
                     rest
                     ,
                     to
                     take
                     physic
                     for
                     the
                     procuring
                     health
                     ,
                     or
                     the
                     ease
                     of
                     our
                     labours
                     ,
                     or
                     any
                     end
                     of
                     charity
                     to
                     our selves
                     or
                     others
                     ,
                     to
                     talk
                     ,
                     to
                     tell
                     stories
                     ,
                     or
                     any
                     other
                     thing
                     that
                     is
                     good
                     or
                     can
                     minister
                     good
                     to
                     nature
                     or
                     society
                     is
                     good
                     ,
                     not
                     onely
                     naturally
                     ,
                     but
                     morally
                     ,
                     and
                     may
                     also
                     be
                     spiritually
                     so
                     :
                     for
                     it
                     being
                     a
                     duty
                     to
                     God
                     to
                     preserve
                     our selves
                     ,
                     and
                     against
                     a
                     commandement
                     to
                     destroy
                     our selves
                     ;
                     it
                     being
                     a
                     duty
                     to
                     be
                     affable
                     and
                     courteous
                     in
                     our
                     deportment
                     ,
                     to
                     be
                     gentle
                     and
                     kind
                     and
                     charitable
                     ;
                     it
                     being
                     charity
                     to
                     make
                     our
                     own
                     lives
                     and
                     the
                     lives
                     of
                     others
                     pleasant
                     ,
                     and
                     their
                     condition
                     not
                     onely
                     tolerable
                     but
                     eligible
                     ;
                     there
                     is
                     no
                     peradventure
                     but
                     every
                     thing
                     of
                     our
                     lives
                     can
                     be
                     good
                     or
                     bad
                     ,
                     because
                     if
                     it
                     can
                     minister
                     to
                     good
                     or
                     evil
                     ends
                     ,
                     it
                     can
                     be
                     chosen
                     for
                     those
                     ends
                     ,
                     and
                     therefore
                     must
                     partake
                     of
                     good
                     or
                     evil
                     accordingly
                     .
                     How
                     these
                     ends
                     are
                     to
                     be
                     considered
                     ,
                     and
                     with
                     what
                     intention
                     and
                     actual
                     or
                     habitual
                     intuition
                     ,
                     I
                     am
                     afterwards
                     to
                     consider
                     :
                     for
                     the
                     present
                     it
                     suffices
                     that
                     upon
                     this
                     account
                     the
                     actions
                     themselves
                     are
                     not
                     indifferent
                     .
                  
                   
                     And
                     this
                     doctrine
                     is
                     to
                     great
                     and
                     severe
                     purposes
                     taught
                     by
                     our
                     Blessed
                     Saviour
                     ,
                     
                     
                       Of
                       every
                       idle
                       word
                       that
                       a
                       man
                       shall
                       speak
                       ,
                    
                     
                     
                       he
                       shall
                       give
                       account
                       in
                       that
                       day
                       .
                    
                     It
                     was
                     a
                     known
                     saying
                     among
                     the
                     Jews
                     ,
                     
                       Cavebit
                       vir
                       ne
                       cum
                       uxore
                       lequatur
                       turpia
                       ,
                       quia
                       etiam
                       propter
                       sermonem
                       levem
                       viri
                       cum
                       uxore
                       adducetur
                       ille
                       in
                       judicium
                       ,
                    
                     
                     said
                     
                       Rabbi
                       Jonah
                    
                     ;
                     Even
                     the
                     loosenesse
                     of
                     a
                     mans
                     talk
                     with
                     his
                     wife
                     shall
                     be
                     brought
                     into
                     judgement
                     :
                     and
                     Maimonides
                     said
                     ,
                     
                       Pleraque
                       verba
                       sunt
                       otiosa
                       &
                       causam
                       praebent
                       iniquitatis
                       ,
                    
                     Most
                     words
                     are
                     such
                     which
                     some
                     way
                     or
                     other
                     minister
                     to
                     iniquity
                     ,
                     and
                     therefore
                     shall
                     certainly
                     passe
                     the
                     fiery
                     trial
                     .
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     so
                     it
                     is
                     in
                     some
                     Greek
                     copies
                     ,
                     
                       every
                       wicked
                       word
                    
                     :
                     for
                     an
                     idle
                     word
                     is
                     not
                     indifferent
                     ;
                     it
                     may
                     have
                     in
                     it
                     some
                     degree
                     of
                     wickednesse
                     ,
                     and
                     therefore
                     may
                     be
                     fit
                     to
                     be
                     forbidden
                     ,
                     and
                     consequently
                     shall
                     be
                     judged
                     .
                     
                       Otiosum
                       verbum
                       est
                       quod
                       sine
                       utilitate
                       &
                       loquentis
                       dicitur
                       &
                       audientis
                       ,
                       si
                       omissis
                       seriis
                       de
                       rebus
                       frivolis
                       loquamur
                       ,
                       &
                       fabulas
                       narremus
                       antiquas
                       .
                       Caeterum
                       qui
                       scurrilia
                       explicat
                       ,
                       &
                       cachinuis
                       ora
                       dissolvit
                       ,
                       &
                       aliquid
                       profert
                       turpitudinis
                       ,
                    
                     
                     
                       hic
                       non
                       otiosi
                       verbi
                       ,
                       sed
                       criminosi
                       tenebitur
                       
                       reus
                       ,
                    
                     said
                     S.
                     Hierom
                     ,
                     That
                     which
                     neither
                     profits
                     him
                     that
                     speaks
                     nor
                     him
                     that
                     hears
                     ,
                     is
                     an
                     idle
                     word
                     ;
                     any
                     thing
                     that
                     is
                     not
                     serious
                     ,
                     but
                     frivolous
                     and
                     like
                     an
                     old
                     tale
                     .
                     But
                     if
                     it
                     be
                     dissolute
                     or
                     wanton
                     ,
                     it
                     is
                     not
                     idle
                     but
                     criminal
                     .
                     S.
                     Chrysostome
                     expounds
                     the
                     words
                     to
                     the
                     same
                     purpose
                     ,
                     calling
                     that
                     an
                     idle
                     word
                     ,
                     which
                     is
                     spoken
                     without
                     just
                     inducement
                     in
                     some
                     kind
                     or
                     order
                     of
                     good
                     things
                     ,
                     
                     and
                     that
                     which
                     is
                     mixt
                     with
                     lying
                     or
                     slander
                     .
                     
                       Omne
                       verbum
                       quod
                       non
                       conducit
                       ad
                       propositam
                       in
                       Domino
                       utilitatem
                       vanum
                       &
                       otiosum
                       est
                       ,
                    
                     said
                     S.
                     Basil
                     ;
                     That
                     word
                     which
                     is
                     not
                     for
                     edification
                     ,
                     that
                     is
                     ,
                     that
                     which
                     does
                     no
                     good
                     at
                     all
                     ,
                     must
                     needs
                     be
                     evil
                     :
                     Nay
                     further
                     yet
                     ,
                     
                       Verbum
                       otiosum
                       est
                       quod
                       ,
                       etiamsi
                       bonum
                       sit
                       ,
                       ad
                       aedificationem
                       fidei
                       tamen
                       non
                       aptatur
                       .
                       Et
                       si
                       ejusmodi
                       verba
                       in
                       celeberrimo
                       illo
                       totius
                       orbis
                       conventu
                       examinabuntur
                       ,
                       quid
                       scurrilibus
                       ,
                       &
                       detrahentibus
                       ,
                       &
                       obscoenis
                       verbis
                       fiet
                       ?
                       That
                       is
                       an
                       idle
                       word
                       ,
                       which
                       although
                       it
                       be
                       good
                       ,
                       yet
                       does
                       not
                       tend
                       to
                       the
                       edification
                       of
                       faith
                       :
                       and
                       if
                       such
                       words
                       as
                       these
                       shall
                       be
                       examin'd
                       in
                       the
                       great
                       assembly
                       of
                       all
                       mankind
                       ,
                       what
                       shall
                       be
                       done
                       to
                       detracting
                       ,
                       scurrilous
                       and
                       lascivious
                       talkings
                       ?
                    
                     I
                     suppose
                     ,
                     S.
                     Basil's
                     meaning
                     is
                     that
                     all
                     those
                     propositions
                     which
                     being
                     built
                     upon
                     the
                     foundation
                     are
                     not
                     fit
                     for
                     the
                     promotion
                     of
                     it
                     ,
                     they
                     are
                     not
                     silver
                     or
                     gold
                     ,
                     but
                     a
                     superstructure
                     of
                     wood
                     or
                     hay
                     or
                     stubble
                     :
                     even
                     these
                     and
                     those
                     shall
                     be
                     examin'd
                     in
                     the
                     eternal
                     scrutiny
                     ;
                     nothing
                     shall
                     escape
                     there
                     ;
                     if
                     it
                     will
                     not
                     endure
                     the
                     fire
                     ,
                     it
                     shall
                     be
                     consumed
                     .
                     For
                     if
                     the
                     action
                     here
                     have
                     any
                     material
                     end
                     ,
                     it
                     shall
                     hereafter
                     have
                     a
                     material
                     reward
                     :
                     if
                     it
                     have
                     no
                     end
                     ,
                     yet
                     the
                     man
                     that
                     did
                     it
                     was
                     sent
                     hither
                     to
                     a
                     better
                     end
                     then
                     to
                     doe
                     foolish
                     and
                     uselesse
                     things
                     .
                     The
                     very
                     doing
                     or
                     speaking
                     that
                     which
                     is
                     good
                     for
                     nothing
                     ,
                     is
                     evil
                     ,
                     and
                     shall
                     be
                     discern'd
                     and
                     judged
                     .
                     We
                     see
                     it
                     even
                     in
                     the
                     judgements
                     of
                     men
                     .
                     Martial
                     tells
                     of
                     a
                     good
                     man
                     that
                     had
                     got
                     a
                     trick
                     to
                     invite
                     his
                     friends
                     to
                     walk
                     ,
                     to
                     bath
                     ,
                     to
                     eat
                     ,
                     to
                     drink
                     with
                     him
                     ,
                     and
                     in
                     all
                     his
                     enterviews
                     he
                     would
                     be
                     perpetually
                     reading
                     of
                     his
                     verses
                     :
                     one
                     would
                     have
                     thought
                     the
                     thing
                     it self
                     were
                     innocent
                     ,
                     if
                     the
                     question
                     had
                     been
                     ask'd
                     concerning
                     the
                     thing
                     alone
                     ;
                     but
                     they
                     that
                     felt
                     the
                     folly
                     and
                     the
                     tediousnesse
                     of
                     it
                     ,
                     were
                     afraid
                     to
                     see
                     him
                     .
                     
                       Vir
                       probus
                       ,
                       justus
                       ,
                       innocens
                       timeris
                       .
                    
                     And
                     Sidonius
                     tells
                     of
                     some
                     idle
                     persons
                     ,
                     
                     
                       quos
                       execrabilis
                       popularitias
                       agit
                       ;
                       civium
                       maximos
                       manu
                       prensant
                       ,
                       éque
                       consessu
                       publico
                       abducunt
                       ,
                       ac
                       sequestratis
                       oscula
                       impingunt
                       ,
                       operam
                       suam
                       spondent
                       ,
                       sed
                       non
                       petiti
                       .
                       Utque
                       videantur
                       in
                       negotii
                       communis
                       assertione
                       legari
                       ,
                       evectionem
                       refundunt
                       ,
                       ipsosque
                       sumptus
                       ultro
                       recusant
                       ,
                       &
                       ab
                       ambitu
                       clam
                       rogant
                       singulos
                       ,
                       ut
                       ab
                       omnibus
                       palam
                       rogentur
                       ,
                    
                     &c.
                     their
                     very
                     civility
                     is
                     troublesome
                     ,
                     their
                     idlenesse
                     is
                     hugely
                     busy
                     ,
                     and
                     their
                     imployment
                     signifies
                     nothing
                     .
                     
                       
                         Ardelionum
                         natio
                         ,
                         occupata
                         in
                         otio
                         ,
                      
                       
                         Gratis
                         anhelans
                         ,
                         
                         multa
                         agendo
                         nihil
                         agens
                         ,
                      
                       
                         Sibi
                         molesta
                         &
                         aliis
                         odiosissima
                         .
                      
                    
                     They
                     doe
                     nothing
                     ,
                     and
                     yet
                     never
                     stand
                     still
                     ,
                     and
                     are
                     very
                     troublesome
                     to
                     themselves
                     and
                     others
                     .
                     Such
                     an
                     idlenesse
                     as
                     this
                     ,
                     whether
                     in
                     words
                     or
                     deeds
                     ,
                     if
                     it
                     can
                     be
                     consider'd
                     and
                     observed
                     here
                     ,
                     shall
                     not
                     escape
                     a
                     stricter
                     consideration
                     hereafter
                     .
                     For
                     none
                     of
                     these
                     things
                     in
                     the
                     event
                     of
                     affairs
                     shall
                     prove
                     to
                     be
                     indifferent
                     .
                  
                   
                     The
                     effect
                     of
                     this
                     question
                     is
                     very
                     great
                     ;
                     
                     for
                     it
                     ingages
                     us
                     upon
                     a
                     strict
                     watchfulnesse
                     over
                     all
                     our
                     words
                     and
                     actions
                     ,
                     and
                     to
                     a
                     wise
                     inquiry
                     when
                     they
                     are
                     done
                     ,
                     and
                     scatters
                     that
                     incuriousnesse
                     and
                     inadvertency
                     of
                     
                     spirit
                     which
                     seizes
                     upon
                     most
                     men
                     while
                     they
                     doe
                     actions
                     which
                     they
                     consider
                     not
                     whether
                     they
                     be
                     right
                     or
                     wrong
                     ,
                     and
                     supposing
                     actions
                     ,
                     many
                     more
                     then
                     there
                     are
                     ,
                     to
                     be
                     
                       in
                       their
                       whole
                       kind
                    
                     indifferent
                     ,
                     would
                     fain
                     make
                     them
                     so
                     
                       in
                       their
                       individual
                    
                     ,
                     and
                     by
                     never
                     disputing
                     the
                     particulars
                     ,
                     detain
                     the
                     action
                     in
                     a
                     neutrality
                     as
                     to
                     the
                     Conscience
                     ,
                     never
                     representing
                     it
                     either
                     as
                     lawfull
                     or
                     unlawfull
                     ,
                     much
                     lesse
                     as
                     good
                     and
                     evil
                     .
                     But
                     our
                     actions
                     shall
                     be
                     judg'd
                     by
                     Gods
                     measures
                     ,
                     not
                     by
                     our
                     wilfull
                     and
                     ignorant
                     mistakes
                     .
                     2.
                     
                     Every
                     thing
                     we
                     doe
                     must
                     twice
                     passe
                     through
                     the
                     Conscience
                     ;
                     once
                     when
                     it
                     is
                     
                       to
                       be
                    
                     done
                     ,
                     and
                     again
                     when
                     
                       it
                       is
                    
                     done
                     :
                     And
                     not
                     onely
                     whatsoever
                     is
                     not
                     of
                     faith
                     is
                     sin
                     ,
                     so
                     that
                     we
                     sin
                     if
                     we
                     are
                     not
                     persuaded
                     it
                     is
                     lawfull
                     ;
                     but
                     it
                     becomes
                     a
                     sin
                     ,
                     when
                     we
                     are
                     carelesse
                     and
                     consider
                     not
                     at
                     all
                     ,
                     either
                     actually
                     or
                     habitually
                     ,
                     either
                     openly
                     or
                     by
                     involution
                     ,
                     as
                     it
                     is
                     alone
                     or
                     〈◊〉
                     it
                     is
                     in
                     conjunction
                     with
                     something
                     else
                     ,
                     by
                     direct
                     intuition
                     or
                     consequent
                     deduction
                     ,
                     by
                     expresse
                     notices
                     or
                     by
                     reasonable
                     presumptions
                     ,
                     by
                     rule
                     or
                     by
                     fame
                     ,
                     by
                     our
                     own
                     reason
                     or
                     by
                     the
                     reason
                     of
                     others
                     whom
                     we
                     may
                     fairly
                     trust
                     .
                  
                
                 
                   
                     Question
                     II.
                     
                  
                   
                     Whether
                     is
                     it
                     necessary
                     for
                     the
                     doing
                     of
                     good
                     that
                     we
                     have
                     an
                     expresse
                     act
                     of
                     Volition
                     ?
                     
                     or
                     is
                     it
                     not
                     sufficient
                     in
                     some
                     cases
                     that
                     we
                     are
                     not
                     unwilling
                     ?
                     Is
                     it
                     not
                     enough
                     that
                     we
                     doe
                     not
                     oppose
                     it
                     ?
                     but
                     must
                     we
                     also
                     promote
                     it
                     ?
                     
                       That
                       is
                    
                     ,
                     Although
                     actions
                     of
                     themselves
                     be
                     not
                     indifferent
                     when
                     they
                     are
                     chosen
                     ;
                     may
                     not
                     the
                     will
                     be
                     allowed
                     to
                     be
                     indifferent
                     to
                     some
                     good
                     things
                     that
                     are
                     laid
                     before
                     her
                     ?
                     and
                     what
                     kind
                     or
                     degrees
                     of
                     indifference
                     to
                     good
                     can
                     be
                     lawfull
                     ,
                     and
                     in
                     what
                     cases
                     ?
                  
                   
                     This
                     is
                     not
                     a
                     question
                     of
                     single
                     actions
                     principally
                     ,
                     
                     but
                     of
                     states
                     of
                     life
                     and
                     
                       being
                       ▪
                    
                     and
                     of
                     single
                     actions
                     onely
                     by
                     consequence
                     and
                     involution
                     in
                     the
                     whole
                     :
                     But
                     of
                     great
                     usefulnesse
                     in
                     the
                     conduct
                     of
                     Conscience
                     and
                     making
                     judgements
                     concerning
                     the
                     state
                     of
                     our
                     souls
                     ;
                     and
                     it
                     is
                     a
                     great
                     endearment
                     of
                     the
                     actions
                     ,
                     the
                     zeal
                     and
                     forwardnesses
                     of
                     the
                     will
                     and
                     an
                     active
                     piety
                     .
                     First
                     therefore
                     in
                     general
                     I
                     answer
                     ,
                     then
                     more
                     particularly
                     .
                  
                   
                     In
                     the
                     Law
                     of
                     
                       Moses
                       the
                       righteousnesse
                    
                     commanded
                     was
                     a
                     designe
                     for
                     Innocence
                     ,
                     
                     their
                     great
                     Religion
                     was
                     Rest
                     ,
                     their
                     Decalogue
                     was
                     a
                     systeme
                     especially
                     of
                     
                       Negative
                       commandements
                    
                     ,
                     the
                     sanction
                     of
                     the
                     Law
                     was
                     fear
                     and
                     terror
                     ,
                     which
                     affrights
                     all
                     men
                     ,
                     but
                     invites
                     none
                     ,
                     it
                     makes
                     them
                     afraid
                     ,
                     but
                     never
                     willing
                     ;
                     their
                     offices
                     were
                     purifications
                     and
                     cleansings
                     away
                     :
                     but
                     so
                     little
                     of
                     good
                     was
                     to
                     be
                     done
                     ,
                     that
                     God
                     was
                     more
                     carefull
                     that
                     the
                     people
                     should
                     not
                     commit
                     idolatry
                     ,
                     then
                     severe
                     in
                     calling
                     them
                     to
                     admire
                     his
                     beauties
                     ;
                     that
                     they
                     should
                     learn
                     no
                     evil
                     ,
                     then
                     that
                     they
                     should
                     learn
                     much
                     good
                     .
                     Now
                     to
                     this
                     negative
                     state
                     of
                     duty
                     ,
                     a
                     will
                     doing
                     nothing
                     ,
                     an
                     understanding
                     not
                     considering
                     ,
                     a
                     forgetfulnesse
                     of
                     the
                     question
                     ,
                     and
                     a
                     sitting
                     still
                     might
                     in
                     many
                     cases
                     minister
                     ;
                     and
                     then
                     the
                     will
                     is
                     accidentally
                     indifferent
                     ,
                     when
                     the
                     action
                     never
                     stands
                     before
                     it
                     ,
                     either
                     as
                     good
                     or
                     evil
                     .
                     But
                     now
                     under
                     the
                     Gospel
                     we
                     are
                     unclean
                     unlesse
                     we
                     have
                     active
                     purities
                     ,
                     and
                     we
                     are
                     covetous
                     unlesse
                     we
                     despise
                     the
                     world
                     ,
                     and
                     we
                     are
                     malicious
                     by
                     interpretation
                     of
                     law
                     ,
                     unlesse
                     we
                     take
                     what
                     opportunities
                     we
                     have
                     of
                     doing
                     good
                     to
                     them
                     that
                     have
                     us'd
                     us
                     ill
                     ,
                     and
                     even
                     to
                     be
                     luke-warm
                     is
                     abominable
                     to
                     God
                     ,
                     and
                     our
                     tongues
                     may
                     sin
                     with
                     silence
                     ,
                     and
                     we
                     are
                     to
                     keep
                     holy-days
                     not
                     by
                     rest
                     ,
                     but
                     by
                     religious
                     labour
                     ,
                     and
                     we
                     dishonour
                     the
                     holy
                     Name
                     of
                     God
                     not
                     onely
                     
                     by
                     cursed
                     swearing
                     ,
                     and
                     false
                     oaths
                     ,
                     and
                     evil
                     covenants
                     ,
                     but
                     if
                     we
                     doe
                     not
                     doe
                     him
                     honour
                     ;
                     if
                     we
                     doe
                     not
                     advance
                     his
                     kingdome
                     we
                     are
                     rebels
                     ,
                     if
                     we
                     doe
                     not
                     set
                     his
                     glory
                     forward
                     we
                     have
                     prophan'd
                     his
                     
                       holy
                       name
                       that
                       is
                       called
                       upon
                       us
                       .
                    
                  
                   
                     And
                     this
                     is
                     with
                     some
                     mysteriousnesse
                     intimated
                     in
                     the
                     several
                     senses
                     of
                     those
                     words
                     of
                     Scripture
                     [
                     
                       Therefore
                       let
                       my
                       Name
                       be
                       called
                       upon
                       them
                       .
                    
                     
                     ]
                     So
                     Jacob's
                     name
                     was
                     called
                     upon
                     Rebeccah
                     ,
                     
                     and
                     Uriah's
                     name
                     upon
                     
                       Bathsheba
                       ;
                       Rebecca
                       Jacobi
                       ,
                       &
                       Uriae
                       Bathsheba
                       :
                    
                     and
                     upon
                     Ephraim
                     and
                     Manasseh
                     when
                     Jacob's
                     name
                     was
                     called
                     ,
                     the
                     purpose
                     was
                     that
                     they
                     should
                     be
                     reckon'd
                     not
                     as
                     if
                     they
                     had
                     been
                     sons
                     of
                     Joseph
                     ,
                     but
                     the
                     sons
                     of
                     Jacob
                     ,
                     having
                     an
                     equal
                     portion
                     in
                     the
                     divisions
                     of
                     Israel
                     .
                     So
                     in
                     the
                     Prophet
                     *
                     ,
                     
                       Onely
                       let
                       thy
                       Name
                       be
                       called
                       upon
                       us
                       ,
                    
                     that
                     is
                     ,
                     let
                     us
                     be
                     reckon'd
                     in
                     thy
                     portion
                     ,
                     accounted
                     
                       to
                       be
                       thy
                       people
                       ,
                       thou
                       our
                       Father
                       ,
                    
                     and
                     we
                     
                       Sons
                       and
                       Daughters
                       unto
                       God.
                    
                     Now
                     in
                     these
                     instances
                     of
                     the
                     Old
                     Testament
                     ,
                     it
                     signifies
                     honour
                     and
                     privilege
                     ,
                     security
                     of
                     title
                     and
                     advantage
                     of
                     relation
                     ,
                     something
                     that
                     on
                     their
                     part
                     was
                     passive
                     all
                     the
                     way
                     .
                     But
                     in
                     the
                     New
                     Testament
                     we
                     find
                     the
                     same
                     expression
                     rendred
                     to
                     such
                     purposes
                     as
                     will
                     signifie
                     something
                     on
                     our
                     parts
                     also
                     ,
                     some
                     emanation
                     of
                     our
                     will
                     and
                     choice
                     ,
                     even
                     an
                     active
                     duty
                     .
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     
                     
                       They
                       blaspheme
                       that
                       holy
                       Name
                       which
                       is
                       invocated
                       upon
                       you
                       ,
                    
                     that
                     is
                     ,
                     they
                     blaspheme
                     the
                     Name
                     of
                     Jesus
                     Christ
                     which
                     was
                     put
                     upon
                     them
                     in
                     baptisme
                     ,
                     by
                     invocation
                     and
                     solemn
                     sacramental
                     prayer
                     .
                     The
                     Name
                     of
                     Christ
                     was
                     then
                     put
                     upon
                     us
                     in
                     that
                     manner
                     which
                     teaches
                     us
                     how
                     to
                     wear
                     it
                     for
                     ever
                     after
                     :
                     it
                     was
                     called
                     upon
                     and
                     so
                     put
                     upon
                     us
                     ;
                     it
                     must
                     be
                     called
                     upon
                     ,
                     and
                     so
                     worn
                     by
                     us
                     .
                     Here
                     is
                     invocation
                     relative
                     to
                     two
                     termes
                     ,
                     both
                     active
                     and
                     passive
                     .
                     And
                     since
                     it
                     is
                     evident
                     and
                     clear
                     in
                     the
                     Scriptures
                     of
                     the
                     New
                     Testament
                     that
                     
                       calling
                       on
                       the
                       Name
                       of
                       the
                       Lord
                    
                     is
                     us'd
                     for
                     being
                     Disciples
                     and
                     
                       servants
                       of
                       the
                       Lord
                    
                     ,
                     as
                     appears
                     in
                     those
                     words
                     ,
                     
                       Whosoever
                       shall
                       call
                       on
                       the
                       Name
                       of
                       the
                       Lord
                       shall
                       be
                       saved
                       ,
                    
                     that
                     is
                     ,
                     all
                     that
                     have
                     given
                     up
                     their
                     names
                     to
                     Christ
                     ,
                     all
                     that
                     have
                     taken
                     his
                     Name
                     and
                     live
                     accordingly
                     ;
                     it
                     follows
                     that
                     all
                     we
                     who
                     bear
                     the
                     name
                     of
                     Christians
                     must
                     not
                     be
                     content
                     with
                     the
                     glorious
                     appelation
                     ,
                     or
                     the
                     excellency
                     of
                     the
                     relation
                     ,
                     but
                     we
                     must
                     by
                     our
                     holy
                     lives
                     ,
                     by
                     our
                     active
                     obedience
                     ,
                     by
                     an
                     operative
                     faith
                     ,
                     and
                     a
                     busy
                     love
                     doe
                     honour
                     to
                     Christ
                     ,
                     and
                     glorify
                     that
                     Name
                     by
                     which
                     we
                     are
                     called
                     and
                     made
                     illustrious
                     .
                  
                   
                     And
                     this
                     is
                     rarely
                     well
                     taught
                     us
                     by
                     a
                     proverbial
                     saying
                     used
                     by
                     our
                     Blessed
                     Lord
                     ,
                     
                     
                       He
                       that
                       is
                       not
                       with
                       us
                       is
                       against
                       us
                    
                     ;
                     
                     
                       and
                       he
                       that
                       gathereth
                       not
                       ,
                       scattereth
                       abroad
                       :
                    
                     that
                     is
                     ,
                     it
                     is
                     not
                     enough
                     that
                     our
                     will
                     doe
                     not
                     chuse
                     evil
                     ,
                     or
                     oppose
                     it self
                     against
                     God
                     ,
                     and
                     his
                     holy
                     laws
                     and
                     sermons
                     .
                     For
                     many
                     unconverted
                     Gentiles
                     ,
                     children
                     and
                     strangers
                     ,
                     the
                     luke-warm
                     and
                     the
                     indifferent
                     ,
                     the
                     deaf
                     and
                     the
                     dumbe
                     ,
                     the
                     stones
                     of
                     the
                     street
                     and
                     the
                     gold
                     of
                     the
                     Temple
                     ,
                     the
                     starers
                     and
                     the
                     talkers
                     ,
                     the
                     Sceptic
                     and
                     the
                     carelesse
                     ,
                     these
                     have
                     a
                     negative
                     indifference
                     of
                     will
                     ;
                     they
                     doe
                     not
                     take
                     part
                     against
                     Christ
                     ,
                     but
                     neither
                     doe
                     they
                     fight
                     of
                     his
                     side
                     ,
                     and
                     therefore
                     are
                     not
                     
                       populus
                       voluntarius
                    
                     ,
                     their
                     will
                     and
                     choice
                     is
                     not
                     on
                     Christ's
                     side
                     .
                     But
                     the
                     particulars
                     are
                     these
                     ,
                     which
                     determine
                     the
                     cases
                     of
                     Conscience
                     which
                     can
                     arise
                     from
                     this
                     inquiry
                     .
                  
                   
                     There
                     are
                     in
                     the
                     Gospels
                     two
                     proverbial
                     sayings
                     ,
                     
                     each
                     of
                     them
                     twice
                     us'd
                     .
                     
                       He
                       that
                       is
                       not
                       with
                       us
                       is
                       against
                       us
                    
                     ]
                     and
                     ,
                     *
                     
                       He
                       that
                       is
                       not
                       against
                       us
                       is
                       with
                       us
                       .
                    
                     ]
                     The
                     sayings
                     are
                     of
                     contrary
                     purpose
                     and
                     effect
                     .
                     For
                     as
                     the
                     first
                     
                     injoyns
                     us
                     to
                     the
                     labour
                     of
                     love
                     ,
                     and
                     an
                     active
                     will
                     ,
                     and
                     an
                     effective
                     zeal
                     ,
                     and
                     a
                     religion
                     productive
                     of
                     permanent
                     effects
                     ;
                     so
                     the
                     latter
                     seems
                     to
                     be
                     content
                     with
                     negative
                     measures
                     ,
                     to
                     approve
                     of
                     an
                     indifferent
                     will
                     ,
                     to
                     allow
                     a
                     neutrality
                     ,
                     and
                     that
                     not
                     onely
                     many
                     single
                     actions
                     ,
                     but
                     that
                     a
                     whole
                     state
                     of
                     life
                     may
                     have
                     a
                     negative
                     indifference
                     and
                     indetermination
                     .
                     Now
                     because
                     both
                     the
                     propositions
                     must
                     needs
                     be
                     true
                     ,
                     they
                     must
                     have
                     distinct
                     measures
                     ,
                     and
                     proper
                     significations
                     .
                     Therefore
                  
                   
                     1.
                     
                     When
                     Christ
                     said
                     ,
                     
                     
                       He
                       that
                       is
                       not
                       against
                       us
                       is
                       with
                       us
                       ,
                    
                     he
                     meant
                     it
                     principally
                     of
                     strangers
                     and
                     aliens
                     ,
                     persons
                     not
                     admitted
                     into
                     the
                     strictures
                     of
                     the
                     Covenant
                     Evangelical
                     .
                     For
                     when
                     the
                     Princes
                     of
                     the
                     nations
                     conspire
                     against
                     the
                     Lords
                     Christ
                     ,
                     he
                     that
                     refuses
                     to
                     joyn
                     with
                     them
                     ,
                     declares
                     that
                     he
                     will
                     not
                     be
                     Christs
                     enemy
                     ;
                     and
                     
                       est
                       quiddam
                       prodire
                       tenus
                    
                     ,
                     this
                     little
                     is
                     more
                     then
                     nothing
                     .
                     Thus
                     Gamaliel
                     was
                     on
                     Christ's
                     side
                     ,
                     when
                     he
                     gave
                     a
                     gentle
                     counsel
                     in
                     a
                     case
                     of
                     the
                     Apostles
                     ,
                     with
                     whom
                     although
                     he
                     did
                     not
                     joyn
                     ,
                     yet
                     because
                     he
                     would
                     not
                     joyn
                     against
                     them
                     ,
                     he
                     was
                     so
                     far
                     with
                     them
                     ,
                     that
                     he
                     was
                     not
                     esteem'd
                     an
                     enemy
                     :
                     and
                     it
                     was
                     noted
                     of
                     Joseph
                     of
                     Arimathea
                     ,
                     that
                     he
                     was
                     not
                     consenting
                     to
                     the
                     sentence
                     of
                     the
                     high
                     Priests
                     in
                     putting
                     our
                     Blessed
                     Lord
                     to
                     death
                     ,
                     and
                     therefore
                     he
                     was
                     a
                     good
                     man.
                     His
                     not
                     doing
                     that
                     evil
                     was
                     a
                     great
                     indication
                     of
                     a
                     friendly
                     mind
                     .
                  
                   
                     2.
                     
                     This
                     is
                     also
                     true
                     in
                     questions
                     of
                     religion
                     of
                     difficult
                     understanding
                     ,
                     
                     and
                     lesse
                     necessary
                     knowledge
                     ,
                     or
                     not
                     of
                     immediate
                     concernment
                     to
                     salvation
                     .
                     He
                     that
                     does
                     not
                     disbelieve
                     the
                     miracles
                     of
                     Christ
                     ,
                     he
                     that
                     does
                     not
                     stop
                     his
                     ears
                     against
                     the
                     voice
                     of
                     Christ
                     ,
                     he
                     that
                     does
                     not
                     run
                     after
                     a
                     strangers
                     voice
                     ,
                     
                       is
                       not
                       far
                       from
                       the
                       kingdome
                       of
                       heaven
                       :
                    
                     though
                     the
                     man
                     knows
                     little
                     ,
                     yet
                     if
                     he
                     believes
                     nothing
                     against
                     any
                     word
                     of
                     Christ
                     ,
                     though
                     many
                     words
                     of
                     Christ
                     were
                     deliver'd
                     of
                     which
                     he
                     knows
                     nothing
                     ,
                     he
                     hath
                     put
                     his
                     head
                     into
                     the
                     folds
                     of
                     Christ.
                     For
                     in
                     articles
                     of
                     belief
                     which
                     are
                     not
                     of
                     the
                     foundation
                     ,
                     an
                     implicite
                     belief
                     in
                     God
                     and
                     his
                     Christ
                     is
                     sufficient
                     ,
                     when
                     there
                     is
                     no
                     vitious
                     positive
                     cause
                     of
                     the
                     not
                     knowing
                     them
                     explicitely
                     :
                     and
                     if
                     this
                     were
                     not
                     true
                     ,
                     ignorant
                     and
                     unletter'd
                     persons
                     were
                     tied
                     to
                     as
                     great
                     learning
                     and
                     explicite
                     knowledge
                     as
                     the
                     profoundest
                     Clercs
                     ;
                     which
                     because
                     it
                     is
                     no
                     where
                     commanded
                     ,
                     and
                     is
                     very
                     often
                     impossible
                     ,
                     and
                     always
                     unreasonable
                     to
                     be
                     exacted
                     ,
                     it
                     must
                     follow
                     that
                     it
                     will
                     in
                     most
                     cases
                     be
                     enough
                     for
                     the
                     ideot
                     or
                     unlearned
                     that
                     they
                     doe
                     not
                     oppose
                     what
                     they
                     doe
                     not
                     understand
                     ,
                     but
                     humbly
                     submit
                     themselves
                     to
                     God
                     and
                     their
                     superiors
                     ,
                     by
                     a
                     confident
                     confession
                     of
                     what
                     they
                     understand
                     ,
                     and
                     a
                     modest
                     conformity
                     to
                     those
                     other
                     articles
                     in
                     which
                     public
                     peace
                     is
                     more
                     concerned
                     then
                     public
                     truth
                     ,
                     or
                     their
                     private
                     duty
                     .
                     In
                     this
                     case
                     a
                     negative
                     indifference
                     of
                     the
                     will
                     by
                     reason
                     of
                     the
                     ignorance
                     of
                     the
                     understanding
                     ,
                     that
                     is
                     ,
                     a
                     not
                     opposing
                     what
                     they
                     understand
                     not
                     ,
                     and
                     cannot
                     understand
                     ,
                     is
                     their
                     security
                     and
                     their
                     innocence
                     .
                  
                   
                     3.
                     
                     He
                     that
                     is
                     not
                     against
                     Christ
                     is
                     with
                     him
                     ,
                     
                     is
                     true
                     in
                     the
                     preparations
                     and
                     dispositions
                     to
                     conversion
                     .
                     For
                     he
                     that
                     makes
                     use
                     of
                     a
                     little
                     grace
                     shall
                     have
                     more
                     ;
                     and
                     he
                     that
                     well
                     uses
                     the
                     laws
                     of
                     his
                     country
                     ,
                     and
                     keeps
                     the
                     justice
                     of
                     his
                     nation
                     ,
                     and
                     observes
                     the
                     principles
                     of
                     reason
                     ,
                     and
                     walks
                     according
                     to
                     the
                     light
                     he
                     hath
                     ,
                     though
                     he
                     hath
                     not
                     the
                     broad
                     noon-day
                     of
                     the
                     Gospel
                     ,
                     yet
                     he
                     is
                     so
                     far
                     on
                     Christ's
                     side
                     ,
                     that
                     Christ
                     will
                     joyn
                     himself
                     to
                     his
                     ,
                     and
                     draw
                     him
                     nearer
                     ,
                     and
                     advance
                     his
                     Nature
                     ,
                     and
                     promote
                     his
                     excellent
                     dispositions
                     ,
                     and
                     by
                     the
                     methods
                     of
                     the
                     spirit
                     bring
                     him
                     to
                     God.
                     
                     Upon
                     this
                     stock
                     it
                     was
                     that
                     God
                     sent
                     S.
                     Peter
                     to
                     Cornelius
                     ,
                     and
                     that
                     so
                     many
                     of
                     the
                     Jewish
                     Proselytes
                     were
                     converted
                     to
                     Christianity
                     ,
                     and
                     so
                     many
                     wise
                     Heathens
                     ,
                     who
                     had
                     just
                     and
                     ingenuous
                     souls
                     and
                     liv'd
                     good
                     lives
                     ,
                     were
                     brought
                     into
                     the
                     schools
                     of
                     Christ.
                     
                  
                   
                     4.
                     
                     This
                     is
                     true
                     also
                     in
                     the
                     habits
                     or
                     actions
                     of
                     any
                     one
                     vertue
                     when
                     it
                     is
                     alone
                     ,
                     
                     or
                     when
                     it
                     comes
                     in
                     upon
                     the
                     stock
                     of
                     nature
                     ,
                     or
                     education
                     ,
                     or
                     passion
                     ,
                     or
                     humane
                     laws
                     .
                     He
                     that
                     does
                     one
                     good
                     act
                     for
                     Christ
                     ,
                     though
                     he
                     doe
                     no
                     more
                     ,
                     by
                     that
                     one
                     action
                     declares
                     himself
                     to
                     be
                     no-enemy
                     ,
                     and
                     therefore
                     he
                     shall
                     not
                     loose
                     his
                     reward
                     ;
                     though
                     he
                     give
                     but
                     
                       a
                       cup
                       of
                       cold
                       water
                       to
                       a
                       thirsty
                       disciple
                       ,
                    
                     in
                     that
                     capacity
                     of
                     his
                     being
                     a
                     disciple
                     ;
                     nay
                     if
                     it
                     be
                     but
                     in
                     the
                     consideration
                     of
                     his
                     being
                     thirsty
                     ,
                     if
                     it
                     be
                     but
                     by
                     a
                     natural
                     pity
                     and
                     tendernesse
                     ,
                     by
                     the
                     emotions
                     of
                     humanity
                     ,
                     by
                     the
                     meltings
                     of
                     a
                     worthy
                     disposition
                     and
                     of
                     tender
                     bowels
                     :
                     and
                     therefore
                     much
                     more
                     shall
                     every
                     worthy
                     habit
                     ,
                     though
                     it
                     be
                     alone
                     ,
                     though
                     entring
                     from
                     a
                     lesse
                     perfect
                     principle
                     then
                     a
                     spiritual
                     and
                     Christian
                     grace
                     .
                     The
                     chastity
                     of
                     Lucretia
                     ,
                     the
                     honesty
                     of
                     Decianus
                     ,
                     the
                     truth
                     of
                     Rutiius
                     ,
                     the
                     bravery
                     of
                     Scaevola
                     ,
                     the
                     repentance
                     of
                     Ahab
                     ,
                     the
                     humiliation
                     of
                     Manasses
                     ,
                     the
                     zeal
                     of
                     Jehu
                     ,
                     the
                     compassion
                     of
                     Titus
                     over
                     Jerusalem
                     ,
                     these
                     things
                     and
                     these
                     persons
                     are
                     consider'd
                     by
                     God
                     ,
                     and
                     have
                     their
                     portion
                     of
                     reward
                     .
                     And
                     he
                     is
                     not
                     wholly
                     against
                     Christ
                     that
                     does
                     any
                     thing
                     for
                     him
                     :
                     for
                     our
                     Blessed
                     Lord
                     is
                     so
                     gracious
                     ,
                     that
                     no
                     man
                     shall
                     speak
                     a
                     word
                     for
                     him
                     ,
                     or
                     relieve
                     any
                     of
                     his
                     servants
                     ,
                     or
                     keep
                     a
                     memorial
                     ,
                     but
                     as
                     far
                     as
                     that
                     action
                     goes
                     ,
                     according
                     to
                     the
                     proportion
                     of
                     the
                     choice
                     and
                     the
                     good
                     will
                     ,
                     Christ
                     will
                     reckon
                     him
                     to
                     be
                     on
                     his
                     side
                     ,
                     and
                     allot
                     him
                     a
                     portion
                     of
                     his
                     blessing
                     ,
                     a
                     yonger
                     Brothers
                     part
                     ,
                     though
                     not
                     the
                     inheritance
                     .
                  
                   
                     5.
                     
                     This
                     is
                     true
                     of
                     those
                     who
                     being
                     secretly
                     convinc'd
                     cannot
                     yet
                     shake
                     off
                     their
                     prejudices
                     and
                     their
                     pitiable
                     fears
                     ,
                     
                     who
                     own
                     Christ
                     in
                     their
                     hearts
                     ,
                     whose
                     faith
                     is
                     weak
                     and
                     their
                     doubts
                     are
                     strong
                     ,
                     who
                     fear
                     God
                     heartily
                     ,
                     and
                     yet
                     cannot
                     quite
                     shake
                     off
                     the
                     fear
                     of
                     men
                     ;
                     they
                     also
                     are
                     reckon'd
                     on
                     Christ's
                     side
                     so
                     far
                     ,
                     that
                     they
                     are
                     not
                     present
                     and
                     actual
                     enemies
                     ,
                     but
                     actual
                     friends
                     ,
                     and
                     but
                     potential
                     professors
                     and
                     Disciples
                     .
                     Thus
                     Nicodemus
                     was
                     on
                     Christ's
                     side
                     by
                     not
                     being
                     against
                     him
                     .
                     He
                     owned
                     as
                     much
                     as
                     he
                     durst
                     ;
                     he
                     spake
                     in
                     behalf
                     of
                     Christ
                     ,
                     but
                     profess'd
                     him
                     not
                     ;
                     he
                     believ'd
                     in
                     him
                     ,
                     but
                     fear'd
                     the
                     Jews
                     .
                     This
                     was
                     not
                     enough
                     to
                     adopt
                     him
                     into
                     the
                     kingdome
                     ,
                     but
                     this
                     brought
                     him
                     from
                     the
                     enemies
                     side
                     ,
                     like
                     the
                     Kenites
                     and
                     the
                     sons
                     of
                     Rechab
                     in
                     the
                     land
                     of
                     Israel
                     .
                  
                   
                     6.
                     
                     To
                     be
                     with
                     Christ
                     hath
                     many
                     parts
                     and
                     degrees
                     of
                     progression
                     and
                     avail
                     .
                     
                     Every
                     man
                     that
                     professes
                     Christ
                     is
                     with
                     him
                     ;
                     he
                     that
                     is
                     baptized
                     ,
                     he
                     that
                     is
                     called
                     Christian
                     ,
                     he
                     that
                     delights
                     in
                     the
                     name
                     ,
                     he
                     that
                     is
                     in
                     the
                     external
                     communion
                     of
                     the
                     Church
                     is
                     in
                     some
                     sense
                     with
                     Christ
                     ,
                     because
                     he
                     is
                     not
                     against
                     him
                     .
                     For
                     whoever
                     is
                     a
                     member
                     of
                     the
                     Church
                     ,
                     whosoever
                     retains
                     his
                     baptismal
                     right
                     ,
                     he
                     that
                     hath
                     not
                     renounced
                     Christianity
                     ,
                     lost
                     his
                     faith
                     ,
                     defied
                     Christ
                     ,
                     or
                     turn'd
                     Apostate
                     ,
                     he
                     is
                     still
                     within
                     the
                     covenant
                     of
                     mercy
                     ,
                     within
                     the
                     limits
                     of
                     grace
                     and
                     the
                     power
                     of
                     the
                     spirit
                     ;
                     that
                     is
                     ,
                     he
                     hath
                     a
                     right
                     to
                     the
                     privilege
                     and
                     grace
                     of
                     being
                     admitted
                     to
                     repentance
                     and
                     the
                     consequent
                     grace
                     of
                     pardon
                     :
                     for
                     baptisme
                     is
                     for
                     the
                     remission
                     of
                     sins
                     ,
                     and
                     as
                     long
                     as
                     that
                     is
                     not
                     renounc'd
                     ,
                     we
                     have
                     a
                     perpetual
                     title
                     to
                     remission
                     of
                     sins
                     ,
                     the
                     Sacrament
                     as
                     to
                     this
                     purpose
                     being
                     of
                     perpetual
                     effect
                     .
                     Every
                     such
                     person
                     is
                     yet
                     a
                     member
                     of
                     Christ
                     ,
                     though
                     barren
                     
                     and
                     unfruitfull
                     :
                     his
                     leaf
                     doth
                     not
                     prosper
                     and
                     his
                     fruit
                     springs
                     not
                     ,
                     yet
                     there
                     is
                     a
                     root
                     remaining
                     .
                     For
                     thus
                     the
                     Gospel
                     is
                     compar'd
                     to
                     a
                     net
                     with
                     fishes
                     good
                     and
                     bad
                     ,
                     to
                     a
                     field
                     of
                     corn
                     and
                     tares
                     .
                     For
                     no
                     man
                     is
                     thrown
                     from
                     grace
                     and
                     mercy
                     but
                     the
                     open
                     ,
                     profess'd
                     ,
                     irreconcileable
                     enemies
                     of
                     Christ
                     ,
                     voluntary
                     and
                     malicious
                     Apostates
                     ;
                     for
                     they
                     are
                     cut
                     off
                     from
                     the
                     root
                     ,
                     and
                     have
                     no
                     portion
                     in
                     it
                     ,
                     as
                     S.
                     Paul
                     largely
                     discourses
                     in
                     the
                     sixth
                     and
                     tenth
                     Chapters
                     to
                     the
                     Hebrews
                     .
                     But
                     those
                     who
                     sin
                     against
                     Christ
                     ,
                     &
                     dishonour
                     and
                     grieve
                     the
                     holy
                     Spirit
                     of
                     Christ
                     ,
                     who
                     sin
                     and
                     repent
                     and
                     yet
                     sin
                     and
                     repent
                     again
                     ,
                     being
                     always
                     sorrowful
                     ,
                     and
                     always
                     have
                     cause
                     ,
                     these
                     men
                     have
                     hopes
                     ,
                     and
                     time
                     ,
                     and
                     helps
                     ,
                     and
                     arguments
                     ,
                     and
                     probabilities
                     of
                     life
                     ,
                     which
                     they
                     could
                     not
                     have
                     but
                     by
                     being
                     members
                     of
                     Christ's
                     mystical
                     body
                     .
                     They
                     are
                     with
                     Christ
                     in
                     Covenant
                     and
                     desire
                     ,
                     in
                     title
                     and
                     adoption
                     ,
                     because
                     they
                     are
                     not
                     against
                     him
                     in
                     profession
                     and
                     voluntary
                     hostility
                     :
                     but
                     they
                     must
                     goe
                     further
                     ,
                     or
                     they
                     die
                     .
                  
                   
                     For
                     all
                     this
                     effects
                     nothing
                     else
                     ,
                     
                     but
                     that
                     we
                     are
                     tied
                     to
                     treat
                     such
                     persons
                     not
                     as
                     enemies
                     but
                     as
                     brethren
                     ;
                     it
                     exposes
                     such
                     to
                     be
                     chastis'd
                     and
                     guided
                     by
                     the
                     rod
                     of
                     Ecclesiastical
                     discipline
                     ,
                     but
                     not
                     to
                     be
                     cut
                     off
                     by
                     the
                     sword
                     of
                     excision
                     and
                     anathema
                     ,
                     and
                     sentences
                     of
                     despair
                     ;
                     it
                     does
                     manifest
                     the
                     goodnesse
                     of
                     God
                     ,
                     the
                     glorious
                     mercies
                     of
                     our
                     Redeemer
                     ,
                     his
                     aptnesse
                     to
                     pardon
                     ,
                     his
                     readinesse
                     to
                     receive
                     us
                     ,
                     his
                     desires
                     to
                     have
                     us
                     sav'd
                     ,
                     his
                     passion
                     for
                     our
                     felicity
                     ,
                     and
                     the
                     presence
                     of
                     his
                     preventing
                     and
                     auxiliary
                     grace
                     .
                     But
                     this
                     was
                     but
                     the
                     Proverb
                     of
                     strangers
                     and
                     beginners
                     ,
                     of
                     infants
                     and
                     babes
                     in
                     Christ.
                     
                  
                   
                     7.
                     
                     But
                     when
                     we
                     are
                     entred
                     into
                     the
                     Covenant
                     of
                     Grace
                     ,
                     
                     when
                     we
                     have
                     declar'd
                     ,
                     when
                     the
                     question
                     is
                     concerning
                     final
                     pardon
                     and
                     the
                     hopes
                     of
                     glory
                     ,
                     then
                     the
                     other
                     Proverb
                     is
                     onely
                     true
                     .
                     It
                     is
                     not
                     enough
                     that
                     we
                     are
                     not
                     against
                     Christ
                     ,
                     but
                     
                       we
                       must
                       be
                       with
                       him
                       and
                       for
                       him
                       ,
                    
                     earnest
                     and
                     zealous
                     ,
                     passionate
                     and
                     obedient
                     ,
                     diligent
                     and
                     true
                     ,
                     industrious
                     and
                     inquisitive
                     ;
                     then
                     it
                     is
                     ,
                     
                       He
                       that
                       is
                       not
                       with
                       Christ
                       ,
                       is
                       against
                       him
                       .
                    
                     For
                     it
                     is
                     not
                     enough
                     that
                     we
                     are
                     in
                     the
                     root
                     ,
                     that
                     is
                     ,
                     in
                     preparation
                     and
                     disposition
                     ,
                     but
                     we
                     must
                     also
                     bear
                     fruit
                     in
                     the
                     root
                     ;
                     
                     for
                     so
                     saith
                     our
                     Blessed
                     Saviour
                     ,
                     
                       I
                       am
                       the
                       Vine
                       ;
                       my
                       Father
                       is
                       the
                       Husbandman
                       :
                       Every
                       branch
                       in
                       me
                       that
                       beareth
                       not
                       fruit
                       shall
                       be
                       cut
                       off
                       .
                    
                     First
                     they
                     are
                     in
                     Christ
                     as
                     in
                     the
                     vine
                     ,
                     before
                     they
                     can
                     bear
                     fruit
                     ;
                     and
                     there
                     he
                     suffers
                     them
                     to
                     be
                     in
                     expectation
                     of
                     fruit
                     ;
                     of
                     which
                     if
                     they
                     fail
                     in
                     their
                     season
                     ,
                     they
                     shall
                     be
                     cut
                     off
                     .
                     *
                     For
                     the
                     case
                     between
                     Christ
                     and
                     the
                     world
                     is
                     as
                     it
                     was
                     between
                     Caesar
                     and
                     
                       Pompey
                       .
                       Pompey
                    
                     had
                     the
                     possession
                     and
                     the
                     right
                     :
                     and
                     therefore
                     as
                     Cicero
                     in
                     his
                     Oration
                     
                       pro
                       Ligario
                    
                     affirms
                     ,
                     Pompey's
                     party
                     acknowledged
                     none
                     but
                     his
                     certain
                     and
                     professed
                     friends
                     ;
                     
                       adversarios
                       autem
                       putare
                       nisi
                       qui
                       nobiscum
                       essent
                       ,
                    
                     and
                     all
                     to
                     be
                     against
                     them
                     that
                     were
                     not
                     with
                     them
                     :
                     
                       Te
                       autem
                    
                     (
                     saith
                     he
                     to
                     
                       Caesar
                       )
                       qui
                       contra
                       te
                       non
                       essent
                       ,
                       tuos
                       .
                    
                     For
                     Caesar
                     was
                     but
                     entring
                     upon
                     his
                     new
                     fortune
                     ,
                     and
                     all
                     that
                     he
                     could
                     get
                     to
                     himself
                     ,
                     and
                     all
                     that
                     would
                     not
                     assist
                     his
                     enemy
                     ,
                     were
                     his
                     purchase
                     or
                     security
                     .
                     So
                     it
                     is
                     with
                     Christ
                     in
                     the
                     beginnings
                     of
                     our
                     Conversion
                     ;
                     it
                     is
                     a
                     degree
                     of
                     victory
                     to
                     arrest
                     our
                     thoughts
                     ,
                     and
                     our
                     not
                     consentings
                     to
                     the
                     world
                     and
                     it's
                     fond
                     affections
                     ,
                     is
                     an
                     approach
                     and
                     an
                     accession
                     to
                     Christ.
                     But
                     when
                     our
                     Lord
                     hath
                     gotten
                     the
                     first
                     victories
                     ,
                     when
                     he
                     hath
                     acquir'd
                     possession
                     as
                     well
                     as
                     right
                     to
                     a
                     soul
                     ,
                     and
                     hath
                     a
                     title
                     to
                     rule
                     alone
                     ,
                     then
                     the
                     proposition
                     is
                     chang'd
                     .
                     Christ
                     will
                     not
                     be
                     satisfied
                     with
                     neutrality
                     and
                     an
                     indifferent
                     undetermin'd
                     will
                     ,
                     but
                     he
                     will
                     have
                     our
                     love
                     and
                     active
                     choice
                     ,
                     and
                     he
                     will
                     be
                     honour'd
                     by
                     all
                     our
                     services
                     :
                     and
                     then
                     the
                     Christian
                     
                     philosophy
                     relies
                     upon
                     these
                     principles
                     :
                     *
                     
                       He
                       that
                       does
                       not
                       love
                       God
                       is
                       his
                       enemy
                       ;
                       *
                       Not
                       to
                       goe
                       forward
                       is
                       to
                       goe
                       backward
                    
                     ;
                     *
                     Not
                     to
                     doe
                     good
                     is
                     a
                     doing
                     evil
                     ,
                     and
                     luke-warmnesse
                     is
                     an
                     evil
                     state
                     ;
                     and
                     *
                     We
                     must
                     not
                     onely
                     not
                     resist
                     the
                     word
                     of
                     truth
                     ,
                     but
                     
                       we
                       must
                       contend
                       earnestly
                       for
                       it
                    
                     ;
                     and
                     *
                     
                       We
                       must
                       confesse
                       with
                       our
                       mouth
                       ,
                       what
                       we
                       believe
                       with
                       the
                       heart
                    
                     ;
                     *
                     To
                     be
                     a
                     Christian
                     is
                     to
                     hurt
                     no
                     man
                     ,
                     and
                     to
                     doe
                     good
                     to
                     every
                     man
                     ;
                     and
                     *
                     We
                     must
                     not
                     onely
                     proceed
                     when
                     we
                     are
                     not
                     hindred
                     ,
                     but
                     we
                     must
                     take
                     care
                     that
                     we
                     be
                     not
                     hindred
                     ,
                     we
                     must
                     remove
                     every
                     impediment
                     ,
                     and
                     pare
                     away
                     that
                     which
                     is
                     uselesse
                     ;
                     
                     for
                     
                       obstat
                       quicquid
                       non
                       adjuvat
                    
                     ,
                     if
                     it
                     does
                     no
                     good
                     ,
                     it
                     does
                     hurt
                     :
                     and
                     when
                     the
                     talent
                     is
                     intrusted
                     to
                     us
                     it
                     must
                     not
                     onely
                     not
                     be
                     spent
                     riotously
                     ,
                     
                     but
                     it
                     must
                     not
                     be
                     laid
                     up
                     in
                     a
                     napkin
                     .
                     
                       Pensemus
                       quod
                       lucrum
                       Dei
                       fecimus
                       nos
                       qui
                       accepto
                       talento
                       ad
                       negotium
                       missi
                       sumus
                       .
                    
                     Unlesse
                     we
                     gain
                     and
                     put
                     something
                     to
                     God's
                     heap
                     ,
                     we
                     are
                     unprofitable
                     servants
                     .
                  
                   
                     By
                     the
                     proportion
                     of
                     this
                     truth
                     in
                     the
                     state
                     of
                     our
                     life
                     ,
                     
                     we
                     are
                     to
                     account
                     concerning
                     our
                     single
                     actions
                     ;
                     not
                     that
                     every
                     single
                     action
                     must
                     be
                     effective
                     of
                     a
                     real
                     ,
                     discernible
                     event
                     of
                     piety
                     ,
                     but
                     that
                     is
                     be
                     fitted
                     to
                     the
                     general
                     designe
                     of
                     a
                     Christians
                     life
                     ;
                     nothing
                     of
                     evil
                     ,
                     but
                     ministring
                     to
                     good
                     some
                     way
                     or
                     other
                     ,
                     or
                     at
                     least
                     in
                     some
                     good
                     order
                     of
                     things
                     ;
                     good
                     for
                     edification
                     ,
                     or
                     good
                     in
                     charitable
                     society
                     ,
                     or
                     good
                     for
                     example
                     ,
                     or
                     usefull
                     to
                     some
                     purpose
                     that
                     is
                     fit
                     to
                     be
                     design'd
                     ,
                     and
                     fit
                     to
                     be
                     chosen
                     .
                  
                
              
               
                 
                   RULE
                   II.
                   The
                   virtual
                   and
                   interpretative
                   consent
                   of
                   the
                   Will
                   is
                   imputed
                   to
                   Good
                   or
                   Evil.
                   
                
                 
                   THis
                   Rule
                   is
                   intended
                   to
                   explicate
                   the
                   Nature
                   of
                   
                     Social
                     Crimes
                  
                   ,
                   
                   in
                   which
                   a
                   mans
                   will
                   is
                   deeper
                   then
                   his
                   hand
                   ,
                   though
                   the
                   action
                   of
                   the
                   will
                   is
                   often
                   indirect
                   and
                   collateral
                   ,
                   consequent
                   or
                   distant
                   ;
                   but
                   if
                   by
                   any
                   means
                   it
                   hath
                   a
                   portion
                   into
                   the
                   effect
                   ,
                   it
                   is
                   intire
                   in
                   the
                   guilt
                   .
                   And
                   this
                   happens
                   many
                   ways
                   .
                
                 
                   
                     1.
                     
                     
                     By
                     Ratihabition
                     and
                     Confirmation
                     .
                  
                
                 
                   
                     In
                     maleficio
                     Ratihabitio
                     mandato
                     comparatur
                  
                   ,
                   
                   saith
                   the
                   law
                   :
                   To
                   command
                   another
                   to
                   doe
                   violence
                   is
                   imputed
                   to
                   him
                   that
                   commands
                   it
                   more
                   then
                   him
                   that
                   does
                   it
                   .
                   So
                   Ulpian
                   interpreting
                   the
                   interdict
                   
                     Unde
                     tu
                     illum
                     vi
                     dejecisti
                  
                   ,
                   affirms
                   
                     eum
                     quoque
                     dejicere
                     qui
                     alteri
                     mandavit
                     vel
                     jussit
                     :
                  
                   and
                   therefore
                   Ptolemy
                   was
                   guilty
                   of
                   the
                   bloud
                   of
                   Pompey
                   when
                   he
                   sent
                   Pothinus
                   to
                   kill
                   him
                   ,
                   
                     Hic
                     factum
                     Domino
                     praestitit…
                     .
                  
                   Now
                   because
                   ratihabition
                   is
                   by
                   presumption
                   of
                   law
                   esteem'd
                   as
                   a
                   Commandement
                   ,
                   therefore
                   Ulpian
                   affirms
                   of
                   both
                   alike
                   ,
                   
                     Dejicit
                     &
                     qui
                     mandat
                     ,
                     &
                     dejicit
                     qui
                     ratum
                     habet
                     .
                  
                   He
                   that
                   commands
                   ,
                   and
                   he
                   that
                   consents
                   after
                   it
                   is
                   done
                   are
                   equally
                   responsible
                   .
                   Now
                   though
                   the
                   law
                   particularly
                   affirms
                   this
                   onely
                   
                     In
                     maleficio
                  
                   in
                   criminal
                   and
                   injurious
                   actions
                   ,
                   yet
                   in
                   the
                   edition
                   of
                   Holoander
                   that
                   clause
                   is
                   not
                   inserted
                   ;
                   and
                   it
                   is
                   also
                   certain
                   that
                   it
                   holds
                   and
                   is
                   true
                   in
                   contracts
                   and
                   civil
                   affairs
                   .
                   Thus
                   what
                   a
                   servant
                   or
                   a
                   
                   son
                   imployed
                   by
                   his
                   Father
                   or
                   his
                   Master
                   shall
                   contract
                   for
                   ,
                   is
                   the
                   Father's
                   act
                   if
                   he
                   accounts
                   it
                   valid
                   .
                   If
                   the
                   son
                   borrows
                   money
                   in
                   the
                   Father's
                   name
                   ,
                   the
                   Father
                   is
                   the
                   debtor
                   .
                   But
                   in
                   matters
                   Criminal
                   and
                   Civil
                   there
                   is
                   a
                   real
                   difference
                   as
                   to
                   this
                   particular
                   .
                
                 
                   For
                   in
                   matters
                   Criminal
                   ,
                   
                   ratihabition
                   or
                   approving
                   of
                   the
                   act
                   does
                   always
                   make
                   the
                   approver
                   guilty
                   .
                   The
                   Jews
                   crucified
                   their
                   Lord
                   and
                   King
                   :
                   he
                   that
                   saies
                   it
                   was
                   well
                   done
                   ,
                   is
                   guilty
                   of
                   that
                   intolerable
                   murder
                   ,
                   and
                   for
                   an
                   ineffective
                   malice
                   and
                   spite
                   ,
                   procures
                   to
                   himself
                   a
                   real
                   and
                   effective
                   damnation
                   .
                   But
                   in
                   actions
                   Criminal
                   there
                   is
                   this
                   difference
                   to
                   be
                   observed
                   .
                   Some
                   actions
                   are
                   done
                   by
                   the
                   lust
                   and
                   appetite
                   of
                   the
                   Criminal
                   agent
                   onely
                   ,
                   as
                   adultery
                   ,
                   rape
                   ,
                   fornication
                   ;
                   and
                   if
                   this
                   be
                   the
                   state
                   of
                   that
                   affair
                   ,
                   that
                   sin
                   is
                   wholly
                   imputed
                   to
                   him
                   that
                   acted
                   it
                   ,
                   not
                   to
                   him
                   that
                   approves
                   it
                   .
                   He
                   that
                   approves
                   it
                   is
                   indeed
                   guilty
                   of
                   the
                   same
                   kind
                   of
                   sin
                   ,
                   because
                   he
                   hath
                   applied
                   his
                   will
                   to
                   that
                   which
                   God
                   forbids
                   ,
                   and
                   for
                   his
                   lustfull
                   disposition
                   approv'd
                   and
                   consented
                   to
                   by
                   his
                   will
                   commits
                   a
                   sin
                   like
                   it
                   ,
                   but
                   is
                   not
                   guilty
                   of
                   that
                   .
                   2.
                   
                   But
                   if
                   such
                   approbation
                   become
                   an
                   incouragement
                   to
                   the
                   Criminal
                   to
                   doe
                   so
                   again
                   ,
                   if
                   it
                   fortifies
                   his
                   heart
                   in
                   sin
                   ,
                   or
                   hardens
                   his
                   forehead
                   ,
                   or
                   makes
                   it
                   pleasant
                   ,
                   he
                   that
                   approv'd
                   the
                   first
                   is
                   not
                   onely
                   guilty
                   of
                   a
                   sin
                   like
                   the
                   first
                   ,
                   but
                   partakes
                   with
                   the
                   Criminal
                   really
                   in
                   the
                   guilt
                   of
                   the
                   sins
                   that
                   follow
                   upon
                   that
                   account
                   .
                   3.
                   
                   But
                   there
                   are
                   other
                   sins
                   which
                   are
                   ,
                   as
                   the
                   law
                   speaks
                   ,
                   
                     ratihabentis
                     nomine
                     gesta
                  
                   ,
                   which
                   are
                   done
                   in
                   anothers
                   Name
                   ,
                   and
                   either
                   partly
                   or
                   wholly
                   for
                   his
                   interest
                   ;
                   and
                   therefore
                   if
                   by
                   him
                   they
                   be
                   approv'd
                   ,
                   the
                   ratihabition
                   is
                   valid
                   to
                   all
                   evil
                   purposes
                   ,
                   and
                   is
                   therefore
                   all
                   one
                   as
                   if
                   the
                   actions
                   were
                   by
                   him
                   commanded
                   for
                   whose
                   interest
                   they
                   were
                   acted
                   ,
                   and
                   by
                   whose
                   will
                   they
                   are
                   approved
                   .
                   And
                   thus
                   it
                   is
                   also
                   in
                   the
                   former
                   sins
                   which
                   serve
                   the
                   lust
                   of
                   him
                   that
                   acts
                   them
                   ,
                   if
                   besides
                   the
                   serving
                   of
                   his
                   lust
                   they
                   are
                   designed
                   to
                   serve
                   anothers
                   interest
                   ;
                   as
                   if
                   Titius
                   steal
                   Sempronia
                   and
                   run
                   away
                   with
                   her
                   ,
                   or
                   lie
                   with
                   Maevia
                   the
                   daughter
                   of
                   Amilius
                   to
                   doe
                   a
                   spite
                   to
                   the
                   Father
                   for
                   the
                   injury
                   he
                   did
                   to
                   Tubero
                   ,
                   not
                   onely
                   Titius
                   but
                   Tubero
                   is
                   guilty
                   of
                   the
                   crime
                   ,
                   if
                   Tubero
                   approves
                   what
                   Titius
                   did
                   for
                   his
                   sake
                   .
                
                 
                   But
                   now
                   if
                   it
                   be
                   inquir'd
                   what
                   real
                   event
                   as
                   to
                   Conscience
                   this
                   nice
                   distinction
                   without
                   greater
                   difference
                   can
                   have
                   ,
                   
                   that
                   in
                   one
                   case
                   he
                   that
                   approves
                   the
                   sin
                   is
                   not
                   guilty
                   of
                   the
                   same
                   but
                   another
                   like
                   it
                   ,
                   and
                   in
                   the
                   other
                   cases
                   he
                   is
                   partner
                   of
                   the
                   same
                   fault
                   ;
                   I
                   answer
                   ,
                   First
                   ,
                   in
                   humane
                   laws
                   the
                   difference
                   of
                   effect
                   is
                   very
                   great
                   .
                   For
                   to
                   approve
                   an
                   act
                   of
                   sin
                   done
                   not
                   in
                   my
                   name
                   introduces
                   no
                   punishment
                   upon
                   the
                   approver
                   ;
                   but
                   if
                   it
                   be
                   done
                   in
                   my
                   name
                   and
                   for
                   my
                   interest
                   ,
                   by
                   a
                   fiction
                   or
                   presumption
                   of
                   law
                   it
                   is
                   suppos'd
                   I
                   gave
                   command
                   or
                   warranty
                   ,
                   and
                   therefore
                   I
                   also
                   shall
                   partake
                   of
                   the
                   punishment
                   ,
                   unlesse
                   by
                   the
                   consideration
                   of
                   other
                   circumstances
                   I
                   be
                   relieved
                   in
                   equity
                   ,
                   and
                   the
                   presumption
                   be
                   found
                   to
                   fail
                   .
                   But
                   in
                   the
                   court
                   of
                   Conscience
                   the
                   difference
                   depends
                   not
                   upon
                   presumption
                   ;
                   but
                   upon
                   what
                   it
                   is
                   in
                   the
                   truth
                   of
                   the
                   thing
                   ,
                   which
                   shall
                   be
                   judged
                   well
                   enough
                   by
                   him
                   that
                   knows
                   the
                   secret
                   .
                   For
                   whether
                   the
                   crime
                   was
                   done
                   for
                   me
                   or
                   not
                   ,
                   I
                   shall
                   be
                   judg'd
                   according
                   to
                   that
                   influence
                   which
                   I
                   would
                   have
                   upon
                   the
                   effect
                   .
                   If
                   I
                   will'd
                   it
                   directly
                   and
                   caus'd
                   it
                   to
                   be
                   done
                   knowingly
                   ,
                   or
                   by
                   some
                   causality
                   which
                   I
                   at
                   any
                   time
                   us'd
                   to
                   that
                   purpose
                   ,
                   I
                   am
                   liable
                   to
                   all
                   the
                   evil
                   that
                   can
                   be
                   consequent
                   to
                   that
                   sin
                   :
                   but
                   if
                   I
                   be
                   guilty
                   onely
                   by
                   ratihabition
                   ,
                   that
                   is
                   ,
                   if
                   really
                   I
                   did
                   not
                   command
                   it
                   ,
                   or
                   effect
                   it
                   ,
                   or
                   cause
                   it
                   to
                   be
                   effected
                   ,
                   but
                   onely
                   rejoyce
                   in
                   it
                   and
                   use
                   it
                   when
                   it
                   is
                   done
                   ,
                   then
                   my
                   ratihabition
                   is
                   ordinarily
                   (
                   though
                   very
                   evil
                   )
                   yet
                   much
                   lesse
                   then
                   the
                   other's
                   action
                   .
                   
                   I
                   say
                   ordinarily
                   ,
                   that
                   is
                   in
                   all
                   cases
                   where
                   craft
                   and
                   machination
                   ,
                   plots
                   and
                   contrivances
                   ,
                   intermedial
                   violences
                   and
                   deceivings
                   ,
                   and
                   other
                   evil
                   things
                   of
                   the
                   retinue
                   of
                   the
                   sin
                   are
                   previous
                   to
                   the
                   crime
                   .
                   For
                   in
                   all
                   these
                   things
                   he
                   that
                   onely
                   approves
                   the
                   act
                   hath
                   commonly
                   no
                   interest
                   ,
                   or
                   care
                   ,
                   or
                   notice
                   ,
                   or
                   consideration
                   .
                   If
                   it
                   happens
                   that
                   he
                   considers
                   and
                   approves
                   them
                   too
                   ,
                   then
                   the
                   case
                   is
                   alter'd
                   :
                   but
                   it
                   is
                   not
                   always
                   so
                   .
                   This
                   case
                   will
                   explicate
                   the
                   Rule
                   .
                   Ventidius
                   was
                   married
                   to
                   Romanella
                   ;
                   but
                   growing
                   rich
                   ,
                   and
                   being
                   made
                   a
                   Roman
                   Knight
                   ,
                   grows
                   weary
                   of
                   his
                   first
                   bed-fellow
                   ,
                   because
                   he
                   hopes
                   now
                   to
                   get
                   a
                   richer
                   wife
                   if
                   she
                   were
                   gone
                   .
                   While
                   he
                   tumbled
                   this
                   often
                   in
                   his
                   head
                   ,
                   it
                   hapned
                   that
                   a
                   slave
                   of
                   Ventidius
                   upon
                   some
                   trifling
                   occasion
                   ,
                   but
                   in
                   a
                   great
                   passion
                   ,
                   flings
                   something
                   at
                   Romanella
                   ,
                   which
                   caused
                   her
                   to
                   miscarry
                   ,
                   and
                   to
                   die
                   .
                   Ventidius
                   observing
                   his
                   good
                   fortune
                   ,
                   secretly
                   puts
                   away
                   his
                   servant
                   that
                   he
                   may
                   escape
                   the
                   hand
                   of
                   justice
                   ,
                   and
                   promises
                   him
                   liberty
                   ,
                   making
                   what
                   pretences
                   he
                   found
                   convenient
                   to
                   his
                   purpose
                   .
                   He
                   went
                   presently
                   to
                   get
                   him
                   a
                   new
                   wife
                   ,
                   but
                   was
                   arrested
                   in
                   his
                   designe
                   ,
                   because
                   he
                   was
                   told
                   that
                   he
                   that
                   was
                   guilty
                   of
                   his
                   wives
                   death
                   was
                   to
                   loose
                   the
                   privilege
                   of
                   a
                   second
                   marriage
                   ;
                   but
                   because
                   he
                   confirm'd
                   it
                   and
                   rejoyc'd
                   in
                   it
                   ,
                   it
                   was
                   esteem'd
                   in
                   law
                   as
                   a
                   Commandement
                   .
                   Upon
                   this
                   he
                   takes
                   advice
                   ,
                   and
                   was
                   told
                   ,
                   that
                   though
                   in
                   Conscience
                   he
                   was
                   guilty
                   of
                   murder
                   ,
                   because
                   he
                   delighted
                   in
                   and
                   approv'd
                   it
                   ,
                   yet
                   mere
                   ratihabition
                   in
                   such
                   things
                   which
                   must
                   be
                   judg'd
                   not
                   by
                   the
                   effect
                   but
                   by
                   the
                   previous
                   machination
                   and
                   designe
                   ,
                   did
                   not
                   produce
                   that
                   punishment
                   of
                   impeding
                   his
                   future
                   marriage
                   .
                   And
                   there
                   is
                   reason
                   for
                   it
                   ;
                   because
                   though
                   Ventidius
                   was
                   so
                   base
                   as
                   to
                   wish
                   his
                   wife
                   dead
                   or
                   kill'd
                   ,
                   yet
                   he
                   would
                   not
                   doe
                   it
                   himself
                   ,
                   nor
                   procure
                   it
                   to
                   be
                   done
                   ,
                   his
                   covetousnesse
                   had
                   not
                   prevail'd
                   so
                   far
                   with
                   him
                   ;
                   and
                   therefore
                   neither
                   ought
                   the
                   punishment
                   goe
                   to
                   the
                   extremity
                   of
                   the
                   law
                   .
                   2.
                   
                   In
                   Divine
                   laws
                   and
                   in
                   the
                   direct
                   obligation
                   of
                   Conscience
                   there
                   is
                   this
                   great
                   difference
                   .
                   If
                   a
                   crime
                   be
                   done
                   in
                   my
                   name
                   ,
                   and
                   I
                   approve
                   it
                   ,
                   I
                   am
                   not
                   onely
                   guilty
                   before
                   God
                   of
                   the
                   crime
                   ,
                   and
                   liable
                   to
                   an
                   equal
                   share
                   of
                   the
                   punishment
                   (
                   according
                   to
                   the
                   foregoing
                   measure
                   )
                   but
                   I
                   contract
                   a
                   new
                   necessity
                   of
                   duty
                   ;
                   I
                   am
                   bound
                   to
                   restore
                   the
                   man
                   that
                   sinn'd
                   for
                   my
                   interest
                   to
                   his
                   former
                   state
                   of
                   justice
                   and
                   integrity
                   as
                   far
                   as
                   I
                   can
                   ,
                   by
                   disallowing
                   the
                   act
                   ,
                   by
                   discountenancing
                   it
                   ,
                   by
                   professing
                   my
                   own
                   repentance
                   ,
                   by
                   inviting
                   him
                   to
                   the
                   like
                   :
                   which
                   obligation
                   is
                   not
                   at
                   all
                   upon
                   me
                   by
                   a
                   simple
                   and
                   mere
                   ratihabition
                   of
                   an
                   act
                   in
                   which
                   I
                   have
                   no
                   interest
                   ,
                   and
                   to
                   which
                   I
                   had
                   no
                   previous
                   concurse
                   ,
                   directly
                   ,
                   nor
                   by
                   interpretation
                   .
                   This
                   is
                   the
                   state
                   of
                   this
                   question
                   in
                   relation
                   to
                   matters
                   Criminal
                   .
                
                 
                   But
                   in
                   matters
                   Civil
                   ,
                   
                   as
                   in
                   contracts
                   ,
                   debts
                   ,
                   pledges
                   ,
                   provisions
                   for
                   pupils
                   ,
                   the
                   law
                   is
                   to
                   determine
                   the
                   whole
                   affair
                   ,
                   and
                   to
                   account
                   the
                   ratihabition
                   at
                   what
                   rate
                   she
                   please
                   ,
                   and
                   upon
                   what
                   conditions
                   ;
                   and
                   therefore
                   we
                   are
                   to
                   be
                   determin'd
                   by
                   our
                   own
                   laws
                   in
                   all
                   such
                   inquiries
                   .
                   That
                   which
                   can
                   be
                   a
                   general
                   measure
                   and
                   relates
                   any
                   way
                   to
                   Conscience
                   is
                   this
                   ;
                   Where
                   the
                   law
                   does
                   require
                   an
                   expresse
                   command
                   
                     pro
                     forma
                  
                   ,
                   the
                   after-ratification
                   is
                   of
                   no
                   effect
                   in
                   law
                   ,
                   nor
                   conscience
                   ,
                   if
                   the
                   law
                   impedes
                   the
                   effect
                   .
                   Thus
                   if
                   a
                   Minor
                   makes
                   a
                   contract
                   without
                   the
                   consent
                   of
                   his
                   Guardian
                   ,
                   though
                   afterward
                   the
                   Guardian
                   allow
                   it
                   ,
                   the
                   contract
                   is
                   invalid
                   :
                   because
                   the
                   law
                   requir'd
                   in
                   the
                   very
                   form
                   and
                   solennity
                   of
                   the
                   contract
                   that
                   the
                   authority
                   of
                   the
                   Guardian
                   should
                   be
                   interpos'd
                   ;
                   and
                   
                     ea
                     quae
                     pertinent
                     ad
                     solennitatem
                     contractus
                     ,
                     à
                     contractu
                     dividi
                     non
                     possunt
                     ,
                  
                   say
                   the
                   lawyers
                   ;
                   and
                   
                     ubi
                     forma
                     actus
                     deficit
                     ,
                     corruit
                     actus
                     ,
                     l.
                     Julianus
                     .
                  
                   9.
                   
                   §
                   .
                   
                     si
                     quis
                     .
                     ff
                     .
                     ad
                     exhib
                     .
                  
                   If
                   there
                   be
                   an
                   essential
                   defect
                   of
                   what
                   is
                   by
                   law
                   requir'd
                   to
                   the
                   validity
                   of
                   the
                   act
                   ,
                   the
                   
                   act
                   is
                   null
                   and
                   invalid
                   ,
                   and
                   therefore
                   is
                   also
                   invalid
                   and
                   effects
                   nothing
                   in
                   Conscience
                   ,
                   unlesse
                   where
                   the
                   law
                   of
                   Nature
                   intervenes
                   ;
                   of
                   which
                   I
                   have
                   already
                   given
                   accounts
                   *
                   .
                   Thus
                   also
                   it
                   is
                   in
                   punishments
                   which
                   are
                   not
                   to
                   be
                   incurred
                   but
                   in
                   cases
                   nam'd
                   in
                   the
                   law
                   ,
                   and
                   therefore
                   are
                   not
                   to
                   be
                   impos'd
                   in
                   cases
                   of
                   presumption
                   or
                   fiction
                   of
                   law
                   ,
                   amongst
                   which
                   is
                   this
                   ,
                   of
                   the
                   equivalence
                   of
                   ratihabition
                   to
                   a
                   command
                   .
                   
                   If
                   the
                   son
                   marries
                   a
                   widdow
                   within
                   the
                   year
                   of
                   mourning
                   ,
                   he
                   is
                   legally
                   infamous
                   ;
                   but
                   so
                   is
                   not
                   the
                   Father
                   ,
                   though
                   he
                   approves
                   it
                   ,
                   unlesse
                   he
                   did
                   consent
                   in
                   the
                   beginning
                   ;
                   because
                   these
                   effects
                   being
                   wholly
                   depending
                   upon
                   positive
                   laws
                   ,
                   can
                   have
                   no
                   other
                   measures
                   but
                   what
                   the
                   laws
                   put
                   upon
                   them
                   .
                   But
                   in
                   the
                   Court
                   of
                   Conscience
                   the
                   matter
                   is
                   not
                   so
                   easy
                   .
                
                 
                   But
                   since
                   ratihabition
                   is
                   at
                   the
                   worst
                   but
                   an
                   interpretative
                   command
                   ,
                   
                   and
                   yet
                   is
                   so
                   very
                   bad
                   as
                   to
                   imprint
                   the
                   guilt
                   of
                   the
                   whole
                   action
                   upon
                   him
                   that
                   so
                   hath
                   influence
                   into
                   the
                   effect
                   by
                   interpretation
                   ,
                   it
                   must
                   needs
                   be
                   that
                   a
                   direct
                   command
                   is
                   more
                   evidently
                   criminal
                   ,
                   and
                   in
                   greater
                   degrees
                   ;
                   which
                   I
                   needed
                   not
                   to
                   have
                   observed
                   but
                   in
                   order
                   to
                   a
                   further
                   inquiry
                   ,
                   and
                   that
                   is
                   ,
                
                 
                   Question
                   .
                
                 
                   
                     Upon
                     whom
                     doth
                     the
                     greater
                     portion
                     of
                     the
                     Guilt
                     lie
                     ;
                     upon
                     him
                     that
                     commands
                     a
                     sin
                     ,
                     or
                     him
                     that
                     sins
                     in
                     obedience
                     ?
                  
                
                 
                   Although
                   the
                   question
                   of
                   degrees
                   may
                   here
                   be
                   usefull
                   to
                   some
                   purposes
                   of
                   Conscience
                   ,
                   yet
                   it
                   is
                   just
                   to
                   condemn
                   them
                   both
                   with
                   a
                   downright
                   sentence
                   .
                   For
                   so
                   the
                   wise
                   Ape
                   in
                   Esop
                   judg'd
                   the
                   question
                   between
                   the
                   wolf
                   and
                   the
                   fox
                   about
                   a
                   piece
                   of
                   flesh
                   which
                   the
                   fox
                   had
                   stoln
                   from
                   the
                   village
                   ,
                   and
                   the
                   wolf
                   had
                   stoln
                   from
                   the
                   fox
                   ,
                   who
                   now
                   complain'd
                   of
                   the
                   wrong
                   .
                   The
                   judicious
                   ape
                   answer'd
                   ,
                   
                     
                       Tu
                       non
                       vidêris
                       perdidisse
                       quod
                       petis
                       :
                       
                    
                     
                       Te
                       credo
                       subripuisse
                       quod
                       pulchre
                       negas
                       .
                    
                  
                   The
                   fox
                   saies
                   he
                   hath
                   lost
                   it
                   ,
                   but
                   he
                   lies
                   ;
                   and
                   the
                   wolf
                   saies
                   he
                   hath
                   not
                   stoln
                   it
                   ,
                   and
                   he
                   lies
                   too
                   .
                   They
                   were
                   both
                   in
                   the
                   wrong
                   ,
                   and
                   it
                   was
                   hard
                   to
                   say
                   which
                   was
                   the
                   worse
                   .
                   But
                   because
                   although
                   they
                   were
                   equally
                   wicked
                   in
                   their
                   nature
                   and
                   their
                   manners
                   ,
                   yet
                   in
                   this
                   cause
                   there
                   might
                   be
                   some
                   difference
                   ,
                   and
                   in
                   the
                   partners
                   and
                   confederates
                   in
                   a
                   crime
                   some
                   have
                   more
                   causality
                   then
                   others
                   ,
                   though
                   both
                   of
                   them
                   are
                   in
                   a
                   sad
                   condemnation
                   ;
                   therefore
                
                 
                   To
                   this
                   I
                   answer
                   by
                   a
                   distinction
                   known
                   in
                   the
                   Civil
                   law
                   ,
                   
                   of
                   Mandatum
                   &
                   
                     Jussio
                     .
                     Mandatum
                  
                   is
                   amongst
                   equals
                   ,
                   by
                   bidding
                   ,
                   incouraging
                   ,
                   warranting
                   and
                   setting
                   on
                   ;
                   and
                   in
                   this
                   case
                   ,
                   they
                   are
                   both
                   equally
                   guilty
                   ,
                   except
                   what
                   difference
                   can
                   be
                   made
                   by
                   the
                   degrees
                   of
                   confidence
                   and
                   earnestnesse
                   ,
                   and
                   by
                   wit
                   and
                   folly
                   ,
                   by
                   the
                   advantage
                   and
                   reputation
                   of
                   the
                   man
                   that
                   bids
                   ,
                   and
                   the
                   weaknesse
                   of
                   him
                   that
                   is
                   bidden
                   .
                   But
                   Jussio
                   is
                   from
                   Superior
                   to
                   Inferior
                   ;
                   Father
                   to
                   Son
                   ,
                   Master
                   to
                   Servant
                   ,
                   Prince
                   to
                   Subjects
                   .
                   In
                   this
                   case
                   and
                   amongst
                   these
                   persons
                   the
                   efficiency
                   is
                   unequal
                   ,
                   and
                   hath
                   it's
                   estimate
                   from
                   the
                   grandeur
                   and
                   sacrednesse
                   of
                   the
                   authority
                   ,
                   and
                   the
                   degree
                   of
                   the
                   fear
                   which
                   can
                   be
                   the
                   instrument
                   of
                   prevailing
                   and
                   determining
                   .
                   
                   And
                   therefore
                   when
                   Attilius
                   had
                   spoken
                   gently
                   with
                   
                     Cracchus
                     ut
                     Patriae
                     parceret
                  
                   ,
                   seeming
                   to
                   have
                   discover'd
                   his
                   design
                   ,
                   Gracchus
                   looking
                   terribly
                   upon
                   him
                   ,
                   one
                   of
                   his
                   servants
                   ,
                   
                     non
                     expectato
                     signo
                     ,
                     ex
                     solo
                     vultu
                     conjectans
                     adesse
                     tempus
                     ,
                     ratusque
                     initurum
                     se
                     gratiam
                     apud
                     Patronum
                     si
                     primus
                     rem
                     aggrederetur
                     ,
                     stricto
                     ferro
                     trajecit
                     Attilium
                     ,
                  
                   
                   saith
                   
                     Appian
                     ,
                     staied
                     neither
                     for
                     command
                     nor
                     sign
                     ,
                     but
                     supposing
                     by
                     his
                     forwardnesse
                     he
                     should
                     please
                     his
                     Patron
                     ,
                     and
                     guessing
                     by
                     his
                     cruel
                     aspect
                     it
                     would
                     not
                     be
                     displeasing
                     to
                     him
                     ,
                     he
                     kills
                  
                   Attilius
                   
                     upon
                     the
                     place
                  
                   .
                   Now
                   such
                   an
                   influence
                   as
                   this
                   from
                   a
                   superior
                   to
                   an
                   inferior
                   is
                   so
                   little
                   ,
                   that
                   the
                   servant
                   is
                   much
                   more
                   to
                   blame
                   then
                   the
                   Master
                   .
                   But
                   when
                   Henry
                   the
                   second
                   in
                   a
                   rage
                   complain'd
                   that
                   none
                   about
                   him
                   would
                   rid
                   him
                   of
                   that
                   peevish
                   man
                   ,
                   meaning
                   Arch-Bishop
                   Becket
                   ,
                   it
                   was
                   more
                   then
                   the
                   frown
                   of
                   Gracchus
                   ,
                   but
                   yet
                   not
                   so
                   much
                   as
                   to
                   lessen
                   the
                   fault
                   of
                   the
                   sacrilegious
                   homicides
                   ;
                   because
                   there
                   was
                   no
                   violence
                   done
                   to
                   their
                   choice
                   ,
                   but
                   the
                   crime
                   entred
                   upon
                   the
                   account
                   of
                   lust
                   and
                   ambition
                   ,
                   and
                   that
                   was
                   as
                   bad
                   as
                   if
                   it
                   had
                   begun
                   and
                   ended
                   upon
                   the
                   stock
                   of
                   their
                   own
                   anger
                   or
                   revenge
                   .
                   But
                   when
                   a
                   Prince
                   or
                   a
                   Lord
                   commands
                   his
                   subject
                   to
                   sin
                   ,
                   as
                   Domitius
                   the
                   Father
                   of
                   Nero
                   commanded
                   his
                   freed
                   man
                   to
                   drink
                   to
                   drunkennesse
                   ,
                   so
                   earnestly
                   that
                   he
                   kill'd
                   him
                   for
                   refusing
                   it
                   ,
                   and
                   as
                   Cambyses
                   did
                   to
                   Praxaspes
                   ;
                   then
                   it
                   is
                   evident
                   that
                   the
                   Prince
                   is
                   so
                   much
                   more
                   guilty
                   then
                   he
                   that
                   obeys
                   ,
                   by
                   how
                   much
                   it
                   is
                   evident
                   that
                   the
                   subject
                   sins
                   with
                   lesse
                   delight
                   ,
                   and
                   a
                   more
                   imperfect
                   choice
                   ,
                   and
                   with
                   a
                   will
                   which
                   in
                   it's
                   actions
                   suffers
                   diminution
                   :
                   and
                   therefore
                   in
                   such
                   cases
                   servants
                   are
                   very
                   much
                   excused
                   from
                   punishment
                   in
                   exterior
                   courts
                   ,
                   as
                   knowing
                   that
                   such
                   actions
                   proceed
                   from
                   an
                   excusable
                   principle
                   ,
                   from
                   a
                   regardfull
                   obedience
                   ,
                   and
                   an
                   undiscerning
                   subjection
                   ;
                   which
                   because
                   in
                   most
                   things
                   it
                   ought
                   not
                   to
                   dispute
                   ,
                   they
                   not
                   discerning
                   their
                   utmost
                   limit
                   ,
                   being
                   born
                   to
                   serve
                   ,
                   not
                   to
                   rule
                   and
                   distinguish
                   by
                   their
                   reason
                   ,
                   and
                   besides
                   this
                   ,
                   having
                   all
                   their
                   fortune
                   bound
                   up
                   in
                   their
                   Masters
                   frown
                   or
                   favour
                   ,
                   are
                   very
                   much
                   to
                   be
                   pitied
                   if
                   they
                   obey
                   too
                   much
                   ;
                   
                   
                     etenim
                     quod
                     imperante
                     te
                     servus
                     tuus
                     Faciebat
                     ,
                     abs
                     te
                     id
                     esse
                     factum
                     existimo
                     .
                  
                   And
                   this
                   the
                   law
                   it self
                   observes
                   in
                   the
                   commands
                   of
                   some
                   superiors
                   :
                   
                   
                     Qui
                     jussu
                     judicis
                     aliquid
                     facit
                     ,
                     non
                     videtur
                     dolo
                     malo
                     facere
                     ,
                     cui
                     parêre
                     necesse
                     habet
                  
                   ;
                   The
                   command
                   of
                   such
                   a
                   superior
                   whom
                   we
                   esteem
                   it
                   necessary
                   to
                   obey
                   ,
                   exempts
                   our
                   obedience
                   from
                   being
                   Criminal
                   .
                   And
                   though
                   this
                   of
                   Judges
                   be
                   a
                   particular
                   case
                   ,
                   
                   because
                   
                     Res
                     judicata
                     pro
                     veritate
                     accipitur
                  
                   ,
                   saies
                   the
                   law
                   ,
                   they
                   declare
                   law
                   by
                   their
                   sentence
                   and
                   commands
                   ;
                   yet
                   the
                   Romans
                   observ'd
                   it
                   in
                   the
                   case
                   of
                   Clients
                   and
                   freed
                   men
                   to
                   their
                   Patrons
                   ,
                   as
                   Livy
                   reports
                   it
                   in
                   the
                   case
                   of
                   the
                   freed
                   man
                   of
                   Appius
                   the
                   Decemvir
                   ;
                   and
                   the
                   old
                   books
                   of
                   Philosophers
                   observ'd
                   it
                   in
                   the
                   obedience
                   of
                   children
                   to
                   their
                   parents
                   ,
                   
                   as
                   
                     Aulus
                     Gellius
                  
                   recites
                   out
                   of
                   them
                   .
                
                 
                   But
                   then
                   this
                   also
                   admits
                   of
                   one
                   distinction
                   more
                   ,
                   
                   which
                   the
                   law
                   thus
                   expresses
                   ;
                   
                   
                     Ad
                     ea
                     quae
                     non
                     habent
                     atrocitatem
                     sceleris
                     vel
                     facinoris
                     ,
                     ignoscitur
                     servis
                     ,
                     si
                     vel
                     Dominis
                     vel
                     his
                     qui
                     vice
                     Dominorum
                     sunt
                     ,
                     velut
                     Tutoribus
                     &
                     Curatoribus
                     ,
                     obtemperaverint
                     ,
                  
                   Servants
                   and
                   inferiors
                   are
                   excus'd
                   if
                   they
                   transgresse
                   at
                   the
                   command
                   of
                   their
                   superiors
                   in
                   a
                   small
                   matter
                   ,
                   but
                   not
                   in
                   a
                   great
                   .
                   This
                   is
                   observed
                   by
                   the
                   Sages
                   of
                   our
                   Common
                   law
                   .
                   If
                   a
                   Feme
                   covert
                   doth
                   steal
                   goods
                   by
                   the
                   commandment
                   of
                   her
                   husband
                   (
                   without
                   other
                   constraint
                   )
                   this
                   hath
                   been
                   holden
                   to
                   be
                   felony
                   in
                   her
                   ,
                   saith
                   Sr
                   
                     Richard
                     Bolton
                  
                   the
                   L.
                   Chancellor
                   of
                   Ireland
                   :
                   and
                   for
                   this
                   he
                   quotes
                   Bracton
                   ,
                   and
                   addes
                   this
                   reason
                   out
                   of
                   him
                   ;
                   For
                   
                     licet
                     Uxor
                     obedire
                     debeat
                     viro
                     ,
                     in
                     atrocioribus
                     tamen
                     non
                     est
                     ei
                     obediendum
                     ,
                  
                   In
                   great
                   matters
                   ,
                   and
                   sins
                   of
                   high
                   nature
                   ,
                   a
                   wife
                   is
                   not
                   to
                   be
                   excus'd
                   for
                   her
                   obedience
                   .
                   But
                   if
                   the
                   husband
                   not
                   onely
                   
                   commands
                   ,
                   but
                   uses
                   compulsion
                   ,
                   then
                   it
                   is
                   so
                   far
                   excus'd
                   ,
                   that
                   in
                   the
                   wife
                   the
                   theft
                   is
                   not
                   felony
                   ;
                   but
                   murder
                   is
                   ,
                   because
                   the
                   greatnesse
                   of
                   the
                   horror
                   in
                   such
                   a
                   fact
                   is
                   sufficient
                   to
                   prevail
                   against
                   the
                   husbands
                   threatnings
                   and
                   her
                   own
                   fear
                   ,
                   
                   unlesse
                   there
                   were
                   in
                   her
                   some
                   evil
                   principle
                   .
                   If
                   a
                   servant
                   defending
                   his
                   lords
                   right
                   doe
                   some
                   injury
                   ,
                   he
                   is
                   excus'd
                   in
                   law
                   ,
                   but
                   not
                   if
                   he
                   kills
                   a
                   man
                   ;
                   if
                   he
                   speaks
                   a
                   rude
                   word
                   he
                   may
                   be
                   born
                   with
                   ,
                   but
                   not
                   if
                   he
                   steals
                   a
                   horse
                   .
                   And
                   this
                   also
                   hath
                   some
                   proportions
                   of
                   truth
                   in
                   the
                   Court
                   of
                   Conscience
                   ,
                   that
                   if
                   the
                   superior
                   be
                   great
                   ,
                   and
                   the
                   command
                   be
                   urgent
                   ,
                   and
                   the
                   instance
                   not
                   very
                   considerable
                   ,
                   the
                   fault
                   is
                   by
                   every
                   of
                   these
                   considerations
                   very
                   much
                   lessen'd
                   ,
                   but
                   the
                   man
                   is
                   not
                   totally
                   excus'd
                   ;
                   his
                   excuse
                   is
                   upon
                   the
                   stock
                   of
                   fear
                   or
                   a
                   great
                   temptation
                   :
                   so
                   far
                   as
                   they
                   intervene
                   in
                   the
                   present
                   case
                   ,
                   and
                   so
                   far
                   as
                   they
                   can
                   excuse
                   in
                   any
                   (
                   which
                   I
                   am
                   afterwards
                   to
                   consider
                   )
                   so
                   far
                   the
                   guilt
                   suffers
                   diminution
                   .
                   But
                   the
                   advice
                   of
                   the
                   son
                   of
                   Sirach
                   is
                   the
                   great
                   rule
                   in
                   this
                   question
                   ,
                   
                   
                     Accept
                     no
                     person
                     against
                     thy
                     soul
                     ,
                     and
                     let
                     not
                     the
                     reverence
                     of
                     any
                     man
                     cause
                     thee
                     to
                     fall
                     .
                  
                
                 
                   But
                   all
                   this
                   is
                   to
                   be
                   understood
                   of
                   those
                   actions
                   which
                   are
                   Criminal
                   both
                   in
                   the
                   Commandement
                   and
                   in
                   the
                   obedience
                   ,
                   
                   in
                   the
                   sanction
                   and
                   in
                   the
                   execution
                   ,
                   such
                   as
                   are
                   adultery
                   ,
                   murder
                   ,
                   treason
                   ,
                   blasphemy
                   ,
                   and
                   all
                   the
                   prevarications
                   of
                   the
                   natural
                   law
                   ,
                   in
                   all
                   moral
                   precepts
                   ,
                   the
                   transgression
                   of
                   which
                   can
                   by
                   no
                   intention
                   become
                   legitimate
                   .
                   But
                   in
                   the
                   positive
                   and
                   temporary
                   laws
                   of
                   God
                   which
                   enjoyn
                   no
                   moral
                   ,
                   natural
                   rectitude
                   ,
                   but
                   simple
                   and
                   just
                   obedience
                   during
                   the
                   abode
                   of
                   that
                   law
                   ,
                   the
                   subject
                   ,
                   the
                   son
                   or
                   the
                   servant
                   if
                   he
                   be
                   commanded
                   by
                   his
                   just
                   superior
                   to
                   an
                   external
                   ministery
                   in
                   the
                   sin
                   of
                   the
                   superior
                   ,
                   if
                   he
                   consents
                   not
                   to
                   the
                   sin
                   ,
                   and
                   declares
                   against
                   it
                   according
                   as
                   he
                   can
                   be
                   requir'd
                   ,
                   sins
                   not
                   at
                   all
                   in
                   the
                   obedience
                   .
                   Thus
                   when
                   Joab
                   and
                   the
                   Captains
                   numbred
                   the
                   people
                   against
                   their
                   wills
                   upon
                   the
                   peremptory
                   command
                   of
                   David
                   their
                   King
                   ,
                   
                   they
                   had
                   no
                   part
                   in
                   the
                   sin
                   ,
                   because
                   they
                   explicitely
                   dissented
                   all
                   the
                   way
                   ,
                   and
                   the
                   execution
                   and
                   obedience
                   did
                   not
                   implicitely
                   and
                   by
                   interpretation
                   involve
                   them
                   in
                   it
                   .
                   The
                   reason
                   is
                   ,
                   because
                   the
                   act
                   of
                   numbring
                   the
                   people
                   was
                   of
                   it self
                   innocent
                   ,
                   and
                   made
                   criminal
                   onely
                   by
                   David's
                   circumstances
                   ;
                   of
                   which
                   when
                   they
                   had
                   advertis'd
                   their
                   King
                   ,
                   and
                   disclaim'd
                   the
                   malice
                   and
                   irregularity
                   ,
                   they
                   interested
                   themselves
                   in
                   nothing
                   but
                   the
                   material
                   part
                   :
                   which
                   when
                   it
                   can
                   be
                   separated
                   from
                   the
                   evil
                   heart
                   ,
                   as
                   in
                   this
                   it
                   was
                   ,
                   and
                   in
                   all
                   the
                   like
                   it
                   may
                   ,
                   the
                   obedience
                   is
                   innocent
                   ,
                   though
                   the
                   commandement
                   be
                   impious
                   ;
                   and
                   therefore
                   David
                   wholly
                   takes
                   the
                   fault
                   upon
                   himself
                   ,
                   
                     
                       —
                       mea
                       fraus
                       omnis
                       ,
                       nihil
                       iste
                       nec
                       ausus
                       ,
                    
                     
                       Nec
                       potuit…
                       .
                    
                  
                   
                     I
                     have
                     sinn'd
                     and
                     done
                     wickedly
                     ,
                     but
                     what
                     have
                     these
                     sheep
                     done
                     ?
                  
                   *
                   To
                   this
                   also
                   is
                   to
                   be
                   added
                   ,
                   that
                   even
                   in
                   the
                   case
                   of
                   positive
                   precepts
                   our
                   obedience
                   must
                   be
                   wholly
                   passive
                   ,
                   and
                   in
                   no
                   sense
                   active
                   ;
                   that
                   is
                   ,
                   it
                   must
                   be
                   wholly
                   an
                   act
                   of
                   obedience
                   ,
                   without
                   any
                   promoting
                   or
                   advancing
                   the
                   sin
                   in
                   him
                   that
                   commands
                   ,
                   no
                   way
                   increasing
                   ,
                   or
                   incouraging
                   ,
                   or
                   confirming
                   the
                   sin
                   or
                   the
                   sinner
                   .
                
                 
                   2.
                   
                   Under
                   this
                   head
                   is
                   reduc'd
                   
                     the
                     praising
                     of
                     an
                     action
                  
                   :
                   Which
                   if
                   it
                   be
                   done
                   with
                   a
                   designe
                   to
                   promote
                   it
                   ,
                   is
                   first
                   a
                   sin
                   in
                   the
                   approving
                   it
                   secretly
                   ,
                   and
                   is
                   another
                   sin
                   in
                   setting
                   it
                   forward
                   publicly
                   .
                   According
                   to
                   this
                   is
                   that
                   saying
                   of
                   the
                   
                     Arabians
                     ,
                     Qui
                     laudat
                     obscoenum
                     perpetrat
                     illud
                     ,
                  
                   He
                   that
                   praises
                   an
                   unclean
                   action
                   is
                   himself
                   an
                   unclean
                   person
                   .
                   And
                   therefore
                   it
                   was
                   good
                   Counsel
                   ,
                   
                     
                     Qualem
                     commendes
                     etiam
                     atque
                     etiam
                     aspice…
                     
                  
                   for
                   by
                   our
                   words
                   we
                   shall
                   be
                   judged
                   :
                   but
                   ,
                   as
                   Salust
                   said
                   of
                   Caesar
                   and
                   
                     Cato
                     ,
                     Alius
                     aliâ
                     viâ
                  
                   ,
                   some
                   one
                   way
                   ,
                   and
                   some
                   another
                   get
                   great
                   names
                   .
                   Cato
                   was
                   famous
                   for
                   discountenancing
                   ,
                   Caesar
                   for
                   being
                   a
                   patron
                   of
                   evil
                   men
                   ;
                   but
                   Cato
                   was
                   the
                   better
                   man
                   :
                   and
                   upon
                   this
                   account
                   Pliny
                   commends
                   one
                   ,
                   
                     or
                     navit
                     virtutes
                     ,
                     Insectatus
                     est
                     vitia
                     ,
                  
                   he
                   adorned
                   vertues
                   with
                   a
                   fair
                   character
                   ,
                   but
                   reproach'd
                   vitious
                   persons
                   :
                   and
                   he
                   that
                   by
                   praises
                   and
                   dispraises
                   respectively
                   does
                   not
                   distinguish
                   vertue
                   and
                   vice
                   cannot
                   be
                   a
                   good
                   man.
                   
                   
                     
                       Ne
                       laudet
                       dignos
                       ,
                       
                       laudat
                       Callistratus
                       omnes
                       .
                    
                     
                       Cui
                       malus
                       est
                       nemo
                       ,
                       quî
                       bonus
                       esse
                       potest
                       ?
                    
                  
                   For
                   in
                   vain
                   doe
                   laws
                   make
                   a
                   distinction
                   between
                   good
                   and
                   bad
                   ,
                   if
                   they
                   be
                   all
                   blended
                   in
                   a
                   common
                   reward
                   .
                   
                     Malè
                     pereas
                     qui
                     Gratias
                     virgines
                     ,
                     meretrices
                     effecisti
                     ,
                  
                   said
                   Democritus
                   to
                   one
                   that
                   gave
                   large
                   gifts
                   to
                   all
                   men
                   alike
                   .
                   
                   Concerning
                   which
                   it
                   was
                   excellently
                   said
                   by
                   
                     Maximus
                     Tyrius
                     ,
                     Qui
                     largiuntur
                     indignis
                     ea
                     quae
                     dignis
                     conferenda
                     essent
                     ,
                     tria
                     praestant
                     absurda
                     :
                     Nam
                     &
                     ipsi
                     jacturam
                     faciunt
                     ,
                     in
                     bonos
                     sunt
                     injuriosi
                     ,
                     malosque
                     roborant
                     segete
                     ac
                     materiâ
                     vitiorum
                     suppeditatâ
                  
                   To
                   give
                   to
                   vice
                   any
                   of
                   the
                   treatments
                   or
                   rewards
                   of
                   vertue
                   is
                   a
                   treble
                   mischief
                   :
                   The
                   gift
                   or
                   reward
                   is
                   lost
                   ,
                   and
                   injury
                   is
                   done
                   to
                   vertue
                   ,
                   and
                   evil
                   men
                   are
                   incouraged
                   in
                   their
                   evil
                   courses
                   .
                
                 
                   3.
                   
                   By
                   consent
                   ,
                   
                   silent
                   and
                   implicite
                   ,
                   we
                   are
                   partakers
                   of
                   the
                   fact
                   of
                   others
                   :
                   by
                   not
                   contradicting
                   we
                   are
                   sometimes
                   adjudged
                   willing
                   .
                
                 
                   Of
                   the
                   main
                   part
                   of
                   the
                   proposition
                   there
                   is
                   no
                   doubt
                   ,
                   but
                   that
                   a
                   consenting
                   to
                   evil
                   is
                   a
                   sin
                   ;
                   a
                   consenting
                   to
                   any
                   action
                   gives
                   it
                   as
                   much
                   authority
                   ,
                   being
                   and
                   warranty
                   as
                   his
                   consent
                   can
                   effect
                   :
                   but
                   the
                   question
                   here
                   is
                   what
                   are
                   the
                   signes
                   of
                   consent
                   when
                   it
                   is
                   not
                   express'd
                   ,
                   and
                   when
                   the
                   man
                   that
                   is
                   silent
                   is
                   justly
                   presumed
                   willing
                   .
                   This
                   inquiry
                   is
                   of
                   use
                   in
                   the
                   matter
                   of
                   presumptive
                   dispensations
                   ,
                   and
                   in
                   the
                   participation
                   of
                   good
                   and
                   evil
                   actions
                   and
                   rewards
                   .
                   But
                   it
                   hath
                   in
                   it
                   but
                   little
                   difficulty
                   .
                
                 
                   For
                   1.
                   
                   It
                   is
                   evident
                   that
                   then
                   silence
                   is
                   an
                   implicit
                   consent
                   ,
                   
                   when
                   the
                   superior
                   or
                   the
                   interested
                   person
                   ,
                   whose
                   consent
                   can
                   verify
                   the
                   act
                   ,
                   and
                   whose
                   power
                   can
                   easily
                   hinder
                   it
                   ,
                   and
                   who
                   is
                   bound
                   to
                   hinder
                   it
                   if
                   it
                   be
                   unlawfull
                   ,
                   does
                   yet
                   hold
                   his
                   peace
                   ,
                   and
                   forbids
                   it
                   not
                   .
                   The
                   reason
                   of
                   this
                   is
                   ,
                   because
                   every
                   man
                   is
                   suppos'd
                   to
                   doe
                   his
                   duty
                   ,
                   unlesse
                   the
                   contrary
                   be
                   known
                   :
                   and
                   therefore
                   when
                   a
                   Prince
                   sees
                   his
                   subjects
                   doing
                   what
                   the
                   law
                   forbids
                   ,
                   and
                   which
                   he
                   can
                   easily
                   hinder
                   ,
                   it
                   is
                   to
                   be
                   presum'd
                   that
                   he
                   dispenses
                   with
                   them
                   in
                   that
                   case
                   ,
                   because
                   he
                   knows
                   that
                   they
                   will
                   expound
                   his
                   silence
                   to
                   be
                   a
                   license
                   ;
                   and
                   therefore
                   he
                   also
                   intends
                   it
                   so
                   ,
                   so
                   long
                   as
                   he
                   is
                   silent
                   ,
                   or
                   else
                   he
                   does
                   unreasonably
                   ,
                   and
                   to
                   no
                   good
                   purpose
                   holds
                   his
                   peace
                   .
                
                 
                   But
                   this
                   is
                   not
                   true
                   in
                   those
                   things
                   
                     which
                     to
                     their
                     stabiliment
                     or
                     warranty
                     require
                     a
                     positive
                     act
                     .
                  
                   
                   For
                   sometimes
                   a
                   silence
                   is
                   but
                   an
                   indifference
                   and
                   neutrality
                   ,
                   
                   according
                   to
                   that
                   of
                   the
                   law
                   ,
                   
                     Qui
                     tacet
                     non
                     utique
                     fatetur
                     ,
                     sed
                     tamen
                     verum
                     est
                     eum
                     non
                     negare
                  
                   ;
                   He
                   that
                   holds
                   his
                   peace
                   neither
                   confesses
                   nor
                   denies
                   :
                   
                   and
                   in
                   the
                   Canon
                   law
                   ,
                   
                     Id
                     in
                     tua
                     Ecclesia
                     dissimulare
                     poteris
                     ,
                     ita
                     quod
                     nec
                     contradicere
                     ,
                     nec
                     tuum
                     videaris
                     praestare
                     assensum
                  
                   ;
                   The
                   Bishop's
                   dissembling
                   or
                   taking
                   no
                   notice
                   in
                   some
                   cases
                   ,
                   is
                   expounded
                   neither
                   to
                   be
                   a
                   contradiction
                   nor
                   consent
                   :
                   and
                   the
                   glosse
                   
                     in
                     cap.
                     cum
                     jamdudum
                     de
                     praeben
                     ,
                  
                   affirms
                   ,
                   
                     Multa
                     per
                     patientiam
                     tolerantur
                     ,
                     quae
                     si
                     deducta
                     fuerint
                     
                     in
                     judicium
                     ,
                     exigente
                     justitiâ
                     non
                     debent
                     tolerari
                     ,
                  
                   Some
                   things
                   are
                   patiently
                   suffer'd
                   ,
                   which
                   if
                   they
                   were
                   publicly
                   complain'd
                   of
                   ,
                   ought
                   not
                   to
                   be
                   suffer'd
                   .
                   But
                   these
                   seeming
                   antinomies
                   are
                   both
                   very
                   reasonable
                   in
                   their
                   own
                   senses
                   ,
                   and
                   therefore
                   are
                   easy
                   to
                   be
                   reconcil'd
                   .
                
                 
                   For
                   if
                   the
                   act
                   about
                   which
                   the
                   superior
                   is
                   patient
                   be
                   connvi'd
                   at
                   ,
                   
                   it
                   is
                   either
                   because
                   for
                   some
                   reasonable
                   cause
                   he
                   pardons
                   the
                   Criminal
                   ;
                   or
                   else
                   because
                   his
                   patience
                   is
                   necessary
                   and
                   by
                   constraint
                   ,
                   he
                   cannot
                   help
                   himself
                   .
                   For
                   
                     no
                     silence
                     is
                     esteem'd
                     a
                     ratihabition
                     of
                     a
                     past
                     act
                     :
                  
                   because
                   when
                   the
                   thing
                   is
                   done
                   without
                   the
                   leave
                   of
                   the
                   superior
                   ,
                   his
                   silence
                   or
                   speaking
                   cannot
                   alter
                   it
                   ,
                   or
                   legitimate
                   the
                   action
                   if
                   it
                   was
                   evil
                   ;
                   at
                   the
                   most
                   it
                   does
                   but
                   pardon
                   what
                   is
                   past
                   ,
                   which
                   is
                   no
                   allowance
                   of
                   any
                   future
                   action
                   of
                   the
                   same
                   nature
                   .
                   Indeed
                   in
                   the
                   Court
                   of
                   Conscience
                   ,
                   such
                   a
                   silence
                   ,
                   or
                   not
                   reproving
                   of
                   a
                   past
                   fault
                   ,
                   may
                   be
                   want
                   of
                   duty
                   and
                   discipline
                   ,
                   and
                   a
                   criminal
                   omission
                   of
                   what
                   we
                   are
                   oblig'd
                   to
                   ;
                   but
                   hath
                   no
                   legal
                   or
                   natural
                   causality
                   upon
                   that
                   action
                   which
                   is
                   past
                   ,
                   and
                   can
                   be
                   but
                   an
                   accidental
                   cause
                   or
                   occasion
                   of
                   a
                   future
                   .
                
                 
                   But
                   then
                   silence
                   is
                   an
                   interpretative
                   consent
                   ,
                   
                   when
                   it
                   is
                   1.
                   a
                   silence
                   
                     of
                     a
                     thing
                     observed
                  
                   ,
                   and
                   2.
                   
                     at
                     present
                  
                   ,
                   and
                   3.
                   that
                   
                     can
                     be
                     hindred
                  
                   :
                   and
                   then
                   indeed
                   
                     in
                     law
                  
                   it
                   is
                   a
                   great
                   presumption
                   ,
                   but
                   not
                   always
                   
                     in
                     Conscience
                  
                   ;
                   because
                   it
                   may
                   proceed
                   from
                   
                     a
                     neglect
                     of
                     duty
                  
                   that
                   the
                   superior
                   takes
                   no
                   notice
                   of
                   the
                   action
                   ,
                   or
                   from
                   many
                   other
                   causes
                   ,
                   as
                   
                     pusillanimity
                     ,
                     just
                     fear
                  
                   ,
                   or
                   weaknesse
                   ,
                   which
                   because
                   they
                   cannot
                   always
                   be
                   prov'd
                   or
                   observ'd
                   ,
                   they
                   may
                   conclude
                   legally
                   from
                   silence
                   to
                   consent
                   or
                   dispensation
                   :
                   yet
                   
                     the
                     processe
                     of
                     Conscience
                  
                   must
                   be
                   upon
                   more
                   wary
                   grounds
                   ,
                   and
                   where
                   there
                   is
                   so
                   much
                   fallibility
                   in
                   the
                   presumption
                   ,
                   the
                   conscience
                   must
                   proceed
                   to
                   action
                   upon
                   more
                   certain
                   accounts
                   ,
                   and
                   must
                   strictly
                   follow
                   her
                   rule
                   ,
                   or
                   must
                   have
                   greater
                   causes
                   to
                   justify
                   her
                   liberty
                   .
                
                 
                   And
                   therefore
                   though
                   the
                   superior
                   be
                   silent
                   ,
                   
                   and
                   does
                   observe
                   the
                   action
                   ,
                   and
                   can
                   hinder
                   me
                   ;
                   yet
                   I
                   am
                   not
                   to
                   presume
                   that
                   he
                   dispenses
                   ,
                   or
                   consents
                   ,
                   or
                   gives
                   me
                   leave
                   to
                   goe
                   besides
                   the
                   law
                   ,
                   unlesse
                   there
                   be
                   in
                   the
                   state
                   of
                   my
                   affairs
                   a
                   just
                   cause
                   of
                   dispensation
                   ,
                   and
                   yet
                   a
                   reasonable
                   cause
                   of
                   hindring
                   me
                   from
                   asking
                   ,
                   or
                   him
                   from
                   expressing
                   his
                   leave
                   ;
                   then
                   silence
                   may
                   be
                   presum'd
                   to
                   be
                   leave
                   ,
                   though
                   the
                   cause
                   of
                   dispensation
                   be
                   probable
                   onely
                   ,
                   and
                   not
                   very
                   necessary
                   .
                
                 
                   In
                   the
                   reducing
                   this
                   to
                   practice
                   three
                   cautions
                   are
                   to
                   be
                   attended
                   .
                   
                
                 
                   1.
                   
                   When
                   a
                   subject
                   proceeds
                   to
                   action
                   upon
                   the
                   presumption
                   of
                   leave
                   ,
                   or
                   a
                   tacit
                   dispensation
                   ,
                   this
                   presumption
                   or
                   supposition
                   must
                   be
                   made
                   use
                   of
                   before
                   the
                   action
                   be
                   done
                   ,
                   not
                   afterwards
                   .
                   For
                   it
                   can
                   never
                   be
                   honest
                   to
                   doe
                   an
                   act
                   in
                   hope
                   to
                   get
                   leave
                   afterwards
                   ;
                   for
                   untill
                   the
                   leave
                   be
                   actually
                   given
                   or
                   reasonably
                   presum'd
                   ,
                   it
                   is
                   prohibited
                   ,
                   and
                   consequently
                   unlawfull
                   ;
                   and
                   if
                   a
                   dispensation
                   were
                   afterwards
                   given
                   and
                   obtained
                   ,
                   it
                   were
                   nothing
                   but
                   a
                   pardon
                   ,
                   which
                   is
                   so
                   far
                   from
                   making
                   the
                   past
                   action
                   to
                   be
                   innocent
                   ,
                   that
                   it
                   supposes
                   it
                   to
                   be
                   Criminal
                   ,
                   for
                   else
                   there
                   were
                   no
                   need
                   of
                   pardon
                   .
                   He
                   that
                   sins
                   in
                   hope
                   of
                   pardon
                   ,
                   fears
                   nothing
                   of
                   the
                   sin
                   but
                   the
                   smart
                   ,
                   he
                   thinks
                   there
                   is
                   no
                   evil
                   but
                   punishment
                   ;
                   and
                   therefore
                   hath
                   nothing
                   towards
                   vertue
                   but
                   the
                   fear
                   .
                   If
                   therefore
                   before
                   the
                   action
                   be
                   undertaken
                   the
                   dispensation
                   be
                   not
                   presum'd
                   ,
                   nothing
                   that
                   comes
                   after
                   can
                   change
                   the
                   action
                   .
                
                 
                 
                   2.
                   
                   This
                   presumption
                   is
                   not
                   to
                   be
                   extended
                   beyond
                   that
                   very
                   action
                   that
                   is
                   done
                   in
                   the
                   presence
                   ,
                   
                   or
                   within
                   the
                   notice
                   and
                   observation
                   of
                   the
                   superior
                   .
                   For
                   although
                   it
                   should
                   be
                   true
                   that
                   he
                   does
                   give
                   tacit
                   consent
                   or
                   leave
                   to
                   this
                   particular
                   ,
                   yet
                   it
                   follows
                   not
                   that
                   therefore
                   he
                   does
                   so
                   to
                   any
                   or
                   all
                   of
                   the
                   same
                   kind
                   .
                   For
                   that
                   may
                   be
                   just
                   or
                   tolerable
                   once
                   ,
                   which
                   if
                   repeated
                   may
                   be
                   chang'd
                   in
                   circumstances
                   ,
                   or
                   become
                   evil
                   example
                   ,
                   or
                   of
                   intolerable
                   effect
                   by
                   the
                   very
                   repetition
                   ;
                   or
                   the
                   mind
                   of
                   the
                   superior
                   may
                   change
                   ,
                   or
                   the
                   causes
                   of
                   dispensation
                   may
                   cease
                   :
                   and
                   after
                   all
                   ,
                   since
                   this
                   dispensation
                   wholly
                   depends
                   upon
                   the
                   consent
                   of
                   the
                   superior
                   ,
                   and
                   this
                   consent
                   is
                   then
                   onely
                   justly
                   presum'd
                   when
                   he
                   observes
                   the
                   action
                   and
                   forbids
                   it
                   not
                   ,
                   the
                   presumption
                   is
                   wholly
                   at
                   an
                   end
                   when
                   he
                   does
                   not
                   see
                   it
                   ;
                   and
                   therefore
                   a
                   tacit
                   consent
                   or
                   leave
                   to
                   an
                   observed
                   action
                   can
                   at
                   no
                   hand
                   be
                   extended
                   to
                   a
                   consent
                   or
                   leave
                   to
                   others
                   that
                   are
                   not
                   observ'd
                   by
                   him
                   .
                
                 
                   3.
                   
                   If
                   the
                   tacit
                   dispensation
                   be
                   of
                   such
                   nature
                   that
                   it
                   cannot
                   give
                   leave
                   to
                   a
                   present
                   observed
                   action
                   ,
                   
                   but
                   by
                   introducing
                   a
                   faculty
                   ,
                   or
                   state
                   ,
                   or
                   potentiality
                   of
                   doing
                   the
                   like
                   ,
                   then
                   it
                   is
                   certain
                   that
                   if
                   the
                   present
                   action
                   be
                   tacitly
                   dispens'd
                   withal
                   or
                   consented
                   to
                   ,
                   it
                   may
                   be
                   extended
                   to
                   all
                   of
                   the
                   like
                   kind
                   ;
                   but
                   it
                   is
                   also
                   as
                   certain
                   ,
                   that
                   such
                   a
                   tacit
                   consent
                   is
                   not
                   so
                   easily
                   to
                   be
                   presum'd
                   .
                   The
                   Bishop
                   of
                   Bitonto
                   for
                   his
                   exercise
                   was
                   flinging
                   of
                   a
                   leaden
                   weight
                   ,
                   and
                   by
                   chance
                   kill'd
                   his
                   servant
                   who
                   unfortunately
                   cross'd
                   the
                   way
                   as
                   the
                   lead
                   was
                   irrecoverably
                   passing
                   from
                   his
                   hand
                   ,
                   and
                   for
                   this
                   misfortune
                   in
                   the
                   chance
                   of
                   bloud
                   is
                   made
                   irregular
                   .
                   Afterwards
                   in
                   the
                   presence
                   of
                   his
                   superior
                   seeing
                   a
                   yong
                   Turk
                   dying
                   who
                   had
                   express'd
                   some
                   inclinations
                   to
                   Christianity
                   ,
                   baptizes
                   him
                   in
                   the
                   instant
                   before
                   his
                   death
                   ,
                   and
                   was
                   observ'd
                   and
                   conniv'd
                   at
                   by
                   his
                   superior
                   ,
                   and
                   therefore
                   had
                   a
                   presumptive
                   leave
                   or
                   dispensation
                   for
                   his
                   irregularity
                   .
                   But
                   because
                   this
                   single
                   action
                   could
                   not
                   have
                   been
                   dispens'd
                   withall
                   but
                   by
                   taking
                   off
                   his
                   irregularity
                   ,
                   it
                   took
                   away
                   all
                   that
                   which
                   could
                   hinder
                   his
                   future
                   doing
                   his
                   Episcopal
                   office
                   ;
                   and
                   therefore
                   he
                   hath
                   the
                   same
                   presumptive
                   leave
                   for
                   the
                   future
                   actions
                   which
                   will
                   not
                   be
                   observed
                   ,
                   as
                   for
                   the
                   present
                   which
                   was
                   .
                   But
                   then
                   the
                   first
                   presumption
                   must
                   be
                   very
                   reasonable
                   and
                   sure
                   :
                   for
                   although
                   a
                   probable
                   presumption
                   may
                   suffice
                   to
                   conclude
                   for
                   leave
                   in
                   a
                   single
                   present
                   action
                   whose
                   effects
                   determine
                   with
                   it self
                   ;
                   yet
                   if
                   it
                   have
                   influence
                   upon
                   the
                   future
                   (
                   as
                   in
                   the
                   case
                   before
                   cited
                   )
                   it
                   ought
                   to
                   be
                   better
                   consider'd
                   ,
                   and
                   more
                   warily
                   conducted
                   by
                   the
                   superior
                   ,
                   and
                   therefore
                   not
                   readiy
                   presumed
                   by
                   the
                   subject
                   .
                   These
                   are
                   the
                   measures
                   of
                   guessing
                   at
                   a
                   consent
                   by
                   silence
                   .
                   There
                   is
                   also
                   one
                   way
                   more
                   of
                   implicit
                   or
                   secret
                   consent
                   ,
                   viz.
                   
                
                 
                   2.
                   
                   He
                   does
                   implicitely
                   consent
                   to
                   an
                   action
                   ,
                   who
                   consents
                   or
                   commands
                   any
                   thing
                   to
                   be
                   done
                   ,
                   
                   from
                   whence
                   such
                   an
                   action
                   or
                   leave
                   must
                   necessarily
                   follow
                   :
                   and
                   the
                   reason
                   is
                   ,
                   because
                   he
                   ought
                   not
                   to
                   doe
                   things
                   repugnant
                   to
                   each
                   other
                   .
                   He
                   that
                   makes
                   it
                   necessary
                   for
                   me
                   to
                   doe
                   a
                   thing
                   ,
                   is
                   the
                   cause
                   of
                   my
                   doing
                   it
                   ,
                   as
                   much
                   as
                   if
                   he
                   commanded
                   it
                   .
                   And
                   this
                   is
                   more
                   then
                   a
                   
                     tacit
                     consent
                  
                   or
                   dispensation
                   respectively
                   ,
                   for
                   it
                   is
                   a
                   virtual
                   .
                   He
                   that
                   collates
                   the
                   order
                   of
                   Priesthood
                   upon
                   me
                   ,
                   intends
                   I
                   should
                   doe
                   the
                   whole
                   office
                   .
                   
                   
                     Princeps
                     enim
                     qui
                     illi
                     dignitatem
                     dedit
                     ,
                     omnia
                     gerere
                     decrevit
                     ,
                  
                   saith
                   the
                   law
                   .
                   Thus
                   he
                   that
                   dispenses
                   in
                   the
                   irregularity
                   ,
                   consents
                   to
                   all
                   the
                   actions
                   which
                   he
                   does
                   by
                   virtue
                   of
                   the
                   removing
                   that
                   impediment
                   ,
                   who
                   is
                   so
                   dispens'd
                   with
                   .
                   Which
                   proposition
                   is
                   onely
                   so
                   to
                   be
                   understood
                   ,
                   when
                   there
                   is
                   nothing
                   wanting
                   to
                   the
                   effecting
                   such
                   an
                   action
                   but
                   the
                   removing
                   that
                   impediment
                   :
                   but
                   it
                   is
                   suppos'd
                   that
                   he
                   that
                   is
                   dispens'd
                   
                   with
                   ,
                   will
                   use
                   his
                   liberty
                   ;
                   and
                   the
                   dispensation
                   if
                   it
                   be
                   at
                   all
                   is
                   directed
                   so
                   ,
                   and
                   is
                   in
                   order
                   to
                   it
                   .
                   But
                   if
                   the
                   superior
                   does
                   an
                   action
                   which
                   is
                   not
                   in
                   order
                   to
                   an
                   end
                   ,
                   neither
                   in
                   order
                   of
                   nature
                   or
                   of
                   intention
                   ,
                   but
                   yet
                   it
                   can
                   be
                   consequent
                   to
                   it
                   ,
                   that
                   consequent
                   action
                   is
                   not
                   to
                   be
                   imputed
                   to
                   him
                   who
                   did
                   something
                   precedent
                   ,
                   without
                   which
                   that
                   action
                   could
                   not
                   have
                   been
                   done
                   .
                   Thus
                   if
                   a
                   Prince
                   pardons
                   a
                   thief
                   ,
                   or
                   a
                   friend
                   begs
                   his
                   pardon
                   that
                   kill'd
                   a
                   man
                   ,
                   although
                   he
                   could
                   not
                   have
                   stoln
                   any
                   more
                   without
                   that
                   pardon
                   ,
                   yet
                   that
                   after-theft
                   or
                   murder
                   is
                   not
                   imputable
                   to
                   him
                   that
                   gave
                   or
                   to
                   him
                   that
                   beg'd
                   the
                   pardon
                   ,
                   unlesse
                   they
                   did
                   it
                   with
                   that
                   very
                   intention
                   ;
                   for
                   the
                   pardon
                   is
                   not
                   in
                   any
                   natural
                   order
                   to
                   any
                   such
                   consequent
                   action
                   ,
                   and
                   therefore
                   without
                   his
                   own
                   actual
                   or
                   design'd
                   conjunction
                   and
                   intuition
                   ,
                   cannot
                   convey
                   the
                   crime
                   and
                   guiltinesse
                   .
                
                 
                   Question
                   .
                
                 
                   Upon
                   the
                   occasion
                   of
                   this
                   ,
                   
                   it
                   is
                   seasonable
                   to
                   inquire
                   
                     how
                     far
                     it
                     may
                     be
                     lawfull
                     ,
                     and
                     can
                     be
                     innocent
                     to
                     permit
                     a
                     sin
                     .
                  
                
                 
                   The
                   case
                   is
                   this
                   .
                   
                   Pancirone
                   an
                   Italian
                   Gentleman
                   invites
                   a
                   German
                   Embassador
                   to
                   dinner
                   ,
                   feasts
                   him
                   nobly
                   ,
                   sets
                   before
                   him
                   plenty
                   of
                   delicious
                   wine
                   ,
                   enough
                   to
                   exhilarate
                   him
                   and
                   all
                   his
                   company
                   ;
                   but
                   the
                   German
                   after
                   his
                   country
                   fashion
                   thinks
                   it
                   no
                   entertainment
                   unlesse
                   he
                   be
                   drunk
                   .
                   The
                   question
                   is
                   whether
                   Pancirone
                   sins
                   in
                   setting
                   before
                   him
                   so
                   much
                   more
                   as
                   will
                   fill
                   the
                   utmost
                   capacity
                   of
                   his
                   intemperance
                   .
                   Is
                   it
                   lawfull
                   to
                   suffer
                   him
                   to
                   be
                   drunk
                   ?
                
                 
                   If
                   this
                   Question
                   had
                   been
                   ask'd
                   in
                   the
                   Primitive
                   Church
                   ,
                   
                   the
                   answer
                   would
                   have
                   been
                   a
                   reproof
                   to
                   the
                   inquirer
                   ,
                   as
                   one
                   who
                   no
                   better
                   understood
                   the
                   laws
                   of
                   sobriety
                   and
                   hospitality
                   ,
                   and
                   the
                   measures
                   of
                   the
                   Christian
                   feastings
                   .
                   Posidonius
                   tells
                   of
                   S.
                   
                     Austin
                     ,
                     Usus
                     est
                     frugali
                     mensa
                     &
                     sobriâ
                     ,
                     quae
                     quidem
                     inter
                     olera
                     &
                     legumina
                     etiam
                     carnes
                     aliquando
                     propter
                     hospites
                     &
                     quosque
                     inferiores
                     continebat
                     .
                     Semper
                     autem
                     vinum
                     habebat
                     ,
                     quod
                     tamen
                     moderatissime
                     bibebat
                     ,
                     quia
                     noverat
                     &
                     docebat
                     ,
                     ut
                     Apostolus
                     dicit
                     ,
                     quod
                     omnis
                     creatura
                     Dei
                     bona
                     sit
                     ,
                     &
                     nihil
                     abjiciendum
                     quod
                     cum
                     gratiarum
                     actione
                     percipitur
                     .
                  
                   He
                   had
                   that
                   which
                   was
                   good
                   and
                   usefull
                   for
                   himself
                   according
                   to
                   his
                   own
                   measures
                   ,
                   and
                   something
                   better
                   for
                   strangers
                   .
                   He
                   always
                   had
                   wine
                   ,
                   but
                   it
                   was
                   drank
                   very
                   sparingly
                   ;
                   because
                   
                     every
                     creature
                     of
                     God
                     is
                     good
                     ,
                     if
                     it
                     be
                     received
                     with
                     thanksgiving
                     .
                  
                   But
                   if
                   the
                   guests
                   be
                   permitted
                   to
                   drink
                   to
                   drunkennesse
                   ,
                   who
                   shall
                   say
                   Amen
                   at
                   thy
                   giving
                   of
                   thanks
                   ?
                   or
                   how
                   shalt
                   thou
                   give
                   thanks
                   at
                   the
                   spoiling
                   of
                   the
                   gifts
                   of
                   God
                   ?
                   There
                   is
                   no
                   peradventure
                   but
                   as
                   a
                   feast
                   is
                   the
                   enlargement
                   of
                   our
                   ordinary
                   diet
                   ,
                   so
                   the
                   entertainment
                   of
                   guests
                   is
                   a
                   freer
                   use
                   of
                   our
                   liberty
                   ,
                   so
                   it
                   be
                   within
                   the
                   limits
                   and
                   capacities
                   of
                   sobriety
                   .
                   But
                   though
                   the
                   guests
                   meal
                   may
                   be
                   larger
                   then
                   our
                   ordinary
                   ,
                   yet
                   we
                   must
                   secure
                   our
                   own
                   duty
                   more
                   then
                   we
                   can
                   secure
                   theirs
                   .
                   When
                   the
                   Greeks
                   whom
                   Lucullus
                   feasted
                   wondred
                   why
                   for
                   their
                   sakes
                   he
                   should
                   be
                   so
                   large
                   in
                   his
                   expences
                   ,
                   
                   he
                   answer'd
                   ,
                   
                     Nonnihil
                     ,
                     O
                     Hospites
                     ,
                     vestri
                     causâ
                     ,
                     sed
                     maxima
                     pars
                     Luculli
                     gratiâ
                     ,
                  
                   Something
                   of
                   this
                   ,
                   O
                   Guests
                   ,
                   is
                   for
                   your
                   sakes
                   ,
                   but
                   the
                   most
                   of
                   it
                   is
                   for
                   my
                   own
                   magnificence
                   .
                   We
                   should
                   take
                   care
                   to
                   doe
                   so
                   ,
                   that
                   though
                   for
                   our
                   guests
                   we
                   doe
                   something
                   more
                   then
                   ordinary
                   ,
                   yet
                   our
                   greatest
                   care
                   should
                   be
                   for
                   our selves
                   ,
                   that
                   we
                   doe
                   nothing
                   that
                   may
                   misbecome
                   the
                   house
                   of
                   one
                   of
                   Christs
                   servants
                   .
                   Would
                   
                   Pancirone
                   suffer
                   the
                   German
                   Embassadour
                   to
                   lie
                   with
                   his
                   women
                   when
                   he
                   entertains
                   him
                   ,
                   and
                   make
                   his
                   chambers
                   a
                   scene
                   of
                   lust
                   ?
                   Certainly
                   he
                   would
                   esteem
                   it
                   infinitely
                   dishonest
                   ,
                   if
                   to
                   an
                   honest
                   family
                   he
                   should
                   offer
                   so
                   great
                   an
                   injury
                   ;
                   and
                   why
                   may
                   not
                   his
                   chambers
                   minister
                   to
                   lust
                   ,
                   as
                   well
                   as
                   his
                   dining-room
                   or
                   cellars
                   to
                   beastly
                   drunkennesse
                   ?
                   and
                   is
                   it
                   not
                   as
                   honorable
                   that
                   the
                   family
                   should
                   be
                   accounted
                   sober
                   ,
                   as
                   to
                   be
                   esteemed
                   chast
                   ?
                   or
                   is
                   not
                   drunkennesse
                   dishonesty
                   as
                   well
                   as
                   lust
                   ?
                   and
                   why
                   may
                   not
                   Panicrone
                   as
                   well
                   bid
                   his
                   servants
                   keep
                   the
                   door
                   to
                   wantonnesse
                   ,
                   as
                   hold
                   the
                   chalice
                   to
                   beastly
                   vomitings
                   ?
                   In
                   these
                   things
                   there
                   is
                   no
                   other
                   difference
                   ,
                   but
                   that
                   as
                   cloths
                   ,
                   so
                   vices
                   also
                   are
                   in
                   and
                   out
                   of
                   fashion
                   as
                   it
                   happens
                   .
                   He
                   that
                   means
                   to
                   be
                   a
                   servant
                   of
                   God
                   ,
                   must
                   for
                   himself
                   and
                   all
                   his
                   house
                   take
                   care
                   that
                   God
                   be
                   not
                   there
                   dishonour'd
                   .
                   
                     I
                     and
                     my
                     house
                     will
                     serve
                     the
                     Lord
                     ,
                  
                   said
                   Joshuah
                   :
                   and
                   when
                   God
                   gave
                   to
                   the
                   Israelites
                   the
                   law
                   of
                   the
                   sabbath
                   ,
                   he
                   gave
                   it
                   for
                   themselves
                   and
                   their
                   families
                   and
                   
                     the
                     strangers
                     within
                     their
                     gates
                  
                   .
                   *
                   But
                   so
                   corrupt
                   and
                   degenerous
                   are
                   the
                   manners
                   of
                   Christians
                   ,
                   that
                   our
                   feasts
                   are
                   ministeries
                   of
                   sin
                   ,
                   and
                   every
                   guest
                   hath
                   leave
                   to
                   command
                   the
                   house
                   even
                   when
                   he
                   cannot
                   command
                   himself
                   :
                   but
                   this
                   is
                   not
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   the
                   Christian
                   sobriety
                   hath
                   other
                   laws
                   .
                   Does
                   any
                   man
                   when
                   he
                   relieves
                   the
                   poor
                   at
                   his
                   gate
                   give
                   them
                   leave
                   to
                   drink
                   till
                   they
                   be
                   drunk
                   ?
                   and
                   yet
                   what
                   they
                   give
                   to
                   the
                   poor
                   is
                   given
                   for
                   God's
                   sake
                   :
                   but
                   when
                   they
                   minister
                   to
                   the
                   rich
                   man
                   within
                   ,
                   for
                   whose
                   sake
                   is
                   that
                   excesse
                   given
                   ?
                   If
                   Codrus
                   askes
                   an
                   almes
                   ,
                   we
                   refuse
                   him
                   ,
                   if
                   we
                   suppose
                   he
                   will
                   make
                   himself
                   drunk
                   with
                   it
                   ,
                   and
                   we
                   think
                   we
                   are
                   bound
                   to
                   refuse
                   him
                   :
                   &
                   can
                   it
                   be
                   lawfull
                   to
                   give
                   to
                   a
                   guest
                   within
                   what
                   it
                   is
                   unlawful
                   to
                   give
                   to
                   a
                   guest
                   without
                   ?
                   If
                   it
                   be
                   unlawful
                   ,
                   it
                   is
                   certain
                   it
                   is
                   not
                   unavoidable
                   :
                   but
                   if
                   there
                   be
                   difficulty
                   in
                   declining
                   it
                   to
                   some
                   men
                   ,
                   then
                   besides
                   that
                   which
                   is
                   principally
                   intended
                   by
                   our
                   Blessed
                   Saviour
                   ,
                   we
                   see
                   also
                   there
                   is
                   very
                   great
                   reason
                   in
                   those
                   words
                   ,
                   
                     When
                     thou
                     makest
                     a
                     feast
                     ,
                     call
                     not
                     the
                     rich
                     ,
                     but
                     call
                     the
                     poor
                     :
                  
                   These
                   will
                   not
                   tempt
                   you
                   to
                   make
                   them
                   drunk
                   ,
                   it
                   may
                   be
                   the
                   others
                   will.
                   If
                   our
                   Guest
                   makes
                   himself
                   drunk
                   with
                   the
                   usual
                   provisions
                   which
                   must
                   be
                   indistinctly
                   ministred
                   at
                   feasts
                   ,
                   that
                   cannot
                   be
                   help'd
                   ,
                   but
                   by
                   refusing
                   to
                   receive
                   such
                   persons
                   again
                   to
                   our
                   Table
                   :
                   but
                   he
                   that
                   knowingly
                   and
                   observingly
                   espies
                   the
                   meeting
                   turn
                   to
                   God's
                   dishonour
                   ,
                   and
                   does
                   not
                   put
                   a
                   limit
                   to
                   that
                   sea
                   of
                   drink
                   ,
                   and
                   place
                   a
                   shore
                   and
                   a
                   strand
                   to
                   the
                   inundation
                   ,
                   will
                   find
                   that
                   God
                   is
                   departed
                   from
                   that
                   meeting
                   ,
                   and
                   the
                   pleasing
                   of
                   his
                   drunken
                   guests
                   will
                   not
                   make
                   him
                   recompence
                   for
                   the
                   losse
                   of
                   such
                   an
                   inhabitant
                   .
                   A
                   man
                   must
                   at
                   no
                   hand
                   consent
                   to
                   his
                   brothers
                   sin
                   :
                   and
                   he
                   that
                   can
                   and
                   ought
                   to
                   hinder
                   it
                   ,
                   and
                   does
                   not
                   ,
                   by
                   interpretation
                   does
                   consent
                   .
                   For
                   he
                   that
                   gives
                   a
                   man
                   a
                   goblet
                   of
                   intemperance
                   ,
                   with
                   which
                   he
                   sees
                   him
                   about
                   to
                   drown
                   his
                   soul
                   ,
                   is
                   just
                   as
                   innocent
                   as
                   he
                   that
                   lends
                   him
                   a
                   knife
                   to
                   cut
                   his
                   own
                   throat
                   .
                   But
                   this
                   is
                   to
                   be
                   understood
                   when
                   the
                   case
                   is
                   evident
                   and
                   notorious
                   ;
                   for
                   in
                   the
                   approaches
                   and
                   accesses
                   to
                   drunkennesse
                   the
                   matter
                   is
                   lesse
                   then
                   in
                   the
                   lending
                   of
                   a
                   knife
                   ,
                   because
                   it
                   is
                   yet
                   disputable
                   whether
                   he
                   will
                   finish
                   his
                   intemperance
                   :
                   but
                   if
                   it
                   be
                   plain
                   that
                   drunkennesse
                   is
                   design'd
                   ,
                   the
                   case
                   is
                   all
                   one
                   ;
                   and
                   if
                   it
                   be
                   not
                   perfectly
                   design'd
                   ,
                   yet
                   as
                   it
                   steals
                   on
                   discernably
                   ,
                   so
                   the
                   sin
                   of
                   him
                   that
                   ministers
                   to
                   the
                   crime
                   increases
                   up
                   to
                   the
                   same
                   proportion
                   of
                   effect
                   and
                   guiltinesse
                   .
                   Hospitality
                   is
                   one
                   of
                   the
                   kinds
                   of
                   charity
                   :
                   and
                   that
                   is
                   but
                   an
                   ill
                   welcome
                   which
                   first
                   procures
                   a
                   feaver
                   ,
                   and
                   it
                   may
                   be
                   after
                   it
                   an
                   irrevocable
                   damnation
                   .
                
                 
                 
                   3.
                   
                   He
                   that
                   gives
                   Counsel
                   or
                   aid
                   to
                   an
                   action
                   good
                   or
                   evil
                   ,
                   
                   consents
                   to
                   it
                   ,
                   
                   and
                   it
                   is
                   imputed
                   to
                   him
                   as
                   a
                   product
                   of
                   his
                   will
                   and
                   choice
                   .
                
                 
                   This
                   is
                   expressely
                   affirm'd
                   by
                   all
                   laws
                   Civil
                   and
                   Canon
                   ,
                   and
                   the
                   Municipal
                   laws
                   of
                   all
                   those
                   Nations
                   of
                   which
                   I
                   have
                   seen
                   any
                   records
                   concerning
                   this
                   matter
                   :
                   and
                   the
                   interpreters
                   universally
                   consent
                   ,
                   with
                   this
                   proviso
                   ,
                   that
                   the
                   counsel
                   be
                   so
                   much
                   cause
                   of
                   the
                   action
                   ,
                   that
                   without
                   it
                   it
                   would
                   not
                   have
                   been
                   done
                   .
                   For
                   if
                   the
                   action
                   would
                   have
                   been
                   done
                   however
                   ,
                   then
                   he
                   that
                   counsels
                   to
                   it
                   is
                   guilty
                   in
                   Conscience
                   always
                   ;
                   but
                   unlesse
                   it
                   be
                   in
                   great
                   crimes
                   ,
                   and
                   
                     in
                     detestationem
                     facti
                  
                   ,
                   it
                   is
                   not
                   always
                   punish'd
                   in
                   law
                   .
                   But
                   if
                   it
                   were
                   it
                   would
                   be
                   very
                   just
                   ,
                   so
                   that
                   a
                   difference
                   were
                   made
                   in
                   the
                   degree
                   of
                   punishment
                   :
                   For
                   he
                   whose
                   counsel
                   is
                   wholly
                   author
                   of
                   the
                   fact
                   is
                   guilty
                   of
                   more
                   evil
                   then
                   he
                   who
                   onely
                   addes
                   hardnesse
                   to
                   him
                   who
                   was
                   resolved
                   upon
                   the
                   crime
                   .
                   But
                   in
                   the
                   Court
                   of
                   Conscience
                   he
                   stands
                   guilty
                   that
                   gives
                   evil
                   counsel
                   ,
                   whether
                   the
                   Criminal
                   would
                   have
                   done
                   it
                   with
                   or
                   without
                   his
                   counsel
                   :
                   and
                   therefore
                   the
                   laws
                   doe
                   very
                   well
                   also
                   to
                   punish
                   evil
                   counsellors
                   .
                   
                     
                       Quam
                       bene
                       dispositum
                       terris
                       ,
                       
                       ut
                       dignus
                       iniqui
                    
                     
                       Fructus
                       consilii
                       primis
                       authoribus
                       instet
                       ?
                    
                     
                       Sic
                       multos
                       fluvio
                       Vates
                       arente
                       per
                       annos
                       ,
                    
                     
                       Hospite
                       qui
                       caeso
                       monuit
                       placare
                       Tonantem
                    
                     
                       Inventas
                       primùm
                       Busyridis
                       imbuit
                       aras
                       ,
                    
                     
                       Et
                       cecidit
                       saevi
                       ,
                       quo
                       dixerat
                       ,
                       hostia
                       sacri
                       .
                    
                  
                   So
                   Claudian
                   .
                   The
                   evil
                   counsellor
                   is
                   first
                   to
                   feel
                   the
                   evil
                   effect
                   of
                   his
                   own
                   pernicious
                   counsel
                   ;
                   that
                   is
                   ,
                   if
                   his
                   counsel
                   persuade
                   to
                   sin
                   ,
                   not
                   if
                   it
                   prove
                   infortunate
                   :
                   not
                   but
                   that
                   even
                   counsel
                   that
                   is
                   given
                   with
                   purpose
                   to
                   doe
                   a
                   mischief
                   is
                   highly
                   to
                   be
                   punish'd
                   not
                   onely
                   by
                   the
                   degree
                   of
                   the
                   evil
                   effect
                   ,
                   but
                   by
                   the
                   degree
                   of
                   the
                   malice
                   that
                   advis'd
                   it
                   ;
                   but
                   that
                   those
                   events
                   which
                   were
                   not
                   foreseen
                   or
                   design'd
                   cannot
                   be
                   imputed
                   to
                   him
                   that
                   gave
                   the
                   best
                   advice
                   he
                   could
                   ,
                   but
                   could
                   not
                   help
                   it
                   if
                   he
                   were
                   deceiv'd
                   in
                   his
                   judgment
                   .
                   But
                   if
                   the
                   counsel
                   be
                   to
                   a
                   sin
                   or
                   an
                   unworthy
                   action
                   ,
                   there
                   is
                   no
                   need
                   to
                   expect
                   the
                   event
                   to
                   make
                   a
                   judgement
                   of
                   the
                   counsel
                   .
                
                 
                   The
                   same
                   also
                   is
                   affirm'd
                   in
                   the
                   case
                   of
                   giving
                   aides
                   to
                   an
                   action
                   good
                   or
                   bad
                   ;
                   
                   in
                   which
                   there
                   is
                   no
                   variety
                   ,
                   but
                   of
                   degrees
                   onely
                   :
                   for
                   when
                   they
                   are
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   in
                   combination
                   ,
                   it
                   is
                   mischief
                   with
                   a
                   witnesse
                   .
                   
                     Non
                     caret
                     effectu
                     quod
                     voluere
                     duo
                     .
                  
                   It
                   is
                   an
                   aggravation
                   of
                   the
                   impiety
                   when
                   the
                   zeal
                   of
                   malice
                   is
                   so
                   potent
                   ,
                   that
                   it
                   is
                   greater
                   then
                   the
                   power
                   ,
                   and
                   therefore
                   calls
                   in
                   aide
                   to
                   secure
                   the
                   mischief
                   .
                   But
                   he
                   that
                   so
                   assists
                   ,
                   that
                   he
                   is
                   the
                   great
                   effective
                   cause
                   of
                   the
                   evil
                   which
                   without
                   his
                   aide
                   would
                   not
                   have
                   been
                   done
                   at
                   all
                   ,
                   is
                   intirely
                   guilty
                   .
                   
                     
                       Sic
                       opifex
                       Tauri
                       ,
                       
                       tormentorumque
                       repertor
                       ,
                    
                     
                       Qui
                       funesta
                       novo
                       fabricaverat
                       aera
                       dolori
                       ,
                    
                     
                       Primus
                       inexpertum
                       Siculo
                       cogente
                       Tyranno
                    
                     
                       Sensit
                       opus
                       ,
                       docuitque
                       suum
                       mugire
                       juvencum
                       .
                    
                  
                   Perillus
                   invented
                   and
                   made
                   witty
                   instruments
                   of
                   cruelty
                   ,
                   to
                   invite
                   Phalaris
                   to
                   a
                   witty
                   mischief
                   ;
                   but
                   the
                   Tyrant
                   was
                   just
                   that
                   once
                   ,
                   and
                   made
                   him
                   teach
                   his
                   own
                   brazen
                   bull
                   to
                   roar
                   .
                   *
                   But
                   if
                   the
                   aide
                   doe
                   but
                   facilitate
                   the
                   work
                   ,
                   the
                   assistant
                   is
                   punishable
                   according
                   to
                   the
                   efficacy
                   of
                   his
                   aide
                   ,
                   in
                   humane
                   
                   laws
                   ;
                   but
                   in
                   Conscience
                   he
                   is
                   guilty
                   according
                   to
                   the
                   secret
                   malice
                   of
                   the
                   principle
                   :
                   and
                   therefore
                   when
                   
                     Lucius
                     Carpentus
                  
                   kill'd
                   Nicanor
                   ,
                   his
                   page
                   that
                   hated
                   Nicanor
                   mortally
                   ,
                   and
                   did
                   nothing
                   but
                   thrust
                   his
                   Masters
                   sword
                   further
                   into
                   his
                   heart
                   ,
                   to
                   shew
                   his
                   ill
                   will
                   ,
                   though
                   Carpentus
                   had
                   sufficiently
                   kill'd
                   him
                   ,
                   was
                   as
                   much
                   a
                   Murderer
                   as
                   his
                   Master
                   was
                   .
                   In
                   humane
                   laws
                   there
                   is
                   great
                   difference
                   in
                   these
                   things
                   .
                
                 
                   1.
                   
                   For
                   if
                   many
                   by
                   joyn'd
                   counsel
                   set
                   upon
                   a
                   man
                   and
                   kill
                   him
                   together
                   ,
                   though
                   one
                   onely
                   gave
                   him
                   a
                   deadly
                   wound
                   ,
                   yet
                   all
                   are
                   guilty
                   of
                   the
                   murder
                   ,
                   because
                   they
                   all
                   intended
                   it
                   ,
                   and
                   did
                   something
                   towards
                   it
                   .
                
                 
                   2.
                   
                   But
                   if
                   in
                   heat
                   of
                   bloud
                   and
                   by
                   the
                   surprise
                   of
                   passion
                   this
                   be
                   done
                   ,
                   he
                   onely
                   that
                   gave
                   the
                   deadly
                   wound
                   is
                   the
                   homicide
                   ,
                   and
                   the
                   rest
                   are
                   injurious
                   ,
                   and
                   are
                   punish'd
                   accordingly
                   .
                
                 
                   3.
                   
                   If
                   one
                   give
                   the
                   deadly
                   wound
                   ,
                   and
                   the
                   other
                   knock
                   him
                   on
                   the
                   head
                   and
                   so
                   speed
                   him
                   ,
                   they
                   are
                   both
                   murderers
                   alike
                   .
                
                 
                   4.
                   
                   If
                   many
                   strike
                   a
                   man
                   ,
                   and
                   of
                   all
                   these
                   wounds
                   together
                   he
                   dies
                   ,
                   they
                   are
                   equally
                   guilty
                   ;
                   for
                   the
                   law
                   justly
                   presumes
                   that
                   their
                   malice
                   is
                   equal
                   ,
                   by
                   their
                   conjunct
                   attempt
                   ,
                   and
                   there
                   being
                   nothing
                   in
                   the
                   event
                   to
                   distinguish
                   them
                   ,
                   the
                   presumption
                   is
                   reasonable
                   and
                   ought
                   to
                   passe
                   into
                   effect
                   .
                
                 
                   5.
                   
                   If
                   the
                   man
                   be
                   dead
                   but
                   with
                   one
                   wound
                   ,
                   and
                   it
                   be
                   not
                   known
                   which
                   of
                   the
                   assistants
                   did
                   it
                   ,
                   they
                   are
                   all
                   alike
                   accounted
                   homicides
                   ;
                   for
                   every
                   of
                   them
                   is
                   justly
                   suppos'd
                   to
                   have
                   had
                   malice
                   enough
                   to
                   have
                   done
                   it
                   ,
                   and
                   which
                   of
                   them
                   had
                   the
                   hap
                   to
                   doe
                   it
                   is
                   not
                   known
                   ;
                   therefore
                   there
                   can
                   be
                   nothing
                   to
                   distinguish
                   them
                   in
                   the
                   punishment
                   ,
                   because
                   the
                   guilt
                   is
                   alike
                   ,
                   and
                   the
                   event
                   not
                   discernably
                   any
                   ones
                   peculiar
                   .
                   But
                   although
                   in
                   external
                   judicatories
                   the
                   proceedings
                   are
                   various
                   ,
                   and
                   considering
                   there
                   is
                   no
                   other
                   way
                   of
                   judging
                   what
                   is
                   secret
                   and
                   indistinguishable
                   ,
                   this
                   way
                   is
                   necessary
                   and
                   unavoidable
                   of
                   proceeding
                   by
                   the
                   most
                   reasonable
                   and
                   probable
                   methods
                   of
                   justice
                   ;
                   yet
                   in
                   the
                   Court
                   of
                   Conscience
                   there
                   is
                   a
                   more
                   certain
                   proceeding
                   ,
                   and
                   the
                   answer
                   is
                   regular
                   ,
                   and
                   one
                   ;
                   according
                   to
                   the
                   degree
                   of
                   the
                   will
                   and
                   choice
                   ,
                   and
                   the
                   tendency
                   of
                   our
                   affections
                   to
                   the
                   event
                   ,
                   so
                   we
                   shall
                   be
                   judged
                   :
                   and
                   therefore
                   concerning
                   this
                   ,
                   our
                   own
                   conscience
                   is
                   the
                   onely
                   measure
                   of
                   our
                   expectations
                   ;
                   and
                   the
                   will
                   is
                   the
                   measure
                   of
                   reward
                   .
                   But
                   these
                   things
                   onely
                   two
                   can
                   know
                   ,
                   the
                   Spirit
                   of
                   God
                   ,
                   and
                   the
                   spirit
                   of
                   a
                   man
                   ;
                   and
                   that
                   's
                   enough
                   to
                   finish
                   the
                   processe
                   at
                   the
                   day
                   of
                   judgement
                   .
                
                 
                   Question
                   .
                
                 
                   Whether
                   or
                   no
                   is
                   the
                   making
                   and
                   providing
                   the
                   instruments
                   which
                   usually
                   minister
                   to
                   sin
                   ,
                   
                   by
                   interpretation
                   such
                   an
                   aid
                   to
                   the
                   sin
                   ,
                   as
                   to
                   involve
                   our
                   will
                   and
                   consent
                   to
                   the
                   sin
                   ,
                   and
                   make
                   us
                   partakers
                   of
                   the
                   guilt
                   ?
                
                 
                   To
                   this
                   I
                   answer
                   ,
                   first
                   in
                   general
                   ,
                   that
                   all
                   those
                   arts
                   and
                   trades
                   of
                   life
                   which
                   minister
                   onely
                   to
                   vanity
                   and
                   trifling
                   pleasures
                   are
                   of
                   ill
                   fame
                   ,
                   such
                   as
                   are
                   Juglers
                   ,
                   
                   Tumblers
                   ,
                   Players
                   ,
                   Fencers
                   and
                   the
                   like
                   ;
                   it
                   being
                   an
                   injunction
                   of
                   the
                   Apostle
                   that
                   every
                   Christian
                   should
                   labour
                   with
                   his
                   hands
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   
                     that
                     which
                     is
                     good
                  
                   ,
                   that
                   is
                   ,
                   something
                   profitable
                   to
                   the
                   Common-wealth
                   ,
                   and
                   acceptable
                   to
                   God
                   :
                   and
                   to
                   the
                   same
                   purpose
                   it
                   is
                   that
                   all
                   that
                   a
                   Christian
                   does
                   must
                   be
                   apt
                   to
                   be
                   reckon'd
                   amongst
                   one
                   of
                   these
                   heads
                   ,
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     either
                     the
                     true
                     or
                     the
                     honest
                     ,
                     the
                     just
                     or
                     the
                     pure
                     ,
                     the
                     lovely
                     or
                     of
                     good
                     report
                  
                   ;
                   and
                   it
                   will
                   be
                   hard
                   to
                   reduce
                   some
                   of
                   those
                   trades
                   to
                   any
                   of
                   these
                   heads
                   .
                   But
                   I
                   cannot
                   
                   see
                   reason
                   enough
                   to
                   say
                   that
                   if
                   any
                   man
                   sins
                   by
                   the
                   using
                   of
                   these
                   arts●
                   and
                   their
                   productions
                   ,
                   that
                   the
                   artist
                   is
                   partaker
                   of
                   the
                   crime
                   ;
                   because
                   he
                   designing
                   onely
                   to
                   maintain
                   himself
                   ,
                   and
                   to
                   please
                   the
                   eyes
                   and
                   ears
                   and
                   youthfull
                   passions
                   of
                   others
                   ,
                   may
                   possibly
                   not
                   communicate
                   in
                   their
                   sin
                   ,
                   who
                   over-act
                   their
                   liberty
                   and
                   their
                   vanity
                   .
                   But
                   because
                   such
                   persons
                   are
                   not
                   so
                   wise
                   or
                   discerning
                   as
                   to
                   be
                   able
                   to
                   discern
                   so
                   nicely
                   one
                   formality
                   from
                   another
                   ,
                   but
                   desire
                   upon
                   any
                   termes
                   to
                   get
                   as
                   much
                   money
                   as
                   they
                   can
                   ,
                   and
                   that
                   if
                   they
                   were
                   so
                   wise
                   as
                   to
                   be
                   able
                   to
                   discern
                   the
                   measures
                   of
                   their
                   duty
                   ,
                   they
                   would
                   imploy
                   themselves
                   better
                   ,
                   therefore
                   in
                   the
                   whole
                   such
                   persons
                   are
                   to
                   be
                   reprov'd
                   ,
                   though
                   the
                   arts
                   themselves
                   might
                   otherwise
                   be
                   tolerated
                   .
                   They
                   are
                   not
                   unlawfull
                   because
                   they
                   are
                   directly
                   evil
                   ,
                   but
                   because
                   they
                   doe
                   but
                   little
                   or
                   no
                   good
                   ,
                   such
                   as
                   are
                   jesters
                   ,
                   and
                   buffoons
                   ,
                   and
                   juglers
                   ;
                   at
                   the
                   best
                   they
                   are
                   but
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   
                     vain
                     arts
                  
                   ,
                   and
                   if
                   they
                   be
                   not
                   directly
                   punishable
                   ,
                   they
                   can
                   have
                   no
                   reward
                   at
                   all
                   .
                   But
                   Alexander
                   did
                   very
                   well
                   to
                   a
                   fellow
                   who
                   made
                   it
                   his
                   trade
                   and
                   livelyhood
                   to
                   stand
                   at
                   distance
                   and
                   throw
                   little
                   pease
                   in
                   at
                   the
                   eye
                   of
                   a
                   needle
                   made
                   on
                   purpose
                   just
                   so
                   big
                   as
                   would
                   receive
                   them
                   :
                   the
                   fellow
                   seeing
                   the
                   Prince
                   admire
                   his
                   dexterous
                   aime
                   expected
                   a
                   great
                   reward
                   ;
                   and
                   the
                   Prince
                   observing
                   the
                   fellows
                   expectation
                   ,
                   rewarded
                   him
                   with
                   a
                   whole
                   Bushel
                   of
                   pease
                   .
                   It
                   was
                   a
                   reward
                   worthy
                   of
                   such
                   an
                   imployment
                   .
                   A
                   man
                   cannot
                   be
                   blam'd
                   for
                   having
                   such
                   an
                   art
                   ,
                   but
                   he
                   that
                   makes
                   that
                   to
                   be
                   his
                   trade
                   ,
                   cannot
                   be
                   otherwise
                   then
                   an
                   idle
                   person
                   :
                   and
                   therefore
                   although
                   he
                   may
                   be
                   tolerated
                   in
                   the
                   Common-wealth
                   where
                   there
                   live
                   many
                   persons
                   more
                   idle
                   and
                   uselesse
                   then
                   himself
                   ,
                   and
                   although
                   ,
                   if
                   other
                   things
                   were
                   well
                   ,
                   the
                   man
                   could
                   not
                   be
                   directly
                   condemn'd
                   for
                   this
                   ,
                   and
                   said
                   to
                   be
                   in
                   a
                   state
                   of
                   damnation
                   ;
                   yet
                   because
                   if
                   other
                   things
                   were
                   well
                   he
                   would
                   quickly
                   imploy
                   himself
                   better
                   ,
                   therefore
                   such
                   persons
                   when
                   they
                   come
                   near
                   a
                   spiritual
                   guide
                   are
                   to
                   be
                   called
                   off
                   from
                   that
                   which
                   at
                   the
                   best
                   is
                   good
                   for
                   nothing
                   ,
                   and
                   stands
                   too
                   near
                   a
                   sin
                   to
                   be
                   endur'd
                   in
                   the
                   scrutinies
                   after
                   life
                   eternal
                   .
                
                 
                   But
                   some
                   inquire
                   whether
                   the
                   trade
                   of
                   Card-makers
                   and
                   Dice-makers
                   be
                   lawfull
                   :
                   
                   and
                   the
                   reason
                   of
                   their
                   doubt
                   is
                   ,
                   because
                   these
                   things
                   are
                   us'd
                   by
                   the
                   worst
                   of
                   men
                   ,
                   and
                   to
                   very
                   vile
                   purposes
                   ;
                   to
                   which
                   these
                   arts
                   doe
                   minister
                   ,
                   and
                   therefore
                   are
                   reasonably
                   suspected
                   as
                   guilty
                   of
                   a
                   participation
                   of
                   the
                   consequent
                   crimes
                   .
                
                 
                   To
                   which
                   I
                   answer
                   ,
                   
                   that
                   some
                   things
                   minister
                   to
                   sin
                   immediately
                   ,
                   others
                   mediately
                   onely
                   and
                   by
                   the
                   intervention
                   of
                   something
                   else
                   ;
                   some
                   minister
                   to
                   sin
                   inevitably
                   and
                   by
                   their
                   design
                   and
                   institution
                   ,
                   others
                   by
                   the
                   fault
                   of
                   them
                   that
                   use
                   them
                   ill
                   ;
                   and
                   lastly
                   ,
                   some
                   things
                   minister
                   to
                   evil
                   and
                   to
                   no
                   good
                   ,
                   others
                   to
                   good
                   and
                   evil
                   promiscuously
                   .
                   These
                   three
                   distinctions
                   make
                   but
                   one
                   difference
                   of
                   things
                   ,
                   but
                   give
                   several
                   reasons
                   of
                   that
                   difference
                   .
                   Those
                   things
                   which
                   minister
                   to
                   sin
                   immediately
                   ,
                   by
                   their
                   very
                   nature
                   and
                   designe
                   ,
                   and
                   therefore
                   minister
                   to
                   no
                   good
                   unlesse
                   it
                   be
                   accidentally
                   and
                   by
                   the
                   virtue
                   of
                   something
                   else
                   nothing
                   appertaining
                   to
                   them
                   ,
                   are
                   certainly
                   unlawfull
                   :
                   and
                   of
                   this
                   there
                   is
                   no
                   question
                   ,
                   and
                   that
                   for
                   all
                   those
                   reasons
                   contain'd
                   in
                   their
                   description
                   ,
                   
                     they
                     are
                     of
                     evil
                  
                   ,
                   and
                   
                     they
                     are
                     evil
                  
                   ,
                   and
                   
                     they
                     tend
                     to
                     evil
                  
                   .
                   But
                   if
                   they
                   can
                   minister
                   to
                   good
                   ,
                   if
                   they
                   of
                   themselves
                   are
                   innocent
                   ,
                   if
                   they
                   can
                   be
                   us'd
                   without
                   doing
                   hurt
                   ,
                   although
                   they
                   are
                   generally
                   abus'd
                   ,
                   yet
                   he
                   that
                   makes
                   them
                   in
                   order
                   onely
                   to
                   such
                   uses
                   to
                   which
                   of
                   themselves
                   they
                   can
                   and
                   ought
                   to
                   minister
                   ,
                   partakes
                   not
                   of
                   the
                   sin
                   of
                   them
                   that
                   abuse
                   the
                   productions
                   of
                   his
                   art
                   and
                   labour
                   .
                   And
                   this
                   is
                   remarkable
                   
                   in
                   the
                   case
                   of
                   pictures
                   and
                   images
                   :
                   concerning
                   the
                   making
                   of
                   which
                   there
                   was
                   a
                   great
                   question
                   in
                   the
                   Primitive
                   Church
                   ;
                   but
                   the
                   case
                   of
                   Conscience
                   they
                   thus
                   determined
                   :
                   It
                   was
                   unlawfull
                   to
                   make
                   pictures
                   or
                   images
                   for
                   heathen
                   Temples
                   ,
                   or
                   for
                   any
                   use
                   of
                   religion
                   :
                   
                     imò
                     tu
                     colis
                     ,
                     qui
                     facis
                     ut
                     coli
                     possint
                  
                   ;
                   He
                   that
                   makes
                   them
                   that
                   they
                   may
                   be
                   worshipped
                   ,
                   is
                   a
                   worshipper
                   of
                   them
                   ,
                   that
                   is
                   ,
                   he
                   partakes
                   of
                   his
                   sin
                   that
                   does
                   worship
                   .
                   But
                   because
                   the
                   art
                   statuary
                   and
                   of
                   painting
                   might
                   be
                   us'd
                   to
                   better
                   purposes
                   ,
                   therefore
                   they
                   were
                   advis'd
                   to
                   doe
                   so
                   ,
                   but
                   to
                   separate
                   them
                   from
                   all
                   approaches
                   toward
                   religion
                   ;
                   
                   of
                   which
                   I
                   have
                   already
                   given
                   accounts
                   out
                   of
                   
                     Tertullian
                     De
                     spectaculis
                     c.
                  
                   23.
                   
                   And
                   the
                   same
                   is
                   the
                   answer
                   concerning
                   the
                   trades
                   of
                   making
                   cards
                   and
                   dice.
                   But
                   although
                   this
                   be
                   but
                   an
                   instance
                   of
                   this
                   Rule
                   ;
                   yet
                   because
                   it
                   relates
                   to
                   the
                   practice
                   of
                   so
                   great
                   a
                   part
                   of
                   mankind
                   ,
                   it
                   may
                   deserve
                   to
                   be
                   considered
                   alone
                   in
                   order
                   to
                   that
                   relation
                   and
                   that
                   practice
                   .
                   For
                   it
                   wholly
                   depends
                   upon
                   this
                   ,
                   If
                   it
                   be
                   innocent
                   ,
                   if
                   it
                   can
                   be
                   good
                   to
                   play
                   at
                   cards
                   and
                   dice
                   ,
                   then
                   the
                   trade
                   of
                   making
                   the
                   instruments
                   of
                   playing
                   is
                   also
                   innocent
                   .
                   If
                   not
                   ,
                   that
                   which
                   ministers
                   to
                   nothing
                   but
                   sin
                   ,
                   must
                   be
                   of
                   the
                   kinred
                   of
                   sin
                   ,
                   and
                   in
                   the
                   same
                   condemnation
                   .
                
                 
                   Question
                   .
                
                 
                   Whether
                   it
                   be
                   lawfull
                   to
                   play
                   at
                   Cards
                   or
                   Dice
                   .
                
                 
                   S.
                   Chrysostome
                   affirms
                   ,
                   
                   
                   
                     Non
                     Deum
                     invenisse
                     ludum
                     ,
                     sed
                     Diabolum
                     ,
                     Not
                     God
                     ,
                     but
                     the
                     Devil
                  
                   *
                   
                     found
                     out
                     play
                  
                   .
                   It
                   may
                   be
                   he
                   alluded
                   to
                   that
                   of
                   a
                   Plato
                   ,
                   who
                   saies
                   that
                   the
                   spirit
                   Theuth
                   invented
                   tables
                   and
                   dice
                   ;
                   but
                   then
                   he
                   saies
                   that
                   the
                   same
                   spirit
                   found
                   out
                   Arithmetic
                   ,
                   Geometry
                   and
                   Astronomy
                   ;
                   and
                   therefore
                   from
                   hence
                   we
                   can
                   make
                   no
                   conjecture
                   .
                   S.
                   b
                   Cyprian
                   saies
                   that
                   ,
                   
                     quidam
                     studio
                     literarum
                     bene
                     eruditus
                     ,
                     multum
                     meditando
                     hoc
                     malum
                     &
                     perniciosum
                     studium
                     adinvenit
                     ,
                     instinctu
                     solius
                     Zabuli
                     qui
                     eum
                     artibus
                     suis
                     repleverat
                     .
                     Hanc
                     ergo
                     artem
                     ostendit
                     ,
                     quam
                     &
                     colendam
                     sculpturis
                     cum
                     sua
                     imagine
                     fabricavit
                     ,
                     Some
                     very
                     learn'd
                     person
                     inspired
                     and
                     filled
                     with
                     the
                     arts
                     of
                     the
                     spirit
                  
                   Zabulus
                   
                     taught
                     the
                     art
                     of
                     dice
                     and
                     tables
                     :
                  
                   and
                   he
                   addes
                   ,
                   
                     that
                     he
                     so
                     order'd
                     it
                     ,
                     that
                     no
                     man
                     might
                     touch
                     the
                     tables
                     till
                     he
                     had
                     first
                     sacrific'd
                     to
                  
                   Zabulus
                   .
                   And
                   therefore
                   
                     M.
                     Mantua
                  
                   affirm'd
                   it
                   to
                   be
                   very
                   unlawfull
                   to
                   play
                   at
                   
                     dice
                     or
                     tables
                  
                   ,
                   upon
                   this
                   very
                   reason
                   ;
                   
                     Non
                     tantum
                     aleae
                     lusum
                     crimen
                     esse
                     ,
                     sed
                     malorum
                     daemonum
                     inventum
                     ,
                  
                   It
                   must
                   needs
                   be
                   unlawfull
                   when
                   it
                   is
                   more
                   then
                   so
                   ,
                   as
                   being
                   the
                   very
                   invention
                   of
                   the
                   devil
                   .
                   And
                   this
                   fierce
                   declamation
                   hath
                   prevail'd
                   amongst
                   many
                   wise
                   men
                   to
                   the
                   condemnation
                   of
                   it
                   .
                   
                   Vincentius
                   saies
                   ,
                   
                     Manus
                     Diaboli
                     est
                     ludus
                     taxillorum
                  
                   :
                   and
                   Bodinus
                   is
                   yet
                   more
                   particular
                   ,
                   he
                   tells
                   us
                   how
                   ;
                   
                   for
                   ,
                   saies
                   he
                   ,
                   
                     in
                     alea
                     &
                     fortuito
                     illius
                     jactu
                     geomantiam
                     artemque
                     diabolicam
                     sitam
                     esse
                     ,
                     The
                     chance
                     and
                     luck
                     of
                     it
                     is
                     a
                     kind
                     of
                     geomancy
                     or
                     diabolicat
                     art
                     .
                  
                   Indeed
                   if
                   he
                   had
                   meant
                   that
                   the
                   art
                   of
                   conducting
                   the
                   fall
                   of
                   the
                   contingent
                   die
                   had
                   been
                   diabolical
                   and
                   a
                   jugling
                   art
                   ,
                   he
                   had
                   spoken
                   reason
                   and
                   truth
                   :
                   but
                   that
                   there
                   is
                   a
                   diabolical
                   art
                   in
                   the
                   contingency
                   and
                   chance
                   of
                   it
                   ,
                   is
                   little
                   better
                   then
                   a
                   contradiction
                   ;
                   unlesse
                   he
                   could
                   make
                   it
                   appear
                   that
                   the
                   fall
                   of
                   the
                   dice
                   was
                   by
                   God
                   committed
                   to
                   
                   the
                   Devils
                   conduct
                   :
                   which
                   truly
                   is
                   not
                   very
                   improbable
                   in
                   some
                   cases
                   to
                   be
                   admitted
                   ;
                   but
                   because
                   it
                   is
                   uncertain
                   ,
                   Apherdianus
                   calls
                   it
                   diabolical
                   or
                   found
                   out
                   by
                   the
                   Devil
                   ,
                   by
                   reason
                   of
                   the
                   craft
                   us'd
                   in
                   it
                   ,
                   and
                   the
                   evils
                   consequent
                   to
                   it
                   .
                   
                     
                       Daemonis
                       instinctu
                       sibi
                       quod
                       reperêre
                       maligni
                    
                     
                       Cum
                       variis
                       homines
                       in
                       sua
                       damna
                       dolis
                       .
                    
                  
                   And
                   indeed
                   this
                   is
                   almost
                   the
                   whole
                   state
                   of
                   the
                   question
                   ;
                   for
                   there
                   are
                   so
                   many
                   evils
                   in
                   the
                   use
                   of
                   these
                   sports
                   ,
                   they
                   are
                   made
                   trades
                   of
                   fraud
                   and
                   livelyhood
                   ,
                   they
                   are
                   accompanied
                   so
                   with
                   drinking
                   and
                   swearing
                   ,
                   they
                   are
                   so
                   scandalous
                   by
                   blasphemies
                   and
                   quarrels
                   ,
                   so
                   infamous
                   by
                   the
                   mispending
                   our
                   precious
                   time
                   ,
                   and
                   the
                   ruine
                   of
                   many
                   families
                   ,
                   they
                   so
                   often
                   make
                   wise
                   men
                   fools
                   and
                   slaves
                   of
                   passion
                   ,
                   that
                   we
                   may
                   say
                   of
                   them
                   that
                   use
                   these
                   inordinately
                   ,
                   
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                       
                    
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                       ,
                    
                  
                   they
                   are
                   in
                   an
                   ocean
                   of
                   mischiefs
                   ,
                   and
                   can
                   hardly
                   swim
                   to
                   shore
                   without
                   perishing
                   .
                   And
                   therefore
                   it
                   is
                   no
                   wonder
                   that
                   holy
                   men
                   and
                   wise
                   Common-weaths
                   ,
                   observing
                   the
                   great
                   evil
                   of
                   them
                   ,
                   and
                   having
                   not
                   skill
                   or
                   experience
                   enough
                   to
                   tell
                   of
                   any
                   good
                   that
                   is
                   in
                   them
                   ,
                   have
                   forbidden
                   them
                   utterly
                   .
                   This
                   is
                   the
                   observation
                   of
                   S.
                   Isidore
                   ;
                   
                   
                     Ab
                     hac
                     arte
                     autem
                     fraus
                     &
                     mendacium
                     atque
                     perjurium
                     nunquam
                     abest
                     ,
                     postremo
                     &
                     odium
                     &
                     damna
                     rerum
                     .
                     Unde
                     &
                     aliquando
                     propter
                     haec
                     scelera
                     interdicta
                     legibus
                     fuit
                     ,
                     Fraud
                     and
                     lying
                     and
                     perjury
                     are
                     the
                     inseparable
                     attendants
                     upon
                     cards
                     and
                     dice
                     ,
                     and
                     hatred
                     and
                     great
                     losses
                     follow
                     ;
                     and
                     therefore
                     because
                     of
                     this
                     appendant
                     wickednesse
                     ,
                     sometimes
                     these
                     are
                     wholly
                     forbidden
                     by
                     the
                     laws
                     .
                  
                
                 
                   For
                   so
                   we
                   find
                   it
                   forbidden
                   in
                   the
                   Civil
                   laws
                   of
                   Princes
                   and
                   Republics
                   .
                   
                   
                     M.
                     Mantua
                  
                   tells
                   that
                   by
                   an
                   old
                   law
                   of
                   Egypt
                   ,
                   every
                   man
                   was
                   easily
                   admitted
                   to
                   the
                   accusation
                   of
                   a
                   gamester
                   or
                   dice-player
                   ;
                   
                   and
                   if
                   he
                   were
                   convicted
                   of
                   it
                   ,
                   he
                   was
                   condemned
                   to
                   the
                   quarries
                   :
                   and
                   
                     Josephus
                     Mascardus
                  
                   tells
                   that
                   those
                   who
                   were
                   remark'd
                   as
                   daily
                   and
                   common
                   gamesters
                   were
                   infamous
                   ,
                   and
                   not
                   admitted
                   to
                   give
                   testimony
                   in
                   a
                   cause
                   of
                   law
                   .
                   It
                   is
                   certain
                   it
                   was
                   forbidden
                   by
                   the
                   laws
                   ;
                   
                     Seu
                     mavis
                     vetitâ
                     legibus
                     aleâ
                     .
                     
                  
                   The
                   
                     lex
                     Roscia
                  
                   punish'd
                   those
                   persons
                   with
                   banishment
                   who
                   lost
                   any
                   considerable
                   portions
                   of
                   their
                   estates
                   by
                   playing
                   at
                   dice
                   ;
                   and
                   sometimes
                   the
                   laws
                   did
                   condemn
                   them
                   that
                   lost
                   money
                   ,
                   to
                   pay
                   four
                   times
                   so
                   much
                   to
                   the
                   Fiscus
                   ,
                   as
                   
                     Asconius
                     Paedianus
                  
                   tells
                   in
                   his
                   observations
                   upon
                   Cicero's
                   second
                   book
                   
                     de
                     Divinatione
                     .
                     Justinian
                  
                   the
                   Emperor
                   made
                   an
                   expresse
                   law
                   against
                   it
                   ,
                   
                   forbidding
                   it
                   both
                   in
                   public
                   and
                   private
                   houses
                   .
                   
                     Magnus
                     Sfortia
                  
                   forbad
                   dice
                   and
                   tables
                   to
                   be
                   us'd
                   in
                   his
                   campe
                   :
                   
                     Philippus
                     Adeodatus
                  
                   severely
                   prohibited
                   it
                   in
                   the
                   Commonwealth
                   ;
                   so
                   did
                   Charles
                   the
                   seventh
                   of
                   France
                   :
                   For
                   in
                   the
                   perpetual
                   and
                   daily
                   abuse
                   of
                   such
                   sports
                   the
                   Commonwealth
                   hath
                   much
                   incommodity
                   ,
                   and
                   consequently
                   many
                   interests
                   in
                   the
                   prohibition
                   .
                   
                     
                       Ludus
                       enim
                       genuit
                       trepidum
                       certamen
                       &
                       
                       iram
                       ;
                    
                     
                       Ira
                       truces
                       inimicitias
                       &
                       funebre
                       bellum
                       .
                    
                  
                   The
                   public
                   peace
                   cannot
                   be
                   kept
                   where
                   public
                   dicing-houses
                   are
                   permitted
                   ,
                   and
                   therefore
                   the
                   Romans
                   were
                   so
                   severe
                   against
                   such
                   public
                   houses
                   and
                   scenes
                   of
                   debauchery
                   ,
                   that
                   the
                   Praetor
                   said
                   ,
                   
                     Si
                     quis
                     eum
                     apud
                     quem
                     aleâ
                     lusum
                     
                     esse
                     dicetur
                     ,
                  
                   
                   
                     verberaverit
                     ,
                     damnúmve
                     ei
                     dederit
                     ,
                     sive
                     quid
                     eo
                     tempore
                     domo
                     ejus
                     subtractum
                     erit
                     ,
                     judicium
                     non
                     dabo
                     ,
                  
                   If
                   the
                   Gentlemen
                   beat
                   the
                   Master
                   of
                   such
                   gaming-houses
                   ,
                   or
                   stole
                   any
                   thing
                   from
                   his
                   house
                   at
                   that
                   time
                   ,
                   he
                   should
                   have
                   no
                   remedy
                   .
                   For
                   these
                   were
                   houses
                   of
                   public
                   hatred
                   ,
                   and
                   therefore
                   outlawed
                   .
                   And
                   therefore
                   Seneca
                   calls
                   them
                   
                     loca
                     aedilem
                     metuentia
                  
                   ,
                   houses
                   afraid
                   of
                   the
                   Magistrate
                   .
                   
                   
                     Virtutem
                     in
                     Templo
                     invenies
                     ,
                     in
                     foro
                     ,
                     in
                     Curia
                     ,
                     pro
                     muris
                     stantem
                     ,
                     pulverulentam
                     ,
                     coloratam
                     ,
                     callosas
                     habentem
                     manus
                     ;
                     Voluptatem
                     latitantem
                     saepius
                     ac
                     tenebras
                     captantem
                     ,
                     circa
                     balnea
                     ac
                     sudatoria
                     ,
                     ac
                     loca
                     aedilem
                     metuentia
                     ,
                     You
                     may
                     find
                     Vertue
                     standing
                     in
                     Courts
                     ,
                     and
                     Temples
                     ,
                     and
                     upon
                     the
                     walls
                     of
                     a
                     city
                     ,
                     dusty
                     and
                     discolour'd
                     ,
                     and
                     with
                     brawny
                     hands
                     ;
                     but
                     Pleasure
                     sneaks
                     up
                     and
                     down
                     to
                     baths
                     ,
                     and
                     sweating-houses
                     ,
                     and
                     places
                     that
                     fear
                     the
                     presence
                     of
                     the
                     Aedile
                  
                   ;
                   that
                   is
                   ,
                   gaming-houses
                   ,
                   which
                   we
                   learn
                   from
                   Martial
                   ,
                   
                     
                       Arcana
                       modo
                       raptus
                       è
                       popina
                    
                     
                       Aedilem
                       rogat
                       udus
                       aleator
                       ,
                    
                  
                   
                     The
                     Dice-player
                     half
                     drunk
                     newly
                     snatcht
                     from
                     his
                     Tavern
                     or
                     Ordinary
                     beseeches
                     the
                     Aedile
                     for
                     mercy
                     .
                  
                   But
                   in
                   the
                   Civil
                   law
                   the
                   punishments
                   of
                   the
                   Gamesters
                   ,
                   and
                   especially
                   the
                   keepers
                   of
                   the
                   gaming-houses
                   ,
                   by
                   the
                   confiscation
                   of
                   the
                   house
                   ,
                   nay
                   the
                   destruction
                   of
                   it
                   ,
                   that
                   no
                   man
                   may
                   dwell
                   in
                   it
                   for
                   ever
                   ,
                   in
                   that
                   place
                   where
                   God
                   hath
                   been
                   so
                   many
                   times
                   dishonour'd
                   and
                   blasphem'd
                   ,
                   are
                   sufficient
                   indication
                   of
                   that
                   just
                   detestation
                   in
                   which
                   the
                   laws
                   had
                   them
                   :
                   and
                   who
                   please
                   may
                   see
                   them
                   largely
                   describ'd
                   in
                   a
                   Danaeus
                   and
                   b
                   
                     Jodocus
                     Damhouderius
                  
                   .
                   But
                   I
                   observe
                   that
                   the
                   especial
                   remarks
                   that
                   the
                   Civil
                   laws
                   of
                   Princes
                   and
                   republics
                   put
                   upon
                   this
                   kind
                   of
                   ga●●ing
                   is
                   that
                   it
                   causes
                   many
                   quarrels
                   ;
                   
                     —
                     dum
                     vitreo
                     peraguntur
                     milite
                     bella
                     :
                  
                   the
                   contention
                   for
                   the
                   victory
                   begets
                   a
                   more
                   cruel
                   war
                   :
                   but
                   this
                   is
                   especially
                   upon
                   the
                   account
                   of
                   money
                   which
                   is
                   then
                   lost
                   ,
                   and
                   which
                   the
                   laws
                   most
                   regard
                   ,
                   as
                   the
                   cause
                   of
                   all
                   the
                   mischief
                   .
                
                 
                   But
                   when
                   this
                   question
                   and
                   these
                   observations
                   fell
                   into
                   ●he
                   hands
                   of
                   the
                   Church
                   ,
                   
                   that
                   is
                   ,
                   of
                   Christian
                   and
                   pious
                   Princes
                   and
                   Prelates
                   ,
                   and
                   they
                   that
                   were
                   and
                   ought
                   to
                   be
                   zealous
                   for
                   souls
                   had
                   observ'd
                   that
                   God
                   was
                   exceedingly
                   dishonour'd
                   ,
                   that
                   his
                   name
                   was
                   infinitely
                   blasphem'd
                   ,
                   that
                   much
                   of
                   that
                   precious
                   time
                   which
                   God
                   had
                   allowed
                   to
                   us
                   for
                   the
                   working
                   out
                   our
                   salvation
                   with
                   fear
                   and
                   trembling
                   was
                   spent
                   in
                   luxury
                   ,
                   and
                   swearing
                   ,
                   and
                   passion
                   ,
                   and
                   lying
                   and
                   cursing
                   ,
                   and
                   covetousnesse
                   ,
                   and
                   fraud
                   ,
                   and
                   quarrels
                   ,
                   and
                   intemperance
                   of
                   all
                   sorts
                   ,
                   &
                   that
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   
                     d●inking
                     and
                     gaming
                  
                   are
                   joyned
                   so
                   frequently
                   that
                   they
                   are
                   knit
                   in
                   a
                   proverb
                   ,
                   and
                   that
                   these
                   together
                   baffle
                   the
                   spirit
                   of
                   a
                   man
                   and
                   drive
                   away
                   the
                   spirit
                   of
                   God
                   ,
                   
                     
                       Aleáque
                       &
                       
                       multo
                       tempora
                       quassa
                       mero
                    
                     
                       Eripiunt
                       omnes
                       animo
                       sine
                       vulnere
                       vires
                       ,
                    
                  
                   they
                   disarme
                   and
                   weaken
                   the
                   mind
                   of
                   a
                   man
                   without
                   a
                   wound
                   ;
                   it
                   is
                   ,
                   I
                   say
                   ,
                   no
                   wonder
                   that
                   they
                   forbad
                   it
                   so
                   fiercely
                   ,
                   and
                   censur'd
                   it
                   so
                   severely
                   .
                   
                     Aleator
                     quicunque
                     es
                  
                   ,
                   
                   
                     Christianum
                     te
                     dicis
                     ,
                     quod
                     non
                     es
                     ,
                  
                   said
                   S.
                   Cyprian
                   ,
                   A
                   common
                   gamester
                   or
                   dice-player
                   may
                   call
                   himself
                   Christian
                   ,
                   but
                   indeed
                   he
                   is
                   not
                   :
                   and
                   S.
                   
                     Clemens
                     Alexandrinus
                  
                   saies
                   ,
                   
                     inconsideratum
                     luxuriae
                     amorem
                     otiofis
                     isthaec
                     ●●eae
                     oblectamina
                     suppeditare
                     ,
                     desidiámque
                     in
                     causa
                     esse
                     ,
                  
                   idlenesse
                   and
                   wantonnesse
                   provides
                   these
                   games
                   for
                   the
                   lazy
                   and
                   uselesse
                   people
                   of
                   the
                   world
                   .
                   
                   And
                   therefore
                   S.
                   Bernard
                   said
                   that
                   
                     the
                     pious
                     and
                     Christian
                     souldiers
                     that
                     inhabit
                  
                   Jerusalem
                   ,
                   
                   
                     aleas
                     detestantur
                     ,
                     mimos
                     ,
                     &
                     magos
                     ,
                     &
                     fabulatores
                     ,
                     scurrilesque
                     cantilenas
                     ,
                     tanquam
                     vanitates
                     aut
                     insanias
                     respuunt
                     &
                     abominantur
                     ;
                     they
                     hate
                     dice
                     ,
                     and
                     abominate
                     jesters
                     ,
                     and
                     juglers
                     ,
                     and
                     players
                     ,
                     and
                     idle
                     songs
                     like
                     vanities
                     and
                     madnesse
                     .
                  
                   Upon
                   these
                   or
                   the
                   like
                   accounts
                   the
                   Fathers
                   of
                   the
                   Council
                   of
                   Eliberis
                   separated
                   these
                   gamesters
                   from
                   the
                   Communion
                   .
                   
                     Si
                     quis
                     fidelis
                     aleâ
                  
                   ,
                   
                   
                     id
                     est
                     ,
                     tabulâ
                     luserit
                     ,
                     placuit
                     eum
                     abstinere
                     .
                     Et
                     si
                     emendatus
                     cessaverit
                     post
                     annum
                     poterit
                     reconciliari
                  
                   ;
                   A
                   Christian
                   playing
                   at
                   dice
                   or
                   tables
                   is
                   not
                   to
                   be
                   admitted
                   to
                   the
                   Holy
                   Communion
                   ,
                   but
                   after
                   a
                   years
                   penance
                   and
                   abstention
                   ,
                   
                   and
                   his
                   total
                   amendment
                   :
                   and
                   the
                   Canon
                   law
                   forbids
                   a
                   Clergy-man
                   either
                   to
                   play
                   at
                   tables
                   ,
                   or
                   to
                   be
                   present
                   at
                   those
                   places
                   where
                   they
                   doe
                   .
                   But
                   the
                   Capitular
                   of
                   Charles
                   the
                   Great
                   joynes
                   dicing
                   and
                   drunkennesse
                   together
                   ,
                   as
                   being
                   usual
                   companions
                   ,
                   and
                   forbids
                   them
                   both
                   alike
                   to
                   Bishops
                   ,
                   Priests
                   and
                   Deacons
                   .
                   And
                   indeed
                   when
                   the
                   case
                   is
                   thus
                   ,
                   I
                   may
                   say
                   as
                   Schonaeus
                   said
                   in
                   the
                   case
                   of
                   Saul
                   ,
                   
                     
                       —
                       quae
                       potest
                       esse
                       in
                       tanti
                       sceleris
                    
                     
                       Immanitate
                       coercendâ
                       crudelitas
                       ?
                    
                  
                   No
                   laws
                   are
                   too
                   severe
                   ,
                   
                   no
                   sentence
                   is
                   too
                   rigid
                   for
                   it's
                   sentence
                   and
                   condemnation
                   .
                
                 
                   But
                   if
                   the
                   case
                   can
                   be
                   otherwise
                   ,
                   
                   if
                   playing
                   at
                   dice
                   and
                   tables
                   can
                   become
                   an
                   innocent
                   recreation
                   ,
                   then
                   all
                   these
                   terrible
                   and
                   true
                   sentences
                   will
                   not
                   reach
                   them
                   that
                   so
                   use
                   it
                   .
                   And
                   indeed
                   even
                   amongst
                   those
                   places
                   and
                   republics
                   where
                   such
                   gaming
                   was
                   so
                   highly
                   condemn'd
                   &
                   severely
                   punish'd
                   ,
                   some
                   of
                   their
                   braver
                   men
                   did
                   use
                   it
                   ,
                   but
                   without
                   the
                   vile
                   appendages
                   ,
                   and
                   therefore
                   without
                   scandal
                   and
                   reproach
                   .
                   For
                   first
                   in
                   general
                   ,
                   it
                   cannot
                   misbecome
                   a
                   wise
                   and
                   a
                   good
                   man
                   to
                   unbend
                   his
                   bow
                   ,
                   and
                   to
                   relaxe
                   the
                   severities
                   ,
                   the
                   strictures
                   and
                   more
                   earnest
                   tendences
                   of
                   his
                   mind
                   .
                   
                     
                       Quin
                       ubi
                       se
                       à
                       vulgo
                       &
                       scena
                       in
                       secreta
                       remôrant
                       
                    
                     
                       Virtus
                       Scipiadae
                       &
                       mitis
                       sapientia
                       Laeli
                       ,
                    
                     
                       Nugari
                       cum
                       illo
                       ,
                       &
                       discincti
                       ludere
                       ,
                       donec
                    
                     
                       Decoqueretur
                       olus
                       ,
                       soliti
                       .
                       —
                    
                  
                   Laelius
                   and
                   Scipio
                   would
                   play
                   till
                   they
                   had
                   digested
                   their
                   meal
                   .
                   And
                   of
                   Archias
                   of
                   Tarentum
                   it
                   was
                   said
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   He
                   was
                   an
                   old
                   and
                   a
                   wise
                   man
                   in
                   public
                   Counsels
                   and
                   imployments
                   ,
                   but
                   he
                   would
                   play
                   like
                   a
                   yong
                   man.
                   And
                   concerning
                   very
                   many
                   wise
                   Princes
                   and
                   Philosophers
                   you
                   shall
                   find
                   many
                   stories
                   of
                   their
                   confident
                   using
                   lighter
                   but
                   innocent
                   sports
                   for
                   the
                   refreshment
                   of
                   their
                   spirits
                   '
                   tir'd
                   with
                   study
                   and
                   labour
                   ,
                   
                   collected
                   by
                   
                     Alexander
                     ab
                     Alexandro
                  
                   .
                   But
                   in
                   particular
                   concerning
                   dice
                   and
                   tables
                   we
                   find
                   in
                   
                     Valerius
                     Maximus
                  
                   related
                   of
                   
                     Q.
                     Mucius
                     ,
                     Aleae
                     quoque
                     &
                     calculis
                     vacasse
                     interdum
                     dicitur
                     ,
                     cum
                     bene
                     ac
                     diu
                     jura
                     civium
                     ac
                     caeremonias
                     deorum
                     ordinasst
                     :
                     Ut
                     enim
                     in
                     rebus
                     seriis
                     Scaevolam
                     ,
                     ita
                     &
                     in
                     scurrilibus
                  
                   *
                   
                     lusibus
                     hominem
                     agebat
                  
                   :
                   that
                   
                     sometimes
                     he
                     would
                     play
                     at
                     dice
                     and
                     tables
                     ,
                     when
                     he
                     had
                     first
                     dispatch'd
                     the
                     businesse
                     of
                     the
                     Commonwealth
                     prosperously
                     ,
                     and
                     the
                     affairs
                     of
                     religion
                     wisely
                     :
                     In
                     serious
                     things
                     doing
                     as
                     Scaevola
                     should
                     ,
                     in
                     his
                     recreations
                     doing
                     as
                     a
                     man
                     :
                     quâ
                     quidem
                     aleâ
                     Porcius
                     Cato
                     lusisse
                     fertur
                     animi
                     laxandi
                     causâ
                     ,
                  
                   and
                   
                     Porcius
                     Cato
                  
                   himself
                   ,
                   wise
                   and
                   severe
                   though
                   he
                   was
                   ,
                   yet
                   play'd
                   at
                   tables
                   to
                   refresh
                   and
                   relaxe
                   his
                   mind
                   .
                   And
                   if
                   cards
                   or
                   tables
                   have
                   in
                   their
                   own
                   nature
                   nothing
                   that
                   is
                   evil
                   ,
                   provided
                   it
                   can
                   be
                   also
                   separated
                   from
                   all
                   the
                   evil
                   appendages
                   ,
                   
                   from
                   the
                   crimes
                   and
                   from
                   the
                   reproach
                   ,
                   
                   from
                   the
                   danger
                   and
                   from
                   the
                   scandal
                   ,
                   that
                   which
                   onely
                   remains
                   is
                   ,
                   that
                   they
                   as
                   well
                   as
                   other
                   innocent
                   recreations
                   and
                   divertisements
                   may
                   be
                   us'd
                   .
                   In
                   the
                   case
                   so
                   stated
                   we
                   suppose
                   them
                   onely
                   to
                   be
                   recreations
                   and
                   relaxations
                   of
                   the
                   mind
                   :
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   said
                   Julian
                   ,
                   
                   such
                   little
                   imployments
                   are
                   like
                   the
                   pauses
                   of
                   music
                   ,
                   they
                   are
                   rests
                   to
                   the
                   spirit
                   and
                   intervals
                   of
                   labour
                   .
                   And
                   therefore
                   
                     Johannes
                     Sarisburiensis
                  
                   allows
                   of
                   every
                   game
                   ,
                   
                   
                     quae
                     absque
                     vitio
                     curarum
                     gravium
                     pondus
                     allevat
                     ,
                     &
                     sine
                     virtutis
                     dispendio
                     jucundam
                     interpolationem
                     gaudiorum
                     affert
                     ,
                  
                   if
                   it
                   can
                   ease
                   our
                   griefs
                   ,
                   or
                   alleviate
                   our
                   burdens
                   without
                   the
                   losse
                   of
                   our
                   innocence
                   .
                
                 
                   Now
                   that
                   cards
                   and
                   dice
                   are
                   of
                   themselves
                   lawfull
                   I
                   doe
                   not
                   know
                   any
                   reason
                   to
                   doubt
                   .
                   
                   For
                   if
                   they
                   be
                   unlawfull
                   ,
                   it
                   is
                   because
                   they
                   are
                   forbidden
                   ,
                   or
                   because
                   there
                   is
                   in
                   them
                   something
                   that
                   is
                   forbidden
                   .
                   They
                   are
                   no
                   where
                   of
                   themselves
                   forbidden
                   :
                   and
                   what
                   is
                   in
                   them
                   that
                   is
                   criminal
                   or
                   suspicious
                   ?
                   Is
                   it
                   because
                   there
                   is
                   chance
                   and
                   contingency
                   in
                   them
                   ?
                   There
                   is
                   so
                   in
                   all
                   humane
                   affairs
                   ;
                   in
                   Merchandise
                   ,
                   in
                   laying
                   wagers
                   ,
                   in
                   all
                   consultations
                   and
                   warres
                   ,
                   in
                   journeys
                   and
                   agriculture
                   ,
                   in
                   teaching
                   and
                   learning
                   ,
                   in
                   putting
                   children
                   to
                   school
                   or
                   keeping
                   them
                   at
                   home
                   ,
                   in
                   the
                   price
                   of
                   the
                   market
                   ,
                   and
                   the
                   vendibility
                   of
                   commodities
                   .
                   And
                   if
                   it
                   be
                   said
                   that
                   there
                   is
                   in
                   all
                   these
                   things
                   an
                   overruling
                   providence
                   ;
                   though
                   no
                   man
                   can
                   tell
                   in
                   what
                   manner
                   or
                   by
                   what
                   means
                   the
                   Divine
                   providence
                   brings
                   such
                   things
                   to
                   a
                   determinate
                   event
                   ,
                   yet
                   it
                   is
                   certain
                   that
                   every
                   little
                   thing
                   as
                   well
                   as
                   every
                   great
                   thing
                   is
                   under
                   God's
                   government
                   ,
                   and
                   our
                   recreations
                   as
                   well
                   as
                   our
                   wagers
                   .
                   But
                   what
                   if
                   it
                   be
                   and
                   what
                   if
                   it
                   be
                   not
                   ?
                   He
                   can
                   never
                   be
                   suspected
                   in
                   any
                   Criminal
                   sense
                   to
                   tempt
                   the
                   Divine
                   providence
                   ,
                   who
                   by
                   contingent
                   things
                   recreates
                   his
                   labour
                   ,
                   and
                   having
                   acquir'd
                   his
                   refreshment
                   ,
                   hath
                   no
                   other
                   end
                   to
                   serve
                   ,
                   and
                   no
                   desires
                   to
                   engage
                   the
                   Divine
                   providence
                   to
                   any
                   other
                   purpose
                   :
                   and
                   this
                   end
                   is
                   sufficiently
                   secur'd
                   by
                   whatsoever
                   happens
                   .
                   I
                   know
                   nothing
                   else
                   that
                   can
                   be
                   pretended
                   to
                   render
                   the
                   nature
                   of
                   these
                   things
                   suspicious
                   ;
                   and
                   this
                   is
                   perfectly
                   nothing
                   :
                   and
                   as
                   for
                   the
                   evil
                   appendages
                   which
                   are
                   so
                   frequently
                   attending
                   upon
                   these
                   kinds
                   of
                   games
                   ,
                   besides
                   that
                   they
                   also
                   are
                   as
                   near
                   to
                   other
                   exercises
                   as
                   to
                   these
                   ,
                   as
                   to
                   bowling
                   ,
                   horse-racing
                   ,
                   cock-fighting
                   ,
                   the
                   fight
                   of
                   quailes
                   and
                   of
                   partridges
                   ,
                   bulbaiting
                   ,
                   pall-mall
                   ,
                   billiards
                   ,
                   and
                   all
                   other
                   games
                   for
                   money
                   and
                   victory
                   ,
                   to
                   some
                   more
                   and
                   to
                   some
                   lesse
                   ,
                   besides
                   this
                   ,
                   I
                   say
                   ,
                   the
                   evil
                   appendages
                   are
                   all
                   separable
                   from
                   these
                   games
                   ,
                   and
                   till
                   they
                   be
                   separated
                   they
                   are
                   not
                   law
                   ●ull
                   :
                   but
                   they
                   may
                   be
                   separated
                   by
                   the
                   following
                   advices
                   .
                
                 
                   
                     Rules
                     of
                     conducting
                     our
                     Sports
                     and
                     Recreations
                     .
                  
                   
                     1.
                     
                     Let
                     no
                     mans
                     affections
                     be
                     immoderately
                     addicted
                     to
                     them
                     .
                     
                     And
                     this
                     requires
                     a
                     great
                     diligence
                     and
                     caution
                     .
                     For
                     as
                     Petrarch
                     said
                     well
                     ,
                     
                       Hoc
                       est
                       in
                       regno
                       stultitiae
                       commune
                       ,
                       ut
                       quarum
                       rerum
                       minor
                       est
                       fructus
                       ,
                       &
                       cupiditas
                       &
                       delectatio
                       major
                       sit
                       ,
                    
                     In
                     the
                     kingdome
                     of
                     folly
                     we
                     are
                     most
                     pleased
                     with
                     those
                     things
                     by
                     which
                     we
                     have
                     the
                     least
                     profit
                     .
                     And
                     the
                     want
                     of
                     doing
                     us
                     good
                     ,
                     is
                     supplied
                     by
                     doing
                     us
                     pleasure
                     .
                     But
                     the
                     moderation
                     of
                     our
                     affections
                     to
                     our
                     sports
                     is
                     best
                     express'd
                     ,
                     by
                     using
                     them
                     according
                     to
                     those
                     measures
                     which
                     wise
                     and
                     severe
                     men
                     use
                     in
                     their
                     recreations
                     ,
                     that
                     is
                     ,
                     not
                     to
                     be
                     frequent
                     or
                     long
                     in
                     them
                     .
                     For
                     it
                     is
                     in
                     these
                     as
                     in
                     meat
                     and
                     drink
                     ,
                     which
                     are
                     then
                     good
                     when
                     they
                     are
                     necessary
                     and
                     usefull
                     to
                     the
                     purposes
                     of
                     our
                     nature
                     
                     and
                     imployment
                     .
                     Sleep
                     is
                     necessary
                     ,
                     and
                     so
                     long
                     it
                     is
                     good
                     :
                     but
                     a
                     man
                     must
                     not
                     therefore
                     spend
                     the
                     best
                     of
                     his
                     time
                     in
                     sleep
                     ,
                     but
                     that
                     time
                     that
                     is
                     allowed
                     to
                     it
                     ,
                     and
                     without
                     which
                     he
                     cannot
                     well
                     doe
                     his
                     businesse
                     .
                     The
                     limits
                     of
                     these
                     things
                     are
                     not
                     so
                     streight
                     as
                     necessity
                     ,
                     nor
                     yet
                     so
                     large
                     as
                     humor
                     or
                     desire
                     ;
                     but
                     as
                     a
                     man
                     may
                     drink
                     to
                     quench
                     his
                     thirst
                     ,
                     and
                     he
                     may
                     yet
                     drink
                     more
                     to
                     refresh
                     his
                     sorrow
                     ,
                     and
                     to
                     alleviate
                     his
                     spirits
                     ,
                     and
                     to
                     ease
                     his
                     grief
                     ,
                     provided
                     that
                     he
                     turn
                     not
                     his
                     liberty
                     into
                     a
                     snare
                     ,
                     so
                     he
                     may
                     in
                     his
                     recreation
                     and
                     his
                     sports
                     .
                     
                       
                         Cito
                         rumpes
                         arcum
                         semper
                         si
                         tensum
                         habueris
                         :
                         
                      
                       
                         At
                         si
                         laxâris
                         ,
                         cum
                         voles
                         ,
                         erit
                         utilis
                         .
                      
                       
                         Sic
                         lusus
                         animo
                         debent
                         aliquando
                         dari
                         ,
                      
                       
                         Ad
                         cogitandum
                         melior
                         ut
                         redeat
                         tibi
                         .
                      
                    
                     Within
                     this
                     bound
                     he
                     must
                     keep
                     ,
                     *
                     that
                     he
                     loose
                     none
                     of
                     his
                     businesse
                     for
                     his
                     sport
                     ;
                     *
                     that
                     he
                     make
                     his
                     other
                     time
                     more
                     usefull
                     ;
                     *
                     that
                     this
                     be
                     the
                     lesse
                     principal
                     ;
                     *
                     that
                     it
                     be
                     taken
                     as
                     Physic
                     ,
                     *
                     or
                     as
                     wine
                     at
                     most
                     :
                     *
                     and
                     the
                     minutes
                     and
                     little
                     points
                     of
                     this
                     measure
                     are
                     no
                     otherwise
                     to
                     be
                     weighed
                     and
                     consider'd
                     ,
                     but
                     that
                     we
                     take
                     those
                     proportions
                     which
                     our selves
                     think
                     we
                     need
                     to
                     good
                     purposes
                     ,
                     or
                     which
                     we
                     are
                     advis'd
                     to
                     by
                     a
                     wise
                     guide
                     .
                     To
                     this
                     purpose
                     was
                     that
                     saying
                     of
                     Plato
                     reported
                     by
                     
                       Laertius
                       ;
                       Parum
                       est
                       aleâ
                       ludere
                       ,
                       at
                       non
                       parum
                       est
                       assuescere
                       ,
                       It
                       is
                       no
                       great
                       matter
                       to
                       play
                       at
                       dice
                       or
                       tables
                       ,
                       but
                       to
                       be
                       accustom'd
                       to
                       it
                       is
                       a
                       great
                       matter
                    
                     ;
                     that
                     is
                     ,
                     to
                     make
                     it
                     a
                     portion
                     of
                     our
                     businesse
                     ,
                     an
                     expence
                     of
                     our
                     time
                     due
                     to
                     worthy
                     imployments
                     :
                     and
                     therefore
                     in
                     the
                     laws
                     ,
                     not
                     the
                     action
                     it self
                     ,
                     but
                     the
                     abuse
                     ,
                     and
                     particularly
                     the
                     frequency
                     ,
                     
                     is
                     noted
                     and
                     forbidden
                     .
                     
                       Ludentes
                       quotidie
                       ad
                       aleam
                       ,
                       &
                       tabernarum
                       frequentatores
                       inter
                       infames
                       habentur
                       ,
                    
                     saies
                     the
                     constitution
                     .
                     
                       Quorum
                       aut
                       latrunculi
                       ,
                       aut
                       excoquendi
                       in
                       sole
                       corporis
                       cura
                       consumpsêre
                       vitam
                       ,
                    
                     Men
                     that
                     spend
                     their
                     lives
                     in
                     cards
                     and
                     dice
                     ,
                     and
                     making
                     much
                     of
                     themselves
                     ,
                     Haunters
                     of
                     drinking
                     and
                     gaming-houses
                     .
                     A
                     man
                     may
                     innocently
                     and
                     to
                     good
                     purposes
                     goe
                     to
                     a
                     Tavern
                     ;
                     but
                     they
                     that
                     frequent
                     them
                     have
                     no
                     excuse
                     ,
                     unlesse
                     their
                     innocent
                     businesse
                     does
                     frequently
                     ingage
                     ,
                     and
                     their
                     severe
                     religion
                     bring
                     them
                     off
                     safely
                     .
                     And
                     so
                     it
                     is
                     in
                     these
                     sports
                     ,
                     with
                     this
                     onely
                     difference
                     ,
                     that
                     there
                     can
                     be
                     no
                     just
                     cause
                     to
                     frequent
                     these
                     sports
                     :
                     there
                     is
                     onely
                     one
                     cause
                     of
                     using
                     them
                     ,
                     and
                     that
                     comes
                     but
                     seldome
                     ,
                     the
                     refreshment
                     I
                     mean
                     of
                     my self
                     or
                     my
                     friend
                     ,
                     to
                     which
                     I
                     minister
                     in
                     justice
                     or
                     in
                     charity
                     ;
                     but
                     when
                     our
                     sports
                     come
                     to
                     that
                     excesse
                     that
                     we
                     long
                     and
                     seek
                     for
                     opportunities
                     ,
                     when
                     we
                     tempt
                     others
                     ,
                     are
                     weary
                     of
                     our
                     businesse
                     ,
                     and
                     not
                     weary
                     of
                     our
                     game
                     ,
                     
                       
                         …
                         .
                         Cum
                         mediae
                         nequeant
                         te
                         frangere
                         noctes
                         ,
                      
                       
                         Nec
                         tua
                         sit
                         talos
                         mittere
                         lassa
                         manus
                         ,
                      
                    
                     when
                     we
                     sit
                     up
                     till
                     midnight
                     ,
                     and
                     spend
                     half
                     days
                     ,
                     and
                     that
                     often
                     too
                     ;
                     then
                     we
                     have
                     spoil'd
                     the
                     sport
                     ,
                     it
                     is
                     not
                     a
                     recreation
                     but
                     a
                     sinne
                     .
                  
                   
                     2.
                     
                     He
                     that
                     means
                     to
                     make
                     his
                     games
                     lawfull
                     must
                     not
                     play
                     for
                     money
                     ,
                     
                     but
                     for
                     refreshment
                     .
                     This
                     ,
                     though
                     (
                     it
                     may
                     be
                     )
                     few
                     will
                     believe
                     ,
                     yet
                     it
                     is
                     the
                     most
                     considerable
                     thing
                     to
                     be
                     amended
                     in
                     the
                     games
                     of
                     civil
                     and
                     sober
                     persons
                     .
                     For
                     the
                     gaining
                     of
                     money
                     can
                     have
                     no
                     influence
                     into
                     the
                     game
                     to
                     make
                     it
                     the
                     more
                     recreative
                     ,
                     unlesse
                     convetousnesse
                     hold
                     the
                     box
                     .
                     The
                     recreation
                     is
                     to
                     divert
                     the
                     mind
                     or
                     body
                     from
                     labours
                     by
                     attending
                     to
                     something
                     that
                     pleases
                     and
                     gives
                     no
                     trouble
                     ;
                     now
                     this
                     is
                     in
                     the
                     conduct
                     of
                     your
                     game
                     ,
                     in
                     the
                     managing
                     a
                     prosperous
                     chance
                     to
                     advantage
                     ,
                     and
                     removing
                     the
                     
                     unprosperous
                     from
                     detriment
                     and
                     losse
                     of
                     victory
                     ,
                     so
                     to
                     crosse
                     the
                     proverb
                     ,
                     
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                       ,
                    
                     and
                     that
                     by
                     wit
                     he
                     may
                     relieve
                     his
                     adverse
                     chance
                     ,
                     and
                     by
                     a
                     symbol
                     learn
                     to
                     make
                     good
                     and
                     vertuous
                     use
                     of
                     every
                     crosse
                     accident
                     .
                     But
                     when
                     money
                     is
                     at
                     stake
                     ,
                     either
                     the
                     summe
                     is
                     trifling
                     ,
                     or
                     it
                     is
                     considerable
                     .
                     If
                     trifling
                     ,
                     it
                     can
                     be
                     of
                     no
                     purpose
                     unlesse
                     to
                     serve
                     the
                     ends
                     of
                     some
                     little
                     hospitable
                     entertainment
                     or
                     love-feast
                     ,
                     and
                     then
                     there
                     is
                     nothing
                     amisse
                     ;
                     but
                     if
                     it
                     be
                     considerable
                     ,
                     there
                     is
                     a
                     wide
                     door
                     open
                     to
                     temptation
                     ,
                     and
                     a
                     man
                     cannot
                     be
                     indifferent
                     to
                     winne
                     or
                     loose
                     a
                     great
                     summe
                     of
                     money
                     ,
                     though
                     he
                     can
                     easily
                     pretend
                     it
                     .
                     If
                     a
                     man
                     be
                     willing
                     or
                     indifferent
                     to
                     loose
                     his
                     own
                     money
                     ,
                     and
                     not
                     at
                     all
                     desirous
                     to
                     get
                     anothers
                     ,
                     to
                     what
                     purpose
                     is
                     it
                     that
                     he
                     playes
                     for
                     it
                     ?
                     if
                     he
                     be
                     not
                     indifferent
                     ,
                     then
                     he
                     is
                     covetous
                     ,
                     or
                     he
                     is
                     a
                     fool
                     ;
                     he
                     covets
                     that
                     which
                     is
                     not
                     his
                     own
                     ,
                     or
                     unreasonably
                     ventures
                     that
                     which
                     is
                     .
                     If
                     without
                     the
                     money
                     he
                     cannot
                     mind
                     his
                     game
                     ,
                     then
                     the
                     game
                     is
                     no
                     divertisement
                     ,
                     no
                     recreation
                     ,
                     but
                     the
                     money
                     is
                     all
                     the
                     sport
                     ,
                     and
                     therefore
                     covetousnesse
                     is
                     all
                     the
                     designe
                     :
                     but
                     if
                     he
                     can
                     be
                     recreated
                     by
                     the
                     game
                     alone
                     ,
                     the
                     money
                     does
                     but
                     change
                     it
                     from
                     lawfull
                     to
                     unlawfull
                     ,
                     and
                     the
                     man
                     from
                     being
                     weary
                     to
                     become
                     covetous
                     ,
                     and
                     from
                     the
                     trouble
                     of
                     labour
                     or
                     study
                     remove
                     him
                     to
                     the
                     worse
                     trouble
                     of
                     fear
                     and
                     anger
                     and
                     impatient
                     desires
                     .
                     But
                     here
                     indeed
                     begins
                     the
                     mischief
                     ,
                     here
                     men
                     begin
                     for
                     the
                     money
                     to
                     use
                     vile
                     arts
                     ,
                     
                       Quaerit
                       compositos
                       manus
                       improba
                       mittere
                       talos
                       ,
                    
                     here
                     cards
                     and
                     dice
                     begin
                     to
                     be
                     a
                     diabolical
                     art
                     ,
                     and
                     men
                     are
                     witty
                     to
                     undoe
                     or
                     defraud
                     one
                     another
                     ,
                     
                       
                         …
                         ..
                         Neque
                         enim
                         loculis
                         comitantibus
                         itur
                      
                       
                         Ad
                         casum
                         tabulae
                         ,
                         positâ
                         sed
                         luditur
                         arcâ
                         .
                      
                    
                     Men
                     venture
                     their
                     estates
                     at
                     it
                     ,
                     and
                     make
                     their
                     families
                     sad
                     not
                     poor
                     ,
                     because
                     the
                     dice
                     turn
                     up
                     an
                     unlucky
                     chance
                     :
                     and
                     what
                     sport
                     is
                     it
                     for
                     me
                     to
                     loose
                     my
                     money
                     if
                     it
                     be
                     at
                     all
                     valuable
                     ?
                     and
                     if
                     it
                     be
                     not
                     ,
                     what
                     is
                     it
                     to
                     my
                     game
                     ?
                     But
                     sure
                     the
                     pleasure
                     is
                     in
                     winning
                     the
                     money
                     .
                     That
                     is
                     it
                     certainly
                     .
                     But
                     
                       
                         Hoccine
                         credibile
                         est
                         aut
                         memorabile
                         ,
                         
                      
                       
                         Tanta
                         vecordia
                         innata
                         cuiquam
                         ut
                         siet
                      
                       
                         Ut
                         malis
                         gaudeant
                         ,
                         atque
                         ex
                         incommodis
                      
                       
                         Alterius
                         sua
                         comparent
                         ut
                         commoda
                         ?
                         ah
                         !
                      
                       
                         Idne
                         est
                         verum
                         ?
                         Imo
                         id
                         genus
                         hominum
                      
                       
                         Est
                         pessimum…
                         ..
                      
                    
                     Nothing
                     is
                     more
                     base
                     then
                     to
                     get
                     advantages
                     by
                     the
                     losse
                     of
                     others
                     ;
                     they
                     that
                     doe
                     so
                     ,
                     and
                     make
                     the
                     losse
                     of
                     their
                     neighbour
                     their
                     game
                     &
                     pastime
                     ,
                     are
                     the
                     worst
                     of
                     men
                     ,
                     said
                     the
                     Comedy
                     .
                     But
                     concerning
                     the
                     losse
                     of
                     our
                     money
                     ,
                     let
                     a
                     man
                     pretend
                     what
                     he
                     please
                     ,
                     that
                     he
                     plaies
                     for
                     no
                     more
                     then
                     he
                     is
                     willing
                     to
                     loose
                     ;
                     it
                     is
                     certain
                     ,
                     he
                     is
                     not
                     to
                     be
                     believ'd
                     :
                     for
                     if
                     that
                     summe
                     be
                     so
                     indifferent
                     to
                     him
                     ,
                     why
                     is
                     not
                     he
                     easy
                     to
                     be
                     tempted
                     to
                     give
                     such
                     a
                     summe
                     to
                     the
                     poor
                     ?
                     to
                     give
                     that
                     summe
                     ?
                     his
                     sport
                     will
                     not
                     be
                     the
                     lesse
                     if
                     that
                     be
                     all
                     he
                     designes
                     .
                     
                     
                       Positâ
                       dum
                       luditur
                       arcâ
                       ,
                       stat
                       pauper
                       nudus
                       atque
                       esuriens
                       ante
                       fores
                       ,
                       Christusque
                       in
                       paupere
                       moritur
                       ,
                    
                     Whilest
                     men
                     play
                     for
                     great
                     summes
                     of
                     money
                     ,
                     a
                     poor
                     man
                     at
                     the
                     door
                     ,
                     redeem'd
                     by
                     the
                     bloud
                     of
                     Christ
                     ,
                     wants
                     a
                     shilling
                     ,
                     and
                     begs
                     it
                     for
                     Christs
                     sake
                     ,
                     and
                     goes
                     without
                     it
                     .
                     
                     Whenever
                     the
                     case
                     is
                     this
                     or
                     like
                     this
                     ,
                     he
                     sins
                     that
                     plays
                     at
                     cards
                     or
                     dice
                     or
                     any
                     other
                     game
                     for
                     money
                     .
                     It
                     is
                     alike
                     in
                     all
                     games
                     ,
                     for
                     I
                     know
                     no
                     difference
                     ;
                     Money
                     is
                     the
                     way
                     to
                     abuse
                     them
                     all
                     :
                     and
                     cards
                     and
                     dice
                     ,
                     if
                     there
                     be
                     no
                     money
                     at
                     stake
                     ,
                     will
                     make
                     as
                     good
                     sport
                     and
                     please
                     the
                     mind
                     as
                     well
                     as
                     any
                     the
                     sports
                     of
                     boys
                     ,
                     and
                     are
                     as
                     innocent
                     as
                     push-pin
                     .
                     For
                     if
                     we
                     consider
                     it
                     rightly
                     ,
                     from
                     hence
                     is
                     taken
                     the
                     great
                     objection
                     against
                     cards
                     and
                     tables
                     ,
                     because
                     men
                     at
                     these
                     venture
                     their
                     money
                     ,
                     and
                     expose
                     their
                     money
                     to
                     hazard
                     for
                     no
                     good
                     end
                     ,
                     and
                     therefore
                     tempt
                     God
                     ;
                     and
                     certainly
                     to
                     doe
                     so
                     is
                     unlawfull
                     ,
                     and
                     that
                     for
                     the
                     reason
                     alleged
                     :
                     but
                     when
                     we
                     play
                     onely
                     for
                     recreation
                     ,
                     we
                     expose
                     nothing
                     of
                     considerable
                     interest
                     to
                     hazard
                     ,
                     and
                     therefore
                     it
                     cannot
                     be
                     a
                     criminal
                     tempting
                     of
                     God
                     ,
                     as
                     it
                     is
                     in
                     gaming
                     for
                     money
                     ,
                     
                       
                         Ubi
                         centuplex
                         murus
                         rebus
                         servandis
                         parum
                         est
                         ,
                         
                      
                       where
                       no
                       wit
                       ,
                       no
                       observation
                       ,
                       no
                       caution
                       ,
                       can
                       save
                       our
                       stake
                       :
                       for
                       
                         Adversis
                         punctis
                         doctum
                         se
                         nemo
                         fatetur
                         ;
                      
                       
                         Vulnera
                         plus
                         crescunt
                         punctis
                         quam
                         bella
                         sagittis
                         ,
                      
                    
                     saies
                     the
                     Epigram
                     ,
                     No
                     man
                     is
                     crafty
                     enough
                     to
                     play
                     against
                     an
                     ill
                     hand
                     ;
                     and
                     therefore
                     to
                     put
                     a
                     considerable
                     interest
                     ,
                     to
                     the
                     hazard
                     of
                     the
                     ruine
                     of
                     a
                     family
                     ,
                     or
                     at
                     least
                     more
                     then
                     we
                     find
                     in
                     our
                     hearts
                     to
                     give
                     to
                     Christ
                     ,
                     is
                     a
                     great
                     tempting
                     of
                     God.
                     And
                     in
                     these
                     cases
                     ,
                     as
                     I
                     have
                     heard
                     from
                     them
                     that
                     have
                     skill
                     in
                     such
                     things
                     ,
                     there
                     are
                     such
                     strange
                     chances
                     ,
                     such
                     promoting
                     of
                     a
                     hand
                     by
                     fancy
                     and
                     little
                     arts
                     of
                     Geomancy
                     ,
                     such
                     constant
                     winning
                     on
                     one
                     side
                     ,
                     such
                     unreasonable
                     losses
                     on
                     the
                     other
                     ,
                     and
                     these
                     strange
                     contingencies
                     produce
                     such
                     horrible
                     effects
                     ,
                     that
                     it
                     is
                     not
                     improbable
                     that
                     God
                     hath
                     permitted
                     the
                     conduct
                     of
                     such
                     games
                     of
                     chance
                     to
                     the
                     Devil
                     ,
                     who
                     will
                     order
                     them
                     so
                     where
                     he
                     can
                     doe
                     most
                     mischief
                     ;
                     but
                     without
                     the
                     instrumentality
                     of
                     money
                     he
                     could
                     doe
                     nothing
                     at
                     all
                     .
                  
                   
                     There
                     are
                     two
                     little
                     cases
                     pretended
                     to
                     lessen
                     this
                     evil
                     ,
                     
                     and
                     bring
                     it
                     from
                     unlawfull
                     to
                     lawfull
                     .
                     The
                     one
                     is
                     ,
                     that
                     when
                     a
                     man
                     hath
                     lost
                     his
                     money
                     ,
                     he
                     desires
                     to
                     play
                     on
                     for
                     no
                     other
                     reason
                     but
                     to
                     recover
                     his
                     own
                     :
                     the
                     question
                     is
                     whether
                     that
                     be
                     lawfull
                     or
                     no.
                     To
                     this
                     I
                     can
                     give
                     no
                     direct
                     answer
                     ,
                     for
                     no
                     man
                     can
                     
                       at
                       first
                    
                     tell
                     whether
                     it
                     be
                     or
                     no
                     :
                     but
                     at
                     the
                     best
                     it
                     is
                     very
                     suspicious
                     ,
                     for
                     it
                     engages
                     him
                     upon
                     more
                     losse
                     of
                     time
                     ,
                     and
                     he
                     tempts
                     God
                     in
                     a
                     further
                     hazard
                     ,
                     and
                     gives
                     himself
                     the
                     lie
                     by
                     making
                     it
                     appear
                     that
                     ,
                     whatever
                     he
                     pretended
                     ,
                     he
                     did
                     play
                     for
                     more
                     then
                     he
                     was
                     willing
                     to
                     loose
                     .
                     
                       
                         Sic
                         ne
                         perdiderit
                         ,
                         
                         non
                         cessat
                         perdere
                         lusor
                         ,
                      
                       
                         Et
                         revocat
                         cupidas
                         alea
                         saepe
                         manus
                         .
                      
                    
                     He
                     plays
                     on
                     that
                     he
                     may
                     give
                     over
                     ,
                     and
                     looses
                     more
                     that
                     he
                     may
                     not
                     loose
                     so
                     much
                     ,
                     and
                     is
                     vexed
                     with
                     covetousnesse
                     ,
                     and
                     chides
                     his
                     fortune
                     ,
                     and
                     reproves
                     he
                     knows
                     not
                     what
                     :
                     so
                     that
                     
                       by
                       this
                       time
                    
                     I
                     can
                     tell
                     whether
                     he
                     sinn'd
                     or
                     no
                     ;
                     for
                     though
                     it
                     was
                     hard
                     to
                     say
                     whether
                     he
                     did
                     well
                     or
                     ill
                     to
                     desire
                     the
                     recovery
                     of
                     his
                     money
                     ,
                     yet
                     when
                     we
                     see
                     upon
                     what
                     termes
                     it
                     is
                     design'd
                     and
                     acted
                     ,
                     the
                     question
                     is
                     very
                     easy
                     to
                     be
                     resolved
                     ,
                     and
                     the
                     man
                     had
                     better
                     sit
                     down
                     with
                     that
                     losse
                     then
                     venture
                     a
                     greater
                     ,
                     and
                     commit
                     more
                     sins
                     .
                  
                   
                     The
                     other
                     case
                     is
                     this
                     ;
                     
                     If
                     I
                     can
                     without
                     covetousnesse
                     of
                     the
                     money
                     play
                     ,
                     is
                     it
                     then
                     lawfull
                     ?
                     and
                     to
                     shew
                     that
                     I
                     am
                     not
                     covetous
                     ,
                     I
                     will
                     give
                     the
                     money
                     I
                     win
                     to
                     the
                     standers
                     by
                     ,
                     or
                     to
                     my
                     servants
                     ,
                     or
                     to
                     the
                     poor
                     .
                     When
                     Theodoric
                     King
                     of
                     the
                     Goths
                     did
                     win
                     at
                     dice
                     or
                     tables
                     he
                     was
                     very
                     bountifull
                     
                     to
                     his
                     servants
                     ,
                     and
                     being
                     over-pleas'd
                     with
                     his
                     own
                     good
                     fortune
                     ,
                     would
                     grant
                     them
                     any
                     thing
                     .
                     
                     But
                     
                       Augustus
                       Caesar
                    
                     did
                     use
                     to
                     doe
                     this
                     thing
                     bravely
                     .
                     He
                     gives
                     this
                     account
                     of
                     himself
                     in
                     a
                     letter
                     of
                     his
                     to
                     
                       Tiberius
                       ;
                       Ego
                       perdidi
                       viginti
                       millia
                       nummûm
                       meo
                       nomine
                       :
                       sed
                       cum
                       effusè
                       in
                       lusu
                       liberalis
                       fuissem
                       ,
                       ut
                       soleo
                       plerumque
                       .
                       Nam
                       si
                       quas
                       manus
                       remisi
                       cuique
                       exegissem
                       ,
                       an
                       t
                       retinuissem
                       quod
                       cuique
                       donavi
                       ,
                       vicissem
                       vel
                       quinquaginta
                       millia
                       :
                       sed
                       hoc
                       malo
                       .
                       Benignitas
                       enim
                       mea
                       me
                       ad
                       coelestem
                       gloriam
                       efferet
                       .
                    
                     He
                     lost
                     (
                     suppose
                     )
                     20000
                     Crowns
                     ;
                     but
                     it
                     was
                     not
                     his
                     ill
                     fortune
                     or
                     his
                     ill
                     conduct
                     ,
                     but
                     his
                     excessive
                     liberality
                     :
                     he
                     forgave
                     to
                     many
                     what
                     he
                     had
                     wone
                     ,
                     and
                     other
                     summes
                     which
                     he
                     took
                     ,
                     he
                     gave
                     to
                     the
                     standers
                     by
                     ,
                     and
                     chose
                     this
                     bounty
                     as
                     the
                     way
                     to
                     immortality
                     .
                     Now
                     it
                     is
                     true
                     this
                     is
                     a
                     fair
                     indication
                     that
                     convetousnesse
                     is
                     not
                     the
                     prevailing
                     ingredient
                     ;
                     but
                     to
                     him
                     that
                     considers
                     it
                     wisely
                     it
                     will
                     appear
                     to
                     be
                     but
                     a
                     splendid
                     nothing
                     .
                     For
                     what
                     kind
                     of
                     sport
                     is
                     that
                     to
                     bring
                     it
                     into
                     my
                     power
                     to
                     oblige
                     my
                     play-fellow
                     with
                     his
                     own
                     money
                     ?
                     and
                     what
                     bounty
                     is
                     that
                     by
                     which
                     I
                     reward
                     my
                     friends
                     and
                     servants
                     with
                     another
                     mans
                     estate
                     ?
                     Parysatis
                     did
                     it
                     yet
                     more
                     innocently
                     ,
                     when
                     playing
                     with
                     her
                     yong
                     son
                     Artaxerxes
                     ,
                     she
                     on
                     purpose
                     lost
                     a
                     thousand
                     Darics
                     at
                     a
                     throw
                     ,
                     to
                     help
                     the
                     yong
                     Prince
                     to
                     money
                     .
                     Thus
                     far
                     it
                     was
                     well
                     enough
                     ;
                     for
                     I
                     doubt
                     not
                     but
                     it
                     is
                     as
                     lawfull
                     to
                     loose
                     my
                     money
                     as
                     to
                     give
                     it
                     away
                     ,
                     if
                     there
                     be
                     nothing
                     else
                     in
                     it
                     :
                     but
                     besides
                     that
                     it
                     is
                     not
                     so
                     honourable
                     ,
                     it
                     may
                     be
                     ,
                     he
                     that
                     plays
                     against
                     me
                     is
                     not
                     of
                     my
                     mind
                     ,
                     or
                     of
                     my
                     ability
                     ,
                     and
                     I
                     correspond
                     to
                     him
                     in
                     an
                     action
                     in
                     which
                     he
                     is
                     not
                     so
                     innocent
                     as
                     I
                     should
                     be
                     ,
                     if
                     I
                     did
                     not
                     something
                     minister
                     to
                     his
                     evi
                     :
                     so
                     that
                     though
                     I
                     play
                     that
                     I
                     may
                     oblige
                     him
                     ,
                     yet
                     there
                     are
                     so
                     many
                     circumstances
                     requir'd
                     to
                     keep
                     my self
                     and
                     him
                     innocent
                     ,
                     that
                     
                       it
                       is
                       a
                       thousand
                       times
                       better
                       in
                       some
                       cases
                       to
                       give
                       him
                       something
                       ,
                       and
                       in
                       all
                       cases
                       to
                       play
                       for
                       nothing
                       .
                    
                  
                   
                     3.
                     
                     For
                     it
                     is
                     a
                     worthy
                     inquiry
                     ,
                     
                     if
                     we
                     ask
                     whether
                     it
                     be
                     lawfull
                     for
                     a
                     man
                     to
                     possesse
                     what
                     he
                     gaines
                     by
                     play
                     .
                     For
                     if
                     it
                     be
                     unlawfull
                     ,
                     then
                     when
                     he
                     hath
                     wone
                     he
                     hath
                     got
                     nothing
                     ,
                     but
                     is
                     bound
                     to
                     make
                     restitution
                     ,
                     and
                     cannot
                     give
                     almes
                     of
                     that
                     ;
                     and
                     then
                     it
                     can
                     be
                     good
                     for
                     nothing
                     ,
                     but
                     on
                     all
                     sides
                     pierces
                     his
                     hand
                     that
                     holds
                     it
                     like
                     a
                     handfull
                     of
                     thorns
                     .
                     But
                     in
                     answer
                     to
                     this
                     question
                     ,
                     if
                     I
                     shall
                     speak
                     what
                     I
                     think
                     ,
                     I
                     am
                     like
                     to
                     prevail
                     but
                     little
                     ,
                     because
                     the
                     whole
                     world
                     practises
                     the
                     contrary
                     ;
                     
                       
                         …
                         ..
                         Et
                         nunc
                         in
                         hacce
                         publica
                      
                       
                         Contage
                         morum
                         ,
                         congreges
                         inter
                         malos
                      
                       
                         Malum
                         esse
                         jus
                         est
                         .
                         Nam
                         nunc
                      
                       
                         Leges
                         nihil
                         faciunt
                         quod
                         licet
                         ,
                         nisi
                         quod
                         lubet
                         ,
                      
                    
                     Nothing
                     prevails
                     but
                     evil
                     manners
                     and
                     evil
                     propositions
                     :
                     and
                     in
                     such
                     things
                     as
                     these
                     it
                     is
                     easy
                     to
                     confute
                     a
                     good
                     counsel
                     or
                     a
                     severe
                     reproof
                     ,
                     by
                     saying
                     ,
                     The
                     man
                     is
                     angry
                     ,
                     or
                     too
                     strict
                     ,
                     and
                     all
                     men
                     are
                     not
                     of
                     his
                     mind
                     .
                     Therefore
                     in
                     this
                     inquiry
                     I
                     shall
                     onely
                     tell
                     what
                     I
                     have
                     learn'd
                     in
                     the
                     schools
                     of
                     wisedome
                     ,
                     in
                     the
                     laws
                     of
                     wise
                     people
                     ,
                     and
                     the
                     sayings
                     of
                     holy
                     men
                     .
                     In
                     the
                     Civil
                     laws
                     of
                     the
                     Romans
                     ,
                     
                     all
                     the
                     money
                     that
                     these
                     gamesters
                     wone
                     was
                     taken
                     from
                     them
                     and
                     spent
                     upon
                     public
                     works
                     ;
                     and
                     he
                     that
                     lost
                     and
                     paid
                     the
                     money
                     was
                     punishable
                     ,
                     for
                     the
                     Senate
                     forbad
                     to
                     play
                     for
                     money
                     ,
                     or
                     to
                     make
                     any
                     promise
                     or
                     give
                     any
                     pledge
                     for
                     payment
                     .
                     The
                     same
                     hath
                     been
                     forbidden
                     by
                     the
                     laws
                     of
                     many
                     republics
                     ,
                     
                       ut
                       quod
                       ille
                       in
                       alea
                       perdiderat
                       ,
                       beneficio
                       legis
                       dissolveret
                       ,
                    
                     that
                     the
                     law
                     should
                     pay
                     what
                     the
                     fool
                     and
                     the
                     prodigal
                     had
                     lost
                     .
                     An
                     old
                     Epigrammatist
                     affirmes
                     that
                     such
                     gains
                     will
                     never
                     thrive
                     ,
                     
                       
                       
                         Per
                         scelus
                         immensas
                         quid
                         opes
                         cumulare
                         juvabit
                         ?
                      
                       
                         Turpiter
                         è
                         manibus
                         res
                         malè
                         parta
                         fluit
                         .
                      
                    
                     And
                     no
                     wonder
                     if
                     such
                     gains
                     be
                     the
                     purchaces
                     of
                     a
                     thief
                     ,
                     and
                     no
                     better
                     then
                     robbery
                     .
                     
                     Aristotle
                     joyns
                     them
                     together
                     in
                     the
                     same
                     kind
                     of
                     dishonourable
                     crime
                     ,
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                     He
                     that
                     plays
                     at
                     dice
                     for
                     money
                     ,
                     and
                     the
                     thief
                     are
                     illiberal
                     gamesters
                     ,
                     for
                     they
                     are
                     guilty
                     of
                     
                       filthy
                       lucre
                    
                     :
                     and
                     Seneca
                     says
                     ,
                     
                       
                         —
                         immensas
                         opes
                      
                       
                         Jampridem
                         avaris
                         manibus
                         ,
                         ut
                         perdat
                         ,
                         rapit
                         .
                      
                    
                     He
                     is
                     greedy
                     ,
                     and
                     gets
                     nothing
                     ;
                     he
                     wins
                     much
                     ,
                     and
                     looses
                     more
                     ;
                     he
                     snatches
                     from
                     his
                     neighbour
                     what
                     belongs
                     to
                     him
                     ,
                     and
                     looses
                     that
                     and
                     his
                     own
                     beside
                     .
                     
                       Pascasius
                       Justus
                    
                     observes
                     that
                     the
                     Spaniards
                     call
                     such
                     gamesters
                     Tahur
                     ,
                     which
                     is
                     the
                     Metathesis
                     of
                     Hurta
                     ,
                     a
                     thief
                     ;
                     for
                     to
                     cast
                     the
                     dice
                     for
                     money
                     what
                     is
                     it
                     but
                     to
                     desire
                     to
                     take
                     another
                     mans
                     money
                     against
                     his
                     will
                     ?
                     and
                     that
                     is
                     theft
                     .
                     
                     S.
                     Bonaventure
                     saies
                     that
                     which
                     is
                     gotten
                     by
                     play
                     is
                     possess'd
                     by
                     no
                     good
                     title
                     ,
                     and
                     cannot
                     be
                     lawfully
                     retain'd
                     :
                     he
                     that
                     lost
                     it
                     ,
                     hath
                     indeed
                     for
                     his
                     folly
                     deserv'd
                     to
                     loose
                     it
                     ;
                     but
                     he
                     that
                     hath
                     it
                     ,
                     does
                     not
                     deserve
                     to
                     keep
                     it
                     ,
                     and
                     therefore
                     he
                     must
                     not
                     ,
                     nor
                     yet
                     must
                     he
                     restore
                     it
                     to
                     him
                     that
                     lost
                     it
                     ,
                     unlesse
                     he
                     persuaded
                     or
                     compell'd
                     him
                     to
                     play
                     ;
                     but
                     therefore
                     the
                     money
                     is
                     to
                     be
                     given
                     to
                     the
                     poor
                     :
                     and
                     the
                     same
                     also
                     is
                     expressely
                     affirmed
                     by
                     S.
                     Austin
                     .
                     
                     Now
                     if
                     it
                     be
                     not
                     lawfull
                     to
                     retain
                     such
                     purchaces
                     ,
                     they
                     are
                     not
                     our
                     own
                     when
                     we
                     have
                     wone
                     them
                     ,
                     and
                     therefore
                     it
                     is
                     no
                     thanks
                     to
                     us
                     if
                     we
                     give
                     them
                     away
                     .
                     
                       Aleatoris
                       eleemosyna
                       invalida
                       est
                       &
                       nihili
                       apud
                       Deum
                       ,
                    
                     
                     saith
                     S.
                     
                       Bonaventure
                       .
                       Oblatio
                       enim
                       de
                       rapina
                       reprobatur
                       ▪
                    
                     saith
                     the
                     Canon
                     law
                     ,
                     and
                     
                       eleemosynae
                       &
                       sacrificium
                       non
                       placent
                       Deo
                       quae
                       offeruntur
                       ex
                       scelere
                       .
                    
                     The
                     money
                     is
                     gotten
                     by
                     an
                     equivocal
                     contract
                     ,
                     and
                     an
                     indirect
                     rapine
                     ,
                     and
                     therefore
                     can
                     never
                     become
                     a
                     pleasing
                     sacrifice
                     to
                     God
                     ;
                     it
                     is
                     a
                     giving
                     our
                     good
                     to
                     the
                     poor
                     without
                     charity
                     ,
                     and
                     that
                     profits
                     not
                     ,
                     saith
                     S.
                     Paul.
                     But
                     at
                     last
                     ,
                     
                     although
                     he
                     that
                     looses
                     his
                     money
                     ,
                     deserves
                     to
                     loose
                     it
                     ;
                     yet
                     because
                     by
                     laws
                     such
                     purchaces
                     and
                     acquisitions
                     are
                     forbidden
                     ,
                     and
                     we
                     have
                     no
                     right
                     to
                     give
                     almes
                     of
                     what
                     is
                     not
                     our
                     own
                     ,
                     and
                     as
                     God
                     will
                     not
                     accept
                     it
                     when
                     it
                     is
                     done
                     by
                     us
                     ,
                     so
                     he
                     hath
                     no
                     where
                     commanded
                     that
                     it
                     should
                     be
                     done
                     at
                     all
                     ,
                     therefore
                     it
                     is
                     certain
                     that
                     all
                     such
                     money
                     is
                     to
                     be
                     restor'd
                     ,
                     if
                     the
                     looser
                     please
                     .
                     
                     
                       Bona
                       aleâ
                       amissa
                       tanquam
                       furto
                       ablata
                       [
                       veteres
                       ]
                       restituenda
                       putabant
                       .
                    
                     S.
                     Austin
                     said
                     ,
                     that
                     the
                     Ancients
                     did
                     affirm
                     ,
                     money
                     wone
                     by
                     dice
                     and
                     tables
                     ought
                     to
                     be
                     restor'd
                     ,
                     like
                     the
                     money
                     that
                     was
                     stollen
                     .
                     But
                     if
                     the
                     owner
                     will
                     not
                     ,
                     let
                     it
                     ascend
                     to
                     pious
                     uses
                     .
                     And
                     if
                     this
                     be
                     the
                     state
                     of
                     this
                     affair
                     ,
                     it
                     cannot
                     be
                     lawfull
                     to
                     play
                     at
                     cards
                     or
                     dice
                     for
                     money
                     .
                     For
                     the
                     love
                     of
                     money
                     is
                     the
                     root
                     of
                     all
                     evil
                     ,
                     which
                     some
                     having
                     coveted
                     ,
                     have
                     pierced
                     themselves
                     through
                     with
                     many
                     sorrows
                     .
                     And
                     this
                     appears
                     yet
                     more
                     in
                     the
                     next
                     advice
                     .
                  
                   
                     3.
                     
                     No
                     man
                     can
                     play
                     lawfully
                     at
                     such
                     games
                     but
                     those
                     who
                     are
                     dispassionate
                     ,
                     
                     and
                     of
                     sober
                     spirits
                     ,
                     under
                     the
                     command
                     of
                     reason
                     and
                     religion
                     ;
                     and
                     therefore
                     to
                     play
                     for
                     money
                     will
                     be
                     quickly
                     criminal
                     ,
                     for
                     
                       
                         Ploratur
                         lachrymis
                         amissa
                         pecunia
                         veris
                         ;
                         
                      
                       
                         Et
                         majore
                         domus
                         gemitu
                         ,
                         majore
                         tumultu
                      
                       
                         Planguntur
                         nummi
                         quam
                         funera
                         .
                      
                    
                     Men
                     may
                     weep
                     solemnly
                     for
                     the
                     dead
                     ,
                     but
                     they
                     will
                     be
                     heartily
                     troubled
                     
                     when
                     their
                     money
                     is
                     departed
                     ;
                     and
                     therefore
                     there
                     is
                     but
                     little
                     sport
                     in
                     such
                     games
                     .
                     And
                     this
                     Alexander
                     the
                     Great
                     rightly
                     observ'd
                     ,
                     when
                     he
                     set
                     a
                     fine
                     upon
                     some
                     friends
                     of
                     his
                     ,
                     
                     
                       quod
                       in
                       ludo
                       aleae
                       sensisset
                       eos
                       non
                       ludere
                       ,
                       sed
                       velut
                       in
                       re
                       maximè
                       seria
                       versari
                       ,
                       fortunas
                       suas
                       omnes
                       aleae
                       permittentes
                       arbitrio
                       ,
                    
                     because
                     they
                     did
                     not
                     play
                     at
                     dice
                     ,
                     but
                     contend
                     as
                     in
                     a
                     matter
                     of
                     greatest
                     concernment
                     .
                     And
                     certainly
                     so
                     it
                     is
                     .
                     For
                     doe
                     not
                     all
                     the
                     nations
                     of
                     the
                     world
                     think
                     the
                     defence
                     of
                     their
                     money
                     and
                     estates
                     a
                     just
                     cause
                     of
                     taking
                     up
                     armes
                     and
                     venturing
                     their
                     lives
                     ?
                     He
                     that
                     plays
                     at
                     games
                     of
                     fortune
                     should
                     put
                     nothing
                     to
                     fortunes
                     conduct
                     ,
                     but
                     what
                     he
                     can
                     perfectly
                     subject
                     to
                     reason
                     every
                     minute
                     .
                     Seneca
                     tells
                     that
                     
                       Julius
                       Canus
                    
                     was
                     playing
                     at
                     tables
                     ,
                     when
                     the
                     Centurion
                     being
                     sent
                     upon
                     a
                     desperate
                     service
                     ,
                     and
                     went
                     out
                     leading
                     
                       agmen
                       hominum
                       periturorum
                    
                     a
                     troup
                     of
                     men
                     to
                     death
                     ,
                     hapned
                     to
                     call
                     him
                     out
                     to
                     march
                     in
                     that
                     service
                     .
                     
                       Julius
                       Canus
                    
                     knew
                     the
                     danger
                     well
                     enough
                     ,
                     but
                     being
                     summon'd
                     ,
                     call'd
                     to
                     his
                     play-fellow
                     to
                     tell
                     the
                     men
                     upon
                     the
                     tables
                     ;
                     and
                     now
                     ,
                     saies
                     he
                     ,
                     doe
                     not
                     say
                     when
                     I
                     am
                     dead
                     that
                     you
                     had
                     the
                     better
                     of
                     the
                     game
                     ;
                     and
                     desir'd
                     the
                     Centurion
                     to
                     bear
                     him
                     witnesse
                     that
                     he
                     had
                     one
                     man
                     more
                     then
                     the
                     other
                     .
                     He
                     that
                     is
                     thus
                     even
                     and
                     serene
                     may
                     fairly
                     play
                     ;
                     but
                     he
                     that
                     would
                     be
                     so
                     ,
                     must
                     not
                     venture
                     considerable
                     portions
                     of
                     his
                     estate
                     ,
                     nor
                     any
                     thing
                     ,
                     the
                     losse
                     of
                     which
                     displeases
                     him
                     and
                     shakes
                     him
                     into
                     passion
                     .
                     Not
                     that
                     every
                     displeasure
                     ,
                     though
                     for
                     a
                     trifle
                     ,
                     is
                     criminal
                     ;
                     but
                     that
                     every
                     degree
                     of
                     it
                     tends
                     to
                     evil
                     ,
                     and
                     the
                     use
                     of
                     it
                     is
                     not
                     safe
                     ,
                     and
                     the
                     effect
                     may
                     be
                     intolerable
                     .
                     
                       
                         Ludit
                         cum
                         multis
                         Vatanas
                         ,
                         sed
                         ludere
                         nescit
                         :
                      
                       
                         Et
                         putat
                         imperio
                         currere
                         puncta
                         suo
                         .
                      
                    
                     If
                     the
                     chances
                     will
                     not
                     run
                     as
                     we
                     would
                     have
                     them
                     ,
                     or
                     if
                     our
                     passions
                     will
                     not
                     ,
                     then
                     it
                     is
                     at
                     no
                     hand
                     safe
                     to
                     play
                     ;
                     unlesse
                     to
                     fret
                     ,
                     and
                     vex
                     secretly
                     for
                     trifles
                     ,
                     to
                     swear
                     and
                     lie
                     ,
                     to
                     blaspheme
                     and
                     curse
                     ,
                     to
                     cheat
                     and
                     forswear
                     ,
                     to
                     covet
                     and
                     to
                     hate
                     can
                     be
                     innocent
                     .
                  
                   
                     4.
                     
                     
                     Upon
                     these
                     accounts
                     it
                     is
                     that
                     wise
                     men
                     advise
                     that
                     yong
                     men
                     be
                     at
                     no
                     hand
                     permitted
                     to
                     play
                     at
                     dice
                     or
                     the
                     like
                     games
                     .
                     
                       Ab
                       isto
                       lusu
                       arcendi
                       sunt
                       pueri
                       ,
                    
                     
                     
                       tum
                       propter
                       pecunias
                       quas
                       perdunt
                       ,
                       tum
                       propter
                       vitia
                       quae
                       colligunt
                       ,
                       &
                       mores
                       pravos
                       quos
                       inde
                       addiscunt
                       :
                    
                     Yong
                     men
                     and
                     boys
                     loose
                     their
                     money
                     and
                     learn
                     evil
                     manners
                     at
                     such
                     games
                     ,
                     they
                     have
                     great
                     passions
                     ,
                     fierce
                     desires
                     and
                     quick
                     angers
                     ,
                     and
                     their
                     flames
                     are
                     stirr'd
                     perpetually
                     with
                     chance
                     .
                     It
                     is
                     a
                     sad
                     story
                     that
                     is
                     told
                     of
                     the
                     yong
                     Prince
                     ,
                     
                     the
                     onely
                     son
                     of
                     Claudius
                     the
                     Emperor
                     ,
                     who
                     when
                     he
                     had
                     lost
                     all
                     his
                     money
                     at
                     dice
                     ,
                     and
                     had
                     tir'd
                     out
                     all
                     his
                     invention
                     for
                     the
                     getting
                     more
                     ,
                     and
                     could
                     not
                     doe
                     it
                     fairly
                     ,
                     being
                     impatient
                     of
                     his
                     losse
                     ,
                     and
                     desirous
                     of
                     new
                     hopes
                     and
                     ventures
                     ,
                     he
                     stole
                     a
                     rich
                     jewel
                     from
                     his
                     Fathers
                     closet
                     ,
                     the
                     Princes
                     Tutor
                     knowing
                     and
                     concealing
                     the
                     theft
                     .
                     But
                     it
                     came
                     to
                     the
                     Emperors
                     ear
                     ,
                     and
                     produc'd
                     this
                     tragedy
                     .
                     He
                     disinherited
                     his
                     son
                     ,
                     he
                     banished
                     all
                     the
                     Princes
                     play-fellows
                     ,
                     and
                     put
                     the
                     Tutor
                     to
                     death
                     .
                     Yong
                     men
                     are
                     not
                     to
                     be
                     trusted
                     to
                     play
                     with
                     such
                     aspics
                     .
                     And
                     therefore
                     Sidonius
                     saies
                     ,
                     
                       Alea
                       est
                       oblectamentum
                       senum
                       ,
                       ut
                       pila
                       juvenum
                       ,
                    
                     Tables
                     for
                     old
                     men
                     ,
                     and
                     the
                     Ball
                     for
                     yong
                     men
                     .
                     Cato
                     allows
                     to
                     yong
                     men
                     ,
                     armes
                     ,
                     horses
                     and
                     bows
                     ,
                     and
                     such
                     like
                     sports
                     ;
                     but
                     would
                     have
                     dice
                     and
                     tables
                     permitted
                     to
                     old
                     men
                     ,
                     whose
                     minds
                     are
                     more
                     to
                     be
                     refreshed
                     with
                     diversion
                     then
                     their
                     bodies
                     by
                     laborious
                     exercise
                     .
                     And
                     in
                     allusion
                     to
                     this
                     ,
                     Augustus
                     in
                     his
                     letter
                     to
                     Tiberius
                     mention'd
                     by
                     Suetonius
                     hath
                     these
                     words
                     ,
                     
                       Inter
                       coenam
                       lusimus
                    
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     
                       &
                       heri
                       &
                       hodie
                    
                     ,
                     Yesterday
                     and
                     to
                     day
                     we
                     plai'd
                     like
                     old
                     men
                     ;
                     that
                     is
                     ,
                     at
                     tables
                     .
                     But
                     this
                     is
                     matter
                     of
                     prudence
                     ,
                     
                     and
                     not
                     of
                     Conscience
                     ;
                     save
                     onely
                     that
                     old
                     men
                     are
                     more
                     masters
                     of
                     reason
                     and
                     rulers
                     of
                     their
                     passion
                     ,
                     and
                     a
                     sedentary
                     exercise
                     being
                     fittest
                     for
                     them
                     ,
                     they
                     who
                     cannot
                     but
                     remember
                     that
                     they
                     are
                     every
                     day
                     dying
                     ,
                     though
                     possibly
                     they
                     need
                     some
                     divertisement
                     to
                     their
                     busied
                     and
                     weary
                     spirits
                     ,
                     yet
                     they
                     doe
                     more
                     need
                     to
                     remember
                     their
                     later
                     end
                     ,
                     and
                     take
                     care
                     to
                     redeem
                     their
                     time
                     ,
                     and
                     above
                     all
                     things
                     not
                     to
                     play
                     for
                     any
                     considerable
                     money
                     ,
                     not
                     for
                     any
                     money
                     the
                     losse
                     whereof
                     is
                     bigger
                     then
                     a
                     jest
                     :
                     and
                     they
                     that
                     doe
                     thus
                     ,
                     will
                     not
                     easily
                     doe
                     amisse
                     .
                     But
                     better
                     then
                     all
                     these
                     permissions
                     is
                     that
                     resolution
                     of
                     Cicero
                     ,
                     
                     
                       Quantum
                       alii
                       tribuunt
                       intempestivis
                       conviviis
                       ,
                       quantum
                       denique
                       aleae
                       ,
                       quantum
                       pilae
                       ,
                       tantum
                       mihi
                       egomet
                       ad
                       haec
                       studia
                       recolenda
                       sumpsero
                       ,
                    
                     What
                     time
                     other
                     men
                     spend
                     in
                     feasting
                     and
                     revellings
                     ,
                     in
                     dice
                     and
                     gaming
                     ,
                     all
                     that
                     I
                     spend
                     in
                     my
                     studies
                     :
                     and
                     that
                     is
                     very
                     well
                     .
                     For
                     though
                     there
                     is
                     good
                     charity
                     in
                     preserving
                     our
                     health
                     ,
                     yet
                     there
                     is
                     a
                     greater
                     necessity
                     upon
                     us
                     that
                     we
                     doe
                     not
                     loose
                     our
                     time
                     .
                  
                   
                     5.
                     
                     That
                     our
                     games
                     may
                     be
                     innocent
                     ,
                     
                     we
                     must
                     take
                     care
                     they
                     be
                     not
                     scandalous
                     ,
                     that
                     is
                     ,
                     not
                     with
                     evil
                     company
                     ,
                     not
                     with
                     suspicious
                     company
                     .
                     
                       Ciceroni
                       nequissimorum
                       hominum
                       in
                       ludo
                       talario
                       consessus
                       ?
                    
                     
                     shall
                     Cicero
                     suffer
                     base
                     persons
                     to
                     sit
                     and
                     play
                     at
                     tables
                     in
                     his
                     house
                     ?
                     That
                     's
                     not
                     well
                     :
                     and
                     therefore
                     he
                     objected
                     it
                     as
                     a
                     great
                     crime
                     to
                     
                       Marc
                       Anthony
                       ,
                       domum
                       ejus
                       plenam
                       ebriorum
                       aleatorumque
                       ,
                    
                     
                     his
                     house
                     was
                     frequented
                     with
                     gamesters
                     and
                     drunkards
                     .
                     We
                     must
                     neither
                     doe
                     evil
                     ,
                     nor
                     seem
                     to
                     doe
                     evil
                     :
                     We
                     must
                     not
                     converse
                     with
                     evil
                     persons
                     ,
                     nor
                     use
                     our
                     liberty
                     to
                     our
                     brothers
                     prejudice
                     or
                     grief
                     :
                     we
                     must
                     not
                     doe
                     any
                     thing
                     which
                     he
                     with
                     probability
                     or
                     with
                     innocent
                     weaknesse
                     thinks
                     to
                     be
                     amisse
                     ,
                     untill
                     he
                     be
                     instructed
                     rightly
                     ;
                     and
                     if
                     he
                     be
                     ,
                     yet
                     if
                     he
                     will
                     be
                     an
                     adversary
                     and
                     apt
                     to
                     take
                     opportunities
                     to
                     reproach
                     you
                     ,
                     we
                     must
                     give
                     him
                     no
                     occasion
                     .
                     In
                     these
                     cases
                     ,
                     it
                     is
                     fit
                     we
                     abstain
                     :
                     where
                     nothing
                     of
                     these
                     things
                     does
                     intervene
                     ,
                     and
                     nothing
                     of
                     the
                     former
                     evils
                     is
                     appendant
                     ,
                     we
                     may
                     use
                     our
                     liberty
                     with
                     reason
                     and
                     sobriety
                     .
                     *
                     And
                     then
                     ,
                     if
                     this
                     liberty
                     can
                     be
                     so
                     us'd
                     ,
                     and
                     such
                     recreations
                     can
                     be
                     innocent
                     ,
                     there
                     is
                     no
                     further
                     question
                     ,
                     but
                     those
                     trades
                     which
                     minister
                     to
                     these
                     divertisements
                     are
                     innocent
                     and
                     lawfull
                     .
                  
                
              
               
                 
                   RULE
                   III.
                   The
                   act
                   of
                   the
                   Will
                   alone
                   ,
                   although
                   no
                   external
                   action
                   or
                   event
                   doe
                   follow
                   ,
                   is
                   imputed
                   to
                   good
                   or
                   evil
                   by
                   God
                   and
                   men
                   .
                
                 
                   THe
                   will
                   of
                   man
                   in
                   the
                   production
                   and
                   perfecting
                   of
                   a
                   sin
                   hath
                   six
                   steps
                   or
                   degrees
                   of
                   volition
                   ,
                   
                   in
                   all
                   which
                   the
                   sin
                   is
                   actual
                   ,
                   excepting
                   the
                   first
                   onely
                   .
                   1.
                   
                   The
                   inclination
                   of
                   the
                   will
                   is
                   the
                   first
                   ;
                   and
                   that
                   so
                   far
                   as
                   it
                   is
                   natural
                   ,
                   so
                   far
                   it
                   is
                   innocent
                   .
                   Sin
                   oftentimes
                   enters
                   in
                   at
                   that
                   door
                   ,
                   but
                   the
                   door
                   was
                   plac'd
                   there
                   in
                   the
                   first
                   creation
                   ;
                   it
                   was
                   a
                   part
                   of
                   that
                   building
                   which
                   
                     God
                     made
                     and
                     not
                     man
                  
                   ,
                   and
                   in
                   which
                   every
                   stone
                   and
                   stick
                   was
                   good
                   .
                   It
                   was
                   not
                   made
                   for
                   sin
                   ,
                   but
                   for
                   vertue
                   ;
                   but
                   it
                   was
                   made
                   so
                   ,
                   that
                   if
                   we
                   would
                   bring
                   sin
                   in
                   that
                   way
                   ,
                   it
                   was
                   in
                   our
                   choice
                   ,
                   and
                   at
                   our
                   perill
                   .
                   But
                   although
                   this
                   be
                   the
                   case
                   of
                   our
                   natural
                   inclination
                   ,
                   yet
                   if
                   our
                   inclinations
                   be
                   
                   acquir'd
                   ,
                   or
                   increas'd
                   ,
                   or
                   habitual
                   ,
                   that
                   is
                   ,
                   if
                   they
                   become
                   facilities
                   and
                   promptitudes
                   to
                   sin
                   ,
                   they
                   are
                   not
                   innocent
                   :
                   for
                   this
                   state
                   is
                   a
                   state
                   of
                   sin
                   and
                   death
                   ,
                   it
                   is
                   the
                   effect
                   of
                   many
                   vile
                   actions
                   and
                   vile
                   desires
                   ,
                   it
                   is
                   an
                   aversion
                   from
                   and
                   an
                   enmity
                   against
                   God
                   ;
                   it
                   is
                   a
                   bed
                   of
                   desires
                   which
                   are
                   sometimes
                   asleep
                   ,
                   and
                   then
                   doe
                   no
                   more
                   mischief
                   then
                   a
                   sleeping
                   wolfe
                   ,
                   but
                   when
                   they
                   are
                   awake
                   they
                   doe
                   all
                   the
                   evil
                   they
                   can
                   .
                   
                   And
                   therefore
                   the
                   case
                   of
                   an
                   habitual
                   sinner
                   is
                   such
                   ,
                   that
                   even
                   his
                   first
                   inclinations
                   to
                   any
                   forbidden
                   action
                   in
                   the
                   instance
                   of
                   his
                   own
                   habit
                   are
                   criminal
                   as
                   the
                   external
                   effect
                   .
                   But
                   in
                   natural
                   inclinations
                   the
                   case
                   is
                   different
                   .
                   2.
                   
                   The
                   first
                   beginning
                   of
                   the
                   sin
                   is
                   when
                   the
                   will
                   stops
                   and
                   arrests
                   it self
                   upon
                   the
                   tempting
                   object
                   ,
                   and
                   consents
                   onely
                   so
                   far
                   that
                   it
                   will
                   have
                   it
                   consider'd
                   and
                   disputed
                   .
                   Then
                   the
                   will
                   is
                   come
                   too
                   far
                   ,
                   not
                   when
                   it
                   is
                   willing
                   a
                   thing
                   should
                   be
                   disputed
                   whether
                   it
                   be
                   lawfull
                   or
                   unlawfull
                   ,
                   good
                   or
                   evil
                   ;
                   but
                   when
                   it
                   is
                   willing
                   it
                   be
                   considered
                   which
                   is
                   to
                   be
                   followed
                   ,
                   Reason
                   or
                   Sense
                   ,
                   wise
                   counsels
                   or
                   sensual
                   pleasures
                   :
                   for
                   when
                   the
                   will
                   is
                   gone
                   so
                   far
                   it
                   is
                   past
                   beyond
                   what
                   is
                   natural
                   ,
                   and
                   come
                   so
                   far
                   towards
                   choice
                   and
                   guiltinesse
                   ,
                   that
                   it
                   is
                   yet
                   no
                   more
                   friend
                   to
                   vertue
                   then
                   to
                   vice
                   ,
                   and
                   knows
                   not
                   which
                   to
                   chuse
                   .
                   3.
                   
                   The
                   next
                   step
                   the
                   will
                   makes
                   is
                   when
                   it
                   is
                   pleas'd
                   with
                   the
                   thought
                   of
                   it
                   ,
                   and
                   tasts
                   the
                   honey
                   with
                   the
                   top
                   of
                   a
                   rod
                   ,
                   a
                   little
                   phantastic
                   pleasure
                   before-hand
                   in
                   the
                   meditation
                   of
                   the
                   sin
                   .
                   This
                   prelibation
                   is
                   but
                   the
                   antepast
                   of
                   the
                   action
                   ,
                   and
                   as
                   the
                   twilight
                   to
                   the
                   dark
                   night
                   ,
                   it
                   is
                   too
                   near
                   an
                   approach
                   to
                   a
                   deed
                   of
                   darknesse
                   .
                   4.
                   
                   When
                   the
                   will
                   is
                   gone
                   thus
                   far
                   and
                   is
                   beyond
                   the
                   white
                   lines
                   of
                   innocence
                   ,
                   the
                   next
                   step
                   towards
                   a
                   perfect
                   sin
                   is
                   a
                   desire
                   to
                   doe
                   the
                   action
                   ;
                   not
                   clearly
                   and
                   distinctly
                   ,
                   but
                   upon
                   certain
                   conditions
                   ,
                   if
                   it
                   were
                   lawfull
                   ,
                   and
                   if
                   it
                   were
                   convenient
                   ,
                   and
                   if
                   it
                   were
                   not
                   for
                   something
                   that
                   lies
                   crosse
                   in
                   the
                   way
                   .
                   Here
                   our
                   love
                   to
                   vertue
                   is
                   lost
                   ,
                   onely
                   fear
                   and
                   God's
                   restraining
                   grace
                   remains
                   still
                   for
                   the
                   revocation
                   of
                   the
                   man
                   to
                   wisedome
                   and
                   security
                   .
                   5.
                   
                   But
                   when
                   this
                   obstacle
                   is
                   remov'd
                   ,
                   and
                   that
                   the
                   heart
                   consents
                   to
                   the
                   sin
                   ,
                   then
                   the
                   Spirit
                   is
                   departed
                   ,
                   and
                   then
                   there
                   remains
                   nothing
                   but
                   that
                   the
                   sin
                   be
                   [
                   6
                   ]
                   contriv'd
                   within
                   ,
                   and
                   [
                   7.
                   ]
                   committed
                   to
                   the
                   faculties
                   and
                   members
                   to
                   goe
                   about
                   their
                   new
                   and
                   unhappy
                   imployment
                   ;
                   and
                   then
                   both
                   the
                   outward
                   and
                   the
                   inward
                   man
                   have
                   combin'd
                   and
                   made
                   up
                   the
                   body
                   of
                   a
                   sin
                   .
                   But
                   the
                   sin
                   begins
                   within
                   ,
                   and
                   the
                   guilt
                   is
                   contracted
                   by
                   what
                   is
                   done
                   at
                   home
                   ,
                   by
                   that
                   which
                   is
                   in
                   our
                   own
                   power
                   ,
                   by
                   that
                   which
                   nothing
                   from
                   without
                   can
                   hinder
                   .
                   For
                   as
                   for
                   the
                   external
                   act
                   ,
                   God
                   for
                   ends
                   of
                   his
                   own
                   providence
                   does
                   often
                   hinder
                   it
                   ;
                   and
                   yet
                   he
                   that
                   fain
                   would
                   ,
                   but
                   cannot
                   bring
                   his
                   evil
                   purposes
                   to
                   passe
                   ,
                   is
                   not
                   at
                   all
                   excused
                   ,
                   or
                   the
                   lesse
                   a
                   Criminal
                   before
                   God.
                   
                
                 
                   Question
                   .
                
                 
                   
                     But
                     is
                     it
                     not
                     a
                     mercy
                     for
                     a
                     man
                     to
                     be
                     recalled
                     from
                     acting
                     his
                     adultery
                     ?
                  
                   
                   
                     is
                     it
                     not
                     charity
                     to
                     two
                     persons
                     to
                     keep
                  
                   Autolycus
                   
                     from
                     killing
                     the
                     steward
                     of
                  
                   Stratocles
                   ?
                   and
                   if
                   so
                   ,
                   then
                   there
                   is
                   sin
                   in
                   the
                   action
                   as
                   well
                   as
                   in
                   the
                   affection
                   ,
                   and
                   the
                   hand
                   sins
                   distinctly
                   from
                   the
                   heart
                   :
                   but
                   then
                   it
                   will
                   be
                   found
                   untrue
                   to
                   say
                   that
                   all
                   our
                   good
                   and
                   evil
                   comes
                   from
                   the
                   will
                   and
                   choice
                   ,
                   and
                   yet
                   it
                   will
                   not
                   be
                   possible
                   to
                   tell
                   from
                   what
                   principle
                   the
                   evil
                   of
                   the
                   hand
                   is
                   derived
                   ,
                   if
                   not
                   from
                   the
                   evil
                   will.
                   This
                   brings
                   a
                   necessity
                   of
                   inquiring
                   into
                   the
                   union
                   ,
                   or
                   difference
                   of
                   the
                   actions
                   internal
                   and
                   external
                   ,
                   and
                   the
                   influence
                   the
                   will
                   hath
                   upon
                   the
                   external
                   act
                   ,
                   and
                   whether
                   it
                   can
                   have
                   any
                   aggravation
                   or
                   degree
                   beyond
                   what
                   it
                   receives
                   from
                   the
                   inward
                   principle
                   .
                
                 
                 
                   To
                   this
                   therefore
                   I
                   answer
                   ,
                   
                   That
                   all
                   the
                   morality
                   of
                   any
                   action
                   depends
                   wholly
                   on
                   the
                   will
                   ,
                   and
                   is
                   seated
                   in
                   the
                   inner
                   man
                   ;
                   and
                   the
                   eye
                   is
                   not
                   adulterous
                   ,
                   but
                   it
                   is
                   the
                   instrument
                   of
                   an
                   adulterous
                   heart
                   ;
                   and
                   the
                   hand
                   is
                   not
                   the
                   thief
                   before
                   God
                   ,
                   but
                   the
                   covetous
                   desire
                   is
                   guilty
                   :
                   and
                   this
                   appears
                   in
                   this
                   ,
                   because
                   if
                   a
                   man
                   takes
                   the
                   goods
                   of
                   his
                   neighbour
                   ,
                   which
                   he
                   would
                   not
                   have
                   taken
                   if
                   he
                   had
                   suppos'd
                   they
                   had
                   been
                   his
                   neighbours
                   ,
                   he
                   is
                   innocent
                   before
                   God.
                   And
                   yet
                   it
                   cannot
                   be
                   denied
                   but
                   it
                   is
                   worse
                   to
                   steal
                   then
                   to
                   covet
                   ,
                   it
                   is
                   worse
                   to
                   humble
                   and
                   dishonour
                   our
                   neighbours
                   wife
                   then
                   to
                   lust
                   after
                   her
                   .
                   But
                   the
                   reason
                   is
                   ,
                   because
                   the
                   doing
                   of
                   the
                   action
                   supposes
                   a
                   great
                   many
                   precedent
                   acts
                   of
                   lust
                   ,
                   even
                   the
                   whole
                   method
                   and
                   oeconomy
                   of
                   sin
                   :
                   for
                   every
                   act
                   of
                   the
                   will
                   ,
                   every
                   degree
                   of
                   desire
                   is
                   lusting
                   or
                   covetousnesse
                   ;
                   and
                   the
                   external
                   act
                   which
                   supposes
                   them
                   all
                   ,
                   is
                   worse
                   then
                   all
                   them
                   except
                   the
                   last
                   .
                   The
                   natural
                   inclination
                   of
                   the
                   will
                   is
                   but
                   a
                   capacity
                   or
                   readinesse
                   and
                   disposition
                   of
                   the
                   faculty
                   ,
                   and
                   is
                   no
                   act
                   .
                   But
                   the
                   arrest
                   and
                   stop
                   of
                   the
                   will
                   ,
                   the
                   delight
                   in
                   fancying
                   ,
                   the
                   desire
                   of
                   action
                   ,
                   the
                   consent
                   of
                   the
                   heart
                   ,
                   and
                   the
                   deliberation
                   and
                   resolution
                   ,
                   these
                   are
                   the
                   acts
                   and
                   products
                   of
                   the
                   will
                   ;
                   and
                   the
                   second
                   is
                   worse
                   then
                   the
                   first
                   ,
                   and
                   the
                   third
                   worse
                   then
                   the
                   second
                   ,
                   and
                   so
                   till
                   we
                   come
                   to
                   the
                   immediate
                   addresse
                   to
                   the
                   action
                   :
                   but
                   that
                   action
                   is
                   not
                   worse
                   then
                   the
                   last
                   resolution
                   and
                   deliberate
                   purpose
                   of
                   the
                   will
                   ;
                   and
                   therefore
                   when
                   it
                   is
                   charity
                   to
                   hinder
                   the
                   man
                   from
                   acting
                   his
                   lust
                   ,
                   it
                   is
                   therefore
                   charity
                   ,
                   because
                   in
                   the
                   acting
                   of
                   the
                   sin
                   externally
                   there
                   are
                   more
                   acts
                   of
                   the
                   will
                   ,
                   even
                   the
                   whole
                   method
                   of
                   death
                   is
                   completed
                   ,
                   and
                   the
                   same
                   acts
                   of
                   will
                   are
                   repeated
                   ,
                   or
                   confirm'd
                   ,
                   and
                   there
                   is
                   mischief
                   done
                   to
                   
                     some
                     person
                  
                   or
                   to
                   
                     some
                     interest
                  
                   ,
                   to
                   something
                   besides
                   the
                   sinning
                   man
                   ,
                   and
                   there
                   are
                   some
                   contingencies
                   and
                   some
                   circumstances
                   to
                   which
                   new
                   actions
                   of
                   the
                   will
                   must
                   be
                   consenting
                   and
                   give
                   their
                   influence
                   and
                   renew
                   their
                   acts
                   :
                   but
                   still
                   ,
                   if
                   we
                   compare
                   every
                   consent
                   and
                   deliberate
                   purpose
                   of
                   the
                   will
                   with
                   the
                   action
                   ,
                   or
                   that
                   part
                   of
                   the
                   action
                   which
                   is
                   immediately
                   produc'd
                   in
                   it
                   ,
                   there
                   is
                   in
                   that
                   event
                   no
                   morality
                   ,
                   and
                   no
                   good
                   ,
                   and
                   no
                   evil
                   but
                   what
                   is
                   first
                   within
                   .
                   So
                   that
                   he
                   who
                   hinders
                   a
                   man
                   from
                   acting
                   of
                   his
                   lust
                   ,
                   does
                   hinder
                   him
                   not
                   from
                   sins
                   distinct
                   from
                   those
                   of
                   his
                   will
                   ,
                   but
                   from
                   more
                   sins
                   of
                   the
                   will
                   ,
                   from
                   repetition
                   ,
                   or
                   confirmation
                   ,
                   or
                   abiding
                   in
                   the
                   same
                   chosen
                   folly
                   .
                
                 
                   Upon
                   this
                   account
                   it
                   will
                   be
                   easy
                   to
                   answer
                   whether
                   is
                   the
                   greater
                   sin
                   ,
                   
                   the
                   wishing
                   and
                   desiring
                   a
                   very
                   great
                   evil
                   ,
                   and
                   willingly
                   doing
                   but
                   a
                   little
                   one
                   ,
                   or
                   the
                   doing
                   a
                   very
                   great
                   evil
                   and
                   an
                   intolerable
                   mischief
                   with
                   a
                   little
                   malice
                   .
                   For
                   it
                   is
                   certain
                   that
                   the
                   sin
                   is
                   much
                   more
                   increas'd
                   by
                   the
                   malice
                   of
                   the
                   action
                   and
                   effect
                   then
                   by
                   the
                   malice
                   of
                   the
                   will
                   ,
                   if
                   the
                   malice
                   of
                   the
                   will
                   be
                   little
                   ,
                   and
                   the
                   evil
                   of
                   the
                   event
                   be
                   great
                   and
                   intolerable
                   .
                   For
                   at
                   first
                   to
                   desire
                   a
                   very
                   great
                   mischief
                   ,
                   and
                   then
                   to
                   act
                   but
                   a
                   little
                   one
                   ,
                   supposes
                   that
                   the
                   great
                   malice
                   went
                   not
                   to
                   it
                   's
                   utmost
                   period
                   ;
                   it
                   was
                   desir'd
                   ,
                   but
                   not
                   resolved
                   on
                   ,
                   and
                   deliberately
                   determin'd
                   :
                   and
                   then
                   that
                   malice
                   though
                   in
                   it self
                   great
                   ,
                   yet
                   it
                   was
                   ineffective
                   ,
                   and
                   was
                   retracted
                   before
                   it
                   was
                   consummate
                   by
                   the
                   will
                   ,
                   and
                   acted
                   by
                   her
                   subjects
                   the
                   other
                   faculties
                   and
                   members
                   .
                   But
                   now
                   ,
                   if
                   a
                   great
                   mischief
                   be
                   done
                   by
                   a
                   little
                   malice
                   ,
                   to
                   that
                   little
                   malice
                   all
                   that
                   event
                   is
                   to
                   be
                   imputed
                   :
                   though
                   not
                   to
                   it
                   alone
                   ,
                   yet
                   to
                   that
                   malice
                   manag'd
                   by
                   ignorance
                   ,
                   carelessenesse
                   and
                   folly
                   ;
                   which
                   being
                   no
                   excuses
                   ,
                   but
                   of
                   themselves
                   criminal
                   appendages
                   ,
                   the
                   man
                   shall
                   be
                   judged
                   by
                   his
                   action
                   ,
                   not
                   by
                   his
                   ignorant
                   and
                   imperfect
                   choice
                   ;
                   because
                   though
                   the
                   choice
                   was
                   naturally
                   imperfect
                   ,
                   yet
                   morally
                   and
                   in
                   the
                   whole
                   conjunction
                   of
                   it's
                   circumstances
                   it
                   was
                   completely
                   Criminal
                   .
                   If
                   this
                   thing
                   happens
                   to
                   
                   be
                   otherwise
                   in
                   any
                   particular
                   ,
                   God
                   will
                   discern
                   it
                   ,
                   and
                   not
                   man
                   ;
                   for
                   the
                   greatnesse
                   of
                   the
                   mischief
                   in
                   humane
                   laws
                   and
                   accounts
                   supposes
                   the
                   greatnesse
                   of
                   the
                   malice
                   ,
                   if
                   malice
                   at
                   all
                   ,
                   and
                   not
                   chance
                   wholly
                   was
                   the
                   principle
                   .
                   But
                   if
                   the
                   question
                   be
                   in
                   the
                   acting
                   of
                   a
                   great
                   mischief
                   where
                   the
                   sin
                   most
                   lies
                   ,
                   in
                   the
                   will
                   or
                   in
                   the
                   event
                   ,
                   I
                   say
                   it
                   is
                   originally
                   in
                   the
                   will
                   ;
                   and
                   it
                   is
                   equally
                   in
                   the
                   event
                   ,
                   if
                   all
                   that
                   event
                   was
                   foreseen
                   and
                   known
                   ,
                   although
                   it
                   was
                   not
                   principally
                   or
                   at
                   all
                   design'd
                   .
                   He
                   that
                   steales
                   a
                   cow
                   from
                   a
                   widow
                   ,
                   and
                   does
                   verily
                   believe
                   that
                   the
                   losse
                   of
                   her
                   cow
                   will
                   not
                   onely
                   undoe
                   her
                   ,
                   but
                   break
                   her
                   heart
                   ,
                   though
                   he
                   does
                   not
                   designe
                   this
                   ,
                   yet
                   because
                   he
                   knows
                   it
                   ,
                   all
                   that
                   event
                   is
                   to
                   be
                   imputed
                   to
                   him
                   .
                   They
                   that
                   abuse
                   their
                   own
                   bodies
                   by
                   abominable
                   and
                   unclean
                   contacts
                   ,
                   &
                   the
                   sin
                   of
                   Onan
                   ,
                   though
                   they
                   design
                   onely
                   the
                   pleasing
                   of
                   their
                   lust
                   ,
                   yet
                   if
                   they
                   consider
                   what
                   they
                   doe
                   ,
                   and
                   what
                   will
                   be
                   the
                   event
                   ,
                   they
                   secondarily
                   chuse
                   all
                   that
                   event
                   ,
                   and
                   are
                   as
                   guilty
                   of
                   it
                   as
                   of
                   that
                   which
                   they
                   principally
                   design'd
                   .
                   
                     
                       —
                       quòd
                       pellice
                       laevâ
                       
                    
                     
                       Uteris
                       ,
                       &
                       Veneri
                       servit
                       amica
                       manus
                       ,
                    
                     
                       Hoc
                       nihil
                       esse
                       putas
                       ?
                       scelus
                       est
                       ,
                       mihi
                       crede
                       ,
                       sed
                       ingens
                       ,
                    
                     
                       Quantum
                       vix
                       animo
                       concipis
                       ipse
                       tuo
                       .
                    
                     
                       Ipsam
                       crede
                       tibi
                       naturam
                       dicere
                       rerum
                       ,
                    
                     
                       Istud
                       quod
                       digitis
                       ,
                       Pontice
                       ,
                       perdis
                       ,
                       homo
                       est
                       .
                    
                  
                   For
                   the
                   internal
                   act
                   of
                   the
                   will
                   and
                   the
                   external
                   act
                   of
                   the
                   man
                   are
                   but
                   one
                   act
                   ,
                   unlesse
                   the
                   instrument
                   and
                   the
                   efficient
                   cause
                   produce
                   two
                   distinct
                   effects
                   in
                   every
                   concourse
                   ;
                   and
                   whatsoever
                   is
                   done
                   without
                   is
                   first
                   consented
                   to
                   within
                   ,
                   and
                   is
                   but
                   the
                   ministery
                   and
                   execution
                   of
                   the
                   sin
                   within
                   .
                   For
                   the
                   act
                   of
                   chusing
                   is
                   the
                   foundation
                   of
                   all
                   morality
                   :
                   and
                   therefore
                   when
                   not
                   onely
                   the
                   first
                   design
                   ,
                   but
                   the
                   appendages
                   and
                   other
                   consequents
                   are
                   foreseen
                   ,
                   and
                   yet
                   the
                   action
                   is
                   chosen
                   ,
                   the
                   will
                   is
                   guilty
                   of
                   so
                   many
                   evils
                   as
                   it
                   chuses
                   directly
                   and
                   indirectly
                   ,
                   principally
                   and
                   consequently
                   .
                
                 
                   But
                   to
                   reduce
                   this
                   doctrine
                   to
                   more
                   minute
                   and
                   particular
                   considerations
                   
                   and
                   order
                   .
                
                 
                   
                     Of
                     the
                     identity
                     and
                     diversity
                     respectively
                     of
                     actions
                     internal
                     and
                     external
                     ,
                     and
                     the
                     multiplications
                     of
                     sins
                     by
                     them
                     .
                  
                   
                     1.
                     
                     Every
                     external
                     act
                     proceeding
                     from
                     the
                     internal
                     makes
                     but
                     one
                     moral
                     act
                     ,
                     whether
                     it
                     be
                     good
                     or
                     bad
                     .
                     The
                     election
                     and
                     choice
                     is
                     the
                     foundation
                     :
                     and
                     as
                     they
                     are
                     many
                     houses
                     which
                     are
                     built
                     upon
                     many
                     foundations
                     ,
                     but
                     many
                     chambers
                     and
                     galleries
                     built
                     upon
                     one
                     foundation
                     is
                     but
                     one
                     house
                     ,
                     though
                     there
                     be
                     many
                     rooms
                     ;
                     so
                     the
                     internal
                     and
                     external
                     relying
                     upon
                     one
                     basis
                     operating
                     to
                     the
                     same
                     end
                     ,
                     effecting
                     the
                     same
                     work
                     ,
                     having
                     the
                     same
                     cause
                     ,
                     and
                     being
                     but
                     several
                     lengths
                     of
                     the
                     same
                     thrid
                     ,
                     doe
                     not
                     make
                     two
                     acts
                     ;
                     as
                     the
                     soul
                     seeing
                     by
                     the
                     eye
                     hath
                     but
                     one
                     vision
                     ,
                     and
                     the
                     will
                     acting
                     by
                     the
                     hand
                     does
                     but
                     her
                     own
                     act
                     by
                     her
                     own
                     instrument
                     :
                     and
                     therefore
                     although
                     they
                     are
                     Physically
                     or
                     Naturally
                     several
                     actions
                     ,
                     because
                     elicite
                     and
                     acted
                     by
                     several
                     faculties
                     ,
                     yet
                     morally
                     they
                     are
                     but
                     one
                     ;
                     for
                     what
                     the
                     hand
                     or
                     eye
                     alone
                     does
                     ,
                     is
                     neither
                     good
                     nor
                     evil
                     ,
                     but
                     it
                     is
                     made
                     so
                     by
                     the
                     mind
                     and
                     will.
                     
                  
                   
                   
                     2.
                     
                     If
                     there
                     be
                     two
                     acts
                     of
                     will
                     in
                     one
                     external
                     act
                     ,
                     
                     there
                     is
                     a
                     double
                     malice
                     or
                     goodnesse
                     respectively
                     .
                     A
                     Prince
                     commands
                     his
                     Almoner
                     to
                     give
                     much
                     almes
                     to
                     the
                     poor
                     ;
                     the
                     almoner
                     being
                     also
                     a
                     good
                     man
                     loves
                     the
                     imployment
                     ,
                     and
                     does
                     it
                     very
                     often
                     :
                     the
                     external
                     act
                     is
                     but
                     the
                     one
                     ministery
                     of
                     almes
                     ,
                     but
                     the
                     internal
                     is
                     both
                     obedience
                     and
                     charity
                     .
                  
                   
                     3.
                     
                     The
                     external
                     act
                     is
                     the
                     occasion
                     of
                     the
                     intending
                     or
                     extending
                     the
                     internal
                     ,
                     
                     but
                     directly
                     &
                     of
                     it self
                     increases
                     not
                     the
                     goodnesse
                     or
                     the
                     badnesse
                     of
                     it
                     .
                     For
                     
                       the
                       external
                       act
                       is
                       not
                       properly
                       and
                       formally
                       good
                       or
                       bad
                       ,
                    
                     but
                     onely
                     objectively
                     and
                     materially
                     ;
                     just
                     as
                     a
                     wall
                     cannot
                     increase
                     the
                     whitenesse
                     ,
                     unlesse
                     the
                     quality
                     it self
                     be
                     intended
                     by
                     it's
                     own
                     principle
                     .
                     But
                     as
                     heat
                     in
                     iron
                     is
                     more
                     intense
                     then
                     it
                     is
                     in
                     straw
                     ;
                     so
                     may
                     the
                     goodnesse
                     or
                     the
                     badnesse
                     of
                     an
                     internal
                     act
                     be
                     increased
                     by
                     the
                     external
                     :
                     but
                     this
                     is
                     onely
                     by
                     accident
                     .
                     By
                     instances
                     of
                     these
                     several
                     assertions
                     ,
                     they
                     will
                     be
                     more
                     intelligible
                     .
                     When
                     John
                     surnam'd
                     the
                     Almoner
                     commanded
                     his
                     boy
                     to
                     carry
                     an
                     almes
                     to
                     a
                     poor
                     man
                     that
                     was
                     sick
                     in
                     the
                     next
                     village
                     ,
                     the
                     boy
                     sometimes
                     would
                     detain
                     it
                     and
                     reserve
                     it
                     for
                     his
                     own
                     vanity
                     ;
                     but
                     S.
                     John
                     lost
                     not
                     the
                     reward
                     of
                     his
                     charity
                     ,
                     for
                     his
                     internal
                     act
                     was
                     good
                     ,
                     but
                     it
                     was
                     no
                     cause
                     of
                     the
                     outward
                     event
                     at
                     all
                     .
                     And
                     on
                     the
                     other
                     side
                     ,
                     when
                     Maevius
                     lay
                     with
                     his
                     wife
                     Petronilla
                     ,
                     supposing
                     she
                     had
                     been
                     Nicostrata
                     ,
                     he
                     was
                     an
                     adulterer
                     before
                     God
                     ,
                     though
                     by
                     the
                     laws
                     of
                     men
                     he
                     was
                     harmlesse
                     .
                     And
                     if
                     a
                     man
                     steals
                     a
                     horse
                     in
                     the
                     night
                     from
                     his
                     neighbours
                     field
                     ,
                     and
                     carries
                     him
                     away
                     secretly
                     ,
                     and
                     by
                     the
                     morning
                     perceives
                     it
                     to
                     be
                     his
                     own
                     ,
                     he
                     is
                     no
                     lesse
                     guilty
                     before
                     God
                     and
                     his
                     Confesssor
                     then
                     if
                     he
                     had
                     indeed
                     stoln
                     his
                     neighbours
                     .
                     The
                     reason
                     is
                     ,
                     because
                     the
                     external
                     act
                     hath
                     another
                     cause
                     ,
                     which
                     is
                     or
                     may
                     be
                     innocent
                     ,
                     but
                     the
                     internal
                     act
                     was
                     of
                     it self
                     completely
                     evil
                     and
                     malicious
                     .
                     In
                     these
                     cases
                     ,
                     where
                     the
                     internal
                     volition
                     is
                     not
                     the
                     cause
                     of
                     the
                     external
                     event
                     ,
                     the
                     sin
                     is
                     terminated
                     within
                     ,
                     and
                     that
                     to
                     him
                     who
                     is
                     to
                     be
                     our
                     Judge
                     is
                     as
                     visible
                     as
                     any
                     thing
                     .
                     But
                     when
                     the
                     internal
                     volition
                     is
                     properly
                     the
                     cause
                     of
                     the
                     action
                     external
                     ,
                     there
                     more
                     is
                     done
                     then
                     it
                     could
                     doe
                     alone
                     .
                     For
                     in
                     
                       a
                       good
                       work
                    
                     the
                     will
                     finds
                     the
                     difficulties
                     which
                     it
                     could
                     not
                     perceive
                     while
                     it
                     was
                     onely
                     in
                     purpose
                     ;
                     and
                     it
                     is
                     easy
                     to
                     resolve
                     to
                     be
                     patient
                     in
                     sicknesse
                     when
                     we
                     feel
                     nothing
                     of
                     it
                     ,
                     but
                     onely
                     discourse
                     it
                     ,
                     and
                     cast
                     about
                     in
                     our
                     easy
                     minds
                     what
                     we
                     suppose
                     it
                     will
                     be
                     :
                     but
                     
                       Tu
                       si
                       hic
                       esses
                       ,
                       aliter
                       sentires
                       ,
                    
                     said
                     the
                     sick
                     man
                     ;
                     it
                     may
                     be
                     when
                     it
                     comes
                     to
                     be
                     acted
                     ,
                     the
                     will
                     shall
                     find
                     new
                     work
                     ,
                     new
                     difficulties
                     ,
                     and
                     will
                     need
                     new
                     fortifications
                     ,
                     and
                     renewed
                     resolutions
                     ,
                     and
                     the
                     repetition
                     of
                     acts
                     ,
                     and
                     fresh
                     aids
                     of
                     reason
                     :
                     so
                     that
                     although
                     all
                     the
                     good
                     or
                     evil
                     that
                     is
                     in
                     all
                     this
                     ,
                     is
                     the
                     good
                     or
                     evil
                     of
                     the
                     will
                     ;
                     yet
                     this
                     is
                     it
                     which
                     I
                     said
                     ,
                     that
                     the
                     external
                     action
                     hath
                     in
                     it
                     the
                     materiality
                     of
                     good
                     and
                     evil
                     ,
                     and
                     by
                     accident
                     the
                     external
                     act
                     is
                     better
                     then
                     the
                     internal
                     ,
                     that
                     is
                     ,
                     the
                     will
                     does
                     better
                     when
                     she
                     reduces
                     her
                     purposes
                     to
                     act
                     very
                     often
                     ,
                     then
                     when
                     she
                     does
                     onely
                     resolve
                     .
                     And
                     for
                     this
                     very
                     reason
                  
                   
                     4.
                     
                     The
                     external
                     act
                     does
                     superadde
                     new
                     obligations
                     beyond
                     those
                     
                     which
                     are
                     consequent
                     to
                     the
                     mere
                     internal
                     volition
                     though
                     never
                     so
                     perfect
                     and
                     complete
                     .
                     For
                     the
                     external
                     act
                     is
                     exemplar
                     in
                     vertue
                     ,
                     or
                     scandalous
                     in
                     evil
                     ;
                     it
                     obliges
                     to
                     restitution
                     ,
                     to
                     Ecclesiastical
                     censures
                     and
                     legal
                     penalties
                     ,
                     in
                     which
                     there
                     are
                     active
                     and
                     passive
                     duties
                     incumbent
                     on
                     us
                     (
                     as
                     I
                     have
                     represented
                     in
                     the
                     third
                     book
                     .
                     )
                     Thus
                     also
                     in
                     good
                     things
                     ;
                     the
                     external
                     participation
                     of
                     the
                     Sacraments
                     hath
                     in
                     it
                     some
                     advantages
                     beyond
                     the
                     internal
                     :
                     but
                     these
                     things
                     are
                     accidental
                     to
                     the
                     action
                     ,
                     and
                     nothing
                     of
                     the
                     nature
                     of
                     it
                     ;
                     they
                     are
                     nothing
                     of
                     the
                     direct
                     morality
                     ,
                     but
                     the
                     consequent
                     of
                     it
                     ;
                     
                     which
                     the
                     sinner
                     ought
                     indeed
                     to
                     have
                     consider'd
                     beforehand
                     ,
                     and
                     to
                     act
                     or
                     to
                     omit
                     accordingly
                     .
                  
                   
                     5.
                     
                     If
                     the
                     course
                     and
                     continuance
                     of
                     the
                     outward
                     act
                     be
                     interrupted
                     ,
                     
                     and
                     then
                     proceeded
                     in
                     again
                     ,
                     when
                     the
                     cause
                     of
                     the
                     intercision
                     is
                     over
                     ,
                     that
                     action
                     seeming
                     but
                     one
                     ,
                     is
                     more
                     then
                     one
                     sin
                     ,
                     or
                     vertuous
                     act
                     respectively
                     .
                     He
                     that
                     resolves
                     to
                     bring
                     up
                     a
                     poor
                     orphan
                     in
                     learning
                     and
                     capacities
                     of
                     doing
                     and
                     receiving
                     worthy
                     benefit
                     ,
                     does
                     often
                     sleep
                     and
                     often
                     not
                     think
                     of
                     it
                     ,
                     and
                     hath
                     many
                     occasions
                     to
                     renew
                     his
                     resolution
                     :
                     although
                     his
                     obligation
                     be
                     still
                     permanent
                     ,
                     yet
                     if
                     he
                     delights
                     in
                     it
                     ,
                     and
                     again
                     chuses
                     ,
                     so
                     often
                     is
                     the
                     almes
                     imputed
                     to
                     him
                     ,
                     he
                     does
                     so
                     many
                     acts
                     of
                     charity
                     .
                     Titius
                     intends
                     to
                     give
                     to
                     Codrus
                     a
                     new
                     gown
                     at
                     the
                     next
                     Calends
                     ,
                     but
                     forgets
                     his
                     intention
                     ;
                     but
                     yet
                     at
                     the
                     Calends
                     does
                     upon
                     a
                     new
                     intention
                     give
                     him
                     a
                     gown
                     .
                     This
                     act
                     is
                     but
                     one
                     ,
                     but
                     hath
                     no
                     morality
                     from
                     the
                     first
                     intention
                     ,
                     but
                     from
                     the
                     second
                     ,
                     though
                     there
                     were
                     two
                     internal
                     acts
                     of
                     volition
                     to
                     the
                     same
                     external
                     ;
                     because
                     the
                     first
                     did
                     cease
                     to
                     be
                     ,
                     and
                     therefore
                     could
                     have
                     no
                     influence
                     into
                     the
                     effect
                     .
                     But
                     this
                     multiplication
                     of
                     actions
                     and
                     imputations
                     cannot
                     be
                     by
                     every
                     suddain
                     and
                     physical
                     interruption
                     ,
                     but
                     by
                     such
                     an
                     interruption
                     onely
                     where
                     the
                     first
                     intention
                     is
                     not
                     sufficient
                     to
                     finish
                     the
                     external
                     act
                     .
                     Thus
                     if
                     a
                     man
                     against
                     his
                     will
                     nod
                     at
                     his
                     prayers
                     ,
                     and
                     awakening
                     himself
                     by
                     his
                     nodding
                     proceed
                     in
                     his
                     devotion
                     ,
                     he
                     does
                     not
                     pray
                     twice
                     ,
                     but
                     once
                     ,
                     because
                     the
                     first
                     intention
                     is
                     sufficient
                     to
                     finish
                     his
                     prayer
                     .
                     But
                     if
                     he
                     falls
                     asleep
                     over-night
                     and
                     sleeps
                     till
                     morning
                     ,
                     his
                     morning-prayer
                     is
                     upon
                     a
                     new
                     account
                     ,
                     and
                     his
                     will
                     must
                     renew
                     her
                     act
                     ,
                     or
                     nothing
                     is
                     done
                     .
                     But
                     in
                     instances
                     of
                     good
                     this
                     part
                     of
                     the
                     Rule
                     hath
                     but
                     little
                     use
                     ;
                     for
                     no
                     man
                     will
                     dare
                     to
                     call
                     God
                     to
                     a
                     strict
                     and
                     minute
                     reckoning
                     ,
                     and
                     require
                     his
                     reward
                     by
                     number
                     and
                     weight
                     .
                     But
                     in
                     sinfull
                     actions
                     there
                     is
                     more
                     consideration
                     ;
                     and
                     if
                     we
                     be
                     not
                     strict
                     in
                     our
                     weights
                     and
                     measures
                     ,
                     God
                     will
                     ;
                     and
                     if
                     we
                     will
                     not
                     be
                     sure
                     to
                     put
                     enough
                     into
                     the
                     ballance
                     of
                     repentance
                     ,
                     there
                     will
                     be
                     too
                     much
                     in
                     that
                     of
                     judgment
                     and
                     condemnation
                     :
                     and
                     therefore
                     it
                     concerns
                     us
                     as
                     much
                     as
                     we
                     can
                     ,
                     to
                     tell
                     the
                     number
                     of
                     our
                     sins
                     .
                     Therefore
                  
                   
                     6.
                     
                     
                     External
                     actions
                     in
                     order
                     to
                     one
                     end
                     ,
                     though
                     produc'd
                     by
                     one
                     internal
                     act
                     or
                     resolution
                     of
                     the
                     will
                     ,
                     yet
                     doe
                     not
                     make
                     one
                     external
                     act
                     ,
                     unlesse
                     the
                     end
                     be
                     at
                     the
                     same
                     time
                     acquir'd
                     .
                     Thus
                     if
                     the
                     man
                     resolves
                     to
                     lay
                     wait
                     for
                     his
                     enemy
                     till
                     he
                     have
                     destroyed
                     him
                     ,
                     and
                     therefore
                     lays
                     wait
                     to
                     day
                     and
                     to
                     morrow
                     ,
                     and
                     prevails
                     not
                     untill
                     the
                     third
                     day
                     ,
                     his
                     sin
                     is
                     more
                     then
                     one
                     ,
                     though
                     his
                     resolution
                     was
                     but
                     one
                     .
                     The
                     reason
                     is
                     ,
                     because
                     there
                     must
                     of
                     necessity
                     be
                     a
                     repetition
                     of
                     the
                     same
                     resolution
                     ,
                     or
                     at
                     least
                     of
                     some
                     ministring
                     acts
                     toward
                     the
                     perfecting
                     that
                     resolution
                     ;
                     and
                     although
                     the
                     resolution
                     and
                     the
                     end
                     were
                     one
                     ,
                     yet
                     to
                     every
                     ministring
                     intermedial
                     act
                     there
                     is
                     also
                     some
                     internal
                     act
                     proportionate
                     .
                     Thus
                     every
                     impure
                     contact
                     in
                     order
                     to
                     impure
                     embraces
                     are
                     sins
                     distinct
                     from
                     the
                     final
                     adultery
                     ,
                     and
                     so
                     is
                     the
                     joyfull
                     remembrance
                     of
                     it
                     afterwards
                     .
                     But
                     because
                     these
                     things
                     have
                     in
                     them
                     some
                     little
                     intricacy
                     ,
                     therefore
                     I
                     add
                     this
                     which
                     is
                     plain
                     and
                     usefull
                     :
                     Every
                     renewing
                     of
                     an
                     external
                     action
                     subordinate
                     to
                     a
                     sinfull
                     end
                     is
                     either
                     a
                     repeating
                     of
                     the
                     sin
                     ,
                     or
                     ,
                     which
                     is
                     all
                     one
                     ,
                     it
                     is
                     an
                     aggravation
                     of
                     it
                     ;
                     it
                     extends
                     it
                     ,
                     or
                     intends
                     it
                     .
                     He
                     that
                     calls
                     a
                     man
                     fool
                     three
                     times
                     together
                     either
                     commits
                     three
                     sins
                     ,
                     or
                     one
                     as
                     great
                     as
                     three
                     :
                     and
                     he
                     that
                     strikes
                     seven
                     blows
                     to
                     kill
                     a
                     man
                     ,
                     hath
                     so
                     many
                     times
                     lift
                     up
                     his
                     hand
                     against
                     God
                     ;
                     and
                     though
                     he
                     hath
                     kill'd
                     the
                     man
                     but
                     once
                     ,
                     yet
                     he
                     shall
                     be
                     avenged
                     seven
                     times
                     .
                     But
                     if
                     after
                     any
                     notable
                     interruption
                     of
                     the
                     act
                     ,
                     the
                     intention
                     be
                     renewed
                     ,
                     so
                     often
                     
                     is
                     the
                     sin
                     repeated
                     ,
                     though
                     it
                     be
                     but
                     one
                     external
                     event
                     afterward
                     .
                     He
                     that
                     resolves
                     every
                     day
                     of
                     the
                     week
                     to
                     be
                     absent
                     from
                     Divine
                     service
                     the
                     Sunday
                     following
                     ,
                     is
                     to
                     estimate
                     his
                     sin
                     by
                     the
                     number
                     of
                     his
                     internal
                     actions
                     ,
                     and
                     not
                     by
                     the
                     singularity
                     of
                     that
                     omission
                     .
                  
                   
                     7.
                     
                     
                     Internal
                     acts
                     of
                     the
                     will
                     are
                     then
                     multiplied
                     ,
                     when
                     they
                     proceed
                     after
                     an
                     expresse
                     revocation
                     ,
                     or
                     a
                     deliberate
                     intermission
                     ,
                     or
                     a
                     considerable
                     physical
                     interruption
                     ,
                     or
                     by
                     an
                     actual
                     attendance
                     to
                     things
                     incompossible
                     and
                     inconsistent
                     with
                     the
                     first
                     resolution
                     .
                     There
                     is
                     no
                     difficulty
                     in
                     these
                     particulars
                     ,
                     save
                     onely
                     that
                     in
                     making
                     judgments
                     concerning
                     them
                     we
                     proceed
                     by
                     prudent
                     and
                     moral
                     proportions
                     ,
                     by
                     the
                     usual
                     measures
                     of
                     laws
                     ,
                     and
                     the
                     accounts
                     of
                     wise
                     men
                     ;
                     onely
                     the
                     extremes
                     are
                     evident
                     and
                     notorious
                     .
                     For
                     he
                     that
                     being
                     upon
                     his
                     knees
                     looses
                     his
                     attention
                     for
                     a
                     minute
                     &
                     then
                     recalls
                     it
                     ,
                     does
                     not
                     pray
                     twice
                     ,
                     or
                     so
                     often
                     as
                     he
                     again
                     thinks
                     actually
                     of
                     what
                     he
                     is
                     doing
                     ;
                     and
                     we
                     are
                     sure
                     that
                     he
                     who
                     saies
                     a
                     
                       Pater
                       noster
                    
                     to
                     day
                     ,
                     and
                     another
                     to
                     morrow
                     ,
                     does
                     pray
                     twice
                     :
                     and
                     between
                     these
                     no
                     certain
                     rule
                     can
                     be
                     given
                     but
                     what
                     is
                     measur'd
                     and
                     divided
                     by
                     prudence
                     and
                     similitude
                     with
                     the
                     unity
                     of
                     natural
                     and
                     artificial
                     compositions
                     .
                     But
                     he
                     onely
                     does
                     well
                     who
                     secures
                     his
                     cases
                     of
                     conscience
                     in
                     this
                     inquiry
                     ,
                     by
                     interrupting
                     his
                     evil
                     acts
                     as
                     soon
                     as
                     they
                     begin
                     ,
                     and
                     gives
                     them
                     quite
                     over
                     as
                     soon
                     as
                     they
                     are
                     interrupted
                     ,
                     and
                     when
                     he
                     hath
                     chosen
                     well
                     ,
                     perseveres
                     as
                     long
                     as
                     nature
                     and
                     exteriour
                     accidents
                     will
                     give
                     him
                     leave
                     ,
                     and
                     renews
                     that
                     choice
                     as
                     soon
                     as
                     his
                     divertisement
                     can
                     cease
                     .
                  
                   
                     Question
                     .
                  
                   
                     
                       In
                       the
                       pursuit
                       of
                       the
                       matter
                       of
                       this
                       Rule
                       ,
                    
                     
                     
                       it
                       is
                       seasonable
                       to
                       inquire
                       concerning
                    
                     [
                     what
                     degrees
                     of
                     guiltinesse
                     are
                     contracted
                     by
                     the
                     beginnings
                     and
                     desires
                     of
                     wickednesse
                     which
                     are
                     imperfect
                     and
                     unfinish'd
                     .
                     ]
                  
                   
                     I
                     have
                     already
                     *
                     given
                     account
                     that
                     the
                     inward
                     acts
                     of
                     will
                     are
                     very
                     often
                     punishable
                     by
                     humane
                     laws
                     ,
                     and
                     from
                     thence
                     some
                     light
                     may
                     be
                     reflected
                     to
                     this
                     inquiry
                     ,
                     which
                     is
                     concerning
                     
                       the
                       estimate
                       which
                       God
                       and
                       the
                       Conscience
                       are
                       to
                       make
                       of
                       imperfect
                       actions
                       :
                    
                     for
                     though
                     in
                     humane
                     accounts
                     and
                     the
                     estimate
                     of
                     our
                     laws
                     ,
                     that
                     a
                     thing
                     is
                     secret
                     or
                     public
                     is
                     a
                     great
                     difference
                     and
                     concernment
                     ;
                     yet
                     in
                     this
                     question
                     ,
                     and
                     in
                     relation
                     to
                     God
                     and
                     the
                     conscience
                     immediately
                     ,
                     it
                     is
                     nothing
                     at
                     all
                     ,
                     for
                     nothing
                     here
                     is
                     secret
                     ,
                     every
                     thing
                     is
                     visible
                     ,
                     and
                     it
                     is
                     always
                     day
                     here
                     .
                     But
                     now
                     the
                     inquiry
                     is
                     
                       concerning
                       those
                       things
                       which
                       are
                       imperfect
                       ,
                    
                     and
                     so
                     sometimes
                     are
                     secret
                     as
                     to
                     men
                     because
                     they
                     are
                     onely
                     in
                     desires
                     ,
                     and
                     sometimes
                     they
                     are
                     public
                     ,
                     but
                     yet
                     not
                     finished
                     &
                     completed
                     :
                     
                     And
                     here
                     the
                     rule
                     is
                     ,
                     
                       Nunquam
                       mens
                       exitu
                       aestimanda
                       est
                    
                     .
                     God
                     judges
                     not
                     by
                     the
                     event
                     ,
                     but
                     by
                     the
                     mind
                     ,
                     by
                     the
                     good
                     or
                     ill
                     will
                     :
                     so
                     
                       Apuleius
                       ,
                       In
                       maleficiis
                       etiam
                       cogitata
                       scelera
                       ,
                       non
                       perfecta
                       adhuc
                       ,
                       vindicantur
                       ,
                       cruentâ
                       mente
                       ,
                       purâ
                       manu
                       .
                    
                     He
                     that
                     thinks
                     it
                     ,
                     that
                     is
                     ,
                     that
                     resolves
                     it
                     perfectly
                     ,
                     putting
                     the
                     last
                     hand
                     of
                     the
                     will
                     to
                     it
                     ,
                     his
                     mind
                     is
                     bloudy
                     ,
                     though
                     his
                     hand
                     be
                     pure
                     ,
                     and
                     shall
                     find
                     an
                     equal
                     vengeance
                     .
                     But
                     this
                     is
                     to
                     be
                     understood
                     of
                     the
                     last
                     act
                     of
                     the
                     will
                     ,
                     and
                     that
                     which
                     is
                     immediate
                     to
                     the
                     external
                     action
                     ;
                     if
                     it
                     be
                     in
                     counsel
                     ,
                     that
                     is
                     ,
                     not
                     whether
                     it
                     shall
                     be
                     done
                     or
                     no
                     ,
                     but
                     how
                     it
                     shall
                     be
                     done
                     ,
                     it
                     is
                     as
                     bad
                     and
                     hatefull
                     in
                     the
                     eyes
                     of
                     God
                     as
                     the
                     external
                     violence
                     .
                     
                     To
                     this
                     purpose
                     is
                     that
                     of
                     Paulus
                     the
                     Lawyer
                     ,
                     
                       Consilium
                       uniuscujusque
                       ,
                       non
                       factum
                       puniendum
                       est
                       ,
                       Not
                       the
                       fact
                       ;
                       but
                       the
                       Counsel
                       is
                       to
                       be
                       
                       punished
                       :
                    
                     by
                     Counsel
                     meaning
                     the
                     design
                     and
                     resolution
                     ,
                     the
                     perfect
                     and
                     complete
                     volition
                     ,
                     which
                     is
                     then
                     without
                     all
                     question
                     come
                     to
                     the
                     perfection
                     of
                     its
                     malice
                     and
                     evil
                     heart
                     ,
                     when
                     it
                     is
                     gone
                     as
                     far
                     as
                     to
                     the
                     beginning
                     of
                     action
                     .
                     
                       Insidiatus
                       civi
                       etiamsi
                       non
                       effecerit
                       scelus
                       ,
                       poenas
                       tamen
                       legibus
                       solvet
                       ,
                    
                     said
                     Quintilian
                     ,
                     He
                     that
                     lays
                     a
                     snare
                     for
                     a
                     mans
                     life
                     shall
                     smart
                     for
                     it
                     ,
                     though
                     the
                     man
                     escape
                     ;
                     the
                     laws
                     shall
                     punish
                     him
                     :
                     but
                     if
                     they
                     doe
                     not
                     ,
                     it
                     is
                     all
                     one
                     in
                     Conscience
                     .
                     
                     For
                     as
                     Donatus
                     said
                     well
                     ,
                     
                       Non
                       perficere
                       ,
                       sed
                       conari
                       velle
                       aliquid
                       ad
                       scelus
                       ,
                       effectio
                       est
                       ,
                       etiamsi
                       non
                       potest
                       fieri
                       .
                    
                     It
                     is
                     nothing
                     to
                     the
                     sinner
                     that
                     God
                     defends
                     the
                     innocent
                     and
                     rescues
                     him
                     from
                     his
                     fraud
                     or
                     violence
                     ,
                     or
                     slander
                     ;
                     he
                     hath
                     done
                     his
                     work
                     when
                     he
                     resolv'd
                     and
                     endeavour'd
                     it
                     .
                     For
                     there
                     is
                     no
                     degrees
                     of
                     morality
                     beyond
                     the
                     last
                     act
                     of
                     the
                     will
                     :
                     the
                     sin
                     or
                     vertue
                     may
                     be
                     extended
                     by
                     multiplication
                     or
                     confirmation
                     of
                     the
                     same
                     acts
                     ,
                     but
                     no
                     way
                     intended
                     beyond
                     that
                     act
                     of
                     the
                     will
                     which
                     commands
                     execution
                     .
                  
                   
                     But
                     this
                     distinction
                     ought
                     to
                     be
                     observed
                     not
                     onely
                     in
                     order
                     to
                     punishments
                     inflicted
                     by
                     humane
                     laws
                     upon
                     Criminals
                     accus'd
                     of
                     imperfect
                     acts
                     ,
                     
                     but
                     in
                     order
                     to
                     conscience
                     .
                     For
                     though
                     the
                     whole
                     morality
                     of
                     the
                     act
                     depends
                     upon
                     the
                     last
                     purpose
                     of
                     the
                     will
                     ,
                     and
                     is
                     before
                     God
                     the
                     fulnesse
                     of
                     the
                     sin
                     in
                     respect
                     of
                     degrees
                     of
                     any
                     simple
                     sin
                     ;
                     yet
                     when
                     it
                     passes
                     on
                     to
                     execution
                     the
                     will
                     may
                     grow
                     worse
                     by
                     repetition
                     of
                     her
                     acts
                     ,
                     or
                     abiding
                     in
                     them
                     ,
                     she
                     may
                     sin
                     more
                     sins
                     .
                     For
                     the
                     acts
                     themselves
                     about
                     which
                     there
                     are
                     endeavours
                     made
                     ,
                     are
                     not
                     always
                     perfect
                     ,
                     so
                     as
                     the
                     criminal
                     can
                     perfect
                     them
                     ;
                     for
                     it
                     is
                     not
                     to
                     all
                     purposes
                     perfect
                     when
                     the
                     will
                     hath
                     commanded
                     the
                     resolution
                     to
                     be
                     acted
                     ,
                     no
                     nor
                     when
                     something
                     is
                     done
                     towards
                     it
                     by
                     the
                     sinning
                     man
                     ,
                     but
                     something
                     else
                     may
                     be
                     added
                     ,
                     and
                     till
                     it
                     be
                     ,
                     there
                     is
                     some
                     difference
                     in
                     the
                     case
                     .
                     The
                     examples
                     will
                     clear
                     it
                     .
                     
                       Priscus
                       Merula
                    
                     resolves
                     to
                     kill
                     his
                     brother
                     Taurinus
                     ,
                     and
                     in
                     order
                     to
                     it
                     ,
                     buyes
                     a
                     dagger
                     ,
                     way-lays
                     him
                     as
                     he
                     goes
                     to
                     Augustus
                     ,
                     set
                     upon
                     him
                     ,
                     throws
                     him
                     down
                     ;
                     but
                     as
                     he
                     is
                     lifting
                     up
                     his
                     hand
                     to
                     strike
                     ,
                     hears
                     a
                     noise
                     behind
                     the
                     hedge
                     ,
                     and
                     being
                     affrighted
                     ,
                     curses
                     his
                     brother
                     and
                     wished
                     him
                     dead
                     ,
                     and
                     runs
                     away
                     .
                     Merula
                     is
                     in
                     the
                     sight
                     of
                     God
                     guilty
                     of
                     murder
                     ,
                     and
                     if
                     he
                     had
                     kill'd
                     him
                     effectively
                     ,
                     there
                     had
                     been
                     no
                     greater
                     malice
                     ,
                     but
                     more
                     mischief
                     ,
                     and
                     more
                     acts
                     of
                     malice
                     ;
                     and
                     therefore
                     the
                     judges
                     are
                     to
                     diminish
                     something
                     of
                     his
                     punishment
                     ,
                     not
                     onely
                     because
                     the
                     life
                     of
                     a
                     citizen
                     was
                     not
                     lost
                     ,
                     but
                     because
                     Merula
                     had
                     not
                     done
                     all
                     his
                     part
                     of
                     the
                     murder
                     ,
                     that
                     is
                     ,
                     his
                     brother
                     could
                     not
                     have
                     died
                     ,
                     unlesse
                     he
                     had
                     done
                     something
                     beyond
                     what
                     he
                     did
                     .
                     But
                     when
                     the
                     Egyptian
                     nobility
                     being
                     weary
                     of
                     a
                     dull
                     melancholy
                     Prince
                     ,
                     who
                     by
                     his
                     healthlesse
                     spirit
                     was
                     good
                     for
                     nothing
                     ,
                     gave
                     him
                     a
                     brisk
                     poison
                     to
                     dispatch
                     him
                     ;
                     that
                     which
                     would
                     have
                     burnt
                     to
                     ashes
                     any
                     person
                     that
                     had
                     any
                     fire
                     within
                     him
                     ,
                     did
                     but
                     heighten
                     him
                     to
                     the
                     ordinary
                     temper
                     of
                     another
                     man
                     ,
                     it
                     onely
                     warm'd
                     him
                     into
                     an
                     active
                     spirit
                     ,
                     and
                     he
                     became
                     a
                     wise
                     Prince
                     .
                     Here
                     the
                     murder
                     was
                     not
                     effected
                     ,
                     but
                     there
                     was
                     on
                     the
                     traytors
                     part
                     nothing
                     wanting
                     to
                     the
                     completing
                     of
                     the
                     wickednesse
                     :
                     and
                     therefore
                     as
                     in
                     humane
                     laws
                     they
                     are
                     to
                     have
                     no
                     abatement
                     of
                     sentence
                     extraordinary
                     ,
                     so
                     in
                     the
                     Court
                     of
                     Conscience
                     they
                     are
                     to
                     think
                     of
                     no
                     excuse
                     ,
                     no
                     diminution
                     ,
                     but
                     every
                     thing
                     is
                     present
                     that
                     can
                     make
                     all
                     that
                     greatnesse
                     which
                     can
                     be
                     in
                     the
                     nature
                     of
                     that
                     sin
                     :
                     and
                     in
                     the
                     first
                     case
                     there
                     may
                     be
                     an
                     alteration
                     so
                     timely
                     as
                     to
                     change
                     the
                     mind
                     before
                     it
                     was
                     at
                     the
                     utmost
                     end
                     of
                     the
                     line
                     of
                     wickednesse
                     ;
                     but
                     in
                     the
                     second
                     case
                     ,
                     whether
                     the
                     effect
                     follow
                     or
                     no
                     ,
                     there
                     is
                     place
                     left
                     for
                     nothing
                     ,
                     unlesse
                     peradventure
                     for
                     repentance
                     .
                     That
                     part
                     which
                     concerns
                     humane
                     laws
                     is
                     alterable
                     as
                     men
                     please
                     ,
                     and
                     in
                     Christendome
                     (
                     unlesse
                     
                     it
                     be
                     in
                     the
                     greatest
                     crimes
                     )
                     custome
                     hath
                     against
                     the
                     purpose
                     of
                     laws
                     given
                     impunity
                     to
                     them
                     who
                     without
                     effect
                     have
                     attempted
                     to
                     commit
                     vile
                     actions
                     ;
                     yet
                     in
                     the
                     Court
                     of
                     Conscience
                     and
                     by
                     the
                     measures
                     of
                     religion
                     the
                     matter
                     is
                     unchangeable
                     .
                  
                   
                     There
                     are
                     some
                     other
                     ways
                     of
                     imperfect
                     acts
                     ,
                     
                     which
                     are
                     to
                     be
                     regulated
                     by
                     the
                     proportion
                     of
                     these
                     measures
                     .
                     1.
                     
                     He
                     that
                     kills
                     a
                     child
                     in
                     his
                     Mothers
                     wombe
                     is
                     as
                     guilty
                     of
                     murder
                     as
                     he
                     that
                     kills
                     a
                     man
                     in
                     the
                     field
                     ,
                     if
                     he
                     did
                     equally
                     intend
                     it
                     .
                     In
                     this
                     it
                     is
                     true
                     that
                     the
                     Lawyers
                     and
                     Physicians
                     distinguish
                     the
                     time
                     of
                     the
                     abortion
                     .
                     If
                     the
                     child
                     was
                     efform'd
                     into
                     a
                     humane
                     shape
                     it
                     is
                     capital
                     by
                     the
                     laws
                     ;
                     but
                     not
                     if
                     it
                     was
                     inform
                     and
                     unshapen
                     .
                     But
                     in
                     order
                     to
                     Conscience
                     I
                     perfectly
                     consent
                     to
                     the
                     doctrine
                     of
                     the
                     old
                     Christians
                     ,
                     
                     recorded
                     by
                     
                       Tertullian
                       ,
                       Etiam
                       conceptum
                       utero
                       ,
                       dum
                       adhuc
                       sanguis
                       in
                       hominem
                       deliberatur
                       ,
                       dissolvere
                       non
                       licet
                       .
                       Homicidii
                       festinatio
                       est
                       prohibere
                       nasci
                       .
                       Nec
                       refert
                       natam
                       quis
                       eripiat
                       animam
                       an
                       nascentem
                       disturbet
                       .
                       Homo
                       est
                       ,
                       &
                       qui
                       futurus
                       est
                       :
                       etiam
                       fructus
                       omnis
                       jam
                       in
                       semine
                       est
                       .
                    
                     While
                     the
                     bloud
                     is
                     in
                     deliberation
                     whether
                     it
                     shall
                     be
                     male
                     or
                     female
                     ,
                     it
                     is
                     not
                     lawfull
                     to
                     dissolve
                     it
                     ;
                     and
                     he
                     that
                     intends
                     to
                     hinder
                     it
                     from
                     life
                     is
                     but
                     a
                     hasty
                     murderer
                     .
                     He
                     is
                     guilty
                     of
                     inferring
                     death
                     who
                     prevents
                     that
                     to
                     have
                     life
                     to
                     which
                     God
                     and
                     nature
                     did
                     design
                     it
                     .
                     But
                     this
                     is
                     owing
                     to
                     the
                     choice
                     and
                     design
                     of
                     the
                     will
                     ,
                     for
                     the
                     effect
                     of
                     one
                     is
                     much
                     lesse
                     then
                     the
                     effect
                     of
                     the
                     other
                     upon
                     many
                     considerations
                     :
                     but
                     if
                     the
                     malice
                     was
                     not
                     lesse
                     ,
                     the
                     difference
                     of
                     the
                     effect
                     makes
                     no
                     diminution
                     .
                  
                   
                     The
                     other
                     case
                     is
                     ,
                     
                     
                       If
                       a
                       man
                       smite
                       his
                       neighbour
                       that
                       he
                       die
                       ,
                       he
                       shall
                       surely
                       be
                       put
                       to
                       death
                       ,
                    
                     
                     saith
                     God
                     to
                     Moses
                     .
                     That
                     is
                     ,
                     if
                     he
                     purpose
                     to
                     smite
                     him
                     ,
                     though
                     he
                     did
                     not
                     purpose
                     to
                     kill
                     him
                     ,
                     but
                     wound
                     him
                     onely
                     ,
                     he
                     hath
                     sinn'd
                     unto
                     death
                     .
                     The
                     Vulgar
                     Latin
                     reads
                     it
                     ,
                     
                       Qui
                       percusserit
                       hominem
                       volens
                       occidere
                       ]
                       He
                       that
                       smites
                       a
                       man
                       ,
                       willing
                       to
                       kill
                       him
                       .
                    
                     But
                     this
                     last
                     clause
                     is
                     neither
                     in
                     the
                     Hebrew
                     nor
                     the
                     Greek
                     .
                     And
                     though
                     it
                     is
                     something
                     lesse
                     to
                     intend
                     to
                     wound
                     him
                     grievously
                     ,
                     then
                     to
                     kill
                     him
                     ;
                     yet
                     he
                     that
                     willingly
                     gives
                     that
                     wound
                     which
                     he
                     would
                     have
                     doe
                     him
                     a
                     mischief
                     ,
                     and
                     gives
                     it
                     so
                     that
                     it
                     does
                     give
                     him
                     his
                     death
                     ,
                     had
                     a
                     malice
                     so
                     great
                     that
                     it
                     could
                     not
                     well
                     discern
                     between
                     wounds
                     and
                     death
                     .
                     But
                     in
                     this
                     case
                     though
                     it
                     is
                     certain
                     God
                     will
                     judge
                     righteously
                     ,
                     and
                     make
                     abatement
                     if
                     there
                     be
                     any
                     cause
                     ;
                     yet
                     in
                     humane
                     laws
                     ,
                     and
                     in
                     the
                     measures
                     of
                     his
                     own
                     repentance
                     he
                     will
                     not
                     and
                     ought
                     not
                     to
                     find
                     gentle
                     sentences
                     ,
                     but
                     the
                     whole
                     perfect
                     event
                     will
                     be
                     imputed
                     to
                     the
                     imperfect
                     act
                     of
                     his
                     will.
                     For
                     it
                     was
                     too
                     much
                     that
                     he
                     was
                     willing
                     to
                     doe
                     any
                     mischief
                     ;
                     and
                     
                       ex
                       toto
                       noluisse
                       debet
                       qui
                       imprudentiâ
                       defenditur
                       ,
                    
                     said
                     Seneca
                     :
                     He
                     cannot
                     pretend
                     that
                     the
                     evil
                     event
                     was
                     against
                     his
                     will
                     ,
                     when
                     it
                     is
                     certain
                     he
                     did
                     perfectly
                     consent
                     to
                     a
                     great
                     part
                     of
                     it
                     .
                  
                
              
               
                 
                 
                   RULE
                   IV.
                   An
                   involuntary
                   effect
                   proceeding
                   from
                   a
                   voluntary
                   cause
                   is
                   imputed
                   to
                   the
                   agent
                   ,
                   as
                   if
                   it
                   were
                   voluntary
                   and
                   directly
                   chosen
                   .
                
                 
                   HE
                   that
                   is
                   Husband
                   of
                   the
                   wife
                   is
                   justly
                   presum'd
                   to
                   be
                   the
                   Father
                   of
                   the
                   child
                   ,
                   
                   and
                   he
                   that
                   chuses
                   the
                   cause
                   must
                   own
                   all
                   those
                   which
                   are
                   the
                   effects
                   and
                   proper
                   productions
                   of
                   it
                   ;
                   and
                   all
                   causes
                   are
                   not
                   immediate
                   and
                   contiguous
                   to
                   the
                   effect
                   .
                   He
                   that
                   drinks
                   himself
                   drunk
                   that
                   without
                   fear
                   and
                   shame
                   he
                   may
                   fornicate
                   ,
                   though
                   when
                   he
                   fornicates
                   he
                   hath
                   not
                   the
                   use
                   of
                   his
                   reason
                   any
                   more
                   then
                   of
                   his
                   modesty
                   ,
                   and
                   cannot
                   deliberate
                   ,
                   and
                   therefore
                   cannot
                   chuse
                   ,
                   yet
                   he
                   is
                   guilty
                   of
                   fornication
                   as
                   well
                   as
                   drunkennesse
                   .
                   He
                   that
                   eats
                   high
                   and
                   drinks
                   deep
                   that
                   in
                   his
                   sleep
                   he
                   may
                   procure
                   pollution
                   ,
                   is
                   guilty
                   of
                   that
                   uncleannesse
                   as
                   well
                   as
                   of
                   that
                   excesse
                   ,
                   which
                   S.
                   Paul
                   intimates
                   in
                   those
                   words
                   ,
                   
                     Make
                     not
                     provision
                     for
                     the
                     flesh
                     to
                     fullfill
                     the
                     lusts
                     thereof
                  
                   ;
                   that
                   is
                   ,
                   what
                   you
                   design
                   as
                   the
                   purpose
                   of
                   your
                   intemperance
                   ,
                   is
                   your
                   crime
                   ,
                   though
                   it
                   be
                   a
                   natural
                   effect
                   when
                   things
                   are
                   by
                   your
                   choice
                   so
                   disposed
                   :
                   
                   and
                   when
                   our
                   Blessed
                   Saviour
                   commanded
                   us
                   to
                   
                     take
                     heed
                     of
                     surfeting
                     and
                     drunkennesse
                     ,
                  
                   he
                   forewarned
                   us
                   as
                   well
                   of
                   the
                   effect
                   as
                   of
                   the
                   cause
                   ;
                   for
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   surfeting
                   hath
                   it's
                   name
                   from
                   the
                   event
                   ,
                   because
                   it
                   causes
                   dissolutions
                   of
                   the
                   nerves
                   and
                   dilutions
                   of
                   the
                   brain
                   ,
                   and
                   consequently
                   palsies
                   ,
                   which
                   when
                   we
                   have
                   contracted
                   ,
                   we
                   are
                   by
                   our
                   own
                   fault
                   disabled
                   in
                   the
                   service
                   of
                   God.
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   surfeting
                   is
                   the
                   product
                   of
                   yesterdayes
                   debauchery
                   :
                   and
                   since
                   the
                   effect
                   is
                   also
                   forbidden
                   ,
                   he
                   that
                   chuses
                   it
                   by
                   delighting
                   in
                   the
                   cause
                   ,
                   chuses
                   also
                   what
                   is
                   forbidden
                   ,
                   and
                   therefore
                   that
                   which
                   will
                   be
                   imputed
                   to
                   him
                   .
                   
                   But
                   this
                   I
                   have
                   largely
                   proved
                   upon
                   a
                   distinct
                   account
                   ,
                   by
                   making
                   it
                   appear
                   that
                   even
                   a
                   vitious
                   habit
                   ,
                   the
                   facility
                   and
                   promptnesse
                   to
                   sin
                   is
                   an
                   aversion
                   from
                   God
                   ,
                   and
                   makes
                   us
                   hatefull
                   by
                   a
                   malignity
                   distinct
                   from
                   that
                   which
                   is
                   inherent
                   in
                   all
                   the
                   single
                   actions
                   .
                   Thus
                   he
                   sins
                   that
                   swears
                   by
                   custome
                   ,
                   though
                   he
                   have
                   no
                   advertency
                   to
                   what
                   he
                   saies
                   ,
                   and
                   knows
                   nothing
                   of
                   it
                   :
                   he
                   chose
                   those
                   actions
                   which
                   introduc'd
                   the
                   habit
                   ,
                   and
                   he
                   can
                   derive
                   no
                   impunity
                   from
                   his
                   first
                   crime
                   :
                   and
                   he
                   that
                   is
                   the
                   greatest
                   sinner
                   can
                   never
                   come
                   to
                   that
                   state
                   of
                   things
                   that
                   he
                   shall
                   take
                   God's
                   name
                   in
                   vain
                   ,
                   and
                   yet
                   be
                   held
                   guiltlesse
                   .
                
                 
                   But
                   this
                   Rule
                   is
                   to
                   be
                   understood
                   with
                   these
                   Cautions
                   .
                   
                
                 
                   1.
                   
                   The
                   involuntary
                   effect
                   is
                   imputed
                   to
                   the
                   voluntary
                   cause
                   ,
                   if
                   that
                   effect
                   was
                   foreseen
                   ,
                   or
                   if
                   it
                   was
                   design'd
                   ,
                   though
                   when
                   it
                   be
                   acted
                   ,
                   the
                   foolish
                   man
                   knows
                   but
                   little
                   of
                   it
                   ,
                   no
                   more
                   then
                   a
                   beast
                   does
                   of
                   his
                   own
                   acts
                   of
                   pleasure
                   ,
                   which
                   he
                   perceives
                   by
                   sense
                   ,
                   but
                   does
                   not
                   by
                   Counsel
                   enter
                   into
                   it
                   .
                   Of
                   this
                   there
                   is
                   no
                   question
                   ,
                   because
                   he
                   put
                   his
                   hand
                   to
                   a
                   hook
                   of
                   iron
                   ,
                   and
                   that
                   being
                   fastned
                   upon
                   the
                   rich
                   vessels
                   in
                   the
                   house
                   draws
                   forth
                   what
                   the
                   man
                   it
                   may
                   be
                   knows
                   not
                   to
                   be
                   there
                   ;
                   but
                   his
                   hand
                   willingly
                   mov'd
                   the
                   iron
                   hook
                   ,
                   and
                   therefore
                   his
                   hand
                   and
                   his
                   will
                   is
                   the
                   thief
                   .
                
                 
                 
                   2.
                   
                   The
                   involuntary
                   effect
                   is
                   not
                   imputed
                   to
                   the
                   voluntary
                   cause
                   ,
                   
                   if
                   after
                   it
                   is
                   chosen
                   by
                   the
                   will
                   in
                   one
                   act
                   ,
                   it
                   is
                   revok'd
                   by
                   another
                   before
                   the
                   mischief
                   be
                   effected
                   .
                   Thus
                   if
                   Maevius
                   shoot
                   an
                   arrow
                   to
                   kill
                   Paternus
                   ,
                   and
                   in
                   the
                   instant
                   of
                   it's
                   egression
                   
                     nollet
                     factum
                  
                   ,
                   repents
                   of
                   the
                   intended
                   evil
                   ,
                   that
                   mischief
                   which
                   is
                   then
                   done
                   shall
                   not
                   be
                   imputed
                   to
                   him
                   .
                   This
                   indeed
                   is
                   generally
                   said
                   both
                   by
                   the
                   Divines
                   and
                   Lawyers
                   ;
                   but
                   it
                   hath
                   no
                   effect
                   at
                   all
                   that
                   is
                   material
                   and
                   considerable
                   ,
                   save
                   onely
                   this
                   ,
                   that
                   the
                   repentance
                   does
                   wash
                   away
                   the
                   guilt
                   :
                   but
                   in
                   true
                   speaking
                   the
                   whole
                   guilt
                   was
                   contracted
                   ,
                   because
                   the
                   act
                   of
                   the
                   will
                   was
                   completed
                   up
                   to
                   action
                   and
                   execution
                   ,
                   beyond
                   which
                   there
                   can
                   be
                   no
                   intension
                   of
                   the
                   evil
                   ;
                   but
                   then
                   the
                   effect
                   is
                   therefore
                   not
                   imputed
                   because
                   the
                   cause
                   also
                   is
                   pardon'd
                   by
                   the
                   meanes
                   of
                   repentance
                   ,
                   and
                   so
                   it
                   is
                   even
                   after
                   the
                   mischief
                   is
                   done
                   .
                   He
                   that
                   by
                   repentance
                   recalls
                   the
                   mischief
                   ,
                   shall
                   by
                   pardon
                   be
                   clear'd
                   from
                   guiltinesse
                   ,
                   whether
                   that
                   repentance
                   be
                   before
                   or
                   after
                   .
                
                 
                   3.
                   
                   But
                   that
                   which
                   we
                   can
                   rely
                   upon
                   in
                   this
                   particular
                   ,
                   
                   and
                   of
                   which
                   great
                   use
                   is
                   to
                   be
                   made
                   ,
                   is
                   this
                   ,
                   That
                   though
                   all
                   the
                   evil
                   events
                   which
                   are
                   foreseen
                   ,
                   or
                   ought
                   to
                   have
                   been
                   consider'd
                   ,
                   are
                   imputed
                   even
                   then
                   when
                   they
                   are
                   not
                   in
                   our
                   power
                   ,
                   to
                   him
                   who
                   willingly
                   brought
                   in
                   the
                   cause
                   of
                   those
                   evils
                   ;
                   yet
                   whatsoever
                   was
                   not
                   foreseen
                   ,
                   and
                   therefore
                   not
                   design'd
                   ,
                   nor
                   yet
                   chosen
                   ,
                   by
                   consequence
                   and
                   implication
                   is
                   not
                   imputed
                   to
                   him
                   that
                   brought
                   that
                   foolish
                   necessity
                   upon
                   himself
                   .
                   Consonant
                   to
                   this
                   is
                   the
                   doctrine
                   of
                   S.
                   Austin
                   ,
                   
                   
                     Culpandus
                     est
                     Loth
                     non
                     quantum
                     incestus
                     in
                     ebrietate
                     admissus
                     ,
                     sed
                     quantum
                     ebrietas
                     meretur
                     ,
                     Lot
                  
                   was
                   answerable
                   for
                   his
                   drunkennesse
                   ,
                   but
                   not
                   for
                   his
                   incest
                   caused
                   by
                   his
                   drunkennnesse
                   ,
                   which
                   he
                   foresaw
                   not
                   and
                   designed
                   not
                   .
                   But
                   this
                   case
                   also
                   suffers
                   alteration
                   .
                   For
                   if
                   Lot
                   had
                   been
                   warned
                   of
                   the
                   evils
                   of
                   his
                   first
                   nights
                   drunkennesse
                   ,
                   and
                   yet
                   would
                   be
                   drunk
                   the
                   next
                   night
                   ,
                   he
                   is
                   not
                   so
                   innocent
                   of
                   the
                   effect
                   ,
                   the
                   incest
                   lies
                   nearer
                   to
                   him
                   .
                   Onely
                   if
                   after
                   that
                   monition
                   he
                   suspected
                   as
                   little
                   as
                   at
                   first
                   ,
                   he
                   was
                   not
                   indeed
                   guilty
                   of
                   the
                   incest
                   directly
                   ,
                   but
                   of
                   a
                   more
                   intolerable
                   drunkennesse
                   and
                   a
                   carelesse
                   spirit
                   ,
                   who
                   by
                   the
                   first
                   sad
                   event
                   did
                   not
                   consider
                   and
                   was
                   not
                   affrighted
                   from
                   the
                   intolerable
                   cause
                   .
                   But
                   thus
                   if
                   a
                   servant
                   throws
                   himself
                   into
                   a
                   pit
                   ,
                   and
                   breaks
                   a
                   leg
                   or
                   an
                   arme
                   that
                   he
                   might
                   not
                   work
                   ,
                   his
                   not
                   working
                   is
                   as
                   much
                   imputed
                   to
                   him
                   as
                   his
                   uncharitable
                   injury
                   to
                   himself
                   :
                   but
                   if
                   afterwards
                   ,
                   as
                   Pyrrho
                   saw
                   his
                   Master
                   faln
                   into
                   a
                   ditch
                   ,
                   and
                   by
                   reason
                   of
                   that
                   first
                   fall
                   he
                   cannot
                   help
                   his
                   Master
                   out
                   ,
                   that
                   is
                   not
                   to
                   be
                   imputed
                   to
                   him
                   ;
                   for
                   he
                   will'd
                   it
                   not
                   ,
                   it
                   was
                   not
                   included
                   virtually
                   in
                   any
                   act
                   of
                   his
                   will
                   or
                   understanding
                   .
                   And
                   thus
                   it
                   is
                   also
                   in
                   the
                   Divine
                   judgements
                   ,
                   which
                   if
                   we
                   procure
                   by
                   our
                   own
                   vilenesses
                   ,
                   all
                   that
                   impotency
                   and
                   disability
                   of
                   obeying
                   God
                   in
                   external
                   religion
                   which
                   is
                   consequent
                   to
                   the
                   suffering
                   that
                   judgment
                   which
                   himself
                   procur'd
                   ,
                   &
                   by
                   which
                   he
                   is
                   faln
                   sick
                   or
                   mad
                   or
                   lame
                   ,
                   is
                   not
                   imputed
                   to
                   him
                   ;
                   because
                   to
                   make
                   himself
                   guilty
                   of
                   a
                   thing
                   ,
                   it
                   is
                   not
                   sufficient
                   that
                   he
                   be
                   the
                   
                     meritorious
                     cause
                  
                   of
                   that
                   which
                   procur'd
                   it
                   ,
                   but
                   he
                   must
                   be
                   
                     the
                     voluntary
                     and
                     discerning
                     cause
                  
                   .
                   That
                   evil
                   of
                   which
                   a
                   man
                   is
                   onely
                   the
                   meritorious
                   cause
                   depends
                   upon
                   another
                   will
                   besides
                   his
                   own
                   ,
                   and
                   is
                   indeed
                   an
                   effect
                   deserv'd
                   by
                   him
                   ,
                   but
                   not
                   willingly
                   consented
                   to
                   ,
                   but
                   very
                   much
                   against
                   him
                   ;
                   and
                   therefore
                   can
                   never
                   be
                   imputed
                   to
                   him
                   to
                   any
                   other
                   purpose
                   but
                   to
                   upbraid
                   his
                   infelicity
                   ,
                   who
                   justly
                   suffers
                   what
                   he
                   would
                   not
                   foresee
                   ,
                   and
                   now
                   cannot
                   avoid
                   .
                
                 
                   4.
                   
                   When
                   a
                   man
                   falls
                   into
                   a
                   state
                   or
                   condition
                   in
                   which
                   he
                   cannot
                   chuse
                   ,
                   
                   those
                   acts
                   which
                   are
                   done
                   in
                   that
                   state
                   are
                   imputed
                   to
                   him
                   ,
                   if
                   they
                   be
                   such
                   
                   acts
                   to
                   which
                   no
                   new
                   consent
                   is
                   requir'd
                   ,
                   but
                   that
                   it
                   be
                   sufficient
                   that
                   he
                   doe
                   not
                   dissent
                   ,
                   and
                   if
                   those
                   acts
                   be
                   consonant
                   to
                   his
                   former
                   will
                   ,
                   all
                   such
                   effects
                   are
                   imputed
                   to
                   the
                   will.
                   Thus
                   if
                   Titius
                   being
                   a
                   Catechumen
                   desir'd
                   to
                   be
                   baptized
                   ,
                   and
                   then
                   falls
                   into
                   madnesse
                   ,
                   or
                   stupidity
                   ,
                   or
                   a
                   lethargy
                   he
                   is
                   capable
                   of
                   being
                   baptized
                   ,
                   because
                   nothing
                   is
                   in
                   some
                   persons
                   requir'd
                   but
                   a
                   mere
                   susceptibility
                   ,
                   and
                   that
                   there
                   be
                   no
                   just
                   impediment
                   ;
                   the
                   grace
                   of
                   the
                   Sacrament
                   being
                   so
                   mere
                   a
                   favour
                   ,
                   that
                   it
                   is
                   the
                   first
                   grace
                   to
                   which
                   nothing
                   on
                   our
                   parts
                   is
                   previous
                   but
                   that
                   all
                   impediments
                   be
                   removed
                   .
                   Since
                   therefore
                   in
                   this
                   a
                   man
                   is
                   passive
                   ,
                   his
                   present
                   indisposition
                   of
                   making
                   new
                   acts
                   of
                   election
                   renders
                   him
                   not
                   incapable
                   of
                   receiving
                   a
                   favour
                   ;
                   always
                   provided
                   that
                   there
                   was
                   in
                   him
                   no
                   indisposition
                   and
                   impediment
                   before
                   his
                   present
                   accident
                   ,
                   but
                   that
                   he
                   did
                   desire
                   it
                   and
                   was
                   capable
                   before
                   :
                   that
                   volition
                   hath
                   the
                   same
                   effect
                   in
                   the
                   present
                   state
                   of
                   madnesse
                   or
                   stupidity
                   as
                   it
                   could
                   have
                   if
                   he
                   had
                   been
                   well
                   .
                   But
                   when
                   this
                   comes
                   to
                   be
                   reduc'd
                   to
                   practice
                   ,
                   I
                   know
                   of
                   no
                   material
                   change
                   it
                   works
                   upon
                   the
                   man
                   in
                   case
                   he
                   dies
                   in
                   that
                   sad
                   affliction
                   ,
                   but
                   what
                   was
                   by
                   the
                   mercies
                   of
                   God
                   laid
                   up
                   for
                   him
                   upon
                   the
                   account
                   of
                   his
                   own
                   goodnesse
                   and
                   the
                   mans
                   former
                   desire
                   .
                   But
                   if
                   he
                   does
                   live
                   ,
                   that
                   susception
                   of
                   the
                   Sacrament
                   of
                   baptisme
                   is
                   sufficient
                   for
                   him
                   for
                   his
                   whole
                   life
                   ,
                   and
                   the
                   daies
                   of
                   his
                   recovery
                   ;
                   that
                   is
                   ,
                   all
                   that
                   which
                   he
                   could
                   be
                   bound
                   to
                   in
                   the
                   susception
                   ,
                   is
                   perform'd
                   effectively
                   in
                   that
                   state
                   in
                   which
                   he
                   could
                   not
                   presently
                   chuse
                   .
                   But
                   I
                   shall
                   resume
                   this
                   consideration
                   and
                   inquiry
                   upon
                   occasion
                   of
                   something
                   to
                   be
                   explicated
                   in
                   the
                   sixth
                   Rule
                   of
                   this
                   Chapter
                   .
                
                 
                   5.
                   
                   But
                   in
                   matter
                   of
                   punishment
                   the
                   case
                   is
                   something
                   different
                   .
                   
                   The
                   case
                   is
                   this
                   ;
                   Mizaldus
                   a
                   Florentine
                   smote
                   an
                   Officer
                   of
                   the
                   Great
                   Duke
                   in
                   the
                   Court
                   ,
                   and
                   apprehending
                   that
                   he
                   was
                   in
                   great
                   danger
                   of
                   suffering
                   a
                   great
                   punishment
                   ,
                   grew
                   sad
                   and
                   impatient
                   ,
                   and
                   at
                   last
                   distracted
                   ●
                   the
                   question
                   upon
                   the
                   case
                   is
                   ,
                
                 
                   Question
                   .
                
                 
                   
                     Whether
                     or
                     no
                     Mizaldus
                     may
                     ,
                     being
                     mad
                     ,
                     be
                     punished
                     by
                     death
                     ,
                     or
                     the
                     abscission
                     of
                     his
                     hand
                     ,
                     for
                     a
                     fact
                     he
                     did
                     in
                     his
                     health
                     and
                     the
                     days
                     of
                     understanding
                     .
                     To
                     this
                     the
                     answers
                     are
                     various
                     by
                     reason
                     of
                     the
                     several
                     cases
                     that
                     may
                     arise
                     .
                  
                
                 
                   1.
                   
                   If
                   the
                   punishment
                   cannot
                   be
                   inflicted
                   without
                   legal
                   processe
                   ,
                   
                   trial
                   ,
                   conviction
                   and
                   sentence
                   ,
                   the
                   mad
                   man
                   cannot
                   be
                   punish'd
                   ,
                   because
                   he
                   is
                   not
                   capable
                   of
                   passing
                   through
                   the
                   solennities
                   of
                   law
                   :
                   but
                   if
                   the
                   sentence
                   was
                   pass'd
                   before
                   his
                   madnesse
                   ,
                   then
                   the
                   evil
                   may
                   be
                   inflicted
                   ,
                   that
                   is
                   ,
                   it
                   is
                   just
                   if
                   it
                   be
                   ;
                   and
                   it
                   may
                   be
                   done
                   unlesse
                   some
                   other
                   consideration
                   interpose
                   to
                   hinder
                   it
                   .
                
                 
                   2.
                   
                   In
                   punishments
                   where
                   no
                   judicial
                   processe
                   is
                   requir'd
                   ,
                   
                   a
                   man
                   that
                   is
                   mad
                   may
                   be
                   punish'd
                   for
                   what
                   he
                   did
                   when
                   he
                   was
                   sober
                   .
                   If
                   a
                   son
                   strikes
                   his
                   Father
                   ,
                   
                   and
                   then
                   falls
                   mad
                   ,
                   the
                   Father
                   may
                   disinherit
                   him
                   for
                   all
                   his
                   madnesse
                   ,
                   because
                   the
                   Father
                   may
                   proceed
                   summarily
                   and
                   upon
                   sense
                   of
                   the
                   crime
                   ;
                   and
                   he
                   that
                   by
                   his
                   own
                   voluntary
                   act
                   did
                   deserve
                   it
                   ,
                   is
                   not
                   by
                   madnesse
                   made
                   uncapable
                   of
                   the
                   punishment
                   ,
                   to
                   which
                   in
                   this
                   case
                   nothing
                   but
                   a
                   passivenesse
                   is
                   requir'd
                   .
                
                 
                 
                   3.
                   
                   This
                   also
                   holds
                   in
                   cases
                   of
                   punishments
                   
                     ipso
                     facto
                  
                   incurr'd
                   ,
                   that
                   is
                   ,
                   
                   which
                   a
                   man
                   is
                   fallen
                   into
                   as
                   soon
                   as
                   ever
                   the
                   crime
                   is
                   committed
                   .
                   And
                   of
                   this
                   there
                   is
                   a
                   double
                   reason
                   ;
                   the
                   one
                   is
                   because
                   the
                   punishment
                   is
                   actually
                   incurred
                   before
                   he
                   is
                   actually
                   mad
                   ,
                   for
                   the
                   very
                   crime
                   it self
                   is
                   to
                   him
                   as
                   a
                   Judge
                   and
                   sentence
                   ,
                   and
                   the
                   sanction
                   of
                   the
                   law
                   is
                   all
                   the
                   solennity
                   :
                   and
                   that
                   's
                   the
                   other
                   reason
                   ,
                   consequent
                   to
                   the
                   former
                   ;
                   in
                   this
                   case
                   there
                   needs
                   no
                   processe
                   ,
                   and
                   therefore
                   the
                   sinners
                   indisposition
                   cannot
                   make
                   him
                   uncapable
                   of
                   passing
                   into
                   punishment
                   .
                
                 
                   4.
                   
                   In
                   punishments
                   Emendatory
                   ,
                   
                   that
                   is
                   ,
                   such
                   which
                   besides
                   the
                   exemplar
                   justice
                   ,
                   intend
                   to
                   reform
                   the
                   Criminal
                   ,
                   he
                   that
                   is
                   fallen
                   into
                   madnesse
                   ought
                   not
                   to
                   suffer
                   them
                   ,
                   whether
                   the
                   sentence
                   be
                   to
                   be
                   pass'd
                   by
                   the
                   law
                   or
                   by
                   the
                   Judge
                   ,
                   whether
                   it
                   be
                   solemn
                   or
                   summary
                   ,
                   whether
                   it
                   be
                   pass'd
                   before
                   his
                   calamity
                   or
                   after
                   .
                   The
                   reason
                   of
                   this
                   is
                   plain
                   ,
                   because
                   such
                   punishments
                   being
                   in
                   order
                   to
                   an
                   end
                   which
                   cannot
                   be
                   acquired
                   ,
                   are
                   wholly
                   to
                   no
                   purpose
                   ,
                   and
                   therefore
                   are
                   tyrannical
                   and
                   unreasonable
                   ;
                   the
                   man
                   is
                   not
                   capable
                   of
                   amendment
                   ,
                   and
                   therefore
                   not
                   of
                   such
                   punishments
                   which
                   are
                   emendatory
                   .
                
                 
                   But
                   after
                   all
                   this
                   ,
                   
                   the
                   moderation
                   of
                   charity
                   in
                   Christian
                   Judicatories
                   is
                   such
                   ,
                   as
                   that
                   they
                   refuse
                   to
                   inflict
                   corporal
                   penalties
                   on
                   distracted
                   people
                   ,
                   it
                   being
                   enough
                   that
                   they
                   are
                   already
                   but
                   too
                   miserable
                   .
                   
                     
                       Solus
                       te
                       jam
                       praestare
                       potest
                    
                     
                       Furor
                       insontem
                       :
                       
                       proxima
                       puris
                    
                     
                       Sors
                       est
                       manibus
                       ,
                       nescire
                       nefas
                       .
                    
                  
                   He
                   that
                   knows
                   not
                   what
                   he
                   does
                   ,
                   or
                   what
                   he
                   hath
                   done
                   ,
                   is
                   next
                   to
                   him
                   that
                   is
                   innocent
                   .
                   And
                   when
                   the
                   man
                   is
                   civilly
                   dead
                   ,
                   it
                   is
                   to
                   little
                   purpose
                   to
                   make
                   him
                   sink
                   further
                   under
                   the
                   civil
                   sword
                   .
                   That
                   's
                   a
                   dreadfull
                   justice
                   and
                   security
                   that
                   would
                   kill
                   a
                   man
                   twice
                   over
                   .
                   Onely
                   when
                   any
                   thing
                   of
                   example
                   ,
                   or
                   public
                   interest
                   ,
                   or
                   detestation
                   of
                   the
                   fact
                   is
                   concern'd
                   ,
                   it
                   may
                   be
                   done
                   according
                   to
                   the
                   former
                   measures
                   ,
                   and
                   for
                   the
                   present
                   considerations
                   ;
                   just
                   as
                   it
                   is
                   in
                   some
                   cases
                   lawfull
                   to
                   punish
                   a
                   man
                   after
                   he
                   is
                   dead
                   ,
                   by
                   denying
                   him
                   an
                   honourable
                   or
                   Christian
                   sepulture
                   :
                   where
                   although
                   there
                   be
                   something
                   particular
                   in
                   the
                   case
                   ,
                   the
                   nature
                   of
                   this
                   punishment
                   being
                   such
                   ,
                   that
                   because
                   we
                   doe
                   not
                   bury
                   them
                   before
                   they
                   be
                   dead
                   ,
                   this
                   evil
                   must
                   be
                   inflicted
                   upon
                   him
                   that
                   feels
                   it
                   not
                   ,
                   or
                   not
                   all
                   be
                   inflicted
                   ;
                   yet
                   indeed
                   it
                   is
                   true
                   that
                   it
                   ought
                   not
                   at
                   all
                   to
                   be
                   inflicted
                   upon
                   any
                   direct
                   account
                   of
                   justice
                   ,
                   but
                   upon
                   collateral
                   considerations
                   ,
                   as
                   for
                   terror
                   and
                   exemplarity
                   ;
                   and
                   so
                   it
                   may
                   be
                   in
                   the
                   case
                   of
                   the
                   present
                   question
                   .
                
              
            
             
               
               
                 §.
                 2.
                 
                 Of
                 the
                 Diminutions
                 of
                 voluntary
                 actions
                 :
                 and
                 first
                 of
                 Ignorance
                 ,
                 and
                 it's
                 influence
                 into
                 the
                 morality
                 of
                 Humane
                 actions
                 .
              
               
                 
                   RULE
                   V.
                   Nothing
                   is
                   good
                   or
                   bad
                   ,
                   but
                   what
                   we
                   know
                   ,
                   or
                   concerning
                   which
                   we
                   can
                   deliberate
                   .
                
                 
                   1.
                   
                   THe
                   great
                   measures
                   of
                   morality
                   are
                   ,
                   
                   
                     Chuse
                     the
                     good
                     ,
                     and
                     eschew
                     the
                     evil
                     :
                  
                   before
                   these
                   can
                   be
                   chosen
                   or
                   avoided
                   they
                   must
                   be
                   consider'd
                   and
                   discern'd
                   .
                   And
                   therefore
                   those
                   things
                   concerning
                   which
                   there
                   can
                   be
                   no
                   deliberation
                   are
                   neither
                   morally
                   good
                   nor
                   bad
                   ,
                   and
                   those
                   persons
                   who
                   cannot
                   deliberate
                   ,
                   can
                   neither
                   be
                   vertuous
                   nor
                   vicious
                   ;
                   but
                   the
                   things
                   may
                   be
                   lawfull
                   ,
                   and
                   the
                   persons
                   be
                   innocent
                   ,
                   but
                   both
                   of
                   them
                   negatively
                   ,
                   that
                   is
                   ,
                   the
                   things
                   are
                   not
                   evil
                   ,
                   and
                   the
                   persons
                   are
                   not
                   criminal
                   .
                   And
                   therefore
                   S.
                   Paul
                   celebrating
                   the
                   immense
                   love
                   of
                   God
                   to
                   mankind
                   ,
                   
                   says
                   that
                   
                     God
                     would
                     have
                     all
                     men
                     to
                     be
                     saved
                  
                   ;
                   and
                   in
                   order
                   to
                   this
                   ,
                   he
                   addes
                   ,
                   he
                   would
                   have
                   all
                   men
                   
                     come
                     to
                     the
                     knowledge
                     of
                     the
                     truth
                     ,
                  
                   as
                   knowing
                   this
                   to
                   be
                   the
                   onely
                   way
                   :
                   no
                   man
                   can
                   be
                   sav'd
                   unlesse
                   he
                   knows
                   saving
                   truth
                   ,
                   but
                   every
                   man
                   may
                   be
                   sav'd
                   unlesse
                   it
                   be
                   his
                   own
                   fault
                   ;
                   and
                   therefore
                   there
                   is
                   to
                   every
                   man
                   reveal'd
                   so
                   much
                   truth
                   as
                   is
                   sufficient
                   to
                   his
                   salvation
                   .
                   It
                   may
                   be
                   this
                   saving
                   truth
                   is
                   reveal'd
                   by
                   degrees
                   ,
                   and
                   so
                   that
                   he
                   who
                   hath
                   the
                   first
                   general
                   propositions
                   of
                   nature
                   and
                   reason
                   ,
                   and
                   uses
                   them
                   well
                   ,
                   shall
                   have
                   more
                   ,
                   even
                   so
                   much
                   as
                   is
                   necessary
                   untill
                   he
                   comes
                   to
                   all
                   sufficient
                   knowledge
                   .
                   
                     He
                     that
                     comes
                     to
                     God
                  
                   (
                   saith
                   S.
                   
                     Paul
                     )
                     must
                     believe
                     that
                     God
                     is
                     ,
                     and
                     that
                     he
                     is
                     a
                     rewarder
                     of
                     them
                     that
                     diligently
                     seek
                     him
                     .
                  
                   This
                   is
                   the
                   Gentiles
                   Creed
                   ,
                   but
                   such
                   as
                   at
                   first
                   will
                   be
                   sufficient
                   to
                   bring
                   them
                   unto
                   God
                   ;
                   whether
                   when
                   they
                   are
                   come
                   he
                   will
                   give
                   them
                   his
                   Holy
                   Spirit
                   ,
                   and
                   teach
                   them
                   whatsoever
                   is
                   yet
                   necessary
                   .
                   I
                   am
                   not
                   here
                   to
                   dispute
                   what
                   is
                   likely
                   to
                   be
                   the
                   condition
                   of
                   Heathens
                   in
                   the
                   other
                   world
                   :
                   it
                   concerns
                   not
                   us
                   ,
                   it
                   is
                   not
                   a
                   case
                   of
                   Conscience
                   :
                   but
                   we
                   are
                   sure
                   that
                   all
                   me
                   have
                   the
                   Law
                   of
                   God
                   written
                   in
                   their
                   hearts
                   ;
                   that
                   God
                   is
                   so
                   manifested
                   in
                   the
                   creatures
                   ,
                   and
                   so
                   communicates
                   himself
                   to
                   mankind
                   in
                   benefits
                   and
                   blessings
                   ,
                   that
                   no
                   man
                   hath
                   just
                   cause
                   to
                   say
                   he
                   knows
                   not
                   God.
                   We
                   see
                   also
                   that
                   the
                   Heathens
                   are
                   not
                   fools
                   ,
                   that
                   they
                   understand
                   arts
                   and
                   sciences
                   ,
                   that
                   they
                   discourse
                   rarely
                   well
                   of
                   the
                   works
                   of
                   God
                   ,
                   of
                   good
                   and
                   evil
                   ,
                   of
                   punishment
                   and
                   reward
                   :
                   and
                   it
                   were
                   strange
                   that
                   it
                   should
                   be
                   impossible
                   for
                   them
                   to
                   know
                   what
                   is
                   necessary
                   ,
                   and
                   stranger
                   yet
                   that
                   God
                   should
                   exact
                   that
                   of
                   them
                   which
                   is
                   not
                   possible
                   for
                   them
                   to
                   know
                   .
                   But
                   yet
                   on
                   the
                   other
                   side
                   ,
                   we
                   see
                   infinite
                   numbers
                   of
                   Christians
                   that
                   know
                   very
                   little
                   of
                   God
                   ,
                   and
                   very
                   many
                   for
                   whom
                   there
                   is
                   no
                   course
                   taken
                   that
                   they
                   should
                   know
                   him
                   ;
                   and
                   what
                   shall
                   be
                   the
                   event
                   of
                   these
                   things
                   is
                   hard
                   to
                   tell
                   .
                   But
                   it
                   is
                   very
                   certain
                   that
                   without
                   a
                   mans
                   own
                   fault
                   ,
                   no
                   man
                   shall
                   eternally
                   perish
                   :
                   and
                   therefore
                   it
                   is
                   also
                   certain
                   that
                   every
                   man
                   that
                   will
                   use
                   what
                   diligence
                   he
                   can
                   and
                   ought
                   in
                   his
                   circumstances
                   ,
                   he
                   shall
                   know
                   all
                   that
                   in
                   his
                   circumstances
                   is
                   necessary
                   ;
                   and
                   therefore
                   
                     Justin
                     Martyr
                  
                   said
                   well
                   ,
                   
                     voluntate
                     ignorare
                     illos
                     ,
                     qui
                     res
                     ad
                     cognitionem
                     ducentes
                     hebent
                     ,
                     nec
                     de
                     scientia
                     laborant
                     .
                  
                   
                   Every
                   man
                   hath
                   enough
                   of
                   knowledge
                   to
                   make
                   him
                   good
                   if
                   he
                   please
                   :
                   and
                   it
                   is
                   infinitely
                   culpable
                   and
                   criminal
                   that
                   men
                   by
                   their
                   industry
                   shall
                   become
                   so
                   wise
                   in
                   the
                   affairs
                   of
                   the
                   world
                   ,
                   and
                   so
                   ignorant
                   in
                   that
                   which
                   is
                   their
                   Eternal
                   interest
                   ;
                   it
                   is
                   because
                   they
                   love
                   it
                   not
                   .
                   
                     
                       Non
                       aurum
                       in
                       viridi
                       quaeritis
                       arbore
                       ,
                       
                    
                     
                       Nec
                       vite
                       gemmas
                       carpitis
                       :
                    
                     
                       Non
                       altis
                       laqueos
                       montibus
                       abditis
                    
                     
                       Ut
                       pisce
                       ditetis
                       dapes
                       ,
                    
                  
                   No
                   man
                   looks
                   for
                   Emeralds
                   in
                   a
                   tree
                   ,
                   nor
                   cuts
                   his
                   vines
                   hoping
                   that
                   they
                   will
                   bleed
                   rubies
                   or
                   weep
                   pearls
                   .
                   Which
                   of
                   all
                   the
                   Heathens
                   or
                   Christians
                   ever
                   went
                   to
                   take
                   goats
                   in
                   the
                   Tyrrhene
                   waters
                   ,
                   or
                   look'd
                   for
                   Crystall
                   in
                   a
                   furnace
                   ?
                   Many
                   know
                   what
                   pits
                   have
                   the
                   best
                   Oysters
                   ,
                   and
                   where
                   the
                   fattest
                   Tortoise
                   feeds
                   .
                   
                     
                       Sed
                       quonam
                       lateat
                       quod
                       cupiunt
                       bonum
                    
                     
                       Nescire
                       caeci
                       sustinent
                       :
                    
                     
                       Et
                       quod
                       stelliferum
                       trans
                       abiit
                       polum
                    
                     
                       Tellure
                       demersi
                       petunt
                       ,
                    
                  
                   and
                   yet
                   they
                   look
                   for
                   immortality
                   in
                   money
                   ,
                   and
                   dig
                   deep
                   into
                   the
                   earth
                   ,
                   hoping
                   there
                   to
                   find
                   that
                   blessednesse
                   which
                   their
                   reason
                   tells
                   them
                   dwells
                   beyond
                   the
                   starres
                   .
                   Men
                   have
                   enough
                   of
                   reason
                   and
                   law
                   put
                   into
                   their
                   hearts
                   by
                   which
                   they
                   read
                   the
                   will
                   of
                   God
                   ;
                   and
                   therefore
                   no
                   man
                   can
                   in
                   the
                   universall
                   lines
                   and
                   measures
                   of
                   salvation
                   pretend
                   ignorance
                   :
                   I
                   am
                   sure
                   we
                   cannot
                   ,
                   and
                   that
                   is
                   all
                   that
                   concerns
                   us
                   .
                   And
                   therefore
                   ignorance
                   in
                   the
                   Law
                   of
                   God
                   ,
                   in
                   that
                   which
                   concerns
                   our
                   necessary
                   duty
                   ,
                   is
                   so
                   far
                   from
                   excusing
                   any
                   thing
                   it
                   causes
                   ,
                   that
                   it self
                   is
                   very
                   criminal
                   .
                   
                     Non
                     est
                     levius
                     omnino
                     nescire
                     quod
                     liceat
                     ,
                  
                   
                   
                     quam
                     facere
                     aliquid
                     quod
                     scias
                     non
                     licere
                     ,
                  
                   To
                   doe
                   somethings
                   that
                   we
                   know
                   to
                   be
                   unlawfull
                   ,
                   is
                   not
                   so
                   great
                   a
                   crime
                   ,
                   as
                   to
                   be
                   wholly
                   ignorant
                   of
                   what
                   is
                   and
                   what
                   is
                   not
                   lawfull
                   .
                   So
                   that
                   since
                   the
                   great
                   end
                   why
                   God
                   hath
                   given
                   us
                   liberty
                   and
                   election
                   ,
                   reason
                   and
                   understanding
                   ,
                   is
                   that
                   by
                   these
                   we
                   should
                   serve
                   him
                   and
                   partake
                   of
                   his
                   felicities
                   ,
                   it
                   follows
                   that
                   in
                   all
                   that
                   is
                   of
                   necessity
                   to
                   our
                   salvation
                   God
                   is
                   not
                   wanting
                   to
                   give
                   us
                   sufficient
                   notice
                   ;
                   and
                   of
                   good
                   and
                   evil
                   in
                   general
                   every
                   man
                   that
                   hath
                   the
                   use
                   of
                   reason
                   does
                   or
                   may
                   understand
                   the
                   rules
                   and
                   differences
                   .
                
                 
                   But
                   if
                   we
                   descend
                   to
                   particular
                   rules
                   and
                   laws
                   ,
                   
                   the
                   case
                   is
                   different
                   .
                   So
                   
                     Gregory
                     Nyssen
                  
                   said
                   ,
                   
                   
                     Universalium
                     secundum
                     electionem
                     non
                     esse
                     involuntariam
                     ignorantiam
                     ,
                     sed
                     particularium
                     ,
                  
                   A
                   man
                   cannot
                   against
                   his
                   will
                   be
                   ignorant
                   of
                   the
                   universal
                   precepts
                   that
                   concern
                   our
                   life
                   Eternal
                   and
                   Election
                   ,
                   but
                   of
                   particulars
                   a
                   man
                   may
                   .
                   That
                   a
                   man
                   must
                   not
                   oppresse
                   his
                   brother
                   by
                   cruel
                   or
                   crafty
                   bargains
                   every
                   man
                   ought
                   to
                   know
                   :
                   but
                   there
                   are
                   many
                   that
                   doe
                   not
                   know
                   whether
                   all
                   usury
                   be
                   a
                   cruelty
                   or
                   oppression
                   ,
                   or
                   in
                   any
                   sense
                   criminal
                   .
                   But
                   concerning
                   these
                   things
                   we
                   may
                   better
                   take
                   an
                   estimate
                   by
                   the
                   following
                   measures
                   .
                
                 
                   
                     Of
                     what
                     things
                     a
                     man
                     may
                     or
                     may
                     not
                     be
                     innocently
                     ignorant
                     .
                  
                   
                     1.
                     
                     No
                     man
                     can
                     be
                     innocently
                     ignorant
                     of
                     that
                     which
                     all
                     the
                     Nations
                     of
                     the
                     world
                     have
                     ever
                     believed
                     and
                     publicly
                     professed
                     ;
                     
                     as
                     
                       that
                       there
                       is
                       a
                       
                       God
                    
                     ;
                     that
                     
                       God
                       is
                       good
                       and
                       just
                       and
                       true
                    
                     ;
                     that
                     
                       he
                       is
                       to
                       be
                       worshipped
                    
                     ;
                     that
                     
                       we
                       must
                       doe
                       no
                       more
                       wrong
                       then
                       we
                       are
                       willing
                       to
                       receive
                       or
                       suffer
                       .
                    
                     Because
                     these
                     things
                     and
                     the
                     like
                     are
                     so
                     conveyed
                     to
                     us
                     in
                     our
                     creation
                     that
                     we
                     know
                     them
                     without
                     an
                     external
                     Teacher
                     ;
                     and
                     yet
                     they
                     are
                     so
                     every
                     where
                     taught
                     ,
                     that
                     we
                     cannot
                     but
                     know
                     them
                     ,
                     if
                     we
                     never
                     consulted
                     with
                     our
                     natural
                     reason
                     .
                  
                   
                     2.
                     
                     No
                     Christian
                     can
                     be
                     innocently
                     ignorant
                     of
                     that
                     which
                     the
                     Catholic
                     Church
                     teaches
                     to
                     be
                     necessary
                     to
                     salvation
                     .
                     
                     The
                     reason
                     of
                     this
                     is
                     ,
                     because
                     every
                     one
                     that
                     knows
                     any
                     thing
                     of
                     God
                     ,
                     and
                     of
                     heaven
                     and
                     hell
                     ,
                     as
                     every
                     Christian
                     is
                     suppos'd
                     to
                     doe
                     ,
                     cannot
                     but
                     know
                     it
                     is
                     necessary
                     he
                     learn
                     something
                     or
                     other
                     in
                     order
                     to
                     it
                     ;
                     and
                     if
                     any
                     thing
                     ,
                     then
                     certainly
                     that
                     which
                     is
                     necessary
                     :
                     and
                     of
                     that
                     nothing
                     can
                     so
                     well
                     judge
                     ,
                     nothing
                     can
                     teach
                     so
                     readily
                     as
                     the
                     whole
                     Church
                     ;
                     for
                     if
                     the
                     whole
                     Church
                     teaches
                     it
                     as
                     necessary
                     ,
                     then
                     it
                     is
                     taught
                     every
                     where
                     ,
                     and
                     at
                     all
                     times
                     ,
                     and
                     therefore
                     to
                     be
                     ignorant
                     of
                     such
                     things
                     can
                     never
                     be
                     suppos'd
                     innocent
                     .
                  
                   
                     3.
                     
                     Of
                     that
                     which
                     is
                     by
                     several
                     Churches
                     and
                     societies
                     of
                     wise
                     and
                     good
                     men
                     disputed
                     ,
                     
                     a
                     man
                     may
                     be
                     innocently
                     ignorant
                     ;
                     for
                     there
                     is
                     suppos'd
                     difficulty
                     ,
                     and
                     obscurity
                     ,
                     and
                     every
                     degree
                     of
                     these
                     is
                     the
                     greatest
                     indication
                     that
                     there
                     is
                     not
                     of
                     them
                     any
                     absolute
                     necessity
                     .
                     What
                     God
                     hath
                     made
                     necessary
                     to
                     be
                     known
                     ,
                     he
                     hath
                     given
                     sufficient
                     means
                     by
                     which
                     it
                     can
                     be
                     known
                     .
                     But
                     because
                     every
                     man
                     cannot
                     dispute
                     ,
                     and
                     of
                     them
                     that
                     can
                     ,
                     very
                     many
                     doe
                     it
                     to
                     very
                     little
                     purpose
                     ,
                     and
                     they
                     had
                     better
                     let
                     it
                     alone
                     ,
                     and
                     by
                     disputing
                     men
                     often
                     make
                     more
                     intrigues
                     ,
                     but
                     seldome
                     more
                     manifestations
                     of
                     what
                     is
                     obscure
                     ;
                     it
                     is
                     certain
                     that
                     which
                     cannot
                     be
                     known
                     but
                     with
                     some
                     difficulty
                     and
                     more
                     uncertainty
                     ,
                     may
                     be
                     unknown
                     with
                     very
                     much
                     innocence
                     .
                  
                   
                     4.
                     
                     Those
                     things
                     which
                     doe
                     not
                     concern
                     good
                     life
                     ,
                     
                     and
                     the
                     necessities
                     of
                     this
                     world
                     and
                     of
                     the
                     other
                     ,
                     are
                     not
                     of
                     necessity
                     to
                     be
                     known
                     by
                     every
                     one
                     ;
                     because
                     there
                     is
                     beyond
                     these
                     no
                     common
                     and
                     universal
                     necessity
                     .
                     But
                     beyond
                     these
                     .
                  
                   
                     5.
                     
                     Whatsoever
                     concerns
                     every
                     mans
                     duty
                     in
                     special
                     ,
                     
                     to
                     which
                     he
                     is
                     specially
                     oblig'd
                     ,
                     of
                     that
                     he
                     cannot
                     innocently
                     be
                     ignorant
                     ,
                     because
                     he
                     hath
                     brought
                     upon
                     himself
                     a
                     special
                     obligation
                     of
                     a
                     new
                     duty
                     ,
                     to
                     which
                     he
                     must
                     take
                     care
                     that
                     sufficient
                     aides
                     and
                     notices
                     be
                     procur'd
                     .
                     Thus
                     must
                     a
                     Bishop
                     understand
                     not
                     onely
                     the
                     articles
                     of
                     faith
                     ,
                     but
                     the
                     rules
                     of
                     manners
                     ,
                     not
                     onely
                     for
                     himself
                     ,
                     but
                     for
                     those
                     which
                     are
                     under
                     his
                     charge
                     ;
                     he
                     must
                     be
                     able
                     to
                     instruct
                     others
                     in
                     the
                     mysteries
                     of
                     religion
                     ,
                     and
                     to
                     convince
                     the
                     gainsayers
                     ;
                     that
                     is
                     ,
                     he
                     must
                     have
                     knowledge
                     sufficient
                     to
                     doe
                     what
                     God
                     requires
                     of
                     him
                     ,
                     and
                     what
                     himself
                     hath
                     undertaken
                     .
                     *
                     But
                     then
                     as
                     there
                     is
                     in
                     the
                     duty
                     of
                     every
                     Christian
                     ,
                     so
                     there
                     is
                     in
                     the
                     charge
                     of
                     every
                     office
                     ,
                     some
                     things
                     that
                     are
                     primely
                     necessary
                     ,
                     some
                     things
                     that
                     are
                     onely
                     usefull
                     ,
                     and
                     some
                     for
                     ornament
                     ,
                     and
                     some
                     for
                     excellency
                     and
                     perfection
                     .
                     So
                     that
                     as
                     of
                     every
                     Christian
                     so
                     much
                     knowledge
                     is
                     requir'd
                     ,
                     that
                     he
                     be
                     not
                     ignorant
                     of
                     what
                     is
                     necessary
                     for
                     his
                     great
                     calling
                     ,
                     but
                     of
                     other
                     things
                     lesse
                     necessary
                     there
                     is
                     lesse
                     knowledge
                     requir'd
                     ;
                     so
                     it
                     is
                     in
                     every
                     special
                     calling
                     .
                     For
                     although
                     a
                     Bishop
                     must
                     know
                     how
                     to
                     teach
                     sound
                     doctrine
                     ,
                     and
                     to
                     reprove
                     evil
                     manners
                     ;
                     &
                     if
                     he
                     knows
                     not
                     these
                     things
                     ,
                     his
                     ignorance
                     is
                     criminal
                     :
                     yet
                     a
                     Bishop
                     may
                     be
                     innocent
                     and
                     laudable
                     though
                     he
                     be
                     not
                     so
                     learned
                     
                     as
                     S.
                     
                       Gregory
                       Nyssen
                       .
                       Valerius
                    
                     the
                     Bishop
                     of
                     Hippo
                     was
                     a
                     good
                     man
                     and
                     a
                     good
                     Bishop
                     ,
                     yet
                     he
                     was
                     not
                     so
                     instructed
                     and
                     able
                     as
                     his
                     successor
                     S.
                     Austin
                     ;
                     and
                     Nectarius
                     of
                     Constantinople
                     was
                     accounted
                     a
                     good
                     Patriarch
                     ,
                     yet
                     he
                     was
                     very
                     far
                     short
                     of
                     S.
                     Chrysostome
                     .
                     Of
                     what
                     is
                     more
                     then
                     of
                     simple
                     necessity
                     ,
                     some
                     may
                     be
                     innocently
                     ignorant
                     ,
                     but
                     yet
                     very
                     few
                     are
                     .
                     Because
                     God
                     hath
                     not
                     confin'd
                     his
                     providence
                     and
                     his
                     spirit
                     to
                     the
                     ministery
                     onely
                     of
                     what
                     is
                     merely
                     and
                     indispensably
                     necessary
                     :
                     and
                     therefore
                     when
                     God
                     hath
                     largely
                     dispensed
                     and
                     open'd
                     the
                     treasures
                     of
                     his
                     wisedome
                     and
                     heavenly
                     notices
                     ,
                     we
                     should
                     doe
                     well
                     not
                     to
                     content
                     our selves
                     with
                     so
                     much
                     onely
                     as
                     will
                     keep
                     us
                     from
                     perishing
                     .
                     Therefore
                     that
                     the
                     Conscience
                     may
                     be
                     directed
                     how
                     far
                     it's
                     obligation
                     of
                     inquiry
                     does
                     extend
                     ,
                     and
                     may
                     be
                     at
                     peace
                     when
                     it
                     inquires
                     wisely
                     whether
                     the
                     duty
                     be
                     done
                     ,
                     these
                     are
                     the
                     best
                     measures
                     whereby
                     we
                     can
                     take
                     account
                     .
                  
                
                 
                   
                     What
                     diligence
                     is
                     necessary
                     that
                     our
                     ignorance
                     may
                     be
                     innocent
                     .
                  
                   
                     1.
                     
                     Our
                     inquirie
                     after
                     things
                     necessary
                     must
                     have
                     no
                     abatement
                     or
                     diminution
                     ,
                     
                     nothing
                     lesse
                     then
                     that
                     it
                     be
                     so
                     great
                     and
                     diligent
                     as
                     that
                     the
                     work
                     be
                     done
                     .
                     Because
                     whatsoever
                     is
                     necessary
                     is
                     sufficiently
                     communicated
                     ,
                     and
                     without
                     that
                     we
                     cannot
                     doe
                     our
                     duty
                     ,
                     or
                     receive
                     the
                     felicity
                     design'd
                     for
                     us
                     ;
                     and
                     in
                     that
                     where
                     God's
                     part
                     is
                     done
                     ,
                     if
                     the
                     event
                     answer
                     not
                     ,
                     it
                     is
                     because
                     we
                     have
                     not
                     done
                     our
                     part
                     ,
                     and
                     then
                     we
                     are
                     not
                     innocent
                     .
                     So
                     that
                     in
                     these
                     inquiries
                     we
                     are
                     no
                     otherwise
                     to
                     make
                     a
                     judgement
                     of
                     our
                     diligence
                     then
                     by
                     the
                     event
                     :
                     whatsoever
                     is
                     lesse
                     then
                     that
                     ,
                     is
                     lesse
                     then
                     duty
                     .
                  
                   
                     2.
                     
                     But
                     in
                     things
                     not
                     absolutely
                     necessary
                     ,
                     
                     such
                     which
                     are
                     of
                     conveniency
                     and
                     ornament
                     ,
                     of
                     advantage
                     and
                     perfection
                     ,
                     it
                     is
                     certain
                     we
                     are
                     not
                     tied
                     to
                     all
                     diligence
                     that
                     is
                     naturally
                     possible
                     :
                     and
                     the
                     reason
                     is
                     ,
                     because
                     these
                     things
                     are
                     not
                     simply
                     necessary
                     ,
                     and
                     therefore
                     not
                     of
                     necessity
                     to
                     be
                     acquir'd
                     by
                     all
                     means
                     .
                     Adde
                     to
                     this
                     ,
                     if
                     a
                     man
                     were
                     bound
                     to
                     use
                     all
                     diligence
                     to
                     acquire
                     all
                     notices
                     that
                     can
                     be
                     usefull
                     to
                     him
                     in
                     his
                     general
                     or
                     in
                     his
                     special
                     calling
                     ,
                     he
                     should
                     fall
                     under
                     a
                     perpetual
                     rack
                     of
                     Conscience
                     .
                     For
                     considering
                     that
                     a
                     mans
                     life
                     were
                     not
                     sufficient
                     to
                     doe
                     this
                     in
                     some
                     callings
                     ,
                     and
                     it
                     is
                     necessary
                     in
                     this
                     world
                     that
                     a
                     man
                     doe
                     many
                     things
                     more
                     then
                     the
                     works
                     of
                     his
                     office
                     ,
                     he
                     could
                     never
                     be
                     suffer'd
                     to
                     attend
                     to
                     any
                     necessity
                     but
                     what
                     is
                     mere
                     and
                     indispensable
                     and
                     indivisible
                     ,
                     and
                     never
                     use
                     any
                     divertisement
                     ,
                     recreation
                     ,
                     variety
                     or
                     ease
                     ,
                     but
                     he
                     must
                     first
                     be
                     tied
                     upon
                     the
                     wheel
                     ,
                     and
                     feel
                     the
                     pains
                     of
                     a
                     doubting
                     and
                     tormenting
                     Conscience
                     ,
                     by
                     reason
                     of
                     the
                     impossibility
                     of
                     knowing
                     whether
                     we
                     have
                     done
                     all
                     that
                     we
                     can
                     .
                  
                   
                     3.
                     
                     In
                     acquiring
                     notices
                     concerning
                     doing
                     any
                     work
                     with
                     advantages
                     a
                     moral
                     diligence
                     is
                     necessary
                     :
                     
                     for
                     he
                     that
                     stops
                     at
                     the
                     gate
                     of
                     simple
                     necessity
                     hath
                     some
                     love
                     to
                     himself
                     ,
                     and
                     great
                     dread
                     of
                     God
                     ,
                     but
                     no
                     love
                     to
                     him
                     ;
                     for
                     love
                     cannot
                     consist
                     with
                     a
                     resolution
                     of
                     knowing
                     no
                     more
                     then
                     we
                     must
                     needs
                     ;
                     to
                     get
                     so
                     much
                     and
                     no
                     more
                     will
                     well
                     enough
                     serve
                     the
                     ends
                     and
                     the
                     design
                     of
                     fear
                     ,
                     but
                     not
                     of
                     love
                     :
                     and
                     therefore
                     although
                     the
                     man
                     that
                     does
                     so
                     is
                     innocent
                     as
                     long
                     as
                     he
                     is
                     in
                     that
                     state
                     ,
                     and
                     as
                     long
                     as
                     that
                     state
                     is
                     acceptable
                     ;
                     yet
                     because
                     the
                     state
                     of
                     fear
                     is
                     but
                     the
                     state
                     of
                     infancy
                     and
                     imperfection
                     ,
                     it
                     must
                     proceed
                     further
                     ,
                     or
                     be
                     imperfect
                     for
                     ever
                     ;
                     that
                     state
                     will
                     not
                     be
                     accepted
                     long
                     .
                     For
                     if
                     a
                     man
                     does
                     his
                     duty
                     in
                     that
                     state
                     ,
                     he
                     shall
                     be
                     
                     enabled
                     to
                     goe
                     further
                     ;
                     and
                     then
                     he
                     must
                     ,
                     or
                     else
                     he
                     sins
                     by
                     despising
                     the
                     spirit
                     of
                     grace
                     .
                     But
                     if
                     he
                     does
                     not
                     doe
                     his
                     duty
                     in
                     the
                     first
                     state
                     ,
                     then
                     he
                     must
                     not
                     in
                     that
                     state
                     of
                     carelesnesse
                     and
                     neglect
                     of
                     using
                     moral
                     diligence
                     pretend
                     that
                     he
                     is
                     innocent
                     .
                     A
                     man
                     that
                     hath
                     been
                     blessed
                     in
                     his
                     first
                     attempts
                     must
                     still
                     follow
                     the
                     method
                     and
                     Oeconomy
                     of
                     the
                     Divine
                     spirit
                     ;
                     that
                     is
                     ,
                     as
                     God
                     increases
                     in
                     aides
                     ,
                     so
                     the
                     man
                     must
                     increase
                     in
                     diligence
                     and
                     labour
                     ,
                     and
                     must
                     use
                     what
                     means
                     are
                     before
                     him
                     to
                     doe
                     still
                     better
                     and
                     better
                     .
                  
                   
                     4.
                     
                     In
                     acquiring
                     notices
                     not
                     simply
                     necessary
                     ,
                     
                     
                       a
                       moral
                       diligence
                    
                     is
                     sufficient
                     .
                     This
                     is
                     an
                     immediate
                     consequent
                     of
                     the
                     second
                     Rule
                     ,
                     and
                     therefore
                     needs
                     not
                     particular
                     confirmation
                     ,
                     but
                     explication
                     rather
                     .
                  
                   
                     Therefore
                     by
                     
                       Moral
                       diligence
                    
                     is
                     to
                     be
                     understood
                     such
                     a
                     diligence
                     in
                     acquiring
                     notices
                     as
                     can
                     *
                     1.
                     consist
                     with
                     our
                     other
                     affairs
                     ,
                     and
                     the
                     requisites
                     of
                     our
                     calling
                     and
                     necessities
                     ;
                     *
                     2.
                     such
                     as
                     is
                     usual
                     by
                     our selves
                     in
                     the
                     obtaining
                     things
                     which
                     we
                     value
                     ;
                     *
                     3.
                     such
                     which
                     is
                     allowed
                     by
                     wise
                     men
                     ,
                     such
                     which
                     a
                     spiritual
                     guide
                     will
                     approve
                     ;
                     *
                     4.
                     and
                     such
                     as
                     we
                     our selves
                     doe
                     perceive
                     to
                     be
                     the
                     effects
                     of
                     a
                     real
                     desire
                     .
                     For
                     there
                     ought
                     to
                     be
                     nothing
                     of
                     scruple
                     or
                     vexation
                     in
                     the
                     acts
                     of
                     this
                     diligence
                     ,
                     nor
                     in
                     the
                     inquiries
                     concerning
                     it
                     .
                     And
                     therefore
                     if
                     we
                     are
                     sure
                     we
                     desire
                     to
                     know
                     what
                     we
                     can
                     ,
                     and
                     doe
                     towards
                     it
                     such
                     like
                     things
                     as
                     we
                     doe
                     in
                     the
                     purchase
                     of
                     other
                     things
                     which
                     we
                     greatly
                     value
                     ,
                     we
                     may
                     be
                     at
                     peace
                     .
                     For
                     this
                     thing
                     does
                     not
                     consist
                     in
                     an
                     indivisible
                     point
                     ,
                     it
                     is
                     not
                     just
                     thus
                     much
                     ,
                     neither
                     more
                     nor
                     lesse
                     ;
                     but
                     it
                     is
                     more
                     or
                     lesse
                     according
                     as
                     our
                     love
                     is
                     and
                     our
                     leisure
                     ,
                     our
                     opportunities
                     and
                     abilities
                     :
                     and
                     if
                     we
                     cannot
                     judge
                     concerning
                     our selves
                     so
                     well
                     as
                     to
                     rest
                     in
                     peace
                     ,
                     let
                     us
                     ask
                     a
                     spiritual
                     guide
                     ,
                     having
                     first
                     declar'd
                     to
                     him
                     the
                     narrative
                     of
                     our
                     life
                     and
                     actions
                     whereby
                     he
                     shall
                     be
                     enabled
                     to
                     make
                     a
                     judgement
                     .
                  
                
                 
                   
                     What
                     is
                     a
                     probable
                     ignorance
                     ?
                  
                   
                     Upon
                     this
                     account
                     we
                     can
                     also
                     give
                     the
                     measures
                     and
                     definitions
                     of
                     a
                     
                       probable
                       ignorance
                    
                     ,
                     
                     that
                     is
                     ,
                     such
                     an
                     ignorance
                     which
                     is
                     next
                     to
                     an
                     invincible
                     or
                     an
                     irremediable
                     ignorance
                     :
                     this
                     the
                     Schools
                     call
                     probable
                     .
                     For
                     as
                     the
                     
                       invincible
                       ignorance
                    
                     is
                     a
                     mere
                     nescience
                     ,
                     and
                     is
                     either
                     of
                     such
                     things
                     which
                     we
                     are
                     not
                     bound
                     to
                     know
                     ,
                     because
                     God
                     requires
                     them
                     of
                     no
                     man
                     ;
                     or
                     of
                     such
                     things
                     which
                     we
                     cannot
                     know
                     ,
                     because
                     we
                     never
                     heard
                     of
                     them
                     ,
                     and
                     are
                     not
                     taught
                     sufficiently
                     ,
                     and
                     so
                     God
                     will
                     not
                     require
                     them
                     of
                     us
                     :
                     so
                     next
                     to
                     this
                     stands
                     
                       the
                       probable
                       ignorance
                    
                     ,
                     that
                     is
                     ,
                     when
                     the
                     things
                     are
                     propounded
                     to
                     be
                     known
                     ,
                     and
                     can
                     be
                     known
                     if
                     we
                     would
                     use
                     all
                     our
                     natural
                     and
                     possible
                     diligence
                     ;
                     but
                     yet
                     because
                     God
                     hath
                     not
                     plac'd
                     them
                     in
                     a
                     necessary
                     order
                     to
                     salvation
                     ,
                     he
                     hath
                     not
                     tied
                     us
                     to
                     use
                     all
                     our
                     natural
                     diligence
                     ,
                     but
                     some
                     diligence
                     he
                     does
                     require
                     ,
                     which
                     when
                     we
                     have
                     us'd
                     ,
                     and
                     yet
                     misse
                     ,
                     the
                     ignorance
                     is
                     probable
                     .
                     Now
                     when
                     that
                     is
                     so
                     ,
                     we
                     shall
                     learn
                     by
                     the
                     proportions
                     to
                     the
                     description
                     of
                     the
                     parts
                     and
                     requisites
                     of
                     a
                     moral
                     diligence
                     ,
                     and
                     by
                     these
                     following
                     measures
                     .
                  
                   
                     1.
                     
                     Then
                     our
                     ignorance
                     is
                     probable
                     ,
                     
                     when
                     we
                     enter
                     upon
                     the
                     action
                     without
                     temerity
                     ,
                     and
                     yet
                     without
                     doubt
                     or
                     trepidation
                     ;
                     that
                     is
                     ,
                     when
                     our
                     addresse
                     is
                     with
                     consideration
                     ,
                     but
                     we
                     find
                     no
                     reluctancy
                     against
                     the
                     action
                     ,
                     
                     nor
                     remorse
                     after
                     it
                     .
                     For
                     then
                     it
                     must
                     be
                     that
                     we
                     have
                     faith
                     ,
                     and
                     doe
                     it
                     with
                     a
                     good
                     mind
                     ,
                     not
                     against
                     our
                     Conscience
                     ;
                     and
                     yet
                     having
                     no
                     fiercenesse
                     of
                     passion
                     or
                     fancy
                     ,
                     and
                     a
                     mind
                     wary
                     enough
                     to
                     discern
                     any
                     objection
                     that
                     is
                     near
                     ,
                     it
                     will
                     be
                     very
                     probable
                     that
                     there
                     is
                     none
                     at
                     all
                     but
                     what
                     stands
                     a
                     great
                     way
                     off
                     ,
                     and
                     therefore
                     farre
                     enough
                     from
                     disturbing
                     the
                     innocence
                     of
                     the
                     action
                     .
                  
                   
                     2.
                     
                     But
                     this
                     is
                     to
                     be
                     understood
                     onely
                     in
                     the
                     ordinary
                     accidents
                     and
                     traverses
                     of
                     our
                     lives
                     .
                     
                     But
                     if
                     it
                     be
                     in
                     matters
                     of
                     great
                     concernment
                     ,
                     such
                     as
                     are
                     above
                     our
                     ordinary
                     imployments
                     ,
                     as
                     if
                     it
                     be
                     in
                     the
                     actions
                     and
                     duties
                     of
                     an
                     eminent
                     office
                     ,
                     it
                     is
                     not
                     sufficient
                     that
                     we
                     have
                     no
                     regret
                     or
                     remorse
                     ,
                     but
                     we
                     must
                     have
                     an
                     actual
                     consideration
                     ,
                     a
                     plain
                     perceiv'd
                     deliberation
                     and
                     counsel
                     ,
                     and
                     then
                     no
                     regret
                     .
                     It
                     is
                     not
                     here
                     enough
                     that
                     we
                     have
                     nothing
                     against
                     it
                     ,
                     but
                     we
                     must
                     have
                     something
                     for
                     it
                     ,
                     because
                     in
                     such
                     persons
                     and
                     in
                     such
                     accidents
                     the
                     processe
                     ought
                     to
                     be
                     more
                     then
                     ordinary
                     ;
                     that
                     as
                     there
                     are
                     greater
                     abilities
                     requir'd
                     to
                     the
                     performance
                     of
                     that
                     office
                     ,
                     so
                     there
                     may
                     be
                     a
                     proper
                     use
                     and
                     exercise
                     of
                     those
                     abilities
                     .
                     And
                     there
                     is
                     in
                     this
                     a
                     great
                     evidence
                     of
                     truth
                     .
                     For
                     in
                     ordinary
                     things
                     ,
                     it
                     is
                     very
                     often
                     so
                     that
                     they
                     are
                     well
                     enough
                     if
                     they
                     have
                     not
                     evidently
                     any
                     evil
                     in
                     them
                     .
                     But
                     in
                     the
                     actions
                     of
                     public
                     imployments
                     things
                     are
                     not
                     so
                     indifferent
                     ;
                     they
                     doe
                     hurt
                     unlesse
                     they
                     doe
                     good
                     ,
                     they
                     are
                     scandalous
                     if
                     they
                     be
                     suspicious
                     ;
                     they
                     are
                     design'd
                     always
                     to
                     doe
                     benefit
                     ,
                     and
                     if
                     they
                     doe
                     not
                     they
                     cannot
                     be
                     justified
                     ,
                     and
                     therefore
                     they
                     must
                     be
                     look'd
                     on
                     with
                     an
                     actual
                     consideration
                     :
                     in
                     which
                     state
                     of
                     things
                     it
                     is
                     certain
                     that
                     every
                     thing
                     will
                     occurre
                     that
                     is
                     obvious
                     to
                     be
                     considered
                     ;
                     and
                     what
                     it
                     not
                     obvious
                     to
                     such
                     persons
                     is
                     indeed
                     very
                     difficult
                     ,
                     and
                     may
                     well
                     be
                     suppos'd
                     to
                     leave
                     a
                     probable
                     and
                     very
                     excusable
                     ignorance
                     .
                  
                   
                     3.
                     
                     This
                     also
                     is
                     to
                     be
                     extended
                     to
                     the
                     case
                     of
                     confident
                     asseverations
                     ,
                     
                     and
                     confirming
                     any
                     proposition
                     with
                     an
                     oath
                     ,
                     in
                     which
                     no
                     man
                     can
                     have
                     a
                     probable
                     ignorance
                     ,
                     but
                     he
                     that
                     hath
                     us'd
                     a
                     diligence
                     of
                     inquiry
                     so
                     great
                     as
                     to
                     give
                     confidence
                     great
                     enough
                     to
                     an
                     oath
                     ,
                     which
                     must
                     be
                     of
                     a
                     thing
                     so
                     sure
                     ,
                     that
                     nothing
                     can
                     be
                     a
                     cause
                     of
                     doubt
                     ,
                     unlesse
                     some
                     secret
                     and
                     undiscerned
                     thing
                     ,
                     to
                     which
                     a
                     great
                     and
                     proportionable
                     diligence
                     hath
                     not
                     arriv'd
                     and
                     made
                     discovery
                     ,
                     doe
                     accidentally
                     intervene
                     .
                     No
                     man
                     must
                     swear
                     a
                     thing
                     is
                     so
                     ,
                     and
                     yet
                     at
                     last
                     say
                     ,
                     I
                     did
                     
                       bonâ
                       fide
                    
                     suppose
                     it
                     so
                     :
                     but
                     I
                     examin'd
                     it
                     ,
                     I
                     search'd
                     as
                     well
                     as
                     I
                     could
                     ,
                     I
                     entred
                     into
                     all
                     the
                     corners
                     of
                     it
                     ,
                     I
                     had
                     great
                     reasons
                     to
                     believe
                     ,
                     I
                     had
                     fair
                     assurances
                     it
                     was
                     so
                     ,
                     and
                     I
                     every
                     day
                     am
                     assur'd
                     of
                     many
                     things
                     of
                     which
                     I
                     had
                     lesse
                     testimony
                     .
                     If
                     beyond
                     this
                     any
                     thing
                     escapes
                     him
                     ,
                     the
                     ignorance
                     is
                     probable
                     and
                     excusable
                     .
                     But
                     the
                     rule
                     is
                     the
                     same
                     as
                     at
                     first
                     :
                     He
                     is
                     sufficiently
                     and
                     innocently
                     confident
                     ,
                     who
                     hath
                     no
                     distrust
                     ,
                     and
                     upon
                     inquiry
                     finds
                     no
                     cause
                     of
                     distrust
                     ;
                     always
                     provided
                     that
                     the
                     inquiry
                     be
                     in
                     proportion
                     to
                     the
                     dignity
                     ,
                     and
                     difficulty
                     ,
                     and
                     duty
                     of
                     the
                     occasion
                     and
                     subject
                     matter
                     .
                  
                   
                     By
                     the
                     use
                     of
                     these
                     premisses
                     it
                     will
                     be
                     easy
                     to
                     determine
                     Plato's
                     Case
                     of
                     Conscience
                     which
                     he
                     propounded
                     to
                     Hippias
                     the
                     Sophister
                     .
                     
                     Whether
                     is
                     the
                     better
                     or
                     worse
                     ,
                     
                     he
                     that
                     sins
                     willingly
                     ,
                     or
                     he
                     that
                     sins
                     by
                     folly
                     &
                     ignorance
                     ?
                     of
                     them
                     that
                     wrastle
                     ,
                     whether
                     is
                     the
                     more
                     inglorious
                     ,
                     he
                     that
                     falls
                     willingly
                     ,
                     or
                     he
                     that
                     is
                     thrown
                     in
                     despite
                     of
                     himself
                     and
                     all
                     his
                     strength
                     ?
                     whether
                     foot
                     is
                     better
                     ,
                     that
                     which
                     halts
                     upon
                     designe
                     ,
                     or
                     that
                     which
                     halts
                     with
                     lamenesse
                     ?
                     whether
                     were
                     it
                     better
                     for
                     a
                     man
                     to
                     have
                     a
                     fool
                     or
                     a
                     knave
                     
                     to
                     his
                     servant
                     ?
                     But
                     this
                     discourse
                     of
                     Plato
                     concerns
                     arts
                     onely
                     and
                     sciences
                     .
                     But
                     Hippias
                     answer'd
                     well
                     ,
                     It
                     was
                     not
                     so
                     in
                     vertues
                     ;
                     the
                     differences
                     of
                     which
                     Plato
                     did
                     not
                     seem
                     to
                     discern
                     ,
                     
                     but
                     Aristotle
                     afterwards
                     very
                     well
                     explicated
                     .
                     The
                     sense
                     of
                     which
                     in
                     order
                     to
                     the
                     purpose
                     of
                     the
                     present
                     Rule
                     is
                     well
                     expressed
                     by
                     Seneca
                     ;
                     
                     
                       Vis
                       scire
                       quam
                       dissimilis
                       est
                       altarum
                       artium
                       cognitio
                       &
                       hujus
                       ?
                       In
                       illis
                       excusatius
                       est
                       voluntate
                       peccare
                       quam
                       [
                       casu
                       ,
                       ]
                       ignorantiâ
                       :
                       in
                       hac
                       maxime
                       culpa
                       est
                       ,
                       sponte
                       delinquere
                       .
                    
                     If
                     a
                     Grammarian
                     speaks
                     a
                     soloecisme
                     on
                     purpose
                     ,
                     he
                     blushes
                     not
                     ;
                     but
                     if
                     ignorantly
                     ,
                     he
                     hath
                     reason
                     to
                     be
                     asham'd
                     .
                     If
                     the
                     Physician
                     knows
                     not
                     what
                     his
                     patient
                     ailes
                     ,
                     it
                     is
                     more
                     shame
                     to
                     him
                     then
                     if
                     he
                     on
                     purpose
                     names
                     a
                     wrong
                     disease
                     .
                     
                       At
                       in
                       hac
                       parte
                       vivendi
                       ,
                       turpior
                       volentium
                       culpa
                       est
                    
                     ;
                     But
                     in
                     manners
                     to
                     erre
                     willingly
                     is
                     the
                     more
                     intolerable
                     .
                     The
                     reason
                     of
                     these
                     things
                     is
                     plain
                     ,
                     which
                     who
                     please
                     may
                     read
                     in
                     a
                     Gifanius
                     the
                     interpreter
                     of
                     Aristotle
                     ,
                     and
                     b
                     
                       Marsilius
                       Ficinus
                    
                     the
                     expositor
                     of
                     Plato
                     :
                     for
                     indeed
                     it
                     is
                     evident
                     that
                     to
                     moral
                     actions
                     the
                     rectitude
                     of
                     the
                     appetite
                     is
                     requir'd
                     ,
                     not
                     so
                     to
                     arts
                     and
                     sciences
                     and
                     the
                     vertues
                     intellectual
                     .
                     It
                     is
                     enough
                     to
                     art
                     that
                     the
                     work
                     be
                     well
                     done
                     ,
                     though
                     with
                     what
                     mind
                     it
                     matters
                     not
                     as
                     to
                     that
                     :
                     and
                     when
                     the
                     Italian
                     painter
                     ,
                     who
                     was
                     to
                     depict
                     a
                     Crucifix
                     ,
                     hir'd
                     a
                     slave
                     to
                     be
                     tied
                     to
                     a
                     Crosse
                     ,
                     that
                     he
                     might
                     lively
                     represent
                     a
                     body
                     so
                     hanging
                     and
                     so
                     extended
                     ,
                     did
                     afterward
                     stab
                     him
                     to
                     the
                     heart
                     ,
                     that
                     he
                     might
                     see
                     and
                     perceive
                     every
                     posture
                     and
                     accent
                     and
                     little
                     convulsion
                     of
                     a
                     dying
                     man
                     ,
                     he
                     was
                     very
                     much
                     the
                     worse
                     man
                     for
                     it
                     ,
                     but
                     no
                     whit
                     the
                     worse
                     Painter
                     ;
                     as
                     appear'd
                     by
                     the
                     incomparable
                     excellency
                     of
                     that
                     piece
                     ;
                     and
                     the
                     principles
                     of
                     Art
                     cannot
                     be
                     corrupted
                     with
                     the
                     evil
                     manners
                     of
                     the
                     Man
                     :
                     but
                     because
                     evil
                     desires
                     pollute
                     the
                     manners
                     ,
                     the
                     will
                     is
                     to
                     be
                     taken
                     care
                     of
                     ,
                     as
                     the
                     principle
                     of
                     all
                     morality
                     .
                     To
                     which
                     we
                     may
                     adde
                     that
                     he
                     who
                     in
                     arts
                     erres
                     willingly
                     ,
                     can
                     mend
                     it
                     when
                     he
                     please
                     ;
                     but
                     so
                     cannot
                     he
                     that
                     erres
                     ignorantly
                     .
                     Ignorance
                     is
                     the
                     onely
                     disparagement
                     of
                     his
                     art
                     ,
                     and
                     malice
                     is
                     the
                     onely
                     disparagement
                     of
                     our
                     manners
                     .
                  
                   
                     But
                     this
                     ,
                     though
                     disputed
                     to
                     little
                     purpose
                     amongst
                     the
                     Philosophers
                     ,
                     
                     may
                     be
                     of
                     good
                     use
                     in
                     Cases
                     of
                     Conscience
                     .
                     
                     Cardinal
                     Campegius
                     having
                     wickedly
                     said
                     to
                     the
                     Senate
                     at
                     Norimberg
                     ,
                     that
                     it
                     was
                     worse
                     for
                     a
                     Priest
                     to
                     marry
                     then
                     to
                     fornicate
                     ,
                     offer'd
                     in
                     justification
                     of
                     it
                     a
                     reason
                     that
                     could
                     lesse
                     be
                     justified
                     .
                     For
                     (
                     saith
                     he
                     )
                     the
                     Priest
                     that
                     fornicates
                     knows
                     he
                     does
                     amisse
                     ,
                     and
                     therefore
                     may
                     in
                     time
                     repent
                     ;
                     but
                     the
                     Priest
                     that
                     marries
                     thinks
                     he
                     does
                     well
                     ,
                     and
                     therefore
                     will
                     never
                     change
                     his
                     mind
                     ,
                     he
                     will
                     never
                     repent
                     .
                     It
                     is
                     true
                     ,
                     he
                     needs
                     not
                     ,
                     because
                     he
                     believes
                     he
                     does
                     well
                     ;
                     and
                     he
                     is
                     not
                     deceiv'd
                     .
                     But
                     suppose
                     he
                     were
                     deceiv'd
                     ,
                     and
                     abus'd
                     by
                     error
                     ,
                     what
                     man
                     before
                     him
                     was
                     ever
                     so
                     impious
                     as
                     to
                     say
                     that
                     he
                     that
                     knows
                     he
                     does
                     evil
                     is
                     in
                     a
                     better
                     condition
                     then
                     he
                     that
                     erres
                     with
                     a
                     good
                     mind
                     ,
                     &
                     supposes
                     he
                     does
                     very
                     well
                     ?
                     For
                     the
                     present
                     ,
                     the
                     state
                     is
                     infinitely
                     different
                     :
                     &
                     for
                     the
                     time
                     to
                     come
                     ,
                     which
                     is
                     the
                     more
                     likely
                     to
                     obtain
                     mercy
                     ,
                     he
                     that
                     does
                     a
                     thing
                     ignorantly
                     ,
                     or
                     he
                     that
                     does
                     it
                     maliciously
                     ,
                     we
                     shall
                     not
                     need
                     to
                     appeal
                     any
                     whether
                     but
                     to
                     all
                     the
                     notices
                     of
                     vertue
                     and
                     vice
                     which
                     are
                     in
                     mankind
                     .
                  
                   
                     Indeed
                     there
                     are
                     some
                     sins
                     of
                     ignorance
                     ,
                     
                     that
                     is
                     ,
                     such
                     which
                     are
                     subjected
                     in
                     the
                     understanding
                     ,
                     which
                     are
                     worse
                     then
                     some
                     sins
                     of
                     malice
                     ,
                     or
                     such
                     which
                     are
                     subjected
                     wholly
                     in
                     the
                     will
                     and
                     the
                     faculties
                     which
                     obey
                     it
                     .
                     Thus
                     to
                     be
                     ignorant
                     of
                     the
                     fundamental
                     articles
                     of
                     faith
                     is
                     a
                     worse
                     state
                     of
                     things
                     then
                     to
                     have
                     committed
                     an
                     act
                     of
                     gluttony
                     ,
                     or
                     to
                     have
                     entertain'd
                     a
                     wanton
                     thought
                     ,
                     or
                     to
                     have
                     omitted
                     Divine
                     service
                     upon
                     a
                     Festival
                     .
                     They
                     Jewes
                     had
                     an
                     opinion
                     that
                     thoughts
                     were
                     free
                     ,
                     and
                     God
                     did
                     
                     not
                     require
                     them
                     of
                     us
                     with
                     severity
                     ;
                     but
                     a
                     thought
                     against
                     faith
                     ,
                     that
                     was
                     highly
                     criminal
                     .
                     
                       Cogitationem
                       pravam
                       Deus
                       non
                       habet
                       vice
                       facti
                       ,
                       nisi
                       concepta
                       fuerit
                       in
                       Dei
                       fidem
                       atque
                       religionem
                       ,
                    
                     
                     said
                     
                       R.
                       David
                       Kimchi
                    
                     ;
                     meaning
                     that
                     no
                     sin
                     was
                     greater
                     then
                     heresy
                     ,
                     or
                     an
                     error
                     in
                     faith
                     .
                     But
                     the
                     reason
                     of
                     this
                     is
                     ,
                     not
                     onely
                     because
                     the
                     effect
                     of
                     heresy
                     is
                     ,
                     like
                     the
                     plague
                     ,
                     infectious
                     and
                     disseminative
                     ;
                     but
                     because
                     by
                     how
                     much
                     the
                     articles
                     of
                     faith
                     are
                     more
                     necessary
                     to
                     be
                     believed
                     ,
                     by
                     so
                     much
                     is
                     the
                     ignorance
                     of
                     them
                     more
                     criminal
                     ,
                     and
                     more
                     voluntary
                     ,
                     and
                     therefore
                     lesse
                     excusable
                     .
                     But
                     even
                     in
                     matters
                     of
                     faith
                     ,
                     where
                     there
                     is
                     lesse
                     of
                     malice
                     or
                     wilfull
                     negligence
                     ingredient
                     into
                     the
                     ignorance
                     of
                     them
                     ,
                     there
                     the
                     crime
                     is
                     lesse
                     then
                     any
                     thing
                     else
                     ,
                     be
                     the
                     instance
                     what
                     it
                     will.
                     But
                     this
                     will
                     be
                     more
                     explicite
                     in
                     the
                     sequel
                     .
                  
                
              
               
                 
                   RULE
                   VI.
                   Ignorance
                   does
                   always
                   excuse
                   the
                   fact
                   ,
                   or
                   diminish
                   the
                   malignity
                   of
                   it
                   ,
                   or
                   change
                   the
                   kind
                   and
                   nature
                   of
                   the
                   sinne
                   .
                
                 
                   IGnorance
                   according
                   to
                   it's
                   several
                   capacities
                   ,
                   
                   and
                   the
                   several
                   methods
                   of
                   art
                   and
                   ways
                   of
                   speaking
                   ,
                   hath
                   several
                   divisions
                   .
                   But
                   all
                   are
                   reducible
                   to
                   this
                   in
                   order
                   to
                   Conscience
                   .
                   Ignorance
                   is
                   either
                   voluntary
                   or
                   involuntary
                   .
                   It
                   is
                   vincible
                   or
                   invincible
                   ,
                   that
                   is
                   ,
                   it
                   can
                   be
                   helped
                   or
                   it
                   can
                   not
                   .
                   It
                   is
                   
                     the
                     cause
                     of
                     an
                     action
                  
                   ,
                   or
                   it
                   
                     onely
                     goes
                     along
                     with
                     it
                  
                   .
                   And
                   of
                   these
                   several
                   ignorances
                   there
                   are
                   many
                   degrees
                   ,
                   but
                   no
                   more
                   kinds
                   that
                   are
                   here
                   fit
                   to
                   be
                   considered
                   .
                
                 
                   1.
                   
                   The
                   first
                   sort
                   of
                   ignorance
                   ,
                   
                   which
                   is
                   
                     involuntary
                     ,
                     invincible
                  
                   ,
                   and
                   antecedent
                   ,
                   that
                   is
                   ,
                   is
                   
                     the
                     cause
                     of
                     an
                     action
                  
                   ,
                   so
                   that
                   the
                   thing
                   would
                   not
                   be
                   done
                   but
                   by
                   that
                   ignorance
                   ,
                   does
                   certainly
                   make
                   the
                   action
                   also
                   it self
                   involuntary
                   ,
                   and
                   consequently
                   not
                   criminal
                   .
                   In
                   this
                   sense
                   is
                   that
                   of
                   the
                   law
                   ,
                   
                   
                     Errantis
                     nulla
                     voluntas
                     ,
                     nullus
                     consensus
                     ,
                  
                   They
                   that
                   know
                   nothing
                   of
                   it
                   ,
                   consent
                   not
                   .
                   This
                   is
                   meant
                   of
                   ignorance
                   that
                   is
                   involuntary
                   in
                   all
                   regards
                   ,
                   that
                   is
                   ,
                   such
                   as
                   is
                   neither
                   chosen
                   directly
                   nor
                   indirectly
                   ,
                   but
                   is
                   involuntary
                   both
                   in
                   the
                   effect
                   and
                   in
                   the
                   cause
                   .
                   Thus
                   what
                   fools
                   and
                   mad-men
                   and
                   infants
                   doe
                   is
                   not
                   at
                   all
                   imputed
                   to
                   them
                   ,
                   because
                   they
                   have
                   no
                   understanding
                   to
                   discern
                   good
                   from
                   evil
                   ,
                   and
                   therefore
                   their
                   appetite
                   is
                   not
                   deprav'd
                   or
                   malicious
                   which
                   part
                   soever
                   they
                   take
                   .
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   saith
                   the
                   law
                   ,
                   according
                   to
                   the
                   interpretation
                   of
                   the
                   Greeks
                   .
                   Injury
                   proceeds
                   from
                   the
                   affection
                   ,
                   and
                   consequently
                   we
                   say
                   that
                   a
                   mad-man
                   or
                   an
                   infant
                   if
                   they
                   strike
                   or
                   reproch
                   anyone
                   they
                   are
                   not
                   criminal
                   ,
                   they
                   have
                   done
                   no
                   injury
                   because
                   they
                   perceiv'd
                   it
                   not
                   .
                   
                     Nec
                     reputantur
                     infantiae
                     anni
                     qui
                     sensu
                     carent
                     ,
                  
                   saith
                   Pliny
                   ;
                   The
                   years
                   of
                   infancy
                   come
                   not
                   under
                   the
                   notice
                   of
                   laws
                   and
                   judges
                   ,
                   of
                   right
                   or
                   wrong
                   ,
                   for
                   they
                   have
                   no
                   reason
                   ,
                   that
                   is
                   ,
                   
                   they
                   use
                   none
                   .
                   So
                   Galen
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   All
                   the
                   scholars
                   of
                   Chrysippus
                   constantly
                   affirm
                   that
                   beasts
                   and
                   babies
                   have
                   no
                   use
                   of
                   reason
                   .
                   
                   And
                   Iamblichus
                   suppos'd
                   that
                   the
                   rational
                   soul
                   was
                   not
                   infus'd
                   into
                   children
                   before
                   the
                   tenth
                   year
                   of
                   their
                   age
                   .
                   
                   But
                   that
                   is
                   more
                   reasonable
                   which
                   almost
                   all
                   wise
                   men
                   (
                   excepting
                   the
                   Stoics
                   )
                   affirm
                   ,
                   and
                   is
                   thus
                   expressed
                   by
                   a
                   
                     Gregory
                     Nyssen
                  
                   ,
                   and
                   his
                   contemporary
                   b
                   Nemesius
                   in
                   the
                   very
                   same
                   words
                   ;
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     Although
                     in
                     infants
                     there
                     is
                     no
                     action
                     or
                     motion
                     of
                     reason
                     ,
                     yet
                     we
                     say
                     that
                     they
                     have
                     a
                     reasonable
                     soul
                     ,
                     for
                     they
                     manifest
                     the
                     use
                     of
                     it
                     when
                     they
                     are
                     growing
                     up
                     .
                  
                
                 
                   But
                   this
                   occasions
                   a
                   difficulty
                   in
                   this
                   subject
                   .
                   
                   For
                   we
                   see
                   the
                   rational
                   soul
                   exercising
                   it's
                   operations
                   in
                   some
                   sooner
                   in
                   some
                   later
                   ;
                   and
                   as
                   the
                   body
                   grows
                   in
                   strength
                   and
                   grandeur
                   ,
                   so
                   does
                   the
                   soul
                   in
                   the
                   use
                   of
                   reason
                   and
                   powers
                   of
                   deliberation
                   and
                   choice
                   .
                   
                     
                       Nam
                       velut
                       infirmo
                       pueri
                       teneroque
                       vagantur
                    
                     
                     
                       Corpore
                       ,
                       sic
                       animi
                       sequitur
                       sententia
                       tenuis
                       .
                    
                     
                       Inde
                       ubi
                       robustis
                       adolevit
                       viribus
                       aetas
                       ,
                    
                     
                       Consilium
                       quoque
                       majus
                       ,
                       &
                       auctior
                       est
                       animi
                       vis
                       .
                    
                  
                   And
                   Hippocrates
                   addes
                   that
                   the
                   soul
                   does
                   always
                   grow
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   A
                   mans
                   soul
                   is
                   born
                   every
                   day
                   of
                   a
                   mans
                   life
                   ,
                   it
                   always
                   receives
                   some
                   increment
                   .
                   Now
                   the
                   question
                   is
                   
                     How
                     long
                     shall
                     infant
                     ignorance
                     or
                     childshnesse
                     excuse
                     so
                     far
                     as
                     that
                     the
                     actions
                     they
                     doe
                     shall
                     be
                     reckon'd
                     neither
                     to
                     vertue
                     nor
                     to
                     vice
                     ?
                  
                
                 
                   To
                   this
                   it
                   will
                   not
                   be
                   possible
                   to
                   give
                   a
                   strict
                   and
                   definite
                   answer
                   ,
                   
                   but
                   a
                   rule
                   and
                   a
                   measure
                   may
                   be
                   given
                   .
                   Possidonius
                   said
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     The
                     rational
                     faculty
                     is
                     at
                     first
                     very
                     weak
                     ,
                     but
                     it
                     is
                     great
                     and
                     strong
                     about
                     the
                     age
                     of
                     fourteen
                     years
                     :
                  
                   
                   and
                   Plutarch
                   saies
                   that
                   the
                   Stoics
                   affirm'd
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     about
                     the
                     second
                     septenary
                  
                   ,
                   or
                   
                     the
                     fourteenth
                     year
                  
                   ,
                   
                   
                     they
                     begin
                     to
                     be
                     perfect
                  
                   :
                   but
                   Zeno
                   said
                   that
                   from
                   that
                   year
                   complete
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   
                     it
                     is
                     perfect
                  
                   ,
                   that
                   is
                   ,
                   as
                   to
                   all
                   capacities
                   of
                   reward
                   and
                   punishment
                   .
                   But
                   in
                   this
                   there
                   was
                   great
                   variety
                   .
                   For
                   some
                   laws
                   would
                   punish
                   boys
                   after
                   twelve
                   years
                   ,
                   not
                   before
                   :
                   so
                   the
                   Salic
                   law
                   ,
                   
                   
                     Si
                     quis
                     puer
                     infra
                     duodecim
                     annos
                     aliquam
                     culpam
                     commiserit
                     ,
                     fredus
                     ei
                     non
                     requiratur
                     ,
                     A
                     boy
                     before
                     he
                     is
                     twelve
                     years
                     old
                     ,
                     committing
                     a
                     fault
                     is
                     not
                     tied
                     to
                     make
                     amends
                     or
                     composition
                     .
                  
                   
                   Servius
                   upon
                   that
                   of
                   
                     Virgil
                     ,
                     Alter
                     ab
                     undecimo
                     tum
                     me
                     jam
                     ceperat
                     annus
                     ,
                  
                   saies
                   ,
                   the
                   thirteenth
                   year
                   is
                   meant
                   ,
                   because
                   that
                   was
                   next
                   to
                   puberty
                   ;
                   for
                   ,
                   saies
                   ,
                   he
                   ,
                   the
                   law
                   judges
                   of
                   maturity
                   not
                   onely
                   by
                   years
                   but
                   by
                   the
                   habit
                   and
                   strength
                   of
                   the
                   body
                   .
                   But
                   though
                   this
                   be
                   lesse
                   by
                   one
                   year
                   then
                   that
                   of
                   the
                   Stoical
                   account
                   ,
                   and
                   more
                   by
                   one
                   year
                   then
                   that
                   of
                   the
                   Salic
                   law
                   ;
                   yet
                   we
                   find
                   in
                   the
                   law
                   of
                   the
                   Greeks
                   and
                   Romans
                   that
                   after
                   seven
                   years
                   complete
                   boys
                   were
                   punishable
                   ;
                   so
                   the
                   *
                   Basilica
                   ,
                   †
                   
                     Michael
                     Attaliotes
                  
                   and
                   some
                   others
                   .
                
                 
                   But
                   this
                   variety
                   was
                   not
                   wholly
                   arbitrary
                   ,
                   
                   but
                   it
                   was
                   commonly
                   established
                   upon
                   reason
                   ;
                   for
                   the
                   differences
                   were
                   made
                   by
                   the
                   different
                   nature
                   of
                   the
                   crimes
                   of
                   which
                   boys
                   were
                   not
                   equally
                   capable
                   in
                   every
                   year
                   :
                   but
                   although
                   in
                   every
                   crime
                   some
                   were
                   forwarder
                   then
                   others
                   ,
                   yet
                   all
                   were
                   capable
                   
                   of
                   some
                   sooner
                   then
                   of
                   others
                   .
                   Spite
                   and
                   malice
                   comes
                   sooner
                   then
                   lust
                   :
                   and
                   therefore
                   if
                   a
                   boy
                   after
                   seven
                   years
                   old
                   kill'd
                   a
                   man
                   ,
                   he
                   was
                   liable
                   to
                   the
                   
                     lex
                     Cornelia
                     de
                     Sicariis
                  
                   ;
                   
                   but
                   not
                   so
                   if
                   he
                   were
                   a
                   pathic
                   and
                   a
                   correspondent
                   in
                   unnatural
                   lusts
                   ,
                   as
                   appears
                   in
                   
                     Matthaeus
                     Blastares
                  
                   and
                   Leo
                   ;
                   if
                   he
                   were
                   under
                   twelve
                   years
                   ,
                   he
                   had
                   impunity
                   ,
                   
                     quum
                     aetas
                     ipsa
                     argumento
                     sit
                     nescire
                     eum
                     quid
                     patiatur
                     ,
                  
                   said
                   the
                   Emperor
                   ,
                   
                     His
                     age
                     is
                     an
                     argument
                     of
                     his
                     ignorance
                     ,
                     that
                     he
                     knows
                     not
                     what
                     he
                     suffers
                     .
                  
                   For
                   in
                   these
                   things
                   it
                   was
                   reasonable
                   that
                   Galen
                   said
                   of
                   Hippocrates
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     infancy
                     is
                     to
                     be
                     reckon'd
                     untill
                     youth
                     ,
                  
                   or
                   a
                   power
                   of
                   generation
                   :
                   and
                   that
                   was
                   it
                   which
                   I
                   observ'd
                   before
                   out
                   of
                   
                     Servius
                     ,
                     Bene
                     cum
                     annis
                     jungit
                     habitum
                     corporis
                     .
                     Nam
                     &
                     in
                     jure
                     pubertas
                     ex
                     utroque
                     colligitur
                     .
                  
                   The
                   strength
                   of
                   body
                   must
                   be
                   suppos'd
                   before
                   you
                   allow
                   them
                   strength
                   of
                   reason
                   ,
                   that
                   is
                   ,
                   a
                   power
                   to
                   deliberate
                   and
                   chuse
                   those
                   sins
                   to
                   which
                   they
                   cannot
                   be
                   tempted
                   before
                   they
                   have
                   natural
                   capacities
                   .
                   But
                   this
                   ,
                   I
                   say
                   ,
                   relates
                   onely
                   to
                   the
                   crime
                   of
                   uncleannesse
                   .
                   Now
                   because
                   this
                   was
                   commonly
                   the
                   first
                   of
                   our
                   youthfull
                   sins
                   ,
                   malice
                   in
                   infancy
                   being
                   prodigious
                   and
                   unnatural
                   ,
                   which
                   caus'd
                   that
                   advice
                   of
                   S.
                   
                     Paul
                     ,
                     In
                     malice
                     be
                     children
                  
                   ;
                   therefore
                   wise
                   men
                   and
                   the
                   laws
                   did
                   usually
                   reckon
                   that
                   age
                   to
                   be
                   the
                   first
                   beginning
                   of
                   their
                   choice
                   as
                   well
                   as
                   of
                   their
                   strength
                   .
                   But
                   this
                   rule
                   is
                   very
                   far
                   from
                   being
                   certain
                   ,
                   and
                   therefore
                   S.
                   Austin
                   blames
                   those
                   that
                   doe
                   not
                   impute
                   any
                   sins
                   to
                   boys
                   before
                   the
                   age
                   of
                   fourteen
                   ;
                   
                   
                     Meritò
                     crederemus
                  
                   (
                   saith
                   he
                   )
                   
                     si
                     nulla
                     essent
                     peccata
                     nisi
                     quae
                     membris
                     genitalibus
                     admittuntur
                     ,
                  
                   We
                   might
                   well
                   doe
                   so
                   if
                   there
                   were
                   no
                   sins
                   but
                   the
                   sins
                   of
                   lust
                   :
                   but
                   they
                   can
                   steal
                   sooner
                   ,
                   and
                   they
                   can
                   lie
                   ,
                   and
                   ,
                   as
                   unnatural
                   and
                   as
                   unusual
                   as
                   it
                   is
                   ,
                   they
                   can
                   be
                   malicious
                   ,
                   some
                   sooner
                   ,
                   some
                   later
                   ,
                   according
                   to
                   the
                   basenesse
                   of
                   their
                   disposition
                   ,
                   their
                   pregnancy
                   and
                   education
                   .
                   
                   
                     A.
                     Gellius
                  
                   tells
                   that
                   the
                   Decemviri
                   ,
                   who
                   wrote
                   the
                   laws
                   of
                   the
                   XII
                   Tables
                   ,
                   
                     ex
                     caeteris
                     manifestis
                     furibus
                     liberos
                     verberari
                     ,
                     addicique
                     jusserunt
                     ei
                     cui
                     factum
                     furtum
                     esset
                     ,
                  
                   They
                   caus'd
                   thieving
                   boys
                   to
                   be
                   whipp'd
                   and
                   given
                   up
                   to
                   them
                   from
                   whom
                   they
                   had
                   stoln
                   ;
                   and
                   if
                   they
                   cut
                   corn
                   by
                   night
                   and
                   stole
                   it
                   ,
                   they
                   were
                   to
                   be
                   chastis'd
                   by
                   the
                   discretion
                   of
                   the
                   Praetor
                   ;
                   which
                   also
                   Pliny
                   notes
                   .
                   
                   But
                   then
                   this
                   also
                   is
                   to
                   be
                   added
                   ,
                   that
                   even
                   in
                   these
                   things
                   although
                   they
                   did
                   not
                   esteem
                   them
                   innocent
                   ,
                   yet
                   because
                   their
                   understanding
                   was
                   but
                   little
                   ,
                   and
                   their
                   choice
                   proportionable
                   ,
                   they
                   inflicted
                   but
                   easy
                   punishments
                   :
                   
                   which
                   Theophanes
                   expressed
                   by
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   they
                   were
                   
                     beaten
                     with
                     thongs
                  
                   ,
                   or
                   rods
                   ,
                   or
                   ferula's
                   .
                
                 
                   From
                   hence
                   we
                   may
                   take
                   an
                   estimate
                   how
                   it
                   is
                   in
                   this
                   affair
                   as
                   to
                   the
                   question
                   and
                   relation
                   of
                   Conscience
                   .
                   
                   For
                   then
                   these
                   wise
                   men
                   and
                   wise
                   law-givers
                   did
                   declare
                   them
                   punishable
                   when
                   they
                   did
                   suppose
                   them
                   criminal
                   ;
                   though
                   in
                   the
                   Sanction
                   of
                   laws
                   they
                   were
                   to
                   proceed
                   by
                   rule
                   ,
                   and
                   determine
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   as
                   things
                   were
                   most
                   commonly
                   .
                   But
                   then
                   it
                   is
                   to
                   be
                   consider'd
                   ,
                   that
                   since
                   they
                   being
                   to
                   make
                   a
                   rule
                   could
                   not
                   at
                   all
                   take
                   in
                   extraordinaries
                   ,
                   and
                   there
                   would
                   many
                   particulars
                   and
                   hasty
                   instances
                   be
                   pass'd
                   before
                   it
                   could
                   come
                   to
                   a
                   just
                   measure
                   and
                   regular
                   establishment
                   ,
                   we
                   must
                   therefore
                   proceed
                   something
                   otherwise
                   in
                   the
                   Court
                   of
                   Conscience
                   .
                   For
                   ,
                   
                   as
                   Libanius
                   speaking
                   concerning
                   boys
                   ,
                   said
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     this
                     is
                     not
                     a
                     name
                     of
                     age
                     that
                     cannot
                     sin
                     and
                     cannot
                     be
                     punished
                     .
                  
                   But
                   
                     Anastasius
                     Sinaita
                  
                   saies
                   that
                   sometimes
                   God
                   imputes
                   sins
                   to
                   boys
                   from
                   twelve
                   year
                   old
                   and
                   upwards
                   .
                   But
                   S.
                   Austin
                   confess'd
                   the
                   sins
                   of
                   his
                   first
                   years
                   ,
                   
                   the
                   peevishnesse
                   of
                   his
                   infancy
                   ,
                   his
                   wrangling
                   with
                   his
                   nurses
                   ,
                   his
                   very
                   envying
                   for
                   the
                   nurses
                   milk
                   and
                   fondnesses
                   :
                   this
                   was
                   indeed
                   a
                   greater
                   piety
                   then
                   reason
                   .
                   But
                   when
                   he
                   was
                   a
                   
                   boy
                   and
                   robb'd
                   an
                   Orchyard
                   ,
                   he
                   had
                   reason
                   then
                   to
                   be
                   troubled
                   for
                   it
                   .
                   The
                   sins
                   of
                   children
                   are
                   but
                   little
                   ,
                   
                   but
                   they
                   are
                   sins
                   .
                   
                     Puerorum
                     sensus
                     in
                     qualiacunque
                     verba
                     prorumpens
                     ,
                     qui
                     certè
                     ad
                     ea
                     quae
                     majores
                     sapiunt
                     penè
                     nullus
                     est
                     .
                  
                   When
                   boys
                   give
                   evil
                   words
                   ,
                   it
                   is
                   almost
                   nothing
                   .
                   But
                   because
                   it
                   is
                   but
                   almost
                   and
                   comparatively
                   nothing
                   ,
                   it
                   is
                   of
                   it self
                   and
                   absolutely
                   something
                   ;
                   and
                   we
                   know
                   not
                   at
                   what
                   period
                   of
                   time
                   any
                   child
                   first
                   comes
                   to
                   the
                   use
                   of
                   reason
                   ,
                   and
                   therefore
                   neither
                   can
                   we
                   tell
                   when
                   God
                   will
                   impute
                   their
                   follies
                   ;
                   and
                   when
                   he
                   does
                   not
                   impute
                   their
                   follies
                   to
                   damnation
                   ,
                   it
                   may
                   be
                   he
                   will
                   impute
                   them
                   so
                   far
                   as
                   to
                   cause
                   a
                   sicknesse
                   or
                   an
                   immature
                   and
                   a
                   hasty
                   death
                   .
                   And
                   therefore
                   Parents
                   and
                   Tutors
                   can
                   never
                   discharge
                   their
                   duty
                   but
                   by
                   a
                   coercion
                   and
                   strict
                   restraint
                   of
                   children
                   ,
                   from
                   the
                   very
                   first
                   beginning
                   of
                   their
                   being
                   capable
                   of
                   laws
                   ,
                   of
                   the
                   laws
                   I
                   mean
                   of
                   their
                   parents
                   ,
                   and
                   even
                   before
                   that
                   to
                   restrain
                   them
                   from
                   the
                   material
                   parts
                   of
                   any
                   evil
                   ,
                   even
                   from
                   evil
                   words
                   which
                   they
                   understand
                   not
                   .
                   For
                   when
                   they
                   once
                   have
                   learnt
                   the
                   sound
                   they
                   will
                   quickly
                   perceive
                   the
                   sense
                   :
                   and
                   although
                   we
                   account
                   their
                   infant
                   malices
                   pretty
                   and
                   sportive
                   ,
                   yet
                   because
                   we
                   know
                   not
                   from
                   what
                   an
                   early
                   principle
                   they
                   come
                   ,
                   nor
                   how
                   soon
                   God
                   will
                   impute
                   them
                   ,
                   nor
                   whether
                   they
                   will
                   tend
                   ,
                   nor
                   what
                   impression
                   they
                   leave
                   ,
                   we
                   should
                   betimes
                   exercise
                   our
                   legislative
                   ;
                   and
                   it
                   is
                   God's
                   great
                   mercy
                   to
                   children
                   that
                   they
                   can
                   understand
                   fear
                   as
                   soon
                   as
                   they
                   can
                   learn
                   to
                   sin
                   ,
                   that
                   their
                   evil
                   company
                   and
                   evil
                   inclinations
                   may
                   not
                   prevent
                   the
                   discipline
                   of
                   the
                   parents
                   ,
                   but
                   that
                   God
                   and
                   the
                   good
                   things
                   of
                   his
                   law
                   may
                   get
                   the
                   first
                   possession
                   .
                   And
                   he
                   that
                   will
                   let
                   his
                   children
                   alone
                   till
                   they
                   have
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     animum
                     consilio
                     ac
                     ratione
                     firmatum
                  
                   ,
                   
                   
                     a
                     fixed
                     and
                     settled
                     judgement
                  
                   ,
                   shall
                   find
                   evil
                   habits
                   fixt
                   and
                   permanent
                   as
                   the
                   foot
                   of
                   a
                   rock
                   ,
                   and
                   that
                   good
                   counsel
                   will
                   be
                   too
                   late
                   ,
                   too
                   easy
                   a
                   remedy
                   .
                   The
                   summe
                   is
                   this
                   ;
                   So
                   long
                   as
                   they
                   are
                   ignorant
                   ,
                   that
                   is
                   ,
                   so
                   ignorant
                   that
                   they
                   know
                   not
                   how
                   to
                   deliberate
                   sufficiently
                   to
                   avoid
                   a
                   sin
                   ,
                   so
                   long
                   their
                   evil
                   is
                   not
                   imputed
                   ,
                   but
                   together
                   with
                   their
                   reason
                   begins
                   their
                   vertue
                   or
                   their
                   vice
                   .
                
                 
                   2.
                   
                   The
                   second
                   sort
                   of
                   ignorance
                   is
                   concomitant
                   ,
                   
                   that
                   is
                   ,
                   such
                   which
                   is
                   really
                   and
                   actually
                   conjoyn'd
                   with
                   the
                   cause
                   of
                   the
                   action
                   ,
                   but
                   it self
                   is
                   not
                   the
                   cause
                   ;
                   for
                   if
                   the
                   man
                   were
                   not
                   ignorant
                   ,
                   he
                   would
                   doe
                   the
                   thing
                   neverthelesse
                   .
                   Thus
                   the
                   boy
                   that
                   flung
                   a
                   stone
                   at
                   a
                   bird
                   ,
                   and
                   hit
                   his
                   cruel
                   stepmother
                   whom
                   he
                   knew
                   not
                   to
                   be
                   there
                   ,
                   said
                   he
                   did
                   not
                   then
                   design
                   it
                   ,
                   but
                   the
                   stone
                   was
                   well
                   thrown
                   .
                   He
                   that
                   shoots
                   an
                   arrow
                   at
                   a
                   stag
                   and
                   hits
                   his
                   enemy
                   whom
                   he
                   resolved
                   to
                   kill
                   when
                   he
                   could
                   well
                   doe
                   it
                   ,
                   but
                   knew
                   not
                   at
                   all
                   that
                   he
                   was
                   in
                   the
                   bush
                   ,
                   hath
                   an
                   ignorance
                   and
                   a
                   malice
                   at
                   the
                   same
                   time
                   ;
                   and
                   here
                   the
                   question
                   is
                   which
                   prevails
                   ,
                   the
                   ignorance
                   to
                   excuse
                   ,
                   or
                   the
                   malice
                   to
                   condemn
                   .
                   To
                   this
                   I
                   answer
                   ,
                   that
                   the
                   ignorance
                   excuses
                   that
                   action
                   ,
                   but
                   not
                   that
                   man.
                   He
                   is
                   not
                   a
                   murderer
                   in
                   that
                   shooting
                   ,
                   nor
                   in
                   the
                   counsels
                   and
                   deliberation
                   of
                   that
                   action
                   ;
                   but
                   for
                   his
                   mind
                   and
                   his
                   malice
                   distinct
                   from
                   that
                   action
                   ,
                   he
                   is
                   proportionably
                   guilty
                   .
                   But
                   if
                   the
                   man
                   have
                   no
                   malice
                   to
                   the
                   unfortunate
                   man
                   that
                   is
                   kill'd
                   ,
                   then
                   he
                   is
                   intirely
                   innocent
                   ,
                   if
                   his
                   ignorance
                   be
                   innocent
                   .
                   The
                   mind
                   of
                   the
                   man
                   is
                   ,
                   and
                   the
                   action
                   is
                   ;
                   and
                   if
                   the
                   ignorance
                   were
                   invincible
                   and
                   irremediable
                   ,
                   then
                   there
                   is
                   innocence
                   on
                   all
                   parts
                   .
                   
                   
                     Non
                     consentiunt
                     qui
                     errant
                  
                   ,
                   saith
                   the
                   law
                   .
                   For
                   there
                   is
                   in
                   this
                   concomitant
                   ignorance
                   the
                   same
                   reason
                   as
                   in
                   the
                   antecedent
                   ,
                   so
                   far
                   as
                   relates
                   to
                   that
                   event
                   ,
                   though
                   not
                   as
                   to
                   that
                   action
                   :
                   the
                   action
                   was
                   indeed
                   voluntary
                   and
                   not
                   procur'd
                   by
                   ignorance
                   ,
                   but
                   that
                   event
                   was
                   ;
                   and
                   that
                   being
                   the
                   thing
                   onely
                   in
                   question
                   ,
                   is
                   to
                   be
                   accounted
                   for
                   ,
                   just
                   as
                   those
                   actions
                   which
                   are
                   wholly
                   produc'd
                   by
                   
                     ignorance
                     antecedent
                  
                   .
                
                 
                 
                   I
                   deny
                   not
                   but
                   the
                   laws
                   of
                   wise
                   Republics
                   have
                   principally
                   regarded
                   the
                   mind
                   and
                   Counsel
                   of
                   him
                   that
                   sin'd
                   ,
                   
                   and
                   that
                   therefore
                   the
                   laws
                   of
                   the
                   Romans
                   under
                   their
                   Christian
                   Princes
                   did
                   professe
                   to
                   follow
                   the
                   law
                   of
                   God
                   in
                   the
                   matter
                   of
                   involuntary
                   murder
                   ,
                   and
                   so
                   did
                   the
                   Lombards
                   and
                   the
                   Visigoths
                   ;
                   yet
                   sometimes
                   this
                   chance-medly
                   was
                   punish'd
                   by
                   a
                   lesser
                   punishment
                   :
                   so
                   we
                   find
                   in
                   the
                   laws
                   of
                   the
                   
                     Thuringians
                     ,
                     Qui
                     nolens
                     sed
                     casu
                     quodam
                     hominem
                     vulneraverit
                     vel
                     occiderit
                     ,
                     compositionem
                     legitimam
                     solvat
                     .
                  
                   If
                   a
                   man
                   unwittingly
                   wounds
                   or
                   kills
                   a
                   man
                   ,
                   
                   
                     si
                     telum
                     fugit
                     potius
                     quam
                     jecerit
                     ,
                  
                   as
                   Cicero
                   expresses
                   the
                   instance
                   ,
                   if
                   his
                   arrow
                   or
                   weapon
                   slipt
                   from
                   him
                   ,
                   rather
                   then
                   was
                   flung
                   ,
                   he
                   shall
                   not
                   be
                   put
                   to
                   death
                   ;
                   but
                   yet
                   neither
                   shall
                   he
                   wholly
                   escape
                   ,
                   but
                   must
                   pay
                   a
                   fine
                   appointed
                   by
                   law
                   .
                   And
                   there
                   is
                   some
                   reason
                   for
                   this
                   .
                   1.
                   
                   Because
                   the
                   law
                   must
                   require
                   the
                   life
                   and
                   bloud
                   of
                   every
                   of
                   her
                   citizens
                   from
                   whom
                   it
                   is
                   taken
                   ,
                   and
                   the
                   external
                   event
                   ,
                   of
                   which
                   she
                   is
                   the
                   most
                   competent
                   judge
                   ,
                   must
                   as
                   well
                   as
                   it
                   may
                   be
                   repair'd
                   .
                   But
                   2.
                   although
                   it
                   may
                   appear
                   that
                   the
                   event
                   was
                   not
                   intended
                   ,
                   yet
                   it
                   cannot
                   so
                   well
                   appear
                   whether
                   the
                   man
                   did
                   use
                   all
                   that
                   diligence
                   and
                   precaution
                   which
                   wise
                   and
                   good
                   men
                   ought
                   to
                   doe
                   to
                   prevent
                   mischiefs
                   .
                   And
                   3.
                   something
                   is
                   to
                   be
                   indulged
                   to
                   the
                   injur'd
                   person
                   ,
                   some
                   consideration
                   had
                   of
                   the
                   grief
                   and
                   losse
                   and
                   the
                   passion
                   of
                   the
                   relatives
                   of
                   the
                   slain
                   person
                   .
                   And
                   upon
                   these
                   considerations
                   God
                   was
                   pleased
                   to
                   appoint
                   sanctuaries
                   for
                   such
                   persons
                   ;
                   which
                   in
                   true
                   speaking
                   is
                   but
                   a
                   just
                   remedy
                   for
                   an
                   unjust
                   calamity
                   ,
                   and
                   supposes
                   that
                   something
                   was
                   permitted
                   in
                   favour
                   of
                   the
                   relatives
                   of
                   the
                   unhappy
                   man
                   that
                   died
                   ,
                   something
                   ,
                   I
                   say
                   ,
                   which
                   yet
                   was
                   not
                   always
                   deserv'd
                   of
                   him
                   that
                   was
                   in
                   danger
                   to
                   suffer
                   it
                   .
                
                 
                   3.
                   
                   The
                   third
                   sort
                   of
                   ignorance
                   is
                   the
                   worst
                   ,
                   
                   it
                   is
                   that
                   which
                   is
                   vincible
                   and
                   voluntary
                   ,
                   that
                   is
                   ,
                   procur'd
                   by
                   the
                   will
                   ,
                   is
                   not
                   the
                   prime
                   cause
                   of
                   it's
                   actions
                   but
                   the
                   effect
                   ,
                   brought
                   in
                   on
                   purpose
                   to
                   make
                   way
                   for
                   an
                   easy
                   mischief
                   with
                   a
                   colour
                   and
                   excuse
                   .
                   Of
                   this
                   there
                   are
                   two
                   noted
                   and
                   discernible
                   degrees
                   :
                   
                     An
                     ignorance
                     crasse
                  
                   and
                   dul
                   ,
                   and
                   introduc'd
                   by
                   negligence
                   voluntary
                   and
                   observed
                   more
                   or
                   lesse
                   ;
                   and
                   
                     an
                     ignorance
                     affected
                  
                   ,
                   that
                   is
                   ,
                   chosen
                   and
                   delighted
                   in
                   ,
                   to
                   serve
                   evil
                   purposes
                   .
                   Now
                   concerning
                   these
                   degrees
                   of
                   this
                   criminal
                   ignorance
                   it
                   is
                   true
                   of
                   them
                   both
                   that
                   they
                   bring
                   guilt
                   upon
                   the
                   head
                   of
                   the
                   ignorant
                   ,
                   according
                   to
                   their
                   several
                   proportions
                   :
                   but
                   concerning
                   the
                   actions
                   themselves
                   which
                   are
                   acted
                   by
                   men
                   in
                   that
                   state
                   of
                   ignorance
                   and
                   disorder
                   ,
                   there
                   is
                   something
                   of
                   particular
                   consideration
                   .
                   For
                   we
                   find
                   our
                   Blessed
                   Saviour
                   praying
                   for
                   pardon
                   for
                   his
                   persecutors
                   upon
                   this
                   very
                   inducement
                   :
                   
                   
                     Father
                     ,
                     forgive
                     them
                     ,
                     for
                     they
                     know
                     not
                     what
                     they
                     doe
                  
                   ;
                   that
                   is
                   ,
                   they
                   doe
                   not
                   now
                   know
                   ,
                   for
                   they
                   are
                   blinded
                   and
                   are
                   in
                   a
                   state
                   of
                   ignorance
                   :
                   but
                   that
                   it
                   was
                   vincible
                   and
                   voluntary
                   appears
                   by
                   those
                   words
                   of
                   Christ
                   ,
                   
                   
                     If
                     ye
                     were
                     blind
                     ,
                     ye
                     had
                     not
                     sinn'd
                     ;
                     but
                     now
                     ye
                     say
                     that
                     you
                     see
                     ,
                     therefore
                     your
                     sin
                     remains
                  
                   ;
                   and
                   
                     having
                     eyes
                     they
                     see
                     not
                  
                   ,
                   that
                   is
                   ,
                   they
                   would
                   not
                   see
                   ,
                   they
                   did
                   it
                   ignorantly
                   ,
                   and
                   they
                   would
                   not
                   cure
                   their
                   ignorance
                   ,
                   for
                   it
                   was
                   evident
                   that
                   Christ
                   said
                   and
                   did
                   enough
                   infinitely
                   to
                   convince
                   them
                   that
                   he
                   was
                   the
                   Messias
                   .
                   
                   So
                   also
                   S.
                   Paul's
                   ignorance
                   was
                   very
                   culpable
                   ,
                   when
                   in
                   zeal
                   and
                   rage
                   he
                   persecuted
                   the
                   Church
                   of
                   God
                   ;
                   but
                   yet
                   this
                   ignorance
                   lessen'd
                   the
                   malice
                   of
                   the
                   effect
                   ,
                   and
                   dispos'd
                   him
                   greatly
                   towards
                   pardon
                   .
                   Upon
                   these
                   considerations
                   ,
                   it
                   is
                   a
                   worthy
                   inquiry
                   into
                   that
                   effect
                   or
                   influence
                   which
                   proceeds
                   even
                   from
                   a
                   criminal
                   ignorance
                   and
                   undiscerning
                   estate
                   ,
                   and
                   what
                   it
                   can
                   operate
                   towards
                   pardon
                   .
                   The
                   question
                   then
                   is
                   ,
                   whether
                   what
                   is
                   done
                   by
                   persons
                   that
                   know
                   not
                   what
                   they
                   doe
                   ,
                   when
                   that
                   disability
                   to
                   know
                   is
                   procur'd
                   by
                   themselves
                   ,
                   either
                   by
                   voluntary
                   
                   negligence
                   ,
                   or
                   malicious
                   purpose
                   ,
                   is
                   a
                   sin
                   as
                   great
                   as
                   if
                   it
                   were
                   done
                   knowingly
                   .
                
                 
                   Question
                   .
                
                 
                   The
                   case
                   is
                   this
                   ,
                   
                   
                     Marcus
                     Bibulus
                  
                   falls
                   frequently
                   into
                   drunkennesse
                   ;
                   when
                   he
                   is
                   drunk
                   he
                   fights
                   ,
                   and
                   fornicates
                   ,
                   and
                   steals
                   ,
                   and
                   does
                   (
                   as
                   it
                   happens
                   )
                   all
                   manner
                   of
                   impiety
                   .
                   
                     Does
                     his
                     drunkennesse
                     excuse
                     ,
                     or
                     does
                     it
                     extenuate
                     ,
                     or
                     does
                     it
                     aggravate
                     his
                     fault
                     ?
                  
                
                 
                   The
                   Greeks
                   call'd
                   these
                   things
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                   that
                   is
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     Contention
                     and
                     every
                     mischief
                     that
                     comes
                     from
                     wine
                     ,
                  
                   saith
                   Hesychius
                   ;
                   which
                   when
                   a
                   man
                   hath
                   observed
                   to
                   be
                   consequent
                   to
                   his
                   intemperance
                   ,
                   or
                   hath
                   been
                   foretold
                   of
                   it
                   by
                   laws
                   and
                   wise
                   persons
                   ,
                   he
                   may
                   justly
                   fall
                   under
                   the
                   sentence
                   not
                   onely
                   of
                   drunkennesse
                   ,
                   but
                   of
                   homicide
                   ,
                   or
                   incest
                   ,
                   or
                   whatever
                   happens
                   to
                   be
                   the
                   vile
                   daughter
                   of
                   so
                   disgrac'd
                   a
                   Mother
                   .
                   Drunkards
                   are
                   very
                   often
                   proud
                   and
                   quarrelsome
                   :
                   and
                   therefore
                   to
                   that
                   of
                   
                     Solomon
                     ,
                     Look
                     not
                     upon
                     the
                     wine
                     when
                     it
                     is
                     red
                     ,
                     Rabba
                  
                   saith
                   ,
                   
                     Ne
                     spectes
                     vinum
                     cujus
                     finis
                     est
                     sanguis
                     ,
                  
                   
                   
                     Look
                     not
                     upon
                     the
                     wine
                     whose
                     end
                     is
                     bloud
                     :
                  
                   and
                   Eustathius
                   saith
                   that
                   the
                   nurses
                   of
                   Bacchus
                   were
                   painted
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     having
                     snakes
                     and
                     daggers
                     in
                     their
                     hands
                     ,
                     to
                     shew
                     that
                     drunkards
                     were
                     beastly
                     and
                     bloudy
                     .
                  
                   And
                   therefore
                   if
                   such
                   persons
                   could
                   have
                   impunity
                   ,
                   there
                   were
                   no
                   safety
                   for
                   the
                   lives
                   of
                   innocent
                   men
                   ,
                   or
                   the
                   chastity
                   of
                   modest
                   women
                   .
                   But
                   they
                   neither
                   have
                   ,
                   nor
                   have
                   they
                   reason
                   why
                   they
                   should
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                   said
                   
                     Aristotle
                     ;
                     They
                     that
                     being
                     drunk
                     doe
                     evil
                     ,
                     are
                     guilty
                     of
                     the
                     injury
                     .
                     Because
                     they
                     are
                     causes
                     of
                     their
                     own
                     ignorance
                     :
                     for
                     they
                     might
                     have
                     abstain'd
                     from
                     that
                     excesse
                     which
                     caus'd
                     them
                     ignorantly
                     to
                     smite
                     their
                     Father
                     .
                     Pittacus
                  
                   by
                   a
                   law
                   caus'd
                   a
                   double
                   punishment
                   to
                   be
                   inflicted
                   upon
                   drunkards
                   ,
                   one
                   for
                   the
                   cause
                   ,
                   and
                   the
                   other
                   for
                   the
                   evil
                   effect
                   .
                   The
                   same
                   also
                   seems
                   to
                   be
                   the
                   sense
                   of
                   Plato
                   both
                   in
                   his
                   first
                   and
                   in
                   his
                   sixth
                   book
                   of
                   Laws
                   :
                   but
                   generally
                   all
                   the
                   interpreters
                   of
                   Aristotle
                   ,
                   
                   the
                   old
                   Philosophers
                   ,
                   the
                   Mahumetans
                   and
                   the
                   Christians
                   and
                   the
                   Heathens
                   ,
                   are
                   perfectly
                   of
                   this
                   persuasion
                   ,
                   that
                   the
                   sins
                   they
                   doe
                   in
                   their
                   drunken
                   fit
                   are
                   perfectly
                   to
                   be
                   imputed
                   to
                   them
                   .
                   To
                   this
                   purpose
                   is
                   that
                   of
                   Cicero
                   ,
                   
                   
                     Nam
                     qui
                     se
                     propter
                     vinum
                     aut
                     amorem
                     aut
                     iracundiam
                     fugisse
                     rationem
                     dicet
                     ,
                     is
                     animi
                     vitio
                     videbitur
                     nescisse
                     ,
                     non
                     imprudentiâ
                     .
                     Quare
                     non
                     imprudentiâ
                     se
                     defendet
                     ,
                     sed
                     culpâ
                     contaminabit
                     ,
                  
                   He
                   that
                   with
                   wine
                   or
                   anger
                   or
                   lust
                   looses
                   his
                   reason
                   ,
                   cannot
                   pretend
                   ignorance
                   or
                   want
                   of
                   knowledge
                   for
                   his
                   excuse
                   ,
                   for
                   by
                   his
                   own
                   fault
                   he
                   is
                   polluted
                   .
                   And
                   this
                   is
                   the
                   sense
                   of
                   the
                   Doctors
                   of
                   the
                   Church
                   .
                   S.
                   Basil
                   saies
                   drunkennesse
                   is
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   so
                   S.
                   
                     Chrysostome
                     ;
                     voluntaria
                     insania
                  
                   ,
                   so
                   S.
                   Austin
                   ;
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   so
                   
                     Isidore
                     Pelusiot
                     :
                     A
                     voluntary
                     Devil
                     ,
                     a
                     chosen
                     madnesse
                     ,
                     a
                     spontaneous
                     fury
                     .
                  
                   And
                   the
                   very
                   same
                   words
                   are
                   us'd
                   by
                   Seneca
                   and
                   
                     Ammianus
                     Marcellinus
                  
                   .
                   And
                   therefore
                   the
                   sinning
                   man
                   must
                   not
                   excuse
                   him
                   by
                   his
                   stupidity
                   ,
                   and
                   blame
                   the
                   wine
                   ,
                   but
                   himself
                   onely
                   ;
                   
                   as
                   Callicles
                   in
                   the
                   Comedy
                   convinc'd
                   Dinarchus
                   when
                   he
                   pray'd
                   him
                   to
                   give
                   him
                   pardon
                   ,
                   
                     Quod
                     animi
                     impos
                     vini
                     vitio
                     fecerim
                     ;
                  
                   
                   he
                   was
                   not
                   himself
                   when
                   he
                   did
                   it
                   ,
                   it
                   was
                   his
                   wine
                   not
                   he
                   .
                   The
                   old
                   man
                   answer'd
                   him
                   ,
                   
                     
                       —
                       non
                       placet
                    
                     
                       In
                       mutum
                       quippiam
                       conferri
                       quod
                       loqui
                       non
                       potest
                       .
                       Nam
                       vinum
                       si
                    
                     
                       Fabulari
                       possit
                       ,
                       se
                       defenderet
                       :
                       non
                       vinum
                       moderari
                       ,
                    
                     
                       Sed
                       vino
                       solent
                       qui
                       quidem
                       probi
                       sunt
                       :
                       verum
                    
                     
                       Qui
                       improbus
                       est
                       ,
                       sive
                       subbibit
                       ,
                       sive
                       adeo
                       caret
                       temeto
                       ,
                    
                     
                       Tamen
                       ab
                       ingenio
                       est
                       improbus
                       .
                    
                  
                   Blame
                   not
                   the
                   wine
                   ;
                   for
                   wine
                   does
                   not
                   govern
                   a
                   good
                   man
                   ,
                   but
                   a
                   good
                   man
                   the
                   wine
                   :
                   But
                   he
                   that
                   is
                   wicked
                   is
                   wicked
                   from
                   within
                   ,
                   whether
                   he
                   drinks
                   or
                   no.
                   By
                   these
                   sayings
                   of
                   wise
                   men
                   we
                   perceive
                   that
                   they
                   held
                   not
                   the
                   drunkard
                   innocent
                   even
                   in
                   those
                   vilenesses
                   which
                   he
                   did
                   in
                   his
                   drunkennesse
                   ;
                   and
                   their
                   reason
                   was
                   Philosophical
                   ,
                   The
                   effect
                   from
                   a
                   voluntary
                   cause
                   is
                   to
                   be
                   imputed
                   to
                   the
                   first
                   principle
                   .
                
                 
                   But
                   Commonwealths
                   have
                   another
                   interest
                   to
                   serve
                   ;
                   
                   they
                   are
                   to
                   secure
                   the
                   lives
                   and
                   good
                   things
                   of
                   their
                   citizens
                   ,
                   and
                   therefore
                   they
                   are
                   by
                   all
                   means
                   to
                   effect
                   what
                   is
                   necessary
                   :
                   and
                   if
                   drunken
                   mischiefs
                   were
                   unpunish'd
                   ,
                   men
                   might
                   pretend
                   drunkennesse
                   for
                   an
                   excuse
                   ,
                   and
                   make
                   it
                   really
                   to
                   be
                   the
                   warrant
                   of
                   their
                   licentiousnesse
                   ,
                   their
                   rapine
                   ,
                   their
                   lust
                   or
                   their
                   revenge
                   .
                   
                     
                       Nam
                       si
                       isthuc
                       jus
                       est
                       ,
                       
                       ut
                       tu
                       isthuc
                       excusare
                       possies
                       ,
                    
                     
                       Luce
                       clarâ
                       diripiamus
                       aurum
                       Matronis
                       palam
                       ;
                    
                     
                       Post
                       id
                       si
                       prensi
                       simus
                       excusemus
                       ebrios
                    
                     
                       Nos
                       fecisse
                       amoris
                       causâ
                       :
                       nimis
                       vile'st
                       vinum
                       atque
                       amor
                       ,
                    
                     
                       Si
                       ebrio
                       atque
                       amanti
                       impunè
                       facere
                       quod
                       lubeat
                       ,
                       licet
                       ,
                    
                  
                   said
                   old
                   Euclio
                   to
                   Lyconides
                   .
                   If
                   drunkennesse
                   may
                   be
                   our
                   excuse
                   ,
                   let
                   us
                   goe
                   and
                   drink
                   drunk
                   that
                   we
                   may
                   rob
                   the
                   Matrons
                   in
                   the
                   streets
                   .
                   And
                   
                     Manuel
                     Palaeologus
                  
                   tells
                   of
                   one
                   that
                   had
                   a
                   mind
                   to
                   be
                   reveng'd
                   and
                   put
                   some
                   affront
                   upon
                   a
                   great
                   man
                   ;
                   
                   and
                   because
                   he
                   durst
                   not
                   when
                   he
                   was
                   sober
                   ,
                   he
                   drank
                   himself
                   into
                   an
                   impudent
                   fiercenesse
                   ,
                   that
                   he
                   might
                   first
                   have
                   boldnesse
                   and
                   then
                   ,
                   as
                   he
                   hop'd
                   ,
                   impunity
                   .
                   And
                   therefore
                   there
                   may
                   be
                   great
                   reason
                   why
                   the
                   Civil
                   laws
                   of
                   any
                   Nation
                   should
                   punish
                   the
                   evil
                   effects
                   of
                   drunkennesse
                   not
                   onely
                   for
                   the
                   evil
                   mothers
                   sake
                   ,
                   but
                   for
                   the
                   security
                   of
                   the
                   citizens
                   .
                
                 
                   But
                   in
                   Theology
                   and
                   in
                   the
                   just
                   estimate
                   of
                   things
                   in
                   order
                   to
                   Conscience
                   we
                   are
                   to
                   speak
                   and
                   to
                   proceed
                   with
                   some
                   little
                   difference
                   .
                   
                   For
                   if
                   it
                   be
                   ask'd
                   concerning
                   the
                   drunkennesse
                   ,
                   or
                   concerning
                   the
                   man
                   ,
                   there
                   is
                   no
                   peradventure
                   but
                   he
                   is
                   for
                   these
                   evil
                   effects
                   the
                   worse
                   man
                   ,
                   and
                   the
                   drunkennesse
                   is
                   also
                   the
                   greater
                   crime
                   .
                   The
                   drunkennesse
                   makes
                   the
                   injury
                   or
                   the
                   murder
                   lesse
                   criminal
                   then
                   if
                   it
                   were
                   done
                   with
                   actual
                   reason
                   and
                   choice
                   ,
                   but
                   these
                   make
                   the
                   drunkennesse
                   more
                   intolerable
                   and
                   criminal
                   .
                   The
                   man
                   in
                   chusing
                   drunkennesse
                   with
                   or
                   for
                   these
                   effects
                   is
                   much
                   the
                   worse
                   man
                   ;
                   but
                   the
                   crime
                   is
                   the
                   voluntary
                   drunkennesse
                   ,
                   not
                   the
                   involuntary
                   rage
                   and
                   injury
                   .
                   And
                   this
                   appears
                   upon
                   these
                   reasons
                   .
                
                 
                   1.
                   
                   Because
                   by
                   how
                   much
                   more
                   the
                   sense
                   and
                   reason
                   is
                   depraved
                   ,
                   
                   by
                   so
                   much
                   the
                   lesse
                   the
                   man
                   hath
                   pleasure
                   in
                   his
                   sin
                   .
                   For
                   if
                   he
                   be
                   wholly
                   mad
                   or
                   senselesse
                   ,
                   his
                   sin
                   is
                   wholly
                   uselesse
                   to
                   him
                   ,
                   it
                   does
                   him
                   no
                   present
                   delight
                   ,
                   any
                   more
                   then
                   to
                   a
                   beast
                   to
                   push
                   with
                   his
                   horns
                   ;
                   which
                   therefore
                   is
                   
                   not
                   criminal
                   because
                   he
                   cannot
                   reflect
                   upon
                   his
                   own
                   act
                   ,
                   he
                   cannot
                   chuse
                   it
                   for
                   a
                   reasonable
                   consideration
                   ,
                   he
                   hath
                   no
                   will
                   to
                   entertain
                   it
                   .
                   But
                   if
                   he
                   be
                   not
                   so
                   far
                   gone
                   ,
                   then
                   there
                   is
                   some
                   proportion
                   of
                   guilt
                   ,
                   because
                   there
                   is
                   of
                   choice
                   in
                   the
                   shipwracks
                   of
                   his
                   reason
                   and
                   his
                   will
                   :
                   and
                   therefore
                   Theodoret
                   said
                   ,
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   Drunkennesse
                   hath
                   some
                   reproof
                   ,
                   and
                   some
                   pity
                   ;
                   some
                   punishment
                   ,
                   and
                   some
                   pardon
                   .
                   And
                   
                     Arrius
                     Menander
                  
                   said
                   that
                   
                     per
                     vinum
                     aut
                     lasciviam
                     lapsis
                     capitalis
                     poena
                     remittenda
                     est
                     ,
                  
                   
                   They
                   that
                   sin
                   by
                   drunkennesse
                   or
                   passion
                   may
                   be
                   punish'd
                   ,
                   but
                   not
                   capitally
                   ;
                   the
                   same
                   with
                   that
                   in
                   Stobaeus
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                   Even
                   in
                   the
                   follies
                   and
                   stupidities
                   of
                   drunkennesse
                   there
                   is
                   something
                   amisse
                   besides
                   the
                   material
                   part
                   .
                   But
                   this
                   is
                   when
                   there
                   is
                   something
                   left
                   by
                   which
                   he
                   can
                   understand
                   and
                   chuse
                   something
                   of
                   the
                   crime
                   .
                
                 
                   2.
                   
                   The
                   mischiefs
                   consequent
                   to
                   drunkennesse
                   are
                   therefore
                   lesse
                   moral
                   evils
                   ,
                   
                   because
                   they
                   doe
                   lesse
                   moral
                   mischief
                   .
                   For
                   no
                   man
                   by
                   his
                   lust
                   acted
                   in
                   his
                   drunkennesse
                   is
                   made
                   more
                   lustfull
                   ,
                   or
                   by
                   any
                   act
                   then
                   done
                   is
                   promoted
                   towards
                   a
                   vitious
                   habit
                   ;
                   for
                   he
                   knew
                   not
                   what
                   he
                   did
                   ,
                   and
                   remembers
                   it
                   not
                   :
                   it
                   is
                   like
                   Lot's
                   incest
                   ,
                   no
                   more
                   known
                   after
                   then
                   before
                   ,
                   and
                   therefore
                   it
                   leaves
                   no
                   sediment
                   or
                   lees
                   behind
                   it
                   ;
                   which
                   shews
                   it
                   to
                   have
                   more
                   natural
                   vilenesse
                   then
                   moral
                   ,
                   and
                   therefore
                   is
                   nearer
                   to
                   pardon
                   .
                   
                     
                       Et
                       causa
                       justa
                       est
                       ,
                       
                       siquidem
                       ita
                       est
                       ut
                       praedicas
                       ,
                    
                     
                       Te
                       eam
                       compressisse
                       vinolentum
                       virginem
                       .
                    
                  
                   If
                   the
                   yong
                   man
                   was
                   drunk
                   when
                   he
                   lay
                   with
                   her
                   ,
                   he
                   hath
                   some
                   excuse
                   ,
                   that
                   is
                   ,
                   as
                   to
                   his
                   lust
                   ;
                   but
                   that
                   is
                   an
                   aggravation
                   of
                   his
                   drunkennesse
                   ,
                   and
                   he
                   is
                   not
                   the
                   more
                   acquitted
                   ,
                   when
                   the
                   aggravation
                   of
                   his
                   sin
                   and
                   punishment
                   is
                   onely
                   plac'd
                   upon
                   the
                   right
                   cause
                   .
                
                 
                   3.
                   
                   If
                   the
                   consequent
                   mischiefs
                   of
                   drunkennesse
                   were
                   formally
                   those
                   sins
                   which
                   materially
                   they
                   are
                   ,
                   
                   that
                   is
                   ,
                   if
                   they
                   were
                   properly
                   guilty
                   of
                   all
                   that
                   they
                   ignorantly
                   doe
                   ,
                   then
                   it
                   would
                   follow
                   that
                   because
                   murder
                   is
                   worse
                   then
                   drunkennesse
                   ,
                   and
                   yet
                   that
                   murder
                   was
                   involuntary
                   ,
                   some
                   action
                   that
                   is
                   involuntary
                   would
                   be
                   more
                   malicious
                   then
                   that
                   which
                   is
                   chosen
                   .
                   If
                   it
                   be
                   replied
                   that
                   those
                   consequent
                   acts
                   are
                   chosen
                   because
                   the
                   cause
                   of
                   them
                   is
                   chosen
                   ,
                   according
                   to
                   what
                   is
                   discours'd
                   in
                   the
                   4th
                   Rule
                   of
                   this
                   Chapter
                   ;
                   I
                   answer
                   ,
                   that
                   this
                   is
                   true
                   if
                   drunkennesse
                   were
                   not
                   an
                   accidental
                   cause
                   of
                   them
                   :
                   but
                   these
                   effects
                   being
                   but
                   contingent
                   to
                   drunkennesse
                   ,
                   and
                   the
                   effect
                   of
                   some
                   other
                   evil
                   principle
                   ,
                   which
                   then
                   prevails
                   when
                   by
                   drunkennesse
                   the
                   mans
                   guards
                   are
                   called
                   off
                   ,
                   therefore
                   they
                   cannot
                   be
                   intirely
                   attributed
                   to
                   drunkennesse
                   ;
                   and
                   therefore
                   if
                   a
                   man
                   be
                   surpris'd
                   with
                   drink
                   ,
                   or
                   is
                   advis'd
                   to
                   it
                   as
                   to
                   a
                   medicine
                   ,
                   if
                   he
                   falls
                   into
                   such
                   consequent
                   disorders
                   ,
                   it
                   would
                   be
                   hard
                   to
                   damne
                   this
                   man
                   as
                   a
                   murderer
                   or
                   as
                   an
                   incestuous
                   person
                   ,
                   when
                   he
                   is
                   so
                   neither
                   by
                   his
                   present
                   ,
                   nor
                   his
                   antecedent
                   choice
                   .
                   Therefore
                   it
                   is
                   that
                   Libanius
                   saies
                   that
                   one
                   who
                   hath
                   grievously
                   offended
                   another
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                   
                     oftentimes
                     is
                     not
                     punished
                     when
                     wine
                     was
                     his
                     excuse
                  
                   ;
                   and
                   the
                   Scholiast
                   upon
                   the
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   saies
                   that
                   he
                   that
                   kills
                   a
                   man
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ;
                   
                     with
                     deliberation
                  
                   is
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   
                     not
                     to
                     be
                     pardon'd
                  
                   :
                   If
                   he
                   does
                   it
                   by
                   chance
                   ,
                   he
                   is
                   free
                   ;
                   but
                   if
                   by
                   drunkennesse
                   ,
                   he
                   was
                   by
                   the
                   Roman
                   law
                   banish'd
                   for
                   five
                   years
                   :
                   and
                   thus
                   justice
                   is
                   preserved
                   on
                   all
                   hands
                   ,
                   that
                   the
                   drunkennesse
                   should
                   be
                   punish'd
                   more
                   then
                   drunkennesse
                   ,
                   and
                   the
                   murder
                   lesse
                   then
                   murder
                   .
                   For
                   that
                   is
                   the
                   worse
                   for
                   having
                   such
                   a
                   daughter
                   ,
                   
                   but
                   this
                   is
                   more
                   pardonable
                   for
                   having
                   such
                   a
                   Mother
                   .
                
                 
                   But
                   if
                   the
                   drunkennesse
                   be
                   but
                   imperfect
                   ,
                   
                   if
                   the
                   consequent
                   crimes
                   be
                   remembred
                   and
                   delighted
                   in
                   afterwards
                   ,
                   (
                   for
                   that
                   is
                   a
                   certain
                   indication
                   the
                   stupidity
                   was
                   not
                   extreme
                   ,
                   nor
                   equal
                   to
                   an
                   excuse
                   )
                   then
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   such
                   a
                   drunkard
                   is
                   also
                   all
                   that
                   which
                   he
                   acts
                   and
                   professes
                   in
                   his
                   folly
                   :
                   a
                   remembring
                   drunkard
                   ,
                   as
                   he
                   is
                   but
                   an
                   ill
                   companion
                   ,
                   so
                   if
                   he
                   falls
                   into
                   the
                   horrid
                   consequents
                   which
                   too
                   often
                   are
                   the
                   punishments
                   of
                   intemperance
                   ,
                   hath
                   no
                   excuse
                   .
                   But
                   if
                   he
                   chose
                   drunkennesse
                   on
                   purpose
                   that
                   he
                   might
                   have
                   impudence
                   enough
                   to
                   doe
                   a
                   mischief
                   ,
                   he
                   committed
                   the
                   sin
                   before-hand
                   ,
                   and
                   was
                   before
                   he
                   acted
                   it
                   guilty
                   before
                   God
                   ;
                   and
                   when
                   he
                   hath
                   acted
                   it
                   ,
                   he
                   is
                   also
                   guilty
                   before
                   men
                   *
                   .
                   But
                   unlesse
                   it
                   be
                   in
                   these
                   cases
                   ,
                   the
                   actions
                   done
                   by
                   him
                   that
                   understands
                   not
                   what
                   he
                   does
                   are
                   as
                   the
                   actions
                   of
                   a
                   mad
                   man
                   or
                   a
                   fool
                   .
                   The
                   sin
                   was
                   done
                   before
                   ,
                   and
                   the
                   mischief
                   and
                   the
                   punishment
                   doe
                   follow
                   :
                   but
                   the
                   guilt
                   is
                   in
                   the
                   cause
                   ,
                   not
                   in
                   the
                   effect
                   that
                   is
                   involuntary
                   ;
                   though
                   proceeding
                   from
                   a
                   cause
                   that
                   was
                   indeed
                   voluntary
                   ,
                   but
                   
                     not
                     univocal
                     and
                     proper
                  
                   .
                
                 
                   The
                   sense
                   of
                   this
                   question
                   thus
                   explicated
                   agrees
                   with
                   the
                   doctrine
                   of
                   the
                   Fathers
                   ,
                   
                   who
                   in
                   the
                   instance
                   of
                   Lot
                   declare
                   him
                   criminal
                   onely
                   as
                   to
                   his
                   drunkennesse
                   ,
                   
                   not
                   to
                   his
                   incest
                   .
                   So
                   Origen
                   ,
                   S.
                   Chrysostom
                   ,
                   S.
                   Austin
                   :
                   and
                   S.
                   Ambrose
                   gives
                   this
                   account
                   of
                   the
                   whole
                   question
                   ;
                   
                     Sanè
                     discimus
                     vitandam
                     ebrietatem
                  
                   ,
                   &c.
                   
                   
                     We
                     learn
                     that
                     drunkennesse
                     is
                     to
                     be
                     avoided
                     ,
                     by
                     which
                     we
                     are
                     brought
                     to
                     that
                     evil
                     state
                     of
                     things
                     ,
                     that
                     we
                     cannot
                     beware
                     of
                     crimes
                     .
                     For
                     those
                     things
                     which
                     being
                     sober
                     we
                     avoid
                     ,
                     when
                     we
                     are
                     drunk
                     we
                     ignorantly
                     commit
                     .
                  
                   And
                   a
                   little
                   after
                   ;
                   They
                   who
                   have
                   been
                   too
                   free
                   in
                   drinking
                   wine
                   ,
                   know
                   not
                   what
                   they
                   speak
                   ,
                   they
                   are
                   like
                   men
                   dead
                   and
                   buried
                   :
                   
                     ideoque
                     siqua
                     per
                     vinum
                     deliquerint
                  
                   ,
                   
                   
                     apud
                     sapientes
                     Judices
                     veniâ
                     quidem
                     facta
                     donantur
                     ,
                     sed
                     levitatis
                     damnatur
                     authores
                     ,
                     Therefore
                     what
                     vilenesses
                     they
                     commit
                     in
                     their
                     wine
                  
                   (
                   meaning
                   when
                   they
                   know
                   not
                   what
                   they
                   doe
                   )
                   
                     for
                     the
                     deeds
                     themselves
                     so
                     ignorantly
                     committed
                     they
                     find
                     pardon
                     amongst
                     wise
                     Judges
                     ,
                     but
                     for
                     their
                     temulency
                     a
                     condemnation
                     .
                  
                
                 
                   The
                   result
                   of
                   these
                   discourses
                   is
                   this
                   .
                   
                   The
                   vilenesses
                   which
                   are
                   done
                   by
                   drunken
                   and
                   stupid
                   persons
                   unwittingly
                   ,
                   are
                   not
                   of
                   the
                   same
                   kind
                   of
                   which
                   naturally
                   they
                   are
                   and
                   would
                   be
                   if
                   the
                   actors
                   were
                   sober
                   :
                   they
                   are
                   not
                   the
                   crimes
                   of
                   murder
                   or
                   lust
                   or
                   incest
                   respectively
                   ,
                   but
                   circumstances
                   of
                   great
                   horrour
                   aggravating
                   the
                   drunkennesse
                   ,
                   and
                   deeply
                   condemning
                   the
                   man.
                   And
                   yet
                   ,
                   if
                   the
                   drunkennesse
                   be
                   not
                   extreme
                   ,
                   I
                   mean
                   the
                   stupidity
                   and
                   ignorance
                   ,
                   if
                   that
                   be
                   not
                   such
                   as
                   to
                   take
                   away
                   wholly
                   the
                   use
                   of
                   reason
                   and
                   moral
                   choice
                   ,
                   all
                   the
                   remaining
                   portions
                   of
                   reason
                   doe
                   in
                   their
                   proper
                   degree
                   make
                   the
                   imperfect
                   drunkard
                   guilty
                   of
                   other
                   perfect
                   crimes
                   ,
                   even
                   of
                   whatsoever
                   he
                   then
                   shall
                   act
                   ;
                   and
                   they
                   shall
                   for
                   their
                   own
                   degrees
                   of
                   remaining
                   choice
                   be
                   imputed
                   to
                   him
                   as
                   certainly
                   as
                   the
                   drunkennesse
                   .
                
                 
                   The
                   same
                   is
                   the
                   case
                   of
                   Inconsideration
                   and
                   Oblivion
                   ,
                   
                   whose
                   effects
                   are
                   innocent
                   upon
                   the
                   same
                   accounts
                   and
                   no
                   other
                   .
                   If
                   they
                   come
                   in
                   upon
                   a
                   negative
                   principle
                   ,
                   that
                   is
                   ,
                   begin
                   and
                   proceed
                   upon
                   a
                   natural
                   deficiency
                   and
                   an
                   unavoidable
                   cause
                   ,
                   that
                   which
                   is
                   forgotten
                   ,
                   or
                   that
                   which
                   is
                   done
                   by
                   forgetfulnesse
                   
                   must
                   be
                   amended
                   and
                   repair'd
                   as
                   well
                   as
                   we
                   can
                   ;
                   but
                   by
                   a
                   preceding
                   morally-diligent
                   care
                   ,
                   and
                   an
                   after-revocation
                   ,
                   nolition
                   or
                   amends
                   ,
                   it
                   may
                   be
                   kept
                   innocent
                   .
                   This
                   onely
                   thing
                   is
                   to
                   be
                   interpos'd
                   ,
                   that
                   if
                   by
                   the
                   precontract
                   of
                   a
                   vitious
                   habit
                   there
                   is
                   ingenerated
                   in
                   our
                   spirits
                   and
                   exteriour
                   faculties
                   such
                   a
                   promptnesse
                   and
                   facility
                   of
                   sinning
                   ,
                   that
                   many
                   of
                   the
                   acts
                   of
                   such
                   a
                   habit
                   are
                   done
                   without
                   advertency
                   ,
                   as
                   in
                   vile
                   and
                   habitual
                   swearing
                   ,
                   every
                   such
                   action
                   though
                   passing
                   without
                   notice
                   is
                   criminal
                   ,
                   because
                   it
                   is
                   the
                   product
                   of
                   the
                   will
                   habitually
                   depraved
                   ;
                   and
                   there
                   is
                   no
                   other
                   cause
                   why
                   the
                   actual
                   consent
                   of
                   the
                   will
                   is
                   not
                   at
                   it
                   ,
                   but
                   because
                   it
                   was
                   not
                   requir'd
                   ,
                   but
                   presum'd
                   ,
                   and
                   taken
                   without
                   dispute
                   .
                   A
                   yong
                   Lutenist
                   disputes
                   and
                   contends
                   for
                   every
                   single
                   touch
                   of
                   a
                   string
                   :
                   but
                   when
                   he
                   hath
                   made
                   it
                   easy
                   and
                   habitual
                   ,
                   he
                   resolves
                   to
                   play
                   a
                   set
                   of
                   lessons
                   ,
                   and
                   every
                   stroke
                   is
                   voluntary
                   ,
                   though
                   every
                   one
                   is
                   not
                   now
                   actually
                   consider'd
                   .
                
                 
                   Question
                   .
                
                 
                   To
                   this
                   §
                   .
                   
                   of
                   Ignorance
                   belongs
                   the
                   question
                   concerning
                   Fraud
                   and
                   Guile
                   .
                   For
                   if
                   another
                   man
                   cosens
                   and
                   abuses
                   my
                   understanding
                   ,
                   he
                   places
                   me
                   in
                   ignorance
                   ;
                   and
                   then
                   it
                   is
                   worth
                   our
                   inquiry
                   ,
                   
                     What
                     morality
                     or
                     what
                     obligation
                     there
                     is
                     in
                     those
                     actions
                     which
                     are
                     done
                     by
                     us
                     so
                     abus'd
                     ,
                     so
                     deceiv'd
                     ,
                     so
                     made
                     ignorant
                     ,
                     and
                     incapable
                     of
                     judging
                     rightly
                     .
                  
                
                 
                   The
                   answer
                   relies
                   upon
                   the
                   same
                   grounds
                   as
                   formerly
                   ,
                   
                   with
                   this
                   advantage
                   ,
                   that
                   he
                   who
                   is
                   deceiv'd
                   by
                   the
                   crafts
                   of
                   another
                   ,
                   hath
                   most
                   commonly
                   an
                   ignorance
                   that
                   is
                   very
                   innocent
                   ;
                   and
                   then
                   if
                   that
                   ignorance
                   be
                   wholly
                   the
                   cause
                   of
                   any
                   action
                   ,
                   the
                   cause
                   is
                   innocent
                   and
                   so
                   is
                   the
                   production
                   .
                   And
                   upon
                   the
                   same
                   accounts
                   we
                   are
                   to
                   judge
                   concerning
                   the
                   obligation
                   of
                   promises
                   and
                   contracts
                   made
                   by
                   persons
                   in
                   error
                   and
                   deception
                   .
                   1.
                   
                   If
                   the
                   error
                   be
                   concerning
                   the
                   substance
                   of
                   the
                   thing
                   contracted
                   for
                   ,
                   the
                   contract
                   is
                   naturally
                   invalid
                   ,
                   and
                   obliges
                   not
                   at
                   all
                   .
                   If
                   Titius
                   buy
                   a
                   horse
                   ,
                   and
                   Caius
                   send
                   him
                   a
                   Mule
                   or
                   an
                   Oxe
                   ,
                   there
                   is
                   nothing
                   done
                   ,
                   Titius
                   hath
                   made
                   no
                   bargain
                   at
                   all
                   .
                   If
                   I
                   buy
                   a
                   man-servant
                   ,
                   and
                   the
                   Merchant
                   sells
                   me
                   a
                   maiden
                   dress'd
                   in
                   mans
                   apparrel
                   ,
                   this
                   makes
                   the
                   contract
                   invalid
                   ;
                   I
                   made
                   no
                   bargain
                   for
                   a
                   maid-servant
                   ,
                   but
                   for
                   a
                   man.
                   When
                   Jacob
                   married
                   Rachel
                   ,
                   and
                   lay
                   with
                   Leah
                   ,
                   that
                   Concumbency
                   made
                   no
                   marriage
                   between
                   them
                   ;
                   for
                   the
                   substitution
                   of
                   another
                   person
                   was
                   such
                   an
                   injury
                   as
                   made
                   the
                   contract
                   to
                   be
                   none
                   at
                   all
                   :
                   and
                   unlesse
                   Jacob
                   had
                   afterwards
                   consented
                   ,
                   Leah
                   had
                   been
                   none
                   of
                   his
                   wife
                   .
                   2.
                   
                   If
                   the
                   error
                   and
                   ignorance
                   be
                   not
                   in
                   the
                   substance
                   of
                   the
                   contract
                   ,
                   whatever
                   else
                   the
                   error
                   be
                   ,
                   the
                   contract
                   is
                   naturally
                   valid
                   ,
                   that
                   is
                   ,
                   without
                   a
                   new
                   contract
                   and
                   renewed
                   consent
                   it
                   can
                   stand
                   ;
                   but
                   if
                   that
                   error
                   was
                   the
                   cause
                   of
                   the
                   contract
                   ,
                   which
                   if
                   the
                   error
                   had
                   not
                   been
                   would
                   not
                   have
                   been
                   at
                   all
                   ,
                   then
                   it
                   is
                   in
                   the
                   power
                   of
                   the
                   abused
                   person
                   to
                   rescind
                   the
                   contract
                   ,
                   and
                   the
                   fraudulent
                   contractor
                   is
                   in
                   Conscience
                   bound
                   to
                   recede
                   from
                   all
                   his
                   ill-acquir'd
                   advantages
                   .
                   The
                   reason
                   is
                   ,
                   because
                   he
                   did
                   injury
                   to
                   his
                   neighbour
                   ,
                   and
                   plac'd
                   him
                   in
                   evil
                   dispositions
                   and
                   unaptnesse
                   to
                   chuse
                   wisely
                   ,
                   otherwise
                   then
                   God
                   and
                   the
                   laws
                   of
                   nations
                   and
                   the
                   common
                   intention
                   of
                   contractors
                   doe
                   intend
                   :
                   and
                   therefore
                   although
                   there
                   was
                   so
                   much
                   of
                   the
                   substantial
                   requisites
                   as
                   could
                   make
                   a
                   contract
                   naturally
                   valid
                   ,
                   
                   yet
                   it
                   was
                   so
                   ill
                   ,
                   that
                   all
                   laws
                   and
                   intentions
                   and
                   tacit
                   conditions
                   of
                   contractors
                   have
                   thought
                   fit
                   to
                   relieve
                   the
                   abused
                   person
                   ,
                   
                     Dolo
                     vel
                     metu
                     adhibito
                     ,
                     actio
                     quidem
                     nascitur
                     ,
                     si
                     subdita
                     stipulatio
                     sit
                     :
                     per
                     doli
                     mali
                     
                     tamen
                     vel
                     metûs
                     exceptionem
                     submoveri
                     petitio
                     debet
                     :
                  
                   and
                   the
                   reason
                   is
                   given
                   
                     l.
                     si
                     dolo
                  
                   .
                   5.
                   
                   
                     C.
                     de
                     rescindenda
                     venditione
                     ;
                     Si
                     dolo
                     adversarii
                     deceptum
                     venditionem
                     praedii
                     te
                     fecisse
                     Praeses
                     provinciae
                     aditus
                     animadverterit
                     ,
                     sciens
                     contrarium
                     esse
                     dolum
                     bonae
                     fidei
                     (
                     quae
                     in
                     huju
                     smodi
                     contractibus
                     maxime
                     exigitur
                     )
                     rescindi
                     venditionem
                     jubebit
                     .
                  
                   In
                   Contracts
                   the
                   honesty
                   of
                   the
                   contractors
                   is
                   principally
                   to
                   be
                   regarded
                   ,
                   and
                   fraud
                   is
                   destructive
                   of
                   all
                   honest
                   intentions
                   ;
                   and
                   therefore
                   the
                   Praetor
                   shall
                   rescind
                   such
                   fraudulent
                   bargains
                   .
                   3.
                   
                   But
                   if
                   the
                   error
                   was
                   not
                   the
                   intire
                   cause
                   of
                   the
                   contract
                   ,
                   but
                   that
                   upon
                   other
                   accounts
                   we
                   would
                   have
                   bargain'd
                   ,
                   onely
                   we
                   would
                   not
                   have
                   paid
                   so
                   great
                   a
                   price
                   ,
                   then
                   the
                   bargain
                   is
                   valid
                   ,
                   and
                   the
                   Praetor
                   cannot
                   rescind
                   it
                   ,
                   nor
                   the
                   injur'd
                   person
                   revoke
                   it
                   ;
                   but
                   the
                   Civil
                   law
                   in
                   this
                   case
                   did
                   permit
                   
                     actionem
                     quanti
                     minoris
                  
                   ,
                   that
                   is
                   ,
                   an
                   amends
                   for
                   so
                   much
                   detriment
                   as
                   I
                   suffer
                   apparently
                   by
                   the
                   fraud
                   .
                   
                   If
                   Caius
                   sells
                   to
                   Maevius
                   sheep
                   which
                   he
                   affirms
                   to
                   be
                   sound
                   ,
                   but
                   they
                   are
                   indeed
                   rotten
                   ,
                   the
                   law
                   permits
                   not
                   rescission
                   of
                   the
                   bargain
                   ,
                   but
                   forces
                   Caius
                   to
                   restore
                   so
                   much
                   of
                   the
                   price
                   as
                   the
                   sheep
                   were
                   overvalued
                   .
                   And
                   this
                   is
                   also
                   the
                   measure
                   in
                   the
                   Court
                   of
                   Conscience
                   .
                   But
                   this
                   is
                   to
                   be
                   understood
                   in
                   such
                   cases
                   where
                   the
                   fault
                   of
                   the
                   vendible
                   commodity
                   cannot
                   be
                   discerned
                   by
                   the
                   buyer
                   ,
                   and
                   where
                   the
                   seller
                   did
                   deceive
                   voluntarily
                   .
                   For
                   in
                   other
                   cases
                   
                     Caveat
                     emptor
                  
                   is
                   the
                   rule
                   of
                   the
                   law
                   ,
                   
                     let
                     the
                     buyer
                     look
                     to
                     it
                     ,
                  
                   and
                   it
                   is
                   also
                   the
                   rule
                   in
                   Conscience
                   .
                   The
                   seller
                   must
                   not
                   affirm
                   the
                   thing
                   to
                   be
                   without
                   fault
                   ,
                   if
                   he
                   knows
                   it
                   vitious
                   and
                   faulty
                   .
                   But
                   neither
                   is
                   he
                   bound
                   to
                   proclaim
                   the
                   faults
                   of
                   his
                   goods
                   ,
                   if
                   they
                   be
                   discernible
                   .
                   And
                   of
                   this
                   Cicero
                   discourses
                   reasonably
                   ,
                   
                   
                     Num
                     te
                     emere
                     coegit
                     ,
                     qui
                     ne
                     hortatus
                     quidem
                     est
                     ?
                     Ille
                     quod
                     non
                     placebat
                     proscripsit
                     ;
                     quod
                     placebat
                     emisti
                     .
                     Quod
                     si
                     qui
                     proscribunt
                     villam
                     bonam
                     benéque
                     aedificatam
                     ,
                     non
                     existimantur
                     fefellisse
                     ,
                     etiamsi
                     illa
                     nec
                     bona
                     est
                     ,
                     nec
                     aedificata
                     ratione
                     ;
                     multo
                     minus
                     qui
                     domum
                     non
                     laudarunt
                     :
                     ubi
                     enim
                     judicium
                     emptoris
                     est
                     ,
                     ibi
                     fraus
                     venditoris
                     quae
                     potest
                     esse
                     ?
                     Sin
                     autem
                     dictum
                     non
                     omne
                     praestandum
                     est
                     ,
                     quod
                     dictum
                     non
                     est
                     ,
                     id
                     praestandum
                     putas
                     ?
                     Quid
                     vero
                     est
                     stultius
                     quam
                     venditorem
                     ejus
                     rei
                     quam
                     vendat
                     vitia
                     narrare
                     ?
                     Quid
                     autem
                     tam
                     absurdum
                     ,
                     quam
                     si
                     Domini
                     jussu
                     ita
                     praeco
                     praedicet
                     ,
                     Domum
                     vendo
                     pestilentem
                     ?
                  
                   Who
                   compell'd
                   thee
                   to
                   buy
                   ?
                   The
                   man
                   that
                   sold
                   it
                   did
                   not
                   (
                   it
                   may
                   be
                   )
                   so
                   much
                   as
                   desire
                   thee
                   .
                   He
                   sold
                   it
                   because
                   it
                   did
                   not
                   please
                   him
                   ;
                   and
                   because
                   it
                   did
                   please
                   thee
                   ,
                   thou
                   hast
                   bought
                   it
                   .
                   He
                   that
                   sets
                   up
                   a
                   bill
                   of
                   sale
                   and
                   proclaims
                   a
                   house
                   fair
                   ,
                   and
                   well-built
                   and
                   well-seated
                   ,
                   hath
                   not
                   deceiv'd
                   thee
                   ,
                   though
                   it
                   be
                   neither
                   well-built
                   ,
                   nor
                   well-seated
                   ;
                   because
                   if
                   it
                   be
                   intire
                   for
                   thee
                   to
                   make
                   a
                   judgement
                   ,
                   he
                   hath
                   not
                   deceiv'd
                   thee
                   .
                   Much
                   lesse
                   if
                   he
                   hath
                   not
                   prais'd
                   it
                   .
                   For
                   if
                   all
                   that
                   is
                   spoken
                   in
                   the
                   bill
                   is
                   not
                   of
                   necessity
                   (
                   viz.
                   in
                   order
                   to
                   the
                   bargain
                   or
                   thy
                   choice
                   )
                   to
                   be
                   verified
                   ,
                   much
                   lesse
                   must
                   that
                   be
                   perform'd
                   or
                   requir'd
                   which
                   was
                   not
                   spoken
                   .
                   But
                   does
                   ever
                   any
                   man
                   cry
                   stinking
                   fish
                   to
                   be
                   sold
                   ,
                   or
                   say
                   ,
                   Come
                   and
                   buy
                   a
                   house
                   that
                   hath
                   the
                   plague
                   in
                   it
                   ?
                   All
                   this
                   is
                   great
                   reason
                   :
                   Onely
                   this
                   is
                   to
                   be
                   added
                   ,
                   that
                   such
                   faults
                   as
                   cannot
                   be
                   discerned
                   by
                   the
                   buyer
                   ,
                   must
                   be
                   declar'd
                   ,
                   or
                   must
                   be
                   allowed
                   for
                   in
                   the
                   price
                   :
                   and
                   the
                   case
                   is
                   the
                   same
                   ,
                   if
                   the
                   buyer
                   be
                   a
                   child
                   ,
                   or
                   a
                   fool
                   ,
                   or
                   an
                   ignorant
                   undiscerning
                   person
                   ;
                   
                   for
                   no
                   man
                   must
                   be
                   made
                   richer
                   by
                   the
                   injurie
                   and
                   folly
                   of
                   his
                   Brother
                   .
                   I
                   know
                   that
                   in
                   all
                   the
                   public
                   contracts
                   of
                   mankind
                   ,
                   that
                   which
                   all
                   men
                   consent
                   in
                   is
                   ,
                   to
                   buy
                   cheap
                   and
                   to
                   sell
                   dear
                   :
                   but
                   Christian
                   religion
                   ,
                   and
                   the
                   contempt
                   of
                   the
                   world
                   ,
                   and
                   the
                   love
                   of
                   spiritual
                   interests
                   ,
                   
                   are
                   sent
                   from
                   heaven
                   ,
                   to
                   cause
                   merchandise
                   to
                   be
                   an
                   instance
                   of
                   society
                   ,
                   and
                   not
                   a
                   craft
                   and
                   robbery
                   .
                   4.
                   
                   If
                   the
                   buyer
                   be
                   deceiv'd
                   ,
                   but
                   not
                   by
                   the
                   seller
                   ,
                   but
                   by
                   a
                   third
                   person
                   ,
                   and
                   that
                   deception
                   be
                   the
                   cause
                   of
                   the
                   contract
                   ,
                   the
                   buyer
                   may
                   rescind
                   the
                   contract
                   if
                   he
                   can
                   ;
                   that
                   is
                   ,
                   he
                   is
                   
                   not
                   in
                   Conscience
                   oblig'd
                   to
                   stand
                   to
                   it
                   ,
                   if
                   he
                   can
                   be
                   quit
                   in
                   law
                   :
                   but
                   he
                   that
                   deceiv'd
                   him
                   is
                   bound
                   to
                   repair
                   his
                   injury
                   if
                   he
                   have
                   suffer'd
                   any
                   ,
                   or
                   to
                   break
                   the
                   bargain
                   ,
                   if
                   the
                   goods
                   be
                   unalter'd
                   .
                   These
                   things
                   have
                   no
                   particular
                   reason
                   ,
                   but
                   are
                   evident
                   upon
                   the
                   former
                   accounts
                   .
                
              
            
             
               
                 §.
                 3.
                 
                 Of
                 Fear
                 and
                 Violence
                 ,
                 and
                 how
                 these
                 can
                 make
                 an
                 action
                 involuntary
                 .
              
               
                 
                   RULE
                   VII
                   .
                   Fear
                   that
                   makes
                   our
                   reason
                   uselesse
                   ,
                   and
                   suffers
                   us
                   not
                   to
                   consider
                   ,
                   leaves
                   the
                   actions
                   it
                   produces
                   free
                   from
                   crime
                   ,
                   even
                   though
                   it self
                   be
                   culpable
                   .
                
                 
                   THe
                   case
                   is
                   this
                   ;
                   
                   
                     Roberto
                     Mangone
                  
                   a
                   poor
                   Neapolitan
                   travelling
                   upon
                   the
                   Mountains
                   to
                   his
                   own
                   house
                   ,
                   is
                   seized
                   on
                   by
                   the
                   Banditi
                   ,
                   a
                   pistol
                   is
                   put
                   to
                   his
                   breast
                   ,
                   and
                   he
                   threatned
                   to
                   be
                   kill'd
                   unlesse
                   he
                   will
                   be
                   their
                   guide
                   to
                   the
                   house
                   of
                   Signior
                   Seguiri
                   his
                   Landlord
                   ,
                   whom
                   he
                   knows
                   they
                   intend
                   to
                   rob
                   and
                   murder
                   .
                   The
                   poor
                   Mangone
                   did
                   so
                   :
                   his
                   Lord
                   was
                   murder'd
                   ,
                   his
                   goods
                   rifled
                   and
                   his
                   house
                   burned
                   .
                   The
                   question
                   is
                   ,
                   whether
                   Mangone
                   be
                   guilty
                   of
                   his
                   Lords
                   death
                   .
                
                 
                   To
                   this
                   the
                   answer
                   is
                   easy
                   ,
                   
                   that
                   Mangone
                   is
                   not
                   innocent
                   ;
                   and
                   though
                   he
                   did
                   not
                   consent
                   clearly
                   and
                   delightingly
                   to
                   Seguiri's
                   death
                   ,
                   yet
                   rather
                   then
                   die
                   himself
                   he
                   was
                   willing
                   the
                   other
                   should
                   .
                   No
                   man
                   is
                   desirous
                   in
                   a
                   storm
                   to
                   throw
                   his
                   goods
                   into
                   the
                   sea
                   ,
                   if
                   he
                   could
                   help
                   it
                   ,
                   and
                   save
                   his
                   life
                   ;
                   but
                   rather
                   then
                   loose
                   his
                   goods
                   and
                   his
                   life
                   too
                   ,
                   he
                   heaves
                   them
                   over-board
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                   said
                   
                     Aristotle
                     ,
                     These
                     kind
                     of
                     actions
                     are
                     mixt
                     ,
                     but
                     they
                     have
                     more
                     of
                     spontaneity
                  
                   and
                   election
                   in
                   them
                   then
                   of
                   constraint
                   .
                   No
                   Christian
                   remaining
                   a
                   Christian
                   is
                   willing
                   to
                   offer
                   sacrifice
                   to
                   Daemons
                   ,
                   or
                   to
                   abjure
                   Christ
                   ,
                   if
                   he
                   be
                   let
                   alone
                   :
                   but
                   he
                   that
                   in
                   time
                   of
                   persecution
                   falls
                   away
                   ,
                   not
                   changing
                   his
                   heart
                   ,
                   but
                   denying
                   his
                   profession
                   ,
                   this
                   man
                   is
                   not
                   excus'd
                   by
                   his
                   fear
                   ,
                   but
                   betray'd
                   by
                   it
                   .
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     There
                     are
                     some
                     things
                     to
                     which
                     a
                     man
                     must
                     not
                     suffer
                     himself
                     to
                     be
                     compell'd
                     by
                     any
                     force
                     ,
                     but
                     he
                     must
                     rather
                     die
                     then
                     doe
                     them
                     .
                  
                   And
                   because
                   there
                   are
                   some
                   things
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     which
                     are
                     insufferable
                     to
                     humane
                     Nature
                     ,
                  
                   and
                   therefore
                   there
                   is
                   in
                   laws
                   assign'd
                   a
                   certain
                   allowance
                   of
                   fear
                   
                     qui
                     potest
                     cadere
                     in
                     fortem
                     &
                     constantem
                     virum
                     ,
                  
                   that
                   is
                   ,
                   in
                   the
                   case
                   of
                   danger
                   of
                   suffering
                   the
                   extremest
                   evils
                   ,
                   and
                   our
                   obedience
                   to
                   humane
                   laws
                   is
                   excus'd
                   in
                   such
                   cases
                   ,
                   because
                   no
                   man
                   is
                   ordinarily
                   bound
                   by
                   the
                   laws
                   to
                   suffer
                   a
                   greater
                   evil
                   in
                   keeping
                   the
                   law
                   ,
                   then
                   is
                   threatned
                   by
                   the
                   law
                   it self
                   to
                   him
                   that
                   breaks
                   them
                   ;
                   therefore
                   the
                   law
                   allows
                   an
                   omission
                   of
                   obedience
                   in
                   the
                   fear
                   of
                   the
                   greatest
                   evils
                   ,
                   as
                   I
                   have
                   already
                   explicated
                   *
                   .
                   But
                   in
                   Divine
                   lawes
                   it
                   is
                   otherwise
                   ,
                   because
                   no
                   man
                   can
                   threaten
                   or
                   inflict
                   on
                   another
                   an
                   evil
                   comparably
                   so
                   great
                   as
                   God
                   does
                   on
                   them
                   that
                   break
                   his
                   laws
                   ;
                   and
                   therefore
                   the
                   lesse
                   fear
                   cannot
                   be
                   a
                   reasonable
                   excuse
                   against
                   a
                   greater
                   ;
                   and
                   in
                   all
                   cases
                   ,
                   the
                   fear
                   of
                   man
                   must
                   
                   yield
                   to
                   the
                   fear
                   of
                   God.
                   And
                   therefore
                   in
                   the
                   matter
                   of
                   a
                   Divine
                   Commandement
                   ,
                   no
                   fear
                   of
                   temporal
                   evil
                   is
                   an
                   excuse
                   or
                   warranty
                   .
                   Because
                   we
                   are
                   taught
                   to
                   despise
                   poverty
                   and
                   pain
                   and
                   death
                   ,
                   and
                   to
                   doe
                   all
                   this
                   chearfully
                   and
                   gloriously
                   .
                   And
                   therefore
                   this
                   case
                   of
                   Conscience
                   and
                   it's
                   whole
                   dimensions
                   are
                   quickly
                   measur'd
                   .
                
                 
                   But
                   this
                   is
                   onely
                   in
                   Negative
                   commandements
                   ,
                   
                   for
                   they
                   can
                   never
                   be
                   broken
                   with
                   innocence
                   upon
                   what
                   pretended
                   necessity
                   or
                   violence
                   soever
                   .
                   But
                   in
                   positive
                   Commandements
                   the
                   case
                   is
                   not
                   so
                   clear
                   ,
                   but
                   fit
                   to
                   be
                   more
                   consider'd
                   :
                   But
                   it
                   will
                   quickly
                   also
                   come
                   to
                   an
                   issue
                   ,
                   if
                   we
                   distinguish
                   omissions
                   from
                   commissions
                   .
                   For
                   no
                   man
                   may
                   upon
                   any
                   pretence
                   doe
                   anything
                   against
                   a
                   positive
                   Commandement
                   .
                   He
                   may
                   omit
                   to
                   visit
                   a
                   Christian
                   in
                   prison
                   ,
                   if
                   he
                   fears
                   he
                   shall
                   loose
                   his
                   life
                   in
                   the
                   visitation
                   ,
                   or
                   be
                   threatned
                   with
                   any
                   great
                   calamity
                   ;
                   but
                   he
                   may
                   not
                   doe
                   him
                   any
                   injury
                   or
                   oppression
                   to
                   save
                   his
                   life
                   and
                   liberty
                   .
                   
                   But
                   I
                   have
                   to
                   this
                   also
                   given
                   particular
                   answer
                   upon
                   another
                   occasion
                   .
                   That
                   which
                   I
                   am
                   to
                   adde
                   here
                   is
                   this
                   ;
                   There
                   is
                   no
                   peradventure
                   but
                   the
                   obedience
                   to
                   a
                   positive
                   commandement
                   ,
                   till
                   it
                   be
                   plac'd
                   in
                   it's
                   own
                   circumstances
                   and
                   requir'd
                   here
                   and
                   now
                   and
                   so
                   ,
                   will
                   give
                   place
                   to
                   so
                   just
                   a
                   cause
                   of
                   deference
                   and
                   stay
                   as
                   is
                   the
                   securing
                   our selves
                   against
                   a
                   great
                   fear
                   .
                   For
                   where
                   God
                   hath
                   not
                   requir'd
                   us
                   in
                   particular
                   manner
                   to
                   doe
                   a
                   duty
                   ,
                   he
                   hath
                   requir'd
                   it
                   in
                   a
                   very
                   particular
                   manner
                   to
                   preserve
                   our selves
                   .
                   But
                   when
                   the
                   case
                   is
                   so
                   ,
                   that
                   the
                   particular
                   is
                   requir'd
                   ,
                   no
                   fear
                   of
                   man
                   can
                   hinder
                   us
                   .
                   For
                   in
                   all
                   things
                   God
                   is
                   to
                   be
                   preferred
                   .
                   And
                   therefore
                   it
                   is
                   so
                   rarely
                   well
                   order'd
                   that
                   unlesse
                   it
                   be
                   in
                   extraordinary
                   cases
                   ,
                   as
                   the
                   Apostles
                   preaching
                   the
                   Gospel
                   ,
                   their
                   open
                   confessions
                   of
                   faith
                   ,
                   their
                   declaring
                   against
                   the
                   religions
                   of
                   the
                   world
                   at
                   that
                   time
                   ,
                   for
                   which
                   they
                   had
                   special
                   commands
                   ,
                   and
                   were
                   to
                   doe
                   them
                   and
                   not
                   to
                   fear
                   the
                   fear
                   of
                   men
                   ,
                   there
                   is
                   scarce
                   any
                   positive
                   law
                   of
                   God
                   but
                   either
                   it
                   may
                   be
                   perform'd
                   by
                   an
                   internal
                   suppletory
                   ,
                   by
                   a
                   desire
                   and
                   willingnesse
                   and
                   endeavour
                   ,
                   or
                   else
                   will
                   be
                   sufficient
                   to
                   be
                   done
                   in
                   the
                   article
                   of
                   death
                   ,
                   that
                   is
                   ,
                   then
                   when
                   we
                   need
                   not
                   fear
                   the
                   worst
                   that
                   man
                   can
                   doe
                   unto
                   us
                   .
                   Thus
                   it
                   is
                   in
                   the
                   susception
                   of
                   the
                   Sacraments
                   ;
                   from
                   the
                   actual
                   susception
                   of
                   which
                   by
                   a
                   great
                   and
                   just
                   fear
                   if
                   we
                   be
                   frighted
                   ,
                   we
                   cannot
                   be
                   hindred
                   from
                   the
                   desire
                   and
                   spiritual
                   and
                   most
                   effective
                   susception
                   of
                   them
                   :
                   and
                   from
                   the
                   actual
                   if
                   we
                   be
                   by
                   a
                   just
                   fear
                   delayed
                   (
                   though
                   the
                   case
                   cannot
                   often
                   happen
                   )
                   yet
                   it
                   is
                   generally
                   suppos'd
                   that
                   if
                   they
                   be
                   done
                   before
                   our
                   death
                   ,
                   the
                   commandement
                   is
                   obeyed
                   ,
                   if
                   the
                   delay
                   was
                   not
                   on
                   our
                   part
                   ;
                   and
                   at
                   our
                   death
                   no
                   new
                   fear
                   of
                   death
                   can
                   be
                   a
                   just
                   excuse
                   .
                   However
                   ,
                   if
                   it
                   or
                   any
                   thing
                   else
                   be
                   positively
                   and
                   determinately
                   requir'd
                   in
                   circumstances
                   ,
                   we
                   must
                   not
                   be
                   afraid
                   of
                   them
                   that
                   can
                   onely
                   kill
                   the
                   body
                   ;
                   or
                   if
                   we
                   be
                   ,
                   the
                   fear
                   and
                   the
                   omission
                   are
                   both
                   criminal
                   ,
                   and
                   this
                   is
                   not
                   excus'd
                   by
                   that
                   .
                
                 
                   But
                   if
                   in
                   these
                   or
                   any
                   other
                   cases
                   the
                   fear
                   be
                   a
                   surprise
                   ,
                   
                   sudden
                   ,
                   and
                   violent
                   ,
                   and
                   impetuous
                   ,
                   that
                   is
                   ,
                   such
                   that
                   our
                   reason
                   is
                   invaded
                   and
                   made
                   uselesse
                   ,
                   such
                   as
                   by
                   a
                   natural
                   effort
                   disorders
                   all
                   our
                   faculties
                   ,
                   such
                   as
                   that
                   of
                   Arachne
                   in
                   Ovid
                   ,
                   
                     
                       Quid
                       mihi
                       tunc
                       animi
                       misera
                       fuit
                       ?
                       anne
                       quod
                       agnae
                       est
                    
                     
                       Siqua
                       lupos
                       audit
                       circum
                       stabula
                       alta
                       frementes
                       ?
                    
                     
                       Aut
                       lepori
                       ,
                       qui
                       vepre
                       latens
                       hostilia
                       cernit
                    
                     
                       Ora
                       canum
                       ,
                       nullos
                       audet
                       dare
                       corpore
                       motus
                       ?
                    
                  
                   such
                   a
                   fright
                   as
                   a
                   hare
                   or
                   lambe
                   are
                   in
                   when
                   they
                   are
                   pursued
                   by
                   dogs
                   and
                   ●oxes
                   ,
                   
                     
                     
                       Occupat
                       obsessos
                       sudor
                       mihi
                       frigidus
                       artus
                       ,
                       
                    
                     
                       Caerule
                       aeque
                       cadunt
                       toto
                       de
                       corpore
                       guttae
                       ,
                    
                  
                   when
                   nature
                   is
                   in
                   a
                   lipothymie
                   ,
                   and
                   our
                   strengths
                   are
                   made
                   extravagant
                   ,
                   when
                   we
                   can
                   doe
                   any
                   thing
                   in
                   flying
                   and
                   nothing
                   at
                   all
                   to
                   consider
                   ;
                   then
                   our
                   understanding
                   cannot
                   deliberate
                   ,
                   and
                   then
                   our
                   will
                   does
                   not
                   consent
                   ,
                   and
                   then
                   the
                   effect
                   is
                   pityable
                   but
                   not
                   criminal
                   ,
                   but
                   the
                   fear
                   it self
                   possibly
                   may
                   be
                   both
                   .
                   For
                   sometimes
                   our
                   fear
                   may
                   be
                   so
                   great
                   ,
                   that
                   it
                   fills
                   all
                   our
                   faculties
                   ,
                   and
                   then
                   there
                   cannot
                   be
                   any
                   deliberation
                   ;
                   for
                   that
                   must
                   be
                   at
                   leisure
                   ,
                   and
                   must
                   look
                   upon
                   two
                   objects
                   .
                   Statius
                   well
                   describes
                   this
                   kind
                   of
                   fear
                   in
                   the
                   similitude
                   of
                   a
                   hunted
                   stagge
                   .
                   
                     
                       …
                       .
                       .qualis
                       cum
                       cerva
                       cruentis
                    
                     
                       Circumventa
                       lupis
                       ,
                       
                       nullum
                       cui
                       pectore
                       molli
                    
                     
                       Robur
                       ,
                       &
                       in
                       volucri
                       tenuis
                       fiducia
                       cursu
                       ,
                    
                     
                       Praecipitat
                       suspensa
                       fugam
                       ,
                       jam
                       jamque
                       teneri
                    
                     
                       Credit
                       ,
                       &
                       illusos
                       audit
                       concurrere
                       morsus
                       :
                    
                  
                   she
                   hath
                   no
                   courage
                   ,
                   no
                   confidence
                   ,
                   no
                   hope
                   of
                   any
                   thing
                   ;
                   she
                   dies
                   if
                   she
                   stayes
                   ,
                   but
                   she
                   cannot
                   stay
                   to
                   consider
                   so
                   long
                   ;
                   and
                   when
                   she
                   runs
                   ,
                   she
                   dies
                   too
                   ,
                   and
                   she
                   hears
                   the
                   wolf
                   at
                   her
                   ear
                   ,
                   and
                   sees
                   him
                   with
                   her
                   eye
                   ,
                   and
                   feels
                   the
                   teeth
                   in
                   her
                   heart
                   ,
                   and
                   dies
                   with
                   fear
                   .
                   In
                   such
                   cases
                   as
                   these
                   we
                   are
                   as
                   men
                   without
                   reason
                   ,
                   and
                   therefore
                   to
                   be
                   judg'd
                   accordingly
                   .
                   I
                   have
                   heard
                   of
                   a
                   Trouper
                   who
                   in
                   the
                   late
                   sad
                   warres
                   of
                   England
                   being
                   alarm'd
                   ,
                   was
                   so
                   affrighted
                   that
                   he
                   bridled
                   his
                   Comerade
                   instead
                   of
                   his
                   horse
                   :
                   and
                   in
                   the
                   last
                   inroad
                   which
                   the
                   Turks
                   made
                   into
                   the
                   Empire
                   ,
                   a
                   German
                   carrier
                   was
                   so
                   affrighted
                   with
                   the
                   noise
                   of
                   Turkish
                   horses
                   coming
                   ,
                   that
                   he
                   knew
                   not
                   how
                   to
                   make
                   use
                   of
                   his
                   own
                   to
                   fly
                   away
                   ,
                   but
                   deploring
                   his
                   condition
                   that
                   his
                   horse
                   being
                   loaden
                   could
                   not
                   run
                   fast
                   ,
                   had
                   not
                   the
                   reason
                   left
                   him
                   ,
                   though
                   he
                   had
                   time
                   ,
                   to
                   throw
                   off
                   his
                   pack
                   ,
                   but
                   staid
                   in
                   that
                   amazement
                   ,
                   till
                   the
                   prisoner
                   of
                   fear
                   became
                   a
                   slave
                   to
                   the
                   Turks
                   .
                   What
                   a
                   man
                   does
                   in
                   such
                   a
                   case
                   ,
                   no
                   equal
                   estimator
                   of
                   things
                   will
                   impute
                   to
                   choice
                   or
                   malice
                   .
                   He
                   that
                   flies
                   from
                   a
                   lion
                   pursuing
                   him
                   ,
                   and
                   in
                   his
                   affrightment
                   runs
                   into
                   a
                   River
                   ,
                   is
                   not
                   criminally
                   guilty
                   of
                   his
                   own
                   death
                   .
                   He
                   runs
                   into
                   one
                   death
                   before
                   another
                   ,
                   but
                   prefers
                   it
                   not
                   :
                   for
                   if
                   he
                   were
                   in
                   the
                   same
                   fear
                   of
                   drowning
                   ,
                   he
                   would
                   leap
                   ashore
                   though
                   a
                   Lion
                   did
                   stand
                   there
                   expecting
                   of
                   a
                   prey
                   .
                
                 
                   Concerning
                   degrees
                   of
                   fear
                   which
                   are
                   lesse
                   ,
                   
                   such
                   which
                   leave
                   us
                   in
                   a
                   power
                   to
                   consider
                   and
                   deliberate
                   ,
                   they
                   may
                   lessen
                   the
                   malice
                   of
                   the
                   crime
                   to
                   which
                   they
                   drive
                   ,
                   but
                   cannot
                   make
                   the
                   fact
                   innocent
                   .
                   He
                   that
                   is
                   taken
                   by
                   a
                   Tyrant
                   and
                   an
                   unjust
                   power
                   and
                   put
                   amongst
                   the
                   troups
                   ,
                   is
                   not
                   innocent
                   though
                   in
                   that
                   fear
                   and
                   against
                   his
                   will
                   he
                   fight
                   against
                   his
                   Prince
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   said
                   
                     Dio
                     Cocceius
                     ,
                     They
                     went
                     willingly
                     to
                     warre
                     ,
                     if
                     at
                     least
                     they
                     may
                     be
                     said
                     to
                     be
                     willing
                     who
                     are
                     constrain'd
                     by
                     fear
                     .
                  
                   It
                   is
                   an
                   unwilling
                   willingnesse
                   ,
                   and
                   therefore
                   it
                   is
                   a
                   sin
                   almost
                   against
                   their
                   will.
                   For
                   in
                   despite
                   of
                   such
                   a
                   constraint
                   ,
                   
                   a
                   man
                   may
                   use
                   his
                   liberty
                   ;
                   as
                   Lucian
                   saies
                   of
                   the
                   yong
                   man
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     He
                     did
                     not
                     marry
                     ,
                     but
                     though
                     his
                     Father
                     forc'd
                     and
                     compell●d
                     him
                     ,
                     yet
                     he
                     refus'd
                     .
                  
                
                 
                   The
                   same
                   is
                   the
                   case
                   of
                   Superstition
                   ,
                   
                   which
                   is
                   an
                   excessive
                   and
                   inordinate
                   fear
                   in
                   the
                   matter
                   of
                   religion
                   .
                   If
                   the
                   fear
                   be
                   supreme
                   and
                   distracting
                   ,
                   the
                   effects
                   of
                   it
                   are
                   very
                   pityable
                   ;
                   but
                   criminal
                   onely
                   in
                   that
                   degree
                   in
                   which
                   
                   it
                   is
                   vincible
                   and
                   can
                   be
                   subdued
                   by
                   reason
                   .
                   When
                   
                     Michael
                     Stifelius
                  
                   a
                   German
                   in
                   Luther's
                   time
                   had
                   affrighted
                   the
                   people
                   with
                   a
                   confident
                   and
                   terrible
                   prediction
                   of
                   the
                   day
                   of
                   Judgement
                   within
                   a
                   few
                   days
                   to
                   be
                   revealed
                   ,
                   the
                   poor
                   affrighted
                   people
                   left
                   off
                   their
                   daily
                   labours
                   ,
                   and
                   took
                   care
                   of
                   no
                   duty
                   for
                   this
                   life
                   .
                   This
                   omission
                   at
                   another
                   time
                   would
                   have
                   been
                   very
                   criminal
                   ;
                   but
                   now
                   their
                   superstitious
                   fear
                   did
                   alleviate
                   it
                   ,
                   if
                   not
                   wholly
                   take
                   it
                   away
                   .
                   But
                   in
                   this
                   there
                   is
                   nothing
                   particular
                   ,
                   save
                   onely
                   that
                   the
                   causes
                   of
                   fear
                   in
                   this
                   case
                   are
                   worse
                   then
                   in
                   other
                   things
                   ;
                   but
                   the
                   effects
                   themselves
                   are
                   not
                   commonly
                   very
                   bad
                   .
                
                 
                   But
                   this
                   passion
                   of
                   fear
                   hath
                   in
                   it
                   yet
                   more
                   difficulty
                   in
                   relation
                   to
                   humane
                   contracts
                   and
                   obligations
                   ,
                   
                   which
                   can
                   be
                   evacuated
                   and
                   declar'd
                   never
                   to
                   have
                   oblig'd
                   if
                   they
                   commenc'd
                   with
                   fear
                   .
                   For
                   upon
                   this
                   account
                   some
                   pretend
                   contracts
                   of
                   marriages
                   ,
                   absolutions
                   from
                   Ecclesiastical
                   censures
                   ,
                   testimonies
                   in
                   testamentary
                   causes
                   ,
                   vowes
                   ,
                   donations
                   ,
                   sentences
                   ,
                   resignations
                   of
                   Benefices
                   ,
                   constitutions
                   of
                   Proctors
                   ,
                   election
                   to
                   offices
                   ,
                   and
                   oaths
                   of
                   obligation
                   to
                   men
                   ,
                   and
                   promises
                   ,
                   not
                   to
                   oblige
                   ,
                   if
                   the
                   promiser
                   or
                   contractor
                   was
                   constrained
                   by
                   fear
                   .
                
                 
                   But
                   to
                   all
                   these
                   the
                   answer
                   will
                   be
                   the
                   same
                   ,
                   
                   for
                   they
                   are
                   all
                   discernable
                   by
                   the
                   same
                   reason
                   .
                   If
                   the
                   fear
                   was
                   such
                   that
                   it
                   might
                   affright
                   a
                   wise
                   and
                   a
                   constant
                   person
                   ,
                   the
                   law
                   judges
                   the
                   contract
                   to
                   be
                   null
                   ,
                   and
                   not
                   to
                   oblige
                   in
                   law
                   ,
                   which
                   is
                   the
                   measure
                   of
                   contracts
                   and
                   legal
                   obligations
                   .
                   But
                   although
                   the
                   law
                   declares
                   many
                   particular
                   cases
                   ,
                   in
                   which
                   the
                   fear
                   does
                   annul
                   the
                   contract
                   ,
                   and
                   in
                   such
                   cases
                   ordinarily
                   there
                   needs
                   no
                   further
                   inquiry
                   ;
                   yet
                   because
                   many
                   cases
                   happen
                   in
                   which
                   the
                   law
                   hath
                   not
                   regularly
                   declar'd
                   her
                   sentence
                   ,
                   by
                   that
                   measure
                   which
                   the
                   law
                   goes
                   by
                   ,
                   we
                   may
                   without
                   trouble
                   determine
                   our selves
                   .
                   The
                   rule
                   therefore
                   is
                   this
                   ;
                   When
                   any
                   evil
                   threatned
                   is
                   so
                   great
                   ,
                   that
                   to
                   suffer
                   it
                   is
                   more
                   intolerable
                   then
                   to
                   doe
                   the
                   thing
                   to
                   which
                   you
                   are
                   compell'd
                   ,
                   there
                   the
                   fear
                   is
                   suppos'd
                   great
                   enough
                   to
                   nullify
                   the
                   contract
                   .
                   If
                   a
                   rich
                   person
                   be
                   threatned
                   ,
                   that
                   he
                   shall
                   be
                   forc'd
                   to
                   pay
                   a
                   hundred
                   pound
                   ,
                   or
                   marry
                   the
                   oppressors
                   daughter
                   ;
                   if
                   he
                   promises
                   to
                   marry
                   her
                   he
                   is
                   oblig'd
                   ,
                   and
                   that
                   fear
                   and
                   that
                   threatning
                   shall
                   not
                   prevail
                   to
                   evacuate
                   his
                   promise
                   .
                   Because
                   he
                   that
                   so
                   threatens
                   intending
                   but
                   an
                   evil
                   that
                   is
                   very
                   tolerable
                   ,
                   if
                   the
                   marriage
                   be
                   of
                   worse
                   mischief
                   ,
                   he
                   did
                   not
                   chuse
                   it
                   out
                   of
                   fear
                   ;
                   for
                   he
                   that
                   does
                   so
                   ,
                   chuses
                   the
                   lesse
                   evil
                   to
                   avoid
                   a
                   greater
                   ,
                   not
                   a
                   greater
                   to
                   avoid
                   a
                   lesse
                   :
                   
                   so
                   S.
                   Austin
                   observes
                   ,
                   
                     Neque
                     enim
                     dici
                     solet
                     quispiam
                     voluntate
                     fecisse
                     ,
                     siquid
                     fecit
                     invitus
                     ;
                     quanquam
                     si
                     subtiliùs
                     advertamus
                     ,
                     etiam
                     quod
                     quisque
                     invitus
                     facere
                     cogitur
                     ,
                     si
                     facit
                     ,
                     voluntate
                     fecit
                     :
                     sed
                     quia
                     malit
                     aliud
                     ,
                  
                   
                   
                     ideo
                     invitus
                     ,
                     hoc
                     est
                     ,
                     nolens
                     ,
                     facere
                     dicitur
                  
                   ;
                   and
                   Simplicius
                   to
                   the
                   same
                   purpose
                   ,
                   
                     quia
                     licet
                     inviti
                     agamus
                     ,
                     tamen
                     sic
                     agere
                     eligimus
                     ,
                  
                   It
                   is
                   indeed
                   against
                   our
                   will
                   ;
                   but
                   when
                   things
                   are
                   in
                   an
                   evil
                   state
                   ,
                   we
                   chuse
                   the
                   least
                   .
                   If
                   therefore
                   he
                   chuses
                   that
                   which
                   he
                   saies
                   is
                   a
                   worse
                   evil
                   ,
                   he
                   cannot
                   pretend
                   it
                   is
                   for
                   that
                   fear
                   ;
                   and
                   consequently
                   it
                   must
                   be
                   upon
                   some
                   other
                   motive
                   ,
                   something
                   of
                   his
                   own
                   ;
                   and
                   if
                   it
                   be
                   ,
                   it
                   will
                   verify
                   the
                   contract
                   .
                   Titius
                   finds
                   Caius
                   at
                   an
                   advantage
                   with
                   a
                   Watch
                   &
                   a
                   Ring
                   about
                   him
                   of
                   no
                   great
                   value
                   ;
                   he
                   threatens
                   to
                   take
                   them
                   from
                   him
                   ,
                   unlesse
                   Caius
                   will
                   promise
                   the
                   next
                   day
                   to
                   bring
                   him
                   twenty
                   talents
                   .
                   Caius
                   promises
                   it
                   ,
                   and
                   therefore
                   is
                   oblig'd
                   ,
                   for
                   he
                   cannot
                   say
                   ,
                   he
                   was
                   compell'd
                   .
                   For
                   no
                   lesse
                   violence
                   can
                   constrain
                   us
                   to
                   suffer
                   a
                   greater
                   ,
                   because
                   that
                   is
                   far
                   more
                   eligible
                   then
                   this
                   .
                   And
                   therefore
                   the
                   law
                   calls
                   nothing
                   a
                   just
                   cause
                   of
                   fear
                   ,
                   but
                   the
                   fear
                   of
                   the
                   greatest
                   evils
                   ,
                   as
                   death
                   ,
                   torment
                   ,
                   dismembring
                   ,
                   intolerable
                   disgrace
                   ;
                   that
                   is
                   ,
                   such
                   
                   things
                   which
                   to
                   avoid
                   a
                   man
                   would
                   suffer
                   any
                   evil
                   that
                   is
                   lesse
                   .
                   Now
                   because
                   in
                   contracts
                   we
                   intend
                   some
                   advantage
                   to
                   our selves
                   ,
                   real
                   or
                   imaginary
                   ,
                   and
                   in
                   contracts
                   effected
                   by
                   a
                   great
                   fear
                   we
                   can
                   design
                   none
                   but
                   the
                   avoiding
                   of
                   a
                   greater
                   mischief
                   ,
                   the
                   law
                   and
                   right
                   reason
                   wholly
                   attribute
                   it
                   to
                   fear
                   ,
                   and
                   therefore
                   annul
                   the
                   contract
                   .
                   Martial's
                   case
                   is
                   pertinent
                   to
                   this
                   inquiry
                   ,
                   
                     
                       Quod
                       si
                       me
                       tonsor
                       ,
                       
                       cum
                       stricta
                       novacula
                       supra
                       est
                       ,
                    
                     
                       Tunc
                       libertatem
                       divitiasque
                       roget
                       ,
                    
                     
                       Promittam
                       :
                       nec
                       enim
                       rogat
                       illo
                       tempore
                       tonsor
                       ;
                    
                     
                       Latro
                       rogat
                       :
                       res
                       est
                       imperiosa
                       timor
                       .
                    
                     
                       Sed
                       fuerit
                       curvâ
                       cùm
                       tuta
                       novacula
                       thecâ
                       ,
                    
                     
                       Frangam
                       tonsori
                       crura
                       manusque
                       simul
                       .
                    
                  
                   If
                   a
                   Barber
                   when
                   the
                   rasor
                   is
                   upon
                   my
                   throat
                   contracts
                   with
                   me
                   for
                   twenty
                   pound
                   ,
                   if
                   I
                   fear
                   he
                   will
                   cut
                   my
                   throat
                   if
                   he
                   be
                   denied
                   ,
                   I
                   promise
                   to
                   him
                   as
                   to
                   a
                   thief
                   ,
                   with
                   whom
                   whatsoever
                   contract
                   I
                   make
                   in
                   my
                   intolerable
                   fear
                   ,
                   no
                   law
                   of
                   man
                   does
                   verify
                   it
                   .
                   But
                   Martial
                   as
                   to
                   his
                   instance
                   was
                   no
                   good
                   Casuist
                   .
                
                 
                   For
                   if
                   it
                   be
                   inquir'd
                   whether
                   I
                   am
                   oblig'd
                   in
                   Conscience
                   to
                   keep
                   my
                   promise
                   to
                   a
                   thief
                   or
                   a
                   bandito
                   ,
                   
                   which
                   I
                   made
                   to
                   save
                   my
                   life
                   ;
                   I
                   answer
                   that
                   I
                   am
                   .
                   Because
                   he
                   being
                   an
                   outlaw
                   and
                   rebell
                   against
                   all
                   Civil
                   laws
                   ,
                   and
                   in
                   a
                   state
                   of
                   warre
                   ,
                   whatever
                   you
                   promise
                   to
                   him
                   ,
                   you
                   are
                   to
                   understand
                   it
                   according
                   to
                   that
                   law
                   under
                   which
                   then
                   you
                   are
                   ,
                   which
                   is
                   the
                   law
                   of
                   Nature
                   and
                   Force
                   together
                   .
                   So
                   that
                   you
                   cannot
                   be
                   guarded
                   by
                   the
                   defensative
                   of
                   the
                   Civil
                   laws
                   ,
                   nor
                   is
                   your
                   contract
                   under
                   it's
                   guard
                   and
                   conditions
                   .
                   In
                   contracts
                   under
                   the
                   protection
                   of
                   Civil
                   laws
                   ,
                   we
                   are
                   to
                   goe
                   by
                   it's
                   measures
                   ,
                   and
                   the
                   contract
                   is
                   good
                   or
                   bad
                   accordingly
                   .
                   But
                   when
                   we
                   have
                   no
                   measures
                   but
                   what
                   we
                   can
                   get
                   of
                   our selves
                   ,
                   our
                   contracts
                   are
                   to
                   begin
                   and
                   end
                   between
                   our selves
                   ,
                   and
                   by
                   our
                   own
                   proportions
                   .
                   But
                   in
                   law
                   no
                   man
                   is
                   suppos'd
                   to
                   have
                   consented
                   ,
                   but
                   he
                   in
                   whose
                   power
                   it
                   is
                   to
                   dissent
                   .
                   
                     Si
                     vis
                     scire
                     ut
                     velim
                  
                   ,
                   
                   
                     effice
                     ut
                     possim
                     nolle
                  
                   :
                   and
                   every
                   contract
                   must
                   have
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   as
                   Damascen
                   calls
                   it
                   ,
                   
                     a
                     desire
                     free
                     from
                     all
                     bond
                     .
                  
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                   If
                   there
                   be
                   force
                   and
                   a
                   sad
                   necessity
                   in
                   it
                   ,
                   it
                   is
                   a
                   calamity
                   rather
                   then
                   a
                   contract
                   ;
                   and
                   therefore
                   the
                   laws
                   intend
                   to
                   defend
                   and
                   rescue
                   us
                   from
                   the
                   oppression
                   .
                
                 
                   I
                   am
                   to
                   adde
                   one
                   caution
                   ,
                   
                   That
                   no
                   reverential
                   fear
                   ,
                   let
                   it
                   be
                   never
                   so
                   great
                   ,
                   and
                   the
                   person
                   never
                   so
                   timorous
                   ,
                   so
                   that
                   the
                   use
                   and
                   ministeries
                   of
                   reason
                   be
                   left
                   ,
                   can
                   excuse
                   a
                   sin
                   ,
                   or
                   nullify
                   a
                   contract
                   .
                   The
                   reason
                   is
                   given
                   by
                   Aristotle
                   ,
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     The
                     Fathers
                     Empire
                     hath
                     in
                     it
                     no
                     violence
                     and
                     no
                     coaction
                     .
                  
                   And
                   
                     Heliodorus
                     Prusaeus
                  
                   in
                   his
                   paraphrase
                   saith
                   the
                   same
                   thing
                   ,
                   that
                   the
                   commands
                   of
                   Parents
                   ,
                   or
                   such
                   whom
                   we
                   reverence
                   and
                   fear
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     have
                     not
                     such
                     force
                     as
                     to
                     compel
                     :
                  
                   not
                   but
                   that
                   we
                   are
                   to
                   obey
                   ;
                   but
                   that
                   what
                   we
                   doe
                   out
                   of
                   reverential
                   fear
                   to
                   them
                   is
                   not
                   compell'd
                   ,
                   but
                   voluntary
                   and
                   chosen
                   .
                
                 
                   What
                   is
                   said
                   of
                   Fear
                   ,
                   
                   is
                   not
                   true
                   of
                   other
                   passions
                   ,
                   lust
                   and
                   anger
                   ,
                   or
                   whatever
                   else
                   is
                   productive
                   of
                   those
                   effects
                   which
                   use
                   to
                   make
                   men
                   asham'd
                   ,
                   and
                   disorder
                   all
                   their
                   interests
                   .
                   1.
                   
                   Because
                   these
                   passions
                   are
                   seldome
                   of
                   that
                   nature
                   and
                   degree
                   of
                   violence
                   as
                   to
                   take
                   away
                   all
                   powers
                   of
                   deliberation
                   ,
                   and
                   therefore
                   they
                   are
                   but
                   seldome
                   fit
                   to
                   be
                   pretended
                   in
                   excuse
                   of
                   any
                   
                   action
                   .
                   2.
                   
                   They
                   are
                   commonly
                   the
                   true
                   Mothers
                   ,
                   the
                   univocal
                   parents
                   of
                   their
                   productions
                   ,
                   otherwise
                   then
                   it
                   is
                   in
                   fear
                   and
                   drunkennesse
                   and
                   ignorance
                   ;
                   for
                   these
                   produce
                   things
                   of
                   a
                   nature
                   different
                   from
                   their
                   immediate
                   principles
                   ,
                   as
                   drunkennesse
                   produces
                   effects
                   of
                   anger
                   ,
                   of
                   lust
                   ,
                   &c.
                   that
                   is
                   ,
                   it
                   is
                   the
                   occasion
                   of
                   them
                   ,
                   not
                   the
                   proper
                   Mother
                   .
                   But
                   lust
                   produces
                   lust
                   ,
                   and
                   anger
                   sends
                   forth
                   angry
                   words
                   ,
                   and
                   spitefull
                   actions
                   ,
                   and
                   resolutions
                   of
                   revenge
                   .
                   3.
                   
                   The
                   products
                   which
                   come
                   from
                   these
                   passions
                   are
                   so
                   very
                   far
                   from
                   being
                   rendred
                   involuntary
                   ,
                   that
                   by
                   these
                   passions
                   they
                   are
                   made
                   most
                   delightfull
                   ,
                   and
                   without
                   them
                   they
                   could
                   not
                   please
                   at
                   all
                   .
                   4.
                   
                   Whenever
                   they
                   prevail
                   to
                   any
                   violence
                   or
                   extremity
                   of
                   degree
                   ,
                   it
                   is
                   by
                   an
                   increasing
                   will
                   ;
                   not
                   by
                   weaknesse
                   and
                   natural
                   infirmity
                   ,
                   but
                   by
                   a
                   moral
                   state
                   of
                   infirmity
                   ,
                   that
                   is
                   ,
                   a
                   state
                   of
                   sinfulnesse
                   .
                   5.
                   
                   It
                   is
                   not
                   in
                   these
                   as
                   it
                   is
                   in
                   fear
                   ,
                   or
                   vincible
                   ignorance
                   ,
                   that
                   what
                   is
                   voluntary
                   in
                   the
                   cause
                   may
                   be
                   involuntary
                   in
                   the
                   effect
                   :
                   but
                   in
                   these
                   passions
                   and
                   temptations
                   ,
                   the
                   Mother
                   and
                   the
                   daughter
                   are
                   chosen
                   ;
                   not
                   the
                   one
                   directly
                   and
                   the
                   other
                   by
                   interpretation
                   ,
                   but
                   both
                   of
                   them
                   properly
                   ,
                   directly
                   and
                   immediately
                   .
                   For
                   these
                   reasons
                   the
                   case
                   of
                   these
                   passions
                   is
                   curiously
                   to
                   be
                   distinguish'd
                   from
                   the
                   precedent
                   .
                   But
                   when
                   these
                   passions
                   doe
                   come
                   to
                   extremity
                   ,
                   although
                   their
                   proper
                   acts
                   are
                   not
                   the
                   lesse
                   sins
                   but
                   the
                   greater
                   ,
                   as
                   an
                   act
                   of
                   anger
                   is
                   the
                   more
                   devilish
                   by
                   how
                   much
                   the
                   passion
                   is
                   the
                   more
                   extreme
                   ;
                   yet
                   if
                   any
                   aequivocal
                   and
                   contingent
                   effects
                   be
                   produc'd
                   ,
                   as
                   if
                   in
                   the
                   violence
                   of
                   lust
                   a
                   child
                   be
                   run
                   over
                   and
                   hurt
                   ,
                   or
                   any
                   thing
                   that
                   is
                   not
                   natrual
                   to
                   that
                   passion
                   ,
                   nor
                   intended
                   by
                   the
                   man
                   ,
                   then
                   according
                   to
                   the
                   degree
                   of
                   the
                   ecstasy
                   and
                   transport
                   by
                   the
                   passion
                   ,
                   the
                   contingent
                   effect
                   may
                   be
                   lessen'd
                   in
                   it's
                   malignity
                   .
                   And
                   in
                   this
                   sense
                   is
                   that
                   of
                   Libanius
                   to
                   be
                   understood
                   ;
                   
                   or
                   else
                   it
                   is
                   not
                   true
                   ,
                   that
                   injuries
                   are
                   very
                   often
                   to
                   be
                   remitted
                   if
                   the
                   man
                   hath
                   drunkennesse
                   for
                   his
                   excuse
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     or
                     anger
                     ,
                     or
                     forgetfullnesse
                     ,
                     or
                     arrogance
                     ,
                     or
                     any
                     such
                     like
                     thing
                     .
                  
                   Like
                   to
                   this
                   is
                   that
                   of
                   
                     Arrius
                     Menander
                  
                   ,
                   
                   Capital
                   punishments
                   are
                   not
                   to
                   be
                   inflicted
                   
                     per
                     vinum
                     aut
                     lasciviam
                     lapsis
                     ,
                     to
                     them
                     that
                     offend
                     by
                     the
                     follies
                     of
                     drunkennesse
                     or
                     the
                     violence
                     of
                     lust
                     .
                  
                   
                     —
                     Et
                     vino
                     tortus
                     ,
                     &
                     irâ
                     :
                  
                   Wine
                   &
                   rage
                   are
                   like
                   two
                   racks
                   ,
                   &
                   compel
                   men
                   to
                   open
                   secrets
                   .
                   Now
                   when
                   the
                   case
                   is
                   so
                   that
                   the
                   effect
                   is
                   aequivocal
                   ,
                   as
                   it
                   is
                   in
                   drunkennesse
                   in
                   many
                   instances
                   ,
                   and
                   in
                   other
                   passions
                   sometimes
                   ,
                   there
                   onely
                   there
                   is
                   some
                   diminution
                   or
                   excusing
                   of
                   the
                   crime
                   .
                   But
                   the
                   Ancients
                   gave
                   too
                   much
                   liberty
                   ,
                   and
                   an
                   indifferent
                   sentence
                   in
                   these
                   cases
                   ,
                   because
                   wanting
                   the
                   Christian
                   measures
                   they
                   understood
                   no
                   better
                   .
                
              
            
          
           
             
             
               CHAP.
               II.
               Of
               the
               Finall
               Cause
               of
               Humane
               actions
               ;
               and
               it
               's
               influence
               or
               Causality
               of
               Good
               and
               Evil.
               
            
             
               
                 RULE
                 I.
                 In
                 every
                 good
                 action
                 the
                 means
                 and
                 the
                 end
                 must
                 be
                 Symbolical
                 :
                 so
                 that
                 ,
                 1.
                 a
                 good
                 action
                 done
                 for
                 an
                 evil
                 end
                 ,
                 and
                 2.
                 an
                 evil
                 action
                 done
                 for
                 a
                 good
                 end
                 ,
                 are
                 alike
                 Criminal
                 .
              
               
                 THE
                 first
                 part
                 of
                 this
                 Rule
                 is
                 in
                 the
                 express
                 words
                 of
                 our
                 Blessed
                 Lord
                 ,
                 
                 
                   Take
                   heed
                   that
                   you
                   give
                   not
                   your
                   alms
                   before
                   men
                   to
                   be
                   seen
                   of
                   them
                   .
                
                 
                 Even
                 alms
                 ,
                 which
                 are
                 our
                 righteousness
                 ,
                 and
                 so
                 rendred
                 both
                 by
                 the
                 Arabick
                 and
                 the
                 Vulgar
                 Latin
                 ,
                 yet
                 if
                 done
                 to
                 vainglorious
                 purposes
                 ,
                 are
                 good
                 for
                 nothing
                 ,
                 but
                 are
                 directly
                 acts
                 of
                 vain-glory
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 saith
                 S.
                 Basil
                 ,
                 The
                 noise
                 of
                 a
                 trumpet
                 spoils
                 our
                 alms
                 .
                 For
                 from
                 the
                 end
                 every
                 action
                 is
                 qualified
                 ;
                 and
                 an
                 indifferent
                 action
                 is
                 made
                 good
                 and
                 bad
                 by
                 the
                 end
                 ;
                 and
                 that
                 which
                 is
                 so
                 already
                 ,
                 is
                 made
                 more
                 so
                 by
                 a
                 participation
                 of
                 that
                 to
                 which
                 it
                 is
                 design'd
                 .
                 For
                 the
                 end
                 changes
                 the
                 nature
                 as
                 well
                 as
                 the
                 morality
                 of
                 the
                 action
                 .
                 
                 So
                 Aristotle
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 He
                 that
                 commits
                 adultery
                 for
                 gain
                 is
                 covetous
                 ,
                 not
                 lascivious
                 :
                 but
                 he
                 that
                 spends
                 his
                 money
                 and
                 suffers
                 loss
                 for
                 his
                 lusts
                 sake
                 ,
                 he
                 is
                 the
                 wanton
                 .
                 And
                 therefore
                 God
                 and
                 all
                 wise
                 men
                 regard
                 not
                 the
                 exterior
                 action
                 in
                 their
                 accounts
                 of
                 vertue
                 ,
                 but
                 the
                 manner
                 and
                 purpose
                 of
                 doing
                 it
                 .
                 
                   Quoniam
                   quidem
                   non
                   in
                   facto
                   laus
                   est
                   ,
                   sed
                   in
                   eo
                   quemadmodum
                   fiat
                   .
                   Eadem
                   res
                   si
                   gulae
                   datur
                   ,
                   turpis
                   est
                   :
                   si
                   honori
                   ,
                   reprehensionem
                   effugit
                   .
                   Amico
                   aegro
                   aliquis
                   assidet
                   ?
                   probamus
                   :
                   at
                   hoc
                   si
                   haereditatis
                   causâ
                   facit
                   ,
                   vultur
                   est
                   ,
                   cadaver
                   expectat
                   .
                
                 So
                 
                   Seneca
                   .
                   The
                   praise
                   and
                   vertue
                   is
                   not
                   in
                   the
                   thing
                   done
                   ,
                   but
                   in
                   the
                   manner
                   of
                   doing
                   it
                   .
                   If
                   we
                   spend
                   great
                   sums
                   of
                   money
                   in
                   our
                   Kitchin
                   ,
                   it
                   is
                   sordid
                   :
                   but
                   if
                   upon
                   publick
                   works
                   ,
                   on
                   Colleges
                   and
                   Hospitals
                   ,
                   on
                   the
                   Poor
                   or
                   upon
                   Religion
                   ,
                   it
                   is
                   brave
                   and
                   noble
                   .
                
                 He
                 that
                 
                   visits
                   his
                   sick
                
                 friend
                 
                   in
                   charity
                   ,
                   does
                   well
                   ;
                   but
                   he
                   that
                   sits
                   by
                   him
                   and
                   watches
                   with
                   him
                   in
                   hope
                   to
                   get
                   a
                   legacy
                   ,
                   is
                   a
                   vultur
                   ,
                   and
                   watches
                   for
                   the
                   Carcasse
                   and
                   the
                   Prey
                   .
                
              
               
                 Now
                 concerning
                 this
                 ,
                 
                 the
                 best
                 Compendium
                 of
                 all
                 the
                 Cases
                 of
                 Conscience
                 which
                 can
                 relate
                 hither
                 ,
                 is
                 ,
                 that
                 with
                 hearty
                 simplicity
                 we
                 pursue
                 that
                 rule
                 of
                 S.
                 Paul
                 ,
                 
                 
                   VVhether
                   ye
                   eat
                   or
                   drink
                   ,
                   and
                   whatsoever
                   ye
                   doe
                   ,
                   doe
                   all
                   to
                   
                   the
                   glory
                   of
                   God
                   :
                
                 the
                 same
                 with
                 those
                 other
                 words
                 of
                 his
                 ,
                 for
                 the
                 one
                 illustrates
                 and
                 explicates
                 the
                 other
                 ,
                 
                 
                   Whatsoever
                   ye
                   shall
                   doe
                   in
                   word
                   or
                   deed
                   ,
                   doe
                   all
                   in
                   the
                   name
                   of
                   the
                   Lord
                   Jesus
                   ,
                   giving
                   thanks
                   to
                   God
                   even
                   the
                   Father
                   by
                   him
                   .
                
                 Concerning
                 the
                 obligation
                 and
                 full
                 sense
                 of
                 these
                 precepts
                 ,
                 the
                 following
                 measures
                 are
                 our
                 Rule
                 .
              
               
                 1.
                 
                 He
                 that
                 in
                 every
                 action
                 that
                 is
                 considerable
                 ,
                 
                 and
                 fit
                 to
                 be
                 noted
                 and
                 discerned
                 ,
                 and
                 is
                 distinguished
                 by
                 counsels
                 and
                 consultations
                 ,
                 by
                 deliberation
                 and
                 observation
                 ,
                 does
                 actually
                 design
                 the
                 glory
                 of
                 God
                 ,
                 does
                 his
                 work
                 most
                 perfectly
                 .
                 It
                 will
                 shame
                 the
                 tepidity
                 and
                 incuriousness
                 of
                 Christians
                 ,
                 if
                 I
                 tell
                 them
                 that
                 this
                 advice
                 is
                 given
                 to
                 us
                 by
                 some
                 wise
                 Heathens
                 .
                 When
                 
                   Marcus
                   Brutus
                
                 had
                 given
                 many
                 excellent
                 precepts
                 to
                 parents
                 ,
                 and
                 children
                 ,
                 and
                 brethren
                 ,
                 he
                 adds
                 ,
                 
                   Haec
                   nemo
                   faciet
                   quemadmodum
                   debet
                   nisi
                   habuerit
                   quò
                   referat
                   .
                   Proponamus
                   oportet
                   finem
                   summi
                   boni
                   ,
                   ad
                   quem
                   nitamur
                   ,
                   ad
                   quem
                   omne
                   factum
                   nostrum
                   dictúmque
                   respiciat
                   ,
                   veluti
                   navigantibus
                   ad
                   aliquid
                   sidus
                   dirigendus
                   est
                   cursus
                   .
                   No
                   man
                   can
                   doe
                   these
                   things
                   as
                   he
                   ought
                   ,
                   unless
                   he
                   direct
                   them
                   to
                   some
                   proper
                   end
                   .
                   We
                   must
                   propose
                   to
                   our selves
                   the
                   chiefest
                   good
                   for
                   our
                   end
                   ,
                   to
                   which
                   every
                   word
                   and
                   every
                   deed
                   of
                   ours
                   must
                   have
                   regard
                   ;
                   as
                   mariners
                   in
                   their
                   sailing
                   look
                   to
                   a
                   star
                   for
                   conduct
                   .
                
                 This
                 is
                 not
                 so
                 to
                 be
                 understood
                 as
                 if
                 we
                 were
                 to
                 make
                 acutal
                 directions
                 and
                 dedications
                 of
                 every
                 single
                 word
                 ,
                 or
                 little
                 minute
                 action
                 we
                 doe
                 ,
                 to
                 the
                 glory
                 of
                 God
                 :
                 this
                 is
                 a
                 snare
                 to
                 Consciences
                 ,
                 and
                 an
                 Hypochondriacal
                 devotion
                 which
                 some
                 Friers
                 have
                 invented
                 ,
                 and
                 attributed
                 to
                 S.
                 Gertrude
                 ,
                 of
                 whom
                 they
                 report
                 that
                 Christ
                 admonish'd
                 her
                 that
                 she
                 should
                 consecrate
                 every
                 little
                 part
                 of
                 action
                 and
                 word
                 unto
                 him
                 ;
                 not
                 only
                 every
                 writing
                 ,
                 and
                 every
                 discourse
                 ,
                 and
                 every
                 meal
                 ,
                 and
                 every
                 prayer
                 ,
                 but
                 every
                 bit
                 she
                 put
                 into
                 her
                 head
                 ,
                 &
                 every
                 letter
                 she
                 did
                 write
                 ,
                 every
                 single
                 step
                 she
                 did
                 tread
                 :
                 just
                 as
                 if
                 a
                 man
                 that
                 were
                 to
                 receive
                 a
                 thousand
                 pound
                 should
                 tell
                 it
                 over
                 by
                 so
                 many
                 single
                 Maravides
                 ,
                 and
                 not
                 be
                 content
                 to
                 tell
                 every
                 shilling
                 ,
                 but
                 reckon
                 how
                 many
                 farthings
                 are
                 in
                 the
                 whole
                 sum
                 ;
                 this
                 would
                 sound
                 great
                 as
                 the
                 Spanish
                 Coblers
                 portion
                 to
                 his
                 daughter
                 ,
                 but
                 certainly
                 a
                 wise
                 man
                 will
                 find
                 something
                 else
                 to
                 doe
                 ,
                 which
                 may
                 be
                 more
                 really
                 for
                 God's
                 glory
                 ,
                 then
                 so
                 to
                 tell
                 his
                 little
                 minutes
                 and
                 particles
                 of
                 actions
                 .
                 It
                 is
                 a
                 great
                 piety
                 if
                 we
                 dedicate
                 to
                 God
                 all
                 our
                 states
                 of
                 life
                 ,
                 and
                 all
                 our
                 great
                 actions
                 in
                 every
                 state
                 ,
                 and
                 all
                 changes
                 ,
                 and
                 every
                 day
                 ,
                 and
                 every
                 night
                 ,
                 and
                 every
                 meal
                 ,
                 and
                 every
                 beginning
                 of
                 labour
                 ,
                 and
                 give
                 God
                 thanks
                 at
                 every
                 end
                 ,
                 and
                 invocate
                 his
                 help
                 in
                 every
                 progression
                 ;
                 for
                 so
                 doing
                 ,
                 we
                 shall
                 consecrate
                 our
                 whole
                 life
                 to
                 God.
                 
                 And
                 this
                 counsell
                 S.
                 Macarius
                 of
                 Alexandria
                 gave
                 to
                 Palladius
                 Bishop
                 of
                 Helenopolis
                 ;
                 who
                 when
                 he
                 was
                 a
                 young
                 man
                 was
                 much
                 troubled
                 in
                 Conscience
                 concerning
                 his
                 unprofitable
                 life
                 ,
                 and
                 suppos'd
                 that
                 he
                 did
                 nothing
                 that
                 was
                 good
                 ,
                 nothing
                 that
                 was
                 profitable
                 ,
                 but
                 all
                 he
                 did
                 was
                 vain
                 and
                 trifling
                 .
                 Macarius
                 told
                 him
                 ,
                 
                   Dic
                   tu
                   tuis
                   cogitationibus
                   ,
                   Propter
                   Christum
                   custodio
                   parietes
                   ,
                
                 when
                 such
                 afflictive
                 thoughts
                 doe
                 intervene
                 ,
                 say
                 unto
                 them
                 ,
                 
                   For
                   Christs
                   sake
                   I
                   keep
                   the
                   walls
                   .
                
                 Nothing
                 could
                 be
                 a
                 meaner
                 imploiment
                 ,
                 nothing
                 could
                 be
                 less
                 usefull
                 ;
                 for
                 the
                 walls
                 were
                 not
                 likely
                 to
                 run
                 away
                 .
                 His
                 meaning
                 was
                 ,
                 whatsoever
                 the
                 imploiment
                 of
                 a
                 mans
                 day
                 or
                 a
                 mans
                 life
                 be
                 ,
                 though
                 never
                 so
                 mean
                 ,
                 yet
                 if
                 it
                 be
                 done
                 with
                 a
                 single
                 eye
                 ,
                 and
                 with
                 an
                 intuition
                 to
                 Christ
                 ,
                 it
                 is
                 a
                 holy
                 imploiment
                 .
              
               
                 2.
                 
                 Although
                 our
                 intentions
                 by
                 how
                 much
                 the
                 more
                 they
                 are
                 actual
                 ,
                 
                 by
                 so
                 much
                 they
                 are
                 the
                 better
                 ,
                 yet
                 it
                 is
                 not
                 necessary
                 that
                 they
                 be
                 alwaies
                 actual
                 ;
                 but
                 they
                 are
                 right
                 if
                 they
                 be
                 virtually
                 and
                 habitually
                 directed
                 unto
                 
                 God
                 :
                 that
                 is
                 ,
                 that
                 by
                 some
                 general
                 designation
                 of
                 our
                 actions
                 ,
                 by
                 the
                 renewing
                 of
                 our
                 intentions
                 actually
                 in
                 certain
                 periods
                 of
                 time
                 ,
                 as
                 in
                 the
                 morning
                 of
                 every
                 day
                 ,
                 or
                 at
                 evening
                 ,
                 or
                 both
                 ,
                 or
                 in
                 every
                 change
                 of
                 imploiment
                 ,
                 we
                 have
                 an
                 actual
                 intuition
                 on
                 God
                 and
                 God's
                 glory
                 ;
                 and
                 then
                 ,
                 though
                 we
                 only
                 attend
                 to
                 the
                 work
                 without
                 any
                 more
                 actual
                 consideration
                 of
                 the
                 end
                 ,
                 the
                 intention
                 may
                 be
                 right
                 ,
                 and
                 the
                 action
                 sanctified
                 .
              
               
                 3.
                 
                 
                 But
                 because
                 thousands
                 of
                 words
                 and
                 actions
                 may
                 pass
                 wise
                 and
                 good
                 men
                 in
                 which
                 they
                 do
                 not
                 actually
                 reflect
                 upon
                 the
                 end
                 of
                 God's
                 glory
                 ,
                 and
                 that
                 possibly
                 the
                 thinking
                 of
                 it
                 ,
                 and
                 saying
                 ,
                 
                   I
                   design
                   this
                   to
                   God's
                   glory
                   ,
                
                 is
                 of
                 no
                 more
                 value
                 then
                 if
                 a
                 man
                 saies
                 ,
                 
                   I
                   love
                   God
                
                 ;
                 which
                 if
                 it
                 be
                 only
                 an
                 act
                 of
                 fancy
                 ,
                 or
                 of
                 ineffective
                 affection
                 ,
                 is
                 no
                 sure
                 indication
                 of
                 the
                 true
                 love
                 of
                 God
                 ,
                 but
                 must
                 be
                 expressed
                 by
                 something
                 that
                 is
                 more
                 material
                 and
                 properly
                 significative
                 of
                 love
                 according
                 to
                 the
                 Commands
                 of
                 God
                 and
                 the
                 manner
                 of
                 Men
                 ;
                 therefore
                 we
                 cannot
                 better
                 judge
                 of
                 the
                 goodness
                 of
                 our
                 intentions
                 ,
                 or
                 that
                 we
                 do
                 our
                 actions
                 for
                 the
                 glory
                 of
                 God
                 ,
                 then
                 when
                 we
                 are
                 in
                 all
                 things
                 carefull
                 that
                 we
                 doe
                 nothing
                 against
                 any
                 of
                 the
                 laws
                 of
                 God.
                 For
                 this
                 is
                 that
                 charity
                 which
                 is
                 the
                 singleness
                 of
                 a
                 Christian
                 eye
                 :
                 
                   Ut
                   noverimus
                   omnia
                   opera
                   nostra
                   tunc
                   esse
                   munda
                   ,
                   &
                   placere
                   in
                   conspectu
                   Dei
                   ,
                   si
                   fiant
                   simplici
                   corde
                   ,
                   id
                   est
                   ,
                   intentione
                   supernâ
                   ,
                   fine
                   illo
                   charitatis
                   ,
                   quia
                   &
                   plenitudo
                   legis
                   charitas
                   est
                   .
                   Oculum
                   ergo
                   hic
                   accipere
                   debemus
                   ipsam
                   intentionem
                   quâ
                   facimus
                   quicquid
                   facimus
                   :
                   quae
                   si
                   munda
                   fuerit
                   &
                   recta
                   ,
                   &
                   illud
                   aspiciens
                   quod
                   aspiciendum
                   est
                   ,
                   omnia
                   opera
                   nostra
                   quae
                   secundum
                   eam
                   operamur
                   ,
                   necesse
                   est
                   bona
                   sint
                   .
                
                 So
                 S.
                 Austin
                 .
                 He
                 does
                 all
                 to
                 the
                 glory
                 of
                 God
                 ,
                 that
                 does
                 all
                 his
                 works
                 ,
                 and
                 speaks
                 all
                 his
                 words
                 in
                 charity
                 ;
                 just
                 as
                 he
                 works
                 for
                 a
                 reward
                 ,
                 who
                 does
                 that
                 good
                 thing
                 which
                 shall
                 be
                 rewarded
                 ,
                 though
                 it
                 may
                 be
                 he
                 thought
                 not
                 of
                 it
                 since
                 his
                 first
                 beginning
                 of
                 his
                 Undertaking
                 .
                 
                   To
                   doe
                   all
                   things
                   by
                   the
                   rule
                   of
                   God's
                   will
                   ,
                   is
                   to
                   doe
                   all
                   things
                   for
                   the
                   end
                   of
                   God's
                   glory
                   .
                
                 For
                 he
                 that
                 walks
                 with
                 his
                 eye
                 upon
                 the
                 rule
                 ,
                 is
                 all
                 the
                 way
                 carefull
                 that
                 he
                 may
                 not
                 dishonour
                 God
                 ;
                 and
                 that
                 's
                 a
                 great
                 matter
                 towards
                 it
                 :
                 
                 and
                 he
                 may
                 at
                 least
                 say
                 of
                 himself
                 ,
                 
                   Non
                   ideo
                   tamen
                   eximiam
                   gloriam
                   meruisse
                   me
                   credo
                   ,
                   sed
                   tamen
                   effugisse
                   flagitium
                
                 ;
                 if
                 God
                 hath
                 acquired
                 no
                 honour
                 by
                 my
                 action
                 ,
                 I
                 am
                 glad
                 I
                 have
                 not
                 dishonoured
                 him
                 :
                 and
                 yet
                 he
                 that
                 actually
                 takes
                 care
                 that
                 God
                 be
                 not
                 dishonoured
                 ,
                 does
                 obey
                 God
                 ,
                 and
                 that
                 's
                 our
                 best
                 love
                 to
                 God
                 ,
                 and
                 in
                 this
                 world
                 our
                 greatest
                 glorification
                 of
                 him
                 ;
                 it
                 is
                 more
                 then
                 all
                 songs
                 and
                 thanksgivings
                 expressed
                 in
                 words
                 or
                 transports
                 of
                 fancy
                 .
                 If
                 we
                 take
                 care
                 that
                 all
                 our
                 actions
                 be
                 obedience
                 ,
                 and
                 nothing
                 be
                 against
                 God's
                 will
                 ,
                 we
                 glorifie
                 God
                 rightly
                 .
                 
                   Adjice
                   nunc
                   ,
                   quod
                   nihil
                   honeste
                   fit
                   ,
                
                 
                 
                   nisi
                   cui
                   totus
                   animus
                   incubuit
                   atque
                   affuit
                   ,
                   cui
                   nullâ
                   parte
                   sui
                   repugnavit
                   .
                
                 That
                 is
                 done
                 honestly
                 that
                 is
                 done
                 with
                 an
                 honest
                 and
                 a
                 whole
                 heart
                 ,
                 and
                 is
                 all
                 of
                 a
                 piece
                 ,
                 nothing
                 at
                 all
                 repugnant
                 to
                 the
                 Rule
                 .
              
               
                 4.
                 
                 He
                 does
                 all
                 things
                 for
                 the
                 glory
                 of
                 God
                 ,
                 
                 that
                 does
                 nothing
                 for
                 an
                 evil
                 or
                 a
                 forbidden
                 end
                 :
                 that
                 is
                 ,
                 if
                 we
                 take
                 care
                 that
                 there
                 be
                 no
                 foulness
                 or
                 any
                 unlawfull
                 thing
                 in
                 our
                 purposes
                 .
                 For
                 if
                 a
                 man
                 does
                 things
                 wisely
                 ,
                 he
                 must
                 design
                 some
                 end
                 ;
                 and
                 therefore
                 if
                 his
                 end
                 be
                 not
                 evil
                 ,
                 then
                 it
                 is
                 a
                 lawfull
                 end
                 :
                 and
                 if
                 he
                 studiously
                 declines
                 every
                 end
                 that
                 is
                 evil
                 ,
                 he
                 is
                 carefull
                 that
                 God
                 be
                 not
                 displeased
                 ,
                 that
                 God
                 be
                 not
                 dishonoured
                 ,
                 and
                 whatever
                 ends
                 can
                 be
                 besides
                 all
                 ends
                 that
                 are
                 evil
                 ,
                 are
                 certainly
                 good
                 ,
                 that
                 is
                 ,
                 eligible
                 for
                 some
                 good
                 purpose
                 ;
                 it
                 comes
                 from
                 God
                 ,
                 &
                 to
                 him
                 it
                 returns
                 .
                 The
                 first
                 of
                 these
                 waies
                 is
                 a
                 doing
                 all
                 things
                 to
                 the
                 glory
                 of
                 God
                 actually
                 .
                 The
                 second
                 
                 does
                 it
                 virtually
                 ,
                 or
                 habitually
                 .
                 The
                 third
                 is
                 a
                 glorifying
                 of
                 God
                 interpretativè
                 ,
                 by
                 equivalence
                 and
                 interpretation
                 :
                 and
                 this
                 fourth
                 does
                 it
                 consecutivè
                 ,
                 by
                 way
                 of
                 consequence
                 and
                 acceptation
                 .
              
               
                 5.
                 
                 There
                 is
                 yet
                 another
                 way
                 of
                 doing
                 it
                 ,
                 
                 which
                 is
                 so
                 perfect
                 an
                 indication
                 of
                 the
                 designing
                 God's
                 glory
                 ,
                 that
                 unless
                 our
                 hearts
                 deceive
                 us
                 ,
                 the
                 sign
                 will
                 not
                 ;
                 and
                 that
                 is
                 ,
                 a
                 beginning
                 all
                 our
                 actions
                 and
                 changes
                 with
                 prayer
                 ,
                 
                 and
                 ending
                 them
                 with
                 thanksgiving
                 :
                 this
                 is
                 that
                 which
                 S.
                 Paul
                 cals
                 a
                 doing
                 
                   all
                   things
                   in
                   the
                   name
                   of
                   the
                   Lord
                   Jesus
                   ;
                   giving
                   thanks
                   to
                   God
                   the
                   Father
                   by
                   him
                   .
                
                 For
                 to
                 doe
                 things
                 in
                 the
                 Name
                 of
                 Christ
                 can
                 signifie
                 nothing
                 but
                 a
                 doing
                 them
                 at
                 his
                 word
                 ,
                 and
                 by
                 his
                 aid
                 ;
                 which
                 when
                 we
                 pray
                 for
                 of
                 God
                 in
                 his
                 Name
                 ,
                 and
                 then
                 return
                 thanks
                 to
                 God
                 by
                 him
                 ,
                 we
                 have
                 evidently
                 directed
                 that
                 action
                 to
                 the
                 Divine
                 glory
                 .
                 And
                 this
                 is
                 the
                 full
                 meaning
                 of
                 those
                 words
                 of
                 the
                 Apostle
                 ,
                 
                   Every
                   creature
                   is
                   sanctified
                   by
                   the
                   word
                   of
                   God
                   and
                   prayer
                   .
                
                 That
                 is
                 ,
                 whatsoever
                 is
                 taken
                 according
                 to
                 God's
                 word
                 ,
                 and
                 upon
                 whatsoever
                 so
                 taken
                 we
                 pray
                 for
                 the
                 Divine
                 blessing
                 ,
                 it
                 is
                 sanctified
                 ,
                 and
                 ministers
                 to
                 the
                 good
                 pleasure
                 and
                 glory
                 of
                 God.
                 So
                 that
                 if
                 God
                 be
                 at
                 any
                 end
                 of
                 the
                 action
                 ,
                 and
                 be
                 at
                 no
                 end
                 of
                 it
                 displeased
                 ,
                 we
                 have
                 secur'd
                 our
                 intentions
                 :
                 and
                 there
                 will
                 be
                 the
                 less
                 need
                 by
                 scrupulous
                 fears
                 to
                 afflict
                 our selves
                 concerning
                 actual
                 remembrances
                 and
                 intuitions
                 of
                 the
                 end
                 ;
                 since
                 there
                 are
                 so
                 many
                 waies
                 of
                 supply
                 and
                 equivalent
                 performances
                 .
                 For
              
               
                 6.
                 
                 He
                 that
                 does
                 all
                 that
                 he
                 does
                 because
                 he
                 supposes
                 God
                 commands
                 him
                 or
                 allows
                 him
                 ,
                 
                 and
                 abstains
                 from
                 all
                 things
                 from
                 which
                 he
                 does
                 abstain
                 only
                 because
                 God
                 hath
                 forbidden
                 those
                 things
                 ,
                 this
                 mans
                 intentions
                 are
                 right
                 ,
                 and
                 his
                 actions
                 pointed
                 to
                 a
                 proper
                 end
                 .
                 For
                 then
                 every
                 act
                 is
                 an
                 act
                 of
                 obedience
                 ,
                 and
                 that
                 is
                 love
                 ,
                 and
                 that
                 is
                 the
                 great
                 instrument
                 of
                 the
                 glorification
                 of
                 God.
                 
              
               
                 The
                 second
                 part
                 of
                 this
                 Rule
                 ,
                 viz.
                 
                   An
                   evil
                   action
                   done
                   for
                   a
                   good
                   end
                   is
                   Unlawfull
                   ,
                
                 is
                 plainly
                 enough
                 taught
                 us
                 by
                 S.
                 Paul
                 ,
                 Rom.
                 3.
                 8.
                 and
                 I
                 have
                 already
                 *
                 given
                 account
                 of
                 such
                 particulars
                 as
                 are
                 under
                 the
                 general
                 Consideration
                 .
                 This
                 only
                 is
                 to
                 be
                 added
                 ;
                 that
                 an
                 evil
                 done
                 for
                 a
                 good
                 end
                 merely
                 and
                 intirely
                 ,
                 is
                 less
                 then
                 that
                 which
                 is
                 not
                 so
                 alleviated
                 ;
                 according
                 to
                 that
                 saying
                 of
                 S.
                 
                   Austin
                   ,
                   Pejor
                   est
                   qui
                   concupiscendo
                   quam
                   qui
                   miserando
                   furatur
                   ,
                
                 He
                 that
                 steals
                 that
                 he
                 may
                 give
                 alms
                 is
                 not
                 so
                 bad
                 as
                 he
                 that
                 steals
                 in
                 Covetousness
                 and
                 for
                 his
                 own
                 increase
                 .
              
            
             
               
                 RULE
                 II.
                 To
                 doe
                 an
                 action
                 of
                 it self
                 lawfull
                 ,
                 for
                 temporal
                 regards
                 ,
                 for
                 ends
                 of
                 profit
                 ,
                 pleasure
                 or
                 honour
                 ,
                 is
                 not
                 unlawfull
                 ,
                 except
                 it
                 be
                 accidentally
                 .
              
               
                 THE
                 Arabians
                 have
                 an
                 excellent
                 Proverb
                 ,
                 
                 
                   Anima
                   boni
                   operis
                   bona
                   est
                   intentio
                   ,
                   A
                   good
                   intention
                   ,
                   or
                   a
                   good
                   Mind
                   ,
                   is
                   the
                   Soul
                   of
                   a
                   good
                   work
                   .
                
                 Now
                 by
                 how
                 much
                 the
                 more
                 noble
                 that
                 end
                 is
                 which
                 is
                 the
                 design
                 and
                 purpose
                 of
                 the
                 agent
                 ,
                 by
                 so
                 much
                 the
                 more
                 excellent
                 is
                 the
                 action
                 .
                 We
                 ought
                 therefore
                 to
                 consider
                 that
                 every
                 thing
                 that
                 God
                 hath
                 made
                 is
                 good
                 ,
                 and
                 every
                 desire
                 of
                 man
                 which
                 is
                 Natural
                 is
                 also
                 good
                 ;
                 and
                 God
                 made
                 
                 amabilities
                 in
                 several
                 objects
                 ,
                 and
                 inclinations
                 and
                 tendencies
                 towards
                 them
                 in
                 several
                 faculties
                 ;
                 and
                 he
                 that
                 gave
                 us
                 desires
                 to
                 them
                 ,
                 intended
                 also
                 that
                 we
                 should
                 obtain
                 and
                 use
                 them
                 ,
                 and
                 therefore
                 he
                 also
                 fitted
                 us
                 with
                 means
                 to
                 acquire
                 them
                 .
                 It
                 follows
                 therefore
                 that
                 those
                 actions
                 which
                 proceed
                 from
                 those
                 desires
                 as
                 those
                 desires
                 proceed
                 from
                 God
                 ,
                 and
                 tend
                 towards
                 those
                 ends
                 whether
                 God
                 himself
                 by
                 the
                 measures
                 and
                 laws
                 of
                 Creation
                 hath
                 directed
                 them
                 ,
                 must
                 needs
                 be
                 very
                 innocent
                 and
                 lawfull
                 .
                 If
                 God
                 gives
                 Riches
                 as
                 a
                 blessing
                 and
                 a
                 reward
                 of
                 piety
                 ,
                 it
                 is
                 lawfull
                 to
                 desire
                 riches
                 ,
                 and
                 to
                 labour
                 for
                 them
                 .
                 If
                 Honour
                 be
                 a
                 gift
                 of
                 heaven
                 to
                 them
                 that
                 honour
                 God
                 ,
                 then
                 to
                 desire
                 honour
                 and
                 to
                 doe
                 actions
                 for
                 that
                 end
                 cannot
                 be
                 criminal
                 .
                 If
                 Pleasure
                 be
                 created
                 by
                 God
                 as
                 an
                 instrument
                 to
                 serve
                 many
                 ends
                 of
                 Nature
                 and
                 Grace
                 it self
                 ,
                 then
                 to
                 desire
                 pleasure
                 ,
                 and
                 to
                 doe
                 actions
                 in
                 order
                 to
                 it
                 ,
                 is
                 not
                 against
                 the
                 end
                 of
                 God's
                 glory
                 ,
                 because
                 it
                 is
                 not
                 against
                 his
                 will.
                 These
                 things
                 are
                 as
                 evident
                 as
                 a
                 demonstration
                 .
                 All
                 that
                 remains
                 is
                 ,
                 that
                 in
                 these
                 we
                 also
                 glorifie
                 God
                 ;
                 that
                 is
                 ,
                 so
                 use
                 them
                 ,
                 so
                 desire
                 them
                 ,
                 so
                 design
                 them
                 ,
                 that
                 they
                 be
                 still
                 left
                 in
                 that
                 place
                 and
                 in
                 that
                 order
                 where
                 God
                 appointed
                 them
                 :
                 that
                 is
                 ,
                 that
                 they
                 entertain
                 our
                 intermedial
                 desires
                 ,
                 and
                 satisfie
                 the
                 needs
                 of
                 our
                 journy
                 and
                 travel
                 ,
                 and
                 please
                 our
                 ministring
                 appetites
                 in
                 order
                 to
                 their
                 service
                 to
                 their
                 Superior
                 :
                 that
                 as
                 this
                 life
                 is
                 but
                 a
                 passage
                 to
                 a
                 better
                 ,
                 so
                 these
                 desires
                 may
                 minister
                 to
                 higher
                 ,
                 and
                 by
                 the
                 comforts
                 and
                 satisfactions
                 of
                 this
                 world
                 promote
                 our
                 affections
                 and
                 purchases
                 of
                 the
                 other
                 .
                 The
                 particulars
                 of
                 which
                 are
                 briefly
                 these
                 .
              
               
                 1.
                 
                 These
                 temporal
                 ends
                 must
                 not
                 fill
                 our
                 affections
                 and
                 divert
                 them
                 from
                 things
                 better
                 and
                 more
                 excellent
                 .
                 
                 
                   Si
                   ipsa
                   cordis
                   intentio
                   quâ
                   facis
                   quod
                   facis
                   ,
                   quae
                   tibi
                   nota
                   est
                   ,
                   sordidatur
                   appetitu
                   rerum
                   terrenarum
                   &
                   temporalium
                   ,
                   atque
                   caecatur
                   ,
                   quanto
                   magis
                   ipsum
                   factum
                   ,
                   cujus
                   incertus
                   est
                   exitus
                   ,
                   sordidum
                   &
                   tenebrosum
                   est
                   ?
                
                 said
                 S.
                 Austin
                 .
                 Our
                 appetites
                 must
                 not
                 be
                 polluted
                 with
                 earthly
                 affections
                 .
                 Which
                 S.
                 Basil
                 expresses
                 well
                 in
                 answer
                 to
                 that
                 question
                 ,
                 
                 How
                 in
                 eating
                 and
                 drinking
                 can
                 we
                 glorifie
                 God
                 ?
                 
                   
                     Mensam
                     accedas
                     animo
                     non
                     nimium
                     soluto
                     ,
                     &
                     in
                     solum
                     cibum
                     hiante
                     ,
                     Come
                     not
                     to
                     the
                     table
                     with
                     a
                     dissolute
                     mind
                     and
                     a
                     greedy
                     desire
                     .
                  
                   Say
                   not
                   ,
                   Bring
                   me
                   ,
                   bring
                   me
                   ,
                   the
                   meat
                   is
                   mine
                   own
                   ,
                   I
                   lick
                   my
                   own
                   plate
                   ,
                   I
                   live
                   of
                   mine
                   own
                   provisions
                   ;
                   and
                   therefore
                   I
                   will
                   please
                   my self
                   ,
                   that
                   I
                   may
                   feel
                   my self
                   to
                   live
                   .
                   You
                   must
                   not
                   so
                   speak
                   ,
                   and
                   you
                   must
                   not
                   so
                   eat
                   :
                   but
                   rather
                   revolve
                   in
                   thy
                   mind
                   ,
                   
                     Inspectorem
                     habeo
                     Deum
                  
                   ,
                   God
                   beholds
                   me
                   ;
                   I
                   will
                   therefore
                   so
                   eat
                   that
                   no
                   man
                   may
                   be
                   offended
                   ,
                   nor
                   God's
                   glory
                   lessened
                   .
                   I
                   will
                   not
                   be
                   the
                   slave
                   of
                   my
                   own
                   belly
                   ,
                   or
                   follow
                   it's
                   pleasures
                   alone
                   ;
                   neither
                   will
                   I
                   live
                   to
                   eat
                   ,
                   but
                   eat
                   that
                   I
                   may
                   live
                   ,
                   and
                   be
                   enabled
                   to
                   bear
                   the
                   burdens
                   of
                   my
                   life
                   and
                   duty
                   .
                
                 Plainly
                 thus
                 ;
                 He
                 that
                 observs
                 the
                 measures
                 of
                 Temperance
                 ,
                 the
                 limits
                 and
                 ends
                 of
                 Nature
                 ,
                 aud
                 materially
                 serves
                 those
                 ends
                 which
                 he
                 is
                 bound
                 to
                 take
                 care
                 of
                 ;
                 he
                 eats
                 and
                 drinks
                 to
                 God's
                 glory
                 :
                 although
                 he
                 doe
                 not
                 formally
                 design
                 by
                 actual
                 intuition
                 this
                 meal
                 to
                 God's
                 glory
                 .
                 Let
                 him
                 so
                 eat
                 that
                 he
                 may
                 be
                 fit
                 to
                 serve
                 God
                 ,
                 and
                 that
                 he
                 neither
                 desire
                 ,
                 nor
                 actually
                 do
                 serve
                 his
                 lust
                 ;
                 let
                 his
                 pleasure
                 extend
                 no
                 further
                 then
                 to
                 serve
                 his
                 health
                 and
                 natural
                 and
                 religious
                 ends
                 ,
                 that
                 is
                 ,
                 let
                 it
                 be
                 intermedial
                 to
                 that
                 end
                 whether
                 the
                 eating
                 it self
                 is
                 design'd
                 ;
                 and
                 the
                 intention
                 is
                 innocent
                 .
                 For
                 he
                 that
                 chuses
                 this
                 dish
                 rather
                 then
                 another
                 ,
                 because
                 it
                 is
                 pleasant
                 ,
                 hath
                 not
                 corrupted
                 his
                 intention
                 ;
                 if
                 this
                 pleasure
                 serves
                 no
                 more
                 but
                 that
                 intermedial
                 end
                 which
                 is
                 in
                 a
                 natural
                 or
                 proper
                 order
                 to
                 a
                 further
                 end
                 of
                 God's
                 appointing
                 .
                 That
                 he
                 eats
                 this
                 and
                 not
                 that
                 ,
                 
                 his
                 end
                 is
                 pleasure
                 ;
                 but
                 because
                 that
                 he
                 eats
                 at
                 all
                 hath
                 another
                 end
                 ,
                 even
                 to
                 enable
                 him
                 to
                 live
                 in
                 duty
                 to
                 God
                 and
                 his
                 Neighbour
                 ,
                 and
                 to
                 preserve
                 his
                 life
                 according
                 to
                 the
                 measures
                 of
                 charity
                 and
                 duty
                 ,
                 this
                 end
                 of
                 pleasure
                 is
                 innocent
                 ,
                 because
                 it
                 is
                 Natural
                 ,
                 and
                 produc'd
                 by
                 God
                 ,
                 and
                 goes
                 on
                 further
                 towards
                 the
                 other
                 ends
                 of
                 God.
                 So
                 that
                 the
                 result
                 is
                 this
                 ;
                 Actions
                 may
                 be
                 done
                 innocently
                 for
                 temporal
                 ends
                 ,
                 if
                 those
                 temporal
                 ends
                 be
                 but
                 intermedial
                 ,
                 and
                 be
                 carried
                 on
                 further
                 according
                 to
                 the
                 purposes
                 of
                 God.
                 
              
               
                 2.
                 
                 We
                 may
                 serve
                 our
                 temporal
                 ends
                 according
                 to
                 our
                 Natural
                 or
                 Political
                 desires
                 ,
                 
                 alwaies
                 provided
                 that
                 we
                 observe
                 those
                 measures
                 which
                 God
                 hath
                 prescribed
                 ;
                 for
                 then
                 we
                 are
                 sure
                 they
                 will
                 bear
                 us
                 on
                 to
                 the
                 glory
                 of
                 God
                 ;
                 for
                 that
                 's
                 their
                 purpose
                 ,
                 and
                 that
                 must
                 be
                 ours
                 .
                 A
                 man
                 may
                 seek
                 to
                 be
                 honoured
                 ,
                 but
                 he
                 must
                 not
                 seek
                 it
                 by
                 ill
                 means
                 ;
                 *
                 he
                 must
                 not
                 make
                 the
                 service
                 of
                 God
                 to
                 give
                 way
                 to
                 that
                 ;
                 *
                 his
                 affections
                 must
                 not
                 dwell
                 in
                 that
                 purchase
                 ;
                 *
                 it
                 must
                 leave
                 no
                 vanity
                 upon
                 his
                 spirit
                 ;
                 *
                 it
                 must
                 not
                 serve
                 the
                 end
                 of
                 pride
                 ;
                 *
                 it
                 must
                 be
                 some
                 way
                 or
                 other
                 for
                 God
                 ,
                 in
                 the
                 beginning
                 or
                 in
                 the
                 latter
                 end
                 :
                 that
                 is
                 ,
                 if
                 it
                 be
                 not
                 actually
                 or
                 virtually
                 designed
                 for
                 Gods
                 glory
                 and
                 service
                 ,
                 that
                 is
                 ,
                 for
                 the
                 good
                 of
                 our
                 Neighbour
                 or
                 our
                 own
                 Soul
                 ,
                 by
                 that
                 means
                 to
                 incourage
                 us
                 in
                 vertue
                 ;
                 it
                 must
                 at
                 last
                 be
                 referred
                 to
                 God
                 ,
                 
                 and
                 passing
                 through
                 us
                 rest
                 upon
                 him
                 .
                 
                   Cajetan
                   ,
                   Navarre
                
                 and
                 Reginaldus
                 from
                 this
                 instance
                 except
                 two
                 cases
                 ;
                 saying
                 that
                 if
                 the
                 honour
                 be
                 our
                 due
                 ,
                 as
                 if
                 we
                 receive
                 it
                 from
                 our
                 Subjects
                 and
                 inferiors
                 ;
                 or
                 if
                 it
                 be
                 matter
                 of
                 favour
                 and
                 grace
                 ,
                 indulged
                 to
                 us
                 by
                 our
                 Superiours
                 ,
                 it
                 is
                 lawfull
                 to
                 receive
                 it
                 without
                 either
                 actually
                 or
                 habitually
                 referring
                 it
                 unto
                 God
                 :
                 that
                 is
                 ,
                 we
                 may
                 take
                 honour
                 to
                 our selves
                 without
                 referring
                 it
                 to
                 God
                 ,
                 when
                 that
                 honour
                 is
                 our
                 due
                 ,
                 and
                 when
                 it
                 is
                 not
                 our
                 due
                 ;
                 when
                 it
                 is
                 paid
                 us
                 in
                 justice
                 ,
                 or
                 when
                 it
                 is
                 given
                 us
                 in
                 kindness
                 ;
                 which
                 are
                 almost
                 all
                 the
                 cases
                 in
                 the
                 world
                 of
                 receiving
                 honour
                 .
                 But
                 this
                 doctrine
                 ought
                 not
                 to
                 be
                 receiv'd
                 ,
                 as
                 being
                 infinitely
                 unreasonable
                 and
                 very
                 impious
                 ;
                 since
                 in
                 the
                 case
                 of
                 Herod
                 God
                 declar'd
                 his
                 anger
                 mightily
                 because
                 he
                 received
                 honour
                 from
                 his
                 Subjects
                 ,
                 and
                 did
                 not
                 in
                 so
                 doing
                 glorifie
                 God.
                 
              
               
                 3.
                 
                 All
                 designs
                 of
                 profit
                 ,
                 
                 pleasure
                 and
                 honour
                 ,
                 must
                 be
                 the
                 less
                 principal
                 ;
                 that
                 is
                 ,
                 ever
                 subordinate
                 to
                 duty
                 and
                 religion
                 :
                 for
                 although
                 the
                 profit
                 or
                 the
                 pleasure
                 swim
                 uppermost
                 ,
                 and
                 be
                 the
                 actual
                 mover
                 to
                 the
                 particular
                 instance
                 ,
                 and
                 be
                 more
                 perceived
                 then
                 any
                 actual
                 consideration
                 of
                 the
                 last
                 and
                 noblest
                 end
                 ;
                 yet
                 this
                 is
                 not
                 sufficient
                 to
                 condemn
                 the
                 intention
                 ,
                 unless
                 it
                 be
                 made
                 the
                 principal
                 ;
                 that
                 is
                 ,
                 that
                 it
                 be
                 not
                 only
                 more
                 delighted
                 in
                 by
                 the
                 contacts
                 of
                 sense
                 ,
                 but
                 preferred
                 also
                 in
                 our
                 understanding
                 part
                 ,
                 and
                 our
                 abused
                 reason
                 .
                 Concerning
                 which
                 we
                 may
                 take
                 accounts
                 by
                 the
                 proportions
                 I
                 have
                 formerly
                 described
                 .
                 *
                 But
                 in
                 General
                 ,
                 Our
                 best
                 measure
                 we
                 can
                 take
                 in
                 the
                 regulating
                 this
                 Case
                 of
                 Conscience
                 is
                 ,
                 that
                 we
                 enquire
                 whether
                 we
                 prefer
                 the
                 ultimate
                 or
                 the
                 intermediall
                 end
                 ;
                 which
                 trial
                 we
                 may
                 easily
                 make
                 when
                 they
                 cross
                 one
                 another
                 ,
                 as
                 it
                 often
                 happens
                 they
                 doe
                 in
                 the
                 very
                 instance
                 ,
                 and
                 very
                 often
                 in
                 their
                 proportions
                 ,
                 circumstances
                 and
                 degrees
                 .
                 If
                 we
                 will
                 not
                 receive
                 our
                 profit
                 or
                 our
                 pleasure
                 without
                 innocence
                 ,
                 our
                 purposes
                 and
                 our
                 hearts
                 are
                 right
                 ;
                 only
                 then
                 we
                 are
                 to
                 take
                 care
                 that
                 the
                 love
                 of
                 our
                 profit
                 doe
                 not
                 hinder
                 us
                 in
                 making
                 right
                 judgments
                 concerning
                 Lawfull
                 and
                 Unlawfull
                 .
                 For
                 very
                 often
                 we
                 think
                 our
                 affections
                 and
                 
                   our
                   purposes
                   are
                   right
                
                 ,
                 when
                 there
                 is
                 no
                 other
                 cause
                 to
                 think
                 so
                 but
                 because
                 
                   our
                   understandings
                   are
                   not
                   right
                
                 .
              
               
               
                 But
                 for
                 the
                 fuller
                 understanding
                 of
                 our
                 measures
                 in
                 this
                 inquiry
                 ,
                 there
                 are
                 some
                 particular
                 Cases
                 of
                 Conscience
                 to
                 be
                 resolved
                 .
              
               
                 1.
                 
                 Whether
                 it
                 be
                 lawfull
                 to
                 serve
                 God
                 for
                 any
                 end
                 less
                 then
                 himself
                 ;
                 
                 for
                 riches
                 ,
                 for
                 honour
                 ,
                 for
                 defence
                 and
                 security
                 of
                 our
                 lives
                 ,
                 for
                 health
                 and
                 secular
                 satisfactions
                 :
                 
                   that
                   is
                
                 ,
                 Whether
                 it
                 be
                 lawfull
                 to
                 make
                 God
                 and
                 his
                 service
                 to
                 be
                 intermedial
                 to
                 the
                 things
                 of
                 the
                 world
                 ,
                 the
                 ultimate
                 end
                 to
                 be
                 intermedial
                 ,
                 and
                 this
                 to
                 be
                 the
                 ultimate
                 .
              
               
                 I
                 answer
                 ;
                 
                 It
                 is
                 at
                 no
                 hand
                 lawfull
                 to
                 doe
                 so
                 ,
                 if
                 the
                 meaning
                 be
                 such
                 ,
                 that
                 if
                 these
                 ends
                 should
                 fail
                 ,
                 we
                 would
                 no
                 longer
                 serve
                 God
                 ;
                 for
                 then
                 these
                 temporal
                 ends
                 are
                 principal
                 ,
                 when
                 without
                 them
                 the
                 service
                 would
                 not
                 be
                 done
                 ,
                 and
                 with
                 them
                 alone
                 it
                 would
                 .
                 But
                 it
                 is
                 lawfull
                 to
                 serve
                 God
                 for
                 temporal
                 ends
                 ,
                 provided
                 that
                 these
                 being
                 but
                 some
                 or
                 all
                 the
                 first
                 incentives
                 of
                 duty
                 ,
                 they
                 bear
                 us
                 on
                 indeed
                 to
                 the
                 service
                 of
                 God.
                 For
                 he
                 that
                 serves
                 God
                 for
                 temporal
                 ends
                 does
                 well
                 ;
                 and
                 it
                 matters
                 not
                 where
                 the
                 service
                 of
                 God
                 begins
                 ;
                 whether
                 by
                 fear
                 or
                 hope
                 ,
                 whether
                 for
                 temporal
                 regards
                 or
                 upon
                 wise
                 discourses
                 :
                 the
                 more
                 imperfect
                 motives
                 are
                 more
                 usual
                 with
                 beginners
                 .
                 But
                 then
                 although
                 it
                 matters
                 not
                 where
                 we
                 begin
                 ,
                 yet
                 it
                 is
                 a
                 very
                 great
                 matter
                 whether
                 these
                 beginnings
                 carry
                 us
                 :
                 for
                 if
                 upon
                 these
                 first
                 incentives
                 we
                 do
                 indeed
                 serve
                 God
                 ,
                 then
                 our
                 love
                 to
                 God
                 begins
                 from
                 them
                 ;
                 and
                 if
                 these
                 imperfect
                 principles
                 be
                 the
                 beginning
                 of
                 our
                 love
                 ,
                 they
                 will
                 certainly
                 end
                 in
                 God.
                 But
                 if
                 the
                 question
                 be
                 concerning
                 a
                 single
                 action
                 ,
                 whether
                 it
                 be
                 lawfull
                 to
                 be
                 done
                 only
                 for
                 a
                 temporal
                 regard
                 ,
                 as
                 to
                 get
                 fame
                 or
                 money
                 ;
                 I
                 answer
                 ,
                 that
                 a
                 single
                 action
                 done
                 alone
                 for
                 any
                 such
                 consideration
                 with
                 actual
                 rejection
                 ,
                 or
                 positive
                 neglect
                 of
                 all
                 other
                 considerations
                 ,
                 is
                 in
                 it's
                 whole
                 constitution
                 criminal
                 :
                 and
                 in
                 this
                 sense
                 those
                 words
                 of
                 
                   Publius
                   Mimus
                
                 are
                 true
                 ,
                 
                   Malus
                   est
                   vocandus
                   qui
                   suâ
                   causâ
                   est
                   bonus
                   ,
                
                 He
                 is
                 no
                 good
                 man
                 that
                 does
                 good
                 only
                 for
                 his
                 own
                 sake
                 .
                 For
                 it
                 is
                 a
                 direct
                 preferring
                 the
                 world
                 before
                 God
                 ,
                 and
                 is
                 not
                 a
                 serving
                 God
                 for
                 temporal
                 ends
                 ,
                 but
                 wholly
                 a
                 serving
                 our selves
                 by
                 actions
                 which
                 in
                 those
                 circumstances
                 are
                 no
                 serving
                 of
                 God
                 ,
                 but
                 a
                 doing
                 of
                 some
                 material
                 actions
                 of
                 religion
                 in
                 mere
                 hypocrisie
                 .
                 But
                 to
                 serve
                 God
                 for
                 temporal
                 ends
                 is
                 very
                 lawfull
                 ,
                 1.
                 when
                 these
                 temporal
                 ends
                 are
                 either
                 the
                 incentive
                 and
                 argument
                 used
                 by
                 God
                 to
                 move
                 us
                 to
                 his
                 service
                 ;
                 especially
                 if
                 no
                 other
                 be
                 used
                 ,
                 and
                 if
                 the
                 Covenant
                 be
                 founded
                 upon
                 temporal
                 promises
                 ,
                 as
                 the
                 Law
                 of
                 Moses
                 was
                 ;
                 2.
                 or
                 when
                 these
                 temporal
                 ends
                 are
                 but
                 the
                 first
                 and
                 beginning
                 motive
                 ,
                 and
                 lead
                 us
                 on
                 to
                 other
                 and
                 better
                 ;
                 3.
                 or
                 when
                 they
                 doe
                 actually
                 consist
                 &
                 are
                 conjunct
                 with
                 others
                 ;
                 4.
                 or
                 when
                 they
                 are
                 in
                 true
                 estimate
                 and
                 value
                 subordinate
                 and
                 less
                 principal
                 ;
                 or
                 5.
                 when
                 the
                 temporal
                 end
                 is
                 first
                 served
                 ,
                 and
                 the
                 service
                 is
                 a
                 return
                 of
                 gratitude
                 ,
                 and
                 the
                 effect
                 of
                 preceding
                 obligation
                 .
              
               
                 The
                 first
                 of
                 these
                 was
                 the
                 case
                 of
                 them
                 in
                 the
                 old
                 Law.
                 The
                 second
                 is
                 the
                 ordinary
                 case
                 of
                 beginners
                 in
                 religion
                 .
                 The
                 third
                 was
                 the
                 case
                 of
                 Moses
                 ,
                 who
                 
                   despised
                   to
                   be
                   called
                   the
                   son
                   of
                   Pharaohs
                   daughter
                   ,
                   because
                   he
                   had
                   an
                   eye
                   to
                   the
                   recompence
                   of
                   reward
                   :
                
                 which
                 reward
                 was
                 both
                 temporal
                 and
                 eternal
                 .
                 The
                 fourth
                 is
                 the
                 case
                 of
                 all
                 them
                 who
                 follow
                 after
                 godliness
                 because
                 it
                 
                   hath
                   the
                   promises
                   of
                   the
                   world
                   that
                   now
                   is
                   ,
                   and
                   of
                   that
                   which
                   is
                   to
                   come
                
                 ;
                 and
                 that
                 
                   seek
                   the
                   Kingdom
                   of
                   heaven
                   and
                   the
                   righteousness
                   thereof
                   ,
                
                 knowing
                 that
                 
                   all
                   these
                   things
                
                 (
                 which
                 they
                 need
                 here
                 )
                 
                   shall
                   be
                   added
                
                 to
                 them
                 ;
                 added
                 
                   ex
                   abundanti
                
                 ,
                 besides
                 those
                 greater
                 and
                 more
                 glorious
                 promises
                 belonging
                 to
                 the
                 Kingdom
                 of
                 grace
                 .
                 And
                 the
                 last
                 was
                 the
                 Case
                 of
                 
                   Job
                   .
                   Doth
                   
                   Job
                   serve
                   God
                   for
                   nought
                   ?
                
                 No
                 ,
                 he
                 had
                 received
                 many
                 blessings
                 which
                 had
                 endeared
                 and
                 obliged
                 his
                 services
                 .
                 But
                 as
                 in
                 all
                 cases
                 God
                 gives
                 us
                 temporal
                 blessings
                 in
                 order
                 to
                 his
                 service
                 and
                 the
                 communication
                 of
                 Eternal
                 ;
                 so
                 must
                 our
                 intentions
                 and
                 designs
                 be
                 ,
                 ever
                 subordinate
                 ,
                 
                   ever
                   apt
                   to
                   yield
                   in
                   case
                   of
                   opposition
                   ,
                   but
                   alwaies
                   ministring
                   in
                   case
                   of
                   compatibility
                   and
                   consistency
                   .
                
              
               
                 2.
                 
                 
                   The
                   second
                   inquiry
                   is
                
                 ,
                 
                 In
                 what
                 sense
                 it
                 is
                 true
                 that
                 God
                 must
                 be
                 served
                 purely
                 for
                 his
                 own
                 sake
                 ;
                 and
                 vertue
                 pursued
                 for
                 vertues
                 sake
                 ,
                 and
                 not
                 for
                 low
                 regards
                 ,
                 for
                 fear
                 or
                 hope
                 ,
                 or
                 secular
                 considerations
                 .
              
               
                 To
                 this
                 I
                 answer
                 ,
                 
                 that
                 this
                 question
                 hath
                 it's
                 principal
                 effect
                 in
                 discourse
                 and
                 contemplation
                 ,
                 and
                 but
                 little
                 in
                 practice
                 and
                 in
                 the
                 real
                 events
                 of
                 actions
                 .
                 For
                 the
                 first
                 thing
                 that
                 any
                 man
                 knows
                 of
                 God
                 is
                 ,
                 
                   that
                   he
                   is
                   ,
                   and
                   is
                   a
                   rewarder
                   of
                   them
                   that
                   diligently
                   seek
                   him
                   :
                
                 and
                 no
                 man
                 does
                 chuse
                 to
                 serve
                 God
                 but
                 he
                 really
                 is
                 assured
                 and
                 believes
                 he
                 shall
                 have
                 a
                 very
                 great
                 reward
                 :
                 
                 and
                 all
                 the
                 laws
                 of
                 God
                 are
                 established
                 upon
                 promises
                 and
                 arguments
                 of
                 amability
                 and
                 desire
                 .
                 So
                 that
                 to
                 serve
                 God
                 for
                 his
                 own
                 sake
                 ,
                 is
                 nothing
                 but
                 an
                 extasie
                 of
                 love
                 used
                 by
                 some
                 excellent
                 and
                 contemplative
                 persons
                 ,
                 in
                 which
                 they
                 only
                 actually
                 consider
                 the
                 excellencies
                 and
                 perfections
                 of
                 God
                 ;
                 being
                 built
                 up
                 in
                 the
                 love
                 of
                 God
                 by
                 the
                 instruments
                 of
                 fear
                 and
                 hope
                 and
                 experience
                 ,
                 and
                 the
                 spirit
                 of
                 God
                 :
                 and
                 to
                 serve
                 God
                 without
                 reward
                 ,
                 can
                 never
                 be
                 any
                 more
                 then
                 a
                 fiction
                 of
                 law
                 or
                 fancy
                 ,
                 a
                 supposition
                 ,
                 and
                 a
                 case
                 put
                 ,
                 which
                 can
                 never
                 be
                 reduced
                 to
                 act
                 .
                 But
                 even
                 as
                 the
                 serving
                 of
                 God
                 with
                 intuition
                 of
                 the
                 reward
                 is
                 virtually
                 a
                 serving
                 God
                 for
                 love
                 of
                 him
                 ;
                 so
                 serving
                 God
                 out
                 of
                 mere
                 love
                 of
                 him
                 ,
                 is
                 virtually
                 a
                 serving
                 God
                 for
                 reward
                 .
                 
                   
                     Diligeris
                     populo
                     non
                     propter
                     praemia
                     ,
                     Caesar
                     :
                     
                  
                   
                     Propter
                     te
                     populus
                     praemia
                     ,
                     Caesar
                     ,
                     amat
                     .
                  
                
                 For
                 as
                 no
                 man
                 can
                 wisely
                 hope
                 for
                 the
                 reward
                 but
                 he
                 that
                 does
                 love
                 God
                 ;
                 so
                 no
                 man
                 loves
                 God
                 purely
                 and
                 for
                 himself
                 but
                 he
                 knows
                 also
                 that
                 he
                 is
                 most
                 sure
                 of
                 his
                 reward
                 .
                 It
                 is
                 like
                 S.
                 Paul's
                 wishing
                 himself
                 anathema
                 for
                 his
                 Brethren
                 :
                 the
                 greater
                 charity
                 he
                 had
                 in
                 so
                 wishing
                 ,
                 the
                 further
                 that
                 thing
                 was
                 from
                 being
                 effected
                 .
              
               
                 2.
                 
                 But
                 yet
                 there
                 is
                 something
                 more
                 material
                 in
                 the
                 answer
                 to
                 this
                 question
                 .
                 
                 For
                 by
                 God
                 and
                 wise
                 men
                 it
                 is
                 intended
                 we
                 should
                 love
                 God
                 purely
                 and
                 for
                 himself
                 ;
                 but
                 so
                 he
                 does
                 who
                 loves
                 God
                 above
                 every
                 thing
                 else
                 ;
                 for
                 all
                 that
                 supereminent
                 love
                 by
                 which
                 God
                 is
                 more
                 loved
                 then
                 all
                 the
                 world
                 ,
                 all
                 that
                 love
                 is
                 pure
                 and
                 for
                 himself
                 .
                 He
                 that
                 loves
                 God
                 only
                 for
                 riches
                 or
                 health
                 ,
                 loves
                 these
                 better
                 then
                 God
                 :
                 but
                 he
                 that
                 loves
                 God
                 above
                 these
                 ,
                 loves
                 him
                 for
                 these
                 and
                 for
                 himself
                 too
                 ;
                 for
                 the
                 good
                 that
                 he
                 is
                 ,
                 as
                 well
                 as
                 for
                 the
                 good
                 which
                 he
                 does
                 .
              
               
                 3.
                 
                 He
                 is
                 understood
                 to
                 love
                 God
                 for
                 himself
                 ,
                 
                 who
                 abstains
                 from
                 sin
                 not
                 only
                 because
                 it
                 is
                 forbidden
                 ,
                 or
                 because
                 it
                 will
                 bring
                 him
                 to
                 mischief
                 ,
                 but
                 because
                 he
                 hates
                 it
                 ;
                 though
                 it
                 may
                 be
                 the
                 prohibition
                 and
                 the
                 fear
                 first
                 brought
                 in
                 that
                 hatred
                 .
                 For
                 this
                 they
                 usually
                 called
                 the
                 love
                 of
                 vertue
                 and
                 honesty
                 ;
                 
                 but
                 the
                 other
                 is
                 necessity
                 .
                 
                   Neque
                   enim
                   minus
                   apud
                   nos
                   honestas
                   ,
                   quam
                   apud
                   alios
                   necessitas
                   valet
                   ,
                
                 said
                 Pliny
                 .
                 And
                 of
                 this
                 we
                 still
                 receive
                 the
                 greater
                 evidence
                 ,
                 by
                 how
                 much
                 the
                 less
                 we
                 are
                 moved
                 with
                 any
                 of
                 the
                 lesser
                 appendages
                 of
                 vertue
                 .
                 
                 
                   Quam
                   me
                   juvat
                
                 (
                 said
                 
                   Secundus
                   )
                   quod
                   
                   in
                   causis
                   agendis
                   non
                   modo
                   pactione
                   ,
                   dono
                   ,
                   munere
                   ,
                   verum
                   etiam
                   Xeniis
                   semper
                   abstinui
                   .
                   Oportet
                   siquidem
                   quae
                   sunt
                   inhonesta
                   ,
                   non
                   quia
                   illicita
                   ,
                   sed
                   quasi
                   pudenda
                   vitare
                   .
                   Jucundum
                   tamen
                   ,
                   si
                   prohiberi
                   publicè
                   videas
                   quod
                   nunquam
                   tibi
                   ipsi
                   permiseris
                   .
                   I
                   am
                   pleased
                   that
                   in
                   the
                   administration
                   of
                   justice
                   I
                   did
                   not
                   only
                   abstain
                   from
                   bribes
                   and
                   presents
                   ,
                   but
                   even
                   from
                   new-years
                   gifts
                   and
                   gratuities
                   .
                   For
                   we
                   ought
                   to
                   abstain
                   from
                   dishonest
                   things
                   not
                   only
                   because
                   they
                   are
                   unlawfull
                   ,
                   but
                   because
                   they
                   are
                   shamefull
                   .
                
                 But
                 when
                 a
                 man
                 had
                 rather
                 doe
                 a
                 base
                 action
                 then
                 suffer
                 trouble
                 ,
                 then
                 he
                 gives
                 in
                 evidence
                 ,
                 that
                 he
                 loves
                 not
                 God
                 and
                 vertue
                 in
                 any
                 sense
                 principally
                 .
                 So
                 he
                 in
                 the
                 Comedy
                 ,
                 
                   Pol
                   pudere
                   quam
                   pigere
                   praestat
                   totidem
                   literis
                   .
                   
                
                 It
                 is
                 better
                 to
                 blush
                 then
                 to
                 be
                 hungry
                 ,
                 to
                 be
                 ashamed
                 then
                 to
                 smart
                 .
                 
                   Lucrum
                   pudori
                   praestat
                
                 .
                 That
                 's
                 the
                 intention
                 and
                 design
                 of
                 these
                 men
                 :
                 they
                 serve
                 vertue
                 as
                 long
                 as
                 vertue
                 will
                 serve
                 their
                 ends
                 of
                 pleasure
                 and
                 profit
                 ,
                 and
                 no
                 more
                 :
                 and
                 this
                 is
                 therefore
                 infinitely
                 against
                 the
                 will
                 and
                 glory
                 of
                 God
                 ,
                 because
                 it
                 destroies
                 the
                 noblest
                 conjugation
                 of
                 graces
                 that
                 are
                 in
                 Christianity
                 ;
                 it
                 makes
                 that
                 there
                 shall
                 be
                 no
                 such
                 thing
                 as
                 self-denial
                 and
                 Christian
                 fortitude
                 ,
                 and
                 the
                 greatest
                 love
                 in
                 giving
                 our
                 lives
                 for
                 God
                 ,
                 and
                 Martyrdome
                 .
                 But
                 the
                 surest
                 conjecture
                 we
                 can
                 make
                 of
                 our
                 intentions
                 when
                 they
                 are
                 complicated
                 is
                 by
                 the
                 actual
                 cession
                 of
                 one
                 to
                 the
                 other
                 .
                 Theodoric
                 advised
                 well
                 to
                 Marcellus
                 the
                 Advocate
                 of
                 his
                 Exchequer
                 ,
                 [
                 in
                 
                   Cassiodore
                   ]
                   Non
                   quoties
                   superes
                   ,
                   sed
                   quemadmodum
                   vincas
                   inquirimus
                   .
                   Non
                   quaeras
                   de
                   potestate
                   nostra
                   ,
                   sed
                   potius
                   de
                   jure
                   victoriae
                   :
                   quando
                   laudabilius
                   à
                   parte
                   fisci
                   perditur
                   ,
                   cum
                   justitia
                   non
                   habetur
                   .
                
                 I
                 have
                 alwaies
                 power
                 on
                 my
                 side
                 ,
                 but
                 do
                 you
                 take
                 care
                 that
                 I
                 have
                 right
                 .
                 I
                 am
                 willing
                 my
                 revenue
                 be
                 increased
                 ,
                 but
                 at
                 no
                 hand
                 would
                 I
                 have
                 justice
                 violated
                 .
                 Such
                 men
                 as
                 these
                 &
                 in
                 these
                 cases
                 do
                 love
                 God
                 for
                 himself
                 ,
                 therefore
                 because
                 they
                 love
                 good
                 actions
                 for
                 other
                 considerations
                 then
                 the
                 temporal
                 reward
                 ;
                 they
                 love
                 God
                 and
                 serve
                 him
                 whether
                 it
                 does
                 them
                 hurt
                 or
                 good
                 ,
                 pleasure
                 or
                 displeasure
                 :
                 and
                 that
                 's
                 the
                 true
                 meaning
                 of
                 the
                 old
                 brave
                 Philosophers
                 and
                 Poets
                 ,
                 of
                 loving
                 vertue
                 for
                 vertues
                 sake
                 ;
                 they
                 lov'd
                 it
                 when
                 it
                 was
                 discountenanced
                 ,
                 when
                 it
                 was
                 the
                 Enemy
                 of
                 their
                 temporal
                 ends
                 and
                 prosperities
                 ;
                 and
                 what
                 they
                 call'd
                 loving
                 vertue
                 for
                 vertues
                 sake
                 ,
                 the
                 Christian
                 calls
                 loving
                 God
                 purely
                 ,
                 or
                 for
                 God's
                 sake
                 .
              
               
                 4.
                 
                 But
                 if
                 we
                 search
                 the
                 Scriptures
                 ,
                 
                 we
                 shall
                 but
                 seldom
                 see
                 foot-steps
                 of
                 any
                 such
                 Metaphysical
                 love
                 ,
                 as
                 to
                 love
                 God
                 or
                 doe
                 our
                 duty
                 without
                 considerations
                 of
                 hope
                 or
                 fear
                 :
                 and
                 amongst
                 the
                 braver
                 Gentiles
                 ,
                 and
                 amongst
                 the
                 better
                 Christians
                 in
                 imitation
                 and
                 contentions
                 to
                 excel
                 them
                 ,
                 it
                 is
                 further
                 observable
                 ,
                 that
                 when
                 they
                 speak
                 of
                 loving
                 vertue
                 for
                 vertues
                 sake
                 ,
                 they
                 only
                 mean
                 to
                 exclude
                 all
                 considerations
                 of
                 sordid
                 ends
                 ,
                 of
                 slavish
                 fear
                 of
                 laws
                 ,
                 or
                 the
                 acquist
                 of
                 money
                 .
                 But
                 even
                 in
                 their
                 greatest
                 bravery
                 ,
                 some
                 of
                 them
                 designed
                 to
                 themselves
                 the
                 reward
                 of
                 Honour
                 and
                 an
                 immortal
                 Name
                 ;
                 and
                 the
                 best
                 of
                 them
                 did
                 rest
                 in
                 the
                 peace
                 of
                 their
                 minds
                 ,
                 and
                 that
                 satisfaction
                 which
                 uses
                 to
                 reward
                 a
                 good
                 action
                 even
                 in
                 this
                 life
                 :
                 but
                 by
                 both
                 these
                 they
                 were
                 by
                 God
                 secretly
                 conducted
                 to
                 an
                 expectation
                 of
                 a
                 reward
                 hereafter
                 :
                 and
                 there
                 was
                 no
                 love
                 of
                 God
                 ever
                 so
                 abstracted
                 by
                 any
                 command
                 or
                 express'd
                 intention
                 of
                 God
                 ,
                 as
                 to
                 lay
                 aside
                 all
                 intuition
                 of
                 that
                 reward
                 ;
                 because
                 in
                 the
                 receiving
                 of
                 that
                 reward
                 we
                 are
                 most
                 united
                 unto
                 God
                 ,
                 and
                 shall
                 in
                 the
                 best
                 manner
                 and
                 measures
                 glorifie
                 him
                 for
                 ever
                 .
              
            
             
               
               
                 RULE
                 III.
                 The
                 end
                 and
                 intention
                 of
                 a
                 Law
                 is
                 under
                 the
                 Commandement
                 ,
                 as
                 much
                 as
                 the
                 action
                 it self
                 commanded
                 in
                 order
                 to
                 the
                 end
                 .
              
               
                 THIS
                 Rule
                 is
                 meant
                 principally
                 of
                 the
                 Laws
                 of
                 God
                 :
                 
                 Because
                 the
                 end
                 of
                 all
                 these
                 laws
                 is
                 that
                 which
                 is
                 simply
                 and
                 absolutely
                 good
                 ,
                 and
                 nearer
                 to
                 the
                 chief
                 end
                 which
                 is
                 primarily
                 design'd
                 :
                 and
                 this
                 is
                 an
                 endearment
                 of
                 our
                 services
                 and
                 a
                 Monitor
                 to
                 our
                 duty
                 in
                 many
                 particulars
                 not
                 express'd
                 .
                 God
                 hath
                 commanded
                 us
                 to
                 honour
                 our
                 Parents
                 ;
                 his
                 end
                 is
                 ,
                 that
                 we
                 may
                 receive
                 the
                 fruits
                 of
                 Government
                 ,
                 provision
                 and
                 order
                 ,
                 defence
                 and
                 maintenance
                 respectively
                 .
                 Upon
                 this
                 account
                 ,
                 since
                 we
                 are
                 more
                 bound
                 to
                 comply
                 with
                 the
                 purpose
                 and
                 end
                 of
                 God
                 then
                 with
                 the
                 means
                 to
                 that
                 end
                 when
                 it
                 is
                 evident
                 and
                 known
                 ,
                 because
                 the
                 end
                 is
                 greater
                 in
                 God's
                 account
                 then
                 the
                 means
                 ;
                 we
                 are
                 taught
                 that
                 it
                 is
                 the
                 will
                 of
                 God
                 so
                 to
                 expound
                 the
                 words
                 of
                 that
                 Commandement
                 ,
                 as
                 may
                 best
                 promote
                 that
                 end
                 :
                 and
                 by
                 Honour
                 is
                 understood
                 all
                 those
                 duties
                 whereby
                 the
                 Parent
                 is
                 confessed
                 Honourable
                 ;
                 and
                 by
                 Parents
                 is
                 meant
                 all
                 that
                 are
                 in
                 the
                 place
                 of
                 Parents
                 ,
                 and
                 who
                 minister
                 to
                 the
                 ends
                 of
                 Government
                 .
              
               
                 Now
                 this
                 must
                 not
                 be
                 understood
                 as
                 if
                 God
                 did
                 design
                 the
                 end
                 ,
                 
                 and
                 car'd
                 not
                 for
                 the
                 means
                 ;
                 for
                 he
                 is
                 the
                 best
                 chuser
                 of
                 the
                 instruments
                 also
                 of
                 his
                 own
                 service
                 and
                 his
                 own
                 glory
                 :
                 and
                 though
                 the
                 end
                 is
                 better
                 then
                 the
                 means
                 ,
                 yet
                 those
                 are
                 the
                 best
                 means
                 which
                 God
                 hath
                 appointed
                 :
                 but
                 if
                 we
                 cannot
                 obtain
                 the
                 means
                 ,
                 then
                 it
                 will
                 suffice
                 that
                 the
                 end
                 be
                 acquired
                 as
                 well
                 as
                 we
                 can
                 by
                 other
                 instruments
                 Symbolical
                 .
                 Thus
                 we
                 are
                 bound
                 to
                 profess
                 the
                 faith
                 of
                 Christ
                 in
                 the
                 susception
                 of
                 baptism
                 :
                 but
                 if
                 we
                 cannot
                 obtain
                 baptism
                 ,
                 which
                 is
                 the
                 usual
                 and
                 appointed
                 publication
                 of
                 our
                 faith
                 ,
                 yet
                 we
                 are
                 obliged
                 still
                 to
                 pursue
                 the
                 end
                 ,
                 and
                 confess
                 the
                 faith
                 of
                 Christ
                 by
                 profession
                 ,
                 by
                 holy
                 living
                 ,
                 by
                 declaring
                 our
                 desires
                 of
                 baptism
                 ,
                 by
                 dying
                 for
                 Christ
                 if
                 it
                 be
                 requir'd
                 .
              
               
                 This
                 also
                 hath
                 effect
                 upon
                 the
                 instances
                 of
                 our
                 duty
                 so
                 as
                 to
                 enforce
                 the
                 sincerity
                 and
                 ingenuity
                 of
                 them
                 ,
                 
                 and
                 to
                 make
                 them
                 really
                 usefull
                 in
                 order
                 to
                 their
                 proper
                 ends
                 .
                 Thus
                 we
                 must
                 confess
                 our
                 sins
                 ,
                 because
                 we
                 will
                 forsake
                 them
                 ;
                 pray
                 to
                 God
                 for
                 his
                 grace
                 ,
                 because
                 we
                 intend
                 to
                 make
                 use
                 of
                 it
                 ;
                 not
                 resting
                 in
                 forms
                 of
                 godliness
                 ,
                 but
                 living
                 in
                 the
                 power
                 of
                 it
                 .
                 Diodorus
                 lent
                 to
                 Caius
                 ten
                 Attic
                 talents
                 ;
                 but
                 Caius
                 is
                 not
                 able
                 to
                 pay
                 a
                 drachm
                 ,
                 and
                 therefore
                 Diodorus
                 forgives
                 him
                 ;
                 that
                 he
                 may
                 be
                 thank'd
                 indeed
                 for
                 nothing
                 .
                 
                   
                     Condones
                     aut
                     sustineas
                     ,
                     Diodore
                     ,
                     necesse
                     est
                     :
                  
                   
                     Nam
                     tibi
                     quod
                     solvat
                     non
                     habet
                     arca
                     mea
                     .
                  
                
                 But
                 if
                 Diodorus
                 will
                 be
                 truly
                 charitable
                 let
                 him
                 lend
                 to
                 Caius
                 so
                 much
                 more
                 ;
                 for
                 he
                 serves
                 no
                 end
                 of
                 charity
                 that
                 lets
                 that
                 alone
                 which
                 he
                 knows
                 he
                 can
                 never
                 get
                 .
                 
                   Ridiculè
                   hac
                   homines
                   ,
                   
                   nequeunt
                   quae
                   vendere
                   ,
                   donant
                   .
                
                 I
                 deny
                 not
                 but
                 it
                 may
                 accidentally
                 serve
                 the
                 ends
                 of
                 charity
                 to
                 forgive
                 him
                 that
                 is
                 insolvent
                 ;
                 it
                 may
                 free
                 him
                 from
                 fear
                 of
                 trouble
                 ,
                 and
                 make
                 his
                 life
                 
                 comfortable
                 ;
                 and
                 he
                 that
                 does
                 it
                 upon
                 these
                 considerations
                 serves
                 the
                 end
                 of
                 the
                 Commandement
                 .
                 But
                 he
                 that
                 forgives
                 it
                 for
                 no
                 other
                 reason
                 but
                 because
                 he
                 cannot
                 have
                 it
                 ,
                 he
                 does
                 nothing
                 at
                 all
                 ;
                 for
                 though
                 he
                 perform
                 the
                 instance
                 of
                 the
                 law
                 ,
                 yet
                 he
                 does
                 nothing
                 toward
                 the
                 end
                 of
                 it
                 .
              
               
                 But
                 in
                 humane
                 laws
                 the
                 case
                 is
                 something
                 different
                 ;
                 
                 for
                 we
                 are
                 only
                 obliged
                 to
                 doe
                 nothing
                 against
                 the
                 end
                 of
                 the
                 law
                 :
                 for
                 in
                 this
                 sense
                 is
                 that
                 of
                 the
                 law
                 to
                 be
                 understood
                 ,
                 
                   Fines
                   mandati
                   sunt
                   diligenter
                   custodiendi
                   .
                   l.
                   diligenter
                   ,
                   ff
                   .
                   mandati
                   .
                
                 The
                 ends
                 of
                 the
                 law
                 are
                 with
                 diligence
                 to
                 be
                 kept
                 .
                 But
                 we
                 are
                 no
                 otherwise
                 bound
                 to
                 promote
                 that
                 end
                 then
                 by
                 observing
                 of
                 such
                 means
                 as
                 are
                 appointed
                 ;
                 that
                 is
                 ,
                 if
                 the
                 end
                 be
                 only
                 civil
                 and
                 humane
                 ,
                 and
                 do
                 not
                 also
                 include
                 a
                 duty
                 of
                 religion
                 commanded
                 by
                 God.
                 If
                 the
                 Church
                 command
                 a
                 fasting-day
                 in
                 order
                 to
                 a
                 corporal
                 affliction
                 of
                 our selves
                 and
                 an
                 external
                 ministery
                 of
                 repentance
                 ,
                 we
                 are
                 bound
                 to
                 obey
                 it
                 ;
                 and
                 though
                 that
                 fasting-day
                 should
                 accidentally
                 be
                 no
                 affliction
                 ,
                 yet
                 by
                 virtue
                 of
                 that
                 law
                 we
                 are
                 no
                 further
                 obliged
                 to
                 afflict
                 our selves
                 .
                 But
                 we
                 are
                 indeed
                 obliged
                 to
                 doe
                 nothing
                 that
                 shall
                 be
                 against
                 the
                 end
                 of
                 that
                 law
                 .
                 
                   Finem
                   certum
                   respicientia
                   non
                   debent
                   contrarium
                   operari
                   .
                   l.
                   quod
                   favore
                   .
                   C.
                   de
                   legibus
                   .
                
                 We
                 must
                 not
                 caress
                 our selves
                 with
                 delicious
                 juice
                 of
                 fishes
                 and
                 costly
                 wines
                 upon
                 a
                 fish-day
                 .
                 The
                 reason
                 of
                 these
                 things
                 is
                 briefly
                 this
                 .
                 In
                 humane
                 laws
                 the
                 end
                 is
                 not
                 alwaies
                 good
                 ;
                 or
                 if
                 it
                 be
                 ,
                 it
                 is
                 not
                 alwaies
                 necessary
                 ;
                 or
                 if
                 it
                 were
                 in
                 any
                 degree
                 necessary
                 ,
                 yet
                 the
                 necessity
                 of
                 it
                 is
                 to
                 be
                 judg'd
                 by
                 the
                 Supreme
                 ,
                 and
                 is
                 no
                 otherwise
                 to
                 be
                 estimated
                 necessary
                 by
                 the
                 Subject
                 ,
                 then
                 by
                 the
                 conjecture
                 ,
                 the
                 proportion
                 and
                 efficacy
                 of
                 the
                 means
                 or
                 instrument
                 appointed
                 by
                 the
                 Supreme
                 to
                 effect
                 that
                 end
                 :
                 and
                 therefore
                 we
                 are
                 bound
                 to
                 restrain
                 our
                 liberties
                 no
                 more
                 then
                 the
                 law
                 restrains
                 them
                 ;
                 and
                 we
                 need
                 not
                 be
                 wiser
                 then
                 the
                 laws
                 :
                 but
                 he
                 that
                 goes
                 against
                 the
                 mind
                 of
                 the
                 law
                 ,
                 upbraids
                 the
                 insufficiency
                 of
                 her
                 provisions
                 ,
                 and
                 shews
                 that
                 he
                 obeys
                 with
                 an
                 ill
                 will.
                 
              
               
                 But
                 the
                 laws
                 of
                 God
                 have
                 it
                 in
                 their
                 intention
                 to
                 regulate
                 all
                 the
                 purposes
                 and
                 whole
                 intention
                 of
                 the
                 Subject
                 ;
                 
                 and
                 therefore
                 our
                 obedience
                 cannot
                 be
                 measured
                 only
                 by
                 the
                 instance
                 of
                 the
                 precept
                 ,
                 but
                 by
                 the
                 purpose
                 of
                 it
                 :
                 and
                 because
                 we
                 must
                 serve
                 God
                 with
                 all
                 our
                 heart
                 and
                 all
                 our
                 skill
                 ,
                 our
                 duty
                 must
                 be
                 coextended
                 with
                 all
                 the
                 holiness
                 &
                 designs
                 of
                 God
                 in
                 every
                 Commandement
                 ;
                 that
                 is
                 ,
                 we
                 must
                 doe
                 all
                 that
                 which
                 we
                 really
                 suppose
                 God
                 would
                 have
                 to
                 be
                 done
                 in
                 every
                 of
                 his
                 laws
                 ,
                 whether
                 it
                 be
                 express'd
                 or
                 only
                 implied
                 .
                 For
                 he
                 that
                 intends
                 the
                 just
                 end
                 of
                 all
                 humane
                 actions
                 ,
                 that
                 is
                 ,
                 the
                 glory
                 of
                 God
                 ,
                 can
                 be
                 assured
                 that
                 his
                 purposes
                 are
                 right
                 ,
                 when
                 he
                 measures
                 them
                 by
                 their
                 tendency
                 to
                 the
                 end
                 ,
                 better
                 then
                 by
                 their
                 commensuration
                 with
                 the
                 expressed
                 means
                 .
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 said
                 Philostratus
                 .
                 That
                 's
                 the
                 sum
                 of
                 all
                 ;
                 we
                 must
                 take
                 care
                 that
                 the
                 end
                 of
                 our
                 actions
                 be
                 all
                 of
                 gold
                 .
                 
                 If
                 they
                 be
                 design'd
                 well
                 ,
                 they
                 are
                 likely
                 to
                 end
                 well
                 ;
                 for
                 this
                 is
                 truly
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 for
                 in
                 the
                 service
                 of
                 God
                 ,
                 a
                 Golden
                 head
                 shall
                 never
                 have
                 the
                 feet
                 of
                 clay
                 .
              
               
                 The
                 End.
                 
              
               
                 Nomini
                 tuo
                 da
                 gloriam
                 .
              
            
          
        
      
    
     
       
         
         
         
           THE
           TABLE
           .
        
         
           
             A.
             
          
           
             
               Aequivocation
               .
            
             
               IT
               was
               disowned
               by
               the
               Roman
               Senate
               .
               l.
               3.
               c.
               4.
               r.
               23.
               n.
               7.
               p.
               358.
               is
               allowed
               for
               great
               charity
               .
            
             
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               35.
               p.
               100.
               but
               not
               to
               evil
               ends
               .
            
             
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               39.
               p.
               102.
               
            
             
               is
               allowable
               in
               more
               cases
               then
               lying
               .
            
             
               ibid.
               n.
               40.
               p.
               103.
               
            
             
               is
               then
               only
               a
               crime
               ,
               when
               it
               is
               against
               Justice
               and
               Charity
               .
               ibid.
               
            
          
           
             
               Advocate
               .
            
             
               in
               a
               good
               cause
               must
               not
               use
               evil
               arts
               .
            
             
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               14.
               p.
               90.
               
            
             
               may
               not
               tell
               a
               lye
               .
               
                 ibid.
                 p.
              
               91.
               
            
             
               against
               those
               of
               them
               that
               are
               evil
               and
               rapacious
               .
               l.
               3.
               c.
               2.
               r.
               6.
               n.
               20.
               p.
               116.
               
            
          
           
             
               Abraham
               .
            
             
               concerning
               his
               offering
               his
               Son.
               
            
             
               l.
               2.
               c.
               1.
               r.
               9.
               n.
               8.
               p.
               266.
               
            
             
               whether
               Sarah
               were
               his
               Sister
               .
            
             
               l.
               2.
               c.
               2.
               r.
               3.
               n.
               32.
               p.
               300.
               &
               n.
               45.
               p.
               305.
               
            
          
           
             
               Act.
               
            
             
               when
               and
               how
               the
               internal
               acts
               alone
               do
               multiplie
               the
               sin
               .
            
             
               l.
               4.
               c.
               1.
               r.
               3.
               n.
               11.
               p.
               486.
               &
               n.
               9
               ,
               10.
               
            
             
               the
               omissions
               of
               them
               are
               oftentimes
               indifferent
               .
               l.
               4.
               c.
               1.
               r.
               1.
               n.
               15
               ,
               16.
               p.
               444.
               
            
             
               the
               external
               act
               of
               it self
               increases
               not
               the
               goodness
               or
               badness
               of
               the
               internal
               ,
               but
               accidentally
               it
               may
               .
            
             
               l.
               4.
               c.
               1.
               r.
               3.
               n.
               7.
               p.
               484.
               
            
             
               the
               external
               act
               inferrs
               obligations
               distinct
               and
               greater
               then
               the
               internal
               .
            
             
               l.
               4.
               c.
               1.
               r.
               3.
               n.
               8.
               p.
               484.
               
            
             
               every
               renewing
               of
               an
               external
               Act
               serving
               to
               a
               sinfull
               end
               is
               either
               a
               repeating
               of
               the
               sin
               or
               an
               aggravation
               of
               it
               .
            
             
               ibid.
               n.
               10.
               p.
               485.
               
            
             
               the
               goodness
               or
               badness
               of
               an
               Act
               is
               made
               by
               the
               Object
               .
            
             
               l.
               1.
               c.
               2.
               r.
               9.
               n.
               4.
               p.
               95.
               
            
             
               but
               accidentally
               good
               or
               bad
               ,
               by
               the
               Conscience
               .
               
                 ibid.
                 n.
              
               7.
               p.
               96.
               
            
             
               Acts
               of
               vertue
               are
               to
               be
               prefer●ed
               before
               the
               Instruments
               of
               vertue
               ,
               and
               inward
               Acts
               before
               the
               outward
               ,
               when
               Laws
               interfere
               .
               l.
               2.
               c.
               3.
               r.
               5.
               n.
               10.
               p.
               410.
               
            
             
               Acts
               of
               vertue
               Elicit
               and
               Imperate
               what
               they
               signifie
               .
               l.
               2.
               c.
               3.
               r.
               6.
               n.
               1.
               p.
               411.
               
            
             
               The
               Elicit
               acts
               of
               several
               vertues
               can
               never
               be
               contrary
               to
               each
               other
               .
            
             
               ibid.
               n.
               2.
               p.
               411.
               
            
             
               The
               Imperate
               acts
               of
               one
               vertue
               may
               ●ontradict
               the
               Imperate
               acts
               of
               another
               .
            
             
               ibid.
               n.
               3.
               p.
               411.
               
            
             
               the
               Imperate
               acts
               of
               one
               vertue
               must
               not
               hinder
               the
               Elicit
               of
               another
               .
            
             
               ibid.
               n.
               6.
               p.
               413.
               
            
          
           
             
               Actions
               .
            
             
               what
               guilt
               is
               contracted
               by
               imperfect
               actions
               .
               l.
               4.
               c.
               1.
               r.
               3.
               n.
               12.
               p.
               486.
               
            
             
               of
               the
               morality
               of
               actions
               that
               are
               involuntary
               in
               the
               effect
               ,
               but
               voluntary
               in
               respect
               of
               the
               cause
               .
            
             
               l.
               4.
               c.
               1.
               r.
               4.
               p.
               489.
               
            
             
               to
               begin
               all
               actions
               with
               prayer
               and
               end
               them
               with
               thanks-giving
               .
            
             
               l.
               4.
               c.
               2.
               r.
               1.
               r.
               7.
               
            
             
               actions
               in
               their
               physical
               capacity
               are
               negatively
               indifferent
               .
            
             
               l.
               4.
               c.
               1.
               r.
               1.
               n.
               14.
               p.
               444.
               
            
             
               of
               the
               morality
               of
               negative
               actions
               .
            
             
               ibid.
               n.
               15
               ,
               16.
               p.
               445.
               
            
             
               every
               action
               of
               our
               lives
               is
               either
               good
               or
               bad
               .
               
                 ibid.
                 n.
              
               19.
               p.
               448.
               
            
             
               we
               should
               be
               watchfull
               over
               our
               words
               and
               actions
               .
            
             
               l.
               4.
               c.
               1.
               r.
               1.
               n.
               21.
               p.
               450.
               
            
             
               to
               praise
               an
               ill
               action
               how
               far
               sinfull
               .
            
             
               ibid.
               r.
               2.
               n.
               9.
               p.
               460.
               
            
             
               of
               the
               identity
               and
               diversity
               of
               actions
               internal
               and
               external
               ,
               and
               the
               multiplication
               of
               sins
               by
               them
               .
            
             
               ibid.
               r.
               3.
               n.
               5.
               p.
               483.
               
            
             
               an
               action
               receives
               the
               denomination
               of
               good
               or
               bad
               from
               the
               end
               .
            
             
               l.
               4.
               c.
               2.
               r.
               1.
               n.
               1.
               
            
             
               how
               it
               is
               to
               be
               understood
               that
               a
               man
               should
               make
               the
               glory
               of
               God
               the
               end
               of
               every
               action
               .
               l.
               4.
               c.
               2.
               r.
               1.
               n.
               3.
               
            
             
               we
               must
               not
               judge
               of
               the
               goodness
               of
               actions
               by
               the
               event
               .
            
             
               l.
               3.
               c.
               3.
               r.
               4.
               n.
               5.
               p.
               162.
               
            
             
               how
               far
               a
               secular
               end
               may
               be
               admitted
               to
               be
               the
               reason
               of
               a
               good
               action
               ,
               and
               what
               diminution
               it
               makes
               of
               the
               worthiness
               of
               the
               act
               .
            
             
               l.
               1.
               c.
               2.
               r.
               5.
               n.
               2.
               p.
               65.
               
            
             
               but
               if
               the
               secular
               end
               be
               or
               be
               not
               under
               a
               promise
               it
               much
               alters
               the
               case
               .
            
             
               ibid.
               n.
               2
               ,
               3.
               p.
               65.
               
            
             
               the
               difference
               of
               outward
               actions
               .
            
             
               l.
               2.
               c.
               3.
               r.
               6.
               n.
               8.
               p.
               413.
               
            
             
               what
               are
               elicit
               actions
               .
               ibid.
               
            
          
           
             
               Abrogation
               of
               laws
               .
            
             
               of
               the
               abrogation
               of
               laws
               .
            
             
               l.
               3.
               c.
               6.
               r.
               7.
               p.
               431.
               
            
             
               to
               the
               making
               a
               Law
               many
               conditions
               are
               required
               ,
               but
               the
               defect
               of
               any
               one
               is
               sufficient
               to
               the
               abrogating
               .
            
             
               l.
               3.
               c.
               6.
               r.
               7.
               n.
               1.
               p.
               431.
               
            
          
           
             
               Adam
               .
            
             
               the
               six
               precepts
               given
               to
               him
               .
            
             
               l.
               2.
               c.
               2.
               r.
               2.
               n.
               3.
               p.
               281.
               
            
          
           
             
               Admonition
               .
            
             
               of
               brotherly
               admonition
               .
            
             
               l.
               3.
               c.
               2.
               r.
               6.
               n.
               6.
               p.
               108.
               
            
          
           
             
               Accessory
               .
            
             
               it
               follows
               the
               nature
               of
               the
               principal
               .
            
             
               l.
               3.
               c.
               4.
               r.
               4.
               n.
               4.
               p.
               227.
               
            
             
               what
               is
               an
               Accessory
               .
               
                 ib.
                 n.
              
               7.
               p.
               227.
               
            
          
           
             
               Adultery
               .
            
             
               a
               subject
               of
               England
               taking
               in
               Spain
               his
               daughter
               in
               adultery
               may
               not
               kill
               her
               ,
               though
               it
               be
               the
               Law
               there
               .
            
             
               l.
               3.
               c.
               1.
               r.
               8.
               n.
               3.
               p.
               50.
               
            
             
               it
               may
               be
               very
               pious
               and
               charitable
               for
               a
               woman
               to
               cohabit
               with
               an
               adulterous
               husband
               .
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               9.
               p.
               193.
               
            
             
               but
               she
               is
               not
               bound
               to
               doe
               so
               .
               
                 ib.
                 n.
              
               10.
               
            
             
               the
               falshood
               of
               a
               betrothed
               woman
               is
               in
               Scripture
               punished
               as
               Adultery
               .
            
             
               l.
               3.
               c.
               5.
               r.
               8.
               n.
               16.
               p.
               387.
               
            
          
           
             
               Affirmative
               .
            
             
               affirmative
               duties
               follow
               from
               the
               negative
               not
               in
               contraries
               but
               in
               contradictiories
               .
               l.
               2.
               c.
               3.
               r.
               1.
               n.
               10.
               p.
               392.
               
            
             
               affirmative
               precepts
               bind
               semper
               ,
               not
               
                 ad
                 semper
              
               ;
               negative
               
                 semper
                 &
                 ad
                 semper
              
               .
            
             
               l.
               2.
               c.
               3.
               r.
               1.
               n.
               13.
               p.
               393.
               
            
          
           
             
               Amor
            
             
               descendit
               
                 non
                 ascendit
              
               ,
               the
               meaning
               of
               it
               .
               l.
               3.
               c.
               5.
               r.
               3.
               n.
               3.
               p.
               367.
               
            
          
           
             
               Angels
               .
            
             
               upon
               what
               false
               reason
               the
               Gnostics
               commanded
               the
               worship
               of
               Angels
               .
            
             
               l.
               2.
               c.
               3.
               r.
               13.
               n.
               22.
               p.
               464.
               
            
          
           
             
               Apostles
               .
            
             
               their
               Canons
               were
               at
               first
               observed
               by
               more
               Churches
               then
               those
               they
               did
               oblige
               .
               l.
               3.
               c.
               4.
               r.
               11.
               n.
               2.
               p.
               266.
               
            
             
               how
               far
               those
               orders
               made
               in
               the
               Church
               by
               them
               do
               bind
               others
               .
            
             
               ibid.
               n.
               3.
               p.
               267.
               
            
             
               they
               gave
               no
               laws
               to
               oblige
               all
               ages
               of
               the
               Church
               ,
               but
               such
               as
               they
               received
               in
               commandment
               from
               Christ.
               
            
             
               ibid.
               n.
               4.
               p.
               267.
               
            
             
               apostolical
               institutions
               may
               be
               changed
               .
               ibid.
               
            
             
               Cassander
               affirms
               ,
               those
               laws
               that
               enjoyn
               single
               life
               to
               Bishops
               and
               Priests
               ought
               to
               be
               relaxed
               ,
               though
               they
               were
               Canons
               Apostolical
               .
               ibid.
               
            
             
             
               Canons
               Apostolical
               not
               observed
               .
            
             
               ibid.
               n.
               6.
               p.
               268.
               
            
             
               the
               Apostles
               institutions
               concerning
               the
               Sacrament
               oblige
               all
               Christendom
               .
            
             
               l.
               3.
               c.
               4.
               r.
               12.
               n.
               1
               ,
               2.
               p.
               269.
               
            
             
               the
               Apostles
               did
               not
               prescribe
               to
               the
               Church
               in
               any
               thing
               that
               is
               matter
               of
               order
               or
               decency
               .
               
                 ibid.
                 n.
              
               4.
               p.
               270.
               
            
             
               the
               ancient
               Church
               did
               differ
               in
               their
               practices
               from
               the
               Apostles
               .
            
             
               ibid.
               n.
               5.
               p.
               270.
               
            
             
               the
               Apostles
               in
               those
               things
               they
               received
               from
               Christ
               were
               ministers
               to
               all
               ages
               ,
               in
               other
               things
               only
               to
               their
               own
               .
            
             
               ibid.
               n.
               9.
               p.
               271.
               
            
             
               the
               Lords
               day
               is
               an
               Apostolical
               institution
               .
               
                 ibid.
                 r.
              
               13.
               n.
               1.
               p.
               272.
               
            
             
               the
               constitutions
               of
               the
               Apostles
               are
               to
               be
               retain'd
               ,
               where
               the
               change
               of
               times
               has
               brought
               in
               a
               contrary
               unreasonableness
               .
               
                 ibid.
                 n.
              
               2.
               p.
               273.
               
            
             
               the
               Apostles
               in
               their
               Laws
               complied
               much
               with
               the
               Jews
               .
            
             
               ibid.
               r.
               20.
               n.
               2.
               p.
               323.
               
            
             
               what
               power
               Christ
               gave
               to
               his
               Apostles
               .
               l.
               3.
               c.
               4.
               r.
               1.
               n.
               3.
               p.
               212.
               
            
             
               it
               was
               without
               coaction
               .
            
             
               ibid.
               n.
               4.
               p.
               212.
               
            
             
               they
               did
               exercise
               jurisdiction
               ,
               but
               it
               was
               in
               an
               extraordinary
               and
               miraculous
               way
               .
               
                 ibid.
                 n.
              
               9.
               p.
               216.
               
            
             
               under
               their
               names
               and
               the
               names
               of
               Apostolical
               men
               divers
               books
               falsly
               put
               forth
               .
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               35.
               p.
               492.
               
            
             
               whatsoever
               the
               Apostles
               taught
               we
               must
               equally
               believe
               ,
               but
               it
               is
               not
               equally
               necessary
               to
               be
               known
               .
               
                 ibid.
                 n.
              
               63.
               p.
               509.
               
            
             
               the
               foundation
               of
               Faith
               laid
               by
               Christ
               and
               his
               Apostles
               was
               plain
               and
               easie
               ,
               and
               consisted
               but
               of
               a
               few
               articles
               .
            
             
               ibid.
               r.
               14.
               n.
               64.
               p.
               509.
               
            
          
           
             
               Apostles
               Creed
               .
            
             
               the
               Fathers
               gave
               to
               that
               Creed
               those
               names
               of
               honour
               &
               excellence
               ,
               which
               in
               the
               Scripture
               are
               attributed
               to
               the
               whole
               faith
               .
               
                 ibid.
                 r.
              
               14.
               n.
               71.
               p.
               514.
               
            
             
               the
               ancient
               Church
               in
               the
               Creed
               made
               at
               Nice
               and
               Constantinople
               added
               no
               new
               articles
               ,
               only
               new
               explications
               against
               some
               Hereticks
               .
            
             
               ibid.
               r.
               14.
               n.
               73.
               p.
               515.
               
            
             
               the
               Apostles
               Creed
               were
               useless
               if
               any
               thing
               necessary
               to
               be
               believed
               in
               order
               to
               salvation
               could
               be
               added
               to
               it
               .
            
             
               ibid.
               r.
               14.
               n.
               77.
               p.
               516.
               
            
             
               none
               ought
               to
               adde
               to
               it
               but
               they
               that
               are
               as
               infallible
               as
               the
               Apostles
               were
               .
            
             
               ibid.
               
            
             
               the
               danger
               and
               trouble
               that
               will
               follow
               from
               the
               insufficiency
               of
               that
               Creed
               ,
               if
               granted
               .
               ibid.
               78.
               p.
               516.
               
            
             
               the
               practice
               of
               the
               Church
               of
               Rome
               in
               enlarging
               that
               Creed
               .
               
                 ib.
                 n.
              
               79.
               p.
               517.
               
            
             
               the
               Apostles
               themselves
               could
               not
               make
               a
               proposition
               to
               be
               an
               article
               of
               faith
               ,
               but
               only
               declare
               it
               .
            
             
               ibid.
               n.
               80.
               p.
               517.
               
            
             
               the
               Apostles
               intended
               the
               Creed
               to
               be
               a
               remedy
               against
               heresy
               ,
               which
               could
               not
               be
               ,
               unless
               it
               contained
               the
               whole
               faith
               .
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               81.
               p.
               517.
               
            
          
           
             
               Amability
               .
            
             
               all
               the
               causes
               of
               amability
               are
               reduced
               to
               two
               .
               l.
               2.
               c.
               1.
               r.
               4.
               n.
               6.
               p.
               249.
               
            
          
           
             
               Anathema
               ,
            
             
               and
               Anathema
               Maranatha
               .
            
             
               l.
               3.
               c.
               4.
               r.
               8.
               n.
               16.
               p.
               253.
               
            
          
           
             
               Angaria
               .
            
             
               what
               it
               is
               ,
               and
               whether
               it
               be
               lawfull
               .
            
             
               l.
               3.
               c.
               2.
               r.
               8.
               n.
               3.
               p.
               125.
               
            
          
           
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               was
               Judas
               his
               manner
               of
               death
               .
               l.
               1.
               c.
               1.
               r.
               2.
               n.
               9.
               p.
               ●5
               .
            
          
           
             
               Apologue
               ,
            
             
               told
               by
               Jo.
               Nider
               .
            
             
               l.
               1.
               c.
               1.
               r.
               3.
               n.
               5.
               p.
               28.
               
            
          
           
             
               Aquinas
               .
            
             
               
                 Th.
                 Aquinas
              
               entered
               into
               the
               Dominican
               order
               without
               his
               Fathers
               leave
               .
            
             
               l.
               3.
               c.
               5.
               r.
               8.
               n.
               3.
               p.
               378.
               
            
          
           
             
               Articles
               of
               religion
               .
            
             
               the
               ancient
               Church
               in
               the
               Creed
               at
               Nice
               and
               Constantinople
               added
               no
               new
               articles
               .
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               73.
               p.
               515.
               
            
             
               An
               expedient
               for
               peace
               of
               Conscience
               in
               relation
               to
               the
               controverted
               articles
               of
               religion
               .
               l.
               4.
               p.
               443.
               
            
             
               to
               subscribe
               to
               Articles
               of
               religion
               is
               only
               for
               the
               conservation
               of
               peace
               and
               unity
               .
               l.
               3.
               c.
               4.
               r.
               23.
               n.
               1.
               p.
               356.
               
            
             
               where
               the
               Articles
               are
               not
               necessary
               the
               Subjects
               should
               be
               invited
               to
               subscribe
               ,
               not
               forced
               .
            
             
               l.
               3.
               c.
               4.
               r.
               23.
               n.
               5.
               p.
               357.
               
            
          
           
             
               Arrians
            
             
               were
               accounted
               Idolaters
               because
               they
               gave
               divine
               worship
               to
               Christ
               ,
               whom
               they
               affirmed
               to
               be
               a
               mere
               man.
               
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               27.
               p.
               341.
               
            
          
           
             
               Atheism
               .
            
             
               it
               is
               a
               kinde
               of
               atheism
               to
               disobey
               Parents
               .
               l.
               3.
               c.
               5.
               r.
               1.
               n.
               1.
               p.
               359.
               
            
             
               none
               can
               be
               an
               Atheist
               ,
               but
               who
               thinks
               that
               he
               has
               either
               more
               learning
               then
               he
               has
               ,
               or
               who
               has
               not
               so
               much
               as
               he
               should
               have
               .
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               66.
               p.
               61.
               
            
          
           
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               the
               Hebrews
               expressed
               dying
               by
               a
               word
               equivalent
               to
               it
               .
            
             
               l.
               3.
               c.
               2.
               r.
               3.
               n.
               10.
               p.
               76.
               
            
          
           
             
               S.
               Augustine
               .
            
             
               the
               reason
               of
               that
               Thesis
               of
               his
               ,
               
                 Satius
                 est
                 fame
                 mori
                 ,
                 quam
                 Idolothytis
                 vesci
                 .
                 l.
              
               3.
               c.
               1.
               r.
               2.
               n.
               14.
               p.
               30.
               
            
          
           
             
               Arguments
               .
            
             
               it
               is
               lawfull
               to
               use
               those
               kind
               of
               reasons
               ,
               that
               are
               
                 argumenta
                 ad
                 hominem
              
               ,
               with
               reasons
               to
               prove
               it
               .
            
             
               l.
               1.
               c.
               2.
               r.
               6.
               n.
               10.
               p.
               75.
               
            
             
               every
               argument
               is
               not
               false
               to
               which
               a
               satisfactory
               answer
               can
               be
               given
               .
               ibid.
               
            
             
               one
               must
               not
               chuse
               alwaies
               such
               arguments
               as
               prevail
               with
               the
               understanding
               ,
               but
               the
               fancy
               ,
               will
               or
               appetite
               .
            
             
               ibid.
               p.
               76.
               
            
             
               the
               force
               of
               many
               probable
               arguments
               amassed
               together
               .
               l.
               1.
               c.
               4.
               r.
               2.
               n.
               1
               ,
               2.
               p.
               121.
               
            
          
           
             
               Astrology
               .
            
             
               of
               Judicial
               Astrology
               .
            
             
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               67.
               p.
               61.
               
            
          
           
             
               Authors
               .
            
             
               multitude
               of
               them
               is
               not
               to
               prevail
               against
               a
               strong
               reason
               .
            
             
               l.
               1.
               c.
               4.
               r.
               9.
               n.
               2.
               p.
               156.
               
            
             
               when
               a
               multitude
               of
               them
               may
               be
               reduced
               to
               one
               single
               person
               as
               their
               leader
               ,
               their
               testimonie
               is
               to
               be
               accounted
               but
               single
               .
               
                 ibid.
                 n.
              
               3.
               p.
               157.
               
            
             
               multitude
               of
               them
               hath
               only
               a
               presumptive
               authority
               ,
               and
               can
               never
               make
               a
               conscience
               sure
               .
            
             
               l.
               1.
               c.
               4.
               r.
               9.
               n.
               5.
               p.
               157.
               
            
             
               a
               comparison
               between
               the
               authority
               of
               the
               ancient
               and
               modern
               writers
               .
            
             
               l.
               1.
               c.
               4.
               r.
               10.
               n.
               2.
               p.
               163.
               
            
          
        
         
           
             B.
             
          
           
             
               Baal
               .
            
             
               OF
               Elias
               his
               sacrificing
               to
               him
               .
            
             
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               28.
               p.
               200.
               
            
          
           
             
               Baptisme
               .
            
             
               baptisme
               for
               the
               dead
               .
            
             
               l.
               1.
               c.
               2.
               r.
               6.
               n.
               11.
               p.
               77.
               
            
             
               baptizing
               of
               infants
               .
            
             
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               57.
               p.
               506.
               
            
             
               it
               is
               not
               well
               to
               defer
               baptisme
               till
               death
               .
               l.
               2.
               c.
               3.
               r.
               16.
               n.
               1.
               p.
               521.
               
            
             
               upon
               whom
               the
               necessity
               lies
               ,
               upon
               the
               Infants
               or
               their
               Parents
               .
            
             
               l.
               2.
               c.
               3.
               r.
               18.
               n.
               1.
               p.
               546.
               
            
             
               some
               afflicted
               with
               evil
               spirits
               ,
               cured
               at
               their
               baptisme
               ,
               and
               upon
               the
               apostasie
               relapsed
               into
               the
               same
               affliction
               ,
               out
               of
               S.
               
                 Cyprian
                 .
                 l.
              
               3.
               c.
               4.
               r.
               1.
               n.
               9.
               p.
               216.
               
            
             
               Midwives
               may
               not
               baptise
               .
            
             
               l.
               3.
               c.
               4.
               r.
               15.
               n.
               2.
               p.
               287.
               
            
             
               of
               God-fathers
               and
               God-mothers
               at
               baptisme
               .
               l.
               3.
               c.
               4.
               r.
               15.
               n.
               5.
               p.
               289.
               
            
             
               of
               dipping
               in
               baptisme
               .
            
             
               ibid.
               n.
               6.
               p.
               290.
               &
               n.
               12.
               p.
               295.
               
            
             
               the
               custome
               of
               the
               ancient
               Church
               was
               not
               to
               sprinkle
               in
               baptisme
               .
               ibid.
               
            
             
               those
               that
               were
               only
               sprinkled
               in
               baptisme
               the
               ancient
               Church
               would
               not
               admit
               into
               holy
               orders
               ,
               and
               made
               a
               question
               whether
               they
               were
               rightly
               baptized
               .
               l.
               3.
               c.
               4.
               r.
               15.
               n.
               12.
               p.
               295.
               
            
             
               
               sprinkling
               was
               sometime
               used
               by
               the
               Ancients
               ,
               and
               is
               lawfull
               in
               case
               of
               necessity
               .
               ibid.
               
            
             
               baptisme
               should
               be
               performed
               with
               a
               trine
               immersion
               .
               
                 ibid.
                 n.
              
               13.
               p.
               296.
               
            
             
               of
               the
               Cross
               in
               baptisme
               .
            
             
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               8.
               p.
               327.
               
            
             
               a
               child
               is
               not
               to
               be
               baptized
               without
               his
               Fathers
               leave
               .
            
             
               l.
               3.
               c.
               5.
               r.
               4.
               n.
               1.
               p.
               369.
               
            
             
               if
               either
               of
               the
               Parents
               is
               Christian
               ,
               the
               child
               may
               be
               baptized
               against
               the
               will
               of
               the
               other
               who
               is
               infidel
               .
            
             
               ibid.
               n.
               3.
               p.
               370.
               
            
          
           
             
               Betrothed
               .
            
             
               a
               betrothed
               woman
               in
               Scripture
               before
               marriage
               is
               stiled
               a
               wife
               ,
               and
               her
               falshood
               punished
               as
               adultery
               .
            
             
               l.
               3.
               c.
               5.
               r.
               8.
               n.
               16.
               p.
               387.
               
            
          
           
             
               Bishop
               .
            
             
               there
               were
               two
               Bishops
               of
               Rome
               ,
               one
               of
               the
               Circumcision
               the
               other
               of
               the
               Uncircumcision
               ,
               at
               one
               time
               in
               Rome
               .
            
             
               l.
               2.
               c.
               3.
               r.
               11.
               n.
               12.
               p.
               444.
               
            
             
               if
               a
               person
               uncapable
               be
               chosen
               Bishop
               ,
               whether
               the
               Bishop
               that
               ordains
               ,
               or
               he
               that
               is
               ordained
               ,
               or
               they
               that
               chuse
               him
               sin
               .
               l.
               2.
               c.
               3.
               r.
               18.
               n.
               1.
               p.
               547.
               
            
             
               S.
               Timothy
               was
               made
               Bishop
               at
               the
               age
               of
               twenty
               five
               years
               .
               ibid.
               
            
             
               to
               avoid
               a
               Bishoprick
               Synesius
               uses
               unlawful
               arts
               .
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               18.
               p.
               93.
               
            
             
               the
               Canons
               of
               the
               Popes
               and
               Bishops
               were
               made
               into
               Laws
               by
               the
               Emperour
               Justinian
               .
               l.
               3.
               c.
               3.
               r.
               5.
               n.
               4.
               p.
               175.
               
            
             
               Eusebius
               Bishop
               of
               Samosata
               obeyed
               the
               Emperours
               decree
               concerning
               his
               banishment
               ,
               against
               the
               perswasion
               of
               the
               people
               .
               l.
               3.
               c.
               3.
               r.
               6.
               n.
               ●
               .
               p.
               178.
               
            
             
               the
               Bishops
               are
               subject
               to
               the
               Imperial
               power
               .
               
                 ibid.
                 n.
              
               21.
               p.
               190.
               
            
             
               the
               Emperour
               is
               to
               be
               obeyed
               even
               against
               the
               will
               of
               the
               Bishop
               .
            
             
               ibid.
               n.
               22.
               p.
               191.
               
            
             
               what
               is
               to
               be
               done
               when
               the
               command
               of
               the
               King
               and
               Bishop
               enterfere
               .
            
             
               ibid.
               n.
               26.
               p.
               192.
               
            
             
               S.
               Chrysostome
               proves
               the
               office
               of
               a
               Bishop
               more
               difficult
               then
               a
               King
               ,
               because
               it
               hath
               no
               jurisdiction
               .
            
             
               l.
               3.
               c.
               4.
               r.
               1.
               n.
               7.
               p.
               214.
               
            
             
               all
               the
               power
               of
               making
               Church
               laws
               is
               in
               the
               Pastors
               and
               Bishops
               .
            
             
               l.
               3.
               c.
               4.
               r.
               2.
               n.
               2.
               p.
               221.
               
            
             
               A
               Bishop
               is
               distinct
               from
               ,
               and
               above
               a
               Presbyter
               .
               ibid.
               
            
             
               the
               distinction
               of
               Bishops
               from
               Presbyters
               was
               a
               law
               made
               by
               the
               Apostles
               to
               oblige
               all
               Christendome
               .
            
             
               l.
               3.
               c.
               4.
               r.
               12.
               n.
               10.
               p.
               272.
               
            
             
               a
               Bishop
               hath
               supreme
               and
               legislative
               power
               within
               his
               own
               Diocese
               
                 intra
                 limites
                 Disciplinae
                 .
                 l.
              
               3.
               c.
               4.
               r.
               2.
               n.
               3.
               p.
               222.
               
            
             
               a
               Bishop
               and
               his
               charge
               is
               an
               entire
               Society
               or
               Commonwealth
               .
            
             
               ibid.
               n.
               3
               ,
               4.
               p.
               222.
               
            
             
               the
               authority
               of
               a
               Bishop
               .
            
             
               ibid.
               r.
               3.
               n.
               1.
               p.
               224.
               
            
             
               to
               disobey
               the
               Bishop
               in
               an
               action
               of
               duty
               adds
               a
               new
               formality
               to
               the
               sin
               .
            
             
               l.
               3.
               c.
               4.
               r.
               3.
               n.
               2.
               p.
               224.
               
            
             
               the
               Bishops
               can
               give
               no
               Laws
               that
               properly
               and
               immediately
               bind
               the
               transgressors
               under
               sin
               .
               
                 ibid.
                 r.
              
               4.
               n.
               23.
               p.
               233.
               
            
             
               how
               Bishops
               should
               carry
               themselves
               in
               teaching
               Kings
               their
               duty
               .
            
             
               ibid.
               r.
               7.
               n.
               18.
               p.
               246.
               
            
             
               in
               what
               cases
               it
               is
               lawfull
               for
               the
               people
               to
               separate
               from
               their
               Bishop
               or
               Priest.
               l.
               3.
               c.
               4.
               r.
               8.
               n.
               9.
               p.
               250.
               
            
             
               that
               none
               but
               the
               Bishop
               or
               Priest
               should
               consecrate
               the
               Sacrament
               is
               an
               Apostolical
               Canon
               .
            
             
               l.
               3.
               c.
               4.
               r.
               12.
               n.
               6.
               p.
               270.
               
            
             
               by
               the
               Law
               of
               Christ
               one
               Bishop
               is
               not
               superiour
               to
               another
               .
            
             
               l.
               3.
               c.
               4.
               r.
               16.
               n.
               6.
               p.
               300.
               
            
             
               Bishops
               were
               permitted
               in
               the
               antient
               Church
               to
               marry
               after
               ordination
               .
            
             
               ibid.
               r.
               20.
               n.
               27.
               p.
               344.
               
            
             
               Gregory
               Nazianzen
               had
               sons
               born
               to
               him
               after
               he
               was
               consecrated
               Bishop
               .
            
             
               ibid.
               n.
               28.
               p.
               347.
               
            
          
           
             
               Bless
               .
            
             
               Fathers
               Bless
               their
               children
               .
            
             
               l.
               3.
               c.
               5.
               r.
               1.
               n.
               3.
               p.
               360.
               
            
          
           
             
               Black.
               
            
             
               of
               Clergy-men
               wearing
               black
               .
            
             
               l.
               3.
               c.
               4.
               r.
               15.
               n.
               7.
               p.
               290.
               
            
          
           
             
               Blood.
               
            
             
               of
               eating
               blood
               ,
               whether
               forbidden
               ,
               and
               why
               .
               l.
               2.
               c.
               2.
               r.
               2.
               n.
               2.
               p.
               281.
               
            
             
               abstinence
               from
               blood
               is
               not
               a
               Law
               of
               nature
               .
               l.
               2.
               c.
               2.
               r.
               2.
               n.
               3.
               p.
               281.
               
            
             
               the
               Heathen
               used
               to
               consummate
               their
               contracts
               and
               covenants
               by
               blood
               or
               wine
               .
               l.
               2.
               c.
               3.
               r.
               9.
               n.
               31.
               p.
               431.
               
            
          
           
             
               Bind
               .
            
             
               the
               use
               of
               the
               words
               bind
               and
               loose
               .
            
             
               l.
               3.
               c.
               4.
               r.
               10.
               n.
               10.
               p.
               264.
               
            
          
           
             
               Body
               .
            
             
               in
               criminall
               causes
               ,
               where
               bodily
               punishment
               is
               inflicted
               no
               man
               can
               be
               surety
               for
               another
               ,
               
                 quia
                 nemo
                 membrorum
                 suorum
                 Dominus
                 videtur
                 .
              
            
             
               l.
               3.
               c.
               2.
               r.
               7.
               n.
               2.
               p.
               117.
               
            
             
               of
               bowing
               the
               body
               at
               the
               name
               of
               Jesus
               .
               l.
               3.
               c.
               4.
               r.
               15.
               n.
               4.
               p.
               289.
               
            
          
           
             
               Bonum
            
             
               ex
               integra
               causa
               ,
               Malum
               ex
               qualibet
               particulari
               .
               l.
               2.
               c.
               3.
               r.
               2.
               n.
               2.
               p.
               395.
               
            
          
           
             
               Brothers
               .
            
             
               of
               the
               marriage
               of
               Brothers
               and
               Sisters
               .
               l.
               2.
               c.
               2.
               r.
               3.
               n.
               24.
               p.
               296.
               
            
             
               reasons
               why
               they
               ought
               not
               to
               marry
               their
               sisters
               .
               
                 ibid.
                 n.
              
               27.
               p.
               298.
               
            
          
           
             
               Buy
               .
            
             
               in
               doubts
               of
               Conscience
               or
               Law
               he
               that
               buys
               is
               to
               be
               favoured
               before
               him
               that
               sells
               .
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               15.
               p.
               405.
               
            
          
           
             
               Bury
               .
            
             
               A
               Roman
               Philosopher
               was
               in
               his
               dream
               warned
               not
               to
               bury
               the
               corps
               of
               a
               Persian
               ,
               who
               had
               married
               his
               Mother
               .
            
             
               l.
               2.
               c.
               2.
               r.
               3.
               n.
               23.
               p.
               296.
               
            
          
        
         
           
             C.
             
          
           
             
               Cards
               .
            
             
               WHether
               the
               trade
               of
               Cardmakers
               be
               lawfull
               .
            
             
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               25.
               p.
               468.
               
            
             
               whether
               it
               be
               lawfull
               to
               play
               at
               Cards
               .
            
             
               ibid.
               n.
               27.
               p.
               469.
               
            
             
               in
               what
               cases
               it
               may
               be
               lawfull
               to
               do
               so
               .
               
                 ibid.
                 n.
              
               28.
               p.
               470.
               
            
             
               rules
               to
               be
               used
               in
               those
               kind
               of
               recreations
               .
               
                 ibid.
                 n.
              
               32.
               p.
               473.
               
            
             
               Vide
               Gaming
               in
               the
               letter
               G.
               
            
          
           
             
               Canon
               .
            
             
               the
               Canon
               and
               Civil
               Law
               differ
               in
               their
               account
               of
               Rapes
               .
            
             
               l.
               3.
               c.
               5.
               r.
               8.
               n.
               15.
               p.
               387.
               
            
             
               divers
               laws
               in
               the
               Canon
               law
               were
               the
               edicts
               of
               Kings
               .
            
             
               l.
               3.
               c.
               3.
               r.
               5.
               n.
               4.
               p.
               175.
               
            
             
               the
               Canons
               of
               the
               Church
               .
            
             
               l.
               3.
               c.
               4.
               r.
               11.
               p.
               266.
               
            
             
               how
               binding
               the
               Canons
               of
               an
               ancient
               council
               are
               .
               l.
               3.
               c.
               4.
               r.
               14.
               n.
               2.
               p.
               286.
               
            
             
               the
               body
               of
               the
               Canon
               law
               was
               made
               by
               the
               worst
               Popes
               .
            
             
               l.
               3.
               c.
               4.
               r.
               16.
               n.
               4.
               p.
               299.
               
            
          
           
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               the
               definition
               of
               it
               out
               of
               Varinus
               .
            
             
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               10.
               p.
               482.
               
            
          
           
             
               Cases
               .
            
             
               arising
               from
               the
               necessity
               of
               restitution
               .
               l.
               2.
               c.
               3.
               r.
               10.
               n.
               8.
               p.
               435.
               
            
             
               concerning
               contracts
               .
            
             
               l.
               4.
               c.
               1.
               r.
               6.
               n.
               22.
               p.
               510.
               
            
          
           
             
               Ceremonies
               .
            
             
               I
               am
               not
               bound
               to
               observe
               the
               Ceremonies
               of
               the
               Church
               ,
               if
               I
               must
               doe
               it
               with
               danger
               of
               my
               life
               .
            
             
               l.
               3.
               c.
               6.
               r.
               3.
               n.
               15.
               p.
               416.
               
            
             
               they
               may
               be
               the
               accidents
               of
               worship
               ,
               but
               nothing
               of
               the
               Substance
               .
            
             
               l.
               2.
               c.
               3.
               r.
               5.
               n.
               5.
               p.
               407.
               
            
             
               Ceremonies
               and
               customes
               ought
               to
               be
               borrowed
               from
               the
               Heathen
               with
               great
               caution
               .
               l.
               2.
               c.
               3.
               r.
               19.
               n.
               14.
               p.
               553.
               
            
             
               Ceremonies
               and
               gestures
               may
               become
               obedience
               ,
               but
               not
               religion
               .
            
             
               l.
               3.
               c.
               4.
               r.
               18.
               n.
               5.
               p.
               314.
               
            
             
               Church
               cannot
               impose
               Ceremonies
               by
               a
               law
               .
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               4
               ,
               5.
               p.
               325.
               
            
             
               the
               Primitive
               Church
               did
               borrow
               some
               Ceremonies
               from
               the
               Heathen
               .
            
             
               l.
               2.
               c.
               3.
               r.
               19.
               n.
               13.
               p.
               552.
               
            
             
               against
               multitude
               of
               Ceremonies
               .
            
             
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               7
               ,
               8.
               p.
               326.
               
            
             
               Ecclesiastical
               laws
               of
               Ceremonies
               bind
               only
               in
               publick
               ,
               not
               in
               private
               .
            
             
               l.
               3.
               c.
               4.
               r.
               18.
               n.
               1
               ,
               6.
               p.
               313
               ,
               314.
               
            
          
           
             
             
               Church
               .
            
             
               the
               Church
               in
               Legacies
               is
               to
               be
               favoured
               against
               the
               heir
               .
            
             
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               15.
               p.
               405.
               
            
             
               the
               primitive
               Church
               did
               borrow
               some
               ceremonies
               from
               the
               heathen
               .
            
             
               l.
               2.
               c.
               3.
               r.
               19.
               n.
               13.
               p.
               552.
               
            
             
               the
               Christian
               Churches
               and
               Commonweals
               ought
               to
               be
               better
               ordered
               then
               were
               the
               Jewish
               .
            
             
               ibid.
               r.
               20.
               n.
               5.
               p.
               555.
               
            
             
               of
               the
               honour
               due
               to
               Church-men
               .
            
             
               l.
               3.
               c.
               3.
               r.
               6.
               n.
               18.
               p.
               187.
               
            
             
               In
               external
               actions
               the
               command
               of
               the
               Prince
               is
               to
               be
               obeyed
               before
               the
               command
               of
               the
               Church
               .
            
             
               ibid.
               n.
               27.
               p.
               193.
               
            
             
               Princes
               are
               not
               bound
               to
               execute
               the
               decrees
               of
               the
               Church
               .
            
             
               ibid.
               r.
               8.
               n.
               5.
               p.
               209.
               
            
             
               The
               Church
               hath
               no
               jurisdiction
               .
            
             
               l.
               3.
               c.
               4.
               r.
               1.
               n.
               5.
               p.
               213.
               
            
             
               it
               hath
               no
               dominion
               but
               a
               ministerial
               power
               .
               
                 ibid.
                 n.
              
               6.
               p.
               214.
               
            
             
               which
               is
               proved
               by
               the
               Testimonie
               of
               the
               Fathers
               .
               ibid.
               
            
             
               S.
               Chrysostome
               proves
               the
               Episcopal
               office
               more
               difficult
               then
               the
               Kingly
               ,
               because
               it
               hath
               no
               jurisdiction
               .
               ibid.
               
            
             
               the
               Hig●
               priest
               under
               the
               old
               Testament
               had
               a
               proper
               formal
               jurisdiction
               ,
               which
               the
               Christian
               Church
               had
               not
               .
            
             
               ibid.
               n.
               8.
               p.
               215.
               
            
             
               the
               Church
               hath
               an
               analogical
               Jurisdiction
               .
               
                 ibid.
                 n.
              
               11.
               p.
               217.
               
            
             
               what
               is
               that
               power
               of
               remitting
               sins
               given
               to
               the
               Church
               .
               
                 ibid.
                 r.
              
               13.
               
               ●
               .
               218.
               
            
             
               rightly
               to
               understand
               the
               power
               of
               the
               Church
               very
               usefull
               .
               
                 ibid.
                 n.
              
               17.
               p.
               220.
               
            
             
               the
               Government
               of
               the
               Church
               like
               that
               of
               the
               Jews
               before
               they
               had
               a
               King.
               
            
             
               ibid.
               
            
             
               all
               the
               power
               of
               making
               Church
               laws
               is
               in
               the
               Pastor
               or
               Bishop
               .
            
             
               l.
               3.
               c.
               4.
               r.
               2.
               n.
               2.
               p.
               221.
               
            
             
               what
               obedience
               we
               owe
               to
               the
               Church
               .
            
             
               l.
               3.
               c.
               4.
               r.
               3.
               n.
               3
               ,
               4
               ,
               5.
               p.
               225.
               
            
             
               the
               Church
               hath
               power
               to
               make
               laws
               in
               things
               that
               are
               helps
               of
               duty
               .
            
             
               l.
               3.
               c.
               4.
               r.
               4.
               por
               tot
               .
               p.
               226.
               
            
             
               God
               in
               several
               manners
               governed
               his
               Church
               .
               
                 ibid.
                 r.
              
               5.
               n.
               1.
               p.
               234.
               
            
             
               never
               any
               Ecclesiastical
               Laws
               in
               the
               primitive
               Church
               did
               oblige
               the
               people
               ,
               unless
               established
               by
               the
               Prince
               or
               Emperour
               .
               
                 ibid.
                 n.
              
               4.
               p.
               236.
               
            
             
               Kings
               obey
               the
               Laws
               of
               the
               Church
               .
            
             
               ibid.
               r.
               6.
               n.
               1.
               p.
               237.
               
            
             
               Privileges
               made
               to
               the
               Church
               may
               be
               taken
               away
               again
               .
               
                 ib.
                 n.
              
               3.
               p.
               238.
               
            
             
               the
               Apostles
               intended
               not
               by
               any
               Laws
               to
               oblige
               all
               the
               ages
               of
               the
               Church
               ,
               but
               such
               Laws
               as
               they
               received
               from
               Christ.
               
            
             
               ib.
               r.
               11.
               n.
               4.
               p.
               267.
               
            
             
               the
               Canons
               of
               the
               Church
               .
            
             
               ib.
               r.
               11.
               p.
               266.
               
            
             
               the
               authority
               of
               customes
               of
               the
               Church
               .
               l.
               3.
               c.
               4.
               r.
               15.
               n.
               1.
               p.
               287.
               
            
             
               a
               Christian
               must
               not
               practise
               the
               different
               Customs
               of
               his
               own
               Church
               to
               the
               scandal
               of
               another
               .
               
                 ibid.
                 n.
              
               4.
               p.
               288.
               
            
             
               a
               man
               may
               comply
               with
               the
               differing
               customes
               of
               several
               Churches
               .
               ibid.
               
            
             
               a
               custome
               of
               the
               Church
               obliges
               not
               the
               Conscience
               against
               a
               Law
               of
               the
               Church
               .
               
                 ibid.
                 n.
              
               6.
               p.
               289.
               
            
             
               a
               custome
               of
               the
               Church
               obliges
               not
               the
               Conscience
               ,
               unless
               it
               be
               reasonable
               ,
               or
               to
               avoid
               scandal
               .
               
                 ibid.
                 n.
              
               7.
               p.
               290.
               
            
             
               a
               custome
               Ecclesiastical
               that
               is
               but
               of
               a
               legal
               and
               presum'd
               reasonableness
               binds
               us
               to
               conformity
               .
               
                 ibid.
                 n.
              
               11.
               p.
               293.
               
            
             
               the
               Character
               of
               those
               that
               quarrelled
               with
               the
               customes
               of
               our
               Church
               .
            
             
               ibid.
               p.
               294.
               
            
             
               Laws
               of
               the
               Church
               must
               not
               be
               perpetual
               .
               
                 ibid.
                 r.
              
               17.
               n.
               7.
               p.
               303.
               
            
             
               the
               Church
               of
               the
               Jews
               made
               laws
               with
               another
               authority
               then
               doth
               the
               Christian.
               
                 ibid.
                 n.
              
               24.
               p.
               311.
               
            
             
               Laws
               made
               by
               a
               particular
               Church
               ,
               may
               not
               by
               one
               Church
               be
               imposed
               on
               another
               .
               
                 ibid.
                 n.
              
               25.
               p.
               311.
               
            
             
               they
               may
               be
               continued
               by
               any
               authority
               so
               long
               as
               that
               authority
               lasts
               .
            
             
               ibid.
               n.
               26.
               p.
               311.
               
            
             
               In
               the
               matter
               of
               meats
               and
               drin●s
               and
               days
               their
               Laws
               must
               be
               wholly
               relative
               to
               religion
               ,
               not
               have
               regard
               to
               themselves
               .
               
                 ibid.
                 n.
              
               27.
               p.
               312.
               
            
             
               they
               must
               be
               imposed
               with
               liberty
               of
               the
               whole
               Church
               ,
               not
               of
               each
               Subject
               .
            
             
               ibid.
               n.
               28.
               
            
             
               they
               must
               serve
               religion
               ,
               but
               never
               pretend
               to
               be
               religion
               .
               
                 ib.
                 n.
              
               29.
               
            
             
               they
               must
               not
               be
               taught
               for
               doctrines
               and
               commandments
               of
               God.
               
            
             
               ibid.
               n.
               30.
               
            
             
               the
               difference
               between
               the
               obligation
               that
               Laws
               of
               the
               Church
               and
               Civil
               Laws
               leave
               on
               the
               Subject
               .
            
             
               ibid.
               r.
               18.
               n.
               6.
               p.
               315.
               
            
             
               the
               Legislative
               power
               of
               the
               Church
               is
               wholly
               a
               ministery
               of
               grace
               and
               godliness
               ,
               not
               of
               empire
               and
               dominion
               .
            
             
               ibid.
               
            
             
               Laws
               of
               the
               Church
               must
               be
               easie
               and
               charitable
               .
               l.
               3.
               c.
               4.
               r.
               19.
               n.
               1.
               p.
               316.
               
            
             
               Edification
               and
               Charity
               ought
               to
               be
               the
               end
               of
               all
               Lawes
               made
               by
               the
               Church
               ,
               beyond
               this
               she
               hath
               no
               Legislative
               power
               .
               
                 ibid.
                 r.
              
               20.
               n.
               3.
               p.
               324.
               
            
             
               When
               the
               Church
               in
               making
               such
               laws
               acts
               beyond
               her
               Commission
               ,
               she
               obliges
               not
               .
               ibid.
               
            
             
               the
               Church
               hath
               not
               power
               to
               bring
               into
               a
               Law
               whatsoever
               is
               for
               edification
               .
            
             
               ibid.
               n.
               5.
               p.
               325.
               
            
             
               the
               Church
               cannot
               impose
               ceremonies
               by
               a
               law
               .
               
                 ibid.
                 n.
              
               4
               ,
               5.
               p.
               325.
               
            
             
               Laws
               of
               the
               Church
               are
               not
               for
               edification
               when
               they
               give
               offence
               to
               wise
               and
               good
               men
               .
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               9.
               p.
               328.
               
            
             
               how
               the
               Rulers
               of
               the
               Church
               and
               their
               Subjects
               must
               behave
               themselves
               if
               their
               Laws
               give
               offence
               .
               ibid.
               
            
          
           
             
               Catholic
               Church
               .
            
             
               the
               Catholic
               Church
               cannot
               alone
               give
               sufficient
               authority
               to
               tradition
               .
            
             
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               40
               ,
               41.
               p.
               498
               ,
               499.
               
            
             
               the
               universal
               Church
               is
               to
               be
               our
               Guide
               in
               interpreting
               some
               precepts
               .
            
             
               l.
               2.
               c.
               3.
               r.
               17.
               n.
               7.
               p.
               544.
               
            
             
               a
               custome
               of
               the
               Catholic
               Church
               obliges
               not
               the
               Conscience
               ,
               unless
               it
               be
               of
               present
               observation
               .
            
             
               l.
               3.
               c.
               4.
               r.
               15.
               n.
               5.
               p.
               289.
               
            
             
               the
               Catholic
               Church
               is
               a
               good
               Witness
               ,
               but
               not
               a
               competent
               Judge
               in
               matters
               of
               Faith.
               
                 ibid.
                 r.
              
               21.
               n.
               1.
               p.
               350.
               
            
             
               this
               is
               not
               true
               of
               the
               Catholic
               Church
               of
               any
               one
               age
               ,
               but
               of
               all
               .
            
             
               ibid.
               n.
               3.
               p.
               351.
               
            
             
               the
               Catholic
               Church
               cannot
               be
               a
               Judge
               in
               controversies
               ,
               because
               if
               there
               be
               a
               difference
               it
               is
               not
               Catholic
               .
               
                 ib.
                 n.
              
               4.
               
            
             
               we
               know
               not
               where
               to
               find
               it
               .
               n.
               5.
               
            
             
               the
               sentence
               of
               those
               that
               call
               themselves
               Catholic
               depends
               on
               a
               few
               that
               prescribe
               to
               others
               .
               
                 ibid.
                 n.
              
               6.
               
            
             
               of
               the
               power
               of
               the
               Church
               in
               making
               Laws
               .
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               32.
               p.
               22.
               
            
          
           
             
               Church
               of
               Rome
               .
            
             
               Instances
               wherein
               the
               Roman
               Church
               do
               advance
               the
               Commandments
               of
               men
               above
               those
               of
               God.
               
            
             
               l.
               3.
               c.
               4.
               r.
               17.
               n.
               16
               ,
               17
               ,
               18.
               p.
               306
               ,
               &
               307.
               
            
             
               the
               Reasons
               that
               move
               those
               of
               the
               Church
               of
               Rome
               to
               make
               the
               two
               first
               Commandments
               to
               be
               one
               .
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               6.
               p.
               327.
               
            
             
               what
               evil
               Doctrines
               concerning
               Conscience
               the
               Roman
               Doctors
               teach
               .
            
             
               Preface
               ,
               pag.
               2
               ,
               3.
               
            
          
           
             
               Conscience
               .
            
             
               In
               things
               not
               certain
               no
               man
               can
               give
               a
               Law
               to
               the
               Conscience
               .
            
             
               l.
               3.
               c.
               4.
               r.
               23.
               n.
               5.
               p.
               357.
               
            
             
               in
               articles
               not
               necessary
               the
               subjects
               should
               be
               invited
               to
               subscribe
               ,
               not
               forced
               .
               ibid.
               
            
             
               the
               Conscience
               cannot
               relie
               upon
               customes
               because
               of
               the
               many
               difficulties
               .
               l.
               3.
               c.
               6.
               r.
               6.
               n.
               7.
               p.
               430.
               
            
             
               Humane
               Laws
               bind
               the
               Conscience
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               
            
             
               Rules
               to
               know
               what
               humane
               Laws
               bind
               to
               a
               greater
               and
               what
               to
               a
               lesser
               sin
               .
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               16.
               p.
               10.
               
            
             
               an
               expedient
               for
               the
               attaining
               peace
               of
               Conscience
               in
               relation
               to
               the
               controverted
               articles
               of
               Christendome
               .
            
             
               l.
               4.
               c.
               1.
               r.
               1.
               n.
               10.
               p.
               443.
               
            
             
               Every
               thing
               we
               doe
               must
               twice
               pass
               through
               the
               Conscience
               ,
               when
               it
               is
               to
               be
               done
               ,
               and
               when
               done
               .
            
             
               l.
               4.
               c.
               1.
               r.
               1.
               n.
               21.
               p.
               450.
               
            
             
               Customes
               against
               Law
               cannot
               indemnifie
               the
               Conscience
               .
            
             
               l.
               3.
               c.
               6.
               r.
               6.
               n.
               4.
               p.
               429.
               
            
             
               Conscience
               defined
               .
            
             
               l.
               ●
               .
               c.
               1.
               r.
               1.
               n.
               1.
               p.
               1.
               
            
             
               what
               Conscience
               is
               in
               its
               use
               and
               power
               .
               
                 ibid.
                 n.
              
               1
               ,
               2.
               
            
             
               it
               is
               a
               result
               of
               the
               understanding
               ,
               will
               and
               memory
               .
               ibid.
               
            
             
               it
               proves
               that
               there
               is
               a
               God.
               
                 ib.
                 n.
              
               4.
               
            
             
               the
               word
               distinguished
               .
               
                 ibid.
                 n.
              
               6.
               
            
             
               how
               it
               is
               ,
               men
               do
               things
               against
               their
               Conscience
               .
               
                 ibid.
                 n.
              
               7.
               
            
             
               Conscience
               is
               the
               mind
               guided
               and
               furnished
               with
               a
               holy
               rule
               .
               
                 ibid.
                 n.
              
               8.
               
            
             
               the
               Hebrew
               hath
               no
               word
               for
               Conscience
               
               but
               what
               signifies
               principally
               the
               heart
               .
               
                 ibid.
                 n.
              
               8.
               p.
               4.
               
            
             
               God
               reigns
               in
               our
               mind
               by
               Faith
               and
               Conscience
               ,
               their
               difference
               .
            
             
               ibid.
               n.
               10.
               p.
               5.
               
            
             
               S.
               Bernards
               comparison
               between
               the
               Conscience
               and
               a
               house
               in
               the
               parts
               of
               both
               ,
               examined
               .
               
                 ibid.
                 n.
              
               11
               ,
               12.
               p.
               5.
               
            
             
               what
               force
               the
               will
               hath
               upon
               the
               Conscience
               .
               
                 ibid.
                 n.
              
               13.
               p.
               9.
               
            
             
               what
               is
               the
               adequate
               measure
               of
               Conscience
               .
               l.
               1.
               c.
               1.
               r.
               1.
               n.
               21.
               p.
               8.
               
            
             
               what
               Conscience
               is
               .
               
                 ibid.
                 n.
              
               23.
               p.
               9.
               
            
             
               the
               word
               Conscience
               explained
               .
               ibid.
               the
               full
               process
               of
               Conscience
               .
            
             
               ibid.
               n.
               24.
               p.
               10.
               
            
             
               Conscientia
               distinguished
               from
               
                 Prudentia
                 .
                 ibid.
                 n.
              
               26.
               p.
               10.
               
            
             
               all
               the
               dictates
               of
               Conscience
               are
               not
               equally
               certain
               .
               l.
               1.
               c.
               1.
               r.
               2.
               n.
               2.
               p.
               12.
               
            
             
               the
               offices
               of
               Conscience
               .
               
                 ibid.
                 p.
              
               11.
               
            
             
               to
               dictate
               .
               n.
               1.
               p.
               11.
               
            
             
               to
               witness
               .
               n.
               3.
               
            
             
               to
               accuse
               or
               excuse
               .
               n.
               5.
               
            
             
               to
               loose
               or
               bind
               .
               n.
               8.
               
            
             
               the
               evils
               that
               are
               felt
               by
               a
               troubled
               Conscience
               .
               l.
               1.
               c.
               1.
               r.
               2.
               n.
               10.
               p.
               15.
               
            
             
               the
               torments
               of
               a
               troubled
               Conscience
               .
               
                 ibid.
                 p.
              
               16.
               
            
             
               Shame
               ,
               the
               attendant
               of
               a
               troubled
               Conscience
               .
               
                 ibid.
                 n.
              
               11.
               p.
               17.
               
            
             
               Distraction
               of
               mind
               the
               effect
               of
               a
               troubled
               Conscience
               .
               
                 ibid.
                 n.
              
               12.
               p.
               17.
               
            
             
               Impudence
               is
               sometimes
               the
               effect
               of
               a
               troubled
               Conscience
               .
               
                 ibid.
                 n.
              
               13.
               p.
               18.
               
            
             
               A
               troubled
               Conscience
               disquieted
               with
               Fear
               .
               
                 ibid.
                 n.
              
               14.
               p.
               19.
               
            
             
               the
               pains
               of
               a
               troubled
               Conscience
               described
               out
               of
               the
               book
               of
               the
               Wisdom
               of
               Solomon
               .
               ibid.
               
            
             
               a
               perpetual
               restlesness
               accompanies
               a
               troubled
               Conscience
               .
               
                 ibid.
                 n.
              
               16.
               p.
               19.
               
            
             
               the
               torments
               of
               Conscience
               encrease
               at
               death
               and
               after
               .
               
                 ibid.
                 n.
              
               17.
               p.
               20.
               
            
             
               by
               what
               instrument
               or
               power
               the
               Conscience
               inflicteth
               torment
               .
            
             
               ibid.
               n.
               18.
               p.
               20.
               
            
             
               the
               reason
               why
               Conscience
               is
               more
               afraid
               in
               some
               sins
               then
               others
               ,
               though
               they
               are
               all
               damnable
               .
               
                 ibid.
                 n.
              
               22.
               p.
               21.
               
            
             
               Of
               the
               act
               of
               Absolution
               in
               the
               Conscience
               .
               
                 ibid.
                 n.
              
               24.
               p.
               23.
               
            
             
               the
               pleasures
               of
               a
               quiet
               good
               Conscience
               .
               ibid.
               
            
             
               the
               signs
               of
               true
               peace
               of
               Conscience
               .
            
             
               l.
               1.
               c.
               1.
               r.
               2.
               n.
               25.
               p.
               24.
               
            
             
               Conscience
               does
               sometimes
               onely
               counsell
               .
               
                 ibid.
                 n.
              
               27.
               p.
               25.
               
            
             
               men
               cover
               all
               their
               open
               sins
               with
               the
               pretence
               of
               Conscience
               .
            
             
               ibid.
               r.
               3.
               n.
               1.
               p.
               26.
               
            
             
               Conscience
               binds
               though
               it
               be
               in
               an
               error
               .
               
                 ibid.
                 p.
              
               27.
               
            
             
               how
               to
               know
               when
               the
               office
               of
               Conscience
               is
               usurped
               by
               something
               like
               it
               .
            
             
               ibid.
               r.
               3.
               n.
               3.
               p.
               27.
               
            
             
               that
               Conscience
               that
               is
               not
               willing
               to
               bear
               a
               search
               is
               not
               right
               .
               ibid.
               
            
             
               the
               Division
               of
               Conscience
               .
            
             
               ibid.
               r.
               7.
               per
               tot
               .
               p.
               35.
               
            
             
               the
               Conscience
               judgeth
               of
               actions
               by
               a
               double
               act
               ,
               a
               direct
               and
               reflex
               .
            
             
               l.
               1.
               c.
               2.
               r.
               2.
               n.
               2.
               p.
               39.
               
            
             
               Propositions
               naturally
               and
               philosophically
               known
               and
               not
               theologically
               sometimes
               are
               the
               rule
               in
               a
               sure
               Conscience
               
                 ibid.
                 r.
              
               3.
               n.
               5.
               p.
               41.
               
            
             
               the
               more
               sure
               the
               Conscience
               is
               the
               greater
               is
               the
               sin
               that
               is
               against
               it
               .
            
             
               ibid.
               r.
               8.
               n.
               1.
               p.
               81.
               
            
             
               the
               Conscience
               if
               it
               declares
               ,
               obliges
               whether
               it
               be
               right
               or
               wrong
               (
               with
               some
               cautions
               .
               )
               
                 ibid.
                 r.
              
               9.
               n.
               3.
               p.
               95.
               
            
             
               whatsoever
               is
               expresly
               commanded
               by
               God
               cannot
               by
               Conscience
               be
               changed
               into
               evil
               
                 ibid.
                 n.
              
               8.
               p.
               96.
               
            
             
               where
               the
               rule
               is
               so
               obscure
               or
               the
               duty
               so
               intricate
               ,
               that
               the
               Conscience
               may
               inculpably
               erre
               ,
               there
               the
               Conscience
               may
               change
               the
               object
               .
            
             
               ibid.
               n.
               9.
               p.
               97.
               
            
             
               when
               the
               act
               is
               materially
               evil
               ,
               believing
               it
               to
               be
               good
               does
               not
               make
               a
               perfect
               change
               ,
               but
               leaves
               an
               allay
               only
               .
            
             
               ibid.
               r.
               9.
               n.
               10.
               p.
               97.
               
            
             
               if
               the
               Conscience
               dictate
               a
               thing
               to
               be
               necessary
               ,
               the
               thing
               is
               by
               no
               means
               to
               be
               declined
               .
               
                 ibid.
                 n.
              
               11.
               p.
               97.
               
            
             
               Conscience
               makes
               no
               essential
               alterations
               in
               the
               thing
               ,
               but
               only
               personall
               obligations
               to
               the
               man.
               
                 ibid.
                 n.
              
               11.
               p.
               98.
               
            
             
               the
               Conscience
               can
               make
               a
               change
               between
               necessary
               and
               unnecessary
               ,
               but
               not
               between
               good
               and
               bad
               .
               
                 ibid.
                 n.
              
               12.
               p.
               98.
               
            
             
               If
               the
               Conscience
               determine
               that
               for
               necessary
               to
               be
               done
               which
               ought
               not
               to
               be
               done
               ,
               the
               man
               cannot
               escape
               a
               sin
               .
            
             
               l.
               1.
               c.
               2.
               r.
               9.
               n.
               11.
               p.
               98.
               
            
             
               If
               the
               Conscience
               dictate
               a
               thing
               to
               be
               lawfull
               but
               not
               necessary
               ,
               if
               the
               contrary
               be
               a
               duty
               ,
               it
               is
               not
               safe
               to
               follow
               the
               Conscience
               ,
               because
               it
               allows
               only
               and
               commands
               not
               .
               
                 ibid.
                 n.
              
               13.
               p.
               99.
               
            
             
               what
               manner
               of
               obligation
               is
               passed
               upon
               us
               by
               an
               erring
               Conscience
               .
            
             
               l.
               1.
               c.
               3.
               r.
               2.
               n.
               26.
               p.
               107.
               
            
             
               the
               measures
               of
               obedience
               due
               to
               an
               erring
               Conscience
               .
               
                 ibid.
                 n.
              
               28.
               p.
               107.
               
            
             
               of
               a
               perplexed
               Conscience
               .
            
             
               l.
               1.
               c.
               6.
               r.
               2.
               n.
               6.
               p.
               212.
               
            
             
               the
               strong
               and
               violent
               perswasions
               of
               Conscience
               in
               single
               persons
               or
               in
               some
               communities
               of
               men
               is
               not
               a
               sufficient
               indication
               of
               a
               morall
               Law.
               
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               73.
               p.
               371.
               
            
             
               Nemo
               ,
               in
               Conscientia
               donec
               condemnetur
               ,
               ad
               poenam
               exolvendam
               tenetur
               .
            
             
               l.
               2.
               c.
               3.
               r.
               16.
               n.
               9.
               p.
               523.
               
            
             
               the
               Conscience
               may
               be
               free
               ,
               when
               the
               will
               is
               not
               .
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               29.
               p.
               20.
               
            
             
               all
               humane
               Laws
               prescribing
               to
               the
               Conscience
               or
               restraining
               the
               thoughts
               are
               null
               .
            
             
               l.
               3.
               c.
               1.
               r.
               3.
               n.
               4.
               p.
               33.
               
            
             
               in
               matter
               of
               burden
               the
               Conscience
               of
               the
               guilty
               person
               is
               to
               be
               favoured
               as
               much
               as
               may
               be
               in
               the
               interpretation
               of
               Laws
               .
               l.
               3.
               c.
               2.
               r.
               2.
               n.
               31.
               p.
               70.
               
            
             
               they
               doe
               ill
               that
               make
               no
               Conscience
               of
               purloining
               from
               the
               Custom-houses
               .
            
             
               l.
               3.
               c.
               2.
               r.
               8.
               n.
               3.
               p.
               125.
               
            
             
               General
               Councils
               are
               of
               great
               use
               in
               determining
               cases
               of
               Conscience
               .
            
             
               l.
               3.
               c.
               4.
               r.
               22.
               n.
               2.
               p.
               353.
               
            
             
               Against
               a
               doubting
               Conscience
               a
               man
               may
               not
               act
               ,
               but
               against
               a
               scrupulous
               he
               may
               .
               l.
               1.
               c.
               6.
               r.
               2.
               n.
               2.
               p.
               211.
               
            
          
           
             
               Candles
               .
            
             
               of
               lighting
               Candles
               by
               dead
               bodies
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               18.
               p.
               12.
               
            
          
           
             
               Charity
               .
            
             
               religion
               yields
               to
               it
               .
            
             
               l.
               1.
               c.
               1.
               r.
               8.
               n.
               28.
               p.
               201.
               
            
             
               the
               precept
               of
               Charity
               and
               forgiveness
               is
               not
               inconsistent
               with
               humane
               punishments
               .
               l.
               3.
               c.
               2.
               r.
               1.
               n.
               3.
               p.
               54.
               
            
             
               whatsoever
               is
               against
               Charity
               is
               not
               the
               effect
               of
               Justice
               .
               
                 ibid.
                 n.
              
               5.
               p.
               54.
               
            
             
               duties
               of
               Charity
               in
               several
               persons
               may
               be
               mutually
               contrary
               .
               
                 ib.
                 n.
              
               7.
               p.
               55
            
          
           
             
               Children
               .
            
             
               they
               ought
               to
               obey
               their
               Parents
               .
            
             
               l.
               3.
               c.
               5.
               r.
               1.
               n.
               1.
               p.
               359.
               
            
             
               reasons
               to
               enforce
               that
               duty
               .
            
             
               ibid.
               n.
               1
               ,
               2
               ,
               3.
               p.
               359
               ,
               360.
               
            
             
               they
               must
               honour
               and
               reverence
               their
               Parents
               .
               l.
               3.
               c.
               5.
               r.
               1.
               n.
               6.
               p.
               362.
               
            
             
               it
               is
               a
               sin
               for
               Children
               to
               disobey
               the
               holy
               precepts
               and
               counsels
               their
               Fathers
               instruct
               them
               with
               .
               
                 ibid.
                 n.
              
               7.
               p.
               362.
               
            
             
               they
               must
               maintain
               their
               Parents
               .
            
             
               l.
               3.
               c.
               5.
               r.
               3.
               n.
               2.
               p.
               366.
               
            
             
               they
               should
               be
               under
               strict
               tutelage
               betimes
               .
               l.
               4.
               c.
               1.
               r.
               6.
               n.
               6.
               p.
               503.
               
            
             
               at
               what
               age
               Children
               are
               capable
               of
               Laws
               .
               
                 ibid.
                 n.
              
               4.
               p.
               501.
               
            
          
           
             
               Compliance
               with
               weak
               Consciences
               .
            
             
               the
               Council
               of
               Auxerre
               did
               appoint
               Letanies
               and
               austerities
               three
               days
               within
               the
               twelve
               Festivals
               of
               Christmas
               ,
               to
               rebuke
               the
               too-great
               compliance
               with
               the
               Heathen
               .
               l.
               2.
               c.
               3.
               r.
               19.
               n.
               15.
               p.
               553.
               
            
             
               No
               sin
               is
               to
               be
               permitted
               in
               complyance
               with
               weak
               Consciences
               .
            
             
               ibid.
               r.
               10.
               n.
               8.
               p.
               434.
               
            
             
               of
               compliance
               with
               weak
               Consciences
               .
            
             
               ibid.
               n.
               12.
               p.
               437.
               
            
             
               A
               custome
               in
               the
               administration
               of
               a
               Sacrament
               brought
               in
               against
               the
               analogy
               and
               purpose
               of
               the
               mystery
               ought
               not
               to
               be
               complyed
               with
               .
            
             
               l.
               3.
               c.
               4.
               r.
               15.
               n.
               12.
               p.
               295.
               
            
          
           
             
               Christ.
               
            
             
               the
               divinity
               of
               his
               person
               .
            
             
               l.
               1.
               c.
               4.
               r.
               2.
               à
               n.
               13.
               ad
               n.
               ●8
               .
               p.
               130.
               
            
             
               of
               his
               Doctrine
               .
            
             
               ibid.
               à
               n.
               18.
               ad
               .
               n.
               21.
               
            
             
               his
               Instruments
               .
               n.
               22.
               
            
             
               of
               his
               praedictions
               .
               
                 ibid.
                 n.
              
               26.
               
            
             
               considered
               in
               opposition
               to
               the
            
             
               Jewish
               religion
               .
               
                 ibid.
                 n.
              
               29.
               
            
             
               Heathen
               .
               
                 ibid.
                 n.
              
               30.
               
            
             
               Mahometan
               .
               
                 ibid.
                 n.
              
               31.
               
            
             
               If
               Christ
               hath
               not
               taught
               us
               some
               new
               Laws
               ,
               he
               hath
               taught
               some
               new
               Excellencies
               and
               perfections
               of
               Morality
               in
               the
               old
               instances
               .
               l.
               2.
               c.
               2.
               r.
               4.
               n.
               2.
               p.
               319.
               
            
             
               of
               the
               Example
               of
               ,
               Christ
               ,
               as
               it
               is
               to
               be
               imitated
               by
               us
               .
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               33.
               p.
               383.
               
            
          
           
             
             
               Christian.
               
            
             
               wherein
               the
               Christian
               righteousness
               differs
               from
               the
               Mosaick
               .
            
             
               l.
               4.
               c.
               1.
               r.
               1.
               n.
               24.
               p.
               450.
               
            
             
               why
               the
               Christian
               Law
               contains
               somethings
               contrary
               to
               the
               Law
               of
               nature
               .
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               31.
               p.
               50.
               
            
             
               A
               discourse
               proving
               that
               the
               CHRISTIAN
               RELIGION
               is
               from
               God.
               
            
             
               l.
               1.
               c.
               4.
               r.
               2.
               n.
               12.
               p.
               124.
               
            
             
               the
               Christian
               Religion
               if
               it
               were
               embraced
               rightly
               would
               prevent
               all
               war.
               
            
             
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               20.
               p.
               378.
               
            
             
               A
               character
               of
               the
               Christians
               obedience
               .
               l.
               2.
               c.
               3.
               r.
               5.
               n.
               1.
               p.
               405.
               
            
             
               the
               difference
               between
               the
               Christian
               ceremonies
               and
               those
               of
               Moses
               Law.
               
            
             
               ib.
               n.
               5.
               p
               406.
               
            
             
               the
               righteousness
               of
               the
               Christians
               must
               exceed
               that
               of
               the
               Jews
               .
            
             
               l.
               2.
               c.
               3.
               r.
               20.
               n.
               2.
               p.
               555.
               
            
             
               the
               Christian
               Churches
               and
               Commonweals
               ought
               to
               be
               better
               ordered
               then
               were
               the
               Jewish
               .
               
                 ib.
                 n.
              
               3.
               p.
               555.
               
            
             
               wherein
               the
               Christian
               obedience
               must
               exceed
               the
               Jewish
               .
            
             
               l.
               2.
               c.
               3.
               r.
               20.
               n.
               2.
               ad
               fin
               .
               cap.
               p.
               556
               ,
               557
            
             
               how
               far
               every
               single
               Christian
               is
               bound
               to
               exceed
               the
               measures
               of
               obedience
               practised
               under
               the
               Law
               of
               Moses
               .
            
             
               l.
               2.
               c.
               3.
               r.
               20.
               n.
               12.
               p.
               558.
               
            
             
               Humane
               Laws
               can
               impose
               ceremonies
               upon
               us
               notwithstanding
               Christian
               Libertie
               .
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               28.
               p.
               18.
               
            
             
               Christians
               must
               not
               go
               to
               Law
               but
               upon
               very
               great
               cause
               .
            
             
               l.
               3.
               c.
               2.
               r.
               1.
               n.
               18.
               p.
               615.
               
            
          
           
             
               Cicero
            
             
               was
               too
               amorous
               to
               his
               own
               daughter
               .
            
             
               l.
               2.
               c.
               2.
               r.
               3.
               n.
               78.
               p.
               315.
               
            
          
           
             
               Civil
               .
            
             
               the
               Civil
               power
               is
               enabled
               in
               the
               law
               of
               Moses
               to
               punish
               with
               death
               crimes
               committed
               against
               the
               private
               authority
               of
               the
               Father
               upon
               his
               single
               testimony
               .
            
             
               l.
               3.
               c.
               5.
               r.
               2.
               n.
               2.
               p.
               364.
               
            
             
               the
               Civil
               and
               Canon
               Law
               differ
               in
               their
               account
               of
               Rapes
               .
            
             
               ibid.
               r.
               8.
               n.
               15.
               p.
               387.
               
            
             
               wherein
               the
               Civil
               Law
               can
               change
               the
               Natural
               Law.
               l.
               2.
               c.
               1.
               r.
               10.
               n.
               7.
               p.
               271.
               
            
             
               the
               Civil
               Law
               can
               adde
               to
               the
               Law
               of
               Nature
               .
               
                 ibid.
                 n.
              
               9.
               p.
               272.
               
            
             
               Cautions
               to
               be
               used
               in
               civil
               permissions
               of
               an
               unlawfull
               act
               .
            
             
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               7.
               p.
               374.
               
            
             
               the
               difference
               between
               the
               obligation
               that
               Laws
               of
               the
               Church
               and
               Civil
               Laws
               leave
               on
               the
               Subject
               .
            
             
               l.
               3.
               c.
               4.
               r.
               18.
               n.
               6.
               p.
               315.
               
            
          
           
             
               Circumstances
               .
            
             
               of
               the
               Circumstances
               of
               time
               and
               place
               in
               relation
               to
               Laws
               .
            
             
               l.
               3.
               c.
               6.
               r.
               3.
               n.
               30.
               p.
               422.
               
            
          
           
             
               Certainty
               .
            
             
               a
               twofold
               certainty
               in
               the
               Conscience
               .
            
             
               l.
               1.
               c.
               2.
               r.
               2.
               n.
               2.
               p.
               39.
               
            
             
               what
               kind
               of
               certainty
               is
               to
               be
               look'd
               for
               in
               moral
               actions
               .
               
                 ibid.
                 n.
              
               3.
               p.
               39.
               
            
             
               an
               opinion
               may
               be
               practically
               certain
               when
               the
               knowledge
               of
               it
               in
               speculation
               is
               only
               probable
               .
            
             
               l.
               1.
               c.
               4.
               r.
               1.
               n.
               1.
               p.
               120.
               
            
          
           
             
               Clemency
               .
            
             
               It
               is
               a
               great
               vertue
               in
               a
               Prince
               .
            
             
               l.
               3.
               c.
               3.
               r.
               2.
               n.
               18.
               p.
               146.
               
            
          
           
             
               Commandment
               ,
               &c.
               
            
             
               In
               interpreting
               Gods
               commands
               we
               must
               chuse
               that
               sense
               that
               most
               promotes
               the
               ends
               of
               the
               Commandment
               .
            
             
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               10.
               p.
               403.
               
            
             
               he
               that
               commands
               is
               more
               guilty
               then
               be
               that
               in
               obedience
               executes
               .
            
             
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               1.
               p.
               455.
               
            
             
               In
               maleficio
               ,
               Ratihabitio
               mandato
               comparatur
               .
               ibid.
               
            
             
               In
               all
               prime
               necessary
               Commandments
               the
               most
               obvious
               sense
               is
               the
               best
               and
               principally
               intended
               .
            
             
               l.
               1.
               c.
               1.
               r.
               6.
               n.
               1.
               p.
               34.
               
            
             
               whatsoever
               is
               expresly
               commanded
               by
               God
               cannot
               by
               Conscience
               be
               changed
               into
               evil
               .
               l.
               1.
               c.
               2.
               r.
               9.
               n.
               8.
               p.
               96.
               
            
             
               when
               a
               Commandment
               is
               given
               with
               a
               reason
               ,
               it
               does
               not
               follow
               ,
               that
               where
               the
               reason
               continues
               not
               ,
               that
               the
               Commandment
               does
               not
               .
            
             
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               8.
               p.
               192.
               
            
             
               the
               breach
               of
               a
               Commadment
               is
               a
               surer
               rule
               to
               judge
               of
               the
               quality
               of
               sins
               then
               their
               being
               against
               a
               natural
               reason
               .
            
             
               l.
               2.
               c.
               1.
               r.
               6.
               n.
               4.
               p.
               259.
               
            
             
               To
               kill
               ones
               self
               is
               against
               the
               sixth
               Commandment
               .
               l.
               3.
               c.
               2.
               r.
               3.
               n.
               7.
               p.
               75.
               
            
             
               whatsoever
               is
               forbidden
               by
               the
               naturall
               law
               or
               commanded
               by
               it
               cannot
               be
               permitted
               or
               forbidden
               .
            
             
               l.
               2.
               c.
               1.
               r.
               10.
               n.
               3.
               p.
               270.
               
            
             
               The
               Jewish
               Doctors
               taught
               that
               at
               the
               command
               of
               a
               Prophet
               ,
               it
               was
               lawfull
               to
               break
               any
               Commandment
               ,
               that
               only
               excepted
               ,
               which
               concerns
               the
               worship
               of
               God.
               l.
               2.
               c.
               2.
               r.
               1.
               n.
               1.
               p.
               276.
               
            
             
               the
               reasons
               that
               move
               those
               of
               the
               Church
               of
               Rome
               to
               make
               the
               two
               first
               Commandments
               to
               be
               one
               .
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               6.
               p.
               327.
               
            
             
               the
               reasons
               that
               move
               the
               Lutherans
               to
               doe
               it
               .
               
                 ibid.
                 p.
              
               329.
               
            
             
               the
               second
               Commandment
               is
               moral
               ,
               not
               only
               positive
               .
               
                 ibid.
                 n.
              
               23.
               p.
               338.
               
            
             
               the
               Primitive
               Christians
               were
               haters
               of
               Image-worship
               .
               
                 ibid.
                 n.
              
               33.
               p.
               349.
               
            
             
               Many
               of
               the
               Ancients
               affirme
               that
               both
               the
               tables
               of
               Moses
               are
               moral
               in
               all
               except
               the
               precept
               of
               the
               Sabbath
               .
            
             
               ibid.
               n.
               41.
               p.
               355.
               
            
             
               Reasons
               why
               all
               Commandments
               but
               the
               Fifth
               are
               affirmative
               .
            
             
               l.
               2.
               c.
               3.
               r.
               1.
               n.
               2.
               p.
               389.
               
            
             
               that
               parts
               of
               some
               precepts
               are
               Counsels
               
                 ibid.
                 n.
              
               14.
               p.
               394.
               
            
             
               more
               is
               forbidden
               and
               commanded
               then
               is
               in
               the
               words
               of
               the
               Commandmandment
               .
               
                 ibid.
                 r.
              
               3.
               n.
               1.
               p.
               396.
               
            
             
               whatsoever
               action
               is
               of
               the
               same
               specification
               with
               an
               action
               expresly
               commanded
               or
               forbidden
               is
               of
               the
               same
               obligation
               .
               
                 ibid.
                 n.
              
               3.
               p.
               398.
               
            
             
               if
               the
               Relative
               be
               under
               the
               Commandment
               ,
               then
               also
               the
               Correlative
               is
            
             
               ibid.
               n.
               6.
               p.
               399.
               
            
             
               In
               what
               sense
               it
               is
               said
               ,
               He
               that
               breaks
               one
               Commandment
               is
               guilty
               of
               all
               .
            
             
               ibid.
               r.
               11.
               n.
               17.
               p.
               447.
               
            
             
               there
               is
               in
               every
               Commandment
               a
               negative
               and
               an
               affirmative
               part
               .
            
             
               ibid.
               r.
               12.
               n.
               2.
               p.
               449.
               
            
             
               In
               matters
               of
               counsell
               God
               does
               invite
               us
               to
               some
               actions
               ,
               which
               to
               omit
               is
               no
               sin
               ,
               but
               it
               is
               never
               so
               in
               matters
               of
               Commandment
               .
            
             
               ib.
               r.
               16.
               n.
               21.
               p.
               529.
               
            
             
               Of
               Commandments
               and
               Counsels
               .
            
             
               ib.
               r.
               17.
               n.
               11.
               p.
               545.
               
            
             
               A
               flying
               or
               ambulatory
               Commandment
               ,
               
                 il
                 mandato
                 volante
              
               .
            
             
               ibid.
               r.
               18.
               n.
               1.
               p.
               547.
               
            
             
               when
               it
               is
               unlawfull
               to
               teach
               for
               Doctrines
               the
               Commandments
               of
               men
               .
            
             
               l.
               3.
               c.
               4.
               r.
               17.
               n.
               10.
               p.
               304.
               
            
             
               Instances
               wherein
               the
               Roman
               Church
               do
               advance
               the
               Commandments
               of
               men
               above
               those
               of
               God.
               
            
             
               ibid.
               n.
               16
               ,
               17
               ,
               18.
               p.
               306
               ,
               307.
               
            
             
               Laws
               made
               by
               a
               particular
               Church
               must
               not
               be
               taught
               for
               doctrines
               and
               Commandments
               of
               God.
               
                 ibid.
                 n.
              
               30.
               
            
             
               Customs
               are
               to
               be
               tried
               by
               the
               rule
               or
               commandment
               .
            
             
               l.
               2.
               c.
               3.
               r.
               19.
               n.
               5.
               p.
               550.
               
            
          
           
             
               Commission
               .
            
             
               Sins
               of
               commission
               are
               greater
               then
               sins
               of
               omission
               .
            
             
               l.
               2.
               c.
               3.
               r.
               1.
               n.
               12.
               p.
               393.
               
            
          
           
             
               Commutation
               .
            
             
               of
               commutation
               of
               Laws
               .
            
             
               l.
               3.
               c.
               6.
               r.
               5.
               p.
               426.
               
            
             
               rules
               of
               administring
               it
               .
               ibid.
               
            
          
           
             
               Consent
               .
            
             
               in
               what
               cases
               Consent
               is
               indicated
               by
               silence
               .
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               11.
               p.
               461.
               
            
             
               Cautions
               to
               be
               observed
               in
               the
               presumption
               of
               leave
               upon
               the
               silence
               of
               a
               Superiour
               .
               l.
               4.
               c.
               1.
               n.
               16.
               p.
               462.
               
            
             
               it
               is
               no
               argument
               ,
               when
               it
               is
               nothing
               but
               imitation
               .
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               74.
               p.
               371.
               
            
             
               In
               matters
               criminal
               the
               consent
               contracts
               guilt
               .
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               3.
               p.
               456.
               
            
          
           
             
               Contract
               .
            
             
               In
               all
               obligations
               of
               Conscience
               by
               contract
               ,
               when
               any
               doubt
               arises
               in
               the
               Interpretation
               ,
               we
               are
               to
               rest
               upon
               that
               which
               is
               most
               likely
               and
               most
               usuall
               .
            
             
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               12.
               p.
               404.
               
            
             
               Rules
               of
               extending
               or
               diminution
               of
               contracts
               the
               same
               as
               of
               extending
               or
               
               diminution
               of
               Laws
               .
            
             
               ibid.
               r.
               3.
               n.
               32.
               p.
               422.
               
            
             
               In
               matters
               of
               Fraud
               ,
               if
               an
               error
               be
               in
               the
               substance
               of
               things
               contracted
               for
               ,
               it
               is
               invalid
               .
               l.
               4.
               p.
               509.
               
            
             
               Cases
               concerning
               contracts
               .
            
             
               l.
               4.
               c.
               1.
               r.
               6.
               n.
               22.
               p.
               510.
               
            
             
               of
               contracts
               with
               minors
               .
            
             
               l.
               2.
               c.
               1.
               r.
               5.
               n.
               2
               ,
               3.
               p.
               252.
               
            
             
               A
               Contract
               made
               by
               him
               that
               had
               no
               power
               is
               invalid
               .
               
                 ibid.
                 r.
              
               7.
               n.
               3.
               p.
               261.
               
            
          
           
             
               Clergy
               .
            
             
               Of
               Clergy-men
               wearing
               black
               .
            
             
               l.
               3.
               c.
               4.
               r.
               15.
               n.
               7.
               p.
               290.
               
            
             
               of
               the
               marriage
               of
               the
               Clergy
               .
            
             
               ibid.
               r.
               20.
               n.
               15.
               p.
               332.
               
            
             
               Some
               Councils
               have
               subjected
               the
               Clergy
               to
               the
               secular
               Judge
               .
            
             
               l.
               3.
               c.
               3.
               r.
               6.
               n.
               4.
               p.
               180.
               
            
          
           
             
               Communion
               .
            
             
               Of
               Communion
               with
               erroneous
               persons
               .
               l.
               3.
               c.
               4.
               r.
               8.
               n.
               5
               ,
               6.
               p.
               249.
               
            
             
               We
               may
               not
               communicate
               with
               those
               that
               are
               justly
               excommunicate
               .
            
             
               ibid.
               r.
               10.
               p.
               261.
               
            
          
           
             
               Compell
               .
            
             
               Princes
               may
               compell
               their
               Subjects
               to
               serve
               God.
               l.
               3.
               c.
               3.
               r.
               5.
               n.
               3.
               p.
               174.
               
            
          
           
             
               Confessions
               of
               Faith.
               
            
             
               Subscription
               to
               them
               is
               only
               for
               the
               conservation
               of
               peace
               and
               unity
               .
            
             
               l.
               3.
               c.
               4.
               r.
               23.
               n.
               1.
               p.
               356.
               
            
             
               Such
               subscription
               does
               not
               bind
               a
               man
               for
               ever
               .
               
                 ibid.
                 n.
              
               2.
               
            
             
               should
               be
               required
               to
               Articles
               otherwise
               necessary
               in
               themselves
               .
            
             
               ibid.
               n.
               3.
               p.
               357.
               
            
             
               or
               for
               the
               preserving
               of
               peace
               .
               
                 ib.
                 n.
              
               4.
               
            
          
           
             
               Controversies
               .
            
             
               Of
               the
               Judge
               of
               Controversies
               .
            
             
               l.
               3.
               c.
               4.
               r.
               21.
               n.
               3.
               p.
               351.
               
            
             
               The
               Catholick
               Church
               cannot
               be
               a
               Judge
               in
               Controversies
               ,
               because
               if
               there
               be
               a
               difference
               it
               is
               not
               Catholick
               .
            
             
               ibid.
               n.
               4.
               
            
             
               an
               expedient
               for
               the
               attaining
               peace
               of
               Conscience
               in
               relation
               to
               the
               Controversies
               that
               trouble
               Christendome
               .
            
             
               l.
               4.
               c.
               1.
               r.
               1.
               n.
               10.
               p.
               443.
               
            
          
           
             
               Contempt
               .
            
             
               Of
               Contempt
               of
               Laws
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               22.
               p.
               15.
               
            
             
               Causelessly
               and
               contemptuously
               are
               all
               one
               .
               ibid.
               
            
             
               In
               Comparatione
               personarum
               inest
               lasio
               &
               injuria
               .
               l.
               3.
               c.
               5.
               r.
               7.
               n.
               9.
               p.
               377.
               
            
          
           
             
               Counsell
               .
            
             
               He
               that
               gives
               counsell
               or
               aid
               to
               an
               action
               good
               or
               evil
               ,
               to
               him
               it
               is
               imputed
               as
               the
               effect
               of
               his
               choice
               .
            
             
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               22.
               p.
               466.
               
            
             
               of
               the
               guilt
               of
               those
               that
               assist
               at
               murthers
               ,
               either
               by
               counsell
               ,
               company
               or
               presence
               .
               
                 ibid.
                 n.
              
               23.
               p.
               467.
               
            
             
               the
               parts
               of
               some
               precepts
               are
               Counsells
               .
               l.
               2.
               c.
               3.
               r.
               1.
               n.
               14.
               p.
               394.
               
            
             
               the
               difference
               between
               Counsells
               and
               Laws
               .
               
                 ibid.
                 r.
              
               12.
               n.
               4.
               p.
               450.
               
            
             
               the
               measures
               and
               notes
               of
               their
               difference
               
                 ibid.
                 n.
              
               10.
               p.
               452.
               
            
             
               In
               matter
               of
               Counsels
               God
               does
               invite
               us
               to
               some
               actions
               ,
               which
               to
               omit
               is
               no
               sin
               .
               
                 ibid.
                 r.
              
               16.
               n.
               21.
               p.
               529.
               
            
             
               Of
               Counsells
               ,
               
                 ib.
                 r.
              
               17.
               n.
               11.
               p.
               545.
               
            
             
               Evangelical
               Counsells
               may
               not
               be
               made
               into
               Laws
               .
            
             
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               12.
               p.
               330.
               
            
             
               Counsells
               Evangelical
               when
               they
               are
               not
               left
               at
               liberty
               become
               a
               snare
               .
            
             
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               13.
               p.
               331.
               
            
          
           
             
               Council
               .
            
             
               A
               Council
               cannot
               alone
               give
               sufficient
               authority
               to
               tradition
               .
            
             
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               42.
               p.
               499.
               
            
             
               The
               Council
               of
               Auxerre
               did
               appoint
               Letanies
               and
               Austerities
               three
               dayes
               within
               the
               twelve
               festivals
               of
               Christmas
               ,
               to
               rebuke
               the
               too-great
               complyance
               with
               the
               Heathen
               .
               
                 ibid.
                 r.
              
               19.
               n.
               14.
               p.
               553.
               
            
             
               Some
               Councils
               have
               subjected
               the
               Clergy
               to
               the
               Secular
               Judge
               .
            
             
               l.
               3.
               c.
               3.
               r.
               6.
               n.
               4.
               p.
               180.
               
            
             
               The
               first
               Councils
               were
               called
               by
               the
               Emperors
               .
               
                 ibid.
                 r.
              
               7.
               n.
               10.
               p.
               204.
               
            
             
               the
               Emperor
               had
               the
               primacy
               in
               eight
               General
               Councils
               .
               ibid.
               
            
             
               the
               Emperor
               did
               dismiss
               the
               Councils
               
                 ibid.
                 n.
              
               11.
               p.
               205.
               
            
             
               Of
               a
               General
               Council
               and
               its
               authority
               .
               l.
               3.
               c.
               4.
               r.
               14.
               n.
               1.
               p.
               285.
               
            
             
               Several
               Councils
               rejected
               by
               several
               Catholick
               Princes
               .
               
                 ibid.
                 n.
              
               2.
               p.
               286.
               
            
             
               How
               binding
               the
               Canons
               of
               an
               ancient
               Council
               are
               .
               
                 ibid.
                 n.
              
               3.
               p.
               286.
               
            
             
               General
               Councils
               are
               not
               the
               proper
               measure
               of
               matters
               of
               faith
               .
            
             
               ibid.
               r.
               22.
               n.
               1.
               p.
               353.
               
            
             
               yet
               are
               of
               great
               use
               in
               determining
               cases
               of
               Conscience
               .
               
                 ibid.
                 n.
              
               2.
               
            
             
               what
               is
               the
               authority
               of
               a
               Council
               .
            
             
               ibid.
               n.
               3.
               p.
               354.
               
            
             
               Of
               Counterfeiting
               old
               Medals
               ,
               Manuscripts
               and
               Beautie
               ,
               &c.
               
            
             
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               44.
               p.
               104.
               
            
          
           
             
               Criminal
               .
            
             
               In
               matters
               criminal
               the
               consent
               contracts
               guilt
               .
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               3.
               p.
               456.
               
            
             
               in
               what
               cases
               the
               Criminal
               is
               to
               be
               his
               own
               Executioner
               .
            
             
               l.
               3.
               c.
               2.
               r.
               2.
               n.
               14.
               p.
               63.
               
            
             
               A
               Criminal
               condemned
               may
               be
               pardoned
               by
               the
               King.
               
            
             
               l.
               3.
               c.
               3.
               r.
               2.
               n.
               18.
               p.
               146.
               
            
             
               In
               what
               cases
               he
               may
               doe
               it
               .
            
             
               ibid.
               n.
               19.
               p.
               147.
               
            
             
               Death
               must
               not
               be
               inflicted
               on
               Criminals
               upon
               trifling
               causes
               .
            
             
               l.
               3.
               c.
               2.
               r.
               1.
               n.
               17.
               p.
               58.
               
            
          
           
             
               Condemned
               .
            
             
               Condemned
               persons
               are
               not
               bound
               to
               put
               themselves
               to
               death
               .
            
             
               l.
               3.
               c.
               2.
               r.
               2.
               n.
               18.
               p.
               65.
               
            
             
               One
               condemned
               by
               an
               unlawful
               Judge
               or
               Power
               ,
               may
               resist
               the
               Executioner
               in
               some
               cases
               .
               ibid.
               
            
             
               Signes
               by
               which
               to
               know
               when
               the
               Law
               condemns
               the
               Offender
               
                 ipso
                 facto
              
               .
            
             
               ibid.
               p.
               68.
               
            
             
               whether
               it
               be
               lawfull
               to
               kill
               a
               mans
               self
               when
               he
               stands
               condemned
               to
               dye
               .
            
             
               l.
               3.
               c.
               2.
               r.
               3.
               n.
               4.
               p.
               72.
               
            
             
               An
               Offender
               condemned
               may
               be
               pardoned
               by
               the
               King.
               
            
             
               l.
               3.
               c.
               3.
               r.
               2.
               n.
               18.
               p.
               146.
               
            
             
               In
               what
               cases
               he
               may
               doe
               it
               .
            
             
               ibid.
               n.
               19.
               p.
               147.
               
            
             
               Of
               the
               Cross
               used
               in
               Baptisme
               .
            
             
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               8.
               p.
               327.
               
            
             
               Of
               the
               marriage
               of
               Cosen-Germans
               .
            
             
               l.
               2.
               c.
               2.
               r.
               3.
               n.
               34.
               p.
               301.
               
            
             
               P.
               Gregory
               affirmed
               that
               if
               Cosen-Germans
               marry
               they
               would
               have
               no
               children
               .
               l.
               2.
               c.
               2.
               r.
               3.
               n.
               79.
               p.
               316.
               
            
          
           
             
               Custome
               .
            
             
               Where
               a
               Law
               is
               established
               and
               good
               ,
               Custome
               of
               it self
               cannot
               annull
               it
               .
            
             
               l.
               3.
               c.
               6.
               r.
               6.
               n.
               2.
               p.
               428.
               
            
             
               When
               there
               is
               no
               Law
               ,
               Custome
               suplies
               the
               place
               .
               ibid.
               
            
             
               A
               Custome
               can
               interpret
               a
               Law.
               
            
             
               ibid.
               n.
               3.
               p.
               428.
               
            
             
               Customes
               are
               as
               good
               as
               Laws
               in
               the
               doubtfull
               interpretation
               of
               Laws
               .
            
             
               ibid.
               n.
               3.
               p.
               428.
               
            
             
               That
               Custome
               ,
               by
               the
               Laws
               of
               Spain
               ,
               is
               forever
               to
               be
               observed
               ,
               according
               to
               which
               the
               Judge
               has
               twice
               pronounced
               sentence
               .
               ibid.
               
            
             
               Custome
               alone
               cannot
               abrogate
               Laws
               .
               
                 ibid.
                 n.
                 4.
                 p.
              
               428.
               
            
             
               Consuetudo
               nec
               rationem
               vincit
               nec
               legem
               .
               ibid.
               p.
               429.
               
            
             
               Customes
               against
               law
               cannot
               inde●nifie
               the
               Conscience
               .
               ibid.
               
            
             
               That
               mistake
               that
               Custome
               can
               abrogate
               a
               Law
               ,
               ●egan
               in
               those
               nations
               where
               the
               legislative
               power
               was
               in
               the
               people
               .
               
                 ib.
                 n.
              
               6.
               p.
               429.
               
            
             
               Custome
               cannot
               abrogate
               a
               Law
               under
               a
               Monarchy
               
                 ibid.
                 p.
              
               430.
               
            
             
               The
               Conscience
               cannot
               relie
               upon
               Customes
               ,
               because
               of
               the
               many
               difficulties
               .
               
                 ibid.
                 n.
              
               7.
               p.
               430.
               
            
             
               What
               receives
               all
               its
               warrant
               from
               Custome
               cannot
               be
               of
               divine
               authority
               .
            
             
               l.
               2.
               c.
               3.
               
               ●
               .
               19.
               n.
               1.
               p.
               548.
               
            
             
               Custome
               may
               expound
               the
               sense
               of
               Law
               or
               Doctrine
               ,
               but
               not
               make
               one
               .
            
             
               ibid.
               n.
               2.
               p.
               549.
               
            
             
               A
               weak
               reason
               is
               to
               be
               preferred
               before
               a
               long
               prevailing
               custome
               .
            
             
               ibid.
               n.
               3.
               p.
               549.
               
            
             
               Customes
               are
               to
               be
               examined
               and
               tryed
               by
               the
               Rule
               or
               Commandment
               .
            
             
               ibid.
               n.
               5.
               p.
               550.
               
            
             
               When
               Custome
               may
               safely
               be
               relyed
               upon
               .
               
                 ibid.
                 n.
              
               6.
               p.
               550.
               
            
             
               The
               Customes
               of
               the
               world
               are
               but
               an
               ill
               Commentary
               on
               the
               Commandments
               of
               our
               B.
               Lord.
               
            
             
               ibid.
               n.
               7.
               p.
               550.
               
            
             
               
               Customes
               ought
               to
               be
               borrowed
               from
               the
               Heathen
               with
               great
               caution
               .
            
             
               ibid.
               n.
               14.
               p.
               553.
               
            
             
               Such
               customes
               as
               are
               built
               upon
               any
               point
               of
               heathen
               doctrine
               we
               may
               not
               borrow
               .
               l.
               2.
               c.
               3.
               r.
               19.
               n.
               15.
               p.
               553.
               
            
             
               Ex
               consuetudine
               indici
               praesumptionem
               contemptus
               ,
               licèt
               ipsa
               contemptus
               non
               fit
               .
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               22.
               p.
               15.
               
            
             
               The
               authority
               of
               customes
               of
               the
               Church
               .
               l.
               3.
               c.
               4.
               r.
               15.
               n.
               1.
               p.
               287.
               
            
             
               A
               Christian
               must
               not
               practise
               the
               different
               customes
               of
               his
               own
               Church
               to
               the
               scandal
               of
               another
               .
            
             
               ibid.
               n.
               4.
               p.
               288.
               
            
             
               A
               man
               may
               comply
               with
               the
               differing
               customes
               of
               several
               Churches
               .
               ibid.
               
            
             
               A
               custome
               of
               the
               Catholick
               Church
               obliges
               not
               the
               Conscience
               ,
               unless
               it
               be
               of
               present
               observation
               .
            
             
               ibid.
               n.
               5.
               p.
               289.
               
            
             
               A
               custome
               of
               the
               Church
               obliges
               not
               the
               Conscience
               against
               a
               Law
               of
               the
               Church
               .
            
             
               
                 ibid.
                 n.
              
               6.
               p.
               289.
               
            
             
               A
               custome
               of
               the
               Church
               obliges
               not
               the
               Conscience
               ,
               unless
               it
               be
               reasonable
               ,
               or
               to
               avoid
               scandal
               .
               
                 ibid.
                 n.
              
               7.
               p.
               290.
               
            
             
               The
               measures
               by
               which
               good
               customes
               are
               known
               .
               
                 ibid.
                 n.
              
               8.
               p.
               291.
               
            
             
               A
               custome
               whose
               reason
               is
               not
               known
               ,
               if
               it
               be
               of
               immemorial
               time
               ,
               is
               not
               lightly
               to
               be
               laid
               aside
               .
            
             
               l.
               3.
               c.
               4.
               r.
               15.
               n.
               10.
               p.
               292.
               
            
             
               Consu●tudo
               cujus
               initii
               memoria
               non
               sit
               in
               contrarium
               ,
               praesumitur
               rationabilis
               .
               ibid.
               n.
               10.
               p.
               293.
               
            
             
               A
               custome
               Ecclesiastical
               that
               is
               but
               of
               a
               legal
               and
               presumed
               reasonableness
               binds
               us
               to
               conformity
               .
            
             
               ibid.
               n.
               11.
               p.
               293.
               
            
             
               The
               Character
               of
               those
               that
               quarrelled
               with
               the
               customes
               of
               our
               Church
               .
            
             
               ibid.
               n.
               11.
               p.
               294.
               
            
             
               A
               custome
               in
               the
               administration
               of
               a
               Sacrament
               brought
               up
               against
               the
               analogy
               &
               purpose
               of
               the
               mystery
               ought
               not
               to
               be
               complied
               with
               .
            
             
               l.
               3.
               c.
               4.
               r.
               15.
               n.
               12.
               p.
               295.
               
            
             
               The
               Judges
               by
               their
               sentences
               best
               convey
               the
               notice
               of
               a
               Custome
               .
            
             
               l.
               3.
               c.
               6.
               r.
               6.
               n.
               3.
               p.
               428.
               
            
          
           
             
               Custome
               ,
               or
               tribute
               .
            
             
               They
               doe
               ill
               that
               make
               no
               conscience
               of
               purloining
               from
               the
               Custome-house
               .
            
             
               l.
               3.
               c.
               2.
               r.
               8.
               n.
               3.
               p.
               125.
               
            
             
               It
               is
               not
               lawfull
               to
               deny
               custome
               ,
               though
               to
               the
               Farmer
               and
               not
               to
               the
               Prince
               .
               l.
               3.
               c.
               2.
               r.
               10.
               n.
               5.
               p.
               128.
               
            
             
               Of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
             
               l.
               3.
               c.
               3.
               r.
               4.
               n.
               19.
               p.
               172.
               
            
             
               In
               Corporal
               punishments
               the
               Law
               does
               not
               proceed
               without
               the
               sentence
               of
               the
               Judge
               .
            
             
               l.
               3.
               c.
               2.
               r.
               2.
               n.
               17.
               p.
               64.
               
            
             
               Qualis
               Causa
               talis
               Effectus
               .
               Pref.
               
            
             
               pag.
               12.
               
            
          
        
         
           
             D.
             
          
           
             
               THE
               Daughter
               that
               is
               marriageable
               ,
               when
               her
               Father
               is
               dead
               ,
               is
               under
               the
               power
               of
               her
               Mother
               .
            
             
               l.
               3.
               c.
               5.
               r.
               8.
               n.
               29.
               p.
               394.
               
            
          
           
             
               Death
               .
            
             
               What
               things
               are
               requisite
               to
               make
               the
               sentence
               of
               Death
               just
               upon
               an
               accused
               person
               .
               
                 l.
                 1.
                 c.
              
               2.
               r.
               8.
               n.
               18.
               p.
               88.
               
            
             
               Death-bed
               repentance
               .
            
             
               l.
               2.
               c.
               3.
               r.
               16.
               n.
               9.
               p.
               523.
               
            
             
               The
               Laws
               of
               God
               in
               precepts
               purely
               affirmative
               do
               not
               oblige
               to
               an
               actual
               obedience
               in
               danger
               of
               death
               .
            
             
               l.
               3.
               c.
               1.
               r.
               2.
               n.
               8.
               p.
               27.
               
            
             
               An
               Humane
               Law
               made
               under
               the
               penaltie
               of
               death
               binds
               to
               obedience
               ,
               though
               death
               certainly
               follow
               .
            
             
               l.
               3.
               c.
               1.
               r.
               2.
               n.
               12.
               p.
               29.
               
            
             
               Whether
               it
               be
               lawfull
               to
               kill
               a
               mans
               self
               when
               he
               stands
               condemned
               to
               dye
               .
            
             
               l.
               3.
               c.
               2.
               r.
               3.
               n.
               4.
               p.
               72.
               
            
             
               Among
               the
               Romans
               they
               that
               killed
               themselves
               might
               make
               their
               wills
               .
               ibid.
               
            
             
               The
               Stoicks
               held
               it
               lawfull
               to
               kill
               ones
               self
               in
               five
               cases
               .
               
                 ibid.
                 n.
              
               4.
               p.
               73.
               
            
             
               Aristotle
               will
               not
               allow
               it
               to
               be
               gallant
               for
               the
               avoiding
               any
               evil
               to
               kill
               ones
               self
               .
               l.
               3.
               c.
               2.
               r.
               3.
               n.
               6.
               p.
               74.
               
            
             
               When
               a
               Tyrant
               power
               threatens
               death
               to
               make
               the
               obedient
               Subject
               contemn
               the
               Law
               ,
               the
               Subject
               ought
               rather
               to
               dy
               then
               disobey
               the
               Law.
               
            
             
               l.
               3.
               c.
               1.
               r.
               2.
               n.
               13.
               p.
               29.
               
            
             
               Death
               must
               not
               be
               inflicted
               on
               Criminals
               upon
               trifling
               causes
               .
            
             
               l.
               3.
               c.
               2.
               r.
               1.
               n.
               17.
               p.
               58.
               
            
             
               Some
               Princes
               required
               malefactors
               to
               be
               Executioners
               of
               death
               upon
               themselves
               .
               l.
               3.
               c.
               2.
               r.
               2.
               n.
               17.
               p.
               65.
               
            
             
               It
               is
               an
               act
               of
               Despair
               to
               procure
               ones
               own
               death
               to
               prevent
               worse
               usage
               from
               the
               hands
               of
               Enemies
               .
            
             
               l.
               3.
               c.
               2.
               r.
               3.
               n.
               8.
               p.
               75.
               
            
             
               To
               kill
               ones
               self
               is
               against
               the
               sixth
               Commandment
               .
               
                 ibid.
                 n.
              
               7.
               p.
               75.
               
            
             
               It
               is
               no
               more
               lawfull
               to
               kill
               ones
               self
               ,
               then
               ones
               neighbour
               ,
               because
               our
               love
               to
               our selves
               is
               the
               measure
               of
               our
               love
               to
               our
               neighbour
               .
               
                 ibid.
                 n.
              
               9.
               p.
               76.
               
            
             
               To
               kill
               ones
               self
               is
               against
               the
               Doctrines
               of
               the
               Fathers
               .
            
             
               l.
               3.
               c.
               2.
               r.
               3.
               n.
               6
               ,
               9.
               p.
               76.
               
            
             
               is
               rebellion
               against
               God.
               n.
               10.
               p.
               76.
               
            
             
               is
               against
               nature
               .
               n.
               11.
               p.
               77.
               
            
             
               Of
               Sampsons
               killing
               himself
               .
            
             
               l.
               3.
               c.
               2.
               r.
               3.
               n.
               13.
               p.
               77.
               
            
             
               Of
               arresting
               dead
               bodies
               for
               debt
               .
            
             
               l.
               3.
               c.
               2.
               r.
               7.
               n.
               10.
               p.
               120.
               
            
          
           
             
               Debt
               .
            
             
               A
               man
               is
               not
               bound
               to
               pay
               his
               debts
               ,
               when
               to
               do
               so
               will
               take
               away
               from
               him
               his
               natural
               support
               .
            
             
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               28.
               p.
               201.
               
            
             
               Of
               imprisoning
               insolvent
               Debtors
               .
            
             
               l.
               3.
               c.
               2.
               r.
               7.
               n.
               5.
               p.
               118.
               
            
             
               Debtors
               were
               free
               from
               their
               Crediditors
               ,
               if
               they
               did
               
                 ejurare
                 bonim
                 copiam
              
               .
            
             
               ibid.
               n.
               7.
               p.
               118.
               
            
             
               The
               several
               Laws
               of
               the
               Romans
               concerning
               insolvent
               Debtors
               .
            
             
               ibid.
               n.
               5
               ,
               6
               ,
               7
               ,
               8.
               p.
               118.
               
            
             
               Christian
               religion
               takes
               off
               all
               rigid
               inflictions
               from
               isolvent
               Debtors
               .
            
             
               ibid.
               n.
               9.
               p.
               120.
               
            
             
               Of
               Delight
               in
               an
               evill
               action
               when
               it
               is
               passed
               .
               l.
               1.
               c.
               3.
               r.
               5.
               
                 per
                 tot
                 .
                 p.
              
               112.
               
            
          
           
             
               Dice
               .
            
             
               Whether
               the
               Dicemakers
               trade
               be
               lawfull
               .
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               25.
               p.
               468.
               
            
             
               Whether
               it
               be
               lawfull
               to
               play
               at
               Dice
               .
            
             
               ibid.
               n.
               27.
               p.
               469.
               
            
             
               Those
               that
               lost
               any
               considerable
               part
               of
               their
               estate
               at
               Dice
               the
               Roman
               Law
               banished
               .
               
                 ibid.
                 n.
              
               28.
               p.
               470.
               
            
             
               In
               what
               instances
               Dice
               may
               be
               lawfull
               .
               ibid.
               
            
             
               Rules
               to
               be
               used
               in
               the
               managing
               that
               kind
               of
               recreation
               .
               
                 ibid.
                 n.
              
               32.
               p.
               473.
               
            
             
               Vide
               Gaming
               in
               the
               letter
               G.
               
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               20.
               p.
               460.
               
            
          
           
             
               Dispensation
               .
            
             
               The
               ground
               and
               measure
               of
               the
               Dispensation
               of
               Laws
               .
            
             
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               35.
               p.
               205.
               
            
             
               God
               can
               dispense
               with
               the
               Law
               of
               Nature
               .
               l.
               2.
               c.
               1.
               r.
               9.
               n.
               3.
               p.
               264.
               
            
             
               A
               Dispensation
               is
               not
               necessary
               for
               Conscience
               ,
               but
               for
               avoiding
               scandall
               or
               punishment
               .
               l.
               3.
               p.
               424.
               
            
             
               The
               causes
               of
               proper
               dispensations
               .
            
             
               ibid.
               p.
               425.
               
            
             
               He
               that
               dispenseth
               must
               not
               injure
               religion
               nor
               any
               right
               not
               subject
               to
               him
               .
            
             
               l.
               3.
               p.
               425.
               
            
             
               Every
               matter
               from
               whence
               the
               
                 ratio
                 Debiti
              
               can
               be
               taken
               ,
               is
               dispensable
               .
            
             
               l.
               2.
               c.
               1.
               r.
               9.
               n.
               11.
               p.
               268.
               
            
             
               The
               Pope
               hath
               not
               power
               to
               dispense
               with
               the
               law
               of
               Nature
               .
            
             
               l.
               2.
               c.
               1.
               r.
               10.
               n.
               9.
               p.
               272.
               
            
             
               No
               humane
               power
               can
               dispense
               with
               the
               positive
               Laws
               of
               Jesus
               Christ.
               
            
             
               l.
               2.
               c.
               3.
               r.
               11.
               n.
               1.
               p.
               440.
               
            
             
               Dispensation
               is
               twofold
               .
            
             
               ibid.
               n.
               13.
               p.
               445.
               
            
             
               No
               man
               can
               dispense
               with
               those
               Laws
               that
               follow
               by
               immediate
               consequence
               from
               the
               positive
               Laws
               of
               Christ.
               
                 ibid.
                 n.
              
               15.
               p.
               446.
               
            
             
               When
               any
               condition
               intrinsecal
               to
               the
               duty
               of
               an
               affirmative
               precept
               can
               neither
               be
               had
               nor
               supplied
               ,
               the
               duty
               falls
               without
               the
               need
               of
               Dispensation
               .
            
             
               l.
               2.
               c.
               3.
               r.
               11.
               n.
               15.
               p.
               446.
               
            
             
               A
               duty
               whose
               necessary
               condition
               cannot
               be
               supplied
               is
               dispensed
               with
               in
               the
               nature
               of
               the
               thing
               ,
               not
               by
               any
               act
               of
               Jurisdiction
               .
            
             
               l.
               2.
               c.
               3.
               r.
               11.
               n.
               15.
               p.
               446.
               
            
             
               Of
               the
               power
               of
               Dispensation
               .
            
             
               l.
               3.
               c.
               6.
               r.
               4.
               n.
               1.
               p.
               423.
               
            
             
               It
               is
               twofold
               ,
               proper
               and
               improper
               .
            
             
               ibid.
               n.
               2
               ,
               3.
               p.
               423.
               
            
             
               Men
               have
               made
               many
               needless
               disputes
               about
               the
               power
               of
               Princes
               in
               dispensing
               with
               Laws
               .
               
                 ibid.
                 n.
              
               4.
               p.
               424.
               
            
             
               All
               Dissembling
               from
               an
               evill
               principle
               and
               to
               evill
               purposes
               is
               unlawfull
               .
            
             
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               44.
               p.
               104.
               
            
          
           
             
               Divine
               .
            
             
               When
               the
               authority
               of
               Divines
               is
               to
               be
               followed
               .
               l.
               1.
               c.
               4.
               r.
               10.
               n.
               5.
               p.
               165.
               
            
             
               
               The
               Antients
               sometimes
               affirm
               a
               thing
               is
               of
               Divine
               right
               ,
               if
               they
               have
               in
               Scripture
               but
               an
               authentic
               example
               .
            
             
               l.
               3.
               c.
               4.
               r.
               13.
               n.
               8.
               p.
               275.
               
            
          
           
             
               Divorce
               .
            
             
               It
               was
               the
               opinion
               of
               S.
               Hierome
               and
               some
               others
               ,
               that
               it
               was
               not
               lawfull
               for
               the
               Husband
               or
               wife
               to
               live
               with
               her
               or
               him
               that
               was
               notoriously
               guilty
               of
               adultery
               .
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               7.
               p.
               191.
               
            
          
           
             
               Duty
               .
            
             
               Concerning
               the
               supply
               of
               Duty
               .
            
             
               l.
               2.
               c.
               3.
               r.
               11.
               n.
               17.
               p.
               447.
               
            
             
               The
               external
               actions
               of
               a
               Duty
               are
               determined
               by
               something
               without
               ,
               and
               things
               which
               are
               not
               in
               our
               power
               ,
               and
               sometimes
               by
               our
               own
               will.
               
            
             
               l.
               2.
               c.
               3.
               r.
               16.
               n.
               4.
               p.
               522.
               
            
             
               In
               what
               manner
               an
               intrinsecal
               condition
               being
               wanting
               ,
               the
               Duty
               is
               released
               .
            
             
               l.
               2.
               c.
               3.
               r.
               11.
               n.
               15.
               p.
               446.
               
            
             
               No
               man
               is
               to
               answer
               for
               an
               accidental
               evil
               effect
               ,
               that
               is
               consequent
               to
               his
               duty
               .
               l.
               3.
               c.
               2.
               r.
               1.
               n.
               6.
               p.
               55.
               
            
             
               That
               which
               is
               necessary
               to
               be
               done
               is
               not
               against
               any
               mans
               duty
               .
               
                 ib.
                 n.
              
               10.
               p.
               56.
               
            
             
               The
               Distinction
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               27
               ,
               28.
               p.
               342.
               
            
          
           
             
               Doubt
               .
            
             
               A
               negative
               doubt
               what
               it
               is
               .
            
             
               l.
               1.
               c.
               5.
               r.
               1.
               n.
               5.
               p.
               175.
               
            
             
               a
               negative
               doubt
               binds
               not
               to
               action
               .
            
             
               l.
               1.
               c.
               5.
               r.
               2.
               n.
               1.
               p.
               176.
               
            
             
               what
               is
               a
               privative
               Doubt
               .
            
             
               ibid.
               n.
               7.
               p.
               177.
               
            
             
               Against
               a
               doubting
               Conscience
               a
               man
               may
               not
               act
               ,
               but
               against
               a
               scrupulous
               he
               may
               .
               l.
               1.
               c.
               6.
               r.
               2.
               n.
               2.
               p.
               211.
               
            
             
               In
               all
               matters
               of
               doubt
               when
               the
               Case
               on
               either
               hand
               is
               equall
               ,
               so
               that
               the
               Conscientia
               cannot
               determine
               ,
               there
               the
               Examples
               of
               good
               men
               are
               of
               great
               use
               to
               determine
               it
               .
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               43.
               p.
               387.
               
            
             
               The
               Doctors
               of
               the
               Church
               cannot
               give
               sufficient
               authority
               to
               a
               tradition
               .
            
             
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               41.
               p.
               499.
               
            
             
               Concerning
               Durandus
               
                 his
                 distinction
              
               ,
               Ligat
               Conscientia
               Erronea
               ,
               sed
               non
               obligat
               .
               l.
               1.
               c.
               3.
               r.
               2.
               n.
               26.
               p.
               107.
               
            
          
           
             
               Duell
               .
            
             
               Of
               the
               way
               of
               proving
               ones
               innocence
               by
               Duell
               .
               l.
               3.
               c.
               2.
               r.
               6.
               n.
               12.
               p.
               112.
               
            
             
               In
               what
               cases
               judicial
               Duells
               are
               lawfull
               .
               ibid.
               n.
               13.
               p.
               113.
               
            
          
           
             
               Drunkenness
               .
            
             
               Of
               those
               that
               permit
               it
               in
               their
               houses
               at
               feasts
               .
               l.
               4.
               c.
               1.
               n.
               21.
               p.
               465.
               
            
             
               Whether
               and
               in
               what
               manner
               it
               may
               lessen
               a
               Crime
               .
               l.
               4.
               c.
               1.
               r.
               6.
               n.
               14.
               p.
               506.
               
            
             
               Of
               the
               Crimes
               done
               in
               drunken
               distempers
               .
               
                 ibid.
                 n.
              
               10.
               p.
               505.
               
            
             
               What
               difference
               there
               is
               in
               the
               obligation
               of
               a
               Law
               of
               Christ
               in
               respect
               of
               the
               outward
               and
               inward
               action
               .
            
             
               l.
               2.
               c.
               3.
               r.
               16.
               n.
               4.
               p.
               522.
               
            
          
        
         
           
             E.
             
          
           
             
               Easter
               .
            
             
               EAster
               was
               not
               instituted
               by
               command
               of
               the
               Apostles
               .
            
             
               l.
               3.
               c.
               4.
               r.
               13.
               n.
               13.
               p.
               278.
               
            
             
               It
               is
               no
               dishonour
               to
               that
               feast
               ,
               to
               affirm
               the
               Apostles
               did
               not
               intend
               to
               make
               laws
               concerning
               it
               .
            
             
               l.
               3.
               c.
               4.
               
               ●
               .
               13.
               n.
               13.
               p.
               279.
               
            
             
               Easter
               festival
               was
               in
               use
               ,
               though
               not
               commanded
               in
               the
               Apostles
               time
               .
               ibid.
               
            
             
               The
               measures
               of
               Eating
               and
               drinking
               .
               l.
               4.
               c.
               2.
               r.
               2.
               n.
               2.
               
            
          
           
             
               Ecclesiastics
               .
            
             
               Rules
               concerning
               the
               residency
               of
               Ecclesiastics
               or
               their
               translation
               .
            
             
               l.
               1.
               c.
               2.
               r.
               5.
               n.
               22.
               p.
               69.
               
            
             
               A
               Decretal
               of
               Pope
               Evatristus
               concerning
               Ecclesiastics
               leaving
               their
               Churches
               ,
               dissallowing
               it
               upon
               any
               pretence
               .
            
             
               ibid.
               n.
               23.
               p.
               69.
               
            
             
               An
               act
               of
               the
               Nicene
               Creed
               concerning
               the
               same
               ,
               out
               of
               S.
               
                 Hierome
                 .
                 ibid.
              
               
            
             
               An
               explication
               of
               the
               Decretal
               of
               
                 Evatristus
                 .
                 ibid.
                 n.
              
               24.
               
            
             
               An
               explication
               of
               the
               allegation
               ,
               out
               of
               S.
               
                 Hierome
                 .
                 ibid.
                 n.
              
               25.
               p.
               71.
               
            
             
               Some
               instances
               of
               Kings
               and
               Priests
               driven
               from
               their
               thrones
               by
               an
               exorbitant
               Ecclesiastical
               power
               .
            
             
               l.
               3.
               c.
               3.
               r.
               4.
               n.
               11.
               p.
               166.
               
            
             
               Ecclesiastical
               power
               differs
               much
               from
               the
               Civil
               .
               l.
               3.
               c.
               3.
               r.
               4.
               n.
               19.
               p.
               171.
               
            
             
               Divers
               Ecclesiastical
               Laws
               made
               by
               Emperours
               .
               l.
               3.
               c.
               3.
               r.
               5.
               n.
               5.
               p.
               175.
               
            
             
               Baronius
               answered
               ,
               who
               affirms
               ,
               those
               Ecclesiastical
               Laws
               made
               by
               Emperours
               were
               unjust
               .
            
             
               l.
               3.
               c.
               3.
               r.
               5.
               n.
               7.
               p.
               176.
               
            
             
               Donatus
               said
               ,
               What
               hath
               the
               Emperour
               to
               doe
               with
               the
               Church
               ?
            
             
               l.
               3.
               c.
               3.
               r.
               5.
               n.
               6.
               p.
               176.
               
            
             
               S.
               Chrysostome
               teaches
               that
               an
               Ecclesiastical
               person
               though
               an
               Apostle
               must
               be
               subject
               to
               the
               civil
               power
               .
            
             
               l.
               3.
               c.
               3.
               r.
               6.
               n.
               1.
               p.
               178.
               
            
             
               Instances
               to
               prove
               that
               the
               civil
               power
               hath
               a
               power
               of
               coercion
               over
               Ecclesiastics
               .
               
                 ibid.
                 n.
              
               3.
               p.
               179.
               
            
             
               Wherein
               consists
               the
               honour
               of
               an
               Ecclesiastic
               .
               l.
               3.
               c.
               3.
               r.
               6.
               n.
               18.
               p.
               187.
               
            
             
               Ecclesiastics
               have
               not
               a
               temporal
               power
               in
               order
               to
               a
               spiritual
               end
               .
            
             
               l.
               3.
               c.
               3.
               r.
               7.
               n.
               2.
               p.
               200.
               
            
             
               
                 That
                 saying
              
               .
               Ecclesia
               est
               in
               republica
               ,
               non
               Respublica
               in
               Ecclesia
               ,
               explained
               .
            
             
               ibid.
               n.
               8.
               p.
               203.
               
            
             
               The
               distinct
               parts
               and
               measures
               of
               the
               Ecclesiastical
               and
               Civil
               power
               .
            
             
               l.
               3.
               c.
               4.
               r.
               5.
               n.
               3.
               p.
               235.
               
            
             
               the
               difference
               of
               the
               Ecclesiastical
               from
               the
               Civil
               power
               .
            
             
               l.
               3.
               c.
               4.
               r.
               9.
               n.
               1.
               p.
               255.
               
            
             
               See
               more
               in
               C.
               word
               Church
               .
            
             
               Of
               the
               Hebrews
               lying
               to
               
                 Egyptians
                 .
                 l.
              
               3.
               c.
               2.
               r.
               5.
               n.
               7.
               p.
               84.
               
            
             
               The
               Council
               of
               Eliberis
               decreed
               against
               pictures
               in
               Churches
               .
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               35.
               p.
               350.
               
            
          
           
             
               Emperour
               .
            
             
               they
               made
               divers
               Ecclesiastical
               Laws
               .
            
             
               l.
               3.
               c.
               3.
               r.
               5.
               n.
               5.
               p.
               175.
               
            
             
               Honorius
               the
               Emperour
               made
               a
               Law
               concerning
               the
               election
               of
               the
               Pope
               .
            
             
               l.
               3.
               c.
               3.
               r.
               5.
               n.
               5.
               p.
               176.
               
            
             
               Donatus
               said
               ,
               What
               hath
               the
               Emperour
               to
               doe
               with
               the
               Church
               ?
            
             
               ibid.
               n.
               6.
               p.
               176.
               
            
             
               Boronius
               affirms
               those
               Ecclesiastical
               Laws
               were
               unjust
               that
               the
               Emperour
               made
               ,
               an
               answer
               to
               it
               .
               
                 ibid.
                 n.
              
               7.
               p.
               176.
               
            
             
               Pope
               Gregory
               the
               Great
               submitted
               to
               Mauritius
               the
               Emperour
               in
               an
               Ecclesiastical
               Law.
               l.
               3.
               c.
               3.
               r.
               5.
               n.
               7.
               p.
               176.
               
            
             
               Eusebius
               Bishop
               of
               Samosata
               yielded
               to
               be
               banished
               by
               the
               Emperour
               ,
               though
               the
               people
               offered
               to
               defend
               him
               .
            
             
               l.
               3.
               c.
               3.
               r.
               6.
               n.
               2.
               p.
               178.
               
            
             
               The
               Archimandrites
               of
               Constantinople
               writing
               to
               the
               Pope
               ,
               mentioned
               the
               Emperour
               as
               head
               of
               the
               Church
               .
            
             
               ibid.
               n.
               19.
               p.
               189.
               
            
             
               The
               Emperour
               hath
               power
               over
               Bishops
               .
               
                 ibid.
                 n.
              
               21.
               p.
               190.
               
            
             
               Emperour
               is
               to
               be
               obeyed
               against
               the
               will
               of
               the
               Bishop
               .
               
                 ibid.
                 n.
              
               22.
               p.
               191.
               
            
             
               He
               is
               to
               be
               obeyed
               against
               the
               will
               of
               the
               Bishop
               in
               actions
               that
               by
               empire
               are
               changed
               into
               good
               or
               bad
               respectively
               .
            
             
               ibid.
               n.
               23.
               p.
               191.
               
            
             
               The
               Bishops
               of
               Rome
               destroyed
               the
               Roman
               Empire
               .
               l.
               3.
               c.
               3.
               r.
               7.
               n.
               4.
               p.
               201.
               
            
             
               The
               first
               Councils
               were
               called
               by
               the
               Emperours
               .
               
                 ibid.
                 n.
              
               10.
               p.
               204.
               
            
             
               He
               had
               the
               primacy
               in
               eight
               General
               Councils
               .
               
                 ibid.
                 n.
              
               10.
               p.
               204.
               
            
             
               The
               Emperours
               did
               dismiss
               the
               Councils
               .
               l.
               3.
               c.
               3.
               r.
               7.
               n.
               11.
               p.
               205.
               
            
             
               S.
               Hierome
               disputing
               against
               Ruffinus
               ,
               disproves
               a
               certain
               Synod
               ,
               because
               Ruffinus
               could
               not
               shew
               what
               Emperour
               called
               it
               .
               
                 ibid.
                 n.
              
               11.
               p.
               205.
               
            
             
               Decrees
               made
               by
               the
               Emperours
               concerning
               matters
               of
               Faith.
               
            
             
               ibid.
               n.
               13
               ,
               14.
               p.
               206.
               
            
             
               Empire
               is
               included
               in
               Jurisdiction
               .
            
             
               l.
               3.
               c.
               4.
               r.
               1.
               n.
               5.
               p.
               212.
               
            
             
               There
               is
               no
               Empire
               in
               preaching
               .
            
             
               ibid.
               n.
               12.
               p.
               217.
               
            
             
               Never
               any
               Canons
               of
               the
               primitive
               Church
               did
               oblige
               the
               people
               ,
               unless
               established
               by
               the
               Emperour
               .
            
             
               l.
               3.
               c.
               4.
               r.
               5.
               n.
               4.
               p.
               236.
               
            
             
               Of.
               S.
               Ambrose
               excommunicating
               
                 Theodosius
                 :
                 Babylas
              
               excommunicating
               the
               Emperour
               
                 Decius
                 :
                 Athanasius
              
               ,
               the
               Prefect
               of
               
                 Lybia
                 :
                 Chrysostome
              
               ,
               the
               Empress
               
                 Eudoxia
                 .
                 l.
              
               3.
               c.
               4.
               r.
               7.
               n.
               8
               ,
               9.
               p.
               242.
               
            
             
               See
               more
               in
               the
               title
               King
               &
               Prince
               ,
               &c.
               
            
             
               Hildebrand
               did
               ill
               to
               excommunicate
               the
               Emperour
               Henry
               .
            
             
               l.
               3.
               c.
               4.
               r.
               10.
               n.
               12.
               p.
               264.
               
            
             
               
               Of
               Elias
               his
               sacrificing
               to
               Baal
               .
            
             
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               28.
               p.
               200.
               
            
             
               &
               n.
               37.
               p.
               205.
               
            
          
           
             
               End.
               
            
             
               An
               action
               receives
               the
               denomination
               of
               good
               or
               bad
               from
               the
               end
               .
            
             
               l.
               4.
               c.
               1.
               r.
               1.
               n.
               1.
               
            
             
               How
               the
               Glory
               of
               God
               is
               to
               be
               reconciled
               with
               those
               other
               lower
               ends
               which
               we
               set
               for
               our
               actions
               .
            
             
               l.
               4.
               c.
               2.
               r.
               2.
               n.
               1.
               
            
             
               How
               temporal
               ends
               are
               to
               be
               subordinate
               to
               spiritual
               .
               
                 ibid.
                 n.
              
               2.
               
            
             
               Temporal
               ends
               must
               not
               fill
               our
               affections
               &
               keep
               out
               better
               things
               .
               
                 ib.
                 n.
              
               2.
               
            
             
               We
               may
               serve
               inferiour
               ends
               so
               they
               carry
               us
               not
               beyond
               due
               measures
               .
               
                 ib.
                 n.
              
               3.
               
            
             
               All
               temporal
               ends
               must
               be
               less
               principal
               and
               subordinate
               to
               religion
               .
               
                 ib.
                 n.
              
               4.
               
            
             
               Fines
               mandati
               sunt
               diligenter
               custodiendi
               .
               l.
               4.
               c.
               2.
               r.
               3.
               n.
               4.
               
            
          
           
             
               England
               .
            
             
               There
               is
               not
               article
               in
               the
               faith
               of
               the
               Church
               of
               England
               ,
               but
               is
               possible
               to
               be
               effected
               by
               the
               ordinary
               power
               of
               God.
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               50.
               p.
               56.
               
            
             
               In
               England
               no
               Council
               is
               of
               authority
               but
               the
               first
               four
               general
               Councils
               .
            
             
               l.
               3.
               c.
               4.
               r.
               14.
               n.
               2.
               p.
               283.
               
            
             
               The
               Church
               of
               England
               retains
               in
               all
               her
               Offices
               but
               one
               ceremony
               ,
               that
               is
               not
               of
               divine
               institution
               or
               Apostolical
               .
            
             
               l.
               3.
               c.
               4.
               r.
               20.
               r.
               8.
               p.
               327.
               
            
             
               The
               reformation
               made
               in
               England
               by
               Henry
               the
               eighth
               was
               never
               the
               worse
               because
               he
               proposed
               to
               himself
               (
               possibly
               )
               an
               evil
               end
               .
               l.
               3.
               c.
               1.
               r.
               3.
               n.
               5.
               p.
               33.
               
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               l.
               2.
               c.
               2.
               r.
               3.
               n.
               53.
               p.
               307
               ,
               317.
               
            
          
           
             
               Equity
               .
            
             
               Of
               Equity
               in
               interpreting
               penal
               Laws
               .
               l.
               3.
               c.
               6.
               r.
               1.
               r.
               2.
               p.
               399.
               
            
             
               Of
               Equity
               in
               punishments
               .
            
             
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               16.
               p.
               405.
               
            
             
               it
               is
               to
               be
               practised
               for
               the
               ends
               of
               charity
               and
               justice
               ,
               not
               oppression
               .
            
             
               ibid.
               r.
               2.
               n.
               4.
               p.
               408.
               
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               l.
               2.
               c.
               3.
               r.
               13.
               n.
               9.
               p.
               458.
               
            
          
           
             
               Errour
               .
            
             
               The
               causes
               of
               it
               .
            
             
               l.
               1.
               c.
               3.
               r.
               ●
               .
               n.
               2
               ,
               3.
               p.
               100.
               
            
             
               The
               measures
               of
               obedience
               due
               to
               an
               erring
               Conscience
               .
            
             
               l.
               1.
               c.
               3.
               r.
               2.
               n.
               28.
               p.
               107.
               
            
             
               If
               the
               thing
               which
               it
               commands
               be
               indifferent
               we
               may
               follow
               it
               without
               sin
               .
            
             
               ibid.
               
            
             
               If
               an
               Erring
               Conscience
               dictate
               a
               thing
               to
               be
               good
               ,
               which
               is
               not
               good
               ,
               not
               to
               follow
               that
               dictate
               and
               not
               to
               doe
               that
               thing
               is
               no
               sin
               .
               
                 ibid.
                 n.
              
               29.
               p.
               108.
               
            
             
               If
               an
               Erring
               Conscience
               affirm
               that
               which
               is
               good
               or
               indifferent
               to
               be
               evil
               ,
               it
               is
               no
               sin
               to
               omit
               that
               action
               .
            
             
               ibid.
               n.
               30.
               p.
               108.
               
            
             
               If
               an
               Erring
               Conscience
               say
               that
               such
               an
               action
               is
               lawfull
               only
               ,
               when
               of
               it self
               it
               is
               good
               ,
               we
               sin
               not
               whether
               we
               doe
               it
               or
               not
               doe
               it
               .
               
                 ibid.
                 n.
              
               31.
               p.
               108.
               
            
             
               If
               an
               Erring
               Conscience
               commands
               what
               is
               simply
               evil
               ,
               or
               forbids
               that
               which
               is
               absolutely
               commanded
               ,
               the
               man
               sins
               whether
               he
               obeys
               or
               obeys
               not
               .
            
             
               ibid.
               n.
               32.
               
            
             
               How
               the
               Error
               of
               an
               abused
               Conscience
               must
               be
               removed
               .
            
             
               l.
               1.
               c.
               3.
               r.
               7.
               p.
               116.
               
            
          
           
             
               Example
               .
            
             
               An
               Example
               out
               of
               the
               Old
               Testament
               is
               not
               in
               all
               things
               sufficient
               warrant
               for
               us
               .
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               26.
               p.
               380.
               
            
             
               The
               actions
               of
               good
               men
               in
               Scripture
               are
               not
               a
               competent
               warrant
               for
               our
               imitation
               ,
               not
               only
               when
               they
               are
               reproved
               ,
               but
               even
               when
               they
               are
               set
               down
               without
               a
               censure
               .
               
                 ibid.
                 n.
              
               27.
               p.
               380.
               
            
             
               The
               actions
               of
               men
               in
               the
               Old
               Testament
               though
               attested
               and
               brought
               to
               effect
               by
               the
               providence
               of
               God
               ,
               are
               not
               to
               be
               made
               examples
               alwaies
               by
               us
               .
            
             
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               28.
               p.
               381
               ,
               &
               p.
               557.
               
            
             
               Examples
               in
               matters
               of
               war
               are
               ever
               most
               dangerous
               precedents
               .
            
             
               ibid.
               n.
               31.
               p.
               382.
               
            
             
               A
               Law
               being
               changed
               ,
               Examples
               which
               were
               never
               given
               in
               proportion
               to
               that
               Law
               are
               not
               to
               be
               imitated
               .
            
             
               ibid.
               n.
               32.
               p.
               382.
               
            
             
               Examples
               are
               instead
               of
               a
               Rule
               ,
               when
               there
               is
               none
               .
               
                 ibid.
                 n.
              
               40.
               p.
               386.
               
            
             
               The
               greatest
               use
               of
               Examples
               is
               in
               the
               interpretation
               of
               Laws
               ,
               when
               the
               letter
               is
               equivocal
               or
               the
               Example
               doubtfull
               .
            
             
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               44.
               p.
               387.
               
            
             
               what
               Examples
               may
               be
               safely
               followed
               .
               
                 ibid.
                 n.
              
               47.
               p.
               387.
               
            
             
               That
               Example
               is
               safe
               ,
               where
               we
               find
               upon
               the
               Action
               the
               marke
               of
               Gods
               blessing
               .
               
                 ibid.
                 n.
              
               48.
               p.
               387.
               
            
             
               In
               all
               matters
               of
               doubt
               ,
               when
               the
               case
               on
               either
               hand
               is
               equal
               ,
               so
               that
               the
               Conscience
               cannot
               determine
               ,
               there
               the
               Examples
               of
               good
               men
               are
               of
               great
               use
               to
               determine
               it
               .
               
                 ibid.
                 n.
              
               43.
               p.
               386.
               
            
          
           
             
               Evil.
               
            
             
               Instances
               of
               holy
               and
               great
               men
               that
               have
               done
               evil
               to
               the
               end
               that
               good
               might
               come
               of
               it
               .
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               28.
               p.
               200.
               
            
             
               When
               the
               Evils
               are
               subordinate
               and
               relative
               ,
               the
               less
               may
               be
               done
               to
               prevent
               the
               greater
               .
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               33.
               p.
               203.
               
            
             
               the
               natures
               ,
               causes
               and
               measures
               of
               Evil.
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               34.
               p.
               204.
               
            
             
               He
               that
               makes
               use
               of
               a
               material
               part
               of
               a
               sin
               already
               prepared
               ,
               to
               which
               he
               gives
               no
               consent
               ,
               and
               which
               he
               cannot
               help
               ,
               does
               not
               evil
               for
               a
               good
               end
               .
            
             
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               37.
               p.
               205.
               
            
             
               It
               is
               falsely
               said
               by
               some
               ,
               that
               some
               things
               are
               by
               God
               forbidden
               ,
               because
               they
               were
               before
               that
               act
               of
               God's
               unlawful
               .
            
             
               l.
               2.
               c.
               1.
               r.
               1.
               n.
               58.
               p.
               242.
               
            
             
               of
               toleration
               of
               Evil.
               
            
             
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               11
               ,
               12.
               p.
               376.
               
            
             
               To
               have
               a
               power
               of
               chusing
               Evil
               is
               an
               imperfection
               and
               infelicity
               .
            
             
               l.
               4.
               c.
               1.
               r.
               1.
               n.
               5.
               p.
               441.
               
            
             
               He
               does
               not
               eschue
               Evil
               that
               does
               not
               doe
               it
               ,
               but
               he
               that
               chuseth
               not
               to
               doe
               it
               .
               l.
               4.
               c.
               1.
               r.
               1.
               n.
               16.
               p.
               445.
               
            
          
           
             
               Everlasting
               .
            
             
               That
               word
               among
               the
               Jews
               does
               not
               alwaies
               fignifie
               eternal
               .
            
             
               l.
               2.
               c.
               2.
               r.
               1.
               n.
               11.
               p.
               279.
               
            
          
           
             
               Executioner
               .
            
             
               An
               Executioner
               is
               not
               to
               refuse
               to
               doe
               his
               office
               ,
               if
               he
               know
               the
               prisoner
               unjustly
               condemned
               .
            
             
               l.
               1.
               c.
               2.
               r.
               8.
               n.
               25.
               p.
               91.
               &
               p.
               82.
               n.
               7.
               
            
             
               In
               what
               case
               the
               Criminal
               is
               to
               be
               Executioner
               against
               himself
               .
            
             
               l.
               3.
               c.
               2.
               r.
               2.
               p.
               63.
               
            
             
               Exceptio●irmat
               ●irmat
               regulam
               in
               non
               exceptis
               .
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               31.
               p.
               346.
               
            
             
               Concerning
               the
               Excellency
               of
               things
               ,
               and
               how
               to
               be
               estimated
               .
            
             
               l.
               3.
               c.
               3.
               r.
               6.
               n.
               7.
               p.
               181.
               
            
             
               Excess
               ,
               reasons
               against
               it
               .
            
             
               l.
               3.
               c.
               2.
               r.
               9.
               p.
               127.
               
            
          
           
             
               Excommunication
               .
            
             
               Concerning
               it
               .
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               19.
               p.
               14.
               &
               l.
               3.
               c.
               2.
               r.
               2.
               n.
               14
               ,
               15
               ,
               16.
               p.
               63.
               
            
             
               what
               are
               the
               effects
               of
               it
               .
            
             
               l.
               3.
               c.
               4.
               r.
               1.
               n.
               15
               ,
               16.
               p.
               219.
               
            
             
               See
               the
               title
               Keys
               ,
               in
               K.
               
            
             
               A
               King
               cannot
               be
               excommunicated
               .
            
             
               l.
               3.
               c.
               4.
               r.
               7.
               n.
               4
               ,
               5.
               p.
               241.
               
            
             
               the
               Primitive
               Bishops
               never
               durst
               think
               of
               Excommunicating
               Kings
               .
            
             
               l.
               3.
               c.
               4.
               r.
               7.
               n.
               7.
               p.
               242.
               
            
             
               Of
               S.
               Ambrose
               Excommunicating
               Theodosius
               :
               Babylas
               ,
               the
               Emperour
               Decius
               :
               Athanasius
               ,
               the
               Prefect
               of
               Lybia
               :
               Chrysostome
               ,
               the
               Emperess
               Eudoxia
               ,
               
                 &c.
                 l.
              
               3.
               c.
               4.
               r.
               7.
               n.
               8
               ,
               9.
               p.
               242.
               
            
             
               but
               the
               Church
               may
               deny
               the
               Sacrament
               to
               evil
               Princes
               .
               
                 ibid.
                 n.
              
               10.
               p.
               243.
               
            
             
               Excommunication
               the
               greater
               and
               the
               lesser
               .
               
                 ibid.
                 r.
              
               8.
               n.
               1.
               p.
               247.
               
            
             
               Excommunication
               improperly
               so
               called
               ,
               when
               we
               refuse
               to
               communicate
               with
               one
               that
               is
               not
               excommunicated
               .
            
             
               ibid.
               n.
               3.
               p.
               248.
               
            
             
               this
               is
               not
               warrantable
               .
               
                 ib.
                 n.
              
               4.
               
            
             
               Neither
               the
               People
               or
               King
               are
               to
               be
               excommunicated
               .
               
                 ib.
                 n.
              
               7.
               p.
               250.
               
            
             
               In
               what
               cases
               it
               is
               lawfull
               for
               the
               people
               to
               separate
               from
               their
               Bishops
               or
               Priests
               .
               l.
               3.
               c.
               4.
               r.
               8.
               n.
               9.
               p.
               250.
               
            
             
               of
               the
               lesser
               Excommunication
               .
            
             
               ibid.
               n.
               12.
               p.
               251.
               
            
             
               The
               Bishop
               cannot
               Excommunicate
               any
               of
               the
               Princes
               servants
               without
               his
               leave
               .
               
                 ibid.
                 n.
              
               14.
               p.
               252.
               
            
             
               In
               the
               lesser
               Excommunication
               the
               internal
               and
               spiritual
               part
               depends
               not
               upon
               the
               Princes
               consent
               ,
               but
               the
               external
               does
               .
               ibid.
               
            
             
               of
               the
               greater
               Excommunication
               .
            
             
               l.
               3.
               c.
               4.
               r.
               8.
               n.
               18.
               p.
               254.
               
            
             
               
               The
               Bishop
               in
               inflicting
               the
               greater
               Excommunication
               depends
               not
               upon
               the
               Civil
               power
               .
               
                 ibid.
                 n.
              
               18.
               p.
               254.
               
            
             
               The
               reason
               why
               the
               Bishop
               depends
               upon
               the
               consent
               of
               the
               Civil
               power
               in
               the
               exercise
               of
               the
               lesser
               Excommunication
               &
               not
               of
               the
               greater
               
                 ib.
                 n.
              
               19.
               p.
               254.
               
            
             
               Excommunication
               for
               an
               unjust
               cause
               binds
               not
               .
               l.
               3.
               c.
               4.
               r.
               9.
               n.
               2.
               p.
               256.
               
            
             
               for
               a
               light
               cause
               binds
               before
               men
               but
               not
               before
               God.
               
                 ibid.
                 n.
              
               3.
               p.
               256.
               
            
             
               In
               what
               cases
               Excommunication
               may
               be
               inflicted
               .
               l.
               3.
               c.
               4.
               r.
               9.
               n.
               6.
               p.
               257.
               
            
             
               It
               should
               be
               the
               last
               remedy
               .
            
             
               l.
               3.
               c.
               4.
               r.
               9.
               n.
               7.
               p.
               258.
               
            
             
               Unlawfull
               to
               Excommunicate
               any
               man
               for
               not
               paying
               the
               fees
               of
               Courts
               .
            
             
               ibid.
               n.
               9.
               p.
               258.
               
            
             
               Spiritual
               censures
               must
               not
               be
               inflicted
               for
               temporal
               causes
               .
               
                 ibid.
                 n.
              
               10.
               p.
               259.
               
            
             
               Excommunication
               
                 ipso
                 facto
              
               in
               a
               Law
               is
               not
               to
               be
               understood
               of
               the
               greater
               Excommunication
               .
            
             
               ibid.
               n.
               11.
               p.
               259.
               n.
               13.
               p.
               260.
               
            
             
               We
               may
               not
               communicate
               with
               those
               that
               are
               justly
               Excommunicated
               .
            
             
               l.
               3.
               c.
               4.
               r.
               10.
               p.
               261.
               
            
             
               When
               the
               Church
               excommunicates
               those
               that
               communicate
               with
               the
               excommunicated
               ,
               she
               only
               inflicts
               the
               lesser
               Excommunication
               ,
               and
               binds
               only
               externally
               .
               l.
               3.
               c.
               4.
               r.
               10.
               n.
               4.
               p.
               261.
               
            
             
               The
               Church
               by
               Excommunication
               intends
               not
               to
               forbid
               any
               such
               entercourse
               or
               communion
               to
               which
               we
               stand
               preoblig'd
               by
               the
               Law
               of
               Nature
               ,
               God
               ,
               or
               the
               supreme
               Civil
               power
               .
            
             
               l.
               3.
               c.
               4.
               r.
               10.
               n.
               5.
               p.
               262.
               
            
             
               We
               may
               lawfully
               converse
               with
               an
               Excommunicate
               person
               .
               
                 ib.
                 n.
              
               7.
               p.
               263.
               
            
             
               To
               what
               restraint
               of
               conversation
               Excommunication
               does
               oblige
               .
            
             
               ibid.
               n.
               9.
               p.
               263.
               
            
             
               What
               usage
               Excommunicated
               persons
               are
               to
               have
               from
               us
               .
               
                 ibid.
                 n.
              
               10.
               p.
               264.
               
            
             
               What
               is
               the
               design
               of
               the
               Church
               when
               she
               inflicts
               censures
               on
               those
               that
               communicate
               with
               the
               excommunicated
               .
            
             
               ibid.
               n.
               12.
               p.
               264.
               
            
             
               Hildebrand
               did
               ill
               to
               Excommunicate
               the
               Emperour
               Henry
               and
               his
               Subjects
               .
               ibid.
               
            
             
               It
               is
               dangerous
               to
               communicate
               with
               those
               that
               are
               Excommunicated
               .
            
             
               ibid.
               n.
               13.
               p.
               265.
               
            
          
        
         
           
             F.
             
          
           
             
               OF
               Fables
               and
               fictions
               ,
               whether
               lawfull
               .
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               19.
               p.
               94.
               
            
          
           
             
               Fast.
               
            
             
               In
               the
               first
               ages
               of
               the
               Christian
               Church
               they
               kept
               their
               Fasts
               with
               liberty
               .
            
             
               l.
               3.
               c.
               4.
               r.
               13.
               n.
               15.
               p.
               280.
               
            
             
               Fasts
               observed
               by
               the
               Ancients
               were
               divers
               .
               l.
               3.
               c.
               4.
               r.
               13.
               n.
               17.
               p.
               281.
               
            
             
               Concerning
               the
               weekly
               Fasts
               ,
               Saturday
               and
               Friday
               .
               
                 ibid.
                 n.
              
               23.
               p.
               284.
               
            
             
               The
               Rogation
               Fast
               and
               Ember-week
               .
            
             
               ibid.
               n.
               23.
               p.
               284.
               &
               ibid.
               r.
               15.
               n.
               11.
               p.
               294.
               
            
             
               Fasting
               ,
               of
               its
               necessity
               and
               abuse
               .
            
             
               l.
               3.
               c.
               4.
               r.
               17.
               n.
               18.
               p.
               307.
               
            
             
               It
               is
               not
               to
               be
               offered
               to
               God
               for
               good
               works
               ,
               but
               with
               them
               .
               ibid.
               
            
             
               The
               Roman
               Fasts
               superstitious
               .
            
             
               ibid.
               n.
               19.
               p.
               308.
               
            
             
               The
               niceties
               of
               the
               Roman
               Church
               about
               Fasting
               .
               l.
               3.
               c.
               4.
               r.
               17.
               n.
               21.
               p.
               310.
               
            
             
               In
               what
               cases
               ,
               and
               what
               person
               are
               tyed
               to
               the
               observation
               of
               Ecclesiastical
               Fasts
               .
               l.
               3.
               c.
               4.
               r.
               19.
               n.
               4.
               p.
               317.
               
            
             
               The
               sick
               and
               weak
               are
               exempted
               from
               the
               Laws
               of
               Fasting
               .
               
                 ibid.
                 n.
              
               5.
               p.
               317.
               
            
             
               Laws
               of
               Fasting
               are
               sparingly
               to
               be
               impos'd
               .
               
                 ibid.
                 n.
              
               7.
               p.
               318.
               
               &
               322.
               
            
             
               Needless
               scruples
               about
               fasting
               .
            
             
               ibid.
               n.
               8.
               p.
               318
               ,
               319.
               
            
             
               The
               usefulness
               of
               Fasting
               .
            
             
               ibid.
               n.
               9.
               p.
               321.
               
            
             
               The
               Canon
               Law
               forbids
               a
               fast
               of
               two
               or
               three
               days
               ,
               or
               that
               is
               beyond
               our
               strength
               .
               ibid.
               
            
             
               Little
               use
               of
               the
               Flesh
               Fast.
               
            
             
               ibid.
               n.
               10.
               p.
               322.
               
            
             
               Fish
               as
               delicious
               and
               luxurious
               as
               flesh
               .
               ibid.
               
            
             
               Fasts
               of
               many
               days
               continuance
               ought
               not
               to
               be
               imposed
               severely
               .
            
             
               l.
               3.
               c.
               4.
               r.
               19.
               n.
               12.
               p.
               322.
               
            
             
               Unless
               it
               be
               by
               the
               Civil
               power
               .
            
             
               ibid.
               n.
               13.
               p.
               323.
               
            
             
               Too
               much
               abstinence
               in
               Fasting
               brings
               sometimes
               madness
               .
            
             
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               17.
               p.
               336.
               
            
             
               Of
               Fasting
               .
            
             
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               55.
               p.
               505.
               &
               l.
               2.
               c.
               3.
               r.
               8.
               n.
               1
               ,
               2.
               &c.
               p.
               417.
               
            
             
               Reasons
               proving
               it
               to
               be
               a
               duty
               .
            
             
               l.
               2.
               c.
               3.
               r.
               8.
               n.
               3.
               p.
               418.
               
            
             
               Of
               the
               manner
               of
               its
               obligation
               different
               from
               other
               duties
               .
            
             
               l.
               2.
               c.
               3.
               r.
               8.
               n.
               6.
               p.
               419.
               
            
             
               The
               words
               of
               S.
               Chrysostome
               concerning
               Fasting
               explained
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               18.
               p.
               13.
               
            
             
               Words
               of
               S.
               Basil
               concerning
               Fasting
               explained
               .
               ibid.
               
            
             
               The
               Ecclesiastical
               Laws
               concerning
               Fasting
               do
               not
               oblige
               in
               case
               of
               sickness
               or
               the
               like
               .
               l.
               3.
               c.
               1.
               r.
               2.
               n.
               8.
               p.
               28.
               
            
             
               The
               Primitive
               Church
               did
               appoint
               Fasting
               days
               .
               l.
               3.
               c.
               4.
               r.
               4.
               n.
               3.
               p.
               226.
               
            
             
               Of
               the
               Fast
               of
               Lent
               and
               the
               weekly
               Fasting
               days
               .
               l.
               3.
               c.
               4.
               r.
               13.
               n.
               4.
               p.
               273.
               
            
             
               Testimonies
               of
               the
               Fathers
               shewing
               that
               the
               Church
               had
               no
               Fasts
               but
               voluntary
               .
               
                 ibid.
                 n.
              
               9.
               p.
               276
               ,
               278.
               
            
             
               Of
               breaking
               Fasting
               days
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               18.
               p.
               13.
               &
               ibid.
               n.
               29.
               p.
               20.
               
            
          
           
             
               Faith.
               
            
             
               It
               is
               not
               lawfull
               to
               declare
               those
               things
               that
               are
               proved
               out
               of
               Scripture
               by
               probable
               arguments
               to
               be
               articles
               of
               Faith.
               
            
             
               l.
               3.
               c.
               4.
               r.
               17.
               n.
               10
               ,
               11
               ,
               12.
               p.
               305.
               
            
             
               The
               Catholic
               Church
               in
               matters
               of
               Faith
               is
               a
               Witness
               ,
               not
               a
               Judge
               .
            
             
               l.
               3.
               c.
               4.
               r.
               21.
               n.
               1.
               p.
               356.
               
            
             
               Religion
               and
               Faith
               are
               not
               within
               the
               power
               of
               a
               Father
               .
            
             
               l.
               3.
               c.
               5.
               r.
               4.
               n.
               1.
               p.
               369.
               
            
             
               The
               Jews
               believed
               God
               would
               not
               punish
               the
               sin
               of
               the
               thoughts
               ,
               unless
               it
               were
               against
               the
               Faith.
               
            
             
               l.
               4.
               c.
               1.
               r.
               5.
               n.
               18.
               p.
               500.
               
            
             
               Faith
               and
               reason
               are
               not
               opposite
               .
            
             
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               20.
               p.
               46.
               
            
             
               What
               Faith
               is
               .
               ibid.
               
            
             
               Faith
               is
               in
               other
               Sciences
               besides
               Theologie
               .
               
                 ibid.
                 n.
              
               21.
               
            
             
               Faith
               it self
               is
               an
               act
               of
               reason
               .
            
             
               ibid.
               n.
               24.
               p.
               47.
               
            
             
               What
               ,
               Faith
               infused
               by
               God
               ,
               is
               .
            
             
               ibid.
               n.
               25.
               p.
               48.
               
            
             
               How
               Faith
               and
               Reason
               serve
               one
               another
               .
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               52.
               p.
               57.
               
            
             
               The
               foundation
               of
               Faith
               laid
               by
               Christ
               and
               his
               Apostles
               is
               plain
               and
               easie
               and
               hath
               but
               a
               few
               articles
               .
            
             
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               64.
               p.
               509.
               
            
             
               The
               Symbols
               of
               Faith
               in
               the
               New
               Testament
               are
               short
               .
            
             
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               65.
               p.
               510.
               
            
             
               The
               Apostles
               baptiz'd
               Proselytes
               upon
               the
               confession
               of
               a
               very
               few
               Articles
               .
            
             
               ibid.
               n.
               66.
               p.
               511.
               
            
             
               Justin
               Martyr
               affirms
               ,
               that
               if
               any
               man
               should
               even
               then
               (
               in
               his
               times
               )
               live
               according
               to
               the
               Law
               of
               Moses
               ,
               so
               that
               he
               believes
               in
               Jesus
               Christ
               crucified
               ,
               he
               shall
               be
               saved
               .
               
                 ibid.
                 n.
              
               67.
               p.
               512.
               
            
             
               The
               Primitive
               Father
               required
               the
               beliefe
               of
               a
               few
               Articles
               .
            
             
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               67
               ,
               68.
               p.
               512.
               
            
             
               It
               was
               the
               sense
               of
               the
               first
               ages
               ,
               that
               the
               Creeds
               should
               not
               be
               enlarged
               .
            
             
               ibid.
               n.
               69.
               p.
               513.
               
            
             
               The
               Ancient
               Church
               in
               the
               Creed
               of
               Constantinople
               and
               Nice
               added
               only
               new
               explications
               ,
               no
               new
               Articles
               .
            
             
               ibid.
               n.
               73.
               p.
               515.
               
            
             
               Every
               Conclusion
               drawn
               from
               a
               believed
               truth
               is
               certain
               but
               not
               necessary
               .
            
             
               ibid.
               n.
               74.
               p.
               515.
               
            
             
               Many
               things
               are
               necessary
               to
               be
               believed
               upon
               the
               account
               of
               obedience
               more
               then
               upon
               the
               account
               of
               Faith.
               
            
             
               ibid.
               n.
               76.
               p.
               516.
               
            
             
               About
               matters
               of
               Faith
               no
               mans
               Conscience
               ought
               to
               be
               pressed
               with
               any
               authority
               ,
               but
               of
               Christ
               enjoyning
               or
               the
               Apostles
               declaring
               what
               is
               necessary
               .
            
             
               ibid.
               n.
               83.
               p.
               518.
               
            
             
               Faith
               is
               to
               be
               kept
               even
               with
               an
               Enemy
               .
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               19.
               p.
               94.
               
            
             
               but
               not
               if
               the
               person
               engaging
               had
               not
               competent
               power
               .
               
                 ibid.
                 n.
              
               19.
               p.
               95.
               
            
             
               decrees
               made
               by
               the
               Emperours
               concerning
               matters
               of
               Faith.
               
            
             
               l.
               3.
               c.
               3.
               r.
               7.
               n.
               14.
               p.
               206.
               
            
          
           
             
               Father
               .
            
             
               Children
               ought
               to
               obey
               their
               Parents
               or
               Fathers
               .
               l.
               3.
               c.
               5.
               r.
               1.
               n.
               1.
               p.
               359.
               
            
             
               three
               reasons
               to
               enforce
               the
               Duty
               .
            
             
               ibid.
               n.
               1
               ,
               2
               ,
               3.
               p.
               359
               ,
               360.
               
            
             
               If
               a
               Father
               and
               Son
               being
               partners
               in
               a
               Crime
               be
               to
               endure
               torment
               to
               for●●
               confession
               ,
               the
               Law
               commands
               the
               Son
               to
               be
               tormented
               first
               .
            
             
               l.
               3.
               c.
               5.
               r.
               1.
               n.
               2.
               p.
               360.
               
            
             
               Fathers
               are
               to
               us
               in
               the
               place
               of
               God.
               
            
             
               ibid.
               n.
               1.
               p.
               359.
               
            
             
               
               Fathers
               bless
               their
               children
               .
            
             
               l.
               3.
               c.
               5.
               r.
               1.
               n.
               3.
               p.
               360.
               
            
             
               The
               Curses
               of
               Fathers
               are
               Ominous
               .
               
                 ibid.
                 n.
              
               3.
               p.
               361.
               
            
             
               A
               Fable
               teaching
               children
               to
               obey
               their
               Fathers
               commands
               .
               l.
               3.
               c.
               5.
               r.
               1.
               n.
               4.
               p.
               361.
               
            
             
               It
               is
               a
               sin
               for
               Children
               to
               reject
               the
               Counsels
               or
               holy
               precepts
               which
               their
               Fathers
               give
               them
               .
               
                 ibid.
                 n.
              
               7.
               p.
               362.
               
            
             
               The
               power
               of
               Fathers
               over
               their
               children
               .
               l.
               3.
               c.
               5.
               r.
               2.
               n.
               1.
               p.
               364.
               
            
             
               An
               instrument
               of
               political
               peace
               .
               ib.
               
            
             
               The
               Fathers
               power
               the
               fountain
               of
               the
               Royal.
               ibid.
               
            
             
               The
               Judge
               is
               authoriz'd
               in
               the
               Law
               of
               Moses
               to
               punish
               with
               death
               crimes
               committed
               against
               the
               private
               authority
               of
               a
               Fathers
               upon
               his
               single
               testimony
               .
            
             
               ibid.
               n.
               2.
               p.
               364.
               
            
             
               A
               Father
               Anger
               must
               be
               such
               as
               must
               have
               Discipline
               for
               his
               end
               ,
               not
               revenge
               .
            
             
               ibid.
               n.
               3.
               p.
               365.
               
            
             
               Against
               a
               Fathers
               tyranny
               there
               is
               no
               remedy
               but
               in
               the
               civil
               power
               .
               
                 ibid.
                 n.
              
               3.
               
            
             
               A
               Father
               must
               use
               moderation
               in
               chastising
               .
               ibid.
               
            
             
               Children
               must
               maintain
               their
               Parents
               and
               Fathers
               .
               l.
               3.
               c.
               5.
               r.
               3.
               n.
               1.
               p.
               366.
               
            
             
               Maintenance
               is
               a
               part
               of
               that
               honour
               that
               is
               due
               to
               Fathers
               .
               
                 ib.
                 n.
              
               2.
               p.
               367.
               
            
             
               A
               Son
               is
               bound
               to
               maintain
               his
               indigent
               Father
               ,
               though
               the
               Father
               be
               outlaw'd
               .
               ibid.
               
            
             
               The
               indigent
               Father
               is
               to
               be
               relieved
               rather
               then
               the
               Son.
               
                 ibid.
                 n.
              
               3.
               p.
               367.
               
            
             
               The
               Civil
               law
               permits
               the
               Father
               to
               sell
               his
               Son
               for
               his
               necessary
               support
               .
            
             
               l.
               3.
               c.
               5.
               r.
               3.
               n.
               4.
               p.
               368.
               
            
             
               And
               if
               a
               Son
               deny
               it
               ,
               the
               Law
               ties
               the
               Son
               to
               maintain
               his
               Father
               during
               the
               suit
               .
               
                 ibid.
                 n.
              
               5.
               p.
               368.
               
            
             
               Religion
               and
               Faith
               are
               not
               within
               the
               Fathers
               power
               .
               
                 ibid.
                 r.
              
               4.
               n.
               1.
               p.
               369.
               
            
             
               A
               child
               is
               not
               to
               be
               baptiz'd
               without
               his
               Fathers
               leave
               .
               ibid.
               
            
             
               The
               religion
               of
               the
               Son
               must
               not
               prejudice
               the
               Fathers
               civil
               rights
               .
               
                 ib.
                 n.
              
               2.
               
            
             
               A
               Father
               hath
               no
               authority
               after
               his
               death
               .
               l.
               3.
               c.
               5.
               r.
               6.
               n.
               1.
               p.
               372.
               
            
             
               When
               their
               Fathers
               are
               dead
               the
               Sons
               owe
               much
               to
               the
               memory
               of
               them
               .
            
             
               l.
               3.
               c.
               5.
               r.
               6.
               n.
               2.
               p.
               372.
               
            
             
               What
               regard
               we
               should
               have
               to
               our
               dead
               Fathers
               .
               
                 ibid.
                 n.
              
               3.
               p.
               373.
               
            
             
               The
               Argument
               in
               A.
               Gellius
               ,
               that
               proves
               we
               ought
               not
               to
               obey
               the
               command
               of
               our
               Fathers
               ,
               answered
               .
            
             
               l.
               3.
               c.
               5.
               r.
               7.
               n.
               2.
               p.
               374.
               
            
             
               A
               Son
               is
               not
               to
               obey
               his
               Father
               in
               things
               impious
               .
               
                 ibid.
                 n.
              
               3.
               p.
               375.
               
            
             
               though
               the
               Fathers
               command
               may
               be
               neglected
               ,
               his
               authority
               must
               not
               .
            
             
               ibid.
               n.
               4.
               p.
               375.
               
            
             
               if
               the
               Son
               transgress
               the
               Law
               by
               his
               Fathers
               command
               ,
               his
               punishment
               is
               the
               more
               easie
               .
               
                 ibid.
                 n.
              
               5.
               
            
             
               Velle
               non
               creditur
               ,
               qui
               obscquitur
               imperio
               Patris
               aut
               Domini
               .
               ibid.
               
            
             
               The
               Authority
               of
               Fathers
               over
               their
               children
               proved
               ,
               with
               the
               measures
               thereof
               .
               l.
               3.
               c.
               5.
               r.
               7.
               n.
               4
               ,
               5
               ,
               6
               ,
               7
               ,
               8.
               p.
               375
               ,
               &
               376.
               
            
             
               In
               what
               case
               the
               Son
               may
               complain
               of
               his
               Father
               to
               the
               Judge
               .
               
                 ib.
                 n.
              
               7.
               p.
               376.
               
            
             
               It
               is
               not
               lawfull
               for
               Sons
               to
               enter
               into
               a
               state
               of
               religion
               against
               their
               Fathers
               will.
               
                 ibid.
                 r.
              
               8.
               n.
               3.
               p.
               378.
               
            
             
               Thomas
               Aquinas
               did
               .
               ibid.
               
            
             
               A
               Son
               cannot
               withdraw
               himself
               from
               under
               his
               Fathers
               Government
               ,
               and
               put
               himself
               under
               another
               .
               
                 ibid.
                 n.
              
               5.
               p.
               379.
               
            
             
               it
               is
               forbid
               by
               the
               Council
               of
               Gangra
               .
               ibid.
               
            
             
               S.
               Augustine
               and
               S.
               Ambrose
               affirm
               that
               a
               Father
               cannot
               hinder
               his
               Son
               from
               going
               into
               a
               Monastery
               ;
               but
               then
               it
               was
               not
               a
               perpetual
               bond
               ,
               but
               only
               as
               a
               School
               for
               Education
               .
               
                 ibid.
                 n.
              
               6.
               p.
               379.
               
            
             
               Instances
               shewing
               that
               Sons
               may
               not
               enter
               into
               a
               religious
               Order
               without
               their
               Fathers
               leave
               .
               
                 ibid.
                 n.
              
               6.
               p.
               380.
               
            
             
               Charles
               the
               Great
               made
               a
               Law
               against
               it
               .
               ibid.
               
            
             
               Children
               sin
               ,
               that
               marry
               against
               their
               Fathers
               will.
               l.
               3.
               c.
               5.
               r.
               8.
               n.
               7.
               p.
               381.
               
            
             
               the
               Ancients
               judged
               such
               marriages
               illegitimate
               .
               
                 ibid.
                 n.
              
               8.
               p.
               381.
               
            
             
               the
               Law
               of
               Nature
               requires
               Sons
               to
               aske
               their
               Fathers
               leave
               in
               marriage
               .
            
             
               ibid.
               n.
               9.
               p.
               382.
               
            
             
               Marriage
               made
               against
               the
               will
               of
               the
               Father
               were
               invalid
               by
               the
               civil
               Law.
               ib.
               
            
             
               The
               Church
               sometime
               did
               excommunicate
               those
               that
               married
               without
               the
               consent
               of
               their
               Fathers
               or
               Parents
               .
            
             
               ibid.
               n.
               11.
               p.
               384.
               
            
             
               The
               consent
               of
               Fathers
               or
               Parents
               is
               not
               essentially
               necessary
               to
               the
               validity
               of
               marriage
               .
               l.
               3.
               c.
               5.
               r.
               8.
               n.
               14.
               p.
               385.
               
            
             
               though
               the
               consent
               of
               the
               Father
               or
               Parents
               being
               wanting
               cannot
               invalidate
               the
               contract
               ,
               yet
               it
               may
               hinder
               the
               possession
               .
               
                 ibid.
                 n.
              
               16.
               p.
               387.
               
            
             
               The
               Fathers
               natural
               power
               over
               the
               Son.
               
                 ibid.
                 n.
              
               17.
               p.
               388.
               
               His
               political
               power
               .
               
                 ibid.
                 n.
              
               18.
               p.
               389.
               
            
             
               this
               later
               every
               Commonwealth
               hath
               power
               to
               extend
               or
               streighten
               .
            
             
               ibid.
               n.
               19.
               p.
               389.
               
            
             
               Of
               Exemption
               from
               the
               power
               of
               Fathers
               .
               
                 ibid.
                 n.
              
               20.
               p.
               390.
               
            
             
               A
               Son
               is
               never
               exempted
               from
               his
               Fathers
               natural
               power
               .
               ibid.
               Of
               his
               political
               power
               the
               Laws
               determine
               the
               measure
               and
               period
               .
               ibid.
               
            
             
               The
               Sons
               wife
               is
               in
               the
               Fathers
               power
               after
               marriage
               .
               
                 ibid.
                 n.
              
               21.
               p.
               390.
               
            
             
               If
               a
               Son
               be
               a
               Magistrate
               ,
               the
               Magistrate
               is
               exempted
               from
               the
               Fathers
               power
               ,
               but
               not
               the
               Son.
               
                 ibid.
                 n.
              
               22.
               p.
               391.
               
            
             
               If
               a
               Son
               enter
               into
               holy
               orders
               ,
               it
               quits
               him
               not
               from
               his
               duty
               to
               his
               Father
               .
               
                 ibid.
                 n.
              
               23.
               p.
               391.
               
            
             
               A
               Father
               cannot
               hinder
               the
               marriage
               of
               his
               children
               ,
               if
               they
               are
               far
               gone
               in
               love
               ,
               and
               he
               at
               first
               promoted
               it
               .
            
             
               ibid.
               n.
               27.
               p.
               392.
               
            
             
               The
               Civil
               law
               puts
               not
               Sons
               under
               their
               Mother
               but
               their
               Father
               .
            
             
               ibid.
               n.
               28.
               p.
               393.
               
            
             
               Some
               cases
               in
               which
               a
               Father
               ought
               not
               to
               force
               his
               children
               to
               marry
               .
            
             
               ibid.
               n.
               33
               ,
               34.
               p.
               396.
               
            
             
               A
               man
               is
               bound
               to
               the
               duty
               of
               maintaining
               his
               Father
               ,
               though
               he
               have
               made
               a
               vow
               of
               his
               estate
               to
               the
               Church
               .
            
             
               l.
               3.
               c.
               6.
               r.
               3.
               n.
               14.
               p.
               415.
               
            
             
               Those
               that
               doe
               to
               us
               all
               the
               duties
               of
               Fathers
               we
               are
               bound
               to
               as
               our
               Fathers
               .
            
             
               ibid.
               n.
               24.
               p.
               419.
               
            
             
               the
               power
               that
               Fathers
               have
               over
               their
               children
               ,
               and
               the
               reasons
               of
               it
               .
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               65.
               p.
               367.
               
            
             
               The
               power
               of
               Fathers
               in
               inflicting
               punishments
               .
               l.
               3.
               c.
               2.
               r.
               6.
               n.
               7.
               p.
               109.
               
            
             
               The
               fifth
               Commandment
               of
               honouring
               our
               Father
               and
               Mother
               the
               Jews
               accounted
               to
               the
               first
               table
               .
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               8.
               p.
               329.
               
            
          
           
             
               Fathers
               of
               the
               Church
               .
            
             
               Of
               the
               authority
               of
               those
               Books
               that
               were
               written
               by
               the
               ancient
               Fathers
               .
            
             
               l.
               3.
               c.
               4.
               r.
               22.
               n.
               4
               ,
               5.
               p.
               355.
               
            
             
               concerning
               their
               judgment
               in
               controversies
               .
               l.
               1.
               c.
               4.
               r.
               10.
               n.
               1.
               p.
               162.
               
            
             
               they
               cannot
               give
               sufficient
               authority
               to
               a
               tradition
               .
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               42.
               p.
               499.
               
            
             
               the
               Primitive
               Fathers
               required
               the
               belief
               of
               a
               few
               articles
               .
            
             
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               67
               ,
               68.
               p.
               512.
               
            
          
           
             
               Fear
               .
            
             
               What
               influence
               Fear
               hath
               upon
               the
               morality
               of
               our
               actions
               .
            
             
               l.
               4.
               c.
               1.
               r.
               7.
               p.
               511.
               
            
             
               In
               Divine
               Commandments
               no
               fear
               of
               temporal
               evil
               is
               an
               excuse
               .
            
             
               l.
               4.
               c.
               1.
               r.
               7.
               n.
               2.
               p.
               512.
               
            
             
               what
               influence
               Fear
               hath
               upon
               contracts
               ,
               marriages
               ,
               &c.
               
                 ibid.
                 n.
              
               7.
               p.
               514.
               
            
             
               The
               Law
               calls
               nothing
               a
               just
               fear
               ,
               but
               the
               fear
               of
               the
               greatest
               evils
               ,
               as
               death
               ,
               
                 &c.
                 ibid.
                 n.
              
               8.
               p.
               514.
               
            
             
               Whether
               I
               am
               bound
               to
               keep
               my
               promise
               ,
               which
               I
               make
               ,
               fearing
               to
               lose
               my
               life
               if
               I
               deny
               .
               
                 ibid.
                 n.
              
               9.
               p.
               515.
               
            
             
               No
               reverential
               Fear
               can
               excuse
               a
               sin
               or
               nullifie
               a
               contract
               .
               
                 ib.
                 n.
              
               10.
               p.
               515.
               
            
             
               why
               Fear
               hath
               upon
               our
               actions
               a
               different
               influence
               from
               other
               passions
               ,
               as
               lust
               ,
               anger
               ,
               
                 &c.
                 ibid.
              
               
            
             
               Fear
               is
               the
               band
               of
               all
               laws
               .
            
             
               l.
               2.
               c.
               1.
               r.
               3.
               n.
               1.
               p.
               244.
               
            
             
               even
               in
               good
               men
               Fear
               is
               the
               instrument
               of
               justice
               .
               
                 ibid.
                 n.
              
               6.
               p.
               246.
               
            
             
               Fear
               the
               attendant
               of
               a
               guilty
               conscience
               .
               l.
               1.
               c.
               1.
               r.
               2.
               n.
               14.
               p.
               19.
               
            
             
               another
               Fear
               there
               is
               alwaies
               joyned
               with
               true
               peace
               of
               Conscience
               .
            
             
               ibid.
               n.
               25.
               p.
               25.
               
            
             
               It
               is
               lawfull
               to
               perswade
               fools
               and
               children
               by
               Mormo's
               instead
               of
               arguments
               .
               l.
               1.
               c.
               2.
               r.
               6.
               n.
               19.
               p.
               80.
               
            
             
               Fear
               abuses
               the
               Conscience
               into
               errour
               .
               l.
               1.
               c.
               3.
               r.
               1.
               n.
               4.
               p.
               100.
               
            
             
               Of
               the
               Fears
               of
               a
               scrupulous
               Conscience
               .
               l.
               1.
               c.
               6.
               r.
               5.
               n.
               9.
               p.
               216.
               
            
          
           
             
               Feasts
               .
            
             
               The
               Apostles
               made
               no
               laws
               concerning
               Feasts
               ,
               saith
               Socrates
               .
            
             
               l.
               3.
               c.
               4.
               r.
               13.
               n.
               13.
               p.
               279.
               
            
             
               of
               Feasting
               ,
               and
               its
               luxury
               and
               due
               measures
               .
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               21.
               p.
               465.
               
            
             
               Of
               those
               that
               permit
               Drunkenness
               in
               their
               houses
               at
               Feasts
               .
               ibid.
               
            
             
               Among
               the
               Romans
               works
               of
               necessity
               and
               charity
               were
               permitted
               on
               Festivals
               .
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               57.
               p.
               363.
               
            
          
           
             
             
               Fornication
               .
            
             
               the
               congress
               of
               betrothed
               persons
               is
               not
               Fornication
               before
               God.
               
            
             
               l.
               3.
               c.
               5.
               r.
               8.
               n.
               16.
               p.
               387.
               
            
             
               Of
               those
               Commonwealths
               that
               permit
               fornication
               and
               publick
               stews
               .
            
             
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               17.
               p.
               195.
               
            
             
               Fines
               mandati
               sunt
               diligenter
               custodiendi
               .
               l.
               4.
               c.
               2.
               r.
               3.
               n.
               4.
               
            
          
           
             
               Free-will
               ,
               and
               Freedome
               .
            
             
               Of
               Free-will
               .
               l.
               4.
               c.
               1.
               r.
               1.
               p.
               438
               ,
               439.
               
               &
               447
               ,
               448.
               
            
             
               It
               is
               consequent
               to
               the
               weakness
               and
               blindness
               of
               our
               nature
               .
            
             
               l.
               4.
               c
               1.
               r.
               1.
               n.
               5.
               p.
               441.
               
            
             
               to
               grant
               Frr-will
               does
               not
               disparage
               the
               grace
               of
               God.
               ibid.
               n.
               6.
               p.
               441.
               
            
             
               to
               have
               a
               power
               of
               chusing
               evil
               is
               an
               imperfection
               and
               inselicity
               .
            
             
               ibid.
               n.
               5.
               p.
               441.
               
            
             
               wherein
               consists
               that
               freedome
               which
               the
               death
               of
               Christ
               hath
               put
               us
               into
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               28.
               p.
               18.
               
            
             
               The
               Fifth
               Commandment
               of
               honouring
               our
               Father
               and
               Mother
               ,
               the
               Jews
               accounted
               to
               the
               first
               table
               .
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               p.
               8.
               p.
               329.
               
            
             
               What
               influence
               Fraud
               has
               upon
               contracts
               .
               l.
               4.
               c.
               1.
               r.
               6.
               n.
               22.
               p.
               510.
               
            
             
               The
               precepts
               of
               Forgiveness
               and
               charity
               are
               not
               against
               executing
               penal
               Laws
               .
               l.
               3.
               c.
               2.
               r.
               1.
               n.
               3.
               p.
               54.
               
            
             
               It
               is
               lawfull
               to
               perswade
               Fooles
               and
               children
               by
               Mormo's
               instead
               of
               arguments
               .
               l.
               1.
               c.
               2.
               r.
               6.
               n.
               19.
               p.
               80.
               
            
          
        
         
           
             G.
             
          
           
             
               THE
               Gallican
               Church
               is
               ruled
               by
               those
               Ecclesiastical
               Laws
               that
               their
               Kings
               have
               made
               .
            
             
               l.
               3.
               c.
               3.
               r.
               5.
               n.
               7.
               p.
               177.
               
            
          
           
             
               Gaming
               .
            
             
               Rules
               to
               be
               observed
               in
               Gaming
               .
            
             
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               32.
               p.
               473.
               
            
             
               Of
               Gaming
               .
            
             
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               27.
               p.
               470.
               
            
             
               Of
               Gaming-houses
               and
               the
               punishments
               by
               some
               Laws
               inflicted
               .
            
             
               ibid.
               n.
               28.
               p.
               470.
               
            
             
               In
               what
               cases
               Gaming
               is
               lawfull
               .
               ib.
               
            
             
               whether
               it
               be
               lawfull
               to
               play
               only
               to
               recover
               ones
               loss
               .
               
                 ibid.
                 n.
              
               34.
               p.
               476.
               
            
             
               whether
               it
               be
               lawfull
               to
               Game
               when
               I
               give
               away
               all
               I
               win
               to
               the
               poor
               .
            
             
               ibid.
               n.
               35.
               p.
               476.
               
            
             
               whether
               a
               man
               has
               right
               of
               possession
               to
               what
               he
               wins
               by
               Gaming
               .
            
             
               ibid.
               n.
               36.
               p.
               477.
               
            
             
               not
               lawfull
               to
               Game
               for
               money
               .
            
             
               ibid.
               n.
               37.
               p.
               478.
               
            
             
               young
               men
               should
               not
               game
               .
            
             
               ibid.
               n.
               38.
               p.
               479.
               
            
          
           
             
               Gerson
               .
            
             
               His
               mistake
               .
               l.
               3.
               c.
               4.
               r.
               9.
               n.
               12.
               p.
               259.
               
            
          
           
             
               God.
               
            
             
               that
               there
               is
               a
               God
               ,
               proved
               by
               Conscience
               .
               l.
               1.
               c.
               1.
               r.
               1.
               n.
               4.
               
            
             
               He
               rules
               in
               our
               minds
               by
               Faith
               and
               Conscience
               ;
               the
               difference
               of
               those
               two
               faculties
               .
               
                 ibid.
                 n.
              
               10.
               p.
               5.
               
            
             
               Justice
               and
               Truth
               are
               the
               same
               in
               Us
               and
               in
               God.
               l.
               1.
               c.
               2.
               r.
               3.
               r.
               3
               n.
               38.
               p.
               52.
               
            
             
               God
               hath
               said
               it
               ,
               therefore
               it
               is
               true
               ,
               is
               the
               greatest
               reason
               in
               the
               world
               .
            
             
               ibid.
               n.
               65.
               p.
               61.
               
            
             
               to
               obey
               God
               never
               hath
               an
               unavoidable
               dilemma
               .
               l.
               1.
               c
               3.
               r.
               3.
               n.
               7.
               p.
               110.
               
            
             
               It
               was
               ill
               said
               by
               those
               that
               affirmed
               that
               God
               cannot
               change
               the
               Law
               of
               Nature
               .
               l.
               2.
               c.
               1.
               r.
               1.
               n.
               49.
               p.
               239.
               
            
             
               Nothing
               is
               unlawfull
               antecedently
               to
               Gods
               Commandment
               .
            
             
               l.
               2.
               c.
               1.
               r.
               1.
               n.
               58.
               p.
               242.
               
            
             
               Our
               Duty
               to
               God
               is
               supreme
               .
            
             
               l.
               2.
               c.
               1.
               r.
               9.
               n.
               12.
               p.
               268.
               
            
             
               the
               measures
               of
               our
               Love
               towards
               God.
               l.
               2.
               c.
               3.
               r.
               12.
               n.
               1.
               p.
               449.
               
            
             
               God
               is
               to
               be
               worshipped
               by
               nothing
               but
               what
               himself
               appointed
               .
            
             
               l.
               2.
               c.
               3.
               r.
               13.
               n.
               7.
               p.
               457.
               
            
             
               Plato
               taught
               that
               they
               were
               not
               to
               be
               suffered
               in
               a
               Commonwealth
               ,
               that
               said
               God
               was
               the
               Author
               of
               evil
               .
            
             
               l.
               3.
               c.
               3.
               r.
               4.
               n.
               10.
               p.
               166.
               
            
             
               The
               grace
               of
               God
               is
               not
               disparaged
               by
               the
               doctrine
               of
               Free-will
               .
            
             
               l.
               4.
               c.
               1.
               r.
               1.
               n.
               6.
               p.
               441.
               
            
             
               In
               what
               manner
               it
               is
               to
               be
               understood
               ,
               that
               a
               man
               should
               make
               the
               glory
               of
               God
               the
               end
               of
               every
               action
               .
            
             
               l.
               4.
               c.
               2.
               r.
               1.
               n.
               3.
               
            
             
               It
               is
               not
               necessary
               that
               all
               our
               actions
               be
               alwaies
               actually
               directed
               to
               the
               glory
               of
               God.
               
                 ibid.
                 n.
              
               4.
               
            
             
               Rules
               concerning
               the
               directing
               all
               our
               actions
               to
               the
               glory
               of
               God.
               
            
             
               l.
               4.
               c.
               2.
               r.
               1.
               n.
               3
               ,
               4
               ,
               5.
               
            
             
               How
               the
               Glory
               of
               God
               is
               to
               be
               reconciled
               with
               those
               other
               inferior
               ends
               which
               God
               allows
               us
               to
               propose
               to
               our
               actions
               .
               l.
               4.
               c.
               2.
               r.
               2.
               n.
               1.
               
            
             
               whether
               it
               be
               lawfull
               to
               serve
               God
               for
               any
               end
               less
               then
               himself
               ,
               viz.
               riches
               ,
               honour
               ,
               
                 &c.
                 ibid.
                 n.
              
               5.
               
            
             
               It
               is
               not
               lawfull
               to
               doe
               a
               thing
               for
               temporal
               regards
               with
               positive
               neglect
               of
               the
               glory
               of
               God.
               
                 ibid.
                 n.
              
               6.
               
            
             
               Rules
               shewing
               when
               and
               how
               it
               is
               lawfull
               to
               serve
               God
               for
               temporal
               ends
               .
            
             
               ibid.
               
            
             
               In
               what
               sense
               it
               is
               true
               that
               God
               must
               be
               served
               for
               his
               own
               sake
               .
               
                 ibid.
                 n.
              
               7.
               
            
             
               he
               that
               loves
               God
               above
               all
               other
               things
               loves
               him
               for
               himself
               .
               
                 ib.
                 n.
              
               9.
               
            
             
               Rules
               to
               know
               when
               we
               love
               God
               for
               his
               own
               sake
               .
               
                 ibid.
                 n.
              
               8
               ,
               9.
               
            
             
               God
               is
               the
               Fountain
               of
               all
               Laws
               .
            
             
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               1.
               p.
               372.
               
            
             
               In
               Gods
               service
               a
               mere
               negative
               action
               does
               nothing
               .
               l.
               4.
               c.
               1.
               r.
               1.
               n.
               15.
               p.
               444.
               
            
             
               Of
               the
               morality
               of
               those
               kind
               of
               actions
               .
               
                 ibid.
                 n.
              
               15
               ,
               16.
               p.
               445.
               
            
          
           
             
               Good.
               
            
             
               No
               man
               can
               make
               the
               measures
               of
               Good
               and
               evil
               .
               l.
               1.
               c.
               1.
               r.
               1.
               n.
               20.
               p.
               8.
               
            
             
               Good
               and
               bad
               is
               before
               the
               act
               of
               Conscience
               .
               l.
               1.
               c.
               2.
               r.
               9.
               n.
               12.
               p.
               98.
               
            
             
               Such
               collateral
               considerations
               as
               belong
               to
               the
               goodness
               or
               badness
               of
               an
               action
               .
               l.
               1.
               c.
               4.
               r.
               9.
               n.
               10.
               p.
               160.
               
            
             
               Instances
               of
               Holy
               persons
               ,
               that
               have
               done
               evil
               that
               good
               may
               come
               of
               it
               .
            
             
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               28.
               p.
               200.
               
            
             
               A
               private
               evil
               is
               not
               to
               be
               done
               for
               a
               private
               good
               ,
               but
               for
               a
               publick
               it
               may
               .
            
             
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               31.
               p.
               203.
               
            
             
               an
               evil
               in
               nature
               may
               be
               done
               for
               a
               good
               in
               morality
               .
               
                 ibid.
                 n.
              
               32.
               p.
               203.
               
            
             
               every
               thing
               that
               is
               not
               intrinsecally
               evil
               ,
               if
               it
               be
               directed
               to
               a
               good
               end
               ,
               is
               good
               ,
               unless
               it
               be
               spoiled
               by
               some
               intervening
               accident
               .
               
                 ibid.
                 n.
              
               33.
               p.
               204.
               
            
             
               all
               the
               measures
               of
               Good
               and
               evil
               are
               to
               be
               taken
               by
               the
               Law
               of
               the
               Gospel
               .
            
             
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               3.
               p.
               373.
               
            
             
               whatsoever
               is
               against
               the
               Law
               of
               the
               Gospel
               may
               not
               be
               permitted
               directly
               for
               the
               obtaining
               a
               greater
               good
               ,
               but
               may
               for
               the
               avoiding
               a
               greater
               evil
               which
               otherwise
               cannot
               be
               avoided
               .
            
             
               ibid.
               n.
               9.
               p.
               375.
               
            
             
               We
               must
               not
               judge
               of
               the
               goodness
               of
               actions
               by
               the
               event
               .
            
             
               l.
               3.
               c.
               3.
               r.
               4.
               n.
               5.
               p.
               162.
               
            
             
               An
               action
               is
               good
               or
               bad
               by
               the
               conformity
               to
               the
               rule
               ,
               but
               a
               man
               by
               his
               own
               will.
               l.
               4.
               c.
               1.
               r.
               1.
               n.
               1.
               p.
               438.
               
            
             
               Of
               that
               saying
               ,
               It
               is
               lawfull
               to
               doe
               evill
               that
               Good
               may
               come
               of
               it
               .
            
             
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               4
               ,
               20.
               p.
               197.
               &
               l.
               4.
               c.
               2.
               r.
               1.
               n.
               8.
               
            
             
               whether
               the
               lesser
               e●●l
               in
               respect
               of
               the
               greater
               hath
               the
               nat●●●e
               of
               Good.
               
            
             
               l.
               1.
               ●apsn●
               r.
               8.
               n.
               25.
               p.
               199.
               
            
             
               Of
               Godfather●
               and
               Godmothers
               at
               Baptisme
               .
               ●●
               .
               3.
               c.
               4.
               r.
               15.
               n.
               5.
               p.
               289.
               
            
          
           
             
               Gospel
               .
            
             
               All
               the
               measures
               of
               good
               and
               evil
               are
               to
               be
               taken
               by
               the
               law
               of
               the
               Gospel
               .
            
             
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               3.
               p.
               373.
               
            
             
               whatsoever
               〈◊〉
               ●gainst
               the
               Law
               of
               the
               Gospel
               may
               no●
               be
               permitted
               directly
               for
               the
               obtaining
               a
               greater
               good
               ,
               but
               may
               for
               the
               avoiding
               a
               greater
               evil
               which
               otherwise
               cannot
               be
               avoided
               .
            
             
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               9.
               p.
               375.
               
            
             
               The
               Commandments
               of
               the
               Gospel
               are
               affirmative
               ,
               and
               why
               ?
            
             
               l.
               2.
               c.
               3.
               r.
               1.
               n.
               7.
               p.
               390.
               
            
             
               The
               Gospel
               exceeds
               all
               other
               institutions
               in
               the
               manner
               of
               its
               teaching
               .
            
             
               〈◊〉
               .
               3.
               c.
               4.
               r.
               20.
               n.
               8.
               p.
               327.
               
            
             
               the
               difference
               between
               the
               Gospel
               and
               the
               Law.
               〈◊〉
               4.
               
                 c.
                 1.
                 r.
              
               1.
               n.
               24.
               p.
               450.
               
            
          
           
             
               Government
               .
            
             
               Nihil
               aliu●●
               est
               Imperium
               nisi
               cura
               salutis
               aternae
               .
               l.
               3.
               c.
               3.
               r.
               7.
               n.
               6.
               p.
               202.
               
            
             
               the
               Original
               of
               Government
               .
            
             
               l.
               3.
               c.
               1.
               r.
               7.
               n.
               1
               ,
               2.
               p.
               46.
               
            
             
               In
               their
               disputations
               of
               Government
               the
               Roman
               and
               Greek
               writers
               modelled
               their
               principles
               to
               the
               popular
               governments
               they
               lived
               under
               .
            
             
               l.
               3.
               c.
               1.
               r.
               7.
               n.
               5.
               p.
               47.
               
            
             
               no
               change
               of
               Government
               or
               alteration
               
               of
               sentence
               is
               to
               be
               made
               upon
               pretence
               of
               any
               secret
               counsel
               of
               God.
               
            
             
               l.
               3.
               c.
               2.
               r.
               1.
               n.
               14.
               p.
               57.
               
            
          
        
         
           
             H.
             
          
           
             
               HEretics
               and
               others
               have
               falsly
               pretended
               divers
               books
               to
               be
               written
               by
               Apostles
               and
               Apostolical
               men
               .
            
             
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               35.
               p.
               492.
               
            
             
               It
               is
               not
               alwaies
               lawfull
               to
               hear
               good
               things
               and
               true
               .
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               67.
               p.
               61.
               
            
          
           
             
               Heart
               .
            
             
               We
               must
               take
               care
               that
               hardness
               of
               Heart
               be
               not
               mistaken
               for
               peace
               of
               Conscience
               .
               l.
               1.
               c.
               1.
               r.
               2.
               n.
               25.
               p.
               24.
               
            
             
               the
               Heart
               is
               principally
               regarded
               by
               God
               in
               all
               actions
               of
               obedience
               .
            
             
               l.
               2.
               c.
               3.
               r.
               5.
               n.
               2.
               p.
               405.
               
            
             
               Sin
               is
               forbidden
               in
               the
               Heart
               .
            
             
               l.
               2.
               c.
               3.
               r.
               7.
               n.
               1.
               p.
               414.
               
            
          
           
             
               Heathen
               .
            
             
               The
               Ceremonies
               which
               the
               Primitive
               Church
               borrowed
               from
               the
               Heathen
               were
               such
               as
               had
               no
               relation
               to
               doctrine
               .
            
             
               l.
               2.
               c.
               3.
               r.
               19.
               n.
               13.
               p.
               552.
               
            
             
               Ceremonies
               ought
               with
               great
               caution
               to
               be
               taken
               up
               in
               imitation
               of
               the
               Heathen
               .
               
                 ibid.
                 n.
              
               14.
               p.
               553.
               
            
             
               In
               what
               state
               Heathens
               are
               after
               death
               .
            
             
               l.
               4.
               c.
               1.
               r.
               5.
               n.
               1.
               p.
               493.
               
            
          
           
             
               Heir
               .
            
             
               The
               Heir
               or
               Donor
               is
               to
               be
               eased
               in
               doubts
               ,
               unless
               it
               make
               the
               gift
               good
               for
               nothing
               .
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               15.
               p.
               405.
               
            
             
               Haredem
               teneri
               ad
               poenam
               ,
               ad
               quam
               defunctus
               fuerat
               condemnatus
               .
            
             
               l.
               3.
               c.
               2.
               r.
               7.
               n.
               11.
               p.
               121.
               
            
             
               In
               what
               sense
               that
               proposition
               and
               the
               contrary
               are
               both
               true
               .
               ibid.
               
            
             
               Of
               King
               Hezekiah's
               breaking
               the
               brazen
               Serpent
               .
               l.
               3.
               c.
               6.
               r.
               7.
               n.
               3.
               p.
               432.
               
            
             
               Henry
               VIII
               .
               his
               reformation
               in
               England
               was
               never
               the
               worse
               because
               he
               proposed
               to
               himself
               possibly
               an
               evil
               end
               .
            
             
               l.
               3.
               c.
               1.
               r.
               3.
               n.
               5.
               p.
               33.
               
            
             
               Hildebrand
               did
               ill
               in
               excommunicating
               the
               Emperour
               Henry
               and
               his
               Subjects
               .
               l.
               3.
               c.
               4.
               r.
               10.
               n.
               12.
               p.
               264.
               
            
          
           
             
               Holy
               daies
               .
            
             
               Of
               the
               observation
               of
               them
               .
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               55.
               p.
               361.
               
            
             
               The
               Eastern
               Churches
               and
               Disciples
               of
               S.
               John
               kept
               Easter-day
               not
               on
               the
               day
               of
               the
               week
               on
               which
               Christ
               rose
               ,
               but
               on
               the
               full
               Moon
               ,
               whatsoever
               day
               it
               fell
               upon
               .
               ibid.
               
            
          
           
             
               Honour
               .
            
             
               It
               comprehends
               maintenance
               .
            
             
               l.
               3.
               c.
               5.
               r.
               3.
               n.
               2.
               p.
               367.
               
            
             
               of
               the
               Honour
               due
               to
               Churchmen
               .
            
             
               l.
               3.
               c.
               3.
               r.
               6.
               n.
               18.
               p.
               187.
               
            
             
               how
               it
               is
               lawfull
               to
               strive
               for
               Honour
               .
            
             
               l.
               4.
               c.
               2.
               r.
               2.
               n.
               2.
               
            
             
               all
               designs
               of
               Honour
               must
               be
               less
               principal
               then
               ,
               and
               subordinate
               to
               ,
               religion
               .
               
                 ibid.
                 n.
              
               4.
               
            
             
               When
               a
               thing
               is
               disputed
               by
               good
               and
               learned
               men
               on
               both
               sides
               ,
               to
               doe
               either
               is
               not
               against
               publick
               Honesty
               .
            
             
               l.
               2.
               c.
               2.
               r.
               3.
               n.
               57.
               p.
               309.
               
            
             
               Reasons
               why
               Humility
               and
               piety
               are
               the
               best
               dispositions
               to
               the
               understanding
               the
               secrets
               of
               the
               Gospel
               .
            
             
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               57.
               p.
               59.
               
            
             
               Of
               Hushai
               his
               dealing
               falsly
               with
               Absalom
               .
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               28
               ,
               30.
               p.
               200
               ,
               202.
               
            
             
               Hypocrites
               excuse
               all
               their
               open
               sins
               with
               the
               pretence
               of
               Conscience
               .
            
             
               l.
               1.
               c.
               1.
               r.
               3.
               n.
               1.
               p.
               26.
               
            
          
        
         
           
             I.
             
          
           
             
               OF
               Jephthah's
               vow
               out
               of
               the
               Jewstory
               .
               l.
               3.
               c.
               3.
               r.
               8.
               n.
               1.
               p.
               208.
               
            
             
               Of
               the
               Custome
               of
               bowing
               at
               the
               name
               of
               
                 Jesus
                 .
                 l.
              
               3.
               c.
               4.
               r.
               15.
               n.
               4.
               p.
               289.
               
            
          
           
             
               Jews
               .
            
             
               their
               religion
               upon
               their
               Sabbaths
               and
               feasts
               .
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               58.
               p.
               363.
               
            
             
               The
               Jews
               in
               their
               writings
               against
               the
               Primitive
               Christians
               never
               charged
               them
               with
               worshipping
               Images
               .
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               37.
               p.
               351.
               
            
             
               The
               Righteousness
               of
               the
               Christians
               must
               exceed
               the
               Jews
               .
            
             
               l.
               2.
               c.
               3.
               r.
               20.
               n.
               3.
               p.
               555.
               
            
             
               S.
               Ignatius
               his
               Epistle
               to
               the
               Philippians
               is
               supposititious
               .
            
             
               l.
               3.
               c.
               4.
               r.
               13.
               n.
               12.
               p.
               278.
               
            
          
           
             
               Ignorance
               .
            
             
               it
               abuses
               the
               Conscience
               into
               Errour
               .
            
             
               l.
               1.
               c.
               3.
               r.
               1.
               n.
               3.
               p.
               100.
               
            
             
               of
               vincible
               ignorance
               .
            
             
               l.
               4.
               c.
               1.
               r.
               6.
               n.
               9
               ,
               10.
               p.
               505.
               
            
             
               we
               cannot
               be
               ignorant
               of
               things
               necessary
               to
               salvation
               without
               sin
               .
            
             
               l.
               4.
               c.
               1.
               r.
               5.
               n.
               1
               ,
               4.
               p.
               493.
               
            
             
               No
               man
               can
               be
               innocently
               ignorant
               of
               what
               all
               Nations
               and
               men
               believe
               and
               publickly
               profess
               .
            
             
               l.
               4.
               c.
               1.
               r.
               5.
               n.
               3.
               p.
               494.
               
            
             
               of
               that
               which
               is
               by
               several
               Churches
               and
               societies
               of
               wise
               and
               good
               men
               disputed
               ,
               a
               man
               may
               be
               innocently
               ignorant
               .
               l.
               4.
               c.
               1.
               r.
               5.
               n.
               5.
               p.
               495.
               
            
             
               A
               man
               may
               not
               be
               innocently
               ignorant
               of
               that
               which
               is
               his
               special
               duty
               .
            
             
               ibid.
               n.
               7.
               p.
               495.
               
            
             
               what
               is
               that
               diligence
               ,
               after
               which
               Ignorance
               is
               excusable
               .
            
             
               l.
               4.
               c.
               1.
               r.
               5.
               n.
               11.
               p.
               497.
               
            
             
               what
               is
               probable
               Ignorance
               .
            
             
               ibid.
               r.
               12.
               p.
               497.
               
            
             
               whether
               is
               worse
               ,
               to
               sin
               willingly
               ,
               or
               by
               Ignorance
               .
               
                 ibid.
                 n.
              
               16.
               p.
               498.
               
            
             
               Some
               sins
               of
               ignorance
               worse
               then
               some
               sins
               of
               malice
               .
               
                 ibid.
                 n.
              
               18.
               p.
               499.
               
            
             
               What
               ignorance
               Antecedent
               and
               Concomitant
               are
               ,
               and
               what
               influence
               they
               have
               upon
               our
               actions
               .
            
             
               l.
               4.
               c.
               1.
               r.
               6.
               n.
               2
               ,
               7.
               p.
               500.
               
            
             
               how
               long
               infant
               ignorance
               or
               childishness
               can
               excuse
               ,
               so
               as
               their
               actions
               shall
               be
               reckoned
               neither
               to
               vertue
               nor
               vice
               .
            
             
               l.
               4.
               c.
               1.
               r.
               6.
               n.
               4.
               p.
               501.
               
            
             
               Illusion
               is
               hard
               to
               be
               distinguished
               from
               Conscience
               .
            
             
               l.
               1.
               c.
               1.
               r.
               3.
               n.
               5.
               p.
               28.
               
            
          
           
             
               Images
               and
               Idolatry
               .
            
             
               The
               Jews
               were
               forbid
               to
               make
               an
               Image
               ,
               as
               a
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               to
               the
               Law
               of
               Idolatry
               .
               l.
               2.
               c.
               2.
               r.
               3.
               n.
               42.
               p.
               304
               ,
               313.
               
            
             
               though
               the
               making
               or
               having
               an
               Image
               were
               unlawfull
               to
               the
               Jews
               ,
               yet
               not
               to
               the
               Christians
               .
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               11.
               p.
               330.
               
            
             
               it
               is
               not
               lawfull
               to
               worship
               the
               true
               God
               by
               an
               Image
               .
               
                 ibid.
                 n.
              
               21.
               p.
               338.
               
            
             
               Idolatry
               is
               a
               sin
               against
               the
               Law
               of
               Nature
               .
               
                 ibid.
                 n.
              
               23.
               p.
               338.
               
            
             
               To
               worship
               false
               gods
               ,
               and
               to
               give
               divine
               worship
               to
               an
               Image
               ,
               is
               one
               and
               the
               same
               kind
               of
               formal
               Idolatry
               .
            
             
               ibid.
               n.
               25.
               p.
               339.
               
            
             
               S.
               John
               was
               not
               permitted
               to
               give
               divine
               worship
               to
               an
               Angel
               who
               represented
               the
               person
               of
               God.
               
                 ib.
                 n.
              
               27.
               p.
               341.
               
            
             
               A
               Definition
               of
               Idolaters
               out
               of
               S.
               Austin
               .
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               28.
               p.
               343.
               
            
             
               how
               an
               Image
               can
               be
               an
               idol
               .
            
             
               ibid.
               n.
               30.
               p.
               344.
               
            
             
               The
               difference
               between
               an
               Image
               and
               an
               Idol
               .
               
                 ibid.
                 n.
              
               30.
               p.
               345.
               
            
             
               That
               which
               forbad
               the
               Jews
               to
               make
               or
               have
               Images
               was
               no
               moral
               Law.
               
            
             
               ibid.
               n.
               31.
               p.
               347.
               
            
             
               The
               worship
               of
               Images
               is
               against
               the
               analogy
               of
               the
               Gospel
               .
            
             
               
                 ibid.
                 n.
              
               32.
               p.
               348.
               
            
             
               The
               Primitive
               Christians
               were
               great
               haters
               of
               Image-worship
               .
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               33.
               p.
               349.
               
            
             
               The
               Council
               of
               Eliberis
               decreed
               against
               pictures
               in
               Churches
               .
            
             
               ibid.
               n.
               35.
               p.
               350.
               
            
             
               the
               Jews
               in
               their
               writings
               against
               the
               Christians
               of
               the
               first
               ages
               never
               charged
               them
               with
               worshipping
               Images
               ,
               which
               shews
               then
               they
               did
               not
               worship
               them
               .
            
             
               ibid.
               n.
               37.
               p.
               351.
               
            
             
               In
               the
               first
               part
               of
               the
               Thalmud
               written
               about
               
                 A.
                 D.
              
               200.
               there
               is
               no
               reproof
               to
               Christians
               for
               Images
               :
               but
               in
               the
               second
               part
               written
               about
               
                 A.
                 D.
              
               500.
               they
               frequently
               charge
               it
               upon
               them
               .
            
             
               ibid.
               
            
             
               The
               Heathens
               did
               not
               believe
               their
               Images
               to
               be
               Gods
               ,
               and
               worshipped
               them
               with
               no
               other
               but
               relative
               worship
               .
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               38.
               p.
               351.
               
            
             
               only
               the
               ruder
               part
               of
               them
               .
               
                 ibid.
                 p.
              
               352.
               
            
             
               The
               culpable
               usage
               of
               Images
               by
               modern
               Papists
               .
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               39.
               p.
               353.
               
            
             
               
               The
               worship
               of
               Images
               never
               prevailed
               any
               where
               but
               among
               a
               degenerating
               people
               .
               
                 ibid.
                 n.
              
               40.
               p.
               354.
               
            
             
               The
               ancient
               Romans
               worshipped
               their
               Gods
               170
               years
               without
               Images
               .
            
             
               ibid.
               
            
             
               Idolatry
               hindred
               by
               Sacrifices
               .
            
             
               l.
               2.
               c.
               3.
               r.
               13.
               n.
               30.
               p.
               476.
               
            
             
               Of
               the
               Imitation
               of
               Christ.
               
            
             
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               35.
               p.
               383.
               
            
             
               Summum
               ejus
               esse
               Imperium
               ,
               qui
               ordinario
               juri
               derogare
               valeat
               .
            
             
               l.
               3.
               c.
               3.
               r.
               6.
               n.
               25.
               p.
               192.
               
            
             
               Impudence
               often
               the
               attendant
               of
               an
               evil
               Conscience
               .
               l.
               1.
               c.
               1.
               r.
               2.
               n.
               13.
               p.
               19.
               
            
          
           
             
               Incest
               .
            
             
               Incest
               taught
               by
               the
               Devil
               speaking
               out
               of
               Fire
               .
               l.
               2.
               c.
               2.
               r.
               3.
               n.
               23.
               p.
               295.
               
            
             
               the
               notation
               of
               the
               word
               .
            
             
               ibid.
               n.
               24.
               p.
               296.
               
            
             
               A
               strange
               case
               happening
               at
               Venice
               of
               an
               incestuous
               marriage
               .
            
             
               l.
               1
               c.
               3.
               r.
               8.
               n.
               3.
               p.
               118.
               
            
             
               Of
               the
               word
               Institutio
               .
            
             
               l.
               2.
               c.
               3.
               r.
               9.
               n.
               4.
               p.
               421.
               
            
             
               Signs
               of
               difference
               ,
               whereby
               we
               may
               ,
               in
               a
               mixt
               Intention
               ,
               know
               which
               is
               the
               principal
               ingredient
               .
            
             
               l.
               1.
               c.
               2.
               r.
               5.
               n.
               30.
               p.
               71.
               
            
          
           
             
               Indifferent
               .
            
             
               Things
               indifferent
               may
               be
               ministeries
               of
               religion
               ,
               but
               no
               parts
               of
               it
               .
            
             
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               12.
               p.
               331.
               
            
             
               Actions
               in
               their
               physical
               capacity
               are
               negatively
               indifferent
               .
            
             
               l.
               4.
               c.
               1.
               r.
               1.
               n.
               14.
               p.
               444.
               
            
             
               Acts
               omitted
               are
               oftentimes
               indifferent
               .
               
                 ibid.
                 n.
              
               15.
               p.
               444.
               
            
             
               all
               acts
               that
               pass
               without
               any
               consent
               of
               the
               will
               are
               indifferent
               .
            
             
               ibid.
               n.
               17.
               p
               446.
               
            
             
               Of
               Indifferent
               actions
               ,
               what
               are
               such
               .
            
             
               ibid.
               n.
               16
               ,
               17.
               p.
               445.
               
            
             
               No
               action
               of
               the
               will
               is
               indifferent
               .
            
             
               ib.
               n.
               18.
               p.
               446.
               
            
          
           
             
               Interest
            
             
               renders
               the
               Conscience
               suspected
               ,
               if
               it
               be
               guided
               by
               it
               .
               l.
               1.
               c.
               1.
               r.
               3.
               n.
               6.
               p.
               29.
               
            
             
               Interest
               is
               sometimes
               on
               the
               side
               of
               Truth
               .
               ibid.
               
            
             
               How
               to
               discern
               when
               it
               is
               joined
               with
               Truth
               .
               ibid.
               
            
             
               Of
               Inconsideration
               .
            
             
               l.
               4.
               c.
               1.
               r.
               6.
               p.
               508.
               
            
          
           
             
               Interpretation
               .
            
             
               Laws
               that
               are
               doubtfull
               are
               rightly
               interpreted
               by
               examples
               .
            
             
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               44.
               p.
               387.
               
            
             
               Rules
               of
               the
               interpretation
               of
               Laws
               by
               consequence
               .
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               8.
               p.
               400.
               
            
             
               When
               any
               condition
               intrinsecal
               to
               the
               duty
               of
               an
               affirmative
               precept
               is
               impossible
               or
               cannot
               be
               supplied
               ,
               the
               duty
               it self
               falls
               without
               interpretation
               .
            
             
               l.
               2.
               c.
               3.
               r.
               11.
               n.
               15.
               p.
               446.
               
            
             
               Laws
               are
               to
               be
               interpreted
               with
               respect
               to
               the
               mind
               of
               the
               Lawgiver
               .
            
             
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               1.
               p.
               398.
               
            
             
               In
               what
               sense
               and
               manner
               .
            
             
               ibid.
               n.
               3.
               p.
               399.
               
            
             
               See
               more
               Letter
               L.
               word
               Laws
               .
            
             
               In
               interpreting
               the
               Commandments
               of
               God
               ,
               we
               must
               chuse
               that
               sense
               which
               most
               promotes
               the
               end
               of
               the
               commandment
               .
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               10.
               p.
               403.
               
            
             
               Of
               the
               favourable
               interpretation
               of
               Laws
               .
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               15.
               p.
               405.
               
            
             
               Of
               favourable
               interpretation
               in
               inflicting
               punishments
               .
               
                 ibid.
                 n.
              
               16.
               
            
             
               All
               good
               Laws
               admit
               interpretation
               in
               some
               cases
               .
               
                 ibid.
                 n.
              
               17.
               
            
             
               In
               matters
               of
               favour
               and
               pietie
               the
               sense
               of
               the
               Laws
               is
               to
               be
               extended
               by
               interpretation
               .
               
                 ibid.
                 n.
              
               18.
               p.
               406.
               
            
             
               When
               the
               Lawgiver
               interprets
               his
               own
               Law
               ,
               he
               does
               not
               take
               off
               ,
               but
               remove
               the
               obligation
               .
            
             
               l.
               3.
               c.
               6.
               r.
               2.
               n.
               2.
               p.
               408.
               
            
             
               The
               power
               of
               interpreting
               Laws
               must
               be
               used
               with
               nobleness
               ,
               not
               fraud
               .
            
             
               ibid.
               n.
               4.
               p.
               408.
               
            
             
               The
               Laws
               are
               not
               to
               be
               bended
               by
               interpretation
               but
               upon
               great
               and
               just
               causes
               .
               
                 ibid.
                 n.
              
               5.
               p.
               409.
               
            
             
               The
               interpretation
               of
               Laws
               made
               by
               Judges
               is
               nothing
               of
               Empire
               and
               power
               .
            
             
               ibid.
               n.
               7.
               p.
               410.
               
            
             
               Judged
               cases
               are
               the
               best
               indication
               of
               the
               meaning
               of
               a
               Law.
               
            
             
               l.
               3.
               c.
               6.
               r.
               6.
               n.
               3.
               p.
               428.
               
            
             
               In
               the
               doubtfull
               interpretation
               of
               Laws
               ,
               Customes
               are
               as
               good
               as
               Laws
               .
            
             
               ibid.
               
            
             
               A
               King
               is
               
                 Dominus
                 Legum
              
               ,
               and
               therefore
               may
               intervene
               between
               Equity
               and
               strictness
               by
               interpretation
               .
            
             
               l.
               3.
               c.
               6.
               r.
               2.
               n.
               3.
               p.
               408.
               
            
          
           
             
               Judge
               .
            
             
               A
               Judge
               must
               proceed
               according
               to
               the
               process
               of
               Law
               ,
               though
               contrary
               to
               his
               own
               private
               Conscience
               .
            
             
               l.
               1.
               c.
               2.
               r.
               8.
               n.
               7.
               p.
               82.
               
            
             
               A
               Judge
               may
               not
               proceed
               upon
               the
               evidence
               of
               an
               instrument
               ,
               which
               he
               produced
               privately
               ,
               but
               was
               not
               produced
               in
               Court.
               
                 ibid.
                 n.
              
               7.
               p.
               83.
               
            
             
               what
               a
               Judge
               is
               to
               doe
               in
               case
               the
               evidence
               upon
               Oath
               is
               contrary
               to
               his
               own
               private
               Knowledg
               .
               
                 ibid.
                 n.
              
               8.
               p.
               84.
               
            
             
               A
               Judge
               may
               not
               doe
               any
               public
               act
               against
               his
               own
               private
               Conscience
               .
            
             
               ibid.
               n.
               9
               ,
               10.
               p.
               85.
               
            
             
               A
               Judge
               having
               seen
               a
               stone
               in
               Court
               thrown
               at
               his
               brother
               Judge
               ,
               proceeded
               to
               sentence
               upon
               the
               intuition
               of
               the
               fact
               ,
               and
               stayed
               not
               for
               the
               sole●nities
               of
               the
               Law.
               
                 ibid.
                 n.
              
               14.
               p.
               86.
               
            
             
               Concerning
               the
               double
               capacity
               of
               a
               Judge
               .
               
                 ibid.
                 n.
              
               24.
               p.
               90.
               
            
             
               Sententia
               à
               Judice
               non
               suo
               lata
               ,
               nulla
               est
               .
               l.
               3.
               c.
               1.
               r.
               3.
               n.
               4.
               p.
               33.
               
            
             
               The
               interpretation
               of
               Laws
               made
               by
               Judges
               is
               nothing
               of
               Empire
               and
               Power
               .
            
             
               l.
               3.
               c.
               6.
               r.
               2.
               n.
               7.
               p.
               410.
               
            
             
               Judged
               cases
               are
               the
               best
               indication
               of
               the
               meaning
               of
               a
               Law.
               
            
             
               l.
               3.
               c.
               6.
               r.
               6.
               n.
               3.
               p.
               428.
               
            
             
               The
               Judges
               do
               by
               their
               sentences
               best
               convey
               the
               notice
               of
               a
               custome
               .
               ib.
               
            
          
           
             
               Judgment
               .
            
             
               Three
               degrees
               of
               practical
               Judgment
               .
            
             
               l.
               1.
               c.
               2.
               r.
               4.
               n.
               1.
               p.
               62.
               
            
             
               The
               virtual
               Judgment
               ,
               that
               is
               a
               natural
               inclination
               passing
               forth
               into
               habit
               or
               custom
               ,
               is
               not
               a
               state
               of
               good
               ,
               by
               which
               one
               is
               acceptable
               to
               God.
               
            
             
               ibid.
               n.
               6.
               p.
               63.
               
            
             
               This
               disposition
               secures
               not
               against
               temptation
               .
               
                 ibid.
                 p.
              
               63.
               
            
             
               A
               formal
               Judgment
               ,
               that
               is
               ,
               delibration
               of
               the
               understanding
               and
               choice
               of
               the
               will
               ,
               is
               required
               to
               the
               constitution
               of
               a
               right
               and
               sure
               Conscience
               .
            
             
               ibid.
               n.
               7.
               p.
               64.
               
            
             
               The
               Judicial
               Law
               of
               Moses
               is
               annulled
               .
               l.
               2.
               c.
               2.
               r.
               3.
               n.
               1.
               p.
               286.
               
            
             
               Lex
               Julis
               .
               l.
               3.
               c.
               2.
               r.
               7.
               n.
               7.
               p.
               118.
               
            
             
               Jussio
               and
               Mandatum
               ,
               how
               distinguished
               .
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               7.
               p.
               458.
               
            
             
               Whatsoever
               is
               against
               charity
               cannot
               be
               the
               effect
               of
               Justice
               .
            
             
               l.
               3.
               c.
               2.
               r.
               1.
               n.
               5.
               p.
               54.
               
            
             
               That
               saying
               of
               
                 Justin
                 Martyr
              
               explicated
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               l.
               2.
               c.
               2.
               r.
               4.
               n.
               10.
               p.
               322.
               
            
          
           
             
               Jurisdiction
               .
            
             
               Of
               the
               word
               .
               l.
               3.
               c.
               4.
               r.
               1.
               n.
               5.
               p.
               213.
               
            
             
               It
               includes
               Empire
               .
               ib.
               
            
             
               S.
               Chrysostom
               proves
               the
               office
               of
               a
               Bishop
               to
               be
               more
               difficult
               then
               that
               of
               a
               King
               ,
               because
               it
               hath
               no
               jurisdiction
               .
            
             
               ibid.
               n.
               7.
               p.
               214.
               
            
             
               The
               High
               priest
               under
               the
               Law
               of
               Moses
               had
               a
               proper
               formal
               Jurisdiction
               ,
               which
               the
               Christian
               Church
               hath
               not
               .
            
             
               ibid.
               n.
               8.
               p.
               215.
               
            
             
               The
               Apostles
               did
               exercise
               jurisdiction
               ,
               but
               it
               was
               in
               an
               extraordinary
               and
               miraculous
               way
               .
               
                 ibid.
                 n.
              
               9.
               p.
               216.
               
            
             
               The
               Church
               hath
               an
               analogical
               Jurisdiction
               .
               
                 ibid.
                 n.
              
               11.
               p.
               217.
               
            
             
               How
               the
               power
               of
               the
               Keys
               differs
               from
               proper
               Jurisdiction
               .
            
             
               ibid.
               n.
               13.
               p.
               217.
               
            
             
               There
               is
               no
               Jurisdiction
               in
               the
               power
               of
               the
               Keys
               .
               
                 ibid.
                 n.
              
               14.
               p.
               218.
               
            
             
               To
               deny
               the
               Sacrament
               to
               the
               unworthy
               is
               not
               an
               act
               of
               Jurisdiction
               but
               Charity
               .
               l.
               3.
               c.
               4.
               r.
               7.
               n.
               10.
               p.
               243.
               
            
             
               Incorporalia
               sunt
               individua
               .
            
             
               Pref.
               pag.
               12.
               
            
          
        
         
           
           
             K.
             
          
           
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               what
               it
               means
               .
            
             
               l.
               3.
               c.
               3.
               r.
               1.
               n.
               5.
               p.
               133.
               
            
          
           
             
               Keys
               .
            
             
               Of
               the
               power
               of
               the
               Keys
               .
            
             
               l.
               3.
               c.
               4.
               r.
               1.
               n.
               11.
               p.
               217.
               
            
             
               Wherein
               the
               power
               of
               the
               Keys
               differs
               from
               proper
               jurisdiction
               .
            
             
               ibid.
               n.
               13.
               p.
               217.
               
            
             
               If
               they
               are
               not
               rightly
               used
               they
               neither
               bind
               nor
               lose
               .
               ibid.
               
            
             
               There
               is
               no
               jurisdiction
               in
               the
               power
               of
               the
               Keys
               .
               
                 ibid.
                 n.
              
               14.
               p.
               219.
               
            
             
               That
               power
               is
               only
               a
               suspension
               of
               their
               own
               act
               by
               Ecclesiastics
               .
            
             
               ibid.
               n.
               15.
               p.
               219.
               
            
          
           
             
               Kill
               .
            
             
               The
               reason
               why
               it
               is
               lawfull
               to
               kill
               a
               man
               in
               my
               own
               defence
               .
            
             
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               38.
               p.
               206.
               
            
             
               The
               Commandment
               that
               forbids
               to
               kill
               is
               not
               broken
               by
               the
               Authors
               of
               a
               just
               war
               ,
               nor
               execution
               upon
               Malefactors
               .
               l.
               3.
               c.
               2.
               r.
               1.
               n.
               18.
               p.
               59.
               
            
          
           
             
               King.
               
            
             
               The
               Edicts
               of
               Kings
               are
               by
               Gratian
               put
               among
               the
               Laws
               of
               the
               Church
               .
            
             
               l.
               3.
               c.
               3.
               r.
               5.
               n.
               4.
               p.
               175.
               
            
             
               The
               Gallican
               Church
               is
               ruled
               by
               those
               Laws
               Ecclesiastical
               that
               their
               Kings
               have
               made
               .
            
             
               l.
               3.
               c.
               3.
               r.
               5.
               n.
               7.
               p.
               177.
               
            
             
               Instances
               to
               prove
               that
               the
               Ecclesiastics
               are
               under
               the
               jurisdiction
               of
               the
               Civil
               or
               Kingly
               power
               .
            
             
               l.
               3.
               c.
               3.
               r.
               6.
               n.
               3.
               p.
               179.
               
            
             
               What
               is
               to
               be
               done
               when
               the
               command
               of
               the
               King
               and
               Bishop
               enterfere
               .
            
             
               ibid.
               n.
               26.
               p.
               192.
               
            
             
               A
               King
               that
               commands
               to
               the
               Guard
               is
               to
               be
               obeyed
               before
               a
               Bishop
               that
               commands
               to
               goe
               to
               Divine
               service
               .
            
             
               ibid.
               n.
               27.
               p.
               193.
               
            
             
               In
               external
               actions
               the
               command
               of
               the
               King
               is
               to
               be
               obeyed
               before
               the
               command
               of
               the
               Church
               .
               ibid.
               
            
             
               The
               King
               hath
               jurisdiction
               in
               causes
               internal
               and
               spiritual
               .
            
             
               ibid.
               r.
               7.
               n.
               2.
               p.
               200.
               
            
             
               The
               King
               is
               by
               God
               appointed
               to
               be
               an
               Overseer
               ,
               Governour
               ,
               Father
               and
               Protector
               over
               his
               Church
               .
            
             
               l.
               3.
               c.
               3.
               r.
               7.
               n.
               6.
               p.
               202.
               
            
             
               The
               King
               ought
               to
               determine
               what
               doctrines
               are
               to
               be
               taught
               the
               people
               ,
               and
               what
               are
               to
               be
               forbidden
               .
            
             
               ibid.
               n.
               13.
               p.
               205.
               
            
             
               Every
               article
               of
               Religion
               that
               the
               King
               allows
               is
               not
               to
               be
               accounted
               a
               part
               of
               the
               true
               religion
               .
               
                 ib.
                 n.
              
               16.
               p.
               207.
               
            
             
               The
               King
               must
               govern
               the
               Church
               by
               Church-men
               .
            
             
               l.
               3.
               c.
               3.
               r.
               8.
               n.
               1
               ,
               2.
               p.
               208.
               
            
             
               Good
               Kings
               use
               to
               verifie
               the
               judicial
               acts
               of
               the
               Church
               .
               
                 ib.
                 n.
              
               3.
               p.
               208.
               
            
             
               but
               freely
               ,
               not
               by
               necessity
               .
            
             
               ibid.
               n.
               4
               ,
               6.
               p.
               209
               ,
               210.
               
            
             
               Kings
               are
               not
               bound
               to
               execute
               the
               Decrees
               of
               the
               Church
               .
            
             
               l.
               3.
               c.
               3.
               r.
               8.
               n.
               5.
               p.
               209.
               
            
             
               The
               difference
               between
               the
               Kingly
               and
               Ecclesiastical
               power
               .
            
             
               l.
               3.
               c.
               4.
               r.
               1.
               n.
               1.
               p.
               211.
               
            
             
               Kings
               obey
               the
               Laws
               of
               the
               Church
               .
            
             
               l.
               3.
               c.
               4.
               r.
               6.
               n.
               1.
               p.
               237.
               &
               n.
               5.
               p.
               239.
               
            
             
               The
               Example
               of
               Kings
               prevails
               much
               .
            
             
               l.
               3.
               c.
               4.
               r.
               6.
               n.
               4.
               p.
               238.
               
            
             
               In
               what
               manner
               Kings
               were
               bound
               by
               the
               Canons
               of
               the
               Church
               under
               the
               old
               Testament
               .
               
                 ib.
                 n.
              
               6.
               p.
               240.
               
            
             
               A
               King
               cannot
               be
               excommunicated
               .
            
             
               l.
               3.
               c.
               4.
               r.
               7.
               n.
               3.
               p.
               241.
               
            
             
               The
               Primitive
               Bishops
               never
               durst
               think
               of
               excommunicating
               Kings
               .
            
             
               ibid.
               n.
               7.
               p.
               242.
               
            
             
               The
               Church
               may
               deny
               the
               Sacrament
               to
               evil
               Kings
               .
            
             
               l.
               3.
               c.
               4.
               r.
               7.
               n.
               10.
               p.
               243.
               
            
             
               The
               King
               though
               unworthy
               must
               not
               be
               denied
               the
               Sacrament
               ,
               if
               he
               be
               instant
               for
               it
               .
               ibid.
               
            
             
               A
               Church-man
               though
               an
               Apostle
               must
               be
               subject
               to
               the
               King.
               
            
             
               l.
               3.
               c.
               3.
               r.
               6.
               n.
               1.
               p.
               178.
               
            
             
               Penances
               cannot
               be
               inflicted
               on
               the
               King
               against
               his
               will.
               
            
             
               l.
               3.
               c.
               4.
               r.
               7.
               n.
               12.
               p.
               244.
               
            
             
               Some
               Kings
               have
               received
               hurt
               by
               such
               Penances
               .
               
                 ibid.
                 n.
              
               13.
               p.
               245.
               
            
             
               Kings
               may
               not
               be
               publicly
               reprov'd
               .
            
             
               ibid.
               n.
               14.
               p.
               245.
               
            
             
               The
               old
               Prophets
               did
               ,
               but
               mere
               Priests
               never
               did
               reprove
               Kings
               .
            
             
               ibid.
               n.
               16.
               p.
               246.
               
            
             
               How
               Bishops
               and
               Ministers
               should
               carry
               themselves
               in
               the
               reproof
               of
               Kings
               .
            
             
               ibid.
               n.
               18.
               p.
               246.
               
            
             
               The
               King
               nor
               the
               people
               cannot
               be
               excommunicated
               .
               l.
               3.
               c.
               4.
               r.
               8.
               n.
               7.
               p.
               250.
               
            
             
               The
               Hebrew
               Kings
               had
               power
               to
               cause
               the
               Malefactors
               body
               to
               hang
               all
               night
               on
               the
               tree
               ,
               though
               the
               Laws
               forbid
               it
               ,
               say
               the
               Rabbins
               .
            
             
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               16.
               p.
               405.
               
            
             
               A
               King
               may
               be
               either
               more
               severe
               or
               more
               gentle
               then
               the
               Law.
               
            
             
               ib.
               r.
               2.
               n.
               3.
               p.
               408.
               
            
             
               He
               is
               
                 Dominus
                 Legum
              
               ,
               and
               therefore
               may
               intervene
               between
               Equity
               and
               strictness
               by
               Interpretation
               .
               ibid.
               
            
             
               S.
               Chrysostom
               proves
               the
               office
               of
               a
               Bishop
               is
               more
               difficult
               then
               that
               of
               a
               King.
               l.
               3.
               c.
               4.
               r.
               1.
               n.
               7.
               p.
               214.
               
            
             
               Difference
               between
               a
               King
               and
               Tyrant
               .
               l.
               3.
               c.
               1.
               r.
               3.
               n.
               5.
               p.
               34.
               &
               l.
               3.
               c.
               3.
               r.
               1.
               n.
               1.
               p.
               130.
               
            
             
               The
               power
               of
               Kings
               .
            
             
               l.
               3.
               c.
               3.
               r.
               1.
               n.
               3.
               p.
               132.
               
            
             
               Though
               they
               have
               an
               absolute
               power
               ,
               they
               may
               not
               use
               it
               .
               
                 ib.
                 n.
              
               4.
               p.
               132.
               
            
             
               Their
               power
               is
               absolute
               in
               doing
               right
               ,
               not
               in
               doing
               wrong
               ;
               their
               power
               of
               government
               is
               absolute
               ,
               not
               their
               power
               of
               possession
               .
               
                 ib.
                 n.
              
               5.
               p.
               133.
               
            
             
               The
               difference
               between
               a
               King
               and
               Lord
               of
               the
               people
               .
               ibid.
               
            
             
               What
               is
               
                 Jus
                 Regium
              
               ?
            
             
               l.
               3.
               c.
               3.
               r.
               1.
               n.
               7.
               p.
               135.
               
            
             
               A
               consideration
               upon
               the
               power
               of
               Kings
               as
               it
               is
               described
               by
               Samuel
               .
            
             
               l.
               3.
               c.
               3.
               r.
               1.
               n.
               7
               ,
               8.
               p.
               135.
               
            
             
               Whether
               Kings
               are
               subject
               to
               their
               own
               Laws
               .
               l.
               3.
               c.
               3.
               r.
               2.
               n.
               1.
               p.
               138.
               
            
             
               Kings
               are
               not
               under
               the
               directive
               power
               of
               Laws
               .
               
                 ibid.
                 n.
              
               2.
               p.
               138.
               
            
             
               They
               are
               not
               under
               the
               fear
               of
               their
               Laws
               .
               
                 ibid.
                 n.
              
               5.
               p.
               139.
               
            
             
               They
               are
               obliged
               by
               the
               Laws
               of
               God
               and
               nature
               .
               
                 ibid.
                 n.
              
               6.
               p.
               141.
               
            
             
               A
               King
               may
               not
               command
               his
               Subjects
               to
               fight
               in
               an
               unjust
               cause
               .
            
             
               ibid.
               n.
               7.
               p.
               142.
               
            
             
               Their
               Laws
               must
               not
               be
               neglected
               upon
               the
               opinion
               of
               every
               vain
               person
               .
            
             
               ibid.
               n.
               8.
               p.
               142.
               
            
             
               Some
               Laws
               bind
               the
               Prince
               .
            
             
               ibid.
               n.
               10.
               p.
               142.
               
            
             
               Whatsoever
               the
               King
               hath
               sworn
               to
               ,
               obliges
               him
               .
               
                 ibid.
                 n.
              
               13.
               p.
               143.
               
            
             
               Of
               the
               Oath
               which
               Kings
               take
               .
            
             
               ibid.
               n.
               14.
               p.
               144.
               
            
             
               Of
               the
               Kingly
               prerogative
               .
            
             
               ibid.
               n.
               16.
               p.
               145.
               
            
             
               The
               King
               can
               give
               pardon
               to
               a
               Criminal
               condemned
               .
               
                 ibid.
                 n.
              
               18.
               p.
               146.
               
            
             
               Clemency
               a
               great
               vertue
               in
               a
               King.
               
            
             
               ibid.
               
            
             
               In
               what
               cases
               a
               King
               may
               pardon
               a
               Criminal
               condemned
               .
               
                 ibid.
                 n.
              
               19.
               p.
               147.
               
            
             
               It
               is
               not
               lawful
               in
               any
               cases
               to
               resist
               the
               King.
               l.
               3.
               c.
               3.
               r.
               3.
               n.
               1.
               p.
               149.
               
            
             
               per
               tot
               .
               reg
               .
            
             
               A
               King
               ,
               though
               wicked
               ,
               must
               not
               be
               resisted
               .
               l.
               3.
               c.
               3.
               r.
               3.
               n.
               13.
               p.
               156.
               
            
             
               A
               King
               cannot
               be
               supposed
               to
               have
               a
               desire
               to
               destroy
               his
               Kingdome
               .
            
             
               ibid.
               n.
               15.
               p.
               157.
               
            
             
               A
               Christian
               must
               not
               seek
               revenge
               upon
               ,
               nor
               resist
               his
               Father
               or
               King.
               
            
             
               ibid.
               n.
               16.
               p.
               158.
               
            
             
               A
               King
               must
               not
               ,
               because
               no
               subject
               does
               ,
               forfeit
               his
               right
               in
               his
               estate
               by
               his
               vices
               .
               l.
               3.
               c.
               3.
               r.
               3.
               n.
               17.
               p.
               159.
               
            
             
               The
               King
               hath
               no
               power
               over
               his
               Subjects
               against
               Law
               ,
               so
               neither
               the
               Subject
               over
               his
               King.
               ibid.
               
            
             
               Arguments
               brought
               to
               prove
               the
               Pope
               hath
               power
               over
               Kings
               .
            
             
               l.
               3.
               c.
               3.
               r.
               4.
               n.
               4.
               p.
               161.
               
            
             
               Kings
               are
               Governours
               of
               religion
               .
            
             
               ibid.
               n.
               7.
               p.
               163.
               
            
             
               Attalus
               in
               making
               the
               State
               of
               Rome
               his
               Heir
               ,
               together
               with
               the
               Kingly
               power
               bequeathed
               the
               power
               over
               things
               sacred
               .
               ibid.
               
            
             
               Religion
               being
               the
               great
               band
               of
               societies
               must
               be
               under
               the
               government
               of
               the
               King.
               l.
               3.
               c.
               3.
               r.
               4.
               n.
               8.
               p.
               164.
               
            
             
               The
               King
               without
               the
               conduct
               of
               religion
               in
               many
               exigencies
               cannot
               govern
               his
               people
               .
               
                 ibid.
                 n.
              
               9.
               p.
               165.
               
            
             
               If
               the
               Priests
               rule
               religion
               ,
               they
               may
               be
               superiour
               to
               the
               King.
               
                 ib.
                 n.
              
               10.
               p.
               166.
               
            
             
               Examples
               of
               Kings
               and
               Princes
               that
               have
               been
               put
               out
               of
               their
               thrones
               by
               a
               pretended
               Ecclesiastical
               power
               .
            
             
               ibid.
               n.
               11.
               p.
               166.
               
            
             
               Ancient
               Kings
               would
               not
               endure
               any
               change
               in
               religion
               .
               
                 ibid.
                 n.
              
               13.
               p.
               167.
               
            
             
               Kings
               are
               the
               vicegerents
               of
               Christ.
               
            
             
               ibid.
               n.
               19.
               p.
               170.
               
            
             
               
               The
               Jewish
               Kings
               were
               superiour
               in
               power
               to
               the
               Priests
               in
               matter
               of
               religion
               .
               l.
               3.
               c.
               3.
               r.
               4.
               n.
               20.
               p.
               173.
               
            
             
               Christ
               will
               call
               Christian
               Kings
               to
               account
               for
               Souls
               .
               
                 ibid.
                 n.
              
               21.
               p.
               173.
               
            
             
               Kings
               have
               a
               Legislative
               power
               in
               the
               matters
               of
               religion
               .
            
             
               l.
               3.
               c.
               3.
               r.
               5.
               n.
               1.
               p.
               174.
               
            
             
               Kings
               may
               compell
               their
               Subjects
               to
               serve
               God.
               
                 ibid.
                 n.
              
               3.
               p.
               174.
               
            
             
               Those
               matters
               are
               under
               the
               power
               of
               the
               King
               which
               God
               hath
               left
               under
               no
               Commandment
               ,
               viz.
               Church-affairs
               .
               
                 ibid.
                 n.
              
               4.
               p.
               174.
               
            
          
           
             
               Kinred
               .
            
             
               The
               Canon
               and
               Civil
               Law
               account
               not
               the
               distance
               of
               Kinred
               in
               the
               same
               manner
               .
               l.
               2.
               c.
               2.
               r.
               3.
               n.
               67.
               p.
               313.
               
            
             
               those
               reasons
               considered
               which
               men
               invent
               for
               the
               restraint
               of
               those
               marriages
               which
               God
               restrains
               not
               .
            
             
               ibid.
               n.
               75.
               p.
               315.
               
            
          
           
             
               Know.
               
            
             
               Every
               Knowing
               facultie
               is
               the
               seat
               of
               Conscience
               .
               l.
               1.
               c.
               1.
               r.
               2.
               n.
               4.
               p.
               13.
               
            
             
               How
               little
               certainty
               there
               is
               in
               humane
               discourses
               .
               l.
               1.
               c.
               2.
               r.
               6.
               n.
               7.
               p.
               74.
               
            
          
        
         
           
             L.
             
          
           
             
               Law.
               
            
             
               IN
               what
               sense
               the
               mind
               of
               the
               Law-giver
               is
               to
               be
               the
               measure
               of
               interpretation
               .
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               3.
               p.
               399.
               
            
             
               by
               the
               reasons
               and
               causes
               of
               the
               Law
               we
               may
               judge
               of
               the
               intention
               of
               the
               Lawgiver
               .
               ibid.
               
            
             
               the
               Law
               is
               broken
               when
               the
               words
               are
               obeyed
               ,
               if
               you
               violate
               the
               end
               or
               meaning
               of
               it
               .
               
                 ibid.
                 n.
              
               4.
               p.
               400.
               
            
             
               If
               the
               intention
               of
               the
               Law
               be
               collected
               but
               obscurely
               ,
               the
               obscure
               words
               are
               rather
               to
               be
               followed
               then
               the
               obscure
               intention
               .
               
                 ibid.
                 n.
              
               5.
               p.
               400.
               
            
             
               unless
               it
               be
               manifest
               the
               words
               recede
               from
               the
               intention
               ,
               the
               Subject
               is
               to
               follow
               the
               words
               .
               
                 ibid.
                 n.
              
               6.
               p.
               400.
               
            
             
               Words
               of
               Civil
               and
               Legal
               signification
               in
               Laws
               must
               not
               signifie
               according
               to
               Grammar
               ,
               but
               Law.
               
            
             
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               8.
               p.
               401.
               
            
             
               That
               is
               the
               meaning
               of
               words
               in
               the
               Law
               ,
               that
               does
               the
               work
               of
               the
               Law.
               
            
             
               ibid.
               n.
               11.
               p.
               402.
               
            
             
               In
               all
               Laws
               and
               obligations
               of
               Conscience
               by
               contract
               ,
               when
               any
               doubt
               arises
               ,
               we
               are
               to
               rest
               upon
               that
               which
               is
               most
               likely
               and
               most
               usual
               .
            
             
               ibid.
               n.
               12.
               p.
               404.
               
            
             
               Of
               the
               favourable
               sense
               of
               Laws
               .
            
             
               ib.
               n.
               12
               ,
               13
               ,
               14
               ,
               15
               ,
               16.
               p.
               404
               ,
               405.
               
            
             
               Of
               the
               favourable
               interpretation
               of
               Laws
               in
               inflicting
               punishments
               .
            
             
               ibid.
               n.
               16.
               p.
               405.
               
            
             
               When
               a
               Lawgiver
               interprets
               his
               Law
               he
               does
               not
               take
               off
               the
               obligation
               ,
               but
               remove
               it
               .
               l.
               3.
               c.
               6.
               r.
               2.
               n.
               2.
               p.
               408.
               
            
             
               Rules
               to
               know
               when
               the
               obligation
               of
               Laws
               ceaseth
               upon
               the
               change
               of
               reason
               .
               l.
               3.
               c.
               6.
               r.
               3.
               n.
               6.
               p.
               412.
               
            
             
               How
               the
               obligation
               of
               a
               Law
               may
               be
               extended
               by
               parity
               of
               reason
               .
            
             
               ibid.
               n.
               26.
               p.
               420.
               
            
             
               Ratio
               L●gis
               non
               est
               Lex
               .
            
             
               ibid.
               n.
               27.
               p.
               420.
               
            
             
               Laws
               cannot
               by
               interpretation
               be
               extended
               to
               the
               time
               past
               .
               
                 ibid.
                 n.
              
               30.
               p.
               422.
               
            
             
               Cum
               Lex
               in
               praeteritum
               quid
               indulget
               ,
               in
               futurum
               vetat
               .
               ibid.
               
            
             
               It
               is
               not
               safe
               to
               enquire
               after
               the
               reason
               of
               a
               Law
               ,
               unless
               the
               Law
               it self
               declare
               it
               .
               l.
               3.
               c.
               6.
               r.
               3.
               n.
               33.
               p.
               422.
               
            
             
               Of
               the
               Abrogation
               of
               Laws
               .
            
             
               ibid.
               r.
               7.
               p.
               431.
               
            
             
               Difference
               between
               Moses
               Law
               and
               the
               Gospel
               .
            
             
               l.
               4.
               c.
               1.
               r.
               1.
               n.
               24.
               p.
               450.
               &
               l.
               2.
               c.
               2.
               r.
               5.
               p.
               324.
               
            
             
               when
               the
               authority
               of
               Lawyers
               is
               to
               be
               followed
               .
               l.
               1.
               c.
               4.
               r.
               10.
               n.
               5.
               p.
               165.
               
            
             
               The
               Actions
               of
               men
               living
               under
               another
               Law
               are
               not
               to
               be
               measured
               by
               Laws
               of
               a
               differing
               government
               .
            
             
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               30.
               p.
               202.
               
            
             
               Quod
               licitum
               est
               ex
               superveniente
               causa
               mutatur
               .
               l.
               2.
               c.
               1.
               r.
               10.
               n.
               5.
               p.
               270.
               
            
             
               Quod
               L●ge
               prohibitoria
               non
               vetitum
               est
               ,
               permissum
               esse
               intelligitur
               .
            
             
               l.
               2.
               c.
               2.
               r.
               3.
               n.
               45.
               p.
               304.
               
            
             
               Fac
               Legi
               tuae
               sepem
               .
            
             
               l.
               2.
               c.
               2.
               r.
               3.
               n.
               68.
               p.
               313.
               &
               supra
               p.
               304.
               
            
             
               It
               is
               a
               new
               Law
               ,
               though
               old
               in
               the
               letter
               ,
               if
               a
               new
               degree
               of
               duty
               be
               required
               .
               l.
               2.
               c.
               2.
               r.
               4.
               n.
               4.
               p.
               320.
               
            
             
               To
               forbid
               evil
               and
               command
               to
               doe
               good
               cannot
               be
               one
               precept
               .
            
             
               ibid.
               n.
               8.
               p.
               321.
               
            
             
               whatsoever
               is
               absolutely
               is
               certainly
               Lawfull
               .
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               21.
               p.
               379.
               
            
             
               Laws
               that
               are
               doubtfull
               are
               rightly
               interpreted
               by
               Example
               .
            
             
               ibid.
               n.
               44.
               p.
               387.
               
            
             
               A
               Lawgiver
               is
               not
               only
               he
               who
               gives
               Laws
               ,
               but
               he
               that
               authoritatively
               expounds
               them
               already
               given
               .
            
             
               l.
               2.
               c.
               3.
               r.
               1.
               n.
               1.
               p.
               389.
               
            
             
               whatsoever
               is
               equivalent
               to
               the
               instance
               of
               the
               Law
               ,
               is
               also
               within
               its
               obligation
               .
               l.
               2.
               c.
               3.
               r.
               3.
               n.
               5.
               p.
               399.
               
            
             
               whatsoever
               can
               certainly
               and
               truly
               be
               deduced
               from
               a
               Law
               ,
               does
               as
               certainly
               bind
               us
               as
               the
               instance
               that
               is
               named
               .
            
             
               ibid.
               n.
               9.
               p.
               401.
               
            
             
               The
               usefulness
               and
               original
               of
               Laws
               .
            
             
               l.
               3.
               c.
               2.
               r.
               6.
               n.
               1.
               p.
               107.
               
            
             
               Christians
               must
               not
               go
               to
               Law
               but
               upon
               very
               great
               cause
               .
            
             
               ibid.
               n.
               18.
               p.
               115.
               
            
             
               Neminem
               Legem
               sibi
               dicere
               posse
               ,
               à
               qua
               ,
               mutata
               voluntate
               ,
               nequeat
               recedere
               .
            
             
               l.
               3.
               c.
               3.
               r.
               6.
               n.
               25.
               p.
               192.
               
            
             
               All
               Laws
               bind
               either
               by
               the
               natural
               goodness
               of
               the
               action
               ,
               or
               by
               its
               subserviencie
               to
               something
               else
               ,
               or
               only
               by
               the
               authority
               .
               l.
               3.
               c.
               4.
               r.
               18.
               n.
               6.
               p.
               314.
               
            
             
               Laws
               are
               either
               perfect
               or
               imperfect
               .
            
             
               l.
               3.
               c.
               5.
               r.
               8.
               n.
               16.
               p.
               388.
               
            
             
               The
               meaning
               of
               Laws
               is
               to
               be
               regarded
               above
               their
               words
               .
            
             
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               1.
               p.
               398.
               
            
             
               Counsels
               Evangelical
               cannot
               be
               made
               into
               Laws
               .
            
             
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               12.
               p.
               330.
               
            
          
           
             
               Laws
               Divine
               .
            
             
               The
               end
               and
               Intention
               of
               a
               Law
               is
               under
               the
               Commandment
               ,
               as
               much
               as
               the
               action
               commanded
               in
               order
               to
               the
               end
               .
               l.
               4.
               c.
               2.
               r.
               3.
               
                 per
                 tot
              
               .
            
             
               Difference
               between
               Moses
               Law
               and
               the
               Gospel
               .
            
             
               l.
               4.
               c.
               1.
               r.
               1.
               n.
               24.
               p.
               450.
               &
               l.
               ●
               .
               c.
               2.
               r.
               5.
               n.
               4.
               p.
               324.
               
            
             
               When
               two
               Laws
               are
               opposite
               ,
               that
               which
               yields
               is
               not
               moral
               .
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               76.
               p.
               371.
               
            
             
               He
               does
               not
               alwaies
               keep
               a
               good
               Conscience
               who
               observes
               only
               the
               words
               of
               the
               Divine
               Law
               ,
               and
               neglects
               the
               reasons
               and
               analogies
               in
               like
               instances
               .
            
             
               l.
               1.
               c.
               1.
               r.
               1.
               n.
               20.
               p.
               8.
               
            
             
               Some
               laws
               of
               God
               are
               such
               ,
               that
               they
               cannot
               be
               dispensed
               with
               .
            
             
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               35.
               p.
               204.
               
            
             
               Affirmative
               Laws
               oblige
               not
               when
               they
               cross
               a
               Negative
               .
               
                 ibid.
                 p.
              
               205.
               
            
             
               The
               ground
               and
               measure
               of
               dispensing
               with
               affirmative
               Laws
               .
               ibid.
               
            
             
               That
               in
               the
               Sanction
               of
               the
               Law
               of
               God
               ,
               the
               reason
               binds
               more
               then
               the
               letter
               .
               l.
               2.
               c.
               1.
               r.
               9.
               n.
               15.
               p.
               268.
               
            
             
               Tertullian
               undertakes
               to
               find
               all
               the
               moral
               Law
               in
               the
               first
               Commandment
               God
               gave
               to
               Adam
               .
            
             
               l.
               2.
               c.
               2.
               r.
               4.
               n.
               9.
               p.
               321.
               
            
             
               Gods
               method
               in
               giving
               of
               Laws
               .
            
             
               ibid.
               n.
               10.
               p.
               322.
               
            
             
               In
               all
               contracts
               of
               Laws
               the
               Spiritual
               sense
               or
               action
               is
               to
               be
               preferred
               .
            
             
               l.
               2.
               c.
               3.
               r.
               5.
               n.
               9.
               p.
               409.
               
            
             
               Difference
               between
               Laws
               and
               Counsels
               .
            
             
               l.
               2.
               c.
               3.
               r.
               12.
               n.
               4.
               p.
               450.
               
            
             
               the
               measures
               and
               notes
               of
               their
               difference
               .
               
                 ibid.
                 n.
              
               10.
               p.
               452.
               
            
             
               In
               laws
               not
               only
               the
               contrary
               to
               the
               duty
               ,
               but
               the
               privative
               also
               is
               a
               sin
               .
            
             
               ibid.
               n.
               12.
               p.
               453.
               
            
             
               Whatsoever
               Law
               or
               precept
               in
               Scripture
               relates
               wholly
               to
               a
               person
               ,
               circumstance
               or
               time
               ,
               passes
               no
               obligation
               beyond
               the
               limits
               of
               that
               person
               ,
               circumstance
               or
               time
               .
               
                 ibid.
                 r.
              
               17.
               n.
               3.
               p.
               541.
               
            
             
               Whatsoever
               Law
               or
               Precept
               was
               given
               to
               many
               ,
               if
               another
               succeeded
               it
               that
               is
               inconsistent
               with
               it
               ,
               the
               former
               is
               by
               the
               latter
               declar'd
               personal
               ,
               temporary
               and
               expir'd
               .
               l.
               2.
               c.
               3.
               r.
               17.
               n.
               4.
               p.
               541.
               
            
             
               A
               Law
               that
               is
               merely
               temporary
               may
               be
               inserted
               without
               any
               mark
               of
               difference
               among
               other
               Laws
               that
               are
               perpetual
               and
               moral
               .
               
                 ibid.
                 n.
              
               5.
               p.
               541.
               
            
             
               We
               are
               free
               from
               the
               curse
               of
               the
               Law
               by
               Christ.
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               28.
               p.
               18.
               
            
             
               We
               are
               freed
               from
               the
               Ceremonial
               Law
               by
               Christ.
               ibid.
               
            
             
               The
               Difference
               of
               Divine
               and
               Humane
               Laws
               in
               their
               obligation
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               34.
               p.
               23.
               
            
             
               The
               Laws
               of
               God
               in
               precepts
               purely
               affirmative
               do
               not
               oblige
               to
               an
               actual
               obedience
               in
               danger
               of
               death
               .
            
             
               l.
               3.
               c.
               1.
               r.
               2.
               n.
               8.
               p.
               27.
               
            
             
               
               They
               that
               teach
               any
               thing
               is
               a
               Law
               of
               God
               which
               is
               not
               ,
               are
               guilty
               of
               teaching
               the
               Commandments
               of
               men
               for
               doctrines
               .
               l.
               3.
               c.
               4.
               r.
               17.
               n.
               13.
               p.
               305.
               
            
             
               Laws
               that
               are
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               of
               duty
               .
               l.
               3.
               c.
               4.
               r.
               6.
               n.
               4.
               p.
               239.
               
            
          
           
             
               Laws
               Humane
               .
               Of
               Equity
               in
               Penal
               Laws
               .
            
             
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               2.
               p.
               399.
               
            
             
               When
               the
               words
               of
               the
               Law
               are
               ambiguous
               ,
               unjust
               or
               absurd
               ,
               the
               mind
               of
               the
               Lawgiver
               is
               to
               be
               presumed
               to
               be
               free
               from
               all
               evill
               or
               vice
               .
            
             
               
                 ibid.
                 n.
              
               4.
               p.
               399.
               
            
             
               In
               all
               Laws
               and
               obligations
               of
               Conscience
               by
               contract
               ,
               when
               any
               doubt
               arises
               ,
               we
               are
               to
               rest
               upon
               that
               which
               is
               most
               likely
               and
               most
               usual
               .
            
             
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               12.
               p.
               404.
               
            
             
               Of
               the
               favourable
               interpretation
               of
               Laws
               in
               inflicting
               punishments
               .
            
             
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               16.
               p.
               405.
               
            
             
               When
               a
               Lawgiver
               interprets
               his
               Law
               ,
               he
               does
               not
               take
               off
               the
               obligation
               but
               remove
               it
               .
               l.
               3.
               c.
               6.
               r.
               2.
               n.
               2.
               p.
               408.
               
            
             
               A
               Prince
               may
               be
               either
               more
               severe
               or
               more
               gentle
               then
               the
               Law.
               
            
             
               
                 ibid.
                 n.
              
               3.
               
            
             
               The
               Laws
               are
               not
               to
               be
               bended
               by
               interpretation
               ,
               but
               upon
               great
               and
               just
               causes
               .
               l.
               3.
               c.
               6.
               r.
               2.
               n.
               5.
               p.
               409.
               
            
             
               The
               Interpretation
               of
               Laws
               made
               by
               the
               Judges
               is
               nothing
               of
               Empire
               and
               power
               .
               
                 ibid.
                 n.
              
               7.
               p.
               410.
               
            
             
               A
               Law
               obliges
               not
               the
               Conscience
               ,
               when
               its
               reason
               wholly
               ceaseth
               ,
               or
               a
               contrary
               reason
               ariseth
               .
            
             
               l.
               3.
               c.
               6.
               r.
               3.
               n.
               1.
               p.
               411.
               
            
             
               Rules
               to
               know
               when
               the
               obligation
               of
               Laws
               ceaseth
               upon
               the
               change
               of
               reason
               .
               l.
               3.
               c.
               6.
               r.
               3.
               n.
               6.
               p.
               412.
               
            
             
               A
               Law
               binds
               not
               to
               an
               inconvenience
               greater
               then
               is
               the
               publick
               benefit
               of
               the
               Law.
               
                 ibid.
                 n.
              
               15.
               p.
               416.
               
            
             
               In
               what
               cases
               the
               Subject
               is
               to
               consult
               the
               Prince
               about
               the
               ceasing
               obligation
               of
               Laws
               .
               l.
               3.
               c.
               6.
               r.
               3.
               n.
               19.
               p.
               417.
               
            
             
               Of
               commutation
               of
               Laws
               .
            
             
               l.
               3.
               c.
               6.
               r.
               5.
               p.
               426.
               
            
             
               A
               Law
               may
               be
               interpreted
               by
               customes
               .
               l.
               3.
               c.
               6.
               r.
               6.
               n.
               3.
               p.
               428.
               
            
             
               Judged
               cases
               are
               a
               good
               indication
               of
               the
               meaning
               of
               a
               Law.
               ibid.
               
            
             
               Humane
               Laws
               bind
               the
               Conscience
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               
            
             
               Rules
               by
               which
               may
               be
               known
               ,
               what
               Humane
               Laws
               are
               intended
               to
               bind
               to
               a
               greater
               sin
               and
               what
               to
               a
               less
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               16.
               p.
               10.
               
            
             
               Humane
               Laws
               bind
               the
               Conscience
               in
               things
               otherwise
               indifferent
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               13.
               p.
               7.
               
            
             
               They
               bind
               without
               the
               intention
               of
               the
               Lawgiver
               .
               
                 ibid.
                 n.
              
               14.
               p.
               8.
               
            
             
               But
               the
               intention
               of
               the
               Lawgiver
               is
               the
               measure
               of
               their
               binding
               .
            
             
               ibid.
               n.
               15.
               p.
               9.
               
            
             
               Laws
               sometime
               made
               in
               England
               professing
               not
               to
               bind
               the
               Conscience
               .
            
             
               ibid.
               n.
               14.
               p.
               9.
               
            
             
               Of
               the
               end
               and
               intention
               of
               Humane
               Laws
               .
               l.
               4.
               c.
               2.
               r.
               3.
               n.
               4.
               
            
             
               The
               abuse
               of
               a
               Law
               does
               not
               make
               it
               to
               cease
               .
               l.
               3.
               c.
               6.
               r.
               7.
               n.
               5.
               p.
               433.
               
            
             
               No
               Humane
               Law
               is
               or
               can
               be
               the
               rule
               of
               our
               obedience
               .
            
             
               l.
               1.
               c.
               1.
               r.
               1.
               n.
               20.
               p.
               8.
               
            
             
               Humane
               Laws
               make
               not
               any
               action
               intrinsecally
               evil
               .
            
             
               l.
               1.
               c.
               3.
               r.
               5.
               n.
               6.
               p.
               113.
               
            
             
               Of
               tolerating
               disobedience
               to
               Laws
               .
            
             
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               12.
               p.
               376.
               
            
             
               Humane
               Laws
               can
               exact
               but
               the
               outward
               action
               .
            
             
               l.
               2.
               c.
               3.
               r.
               5.
               n.
               2.
               p.
               405.
               
            
             
               Laws
               of
               man
               do
               limit
               and
               declare
               and
               make
               the
               instances
               ,
               in
               which
               the
               Laws
               of
               God
               do
               bind
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               12.
               p.
               7.
               
            
             
               The
               Laws
               of
               men
               bind
               the
               Conscience
               even
               
                 in
                 materia
                 indifferenti
              
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               13.
               p.
               7.
               
            
             
               Humane
               Laws
               are
               neither
               derived
               from
               the
               Divine
               positive
               Law
               nor
               that
               of
               nature
               .
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               13.
               p.
               8.
               
            
             
               The
               obligation
               which
               Humane
               Laws
               pass
               upon
               the
               Conscience
               depend
               not
               upon
               the
               intention
               of
               the
               Lawgiver
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               14.
               p.
               9.
               
            
             
               A
               Law
               that
               professes
               not
               to
               bind
               the
               Conscience
               is
               no
               Law.
               ibid.
               
            
             
               Though
               Humane
               Laws
               doe
               not
               bind
               the
               Conscience
               by
               the
               intention
               of
               the
               Prince
               ,
               yet
               God
               binds
               them
               upon
               the
               Conscience
               according
               to
               his
               intention
               .
               
                 ibid.
                 n.
              
               15.
               
            
             
               The
               Laws
               of
               men
               bind
               the
               Conscience
               properly
               and
               directly
               :
               not
               indirectly
               and
               by
               consequence
               .
            
             
               ibid.
               n.
               15.
               p.
               10.
               
            
             
               He
               that
               breaks
               a
               Humane
               Law
               established
               upon
               great
               penalties
               commits
               a
               great
               sin
               .
               
                 ibid.
                 n.
              
               16.
               p.
               10.
               
            
             
               That
               Rule
               holds
               not
               ,
               where
               the
               penaltie
               serves
               only
               for
               terrour
               .
               ibid.
               
            
             
               Humana
               Lex
               non
               magis
               gravat
               Consciencias
               quam
               corpora
               .
               ibid.
               
            
             
               How
               Humane
               Laws
               do
               bind
               where
               the
               matter
               in
               it self
               is
               great
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               17.
               p.
               11.
               
            
             
               Of
               Laws
               in
               themselvs
               small
               and
               trifling
               ,
               but
               by
               the
               consequence
               made
               very
               considerable
               .
               
                 ibid.
                 n.
              
               18.
               p.
               11.
               
            
             
               When
               Law
               expounds
               an
               action
               to
               be
               a
               Sin
               of
               signifie
               one
               ,
               though
               in
               it self
               it
               doe
               not
               ,
               nor
               in
               the
               heart
               of
               him
               that
               does
               it
               ,
               he
               that
               does
               it
               sins
               .
               
                 ibid.
                 p.
              
               12.
               
            
             
               If
               the
               matter
               of
               a
               Law
               be
               of
               small
               account
               ,
               and
               the
               Legislative
               power
               set
               a
               value
               upon
               it
               ,
               it
               is
               no
               argument
               of
               the
               smallness
               of
               the
               sin
               .
               
                 ibid.
                 n.
              
               18.
               p.
               13.
               
            
             
               The
               preceptive
               or
               prohibitive
               words
               ,
               what
               they
               signifie
               in
               Humane
               Laws
               toward
               a
               greater
               obligation
               of
               the
               Conscience
               .
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               20.
               p.
               14.
               
            
             
               However
               Humane
               Laws
               are
               established
               ,
               yet
               Desuetude
               may
               take
               off
               the
               band
               of
               Conscience
               .
               
                 ibid.
                 n.
              
               21.
               p.
               14.
               
            
             
               The
               contempt
               of
               any
               Law
               ,
               be
               the
               matter
               never
               so
               trifling
               ,
               is
               a
               very
               great
               sin
               .
               
                 ibid.
                 n.
              
               22.
               p.
               15.
               
            
             
               To
               teach
               that
               Humane
               Laws
               bind
               the
               Conscience
               ,
               intrenches
               not
               upon
               the
               power
               of
               God.
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               25.
               p.
               16.
               
            
             
               Humane
               Laws
               may
               lay
               on
               us
               an
               obligation
               to
               observe
               ceremonies
               notwithstanding
               our
               privilege
               of
               Christian
               Liberty
               .
               
                 ibid.
                 n.
              
               28.
               p.
               19.
               
            
             
               The
               Difference
               of
               Divine
               and
               Humane
               Laws
               in
               their
               obligation
               .
            
             
               ibid.
               n.
               34.
               p.
               23.
               
            
             
               Humane
               Laws
               bind
               not
               the
               understanding
               .
               
                 ibid.
                 n.
              
               35.
               p.
               23.
               
            
             
               Humane
               Laws
               must
               alwaies
               yield
               to
               Divine
               where
               they
               are
               opposed
               .
            
             
               ibid.
               n.
               42.
               p.
               24.
               
            
             
               Humane
               Laws
               that
               are
               Defensatives
               of
               Divine
               bind
               to
               active
               obedience
               too
               .
            
             
               l.
               3.
               c.
               1.
               r.
               2.
               n.
               1.
               p.
               26.
               
            
             
               An
               Humane
               Law
               made
               under
               the
               penalty
               of
               Death
               ,
               binds
               to
               obedience
               though
               Death
               certainly
               follow
               .
            
             
               ibid.
               n.
               12.
               p.
               29.
               
            
             
               When
               a
               Tyrant
               power
               threatens
               death
               to
               make
               the
               obedient
               Subject
               contemn
               the
               Law
               ,
               the
               Subject
               ought
               rather
               to
               die
               then
               disobey
               the
               Law.
               
            
             
               ib.
               p.
               13.
               p.
               29.
               
            
             
               Concerning
               breaking
               Laws
               to
               save
               ones
               Life
               .
               
                 ibid.
                 n.
              
               13.
               p.
               30.
               
            
             
               Laws
               that
               oblige
               to
               obedience
               in
               danger
               of
               death
               must
               be
               
                 in
                 materia
                 gravi
                 .
                 ibid.
                 n.
              
               16.
               p.
               3●
               .
            
             
               Upon
               a
               just
               cause
               a
               man
               may
               without
               a
               Crime
               break
               a
               Law
               ,
               when
               by
               such
               a
               transgression
               the
               end
               of
               the
               Law
               is
               not
               hindred
               .
               
                 ibid.
                 n.
              
               17.
               p.
               31.
               
            
             
               Of
               Humane-Laws
               that
               are
               unjust
               ,
               and
               how
               many
               waies
               they
               be
               so
               .
            
             
               ibid.
               r.
               3.
               n.
               1.
               p.
               32.
               
            
             
               Humane
               Laws
               are
               unjust
               ,
               if
               the
               matter
               be
               incompetent
               and
               undue
               .
            
             
               l.
               3.
               c.
               1.
               r.
               3.
               n.
               2.
               p.
               32.
               
            
             
               Where
               Humane
               Laws
               do
               oblige
               with
               danger
               of
               death
               ,
               they
               oblige
               not
               but
               to
               the
               whole
               obedience
               of
               the
               Law.
               
            
             
               ibid.
               r.
               2.
               n.
               17.
               p.
               31.
               
            
             
               Humane
               Laws
               are
               unjust
               ,
               when
               a
               lawfull
               power
               in
               a
               competent
               matter
               goes
               beyond
               its
               bounds
               .
            
             
               ibid.
               r.
               3.
               n.
               4.
               p.
               33.
               
            
             
               All
               Humane
               Laws
               prescribing
               to
               the
               Conscience
               or
               setting
               bounds
               to
               the
               thoughts
               are
               null
               .
               ibid.
               
            
             
               Humane
               Laws
               are
               unjust
               when
               they
               do
               not
               contribute
               to
               the
               publick
               good
               ,
               but
               wholly
               to
               his
               private
               good
               that
               made
               the
               Law.
               l.
               3.
               c.
               1.
               r.
               3.
               n.
               5.
               p.
               33.
               
            
             
               The
               right
               end
               of
               Humane
               Laws
               is
               the
               publick
               good
               .
               ibid.
               
            
             
               A
               Law
               that
               by
               the
               change
               of
               affairs
               becomes
               contrary
               to
               the
               Common
               good
               is
               not
               to
               be
               observed
               .
            
             
               l.
               3.
               c.
               1.
               r.
               3.
               n.
               6.
               p.
               35.
               
            
             
               An
               unjust
               Law
               is
               not
               to
               be
               disobeyed
               with
               scandall
               of
               others
               .
               
                 ibid.
                 n.
              
               10.
               p.
               36.
               
            
             
               Cautious
               to
               be
               observed
               in
               disobeying
               Humane
               Laws
               ,
               that
               are
               unjust
               .
            
             
               ibid.
               
            
             
               A
               civil
               Law
               cannot
               evacuate
               a
               naturall
               .
               l.
               3.
               c.
               1.
               r.
               4.
               n.
               3.
               p.
               39.
               
            
             
               Of
               the
               promulgation
               of
               Humane
               Laws
               .
               l.
               3.
               c.
               1.
               r.
               6.
               p.
               45.
               
            
             
               The
               care
               of
               sufficient
               promulgation
               lies
               upon
               the
               Prince
               .
            
             
               l.
               3.
               c.
               1.
               r.
               6.
               n.
               5.
               p.
               45.
               
            
             
               Laws
               have
               not
               their
               binding
               power
               
               by
               the
               consent
               of
               the
               people
               .
            
             
               l.
               3.
               c.
               1.
               r.
               7.
               n.
               4
               ,
               5.
               p.
               47.
               
            
             
               The
               consent
               of
               the
               people
               gives
               no
               authority
               to
               the
               Law.
               
                 ibid.
                 n.
              
               6.
               p.
               48.
               
            
             
               Unreasonable
               Laws
               in
               some
               instances
               bind
               by
               the
               acceptation
               of
               the
               people
               .
            
             
               ibid.
               n.
               9.
               p.
               49.
               
            
             
               In
               the
               Substantial
               matters
               of
               religion
               the
               Laws
               bind
               out
               of
               the
               Dominions
               ,
               but
               not
               in
               the
               Ceremonials
               of
               religion
               .
            
             
               ibid.
               r.
               8.
               n.
               2.
               p.
               50.
               
            
             
               A
               Law
               does
               oblige
               beyond
               the
               proper
               territory
               if
               it
               relate
               to
               the
               good
               or
               evill
               of
               it
               .
               l.
               3.
               c.
               1.
               r.
               8.
               n.
               5.
               p.
               51.
               
            
             
               How
               far
               strangers
               are
               bound
               by
               the
               Laws
               of
               the
               Countrey
               where
               they
               are
               .
            
             
               ibid.
               r.
               8.
               n.
               7.
               p.
               51.
               
            
             
               A
               Sentence
               set
               down
               in
               the
               Law
               in
               words
               of
               the
               Present
               or
               Preter
               tense
               ,
               shews
               the
               sentence
               is
               incurred
               
                 ipso
                 facto
              
               .
            
             
               l.
               3.
               c.
               2.
               r.
               2.
               n.
               28.
               p.
               69.
               
            
             
               What
               sentence
               those
               Laws
               are
               to
               have
               where
               the
               punishment
               is
               expressed
               by
               the
               verb
               Substantive
               .
            
             
               ibid.
               n.
               29.
               p.
               69.
               
            
             
               When
               a
               Law
               passes
               a
               sentence
               ,
               which
               will
               be
               invalid
               ,
               unless
               its
               punishment
               be
               inflicted
               before
               the
               Judge
               take
               Cognisance
               ,
               then
               the
               Offender
               is
               condemned
               
                 ipso
                 facto
                 .
                 ibid.
                 n.
              
               32.
               p.
               71.
               
            
             
               Of
               the
               distinction
               of
               Laws
               .
               First
               ,
               purely
               penal
               .
               Secondly
               ,
               mixed
               .
               Thirdly
               ,
               purely
               moral
               .
               l.
               3.
               c.
               2.
               r.
               4.
               n.
               2.
               p.
               79.
               
            
             
               Kings
               are
               not
               under
               the
               Directive
               power
               of
               their
               own
               Laws
               .
            
             
               l.
               3.
               c.
               3.
               r.
               2.
               n.
               2.
               p.
               138.
               
            
             
               The
               Supreme
               power
               is
               not
               under
               the
               power
               of
               the
               Laws
               .
               
                 ibid.
                 n.
              
               5.
               p.
               139.
               
            
             
               The
               Laws
               of
               Kings
               are
               not
               to
               be
               disobeyed
               upon
               the
               Phancy
               of
               every
               vain
               person
               ,
               pretending
               they
               are
               unjust
               .
            
             
               ibid.
               n.
               8.
               p.
               142.
               
            
             
               Some
               Laws
               ,
               and
               what
               they
               are
               ,
               that
               bind
               the
               Prince
               .
               
                 ibid.
                 n.
              
               10.
               p.
               142.
               
            
             
               Humane
               Laws
               can
               take
               off
               from
               an
               action
               or
               put
               upon
               it
               the
               formality
               of
               sin
               .
               l.
               3.
               c.
               4.
               r.
               18.
               n.
               2.
               p.
               313.
               
            
          
           
             
               Laws
               of
               the
               Church
               .
            
             
               God
               gave
               power
               to
               the
               Church
               by
               their
               Laws
               to
               bind
               and
               loose
               ,
               as
               Princes
               have
               .
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               16.
               p.
               11.
               
            
             
               A
               Law
               that
               inflicts
               a
               Civil
               and
               Eclesiastical
               punishment
               too
               ,
               binds
               to
               a
               great
               sin
               .
               
                 ibid.
                 n.
              
               19
               p.
               14.
               
            
             
               The
               Canons
               of
               the
               Pope
               and
               Bishops
               were
               made
               into
               Laws
               by
               the
               Emperour
               Justinian
               .
               l.
               3.
               c.
               3.
               r.
               5.
               n.
               4.
               p.
               175.
               
            
             
               Honorius
               the
               Emperour
               made
               a
               Law
               concerning
               the
               election
               of
               the
               Pope
               .
            
             
               ibid.
               n.
               5.
               p.
               176.
               
            
             
               The
               Laws
               of
               the
               Church
               after
               they
               are
               ratified
               by
               the
               Prince
               ,
               bind
               him
               as
               the
               Civil
               Laws
               of
               his
               own
               making
               .
            
             
               l.
               3.
               c.
               4.
               r.
               6.
               n.
               2.
               p.
               238.
               
            
             
               A
               Custome
               of
               the
               Church
               binds
               not
               against
               a
               Law
               of
               it
               .
            
             
               l.
               3.
               c.
               4.
               r.
               15.
               n.
               6.
               p.
               290.
               
            
             
               Laws
               of
               the
               Church
               must
               not
               be
               perpetual
               .
               l.
               3.
               c.
               4.
               r.
               17.
               n.
               7.
               p.
               303.
               
            
             
               An
               Ecclesiastical
               Law
               ,
               by
               which
               is
               taught
               for
               Doctrines
               any
               Commandments
               of
               men
               is
               void
               .
            
             
               l.
               3.
               c.
               4.
               r.
               17.
               n.
               13.
               p.
               305.
               
            
             
               Ecclesiastical
               Laws
               cannot
               take
               off
               or
               put
               upon
               an
               action
               the
               formality
               of
               sin
               .
            
             
               l.
               3.
               c.
               4.
               r.
               18.
               n.
               2.
               p.
               313
               ,
               314.
               
            
             
               Laws
               of
               the
               Church
               must
               not
               be
               made
               to
               give
               offence
               .
            
             
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               9.
               p.
               318.
               
            
             
               How
               the
               Rulers
               of
               the
               Church
               and
               the
               Subject
               must
               behave
               themselves
               in
               that
               case
               .
               ibid.
               
            
             
               Counsels
               Evangelical
               cannot
               be
               made
               into
               Laws
               .
               
                 ibid.
                 n.
              
               12.
               p.
               330.
               
            
          
           
             
               Leut.
               
            
             
               Of
               Lent
               and
               the
               weekly
               Fasting
               days
               .
               l.
               3.
               c.
               4.
               r.
               13.
               n.
               4.
               p.
               273.
               
            
             
               Some
               Fathers
               affirm
               the
               Lent
               fast
               is
               a
               tradition
               Apostolical
               .
            
             
               ibid.
               n.
               5.
               p.
               273.
               
            
             
               Some
               others
               affirm
               ,
               it
               is
               an
               institution
               warranted
               to
               us
               from
               Christ.
               
            
             
               ibid.
               n.
               7.
               p.
               274.
               
            
             
               The
               Lent
               fast
               cannot
               be
               concluded
               from
               the
               Example
               of
               Christ.
               
            
             
               ibid.
               n.
               8.
               p.
               275.
               
            
             
               The
               Original
               of
               the
               Lent
               fast
               much
               later
               then
               the
               Apostles
               .
            
             
               l.
               3.
               c.
               4.
               r.
               13.
               n.
               10.
               p.
               276.
               
            
             
               The
               Ancient
               use
               of
               the
               Lent
               fast
               .
            
             
               ibid.
               p.
               277.
               
            
             
               It
               was
               unknown
               in
               the
               Church
               the
               three
               first
               ages
               .
               
                 ibid.
                 n.
              
               12.
               p.
               277.
               
            
             
               The
               Lent
               fast
               was
               in
               order
               to
               Easter
               ,
               therefore
               could
               not
               be
               more
               ancient
               then
               it
               .
               
                 ibid.
                 n.
              
               13.
               p.
               279.
               
            
             
               In
               the
               first
               ages
               of
               the
               Christian
               Church
               ,
               the
               Fast
               before
               Easter
               lasted
               but
               two
               or
               three
               days
               .
            
             
               ibid.
               n.
               15.
               p.
               280.
               
            
             
               The
               word
               Quadragesima
               &
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               came
               from
               the
               fast
               of
               fourty
               hours
               held
               immediately
               before
               Easter
               .
            
             
               ibid.
               n.
               15.
               p.
               281.
               
            
             
               That
               word
               in
               the
               Council
               of
               Nice
               does
               not
               signifie
               Lent.
               
            
             
               ibid.
               n.
               16.
               p.
               281.
               
            
             
               Lents
               or
               Quadragesimal
               Fasts
               observed
               by
               the
               Ancients
               were
               divers
               .
            
             
               l.
               3.
               c.
               4.
               r.
               13.
               n.
               17
               ,
               18
               ,
               19.
               p.
               282.
               
            
             
               Divers
               conjectures
               about
               the
               reason
               of
               the
               word
               Quadragesim●
               .
            
             
               ibid.
               n.
               18.
               p.
               282.
               
            
             
               In
               what
               sense
               S.
               Hierom
               calls
               Lent
               an
               Apostolical
               Institution
               .
            
             
               ibid.
               n.
               21.
               p.
               283.
               
            
             
               Some
               errours
               of
               the
               Roman
               Church
               about
               imposing
               the
               Lent
               fast
               .
            
             
               l.
               3.
               c.
               4.
               r.
               17.
               n.
               15
               ,
               16.
               p.
               306.
               
            
             
               Bellarmine
               affirms
               ,
               they
               are
               not
               Christians
               that
               eat
               Flesh
               in
               Lent.
               
            
             
               ibid.
               n.
               17.
               p.
               306.
               
            
             
               The
               Primitive
               Christians
               did
               not
               abhor
               flesh
               in
               Lent.
               
            
             
               l.
               3.
               c.
               4.
               r.
               17.
               n.
               19.
               p.
               309.
               
            
          
           
             
               Liberty
               .
            
             
               Libertas
               omnibus
               rebus
               favorabilior
               .
            
             
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               15.
               p.
               405.
               
            
             
               Christian
               Liberty
               ,
               what
               it
               is
               ,
               and
               wherein
               it
               consists
               .
            
             
               l.
               1.
               c.
               4.
               r.
               4.
               n.
               3.
               p.
               145.
               &
               ●l
               .
               3.
               p.
               4
               ,
               17.
               
            
             
               It
               is
               not
               Liberty
               from
               sin
               .
            
             
               l.
               3.
               c.
               1.
               n.
               5.
               p.
               4.
               
            
             
               By
               Christian
               Liberty
               there
               is
               nothing
               gotten
               to
               us
               before
               men
               ,
               but
               before
               God
               there
               is
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               28.
               p.
               17.
               
            
             
               We
               are
               free
               from
               the
               curse
               of
               the
               Law
               by
               Christ.
               
                 ibid.
                 p.
              
               18.
               
            
             
               Wherein
               consists
               that
               Liberty
               which
               Christs
               death
               hath
               put
               us
               in
               .
               ibid.
               
            
             
               We
               are
               freed
               from
               the
               Ceremonial
               Law
               by
               Christ.
               ibid.
               
            
             
               Christian
               Liberty
               at
               first
               mistaken
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               28.
               p.
               19.
               &
               pag.
               4.
               
            
             
               Liberty
               of
               Conscience
               how
               far
               it
               should
               be
               permitted
               by
               the
               Supreme
               power
               .
               l.
               3.
               c.
               3.
               r.
               4.
               n.
               15.
               p.
               169.
               
            
             
               Of
               Christian
               Libertie
               in
               relation
               to
               whole
               Societies
               .
            
             
               l.
               3.
               c.
               4.
               r.
               17.
               n.
               2.
               p.
               302.
               
            
             
               Jus
               
                 trium
                 liberorum
              
               ,
               what
               it
               was
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               37.
               p.
               23.
               
            
          
           
             
               Lie.
               
            
             
               It
               is
               lawfull
               to
               tell
               a
               harmeless
               Lie
               to
               save
               the
               life
               of
               a
               gallant
               brave
               man.
               
            
             
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               28.
               p.
               201.
               
            
             
               The
               Essence
               of
               a
               Lie
               does
               not
               consist
               in
               its
               difference
               from
               the
               eternal
               truth
               .
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               4.
               p.
               83.
               
            
             
               Melanchthon
               in
               his
               definition
               of
               a
               Lie
               ,
               includes
               the
               hurting
               of
               ones
               Neighbour
               .
               ibid.
               
            
             
               Of
               the
               Egyptians
               deceived
               by
               the
               Jews
               of
               their
               Jewels
               by
               a
               Lie.
               
            
             
               ibid.
               n.
               7.
               p.
               84.
               
            
             
               It
               is
               lawfull
               to
               tell
               a
               Lie
               to
               children
               or
               madmen
               for
               their
               benefit
               .
               
                 ibid.
                 n.
              
               8.
               
            
             
               A
               Physitian
               may
               lawfully
               tell
               a
               ly
               to
               some
               kind
               of
               Patients
               .
               ibid.
               
            
             
               To
               tell
               a
               Lie
               for
               charity
               to
               save
               the
               life
               of
               a
               husband
               ,
               publick
               person
               or
               Prince
               ,
               hath
               been
               commended
               by
               wise
               and
               good
               men
               .
            
             
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               10.
               p.
               85.
               
            
             
               Of
               the
               Lie
               told
               by
               the
               Egyptian
               Midwives
               .
               ibid.
               
            
             
               It
               is
               lawfull
               to
               doe
               otherwise
               then
               we
               promised
               ,
               if
               the
               doing
               be
               better
               then
               the
               saying
               .
               
                 ibid.
                 n.
              
               15.
               p.
               91.
               
            
             
               It
               is
               not
               lawfull
               to
               tell
               a
               lie
               to
               save
               ones
               fame
               .
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               16.
               p.
               91.
               
            
             
               The
               Romanists
               give
               leave
               to
               tell
               a
               Lie
               to
               save
               ones
               reputation
               .
               
                 ibid.
                 p.
              
               92.
               
            
             
               That
               Doctrine
               proved
               false
               .
            
             
               ibid.
               n.
               17.
               p.
               92.
               
            
             
               Synesius
               tells
               a
               Lie
               ,
               to
               refuse
               a
               Bishoprick
               .
               
                 ibid.
                 n.
              
               18.
               p.
               93.
               
            
             
               In
               a
               just
               wat
               it
               is
               lawfull
               to
               deceive
               the
               Enemy
               ,
               but
               not
               to
               Lie.
               
            
             
               ibid.
               n.
               19.
               p.
               93.
               
            
             
               It
               is
               not
               lawfull
               to
               deceive
               the
               Enemy
               when
               we
               are
               in
               treaty
               with
               him
               .
            
             
               ibid.
               p.
               94.
               
            
             
               To
               use
               Stratagems
               is
               not
               to
               Lie.
               
            
             
               ibid.
               p.
               95.
               
            
             
               
               A
               Lie
               that
               serves
               charity
               must
               not
               be
               against
               Justice
               .
            
             
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               23.
               p.
               97.
               
            
             
               If
               a
               man
               speak
               a
               downright
               Lie
               ,
               he
               can
               hardly
               be
               innocent
               .
            
             
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               50.
               p.
               106.
               
            
             
               Of
               the
               
                 Lord
                 Mayor
              
               of
               London
               his
               slaying
               Wat
               Tiler
               .
            
             
               l.
               3.
               c.
               2.
               r.
               6.
               n.
               9.
               p.
               111.
               
            
             
               The
               use
               of
               the
               word
               Loose
               .
            
             
               l.
               3.
               c.
               4.
               r.
               10.
               n.
               10.
               p.
               264.
               
            
          
           
             
               Lord.
               
            
             
               What
               is
               the
               power
               of
               a
               Lord.
               
            
             
               l.
               3.
               c.
               3.
               r.
               1.
               n.
               5.
               p.
               134.
               
            
             
               A
               King
               is
               not
               Lord
               over
               his
               people
               .
            
             
               ibid.
               
            
          
           
             
               Lords
               supper
               .
            
             
               Of
               the
               Institution
               of
               the
               Lords
               supper
               .
            
             
               l.
               2.
               c.
               3.
               r.
               9.
               n.
               1.
               p.
               420.
               
            
             
               The
               authority
               of
               Justin
               Martyr
               against
               Communion
               in
               one
               kind
               .
            
             
               ibid.
               n.
               7.
               p.
               422.
               
            
             
               The
               Manichees
               who
               abstained
               from
               wine
               ,
               mixing
               themselves
               among
               the
               faithfull
               ,
               were
               discovered
               by
               their
               refusing
               wine
               in
               the
               Sacrament
               .
            
             
               ibid.
               n.
               16.
               p.
               426.
               
            
             
               P.
               Gelasius
               condemned
               those
               who
               abstained
               from
               the
               consecrated
               chalice
               .
            
             
               ibid.
               n.
               17.
               p.
               426.
               
            
             
               The
               time
               when
               the
               Chalice
               was
               first
               withheld
               from
               the
               Communicants
               .
            
             
               ibid.
               n.
               20.
               p.
               427.
               
            
             
               Against
               Communion
               in
               one
               kind
               .
            
             
               l.
               2.
               c.
               3.
               r.
               17.
               n.
               6.
               p.
               543.
               &
               n.
               7.
               p.
               544.
               
            
             
               The
               Apostles
               taught
               the
               Bishops
               and
               Priests
               to
               consecrate
               the
               bread
               and
               wine
               ,
               before
               they
               did
               communicate
               .
            
             
               l.
               3.
               c.
               4.
               r.
               12.
               n.
               2.
               p.
               269.
               
            
             
               That
               none
               but
               the
               Bishop
               or
               Priest
               could
               consecrate
               ,
               is
               an
               Apostolical
               Canon
               .
               
                 ibid.
                 n.
              
               6.
               p.
               271.
               
            
             
               Of
               keeping
               the
               
                 Lords
                 day
              
               .
            
             
               l.
               3.
               c.
               4.
               r.
               17.
               n.
               24.
               p.
               311.
               
            
          
           
             
               Love.
               
            
             
               He
               that
               Loves
               God
               above
               all
               other
               things
               ,
               loves
               him
               for
               his
               own
               sake
               .
            
             
               l.
               4.
               c.
               2.
               r.
               2.
               n.
               9.
               
            
             
               The
               measures
               of
               Love
               towards
               God.
               
            
             
               l.
               2.
               c.
               3.
               r.
               12.
               n.
               1.
               p.
               449.
               
            
          
        
         
           
             M.
             
          
           
             
               A
               Mad-man
               in
               his
               madness
               may
               be
               punished
               for
               those
               Crimes
               he
               did
               when
               he
               was
               in
               health
               ,
               if
               to
               the
               punishment
               no
               judicial
               process
               be
               required
               .
            
             
               l.
               4.
               c.
               1.
               r.
               4.
               n.
               8.
               p.
               491.
               
            
             
               
                 Mandatum
                 &
                 Jussio
              
               how
               distinguished
               .
            
             
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               7.
               p.
               458.
               
            
          
           
             
               Magistrate
               .
            
             
               The
               Civill
               Magistrate
               may
               punish
               the
               thoughts
               of
               the
               heart
               ,
               though
               they
               never
               proceed
               to
               action
               .
            
             
               l.
               3.
               c.
               1.
               r.
               5.
               n.
               6.
               p.
               42
            
             
               The
               Original
               of
               Magistracy
               .
            
             
               l.
               3.
               c.
               1.
               r.
               7.
               n.
               1
               ,
               2.
               p.
               46.
               
            
             
               It
               is
               an
               ordinance
               of
               God.
               
            
             
               l.
               3.
               c.
               2.
               r.
               1.
               n.
               2.
               p.
               53.
               
            
             
               If
               the
               Son
               be
               a
               Magistrate
               ,
               the
               Magistrate
               is
               exempted
               from
               the
               Fathers
               power
               ,
               but
               not
               the
               Son.
               
            
             
               l.
               3.
               c.
               5.
               r.
               8.
               n.
               22.
               p.
               391.
               
            
          
           
             
               Marriage
               .
            
             
               Marriage
               of
               Bishops
               and
               Priests
               .
            
             
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               15.
               p.
               332.
               
            
             
               Aeneas
               Sylvius
               ,
               Panormitan
               and
               Cassander
               ,
               were
               against
               it
               .
               
                 ibid.
                 n.
              
               16.
               p.
               332.
               
            
             
               Writers
               of
               the
               Roman
               Church
               against
               it
               .
               
                 ibid.
                 p.
              
               333.
               
            
             
               It
               is
               an
               intolerable
               burden
               .
            
             
               ibid.
               n.
               17.
               p.
               333.
               
            
             
               The
               Nicene
               Council
               is
               against
               it
               .
            
             
               ibid.
               p.
               334.
               
            
             
               The
               great
               difficultie
               some
               holy
               men
               found
               in
               the
               obeying
               that
               Law.
               
            
             
               ibid.
               n.
               17.
               p.
               335.
               
            
             
               Of
               Marriage
               .
            
             
               l.
               2.
               c.
               3.
               r.
               5.
               n.
               6.
               p.
               408.
               
            
             
               Contract
               and
               Congress
               do
               effect
               as
               well
               as
               signifie
               a
               marriage
               .
            
             
               l.
               3.
               c.
               1.
               r.
               4.
               n.
               1.
               p.
               38.
               
            
             
               Cassander
               affirms
               ,
               that
               that
               Law
               which
               injoins
               single
               life
               to
               Bishops
               and
               Priests
               ,
               ought
               to
               have
               been
               relaxed
               ,
               though
               it
               had
               been
               a
               Canon
               Apostolical
               .
            
             
               l.
               3.
               c.
               4.
               r.
               11.
               n.
               4.
               p.
               267.
               
            
             
               To
               forbear
               marriage
               is
               not
               a
               means
               of
               preserving
               Chastity
               .
            
             
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               17.
               p.
               336.
               
            
             
               Is
               not
               in
               every
               mans
               power
               .
            
             
               ibid.
               n.
               17.
               p.
               337.
               
            
             
               It
               does
               no
               good
               at
               all
               ,
               is
               no
               service
               of
               God.
               
                 ibid.
                 n.
              
               18.
               p.
               338.
               
            
             
               Virginity
               is
               not
               more
               holy
               then
               chast
               Marriage
               .
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               19.
               p.
               338.
               
            
             
               Spiridion
               a
               Bishop
               was
               married
               .
            
             
               ibid.
               n.
               19.
               p.
               339.
               
            
             
               So
               was
               the
               Bishop
               of
               Nazianzum
               .
            
             
               ibid.
               
            
             
               A
               comparison
               between
               the
               Married
               and
               unmarried
               life
               .
               
                 ibid.
                 n.
              
               20.
               p.
               339.
               
            
             
               Marriage
               does
               not
               hinder
               the
               service
               of
               God.
               
                 ibid.
                 p.
              
               340.
               
            
             
               The
               Roman
               Senate
               forbad
               their
               Souldiers
               to
               marry
               .
               
                 ibid.
                 p.
              
               341.
               
            
             
               Christ
               and
               his
               Apostles
               left
               it
               free
               for
               Priests
               to
               marry
               .
               
                 ibid.
                 n.
              
               21.
               p.
               341.
               
            
             
               The
               practice
               of
               the
               ancient
               Church
               is
               for
               it
               .
               
                 ibid.
                 n.
              
               22.
               p.
               342.
               
            
             
               It
               was
               permitted
               to
               the
               Clergy
               the
               first
               400
               years
               .
               
                 ibid.
                 n.
              
               23.
               p.
               342.
               
            
             
               The
               Priests
               in
               France
               refused
               to
               put
               away
               their
               wives
               at
               the
               Legates
               perswasion
               .
               ibid.
               
            
             
               Not
               forbidden
               in
               England
               till
               
                 A.
                 D.
              
               1100.
               ibid.
               
            
             
               When
               the
               Church
               did
               allow
               marriage
               to
               Priests
               she
               did
               forbid
               it
               after
               Ordination
               .
            
             
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               24.
               p.
               343.
               
            
             
               The
               Greek
               and
               Eastern
               Churches
               did
               oblige
               their
               Priests
               to
               single
               life
               ,
               if
               they
               were
               ordained
               in
               that
               state
               .
            
             
               ibid.
               n.
               26.
               p.
               344.
               
            
             
               They
               were
               permitted
               by
               the
               Ancient
               Church
               to
               marry
               after
               Ordination
               .
            
             
               ibid.
               n.
               27.
               p.
               344.
               
            
             
               The
               practice
               of
               the
               Latin
               Church
               about
               the
               Marriage
               of
               their
               Priests
               .
            
             
               ibid.
               n.
               28.
               p.
               346.
               
            
             
               Gregory
               Nazianzen
               had
               Sons
               born
               to
               him
               after
               he
               was
               consecrated
               Bishop
               .
            
             
               ibid.
               p.
               347.
               
            
             
               They
               annexed
               a
               vow
               of
               Continence
               to
               holy
               Orders
               .
               
                 ibid.
                 n.
              
               29.
               p.
               347.
               
            
             
               Concerning
               the
               second
               marriages
               of
               Priests
               .
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               29.
               p.
               348.
               
            
             
               The
               Church
               of
               Rome
               does
               without
               scruple
               frequently
               ordain
               those
               that
               have
               been
               twice
               married
               if
               they
               will
               pay
               the
               mulct
               .
               
                 Ex
                 Spalatens
              
               .
            
             
               ibid.
               n.
               29.
               p.
               349.
               
            
             
               Children
               may
               not
               marry
               without
               their
               Parents
               consent
               .
            
             
               l.
               3.
               c.
               5.
               r.
               8.
               n.
               7.
               p.
               381.
               
            
             
               Isaac
               did
               not
               marry
               without
               his
               Fathers
               leave
               ,
               though
               God
               had
               design'd
               the
               Marriage
               .
               
                 ibid.
                 n.
              
               8.
               p.
               382.
               
            
             
               Marriages
               against
               the
               Parents
               consent
               the
               Civil
               and
               Canon
               Law
               pronounce
               invalid
               .
               
                 ibid.
                 n.
              
               9
               ,
               10.
               p.
               383.
               
            
             
               The
               Church
               did
               sometime
               anathematize
               those
               that
               married
               without
               their
               Parents
               consent
               .
               
                 ibid.
                 n.
              
               11.
               p.
               384.
               
            
             
               It
               is
               reason
               a
               Son
               should
               be
               left
               at
               liberty
               in
               nothing
               more
               then
               in
               Marriage
               .
               l.
               3.
               c.
               5.
               r.
               8.
               n.
               13.
               p.
               384.
               
            
             
               When
               Sons
               and
               Daughters
               are
               of
               competent
               years
               and
               have
               the
               use
               of
               reason
               ,
               they
               can
               of
               themselves
               contract
               marriage
               .
               
                 ibid.
                 n.
              
               14.
               p.
               385.
               
            
             
               The
               Council
               of
               Trent
               declares
               all
               clandestine
               Marriages
               null
               .
            
             
               l.
               2.
               c.
               1.
               r.
               5.
               n.
               4.
               p.
               253.
               
            
             
               The
               Church
               of
               Rome
               does
               ill
               to
               give
               leave
               to
               either
               of
               the
               persons
               married
               to
               break
               their
               vow
               ,
               and
               enter
               into
               a
               religious
               house
               .
               
                 ibid.
                 n.
              
               5.
               p.
               253.
               
            
             
               Every
               
                 Error
                 Persona
              
               does
               not
               annual
               Marriage
               .
               l.
               2.
               c.
               1.
               r.
               7.
               n.
               2.
               p.
               260.
               
            
             
               Of
               the
               prohibition
               of
               Marriage
               in
               certain
               degrees
               .
            
             
               l.
               2.
               c.
               2.
               r.
               3.
               n.
               17.
               p.
               292.
               
            
             
               The
               Persian
               Magi
               were
               begotten
               of
               the
               Mother
               and
               the
               Son.
               
                 ib.
                 n.
              
               23.
               p.
               295.
               
            
             
               Of
               the
               Marriage
               of
               Mothers
               in
               Law
               and
               their
               husbands
               children
               .
            
             
               ibid.
               n.
               29.
               p.
               299.
               
            
             
               God
               hath
               not
               forbid
               to
               marry
               our
               kinred
               ,
               but
               only
               the
               nearest
               of
               our
               flesh
               ;
               Propinquos
               ,
               not
               Cognatos
               .
            
             
               ibid.
               n.
               38.
               p.
               303.
               
            
             
               
                 Impari
                 Cognationis
                 gradu
                 par
                 &
                 idem
                 jus
                 statuatur
                 ,
              
               A
               rule
               of
               the
               Law
               about
               Marriage
               .
               
                 ibid.
                 n.
              
               48.
               p.
               305.
               
            
             
               The
               Marriage
               of
               Parents
               and
               children
               forbidden
               by
               Christ.
               
            
             
               ibid.
               r.
               56.
               p.
               308.
               
            
             
               The
               Marriage
               of
               Slaves
               against
               the
               consent
               of
               their
               Lords
               is
               valid
               according
               to
               the
               Civil
               Law.
               
            
             
               l.
               3.
               c.
               5.
               r.
               8.
               n.
               14.
               p.
               386.
               
            
             
               The
               full
               effect
               of
               Marriages
               made
               against
               the
               Parents
               consent
               .
            
             
               ibid.
               n.
               16.
               p.
               387.
               
            
             
               
               Three
               things
               in
               Marriage
               ,
               one
               of
               which
               is
               in
               the
               power
               of
               the
               Contractors
               ,
               the
               other
               of
               the
               Domestic
               or
               Civil
               Ruler
               ,
               the
               third
               under
               the
               power
               of
               the
               Church
               .
               ibid.
               
            
             
               A
               Betrothed
               woman
               is
               in
               Scripture
               stilled
               a
               wise
               before
               Marriage
               ,
               and
               her
               falshood
               punished
               like
               adultery
               .
            
             
               ibid.
               n.
               16.
               p.
               387.
               
            
             
               The
               Law
               makes
               such
               marriages
               as
               are
               made
               without
               the
               consent
               of
               Parents
               civilly
               null
               only
               ,
               not
               naturally
               void
               .
            
             
               l.
               3.
               c.
               5.
               r.
               8.
               n.
               16.
               p.
               388.
               
            
             
               A
               Father
               cannot
               force
               his
               children
               to
               marry
               whom
               and
               when
               he
               will.
               
            
             
               ibid.
               n.
               31.
               p.
               395.
               
            
             
               Some
               cases
               in
               which
               a
               Father
               ought
               not
               to
               force
               his
               Son
               to
               marry
               .
            
             
               ibid.
               n.
               33
               ,
               34.
               p.
               396.
               
            
             
               What
               Men
               may
               teach
               to
               be
               done
               .
            
             
               l.
               3.
               c.
               4.
               r.
               17.
               n.
               9.
               p.
               304.
               
            
             
               The
               Manichees
               who
               abstained
               from
               wine
               ,
               mixing
               themselves
               among
               the
               Orthodox
               ,
               were
               discovered
               by
               their
               refusing
               the
               Chalice
               in
               the
               H.
               Eucharist
               .
            
             
               l.
               2.
               c.
               3.
               r.
               9.
               n.
               16.
               p.
               426.
               
            
          
           
             
               Ministers
               .
            
             
               Of
               the
               maintenance
               of
               Ministers
               under
               the
               Gospel
               .
            
             
               l.
               2.
               c.
               3.
               r.
               3.
               n.
               4.
               p.
               398.
               
            
             
               Of
               their
               wearing
               Surplices
               .
            
             
               l.
               3.
               c.
               4.
               r.
               15.
               n.
               8.
               p.
               291.
               
            
             
               It
               is
               lawfull
               to
               enter
               into
               the
               Ministry
               with
               actual
               design
               to
               make
               that
               calling
               the
               means
               of
               our
               necessary
               support
               ,
               with
               reasons
               proving
               it
               .
               l.
               1.
               c.
               2.
               r.
               5.
               n.
               7.
               p.
               65.
               
            
             
               but
               the
               principal
               end
               must
               be
               the
               glory
               of
               God
               ,
               with
               reasons
               .
               
                 ibid.
                 n.
              
               11.
               p.
               66.
               
            
             
               It
               is
               not
               lawfull
               to
               forsake
               the
               Ministry
               without
               Gods
               permission
               ,
               because
               it
               is
               not
               lawfull
               to
               enter
               into
               it
               without
               the
               Divine
               vocation
               .
            
             
               l.
               1.
               c.
               2.
               r.
               5.
               n.
               21.
               p.
               68.
               
            
          
           
             
               Mind
               .
            
             
               The
               Mind
               furnished
               with
               a
               holy
               rule
               and
               guided
               by
               it
               ,
               is
               Conscience
               .
            
             
               l.
               1.
               c.
               1.
               r.
               1.
               n.
               8.
               
            
             
               Distraction
               of
               mind
               the
               effect
               of
               a
               guilty
               and
               troubled
               Conscience
               .
            
             
               l.
               1.
               c.
               1.
               r.
               2.
               n.
               13.
               p.
               19.
               
            
             
               Of
               Contracts
               made
               with
               Minors
               .
            
             
               l.
               2.
               c.
               1.
               r.
               5.
               n.
               3.
               p.
               252.
               &
               l.
               3.
               c.
               1.
               r.
               4.
               n.
               2
               ,
               3.
               p.
               39.
               
            
             
               Of
               the
               Miracles
               which
               Christ
               did
               .
            
             
               l.
               1.
               c.
               4.
               r.
               2.
               n.
               14.
               p.
               128.
               
            
             
               Custome
               cannot
               abrogate
               a
               Law
               under
               a
               Monarchie
               .
            
             
               l.
               3.
               c.
               6.
               r.
               6.
               n.
               6.
               p.
               430.
               
            
          
           
             
               Money
               .
            
             
               Majori
               summae
               negative
               prolatae
               ,
               minorem
               nec
               naturaliter
               nec
               civiliter
               inesse
               .
            
             
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               14.
               p.
               90.
               
            
             
               In
               summis
               ambiguis
               ,
               semper
               quod
               minus
               est
               promitti
               videtur
               .
            
             
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               13.
               p.
               404.
               
            
             
               Mauritius
               the
               Emperour
               made
               a
               Law
               that
               no
               Souldier
               should
               turn
               Monk
               without
               his
               leave
               ,
               and
               forced
               the
               Pope
               to
               own
               it
               .
            
             
               l.
               3.
               c.
               3.
               r.
               5.
               n.
               7.
               p.
               176.
               
            
          
           
             
               Moses
               ,
               Mosaical
               .
            
             
               The
               great
               sanction
               of
               the
               Law
               of
               Moses
               was
               fear
               of
               punishment
               ,
               for
               it
               consisted
               almost
               all
               of
               Negatives
               .
            
             
               l.
               2.
               c.
               3.
               r.
               1.
               n.
               4.
               p.
               390.
               
            
             
               Evangelical
               duties
               expressed
               in
               words
               borrowed
               from
               Mosaical
               rites
               ,
               determined
               with
               the
               rites
               to
               which
               they
               are
               annexed
               .
            
             
               l.
               2.
               c.
               3.
               r.
               15.
               n.
               2
               ,
               3
               ,
               4.
               p.
               519
               ,
               520.
               
            
             
               Reasons
               shewing
               that
               the
               Law
               of
               Moses
               required
               the
               Introduction
               of
               a
               better
               Law.
               l.
               2.
               c.
               2.
               r.
               1.
               n.
               1
               ,
               2.
               p.
               277.
               
            
             
               In
               what
               sense
               the
               Law
               of
               Moses
               was
               an
               everlasting
               Covenant
               .
            
             
               ibid.
               n.
               11.
               p.
               279.
               
            
             
               Reasons
               proving
               the
               actual
               abrogation
               of
               Moses
               Law.
               
                 ibid.
                 n.
              
               13.
               p.
               280.
               
            
             
               What
               part
               of
               Moses
               Law
               was
               annulled
               by
               Christ.
               
            
             
               l.
               2.
               c.
               2.
               r.
               2.
               n.
               1.
               p.
               280.
               
            
             
               The
               Law
               of
               Moses
               was
               a
               collection
               of
               the
               best
               of
               those
               Laws
               by
               which
               the
               world
               was
               governed
               before
               his
               time
               .
            
             
               l.
               2.
               c.
               2.
               r.
               3.
               n.
               36.
               p.
               302.
               
            
             
               The
               Law
               of
               Moses
               obliged
               not
               the
               Heathen
               .
               ibid.
               
            
             
               The
               Law
               of
               Moses
               was
               made
               ,
               say
               the
               Jews
               ,
               two
               thousand
               years
               before
               the
               Creation
               .
               
                 ib.
                 r.
              
               4.
               n.
               1.
               p.
               318.
               
            
          
           
             
               Moral
               ,
            
             
               When
               two
               Laws
               are
               opposite
               ,
               that
               which
               yields
               is
               not
               Moral
               .
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               76.
               p.
               371.
               
            
             
               Whatsoever
               duty
               in
               Scripture
               is
               commanded
               to
               all
               mankind
               ,
               is
               either
               Moral
               in
               its
               nature
               or
               by
               adoption
               .
            
             
               ibid.
               n.
               77.
               p.
               372.
               
            
             
               A
               Moral
               Demonstration
               ,
               what
               it
               is
               .
            
             
               l.
               1.
               c.
               4.
               r.
               2.
               n.
               5.
               p.
               123.
               
            
             
               The
               advantages
               of
               Moral
               Demonstration
               above
               close
               arguing
               in
               some
               Questions
               .
               l.
               1.
               c.
               4.
               r.
               2.
               n.
               8.
               p.
               124.
               
            
             
               What
               is
               required
               in
               a
               Moral
               Demonstration
               to
               assure
               our
               Conscience
               .
            
             
               ibid.
               n.
               34.
               p.
               141.
               
            
             
               When
               an
               action
               is
               forbidden
               only
               for
               a
               reason
               that
               is
               transient
               ,
               and
               that
               hath
               in
               it
               no
               essential
               ,
               natural
               rectitude
               ,
               that
               prohibition
               is
               not
               moral
               or
               natural
               ,
               but
               for
               a
               time
               or
               positive
               .
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               23.
               p.
               338.
               
            
             
               What
               was
               for
               temporary
               reasons
               established
               ,
               is
               not
               Moral
               ,
               cannot
               pass
               an
               eternal
               obligation
               .
               
                 ibid.
                 n.
              
               44.
               p.
               356.
               
            
             
               How
               to
               discern
               between
               precepts
               Moral
               and
               not
               Moral
               in
               the
               Laws
               of
               God.
               
                 ibid.
                 n.
              
               65.
               p.
               367.
               
            
             
               A
               precept
               is
               not
               Moral
               if
               no
               reason
               can
               be
               given
               of
               it
               .
               
                 ibid.
                 n.
              
               66.
               p.
               368.
               
            
             
               The
               Consequents
               of
               natural
               reason
               are
               no
               indication
               of
               a
               Moral
               Commandment
               .
               
                 ibid.
                 n.
              
               67.
               p.
               368.
               
            
             
               A
               Law
               that
               invades
               the
               right
               of
               nature
               is
               not
               alwaies
               the
               breach
               of
               a
               Moral
               Commandment
               .
               
                 ibid.
                 n.
              
               68.
               p.
               369.
               
            
             
               Every
               consonancy
               to
               natural
               reason
               is
               not
               the
               sufficient
               proof
               of
               a
               Moral
               precept
               .
               
                 ibid.
                 n.
              
               69.
               
            
             
               When
               God
               gives
               a
               Law
               and
               adds
               a
               reason
               ,
               though
               the
               reason
               be
               it self
               eternal
               ,
               it
               is
               not
               alwaies
               the
               indication
               of
               a
               Moral
               Law.
               
                 ibid.
                 n.
              
               70.
               p.
               370.
               
            
             
               When
               God
               in
               the
               old
               Testament
               did
               threaten
               the
               Heathen
               or
               punish
               them
               for
               any
               fact
               ,
               we
               cannot
               conclude
               it
               was
               against
               the
               Moral
               Law.
               
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               71.
               p.
               370.
               
            
             
               All
               the
               instances
               of
               a
               Moral
               precept
               are
               not
               Moral
               ,
               as
               the
               Chief
               duty
               .
            
             
               ibid.
               n.
               72.
               p.
               370.
               
            
             
               The
               strong
               and
               violent
               perswasion
               of
               any
               single
               person
               of
               or
               in
               some
               Communities
               of
               men
               does
               not
               sufficiently
               prove
               a
               precept
               is
               Moral
               .
               
                 ibid.
                 n.
              
               73.
               p.
               370.
               
            
             
               The
               consonant
               practices
               of
               the
               Heathen
               is
               not
               alwaies
               an
               argument
               of
               a
               Moral
               duty
               .
               
                 ibid.
                 n.
              
               74.
               p.
               371.
               
            
             
               The
               annexed
               penaltie
               of
               death
               imposed
               by
               God
               does
               not
               prove
               the
               Law
               to
               be
               Moral
               .
               
                 ibid.
                 n.
              
               75.
               p.
               371.
               
            
             
               The
               power
               of
               Mothers
               over
               their
               children
               .
               l.
               3.
               c.
               5.
               r.
               8.
               n.
               28.
               p.
               393.
               
            
             
               Of
               crimes
               ●●●mitted
               by
               a
               Multitude
               ,
               how
               subject
               ●●ey
               are
               to
               punishment
               .
            
             
               ●
               .
               3.
               c.
               2.
               r.
               7.
               n.
               13
               ,
               14.
               p.
               123.
               
            
          
           
             
               Murther
               .
            
             
               Of
               those
               that
               assist
               at
               Murthers
               either
               by
               co●●sel
               or
               company
               .
            
             
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               23.
               p.
               467.
               
            
             
               Of
               ●usick
               in
               the
               Church
               .
            
             
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               11.
               p.
               329.
               
            
          
        
         
           
             N.
             
          
           
             
               O●
               changin●
               and
               disguising
               Names
               .
            
             
               ●
               .
               3.
               c.
               2.
               r.
               5.
               n.
               41.
               p.
               103.
               
            
          
           
             
               Nations
               .
            
             
               Of
               〈◊〉
               consent
               of
               Nations
               .
            
             
               l.
               2.
               c.
               1.
               r.
               1.
               n.
               15.
               p.
               225.
               
            
             
               Of
               the
               universal
               customs
               of
               Nations
               .
            
             
               ibid.
               n.
               15
               ,
               16
               ,
               17.
               p.
               226.
               
            
             
               The
               divers
               custom
               of
               Nations
               .
            
             
               ●bid
               .
               n.
               22.
               p.
               228.
               
            
             
               The
               Law
               of
               Nat●●ns
               cannot
               be
               the
               measure
               of
               war.
               
            
             
               l.
               2.
               
               ●
               .
               2.
               r.
               7.
               n.
               19.
               p.
               378.
               
            
             
               Of
               what
               use
               the
               ●greement
               or
               consen●
               o●
               Nations
               can
               be
               〈◊〉
               prove
               a
               propositio●
               .
               l.
               2.
               c.
               ●
               .
               r.
               19.
               n.
               15.
               p.
               554.
               
            
          
           
             
               Na●●re
               .
            
             
               Law
               of
               Nature
               ,
               why
               the
               Christian
               Law
               commands
               some
               things
               contrary
               to
               it
               .
               l.
               1.
               
               ●
               .
               2.
               r.
               3.
               n.
               31.
               p.
               50.
               
            
             
               
               The
               difference
               between
               Jus
               naturae
               and
               
                 Lex
                 naturae
              
               .
            
             
               l.
               2.
               c.
               1.
               r.
               1.
               n.
               2.
               p.
               221.
               
            
             
               Aristotle's
               opinion
               of
               the
               Law
               of
               Nature
               :
               he
               was
               not
               constant
               to
               himself
               in
               it
               .
               
                 ibid.
                 n.
              
               3.
               p.
               221.
               
            
             
               The
               Law
               of
               Nature
               is
               not
               the
               Law
               of
               all
               the
               world
               absolutely
               .
            
             
               ibid.
               n.
               4.
               p.
               222.
               
            
             
               Nature
               makes
               no
               Laws
               but
               only
               prepares
               them
               .
               
                 ibid.
                 n.
              
               8.
               p.
               223.
               
            
             
               It
               is
               no
               indication
               of
               a
               Law
               of
               Nature
               ,
               that
               a
               thing
               is
               common
               to
               men
               and
               beasts
               .
               
                 ibid.
                 n.
              
               10.
               p.
               224.
               
            
             
               It
               is
               not
               possible
               to
               collect
               the
               Laws
               of
               Nature
               out
               of
               the
               customs
               of
               Nations
               .
               
                 ibid.
                 n.
              
               21
               ,
               22.
               p.
               228.
               
            
             
               How
               the
               precepts
               of
               the
               Law
               of
               Nature
               were
               made
               Laws
               and
               promulgated
               .
            
             
               ibid.
               n.
               40.
               p.
               235.
               
            
             
               There
               is
               no
               other
               System
               of
               the
               particular
               Laws
               of
               Nature
               ,
               but
               the
               Moral
               Law
               and
               Gospel
               .
               
                 ibid.
                 n.
              
               42.
               p.
               236.
               
            
             
               The
               Laws
               of
               Nature
               variously
               enumerated
               by
               divers
               .
            
             
               ibid.
               n.
               46.
               p.
               237.
               
            
             
               All
               the
               instances
               of
               the
               Law
               of
               Nature
               are
               not
               so
               lasting
               and
               unalterable
               as
               the
               prime
               precepts
               are
               .
            
             
               ibid.
               n.
               48.
               p.
               238.
               
            
             
               It
               was
               ill
               said
               ,
               that
               God
               cannot
               change
               the
               Law
               of
               Nature
               .
            
             
               ibid.
               n.
               49.
               p.
               239.
               
            
             
               The
               Law
               of
               Nature
               cannot
               be
               abrogated
               ,
               but
               it
               may
               be
               derogated
               .
            
             
               l.
               2.
               c.
               1.
               r.
               1.
               n.
               53.
               p.
               241.
               
            
             
               Every
               proposition
               pretended
               to
               be
               of
               the
               Natural
               Law
               ,
               is
               not
               a
               Law
               ,
               but
               a
               rule
               .
               
                 ibid.
                 n.
              
               54.
               p.
               241.
               
            
             
               Some
               instances
               of
               the
               Law
               of
               Nature
               have
               been
               changed
               .
               
                 ibid.
                 n.
              
               55.
               
            
             
               When
               any
               thing
               of
               the
               Law
               of
               Nature
               is
               twisted
               with
               the
               Right
               of
               Nature
               ,
               the
               civil
               constitution
               cannot
               disannul
               it
               .
            
             
               ibid.
               r.
               5.
               n.
               13.
               p.
               255.
               
            
             
               Of
               the
               greatness
               of
               Sins
               against
               Nature
               .
               l.
               2.
               c.
               1.
               r.
               6.
               n.
               1.
               p.
               258.
               
            
             
               If
               any
               Prophet
               or
               Angel
               from
               Heaven
               shall
               teach
               any
               thing
               contrary
               to
               a
               Natural
               Law
               ,
               he
               is
               not
               to
               be
               heard
               .
            
             
               l.
               2.
               c.
               1.
               r.
               9.
               n.
               16.
               p.
               269.
               
            
             
               Whatsoever
               is
               forbidden
               by
               the
               Law
               of
               Nature
               cannot
               be
               permitted
               by
               the
               Civil
               .
               l.
               2.
               c.
               1.
               r.
               10.
               n.
               3.
               p.
               270.
               
            
             
               Whatsoever
               is
               commanded
               by
               the
               Law
               of
               Nature
               cannot
               be
               forbidden
               by
               the
               Civil
               .
               
                 ibid.
                 n.
              
               4.
               
            
             
               Wherein
               the
               Civil
               Law
               can
               change
               the
               Natural
               Law.
               
            
             
               ibid.
               n.
               7.
               p.
               271.
               
            
             
               The
               Pope
               hath
               no
               power
               to
               dispense
               with
               the
               Law
               of
               Nature
               .
            
             
               ibid.
               n.
               9.
               p.
               272.
               
            
             
               To
               live
               according
               to
               Nature
               hath
               two
               meanings
               .
               l.
               2.
               c.
               2.
               r.
               4.
               n.
               10.
               p.
               322.
               
            
             
               A
               Law
               that
               invades
               the
               right
               of
               Nature
               is
               not
               alwaies
               the
               breach
               of
               a
               Moral
               Commandment
               .
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               68.
               p.
               369.
               
            
             
               The
               Consequents
               of
               Natural
               Reason
               are
               no
               indications
               of
               a
               moral
               Commandment
               .
               
                 ibid.
                 n.
              
               67.
               p.
               368.
               
            
             
               Every
               consonancy
               to
               Natural
               Reason
               is
               not
               sufficient
               proof
               of
               a
               Moral
               Law.
               
            
             
               ibid.
               n.
               69.
               p.
               369.
               
            
             
               The
               Law
               of
               Nature
               cannot
               have
               the
               conduct
               of
               War.
               
            
             
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               16.
               p.
               377.
               
            
             
               The
               propositions
               we
               can
               learn
               from
               the
               dictates
               of
               Nature
               are
               but
               a
               few
               .
            
             
               l.
               2.
               c.
               3.
               r.
               19.
               n.
               15.
               p.
               554.
               
            
             
               A
               Civil
               Law
               cannot
               evacuate
               a
               Natural
               .
               l.
               3.
               c.
               1.
               r.
               4.
               n.
               3.
               p.
               39.
               
            
             
               In
               Laws
               declarative
               of
               Natural
               right
               ,
               the
               obligation
               extends
               to
               all
               things
               of
               equal
               reason
               ,
               though
               they
               be
               not
               mentioned
               in
               the
               Law.
               
            
             
               l.
               3.
               c.
               6.
               r.
               3.
               n.
               24.
               p.
               419.
               
            
          
           
             
               Necessary
               .
            
             
               Whatsoever
               is
               absolutely
               necessary
               ,
               is
               certainly
               lawfull
               .
            
             
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               21.
               p.
               379.
               
            
             
               That
               which
               is
               necessary
               to
               be
               done
               ,
               is
               not
               against
               any
               mans
               duty
               .
            
             
               l.
               3.
               c.
               2.
               r.
               1.
               n.
               10.
               p.
               56.
               
            
             
               Several
               degrees
               of
               necessity
               .
            
             
               l.
               3.
               c.
               4.
               r.
               4.
               n.
               17.
               p.
               231.
               
            
             
               In
               our
               enquiry
               after
               things
               necessary
               ,
               we
               must
               not
               rest
               till
               our
               work
               be
               done
               .
            
             
               l
               4.
               c.
               1.
               r.
               5.
               n.
               8.
               p.
               496.
               
            
          
           
             
               Negative
               .
            
             
               Why
               all
               Commandments
               ●●t
               one
               are
               negative
               .
               l.
               2.
               c.
               3.
               r.
               1.
               n.
               3.
               p.
               389.
               
            
             
               ad
               negationem
               non
               semper
               sequitur
               affirmatio
               oppositi
               .
               
                 ibid.
                 n.
              
               9.
               p.
               392.
               
            
             
               affirmative
               duties
               follow
               from
               the
               negative
               not
               in
               contraries
               but
               contradictories
               .
               ibid.
               
            
             
               From
               a
               negative
               duty
               an
               affirmative
               is
               not
               alwaies
               inferred
               in
               a
               particular
               instance
               .
               
                 ibid.
                 n.
              
               11.
               p.
               392.
               
            
             
               negative
               precepts
               oblige
               
                 semper
                 &
                 ad
                 semper
              
               ,
               affirmative
               semper
               ,
               but
               not
               
                 ad
                 semper
                 .
                 n.
              
               13.
               p.
               393
               ,
               &
               522.
               n.
               2.
               
            
             
               of
               the
               concluding
               negative
               precepts
               from
               affirmative
               ,
               and
               
                 è
                 contra
              
               .
            
             
               l.
               2.
               c.
               3.
               r.
               1.
               per
               tot
               .
            
             
               a
               negative
               precept
               cannot
               be
               lessened
               by
               an
               affirmative
               .
            
             
               l.
               2.
               c.
               3.
               r.
               2.
               n.
               2.
               p.
               395.
               
            
             
               negative
               precepts
               have
               no
               degrees
               of
               obedience
               ,
               but
               consist
               in
               a
               Mathematical
               point
               .
               l.
               2.
               c.
               3.
               r.
               11.
               n.
               17.
               p.
               447.
               
            
             
               what
               is
               the
               force
               of
               negative
               arguments
               from
               Scripture
               .
            
             
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               45.
               &
               seq
               .
               p.
               501.
               
            
             
               A
               mere
               negative
               does
               nothing
               in
               Gods
               service
               .
               
                 l.
                 r.
                 1.
              
               4.
               c.
               1.
               n.
               15.
               p.
               444.
               
            
             
               Of
               negative
               Commandments
               .
            
             
               l.
               4.
               c.
               1.
               r.
               7.
               n.
               3.
               p.
               512.
               
            
             
               Of
               the
               morality
               of
               negative
               actions
               .
            
             
               l.
               4.
               c.
               1.
               r.
               1.
               n.
               15
               ,
               16.
               p.
               445.
               
            
             
               Dissoluta
               Negligentia
               propè
               dolum
               est
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               40.
               p.
               24.
               
            
             
               Of
               the
               marriage
               of
               Nicces
               and
               Uncles
               .
               l.
               2.
               c.
               2.
               r.
               3.
               n.
               30.
               p.
               299.
               
            
             
               Nóu●s
               .
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               20.
               p.
               46.
               
            
             
               Nullities
               do
               not
               commence
               from
               the
               sentence
               of
               the
               Judge
               ,
               but
               from
               the
               existence
               of
               the
               action
               .
            
             
               l.
               3.
               c.
               2.
               r.
               2.
               n.
               22.
               p.
               67.
               
            
             
               Nummus
               and
               Numisma
               
                 the
                 Etymon
                 of
                 them
                 .
                 l.
              
               3.
               c.
               2.
               r.
               8.
               n.
               2.
               p.
               124.
               
            
             
               Nuptiae
               nefariae
               ,
               incestae
               &
               damnatae
               .
            
             
               l.
               2.
               c.
               2.
               r.
               3.
               n.
               24.
               p.
               296.
               
            
          
        
         
           
             O.
             
          
           
             
               Orders
               ,
               Ordination
               .
            
             
               WHether
               they
               that
               enter
               into
               H.
               Orders
               ought
               principally
               to
               design
               the
               glory
               of
               God
               ,
               so
               that
               if
               they
               doe
               not
               ,
               it
               is
               unlawfull
               to
               doe
               it
               .
            
             
               l.
               1.
               c.
               2.
               r.
               5.
               n.
               5.
               p.
               65.
               
            
             
               Who
               does
               actually
               enter
               into
               H.
               Orders
               must
               take
               care
               that
               his
               principal
               end
               be
               the
               work
               of
               God.
               
                 ib.
                 n.
              
               11.
               p.
               66.
               
            
             
               Rules
               concerning
               the
               intention
               of
               those
               that
               enter
               into
               H.
               Orders
               .
               
                 ib.
                 n.
              
               17.
               p.
               67.
               
            
             
               Priests
               were
               forbid
               to
               marry
               after
               Ordination
               .
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               24.
               p.
               343.
               
            
             
               By
               the
               ancient
               Church
               they
               were
               permitted
               to
               marry
               after
               Ordination
               .
            
             
               ibid.
               n.
               27.
               p.
               344.
               
            
             
               The
               Greek
               Priests
               ,
               after
               the
               Synod
               in
               Trullo
               ,
               had
               allowed
               them
               two
               years
               probation
               after
               their
               Ordination
               ,
               to
               try
               whether
               they
               could
               abstain
               from
               marriage
               or
               no.
               
                 ibid.
                 n.
              
               27.
               p.
               345.
               
            
             
               Gregory
               Nazianzen
               used
               marriage
               after
               he
               was
               consecrated
               Bishop
               .
            
             
               ibid.
               n.
               28.
               p.
               347.
               
            
             
               A
               vow
               of
               continence
               was
               not
               annexed
               to
               H.
               Orders
               .
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               29.
               p.
               347.
               
            
             
               The
               Church
               of
               Rome
               does
               frequently
               without
               scruple
               ordain
               those
               that
               have
               been
               twice
               married
               ,
               if
               they
               will
               pay
               the
               mulct
               .
               
                 ex
                 Spaluens
                 .
                 ibid.
                 p.
              
               349.
               
            
             
               To
               enter
               into
               H.
               Orders
               quits
               not
               the
               Son
               from
               his
               duty
               to
               his
               Father
               .
            
             
               l.
               3.
               c.
               5.
               r.
               8.
               n.
               23.
               p.
               391.
               
            
             
               How
               far
               Obedience
               to
               our
               Superiours
               can
               lessen
               a
               crime
               .
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               7.
               p.
               459.
               
            
             
               Obedience
               is
               due
               to
               them
               to
               whom
               tribute
               is
               due
               .
               l.
               3.
               c.
               2.
               r.
               8.
               n.
               1.
               p.
               124.
               
            
             
               One
               is
               more
               then
               all
               the
               numbers
               in
               the
               world
               .
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               1.
               p.
               372.
               
            
             
               Sins
               of
               Omission
               are
               less
               then
               Sins
               of
               Commission
               .
               l.
               2.
               c.
               3.
               r.
               1.
               n.
               12.
               p.
               393.
               
            
             
               Old
               age
               unfit
               for
               repentance
               .
            
             
               l.
               2.
               c.
               3.
               r.
               16.
               n.
               23.
               p.
               530.
               
            
             
               Otths.
               Of
               those
               a
               King
               takes
               at
               his
               Coronation
               .
               l.
               3.
               c.
               3.
               r.
               2.
               n.
               14.
               p.
               144.
               
            
             
               of
               Oaths
               taken
               in
               the
               Universities
               .
            
             
               l.
               3.
               c.
               4.
               r.
               15.
               n.
               6.
               p.
               290.
               
            
             
               he
               that
               is
               bound
               by
               an
               Oath
               imposed
               must
               interpret
               the
               Obligation
               according
               to
               the
               intention
               of
               the
               Imposer
               .
            
             
               l.
               3.
               c.
               4.
               r.
               28.
               n.
               7.
               p.
               358.
               
            
             
               concerning
               the
               Oath
               taken
               in
               the
               Universities
               ,
               not
               to
               teach
               Logick
               any
               where
               but
               there
               .
               l.
               3.
               c.
               6.
               r.
               3.
               n.
               8.
               p.
               413.
               
            
             
               
               what
               knowledg
               is
               necessary
               to
               the
               taking
               an
               Oath
               .
               l.
               4.
               c.
               1.
               r.
               5.
               n.
               15.
               p.
               498.
               
            
             
               The
               Homilies
               on
               Leviticus
               under
               the
               name
               of
               Origen
               ,
               are
               not
               his
               ,
               nor
               of
               any
               authority
               .
               l.
               3.
               c.
               4.
               r.
               13.
               n.
               12.
               p.
               278.
               
            
             
               Semper
               in
               Obscuris
               ,
               quod
               minimum
               est
               sequimur
               .
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               12.
               p.
               404.
               
            
             
               In
               those
               places
               where
               it
               is
               a
               custom
               to
               pay
               Oblations
               at
               the
               baptizing
               of
               a
               child
               ,
               the
               Minister
               is
               Simoniacal
               if
               he
               refuse
               to
               baptize
               the
               child
               till
               he
               be
               secured
               of
               his
               money
               .
               l.
               3.
               c.
               4.
               r.
               15.
               n.
               10.
               p.
               293.
               
            
             
               Of
               extending
               the
               Obligation
               of
               Laws
               .
            
             
               l.
               3.
               c.
               6.
               r.
               3.
               n.
               24
               ,
               25
               ,
               26
               ,
               27.
               pag.
               420.
               
            
             
               Non
               posse
               prascribi
               contra
               
                 Obedientiam
                 .
                 l.
              
               3.
               c.
               6.
               r.
               6.
               n.
               4.
               p.
               429.
               
            
             
               what
               influence
               Oblivion
               can
               have
               upon
               the
               morality
               of
               actions
               .
            
             
               l.
               4.
               c.
               1.
               r.
               6.
               n.
               20.
               p.
               509.
               
            
          
        
         
           
             P.
             
          
           
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               16.
               p.
               484.
               
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Socrates
               by
               it
               does
               not
               mean
               Easter
               ,
               but
               Good-friday
               .
            
             
               l.
               3.
               c.
               4.
               r.
               13.
               n.
               13.
               p.
               279.
               
            
          
           
             
               Peace
               .
            
             
               Peace
               of
               Conscience
               ,
               the
               signs
               of
               it
               .
            
             
               l.
               1.
               c.
               1.
               r.
               2.
               n.
               25.
               p.
               24.
               
            
             
               That
               Peace
               of
               Conscience
               cannot
               be
               true
               ,
               which
               wicked
               men
               have
               .
               ibid.
               
            
             
               True
               Peace
               of
               Conscience
               relies
               not
               upon
               the
               opinions
               of
               men
               .
            
             
               ibid.
               n.
               25.
               p.
               25.
               
            
             
               Religion
               is
               a
               good
               instrument
               of
               Political
               happiness
               and
               Peace
               .
            
             
               l.
               3.
               c.
               3.
               r.
               4.
               n.
               8.
               p.
               164.
               165.
               
            
             
               An
               expedient
               for
               the
               attaining
               Peace
               of
               Conscience
               in
               Scruples
               concerning
               the
               controverted
               articles
               and
               disputes
               of
               Christendome
               .
               l.
               4.
               c.
               1.
               n.
               10.
               p.
               443.
               
            
          
           
             
               Parents
               .
            
             
               Children
               ought
               to
               obey
               their
               Parents
               .
            
             
               l.
               3.
               c.
               5.
               r.
               1.
               n.
               1.
               p.
               359.
               
            
             
               Reasons
               to
               prove
               it
               necessary
               .
            
             
               ibid.
               n.
               1
               ,
               2
               ,
               3.
               p.
               359.
               
            
             
               It
               is
               a
               kind
               of
               Atheisme
               to
               disobey
               Parents
               .
               ibid.
               
            
             
               Children
               must
               honour
               and
               reverence
               their
               Parents
               .
               l.
               3.
               c.
               5.
               r.
               1.
               n.
               6.
               p.
               362.
               
            
             
               
                 S.
                 Pelagia
              
               after
               her
               conversion
               lived
               in
               mans
               habit
               to
               her
               death
               ,
               to
               avoid
               temptation
               .
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               18.
               p.
               12.
               
            
             
               The
               Church
               remembers
               her
               on
               October
               8.
               
                 ibid.
                 p.
              
               13.
               
            
          
           
             
               Penal
               ,
               Penalties
               ,
               Punishment
               .
            
             
               concerning
               doing
               good
               out
               of
               fear
               of
               punishment
               .
               l.
               2.
               c.
               1.
               r.
               3.
               n.
               3.
               p.
               245.
               
            
             
               Penal
               Laws
               are
               not
               cassated
               by
               the
               precepts
               of
               charity
               and
               forgiveness
               .
            
             
               l.
               3.
               c.
               2.
               r.
               1.
               n.
               3.
               p.
               54.
               
            
             
               A
               man
               may
               inflict
               punishment
               on
               himself
               .
               l.
               2.
               c.
               3.
               r.
               2.
               n.
               9.
               p.
               61.
               
            
             
               He
               that
               breaks
               a
               Humane
               Law
               established
               on
               great
               Penalties
               commits
               a
               great
               Sin.
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               16.
               p.
               10.
               
            
             
               That
               rule
               holds
               not
               where
               the
               punishment
               serves
               only
               for
               terrour
               .
               ibid.
               
            
             
               In
               Punishments
               Corporal
               ,
               the
               Law
               does
               not
               proceed
               without
               the
               sentence
               of
               the
               Judge
               .
               l.
               3.
               c.
               2.
               r.
               2.
               n.
               17.
               p.
               64.
               
            
             
               When
               Punishments
               are
               principally
               medicinal
               the
               Conscience
               is
               bound
               to
               a
               voluntary
               execution
               of
               the
               Sentence
               .
            
             
               ibid.
               n.
               19.
               p.
               66.
               
            
             
               In
               Poenis
               benignior
               interpretatio
               est
               facienda
               .
               ibid.
               n.
               31.
               p.
               71.
               
            
             
               Penal
               sentences
               expressed
               in
               words
               that
               signifie
               the
               time
               past
               or
               indefinite
               are
               to
               be
               expounded
               in
               the
               most
               favourable
               sense
               to
               the
               offender
               ,
               that
               is
               ,
               oblige
               not
               to
               Punishment
               before
               the
               sentence
               .
            
             
               ibid.
               
            
             
               Punishment
               does
               not
               satisfie
               the
               Law.
               
            
             
               ibid.
               r.
               4.
               n.
               3.
               p.
               80.
               
            
             
               Omnis
               Poena
               si
               justa
               est
               ,
               peccati
               Poena
               est
               .
               
                 S.
                 August
              
               .
               ibid.
               n.
               5.
               p.
               80.
               
            
             
               the
               use
               of
               the
               word
               Poena
               .
            
             
               ibid.
               n.
               7.
               p.
               81.
               
            
             
               Two
               ca●●s
               wherein
               Laws
               oblige
               to
               punishment
               but
               not
               to
               guilt
               .
            
             
               ibid.
               n.
               7
               ,
               8.
               p.
               81.
               
            
             
               It
               is
               not
               lawful
               to
               sollicit
               the
               Magistrate
               to
               Punish
               the
               Malefactor
               out
               of
               a
               love
               of
               revenge
               .
            
             
               l.
               3.
               c.
               2.
               r.
               6.
               n.
               15.
               p.
               114.
               
            
             
               but
               it
               is
               lawful
               to
               doe
               so
               to
               prevent
               a
               future
               intolerable
               evil
               .
            
             
               l.
               3.
               c.
               2.
               r.
               6.
               n.
               16.
               p.
               114.
               
            
             
               of
               Punishing
               one
               for
               the
               offence
               of
               another
               .
               l.
               3.
               c.
               2.
               r.
               7.
               n.
               1.
               p.
               117.
               
            
             
               Nemo
               fiat
               deterior
               per
               quem
               melior
               factus
               non
               est
               .
               ibid.
               n.
               11.
               p.
               121.
               
            
             
               Nunquam
               unus
               pro
               altero
               Poena
               corporis
               puniri
               potest
               .
               ibid.
               
            
             
               Penances
               cannot
               be
               imposed
               upon
               the
               King
               without
               his
               consent
               .
            
             
               l.
               3.
               c.
               4.
               r.
               7.
               n.
               12.
               p.
               244.
               
            
             
               of
               the
               favourable
               interpretation
               of
               Laws
               in
               inflicting
               punishments
               .
            
             
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               16.
               p.
               405.
               
            
             
               Penal
               Laws
               bind
               not
               by
               the
               extension
               of
               their
               reason
               .
            
             
               l.
               3.
               c.
               6.
               r.
               3.
               n.
               25.
               p.
               419.
               
            
             
               In
               Poenis
               non
               arguimus
               ad
               similia
               .
               ib.
               
            
             
               how
               far
               the
               actions
               of
               mad-men
               are
               punishable
               .
               l.
               4.
               c.
               1.
               r.
               4.
               n.
               5
               ,
               6.
               p.
               491.
               
            
          
           
             
               People
               .
            
             
               The
               Supreme
               Legislative
               power
               is
               not
               the
               servant
               of
               the
               people
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               11.
               p.
               6.
               
            
             
               The
               consent
               of
               the
               people
               gives
               no
               authority
               to
               the
               Law.
               
            
             
               l.
               3.
               c.
               1.
               r.
               7.
               n.
               8.
               p.
               48.
               
            
             
               The
               Masters
               of
               Politicks
               whom
               we
               now
               follow
               framed
               their
               Principles
               according
               to
               the
               popular
               governments
               they
               then
               lived
               under
               .
            
             
               l.
               3.
               c.
               1.
               r.
               7.
               n.
               5.
               p.
               47.
               
            
             
               The
               refusal
               of
               the
               greater
               part
               of
               the
               people
               takes
               not
               off
               the
               obligation
               of
               a
               Law.
               
                 ibid.
                 n.
              
               9.
               p.
               49.
               
            
             
               Neither
               the
               people
               nor
               King
               are
               to
               be
               excommunicated
               .
            
             
               l.
               3.
               c.
               4.
               r.
               8.
               n.
               7.
               p.
               250.
               
            
             
               Caret
               Peccato
               ,
               quod
               ex
               duobus
               minus
               est
               .
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               13.
               p.
               88.
               
            
             
               The
               Persian
               
                 feast
                 called
              
               vitiorum
               interitus
               .
               l.
               2.
               c.
               3.
               r.
               16.
               n.
               13.
               p.
               525.
               
            
             
               Whatsoever
               concerns
               a
               moral
               duty
               ,
               and
               was
               delivered
               to
               a
               single
               person
               ,
               obliges
               all
               .
               l.
               2.
               c.
               3.
               r.
               17.
               n.
               6.
               p.
               542.
               
            
          
           
             
               Pepin
               King
               of
               France
               .
            
             
               The
               case
               of
               Pepin
               taking
               the
               Crown
               of
               France
               by
               force
               from
               Chilperic
               ,
               
                 A.
                 D.
              
               750.
               
            
             
               l.
               3.
               c.
               3.
               r.
               4
               ,
               n.
               4.
               5.
               p.
               162.
               
            
             
               the
               Judgment
               of
               God
               upon
               his
               posterity
               .
               
                 ibid.
                 n.
              
               5.
               
            
             
               Notorius
               Percussor
               Clerici
               ,
               is
               ipso
               jure
               excommunicate
               .
            
             
               l.
               3.
               c.
               2.
               r.
               2.
               n.
               21.
               p.
               66.
               
            
             
               Mistaken
               Philosophy
               ought
               not
               to
               be
               urged
               as
               reason
               ,
               in
               examining
               mysteries
               .
            
             
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               51.
               p.
               57.
               
            
             
               the
               heart
               religion
               hath
               received
               by
               it
               .
            
             
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               7.
               p.
               42.
               
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               20.
               p.
               46.
               
            
             
               Polygamy
               unlawfull
               .
            
             
               l.
               2.
               c.
               3.
               r.
               3.
               n.
               7.
               p.
               400.
               
            
          
           
             
               Pope
               .
            
             
               The
               Pope
               hath
               not
               power
               to
               dispense
               with
               the
               Law
               of
               Nature
               .
            
             
               l.
               2.
               c.
               1.
               r.
               10.
               n.
               9.
               p.
               272.
               
            
             
               concerning
               the
               Popes
               power
               of
               dispensing
               with
               the
               positive
               Laws
               of
               Jesus
               Christ.
               l.
               2.
               c.
               3.
               r.
               11.
               n.
               6
               ,
               7.
               p.
               442.
               
            
             
               that
               the
               Epistles
               of
               the
               Popes
               were
               very
               many
               of
               them
               false
               .
            
             
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               34.
               p.
               491.
               
            
             
               The
               Schoolmen
               of
               the
               Roman
               party
               affirm
               that
               he
               hath
               power
               to
               enlarge
               the
               Creed
               ,
               by
               inserting
               new
               articles
               .
            
             
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               79.
               p.
               517.
               
            
             
               The
               arguments
               that
               usually
               are
               brought
               to
               prove
               the
               Pope
               hath
               power
               over
               Kings
               .
               l.
               3.
               c.
               3.
               r.
               4.
               n.
               4.
               p.
               161.
               
            
             
               the
               Canons
               of
               the
               Pope
               and
               Bishops
               received
               the
               authority
               of
               Laws
               from
               the
               Emperour
               .
               l.
               3.
               c.
               3.
               r.
               5.
               n.
               4.
               p.
               175.
               
            
             
               Honorius
               the
               Emperour
               made
               a
               Law
               concerning
               the
               election
               of
               the
               Pope
               .
            
             
               ibid.
               n.
               5.
               p.
               176.
               
            
             
               Pope
               Gregory
               the
               Great
               submitted
               to
               Mauritius
               the
               Emperour
               .
            
             
               ibid.
               n.
               7.
               p.
               176.
               
            
             
               Spiritual
               persons
               have
               no
               temporal
               power
               .
               
                 ibid.
                 r.
              
               6.
               n.
               19.
               p.
               188.
               
            
             
               The
               Pope
               disobeyed
               in
               France
               and
               Germany
               .
               l.
               3.
               c.
               4.
               r.
               10.
               n.
               23.
               p.
               342.
               
            
             
               The
               Pope
               did
               not
               well
               to
               dispense
               with
               the
               Cistertians
               for
               paying
               tythes
               .
            
             
               l.
               3.
               c.
               6.
               r.
               4.
               n.
               6.
               p.
               425.
               
            
          
           
             
             
               Politic
               ,
               Political
               .
            
             
               The
               Masters
               of
               Politicks
               whom
               we
               now
               follow
               ,
               because
               they
               lived
               under
               popular
               Governments
               ,
               squared
               their
               principles
               to
               such
               governments
               .
            
             
               l.
               3.
               c.
               1.
               r.
               7.
               n.
               5.
               p.
               47.
               
            
             
               Religion
               is
               a
               great
               instrument
               of
               Political
               happiness
               .
            
             
               l.
               3.
               c.
               3.
               r.
               4.
               n.
               8.
               p.
               164
               ,
               165.
               
            
          
           
             
               Supreme
               Power
               ,
               Prince
               .
            
             
               Princes
               must
               not
               lie
               for
               the
               interests
               of
               Government
               .
            
             
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               22.
               p.
               96.
               
            
             
               In
               all
               Governments
               there
               must
               be
               a
               supreme
               Power
               .
               l.
               3.
               c.
               3.
               r.
               1.
               n.
               1.
               p.
               130.
               
            
             
               Whether
               a
               Prince
               may
               put
               to
               death
               a
               guilty
               person
               privately
               by
               poison
               or
               strangling
               ,
               
                 &c.
                 l.
              
               3.
               c.
               2.
               r.
               6.
               n.
               11.
               p.
               111.
               
            
             
               The
               supreme
               Legislative
               Power
               is
               not
               the
               Servant
               of
               the
               people
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               11.
               p.
               6.
               
            
             
               There
               is
               in
               all
               States
               sometime
               a
               necessity
               of
               setting
               up
               a
               supreme
               ,
               
                 absoluta
                 Potestas
                 .
                 l.
              
               3.
               c.
               3.
               r.
               1.
               n.
               2.
               p.
               131.
               
            
             
               The
               supreme
               Power
               is
               much
               less
               then
               a
               Lordship
               over
               the
               Subjects
               .
            
             
               l.
               3.
               c.
               3.
               r.
               1.
               n.
               5.
               p.
               134.
               
            
             
               It
               must
               usurp
               no
               mans
               right
               .
               
                 ib.
                 n.
              
               6.
               
            
             
               It
               is
               from
               God.
               
            
             
               l.
               3.
               c.
               3.
               r.
               3.
               n.
               1.
               p.
               149.
               
            
             
               The
               supreme
               Power
               is
               defective
               without
               the
               government
               of
               religion
               .
            
             
               l.
               3.
               c.
               3.
               r.
               4.
               n.
               8.
               p.
               164
               ,
               165.
               
            
             
               The
               inconvenience
               of
               setting
               up
               two
               supreme
               Powers
               ,
               one
               temporal
               ,
               the
               other
               spiritual
               .
               l.
               3.
               c.
               3.
               r.
               7.
               n.
               2
               ,
               3.
               p.
               200.
               
            
             
               They
               that
               rule
               religion
               may
               make
               themselves
               superiour
               to
               the
               supreme
               Power
               .
               l.
               3.
               c.
               3.
               r.
               4.
               n.
               10.
               p.
               166.
               
            
             
               Anciently
               the
               Priesthood
               was
               in
               the
               same
               hands
               as
               the
               supreme
               Power
               .
            
             
               l.
               3.
               c.
               3.
               r.
               4.
               n.
               16.
               p.
               169.
               
            
             
               The
               unlawfull
               Proclamations
               of
               a
               true
               Prince
               may
               be
               published
               by
               the
               Clergy
               in
               their
               several
               charges
               .
            
             
               l.
               3.
               c.
               4.
               r.
               7.
               n.
               10.
               p.
               243.
               
            
             
               The
               supreme
               Power
               cannot
               forbid
               an
               action
               that
               is
               under
               a
               divine
               Commandment
               .
               l.
               3.
               c.
               4.
               r.
               10.
               n.
               6.
               p.
               262.
               
            
             
               The
               supreme
               secular
               Power
               ought
               to
               determine
               what
               doctrines
               shall
               be
               taught
               the
               people
               .
               l.
               3.
               c.
               3.
               r.
               7.
               n.
               13.
               p.
               205.
               
            
          
           
             
               Power
               .
            
             
               Ecclesiastical
               Power
               differs
               much
               from
               the
               Civil
               .
               l.
               3.
               c.
               3.
               r.
               4.
               n.
               19.
               p.
               171.
               
            
             
               The
               Power
               of
               the
               Keys
               .
               
                 vide
                 K.
              
               
            
             
               Spiritual
               persons
               have
               no
               temporal
               Power
               .
               l.
               3.
               c.
               3.
               r.
               6.
               n.
               19.
               p.
               188.
               
            
             
               That
               which
               hath
               a
               direct
               Power
               is
               to
               be
               obeyed
               before
               that
               which
               hath
               an
               indirect
               Power
               .
               
                 ibid.
                 n.
              
               27.
               p.
               193.
               
            
          
           
             
               Priest.
               
            
             
               A
               Priest
               may
               not
               refuse
               to
               communicate
               him
               whom
               he
               knows
               to
               be
               unworthily
               absolved
               .
               l.
               1.
               c.
               2.
               r.
               8.
               n.
               7.
               p.
               83.
               
            
             
               A
               Priest
               ,
               if
               by
               hearing
               the
               Confession
               of
               a
               Criminal
               he
               learn
               the
               guilt
               of
               another
               Criminal
               ,
               may
               not
               upon
               the
               account
               of
               this
               private
               information
               deny
               absolution
               to
               this
               latter
               Criminal
               .
            
             
               l.
               1.
               c.
               2.
               r.
               8.
               n.
               10.
               p.
               83.
               
            
             
               The
               Priests
               if
               they
               rule
               religion
               may
               make
               themselves
               superiour
               to
               the
               supreme
               power
               .
               l.
               3.
               c.
               3.
               r.
               4.
               n.
               10.
               p.
               166.
               
            
             
               The
               Priesthood
               and
               Supreme
               power
               were
               anciently
               vested
               in
               the
               same
               person
               .
            
             
               l.
               3.
               c.
               3.
               r.
               4.
               n.
               16.
               p.
               169.
               
            
             
               Priests
               were
               forbid
               to
               marry
               after
               Ordination
               .
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               24.
               p.
               343.
               
            
             
               Of
               the
               Marriage
               of
               Priests
               .
            
             
               See
               more
               M.
               voce
               Marriage
               .
            
             
               The
               Greek
               and
               Eastern
               Churches
               did
               oblige
               their
               Priests
               to
               single
               life
               ,
               if
               they
               were
               ordained
               in
               that
               estate
               .
            
             
               ibid.
               n.
               26.
               p.
               344.
               
            
             
               Priests
               were
               permitted
               by
               the
               ancient
               Church
               to
               marry
               after
               ordination
               .
            
             
               ibid.
               n.
               27.
               p.
               344.
               
            
             
               The
               practice
               of
               the
               Latine
               Church
               about
               the
               marriage
               of
               their
               Priests
               .
            
             
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               28.
               p.
               346.
               
            
             
               The
               Greek
               Priests
               had
               two
               years
               probation
               allowed
               to
               them
               after
               their
               ordination
               ,
               to
               try
               whether
               they
               could
               forbear
               marriage
               .
               
                 ibid.
                 n.
              
               27.
               p.
               345.
               
            
             
               concerning
               the
               second
               marriage
               of
               Priests
               .
               
                 ibid.
                 n.
              
               29.
               p.
               348.
               
            
             
               Tiberius
               was
               less
               observant
               of
               religion
               ,
               because
               his
               opinion
               sav●●red
               much
               of
               Predestination
               .
            
             
               l.
               3.
               c.
               3.
               r.
               4.
               n.
               10.
               p.
               166.
               
            
             
               To
               Praise
               an
               evil
               action
               ,
               how
               far
               sinfull
               .
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               9.
               p.
               460.
               
            
             
               Almost
               every
               word
               of
               the
               Lords
               Prayer
               was
               taken
               from
               the
               writings
               of
               Pious
               men
               of
               the
               Jewish
               nation
               .
            
             
               l.
               2.
               c.
               3.
               r.
               15.
               n.
               1.
               p.
               519.
               
            
          
           
             
               Private
               .
            
             
               A
               Private
               evil
               is
               not
               to
               be
               done
               for
               a
               Private
               Good
               ,
               but
               for
               a
               publick
               it
               may
               .
            
             
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               31.
               p.
               203.
               
            
             
               Private
               persons
               may
               not
               be
               executioners
               of
               the
               sentence
               of
               death
               .
            
             
               l.
               3.
               c.
               2.
               r.
               6.
               n.
               3.
               p.
               107.
               
            
             
               but
               it
               was
               permitted
               in
               some
               cases
               by
               the
               Law
               of
               Moses
               .
               ibid.
               
            
             
               In
               desert
               places
               ,
               where
               no
               Law
               is
               in
               force
               but
               that
               of
               Nature
               ,
               a
               private
               person
               may
               be
               Judge
               and
               Executioner
               too
               .
            
             
               l.
               3.
               c.
               2.
               r.
               6.
               n.
               4.
               p.
               108.
               
            
             
               They
               may
               where
               the
               Law
               has
               passed
               sentence
               and
               given
               leave
               .
            
             
               ibid.
               n.
               8.
               p.
               109.
               
            
             
               Private
               persons
               that
               kill
               Offenders
               ,
               though
               they
               are
               quitted
               by
               the
               Law
               ,
               are
               not
               quitted
               in
               Conscience
               .
            
             
               ibid.
               n.
               9.
               p.
               110.
               
            
             
               the
               measures
               of
               publick
               Interest
               are
               not
               to
               be
               esteemed
               by
               Private
               measures
               .
            
             
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               31.
               p.
               203.
               
            
          
           
             
               Promise
               .
            
             
               A
               threatning
               ,
               in
               all
               Laws
               ,
               leaves
               a
               greater
               obligation
               then
               a
               Promise
               .
            
             
               l.
               2.
               c.
               3.
               r.
               2.
               n.
               2.
               p.
               396.
               
            
             
               The
               Rules
               of
               Extention
               or
               diminution
               of
               Promises
               are
               the
               same
               as
               of
               Laws
               .
            
             
               l.
               3.
               c.
               6.
               r.
               3.
               n.
               32.
               p.
               422.
               
            
          
           
             
               Precept
               .
            
             
               The
               positive
               Precepts
               of
               Christ
               ,
               in
               respect
               of
               the
               inward
               duty
               ,
               bind
               all
               persons
               in
               all
               time
               even
               to
               present
               action
               .
            
             
               l.
               2.
               c.
               3.
               r.
               16.
               n.
               3.
               p.
               522.
               
            
             
               Particular
               Precepts
               of
               Christ
               bind
               ,
               if
               they
               are
               affirmative
               and
               in
               special
               times
               and
               certain
               occasions
               .
            
             
               ibid.
               n.
               5.
               p.
               522.
               
            
             
               Universal
               affirmative
               precepts
               bind
               in
               all
               times
               and
               on
               all
               occasions
               .
            
             
               ibid.
               n.
               6.
               p.
               523.
               
            
             
               Whatsoever
               precept
               concerns
               every
               one
               by
               the
               nature
               of
               the
               thing
               ,
               though
               delivered
               to
               a
               few
               persons
               ,
               concerns
               all
               .
            
             
               l.
               2.
               c.
               3.
               r.
               17.
               n.
               6.
               p.
               543.
               
            
             
               When
               the
               Universal
               Church
               does
               suppose
               her self
               bound
               by
               any
               preceptive
               words
               ,
               though
               they
               were
               directed
               to
               particular
               persons
               ,
               yet
               they
               are
               to
               be
               understood
               of
               universal
               concernment
               .
            
             
               l.
               2.
               c.
               3.
               r.
               17.
               n.
               7.
               p.
               544.
               
            
             
               When
               a
               precept
               is
               addressed
               to
               a
               particular
               person
               ,
               and
               yet
               hath
               a
               more
               full
               and
               better
               meaning
               if
               extended
               to
               the
               whole
               Church
               ,
               then
               its
               obligation
               is
               upon
               all
               .
            
             
               ibid.
               n.
               8.
               p.
               544.
               
            
             
               When
               any
               precept
               is
               personally
               addressed
               ,
               &
               yet
               is
               enforced
               with
               the
               threatning
               of
               eternal
               death
               ,
               it
               is
               of
               universal
               concernment
               .
               
                 ibid.
                 n.
              
               9.
               p.
               545.
               
            
             
               Whatsoever
               precept
               concerns
               a
               moral
               duty
               ,
               though
               delivered
               to
               a
               single
               person
               ,
               obliges
               all
               .
               
                 ibid.
                 n.
              
               6.
               p.
               542.
               
            
          
           
             
               Presumption
               .
            
             
               There
               are
               two
               kinds
               ,
               first
               ,
               of
               Justice
               ;
               second
               ,
               of
               Caution
               .
            
             
               l.
               3.
               c.
               1.
               r.
               4.
               n.
               2.
               p.
               38.
               
            
             
               An
               Humane
               Law
               founded
               upon
               a
               false
               presumption
               obliges
               not
               the
               conscience
               .
               l.
               3.
               c.
               1.
               r.
               4.
               p.
               37.
               
            
             
               but
               not
               so
               if
               it
               be
               a
               presumption
               of
               caution
               .
               
                 ibid.
                 n.
              
               2.
               p.
               38.
               
            
             
               Laws
               ,
               first
               ,
               of
               favour
               relying
               upon
               a
               false
               presumption
               oblige
               not
               the
               Conscience
               ;
               but
               Laws
               ,
               secondly
               ,
               of
               duty
               doe
               .
            
             
               l.
               3.
               c.
               1.
               r.
               4.
               n.
               4.
               p.
               39.
               
            
          
           
             
               Promulgation
               .
            
             
               Of
               promulgation
               of
               Laws
               .
            
             
               l.
               3.
               c.
               1.
               r.
               6.
               p.
               45.
               
            
             
               A
               Contract
               made
               before
               the
               promulgation
               of
               a
               Law
               ,
               but
               not
               performed
               till
               after
               ,
               binds
               not
               .
            
             
               l.
               3.
               c.
               1.
               r.
               6.
               n.
               6.
               p.
               45.
               
            
             
               Prudentia
               
                 distinguished
                 from
              
               Conscientia
               .
               l.
               1.
               c.
               1.
               r.
               1.
               n.
               26.
               p.
               10.
               
            
             
               Prejudice
               or
               
                 Passion
                 ,
                 Phancy
              
               and
               affection
               ,
               error
               and
               illusion
               ,
               are
               sometime
               mistaken
               for
               Conscience
               .
            
             
               l.
               1.
               c.
               1.
               r.
               3.
               n.
               1.
               p.
               27.
               
            
             
               How
               to
               know
               when
               one
               of
               these
               usurps
               the
               office
               of
               Conscience
               .
            
             
               l.
               1.
               c.
               1.
               r.
               3.
               n.
               3.
               p.
               27.
               
            
             
               Concerning
               the
               authority
               of
               a
               Probable
               Doctor
               .
               l.
               1.
               c.
               4.
               r.
               5.
               n.
               12.
               p.
               149.
               
            
          
           
             
             
               Pupill
               .
            
             
               If
               a
               Pupill
               in
               his
               minority
               make
               a
               contract
               with
               an
               adult
               to
               his
               own
               ruine
               ,
               it
               is
               void
               .
            
             
               l.
               2.
               c.
               1.
               r.
               5.
               n.
               17.
               p.
               256.
               
            
             
               if
               to
               his
               advantage
               it
               is
               valid
               .
            
             
               ibid.
               n.
               18.
               p.
               ead
               .
            
             
               It
               is
               as
               great
               a
               sin
               to
               teach
               for
               necessary
               doctrines
               the
               prohibitions
               of
               men
               ,
               as
               their
               injunctions
               .
            
             
               l.
               2.
               c.
               3.
               r.
               13.
               n.
               20.
               p.
               463.
               
            
             
               No
               man
               can
               prescribe
               to
               truth
               .
            
             
               l.
               2.
               c.
               3.
               r.
               19.
               n.
               1.
               p.
               549.
               
            
          
           
             
               Preaching
               .
            
             
               There
               is
               an
               Empire
               in
               Preaching
               .
            
             
               l.
               3.
               c.
               4.
               r.
               1.
               n.
               12.
               p.
               217.
               
            
             
               The
               supreme
               secular
               power
               ought
               to
               determine
               what
               doctrines
               shall
               be
               taught
               the
               people
               ,
               and
               what
               not
               .
            
             
               l.
               3.
               c.
               3.
               r.
               7.
               n.
               13.
               p.
               205.
               
            
          
           
             
               Prison
               .
            
             
               One
               may
               escape
               from
               prison
               ,
               if
               he
               can
               ,
               though
               he
               stand
               condemned
               to
               die
               .
            
             
               l.
               3.
               c.
               2.
               r.
               3.
               n.
               2
               ,
               3.
               p.
               72.
               
            
             
               A
               guilty
               prisoner
               may
               not
               say
               ,
               Not
               guilty
               ,
               when
               he
               is
               justly
               interrogated
               .
            
             
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               14.
               p.
               89.
               
            
             
               The
               case
               of
               the
               Kingdom
               of
               Portugal
               ,
               desiring
               the
               consecration
               of
               Bishops
               from
               Rome
               .
               l.
               3.
               c.
               3.
               r.
               6.
               n.
               28.
               p.
               195.
               
            
             
               what
               is
               the
               Principal
               ,
               and
               what
               the
               Accessory
               .
               l.
               3.
               c.
               4.
               r.
               4
               n.
               6.
               p.
               227.
               
            
             
               Privileges
               or
               Concessions
               made
               to
               the
               Church
               by
               the
               King
               ,
               may
               by
               him
               be
               recalled
               .
               
                 ibid.
                 r.
              
               6.
               n.
               3.
               p.
               238.
               
            
             
               Of
               the
               use
               of
               singing
               Psalms
               in
               the
               Church
               .
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               11.
               p.
               329.
               
            
             
               All
               designs
               of
               Profit
               or
               Pleasure
               must
               be
               subordinate
               to
               religion
               .
               l.
               4.
               c.
               2.
               r.
               2.
               n.
               4.
               
            
          
        
         
           
             Q.
             
          
           
             
               QVadragesima
               or
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               Council
               of
               Nice
               signifies
               not
               Lent.
               l.
               3.
               c.
               4.
               r.
               13.
               n.
               17.
               p.
               281.
               whence
               that
               word
               is
               taken
               .
            
             
               ibid.
               n.
               16.
               p.
               281.
               
            
             
               Quadragesima
               or
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               used
               to
               signifie
               Fasts
               longer
               or
               shorter
               then
               40
               daies
               .
               
                 ibid.
                 n.
              
               17.
               p.
               282.
               
            
             
               Divers
               conjectures
               about
               the
               reason
               of
               the
               word
               Quadragesima
               .
            
             
               ibid.
               n.
               18.
               p.
               282.
               
            
          
        
         
           
             R.
             
          
           
             
               Ratihabition
               .
            
             
               HOw
               Ratihabition
               contracts
               guilt
               .
            
             
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               3.
               p.
               456.
               
            
             
               Ratihabition
               does
               not
               render
               guilty
               in
               
                 Foro
                 humano
              
               .
            
             
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               4.
               p.
               457.
               
            
          
           
             
               Reason
               .
            
             
               A
               weak
               reason
               is
               to
               be
               preferred
               before
               a
               long
               prevailing
               custome
               .
            
             
               l.
               2.
               c.
               3.
               r.
               19.
               n.
               3.
               p.
               549.
               
            
             
               Of
               what
               use
               it
               may
               be
               in
               religion
               .
            
             
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               8.
               p.
               42.
               
            
             
               It
               is
               denied
               in
               religion
               by
               Papists
               and
               Enthusiasts
               .
               
                 ibid.
                 n.
              
               17
               ,
               18.
               p.
               45.
               
            
             
               Faith
               and
               it
               are
               not
               opposite
               .
            
             
               ibid.
               n.
               20.
               p.
               46.
               
            
             
               We
               embrace
               all
               religion
               by
               reason
               .
            
             
               ibid.
               n.
               24.
               p.
               47.
               
            
             
               Faith
               is
               an
               act
               of
               Reason
               .
               ibid.
               
            
             
               Right
               reason
               is
               not
               the
               affirmative
               measure
               of
               things
               divine
               .
            
             
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               27.
               p.
               48.
               &
               n.
               31.
               p.
               50.
               
            
             
               The
               reason
               of
               man
               is
               a
               right
               Judge
               if
               it
               be
               rightly
               informed
               .
            
             
               ibid.
               n.
               30.
               p.
               50.
               
            
             
               Right
               reason
               is
               not
               the
               same
               in
               all
               constitutions
               of
               affairs
               .
               ibid.
               
            
             
               Right
               reason
               is
               the
               negative
               measure
               of
               every
               article
               of
               Faith.
               
            
             
               ibid.
               n.
               33.
               p.
               51.
               
            
             
               What
               things
               reason
               can
               discern
               to
               be
               certainly
               true
               or
               false
               .
            
             
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               47.
               p.
               55.
               
            
             
               Our
               reason
               cannot
               discover
               the
               effects
               of
               all
               the
               power
               of
               God
               ,
               but
               when
               they
               are
               revealed
               can
               consent
               to
               them
               .
               ibid.
               
            
             
               What
               is
               impossible
               or
               absurd
               to
               reason
               cannot
               be
               an
               article
               of
               Faith.
               
            
             
               ibid.
               n.
               48.
               p.
               55.
               
            
             
               Mistaken
               Philosophy
               ought
               not
               to
               be
               urged
               for
               reason
               in
               questions
               of
               Religion
               .
               
                 ibid.
                 n.
              
               51.
               p.
               57.
               
            
             
               How
               reason
               and
               Faith
               serve
               one
               the
               other
               .
               
                 ibid.
                 n.
              
               52.
               p.
               57.
               
            
             
               It
               is
               a
               lawfull
               argument
               to
               prove
               a
               thing
               is
               against
               the
               word
               of
               God
               ,
               because
               it
               is
               against
               reason
               .
            
             
               ibid.
               n.
               54.
               p.
               58.
               
            
             
               Though
               natural
               reason
               cannot
               teach
               us
               the
               things
               of
               God
               ,
               yet
               Reason
               illuminated
               can
               .
               
                 ibid.
                 n.
              
               56.
               p.
               59.
               
            
             
               It
               is
               ratiocination
               that
               is
               fallible
               ,
               not
               reason
               .
               
                 ibid.
                 n.
              
               64.
               p.
               61.
               
            
             
               In
               what
               manner
               reason
               is
               the
               measure
               of
               religion
               .
               
                 ibid.
                 n.
              
               66.
               p.
               61.
               
            
             
               Reason
               is
               not
               the
               same
               alwaies
               .
            
             
               l.
               1.
               c.
               2.
               r.
               6.
               n.
               7.
               p.
               75.
               
            
             
               Infallible
               reasons
               are
               not
               to
               be
               required
               in
               moral
               actions
               to
               guide
               our selves
               by
               .
               l.
               1.
               c.
               4.
               r.
               1.
               n.
               1.
               p.
               120.
               
            
             
               The
               same
               reason
               will
               not
               serve
               all
               states
               of
               men
               .
               l.
               1.
               c.
               4.
               r.
               2.
               n.
               34.
               p.
               142.
               
            
             
               Rules
               of
               prudence
               are
               not
               to
               be
               urged
               against
               reason
               and
               strict
               discourses
               .
            
             
               ibid.
               n.
               40.
               p.
               143.
               
            
             
               Reason
               is
               not
               a
               meet
               indication
               of
               the
               Laws
               of
               nature
               .
            
             
               l.
               2.
               c.
               1.
               r.
               1.
               n.
               30.
               p.
               230.
               &
               l.
               2.
               c.
               3.
               r.
               13.
               n.
               28.
               p.
               467.
               
            
             
               The
               uncertainty
               of
               reason
               .
            
             
               l.
               2.
               c.
               1.
               r.
               1.
               n.
               31.
               p.
               231.
               
            
             
               The
               Consequents
               of
               natural
               reason
               are
               no
               indication
               of
               a
               moral
               Commandment
               .
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               67.
               p.
               368.
               
            
             
               Right
               reason
               cannot
               be
               the
               rule
               of
               war.
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               18.
               p.
               377.
               
            
             
               Ratio
               Legis
               non
               est
               Lex
               ,
               sed
               quod
               ratione
               constituitur
               .
            
             
               l.
               3.
               c.
               6.
               r.
               3.
               n.
               27.
               p.
               420.
               
            
          
           
             
               Rebellion
               .
            
             
               Rebellion
               against
               a
               lawful
               Prince
               is
               not
               lawfull
               in
               any
               case
               .
            
             
               l.
               3.
               c.
               3.
               r.
               3.
               per
               tot
               .
               p.
               149.
               
            
             
               The
               Primitive
               Christians
               when
               most
               sharply
               prosecuted
               did
               never
               rebell
               .
            
             
               l.
               3.
               c.
               3.
               r.
               3.
               n.
               8.
               p.
               153.
               
            
             
               Natural
               reason
               forbids
               rebellion
               .
            
             
               ibid.
               n.
               11.
               p.
               156.
               
            
             
               Of
               Rebellion
               .
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               23.
               p.
               379.
               
            
          
           
             
               Recreations
               .
            
             
               Rules
               of
               conducting
               them
               .
            
             
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               32.
               p.
               473.
               
            
             
               Of
               Atilius
               Regulus
               sent
               from
               Carthage
               to
               Rome
               to
               get
               an
               exchange
               of
               prisoners
               .
               l.
               3.
               c.
               2.
               r.
               7.
               n.
               2.
               p.
               117.
               
            
          
           
             
               Relative
               .
            
             
               If
               the
               Relative
               be
               under
               the
               Commandment
               ,
               then
               also
               the
               Correlative
               is
               .
            
             
               l.
               2.
               c.
               3.
               r.
               3.
               n.
               6.
               p.
               399.
               
            
             
               The
               Relative
               and
               Correlative
               are
               to
               be
               judged
               of
               by
               the
               same
               reason
               of
               the
               Law
               ,
               when
               the
               reason
               equally
               concerns
               them
               ,
               though
               only
               one
               be
               named
               .
            
             
               l.
               3.
               c.
               6.
               r.
               3.
               n.
               29.
               p.
               421.
               
            
          
           
             
               Religion
               .
            
             
               In
               the
               substantial
               matters
               of
               religion
               the
               Laws
               of
               the
               Country
               bind
               out
               of
               the
               Dominions
               ,
               but
               not
               in
               the
               ritual
               duties
               .
               l.
               3.
               c.
               1.
               r.
               8.
               n.
               2.
               p.
               59.
               
            
             
               Religion
               is
               the
               great
               instrument
               of
               Political
               happiness
               .
            
             
               l.
               3.
               c.
               3.
               r.
               4.
               n.
               8.
               p.
               164.
               
            
             
               Numa
               to
               establish
               his
               government
               first
               settled
               religion
               Livy
               ,
               
                 ibid.
                 n.
              
               9.
               p.
               165.
               
            
             
               They
               that
               rule
               religion
               are
               supreme
               to
               the
               King.
               
                 ibid.
                 n.
              
               10.
               p.
               166.
               
            
             
               Such
               propositions
               of
               religion
               as
               have
               great
               influence
               on
               government
               .
               ib.
               
            
             
               Religion
               hath
               influence
               on
               persons
               as
               well
               as
               actions
               .
               
                 ibid.
                 n.
              
               11.
               p.
               166.
               
            
             
               Ancient
               governments
               would
               not
               endure
               any
               change
               in
               religion
               .
            
             
               ibid.
               n.
               13.
               p.
               167.
               
            
             
               It
               was
               not
               in
               ancient
               times
               lawfull
               to
               dispute
               the
               religion
               of
               the
               Country
               .
            
             
               ibid.
               n.
               14.
               p.
               168.
               
            
             
               Change
               of
               religion
               brings
               great
               trouble
               .
               ibid.
               
            
             
               How
               far
               it
               concerns
               the
               supreme
               power
               to
               tolerate
               libertie
               of
               Religion
               .
            
             
               ibid.
               n.
               15.
               p.
               169.
               
            
             
               Kings
               have
               a
               Legislative
               power
               in
               matters
               of
               Religion
               .
            
             
               l.
               3.
               c.
               3.
               r.
               5.
               n.
               3.
               p.
               174.
               
            
             
               Religion
               and
               Piety
               cannot
               cross
               one
               another
               .
               l.
               3.
               c.
               5.
               r.
               8.
               n.
               3.
               p.
               378.
               
            
             
               The
               hurt
               Religion
               hath
               received
               by
               the
               mixture
               of
               erroneous
               philosophy
               .
            
             
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               7.
               p.
               42.
               
            
             
               
               Of
               what
               use
               reason
               is
               in
               religion
               .
            
             
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               8.
               p.
               42.
               &
               p.
               61.
               
            
             
               we
               embrace
               all
               religion
               by
               reason
               .
            
             
               ibid.
               n.
               24.
               p.
               47.
               
            
             
               All
               temporal
               designs
               must
               be
               subordinate
               to
               religion
               .
            
             
               l.
               4.
               c.
               2.
               r.
               n.
               4.
               
            
             
               Renunciatio
               sui
               juris
               per
               poenitentiam
               revocari
               non
               potest
               .
            
             
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               19.
               p.
               95.
               
            
             
               The
               Canon
               and
               Civil
               Law
               differ
               in
               their
               account
               of
               Rapes
               .
            
             
               l.
               3.
               c.
               5.
               r.
               8.
               n.
               16.
               p.
               387.
               
            
             
               Causes
               of
               Repetition
               are
               to
               be
               favoured
               more
               then
               causes
               of
               gain
               .
            
             
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               15.
               p.
               405.
               
            
          
           
             
               Repentance
               .
            
             
               To
               defer
               repentance
               proceeds
               from
               evil
               principles
               and
               causes
               .
            
             
               l.
               2.
               c.
               3.
               r.
               16.
               n.
               24.
               p.
               531.
               
            
             
               It
               is
               against
               the
               voice
               and
               intention
               of
               Scripture
               .
               
                 ibid.
                 n.
              
               25.
               p.
               532.
               
            
             
               The
               danger
               of
               deferring
               repentance
               .
            
             
               ibid.
               p.
               533.
               
            
             
               Delaying
               repentance
               may
               turn
               to
               final
               impenitence
               .
               
                 ibid.
                 n.
              
               26.
               p.
               534.
               
            
             
               The
               example
               of
               the
               Thief
               upon
               the
               Cross
               no
               argument
               against
               it
               .
            
             
               
                 ibid.
                 n.
              
               27.
               p.
               535.
               
            
             
               To
               defer
               repentance
               is
               not
               consistent
               with
               any
               Christian
               grace
               .
            
             
               ibid.
               n.
               28.
               p.
               535.
               
            
             
               All
               the
               while
               repentance
               is
               delayed
               a
               man
               is
               the
               object
               of
               the
               Divine
               Anger
               .
            
             
               ibid.
               n.
               29.
               p.
               536.
               
            
             
               God
               hath
               appointed
               no
               time
               but
               present
               for
               repentance
               .
               
                 ibid.
                 n.
              
               31.
               p.
               536.
               
            
             
               Reasons
               why
               our
               repentance
               for
               any
               one
               sin
               should
               not
               be
               limited
               to
               one
               time
               or
               act
               .
               
                 ibid.
                 n.
              
               34.
               p.
               538.
               
            
             
               The
               measures
               of
               repentance
               .
            
             
               ibid.
               n.
               35.
               p.
               538.
               
            
             
               A
               man
               is
               not
               bound
               to
               weep
               for
               his
               sin
               as
               oft
               as
               he
               thinks
               of
               it
               .
            
             
               ibid.
               n.
               36.
               p.
               539.
               
            
             
               Repentance
               must
               not
               be
               put
               off
               from
               hodie
               ,
               and
               must
               continue
               every
               day
               in
               a
               proportionable
               measure
               .
               
                 ib.
                 n.
              
               37.
               p.
               539.
               
            
             
               Repentance
               is
               a
               penal
               duty
               :
               it
               is
               an
               act
               of
               repentance
               to
               inflict
               punishment
               upon
               ones
               self
               .
               l.
               3.
               c.
               2.
               r.
               2.
               n.
               6.
               p.
               61.
               
            
             
               Of
               the
               measure
               of
               that
               sorrow
               that
               is
               required
               in
               repentance
               .
            
             
               l.
               2.
               c.
               3.
               r.
               10.
               n.
               8.
               p.
               434.
               
            
             
               Of
               death-bed
               repentance
               .
            
             
               l.
               2.
               c.
               3.
               r.
               16.
               n.
               9.
               p.
               523.
               
            
             
               The
               doctrine
               of
               the
               Church
               of
               Rome
               concerning
               the
               time
               of
               repentance
               .
            
             
               ibid.
               n.
               10.
               p.
               524.
               
            
             
               Their
               doctrine
               of
               the
               time
               of
               repentance
               destroys
               holy
               life
               .
            
             
               ibid.
               n.
               13.
               p.
               525.
               
            
             
               Repentance
               must
               not
               be
               deferred
               after
               the
               sin
               once
               committed
               .
            
             
               ibid.
               n.
               15.
               p.
               526.
               
            
             
               Repentance
               being
               deferred
               increases
               the
               sin
               .
               
                 ibid.
                 n.
              
               17
               ,
               18.
               p.
               527.
               
            
             
               He
               that
               deferrs
               his
               repentance
               resists
               the
               grace
               of
               God
               ,
               and
               despises
               his
               goodness
               .
               
                 ibid.
                 n.
              
               19.
               p.
               528.
               
            
             
               He
               that
               deferrs
               repentance
               leaves
               the
               affection
               to
               sin
               unmortified
               .
            
             
               ibid.
               n.
               22.
               p.
               530.
               
            
             
               Old
               men
               are
               more
               unfit
               for
               repentance
               .
               
                 ibid.
                 n.
              
               23.
               p.
               530.
               
            
             
               The
               state
               of
               sickness
               unfit
               for
               repentance
               .
               ibid.
               
            
             
               as
               he
               that
               deferrs
               taking
               physick
               if
               he
               be
               sick
               ,
               encreases
               his
               disease
               .
               ibid.
               
            
             
               Synesius
               denied
               the
               article
               of
               the
               Resurrection
               ,
               and
               some
               other
               ,
               in
               dissimulation
               ,
               to
               wave
               a
               Bishoprick
               .
            
             
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               18.
               p.
               93.
               
            
          
           
             
               Reservations
               .
            
             
               Mental
               reservations
               are
               not
               lawfull
               .
            
             
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               26.
               p.
               98.
               
            
             
               It
               is
               lawfull
               to
               use
               them
               in
               some
               cases
               to
               divert
               the
               cruelty
               of
               tyrants
               .
            
             
               ibid.
               n.
               29.
               p.
               99.
               
            
             
               Conditional
               reservations
               are
               lawfull
               .
            
             
               ibid.
               n.
               30.
               p.
               99.
               
            
             
               When
               words
               contain
               a
               double
               sense
               ,
               the
               not
               explicating
               in
               what
               sense
               I
               speak
               ,
               is
               no
               lie
               .
               
                 ibid.
                 n.
              
               32.
               p.
               100.
               
            
          
           
             
               Revenge
               .
            
             
               It
               is
               not
               lawfull
               to
               pursue
               a
               mans
               revenge
               ,
               no
               not
               by
               the
               hand
               of
               Justice
               .
            
             
               l.
               3.
               c.
               2.
               r.
               6.
               n.
               15.
               p.
               114.
               
            
             
               It
               is
               lawfull
               to
               require
               of
               the
               Magistrate
               to
               punish
               him
               that
               is
               injurious
               to
               me
               ,
               if
               I
               fear
               a
               future
               intolerable
               evil
               from
               him
               .
               
                 ibid.
                 n.
              
               16.
               p.
               114.
               
            
             
               What
               is
               meant
               by
               Rights
               in
               the
               Law
               of
               Nature
               .
               l.
               2.
               c.
               1.
               r.
               10.
               n.
               5.
               p.
               270.
               
            
             
               Wherein
               the
               Mosaick
               Righteousness
               differs
               from
               the
               Christian.
               
            
             
               l.
               4.
               c.
               1.
               r.
               1.
               n.
               24.
               p.
               450.
               
            
          
           
             
               Rites
               .
            
             
               The
               rites
               which
               the
               primitive
               Church
               did
               borrow
               from
               the
               heathen
               were
               such
               as
               had
               no
               relation
               to
               doctrine
               .
            
             
               l.
               2.
               c.
               3.
               r.
               19.
               n.
               13.
               p.
               552.
               
            
             
               In
               the
               substantial
               matters
               of
               religion
               the
               Laws
               of
               the
               Country
               bind
               out
               of
               the
               Dominions
               ,
               but
               not
               in
               the
               ritual
               duties
               .
            
             
               l.
               3.
               c.
               1.
               r.
               8.
               n.
               2.
               p.
               50.
               
            
             
               The
               use
               of
               Tradition
               in
               rituals
               .
            
             
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               19.
               p.
               486.
               
            
          
           
             
               Rome
               ,
               Roman
               .
            
             
               Many
               of
               the
               rites
               of
               the
               Roman
               Church
               are
               derived
               from
               the
               customs
               of
               the
               Heathen
               .
               l.
               2.
               c.
               3.
               r.
               19.
               n.
               12.
               p.
               552.
               
            
             
               Those
               Ceremonies
               which
               the
               Primitive
               Church
               did
               borrow
               from
               the
               Heathen
               had
               no
               affinitie
               to
               Doctrine
               .
            
             
               ibid.
               n.
               13.
               p.
               552.
               
            
             
               The
               Canons
               of
               the
               Bishop
               of
               Rome
               oblige
               only
               his
               own
               subjects
               .
            
             
               l.
               3.
               c.
               4.
               r.
               16.
               n.
               1.
               p.
               298.
               
            
             
               It
               is
               impossible
               they
               should
               all
               oblige
               ,
               because
               of
               their
               contrariety
               to
               one
               another
               .
               
                 ibid.
                 n.
              
               2.
               
            
             
               That
               Bishop
               is
               not
               a
               Law-giver
               to
               Christendom
               ,
               nor
               superiour
               to
               other
               Bishops
               .
               
                 ibid.
                 n.
              
               5.
               p.
               299.
               
            
             
               Instances
               wherein
               the
               Roman
               Church
               does
               advance
               some
               of
               her
               own
               Commandments
               above
               those
               of
               God.
               
            
             
               l.
               3.
               c.
               4.
               r.
               17.
               n.
               16
               ,
               17
               ,
               18.
               p.
               306
               ,
               307.
               
            
             
               There
               were
               two
               Bishops
               of
               Rome
               together
               in
               the
               time
               of
               S.
               Peter
               .
            
             
               l.
               2.
               c.
               3.
               r.
               11.
               n.
               12.
               p.
               444.
               
            
             
               The
               Doctrine
               of
               the
               Church
               of
               Rome
               concerning
               the
               time
               of
               Repentance
               .
               l.
               2.
               c.
               3.
               r.
               16.
               n.
               10.
               p.
               524
               ,
               525.
               
            
             
               The
               Roman
               Church
               for
               600
               years
               taught
               and
               practised
               the
               communicating
               of
               Infants
               ,
               and
               the
               contrary
               for
               other
               600
               years
               .
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               39.
               p.
               497.
               
            
          
           
             
               Rule
               .
            
             
               If
               there
               be
               no
               rule
               ,
               we
               must
               look
               for
               examples
               .
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               23.
               p.
               386.
               
            
             
               Rule
               of
               Conscience
               is
               never
               the
               less
               one
               for
               the
               great
               difference
               of
               cases
               contradictorily
               determined
               .
            
             
               l.
               1.
               c.
               1.
               r.
               5.
               n.
               3.
               p.
               33.
               
            
             
               Of
               the
               use
               of
               philosophical
               rules
               in
               Moral
               Theology
               .
               
                 Pref.
                 pag.
              
               12.
               
            
             
               Of
               serving
               God
               for
               Reward
               .
            
             
               l.
               2.
               c.
               1.
               r.
               4.
               n.
               3.
               p.
               248.
               
            
          
        
         
           
             S.
             
          
           
             
               Sabbath
               .
            
             
               For
               what
               ends
               the
               Sabbath
               was
               instituted
               .
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               43.
               p.
               356.
               
            
             
               Of
               the
               Jewish
               Sabbath
               and
               the
               Lords
               day
               .
               ibid.
               
            
             
               At
               the
               first
               the
               Primitive
               Christians
               kept
               both
               the
               Jewish
               Sabbath
               and
               the
               Christian.
               
                 ibid.
                 n.
              
               50.
               p.
               358.
               
            
             
               The
               Lords
               day
               did
               not
               succeed
               in
               the
               place
               of
               the
               Sabbath
               .
               
                 ibid.
                 n.
              
               51.
               p.
               359.
               
            
             
               What
               is
               moral
               in
               the
               fourth
               Commandment
               .
               ibid.
               
            
             
               The
               Primitive
               Christians
               affirm
               the
               fourth
               Commandment
               is
               no
               part
               of
               the
               moral
               Law.
               
                 ibid.
                 n.
              
               53.
               p.
               361.
               
            
             
               What
               honour
               Christ
               and
               his
               Apostles
               did
               to
               the
               first
               day
               of
               the
               week
               .
            
             
               ibid.
               n.
               56.
               p.
               362.
               
            
             
               How
               we
               are
               to
               celebrate
               the
               Christian
               Sabbath
               .
               
                 ibid.
                 n.
              
               57.
               p.
               363.
               
            
             
               In
               the
               Command
               of
               the
               Sabbath
               to
               distinguish
               the
               Rest
               from
               the
               religion
               of
               the
               day
               .
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               46.
               p.
               357.
               &
               n.
               58.
               p.
               364.
               
            
             
               The
               Rest
               of
               the
               Sabbath
               was
               not
               moral
               ,
               because
               it
               was
               broken
               upon
               many
               occasions
               .
               
                 ibid.
                 n.
              
               58.
               p.
               364.
               
            
             
               How
               the
               Primitive
               Christians
               kept
               the
               Lords
               day
               .
               
                 ibid.
                 n.
              
               59.
               p.
               364.
               
            
             
               Whatsoever
               duty
               is
               in
               Scripture
               imposed
               on
               all
               mankind
               ,
               is
               either
               in
               its
               own
               nature
               moral
               or
               by
               adoption
               .
            
             
               ibid.
               n.
               77.
               p.
               371.
               
            
             
               The
               Lords
               day
               cannot
               be
               changed
               ,
               because
               it
               is
               an
               order
               Apostolical
               .
            
             
               l.
               3.
               c.
               4.
               r.
               13.
               n.
               1.
               p.
               273.
               
            
             
               Some
               trifling
               rules
               of
               the
               Rabbins
               concerning
               the
               observing
               the
               Sabbath
               &
               
               
               
               
               
               other
               feast-days
               .
               l.
               3.
               c.
               4.
               r.
               17.
               n.
               14.
               p.
               306.
               
            
             
               The
               Commandment
               of
               the
               Jewish
               Sabbath
               is
               not
               moral
               .
            
             
               l.
               2.
               c.
               3.
               r.
               17.
               n.
               5.
               p.
               542.
               
            
             
               Reasons
               why
               the
               Maccabees
               did
               innocently
               break
               the
               Sabbath
               ,
               but
               the
               Sons
               of
               Eleazar
               could
               not
               lawfully
               yield
               to
               those
               that
               would
               force
               them
               to
               tast
               Swines
               flesh
               .
               l.
               3.
               c.
               1.
               r.
               2.
               n.
               13.
               p.
               29.
               
            
          
           
             
               Sacrifices
               .
            
             
               They
               could
               not
               be
               taught
               by
               the
               Law
               of
               Nature
               .
               l.
               2.
               c.
               3.
               r.
               13.
               n.
               29.
               p.
               469.
               
            
             
               Reasons
               why
               God
               introduced
               the
               Law
               of
               Sacrifices
               .
               
                 ibid.
                 n.
              
               30.
               p.
               470.
               
            
             
               Sacrifices
               commanded
               to
               the
               Jews
               to
               prevent
               Idolatry
               .
               ibid.
               
            
             
               Sacrifices
               were
               penal
               duties
               .
            
             
               l.
               3.
               c.
               2.
               r.
               2.
               n.
               5.
               p.
               60.
               
            
             
               That
               Spiritual
               persons
               should
               not
               be
               exempt
               from
               Secular
               Jurisdiction
               .
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               67.
               p.
               368.
               
            
             
               The
               Original
               of
               the
               sect
               of
               
                 Saducees
                 .
                 l.
              
               2.
               c.
               1.
               r.
               4.
               n.
               3.
               p.
               248.
               
            
          
           
             
               Sacrament
               .
            
             
               To
               deny
               the
               Sacrament
               to
               the
               unworthy
               is
               not
               an
               act
               of
               jurisdiction
               but
               charity
               .
               l.
               3.
               c.
               4.
               r.
               7.
               n.
               10.
               p.
               243.
               
            
             
               The
               Apostles
               institutions
               concerning
               the
               Sacrament
               oblige
               all
               Christendom
               .
            
             
               l.
               3.
               c.
               4.
               r.
               12.
               n.
               1.
               p.
               269.
               
            
             
               When
               and
               in
               what
               cases
               it
               is
               lawfull
               to
               chuse
               the
               
                 safer
                 side
              
               in
               any
               question
               of
               choice
               between
               two
               actions
               .
            
             
               l.
               1.
               c.
               5.
               r.
               5.
               n.
               2.
               p.
               181.
               
            
          
           
             
               Scandal
               .
            
             
               Of
               Scandal
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               18.
               p.
               11
               ,
               12.
               &
               p.
               233.
               
            
             
               An
               humane
               Law
               that
               is
               unjust
               is
               not
               to
               be
               obeyed
               with
               scandal
               of
               others
               .
            
             
               l.
               3.
               c.
               1.
               r.
               3.
               n.
               10.
               p.
               36.
               
            
          
           
             
               Scripture
               .
            
             
               Of
               the
               Interpretation
               of
               it
               .
            
             
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               50.
               p.
               56.
               
            
             
               In
               the
               interpreting
               Scripture
               the
               ordinary
               way
               
                 caeteris
                 paribus
              
               is
               to
               be
               preferred
               before
               the
               extraordinary
               .
               ibid.
               
            
             
               A
               moral
               Demonstration
               cannot
               assure
               the
               Conscience
               against
               Scripture
               .
            
             
               l.
               1.
               c.
               2.
               r.
               4.
               n.
               36.
               p.
               142.
               
            
             
               The
               H.
               Scripture
               is
               the
               entire
               guide
               of
               our
               Consciences
               .
            
             
               l.
               2.
               c.
               1.
               r.
               9.
               n.
               17.
               p.
               269.
               
            
             
               Whatsoever
               duty
               in
               Scripture
               is
               imposed
               on
               all
               mankind
               ,
               is
               either
               in
               its
               own
               nature
               Moral
               or
               by
               adoption
               .
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               77.
               p.
               371.
               
            
             
               The
               H.
               Scriptures
               contain
               the
               whole
               will
               of
               God.
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               2.
               p.
               473.
               
            
             
               The
               first
               ages
               of
               the
               Church
               did
               appeal
               to
               Scripture
               in
               all
               their
               questions
               .
            
             
               ibid.
               n.
               3.
               p.
               473.
               
            
             
               The
               primitive
               Doctors
               did
               confute
               all
               heresies
               from
               Scripture
               .
               
                 ib.
                 n.
              
               6.
               p.
               476.
               
            
             
               They
               did
               reject
               all
               articles
               of
               faith
               or
               rules
               of
               manners
               that
               were
               not
               in
               ,
               nor
               could
               be
               proved
               from
               Scripture
               .
            
             
               ibid.
               n.
               9.
               p.
               478.
               
            
             
               They
               did
               esteem
               the
               H.
               Scriptures
               a
               sufficient
               and
               perfect
               rule
               of
               faith
               and
               manners
               .
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               10.
               p.
               479.
               
            
             
               That
               argument
               ,
               Scripture
               is
               not
               perfect
               without
               tradition
               ,
               because
               tradition
               teaches
               us
               that
               Scripture
               is
               the
               word
               of
               God
               ,
               considered
               and
               answered
               .
            
             
               ibid.
               n.
               14.
               p.
               483.
               
            
             
               Nothing
               is
               necessary
               either
               to
               be
               believed
               or
               done
               ,
               unless
               it
               be
               in
               Scripture
               
                 ibid.
                 n.
              
               47.
               p.
               501.
               
            
             
               A
               negative
               argument
               from
               Scripture
               is
               not
               good
               ,
               if
               the
               contrary
               affirmative
               can
               be
               drawn
               by
               consequence
               from
               any
               part
               of
               it
               .
               
                 ibid.
                 n.
              
               48.
               p.
               502.
               
            
             
               A
               negative
               argument
               from
               Scripture
               does
               not
               conclude
               in
               Qu.
               of
               fact
               .
            
             
               ibid.
               n.
               51.
               p.
               504.
               
            
             
               A
               negative
               argument
               out
               of
               Scripture
               consisting
               in
               a
               single
               word
               or
               expression
               cannot
               be
               consequently
               deduced
               to
               deny
               the
               mysterie
               signified
               in
               that
               word
               .
            
             
               ibid.
               n.
               49.
               p.
               503.
               
            
             
               A
               negative
               argument
               from
               Scripture
               is
               sufficient
               to
               prove
               an
               article
               not
               to
               be
               necessary
               of
               belief
               ,
               but
               not
               sufficient
               to
               prove
               it
               to
               be
               true
               .
               
                 ibid.
                 n.
              
               50.
               p.
               503.
               
            
             
               Whatsoever
               is
               not
               forbidden
               in
               Scripture
               directly
               or
               by
               consequence
               ,
               is
               lawful
               :
               and
               if
               not
               commanded
               ,
               not
               necessary
               .
            
             
               ibid.
               n.
               53.
               p.
               504.
               
            
             
               A
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               negative
               out
               of
               Scripture
               is
               not
               good
               .
               
                 ibid.
                 n.
              
               57.
               p.
               506.
               
            
             
               Scripture
               may
               lawfully
               be
               quoted
               to
               a
               sense
               besides
               its
               first
               meaning
               ,
               if
               the
               analogy
               will
               bear
               it
               .
            
             
               l.
               1.
               c.
               2.
               r.
               6.
               n.
               8.
               p.
               75.
               
            
          
           
             
               Scruple
               .
            
             
               Of
               Scruple
               of
               Conscience
               .
            
             
               l.
               1.
               c.
               6.
               r.
               1.
               p.
               209
               ,
               210.
               
            
             
               The
               right
               course
               in
               case
               of
               scruple
               is
               to
               proceed
               to
               action
               .
            
             
               l.
               1.
               c.
               6.
               r.
               2.
               n.
               1.
               p.
               211.
               
            
             
               Against
               a
               doubting
               Conscience
               a
               man
               may
               not
               act
               ,
               but
               against
               a
               scrupulous
               he
               may
               .
               
                 ibid.
                 n.
              
               2.
               p.
               211.
               
            
             
               Remedies
               against
               scruples
               of
               Conscience
               .
               l.
               1.
               c.
               6.
               r.
               5.
               n.
               2.
               p.
               215.
               
            
             
               Advices
               to
               the
               scrupulous
               .
            
             
               ibid.
               n.
               9.
               p.
               216.
               
            
             
               Let
               the
               scrupulous
               man
               divert
               his
               fears
               upon
               greater
               sins
               .
               
                 ibid.
                 n.
              
               11.
               p.
               217.
               
            
             
               He
               should
               avoid
               all
               excess
               in
               mortification
               and
               corporal
               austerities
               .
            
             
               ibid.
               n.
               12.
               p.
               217.
               
            
             
               What
               is
               true
               in
               the
               Sciences
               may
               be
               false
               in
               Law.
               
                 Pref.
                 pag.
              
               12.
               
            
          
           
             
               Secret.
               
            
             
               Humane
               Laws
               bind
               the
               Conscience
               in
               secret
               as
               well
               as
               in
               publick
               .
            
             
               l.
               3.
               c.
               1.
               r.
               5.
               n.
               1.
               p.
               40.
               
            
             
               They
               have
               power
               over
               the
               Conscience
               in
               inward
               and
               secret
               acts
               not
               directly
               but
               by
               accident
               .
               
                 ibid.
                 n.
              
               6.
               p.
               41.
               
            
             
               A
               secret
               action
               designed
               in
               the
               thoughts
               only
               ,
               is
               not
               punishable
               by
               man
               ;
               proved
               by
               the
               sentence
               of
               Cato
               .
            
             
               l.
               3.
               c.
               1.
               r.
               5.
               n.
               6.
               p.
               42.
               
            
             
               In
               doubts
               of
               Law
               the
               buyer
               must
               be
               favoured
               before
               the
               Seller
               .
            
             
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               15.
               p.
               405.
               
            
          
           
             
               Separate
               .
            
             
               In
               what
               cases
               it
               is
               lawfull
               for
               the
               people
               to
               separate
               from
               their
               Bishop
               or
               Minister
               .
               l.
               3.
               c.
               4.
               r.
               8.
               n.
               9.
               p.
               250.
               
            
             
               It
               must
               be
               done
               by
               the
               authority
               of
               the
               Prince
               .
               
                 ibid.
                 n.
              
               11.
               p.
               251.
               
            
             
               Separation
               must
               not
               be
               made
               for
               a
               light
               cause
               .
               l.
               3.
               c.
               4.
               r.
               9.
               n.
               6.
               p.
               257.
               
            
          
           
             
               Sentence
               .
            
             
               Generalc
               Edictum
               accedente
               Facti
               evidentia
               habet
               vim
               latae
               sententia
               .
            
             
               l.
               3.
               c.
               2.
               r.
               6.
               n.
               11.
               p.
               111.
               
            
             
               In
               Moses
               Law
               if
               the
               Criminal
               did
               voluntarily
               submit
               to
               punishment
               ,
               his
               sentence
               was
               gentler
               then
               if
               the
               Judge
               did
               it
               .
               l.
               3.
               c.
               2.
               r.
               2.
               n.
               4
               ,
               5
               ,
               6.
               p.
               60.
               
            
          
           
             
               Service
               .
            
             
               De
               offensionibus
               adversus
               dominum
               non
               est
               compensatio
               ad
               servitia
               eidem
               impensa
               .
               l.
               3.
               c.
               3.
               r.
               2.
               n.
               24.
               p.
               147.
               
            
             
               The
               service
               of
               God
               does
               not
               only
               comprehend
               actions
               of
               religion
               .
            
             
               l.
               3.
               c.
               3.
               r.
               6.
               n.
               7.
               p.
               181.
               
            
             
               Of
               that
               Shame
               that
               attends
               an
               evil
               Conscience
               .
               l.
               1.
               c.
               1.
               r.
               2.
               n.
               11.
               p.
               16.
               
            
             
               The
               state
               of
               Sickness
               unfit
               for
               repentance
               .
               l.
               2.
               c.
               3.
               r.
               16.
               n.
               23.
               p.
               530.
               
            
          
           
             
               Silence
               .
            
             
               How
               far
               a
               silent
               consent
               makes
               us
               partakers
               of
               the
               guilt
               of
               others
               .
            
             
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               10.
               p.
               461.
               
            
             
               In
               what
               cases
               silence
               is
               a
               sign
               of
               consent
               .
               
                 ibid.
                 n.
              
               11.
               p.
               461.
               
            
             
               Sometimes
               it
               is
               a
               sign
               of
               indifferencie
               .
            
             
               ibid.
               n.
               12.
               p.
               461.
               
            
             
               No
               silence
               is
               esteemed
               a
               ratihabition
               of
               a
               past
               act
               .
               
                 ibid.
                 n.
              
               13.
               p.
               462.
               
            
             
               Of
               Singing
               in
               the
               Church
               .
            
             
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               11.
               p.
               329.
               
            
          
           
             
               Sin.
               
            
             
               The
               baseness
               of
               it
               .
            
             
               l.
               1.
               c.
               1.
               r.
               2.
               n.
               11.
               p.
               17.
               
            
             
               Of
               the
               greatness
               of
               a
               sin
               we
               cannot
               take
               a
               direct
               account
               by
               the
               measure
               of
               that
               horrour
               is
               observed
               in
               the
               Conscience
               of
               the
               sinner
               .
               
                 ibid.
                 n.
              
               23.
               p.
               22.
               
            
             
               It
               is
               not
               as
               great
               a
               sin
               to
               go
               against
               the
               Conscience
               in
               those
               dictates
               which
               flow
               from
               reason
               ,
               as
               those
               that
               come
               by
               nature
               or
               revelation
               .
               
                 ibid.
                 n.
              
               2.
               p.
               12.
               
            
             
               We
               cannot
               conclude
               that
               God
               hath
               pardoned
               our
               sins
               from
               our
               peace
               of
               Conscience
               .
               
                 ibid.
                 n.
              
               25.
               p.
               24.
               
            
             
               
               A
               proposition
               that
               directly
               serves
               a
               sin
               is
               not
               the
               dictate
               of
               Conscience
               .
            
             
               l.
               1.
               c.
               1.
               r.
               3.
               n.
               7.
               p.
               30.
               
            
             
               Bishops
               can
               directly
               give
               no
               Laws
               that
               properly
               and
               immediately
               bind
               the
               transgressors
               under
               sin
               .
               l.
               3.
               c.
               4.
               r.
               4.
               p.
               233.
               
            
             
               Acts
               mutually
               contradictory
               may
               be
               both
               sins
               to
               divers
               persons
               in
               different
               circumstances
               .
               l.
               1.
               c.
               1.
               r.
               5.
               n.
               1.
               p.
               32.
               &
               
                 reg
                 .
                 ead
                 .
                 n.
              
               6.
               p.
               33.
               
            
             
               A
               sin
               against
               a
               sure
               Conscience
               though
               it
               be
               great
               ,
               is
               not
               a
               double
               one
               .
            
             
               l.
               1.
               c.
               2.
               r.
               8.
               n.
               1.
               p.
               81.
               
            
             
               Of
               sins
               that
               have
               a
               double
               guilt
               .
            
             
               ibid.
               n.
               2
               ,
               3.
               p.
               81.
               
            
             
               No
               man
               can
               ever
               be
               in
               that
               condition
               that
               to
               obey
               God
               shall
               become
               a
               sin
               to
               him
               .
               l.
               1.
               c.
               3.
               r.
               3.
               n.
               7.
               p.
               110.
               
            
             
               Cautions
               propounded
               to
               those
               who
               counsell
               a
               lesser
               sin
               that
               thereby
               they
               may
               hinder
               a
               greater
               .
               l.
               1.
               c.
               5.
               r.
               8.
               n.
               4.
               p.
               190.
               
            
             
               Sin
               is
               sometime
               in
               the
               material
               part
               of
               the
               action
               ,
               sometime
               in
               the
               formal
               part
               .
               
                 ibid.
                 n.
              
               36.
               p.
               205.
               
            
             
               What
               is
               that
               power
               of
               remitting
               sins
               given
               to
               the
               Church
               .
            
             
               l.
               3.
               c.
               4.
               r.
               1.
               n.
               13.
               p.
               218.
               
            
             
               All
               sin
               is
               voluntary
               .
            
             
               l.
               4.
               c.
               1.
               r.
               1.
               p.
               437.
               
            
             
               Neither
               God
               nor
               the
               Devil
               will
               or
               can
               force
               us
               to
               sin
               .
               
                 ibid.
                 n.
              
               12.
               p.
               443.
               
            
             
               How
               far
               it
               may
               be
               lawfull
               or
               innocent
               to
               permit
               a
               sin
               .
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               20.
               p.
               464.
               
            
             
               Of
               the
               lawfulness
               of
               those
               trades
               that
               minister
               to
               sin
               .
               
                 ibid.
                 n.
              
               24.
               p.
               467.
               
            
             
               The
               external
               act
               of
               sin
               is
               worse
               then
               the
               same
               sin
               in
               the
               will.
               
            
             
               l.
               4.
               c.
               1.
               r.
               3.
               n.
               2.
               p.
               482.
               
            
             
               It
               is
               charity
               to
               a
               Malefactor
               to
               hinder
               him
               from
               committing
               the
               sin
               he
               hath
               resolved
               on
               .
               ibid.
               
            
             
               To
               him
               that
               commits
               a
               sin
               ,
               all
               that
               evil
               that
               will
               follow
               the
               sin
               ,
               if
               he
               knows
               it
               ,
               but
               not
               designs
               it
               ,
               is
               imputed
               for
               sin
               .
            
             
               ibid.
               n.
               4.
               p.
               483.
               
            
             
               To
               doe
               a
               great
               evil
               with
               a
               little
               malice
               is
               a
               greater
               sin
               ,
               then
               to
               desire
               a
               great
               evil
               but
               act
               willingly
               a
               little
               one
               .
               
                 ib.
                 n.
              
               4.
               p.
               482.
               
            
             
               Of
               the
               identity
               and
               diversitie
               of
               actions
               internal
               and
               external
               ,
               and
               the
               multiplication
               of
               sins
               by
               them
               .
               
                 ib.
                 n.
              
               5.
               p.
               483.
               
            
             
               Whether
               is
               the
               worse
               ,
               he
               that
               sins
               willingly
               ,
               or
               he
               that
               sins
               by
               folly
               and
               ignorance
               .
               l.
               4.
               c.
               1.
               r.
               5.
               n.
               16.
               p.
               499.
               
            
             
               Some
               sins
               of
               ignorance
               worse
               then
               some
               sins
               of
               malice
               .
               
                 ibid.
                 n.
              
               18.
               p.
               499.
               
            
             
               No
               effect
               which
               after
               a
               mans
               death
               happens
               ,
               is
               imputable
               to
               him
               as
               a
               new
               sin
               .
            
             
               l.
               2.
               c.
               3.
               r.
               4.
               n.
               7.
               p.
               404.
               
            
             
               Sin
               ,
               whatsoever
               event
               depends
               upon
               the
               will
               of
               another
               ,
               is
               no
               longer
               upon
               his
               account
               then
               he
               actually
               or
               habitually
               desires
               or
               endeavours
               it
               .
            
             
               ibid.
               n.
               8.
               p.
               404.
               
            
             
               Sin
               is
               unlawfull
               in
               the
               mind
               .
            
             
               l.
               2.
               c.
               3.
               r.
               7.
               n.
               1.
               p.
               414.
               
            
             
               Those
               sins
               whose
               evil
               consists
               wholly
               in
               relation
               to
               men
               with
               whom
               we
               converse
               ,
               are
               not
               sins
               in
               the
               thought
               .
            
             
               ibid.
               n.
               2.
               p.
               415.
               
            
             
               In
               Laws
               not
               only
               the
               contrary
               to
               the
               Duty
               ,
               but
               the
               privative
               is
               sin
               .
            
             
               l.
               2.
               c.
               3.
               r.
               12.
               n.
               12.
               p.
               453.
               
            
             
               In
               what
               sense
               we
               are
               free
               from
               sin
               by
               Christ.
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               28.
               p.
               18.
               
            
             
               Sin
               in
               the
               thoughts
               in
               some
               instances
               is
               punishable
               .
               l.
               3.
               c.
               1.
               r.
               5.
               n.
               7.
               p.
               43.
               
            
             
               An
               accidental
               evil
               effect
               consequent
               to
               my
               duty
               cannot
               make
               me
               sin
               .
            
             
               l.
               3.
               c.
               2.
               r.
               1.
               n.
               66.
               p.
               55.
               
            
             
               If
               sinners
               become
               Judges
               to
               punish
               themselves
               ,
               they
               prevent
               the
               greater
               anger
               of
               God.
               l.
               3.
               c.
               2.
               r.
               2.
               n.
               6.
               p.
               60.
               
            
          
           
             
               Simony
               .
            
             
               The
               reproof
               of
               it
               .
               l.
               1.
               c.
               2.
               r.
               5.
               n.
               17.
               p.
               67.
               &
               l.
               3.
               p.
               293.
               
            
             
               It
               is
               like
               the
               sin
               of
               Simon
               Magus
               ,
               not
               the
               same
               sin
               .
               l.
               2.
               c.
               3.
               r.
               3.
               n.
               1.
               p.
               397.
               
            
             
               Of
               the
               marriage
               of
               Sisters
               and
               Brothers
               .
               l.
               2.
               c.
               2.
               r.
               3.
               n.
               24.
               p.
               296.
               
            
          
           
             
               Son.
               
            
             
               A
               Son
               is
               bound
               to
               maintain
               his
               indigent
               Father
               though
               outlawed
               .
            
             
               l.
               3.
               c.
               5.
               r.
               3.
               n.
               2.
               p.
               367.
               
            
             
               It
               is
               no
               disobedience
               of
               a
               Son
               to
               change
               his
               Fathers
               religion
               .
               
                 ib.
                 r.
              
               4.
               n.
               1.
               p.
               369.
               
            
             
               The
               religion
               of
               the
               Son
               must
               not
               prejudice
               the
               civil
               rights
               of
               the
               Father
               .
            
             
               ibid.
               n.
               2.
               p.
               370.
               
            
             
               A
               Son
               is
               not
               to
               obey
               his
               Father
               in
               things
               dishonest
               .
               
                 ib.
                 r.
              
               7.
               n.
               3.
               p.
               375.
               
            
             
               If
               a
               Son
               transgress
               the
               Law
               by
               his
               Fathers
               commandment
               ,
               his
               punishment
               is
               the
               less
               .
               
                 ibid.
                 n.
              
               5.
               p.
               375.
               
            
             
               In
               what
               cases
               a
               Son
               may
               complain
               of
               his
               Father
               to
               the
               Judge
               .
               
                 ib.
                 n.
              
               7.
               p.
               376.
               
            
             
               Sons
               cannot
               lawfully
               enter
               into
               a
               state
               of
               religion
               without
               their
               Fathers
               consent
               .
               l.
               3.
               c.
               5.
               r.
               8.
               n.
               3.
               p.
               378.
               
            
             
               A
               Son
               cannot
               withdraw
               himself
               from
               his
               Fathers
               government
               ,
               and
               put
               himself
               under
               another
               .
               
                 ibid.
                 n.
              
               5.
               p.
               379.
               
            
             
               Examples
               of
               some
               holy
               men
               that
               left
               Monastical
               life
               because
               they
               had
               not
               their
               Parents
               leave
               .
               
                 ibid.
                 n.
              
               6.
               p.
               380.
               
            
             
               Charles
               the
               Great
               made
               a
               Law
               against
               it
               .
               ibid.
               
            
             
               The
               Son
               or
               Daughter
               sins
               that
               marries
               against
               the
               consent
               of
               his
               Father
               .
            
             
               ibid.
               n.
               7.
               p.
               381.
               
            
             
               The
               ancients
               accounted
               such
               marriages
               illegitimate
               .
               
                 ib.
                 n.
              
               8.
               
            
             
               They
               were
               forbid
               by
               the
               Natural
               and
               Civil
               and
               Canon
               Law.
               
            
             
               ibid.
               n.
               8
               ,
               9
               ,
               10.
               p.
               383.
               
            
             
               A
               Son
               in
               reason
               should
               be
               left
               at
               liberty
               in
               nothing
               more
               then
               in
               marriage
               .
            
             
               ibid.
               n.
               13.
               p.
               384.
               
            
             
               Sons
               and
               Daughters
               when
               they
               are
               of
               competent
               years
               and
               have
               the
               use
               of
               reason
               ,
               may
               of
               themselves
               contract
               marriage
               .
               l.
               3.
               c.
               5.
               r.
               8.
               n.
               14.
               p.
               385.
               
            
             
               A
               Son
               may
               marry
               at
               the
               command
               of
               his
               Prince
               against
               his
               Fathers
               leave
               .
               ib.
               
            
             
               The
               marriage
               of
               Sons
               and
               Daughters
               is
               good
               against
               their
               Fathers
               consent
               ,
               because
               the
               marriage
               of
               Slaves
               is
               valid
               in
               Law
               against
               the
               consent
               of
               their
               Lords
               .
            
             
               ibid.
               p.
               386.
               
            
             
               A
               Son
               is
               never
               exempted
               from
               his
               Fathers
               natural
               power
               .
               
                 ib.
                 n.
              
               20.
               p.
               390.
               
            
             
               Of
               his
               Political
               power
               the
               Laws
               prescribe
               the
               measure
               and
               bounds
               .
               ibid.
               
            
             
               If
               the
               Son
               be
               a
               Magistrate
               ,
               the
               Magistrate
               is
               exempted
               from
               the
               Father
               power
               ,
               but
               not
               the
               Son.
               
                 ibid.
                 n.
              
               22.
               p.
               391.
               
            
             
               If
               a
               Son
               enters
               into
               H.
               Orders
               it
               does
               not
               quit
               him
               from
               his
               duty
               to
               his
               Father
               .
               
                 ibid.
                 n.
              
               23.
               p.
               391.
               
            
             
               The
               Son
               that
               is
               marriageable
               ,
               his
               Father
               being
               dead
               ,
               is
               not
               under
               the
               power
               of
               his
               mother
               .
               
                 ibid.
                 n.
              
               29.
               p.
               394.
               
            
             
               A
               Son
               may
               refuse
               to
               marry
               a
               Virgin
               much
               inferiour
               to
               him
               ,
               if
               his
               Father
               offer
               her
               .
               
                 ib.
                 n.
              
               35.
               p.
               397.
               
            
             
               Of
               the
               measure
               of
               that
               Sorrow
               is
               required
               in
               repentance
               .
               l.
               2.
               c.
               3.
               r.
               10.
               n.
               8.
               p.
               434.
               
            
             
               Justinian
               gave
               leave
               to
               any
               man
               to
               kill
               the
               Souldiers
               that
               came
               to
               plunder
               .
            
             
               l.
               3.
               c.
               2.
               r.
               6.
               n.
               8.
               p.
               109.
               
            
             
               Socrates
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               does
               not
               mean
               the
               day
               of
               the
               Resurrection
               ,
               but
               the
               Passion
               .
               Reasons
               to
               prove
               it
               .
            
             
               l.
               3.
               c.
               4.
               r.
               13.
               n.
               13.
               p.
               279.
               
            
          
           
             
               Spirit
               ,
               Spiritual
               .
            
             
               What
               the
               Spirit
               is
               ,
               and
               how
               it
               differs
               from
               the
               Soul
               of
               man.
               l.
               1.
               c.
               1.
               r.
               1.
               n.
               8.
               p.
               4.
               
            
             
               Temporal
               things
               must
               not
               yield
               to
               every
               thing
               that
               is
               spiritual
               .
            
             
               l.
               3.
               c.
               3.
               r.
               6.
               n.
               13.
               p.
               183.
               
            
             
               In
               what
               sense
               it
               is
               true
               that
               temporal
               things
               are
               subordinate
               to
               spiritual
               .
            
             
               ibid.
               n.
               15.
               p.
               184.
               
            
             
               Concerning
               the
               preeminence
               of
               spiritual
               or
               temporal
               persons
               .
               
                 ib.
                 n.
              
               18.
               p.
               186.
               
            
             
               Of
               the
               honour
               due
               to
               spiritual
               persons
               .
               
                 ibid.
                 n.
              
               18.
               p.
               187.
               
            
             
               Spiritual
               persons
               have
               no
               temporal
               power
               .
               
                 ibid.
                 n.
              
               19.
               p.
               188.
               
            
             
               The
               spiritual
               power
               must
               yield
               to
               the
               temporal
               power
               so
               long
               ,
               untill
               it
               appears
               that
               to
               forbear
               longer
               would
               be
               to
               neglect
               a
               duty
               ,
               and
               displease
               God
               ,
               and
               then
               they
               must
               disobey
               only
               passively
               .
            
             
               ibid.
               n.
               28.
               p.
               195.
               
            
             
               How
               the
               secular
               power
               differs
               from
               the
               spiritual
               .
               l.
               3.
               c.
               4.
               r.
               1.
               n.
               1.
               p.
               212.
               
            
             
               Spiritual
               censures
               must
               not
               be
               inflicted
               for
               temporal
               causes
               .
               
                 ib.
                 r.
              
               9.
               n.
               10.
               p.
               259.
               
            
             
               That
               spiritual
               persons
               should
               not
               be
               exempt
               from
               secular
               Jurisdiction
               .
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               67.
               p.
               368.
               
            
             
               Sports
               .
               Rules
               of
               conducting
               them
               .
            
             
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               32.
               p.
               473.
               
            
             
               Stratagems
               .
               To
               use
               them
               is
               not
               to
               lie
               .
            
             
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               19.
               p.
               95.
               
            
             
               Strangers
               .
               How
               far
               they
               are
               bound
               by
               the
               Laws
               of
               the
               Countrey
               where
               they
               are
               .
               l.
               3.
               c.
               1.
               r.
               8.
               n.
               7.
               p.
               51.
               
            
             
               Of
               eating
               things
               strangled
               .
            
             
               l.
               2.
               c.
               2.
               r.
               2.
               n.
               2.
               p.
               281.
               
            
          
           
             
               Subject
               .
            
             
               Subjects
               sometime
               sin
               equally
               to
               those
               that
               command
               the
               sinfull
               action
               ,
               sometime
               less
               ,
               according
               to
               the
               different
               degrees
               of
               the
               authority
               .
            
             
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               7.
               p.
               459.
               
            
             
               
               The
               command
               of
               a
               Superiour
               excuseth
               the
               Subject
               in
               small
               matters
               ,
               not
               in
               great
               .
               
                 ibid.
                 n.
              
               8.
               p.
               459.
               
            
             
               Otherwise
               in
               the
               transgression
               of
               moral
               precepts
               then
               temporary
               and
               ritual
               .
            
             
               ibid.
               n.
               9.
               p.
               460.
               
            
             
               Of
               Subscribing
               confessions
               of
               Churches
               or
               acts
               of
               a
               Council
               .
            
             
               l.
               3.
               c.
               4.
               r.
               23.
               n.
               7.
               p.
               358.
               
            
             
               It
               is
               better
               to
               suffer
               nobly
               ,
               then
               to
               escape
               by
               a
               doubtfull
               way
               .
            
             
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               48.
               p.
               105.
               
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               what
               it
               is
               .
            
             
               l.
               1.
               c.
               1.
               r.
               1.
               n.
               24.
               p.
               9.
               
            
          
           
             
               Superstition
               .
            
             
               What
               influence
               it
               can
               have
               upon
               the
               morality
               of
               its
               effects
               .
            
             
               l.
               4.
               c.
               1.
               r.
               7.
               n.
               6.
               p.
               513.
               
            
             
               Concerning
               it
               .
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               18.
               p.
               12.
               &
               l.
               2.
               c.
               3.
               r.
               13.
               n.
               11.
               p.
               459.
               &
               n.
               20.
               p.
               464.
               &
               
                 ibid.
                 n.
              
               26.
               p.
               466.
               
            
          
           
             
               Suretie
               .
            
             
               No
               man
               can
               be
               Surety
               for
               another
               in
               obligations
               to
               capital
               punishment
               .
            
             
               l.
               3.
               c.
               2.
               r.
               7.
               n.
               2.
               p.
               117.
               
            
             
               but
               in
               pecuniary
               punishments
               he
               may
               .
            
             
               ibid.
               n.
               4.
               p.
               118.
               
            
             
               Stories
               .
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               2.
               p.
               40.
               
            
             
               Of
               Cain
               and
               Abel
               as
               it
               is
               in
               the
               tradition
               of
               the
               Easterlings
               .
            
             
               l.
               2.
               c.
               3.
               r.
               13.
               n.
               31.
               p.
               471.
               
            
             
               Of
               others
               .
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               10.
               p.
               86.
               &
               l.
               3.
               p.
               91.
               
               &
               
                 Praf
                 .
                 p.
              
               15.
               
            
             
               Synesim
               used
               unlawfull
               arts
               to
               wave
               a
               Prelacy
               .
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               18.
               p.
               93.
               
            
          
        
         
           
             T.
             
          
           
             
               Temporal
               .
            
             
               TEmporal
               things
               ought
               not
               to
               yield
               to
               every
               thing
               that
               is
               Spiritual
               .
            
             
               l.
               3.
               c.
               3.
               r.
               6.
               n.
               12.
               p.
               183.
               
            
             
               In
               what
               sense
               temporal
               things
               are
               subordinate
               to
               spiritual
               .
               
                 ibid.
                 n.
              
               15.
               p.
               184.
               
            
             
               Temporal
               things
               as
               well
               as
               spiritual
               are
               subordinate
               to
               the
               glory
               of
               God.
               
            
             
               ibid.
               n.
               16.
               p.
               184.
               
            
             
               Of
               
                 Temptation
                 .
                 l.
              
               2.
               c.
               3.
               r.
               7.
               n.
               7.
               p.
               415.
               
            
             
               Extrae
               Territorium
               jus
               dicenti
               impune
               non
               paretur
               .
               l.
               3.
               c.
               1.
               r.
               8.
               n.
               1.
               p.
               49.
               
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               whence
               taken
               to
               signifie
               Lent.
               l.
               3.
               c.
               4.
               r.
               13.
               n.
               16.
               p.
               281.
               
            
             
               Of
               the
               books
               of
               mystical
               Theology
               .
            
             
               l.
               1.
               c.
               6.
               r.
               5.
               n.
               16.
               p.
               219.
               
            
             
               The
               difficulty
               of
               moral
               Theology
               .
            
             
               Pref.
               p.
               8
               ,
               9.
               
            
             
               An
               Example
               out
               of
               the
               old
               Testament
               is
               not
               a
               sufficient
               warrant
               for
               us
               .
            
             
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               27.
               p.
               380.
               
            
          
           
             
               Thief
               .
            
             
               If
               a
               Thief
               make
               me
               promise
               to
               pay
               a
               Sum
               of
               money
               the
               next
               day
               ,
               though
               he
               sin
               against
               a
               natural
               Law
               in
               so
               doing
               ,
               yet
               the
               promise
               binds
               me
               .
            
             
               l.
               2.
               c.
               1.
               r.
               8.
               n.
               4.
               p.
               263.
               
            
             
               The
               Civil
               Law
               permits
               a
               man
               to
               kill
               a
               night-thief
               .
               l.
               3.
               c.
               2.
               r.
               6.
               n.
               8.
               p.
               109.
               
            
          
           
             
               Thoughts
               .
            
             
               The
               superiour
               may
               punish
               the
               thoughts
               of
               the
               heart
               though
               they
               proceed
               not
               to
               action
               .
               l.
               3.
               c.
               1.
               r.
               5.
               n.
               6.
               p.
               42.
               
            
             
               The
               Jews
               taught
               that
               God
               would
               not
               punish
               the
               sin
               of
               the
               thoughts
               unless
               it
               were
               against
               the
               faith
               .
            
             
               l.
               4.
               c.
               1.
               r.
               5.
               n.
               18.
               p.
               500.
               
            
          
           
             
               Tithes
               .
            
             
               Christians
               ought
               to
               pay
               Tithes
               .
            
             
               l.
               2.
               c.
               3.
               r.
               20.
               n.
               8.
               p.
               556.
               
            
             
               The
               Pope
               did
               not
               well
               to
               dispense
               with
               the
               Cistertians
               for
               paying
               Tithes
               .
            
             
               l.
               3.
               c.
               6.
               r.
               4.
               n.
               6.
               p.
               425.
               
            
             
               Of
               tolerating
               disobedience
               to
               Laws
               .
            
             
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               11
               ,
               12.
               p.
               376.
               
            
          
           
             
               Trade
               .
            
             
               Of
               the
               lawfullness
               of
               those
               Trades
               that
               minister
               to
               sin
               .
            
             
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               24.
               p.
               467.
               
            
             
               Whether
               the
               trade
               of
               Cardmakers
               or
               Dicemakers
               be
               lawful
               .
               
                 ib.
                 n.
              
               25.
               p.
               468.
               
            
          
           
             
               Tradition
               .
            
             
               the
               reason
               of
               it
               .
               l.
               1.
               c.
               4.
               r.
               2.
               n.
               4.
               p.
               123.
               what
               is
               the
               use
               of
               Traditions
               .
            
             
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               14.
               p.
               483.
               
            
             
               Those
               prerogatives
               that
               in
               the
               writings
               of
               the
               Fathers
               are
               given
               to
               Scripture
               under
               the
               name
               of
               Tradition
               ,
               the
               Papists
               give
               to
               Tradition
               as
               distinct
               from
               and
               opposite
               to
               Scripture
               .
               
                 ib.
                 n.
              
               16.
               p.
               484.
               
            
             
               The
               Primitive
               Christians
               had
               that
               need
               of
               Tradition
               that
               we
               have
               not
               .
            
             
               ibid.
               n.
               17
               ,
               18.
               p.
               485.
               
            
             
               The
               use
               of
               Tradition
               in
               rituals
               .
            
             
               ibid.
               n.
               19.
               p.
               486.
               
            
             
               Tradition
               uncertain
               ,
               because
               Hereticks
               and
               other
               evil
               persons
               have
               affixed
               the
               names
               of
               Apostles
               and
               Apostolical
               men
               to
               many
               books
               never
               writ
               by
               them
               ,
               which
               now
               are
               not
               easily
               to
               be
               found
               out
               and
               distinguished
               .
               
                 ibid.
                 n.
              
               35.
               p.
               492.
               
            
             
               Of
               the
               rules
               by
               which
               Tradition
               is
               tryed
               .
               
                 ib.
                 n.
              
               39.
               p.
               495.
               
            
             
               Tradition
               cannot
               receive
               sufficient
               authority
               either
               from
               The
               Catholic
               Church
               .
            
             
               l.
               2.
               c.
               3.
               r.
               14.
               n.
               40
               ,
               41.
               p.
               498.
               
            
             
               The
               Doctors
               .
               
                 ibid.
                 n.
              
               41.
               p.
               499.
               
            
             
               Council
               .
               
                 ibid.
                 n.
              
               42.
               p.
               499.
               
            
             
               Of
               Tradition
               .
               l.
               3.
               c.
               4.
               r.
               21.
               n.
               1.
               p.
               351.
               
            
             
               It
               is
               not
               of
               use
               ,
               unless
               there
               be
               an
               uninterrupted
               succession
               from
               the
               Apostles
               .
            
             
               ibid.
               n.
               3.
               p.
               351.
               
            
          
           
             
               Truth
               .
            
             
               One
               truth
               cannot
               be
               against
               another
               .
            
             
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               49.
               p.
               56.
               
            
             
               No
               man
               can
               prescribe
               to
               truth
               .
            
             
               l.
               2.
               c.
               3.
               r.
               19.
               n.
               1.
               p.
               549.
               
            
             
               Of
               Truth
               .
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               1.
               p.
               82.
               
            
             
               Whether
               truth
               can
               be
               practised
               at
               all
               times
               .
               
                 ibid.
                 n.
              
               2.
               
            
             
               To
               differ
               from
               the
               eternal
               truth
               is
               not
               the
               essence
               of
               a
               lie
               .
               
                 ibid.
                 n.
              
               4.
               p.
               83.
               
            
             
               Every
               man
               hath
               a
               right
               to
               truth
               .
            
             
               ibid.
               n.
               5.
               p.
               83.
               
            
             
               That
               right
               may
               be
               taken
               away
               by
               other
               superiour
               rights
               .
               
                 ibid.
                 n.
              
               6.
               p.
               84.
               
            
             
               How
               it
               is
               that
               to
               tell
               truth
               is
               an
               act
               of
               justice
               .
               
                 ibid.
                 n.
              
               13.
               p.
               89.
               
            
             
               Tutors
               ,
               their
               power
               in
               inflicting
               punishments
               .
               l.
               3.
               c.
               2.
               r.
               6.
               n.
               7.
               p.
               109.
               
            
          
           
             
               Types
               .
            
             
               That
               opinion
               of
               some
               ,
               that
               every
               rite
               in
               Moses
               law
               answers
               to
               some
               rite
               of
               the
               Christian
               ,
               is
               not
               sound
               .
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               52.
               p.
               360.
               
            
             
               Types
               and
               shaddows
               were
               for
               the
               Old
               Testament
               ,
               not
               the
               New.
               
            
             
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               8.
               p.
               327.
               
            
          
           
             
               Tyrant
               .
            
             
               What
               duty
               is
               required
               of
               us
               toward
               a
               Tyrant
               .
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               41.
               p.
               386.
               
            
             
               When
               a
               Tyrant
               power
               threatens
               death
               to
               make
               the
               obedient
               Subject
               contemn
               the
               Law
               ,
               the
               Subject
               ought
               rather
               to
               die
               then
               disobey
               the
               Law.
               
            
             
               l.
               3.
               c.
               1.
               r.
               2.
               n.
               13.
               p.
               29.
               
            
             
               Difference
               between
               a
               Tyrant
               and
               a
               King.
               l.
               3.
               c.
               1.
               r.
               3.
               n.
               5.
               p.
               34.
               &
               l.
               3.
               c.
               3.
               r.
               1.
               n.
               1.
               p.
               130.
               
            
          
           
             
               Tribute
               .
            
             
               Of
               Laws
               made
               concerning
               it
               .
            
             
               l.
               3.
               c.
               2.
               r.
               8.
               per
               tot
               .
               p.
               124.
               
            
             
               Obedience
               is
               due
               to
               them
               ,
               that
               tribute
               is
               .
            
             
               ibid.
               n.
               1.
               p.
               124.
               
            
             
               Taxes
               are
               to
               be
               paid
               for
               Conscience
               ,
               though
               they
               are
               odious
               and
               of
               ill
               name
               .
            
             
               ibid.
               n.
               3.
               p.
               125.
               
            
             
               Tribute
               must
               be
               imposed
               by
               none
               but
               the
               supreme
               power
               ,
               unless
               it
               be
               penal
               tribute
               .
               l.
               3.
               c.
               2.
               r.
               9.
               n.
               1.
               p.
               127.
               
            
          
        
         
           
             V.
             
          
           
             
               Vertue
               .
            
             
               TO
               love
               vertue
               merely
               for
               its
               own
               sake
               is
               not
               the
               inseparable
               Character
               of
               a
               good
               man.
               
            
             
               l.
               2.
               c.
               1.
               r.
               4.
               n.
               9.
               p.
               250.
               
            
             
               What
               it
               is
               to
               love
               Vertue
               for
               Vertues
               sake
               .
               ib.
               &
               l.
               4.
               c.
               2.
               r.
               2.
               n.
               7.
               
            
          
           
             
               Virgin.
               
            
             
               It
               is
               not
               lawful
               for
               a
               Virgin
               to
               kill
               her self
               to
               save
               her
               virginity
               ,
               though
               there
               be
               no
               other
               way
               of
               preserving
               it
               .
            
             
               l.
               3.
               c.
               2.
               r.
               3.
               n.
               5.
               p.
               74.
               
            
             
               &
               ibid.
               n.
               16.
               p.
               78.
               
            
             
               Virginity
               is
               not
               more
               holy
               then
               chast
               marriage
               .
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               19.
               p.
               338.
               
            
          
           
             
               Understanding
               .
            
             
               All
               that
               is
               above
               our
               understanding
               is
               not
               against
               it
               .
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               46.
               p.
               54.
               
            
             
               Obedience
               of
               the
               understanding
               in
               what
               particulars
               it
               consisteth
               .
               
                 ib.
                 n.
              
               59.
               p.
               60.
               
            
             
               The
               understanding
               may
               not
               chuse
               the
               lesser
               truth
               ,
               though
               it
               may
               innocently
               chuse
               the
               lesser
               good
               .
               l.
               1.
               c.
               4.
               r.
               5.
               n.
               3.
               p.
               147.
               
            
             
               
               Of
               the
               marriage
               of
               uncles
               and
               Nieces
               .
            
             
               l.
               2.
               c.
               2.
               r.
               3.
               n.
               30.
               p.
               299.
               
            
             
               Of
               usury
               .
               l.
               3.
               c.
               3.
               r.
               6.
               n.
               30.
               p.
               196.
               &
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               7.
               p.
               374.
               
            
             
               Of
               the
               morality
               of
               those
               actions
               that
               are
               involuntary
               in
               the
               effect
               ,
               but
               voluntary
               in
               respect
               of
               the
               cause
               .
            
             
               l.
               4.
               c.
               1.
               r.
               4.
               p.
               489.
               
            
             
               A
               vow
               if
               it
               be
               not
               voluntary
               is
               no
               vow
               .
            
             
               l.
               3.
               c.
               4.
               r.
               20.
               n.
               29.
               p.
               347.
               
            
          
        
         
           
             W.
             
          
           
             
               War.
               
            
             
               OF
               the
               measures
               of
               war
               by
               Christs
               law
               .
               l.
               2.
               c.
               2.
               r.
               7.
               n.
               15.
               p.
               377.
               
            
             
               Right
               reason
               cannot
               be
               the
               rule
               of
               war.
               
                 ibid.
                 n.
              
               18.
               p.
               377.
               
            
             
               War
               cannot
               be
               conducted
               by
               the
               Laws
               of
               nature
               .
               
                 ibid.
                 n.
              
               16.
               p.
               377.
               
            
             
               The
               Law
               of
               Nations
               cannot
               be
               the
               measure
               of
               war.
               
                 ibid.
                 n.
              
               19.
               p.
               378.
               
            
             
               The
               Christian
               Law
               hath
               made
               no
               particular
               provisions
               for
               the
               conduct
               of
               War
               under
               a
               proper
               title
               .
               
                 ib.
                 n.
              
               20.
               p.
               378.
               
            
             
               The
               Christian
               religion
               if
               it
               were
               rightly
               embraced
               would
               prevent
               all
               War.
               
            
             
               ibid.
               
            
             
               Of
               War
               Defensive
               .
               
                 ibid.
                 n.
              
               21.
               p.
               378.
               
            
             
               Offensive
               .
               
                 ibid.
                 n.
              
               22.
               p.
               379.
               
            
             
               Examples
               out
               of
               the
               Old
               Testament
               in
               matter
               of
               War
               are
               dangerous
               precedents
               .
               
                 ibid.
                 n.
              
               31.
               p.
               382.
               
            
             
               A
               just
               war
               is
               not
               the
               breach
               of
               that
               Commandment
               that
               forbids
               killing
               .
            
             
               l.
               3.
               c.
               2.
               r.
               1.
               n.
               18.
               p.
               59.
               
            
             
               In
               a
               just
               War
               it
               is
               lawfull
               to
               deceive
               the
               Enemy
               ,
               but
               not
               to
               lie
               .
            
             
               l.
               3.
               c.
               2.
               r.
               5.
               n.
               19.
               p.
               93.
               
            
             
               Of
               pledges
               is
               War.
               
                 ib.
                 r.
              
               7.
               n.
               2.
               p.
               117.
               
            
             
               We
               should
               be
               Watchfull
               over
               our
               actions
               and
               words
               .
               l.
               4.
               c.
               1.
               r.
               1.
               n.
               21.
               p.
               450.
               
            
             
               The
               use
               of
               White
               garments
               in
               religion
               .
               l.
               3.
               c.
               4.
               r.
               15.
               n.
               9.
               p.
               291
               ,
               224.
               
            
             
               Wicked
               men
               cannot
               have
               true
               peace
               of
               Conscience
               .
               l.
               1.
               c.
               1.
               r.
               2.
               n.
               25.
               p.
               24.
               
            
          
           
             
               Will.
               
            
             
               The
               distinction
               of
               Gods
               secret
               and
               revealed
               Will
               is
               unreasonable
               .
            
             
               l.
               1.
               c.
               2.
               r.
               3.
               n.
               38.
               p.
               52.
               
            
             
               God
               cannot
               have
               two
               Wills.
               
            
             
               ibid.
               n.
               39.
               p.
               53.
               
            
             
               Acts
               of
               the
               will
               and
               understanding
               are
               good
               and
               bad
               from
               the
               Object
               .
            
             
               ibid.
               r.
               9.
               n.
               4.
               p.
               95.
               
            
             
               Where
               the
               understanding
               is
               wrong
               and
               the
               Will
               wholly
               right
               ,
               the
               action
               is
               accepted
               and
               the
               errour
               pardoned
               .
            
             
               ibid.
               n.
               9.
               p.
               97.
               
            
             
               The
               Will
               may
               chuse
               the
               lesser
               good
               ,
               but
               not
               the
               understanding
               the
               less
               truth
               .
            
             
               l.
               1.
               c.
               4.
               r.
               5.
               n.
               3.
               p.
               147.
               
            
             
               A
               man
               is
               rendred
               good
               or
               bad
               only
               by
               his
               Will.
               l.
               4.
               c.
               1.
               r.
               1.
               n.
               1.
               p.
               438.
               
            
             
               The
               Will
               of
               man
               is
               free
               to
               action
               .
            
             
               ibid.
               n.
               2.
               p.
               438.
               
            
             
               The
               will
               is
               free
               in
               actions
               moral
               and
               spiritual
               .
               
                 ibid.
                 n.
              
               3.
               p.
               439.
               
            
             
               Libertie
               of
               will
               in
               good
               things
               is
               a
               piece
               of
               weakness
               .
               
                 ibid.
                 n.
              
               5.
               p.
               441.
               
            
             
               To
               grant
               libertie
               of
               Will
               does
               not
               disparage
               the
               grace
               of
               God.
               
                 ib.
                 n.
              
               6.
               p.
               441.
               
            
             
               The
               Will
               is
               in
               every
               action
               good
               or
               bad
               .
               
                 ibid.
                 n.
              
               7
               ,
               8.
               p.
               442.
               
            
             
               The
               other
               faculties
               of
               the
               Soul
               are
               not
               changed
               by
               good
               or
               bad
               objects
               .
            
             
               ibid.
               n.
               8.
               p.
               442.
               
            
             
               The
               material
               part
               of
               the
               sin
               is
               in
               them
               ,
               the
               formal
               only
               in
               the
               will.
               
                 ib.
                 n.
              
               9.
               p.
               442.
               
            
             
               All
               acts
               that
               pass
               without
               any
               consent
               of
               the
               Will
               are
               indifferent
               .
            
             
               ibid.
               n.
               17.
               p.
               446.
               
            
             
               No
               action
               of
               the
               Will
               is
               indifferent
               .
            
             
               ibid.
               n.
               18.
               p.
               446.
               
            
             
               The
               Will
               hath
               six
               steps
               or
               degrees
               of
               volition
               .
               l.
               4.
               c.
               1.
               r.
               3.
               n.
               1.
               p.
               480.
               
            
             
               The
               first
               inclination
               of
               the
               Will
               is
               not
               sinfull
               .
               ibid.
               
            
             
               All
               the
               moralitie
               of
               any
               action
               depends
               wholly
               on
               the
               Will
               ,
               and
               is
               seated
               in
               the
               inner
               man.
               
                 ibid.
                 n.
              
               2.
               p.
               481.
               
            
             
               The
               external
               act
               of
               sin
               is
               more
               then
               the
               same
               sin
               in
               the
               Will.
               
                 ibid.
                 p.
              
               482.
               
            
             
               All
               sin
               is
               in
               the
               Will
               ,
               and
               is
               there
               completed
               .
               
                 ibid.
                 n.
              
               12.
               p.
               486.
               
            
             
               In
               what
               manner
               execution
               of
               the
               intention
               adds
               to
               the
               crime
               .
            
             
               ibid.
               n.
               13.
               p.
               487.
               
            
          
           
             
               Wills
               or
               Testaments
               .
            
             
               In
               Wills
               or
               Testaments
               there
               arising
               a
               doubt
               ,
               the
               lesser
               burden
               is
               to
               be
               laid
               upon
               the
               Executor
               .
            
             
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               14.
               p.
               404.
               
            
             
               The
               Heir
               is
               to
               be
               favoured
               against
               the
               Legatees
               ,
               unless
               God
               and
               Religion
               be
               the
               Legatee
               .
               
                 ibid.
                 n.
              
               15.
               p.
               405.
               
            
          
           
             
               Wine
               .
            
             
               The
               Heathens
               used
               to
               compleat
               their
               Covenants
               with
               drinking
               blood
               ,
               or
               Wine
               instead
               of
               it
               .
               l.
               2.
               
                 c.
                 3.
                 r.
              
               9.
               n.
               31.
               p.
               431.
               
            
             
               The
               Encratites
               and
               Manichees
               sinned
               in
               abstaining
               from
               the
               use
               of
               Wine
               .
            
             
               l.
               2.
               c.
               3.
               r.
               13.
               n.
               23.
               p.
               465.
               
            
             
               But
               the
               Rechabites
               did
               not
               ,
               and
               why
               .
            
             
               ibid.
               n.
               14.
               p.
               460.
               
            
             
               In
               what
               cases
               the
               sentence
               of
               a
               good
               and
               Wise
               man
               may
               determine
               the
               choice
               .
            
             
               l.
               1.
               c.
               4.
               r.
               15.
               n.
               1.
               p.
               174.
               &
               p.
               386.
               
            
          
           
             
               Women
               ,
               Wife
               .
            
             
               It
               is
               not
               well
               for
               women
               to
               baptize
               .
            
             
               l.
               2.
               c.
               1.
               r.
               7.
               n.
               3.
               p.
               261.
               
            
             
               Of
               women
               wearing
               mens
               cloths
               .
            
             
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               18.
               p.
               12.
               
            
             
               S.
               Pelagia
               did
               wear
               mans
               cloths
               to
               avoid
               temptation
               .
               ibid.
               
            
             
               Women
               are
               to
               be
               admitted
               to
               the
               Sacrament
               .
               l.
               3.
               c.
               4.
               r.
               12.
               n.
               6.
               p.
               270.
               
            
             
               Scriptura
               loquens
               in
               Masculino
               ,
               procedit
               etiam
               in
               Foeminino
               .
               ibid.
               
            
             
               In
               Scripture
               a
               betrothed
               woman
               is
               called
               wife
               before
               marriage
               ,
               and
               her
               falshood
               to
               her
               Spouse
               hath
               the
               same
               punishment
               as
               adultery
               .
               l.
               3.
               c.
               5.
               r.
               8.
               n.
               16.
               p.
               387.
               
            
             
               The
               Wife
               sinning
               is
               excused
               by
               the
               Hubands
               command
               in
               small
               matters
               ,
               not
               in
               greater
               .
               ibid.
               
            
          
           
             
               Words
               .
            
             
               Of
               their
               signification
               in
               Laws
               .
            
             
               l.
               3.
               c.
               6.
               r.
               1.
               n.
               6
               ,
               7
               ,
               8
               ,
               9.
               p.
               400
               ,
               401.
               
            
             
               That
               is
               the
               meaning
               of
               the
               words
               of
               the
               Law
               ,
               that
               does
               the
               work
               of
               the
               Law.
               
            
             
               ibid.
               n.
               11.
               p.
               402.
               
            
             
               How
               far
               the
               words
               of
               a
               Law
               may
               be
               drawn
               to
               prove
               a
               sin
               forbidden
               to
               be
               great
               or
               small
               .
               l.
               3.
               c.
               1.
               r.
               1.
               n.
               20.
               p.
               14.
               
            
             
               We
               should
               be
               watchfull
               over
               our
               actions
               and
               words
               .
               l.
               4.
               c.
               1.
               r.
               1.
               n.
               21.
               p.
               450.
               
            
          
           
             
               Worship
               .
            
             
               The
               vanity
               of
               that
               distinction
               of
               Relative
               and
               Terminative
               worship
               .
            
             
               l.
               2.
               c.
               2.
               r.
               6.
               n.
               27.
               p.
               341.
               
            
             
               Will-worship
               .
               l.
               2.
               c.
               3.
               r.
               13.
               n.
               7.
               p.
               457.
               
            
             
               God
               is
               to
               be
               worshipped
               by
               nothing
               but
               what
               himself
               appointeth
               .
               ibid.
               
            
             
               There
               can
               be
               no
               Will-worship
               in
               acts
               internal
               of
               the
               Soul.
               
                 ib.
                 n.
              
               30.
               p.
               470.
               
            
             
               He
               that
               kills
               a
               child
               in
               the
               Wombe
               is
               guilty
               of
               murther
               .
            
             
               l.
               4.
               c.
               1.
               r.
               3.
               n.
               14.
               p.
               488.
               
            
          
        
         
           
             Y.
             
          
           
             
               Young
               men
               should
               not
               be
               permitted
               to
               game
               .
               l.
               4.
               c.
               1.
               r.
               2.
               n.
               38.
               p.
               479.
               
            
          
        
         
           
             Z.
             
          
           
             
               Of
               the
               Jewish
               Zelots
               .
            
             
               l.
               3.
               c.
               2.
               r.
               6.
               n.
               2.
               p.
               107.
               
            
          
           
             FINIS
             .
          
        
      
       
         
         
           Errata
           sic
           corrige
           .
        
         
           
             Vol.
             I.
             
          
           
             PAge
             11.
             l.
             41.
             read
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             137.
             l.
             26.
             r.
             a
             few
             Fishermen
          
           
             145.
             l.
             33.
             r.
             to
             be
             fit
          
           
             156.
             l.
             13.
             r.
             stronger
             argument
          
           
             196.
             l.
             44.
             r.
             yet
             then
             they
          
           
             216.
             l.
             24.
             r.
             every
             accident
          
           
             220.
             l.
             4.
             dele
             and
             Humane
             .
          
           
             227.
             l.
             43.
             r.
             indeed
          
           
             228.
             l.
             5.
             r.
             this
             than
             any
          
           
             241.
             l.
             8.
             r.
             particulars
             ,
             made
             relative
          
           
             244.
             l.
             19.
             r.
             which
             is
             serv'd
             by
             justice
             .
          
           
             268.
             l.
             24.
             r.
             so
             wholy
          
           
             290.
             l.
             38.
             r.
             yet
             the
             arg
             .
          
           
             291.
             l.
             13.
             r.
             Nations
          
           
             313.
             l.
             20.
             r.
             no
             more
             :
             by
          
           
             314.
             l.
             4.
             r.
             too
             near
             l.
             24.
             r.
             before
             )
             it
             was
          
           
             319.
             l.
             16.
             r.
             any
             foot-steps
          
           
             323.
             l.
             40.
             r.
             is
             to
             be
          
           
             334.
             l.
             30
             &
             35.
             r.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             336.
             l.
             25.
             after
             because
             ,
             dele
             yet
          
           
             339.
             l.
             34.
             r.
             a
             degree
          
           
             Pag.
             
          
           
             344.
             l.
             8.
             r.
             branle
          
           
             345.
             l.
             5.
             r.
             idol
          
           
             348.
             l.
             32.
             r.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             353.
             l.
             23.
             r.
             Prunetana
          
           
             359.
             l.
             13.
             r.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             369.
             l.
             23.
             r.
             posture
          
           
             377.
             l.
             44.
             r.
             heard
             ,
             possibly
             there
             l.
             45.
             r.
             against
             reason
             ,
             it
          
           
             383.
             l.
             13.
             r.
             Presidents
          
           
             401.
             l.
             38.
             r.
             be
             not
          
           
             413.
             l.
             35.
             after
             observe
             ,
             dele
             but
          
           
             417.
             l.
             42.
             r.
             morally
          
           
             421.
             l.
             11.
             r.
             beginning
             form'd
             with
          
           
             422.
             l.
             6.
             r.
             traditionis
          
           
             l.
             30.
             r.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             423.
             l.
             45.
             r.
             Apostles
             ministery
          
           
             429.
             l.
             15.
             r.
             taken
             notice
          
           
             428.
             l.
             22.
             r.
             life
             issuing
          
           
             433.
             l.
             32.
             after
             appendage
             ,
             dele
             and
          
           
             437.
             l.
             43.
             r.
             ease
             of
             rigour
          
           
             444.
             l.
             29.
             dele
             ,
             But
             I
             shall
             give
             an
             account
             of
             that
             inquiry
             in
             some
             of
             the
             following
             pages
             .
          
           
             449.
             l.
             39.
             r.
             they
             oblige
          
           
             Pag.
             
          
           
             454.
             l.
             28.
             r.
             in
             it
             ,
             but
          
           
             502.
             l.
             13.
             r.
             S.
             Gregory
          
           
             503.
             l.
             37.
             r.
             is
             not
             an
             adequate
          
           
             548.
             l.
             35.
             r.
             Christ
             are
             or
             ought
          
        
         
           
             Vol.
             II.
             
          
           
             Pag.
             92.
             l.
             20.
             r.
             by
             publishing
          
           
             94.
             l.
             15.
             r.
             as
             in
             parlies
          
           
             96.
             l.
             6.
             r.
             and
             they
             who
             may
          
           
             97.
             l.
             9.
             after
             but
             not
             ,
             dele
             to
          
           
             99.
             l.
             17.
             r.
             an
             usual
          
           
             131.
             l.
             31.
             r.
             Ne
             respublica
          
           
             139.
             l.
             ult
             .
             r.
             Seres
          
           
             145.
             l.
             42.
             r.
             fuerant
          
           
             155.
             l.
             42.
             r.
             Inviolabiliter
          
           
             230.
             l.
             20.
             r.
             10
             talents
          
           
             254.
             l.
             28.
             r.
             that
             ;
             it
             must
          
           
             256.
             l.
             6.
             r.
             are
             to
             be
          
           
             294.
             l.
             40.
             r.
             enter
             into
          
           
             359.
             l.
             33.
             r.
             non
             amare
             —
             infania
          
           
             368.
             l.
             27.
             r.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             438.
             l.
             12.
             r.
             our
             own
          
           
             490.
             l.
             34.
             r.
             (
             as
             Pyrrho
             did
             )
             he
             see
          
           
             513.
             l.
             r.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
        
      
       
         
           A
           CATALOGUE
           of
           some
           Books
           Printed
           for
           Richard
           Royston
           at
           the
           Angel
           in
           Ivy-lane
           ,
           London
           .
        
         
           
             Books
             and
             Sermons
             written
             by
             J.
             Taylor
             D.
             D.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             A
             Course
             of
             Sermons
             for
             all
             the
             Sundays
             of
             the
             year
             ;
             together
             with
             a
             discourse
             of
             the
             Divine
             Institution
             ,
             Necessity
             ,
             Sacredness
             and
             Separation
             of
             the
             Office
             Ministerial
             ,
             in
             fol.
             
          
           
             2.
             
             The
             History
             of
             the
             Life
             and
             Death
             of
             the
             Ever-blessed
             Jesus
             Christ
             ,
             the
             third
             Edition
             in
             fol.
             
          
           
             3.
             
             The
             Rule
             and
             Exercises
             of
             holy
             living
             ,
             in
             12.
             
          
           
             4.
             
             The
             Rule
             and
             Exercises
             of
             holy
             dying
             ,
             in
             12.
             
          
           
             5.
             
             The
             Golden
             Grove
             ,
             or
             A
             Manual
             of
             daily
             Prayers
             ,
             fitted
             to
             the
             daies
             of
             the
             week
             ,
             together
             with
             a
             short
             Method
             of
             Peace
             and
             Holiness
             ,
             in
             12.
             
          
           
             6.
             
             A
             Collection
             of
             Polemical
             and
             Moral
             discourses
             ,
             in
             fol.
             newly
             reprinted
             .
          
           
             7.
             
             A
             Discourse
             of
             the
             Nature
             ,
             Offices
             &
             Measure
             of
             Friendship
             ,
             in
             12.
             new
             .
          
           
             8.
             
             A
             Collection
             of
             Offices
             or
             forms
             of
             Prayer
             fitted
             to
             the
             needs
             of
             all
             Christians
             ,
             taken
             out
             of
             the
             Scriptures
             and
             Ancient
             Liturgies
             of
             several
             Churches
             ,
             especially
             the
             Greek
             ,
             together
             with
             the
             Psalter
             or
             Psalms
             of
             David
             after
             the
             Kings
             Translation
             ,
             in
             a
             large
             octavo
             ,
             newly
             published
             .
          
           
             9.
             
             
               Ductor
               Dubitantium
            
             ,
             or
             the
             Rule
             of
             Conscience
             ,
             fol.
             in
             two
             volumes
             .
          
           
             10.
             
             The
             Doctrine
             and
             Practice
             of
             Repentance
             ,
             describing
             the
             necessities
             of
             a
             Strict
             ,
             a
             Holy
             and
             a
             Christian
             Life
             :
             Serving
             as
             a
             necessary
             Supplement
             unto
             the
             Rule
             of
             Conscience
             .
          
        
         
           
             Books
             written
             by
             the
             late
             Reverend
             Dr.
             Henry
             Hammond
             .
          
           
             A
             Paraphrase
             and
             Annotations
             upon
             all
             the
             Books
             of
             the
             
               New
               Testament
            
             ,
             by
             
               Hen.
               Hammond
            
             D.
             D.
             in
             fol.
             the
             second
             Edition
             enlarged
             .
          
           
             2.
             
             A
             Paraphrase
             and
             Annotations
             upon
             the
             Books
             of
             the
             Psalms
             ,
             briefly
             explaining
             the
             Difficulties
             thereof
             ,
             by
             
               Hen.
               Hammond
            
             D.
             D.
             fol.
             new
             .
          
           
             3.
             
             The
             
               Practical
               Catechisme
            
             ,
             with
             other
             English
             Treatises
             ,
             in
             two
             volumes
             in
             4.
             
          
           
             4.
             
             Dissertationes
             quatuor
             quibus
             Episcopatus
             Jura
             ex
             S.
             Scripturis
             &
             Primava
             Antiquitate
             adstruuntur
             ,
             contra
             sententiam
             
               D.
               Blondelli
            
             &
             aliorum
             .
             in
             4.
             
          
           
             5.
             
             A
             Letter
             of
             Resolution
             in
             six
             Queries
             ,
             in
             12.
             
          
           
             6.
             
             Of
             Schisme
             .
             A
             defence
             of
             the
             Church
             of
             England
             against
             the
             exceptions
             of
             the
             Romanists
             ,
             in
             12.
             
          
           
             7.
             
             Of
             Fundamentals
             in
             a
             notion
             referring
             to
             practice
             ,
             in
             12.
             
          
           
             8.
             
             Paraenesis
             ,
             or
             a
             seasonable
             exhortation
             to
             all
             true
             sons
             of
             the
             Church
             of
             England
             ,
             in
             12.
             
          
           
             9.
             
             A
             Collection
             of
             several
             Replies
             and
             Vindications
             published
             of
             late
             ,
             most
             of
             them
             in
             defence
             of
             the
             Church
             of
             England
             ,
             now
             put
             together
             in
             four
             volumes
             .
             Newly
             published
             ,
             in
             4.
             
          
           
             10.
             
             The
             Dispatcher
             Dispatch'd
             ,
             in
             Answer
             to
             a
             Roman
             Catholick
             Book
             intituled
             
               Schism
               Dispatch'd
            
             ,
             in
             4.
             new
             .
          
           
             11.
             
             A
             Review
             of
             the
             Paraphrase
             and
             Annotations
             on
             all
             the
             Books
             of
             the
             
               New
               Testament
            
             ,
             with
             some
             additions
             and
             alterations
             ,
             in
             8.
             
          
           
             12.
             
             Some
             profitable
             directions
             both
             for
             Priest
             &
             people
             ,
             in
             two
             Sermons
             ,
             in
             8.
             new
             .
          
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A63844-e170
           
             Jer.
             30.
             7
             ,
             8.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Luke
             19.
             14.
             
          
           
             Lib.
             7
             ,
             8.
             
             Of
             Eccle.
             Polity
             .
             Lib.
             8.
             de
             rep
             .
             Eccles.
             
          
        
         
           Notes for div A63844-e510
           
             a
             Eman.
             Sa.
             aphor
             .
             v.
             Furtum
             .
          
           
             *
             Prov.
             28.
             24.
             
          
           
             b
             Idem
             v.
             Restitutio
             .
          
           
             c
             Diana
             de
             Euchar
             .
             in
             compend
             .
             n.
             30.
             
          
           
             n.
             31.
             
          
           
             n.
             32.
             
          
           
             Idem
             de
             poenit
             .
             n.
             3.
             
          
           
             num
             .
             7.
             
          
           
             num
             .
             11
             ,
             &
             17
             ,
             &
             18.
             
          
           
             num
             .
             18.
             
          
           
             num
             .
             19.
             
          
           
             Id.
             Verb.
             Detractio
             .
             num
             .
             5.
             
          
           
             Dispensatio
             .
             num
             .
             11.
             
          
           
             Concil
             .
             Trid.
             sess
             .
             14.
             cap.
             4.
             
          
           
             Dian.
             Compend
             .
             de
             poenit
             .
             Sacram.
             n.
             8.
             
          
           
             Clavis
             Regia
             ,
             l.
             4.
             c.
             2.
             n.
             5.
             
          
           
             Sa
             aphor
             .
             verb.
             Jejun
             .
             n.
             11.
             
          
           
             ibid.
             n.
             8.
             
          
           
             idem
             verb.
             Dubium
             .
          
           
             Suarez
             lib.
             10.
             deleg
             .
             cap.
             6.
             n.
             3.
             
          
           
             *
             Vide
             Summas
             Cas.
             Consc.
             in
             verbis
             ,
             Immunitas
             .
             Ecclesia
             .
             Hospitale
             .
             Privilegium
             .
             Clericus
             .
             Monasterium
             .
             &c.
             
          
           
             Tract
             .
             de
             Decretis
             .
          
           
             Seneca
             ad
             Lucilium
             .
          
           
             Eccles.
             12.
             12.
             
          
           
             Arist.
             lib.
             ●
             eth
             .
             c.
             3.
             
          
           
             De
             doct
             .
             Christi
             .
             li.
             2.
             c.
             18.
             
          
           
             Cōfess
             .
             l2
             .
             c.
             15.
             
          
           
             G.
             of
             .
             in
             c.
             quo●um
             appell
             .
             non
             ●●cipiuntu●
             .
          
           
             b.
             3.
             15.
             
             Ad
             Olynth
             .
             1.
             
          
           
             Isa.
             49.
             4
             ,
             5.
             
          
        
         
           Notes for div A63844-e11430
           
             §.
             1.
             
          
           
             Lib.
             de
             interiori
             domo
             .
          
           
             2.
             
          
           
             Exod.
             7.
             1.
             
          
           
             Lib.
             6.
             de
             vero
             cultu
             .
             cap.
             24.
             
          
           
             3.
             
          
           
             4.
             
          
           
             Lib.
             de
             testimon
             .
             animae
             .
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             Psal.
             78.
             49.
             
          
           
             7.
             
          
           
             Heb.
             10.
             16.
             
          
           
             Jer.
             31.
             33.
             
          
           
             8.
             
          
           
             *
             Eccles.
             7.
             22.
             1
             
             John
             3.
             21.
             
          
           
             Apud
             Syros
             conscientia
             dicitur
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             à
             radice
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             formavit
             ,
             depinxit
             ,
             descripsit
             ;
             quia
             scil
             .
             conscientia
             notat
             &
             pingit
             actiones
             nostras
             in
             tabula
             cordis
             .
          
           
             *
             Prov.
             18.
             14.
             
          
           
             Heb.
             4.
             12.
             
          
           
             In
             epist.
             ad
             Rom.
             cap.
             2.
             lib.
             2.
             
          
           
             9.
             
          
           
             Rom.
             7.
             23.
             
          
           
             Titus
             3.
             
             1●
             .
          
           
             Marc.
             14.
             72.
             
          
           
             Philip.
             2.
             5.
             
          
           
             1
             Co●
             .
             2.
             16.
             
          
           
             Luc.
             1.
             29.
             
          
           
             Rom.
             14.
             5.
             
          
           
             Rom.
             1.
             28.
             
          
           
             Ephes
             4.
             23.
             
          
           
             Rom.
             12.
             2.
             
          
           
             10.
             
          
           
             11.
             
          
           
             De
             interiori
             domo
             cap.
             ●
             .
          
           
             12.
             
          
           
             a
             Ubi
             supsa
             .
          
           
             In
             Psal.
             48.
             
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             1
             Tim.
             1.
             v.
             1●
             .
          
           
             a
             Verb.
             Cons●ientia
             .
          
           
             b
             In
             c●cum
             cau
             sa
             de
             Testi
             .
          
           
             c
             In
             §.
             s●d
             iste
             .
             Instu
             .
             de
             Act.
             Gl.
             in
             c.
             Statut
             .
             §.
             assess
             .
             detent
             .
          
           
             Ecclus.
             13.
             30
             ,
             alia●
             24.
             
          
           
             18.
             
          
           
             19.
             
          
           
             20.
             
          
           
             21.
             
          
           
             22.
             
          
           
             23.
             
          
           
             25.
             
          
           
             Acts
             23.
             1.
             
             &
             24.
             16.
             
          
           
             Rom.
             13.
             5.
             
          
           
             1
             Cor.
             8.
             10.
             
             &
             19.
             12.
             
          
           
             1
             Tim.
             1.
             5.
             19.
             
             &
             3.
             9.
             
          
           
             2
             Tim.
             1.
             3.
             
          
           
             Titus
             1.
             15.
             
          
           
             1
             Pet.
             2.
             19.
             3.
             16.
             
          
           
             Heb.
             13.
             18.
             
          
           
             26.
             
          
           
             Horat.
             de
             art●
             Poet.
             
          
           
             Rom.
             2.
             15.
             
          
           
             Iliad
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             3.
             
          
           
             Rom.
             〈◊〉
             
          
           
             〈◊〉
             .
             6.
             
          
           
             4.
             
          
           
             1
             Cor.
             13
             12.
             
          
           
             Cicero
             2.
             
             Tuscul
             .
          
           
             De
             Inter.
             dom
             .
             lib.
             2.
             cap.
             ult
             .
          
           
             5.
             
          
           
             Rom.
             2.
             
             1●
             .
          
           
             Cicero
             pro
             Cluentio
             .
          
           
             Lucretius
             ▪
             
          
           
             6.
             
          
           
             In
             Epic●●●
             
          
           
             James
             1.
             21
             ,
             23
             ,
             24.
             
          
           
             7.
             
          
           
             Juven
             .
             Sat.
             10.
             
          
           
             〈◊〉
             .
             Sat.
             3.
             
          
           
             8.
             
          
           
             9.
             
          
           
             Apud
             Publianum
             .
          
           
             Plautus
             .
          
           
             10.
             
          
           
             1
             Macc
             ▪
             6.
             
             1●
             .
          
           
             Aeneid
             .
             12.
             
          
           
             11.
             
          
           
             Cicero
             de
             ●egib
             .
             l.
             2.
             
          
           
             Rom
             ●●●
             .
          
           
             12.
             
          
           
             A.
             Gell.
             l.
             5.
             c.
             1.
             
          
           
             Lib.
             14.
             
             Annal.
             
          
           
             13.
             
          
           
             14.
             
          
           
             Epicharm
             .
          
           
             De
             4
             Hono●
             Con●u●
             .
          
           
             〈…〉
             
          
           
             〈…〉
             
          
           
             J●r
             .
             2●●
             4.
             
          
           
             15.
             
          
           
             Lucret.
             
          
           
             16.
             
          
           
             De
             profugit
             .
          
           
             17.
             
          
           
             Juvenal
             .
          
           
             Martial
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             18.
             
          
           
             19.
             
          
           
             Levit.
             26.
             36.
             
          
           
             Deuter.
             28.
             65●
             
          
           
             Isai.
             22.
             2.
             
          
           
             Lib.
             1.
             c.
             ●
             .
          
           
             20.
             
          
           
             Aeschyl
             .
          
           
             Senec.
             〈◊〉
             Act.
             3.
             
          
           
             21.
             
          
           
             22.
             
          
           
             24.
             
          
           
             〈◊〉
             
          
           
             2
             C●●
             1.
             
             1●
             .
          
           
             Prov.
             30
             ,
             20.
             
          
           
             Eccl●s
             .
             13
             ●6
             .
          
           
             〈…〉
             
          
           
             Lib.
             4.
             de
             be●efic
             .
             c.
             21.
             
          
           
             Orat.
             25.
             
          
           
             26.
             
          
           
             Cicero
             pro
             Milone
             .
          
           
             27.
             
          
           
             28.
             
          
           
             2
             Tim.
             ●
             .
             ●
             .
          
           
             2
             Tim.
             2.
             22.
             
          
           
             2
             Tim.
             1.
             3.
             
          
           
             H●b
             9
             14.
             10.
             22.
             13.
             18.
             
          
           
             Acts
             15
             9.
             
          
           
             1.
             
          
           
             Prosper
             Epigr.
             de
             cohibenda
             ira
             .
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             In
             Lava●ro
             Conscien●
             .
          
           
             Lib.
             11.
             samil
             epist.
             
          
           
             6.
             
          
           
             Lib.
             5.
             ep
             .
             20.
             Mart.
             
          
           
             Ecclus.
             37.
             11.
             
          
           
             7.
             
          
           
             8.
             
          
           
             Eccl●●s
             .
             37.
             15.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             In
             Rule
             1.
             numb
             .
             5.
             &
             se●
             .
          
           
             4.
             
          
           
             Rom.
             1.
             28.
             
          
           
             5.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             6.
             
          
           
             In
             Epicter
             .
             lib.
             3.
             c.
             26.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Aristo●
             .
             Ethic.
             lib.
             6.
             cap.
             6.
             
          
           
             4.
             
          
           
             5.
             
          
           
             Rom.
             14.
             14.
             
          
           
             1.
             
          
           
             2.
             
          
           
             De
             bellis
             Sytiacis
             .
          
           
             3.
             
          
           
             4
             
          
           
             5.
             
          
           
             1
             Cor.
             8.
             1.
             4.
             
          
           
             6.
             
          
           
             7.
             
          
           
             Ad
             annum
             538.
             sect
             .
             34.
             
          
           
             A.
             D.
             44.
             n.
             88.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             John
             7.
             17.
             
          
           
             1
             Cor.
             1.
             10.
             
          
           
             11.
             
          
           
             2
             Cor.
             10.
             5.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             18.
             
          
           
             19.
             
          
           
             20.
             
          
           
             21.
             
          
           
             22.
             
          
           
             23.
             
          
           
             24.
             
          
           
             25.
             
          
           
             26.
             
          
           
             27.
             
          
           
             28.
             
          
           
             Prosper
             c.
             ●
             .
             de
             ingrat
             .
          
           
             Prosp.
             de
             praedest
             .
             55.
             cap.
             8.
             
          
           
             29.
             
          
           
             30.
             
          
           
             31.
             
          
           
             32.
             
          
           
             33.
             
          
           
             34.
             
          
           
             35.
             
          
           
             36.
             
          
           
             37.
             
          
           
             Isa.
             1.
             18.
             
             &
             5.
             3.
             
             Ezek.
             18.
             25.
             
          
           
             38.
             
          
           
             39.
             
          
           
             40.
             
          
           
             41.
             
          
           
             42.
             
          
           
             43.
             
          
           
             44.
             
          
           
             45.
             
          
           
             46.
             
          
           
             47.
             
          
           
             48.
             
          
           
             49.
             
          
           
             50.
             
          
           
             51.
             
          
           
             52.
             
          
           
             Luke
             12.
             57.
             
          
           
             54.
             
          
           
             55.
             
          
           
             Rom.
             12.
             1.
             
          
           
             1
             Pet.
             2.
             2.
             
          
           
             56.
             
          
           
             57.
             
          
           
             58.
             
          
           
             59.
             
          
           
             60.
             
          
           
             61.
             
          
           
             62.
             
          
           
             63.
             
          
           
             64.
             
          
           
             65.
             
          
           
             66.
             
          
           
             67.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             Vide
             Aristot.
             de
             anima
             lib.
             2.
             text
             .
             154.
             
          
           
             6.
             
          
           
             7.
             
          
           
             Lib.
             1.
             ep
             .
             8.
             
          
           
             8.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             2
             Cor.
             11.
             14.
             
          
           
             14.
             
          
           
             1
             P●●
             .
             5.
             2.
             
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             18.
             
          
           
             19.
             
          
           
             〈…〉
             
          
           
             〈…〉
             
          
           
             20.
             
          
           
             21.
             
          
           
             22.
             
          
           
             23.
             
          
           
             24.
             
          
           
             25.
             
          
           
             26.
             
          
           
             27.
             
          
           
             28.
             
          
           
             29.
             
          
           
             Plin.
             li.
             ●
             .
             ep
             .
             2.
             
          
           
             Vide
             
               Rule
               of
               Holy
               Living
               Chap.
            
             1.
             
             §.
             2.
             
          
           
             30.
             
          
           
             31.
             
          
           
             32.
             
          
           
             33.
             
          
           
             Plin.
             li.
             1.
             ep
             .
             8.
             
          
           
             34.
             
          
           
             35.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             1
             Cor.
             15.
             14.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             Malachi
             3.
             8
             ,
             &c.
             Psal.
             83.
             13.
             
          
           
             15.
             
          
           
             1
             Cor.
             11.
             
             3●
             .
          
           
             16.
             
          
           
             In
             Apocal.
             
          
           
             17.
             
          
           
             18.
             
          
           
             19.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             2.
             
          
           
             Cap.
             pastoralis
             .
             §
             〈…〉
             De
             ●fficio
             &
             pote●●
             Judicis
             Delegati
             .
          
           
             3.
             
          
           
             4.
             
          
           
             6
             ,
          
           
             7.
             
          
           
             8.
             
          
           
             John
             8.
             
          
           
             In
             Psal.
             118.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             〈…〉
             
          
           
             13.
             
          
           
             14.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             Exod.
             23.
             7.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             18.
             
          
           
             19.
             
          
           
             20.
             
          
           
             21.
             
          
           
             22.
             
          
           
             C.
             penult
             .
             de
             reg
             .
             jur
             .
          
           
             23.
             
          
           
             24.
             
          
           
             Tertul.
             ●ib
             .
             de
             〈…〉
             .
          
           
             25.
             
          
           
             26.
             
          
           
             27.
             
          
           
             28.
             
          
           
             29.
             
          
           
             30.
             
          
           
             31.
             
          
           
             Unum
             necessar
             .
          
           
             32.
             
          
           
             33.
             
          
           
             34.
             
          
           
             35.
             
          
           
             Prov.
             18
             5.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             Tit.
             1.
             16.
             
          
           
             Deuter.
             32.
             17.
             
          
           
             9.
             
          
           
             Rom.
             1●
             14.
             
             Vide
             Chrysost.
             in
             hunc
             locum
             ,
             S.
             Ambros.
             ib.
             &
             Theophyl●
             .
             ibid.
             
          
           
             10.
             
          
           
             11.
             
          
           
             Gal.
             5.
             3.
             
          
           
             13.
             
          
           
             1.
             
          
           
             2.
             
          
           
             James
             5.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             Part.
             1.
             decret
             .
             dist
             .
             6.
             c.
             4.
             
          
           
             6.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             〈…〉
             &
             〈◊〉
             .
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             18.
             
          
           
             19.
             
          
           
             20.
             
          
           
             21.
             
          
           
             22.
             
          
           
             23.
             
          
           
             24.
             
          
           
             Cha.
             2.
             
             Rule
             9.
             
          
           
             25.
             
          
           
             26.
             
          
           
             27.
             
          
           
             28.
             
          
           
             29.
             
          
           
             30.
             
          
           
             31.
             
          
           
             32.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Castropal
             .
             tom
             .
             1.
             dis
             .
             1.
             punct
             .
             6.
             n.
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             6.
             
          
           
             7.
             
          
           
             1.
             
          
           
             Lib.
             de
             praecept
             .
             &
             dispens
             .
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             1.
             
          
           
             Vide
             Chap.
             4.
             
          
           
             2.
             
          
           
             *
             Sanchez
             .
             select
             .
             99.
             disp
             .
             41.
             num
             .
             27.
             
             Meroiia
             in
             florileg
             .
             verb.
             conscientiâ
             nu
             .
             14.
             
             B●●dus
             de
             conscientia
             discept
             .
             3.
             cap.
             11.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             Vide
             Chap.
             4.
             
             Rule
             5.
             
          
           
             6.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             1.
             
          
           
             〈◊〉
             11
             4.
             
          
           
             Ethic.
             l.
             1.
             c.
             1.
             
          
           
             2.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             Euseb.
             lib.
             5.
             c.
             1.
             praep
             .
             Euang.
             
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             18.
             
          
           
             19.
             
          
           
             20.
             
          
           
             21.
             
          
           
             22.
             
          
           
             23.
             
          
           
             24.
             
          
           
             25.
             
          
           
             26.
             
          
           
             27.
             
          
           
             28.
             
          
           
             29.
             
          
           
             30.
             
          
           
             31.
             
          
           
             33.
             
          
           
             34.
             
          
           
             35.
             
          
           
             36.
             
          
           
             37.
             
          
           
             38.
             
          
           
             39.
             
          
           
             40.
             
          
           
             1.
             
          
           
             2.
             
          
           
             Ch●
             .
             2.
             
             Rule
             2.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Lib.
             3.
             c
             9.
             instit
             .
          
           
             4.
             
          
           
             5.
             
          
           
             6
             
          
           
             1
             
          
           
             *
             〈◊〉
             2
             of
             this
             〈◊〉
             
          
           
             *
             〈◊〉
             5.
             
             Rule
             4.
             
          
           
             2.
             
          
           
             3
             
          
           
             Lib.
             2.
             de
             an●ma
             .
             text
             .
             153.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Cha
             3
             Rule
             7.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             1.
             
          
           
             L
             p.
             ver
             .
             Sed
             〈◊〉
             C
             de
             veter●
             jure
             enucle●●●o
             .
          
           
             Cap.
             Nicaena
             Syn.
             dus
             .
             dist
             .
             32.
             
          
           
             2.
             
          
           
             In
             Protag
             .
             Plat.
             
          
           
             1.
             
             De
             nat
             .
             Deor.
             
          
           
             Vide
             Libe
             .
             ep
             of
             Prophes
             .
             Sect.
             8.
             
             D●ille
             du
             Vrai
             usage
             des
             Peres
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             C.
             earch
             .
          
           
             7.
             
          
           
             8.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             Eth.
             lib.
             10.
             
             ●
             .
             ●
             .
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             18.
             
          
           
             19.
             
          
           
             1
             Pet
             3.
             15
             ,
             Tit.
             1.
             9.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Epist.
             64.
             
          
           
             Aeneid
             .
             l.
             11.
             
          
           
             4.
             
          
           
             Horat.
             l.
             2.
             ep
             .
             ●
             .
          
           
             Videat
             lector
             epist.
             19.
             
             Sancti
             Augustini
             ;
             quae
             est
             ad
             Hieronymum
             .
             &
             epist.
             ad
             Fortunatum
             .
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             Lib.
             22.
             contr
             .
             Faustum
             cap.
             74.
             &
             habetur
             cap.
             Quid
             culpatur
             .
             23.
             qu.
             1.
             
          
           
             6.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             1.
             
          
           
             2.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             1.
             
          
           
             Rom.
             14.
             23.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             1.
             
             Ci●p
             .
             2.
             
             Rule
             3.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             1.
             
          
           
             *
             Rule
             7.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             1.
             
          
           
             Concil
             .
             T●le●
             .
             8
             Can
             2.
             temp
             .
             Martini
             P.
             
          
           
             Lib.
             5.
             cap.
             ●
             .
             Ethic.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             In
             19.
             
             Matth.
             
          
           
             Caus.
             32.
             
             ●
             .
             c.
             Sicut
             .
          
           
             Prov.
             28.
             21.
             
          
           
             8.
             
          
           
             9.
             
          
           
             Lib.
             3.
             
          
           
             10.
             
          
           
             M●●●h
             2.
             16.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             C.
             6●
             .
          
           
             C.
             8.
             
          
           
             1
             Tim.
             3.
             4
             
             ▪
             5.
             
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             *
             S.
             Ambros.
             lib.
             1.
             c.
             6
             ▪
             de
             Patriarch
             .
             Abraham
             .
          
           
             Hom.
             27.
             ad
             pop
             ▪
             Antiochen
             .
          
           
             L.
             1
             c.
             15.
             de
             adulterin
             .
             conjug
             .
          
           
             L●b
             .
             32.
             moral
             .
             ●
             ▪
             18.
             
          
           
             19.
             
          
           
             20.
             
          
           
             21.
             
          
           
             22.
             
          
           
             23.
             
          
           
             G●rson
             tract
             .
             8.
             in
             Magnif
             .
             num
             ▪
             88.
             lit
             ▪
             F.
             
          
           
             24.
             
          
           
             25.
             
          
           
             26.
             
          
           
             L.
             5.
             epist.
             rerum
             senilium
             .
          
           
             Lib
             3.
             
             Offic.
             
          
           
             27.
             
          
           
             Rom.
             3.
             8.
             
          
           
             28.
             
          
           
             1
             Kings
             18.
             25
             ▪
             
          
           
             Jerem.
             41.
             
          
           
             Lib.
             5.
             c.
             1.
             
          
           
             Lib.
             6.
             appo●t●
             .
          
           
             29.
             
          
           
             30.
             
          
           
             31.
             
          
           
             32.
             
          
           
             33.
             
          
           
             34.
             
          
           
             35.
             
          
           
             23.
             
          
           
             24.
             
          
           
             38.
             
          
           
             39.
             
          
           
             40.
             
          
           
             41.
             
          
           
             42.
             
          
           
             43.
             
          
           
             1.
             
          
           
             Prov.
             28.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             1.
             
          
           
             2.
             
          
           
             Antonin
             .
             in
             sum
             .
             1.
             p.
             tit
             .
             ●
             c.
             10.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             Luke
             11.
             13.
             
             James
             1.
             5.
             
          
           
             11.
             
          
           
             12.
             
          
           
             Lib.
             8.
             c.
             ●●riri
             De
             rerum
             〈◊〉
             erate
             .
          
           
             Epist.
             l.
             3
             
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             18.
             
          
           
             1.
             
          
           
             Constit.
             Apost
             .
             l.
             1.
             c
             6.
             
          
           
             2.
             
          
           
             Valla
             Elegant
             .
             l.
             4.
             c.
             48.
             
          
           
             3.
             
          
           
             L.
             5.
             c.
             10.
             
          
           
             Lib.
             1.
             c.
             13.
             
             &
             15.
             
          
           
             Lib.
             5.
             c.
             7●
             Ethic.
             
          
           
             4.
             
          
           
             E●hic
             .
             l.
             5.
             c.
             10.
             
          
           
             Rhetor.
             l.
             1.
             c.
             11.
             
          
           
             L.
             9.
             ff
             .
             de
             jure
             &
             justitia
             .
          
           
             Arbiter
             .
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             L.
             1.
             ff
             .
             de
             justitia
             &
             jure
             .
          
           
             1.
             2
             q.
             1●4
             .
             art
             .
             2.
             
             Elegant
             .
             l.
             4.
             c.
             43.
             
          
           
             See
             Great
             E●●
             emplat
             .
          
           
             9.
             
          
           
             10.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             L.
             1.
             c.
             78.
             
          
           
             Orat.
             contr
             .
             Aristocratem
             .
          
           
             Contr.
             Celsum
             .
          
           
             11.
             
          
           
             a
             L.
             1.
             contr
             .
             Jovin
             .
          
           
             b
             Hom.
             5.
             sup
             .
             19
             Genes
             .
          
           
             c
             L.
             1.
             
             Comm.
             sup
             .
             Luc.
             1.
             
          
           
             d
             In
             cap.
             5.
             
             Eph.
             
          
           
             L.
             1.
             ss
             .
             si
             Qu●drupes
             .
             §.
             3.
             
          
           
             12.
             
          
           
             13.
             
          
           
             De
             praescrip●
             .
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             In
             Synopsi
             LI.
             
          
           
             17.
             
          
           
             18.
             
          
           
             19.
             
          
           
             Lib
             8.
             
             Polit.
             c.
             4.
             
          
           
             20.
             
          
           
             21.
             
          
           
             In
             Thalia
             .
          
           
             Arist.
             Rheot●●
             .
             l.
             1.
             c.
             11.
             
          
           
             22.
             
          
           
             V●
             .
             F●c●
             .
          
           
             〈…〉
             .
          
           
             L.
             11.
             cap.
             18.
             
          
           
             Lib.
             1.
             c.
             8.
             
          
           
             C●p.
             43.
             
          
           
             〈…〉
             
          
           
             23.
             
          
           
             App●an
             .
             d●
             B●l.
             Sy●●
             
          
           
             Orat.
             pro
             C●a
             .
          
           
             24.
             
          
           
             25.
             
          
           
             26.
             
          
           
             Maxim.
             Ty●
             Dissert
             .
             ●
             .
          
           
             27.
             
          
           
             28.
             
          
           
             See
             the
             preface
             to
             the
             Great
             Exempl●r
             .
             n.
             23.
             
          
           
             29.
             
          
           
             Lib.
             1.
             tit
             .
             1.
             
             Prochir
             .
          
           
             30.
             
          
           
             Lib.
             de
             Repub.
             
          
           
             Juven
             .
             Sat.
             1●
             .
          
           
             31.
             
          
           
             32.
             
          
           
             33.
             
          
           
             Lib.
             de
             anima
             cap.
             2.
             
          
           
             34.
             
          
           
             35.
             
          
           
             36.
             
          
           
             37.
             
          
           
             38.
             
          
           
             a
             Epist.
             151.
             ad
             Algas
             .
             q.
             8.
             
          
           
             b
             Adrv
             Judxos
             c.
             2.
             
          
           
             39.
             
          
           
             40.
             
          
           
             41.
             
          
           
             42.
             
          
           
             Dist.
             1.
             in
             princ
             .
          
           
             43.
             
          
           
             44.
             
          
           
             Adv.
             Marcion
             .
             lib.
             2.
             
             Adv.
             Praxeam
             .
          
           
             45.
             
          
           
             46.
             
          
           
             47.
             
          
           
             48.
             
          
           
             49.
             
          
           
             50.
             
          
           
             51.
             
          
           
             52.
             
          
           
             53.
             
          
           
             54.
             
          
           
             55.
             
          
           
             56.
             
          
           
             57.
             
          
           
             58.
             
          
           
             2.
             q.
             19.
             ad
             3
             ,
             &
             4.
             
          
           
             59.
             
          
           
             1.
             
          
           
             Lib.
             1.
             de
             inv
             .
             &
             ●●
             .
             4
             ,
             &
             5.
             de
             〈◊〉
             
          
           
             2.
             
          
           
             Lib.
             6.
             
             ●●
             .
             de
             justit
             .
             &
             jure
             .
          
           
             3.
             
          
           
             〈…〉
             .
          
           
             1.
             
          
           
             〈…〉
             .
             c.
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             7
             ,
             de
             Repub
             ,
          
           
             4.
             
          
           
             De
             consol
             .
             Philosoph
             .
          
           
             7.
             
             Aenei●
             ▪
             
          
           
             Tac
             ,
             〈◊〉
             ▪
             3.
             
          
           
             5.
             
          
           
             6.
             
          
           
             Ovid.
             l.
             3.
             
             Eleg.
             
          
           
             7.
             
          
           
             Reg.
             fusior
             .
             inter
             .
             2.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             〈…〉
             
          
           
             9.
             
          
           
             〈…〉
             
          
           
             10.
             
          
           
             〈◊〉
             ,
             12
             ,
             2
             3.
             
          
           
             11.
             
          
           
             1.
             
          
           
             2.
             
          
           
             Lib.
             2.
             de
             lege
             .
          
           
             3.
             
          
           
             4.
             
          
           
             Navarrus
             Enclyri●●
             .
             c.
             25.
             ●t
             con●●●gatio
             Cardinalium
             quos
             tal●
             &
             〈◊〉
             putidi
             pudibat
             〈…〉
             rem
             factum
             aut
             dictam
             ,
             &
             〈◊〉
             clandesina
             etiam
             poll
             concilium
             rata
             manere
             ,
             sicut
             &
             eate
             .
             Consula●●unt
             sc.
             famae
             Concilii
             ,
             non
             propriae
             ,
             aut
             rem
             tam
             contam
             ,
             verba
             tam
             〈…〉
             non
             crubuerunt
             .
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             Lib.
             5.
             
             Ep.
             ad
             Calvisium
             .
          
           
             Lib.
             2.
             
             Epist.
             
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             18.
             
          
           
             19.
             
          
           
             20.
             
          
           
             21.
             
          
           
             Rule
             10.
             
             〈…〉
             .
          
           
             22.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             1.
             
          
           
             L.
             Si
             stipuletur
             .
             de
             verb.
             oblig
             .
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             Vide
             reg
             .
             1.
             n.
             43
             ,
             44.
             &c.
             
          
           
             1.
             
          
           
             2.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             1.
             
          
           
             2.
             
          
           
             L.
             Manumissiones
             ,
             &
             l.
             jus
             civile
             .
             ff
             .
             de
             justitia
             &
             jure
             .
             &
             in
             Sect.
             jus
             autem
             .
             instit
             .
             de
             ju●e
             Natur.
             Gentium
             &
             civili
             .
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             1.
             
          
           
             2.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             L.
             4.
             de
             bene●
             .
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             1.
             
          
           
             〈◊〉
             .
             tit
             .
             〈◊〉
             Synedrio
             .
             Josh.
             6.
             1
             
             Sam.
             7.
             17.
             
             &
             13.
             8.
             
          
           
             1
             King.
             18
             38.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Adv.
             Cel●
             .
             3●
             
          
           
             L.
             1.
             de
             non
             esu
             anim
             .
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             Jer.
             31.
             31
             ,
             &c.
             Psal.
             50.
             
             &
             51.
             
             &
             40.
             
          
           
             Isaiah
             1.
             
             Jer.
             7.
             
             Micah
             6.
             
          
           
             10.
             
          
           
             *
             Jer.
             23.
             
             Isaiah
             43.
             
             Malach.
             1.
             
          
           
             11.
             
          
           
             Exod.
             21.
             6.
             
          
           
             1
             Sam.
             1.
             22.
             
          
           
             1
             Sam.
             2.
             30.
             
          
           
             12.
             
          
           
             Iren.
             l.
             1.
             c.
             26.
             
             Epiphan
             .
             haer
             .
             18
             ,
             28
             ,
             30
             ,
             66.
             
             Hieron
             .
             ep
             .
             89.
             ad
             Augustin
             .
             Damasc.
             verb.
             Nazaraei
             .
             Euseb.
             l.
             3.
             c.
             21.
             
             August
             .
             haeres
             .
             8
             ,
             &
             9.
             
          
           
             13.
             
          
           
             Luke
             16.
             16.
             
          
           
             Rom.
             6.
             14.
             
          
           
             Rom.
             7.
             4.
             
             Heb.
             7.
             12.
             
          
           
             Gal.
             3.
             
          
           
             14.
             
          
           
             1.
             
          
           
             Coloss.
             2
             ,
             16.
             
          
           
             2.
             
          
           
             Acts
             15.
             
          
           
             Novel
             .
             58.
             
          
           
             a
             In
             Ap.
             c.
             9
             
          
           
             b
             In
             Octivio
             .
          
           
             c
             Eccles.
             hist.
             lib.
             5.
             c.
             1.
             
          
           
             d
             C.
             62.
             
          
           
             Vide
             etiam
             Clemen
             Alex.
             Paedag.
             l.
             3.
             c.
             3.
             
             Niceph.
             lib.
             4.
             c.
             17.
             &
             idem
             vide●●
             est
             apud
             Lucianum
             in
             Pereg.
             
          
           
             3.
             
          
           
             Gen
             9.
             4.
             
          
           
             2.
             
          
           
             3.
             
          
           
             a
             Ve●s
             .
             4.
             
          
           
             b
             Ve●●
             .
             5.
             
          
           
             Vide
             8.
             
             Aug.
             lib.
             2.
             c
             6.
             con●●●
             adve●iari●●
             legis
             &
             〈…〉
             .
          
           
             4.
             
          
           
             5.
             
          
           
             1
             Cor.
             1●
             .
             25.
             
          
           
             Pho●yl
             .
          
           
             6.
             
          
           
             Levit.
             17.
             11.
             
          
           
             7.
             
          
           
             Math.
             15.
             1
             
             Cor.
             10.
             25.
             
          
           
             Rom.
             14.
             17.
             
          
           
             ●e
             jejuniis
             .
          
           
             4.
             
          
           
             Metam
             .
             l.
             15.
             
          
           
             Lib.
             32.
             c.
             13.
             cont
             .
             Faustum
             Manich.
             
          
           
             5.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             Levit.
             20.
             
             ●3
             .
          
           
             7.
             
          
           
             8.
             
          
           
             Cap.
             6.
             explan
             .
             in
             Levit.
             
          
           
             9.
             
          
           
             L.
             Nemo
             .
             de
             regul
             .
             juris
             .
          
           
             L.
             2.
             de
             aqua
             pluvia
             arcenda
             .
          
           
             Qu.
             64.
             super
             Levit.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             ●●
             .
             44.
             Isai.
             
          
           
             ●●anc●●
             Vict.
             de
             Sacram.
             de
             read
             .
             de●
             con
             .
          
           
             14.
             
          
           
             Le●
             ,
             20.
             ●●
             
          
           
             15.
             
          
           
             1
             Cor.
             ●●
             
          
           
             16.
             
          
           
             17.
             
          
           
             18.
             
          
           
             Papin
             .
             stat
             .
             Thebaid
             .
             4.
             
          
           
             19.
             
          
           
             20.
             
          
           
             21.
             
          
           
             Gen.
             2.
             24.
             
          
           
             Matth.
             19.
             5.
             
          
           
             22.
             
          
           
             Hist.
             animal
             .
             l.
             9.
             c.
             46.
             
             Plin.
             Nat.
             hist.
             ●
             .
             42.
             
             Varro
             de
             re
             rustic●
             ,
             2.
             7.
             
          
           
             10
             M●an●
             .
          
           
             23.
             
          
           
             Eur.
             in
             Andro.
             
          
           
             Michael
             Ephe.
             in
             Arist.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ad
             Nicomach
             .
          
           
             Rom.
             1.
             21.
             
             &c.
             
          
           
             Vide
             Tiraq
             .
             l.
             7.
             connub
             .
             n.
             22.
             
          
           
             Xenoph.
             l.
             3.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Agath
             .
             hist.
             2.
             
          
           
             Lib.
             6.
             
          
           
             24.
             
          
           
             C.
             lex
             illa
             .
             §.
             incest
             .
             36.
             q.
             1.
             
             L.
             si
             adult
             .
             cum
             incest
             .
             in
             prin
             .
             D.
             de
             adult
             .
          
           
             Text.
             in
             authen●
             ic
             .
             de
             incest
             .
             nupt
             .
             〈◊〉
             p●inc
             .
             co●●at
             .
             1.
             
          
           
             C.
             cum
             secund
             .
             leges
             〈…〉
             .
          
           
             25.
             
          
           
             In
             5.
             ad
             N●●
             .
          
           
             Plut.
             in
             The●
             ,
          
           
             Vide
             Lucian
             .
             l.
             de
             sacrificiis
             ,
          
           
             26.
             
          
           
             Vide
             Alex.
             〈◊〉
             Alexan.
             l.
             1.
             c
             ,
             24.
             
             Geni●l
             .
             dierum
             .
          
           
             27.
             
          
           
             Metam
             .
             l.
             9.
             
          
           
             28.
             
          
           
             29.
             
          
           
             Quest.
             ●●
             .
          
           
             30.
             
          
           
             31.
             
          
           
             Lib.
             12.
             
             Annal.
             
          
           
             32.
             
          
           
             L.
             〈◊〉
             de
             civit
             .
             D●i
             .
             c.
             16.
             
             L.
             5.
             de
             sinib.
             Gen.
             13.
             8.
             
          
           
             33.
             
          
           
             〈◊〉
             15.
             17.
             
          
           
             34.
             
          
           
             35.
             
          
           
             S.
             Amb.
             ep
             .
             66.
             ad
             Paternum
             .
          
           
             36.
             
          
           
             37.
             
          
           
             *
             Supra
             n.
             14.
             
          
           
             38.
             
          
           
             39.
             
          
           
             40.
             
          
           
             De
             leg
             .
             special
             ,
          
           
             41.
             
          
           
             Le.
             it
             .
             21.
             vers
             .
             2.
             
          
           
             42.
             
          
           
             43.
             
          
           
             44.
             
          
           
             45.
             
          
           
             46.
             
          
           
             47.
             
          
           
             48.
             
          
           
             49.
             
          
           
             50.
             
          
           
             51.
             
          
           
             52.
             
          
           
             Exod.
             6.
             20.
             
          
           
             Jer.
             32.
             12.
             
          
           
             Num.
             33.
             
          
           
             53.
             
          
           
             Numbers
             36.
             
          
           
             Ter.
             in
             phor
             .
          
           
             In
             Danaidib
             .
          
           
             Adelphi
             .
          
           
             Ruth
             3.
             12.
             
          
           
             50.
             
          
           
             Luke
             3.
             23.
             
          
           
             51.
             
          
           
             56.
             
          
           
             57.
             
          
           
             58.
             
          
           
             59.
             
          
           
             Annal.
             l
             ,
             12.
             
          
           
             L.
             1.
             ad
             V.
             C.
             
          
           
             L.
             4.
             
             Anti●
             ▪
             
          
           
             60.
             
          
           
             61.
             
          
           
             L●●si
             Nepot
             .
             3.
             
             D.
             de
             ●it
             .
             nupt
             .
          
           
             ●
             .
             conditioni
             .
             2.
             
             C
             de
             instit
             .
             &
             subst
             .
          
           
             62.
             
          
           
             L.
             15.
             c.
             16.
             de
             civit
             .
             Dei.
             
          
           
             63.
             
          
           
             64.
             
          
           
             C.
             lit
             .
             extr
             .
             de
             ●●stit
             .
             sponsal
             .
          
           
             65.
             
          
           
             Concil
             .
             Tolet.
             2.
             c.
             5.
             
          
           
             Concil
             .
             Worm
             .
          
           
             66.
             
          
           
             67.
             
          
           
             68.
             
          
           
             69.
             
          
           
             L.
             7.
             varia●
             〈◊〉
             
          
           
             70.
             
          
           
             71.
             
          
           
             72.
             
          
           
             73.
             
          
           
             74.
             
          
           
             75.
             
          
           
             76.
             
          
           
             Cicero
             de
             sia
             .
          
           
             77.
             
          
           
             1
             1.
             
          
           
             2
             2
             
          
           
             3
             3.
             
          
           
             4
             4.
             
          
           
             78.
             
          
           
             Lib.
             46.
             
          
           
             79.
             
          
           
             80.
             
          
           
             1
             1.
             
          
           
             2
             2.
             
          
           
             3
             3.
             
          
           
             81.
             
          
           
             Xenophon
             .
             l.
             5.
             de
             Cy●
             instic
             .
          
           
             82.
             
          
           
             83.
             
          
           
             84.
             
          
           
             85.
             
          
           
             86.
             
          
           
             87.
             
          
           
             〈◊〉
             .
             10
             Met.
             
          
           
             88.
             
          
           
             Lib.
             15.
             c.
             16.
             de
             civis
             .
             Dei.
             
          
           
             89.
             
          
           
             1.
             
          
           
             Rom.
             7.
             
             1●
             .
          
           
             2.
             
          
           
             1
             Job
             .
             2.
             7
             ,
             ●
             .
          
           
             3.
             
          
           
             Levit.
             19.
             
             1●
             .
          
           
             Hierocles
             .
          
           
             Tertul.
             
          
           
             4.
             
          
           
             1
             John.
             3.
             16.
             
          
           
             Job
             .
             15.
             12
             ,
             13.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             Lib.
             adv
             .
             Jud.
             
          
           
             Ibid.
             
          
           
             10.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             Lib.
             4.
             c.
             26.
             in
             princip
             .
          
           
             1.
             
          
           
             2.
             
          
           
             Lev.
             19.
             17
             ,
             18
             ▪
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             1.
             
          
           
             Synops.
             Scripr
             .
             tom
             .
             2
             ▪
             
          
           
             L.
             5.
             contr
             .
             Jul.
             
          
           
             In
             c.
             10.
             
             Hos.
             In
             26.
             
             Levit.
             
          
           
             2.
             
          
           
             L.
             6.
             strom
             .
          
           
             Qu.
             71.
             in
             Ex.
             
          
           
             a
             In
             20.
             
             Exod.
             
          
           
             b
             Sup.
             salv
             .
             Reg.
             
          
           
             3.
             
          
           
             L.
             3.
             
             Antiq.
             c.
             4.
             
          
           
             L.
             3.
             hom
             .
             8.
             in
             Exod.
             In
             Carm.
             
          
           
             *
             In
             6.
             
             Ephes
             ▪
             
          
           
             4.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             Vid.
             Manasseh
             Be●
             lsrael
             in
             Concil
             .
             q
             30.
             
             &
             Tertul.
             l.
             2.
             contr
             .
             Marcion
             .
             c.
             12.
             
             Gab.
             Vasquez
             .
             disp
             .
             104.
             c.
             6.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             Deut
             4
             15.
             16.
             
          
           
             Isai.
             40.
             18.
             
          
           
             Acts.
             17.
             29.
             
          
           
             14.
             
          
           
             1
             Tim.
             6.
             15
             ,
             16.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             15.
             
          
           
             16.
             
          
           
             1.
             
          
           
             2.
             
          
           
             Act.
             2.
             3.
             
          
           
             3.
             
          
           
             2
             Pet.
             1.
             17.
             
          
           
             4.
             
          
           
             17.
             
          
           
             2.
             
          
           
             〈…〉
             
          
           
             3.
             
          
           
             〈…〉
             
          
           
             I●●
             .
             42.
             2
             ,
             ●●
             .
          
           
             Luke
             9.
             ●●
             
          
           
             18.
             
          
           
             *
             Si
             quis
             dicat
             quòd
             Spiritus
             S.
             in
             columba
             apparuit
             ,
             &
             Pater
             in
             Veteri
             Testamento
             sub
             aliquibus
             corpo●alibus
             form●●
             ideoque
             possunt
             &
             illi
             per
             imagines
             repraesentari
             ;
             dicendum
             quòd
             illae
             formae
             corporales
             ,
             non
             fuerunt
             à
             Patre
             vel
             Spiritu
             Sancto
             assumptae
             ,
             &
             ideò
             repraesentatio
             eorum
             per
             imagines
             ,
             non
             est
             repraesentatio
             personae
             Divina
             ;
             sed
             repraesentatio
             illius
             formae
             secundùm
             se.
             propterea
             non
             debetur
             ei
             aliqua
             reverentia
             sicut
             nec
             illis
             formis
             secundùm
             se.
             Nec
             illae
             formae
             fuerunt
             ad
             repraesentandas
             Divinas
             personas
             ,
             sed
             ad
             repraesentandum
             effectus
             ,
             quos
             Divinae
             personae
             faciebant
             in
             rebus
             .
             Durand
             .
             in
             3.
             
             Sent.
             Dist.
             9
             q.
             2.
             n.
             15.
             
          
           
             Bibl.
             Vulg.
             
          
           
             19.
             
          
           
             Idem
             ●●iam
             videre
             est
             apud
             Diodo●
             .
             S●●●l
             .
          
           
             S●romat
             .
             1.
             
          
           
             a
             l.
             7.
             con
             .
             Celi
             .
          
           
             b
             de
             coron
             .
             mil.
             
          
           
             c
             l.
             1.
             c.
             6.
             praep
             .
             Evang.
             
          
           
             d
             Orat.
             contra
             Gentes
             .
          
           
             e
             in
             c.
             40.
             
             Is●i
             .
          
           
             f
             de
             fide
             &
             Symbol
             .
             c.
             7.
             
          
           
             g
             in
             Deut.
             q.
             1.
             
          
           
             h
             l.
             4.
             de
             Orth.
             fide
             c
             17.
             
          
           
             i
             l.
             2.
             c.
             23.
             de
             invent
             .
          
           
             k
             Rom.
             1.
             23.
             
          
           
             L.
             1.
             in
             Somn.
             Scip.
             c.
             2.
             
          
           
             20.
             
          
           
             21.
             
          
           
             In
             c.
             7.
             
             Acts.
             
          
           
             Judg.
             17.
             
          
           
             Ep.
             31.
             ad
             Val.
             
          
           
             119.
             ep
             .
             ad
             Januar.
             
          
           
             22.
             
          
           
             Ut
             vid.
             est
             ap
             .
             Bellar.
             de
             imag
             .
          
           
             23.
             
          
           
             L.
             7.
             con
             .
             Cels.
             
          
           
             25.
             
          
           
             26.
             
          
           
             26.
             
          
           
             In●●●
             .
             Moral
             .
             part
             .
             1.
             l.
             9.
             c.
             6.
             
          
           
             27.
             
          
           
             ●●it
             Rom.
             p
             672.
             
          
           
             
               Salve
               sancta
               facies
               nostri
               Redemptoris
               ,
            
             
               In
               qua
               nitet
               species
               Divini
               splendoris
               ,
            
             
               Impressa
               panniculo
               nivei
               candoris
               .
            
             
               Salve
               vultus
               Domini
               ,
               imago
               beata
               ,
            
             
               Nes
               deduc
               ad
               propria
               ●
               felix
               figura
            
             
               Ad
               videndum
               faciem
               Christi
               ,
               quae
               est
               pura
               .
            
             
               …
            
             
               Ave
               ferrum
               triumphale
               ,
               felix
               hasta
               .
            
             
               Nos
               amore
               per
               te
               fixi
               saucia
               .
            
          
           
             28.
             
          
           
             L.
             1.
             de
             Trin.
             c.
             6.
             
          
           
             29.
             
          
           
             30.
             
          
           
             In
             1
             Cor.
             8.
             
          
           
             L.
             4
             p.
             ●●
             
          
           
             31.
             
          
           
             De
             spect
             c.
             23.
             
          
           
             S●●ma●
             .
             l.
             6
             &
             in
             Protrep
             .
             p.
             41.
             ed●●
             Paris
             .
             L.
             4.
             con
             .
             Cel●
             .
          
           
             D●
             idol
             .
             c.
             3.
             
          
           
             L.
             2.
             c.
             22.
             adv
             .
             Marcion
             .
          
           
             *
             Sup.
             r.
             6.
             n.
             10.
             
          
           
             De
             idol
             .
             c.
             5.
             
          
           
             De
             idol
             .
             c.
             6.
             
          
           
             32.
             
          
           
             De
             idol
             .
             c.
             7.
             
          
           
             S●ro●●●
             .
          
           
             33.
             
          
           
             L.
             7.
             con
             .
             Ce●●
             .
          
           
             34.
             
          
           
             L.
             2.
             c.
             de
             orig
             .
             erroris
             .
          
           
             Judges
             17.
             5.
             
          
           
             35.
             
          
           
             〈…〉
             .
          
           
             Syn.
             7.
             
             Act.
             6.
             
          
           
             An.
             Dom.
             753.
             
          
           
             Senon
             .
             2.
             c.
             20.
             
          
           
             36
             
          
           
             37.
             
          
           
             Syn.
             7.
             
             Act.
             5.
             
          
           
             38.
             
          
           
             〈…〉
             
          
           
             a
             Legat.
             pro
             Christian.
             
          
           
             b
             L.
             6
             adv
             :
             Gentes
             .
          
           
             c
             L.
             2.
             div
             .
             inst
             .
             c.
             2.
             in
             init
             .
          
           
             d
             De
             civi●
             Dei
             l.
             8.
             c.
             23.
             &
             in
             Psal.
             113.
             conc
             .
             2.
             &
             l.
             3.
             de
             doctr
             .
             Christ.
             
          
           
             e
             Dec.
             3.
             l.
             3.
             
          
           
             f
             Recog
             .
             l.
             5.
             
          
           
             Lucil.
             
          
           
             Consult
             .
             loc
             .
             de
             imagin
             .
             De
             invent
             .
             rer
             .
             In
             Decal
             .
             parc
             .
             1.
             c.
             66.
             
          
           
             Pontific
             .
             Rom.
             
          
           
             Vid.
             Missal
             .
             Rom.
             sub
             tit
             .
             Der●tu
             servan
             .
          
           
             Pietro
             〈◊〉
             Hist.
             delle
             Ind
             ▪
             l.
             20.
             c.
             11.
             
          
           
             40.
             
          
           
             41.
             
          
           
             L.
             4
             ,
             c.
             31
             ,
             32.
             de
             idolatr
             .
             L.
             3.
             ad
             Quirin
             c.
             59.
             &c.
             
             1.
             de
             exhort
             .
             Marty
             .
             Origen
             .
             hom
             .
             8.
             in
             Ex.
             l.
             15.
             contr
             .
             Faust
             ,
             c.
             4.
             
             &
             7.
             
          
           
             42.
             
          
           
             43.
             
          
           
             L
             ●
             c.
             4●
             .
          
           
             Homer
             .
          
           
             S.
             Aug.
             l.
             4.
             de
             Genes
             .
             ad
             li●
             .
             c.
             11.
             
          
           
             44.
             
          
           
             45.
             
          
           
             Apol.
             2.
             
          
           
             46.
             
          
           
             47.
             
          
           
             48.
             
          
           
             49.
             
          
           
             ●
             Acts.
             15.
             21.
             
          
           
             Can.
             16.
             
             A.
             D.
             364.
             
          
           
             50.
             
          
           
             Epist.
             ad
             Mag.
             
          
           
             L.
             7.
             c.
             ●●
             .
          
           
             L
             ●
             
          
           
             51.
             
          
           
             52.
             
          
           
             Coloss.
             2.
             16.
             
          
           
             1.
             
             Cor.
             12.
             17.
             
          
           
             53.
             
          
           
             Can.
             29.
             
          
           
             54.
             
          
           
             Gal.
             4.
             10.
             
          
           
             In
             hunc
             locum
             
          
           
             Apud
             Euseb.
             
          
           
             55.
             
          
           
             Contr.
             Adam
             .
             Man.
             c.
             16.
             
          
           
             ●●i
             .
             ●6
             .
             23.
             
          
           
             56.
             
          
           
             Ep
             ▪
             59.
             ad
             .
             Fid.
             〈◊〉
             119.
             ad
             Januar.
             Can.
             13.
             
          
           
             Can.
             1.
             
          
           
             In
             Psal.
             118.
             
          
           
             1
             Co●
             .
             10.
             2.
             
          
           
             Apoc.
             1.
             
             1●
             .
          
           
             57.
             
          
           
             Macrob.
             
          
           
             58.
             
          
           
             Acts
             15.
             21.
             V.
             Act.
             13.
             et
             .
             14.
             27.
             44.
             
             Luk.
             4
             16
             31
             ,
             &
             13.
             10.
             
          
           
             59.
             
          
           
             Ep●ad
             Magn●●
             .
          
           
             L.
             omnes
             c.
             de
             fer●is
             .
          
           
             60.
             
          
           
             61.
             
          
           
             Ibidem
             .
          
           
             Apol.
             2.
             
          
           
             L.
             11.
             ep
             .
             3.
             
          
           
             L.
             omnes
             3.
             
             Cod.
             de
             feriis
             ▪
             Can.
             21
             ,
          
           
             In
             Itinerat
             .
          
           
             L.
             de
             decem
             chordis
             .
             c.
             3.
             
          
           
             Gloss.
             ordinar
             .
             in
             28.
             
             Matth.
             
          
           
             62.
             
          
           
             In
             Decal
             .
          
           
             63.
             
          
           
             64.
             
          
           
             65.
             
          
           
             Eurip.
             
          
           
             66.
             
          
           
             67.
             
          
           
             ●●
             hunc
             locum
             .
          
           
             68.
             
          
           
             69.
             
          
           
             Vid.
             Aquinat
             .
             12.
             q.
             95.
             art
             .
             2.
             
          
           
             70.
             
          
           
             〈…〉
             1●
             .
          
           
             71.
             
          
           
             72.
             
          
           
             73.
             
          
           
             74.
             
          
           
             75.
             
          
           
             76.
             
          
           
             77.
             
          
           
             1.
             
          
           
             2.
             
          
           
             John.
             6.
             68.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             18.
             
          
           
             19.
             
          
           
             20.
             
          
           
             21.
             
          
           
             Cic.
             pro
             Mil.
             
          
           
             Ovid.
             
          
           
             22.
             
          
           
             23.
             
          
           
             24.
             
          
           
             25.
             
          
           
             26.
             
          
           
             Seneca
             de
             vita
             beata
             .
             c.
             2.
             
          
           
             27.
             
          
           
             3
             3.
             
          
           
             4
             4.
             
          
           
             De
             Virgin.
             
          
           
             5
             5.
             
          
           
             6
             6.
             
          
           
             2
             Mac.
             15.
             
          
           
             28.
             
          
           
             29.
             
          
           
             30.
             
          
           
             31.
             
          
           
             32.
             
          
           
             33.
             
          
           
             34.
             
          
           
             35.
             
          
           
             Foxe
             Martyros
             .
          
           
             S.
             Cyprian
             .
          
           
             ●
             Pet.
             2.
             21.
             
          
           
             Hiercel
             .
             in
             ca●m
             .
             aur
             .
          
           
             36.
             
          
           
             37.
             
          
           
             38.
             
          
           
             39.
             
          
           
             40.
             
          
           
             41.
             
          
           
             42.
             
          
           
             43.
             
          
           
             44.
             
          
           
             45.
             
          
           
             46.
             
          
           
             47.
             
          
           
             3
             
          
           
             49.
             
          
           
             50.
             
          
           
             51.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             Matth.
             5.
             28
             ,
             29
             
          
           
             39
             ,
             40.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Mark.
             16.
             
          
           
             1.
             
          
           
             Gal.
             5.
             21.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             Hebr.
             13.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             〈…〉
             1.
             c.
             8.
             
          
           
             Rom.
             13.
             14.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             1.
             
          
           
             Per
             Scriptor
             Diognetum
             .
          
           
             2.
             
          
           
             Matth
             6.
             
             &
             Math.
             23.
             
          
           
             Deiis
             qui
             tardè
             à
             Numine
             pu●iuntur
             .
          
           
             Matth.
             12.
             34.
             15.
             19.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             Rom.
             12.
             1.
             
          
           
             8.
             
          
           
             1
             Cor.
             13.
             
          
           
             9.
             
          
           
             10.
             
          
           
             James
             2.
             15.
             
          
           
             1.
             
          
           
             2.
             
          
           
             Lib.
             3.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             1.
             
          
           
             2.
             
          
           
             Joel
             .
             2.
             12.
             
          
           
             Cap.
             2.
             
             Rul
             .
             5.
             
          
           
             3.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             1
             King.
             8.
             
             3●
             .
          
           
             6.
             
          
           
             7.
             
          
           
             4.
             
          
           
             2
             Cor.
             11.
             27.
             
          
           
             2
             Cor.
             6.
             4.
             
          
           
             Acts
             13.
             3
             ,
             4.
             
          
           
             1
             Cor.
             7
             5.
             
          
           
             5.
             
          
           
             Luke
             2.
             
          
           
             6.
             
          
           
             7.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             L.
             1.
             c.
             2.
             
          
           
             Ubi
             supra
             .
          
           
             5.
             
          
           
             In
             1
             Cor.
             11.
             
          
           
             Gal.
             1.
             
          
           
             6.
             
          
           
             〈…〉
             
          
           
             1
             Cor.
             11.
             23
             ,
             24.
             
          
           
             7.
             
          
           
             Ap●
             .
             2.
             
          
           
             1
             Cor.
             21.
             25.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             Hebr.
             8
             4.
             
          
           
             11.
             
          
           
             Matth.
             26
             41.
             
          
           
             Matth.
             18.
             3.
             
          
           
             In
             1
             Cor.
             11.
             
          
           
             Ration
             .
             l
             4
             c
             ▪
             1.
             
          
           
             12.
             
          
           
             Ep.
             ad
             Philad
             .
          
           
             Sup.
             1
             Cor
             ▪
             11.
             &
             sup
             2
             Cor.
             hom
             .
             18.
             
          
           
             1
             Cor.
             1.
             1
             ,
             2.
             
          
           
             1
             Cor.
             11.
             
          
           
             13.
             
          
           
             14.
             
          
           
             Lib.
             2.
             ep
             .
             3.
             
          
           
             15.
             
          
           
             Can.
             14.
             
          
           
             16.
             
          
           
             〈…〉
             
          
           
             〈…〉
             
          
           
             17.
             
          
           
             〈…〉
             .
             2.
             
          
           
             18.
             
          
           
             De
             〈◊〉
             c.
             6.
             &
             26
             q
             6.
             
             C.
             15.
             in
             decr
             .
          
           
             〈…〉
             A●gypt
             .
             De
             consecrat
             .
             〈◊〉
             .
             2.
             
             Can.
             〈◊〉
             omne
             .
          
           
             19.
             
          
           
             L.
             2.
             c.
             35.
             
          
           
             20.
             
          
           
             3
             part
             sum
             .
             Q.
             80
             art
             12.
             4.
             
             〈…〉
             11.
             ar●
             .
             ●
             .
             q.
             1.
             
          
           
             21.
             
          
           
             22.
             
          
           
             23.
             
          
           
             Rom.
             4
             25.
             
          
           
             Rom.
             5.
             9.
             
          
           
             24.
             
          
           
             L.
             6.
             ep
             .
             11.
             
          
           
             25.
             
          
           
             26.
             
          
           
             27.
             
          
           
             28.
             
          
           
             29.
             
          
           
             10.
             
          
           
             Quaest.
             32.
             memb
             1.
             art
             2.
             
          
           
             Quaest.
             53.
             
          
           
             a
             4.
             
             Sent.
             dist
             8.
             art
             .
             13.
             
          
           
             b
             3.
             part
             .
             Sum.
             q.
             66.
             art
             .
             2.
             
          
           
             c
             ●●ist
             ▪
             8.
             q.
             2.
             
          
           
             d
             dist
             .
             11.
             art
             .
             1.
             
          
           
             31.
             
          
           
             Gal.
             3.
             15.
             
          
           
             Chrysost.
             hom
             .
             18.
             in
             2
             Cor.
             
          
           
             L.
             2.
             ep
             .
             3.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             Ecclus.
             43.
             30
             ,
             31
             ,
             32.
             
          
           
             5.
             
          
           
             6.
             
          
           
             *
             Doctrine
             &
             practice
             of
             Repentance
             .
             c.
             3.
             
          
           
             7.
             
          
           
             8.
             
          
           
             *
             Vide
             Book
             1.
             
             Chapt.
             5.
             
             Rul
             .
             8.
             n.
             16.
             &c.
             usque
             ad
             finem
             .
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             1.
             
          
           
             Chap.
             1.
             
             R●●
             12.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             *
             C.
             proposuit
             .
             de
             concess
             .
             praebend
             .
             ●
             .
             20.
             
          
           
             7.
             
          
           
             *
             In
             c.
             quae
             in
             Eccles.
             inconst
             .
             n.
             19
             ,
             20.
             
          
           
             8.
             
          
           
             Can●s
             re●ect
             .
             〈…〉
             5.
             ad
             finem
             .
          
           
             9.
             
          
           
             Psal.
             15.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             11.
             
          
           
             12.
             
          
           
             Matth.
             16.
             19.
             
          
           
             Matth.
             18.
             18.
             
             John
             20.
             23.
             
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             17.
             
          
           
             18.
             
          
           
             19.
             
          
           
             20.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             1.
             
             Cor.
             7.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             1.
             
          
           
             2.
             
          
           
             Juvenal
             .
             l.
             5.
             
             Satyr
             .
             15.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             
               S.
               August
               .
               de
               vera
               relig
               .
               c.
            
             55.
             
             Non
             sit
             nobisreligio
             in
             phantasmatibus
             nostris
             .
             Melius
             est
             enim
             qualecūque
             verum
             quam
             omne
             quicquid
             arbitrio
             cogi
             potest
             .
             Lib.
             1.
             
               de
               consens
               .
               Fvan●
               .
               cap.
            
             18.
             
          
           
             8.
             
          
           
             De●●●
             12.
             32.
             
             Vers.
             8.
             
          
           
             9.
             
          
           
             Matt.
             15.
             8
             ,
             9.
             
             Mark
             7.
             7.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             1
             King.
             8.
             18.
             
          
           
             16.
             
          
           
             17.
             
          
           
             2
             Sam.
             7.
             5.
             1
             
             Ch●on
             .
             22.
             8.
             
             &
             28.
             3.
             
          
           
             18.
             
          
           
             S.
             Chrysost.
             in
             Rom.
             8.
             
          
           
             *
             Doctrine
             &
             pract
             .
             of
             Repen
             cap.
             1.
             
          
           
             19.
             
          
           
             20.
             
          
           
             Socrat.
             lib.
             ●
             .
             c.
             22.
             
          
           
             21.
             
          
           
             22.
             
          
           
             *
             Joh.
             16.
             23.
             
          
           
             23.
             
          
           
             24.
             
          
           
             25.
             
          
           
             Isa.
             1.
             11
             ,
             12
             ,
             13.
             
          
           
             1
             Cor.
             7.
             37.
             
          
           
             26.
             
          
           
             27.
             
          
           
             *
             Multi
             commentariorum
             &
             〈◊〉
             versiarum
             scriptores
             ex
             his
             verbis
             〈◊〉
             ,
             homines
             illius
             seculi
             novos
             rius
             ,
             no●●s
             ceremoni
             as
             &
             religionis
             formas
             instit●isse
             ;
             quia
             scil
             .
             certum
             est
             ,
             ab
             exor●●o
             humani
             generis
             homines
             Deum
             colu●se
             ,
             atque
             adeò
             invocasse
             nomen
             Domini
             .
             Hoc
             ergo
             quod
             quasi
             de
             novo
             factum
             〈◊〉
             ,
             est
             institutio
             novorum
             rituum
             ,
             quibus
             quasi
             de
             proprio
             Deum
             ●olere
             volucru●●
             At
             notandum
             est
             in
             horum
             verborum
             sensu
             nihil
             esse
             certii
             quod
             ad
             hanc
             rem
             possit
             pertinere
             .
             Nam
             passim
             in
             Hebraeorum
             cōmentariis
             seculum
             Enoch
             tanquam
             impium
             memoratur
             :
             Et
             Hebrai
             expon●re
             solebant
             hunc
             locum
             quasi
             sensus
             esset
             ,
             tunc
             cum
             Enoch
             natus
             〈◊〉
             homines
             pr●fanasse
             nomen
             Domini
             invocando
             nomea
             ejus
             super
             Creatur●s
             ,
             sic
             ●●●rbum
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             derivatum
             scil
             .
             à
             voce
             Colin
             ,
             i.
             e.
             pr●sana
             ,
             profanasse
             interpret●●
             sunt
             :
             homines
             sc●●
             tunc
             coepisse
             appellare
             ●●lios
             hominum
             ,
             &
             animalia
             ,
             &
             herb
             〈◊〉
             nomine
             Dei
             sancti
             benedicti
             .
             Abenez●●
             a.
             &
             Abrabaneel
             simpliciorem
             horum
             ●erborii
             sensum
             re●inuerunt
             :
             caeperu●●
             scil
             .
             commemorate
             creatorem
             suum
             ,
             &
             ad
             nomen
             ejus
             opera
             &
             orationes
             dirigere
             .
          
           
             a
             a
             12
             
               de
               Statuis
            
             .
          
           
             b
             ad
             Quest.
             83.
             
          
           
             28.
             
          
           
             Ethic
             l.
             1.
             c.
             7.
             
          
           
             *
             Lex
             Dei
             mentem
             nostram
             incendens
             ,
             eam
             ad
             se
             pertrahit
             ,
             conscientiámque
             nostram
             vellicat
             quae
             &
             ipsa
             mentis
             nostrae
             lex
             dicitur
             .
             Damascen
             .
             lib.
             4.
             cap.
             23.
             de
             fide
             .
             ●ibi
             Clichtovaeus
             sic
             exponit
             ,
             lex
             mentis
             nostrae
             est
             ipsa
             naturalis
             ratio
             
               Dei
               legem
            
             habens
             sibi
             inditam
             ,
             impressámque
             &
             insitam
             qu
             bonum
             à
             malo
             interno
             luminc
             di●adicam
             ●●
             .
             S.
             Hieronymus
             episi
             .
             151.
             ad
             Algasi
             .
             q.
             8.
             hanc
             legè
             appellat
             legem
             intelligentiae
             ,
             quam
             ignorat
             pueritia
             ,
             nescii
             infantia
             ,
             tunc
             a
             venit
             &
             praecipit
             ,
             quando
             incipit
             intelligentia
             .
             B.
             Maximus
             tom
             .
             5.
             
             Biblioth
             .
             centur
             .
             5.
             c.
             13.
             
             Lex
             naturae
             est
             ratio
             naturalis
             ,
             quae
             captivum
             tenet
             sensum
             ad
             delendam
             vim
             irrationalem
             .
             Hoc
             dixit
             imperfectè
             ,
             quia
             ratio
             naturali●
             ta●●m
             est
             maieria
             legis
             naturalis
             .
             Rectiusa
             .
             S.
             Augustinus
             ,
             l.
             2.
             de
             sermone
             Domini
             in
             monto
             ,
             Nullam
             animam
             esse
             quae
             ratiocinar●
             possit
             ,
             in
             cujus
             conscientia
             non
             loquatur
             Deus
             :
             quis
             n.
             legem
             naturalem
             in
             cordibus
             hominum
             scribit
             nisi
             Deus
             ?
             hoc
             scil
             .
             innuens
             non
             rationē
             solam
             ,
             sed
             Deum
             loquentem
             ex
             principiis
             nostra
             rationis
             sanxisse
             legem
             .
             Idem
             dixit
             explicatius
             ,
             l.
             22.
             contr
             .
             Faustum
             c.
             27.
             legem
             aeternam
             esse
             Divinam
             rationem
             vel
             voluntatem
             ordinem
             naturalem
             cōservari
             jubentem
             perturbari
             vetantem
             .
          
           
             29.
             
          
           
             Levit.
             17.
             11.
             
          
           
             D.
             ●
             
          
           
             30.
             
          
           
             Lib.
             6.
             c.
             18.
             
          
           
             Num.
             7.
             
          
           
             *
             In
             Epi●●
             .
             de
             perfidia
             Euic●●●
             &
             libro
             super
             illud
             ,
             
               Omnia
               mihi
               :
               radia
               sunt
            
             .
             Antiq.
             Jud.
             l.
             1.
             c.
             3.
             
          
           
             31.
             
          
           
             Hebr.
             11.
             
          
           
             Lib
             1.
             &
             lib.
             2.
             de
             legibus
             .
             Videl●●
             dial
             .
             to
             de
             legibus
             .
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Clem.
             Alex.
             ●●onat
             .
             7.
             
          
           
             4.
             
          
           
             in
             .
             Matth.
             〈◊〉
             .
          
           
             O●a●
             .
             contra
             .
             Gentes
             .
          
           
             in
             cap.
             3.
             ep
             .
             Rom.
             
          
           
             S.
             Cyril
             .
             Hierosol
             .
             〈◊〉
             .
             12.
             illumin
             torum
             .
          
           
             Catech.
             4.
             illuminat
             .
          
           
             in
             Psal.
             89
             
          
           
             Idem
             in
             Matth
             cap.
             23.
             
          
           
             Homil.
             in
             Psal.
             95
             
          
           
             ad
             Euoptium
             .
          
           
             Dialog
             .
             1.
             cap.
             6.
             
          
           
             Contra
             Maximinum
             lib.
             3.
             cap.
             14.
             
          
           
             *
             
               〈…〉
               &
               remigant
               animi
               popul●rum
               .
               Nemo
               vobis
               credat
               ,
               nemo
               nobis
               :
               〈…〉
               sunt
               Judues
               si
               Christiani
               ,
               de
               utra●que
               parte
               dari
               non
               possunt
               ,
               quia
               studtis
               〈…〉
               et
               Ju●ex
               :
               si
               〈◊〉
               ,
               non
               potest
               nosse
               Christiana
               secreta
               ;
               si
               Judaus
               ,
               inimi●us
               est
               〈…〉
               Ergo
               in
               〈…〉
               :
               de
               coelo
               quarendus
               est
               Judex
               .
               Sed
               ut
               〈…〉
               cum
               ●●beamus
               in
               E●●gelio
               testamentum
               ?
               Optat.
               lib.
               5.
               contr
               .
               Parmen
               .
            
             
               〈…〉
               didici
               hunc
               〈◊〉
               honoremque
               deferre
               ,
               ut
               nullam
               eorum
               scribendo
               〈…〉
               ut
               quantalibet
               〈…〉
               polleant
               :
               non
               ideò
               verum
               putem
               quia
               ipsi
               〈…〉
               per
               illo●
               auti●●●
               Canonico●
               ,
               vel
               probabilit
               〈◊〉
               ,
               quod
               à
               veritate
               non
               abhorreat
               ,
               persuadere
               〈…〉
               August
               〈◊〉
               19.
               ad
               〈◊〉
               .
            
             
               〈…〉
               ,
               quae
               Canonica
               in
               Ecclesia
               nominantur
               ,
               perspiciuá
               aliquid
               firmatur
               authoritate
               ,
               〈…〉
               est
               ,
               Aliis
               vero
               testibus
               vel
               testimontis
               quibus
               aliquid
               credendum
               esse
               suadetur
               ,
               tibi
               credere
               〈…〉
               &c.
               Idem
               Epist.
               112.
               
               Vide
               cundem
               libr.
               ad
               〈…〉
               ●●llationem
               cap.
               15.
               &
               lib.
               de
               Unitate
               〈…〉
               .
            
          
           
             6.
             
          
           
             De
             〈◊〉
             carnis
             cap.
             3.
             
          
           
             T●act
             23.
             in
             M●●h
             .
          
           
             〈…〉
             
          
           
             Ho●●●
             .
             58.
             in
             Johan
             .
          
           
             Ad
             illud
             .
             ad
             docendum
             ]
             in
             2
             〈◊〉
             .
             3.
             
             〈◊〉
             .
          
           
             7.
             
          
           
             De
             script
             .
             Eccl.
             de
             S.
             Joh.
             Chrysost.
             
          
           
             8.
             
          
           
             Tract
             .
             2.
             in
             Epist.
             Johan
             .
          
           
             9.
             
          
           
             ●
             .
             C●●
             cap.
             12.
             
          
           
             Cap.
             22.
             
          
           
             Homil.
             de
             fide
             .
          
           
             In
             Asceticis
             ,
             〈◊〉
             80.
             
          
           
             Lib.
             3.
             contra
             liter
             .
             Petiliani
             ,
             cap.
             6.
             
          
           
             De
             vocat
             .
             gentium
             in
             20.
             tomo
             operum
             Ambros.
             l.
             2.
             c.
             3.
             
          
           
             lib.
             de
             Trinit
             .
             &
             persona
             Christi
             .
          
           
             Paschali
             2.
             
          
           
             In
             Agge
             .
             c.
             1.
             
          
           
             in
             Regni
             .
             bre●●
             reg
             .
             95.
             
          
           
             in
             Reg.
             brev
             .
             reg
             .
             1.
             
          
           
             Advers
             .
             Hermogen
             .
             Cap
             ,
             22.
             
          
           
             Lib.
             2.
             cap.
             47.
             
          
           
             Lib.
             4.
             cap.
             66.
             
          
           
             Apud
             Theodoret
             .
             hist.
             Eccles.
             l.
             1.
             c.
             6.
             &
             apud
             Gelasium
             Cyzicenum
             in
             actis
             Concil
             .
             Nicen.
             l.
             2.
             c.
             7.
             
          
           
             Orat.
             contra
             Gentes
             in
             initio
             
          
           
             Homil.
             9.
             in
             2.
             
             T●m
             .
          
           
             Homil.
             9.
             in
             ep
             .
             Coloss.
             
          
           
             Homil.
             58.
             in
             Johan
             .
          
           
             Homil.
             41.
             opi
             .
             〈◊〉
             .
             in
             Matth.
             
          
           
             l.
             2.
             c.
             9.
             de
             doctri
             .
             Christiana
             .
          
           
             Collat.
             l.
             1.
             c.
             1.
             
          
           
             〈…〉
             .
          
           
             〈…〉
             c.
             1.
             
          
           
             ●omil
             .
             9.
             in
             〈◊〉
             .
          
           
             lib.
             1.
             de
             ortho
             fide
             c.
             1.
             
          
           
             in
             Levit.
             q.
             9.
             
          
           
             in
             Michae
             .
             c.
             1.
             
          
           
             lib.
             7.
             contra
             Julian
             .
          
           
             lib.
             8.
             anagogicae
             contempl
             .
             in
             Hexaemeron
             .
          
           
             Rupert
             .
             Abbas
             Tuitiensis
             Comment
             .
             in
             lib.
             Regum
             .
             l.
             3.
             c.
             12.
             
          
           
             Lib.
             1.
             contr
             .
             Eunomium
             .
          
           
             Homil.
             12.
             in
             3.
             
             Philip.
             
          
           
             11.
             
          
           
             Lib.
             3.
             cap.
             1.
             
          
           
             Tract
             .
             49.
             in
             Johan
             .
          
           
             Exposit.
             2.
             
             Psal.
             21.
             contr
             .
             Parmen
             .
             l.
             5.
             
          
           
             Lib.
             2.
             
             Hist.
             cap.
             34.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             〈◊〉
             15.
             
          
           
             Epist.
             74.
             ad
             Pompei
             .
          
           
             ●●b
             .
             3.
             contra
             〈◊〉
             .
          
           
             Lib.
             3.
             cap.
             4.
             
          
           
             17.
             
          
           
             a
             Lib.
             3.
             hist.
             cap.
             25.
             
          
           
             b
             Lib.
             de
             viris
             illustr
             .
          
           
             18.
             
          
           
             Lib.
             2.
             cap.
             2.
             
          
           
             Lib.
             2.
             cap.
             24.
             
          
           
             Hist.
             lib.
             5.
             c.
             27.
             
          
           
             S.
             Basil.
             l.
             2.
             contr
             .
             Eunom
             Tract
             .
             97.
             in
             Johan
             .
          
           
             19.
             
          
           
             20.
             
          
           
             Lib
             5
             c.
             20.
             
          
           
             21.
             
          
           
             22.
             
          
           
             23.
             
          
           
             24.
             
          
           
             25.
             
          
           
             De
             author
             .
             S.
             Script
             .
             l.
             3.
             p.
             53
             Tom.
             1.
             contr
             1.
             de
             verbo
             Dei
             cap.
             19.
             
             In
             colloq
             .
             Ratisbon
             .
             lib.
             3.
             c.
             3.
             contre
             le
             Roy
             Jaques
             ,
             &
             l.
             2.
             c.
             7.
             de
             Euchar.
             cont
             .
             Du
             Plessis
             &
             cap.
             5.
             obser
             .
             4.
             
             Resp.
             ad
             quaest
             .
             9.
             
             Jacobi
             Regi●
             Epiphaen
             .
             haere
             .
             69.
             
          
           
             *
             S.
             Ambros.
             c.
             5.
             lib.
             de
             side
             cōtra
             Arianos
             .
             S.
             Aug.
             tract
             .
             97.
             in
             Johan
             .
             &
             epist.
             174
             ,
             &
             178.
             
             S.
             Athanas.
             in
             libel
             .
             de
             decret
             .
             Synod
             .
             Nicen.
             Tertul.
             adv
             .
             Praxeam
             .
             Theodoret.
             Dial.
             2.
             c.
             4.
             
             Salmero
             ,
             disp
             .
             4.
             in
             2.
             ad
             Timoth.
             
          
           
             26.
             
          
           
             27.
             
          
           
             Summa
             Theol.
             p.
             1.
             tit
             .
             10.
             c.
             3.
             de
             Indulg
             .
             fol.
             202.
             
             Venet.
             1582.
             
             
               Vtle
               etiam
               〈◊〉
               .
               cap.
               2.
               dexs
               Indulgent
               .
               Na●●r
               .
               Comment
               .
               de
               J●●al
               .
               &
               indulgent
               .
            
             Biel
             lect
             .
             57.
             in
             Can.
             Missae
             .
          
           
             *
             De
             cultu
             Sanctorum
             cap.
             9.
             §
             praeterea
             .
          
           
             a
             Contre
             le
             Roy
             de
             la
             Grand
             Bretagne
             ,
             p.
             1009.
             
          
           
             28.
             
          
           
             29.
             
          
           
             L.
             1.
             
             Stroma●
             .
             Lib.
             2.
             cap.
             39.
             
          
           
             31.
             
          
           
             32.
             
          
           
             Exod.
             17.
             14
             
             &
             34.
             27.
             
             Job
             .
             19.
             23
             ,
             24.
             
             Psal.
             102.
             19.
             
             Isai.
             30.
             8.
             
             Jer.
             30.
             2.
             
             Revd.
             1.
             11
             ,
             19.
             
             &
             21.
             5.
             
          
           
             33.
             
          
           
             34.
             
          
           
             35.
             
          
           
             Homil
             26.
             in
             Matth.
             
          
           
             36.
             
          
           
             37.
             
          
           
             38.
             
          
           
             39.
             
          
           
             In
             cap.
             6.
             
             Johan
             .
             n.
             11●
             
          
           
             Vide
             Hierem.
             Patriar
             .
             C.
             P.
             doctr
             .
             &
             exho●
             .
             ad
             Germanos
             .
          
           
             40.
             
          
           
             41.
             
          
           
             42.
             
          
           
             〈…〉
             .
          
           
             〈…〉
             23.
             
          
           
             〈…〉
             6.
             
          
           
             43.
             
          
           
             1
             pist
             .
             10.
             
          
           
             Lyra
             in
             Matth.
             c.
             16.
             
          
           
             44.
             
          
           
             45.
             
          
           
             46.
             
          
           
             *
             Vide
             〈◊〉
             9.
             
          
           
             47.
             
          
           
             O●●
             .
             2
             co●●●
             Eunomiu●
             .
          
           
             Lib.
             2.
             de
             Trinit
             .
             cap.
             5.
             &
             cap.
             6.
             contr
             .
             haer
             .
             l.
             2.
             tom
             .
             2.
             
          
           
             48.
             
          
           
             S.
             Greg.
             Nys●●n
             .
             ibid.
             
          
           
             Lib.
             de
             Spi●●
             c.
             1.
             
          
           
             *
             Nónne
             perspicuum
             est
             ,
             ista
             ,
             tametsi
             non
             dicantur
             ,
             tamen
             ex
             illis
             colligi
             quae
             haec
             necessariò
             efficiant
             ac
             probent
             ?
             Quae
             tandem
             ?
             Ego
             sum
             primus
             ,
             &
             post
             haec
             ,
             &
             ante
             me
             non
             est
             alius
             Deus
             ,
             &
             post
             me
             non
             crit
             .
             Totum
             enim
             quicquid
             est
             ,
             mecum
             est
             ,
             nec
             principium
             habens
             ,
             nec
             finem
             habiturum
             .
             His
             à
             Scriptura
             acceptis
             ,
             illud
             quidem
             ,
             quod
             ante
             eum
             nihil
             sit
             ,
             nec
             anti
             quiorem
             causam
             habeat
             ,
             Anarchum
             &
             Ingenitum
             appellasti
             :
             quod
             autem
             nunquam
             defiturum
             sit
             ,
             Immortale
             ,
             exiti●que
             expers
             .
             
               Nazianz.
               lib.
            
             5.
             
             
               Theol.
               interprete
               Jacobo
               Billio
               .
               Et
               infra
               ,
            
             Cum
             ergo
             in
             nominibus
             &
             rebus
             tantum
             discrimen
             reperiatur
             ,
             quid
             causae
             est
             cur
             literae
             tantopere
             s●rvias
             ,
             Judaicaeque
             sapientiae
             teipsum
             adjungas
             ,
             relictisque
             rebus
             syllabas
             consecteris
             ?
             Quod
             si
             te
             bis
             quinque
             aut
             bis
             septem
             dicente
             ,
             decem
             aut
             quatuor
             decim
             ex
             verbis
             tuis
             colligerem
             ,
             aut
             ex
             eo
             quod
             animal
             ratione
             praeditum
             .
             &
             mortale
             diceres
             ,
             hominem
             esse
             concluderem
             ,
             an
             tibi
             viderer
             delirare
             ?
             Neque
             enim
             verba
             magis
             sunt
             ejus
             qui
             loquitur
             quam
             illius
             qui
             loquendi
             necessitatem
             simul
             affert
             .
          
           
             49.
             
          
           
             50.
             
          
           
             51.
             
          
           
             〈…〉
             
          
           
             52.
             
          
           
             53.
             
          
           
             54.
             
          
           
             Lib.
             de
             fide
             ,
             ●
             28.
             
          
           
             55.
             
          
           
             Lib.
             de
             Script
             :
             Eccles.
             in
             Luca
             
          
           
             56.
             
          
           
             C.
             Pli.
             A●
             .
             Dom.
             532.
             
          
           
             〈…〉
             
          
           
             Lib.
             4
             cap.
             2.
             
             〈◊〉
             Ma
             ●cion
             .
          
           
             Dial.
             adv
             .
             Luciferianos
             .
          
           
             57.
             
          
           
             Lib.
             1.
             c.
             1.
             
          
           
             Frima
             parte
             Concil
             .
             Ephes.
             cap.
             25
             
          
           
             58.
             
          
           
             Lib.
             2.
             de
             Trinit
             .
             cap.
             6.
             
          
           
             59.
             
          
           
             Apud
             Facundum
             lib.
             10.
             cap.
             5
             
          
           
             60.
             
          
           
             61.
             
          
           
             Epist.
             74.
             ad
             Pompeium
             .
          
           
             62.
             
          
           
             63.
             
          
           
             64.
             
          
           
             Senec.
             ep
             .
             9●
             .
          
           
             Leo.
             2.
             cap.
             45.
             
          
           
             65.
             
          
           
             Joh.
             11.
             26
             ,
             27.
             
          
           
             Ma●h
             .
             16.
             16.
             
             John
             6.
             69.
             
          
           
             Joh.
             17.
             3
             
          
           
             Joh.
             20.
             31.
             
          
           
             Rom.
             10.
             8
             ,
             9.
             
          
           
             1
             Co●
             .
             2.
             2.
             
          
           
             1
             Cor.
             15.
             1.
             
          
           
             1
             J●k
             .
             3.
             23.
             
          
           
             ●
             Cor.
             3.
             11
             ,
          
           
             12
             ,
          
           
             13
             ,
          
           
             14
             ,
          
           
             15.
             
          
           
             1
             Joh.
             4.
             2.
             1
             
             Joh.
             5.
             
             ●
             .
          
           
             66.
             
          
           
             Act.
             2.
             24.
             
             &
             3.
             15.
             
          
           
             Act.
             8.
             12
             ,
             3●
             38.
             
          
           
             Acts
             9.
             20
             17.
             2.
             
          
           
             Acts
             16.
             31.
             
          
           
             67.
             
          
           
             Ad
             Magnes
             .
          
           
             Ad
             Philip.
             
          
           
             Coll.
             cum
             Tryph.
             
          
           
             68.
             
          
           
             Lib.
             3.
             cap.
             4.
             
          
           
             69.
             
          
           
             De
             vela●●
             Virgin.
             cap.
             1
             
          
           
             70.
             
          
           
             71.
             
          
           
             〈…〉
             .
          
           
             〈…〉
             .
          
           
             〈…〉
             .
          
           
             〈…〉
             
          
           
             〈◊〉
             115.
             de
             〈◊〉
             &
             ●erm
             .
             131.
             
          
           
             De
             〈◊〉
             ●ymb
             .
          
           
             72.
             
          
           
             73.
             
          
           
             74.
             
          
           
             August
             .
             contra
             epist.
             Fundam
             c.
             4.
             
          
           
             75.
             
          
           
             76.
             
          
           
             Lib.
             2.
             de
             Trin.
             in
             princ
             .
          
           
             77.
             
          
           
             78.
             
          
           
             79.
             
          
           
             2.
             
             2●
             .
             q.
             1.
             a.
             10.
             
          
           
             
               August
               .
               Tri.
               de
               Ancona
               q.
            
             59.
             art
             .
             1.
             
             Novum
             Symbolum
             condere
             solum
             ad
             Papam
             spectat
             ,
             quia
             est
             caput
             fidei
             Christianae
             ,
             cujus
             authoritate
             omnia
             quae
             ad
             fidem
             spectant
             firmantur
             &
             roborantur
             .
             
               Idem
               art
            
             .
             2.
             
             Sicut
             potest
             novum
             Symbolum
             condere
             ,
             ità
             potest
             novos
             articulos
             supra
             alios
             multiplicare
             .
          
           
             Tom.
             13.
             part
             .
             3.
             disp
             .
             6.
             §
             est
             ergo
             .
          
           
             80.
             
          
           
             81.
             
          
           
             82.
             
          
           
             2
             Co●
             1.
             24.
             
          
           
             1
             ●et
             .
             5.
             3.
             
          
           
             Cod.
             lib.
             1.
             de
             span●
             §
             Cum
             ●ecta
             .
          
           
             83.
             
          
           
             ●ib
             .
             2.
             biblioth
             .
             5.
             
          
           
             Lib
             1.
             advers
             .
             haeret
             .
             cap.
             13.
             
          
           
             See
             Liberty
             of
             Prophes
             .
             sect
             .
             1.
             
          
           
             1.
             
          
           
             2.
             
          
           
             In
             Psal.
             226.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             1.
             
          
           
             *
             1
             〈…〉
             book
             .
             De●ll
             〈…〉
             l.
             2.
             
             〈…〉
             .
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             〈…〉
             
          
           
             11.
             
          
           
             L.
             5.
             cap.
             2.
             siect
             .
             4.
             n.
             23.
             
          
           
             Idem
             sect
             .
             3
             .
             n.
             21.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             *
             Ubi
             supra
             sect
             .
             3.
             
          
           
             17.
             
          
           
             18.
             
          
           
             19.
             
          
           
             〈…〉
             
          
           
             Prov.
             1.
             24.
             
          
           
             Rom.
             2.
             4.
             
          
           
             20.
             
          
           
             L.
             5.
             prax
             .
             〈◊〉
             poenit
             .
             cap.
             2.
             sect
             .
             4.
             n.
             23
             
          
           
             21.
             
          
           
             22.
             
          
           
             23.
             
          
           
             Ovid.
             
          
           
             24.
             
          
           
             Lib.
             1.
             de
             remed
             .
             amoris
             .
          
           
             25.
             
          
           
             Apud
             Reginaid
             ubi
             supra
             .
          
           
             Ecclus.
             5.
             7.
             
          
           
             Eu●●
             .
          
           
             Auson
             
          
           
             S.
             Greg.
             Naz.
             in
             Sanct.
             Bapt.
             
          
           
             26.
             
          
           
             Revt
             ..
             2.
             5.
             
          
           
             27.
             
          
           
             Menand
             .
          
           
             28.
             
          
           
             29.
             
          
           
             30.
             
          
           
             31.
             
          
           
             32.
             
          
           
             33.
             
          
           
             34.
             
          
           
             35.
             
          
           
             26.
             
          
           
             Dan.
             ●
             
          
           
             37.
             
          
           
             38.
             
          
           
             39.
             
          
           
             1.
             
          
           
             〈…〉
             c.
             17.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             *
             Lib.
             2.
             
             Ch.
             ●
             .
             Rule
             6.
             
             Nu.
             65.
             
          
           
             *
             Rule
             9.
             num
             .
             7
             ,
             8
             ,
             9.
             
          
           
             7.
             
          
           
             In
             Levit.
             qu.
             57.
             
          
           
             In
             1
             Cor.
             11.
             
          
           
             Rationale
             Divin
             .
             lib.
             4.
             cap.
             1.
             
          
           
             In
             1
             Cor.
             11.
             homil
             .
             24.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             〈…〉
             
          
           
             *
             Great
             Exemp
             .
             Disc.
             of
             Bapt.
             of
             Infants
             :
             Liberty
             of
             Proph.
             Sect.
             18.
             edit
             .
             in
             folio
             .
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             1.
             
          
           
             De
             Virgin.
             veland
             .
          
           
             2.
             
          
           
             Cap.
             29.
             de
             Spii
             .
             9.
             
          
           
             3.
             
          
           
             4.
             
          
           
             Ad
             Juba●●
             .
          
           
             5.
             
          
           
             〈…〉
             
          
           
             6.
             
          
           
             Hist.
             compend
             .
             fere
             in
             initio
             ,
             pag.
             25.
             
          
           
             7.
             
          
           
             8.
             
          
           
             Epist.
             58.
             
          
           
             9.
             
          
           
             Juven
             .
             Sat.
             2.
             
          
           
             10.
             
          
           
             Ad
             Pomp●●
             ,
          
           
             11.
             
          
           
             12.
             
          
           
             Orat.
             de
             vita
             S.
             Gregor
             .
             Thaum
             .
          
           
             Annal.
             A.
             D.
             44.
             
             §
             88.
             
             &
             A.
             D.
             58.
             
             §§
             .
             76
             ,
             77.
             &
             in
             Martyrol
             .
             ●ebr
             .
             2.
             
          
           
             a
             De
             inventor
             .
             rerum
             lib.
             5.
             cap.
             2.
             
          
           
             b
             Lib.
             2.
             cap.
             9.
             &
             lib.
             5.
             de
             origin
             .
             dignit
             .
             Gall.
             cap.
             17.
             
          
           
             c
             Lib.
             de
             religione
             Romanorum
             in
             fine
             .
          
           
             d
             In
             lib.
             1.
             
             &
             2.
             de
             Roma
             triumphante
             .
          
           
             e
             Lib.
             1.
             de
             purgatorio
             cap.
             7.
             
             §.
             Tertia
             ratio
             .
          
           
             f
             Adv.
             Regem
             Jacobum
             in
             prima
             instantia
             cap.
             1.
             
          
           
             13.
             
          
           
             a
             De
             divinis
             Offic.
             
          
           
             b
             De
             offic
             .
             Eccles
             .
          
           
             c
             De
             consecrat
             .
          
           
             14.
             
          
           
             Deuter.
             7.
             5.
             
             &
             12.
             4
             
          
           
             De
             orat
             .
             cap.
             12
             
          
           
             Concil
             .
             Antisodor
             .
             c.
             1.
             
          
           
             Concil
             .
             Turon
             .
             2.
             
             Can.
             13.
             
          
           
             15.
             
          
           
             Can.
             34.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             1
             Joh.
             3.
             2
             ,
             3.
             
          
        
         
           Notes for div A63844-e140600
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             Lib.
             1.
             
             Rule
             .
             1.
             
          
           
             5.
             
          
           
             1
             Cor.
             7.
             23.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             Prov.
             8.
             15.
             
          
           
             Wisdom
             6.
             3
             ,
             4.
             
          
           
             Rom.
             13.
             1
             ,
             2.
             
          
           
             John
             19.
             11.
             
          
           
             a
             L.
             2.
             retract
             .
             c.
             9.
             &
             ep
             .
             105.
             ad
             Sixtum
             .
          
           
             b
             Cap.
             20.
             lib.
             contr
             .
             collatorem
             .
          
           
             12.
             
          
           
             1
             Pet.
             2.
             13.
             
          
           
             Rom.
             13.
             5.
             
          
           
             c
             In
             Rom.
             13.
             
          
           
             c
             In
             Rom.
             13.
             
          
           
             c
             In
             Rom.
             13.
             
          
           
             d
             Ep.
             54.
             ad
             Maced
             .
             Vide
             etiam
             S.
             Hieron
             .
             in
             c.
             3.
             ad
             Titum
             .
          
           
             e
             Cap.
             placuit
             16.
             q.
             6.
             &
             in
             l.
             extat
             .
             ff
             .
             quod
             metus
             causa
             .
          
           
             f
             Gl.
             in
             cap.
             Jus
             gentium
             dist
             .
             2.
             verbo
             Sedium
             .
             Capp
             .
             1
             ,
             2
             ,
             23.
             q.
             2.
             l.
             ait
             praetor
             .
             §.
             si
             debitorem
             .
             ff
             .
             de
             his
             quae
             in
             fraud
             ,
             Creditorum
             .
          
           
             13.
             
          
           
             1
             Cor.
             7.
             12.
             
          
           
             Lib.
             5.
             
             Ethic.
             cap.
             7.
             
          
           
             14.
             
          
           
             15.
             
          
           
             Unum
             necessarium
             Chap.
             3.
             p.
             101.
             
          
           
             16.
             
          
           
             Lib.
             2.
             de
             Baptis
             .
             c.
             6.
             
          
           
             John
             20.
             
          
           
             17.
             
          
           
             18.
             
          
           
             De
             Sepultur
             .
             cap.
             corripiantur
             .
             c.
             25.
             q.
             3.
             gl
             .
             ad
             verbum
             [
             Major
             .
             ]
          
           
             Lib.
             10.
             ep
             .
             83.
             
          
           
             19.
             
          
           
             *
             Numb
             .
             16.
             
          
           
             20.
             
          
           
             21.
             
          
           
             22.
             
          
           
             Lib.
             1.
             de
             praecept
             .
             &
             dispens
             .
             c.
             11.
             
          
           
             Cap.
             12.
             
          
           
             Lev.
             26.
             15.
             
          
           
             Lev.
             26.
             15.
             
          
           
             Gloss.
             in
             cap.
             Metropolitanum
             2.
             quaest
             .
             7.
             
          
           
             23.
             
          
           
             24.
             
          
           
             25.
             
          
           
             26.
             
          
           
             27.
             
          
           
             28.
             
          
           
             Isai.
             33.
             
          
           
             Luc.
             1.
             
          
           
             Apoc.
             1.
             &
             cap.
             19.
             
          
           
             *
             1
             Pet.
             2.
             15.
             
          
           
             *
             See
             the
             Doct.
             and
             Pract.
             of
             Repent
             .
             chap.
             4
             p.
             173.
             
          
           
             Galat.
             5.
             13.
             
          
           
             1
             Cor.
             7.
             20.
             21
             ,
             24.
             
          
           
             Lib.
             3.
             instir
             .
             cap.
             19.
             
             §
             10.
             
          
           
             James
             1.
             25.
             
          
           
             Rom.
             8.
             12.
             
          
           
             Rom.
             8.
             1
             ,
             &
             14.
             
          
           
             1
             Cor.
             8.
             9.
             
          
           
             Rom.
             8.
             22.
             
          
           
             Acts
             13.
             33.
             
          
           
             1
             Cor.
             7.
             23.
             
          
           
             Verse
             24.
             
          
           
             Vide
             etiam
             Francisci
             de
             Silvestris
             opusculum
             de
             Evangelica
             libertate
             .
          
           
             29.
             
          
           
             If
             a
             man
             have
             but
             a
             right
             understanding
             that
             it
             is
             all
             one
             before
             God
             to
             eat
             flesh
             o●
             egges
             ,
             milk
             or
             fish
             ;
             that
             to
             him
             it
             matters
             not
             whether
             you
             wear
             a
             red
             or
             a
             white
             garment
             in
             your
             times
             of
             solemn
             prayer
             ;
             this
             is
             enough
             ,
             says
             
               Calvin
               [
               lib.
            
             3.
             cap.
             19.
             
             §.
             10.
             instit
             .
             ]
             he
             need
             not
             tie
             himself
             to
             either
             ,
             but
             if
             he
             does
             ,
             his
             conscience
             is
             still
             free
             ,
             though
             his
             action
             or
             choice
             be
             determined
             .
             And
             so
             it
             is
             though
             the
             law
             of
             his
             Superiour
             determines
             him
             .
          
           
             1
             Pet.
             2.
             19.
             
          
           
             De
             benefic
             .
             3.
             2.
             2
             ae
             q.
             104.
             art
             .
             5.
             
          
           
             30.
             
          
           
             31.
             
          
           
             32.
             
          
           
             33.
             
          
           
             34.
             
          
           
             35.
             
          
           
             Col.
             3.
             23.
             
          
           
             36.
             
          
           
             37.
             
          
           
             38.
             
          
           
             39.
             
          
           
             40.
             
          
           
             41.
             
          
           
             42.
             
          
           
             43.
             
          
           
             44.
             
          
           
             Vide
             Rule
             6.
             of
             this
             chapter
             .
          
           
             Rule
             4.
             of
             this
             chapter
             .
          
           
             45.
             
          
           
             46.
             
          
           
             Orat.
             17.
             
          
           
             Apolog.
             2.
             pro
             Christ.
             
          
           
             Lib.
             1.
             de
             praecept
             .
             &
             dispens
             .
             c.
             11
             ,
             12.
             
          
           
             *
             Videat
             lector
             Latomi
             librum
             [
             de
             Ecclesia
             &
             legis
             humanae
             obligatione
             ]
             &
             Claudium
             Carninum
             [
             de
             vi
             &
             potestate
             legum
             humanarum
             ]
             Cajetanum
             verb
             ▪
             praeceptum
             ,
             Navarrum
             ,
             Card.
             Toletum
             de
             hac
             materia
             in
             libello
             de
             7.
             peccatis
             mortal
             .
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Lib.
             1.
             
             Offic.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             Lib.
             de
             bono
             conjug
             .
             cap.
             16.
             
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             18.
             
          
           
             2.
             
          
           
             Clement
             .
             Exivi
             de
             Paradiso
             ,
             de
             verb.
             signif
             .
          
           
             3.
             
          
           
             *
             L.
             in
             causae
             .
             §
             ▪
             idem
             ●omponius
             .
             ff
             .
             de
             minoribus
             .
             &
             l.
             item
             si
             precio
             .
             §.
             quemadmodum
             .
             ff
             .
             locati
             &
             conducti
             .
          
           
             Levit.
             19.
             
          
           
             1
             Thes●
             .
             4.
             
          
           
             4.
             
          
           
             Cap.
             at
             si
             Clerici
             .
             in
             princip
             .
             de
             Judi
             ▪
             
          
           
             Rom.
             14.
             
          
           
             5.
             
          
           
             Cap.
             10.
             
          
           
             Epist.
             91.
             
          
           
             Claudian
             .
             ad
             Honor.
             
          
           
             L.
             1.
             ff
             .
             de
             legibus
             .
          
           
             In
             Hippia
             .
          
           
             Lib.
             3.
             cap.
             3.
             
          
           
             Ethic.
             lib.
             8.
             c.
             10.
             
          
           
             Lib.
             4.
             
             Eth.
             cap.
             1.
             
          
           
             Ubi
             suprà
             .
          
           
             De
             Clemen●
             .
             1.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             Lib.
             3.
             de
             legib
             .
             cap.
             30.
             
             ●
             .
             11.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             De
             Poenit.
             
          
           
             7.
             
          
           
             8.
             
          
           
             L.
             18.
             ff
             .
             de
             poenis
             .
             l.
             fugitivus
             .
             ff
             .
             de
             verbor
             .
             signific
             .
          
           
             9.
             
          
           
             Novel
             .
             135.
             
          
           
             1.
             
          
           
             Vide
             etiam
             Authent
             .
             ut
             factae
             novae
             constit
             .
          
           
             De
             benefic
             .
             q.
             22.
             n.
             14.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             Lib.
             2.
             
             Polit.
             c.
             6.
             §
             leges
             dist
             .
             4.
             l.
             dequibus
             ff
             .
             de
             legibus
             .
          
           
             Apolog.
             c.
             4.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             *
             Rule
             3.
             
          
           
             Panormit
             .
             c.
             cum
             olim
             .
             de
             cleric
             .
             conjug
             .
          
           
             1.
             
          
           
             Cap.
             2.
             de
             constitut
             .
             n.
             6.
             
          
           
             L.
             omnes
             populi
             de
             justitia
             &
             jure
             .
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             L.
             Qui
             non
             facit
             ff
             .
             de
             regulis
             juris
             .
          
           
             6.
             
          
           
             7.
             
          
           
             1.
             
          
           
             Vide
             A.
             Gellium
             lib.
             1.
             cap.
             13.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             1.
             
          
           
             *
             Nemo
             sibi
             putabit
             turpe
             quod
             aliis
             fuit
             fructu●sum
             .
             Patercul
             .
             lib.
             2.
             in
             princ
             .
          
           
             1
             Chron.
             29.
             12.
             
          
           
             1
             Tim.
             6.
             15.
             
             Psal.
             82.
             6.
             
          
           
             2.
             
          
           
             Rom.
             13.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             See
             the
             Doctr.
             and
             Practise
             of
             Repentance
             ,
             chap.
             5.
             sect
             .
             5.
             p.
             280.
             
          
           
             17.
             
          
           
             ●hilippi●
             .
             8.
             
          
           
             18.
             
          
           
             Gen.
             9.
             6.
             
          
           
             Lib.
             4
             
          
           
             Lib.
             4.
             
             Etymol
             .
             c.
             21.
             &
             habetur
             .
             dist
             .
             4.
             can
             .
             factae
             sunt
             leges
             
          
           
             1.
             
          
           
             2.
             
          
           
             Exod.
             21.
             25
             ,
             26.
             
          
           
             3.
             
          
           
             Lib.
             2.
             chap.
             2.
             
             Rule
             3.
             n.
             8.
             
          
           
             4.
             
          
           
             Levit.
             22.
             14.
             
          
           
             5.
             
          
           
             Num.
             5.
             6.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             6.
             
          
           
             1
             Cor.
             11.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             De
             superstitione
             .
          
           
             Lib.
             2.
             
             Ennead
             .
             1.
             
          
           
             18.
             
          
           
             19.
             
          
           
             20.
             
          
           
             21.
             
          
           
             22.
             
          
           
             23.
             
          
           
             Lib.
             1.
             
             Offic.
             
          
           
             24.
             
          
           
             25.
             
          
           
             26.
             
          
           
             26.
             
          
           
             Lib.
             2.
             ordinat
             .
             Regal
             .
             tit
             .
             9.
             l.
             1.
             
          
           
             Ibid.
             tit
             .
             15.
             
          
           
             27.
             
          
           
             28.
             
          
           
             Cap.
             Caeterum
             ,
             &
             cap.
             Nonnulli
             de
             rescriptis
             .
             cap.
             Novit
             .
             in
             fine
             de
             his
             quae
             fiunt
             à
             praelato
             .
          
           
             29.
             
          
           
             Lib.
             17.
             cap.
             7.
             
             Noct.
             Attic.
             
          
           
             30.
             
          
           
             Virgil.
             lib.
             4.
             
             Aeneid
             .
             &
             lib.
             4.
             
             Geor.
             
          
           
             Alph.
             à
             Castro
             lib.
             2.
             de
             leg
             .
             poen
             .
             cap.
             7.
             
          
           
             31.
             
          
           
             Lib.
             1.
             de
             Divinat
             .
          
           
             Epist.
             ad
             Attic.
             
          
           
             Cap.
             in
             poenis
             de
             reg
             .
             ju●
             .
             lib.
             6.
             
          
           
             32.
             
          
           
             1.
             
          
           
             2.
             
          
           
             Lib.
             de
             mendac
             .
             c.
             13.
             
          
           
             3.
             
          
           
             4.
             
          
           
             Vide
             Diogen
             .
             Laert.
             in
             Zenon
             .
          
           
             Alexander
             Aphrodisaeus
             in
             2.
             de
             anima
             .
             Lucian
             .
             in
             Macrob.
             
          
           
             Galen
             .
             5.
             de
             loc
             .
             affect
             .
             Plutarch
             .
             in
             Pericle
             .
             Suidas
             .
             ●lin
             .
             l.
             1.
             ep
             .
             12.
             
          
           
             *
             Lib.
             15.
             
          
           
             a
             In
             Phaedon
             .
             Platon
             .
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             4.
             
          
           
             c
             Annal.
             6.
             
          
           
             Vide
             Front.
             Ducaeum
             Tom.
             1.
             
             S.
             Chrysost.
             n.
             628.
             
          
           
             Lib.
             3.
             de
             Virgin.
             
          
           
             In
             cap.
             1.
             
             Jonae
             ,
             in
             haec
             verba
             ,
             
               Mittite
               me
               in
               mare
            
             .
          
           
             §.
             quod
             si
             ff
             .
             quod
             metus
             causâ
             .
          
           
             5.
             
          
           
             Hii●or
             .
             Sep●entr
             .
          
           
             Exposit.
             in
             Johan
             .
             tract
             .
             52.
             
          
           
             Et
             lib.
             19.
             de
             Civit.
             Dei.
             
          
           
             Bell.
             Judaic
             .
             l.
             3.
             c.
             25.
             
          
           
             Lib.
             3.
             
             Ethic.
             cap.
             7.
             &
             lib.
             5.
             cap.
             ult
             .
          
           
             Metamorph
             l.
             7.
             fab
             .
             25.
             
          
           
             Ubi
             suprá
             .
          
           
             7.
             
          
           
             Lib.
             1.
             cap.
             20.
             de
             Civit.
             Dei.
             
          
           
             Eth.
             Nic.
             li.
             ●
             .
             cap.
             11.
             
          
           
             8.
             
          
           
             9.
             
          
           
             Lib.
             3.
             
             Instit.
             cap.
             18.
             
          
           
             10.
             
          
           
             Lib.
             de
             Senect
             .
          
           
             Somn.
             Scip.
             Vide
             Platonem
             in
             Phaedone
             .
          
           
             Lib.
             1.
             
             Tuscul.
             
          
           
             Ad
             Carm.
             aur
             .
             Pyth.
             
          
           
             Jamb
             .
             18.
             
          
           
             11.
             
          
           
             In
             12.
             
             Aeneid
             .
          
           
             12.
             
          
           
             Lib.
             5.
             c.
             11.
             
             Eth.
             
          
           
             13.
             
          
           
             1
             Macc.
             6.
             43.
             
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             Orat.
             de
             Provinciis
             consularibus
             .
             Adv.
             Jovinian
             .
          
           
             Lib.
             3.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Gal.
             1.
             4.
             
          
           
             Gothicor
             .
             4.
             
          
           
             Lib.
             6.
             c.
             70.
             
          
           
             Aeneid
             6.
             
          
           
             a
             Lib.
             1.
             de
             civit
             .
             Dei
             ,
             c.
             20.
             21
             ,
             26.
             ep
             .
             61.
             ad
             Dulcit
             .
             &
             l.
             11.
             contra
             2.
             ep
             .
             Gaudent
             .
             c.
             23.
             
          
           
             b
             Excid
             .
             Hieros
             .
             3.
             c.
             17.
             
          
           
             c
             Epitom
             .
             log
             .
             c.
             4.
             
          
           
             d
             Aethiop
             .
             2.
             
          
           
             1.
             
          
           
             2.
             
          
           
             Exod
             :
             22.
             1.
             
          
           
             Ibid.
             
          
           
             Can.
             Miss
             .
             de
             consecrat
             .
             dist
             .
             1.
             
          
           
             *
             Tacitè
             per●issum
             est
             quod
             sine
             ultione
             prohibetur
             .
             Tertull.
             1.
             
               adv
               .
               Marc.
            
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             Lib.
             1.
             
             Retract
             .
             c.
             9.
             
          
           
             A.
             Gellius
             ,
             lib.
             20.
             cap.
             1.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             Lib.
             1.
             
             Offic.
             
          
           
             1.
             
          
           
             Lib.
             12.
             variar
             .
             hist.
             
          
           
             Lib.
             6.
             de
             Rep.
             
          
           
             Clem.
             Alex.
             lib.
             6.
             cap.
             4.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Prov.
             13.
             5.
             30.
             8.
             
             Psal.
             5.
             7.
             
          
           
             Col.
             3.
             9.
             
             Revel
             .
             21.
             8
             ,
             27.
             
          
           
             4.
             
          
           
             5.
             
          
           
             S.
             Gregor
             .
             lib.
             26.
             
             Moral
             .
             cap.
             7.
             
          
           
             Epist
             8.
             ad
             Hieron
             .
          
           
             Eurip.
             in
             Phoeniss
             .
             Lactant.
             6.
             instit
             .
             16.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             Luc●●
             .
          
           
             Niceph.
             16.
             c.
             35.
             
          
           
             9.
             
          
           
             10.
             
          
           
             Homil.
             5.
             de
             poenitent
             .
          
           
             Natali
             5.
             
             S.
             Felicis
             .
          
           
             In
             Philopseu
             .
          
           
             Lib.
             5.
             
             Constit.
             cap.
             37.
             
          
           
             Lib.
             3.
             
             Epist.
             16.
             
          
           
             Quaest.
             68.
             in
             Levit.
             
          
           
             11.
             
          
           
             Ovid.
             3.
             
             〈◊〉
             .
          
           
             12.
             
          
           
             Sophocl
             .
             in
             Creusa
             .
          
           
             Caus.
             22.
             qu.
             2.
             c.
             Nequis
             .
          
           
             Lib.
             de
             pudicit
             .
          
           
             De
             mendacio
             ,
             ad
             Consentium
             .
          
           
             13.
             
          
           
             Lib.
             de
             mendac
             .
             cap.
             13.
             
          
           
             14.
             
          
           
             Num.
             16.
             
          
           
             15.
             
          
           
             16.
             
          
           
             Habetur
             in
             compendio
             Navarri
             per
             Petr.
             Guivar
             .
             edit
             .
             Antverp
             .
             1595.
             pag.
             93.
             
          
           
             Pagina
             82.
             
          
           
             Vide
             Compen
             .
             impress
             .
             Lugd.
             1641.
             pag.
             335.
             
          
           
             17.
             
          
           
             S.
             Aug.
             lib.
             de
             bono
             viduit
             .
             cap.
             22.
             
          
           
             18.
             
          
           
             De
             verbi
             Apost
             .
          
           
             Dorotheus
             doctr
             .
             2.
             n.
             11.
             
          
           
             Eth.
             lib.
             4.
             c.
             7.
             
          
           
             Evagr.
             lib.
             1.
             c.
             15.
             hist.
             Niceph.
             lib.
             14
             c.
             55.
             
          
           
             19.
             
          
           
             Pindar
             .
          
           
             2
             Kings
             6.
             19.
             
          
           
             Lib.
             1.
             de
             Sacerdotio
             .
          
           
             Livius
             l.
             3.
             29.
             
          
           
             Val●●
             .
             Max.
             
          
           
             Iliad
             .
             8.
             
          
           
             De
             offic
             .
             l.
             1.
             c.
             29.
             
          
           
             Epist.
             1.
             ad
             Bonifac.
             
          
           
             Hi●ius
             ,
             Bell.
             Gallic
             .
             8.
             c.
             3.
             
             Cicero
             ,
             lib.
             3.
             
             Offic.
             
          
           
             Vide
             Orat.
             Cicer
             pro
             C●
             Rabirio
             .
             Appian
             .
             bel
             Civil
             .
             1.
             
          
           
             Stromat
             .
             l.
             1.
             c.
             13.
             
          
           
             20.
             
          
           
             Qu.
             10
             ,
             &
             11.
             in
             Josu●
             .
          
           
             Virg.
             L.
             1.
             ff
             .
             de
             dolo
             male
             .
          
           
             Lib.
             17.
             
          
           
             21.
             
          
           
             a
             5
             Politic.
             c.
             17.
             
          
           
             b
             Lib.
             10.
             
             Pol.
             c.
             38
             ,
             &
             46
             ,
             47.
             
          
           
             Sanazar.
             1.
             
             Epig.
             
          
           
             22.
             
          
           
             Lib.
             2.
             
             Antiquit
             .
          
           
             23.
             
          
           
             Lib.
             3.
             de
             rep
             .
          
           
             24.
             
          
           
             25.
             
          
           
             26.
             
          
           
             27.
             
          
           
             28.
             
          
           
             29.
             
          
           
             Lib.
             6.
             in
             1
             Reg.
             c.
             3.
             
          
           
             30.
             
          
           
             31.
             
          
           
             Isa.
             38.
             
          
           
             32.
             
          
           
             Theophylact.
             in
             24.
             
             Matth.
             
          
           
             Moral
             .
             lib.
             10.
             c.
             27.
             
          
           
             33.
             
          
           
             34.
             
          
           
             S.
             Aug.
             de
             conflictu
             virt
             .
             &
             vitiorum
             .
          
           
             35.
             
          
           
             36.
             
          
           
             37.
             
          
           
             38.
             
          
           
             39.
             
          
           
             40.
             
          
           
             8.
             l.
             Hist.
             c.
             22.
             
          
           
             41.
             
          
           
             42.
             
          
           
             43.
             
          
           
             ●
             .
             2●
             .
             q.
             3.
             art
             .
             1.
             
          
           
             44.
             
          
           
             Lib.
             de
             discipl
             .
             &
             habitu
             .
             virg
             .
          
           
             Orat.
             21.
             
          
           
             45.
             
          
           
             Vide
             Senecam
             epist.
             115.
             
          
           
             46.
             
          
           
             Epist.
             99.
             
          
           
             47.
             
          
           
             *
             Vide
             Aq●inat
             .
             in
             3.
             
             ●
             .
             dist
             .
             38.
             art
             .
             3.
             ad
             5.
             
          
           
             48.
             
          
           
             Lib.
             4.
             
             Eth.
             c.
             7.
             
          
           
             49.
             
          
           
             Vide
             in
             fine
             li.
             1.
             de
             Sacerd.
             
          
           
             Serm.
             of
             Christian
             simplicity
             .
          
           
             50.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Deut.
             13.
             9.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             *
             Jubet
             Deus
             ut
             manus
             nostras
             super
             minores
             semper
             habeamus
             ,
             hoc
             est
             ,
             ut
             peccantes
             eos
             assiduis
             verberibus
             corrigamus
             ,
             n●
             amore
             inuili
             &
             indulgentia
             nimi●
             e●u●entur
             ad
             malum
             ,
             &
             ad
             vitia
             nutriantur
             ,
             
               Lactant.
               lib.
            
             6.
             instit
             .
          
           
             8.
             
          
           
             C●d
             .
             rubr
             .
             quando
             liceat
             se
             sine
             judice
             vindicare
             .
          
           
             9.
             
          
           
             Rom.
             12.
             19.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             Caus.
             2.
             qu.
             5.
             c.
             22.
             monomachiam
             .
             Decret
             .
             tit
             .
             de
             vulgari
             purgat
             .
             6
             Stows
             Annals
             .
             25.
             of
             Henry
             
          
           
             13.
             
          
           
             14.
             
          
           
             Lib.
             5.
             hist.
             Ital.
             
          
           
             in
             Dobunis
             .
          
           
             Bald.
             5.
             conf●●
             .
             493.
             
          
           
             Horat.
             epist.
             l.
             1.
             ep
             .
             2.
             
          
           
             a
             De
             lingua
             Latina
             .
          
           
             b
             in
             verb.
             Duellum
             .
          
           
             c
             Amphitruo
             .
          
           
             d
             in
             lib.
             1.
             
             Annal.
             Enn.
             
          
           
             e
             de
             Rep.
             lib.
             1.
             cap.
             26.
             
          
           
             f
             lib.
             1.
             c.
             3.
             
          
           
             g
             lib.
             2.
             c.
             8.
             
          
           
             h
             de
             Singul.
             certam
             .
             c.
             3.
             
          
           
             i
             de
             Rep.
             c.
             4.
             l.
             7.
             
          
           
             k
             conclus
             .
             76.
             
          
           
             l
             de
             Jure
             belli
             ,
             lib.
             1.
             c.
             3.
             
          
           
             15.
             
          
           
             Juvenal
             .
          
           
             De
             amicitia
             .
          
           
             16.
             
          
           
             17.
             
          
           
             18.
             
          
           
             Vide
             
               Great
               Exemplar
            
             ,
             part
             .
             2.
             p.
             363.
             
          
           
             *
             apud
             Lysiam
             .
          
           
             Serm.
             2.
             
          
           
             19.
             
          
           
             20.
             
          
           
             1.
             
          
           
             2.
             
          
           
             1
             Cor.
             6.
             20.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             Lib.
             20.
             cap.
             1.
             
          
           
             6.
             
          
           
             Oratione
             pro
             Quintio
             ,
             apud
             Livium
             ,
             l.
             6.
             
          
           
             7.
             
          
           
             L.
             1.
             
             C
             Theod.
             
          
           
             Vide
             Raevardum
             ad
             Ll.
             12.
             
             Tabul
             .
             c.
             8.
             
          
           
             Lib.
             1.
             
             Cod.
             Theod.
             qui
             bon
             .
             ex
             leg
             .
             Jul.
             ced
             .
             &
             l.
             si
             victum
             .
             ff
             .
             de
             re
             judic
             .
          
           
             l.
             2.
             
             C.
             de
             exact
             .
             tribut
             .
             l.
             10.
             
          
           
             8.
             
          
           
             In
             Rullum
             .
          
           
             In
             Catilin
             .
          
           
             9.
             
          
           
             Lib.
             de
             Nabuthe
             ,
             cap.
             5.
             
          
           
             Offic.
             lib.
             1.
             
          
           
             10.
             
          
           
             Lib.
             de
             Tobia
             cap.
             10.
             
          
           
             11.
             
          
           
             Lib.
             de
             Tobia
             cap.
             8.
             
          
           
             3.
             p.
             q.
             41.
             in
             4.
             a.
             4.
             
             Corol.
             lar
             .
             3.
             
          
           
             in
             2.
             22.
             q.
             108.
             a.
             4.
             ad
             .
             2.
             
          
           
             12.
             
          
           
             Livius
             l.
             38.
             
          
           
             Sueton.
             in
             Julio
             ,
             c.
             69.
             in
             August
             .
             c.
             24.
             
          
           
             Livius
             l.
             36.
             
          
           
             Lib.
             45.
             
          
           
             a
             Lib.
             hist.
             6.
             
          
           
             b
             Lib.
             14
             ,
             &
             17.
             
          
           
             c
             In
             Crasso
             .
          
           
             d
             Civil
             .
             2.
             
          
           
             e
             Lib.
             48.
             
          
           
             f
             In
             Opilio
             Macrone
             .
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             1.
             
          
           
             Rom.
             13.
             
          
           
             *
             Ad
             hoc
             tributa
             praestamus
             ,
             ut
             propter
             necessaria
             militi
             stipēdium
             praebeatur
             .
             
               S.
               Aug.
               lib.
            
             22.
             c.
             74.
             
               c.
               Faust.
               Manich
            
             .
          
           
             Cicero
             prolege
             Manilia
             .
          
           
             2.
             
          
           
             Lib.
             5.
             
             Eth.
             cap.
             8.
             
          
           
             3.
             
          
           
             Matth.
             22.
             21.
             
          
           
             Rom.
             13.
             7.
             
          
           
             In
             Apolog.
             
          
           
             In
             1.
             
             Reg.
             14.
             11.
             q.
             1.
             c.
             28.
             
          
           
             *
             
               Vectigalia
               sine
               Imperatorum
               praecepto
               ,
               neque
               Praesidi
               ,
               neque
               Curatori
               ,
               neque
               Curia
               constituere
               ,
               nec
               praecedentia
               reformare
               ,
               &
               his
               vel
               addere
               ,
               vel
               diminuere
               licet
               ,
               
                 ff
                 .
                 de
                 Publican
                 .
                 l.
                 10.
                 
              
            
             
               Vectigalia
               nova
               nec
               decreto
               civitatum
               institui
               possunt
               ,
               
                 Sever.
                 C.
                 de
                 vectigal
                 .
                 nov
                 .
                 instit
                 .
                 non
                 post
                 .
                 l.
                 2.
                 
                 &
                 Gallien
                 .
                 l.
                 seq
                 .
                 ait
                 ,
              
               Non
               solent
               nova
               vectigalia
               inconsultis
               principibus
               instituti
               .
            
             
               Placet
               nullum
               omnino
               Judicem
               de
               caetero
               Provincialibus
               inferendum
               aliquid
               indicere
               ,
               ut
               ea
               tdntum
               sedulo
               cunctorum
               studio
               pensitentur
               ,
               quae
               Canonis
               instituti
               forma
               complectitur
               ,
               vel
               nostra
               clementia
               decernit
               inferenda
               ,
               vel
               delegatione
               solemniter
               sanciente
               ,
               vel
               epistolis
               praecedentibus
               ,
               
                 Constantin
                 .
                 l.
                 8.
                 
                 C.
                 de
                 excusat
                 .
                 mun
                 .
                 lib.
              
               10.
               
            
          
           
             a
             Deuter.
             20.
             
          
           
             b
             Tacit.
             hist.
             l.
             4.
             
          
           
             c
             Lib.
             1.
             ad
             Quintum
             fratr
             .
             ep
             .
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             d
             Pra●crea
             cum
             pedagia
             ,
             gui
             lagia
             ,
             salinaria
             tibi
             legatus
             interdixerit
             ,
             authoritate
             Apostolica
             duximus
             declarandum
             ,
             illa
             esse
             pedagia
             ,
             salinaria
             ,
             guidagia
             interdicta
             ,
             quae
             non
             apparent
             Imperatorum
             ,
             vel
             Regum
             ,
             ●el
             Later
             an●nsis
             Concilii
             largitione
             concessa
             ,
             vel
             ex
             antiqua
             consuetudine
             à
             tempore
             cujus
             non
             extat
             memoria
             introducta
             .
             Innocent
             .
             3.
             
               de
               verb.
               signif
               .
               c.
               super
               quibusdam
               ,
            
             §
             1.
             
          
           
             5.
             
          
           
             L.
             Universi
             .
             C.
             de
             vectig
             .
             &
             l.
             omnium
             .
             C.
             eod
             .
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             *
             Quid
             est
             publicanus
             ?
             N●nne
             caput
             rapinae
             ,
             &
             lex
             violentiae
             ?
             Quid
             est
             publicanus
             ?
             Praedo
             sine
             pudore
             ,
             medius
             exterminii
             .
             Nónne
             immanior
             furibus
             publicanus
             ?
             Fur
             namque
             vel
             metuens
             furatur
             ,
             hic
             autem
             delinquit
             confidenter
             .
             Fur
             laqueos
             tegit
             ,
             timet
             ,
             hic
             autem
             quicquid
             fecerit
             legem
             putat
             .
             Lex
             furem
             deterret
             ab
             illicitis
             ,
             hic
             ad
             iniquum
             malitiae
             suae
             compendium
             legem
             trahit
             .
             Quis
             eo
             iniquior
             qui
             verbis
             justitia
             justitiam
             damnat
             ,
             &
             armis
             innocentiae
             spoliat
             ,
             vulnerat
             ,
             occidit
             Innocentes
             ?
             lege
             utique
             legem
             per●ertit
             ,
             &
             dum
             urget
             ad
             legem
             ,
             exlex
             est
             ,
             Laurent
             .
             Episc.
             Mediol
             .
             in
             Homil.
             
          
           
             Juvenal
             .
             Sat.
             8.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Lib.
             53.
             
          
           
             In
             Arg.
             trag
             .
             supplic
             .
          
           
             Decad.
             1.
             l.
             9.
             
          
           
             4.
             
          
           
             5.
             
          
           
             De
             Magistrat
             .
          
           
             August
             .
             53.
             
          
           
             Tacit.
             in
             Agric.
             
          
           
             Lib.
             7.
             
             De
             benef
             .
             cap.
             4.
             
          
           
             Ibid.
             cap.
             5.
             
          
           
             Cap.
             6.
             
          
           
             6.
             
          
           
             4.
             ad
             Herennium
             .
          
           
             7.
             
          
           
             1
             Sam.
             8.
             
          
           
             Deuter.
             17.
             
          
           
             8.
             
          
           
             Contr.
             Christian
             .
          
           
             9.
             
          
           
             1
             Consil.
             245.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             Illust.
             Quaest.
             1.
             
          
           
             1.
             
          
           
             2.
             
          
           
             Instit.
             d.
             tit
             .
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             *
             Vestri
             consilii
             ,
             vestrae
             prudentiae
             est
             spectare
             quid
             deceat
             vos
             ,
             non
             quantum
             liceat
             .
             
               Cic.
               pro
               Rabitio
            
             .
          
           
             Hieron
             .
             Muscornus
             tract
             .
             de
             Jurisdict
             .
             &
             Imp.
             
          
           
             Principes
             qui
             Superiorem
             non
             habent
             ,
             plus
             puniuntur
             à
             Deo
             ,
             &
             itaque
             caveant
             sibi
             ,
             ne
             peccent
             .
             Castr.
             11.
             
             
               C.
               de
               jud
            
             .
          
           
             *
             Vindicta
             certè
             maxima
             in
             nobis
             siua
             est
             .
             Cogunt
             timere
             ?
             odisse
             rursum
             possumus
             :
             jus●a
             odia
             superant
             omne
             vindictae
             genus
             .
             Meursi
             .
          
           
             6.
             
          
           
             〈◊〉
             .
             4.
             
             〈◊〉
             .
          
           
             Lib.
             de
             regno
             
          
           
             Apud
             〈◊〉
             .
          
           
             7.
             
          
           
             In
             Eph●●
             .
             6.
             
          
           
             8.
             
          
           
             In
             Martyrol
             .
             Rom.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             L.
             3.
             
             C.
             de
             r●sta
             .
             L.
             6.
             
             C.
             qui
             test
             .
             ●●c
             .
             po
             .
          
           
             12.
             
          
           
             Lib.
             20.
             
          
           
             13.
             
          
           
             14.
             
          
           
             Cassiod
             .
             var.
             l.
             10.
             16
             ,
             17.
             
          
           
             15.
             
          
           
             Authen
             :
             si
             q●is
             de
             eden
             .
          
           
             16.
             
          
           
             L.
             1.
             ff
             .
             de
             constitut
             .
             Princip
             .
             &
             §
             sed
             &
             quod
             Principi
             .
             instit
             .
             de
             Jure
             Natur.
             &
             praef
             .
             pandect
             .
             l.
             1.
             ff
             .
             de
             offic
             .
             praef
             .
             praet
             .
             &
             Cod.
             de
             vet
             .
             Jur.
             enucleand
             .
             l.
             1.
             §
             sed
             &
             hoc
             .
          
           
             *
             Lib.
             8.
             
          
           
             *
             Fodder
             .
          
           
             17.
             
          
           
             Comm.
             Pii
             2.
             lib.
             3.
             
          
           
             Lib.
             20.
             de
             Civit
             .
             Dei
             ,
             c.
             26.
             
          
           
             Nov.
             105.
             
          
           
             18.
             
          
           
             Sen.
             Herc.
             Fur.
             
          
           
             Senec.
             De
             clement
             .
          
           
             Variat
             .
             11.
             
          
           
             19.
             
          
           
             20.
             
          
           
             21.
             
          
           
             1
             Kings
             2.
             26.
             
          
           
             22.
             
          
           
             23.
             
          
           
             24.
             
          
           
             25.
             
          
           
             *
             Vani
             capitis
             est
             existimare
             superiorem
             non
             posse
             evocare
             sine
             causae
             cognitione
             .
             
               Innoc.
               in
               c.
               ad
               aures
               de
               Temp.
               Ord.
               
            
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Eccl.
             10.
             20.
             
             Eccles.
             8.
             2
             ,
             3.
             
          
           
             Prov.
             30.
             31.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             1
             Pet.
             2.
             13
             ,
             ad
             17.
             vers
             .
          
           
             7.
             
          
           
             Jude
             8.
             
          
           
             8.
             
          
           
             Biblioth
             .
             PP
             .
             Tom.
             8.
             edit
             .
             Binian
             .
          
           
             Orat.
             1.
             in
             Julian
             .
          
           
             *
             Et
             in
             1
             Timoth
             .
             c.
             2.
             v.
             1.
             
          
           
             *
             Et
             Epist.
             54.
             ad
             Macedon
             .
             &
             tract
             .
             6.
             in
             Johan
             .
          
           
             9.
             
          
           
             10.
             
          
           
             Orat.
             in
             obit
             .
             fratr
             .
             Satyri
             .
          
           
             apud
             Simon
             .
             Scard
             .
          
           
             lib.
             5.
             de
             Civit.
             Dei.
             c.
             21.
             
          
           
             11.
             
          
           
             Polit.
             7.
             c.
             13.
             
          
           
             1
             Tim.
             2.
             2.
             
          
           
             lib.
             3.
             
             Confess
             .
             cap.
             8.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             Dion
             .
             Cassius
             .
          
           
             15.
             
          
           
             16.
             
          
           
             Bell.
             Jugurth
             .
          
           
             lib.
             1.
             
             Fam.
             ep
             .
             9.
             
          
           
             17.
             
          
           
             18.
             
          
           
             19.
             
          
           
             Eurip.
             
          
           
             Claudian
             .
          
           
             1.
             
          
           
             2.
             
          
           
             a
             De
             pontif
             .
             Rom.
             l.
             2.
             c.
             17.
             
          
           
             b
             Annal.
             Eccles.
             
          
           
             c
             Contr.
             Apol.
             Eccl.
             Angl.
             
          
           
             d
             Contr.
             Episc.
             Eliens
             .
          
           
             e
             in
             Comment
             .
             in
             Esther
             .
          
           
             f
             in
             Theatr.
             
          
           
             g
             de
             Justa
             abdicat
             .
             Henric.
             3.
             
          
           
             h
             De
             jure
             Magistratuum
             .
          
           
             i
             De
             potestate
             Papae
             .
          
           
             k
             De
             temp
             .
             et
             spirit
             .
             Pontif.
             potestate
             .
          
           
             l
             Of
             the
             broken
             succession
             .
          
           
             3.
             
          
           
             m
             de
             Presbyterio
             
          
           
             n
             in
             his
             last
             Reply
             
          
           
             o
             Christian.
             poli●iâ
             .
          
           
             p
             lib.
             disciplinae
             
          
           
             q
             loci
             comm
             .
             Theol.
             
          
           
             r
             Observat.
             in
             Psal.
             1.
             
          
           
             s
             De
             jure
             regni
             apud
             Scotes
             .
          
           
             t
             treatise
             of
             Obedience
             
          
           
             u
             De
             jure
             magistratuum
             
          
           
             w
             Francogallia
             
          
           
             x
             Dial.
             2.
             p.
             65.
             
          
           
             4.
             
          
           
             lib.
             5.
             
             Annal.
             Boior
             :
          
           
             Epist.
             ad
             Perimannum
             Epis.
             Metens
             .
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             *
             Cum
             jus
             conferendi
             opi
             ●a
             sacerdotia
             ab
             Henrico
             Imp.
             vi
             fuerat
             extortum
             ,
             ea
             res
             (
             inquit
             Paulus
             AEmilius
             lib.
             5.
             )
             multum
             virium
             Imperatoriae
             Majestati
             detraxit
             in
             animis
             popularium
             ,
             plus
             enim
             quam
             dimidium
             suae
             jurisdictionis
             perdidit
             .
          
           
             Auson
             .
          
           
             l.
             4.
             
             Eutrop.
             l.
             2.
             
             L.
             Flor.
             
          
           
             lib.
             8.
             
          
           
             1
             Cor.
             6.
             
          
           
             8.
             
          
           
             Lib.
             2.
             de
             Divinat
             .
          
           
             Horat.
             
          
           
             Orat.
             5.
             in
             Ver●em
             .
          
           
             in
             Bacchis
             
          
           
             in
             Supplic
             .
          
           
             Novel
             .
             42.
             
          
           
             *
             Eorum
             imperiis
             remp
             .
             amplificuam
             qui
             relizionibus
             paruissent
             ,
             dixit
             Cicero
             ,
             de
             
               Nat.
               Deor.
               l.
            
             2.
             
          
           
             †
             Orat.
             de
             arusp
             .
             resp
             .
          
           
             contra
             Colot
             .
          
           
             9.
             
          
           
             *
             Solo
             sacramento
             inclyti
             principes
             tuti
             sunt
             ,
             Symmach
             .
             lib.
             10.
             ep
             .
             54.
             
             Maximum
             ,
             dicente
             Catone
             ;
             majoribus
             nostris
             telum
             ,
             ex
             quo
             plures
             pace
             susceptae
             quam
             bello
             gentes
             fuere
             devictae
             ,
             quo
             solo
             continetur
             omnis
             societas
             ,
             &
             dissoluto
             dissolvitur
             .
             Appius
             lib.
             6.
             in
             fin
             .
             Omnium
             primum
             ,
             rem
             ad
             multitudinem
             imperitam
             ,
             &
             illis
             seculis
             rudem
             efficacissimam
             ,
             Deorum
             metum
             injiciendum
             ratus
             est
             .
             Livius
             lib.
             1.
             
             Primum
             enim
             militiae
             vinculum
             est
             religio
             ,
             &
             signorum
             amor
             ,
             &
             deserendi
             nefas
             .
             Senec.
             epist.
             96.
             
          
           
             10.
             
          
           
             11.
             
          
           
             Matth.
             Westmonast
             .
             in
             Henr.
             3.
             
          
           
             lib.
             8.
             
             Rerum
             Gallicar
             .
          
           
             Aventin
             .
             lib.
             7.
             Annal.
             
          
           
             in
             Sertorio
             .
          
           
             Diod.
             Sicul.
             lib.
             6.
             c.
             10.
             
             Florus
             lib.
             3.
             c.
             16.
             
          
           
             lib
             2.
             
             De
             bello
             Judaic
             .
             cap.
             12.
             
          
           
             12.
             
          
           
             13.
             
          
           
             lib.
             2.
             cont●
             .
             Applon
             .
          
           
             Liv.
             lib.
             15.
             
          
           
             Liv.
             lib.
             39.
             
          
           
             14.
             
          
           
             Liv.
             5.
             dec
             .
             3.
             &
             lib.
             10.
             dec
             .
             4.
             in
             Augusto
             ,
             c.
             31.
             
          
           
             Joseph
             .
             lib.
             13.
             
             Antiq.
             Judic
             .
             c.
             6.
             
          
           
             *
             Novel
             .
             103.
             c.
             2.
             
          
           
             15.
             
          
           
             lib.
             1.
             
             Paedag.
             c.
             1.
             
          
           
             apud
             Cassiodorum
             ,
             lib.
             2.
             
             Variar
             .
             ep
             .
             27.
             
          
           
             lib.
             10.
             ep
             .
             26.
             
          
           
             16.
             
          
           
             Marsil
             .
             Ficin
             .
             in
             praefat
             .
             lib.
             Trismeg
             .
             Strabo
             lib.
             5.
             
             In
             bell
             .
             Alexandr
             .
             Diod.
             Sicul.
             l.
             6.
             c.
             10.
             
          
           
             lib.
             10.
             
             Aeneid
             .
          
           
             Fastor
             .
          
           
             lib.
             2.
             
             De
             nat
             .
             Deor.
             
          
           
             17.
             
          
           
             Festus
             Pompeius
             ,
             lib.
             17.
             
             Dionys.
             Halic
             .
             lib.
             4.
             
          
           
             A.
             Gell.
             lib.
             10.
             cap.
             15.
             
          
           
             Liv.
             lib.
             2.
             
          
           
             18.
             
          
           
             Annal.
             lib.
             3.
             
          
           
             19.
             
          
           
             Hebr.
             1.
             2.
             
          
           
             Revel
             .
             1.
             5.
             11.
             17.
             17.
             14.
             19.
             16.
             
          
           
             1
             Tim.
             6.
             15.
             
          
           
             Matth.
             28.
             18.
             
          
           
             *
             Serm.
             de
             B.
             Virg.
             
          
           
             Synes
             .
          
           
             Matth.
             20.
             25.
             
          
           
             20.
             
          
           
             21.
             
          
           
             in
             Sent.
             c.
             51.
             
          
           
             Epist.
             75.
             
          
           
             S.
             August
             .
             Ep.
             166.
             
          
           
             22.
             
          
           
             1.
             
          
           
             Contr.
             Crescon
             .
             l.
             3.
             c.
             51.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             a
             3.
             q.
             6.
             c.
             16
             ,
             17.
             
             &
             2.
             q.
             8.
             c.
             4.
             
          
           
             b
             2.
             q.
             3.
             c.
             3.
             
          
           
             c
             3.
             q.
             6.
             c.
             1.
             
          
           
             *
             3.
             q.
             9.
             
          
           
             35.
             q.
             6.
             
          
           
             25.
             q.
             2.
             
          
           
             c.
             1.
             
             Ext.
             de
             juram
             .
             calum
             .
          
           
             5.
             
          
           
             Novel
             .
             133.
             
          
           
             C.
             de
             feriis
             .
             l.
             3.
             
             &
             Cod.
             Theod.
             de
             fer
             .
             l.
             
          
           
             †
             Epist.
             31.
             
          
           
             1.
             
             Leo.
             6.
             
             Novel
             .
             54.
             
          
           
             *
             Ep.
             2.
             ad
             Nepotian
             .
          
           
             6.
             
          
           
             tom
             .
             7.
             
             A.
             D.
             541.
             
          
           
             7.
             
          
           
             apud
             Radenon
             .
             in
             Frider.
             lib.
             1.
             cap.
             15.
             
          
           
             Epist.
             166.
             
          
           
             l.
             2.
             ind
             .
             11.
             ep
             .
             61.
             
          
           
             Epist.
             10.
             
          
           
             c.
             14.
             
          
           
             lib.
             2.
             
             Cath.
             Concord
             .
             c.
             40.
             
          
           
             1.
             
          
           
             Homil.
             23.
             in
             Epist.
             ad
             Rom.
             
          
           
             2.
             
          
           
             Hist.
             l.
             4.
             c.
             15.
             
          
           
             Apolog.
             2.
             
          
           
             Epist.
             ad
             Mauritium
             .
          
           
             Comm.
             in
             Tit.
             1.
             
          
           
             de
             Privileg
             .
             c.
             super
             specula
             .
             c.
             innotuit
             ,
             de
             Arbitr
             .
          
           
             c.
             1.
             de
             No.
             oper
             .
             nunc
             .
             c.
             constitutus
             de
             In
             integr
             .
             restitut
             .
             c.
             authoritate
             ,
             de
             Concess
             .
             praeb
             .
             in
             6.
             
          
           
             3.
             
          
           
             Vide
             Athan.
             de
             Synod
             .
          
           
             Socrat.
             l.
             1.
             c.
             25.
             
          
           
             Sozom.
             l.
             2.
             c.
             28.
             
          
           
             Theodor.
             l.
             1.
             c.
             20.
             
          
           
             id
             .
             ibid.
             c.
             31.
             
          
           
             Athanas.
             Apol.
             2
             
          
           
             Socrat.
             l.
             2.
             c.
             14.
             
          
           
             Sozom.
             l.
             3.
             c.
             9.
             l.
             2.
             
             Quorum
             appel
             .
          
           
             Cod.
             Theod.
             
          
           
             Socrat.
             l.
             6.
             c.
             16.
             
          
           
             *
             
               Vestra
               pia
               genua
               protensis
               manibus
               attingimus
               .
            
             Anastas
             .
             biblioth
             .
             in
             Symmacho
             .
             Epist.
             Hormisdae
             56
             ,
             57.
             
             Novel
             .
             42.
             et
             ponitur
             in
             Concil
             .
             Gen.
             5.
             
             Act.
             1.
             
             Liberatus
             in
             Breviat
             .
             c.
             22.
             
          
           
             4.
             
          
           
             ad
             Can.
             12.
             syn
             .
             Antioch
             .
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             Orat.
             15.
             ad
             subd
             .
             tim
             .
             percul
             .
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             18.
             
          
           
             Isai.
             43.
             4.
             
          
           
             19.
             
          
           
             20.
             
          
           
             Ora.
             post
             reditum
             .
          
           
             in
             5
             tâ
             Synod
             .
             Act.
             1.
             
             Tom.
             2.
             
             Concil
             .
          
           
             Herman
             .
             in
             Chron.
             
          
           
             21.
             
          
           
             tom
             .
             de
             Vinc.
             an●them
             .
          
           
             apud
             Baron
             .
             tom
             .
             10.
             
             A.
             D.
             904.
             
             ●
             .
             17.
             
          
           
             Dist.
             10.
             c.
             de
             capitulis
             .
             2.
             q.
             7.
             c.
             Nos
             si
             .
          
           
             11.
             9.
             1.
             c.
             sicut
             enim
             .
             §.
             ex
             his
             .
             2.
             q.
             2.
             
             §.
             item
             .
          
           
             22.
             
          
           
             23.
             
          
           
             24.
             
          
           
             25.
             
          
           
             26.
             
          
           
             De
             communi
             Apost
             .
             R.
             6.
             
          
           
             27.
             
          
           
             *
             A.
             D.
             1040.
             
          
           
             28.
             
          
           
             29.
             
          
           
             30.
             
          
           
             31.
             
          
           
             32.
             
          
           
             33.
             
          
           
             34.
             
          
           
             35.
             
          
           
             36.
             
          
           
             37.
             
          
           
             38.
             
          
           
             Epist.
             64.
             ad
             Theodorum
             medicum
             .
          
           
             1.
             
          
           
             Polit.
             l.
             3.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             Vide
             Luitpran
             .
             lib
             6.
             c.
             6.
             
             Cuspinian
             ,
             &
             Theodoric
             .
             à
             Niem
             in
             vita
             Othon
             .
             3.
             
          
           
             lib.
             4.
             
             Chron.
             
          
           
             5.
             
          
           
             6.
             
          
           
             lib.
             39.
             
          
           
             ●pud
             Cyril
             .
             ep
             .
             17.
             
          
           
             7.
             
          
           
             de
             vita
             Constant
             .
             lib.
             4.
             c.
             24.
             
          
           
             Epist.
             166.
             
          
           
             8.
             
          
           
             In
             Concii
             .
             Roman
             .
             sub
             Martino
             l.
             
          
           
             lib.
             4.
             cap.
             41.
             
          
           
             9.
             
          
           
             10.
             
          
           
             a
             de
             vita
             Constant
             .
             l.
             7.
             c.
             6.
             
          
           
             b
             lib.
             1.
             hist.
             c.
             1.
             
          
           
             c
             lib.
             1.
             c.
             16.
             
          
           
             d
             lib.
             2.
             hist.
             c.
             5.
             
          
           
             *
             apud
             Athanas.
             apol
             .
             2.
             
          
           
             apud
             Athanas
             ,
             ibid.
             
          
           
             Theodor.
             lib.
             2.
             c.
             16.
             in
             dial
             .
             &
             Liberius
             in
             Epist.
             ad
             Hosium
             Cordub
             .
             apud
             Baron
             .
             Tom.
             3.
             
             A.
             D.
             353.
             n.
             19.
             
          
           
             *
             Synod
             .
             constit
             .
             libell
             .
          
           
             apud
             Cy●il
             .
             Ep.
             4.
             
          
           
             Epist.
             17.
             apud
             Cyrilium
             .
          
           
             In
             Concil
             .
             Chalced.
             act
             .
             1.
             scribensad
             Dioscorum
             Alex.
             Leo
             Epist.
             21.
             
             Tom.
             1.
             
             Epist.
             RR.
             PP
             .
          
           
             de
             Concord
             .
             l.
             3.
             c.
             16.
             
          
           
             11.
             
          
           
             Vide
             etiam
             Baron
             .
             Tom
             ▪
             5.
             
             A.
             D.
             441.
             n.
             103.
             
             Theod.
             l.
             2.
             c.
             19.
             20.
             
          
           
             *
             fine
             6
             tae
             act
             .
          
           
             12.
             
          
           
             Apol.
             ad
             .
             Ruffin
             .
             lib.
             2.
             
          
           
             apud
             Baron
             .
             A.
             D.
             590.
             to
             .
             8.
             n.
             40.
             
          
           
             13.
             
          
           
             Novel
             .
             146.
             
          
           
             14.
             
          
           
             Vide
             l.
             nemo
             .
             ff
             .
             de
             summa
             Trinitate
             .
          
           
             Nicet
             .
             Choniat
             .
          
           
             23.
             q.
             5.
             c.
             principes
             .
          
           
             15.
             
          
           
             *
             Imperator
             ,
             ut
             communis
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             existens
             &
             nominatus
             ,
             Synodalibus
             praest
             sententiis
             &
             robur
             tribuit
             ,
             Ecclesiasticos
             ordines
             componit
             ,
             &
             legem
             dat
             vitae
             politiaque
             ●orum
             qui
             altari
             serviunt
             .
             Et
             rursus
             ut
             uno
             verbo
             dicam
             ,
             solo
             sacrificandi
             excepto
             ministerio
             ,
             reliqua
             Pontificialia
             privilegia
             Imperator
             repraelentat
             ?
             Demetr
             .
             Chomaten
             .
             in
             resp
             .
             Orien
             .
             F●agrius
             Leonis
             Imp.
             Concilii
             Chalced.
             approbarionem
             vecat
             decisionem
             de
             fide
             ,
             lib.
             3.
             c.
             4.
             &c.
             
             5.
             videat
             lector
             totum
             hujus
             re●
             processum
             ex
             l.
             1.
             
             Heracl●●
             ,
             incip
             .
             Cum
             sanctus
             ,
             inter
             constit
             ,
             Imperial
             .
             Cum.
             S.
             (
             inquit
             )
             Sophronius
             ,
             tunc
             fummo
             Sacerdotio
             fungens
             Hierosolymis
             ,
             subjectis
             sibi
             sacerdotibus
             convocatis
             synodice
             demonstrasset
             eos
             qui
             unam
             in
             duabus
             Christi
             naturis
             volun●aiem
             atque
             energiam
             affirmarent
             palam
             unam
             quoque
             natur●●
             statuere
             ,
             eique
             Johannes
             Papa
             Romanus
             assensus
             esset
             ,
             Imperator
             edictum
             proponit
             ,
             Neque
             singularem
             ,
             neque
             duplicem
             in
             Christo
             energiam
             esse
             asserendam
             ,
          
           
             25.
             q.
             1.
             c.
             Saragendum
             .
          
           
             Novel
             .
             123.
             c.
             10.
             
          
           
             16.
             
          
           
             1.
             
          
           
             Tortur
             .
             Tort.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Sozom.
             l.
             7.
             c.
             12.
             
          
           
             in
             5
             ta
             Synod
             .
             Constant.
             
          
           
             4.
             
          
           
             5.
             
          
           
             apud
             Acta
             Concil
             .
             Ephes.
             in
             liter
             .
             Theod.
             ad
             Synod
             .
          
           
             apud
             Surium
             die
             5.
             
             Jun.
             
          
           
             Epist.
             164.
             
          
           
             6.
             
          
           
             lib.
             5.
             
             Epist.
             32.
             
          
           
             lib.
             1.
             
             Cod.
             Theod.
             de
             relig
             .
             Novel
             .
             Valen.
             de
             Episc.
             Jud.
             l.
             graviter
             .
             ibid.
             Novel
             .
             89.
             
          
           
             Cicer.
             lib.
             1.
             de
             leg
             .
          
           
             7.
             
          
           
             Concil
             .
             Latersub
             Leon.
             1.
             
          
           
             lib.
             de
             Myster
             .
             sign
             .
             in
             Biblioth
             .
             SS
             .
             PP
             .
          
           
             1.
             
          
           
             Hom.
             l.
             4.
             ex
             verb.
             Isaiae
             .
          
           
             2
             Kings
             9.
             4.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             in
             l.
             1.
             in
             verbo
             Potest
             .
             FF
             .
             de
             jurisdict
             .
          
           
             Orat.
             in
             Verrem
             4
             ta
             .
          
           
             Cap.
             33.
             
          
           
             6.
             
          
           
             1
             Cor.
             3.
             
          
           
             2
             Cor.
             5.
             
          
           
             2
             Cor.
             6.
             
          
           
             Act.
             26.
             
          
           
             Luke
             12.
             
          
           
             lib.
             5.
             contr
             .
             Parmen
             .
          
           
             Homil.
             35.
             in
             Matt.
             apud
             Chrysost.
             
          
           
             ibid.
             
          
           
             1
             Cor.
             9.
             
          
           
             7.
             
          
           
             in
             Apologet.
             
          
           
             in
             Epitaph
             .
             Nepot
             .
             Ep.
             3.
             
          
           
             Homil.
             3.
             in
             Acta
             Apost
             .
          
           
             *
             Homil.
             3.
             in
             Tit.
             Hom.
             3.
             in
             Acta
             .
          
           
             Hebt
             .
             13.
             17.
             
          
           
             1
             Thess.
             5.
             12.
             
          
           
             v.
             14.
             
          
           
             8.
             
          
           
             Deuter.
             17.
             8.
             
          
           
             contr
             .
             Appi●●
             .
             l.
             11.
             c.
             6.
             
          
           
             9.
             
          
           
             a
             1
             Corinth
             .
             homil
             .
             15.
             
          
           
             b
             de
             Poenit.
             l.
             1.
             c.
             17.
             
             S.
             August
             .
             contr
             .
             Epist.
             Parmen
             .
             l.
             3.
             c.
             1.
             
          
           
             2
             Cor.
             13.
             2.
             
          
           
             1
             Cor.
             11.
             30.
             
          
           
             Epist.
             75.
             
          
           
             10.
             
          
           
             2
             Cor.
             12.
             12.
             
             Homil.
             14.
             in
             1
             Cor.
             Homil.
             29.
             in
             2
             Cor.
             Homil.
             5.
             in
             1
             Tim.
             
          
           
             11.
             
          
           
             12.
             
          
           
             Homil.
             13.
             in
             2
             Tim.
             
          
           
             13.
             
          
           
             14.
             
          
           
             Orat.
             pro
             Cluentio
             .
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             1.
             
          
           
             Epist.
             ad
             Florent
             .
             Pupian
             .
             lib.
             4.
             ep
             .
             9.
             
          
           
             Homil.
             61.
             in
             Matth.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             1
             p●●t
             .
             Clem.
             1.
             in
             a●e
             .
          
           
             6.
             
          
           
             Epist.
             ad
             Trallian
             .
          
           
             Epist.
             ad
             Magnes
             .
          
           
             7.
             
          
           
             in
             Apologe
             .
          
           
             8.
             
          
           
             Ep.
             ad
             Cornel.
             Papam
             lib.
             1.
             ep
             .
             5.
             
          
           
             9.
             
          
           
             in
             Regul
             .
             Monachor
             .
             cap.
             17.
             
          
           
             *
             Episcopacy
             asserted
             Sect.
             34
             ,
             35.
             
          
           
             1.
             
          
           
             ad
             Trallian
             .
          
           
             ad
             Magnes
             .
          
           
             Epist.
             ad
             Ephes.
             
          
           
             2.
             
          
           
             3.
             
          
           
             lib.
             de
             Praecepto
             &
             dispensation●
             
          
           
             4.
             
          
           
             ad
             Rusticum
             Monach.
             
          
           
             5.
             
          
           
             1.
             
          
           
             In
             regul
             .
             brevior
             .
             cap.
             14.
             
          
           
             2.
             
          
           
             Homil.
             6.
             in
             Genes
             .
          
           
             3.
             
          
           
             Lib.
             de
             jejunio
             in
             psychicos
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             l.
             cum
             aurum
             .
             19.
             
             §.
             perveniamus
             ff
             .
             de
             aur
             .
             &
             argent
             .
             leg
             .
          
           
             8.
             
          
           
             9.
             
          
           
             11.
             
          
           
             12.
             
          
           
             *
             c.
             cum
             contingat
             .
             extr
             .
             de
             jurejur
             .
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             Hebr.
             13.
             17.
             
          
           
             18.
             
          
           
             Philem.
             8.
             vers
             .
          
           
             19.
             
          
           
             20.
             
          
           
             21.
             
          
           
             Hebr.
             13.
             17.
             
          
           
             22.
             
          
           
             1
             Thessal
             .
             4.
             v.
             2
             ,
             3
             ,
             and
             6.
             
          
           
             23.
             
          
           
             24.
             
          
           
             25.
             
          
           
             Philemon
             .
             8
             ,
             ●
             .
          
           
             26.
             
          
           
             27.
             
          
           
             28.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             *
             in
             act
             .
             Concil
             .
             C.
             P.
             
          
           
             †
             Vide
             Chapt.
             3.
             
             Rule
             8.
             hujus
             libri
             .
          
           
             4.
             
          
           
             *
             Vide
             Concil
             .
             Tolet.
             6.
             
          
           
             5.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Leunclav
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             4.
             
          
           
             Annal.
             3.
             
          
           
             Declam
             .
             4.
             
          
           
             de
             Clementi●
             
          
           
             5.
             
          
           
             6.
             
          
           
             lib.
             6.
             de
             civit
             .
             Dei.
             
          
           
             de
             Divinat
             .
             2.
             
          
           
             7.
             
          
           
             Levit.
             7.
             20.
             2
             
             Chron.
             30.
             28.
             
          
           
             Levit.
             1.
             5.
             2
             
             Chron.
             29.
             24.
             
             &
             30.
             17.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             *
             Epist.
             171.
             
          
           
             1
             Timoth.
             5.
             1.
             
          
           
             7.
             
          
           
             Homil.
             4.
             de
             verbis
             Isai.
             Vidi
             Dominum
             .
          
           
             8.
             
          
           
             Euseb.
             lib.
             6.
             c.
             27.
             
          
           
             Chrysost.
             adv
             .
             Gentes
             .
          
           
             Basil.
             Ep.
             47.
             
          
           
             Paulin.
             apud
             Baron
             .
             A.
             D.
             387.
             
          
           
             Theod.
             lib.
             5.
             c.
             17.
             
          
           
             Leo
             Aug.
             orat
             .
             de
             vita
             Johan
             .
             Chrysostom
             .
             Niceph.
             lib.
             13.
             c.
             34.
             
          
           
             Aug.
             Epist.
             6.
             in
             append
             .
             Greg.
             lib.
             2.
             
             Ep.
             36.
             
             Anastas
             .
             Biblioth
             in
             Greg.
             2.
             
          
           
             9.
             
          
           
             *
             ultrò
             à
             communione
             abstinuisse
             Theodosium
             aiunt
             Ruffinus
             lib.
             2.
             c.
             18
             ▪
             &
             Waremund
             .
             ab
             Ere●b
             .
             c.
             2.
             〈…〉
             reg
             .
             n.
             35.
             et
             seqq
             .
          
           
             lib.
             2.
             
             Ep.
             36.
             
          
           
             10.
             
          
           
             1
             Sam.
             15.
             25.
             
          
           
             11.
             
          
           
             12.
             
          
           
             ad
             Can.
             12.
             
             Synodi
             Ancyranae
             
          
           
             13.
             
          
           
             14.
             
          
           
             Claud.
             in
             Paneg.
             Mallii
             .
          
           
             15.
             
          
           
             16.
             
          
           
             Amos.
             7.
             10.
             
          
           
             Amos
             7.
             13.
             
          
           
             2
             Chron.
             25.
             16.
             
          
           
             17.
             
          
           
             18.
             
          
           
             de
             Maledic
             .
             c.
             1.
             
          
           
             tit
             .
             C.
             Si
             quis
             Imper
             maled
             .
          
           
             1.
             
          
           
             2.
             
          
           
             Hom.
             50.
             in
             Psal.
             101.
             
          
           
             3.
             
          
           
             Can.
             10.
             
          
           
             Vide
             distinct
             .
             18.
             cap.
             placuit
             .
             &c.
             si
             quis
             autem
             ,
             &
             cap.
             si
             quis
             Episcopus
             .
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             Contr.
             Epist.
             Parmen
             .
             l.
             3.
             c.
             2.
             
          
           
             8.
             
          
           
             S.
             Cyril
             .
             Ep.
             18.
             ad
             Caelestinum
             .
          
           
             Paulus
             Diacon
             .
             degest
             .
             Longob
             .
             lib.
             3.
             c.
             12.
             
          
           
             9.
             
          
           
             Theodoret.
             lib.
             4.
             c.
             14.
             
          
           
             Baron
             .
             A.
             D.
             795.
             
          
           
             10.
             
          
           
             in
             Josu
             .
             Hom.
             7.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             Cap.
             3.
             
          
           
             Epist.
             62.
             
          
           
             15.
             
          
           
             *
             Chapt.
             2.
             
             Rule
             .
             2.
             
             Num.
             15
             
          
           
             16.
             
          
           
             Act.
             10.
             
          
           
             Cod.
             de
             summa
             Trinit
             .
             l.
             
          
           
             17.
             
          
           
             in
             Psal.
             5.
             poenit
             .
             in
             it
             .
             Tract
             .
             27.
             in
             Johan
             .
          
           
             ubi
             suprà
             
          
           
             18.
             
          
           
             Matth.
             18.
             15
             ,
             16
             ,
             17
             ,
             18.
             
          
           
             19.
             
          
           
             *
             Numb
             .
             1.
             of
             this
             Rule
             .
          
           
             1.
             
          
           
             in
             Jerem.
             c.
             23.
             
          
           
             De
             vita
             spirit
             .
             an
             .
             lect
             .
             2.
             ad
             em
             .
          
           
             2.
             
          
           
             3
             Tract
             .
             6.
             in
             Matth.
             
          
           
             In
             Evange
             .
             Homil.
             26.
             
          
           
             In
             Josue
             .
             Homil.
             21.
             
          
           
             6.
             
          
           
             In
             5
             Penit.
             Psal.
             
          
           
             7.
             
          
           
             Lib.
             1.
             ep
             .
             11.
             
          
           
             Epist.
             1.
             
          
           
             8.
             
          
           
             9.
             
          
           
             De
             vita
             Spirit
             .
             anim
             .
             lect
             .
             4.
             corol
             .
             7.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             Lib.
             5.
             de
             Rep.
             Eccles.
             cap.
             9.
             n.
             23
             ,
             24.
             
          
           
             *
             Chap.
             2.
             
             Rule
             2.
             
          
           
             13.
             
          
           
             14.
             
          
           
             Cap.
             24.
             
          
           
             1.
             
          
           
             2.
             
          
           
             lib.
             1.
             
             Ep.
             4.
             
          
           
             Rom.
             1.
             29
             ,
             30
             ,
             31.
             
          
           
             3.
             
          
           
             Cap.
             2.
             
          
           
             Can.
             10.
             a●●
             11.
             
          
           
             a
             Cap.
             7.
             
          
           
             b
             Cap.
             73.
             
          
           
             c
             Cap.
             15.
             
          
           
             d
             Cap.
             39.
             
          
           
             e
             Cap.
             33.
             
          
           
             f
             Cap.
             8.
             
             &
             21.
             
          
           
             g
             C.
             9.
             
          
           
             4.
             
          
           
             Epist.
             93.
             
          
           
             5.
             
          
           
             6.
             
          
           
             in
             Hecuba
             .
          
           
             7.
             
          
           
             de
             verbo
             Domini
             ,
             Homil
             15.
             
          
           
             8.
             
          
           
             Levit.
             25.
             47.
             
          
           
             Matth.
             21.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             1.
             
          
           
             2
             Cor.
             2.
             9.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             Consult
             .
             Art.
             23.
             
          
           
             Novel
             .
             123.
             c.
             12
             ,
             13.
             
          
           
             Lib.
             32.
             contra
             Faustum
             Manich
             .
             c.
             13.
             
          
           
             *
             Lib.
             2.
             
             Chap.
             2.
             
             Rule
             2.
             
          
           
             5.
             
          
           
             6.
             
          
           
             Reginald
             .
             prax
             .
             fori
             poenit
             .
             l.
             4.
             c.
             12.
             sect
             .
             3.
             p.
             148.
             n.
             133.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             a
             Apol.
             2.
             ad
             Anton.
             
          
           
             b
             lib.
             4.
             
             Ad.
             haer
             .
             c.
             34.
             
          
           
             c
             lib.
             8.
             contr
             .
             Celsum
             .
          
           
             d
             Mystag
             .
             Catech.
             3.
             
             &
             4.
             
          
           
             e
             in
             .
             Johan
             .
             lib.
             10.
             c.
             13.
             
          
           
             f
             lib.
             De
             spir
             .
             S.
             cap.
             27.
             
          
           
             g
             lib.
             2.
             
             Contr.
             Par.
             
          
           
             h
             in
             2.
             
             Tim.
             Hom.
             2.
             
             Serm.
             de
             prodit
             .
             Jud.
             
          
           
             i
             de
             Sacram.
             lib.
             4.
             c.
             4.
             
          
           
             k
             Ep.
             1.
             
             &
             Ep.
             85.
             ad
             Evagrium
             ,
             &
             in
             Sophon
             .
             c.
             3.
             
          
           
             l
             de
             Trinit
             .
             lib.
             3.
             c.
             4.
             contra
             Faust.
             Manich.
             lib.
             20.
             cap.
             13.
             
             &
             Serm.
             28.
             de
             verbis
             Domini
             .
          
           
             m
             Dial.
             1.
             
          
           
             n
             Serm.
             5.
             de
             Paschate
             .
          
           
             o
             Dial.
             l.
             4.
             
             ●
             .
             58.
             
          
           
             p
             de
             Fide.
             l.
             4.
             c.
             14.
             
          
           
             q
             in
             1
             Cor.
             cap.
             10.
             
          
           
             r
             lib.
             de
             Corpore
             Domini
             .
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             Epist.
             85.
             
          
           
             Panormitan
             .
             in
             capit
             .
             Majores
             in
             princip
             .
             in
             5
             10
             Notab
             .
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             1.
             
          
           
             2.
             
          
           
             *
             1
             Cor.
             7.
             40.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             Epist.
             54
             ,
             ad
             Marcell
             .
          
           
             Serm.
             6.
             de
             40
             ma
          
           
             Serm.
             9.
             
          
           
             Origin
             .
             l.
             6.
             c.
             19.
             p.
             83.
             a.
             
          
           
             Biblioth
             .
             PP
             .
             Graecolat
             .
             T.
             1.
             p.
             839.
             
          
           
             6.
             
          
           
             7.
             
          
           
             Epist.
             119.
             ad
             Januar.
             in
             Psal.
             110.
             
          
           
             in
             Isai.
             l.
             16.
             c.
             58.
             
          
           
             in
             Jonae
             cap.
             3.
             
          
           
             8.
             
          
           
             Vide
             Bellar.
             lib.
             1.
             de
             cleric
             .
             c.
             28.
             
             §.
             quinta
             propositio
             .
          
           
             S.
             Aug.
             in
             Psal.
             90.
             
          
           
             Homil.
             in
             Matth.
             47.
             
          
           
             9.
             
          
           
             lib.
             5.
             cap.
             22.
             
             Grae.
             21.
             Latin.
             
          
           
             de
             vita
             contemplat
             .
             lib.
             2.
             cap.
             24.
             
          
           
             lib.
             De
             jejun
             .
             cap.
             13.
             
          
           
             Cap.
             2.
             
          
           
             Cathemet
             .
             hymn
             .
             8.
             
          
           
             in
             Marc.
             cap.
             2.
             
          
           
             Epist.
             68.
             ad
             Casulanum
             .
          
           
             10.
             
          
           
             Collat.
             22.
             c.
             30.
             
          
           
             Cap.
             9.
             
          
           
             in
             Vet.
             Test.
             T.
             5.
             
             Hom.
             in
             eos
             qui
             Pascha
             jejunent
             .
          
           
             Epist.
             119.
             ad
             Januar.
             
          
           
             apud
             Euseb.
             lib.
             5.
             cap.
             26.
             
          
           
             in
             Galat.
             l.
             2.
             
          
           
             *
             de
             Offic.
             Eccles
             .
             l.
             1.
             c.
             36.
             
          
           
             †
             de
             Instit.
             Cleric
             .
             lib.
             2.
             cap.
             20.
             
          
           
             *
             Homil.
             10.
             in
             Genes
             .
          
           
             11.
             
          
           
             *
             ubi
             suprà
             ,
             cap.
             34.
             
          
           
             †
             de
             Divin
             .
             offic
             .
             l.
             4.
             c.
             9.
             
          
           
             12.
             
          
           
             Sozom.
             l.
             7.
             cap.
             19.
             
             Petav.
             in
             not
             ●
             ad
             Epiph.
             p.
             361.
             
             Tertull.
             de
             jejun
             .
             c.
             15.
             
          
           
             Cap.
             14.
             
          
           
             Dissert
             .
             ad
             Ignat.
             cap.
             12.
             
          
           
             de
             Verbo
             Dei
             lib.
             4.
             c.
             11.
             
          
           
             13.
             
          
           
             lib.
             5.
             c.
             22.
             
          
           
             Hist.
             lib.
             12.
             c.
             32.
             
          
           
             lib.
             de
             Orat.
             c.
             14.
             
          
           
             Vide
             lib.
             2.
             
             Chapt.
             2.
             
             Rule
             6.
             
             Numb
             .
             55
             ,
             56.
             
          
           
             14.
             
          
           
             15.
             
          
           
             apud
             Socrat.
             lib.
             2.
             
             Hist.
             cap.
             3.
             
          
           
             lib.
             5.
             
             Haeretic
             .
             fabul
             .
             cap.
             29.
             
          
           
             lib.
             5.
             
             Hist.
             cap.
             26.
             
          
           
             lib.
             de
             Jejun
             .
             c.
             14.
             
          
           
             lib.
             de
             Jejun
             .
             cap.
             2.
             
          
           
             16.
             
          
           
             Epist.
             can
             .
             ad
             Basil.
             
          
           
             lib.
             3.
             
             Exp.
             fidei
             &
             hae●●s
             .
             75.
             
          
           
             17.
             
          
           
             Epist.
             54.
             ad
             Marcel
             .
          
           
             lib.
             de
             jejun
             .
             c.
             15.
             
          
           
             lib.
             4.
             de
             offic
             .
             Eccles.
             c.
             37.
             
          
           
             a
             lib.
             4.
             de
             instit
             .
             ●●●ic
             .
             c.
             1.
             
          
           
             b
             lib.
             6.
             
             Rational
             .
             de
             1ª
             40
             mae
             Dominic
             .
          
           
             c
             Hist.
             lib.
             5.
             c.
             22.
             
          
           
             d
             lib.
             7.
             cap.
             19.
             
          
           
             in
             notis
             ad
             Tertull.
             de
             jejun
             .
          
           
             *
             A.
             D.
             460.
             
             Can.
             50.
             
          
           
             18.
             
          
           
             Collar
             .
             21.
             cap.
             28.
             
          
           
             ubi
             suprà
             
          
           
             19.
             
          
           
             Collat.
             21.
             c.
             27.
             
          
           
             lib.
             40.
             
             Homil.
             Hom.
             16.
             
          
           
             *
             Hac
             clausula
             inseritur
             in
             loco
             non
             suo
             :
             oportuit
             enim
             p●st
             narrationem
             de
             Ecclesiis
             Grac●
             &
             Alexandrina
             interseri
             .
             Videat
             lector
             Hugonem
             Menardum
             in
             notis
             ad
             Gregor
             .
             Sacram.
             qui
             etiam
             aliter
             emendat
             hunc
             locum
             satis
             mendosum
             .
          
           
             *
             lib.
             5.
             c.
             22.
             
             Homil.
             16.
             ad
             pop
             .
             Antioch
             .
          
           
             lib.
             7.
             c.
             19.
             lib.
             12.
             c.
             34.
             
          
           
             Epist.
             118.
             ad
             Januar.
             
          
           
             Serm.
             4.
             de
             40
             ma
          
           
             20.
             
          
           
             21.
             
          
           
             contr
             .
             Faustum
             Manich.
             l.
             30.
             cap.
             5.
             
          
           
             22.
             
          
           
             *
             de
             j●juniis
             &
             40
             ma
          
           
             23.
             
          
           
             Stromat
             .
             7.
             
          
           
             Co●●a
             ●●ych
             .
             ●
             2.
             13
             ,
             15.
             
          
           
             24.
             
          
           
             1.
             
          
           
             2.
             
          
           
             Vide
             Surium
             in
             Epist.
             ad
             lectorem
             ,
             ante
             Concil
             .
             Ferrar.
             tom
             .
             4.
             
             Concil
             .
          
           
             *
             in
             Tract
             .
             de
             Concil
             .
             Basil.
             circa
             princ
             .
             n.
             6.
             
             Vide
             etiam
             Nicolaum
             de
             Clemangiis
             
          
           
             Vide
             prooemiū
             pragmat
             .
             sanct
             .
          
           
             Guil.
             Benedict
             .
             in
             repetit
             .
             cap.
             Raynutius
             .
          
           
             *
             Chapter
             3.
             
             Rule
             7.
             and
             Chapter
             4.
             
             Rule
             5.
             
          
           
             3.
             
          
           
             1.
             
          
           
             Epist.
             76.
             ad
             Casulanum
             Presbyter
             .
          
           
             2.
             
          
           
             lib.
             3.
             c.
             9.
             
          
           
             lib.
             de
             Virg.
             veland
             .
          
           
             *
             see
             the
             Divine
             institution
             of
             the
             order
             and
             offices
             Minister
             .
             sect
             .
             4.
             
          
           
             Disput.
             18.
             in
             1
             Cor.
             11.
             in
             solut
             .
             8
             vi
             .
             dub
             .
          
           
             3.
             
          
           
             lib.
             3.
             
             Paedagog
             .
             cap.
             3.
             
          
           
             lib.
             8.
             
             Registri
             ,
             Epist.
             10.
             
          
           
             4.
             
          
           
             Epist.
             86.
             
          
           
             Epist.
             118.
             
          
           
             5.
             
          
           
             lib.
             5.
             
             Hist.
             cap.
             21.
             
          
           
             6.
             
          
           
             Plaut
             .
             Trinum
             .
          
           
             Baldus
             in
             l.
             observare
             ,
             §.
             proficisci
             ,
             circa
             fin
             .
             ff
             .
             de
             officio
             proconsul
             .
             &
             leg
             .
          
           
             *
             See
             the
             VIth
             Rule
             of
             the
             last
             Chapter
             of
             this
             Book
             .
          
           
             7.
             
          
           
             8.
             
          
           
             C.
             si
             Judex
             laicus
             desent
             .
             excommunicat
             .
             lib.
             6.
             
          
           
             9.
             
          
           
             lib.
             8.
             
             Epigr.
             48.
             
          
           
             *
             Vide
             Liliú
             Giraldum
             Syntag.
             1.
             
             Deorum
             ,
             titulo
             de
             Diis
             ex
             humanis
             actionibus
             :
             &
             Chartarium
             lib.
             de
             Deorum●maginibus
             .
          
           
             a
             lib.
             2.
             
             Paedag.
             cap.
             10.
             
          
           
             b
             Orat.
             3.
             sub
             finem
             .
          
           
             *
             ubi
             suprà
             ,
             &
             lib.
             3.
             cap.
             11.
             
          
           
             †
             sub
             finem
             vitae
             Aedesil
             .
          
           
             An.
             Dom.
             57.
             n.
             77.
             
          
           
             Epist.
             146.
             
          
           
             lib.
             2.
             de
             Legib.
             
          
           
             Videat
             lector
             ,
             si
             ,
             placet
             ,
             Plutarchum
             lib.
             de
             Iside
             sub
             initium
             ,
             &
             26.
             
             Rom.
             quaest
             .
             &
             Theodor.
             orat
             .
             2.
             de
             Provid
             .
             &
             Eliam
             Cretensem
             in
             Nazian
             .
             orat
             .
             4.
             in
             initio
             ,
             Arrianum
             lib.
             3.
             cap.
             1.
             
             &
             Philon.
             Jud.
             lib.
             de
             plantat
             .
             Noae
             .
          
           
             10.
             
          
           
             11.
             
          
           
             Epist.
             11●
             .
             cap.
             1.
             
          
           
             Homil.
             de
             Rogat
             .
          
           
             12.
             
          
           
             Resp.
             2.
             cap.
             4.
             
          
           
             *
             Lib.
             de
             Eccl.
             Hi●●●●ch
             .
             cap.
             de
             Baptismo
             .
          
           
             Apud
             Euseb.
             lib.
             6.
             c.
             43.
             
          
           
             Epist.
             76.
             
          
           
             De
             Poenit.
             c.
             6.
             
          
           
             De
             rebus
             Eccle.
             cap.
             26.
             
          
           
             In
             illud
             3.
             
             Johan
             .
             Nisi
             quis
             renatus
             &c.
             
          
           
             13.
             
          
           
             Adv.
             Praxeam
             c.
             28.
             
             De
             corona
             milit
             .
             c.
             15.
             
          
           
             Lib.
             2.
             de
             Sacram
             .
             cap.
             7.
             
          
           
             in
             Dictis
             &
             interpret
             .
             Script
             .
             qu.
             91.
             
             Vide
             August
             :
             Homil.
             4.
             &
             apud
             Gratian
             .
             de
             Consecr
             .
             dist
             .
             4.
             cap.
             76.
             
          
           
             *
             Can.
             49.
             
          
           
             Lib.
             4.
             
             Har●t
             .
             fabul
             .
          
           
             14.
             
          
           
             15.
             
          
           
             Can.
             5.
             aliàs
             6.
             
          
           
             1.
             
          
           
             2.
             
          
           
             Cap.
             20.
             
          
           
             Lib.
             2.
             c.
             11.
             
          
           
             3.
             
          
           
             a
             Ubi
             supra
             .
          
           
             b
             In
             Defens
             .
             pacis
             part
             .
             2.
             c.
             23.
             
          
           
             c
             L.
             7.
             
             Annal.
             Boiorum
             .
          
           
             d
             In
             ●
             .
             Bene
             à
             Zenone
             ,
             C.
             de
             quadrien
             .
             praescript
             .
          
           
             e
             In
             Confut.
             Primat
             .
             ●
             apae
             2.
             consider
             .
             princip
             .
          
           
             f
             In
             Henrico
             3.
             
          
           
             g
             In
             parte
             2.
             
             A.
             D.
             1247.
             
          
           
             h
             Lib.
             de
             ruina
             &
             reparar
             .
             Eccl.
             
          
           
             i
             In
             Praefat.
             libri
             de
             sacris
             Ecclesiae
             Ministeriis
             ,
             impres
             .
             1551.
             
          
           
             k
             Alliacens
             .
             de
             Reformat
             .
             ●ccles
             .
             consid
             .
             2.
             
             See
             also
             the
             
               Vergers
               Dream
            
             made
             in
             Latine
             in
             the
             time
             of
             Charls
             the
             fifth
             ,
             and
             translated
             into
             French.
             
          
           
             4.
             
          
           
             5.
             
          
           
             Baron
             .
             A.
             D.
             499.
             n.
             36.
             
          
           
             Lib.
             4.
             
             Epist.
             2.
             
          
           
             Lib.
             4.
             
             Epist.
             3.
             
             Lib.
             1.
             
             Fp.
             3.
             
          
           
             Epist.
             5.
             
          
           
             Cyprian
             de
             unit
             .
             Eccles.
             
          
           
             Vide
             S.
             Cypr.
             l.
             1.
             ep
             .
             3.
             &
             lib.
             5.
             ep
             .
             6.
             
             S.
             Ambrose
             in
             1
             Cor.
             11.
             
          
           
             In
             Quaest.
             Vet.
             &
             N.
             Test.
             q.
             ult
             .
             &
             ad
             fratres
             in
             Eremo
             ,
             cap.
             37.
             
          
           
             6.
             
          
           
             *
             Lib.
             2.
             
             Cap.
             1
             ,
             5
             ,
             6.
             
          
           
             Epist.
             288.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Galat.
             5.
             1.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             *
             Rule
             13.
             n.
             9.
             
          
           
             Vide
             etiam
             c.
             13.
             
             &
             15.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             Mark
             7.
             4.
             
          
           
             15.
             
          
           
             16.
             
          
           
             Epist.
             ad
             Epis.
             Basil.
             
          
           
             17.
             
          
           
             Lib.
             2.
             de
             bonis
             operib
             .
             c.
             9.
             §
             tertio
             addit
             .
          
           
             Rom.
             14.
             17.
             
          
           
             Coloss.
             2.
             16.
             
          
           
             18.
             
          
           
             *
             Beliar.
             ubi
             supra
             c.
             11.
             §
             item
             .
          
           
             Lib.
             2.
             
             Senten
             .
             cap.
             44.
             
          
           
             Epist.
             14.
             
          
           
             Homil.
             3.
             ad
             pop
             .
             Antioch
             .
             &
             hom
             .
             4.
             &
             hom
             .
             16.
             
          
           
             L.
             3.
             de
             vita
             contemplat
             .
             cap.
             10.
             
          
           
             19.
             
          
           
             Lib.
             2.
             de
             vit
             .
             contempl
             .
             cap.
             23.
             
          
           
             Lib.
             1.
             hist.
             11.
             
          
           
             Lib.
             17.
             cap.
             32.
             hist.
             
          
           
             Theodoret.
             hist.
             relig
             .
             in
             Marciano
             .
          
           
             20.
             
          
           
             21.
             
          
           
             Lib.
             5.
             hist.
             cap.
             21.
             
          
           
             22.
             
          
           
             23.
             
          
           
             24.
             
          
           
             25.
             
          
           
             26.
             
          
           
             27.
             
          
           
             28.
             
          
           
             29.
             
          
           
             30.
             
          
           
             1.
             
          
           
             2.
             
          
           
             Contra
             Celsum
             lib.
             7.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             Coloss.
             2.
             
          
           
             6.
             
          
           
             1.
             
          
           
             L.
             Prospicit
             .
             ff
             .
             qui
             &
             à
             quibus
             .
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             Lib.
             14.
             
             Hier.
             
          
           
             5.
             
          
           
             C.
             quadragesima
             .
             de
             consecr
             .
             dist
             .
             5.
             &
             cap.
             2.
             
             §.
             cum
             autem
             de
             observ
             .
             jejun
             .
          
           
             6.
             
          
           
             7.
             
          
           
             Lib.
             1.
             
             Fast.
             
          
           
             8.
             
          
           
             lib.
             1.
             
             Aphor.
             13.
             
          
           
             a
             de
             Victus
             〈◊〉
             in
             acut
             .
          
           
             b
             in
             Specim
             .
             m●d
             .
             Christ.
             lumin
             .
             2.
             
          
           
             c
             lib.
             1.
             
             Var.
             lect
             .
             c.
             18.
             
          
           
             d
             libell
             .
             de
             Esu
             carnium
             .
          
           
             e
             Comm.
             in
             Isaac
             de
             di●●a
             particul
             .
          
           
             Horat.
             serm
             .
             lib.
             2.
             
             Sat.
             2.
             
          
           
             9.
             
          
           
             Horat.
             Serm.
             l.
             2.
             sat
             .
             2.
             
          
           
             *
             C.
             non
             dico
             .
             &c.
             non
             me●●ocriter
             .
             de
             cons●●cer
             .
             dist
             .
             5.
             
          
           
             Pseudol
             .
             Act.
             3.
             
             Scen.
             2.
             
          
           
             Mantuan
             .
          
           
             10.
             
          
           
             Mostell
             .
             Act.
             3.
             
             Scen.
             2.
             
          
           
             Casina
             ,
             Act.
             2.
             
             Scen.
             8.
             
          
           
             *
             Vide
             Paul.
             Zacchiae
             Quae.
             medico-legal
             .
             lib.
             5.
             tit
             .
             1.
             quaest
             .
             2.
             
             Lib.
             2.
             de
             Conviv
             .
             cap.
             25.
             vide
             Athenaeū
             lib.
             1.
             
             Deip.
             cap.
             25.
             
          
           
             *
             lib.
             3.
             
             Saturnal
             .
             cap.
             13
             
          
           
             15.
             
             Metamorph.
             
          
           
             de
             Re
             cibar
             .
             lib.
             8.
             cap.
             1.
             
          
           
             11.
             
          
           
             Horat.
             ubi
             supr●●
             .
          
           
             12.
             
          
           
             13.
             
          
           
             1.
             
          
           
             1.
             
             Cor.
             14.
             26.
             
          
           
             Ephes.
             4.
             29.
             
          
           
             2.
             
          
           
             Vide
             ult
             .
             caput
             2.
             libri
             .
          
           
             Can.
             29.
             
          
           
             Lib.
             3.
             cap.
             17.
             
          
           
             3.
             
          
           
             Ephes.
             4.
             16.
             
          
           
             2
             Corin.
             10.
             8.
             
          
           
             2
             Cor.
             13.
             10.
             
          
           
             4.
             
          
           
             Rule
             1
             ,
             2
             ,
             3
             ,
             4
             ▪
             of
             this
             chapter
             .
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             Lib.
             1.
             contr
             .
             Ma●cion
             .
             Dial.
             adv
             .
             Luciferianos
             .
          
           
             Cap.
             1.
             
          
           
             In
             Can.
             82.
             
             Synod
             .
             6.
             in
             Trullo
             .
          
           
             8.
             
          
           
             Epist.
             119.
             cap.
             19.
             
          
           
             *
             S.
             Cypriande
             lapsis
             :
             &
             epist.
             56.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             22●
             .
             q.
             91.
             art
             .
             2.
             
          
           
             Quaest.
             107.
             ad
             Orthod
             .
          
           
             in
             Psalm
             .
             150.
             
          
           
             lib.
             1.
             
             Ep.
             457.
             
          
           
             ubi
             suprá
             
          
           
             in
             Psalm
             .
          
           
             12.
             
          
           
             13.
             
          
           
             Juven
             .
             Sat.
             6.
             
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             Platina
             in
             vita
             Pii
             2●
             .
             &
             Sabellicus
             Ennead
             .
             10.
             lib.
             6.
             in
             c.
             cum
             olim
             .
             de
             cleric
             .
             conjugat
             .
          
           
             Vide
             etiam
             Sleidan
             .
             lib.
             3.
             
          
           
             A●t
             .
             23.
             
          
           
             De
             Planctu
             Ecclesiae
             lib.
             2.
             art
             .
             73.
             
          
           
             a
             Cap.
             20.
             lib.
             4.
             de
             Eccles.
             
          
           
             b
             Controvers
             .
             15.
             sub
             initio
             .
          
           
             c
             Lib.
             7.
             de
             just
             .
             &
             jur
             .
             q.
             6.
             art
             .
             1.
             
          
           
             d
             Gravam
             .
             75
             ,
             &
             91.
             
          
           
             e
             De
             vita
             spirit
             .
             animae
             ,
             sect
             .
             4.
             corol
             .
             14.
             prop.
             3.
             
          
           
             f
             De
             invent
             .
             ●erum
             lib.
             5.
             c.
             4.
             
          
           
             g
             Lib.
             de
             conversione
             ad
             cl●ricos
             ,
             cap.
             20.
             
          
           
             h
             part
             .
             2.
             tit
             .
             46.
             
          
           
             i
             183.
             lect
             .
             in
             Sapient
             .
          
           
             k
             De
             corrupto
             Eccles.
             statu
             .
          
           
             l
             De
             reformatione
             Eccles.
             
          
           
             m
             Opusc.
             contr
             .
             Clericos
             concubinar
             .
             concl
             .
             ult
             .
          
           
             1
             Cor.
             7.
             
          
           
             17.
             
          
           
             In
             actis
             concil
             .
             Nicen.
             Paris
             .
             impress
             .
             cap.
             3.
             p.
             170.
             
             Acta
             ipsa
             è
             Vaticana
             Bibl.
             prodierū●
             ;
             latina
             facta
             sunt
             ab
             Alfonso
             Pisano
             &
             Rober.
             Balforeo
             Scoto
             .
          
           
             a
             Hist.
             l.
             1.
             cap.
             4.
             
          
           
             b
             Lib.
             2.
             cap.
             14.
             
          
           
             c
             Verb.
             Paphnutius
             .
          
           
             d
             Lib.
             8.
             c.
             19.
             
          
           
             e
             Cap.
             Nicena
             ,
             dist
             .
             31.
             
          
           
             f
             Hist.
             Eccl.
             lib.
             1.
             cap.
             6.
             
          
           
             g
             Cap.
             122.
             
          
           
             h
             Cap.
             41.
             
          
           
             Haeres
             .
             67.
             they
             were
             their
             gallants
             ,
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             apud
             Epiphan
             .
             haeres
             .
             63.
             
          
           
             Epist.
             62.
             
          
           
             Orat.
             17
             ,
             &
             Orat.
             18.
             edit
             .
             Savil.
             
          
           
             *
             Videat
             lector
             qui
             velit
             plura
             de
             sensu
             hujus
             vocabuli
             &
             Canonis
             ,
             Gabrielem
             Vasquiū
             in
             3.
             disp
             .
             247.
             c.
             4.
             
             &
             Micha●lem
             Medinam
             lib.
             2.
             de
             continentia
             ,
             c.
             21.
             
             &
             Georgium
             Calixtum
             de
             conjug
             .
             Cleric
             .
             p.
             174.
             
          
           
             *
             De
             vita
             spirit
             ,
             animae
             u●●
             supra
             .
          
           
             Epist.
             43.
             ad
             Chromatium
             
          
           
             *
             1
             Cor.
             7.
             7.
             
             Matth.
             19.
             11.
             
          
           
             Ad
             Demetriad
             .
             virg
             .
          
           
             In
             Jeremiam
             lib.
             2.
             cap.
             7.
             
          
           
             Philippicâ
             18.
             
          
           
             Epist.
             8.
             
          
           
             Lib.
             6.
             haeres
             .
             60.
             
          
           
             In
             Levit.
             l.
             15.
             
          
           
             Lib.
             de
             agone
             Christian.
             cap.
             31.
             
          
           
             Contra
             Jovin
             .
             lib.
             1.
             
          
           
             De
             convers
             .
             ad
             Clericos
             cap.
             29.
             
          
           
             Epist.
             15.
             
          
           
             Extrem
             .
             libro
             de
             vera
             Virgin.
             
          
           
             Baptista
             Mantuan
             .
             in
             vita
             Divi
             Hilarii
             .
          
           
             In
             Matth.
             tract
             .
             24.
             
          
           
             18.
             
          
           
             19.
             
          
           
             De
             S.
             Virginit
             .
             c.
             16.
             
          
           
             Ad
             Philadelph
             .
          
           
             Lib.
             7.
             
             Strom.
             
          
           
             Lib.
             1.
             c.
             11.
             
          
           
             Greg.
             Naz.
             verba
             ex
             transl
             .
             Volaterrani
             .
          
           
             S.
             Chrysost.
             hom
             .
             21.
             in
             Gen.
             
          
           
             20.
             
          
           
             1
             Cor.
             7.
             34.
             
          
           
             Auson
             .
          
           
             In
             fun
             .
             Gorgō
             .
          
           
             In
             fun
             .
             Gorgō
             .
          
           
             Stromat
             .
             3.
             
          
           
             *
             Inter
             Epist.
             Augustini
             .
             Epist.
             27.
             
             &
             29.
             
          
           
             ●uaest
             .
             Ve●
             .
             &
             N.
             Test.
             qu.
             127.
             
          
           
             In
             1
             ep
             .
             Tim.
             hom
             .
             ●0
             .
          
           
             in
             1
             Cor.
             7.
             
          
           
             Ad
             14.
             
             Annal.
             n.
             74.
             
          
           
             a
             lib.
             de
             Planctu
             Eccl●s
             .
             2.
             art
             .
             15.
             
             A.
             D.
             1330.
             
          
           
             b
             in
             Johan
             .
             16.
             
          
           
             c
             4.
             dist
             .
             27.
             art
             .
             1.
             q.
             3.
             
          
           
             d
             hist.
             lib.
             100.
             
          
           
             e
             lib.
             5.
             de
             Provident
             .
             Dei.
             
          
           
             21.
             
          
           
             26.
             qu.
             2.
             cap.
             Sors
             .
          
           
             de
             Cleric
             .
             conjug
             .
             cum
             olim
             .
          
           
             22.
             
          
           
             dictinct
             .
             31.
             c.
             Aliter
             .
          
           
             dist
             .
             28.
             cap.
             8.
             
          
           
             23.
             
          
           
             de
             Offic.
             lib.
             1.
             cap.
             ult
             .
          
           
             1
             Cor.
             7.
             2.
             
             Baron
             .
             A.
             D.
             1059.
             
             &
             A.
             D.
             1065.
             
          
           
             apud
             Baron
             .
             A.
             D.
             1075.
             
          
           
             Matth.
             Paris
             Hist.
             Anglor
             .
             A.
             D.
             1125.
             
          
           
             *
             O
             bo●e
             Calixte
             ,
             nunc
             omnis
             elerus
             edit
             te
             .
             Nam
             olim
             Presbyteri
             solent
             ●xoribus
             uti
             .
             Id
             praevertisti
             quondam
             cum
             Papa
             fuisti
             :
             Ergo
             tibi
             festum
             nunquam
             celebrabit
             honestum
             .
             Sic
             non
             nimis
             facunde
             ,
             sed
             vere
             nimis
             questus
             est
             olim
             non
             nemo
             .
          
           
             †
             Lib.
             6.
             
             Hist.
             Angl.
             A.
             D.
             970.
             
             Vide
             27.
             q.
             1.
             cap.
             ut
             lex
             .
             &
             Clem.
             cap.
             li●eras
             de
             filiis
             Presbyter
             .
             &
             Innocent
             .
             c.
             ut
             clericorum
             .
             de
             vita
             &
             honestate
             cleric
             .
          
           
             24.
             
          
           
             lib.
             6.
             const
             .
             Apost
             .
             cap.
             17.
             
          
           
             25.
             
          
           
             26.
             
          
           
             in
             quodlib
             .
             contr
             .
             Lutherum
             .
          
           
             27.
             
          
           
             Cap.
             10.
             
          
           
             Tripart
             .
             hist.
             lib.
             6.
             cap.
             14.
             
          
           
             Orat.
             contr
             .
             Arianos
             .
          
           
             Dist.
             31.
             
             C.
             aliter
             
          
           
             28.
             
          
           
             27.
             q.
             1.
             cap.
             ut
             lex
             .
          
           
             Epist.
             200.
             
          
           
             Epist.
             201.
             
          
           
             Epist.
             321.
             ad
             Johan
             .
             Fontem
             .
          
           
             Lib.
             7.
             de
             Just.
             &
             jure
             q.
             6.
             art
             .
             2.
             
          
           
             Justinian
             .
             Nov.
             123.
             cap.
             13.
             
          
           
             Carm.
             de
             sua
             vita
             .
          
           
             Habetur
             1.
             
             Dist.
             3.
             c.
             Quoniam
             .
          
           
             29.
             
          
           
             Alexand.
             3.
             cap.
             sanè
             de
             Cler.
             Conjug
             .
             Vide
             Cajetan
             .
             opusc
             .
             tom
             .
             1.
             tract
             .
             27.
             
          
           
             Lib.
             1.
             ep
             .
             11.
             
          
           
             Haeres
             .
             60
             ,
             &
             Haeres
             .
             61.
             
          
           
             Epist.
             ad
             Demetriad
             .
             Lib.
             de
             Bono
             conjugal
             .
             &
             habetur
             dist
             .
             27.
             c.
             quidam
             .
          
           
             De
             Monogam
             .
          
           
             Epist.
             ad
             Ocean
             .
          
           
             a
             Glossa
             in
             Dist.
             34.
             can
             .
             Fraternitas
             hanrem
             exhorruit
             .
             Ecce
             casus
             ,
             ubi
             plus
             juris
             habet
             luxuria
             quam
             castitas
             :
             quia
             castus
             repelleretur
             ,
             si
             contraxisset
             cum
             secunda
             ;
             sed
             fornicator
             non
             .
             Vide
             etiam
             S.
             August
             .
             Epist.
             64.
             
          
           
             in
             locum
             Apost
             .
             1
             Tim.
             3.
             
          
           
             b
             ad
             Ocean
             .
             tom
             .
             2.
             
             Lib.
             3.
             cap.
             2.
             
          
           
             Spalat
             .
             l.
             2.
             cap.
             10.
             n.
             75.
             
          
           
             Tertull.
             ubi
             suprá
             .
          
           
             Serm.
             66.
             in
             Cantica
             .
          
           
             Halach
             I
             sho●●
             .
             cap.
             15.
             
          
           
             a
             Quodl
             .
             4.
             
             Art.
             13.
             
          
           
             b
             in
             Sent.
             4.
             dist
             .
             27.
             q.
             4.
             
          
           
             c
             in
             3.
             part
             .
             tom
             .
             3.
             disp
             .
             24.
             cap.
             5.
             
          
           
             Mantuan
             .
          
           
             1.
             
          
           
             *
             lib.
             2.
             
             Chap.
             3.
             
             Rule
             14.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             a
             Lib.
             3.
             cap.
             40.
             &
             lib.
             5.
             c.
             20.
             lib.
             4.
             cap.
             63
             ,
             &
             43.
             
          
           
             b
             Lib.
             3.
             cap.
             12.
             
          
           
             c
             de
             Praescript
             .
             &
             contr
             .
             Marcion
             .
             l.
             4.
             
          
           
             d
             In
             prooem
             .
             l.
             1.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             e
             Epist.
             ad
             Pompei
             .
          
           
             f
             Ad
             S●rap
             .
             de
             Spir.
             S.
             
          
           
             g
             Serm.
             cont
             .
             Sab.
             &
             Arrium
             .
          
           
             h
             Haeres
             .
             31.
             
          
           
             i
             Adv.
             Lucifer
             .
          
           
             k
             Contr.
             Faust.
             Manich.
             lib.
             11.
             cap.
             2.
             
          
           
             l
             Cap.
             antepenult
             .
          
           
             *
             Rule
             14.
             
          
           
             1.
             
          
           
             2.
             
          
           
             lib.
             3.
             de
             vi●a
             Constant.
             c.
             6.
             
          
           
             de
             Synod
             .
          
           
             3.
             
          
           
             4.
             
          
           
             S.
             August
             .
             Epist
             .
             48.
             
             &
             Epist
             .
             111.
             
             Vide
             Gratian.
             dist
             .
             9.
             
             Cyril
             .
             Hier.
             Catech.
             4.
             
             S.
             Hieron
             .
             Ep.
             19.
             
             &
             Ep.
             76.
             
          
           
             *
             Praefat.
             in
             comment
             .
             de
             Locis
             com
             .
             l.
             7.
             c.
             3.
             concl
             .
             3
             ,
             &
             4.
             
          
           
             †
             Concion
             .
             in
             Epist.
             ad
             Rom.
             cap.
             14.
             pag.
             606.
             
          
           
             5.
             
          
           
             1.
             
          
           
             lib.
             3.
             cap.
             7.
             
          
           
             de
             Rerum
             inventor
             .
             l.
             4.
             cap.
             12.
             
          
           
             2.
             
          
           
             3.
             
          
           
             in
             Epist.
             &
             Consiliis
             theologicis
             .
          
           
             4.
             
          
           
             5.
             
          
           
             apud
             Stobaeum
             
          
           
             6.
             
          
           
             7.
             
          
           
             Epist.
             124.
             ad
             Alipium
             .
          
           
             ubi
             suprá
             .
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             1.
             
          
           
             Hugo
             de
             S.
             Victore
             lib.
             1.
             de
             Sacram.
             c.
             7.
             
          
           
             lib.
             2.
             de
             Legib.
             
          
           
             Seneca
             l.
             3.
             de
             Benef.
             c.
             1.
             
          
           
             in
             lib.
             2.
             
             Georg.
             
          
           
             *
             In
             verbis
             per
             totam
             vitam
             parentes
             venerari
             maximè
             decet
             ,
             levium
             enim
             volatiliumque
             verborum
             gravissima
             imminet
             poena
             .
             Plato
             .
             l.
             4.
             de
             repub
             .
          
           
             2.
             
          
           
             l.
             1.
             in
             fi
             .
             C.
             si
             rect
             .
             provi
             .
             in
             2.
             lec
             .
          
           
             3.
             
          
           
             Ecclus.
             3.
             10.
             
          
           
             Ephes.
             6.
             2
             ,
             3.
             
          
           
             Ezek.
             22.
             7.
             
          
           
             Orpheus
             .
             Plato
             lib.
             11.
             de
             Leg.
             
          
           
             4.
             
          
           
             5.
             
          
           
             Trinum
             .
             Act.
             3.
             
          
           
             6.
             
          
           
             7.
             
          
           
             Plaut
             .
             Trinum
             .
             Act.
             3.
             
          
           
             8.
             
          
           
             Trinum
             .
             ubi
             supr
             .
          
           
             Terent.
             Adelph
             Act.
             1.
             
             Scen.
             1.
             
          
           
             ibid.
             
          
           
             Prov.
             28.
             24.
             
          
           
             9.
             
          
           
             1.
             
          
           
             *
             Si
             quis
             in●●●●●
             fuerit
             in
             parente
             〈◊〉
             Magistratuum
             s●●
             incapax
             Xenoph.
             l.
             2.
             〈◊〉
             &
             fact
             .
             〈◊〉
             
          
           
             2.
             
          
           
             Deater
             .
             21.
             18.
             
          
           
             3.
             
          
           
             §
             final
             .
             inst
             .
             de
             noxa
             .
             l.
             Divus
             .
             ff
             .
             ad
             leg
             .
             Pomp.
             de
             parricid
             .
             &
             toto
             tit
             .
             C.
             de
             his
             qui
             Parent
             .
             vel
             fil
             .
             occid
             .
          
           
             Hebr.
             12.
             9.
             
          
           
             Ecclus.
             3.
             8.
             
          
           
             Ephes.
             6.
             4.
             
          
           
             Coloss.
             3.
             21.
             
          
           
             Adelph
             .
             Act
             ▪
             1.
             
             Sc.
             1.
             
          
           
             lib.
             5.
             
             Epist.
             20.
             
          
           
             lib.
             1.
             c.
             14.
             de
             Clement
             .
          
           
             Declam
             .
             259.
             
          
           
             Orat.
             pro
             Rosc.
             Amer.
             
          
           
             1.
             
          
           
             Sebast.
             Monticul
             .
             de
             Patria
             potest
             .
          
           
             2.
             
          
           
             *
             Matth.
             15.
             6.
             
          
           
             1
             Tim.
             5.
             17.
             
          
           
             Offic.
             1.
             
          
           
             in
             l.
             Si
             libertis
             :
             §.
             manumissis
             :
             ff
             .
             de
             alim
             .
          
           
             In
             Luc.
             18.
             
          
           
             l.
             Unic
             .
             C.
             de
             ingrat
             .
             liber
             .
          
           
             in
             vita
             Solon●
             
          
           
             3.
             
          
           
             4.
             
          
           
             Metamorph.
             8.
             
          
           
             Iliad
             .
             4.
             
          
           
             5.
             
          
           
             1.
             
          
           
             lib.
             2.
             de
             Legib.
             
          
           
             Alciat
             .
             lib.
             1.
             praeterm
             .
             in
             verb.
             sacra
             .
          
           
             *
             Panormit
             .
             in
             cap.
             2.
             de
             convers
             .
             infid
             .
             &
             Baldus
             in
             l.
             item
             in
             potestate
             .
             ff
             .
             de
             juperson
             .
          
           
             2.
             
          
           
             Tit.
             3.
             
             Comment
             .
             in
             Genesin
             .
          
           
             3.
             
          
           
             4.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             1.
             
          
           
             2.
             
          
           
             lib.
             10.
             
          
           
             de
             Anima
             c.
             57.
             
          
           
             lib.
             16.
             c.
             5.
             
          
           
             3.
             
          
           
             lib.
             10.
             
          
           
             4.
             
          
           
             1.
             
          
           
             2.
             
          
           
             lib.
             2.
             cap.
             7.
             
          
           
             idem
             ibid
             
          
           
             3.
             
          
           
             A.
             Gell.
             ibid.
             
          
           
             4.
             
          
           
             Plutarch
             .
             lib.
             de
             Vitios
             .
             verecund
             .
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             2.
             
             2●
             .
             qu.
             88.
             art
             .
             9.
             
          
           
             Bellar.
             l.
             2.
             de
             Monachis
             ,
             c.
             36.
             
          
           
             4.
             
          
           
             5.
             
          
           
             advers
             .
             Marcion
             .
          
           
             Can.
             16.
             
          
           
             6.
             
          
           
             a
             lib.
             1.
             de
             Virgin
             .
          
           
             b
             Epist.
             109.
             110.
             
          
           
             ●
             Aug.
             Epist.
             ●d
             Bonifac.
             Comit.
             
          
           
             in
             quaest
             .
             fuse
             explic
             .
             q.
             15.
             
          
           
             libr.
             de
             Providentia
             .
          
           
             lib.
             5.
             cap.
             95.
             
          
           
             *
             tit
             .
             de
             iis
             qui
             pueros
             vel
             puellas
             occiderint
             ,
             vel
             totonderint
             .
          
           
             7.
             
          
           
             Terent.
             
          
           
             8.
             
          
           
             lib.
             6.
             de
             Asino
             a●reo
             .
          
           
             ad
             Uxotem
             .
          
           
             Ibid.
             l.
             2.
             in
             fi
             .
          
           
             ff
             .
             de
             statu
             hominum
             .
          
           
             Genes
             .
             24.
             
          
           
             Judges
             14.
             2
             ,
             4.
             
          
           
             Exod.
             34.
             16.
             
             Deuter.
             7.
             3.
             
          
           
             1
             Cor.
             7.
             
          
           
             Andromach
             .
             Eurip.
             
          
           
             lib.
             de
             Patriarch
             .
          
           
             9.
             
          
           
             Xenoph.
             lib.
             8.
             in
             Stich.
             
          
           
             Andria
             ,
             Act.
             5.
             
             Scen.
             3.
             
          
           
             in
             respons
             .
             Matrimon
             .
             Matth.
             Monachi
             .
          
           
             10.
             
          
           
             &
             habetur
             30
             q.
             5.
             
          
           
             Can.
             38.
             in
             Can.
             Patrum
             .
             in
             Graecor
             .
             Nomocan
             .
          
           
             et
             habetur
             32.
             q.
             2.
             
          
           
             in
             tit
             .
             de
             foemin
             .
             non
             consecrat
             .
             cap.
             33
             ,
             36.
             q.
             2.
             placuit
             .
          
           
             11.
             
          
           
             Ibid.
             Vide
             etiam
             Concil
             .
             Paris
             .
             36.
             q.
             2.
             27.
             q.
             2.
             nullus
             .
          
           
             12.
             
          
           
             13.
             
          
           
             Declam
             .
             257
             ,
             &
             376.
             
          
           
             lib.
             3.
             in
             Laconic
             .
          
           
             in
             Erato
             ,
             l.
             6.
             
          
           
             14.
             
          
           
             c.
             tuae
             .
             de
             Spons
             .
             extr
             .
          
           
             vide
             Ascanium
             Clement
             .
             Amerin
             .
             de
             patria
             potest
             .
             cap.
             6.
             effect
             .
             6.
             
          
           
             l.
             Divi
             fratres
             .
             ff
             .
             de
             jure
             patron
             .
          
           
             l.
             Filius
             25.
             ff
             .
             de
             ritu
             Nuptiarum
             .
             l.
             3.
             
             §.
             Emancipatus
             .
             ff
             .
             de
             cont
             .
             tab
             .
          
           
             *
             Phalar
             .
             Epist.
             143.
             cap.
             9.
             
          
           
             Cap.
             9.
             
          
           
             *
             Ulpian
             .
             l.
             3.
             
             §.
             si
             emancipatus
             .
             ff
             .
             de
             bonor
             .
             possess
             .
             contr
             .
             tabulas
             .
             Hoc
             observant
             Giaeci
             ad
             l.
             10.
             de
             sponsal
             .
             l.
             28.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             tit
             .
             1.
             
          
           
             in
             Can.
             Pasil
             .
             38.
             in
             Can.
             PP
             .
          
           
             C.
             1.
             extra
             .
             de
             conjug
             .
             servor
             .
          
           
             Gen.
             26.
             35.
             
          
           
             15.
             
          
           
             16.
             
          
           
             C.
             cum
             causam
             .
             de
             rapt
             .
             extra
             .
          
           
             Deuter.
             22.
             
          
           
             lib.
             Sentent
             .
             2.
             tit
             .
             19.
             
             Idem
             dixitvetus
             Scholiastes
             ad
             Paulum
             .
          
           
             *
             Exod.
             22.
             16
             ,
             17.
             
          
           
             *
             O
             sententiam
             necessitate
             confusam●
             parcit
             &
             s●vit
             ,
             dissimulat
             &
             animadver●it
             .
             Tertull.
             18
             ,
             9
             ,
             10
             ,
             11.
             
          
           
             Exod.
             22.
             
          
           
             17.
             
          
           
             Quintilian
             .
             declam
             .
             376.
             
          
           
             18.
             
          
           
             ●jus
             autem
             potestatis
             .
             Inst.
             de
             potest
             .
             Patr.
             &
             l.
             nam
             in
             civium
             .
             &
             l.
             item
             in
             potestate
             .
             ff
             .
             de
             his
             qui
             sant
             sui
             &
             alieni
             juris
             .
          
           
             19.
             
          
           
             20.
             
          
           
             in
             Encomio
             .
          
           
             21.
             
          
           
             Homil.
             11.
             in
             Levit.
             
          
           
             In
             Basi●ico
             .
          
           
             22.
             
          
           
             Vale.
             Max.
             l.
             2.
             c.
             2.
             
          
           
             23.
             
          
           
             Cap.
             81.
             
          
           
             24.
             
          
           
             25.
             
          
           
             l.
             oratione
             16.
             
             §.
             1.
             ff
             .
             de
             rit●
             nuptiar
             .
             l.
             3.
             
             D.
             eod
             .
          
           
             26.
             
          
           
             27.
             
          
           
             de
             clandest
             .
             Matrim
             .
             impress
             .
             Paris
             .
             1556.
             
          
           
             in
             Burchard
             .
             &
             in
             decretis
             .
          
           
             Idem
             dixit
             Lucius
             3.
             in
             C.
             cum
             causam
             de
             rapt
             .
             extra
             .
          
           
             28.
             
          
           
             Seneca
             controv
             .
             l.
             3.
             c.
             5.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Ismeniae
             &
             Ismen
             .
             5.
             
          
           
             Epist.
             ad
             Paulum
             .
          
           
             Orat.
             2.
             
          
           
             in
             Genes
             .
             l.
             4.
             
          
           
             29.
             
          
           
             Epist.
             233.
             
          
           
             l.
             filia
             .
             20.
             
             C.
             de
             inoffic
             .
             testam
             .
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             lib.
             28.
             c.
             4.
             
             Constanti●n
             .
             Harm●nopul
             .
             Epitom
             .
             l.
             4.
             tit
             .
             7.
             
             §.
             12.
             
          
           
             Liv.
             lib.
             4.
             
          
           
             lib.
             3.
             tit
             .
             1.
             
             §.
             7.
             
          
           
             in
             Abramio
             .
          
           
             lib.
             1.
             de
             Sacerdot
             .
          
           
             Origen
             .
             ubi
             supra
             .
          
           
             30.
             
          
           
             31.
             
          
           
             Andria
             ,
             Act.
             1.
             
             Scen.
             5.
             
          
           
             ad
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             in
             Eclogis
             legationum
             .
          
           
             32.
             
          
           
             Tacit.
             Annal.
             3.
             
          
           
             Manuel
             Palaeolog
             .
             orat
             .
             7.
             
          
           
             a
             ●
             .
             §.
             1.
             de
             his
             qui
             sui
             vel
             alien
             .
             jur
             .
             Dec●am
             .
             10.
             
          
           
             33.
             
          
           
             Senec.
             controv
             .
             1.
             6.
             
          
           
             lib.
             2.
             c.
             7.
             
          
           
             *
             Matthaus
             Monachus
             legit
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             ut
             filiū
             etiam
             compre●
             〈…〉
             malè
             ,
             quia
             eo
             loci
             JC.
             〈…〉
             quitur
             de
             filio
             &
             filia
             ,
             &
             de
             filio
             controversia
             non
             erat
             .
             Harm●nopalo
             a.
             conscntiunt
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             lib.
             28.
             tit
             .
             1.
             
          
           
             in
             dial
             .
             Meretr
             .
          
           
             34.
             
          
           
             in
             Charidemo
             .
          
           
             l.
             D.
             Adrianus
             .
             ff
             .
             ad
             legem
             Pompeian
             .
             de
             partic
             .
             Advers
             .
             Marcion
             .
          
           
             35.
             
          
           
             apud
             A.
             Gell.
             lib.
             11.
             c.
             4.
             
          
           
             Eurip.
             in
             Archelao
             .
          
           
             1.
             
          
           
             Cicero
             lib.
             2.
             de
             Invent.
             
          
           
             2.
             
          
           
             Horat.
             l.
             3.
             od
             .
             24.
             
          
           
             3.
             
          
           
             Cap.
             in
             his
             .
             de
             verb.
             signif
             .
          
           
             l.
             4.
             ff
             .
             de
             legib
             .
          
           
             lib.
             4.
             de
             Trinit
             .
          
           
             4.
             
          
           
             l.
             19.
             ff
             .
             de
             legibus
             .
          
           
             Orat.
             pro
             Gaecin
             .
          
           
             Zonar
             .
          
           
             l.
             contra
             .
             ff
             .
             de
             legib
             .
             &
             l.
             Non
             dubium
             .
             C.
             de
             legib
             .
          
           
             5.
             
          
           
             l.
             Nominis
             .
             ff
             .
             de
             verb.
             signif
             .
          
           
             6.
             
          
           
             l.
             non
             aliter
             .
             ff
             .
             de
             legat
             .
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             *
             Dialecticorum
             verba
             nulla
             sunt
             publica
             ;
             suis
             utuntur
             :
             &
             id
             quidem
             commune
             omnium
             fere
             est
             artium
             .
             Cice●
             .
             lib.
             1.
             
             Acad.
             
          
           
             10.
             
          
           
             11.
             
          
           
             Thucyd.
             l.
             4.
             
          
           
             l.
             67.
             ff
             .
             de
             reg
             .
             jur
             .
          
           
             l.
             ex
             conducto
             .
             §.
             Papinianus
             .
             ff
             .
             de
             usur
             .
             l.
             66.
             de
             Judiciis
             .
          
           
             lib.
             7.
             cap.
             9.
             Orat.
             
          
           
             l.
             perspexit
             .
             ff
             .
             Qui
             &
             à
             quibus
             .
          
           
             l.
             cum
             filiofam
             ,
             ff
             .
             de
             legat
             .
          
           
             12.
             
          
           
             l.
             cum
             quid
             .
             ff
             .
             de
             reb
             .
             credit
             .
          
           
             l.
             9.
             ff
             .
             de
             regul
             .
             jur
             .
          
           
             13.
             
          
           
             l.
             inter
             stipulantem
             .
             &
             l.
             si
             ita
             .
             ff
             .
             de
             ve●b
             .
             signif
             .
          
           
             cap.
             2.
             
             §.
             sed
             neque
             .
             de
             translat
             .
             Episc.
             
          
           
             14.
             
          
           
             l.
             cum
             servus
             ,
             §.
             scio
             .
             ff
             .
             de
             legat
             .
             &
             l.
             unum
             ex
             familia
             ,
             §.
             si
             rem
             tuam
             .
             ff
             .
             cod
             .
          
           
             15.
             
          
           
             l.
             Titia
             .
             38.
             
             §.
             fin
             .
             sup
             .
             de
             auro
             &
             argent
             .
             leg
             .
          
           
             Libertas
             omnibus
             rebus
             favorabilior
             est
             .
             l.
             38.
             ff
             .
             de
             re
             judicat
             .
          
           
             16.
             
          
           
             l.
             interpretatione
             .
             ff
             .
             de
             poenis
             .
          
           
             *
             Habet
             aliquid
             〈◊〉
             iniquo
             omne
             ●agnum
             exemplum
             ,
             quod
             cont●a
             singulos
             util●●●te
             publica
             re●enditur
             ,
             dix●●
             C.
             Cassius
             apu●
             Tacitum
             .
          
           
             17.
             
          
           
             l.
             168.
             ff
             .
             de
             reg
             .
             jur
             .
          
           
             Philipp
             .
             9.
             
          
           
             Claudian
             .
          
           
             apud
             Guicciard
             .
             l.
             16.
             
             Gall.
             Proverb
             .
             Qui
             trop
             embrasse
             ,
             mal
             estreint
             .
          
           
             *
             lib.
             4.
             
          
           
             ad
             l.
             pen.
             ff
             .
             de
             poenis
             .
          
           
             apud
             Tacit.
             l.
             14.
             
          
           
             18.
             
          
           
             1.
             
          
           
             2.
             
          
           
             *
             c.
             cum
             quidam
             .
             §.
             illi
             vero
             de
             jure
             .
          
           
             c.
             authoritatem
             .
             15.
             q.
             6.
             
             Gloss.
             magn
             .
             verb.
             absolvimus
             .
          
           
             3.
             
          
           
             lib.
             3.
             de
             Offic.
             
          
           
             l.
             jus
             a.
             §.
             de
             just
             .
             &
             jure
             .
          
           
             c.
             proposuit
             .
             de
             .
             concess
             .
             praebend
             .
          
           
             4.
             
          
           
             lib.
             1.
             de
             Offic.
             
          
           
             5.
             
          
           
             lib.
             3.
             
          
           
             lib.
             3.
             
             Confess
             .
             c.
             8.
             
          
           
             Cassiodor
             .
             lib.
             3.
             var.
             ep
             46.
             l.
             Cum
             salutatus
             .
             C.
             de
             sent
             .
             pass
             .
          
           
             6.
             
          
           
             l.
             ult
             .
             C.
             de
             legib
             .
          
           
             7.
             
          
           
             pro
             Ligario
             .
          
           
             Gunther
             .
             lib.
             4.
             
          
           
             l.
             ult
             .
             ff
             .
             qui
             satisd
             .
             cog
             .
          
           
             *
             lib.
             1.
             
             Chap.
             4.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             l.
             nulla
             .
             ff
             .
             de
             legibas
             .
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             Ethic.
             l.
             5.
             c.
             10.
             
          
           
             ●●aut
             .
             Stich.
             
          
           
             ubi
             supra
             .
          
           
             16.
             
          
           
             17.
             
          
           
             18.
             
          
           
             19.
             
          
           
             Vide
             lib.
             1.
             cap.
             5
             ,
             &
             6
             
          
           
             20.
             
          
           
             21.
             
          
           
             22.
             
          
           
             23.
             
          
           
             24.
             
          
           
             25.
             
          
           
             Gloss.
             in
             cap.
             in
             poenis
             .
             49.
             de
             reg
             .
             jur
             .
             in
             6.
             
          
           
             26.
             
          
           
             l.
             non
             possunt
             .
             ff
             .
             deleg
             .
          
           
             l.
             nam
             .
             ff
             .
             eod
             .
          
           
             Glossa
             in
             legem
             praedict
             .
          
           
             27.
             
          
           
             Albertus
             Bologneti
             Bonon
             .
             in
             Tract
             .
             DD.
             
          
           
             28.
             
          
           
             in
             declam
             .
             Patris
             .
          
           
             29.
             
          
           
             30.
             
          
           
             *
             See
             Chapter
             1.
             
             Rule
             8.
             of
             this
             book
             .
          
           
             *
             See
             Chapter
             1.
             
             Rule
             8.
             of
             this
             book
             .
          
           
             *
             See
             Chapter
             1.
             
             Rule
             8.
             of
             this
             book
             .
          
           
             l.
             haeredes
             .
             §.
             1.
             ff
             .
             de
             Testam
             .
          
           
             l.
             Cum
             lex
             .
             ff
             .
             de
             legib
             .
          
           
             31.
             
          
           
             32.
             
          
           
             33.
             
          
           
             ff
             .
             de
             leg
             .
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             l.
             fin
             .
             C.
             de
             legib
             .
          
           
             6.
             
          
           
             1.
             q
             7.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             1.
             
          
           
             Book
             .
             2.
             
             Chap.
             3.
             
             Rule
             29.
             
             &
             Book
             3.
             
             Chap.
             4.
             
             Rule
             15.
             
          
           
             2.
             
          
           
             de
             Coron
             .
             milit
             .
          
           
             c.
             1.
             de
             constitut
             .
             in
             6.
             
          
           
             3.
             
          
           
             l.
             si
             de
             interpret
             .
             ff
             .
             de
             legibus
             .
          
           
             Vide
             Burgos
             de
             Paz.
             in
             l.
             1.
             
             Tauri
             ,
             num
             .
             247.
             
          
           
             l.
             nam
             Imperator
             .
             ff
             .
             cod
             .
          
           
             l.
             1.
             
             C.
             quae
             sit
             longa
             consuet
             .
          
           
             cap.
             super
             eo
             .
             de
             cognat
             .
             spirit
             .
          
           
             4.
             
          
           
             l.
             2.
             
             C.
             quae
             sit
             long
             .
             consuet
             .
          
           
             *
             Non
             posseprascribi
             contra
             obedientiam
             .
             cap.
             cum
             non
             liceat
             .
             de
             praescript
             .
          
           
             5.
             
          
           
             cap.
             cum
             causa
             .
             de
             re
             judicata
             .
          
           
             glos
             .
             in
             cap.
             ad
             nostram
             .
             de
             consuet
             .
             verb.
             canonicis
             .
          
           
             6.
             
          
           
             l.
             de
             quibus
             .
             ff
             .
             de
             legib
             .
          
           
             ibid.
             
          
           
             Chap.
             1.
             
             Rule
             7.
             
          
           
             7.
             
          
           
             8.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             1.
             
          
           
             habetur
             15.
             qu.
             1.
             in
             princip
             .
             lib.
             De
             duabu●
             animabus
             cap.
             11.
             
          
           
             ibid.
             ubi
             suprá
             .
             cap.
             non
             est
             .
          
           
             2.
             
          
           
             lib.
             de
             fide
             contra
             Manichaeos
             cap.
             10.
             
          
           
             3.
             
          
           
             4.
             
          
           
             Ovid.
             Trist.
             lib.
             4.
             
             El.
             3.
             
          
           
             Sil.
             Ital.
             l.
             9.
             
          
           
             5.
             
          
           
             6.
             
          
           
             S.
             Augusti
             〈◊〉
             lib.
             2.
             de
             peccator
             .
             merit
             .
             cap.
             18.
             
             Vide
             etiam
             Prosper
             .
             lib.
             1.
             de
             vocat
             .
             g●●tium
             cap.
             8.
             &
             ad
             capitula
             Gallor●●●
             Sent.
             6.
             &
             contra
             Collatorem
             ,
             cap.
             ●●
             .
             &
             carmen
             d●
             ingratis
             capp
             .
             26
             ,
             2●
             .
             &
             ult
             .
             Vide
             etiam
             &
             Fulgent
             .
             lib.
             de
             incarnat
             .
             &
             gratiâ
             Christi
             .
             cap.
             20.
             
             Gregorii
             lib.
             18.
             moral
             cap.
             21.
             &
             lib.
             33.
             cap.
             25.
             
             &
             V.
             B●●●m
             in
             Gen.
             4.
             super
             verbis
             Domini
             ad
             Cain
             .
             Sed
             super
             omnes
             videatur
             〈◊〉
             .
             Bernardi
             liber
             de
             gratia
             &
             liber●
             arbitrio
             :
             vide
             eundem
             serm
             .
             81.
             in
             Canti●a
             .
          
           
             7.
             
          
           
             8.
             
          
           
             Hose
             .
             9.
             10.
             
          
           
             1
             Cor.
             6.
             17.
             
          
           
             9.
             
          
           
             Job
             21.
             
             Psal.
             35.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             18.
             
          
           
             de
             Peccator
             .
             merit
             .
             &
             remiss
             .
             c.
             18.
             
          
           
             19.
             
          
           
             Epist.
             11.
             ad
             Augustin
             .
          
           
             homil
             .
             27.
             in
             Evang.
             
          
           
             tom
             .
             7.
             l.
             3.
             
          
           
             20.
             
          
           
             Matth.
             12.
             36.
             
          
           
             in
             libr.
             Timoris
             .
          
           
             In
             comment
             ad
             hunc
             locum
             .
          
           
             in
             Regul
             ,
             brevior
             .
             resp
             .
             ad
             interr
             .
             23.
             
          
           
             Epist.
             20.
             lib.
             5
             
          
           
             Phaedr
             .
             fab
             .
             l.
             2.
             36.
             
          
           
             21.
             
          
           
             22.
             
          
           
             23.
             
          
           
             24.
             
          
           
             25.
             
          
           
             Gen.
             48.
             16.
             
          
           
             *
             Isai.
             4.
             1.
             
          
           
             James
             2.
             7.
             
          
           
             26.
             
          
           
             Matth.
             12.
             30.
             
             Luk●
             11.
             23.
             
          
           
             27.
             
          
           
             *
             Marc.
             9.
             40.
             
             Luke
             9.
             50.
             
          
           
             28.
             
          
           
             29.
             
          
           
             30.
             
          
           
             31.
             
          
           
             32.
             
          
           
             33.
             
          
           
             34.
             
          
           
             35.
             
          
           
             John
             15.
             1
             ,
             2.
             
          
           
             Quintil.
             l.
             8.
             6.
             
          
           
             S.
             Greg.
             Homil.
             7.
             in
             Evang.
             
          
           
             36.
             
          
           
             1.
             
          
           
             2.
             
          
           
             ff
             .
             de
             reg
             .
             ju
             .
             l.
             152.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             *
             lib.
             2.
             
             Chap.
             1.
             
             Rule
             5.
             
          
           
             Vide
             Petrum
             Peckium
             ad
             c.
             10.
             
             Ratihabitionem
             .
             de
             regul
             .
             jur
             .
             in
             6●0
             .
          
           
             6.
             
          
           
             Phaedr
             .
             fab
             .
             10.
             
          
           
             7.
             
          
           
             de
             Bello
             civill
             ▪
             l.
             1.
             
          
           
             Avian
             .
             fab
             .
          
           
             l.
             167.
             
             §.
             1.
             
             Qui
             ju●●u
             .
          
           
             l.
             207.
             ff
             .
             de
             reg
             .
             jur
             .
             &
             Ulpian
             .
             lib.
             1.
             ad
             segem
             Juliam
             &
             Papiam
             .
             lib.
             3.
             
          
           
             lib.
             2.
             c.
             7.
             
          
           
             8.
             
          
           
             l.
             157.
             
             §.
             ad
             ea
             quae
             .
          
           
             l.
             11.
             is
             qui
             in
             puteum
             .
             §.
             6.
             si
             Tutoris
             jussu
             .
             ff
             .
             quod
             vi
             a●clam
             .
             l.
             17.
             sed
             si
             unius
             .
             §.
             si
             jussu
             Domini
             .
             ff
             .
             de
             injuriis
             .
          
           
             Ecclus.
             4.
             22.
             
          
           
             9.
             
          
           
             2
             Sam.
             24.
             
          
           
             Horat.
             
          
           
             Martial
             .
          
           
             Serm.
             8.
             de
             Benef.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             l.
             142.
             ff
             .
             de
             reg
             .
             Jur.
             
          
           
             c.
             super
             eo
             .
             de
             cognat
             .
             spirituali
             .
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             18.
             
          
           
             19.
             
          
           
             l.
             quidam
             .
             ff
             .
             de
             re
             judic
             .
             &
             l.
             Barbarius
             .
             ff
             .
             de
             offic
             .
             praetor
             .
          
           
             20.
             
          
           
             See
             Book
             1.
             
             Chapt.
             5.
             
             Rule
             8.
             
             Numb
             .
             17
             ,
             18.
             
          
           
             21.
             
          
           
             Plutarch
             .
             in
             apoph
             .
             Rom.
             
          
           
             22.
             
          
           
             cap.
             si
             quis
             viduam
             .
             50.
             distinct
             .
             c.
             2.
             de
             cler
             .
             pug
             .
             in
             duello
             .
             c.
             sicut
             dignum
             ●
             .
             clericos
             .
             de
             homici
             .
          
           
             Claudian
             .
             lib.
             1.
             in
             Eutrop.
             
          
           
             23.
             
          
           
             Claud.
             ibid.
             
          
           
             24.
             
          
           
             Ephes.
             4.
             28.
             
          
           
             Phil.
             4.
             8.
             
          
           
             25.
             
          
           
             26.
             
          
           
             See
             lib.
             2.
             
             Chap.
             2.
             
             Rule
             6.
             
             Numb
             .
             31.
             
          
           
             27.
             
          
           
             Homil.
             6.
             in
             Matth.
             
          
           
             *
             
               Quem
               Deum
               hujus
               mundi
               vocat
               Apostolus
               :
               quem
               Deum
               scil
               .
               hujusmodi
               ludorum
               auth●rem
               indigitat
               Hieronymus
               .
            
             
               Vida
               Cremonensis
               ,
               Poeta
               non
               incelebris
               ,
            
             
               Mox
               verò
               gratum
               ludum
               mortalibus
               ipse
            
             
               Ostendit
               Deus
               ,
               &
               morem
               certaminis
               hujus
               .
            
             
               Namque
               olim
               ,
               ut
               perhibent
               ,
               dilectam
               Scacc●ida
               ,
               quá
               non
            
             
               Inter
               Serialas
               praestantior
               altera
               Nymphas
               ,
            
             
               Compressit
               ripā
               errantem
               ,
               &
               nil
               tale
               putantem
               ,
            
             
               Dum
               pascit
               niveos
               herbosa
               ad
               flumina
               olores
               .
            
             
               Tum
               bicolor●m
               buxum
               dedit
               ,
               atque
               pudoris
            
             
               Amissi
               pretium
               ,
               vario
               ordine
               picturatum
            
             
               Argentique
               auriq●c
               gravem
               tabulam
               addit
               ,
               usumque
            
             
               Edocuit
               ;
               Nymphaeque
               etiam
               nunc
               servat
               honorem
            
             
               Et
               Nomen
               Ludus
               ,
               celebrat
               quem
               maxime
               ,
               Roma
               ,
            
             
               Extremaeque
               hominum
               diversa
               ad
               littora
               gentes
               .
            
          
           
             a
             in
             Phaedro
             .
          
           
             b
             de
             alcatoribus
             
          
           
             Serm.
             de
             S.
             Mattkia
             .
          
           
             lib.
             1.
             de
             Daemonol
             .
          
           
             Eurip.
             
          
           
             lib.
             1.
             
             Origin
             .
             c.
             67.
             
          
           
             28.
             
          
           
             Polymath
             .
             l.
             8.
             c.
             3.
             
             De
             prob
             .
             vol.
             2.
             conc
             .
             13.
             6.
             
          
           
             Horat.
             
          
           
             lib.
             3.
             
             Cod.
             Justin.
             tit
             .
             43.
             &
             in
             Authentic
             .
             tit
             .
             de
             Sacrosanctis
             Episcopis
             .
             §.
             interdicimus
             .
          
           
             Horat.
             Ep.
             1.
             
          
           
             ff
             .
             l.
             11.
             tit
             .
             5.
             de
             alcator
             .
             vide
             etiam
             Wesenbech
             .
             ibid.
             
          
           
             de
             Vita
             beara
             c.
             7.
             
          
           
             a
             de
             Alea.
             
          
           
             b
             praxis
             .
             p.
             507.
             c.
             126.
             &
             alibi
             .
          
           
             29.
             
          
           
             Ovid.
             de
             r●med
             .
          
           
             lib.
             de
             Al●●●ribus
             .
          
           
             de
             Christian.
             milite
             .
          
           
             Can.
             79.
             
             Vide
             etiam
             can
             .
             41
             ,
             &
             42.
             
             Apostol
             .
          
           
             de
             vita
             &
             honestate
             Clericor
             .
             cap.
             Cleric
             .
             L.
             6.
             c.
             200.
             
          
           
             Vide
             etiam
             Decretum
             dist
             .
             35.
             c.
             8.
             
             Episcop
             .
             &
             de
             excessu
             praelatorum
             ,
             cap.
             inter
             dilectos
             .
          
           
             30.
             
          
           
             Horat.
             l.
             2.
             
             Sat.
             1.
             
          
           
             lib.
             3.
             c.
             21.
             l.
             8.
             c.
             8.
             
          
           
             *
             Janus
             Rutgersius
             legit
             [
             in
             scnilibus
             ]
             non
             [
             in
             scurrilibus
             ]
             Pontanus
             [
             in
             serotinis
             lusibus
             ]
             Scriverius
             [
             inheroicis
             ]
             alii
             [
             inseriis
             ]
             unico
             verbo
             .
          
           
             †
             Alex.
             ab
             Alex.
             
          
           
             in
             Caesarib
             .
          
           
             Polyc.
             lib.
             1.
             c.
             5.
             
          
           
             31.
             
          
           
             32.
             
          
           
             Phaedrus
             .
             LIII
             
          
           
             Petrus
             Follerius
             .
             Senec.
             de
             Brevit
             .
             vitae
             c.
             13.
             
          
           
             33.
             
          
           
             Teren.
             Andria
             .
          
           
             S.
             Hieron
             .
             ep
             .
             ad
             Gaudent
             .
          
           
             Plaut
             .
             Persâ
             .
          
           
             34.
             
          
           
             Ovid.
             
          
           
             35.
             
          
           
             apud
             Sucton
             .
          
           
             36.
             
          
           
             lib.
             3.
             
             Cod.
             tit
             .
             43.
             
             Vide
             ibi
             Cujacium
             ,
             &
             Wesenbech
             .
             ff
             .
             l.
             11.
             tit
             .
             5.
             
             Cicer.
             ad
             Atticum
             .
             Ep.
             13.
             l.
             1.
             
          
           
             ib.
             4.
             
             Ethic.
             c.
             1.
             
          
           
             Specul
             .
             anim
             .
             c.
             2.
             &
             in
             Sent.
             lib.
             1.
             dist
             .
             25.
             part
             .
             2.
             art
             .
             2.
             q.
             1.
             in
             conclus
             .
             ad
             4.
             
          
           
             Epist.
             54.
             ad
             Macedon
             .
          
           
             ibid.
             
          
           
             1
             Cor.
             13.
             
          
           
             ubi
             supra
             .
          
           
             37.
             
          
           
             Juven
             .
             sat
             .
             13.
             
          
           
             Plutarch
             .
             in
             Reg.
             &
             Imperapoph
             .
          
           
             38.
             
          
           
             Anton
             Gu●vata
             .
             horol
             .
             Prine
             .
          
           
             per
             Anton.
             Guevata
             .
          
           
             orat
             .
             pro
             A●chia
             ●o●t
             .
          
           
             39.
             
          
           
             ad
             Attic.
             ep
             .
             13.
             l.
             1.
             
          
           
             in
             2
             â
             Philippic
             .
          
           
             1.
             
          
           
             Vide
             Unum
             necessar
             .
             cap.
             5.
             of
             Habitual
             sins
             .
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             Mart.
             Ep.
             42.
             l.
             9.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             *
             Lib.
             3.
             
             Chap.
             1.
             
             Rule
             4.
             
          
           
             Quintil.
             
          
           
             Sententiar
             .
             5.
             
          
           
             in
             Andria
             ,
             act
             .
             1.
             sc.
             4.
             
          
           
             13.
             
          
           
             14.
             
          
           
             in
             Apologet.
             &
             in
             Exhortat
             .
             castit
             .
             &
             de
             Virg.
             velandis
             .
          
           
             15.
             
          
           
             Exod.
             21.
             12.
             
          
           
             1.
             
          
           
             Luke
             21.
             34.
             
          
           
             Unum
             necessar
             .
             cap.
             5.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             lib.
             22.
             contr
             .
             Faust.
             cap.
             44.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             Bartol
             .
             in
             l.
             ex
             facto
             .
             in
             princip
             .
             ff
             .
             de
             vulg
             .
             &
             pupilla
             substit
             .
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             Senec.
             Herc.
             Fur.
             
          
           
             1.
             
          
           
             1
             Timoth.
             4.
             
          
           
             Bo●th
             .
             lib.
             3.
             de
             Consol.
             Philos
             .
          
           
             Seneca
             .
          
           
             2.
             
          
           
             lib.
             5.
             de
             Philosoph
             .
             cap.
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             l.
             de
             Mendacio
             .
          
           
             lib.
             6.
             
             Ethic.
             cap.
             5.
             
          
           
             Epist.
             98.
             
          
           
             a
             in
             l.
             6.
             
             Eth.
             c.
             5.
             
          
           
             b
             in
             Hippia
             minor
             .
          
           
             17.
             
          
           
             Sleidan
             .
             lib.
             4.
             
          
           
             18.
             
          
           
             in
             Psal.
             66.
             v.
             18.
             
          
           
             1.
             
          
           
             2.
             
          
           
             l.
             9.
             ff
             .
             de
             jur
             .
             &
             fact
             .
             ignor
             .
             &
             l.
             20.
             ff
             .
             de
             aqua
             &
             aquae
             pluvi
             .
          
           
             l.
             3.
             
             §.
             2.
             ff
             .
             de
             injur
             .
          
           
             de
             Hippocrat
             .
             &
             Platon
             .
             placit
             .
          
           
             apud
             Stobaeu●●
             in
             Physicis
             Eclogis
             .
          
           
             a
             de
             Anima
             .
          
           
             b
             de
             Nat.
             Hom.
             cap.
             2.
             
          
           
             3.
             
          
           
             Lucret.
             l.
             3.
             
          
           
             4.
             
          
           
             de
             Placit
             .
             philos
             .
             5.
             c.
             24.
             
          
           
             Diog.
             Laert.
             in
             Zenone
             .
          
           
             tit
             .
             26.
             
          
           
             in
             8.
             
             Eclog.
             Virgil.
             
          
           
             *
             lib.
             60.
             tit
             .
             39.
             
          
           
             †
             tit
             .
             71.
             
          
           
             5.
             
          
           
             Vide
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             ubi
             supra
             .
             in
             Epit.
             leg
             .
             tit
             .
             ult
             .
             num
             .
             21.
             
          
           
             lib.
             10.
             de
             Genes
             .
             ad
             liter
             .
             cap.
             13.
             
          
           
             lib.
             11.
             cap.
             18.
             
          
           
             lib.
             18.
             cap.
             3.
             
          
           
             l.
             1.
             
             §.
             impuberi
             ,
             ff
             .
             de
             Senat.
             Silan
             .
             habena
             .
          
           
             6.
             
          
           
             Declamat
             .
             21.
             
          
           
             Quaest.
             84.
             
          
           
             Epist.
             57.
             
          
           
             Cicer.
             pro
             Cluent
             .
          
           
             7.
             
          
           
             l.
             15.
             ff
             .
             de
             juris
             .
             l.
             Divus
             .
             ff
             .
             ad
             leg
             .
             Cornel.
             
          
           
             8.
             
          
           
             l.
             5.
             
             Epist.
             
          
           
             9.
             
          
           
             Luke
             23.
             34.
             
             Acts
             3.
             17.
             
          
           
             John
             9.
             41.
             
          
           
             1
             Tim.
             1.
             
             Gal.
             1.
             
          
           
             10.
             
          
           
             11.
             
          
           
             Gemara
             Sanhed●in
             cap.
             8.
             
             Ad
             Iliad
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Moral
             .
             l.
             1.
             ad
             Eudem
             .
             c.
             34.
             
             &
             Ethic.
             ad
             Nicom
             .
             l.
             3.
             c.
             3
             ,
             &
             4.
             
             Vide
             etiam
             Politic
             .
             2.
             cap.
             ult
             .
             &
             Rhetor.
             2.
             cap.
             27.
             
          
           
             Averroes
             in
             l.
             3.
             
             Ethic.
             c.
             5.
             
          
           
             ad
             Herennium
             2.
             
          
           
             Tr●cul
             .
             Act.
             4.
             
             Sc●n
             .
             2.
             
          
           
             12.
             
          
           
             Aulul
             .
             Act.
             4.
             
             Scen.
             10.
             
          
           
             Orat.
             3.
             
          
           
             13.
             
          
           
             14.
             
          
           
             qu.
             59.
             in
             Genes
             .
          
           
             in
             l.
             6.
             de
             R●
             milit
             .
          
           
             15.
             
          
           
             Aulul
             .
             Act.
             4.
             
             Scen.
             7.
             
          
           
             16.
             
          
           
             Declamat
             .
             22.
             
          
           
             17.
             
          
           
             *
             See
             Rule
             4.
             of
             this
             Chap.
             Num.
             2.
             
          
           
             18.
             
          
           
             Homil.
             5.
             in
             Genes
             .
             Homil.
             44.
             in
             Genes
             .
             lib.
             2.
             contr
             .
             Faust.
             Manic
             .
             cap.
             44.
             
          
           
             lib.
             de
             Patriarch
             .
             cap.
             6.
             
          
           
             19.
             
          
           
             20.
             
          
           
             21.
             
          
           
             22.
             
          
           
             l.
             Dolo.
             5.
             
             C.
             de
             inutilib
             .
             stipulat
             .
             &
             instit
             .
             de
             exceptionib
             .
             in
             initio
             .
          
           
             l.
             13.
             ff
             .
             de
             actionibus
             empti
             .
             in
             princ
             .
          
           
             lib.
             3.
             Offic.
             
          
           
             l.
             in
             causae
             .
             §.
             Idem
             Pomp.
             ff
             .
             de
             minor
             .
             &
             l.
             item
             si
             .
             §.
             ult
             .
             ff
             .
             loc
             .
          
           
             l.
             si
             voluntate
             .
             C.
             de
             rescind
             .
             vend
             .
          
           
             1.
             
          
           
             2.
             
          
           
             Ethic.
             lib.
             3.
             cap.
             1.
             
          
           
             ibid.
             
          
           
             *
             lib.
             3.
             
             Chap.
             1.
             
             Rule
             2.
             
          
           
             3.
             
          
           
             ubi
             suprá
             .
             &
             lib.
             2.
             
             Chap.
             3.
             
             Rule
             11.
             
          
           
             4.
             
          
           
             lib.
             3
             Metam
             
          
           
             lib.
             5.
             
             Thebais
             .
          
           
             5.
             
          
           
             Dial.
             Me●etrie
             .
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             lib●
             .
             singul
             .
             ad
             Marcellin
             .
             de
             Spir.
             &
             liter
             .
          
           
             in
             Epicte●um
             .
          
           
             lib.
             11.
             
             Ep.
             59.
             
          
           
             9.
             
          
           
             Seneca
             .
          
           
             10.
             
          
           
             Ethic.
             lib.
             10.
             c.
             ult
             .
          
           
             11.
             
          
           
             Declamat
             .
             22.
             
          
           
             ubi
             suprá
             .
          
           
             1.
             
          
           
             Matth.
             6.
             1.
             
          
           
             Lib.
             5.
             
             Ethic.
             cap.
             2.
             
          
           
             2.
             
          
           
             1
             Cor.
             10.
             31.
             
          
           
             Coloss.
             3.
             17.
             
          
           
             3.
             
          
           
             Hist.
             Lausiac
             .
             c.
             20.
             
          
           
             4.
             
          
           
             5.
             
          
           
             Plin.
             lib.
             3.
             ep
             .
             11.
             
          
           
             Seneca
             ep
             .
             82.
             
          
           
             6.
             
          
           
             7.
             
          
           
             Ubi
             suprá
             .
          
           
             8.
             
          
           
             *
             Book
             1.
             ch
             .
             5.
             rule
             8.
             
          
           
             1.
             
          
           
             2.
             
          
           
             In
             reg
             .
             brevior
             .
             reg
             .
             196.
             
          
           
             3.
             
          
           
             Vide
             Reginald
             .
             prax
             .
             lib.
             12.
             cap.
             3.
             n.
             27.
             
          
           
             4.
             
          
           
             *
             See
             Book
             1.
             ch
             .
             2.
             
             Rule
             5.
             
          
           
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             8.
             
          
           
             See
             Book
             II.
             chap.
             1.
             rule
             4.
             
          
           
             Epigr.
             l.
             8.
             54.
             
          
           
             9.
             
          
           
             10.
             
          
           
             Lib.
             4.
             epist.
             20.
             
          
           
             Lib.
             5.
             ep
             .
             14.
             
          
           
             Trinum
             .
          
           
             11.
             
          
           
             Vide
             lib.
             2.
             ch
             .
             3.
             rule
             4.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Avian
             .
             fab
             .
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             Eu●t●th
             .
             in
             Iliad
             .
             4.